Euphrosyna

ON ST. EUPHROSYNA, VIRGIN OF ALEXANDRIA

ABOUT THE YEAR 452.

Preliminary commentary.

Euphrosyna, Virgin of Alexandria (St.)

BHL Number: 2726

By G. H.

I. The sacred veneration of St. Euphrosyna among the Latins and the Greeks.

[1] The ecclesiastical Fasti celebrate St. Euphrosyna the Virgin on various days: and first on the Kalends of January, Usuard, Bede, with various ancient manuscript Martyrologies, with approximately these words: St. Euphrosyna is venerated among the Latins on 1 January At Alexandria, St. Euphrosyna, Virgin. In the Roman Martyrology it is added: who shone in the monastery with the virtue of abstinence and with miracles. On the same day Wandelbert sings thus:

Euphrosyna shines together, and the blessed Almachus. The manuscript Martyrology of St. Lambert of Liege under the name of Bede has the following: At Alexandria, St. Euphrosyna, Virgin: who, born of ^a barren mother through the prayers of her father Paphnutius, established in her youthful age, secretly caused herself to be tonsured and sought the monastic life, imposing upon herself the name of Smaragdus. The same is found in the manuscript Martyrology of the Professed House of the Society of Jesus at Antwerp, also under the name of Bede, in Notker, and Ado; who add: Afterwards, persevering for twenty-eight years in all holiness, touched by the affliction of illness and knowing that death was at hand, she revealed herself to the religious, and to her father who had often sought her with tears. And when, as it is concluded in the manuscripts, she had rested, she was buried in the church by the Brethren. But Notker thus concludes: Whose name and manner of life under the name of "Most Chaste" is celebrated among the Romans. called by some "the Most Chaste" Canisius has the same in the German Martyrology, but with three errors corrected. For he asserts that she sought the monastic life in the eighteenth year of her age, persevered in it for thirty-eight years, and revealed herself before death to her father: from which after her death first Agapitus, then others learned. Similar eulogies are found in Galesinius, Maurolycus, Felicius, the author of the manuscript Florarium, and others. The Latin Acts themselves also record that she surrendered her spirit on the Kalends of January.

[2] Others celebrate the memorial of St. Euphrosyna, whom some call Euphrosia and Euphrasia, on the eleventh of February, on which day in the ancient Roman Martyrology published by Rosweyde, and on 11 February in the manuscripts of Saint-Riquier, of St. Lambert of Liege, of Aachen, and others, the following is found: At Alexandria, St. Euphrasia, Virgin. But the printed Bede: At Alexandria, the deposition of St. Euphrosyna, Virgin, who shone in the monastery with the wondrous virtue of abstinence and with miracles. With the same eulogy St. Euphrosyna is adorned in the Roman Martyrology on the Kalends of January, as we said; and on this eleventh of February in the Usuard published by Molanus, and one manuscript which we possess: likewise in the Martyrologies of Bellinus, Notker, and others: but in the principal exemplars of Usuard and Ado the name of Euphrasia has been substituted. Maurolycus adorns her with this eulogy: At Alexandria, the deposition of St. Euphrosyna, Virgin, who is said to have shone for thirty-eight years in ^a monastery in male dress, with the wondrous virtue of abstinence and with miracles: daughter of Pannucius (rather Paphnutius), to whom she at last revealed herself as she was dying, who, having survived for ten years in the most holy manner in her cell, was buried beside her. Galesinius and Felicius add that her sacred memory is also observed on the Kalends of January.

[3] Petrus de Natalibus, after treating in book 3 of his Catalogue of Saints of Saints Scholastica, Sotere, and Austreberta, whose Acts we gave on the tenth of February, subjoins in chapter 113 ^a lengthy eulogy of St. Euphrosyna the Virgin, whom he writes as having rested in Christ on the third day before the Ides of February, and then immediately subjoins the African Martyrs Saturninus and companions, of whom we have treated on this day. On the same eleventh of February she is celebrated at Evora in Lusitania with an Ecclesiastical Office also with an Ecclesiastical Office of nine Readings (as they call them), all taken from the earlier Life, which the Breviary of that Church, printed at Lisbon in the year 1548, exhibits. On the same day the entire Order of Carmelites venerates her under the rite of ^a double feast with proper readings of the second Nocturn likewise taken from the Life: which was the reason for us to defer her from the Kalends of January to this eleventh day of February. From this Euphrosyna, called by others Euphrosia and Euphrasia of Alexandria, is different St. Euphrasia, or Euphraxia, or Eupraxia, Virgin of Constantinople, taken by others for St. Euphraxia who lived in the Thebaid among the nuns under Theodosius the Elder: whom Canisius records on this eleventh of February in the German Martyrology and calls Euphrosyna; of which St. Euphrasia we shall treat, with the Roman Martyrology, on the thirteenth of March: from whose Acts, as legitimately written, St. John Damascene draws authority in his third oration On Images: which passage Galesinius in the Notes to the Kalends of January incorrectly applies to St. Euphrosyna of Alexandria. Baronius in the Notes to the Kalends of January and Rosweyde in the Notes to the Life of St. Euphrosyna indicate that this confusion of the deeds of the two was made by some.

[4] The Greeks have dedicated the twenty-fifth of September to the veneration of St. Euphrosyna with ^a quite solemn rite: and she is then found inscribed in the Calendar of the Greeks published by Genebrardus, celebrated by the Greeks on 25 September as also in the Menology of Canisius with these words: Birthday of our holy Mother Euphrosyna, daughter of the blessed Paphnutius the Egyptian. So also Maximus Cytheraeus with the Menaea of the Greeks: Of our holy Mother Euphrosyna, daughter of Paphnutius

the Egyptian. But with the father omitted, "at Alexandria" is read in the Anthologion of the Greeks published by Arcudius. The Greeks are quite eloquent and articulate in their hymns and odes, everywhere alluding with the utmost elegance to the more illustrious deeds of St. Euphrosyna: concerning whom they thus begin: with illustrious odes Holy Mother, admirable Euphrosyna, having desired the true joy, you entered the way by which it is obtained: for you exchanged riches for great poverty, and in place of ^a carnal bridegroom you chose him who lives eternally, etc. Then the apolytikion, with which the office is concluded, is of this kind: In you, O Mother, the rule of Christ was carefully preserved: for you took up the cross, followed Christ, and by your very deed taught that the immortal work is accomplished by contempt of the flesh and diligent care of the soul, and therefore your spirit, O holy Euphrosyna, exults with the Angels. I omit the rest, which is nearly the same.

[5] The kontakion itself, in which the praises of the Saints are comprehended briefly from their own Acts, in nearly forty Iambic verses, which is rarely done elsewhere, embraces the Life of St. Euphrosyna, formerly composed by an illustrious writer, whose name we regret is not indicated, which translated into Latin is as follows:

You conceal your sex manfully, Euphrosyna, and unseen you behold the Lord who sees all things. and this epitome of the Life. Euphrosyna died on the twenty-fifth of September: she kept silent about her sex and the pleasures of life, Smaragdus in name, Euphrosyna in mind: she left behind all the phantoms of life, and like ^a eunuch of the royal courts, she embraced the life of male monks: entirely unknown in masculine garb, she entered the monastery, put off her will along with her hair, and sought to be hidden from her father. Having obtained her vow, with what labors, sweats, and constant prayers she bravely subdued her tender little body, and with what harshness of life she seized all with astonishment, no voice can express. How she lay hidden from her father is ^a thing altogether rare. Dwelling among monks, the beautiful maiden was found to be like an emerald stone. For after much searching was made through the household servants, the father, touched with grief of heart, for thirty-eight years — alas! — bore hardly the long absence of Euphrosyna from him: he ran about through mountains, valleys, and deserted places, and sighed from the depths of his breast. But Smaragdus himself said: I am Euphrosyna, O father, farewell forever. And as if having received the reward of ^a long labor and commerce, she exchanged earth for heaven with joy. The father indeed (alas!), struck with the perturbation of his soul, fell to the ground as if lifeless and dead. For he had heard ^a thing unusual and hitherto unheard of. What indeed could it have been, if you consider the emotion? For the rest, he too, leaving behind both his former life and his homeland, conceived within himself the resolve to emulate the praiseworthy exercises of his daughter, and outwardly showed the flame of his desire: and thus the father, made an imitator of so great ^a daughter, departed to the celestial mansions. So far the Menaea, most of which is found in Maximus Cytheraeus, and which has been altered and much abridged in the new Anthologion. Following the Greeks, Ferrarius records the holy Virgin Euphrosyna in his General Catalogue on September 25. The same is also found in the booklet of the Brussels Carthusian house, or in the manuscript notes to Usuard, on September 12. Baronius reports at the Kalends of January that the Greek menologies also treat of her on that day, which we have not yet seen.

Section II. The written Acts of St. Euphrosyna. Her age. Relics.

[6] The Life of St. Euphrosyna, written with gravity and fidelity, is found among the Lives of the Fathers, both in manuscript and in printed editions: the Life of St. Euphrosyna is included in the Lives of the Fathers, and indeed our Rosweyde in Prolegomenon 24 before the Lives of the Fathers recites ^a catalogue of manuscript codices which he used to prepare that edition, from which we gather that among the holy women, Euphrosyna is listed in first place in the manuscripts of Affligem, Anchin, Liessy, Cambrai, the Holy Sepulcher, and the Brussels Carthusians; indeed in the Rebdorf manuscript the Acts of St. Euphrosyna are reported alone, after the Lives of the men. Rosweyde himself in book 1 published the Lives of the women in this order: SS. Eugenia, Euphrasia, and Euphrosyna, Virgins; SS. Mary the niece of St. Abraham, Thais, Pelagia, and Mary of Egypt, repentant women; St. Marina the Virgin; the Blessed Fabiola; and the holy widows Paula of Rome and Marcella. The authors of some of these Lives are known, such as SS. Ephrem and Jerome, Sophronius Bishop of Jerusalem, and James the Deacon: as also among the translators, Eustochius and Paul the Deacon of Naples. by an anonymous author and translator, But the author of the Life of St. Euphrosyna is unknown, as is its translator: for we do not doubt that after her death her Life was written in Greek, which, having been rendered into Latin long ago, was disseminated in the Western church together with her most celebrated cult, which we showed above from the ancient Latin Martyrologies. This Life we give here, collated again with the ancient editions and the manuscripts of Saint-Omer, collated with manuscripts: of St. Maximin in Trier, and of the Jesuit house at Antwerp, distinguished in our customary manner.

[7] The same Life, formerly composed in Heroic verse, exists in an ancient manuscript codex of the Monastery of St. Maximin at Trier, the same formerly written in verse. in which the poet Arator, written in the same hand, was placed before it, to which was also added in the same hand: This in the year of Our Lord one thousand two hundred... There followed then the metrical Life of St. Eugenia, then this one of St. Euphrosyna, containing more than eight hundred verses, which we had prepared for the press, having transcribed them from that codex. But fearing the bulk of the work, we omitted them, placing here only the opening:

Euphrosyna, bring me your aid, by which your Deeds, Not yet sufficiently known, may through me be made manifest: That while I recall the memorable things of your deeds, You may make me ^a partaker of the goods with which you have been endowed. Paphnutius was ^a citizen of the city of Alexandria, Rich in wealth, of noble blood in his origin. His wife was beautiful, chaste in her comely body. Luxury often disgraces those whom beauty adorns: You will hardly find ^a beautiful woman who is chaste: yet she, Though beautiful, subdued the luxury that subdues the beautiful. Both devoted to the Divine worship, both faithful.

[8] We have obtained another manuscript Greek Life from the Medicean library of the King of France, another by the author Metaphrastes. which Lipomanus, with the translation of Gentianus Hervetus, published in volume 6 of the Lives of the Ancient Fathers at September 25, and from him Surius at the Kalends of January. The author is Simeon Metaphrastes, who polished the ancient Life in his customary manner, adding the times and places. We give it collated with the Greek manuscript.

[9] That St. Euphrosyna died in the year of salvation 394 is reported in the manuscript Florarium of the Saints at the Kalends of January: St. Euphrosyna lived in the fifth century, but SS. Euphrosyna and Euphrasia are taken for one and the same person, who is believed to belong to the times of the Emperor Theodosius the Elder. Metaphrastes determines that this Euphrosyna is more recent, having begun his narrative thus: When Theodosius, the son of Arcadius, was piously governing the scepters of the Romans, ^a certain man, Paphnutius by name, was celebrated in the great city of Alexandria: and indeed St. Euphrosyna was not yet born, who, obtained through the holy works of her parents and the pious prayers of monks, lived in the home of her parents for eighteen years, in the monastery for thirty-eight years, and in all for fifty-six years. But Arcadius having died in the year of Christ 408, his son Theodosius reigned until the year 450: died about the year 470: and so according to Metaphrastes, St. Euphrosyna lived in that fifth century, perhaps dying about the year 470 or even later. Marcus Antonius Alegraeus in his Paradise of the Carmelite Order, status 2, age 6, chapter 133, places her death at the year of Christ 400, and adds that he gives her Acts faithfully drawn from Metaphrastes, Surius, Lipomanus, Heribertus, and others, in which he writes these things entirely at variance with the Acts indicated: She betook herself to the Carmelite convent near Alexandria across the Nile, to the Abbot Theodosius, was she of the Carmelite order? and the humble Virgin, prostrate at his feet, requested to be clothed with the habit of the most Blessed Virgin Mary of Mount Carmel. The name of the Abbot is not expressed elsewhere. But according to the ancient Acts, St. Euphrosyna sent ^a servant to the monastery of Theodosius, which Metaphrastes calls one of the monasteries of Scetis; certainly ^a different one from that in which she herself led the monastic life. Didacus Coria also acknowledges this in book 8 of the Carmelite Chronicle, chapter 27, where he likewise ascribes her to the Carmelite Order, as indeed he does nearly all who formerly professed the monastic life.

[10] That certain relics of St. Euphrosyna are preserved at Bologna in the church of St. Stephen, some relics of St. Euphrosyna at Bologna, and at Rettel, and that she is honored there on February 11, Masinus reports in his survey of Bologna. There is the Carthusian house of Rettel, called St. Sixtus, near the town of Sierck, on the bank of the Moselle, of which we treated on February 8 in the Life of St. Mengoldus: Raissius reports in his Belgian Sacred Treasury that certain relics of St. Euphrosyna the Virgin are piously honored in its church. But the principal bones of the body with the head are in Picardy in the royal monastery of women, St. John de Reaulieu, near Compiegne, [the principal ones with the head in Picardy, in the monastery of St. John de Reaulieu,] of the Order of St. Benedict: which, as the nuns assert from the tradition of their elders, one of the Kings of France obtained, and from ^a pious vow wished to have transferred to Reims to some church there. But when they were being carried through the forest of Cuise near the monastery of St. John, they were attributed to it by ^a divine miracle, while the bells sounded with no one ringing them, obtained by ^a wondrous prodigy: and the reliquary was suddenly so weighed down with ^a new heaviness that it could not be moved from the spot by any force. The neighbors ran together from all directions, and after others, the Abbess and nuns came with ^a solemn procession: and then two young girls, novices of that institute, raised the same reliquary most easily and carried it with the greatest solemnity into the church of the monastery. Hence there is the belief that the ancient custom arose by which the privilege was granted to two novices of carrying those same Relics in solemn processions. Moreover, so that the memory of the former place, where the sacred Relics had remained immovable for some time, might endure among posterity, ^a great Cross with ^a stone altar was formerly erected there, which is still called the Cross of St. Euphrosyna.

[11] The said reliquary is covered all around with gilded copper, and wrought with such craftsmanship that it displays great antiquity. Within it are enclosed very many and principal bones of the body, together with ^a small wooden Cross, which they say St. Euphrosyna used in her solitary life, and in whose embrace she died. Furthermore, the precious head of the holy Virgin is preserved separately, they confer health on the demented: enclosed in ^a copper globe, likewise gilded, formerly wrought with inimitable art: it is customarily placed upon the heads of the sick who come from all directions to implore the aid of St. Euphrosyna, especially those who suffer from dementia or ^a similar disturbance of the mind. And certainly, if our forebears had taken care to collect the testimonies of those to whom health was granted by God's benefaction, ^a very large volume could have been compiled. There is still to be seen above the grating of the choir ^a large panel composed of several parts, in each of which the principal Deeds of the holy Virgin Euphrosyna are elegantly depicted. It is ^a memorial of the health conferred on ^a nobleman: whose image, kneeling, is attached to one side of the panel, and on the other that of the Abbess who then presided over the monastery, from whose dress they suspect it to be scarcely ^a hundred years old.

[12] The sacred cult of these Relics of St. Euphrosyna was formerly confirmed by the Bishops of Soissons as well, approved by the Bishops of Soissons, and by the Roman Pontiffs, in whose diocese the monastery is situated, and by the Roman Pontiffs, who, in consideration of these Relics, more than once granted indulgences for the feasts of St. Euphrosyna, and by Apostolic Briefs more than ^a hundred years ago established ^a Confraternity, a Confraternity erected under the invocation and patronage of St. Euphrosyna in the same church: whose principal solemnity, honored with various indulgences, is celebrated on the second Sunday after Easter: on which day two or three thousand people flock to that church, although pilgrimages to these Relics are frequent throughout the entire course of the year, not even impeded in time of war when soldiers roam far and wide: for which reason, however, the nuns migrated in the year 1635 from the inner forest and honored by the throng of people. to the place called St. John de Reaulieu, and thither, with the authority of the Bishop of Soissons, they transferred the Relics of St. Euphrosyna: and the frequency of pilgrims followed there as well, indeed even increased, since in both places the cult of the same holy Virgin continues. It happened, however, through the tumults of war, that the authentic instruments and testimonies of the donation of the Relics, and the Bulls of the Pontiffs themselves, perished. All these things, together with the Life of St. Euphrosyna in the French language, were published in print at Paris in the year 1649 by ^a certain Benedictine Religious, and dedicated to the Abbess of this monastery, Gabriela Albaspinea, by whose letters the author testifies he was informed of all these things, and asserts that certain senior nuns are still living who saw the Pontifical Bulls granted ^a hundred years before.

[13] At the end of the book ^a hymn about St. Euphrosyna is added, composed in thanksgiving after health was conferred through her intercession in the year 1625 on Anna Carpenteria, wife of the Lord Caillevi, Procurator of the Castle of Paris: Hymn about St. Euphrosyna. in which hymn this strophe is sung:

The holy head of the Virgin in this house Virgins consecrated to the Lord preserve: Hence seek, O pilgrim woman, ^a sound body, hence Seek ^a sound mind.

[14] Our Matthaeus Raderus, in his annotations to the Menaea, not yet published, suspects that from this St. Euphrosyna ^a great many women in Germany are called Rosina, Women called Rosina are named after her. the first part of the name having been absorbed, as commonly happens with other names.

LIFE

by an uncertain author from manuscripts and the Lives of the Fathers.

Euphrosyna, Virgin of Alexandria (St.)

BHL Number: 2723

From the Lives of the Fathers and manuscripts.

CHAPTER I

The birth of St. Euphrosyna, her betrothal, and her desire for the monastic life.

[1] There was ^a man in Alexandria named Paphnutius, honorable to all and keeping the commandments of God. He took ^a wife St. Euphrosyna had pious parents, worthy of his birth, and herself full of upright morals, but she was barren and did not bear children. Her husband, moreover, was greatly troubled and grieving, because he had no one to whom he might leave all his possessions, so that after his death someone might well and fittingly manage his substance. He did not cease to minister to the needy night and day, attending the churches of God, devoting himself to fasting and prayers, praying and beseeching God to give him ^a son. Likewise his wife also was greatly afflicted with sorrows, and anxious about having offspring. seeing her husband troubled exceedingly; she too distributed much money to the poor and in places of prayer, asking that her desire might be fulfilled. Likewise also her husband went about seeking to find some man worthy of God, who might by his prayers bring his desire to fulfillment. And so he visited ^a monastery, in which they said the Father of that monastery was great before God. And entering there, and offering much money, he obtained great confidence from the Abbot and all the Brethren.

[2] After much time, however, he told the Abbot the reason for his desire: who, taking pity on him, after imploring the prayers of the Abbot, she is born: asked the Lord to grant him the fruit of the womb: and God, hearing the prayers of both, bestowed on him an only daughter. Seeing moreover the manner of life of the Abbot, Paphnutius never departed from the monastery. Whence he also brought in his wife, that she might be blessed by the Abbot and the Brethren. Taking then the infant from the breast, she is baptized at the age of seven: and when she was seven years old, she was baptized, and they gave her the name Euphrosyna. Her parents rejoiced over her, because she was pleasing to God and fair of face.

[3] When she was twelve years old, her mother departed from this world. Her father remained, instructing her in letters and readings, she is instructed: and in the rest of the wisdom of this world. The maiden excelled so greatly in learning that her father marveled at her prudence. Her reputation spread throughout the entire city, both for her wisdom and her learning, and because she was exceedingly beautiful and composed in countenance and spirit. Many were stirred to seek her for their sons, and many contending with her father were unable to reach ^a conclusion, but he kept saying: The Lord's will be done. One, however, surpassing all in honor and riches, she is betrothed to ^a certain man: summoned her father and asked him to give his daughter to his son in marriage, and he consented: and the customary pledges of betrothal were made.

[4] After ^a long time, however, Paphnutius took her, when she was eighteen years old, and went with her to the monastery which he was accustomed to visit: she is commended to the prayers of the Abbot: and again he distributed much money for the necessities of the Brethren, and said to the Abbot: I have brought you the fruit of your prayers, that you may pray for her; because I now wish to give her in marriage. The Abbot ordered her to be brought into the guest houses of the monastery, and he spoke with her, and blessing her, exhorted her concerning chastity, humility,

and patience in the fear of the Lord. Spending three days there, she daily gave ear to the psalms, and seeing the manner of life and spiritual purpose of each, she marveled at their life, saying: Blessed are these men, who both in this world are like Angels, she considers the actions of the monks: and after this attain eternal life. And her heart began to be solicitous in the zeal of the fear of God. After three days, however, Paphnutius said to the Abbot: Come, Father, that your handmaid may greet you, and pray for her, because we wish to go to the city. When the Abbot came, the maiden cast herself at his feet, saying: I beseech you, Father, pray for me, that God may gain my soul. she is blessed by the Abbot: And stretching out his hand he blessed her, saying: O God, who knows ^a person before he is born, deign to have care of this your handmaid, that she may merit to have ^a portion and fellowship in the kingdom of heaven. And commending themselves to the elder, they departed to the city: her father, moreover, if ever he found ^a monk, would bring him to his house, asking him to pray for her.

[5] On ^a certain anniversary day, when the Abbot of the monastery of which we spoke above was ordained, a monk sent to invite her father, the Abbot sent one of the Brethren to Paphnutius, to invite him to the solemnity of the Abbot: who, going to his house, inquired for him. But the servants said to him: He has gone out. Euphrosyna, however, hearing this and calling that Brother to her, began to question him. Tell me for charity's sake, my lord Brother, how many Brethren are you in the monastery? And he said: Three hundred and fifty-two. The maiden said to him: If someone should wish to come there for conversion, she learns that there are 352 monks in the monastery, does your Abbot receive him? He answered her: Yes, with great joy he receives him, especially because of the word of the Lord, who said: He who comes to me, I will not cast out. John 6:37 Euphrosyna said to him: Do you all sing psalms in your church, and do you fast equally? That monk said to her: We sing psalms in common, but as for fasting, each one as he wishes, she investigates their customs: or as much as he is able, so that the manner of life may not become an obstinate thing of the will, but of one's own judgment and voluntary will.

[6] Having therefore investigated the entire manner of life of the monks, she said to the monk: I wished to depart and attain to such an indescribable life; but I fear to be disobedient to my father, she reveals her desire for the monastic life: because for the vain and perishable substance of this world he wishes to give me to ^a man. The monk said to her: Sister, do not permit ^a man to defile your body, and do not hand over such beauty to suffer reproach, but betroth yourself to Christ, who can give you, in exchange for all those passing things, the kingdom of heaven and the fellowship of Angels. But going out secretly, go to ^a monastery: having changed your secular dress, put on the monastic garment, so that you may escape. When she had heard these things, it pleased her, and she said to him: And who is to tonsure me? She did not wish to be tonsured by ^a layman, she is taught ^a way of escape, who does not keep faith. That monk said to her: Behold, your father will come with me to the monastery and spend three or four days there. But you bring one of the monks, and as you wish, he will come to you with great joy.

They establish the terms, negotiate the betrothal, assess the dowry, Inscribe the pledges, witnesses are called.

CHAPTER II

The monastic habit assumed by St. Euphrosyna. Her flight and monastic life among men.

[7] While he was saying these and similar things to Euphrosyna, Paphnutius arrived, and seeing the monk, the father departing to the solemnity of the Abbot, asked him, saying: What business has brought you to us, sir? And he said to him: It is the anniversary day of the monastery; the Abbot sent me that you might come and receive ^a blessing. Paphnutius rejoiced, and entering ^a boat with him, they went to the monastery. While he was there, Euphrosyna, sending ^a most faithful servant, said: Go to the monastery of Theodosius, and entering the church, bring back here with you whatever monk you find there. she has ^a monk summoned from the monastery of Theodosius; And behold, by the mercy of God, ^a certain monk was coming from the monastery, selling what he had with him. And the boy, seeing him, asked him to come to Euphrosyna. When he had come, the maiden, seeing him, rose and greeted him, saying: Pray for me, Father; and praying, he blessed her and sat down. Euphrosyna then said to him: My lord, I have ^a father who is ^a Christian and ^a servant of God, ^a man of great possessions: and he had ^a wife who bore me, who has already departed from this life. My father, however, wishes for the sake of all his goods to hand me over to this wicked world, and I do not wish to be defiled in it, she explains her mind, but I fear to be disobedient to my father, and I do not know what to do. For I spent the entire night without sleep, beseeching God to show his mercy to my soul: and in the morning, it pleased me to send to the church and bring one Brother, that I might hear from him the word of salvation, and learn what I ought to do. I beseech you, Father, for the reward of your soul — I know you have been sent by God — teach me the things of God.

[8] The elder said to her: The Lord says, If anyone does not renounce father, and mother, and brothers, and children, and moreover his own life, he cannot be my disciple. Luke 14:26 I do not know how to tell you more. Yet if you can bear the temptations of the flesh, leave all things and flee. she is instructed: For the possessions of your father will find many heirs. Behold, orphanages, homes for the aged, hospices for strangers, monasteries, widows, orphans, pilgrims, the sick, captives: wherever your father wishes and it pleases him, he will leave his goods; only do not lose your own soul. The maiden said to him: I trust in God and in your prayers, that I shall labor for my soul, with God's help. The elder said to her: May such desires not fall from their firmness: for now is the time of repentance. Euphrosyna said to him: And for this reason I troubled you, that you might fulfill my desire: she is tonsured and clothed in the monastic habit. and having made ^a prayer, that you might bless me and cut off the hair of my head. And the elder, rising and having made ^a prayer, cut off the hair of her head, and clothed her with the tunic of the monastic habit, and praying for her said: God, who has delivered all his Saints, may he himself guard you from all evil. And saying these things, the old man departed from her and went on his way rejoicing.

[9] Euphrosyna, however, thinking within herself, said: If I go to ^a monastery of maidens, my father, searching, will find me and violently drag me away from there on account of my betrothed: she flees in male garments therefore I shall go to ^a monastery of men, where no one will suspect me to be. And saying this, she cast off her womanly garment and put on male clothing, and when evening came she went out from her house, taking with her five hundred solidi, to the monastery, and hid herself in some place throughout the entire night. In the morning, however, her father came to the city: and by God's will, he immediately went to the church. Euphrosyna therefore arrived at that monastery where her father too was very well known, and announced through the doorkeeper to the Abbot, saying: she pretends to be ^a eunuch: A certain eunuch from the palace has come and stands before the door, desiring to speak with you.

When the Abbot came out, Euphrosyna prostrated herself on the ground, and after ^a prayer, they sat down. The elder said to her: What is it that has brought you here, my son? Euphrosyna said to him: I was indeed ^a eunuch of the palace, and I always had ^a desire for the monastic life, and our city does not have this zeal for monastic life to any great degree. But your good manner of life has been made known to me, and I wish to dwell with you, if it pleases you. For I have many possessions also, and if the Lord shall give me rest, I will bring them here.

[10] The elder said to her: You have come well, my son: behold the monastery; if it pleases you, she is admitted by the Father of the monastery: she names herself Smaragdus: dwell with us. And that elder said to her: What is your name? She said to him: Smaragdus. The Abbot said: You are young; you cannot sit alone; you need to have ^a master, that you may learn the rule and the manner of life of the monks. She said to the Abbot: As you command, my lord, so I shall do. And she brought forth the five hundred solidi into the hand of the Abbot, saying: Accept these for now, and if I see that I can endure here, the rest will come also. The Abbot called one Brother, named Agapitus, ^a holy and impassible man, and handed Smaragdus into his care, she is given to Agapitus for training: saying: Henceforth this shall be your son and disciple: I commit him to you in such ^a state that he may surpass his master. And kneeling, having made ^a prayer, he committed him. And when all responded Amen, Agapitus received him into his cell. she is admitted as ^a monk:

[11] And Smaragdus, who had ^a beautiful countenance, whenever he came to the church to pray to God, the devil incited many against the beauty of his face through evil thoughts, on account of the beauty of his face so that all were troublesome to the Abbot for having introduced such beauty into the monastery. The Abbot, hearing these things, called Smaragdus and said to him: Your face is beautiful, my son; I fear it may be ^a ruin for the weaker Brethren; I wish, therefore, that you sit alone in your cell, and there sing psalms, and there eat, and that you not go out from there anywhere. And he commanded Agapitus to prepare ^a solitary cell, and that Smaragdus should live in it. she remains in ^a solitary cell: Agapitus did all things which had been commanded by the Father of the monastery, and he brought Smaragdus into the solitary cell, and there she devoted herself to prayers, and gave herself to fastings and vigils night and day, serving the Lord in simplicity of heart, so that the aforesaid Brother who had received her marveled, and reported her constancy to all the Brethren, she lives in ^a holy manner. and all praised God, who works such things in weakness.

CHAPTER III

The sadness of Paphnutius the father, the search for his daughter, and his conversation with her, unrecognized.

[12] Paphnutius, her father, when he had returned home, hastily entered the chamber in which his daughter was accustomed to dwell: and not finding her, overcome with sadness and grief, he began anxiously to inquire of his servants and handmaids what had become of Euphrosyna. The father anxiously has Euphrosyna sought: The servants, however, said: We saw her at night, but in the morning she did not appear: and we supposed that the father of him who had betrothed her had come and taken her away. And he sent his servants to that man's house, and they did not find her. When her betrothed and his father heard this, they were greatly saddened, and coming to Paphnutius, they found him grievously afflicted, lying on the ground, and they said to him: Perhaps someone seduced her and fled with her. Immediately his servants were sent with horses throughout all Alexandria. There were ships there as well, and entering them, they searched by force. And scrutinizing the monasteries of maidens, the desert places, and the caves, through the houses of friends and neighbors, and finding her nowhere, and when she is not found, he laments: they mourned her as dead: the father-in-law mourned his daughter-in-law, the betrothed wept for his betrothed: the father, mourning his daughter, said: Alas, alas, most sweet daughter! Alas, light of my eyes, consolation of my life! Who has seized my possession? Who has scattered my property? Who has dried up my vineyard? Who has extinguished my lamp? Who has defrauded my hope? Who has violated the beauty of my daughter? What wolf, do you think, has torn my lamb? What sort of place conceals such ^a face? What kind of sea leads captive that imperial countenance? She was the establishment of nobility, she the consoler of misfortunes, she the rest of the laboring, the haven of the sighing. Earth, earth, do not conceal my blood, until I see what has befallen Euphrosyna my daughter. While Paphnutius was pursuing these and similar words, all who were present raised their voices and wept, so that the entire city lamented for her.

[13] Paphnutius, unable to bear it and finding no consolation, went to the aforementioned elder of whom we spoke above, and prostrating himself at his feet, said: he runs to the Abbot: I beg you, do not cease to pray, that the fruit of your prayers may be found: for I do not know what has happened to my daughter. The venerable elder, hearing this, was greatly saddened, and commanded all the Brethren to be present, and said to them: Show charity, Brethren; let us beseech the Lord to deign to show us what has become of the daughter of our friend Paphnutius. And all fasted and prayed, after prayer was made by the monks and St. Euphrosyna, and throughout the whole week nothing was revealed to them about Euphrosyna, as was customary when they prayed to God about other matters. For the prayer of Euphrosyna was to God day and night, that God would not make her manifest during her lifetime. When neither to the elder nor to any Brother was anything revealed, the Abbot began to console him: Do not fail, my son, under the discipline of the Lord, for whom the Lord loves he chastens. Proverbs 3 And know this, and consolation being received, that without the will of God not even one sparrow will fall to the ground, how much more has nothing befallen your daughter without his nod? For I know that she has chosen the good part; therefore nothing about her has been revealed to us. Luke 12. For if, God forbid, she had fallen into evil works, God would never have despised so great ^a labor of the Brethren. I have confidence in the Lord that in this life God will show her to you. Hearing these things, Paphnutius he devotes himself to holy works: received consolation, giving thanks to God, and praying daily, he was intent upon good works and almsgiving.

[14] After some days, however, he visited the monastery, commending himself to the prayers of the Brethren. One day, coming to the Abbot, he prostrated himself at his feet, saying: Pray for me, Father, he returns to the monastery, for I cannot bear the grief over my daughter, but more and more from day to day my wound is renewed and grows, and my soul is troubled. The elder, seeing him

exceedingly afflicted, said to him: Do you wish to have ^a conversation with ^a spiritual Brother, who came from the palace of Theodosius? For he did not know that she was his daughter. Paphnutius said to him: I wish it. And the Abbot called Agapitus he is unknowingly admitted to St. Euphrosyna his daughter: and said to him: Take Paphnutius and bring him into the cell of Smaragdus. And he brought him into the cell of Smaragdus, having disclosed nothing to him beforehand. When she suddenly saw her father and recognized him, she was entirely filled with tears. Paphnutius, however, supposed it was compunction: for he did not recognize her, because the appearance of her face had withered from excessive abstinence, vigils, and tears. With her cowl, moreover, she covered her face, lest he should recognize her in any way. And after ^a prayer, they sat down.

[15] She began to speak to him about the blessedness of the future kingdom and eternal glory — how through humility and chastity, the daughter instructs her father with pious discourses: and holy manner of life, through almsgiving and charity, one may attain to it. And about the contempt of the world, and that children should not be loved more than God, who is the maker of all things. Interpreting also the Apostolic Scripture — how tribulation works patience, and patience produces testing. Romans 5. Seeing her father in heavy grief, she had compassion on him. But fearing lest she be recognized, and he should cause an impediment for her: yet wishing to console him, she said to him: Believe me, God will not despise you. And if your daughter were in the perdition of her soul, God would reveal her to you, lest she, held by the devil, should bring upon you and herself perpetual grief. But I believe in God that she has chosen for herself ^a good counsel, as I have already said, according to the word of the Gospel, which says: He who loves father or mother more than me is not worthy of me. Matthew 10:37 And if anyone does not renounce all that he possesses, he cannot be my disciple. Luke 14:33 But God is able to reveal her to you even in this world. Let it be now, let it be: why do you kill yourself with sorrow? she consoles the grieving man: Rather give thanks to God, despairing of nothing. For my master Agapitus very often said to me in great sadness: A certain man named Paphnutius, intent upon good works, has come, who mourns his daughter as dead, not knowing what has happened to her, and is afflicted with excessive lamentation: especially because she was his only child, and with tears he prostrated himself at the feet of the Abbot, that through his prayers and those of all the Brethren he might find her. And having compassion, he said to me: As all the Brethren do, so do you also pray to God for her. And I, although unworthy and conscious of my sins, have more often besought the Lord to deign to give you endurance and long-suffering, and to fulfill what is expedient both for you and for your daughter. For this reason I have often wished to see you and speak with you, that you might perhaps find some consolation through my humble self.

[16] But lest she be recognized through prolonged conversation, she said to Paphnutius: Go, my lord. And when Paphnutius wished to depart, she dismisses him in good spirits. her soul had compassion on him: for her face was pale and filled with tears. From excessive fasting and prolonged want of food, she was vomiting blood. Paphnutius, therefore, greatly strengthened by her admonition, departed from her. And coming to the Abbot, he said: My soul has been edified by that Brother, and I have been made as joyful in the grace of God and his consolation as if I had found my daughter. Commending himself to the prayers of the Abbot and all the Brethren, he returned to his house, glorifying God.

c. The same: touched.

CHAPTER IV

The illness of St. Euphrosyna, who then reveals herself to her father. The death of both: miracles.

[17] She lived thirty-eight years in ^a solitary cell: When Smaragdus had completed thirty-eight years in her solitary cell, she fell into the infirmity of which she also died. On ^a certain day, according to his custom, Paphnutius came to visit the monastery, and after prayer and the greeting of the Brethren, he said to the elder: If you permit, Father, allow me to see Smaragdus, for my soul greatly longs for him. And calling Agapitus, he commanded him to lead Paphnutius to visit Smaragdus. Paphnutius, however, entering the cell the sick one consoles the grieving father: where the patient lay, began to kiss him weeping, and saying: Alas for me, where are your promises, where the sweet words with which you used to promise me that I would see my daughter with my own eyes? Behold, not only shall I not see her, but you, in whom I had some small consolation, will leave us. Alas for me! who now will console my old age? To whom shall I go, who will be my helper? It is ^a double evil that I now mourn: it has been thirty-eight years since I lost my daughter, and nothing about her has been revealed to me, though I prayed for her day and night; and I have not found her like. An incomparable grief holds me. What shall I hope for henceforth? Where shall I find consolation? Now I shall go down mourning to the grave. But Smaragdus, seeing him weeping vehemently and receiving no consolation, said to him: Why are you troubled and killing yourself? Is the hand of the Lord weak, or is anything difficult for God? Now put an end to your grief. Genesis 46. Remember how God revealed Joseph to the Patriarch Jacob, whom he was mourning as dead. But I beseech you, do not forsake me or leave me for three days.

[18] Paphnutius, however, hesitating within himself for three days, said: Perhaps God has revealed something to him about me. On the third day he said to Smaragdus: after ^a delay of three days, I have waited as you asked, my lord Brother, and have not gone away anywhere for three continuous days. Smaragdus, who was also Euphrosyna, knowing that the day of her falling asleep was at hand, called Paphnutius and said to him: Because Almighty God has well disposed my misery, and fulfilled my desire, which I carried through to the end by fighting manfully — not by my own virtue, but by his help, who guarded me from the snares of the enemy. My course being completed, there remains for me the crown of justice. I do not wish you to be anxious any longer about your daughter Euphrosyna, she reveals herself to her father: for I am that wretched one, and you are my father Paphnutius. Behold, you have now seen, and you are satisfied, but let no one know this, and do not permit my body to be stripped and washed by another, but do this yourself. And because I promised the Abbot to have many possessions, and if I could endure and persevere in this place, I would bring them here. Therefore fulfill what I promised, for this is ^a venerable place, and pray for me. she dies. Saying these things, she surrendered her spirit on the Kalends of January.

[19] When Paphnutius heard such words and saw that she had fallen asleep, his inmost being was moved, the father is struck down at the death and recognition of his daughter. and he fell to the ground and became as one dead. Agapitus, running up and seeing that Smaragdus had also died, and Paphnutius lying on the ground half-alive, cast water upon his face and raised him up, saying: What is the matter with you, my lord Paphnutius? Paphnutius said: Let me die here, for I have seen marvels today. Rising then, he threw himself upon her face, pouring forth ^a flood of tears, and cried out saying: Alas for me, my most sweet daughter, why did you not reveal yourself to me before, so that I too might have died with you of my own free will? Woe is me, how did you lie hidden? How did you pass through the snares of the adversaries and the spiritual wickedness

of the darkness of this life, and enter into eternal life?

[20] Agapitus, hearing these things and learning the cause, so marvelous, was astounded, and running, announced all to the Abbot. The Abbot, coming, fell upon her the Abbot seeks the prayers of St. Euphrosyna, now rejoicing in heaven: and wailing said: Euphrosyna, bride of Christ and daughter of Saints, do not forget your fellow-servants who are in this monastery, but pray for us to the Lord Jesus Christ, that he may make us, fighting manfully, to arrive at the haven of salvation, and to have ^a share with him and with his Saints. And he commanded that all the Brethren be assembled, that with due honor her holy body might be committed to burial. When they had assembled and seen so astonishing ^a miracle, they glorified God, who works such great wonders even in the frail female sex.

[21] A certain Brother, however, who had only one eye, kissed her face with tears, by the kiss of her face, an eye is restored to ^a one-eyed man. and as soon as he touched her, his eye was restored. And all the Brethren who were present, seeing what had been done, blessed God, giving thanks to him, to whom belong all things that are good. And greatly strengthened and edified, they buried her in the tomb of the Fathers.

[22] Paphnutius offers all his goods to the monastery: Her father, moreover, offering all that he had to churches, hospices, and monasteries, was converted in the same monastery, and offering the greater part of his substance there, he remained in the same cell, sleeping on the same mat on which Euphrosyna had slept. Paphnutius lived in his holy resolve for ten years, and departed to the Lord, he dies after ten years in ^a holy resolve. and was buried beside his daughter. The Abbot, moreover, glorified the Lord with the entire congregation: and the days of their departure to the Lord are celebrated there in that monastery to the present day, glorifying God the Father and the Son and the Holy Spirit, to whom be honor and glory for ever and ever, Amen.

ANOTHER LIFE

by Simeon Metaphrastes, translated by Gentianus Hervetus, collated with the Greek manuscript.

Euphrosyna, Virgin of Alexandria (St.)

By Metaphrastes.

CHAPTER I

The birth of St. Euphrosyna, her betrothal, and her desire for the monastic life.

[1] When Theodosius, the son of Arcadius, was piously governing the scepters of the Romans, ^a certain man named Paphnutius was known in the great city of Alexandria, rich indeed in wealth, but much more splendid and illustrious in the riches of virtue and nobility of soul. [St. Euphrosyna is sought from God by the fasting and prayers of her barren parents,] He was joined in marriage to ^a woman zealous for virtue, and who had great piety toward God, so that this was indeed ^a marriage in no way deceitful, and one which was held together by mutual good will. When her husband saw that she had no children, he was distressed in spirit. And why not? For whoever is joined in marriage principally desires this: to be the father of children. He therefore sought to find ^a means by which he might be freed from this trouble: and when he had rightly shared the matter with his partner in life, he counseled her to take refuge in him who is able to do all things. Wherefore she, devoting herself to fasting and prayers, imitated Anna, and spoke the same words as she: Adonai, saying, Lord Eloi Sabaoth, if looking you will look upon your handmaid, and give me ^a son from my womb, I will offer him to you, God, who shall have given him. 1 Samuel 1:11 He, meanwhile, visited the sacred monasteries, urging those who practiced there to make supplication to God.

[2] Moreover, when he had heard that in ^a certain sacred monastery there was an elder whose great purity of life won him confidence before God, Paphnutius approached him, and when he had conversed as was fitting, and when the prayer of ^a holy monk was implored, she is obtained: he then asked him about the matter at hand: Look upon me, he said, Father, and see my lowliness, and with the light of your prayers dispel the cloud of sorrow that weighs upon me. For it is now ^a long time since, living with my wife, who is as young as I am, and ^a sharer in the troubles of marriage, I have been miserably deprived of the goods that come from it, if indeed the good of marriage is the begetting of children: and because I lack children, I am pressed by ^a sickness of the entire soul — if nothing else, unable to bear the reproaches of neighbors who mock me and assail me with insults as barren and infertile. These things he said with tears, grasping the feet of that most holy elder. And he (for those who devote themselves to virtue and to God are merciful) was moved by the words of Paphnutius, and gave himself entirely to prayer. And so the prayer of the just man, while the power of those things which moved him to this — fasting, prayers, sharing with and kindness toward the poor — was at work before God, was heard by him who hears the prayers of those who call upon him in truth.

[3] And to Paphnutius ^a little daughter is born, who from infancy displayed an exceptional beauty of body: born, she is called Euphrosyna on account of the joy of her parents: which indeed also hinted at the elegant and refined mind which was afterwards in her: and she immediately relieved her mother's want of children, and relieved her father's sadness as well. Therefore, so that she might also have ^a name fitting to the thing they had obtained, they immediately named her Euphrosyne, that is, Joy. Paphnutius therefore, since she was the fruit of faith, nourished her rather with virtue than with those things which fatten the flesh: and taught her to apply her mind to those things which stand and remain, she is raised in ^a holy manner: rather than to those which flourish for ^a moment, and to care for the soul, an immortal thing, rather than for that which quickly withers — the body. And she herself, looking to the virtue of her parents, and not having ^a mind at variance with their probity, grew in beauty of soul as well as of body.

[4] She was now in her twelfth year, and her mother had departed from this present life. The daughter, thus formed, and with advancing age having virtue increasing the more, longed for the true Bridegroom, and took care for that beauty of the soul which he loves. But those who attended only to bodily things and gazed upon her bodily form, she is solicited for marriage: and knew well of what noble birth she was, when she was now in her eighteenth year, approached her father and sought her in marriage. He, unable to reject their requests, betrothed the maiden to one who surpassed all in wealth, glory, and virtue — she is betrothed: taking ^a counsel far most unworthy of her virtue, since he did not look to the state of his daughter and her piety toward God, nor to the fact that she had wholly become intimate with God, and had been meditating on pleasing him alone and being his bride forever. Considering, therefore, none of these things, he was preparing ^a marriage most unfitting for his daughter. But the Lord, her true Bridegroom, was jealous with great jealousy, and snatches her from marriage and from the things that follow marriage, as the narrative proceeding will show: and impels her toward the more excellent life, which joined her to him through great purity.

[5] For when her father had taken this counsel, and she would not be safe unless she first came to the nuptials as ^a sharer in the prayers of the elder, whose fruit she was, she visits the elder monk: she came with her parent, for the sake of ^a blessing, to that great elder. Then, when she had heard his discourses and for the first time seen

the state of the monks, she often said: Blessed are those who undertake this manner of life for the sake of Christ. And he, when with the keen-sighted eyes of his mind he had contemplated what the maiden wished, also poured forth prayers befitting her desire: May God, O daughter, he said, do what will be conducive to your soul, and confirm you in his fear, and deem you worthy of the good things prepared for those who have pleased him. When he had said these things and thus prayed for her, he sends into her soul ^a twofold love for God, and more vehemently kindles the piety that was already within her. she praises the monastic life: Returning home, therefore, she again said: Blessed are those who undertake the monastic manner of life, since both here they live in such ^a way that they differ little or not at all from Angels, and after they have departed from here, they enjoy eternal life.

[6] When she had come home, she neglected the care of the body, to such ^a degree that she did not even wash her face with cold water: but with tears and fasting she gladdened the beauty of her soul. she casts off bodily adornment, Necklaces, earrings, jewels, and the gold that adorned her hands were transferred to the adornment of the soul, being given to the poor. She had no care for soft clothing, but in its place she cared to put on ^a hair shirt. she puts on ^a hair shirt: Among her equals she was not at all delighted by those who spoke to please: but she always gladly associated with those who had ^a love of God similar to her own. Old wives' tales and the vain talk of women she did not allow to touch even the tips of her ears. This too was her study: to converse with those monks who dwelt there she seeks heavenly things. and who approached her father on some pious business, and to learn divine things from them.

CHAPTER II

The monastic habit assumed by St. Euphrosyna. Her flight. Her life in ^a monastery of men.

[7] Not much time had passed before her father, having been summoned, came to the monastery where that great man was, to perform the memorial together with the monks of him who had built the monastery. When therefore her father according to the flesh had stayed there for three whole days in the monastery, Euphrosyne, seizing the opportunity, and having summoned ^a certain monk from the monasteries of Scetis who had then by divine providence come to Alexandria, having summoned ^a monk from the monastery of Scetis, (and he was ^a man great in virtue) communicated her plan to him. But he said: You yourself have also heard, since you are pious toward God, as far as I can see, and versed in divine doctrine, what the Savior says in the Gospels — that whoever honors father or mother more than him is made unworthy of him. Matthew 10:37 Using this teaching and raising your mind with this maxim, be willing to quickly bring what you have resolved to fulfillment: and receiving in your heart the fire of Christ, who sent it upon the earth, she is instructed: take care that you do not extinguish it by sloth and delay: but as soon as possible bring to completion what you are meditating in your mind. For no one who puts his hand to the plow (as the divine Scripture says) and turns back, is fit for the kingdom of heaven. Luke 9:62

[8] When she had heard these things from the elder, she immediately obeys his words and asks him to let her receive the monastic habit. she is clothed in the monastic habit: He with ^a ready and eager spirit fulfilled what was asked. And when he had immediately completed the customary prayers and whatever was established by custom, he clothed her in the monastic habit. And when he had prayed for her an end befitting her purpose, he returned to his own monastery. After that pious elder had departed, Euphrosyne considered within herself how and where she should exercise the talent given to her for commerce, especially since she knew her father would be an impediment to what she desired. When therefore she had sought ^a means by which she might entirely escape both the good will of her father and the love of her betrothed, she determined to put off her womanly garment and to put on ^a man's. And since she knew that those who would pursue her as ^a woman would search the monasteries of women, she takes on male garments: she determined to place herself among the number of monks. Taking this counsel, on ^a certain night she put off her own garment, and together with her tunic she also put off womanly weakness: she put on the garment of salvation and was immediately transformed into male attire.

[9] Then, having escaped the notice of the multitude of handmaids and the very eyes of her parent, she flees to ^a monastery of men: and having despised her splendid and magnificent dwelling, taking up the cross of Christ, she immediately departed, wishing to render herself worthy of what she desired. And she came to that monastery over which the elder presided, whose prayers had borne her as fruit. And when these things had been thus arranged, and she had come before the Prefect of the monastery, she was asked who she was, whence, and for what reason she had come to him. She said that she was called Smaragdus, she names herself Smaragdus, and that she was from the court of the Emperor (for she spoke thus wishing to remain hidden), and that she had left all things as untrustworthy and useless, and had desired the life of monks: and that she had fled from the royal city and pretends to come from the royal court: because it was full of tumults, and because she did not wish to be troubled by the society of friends and familiars, and to have her desire for quiet interrupted by them: and that having heard much about the holiness of these monks, she had come there, if in some way she might be deemed worthy of being enrolled in their number.

[10] That man, admirable both in words and in the modesty of his manners, rejoiced, and said: Behold the monastery, my son; she is admitted: if it pleases you to be enrolled in the number of the Brethren, no one will prevent it. But since you are still young in age and have not yet gained perfect experience of the monastic state, you must be under ^a master and learn from him the perfection of life. She replied: This too is my heart's desire, and I wish, if it seems good, to have not one alone, but many who will train me in virtue. Thus she, having first laid before the elder obedience as ^a solid and strong foundation, she is given to Agapius for instruction: is entrusted to the monk Agapius, who was both learned in divine things and had advanced to the highest state of impassibility: and by him she is fashioned, so to speak, like the divine David, by daily formation, and composed for ^a pious and religious life.

[11] But he who has envied us from the beginning, and boasts that he will seize the whole world like ^a nest, could not bear to see ^a woman flying above his cunning snares, and soaring on high like ^a dove borne by the Spirit. He was distressed at seeing so prudent ^a counsel and that she had so equipped herself for concealment: she is vexed by various temptations: and he chafed at seeing his arts eluded by ^a youthful body, and that ^a woman's. At one time he certainly strove to tear away her care and meditation on God, kindling the desire for her parents: at another he attempted to soften her spirits by the memory of riches, glory, and her betrothed. Furthermore, he called back to her memory the companionship of her familiars and equals. But when he attacked her from every side and sent temptation against her, he was repelled. What then does he do? He distributes himself through the eyes of others, and wounds them with the darts of her beauty. lest the beauty of her face be ^a scandal to others. They, however, unable to contain their vehement desire, yet knowing it was not safe to conceal the malady, reveal the matter to the Prefect: and they triumph over the war that had been waged by the evil one. And this becomes for them indeed ^a remission of the evil, but for her ^a greater increase toward the perfection of virtue. For the Prefect of the monastery gives them remedies suited to the disease; she is enclosed in ^a cell: but to her, who knew nothing of what had been done, he says: I wish you, O my son, to dwell apart in some cell, in which, keeping the rule delivered to you, you shall neither admit anyone there,

nor go out at all, nor offer yourself to anyone for conversation. Agapius alone will supply what you need. He spoke, and immediately commanded Agapius to take proper care of Smaragdus — not only in spiritual things but also in those pertaining to the body, as far as possible, so that she might lack nothing necessary. And so that Blessed woman, as was pleasing to her, freed from disturbances, increased her love for Christ all the more, adding labors to labors, she lives in ^a holy manner. fasting to fasting, and to her former vigils joining ^a greater struggle against sleep, to such ^a degree that even Agapius himself marveled at what he saw, and made these things known to others. But these things indeed came later.

CHAPTER III

The grief of the father Paphnutius, his search, and his conversation.

[12] Let us now review what we omitted to say. When her father had returned home from the monastery and had not found his most beloved daughter, first indeed, having brought the servants and handmaids before him, he asked what this meant and inquired to which of her relatives or friends his daughter had gone. When they said that in the evening, the father, not finding his daughter St. Euphrosyna, laments: after she had closed the door of her chamber as was her custom, she had slept in her bed, but in the morning, when she did not come out, they had entered and found her bed and room empty; he supposed that she had gone to her betrothed: and sending to him, he asked whether Euphrosyne had come to him. But when her betrothed himself, who had received no news of what had happened, disturbed by the sudden report, came to him, he found Paphnutius overcome by fatherly feelings, tearing his beard, lacerating his cheeks with his nails, and saying pitifully: Where have you gone, daughter? Why have you left me, your parent, mourning and sorrowful? I did not raise you for this hope, but that I might have ^a staff for my old age and ^a comfort for my weakness. Alas for me, daughter, how shall I bear your loss? How shall I endure the solitude, when in you alone I had fixed my hope? I have no other child, that I might look to him, and find in him some solace for the grief I feel on your account. The betrothed grieved no less than the father, and vied with his lamentations, having been deprived of such ^a good beyond all expectation. He counseled, however, that they should adopt ^a more manly frame of mind, and setting aside their lamentations, rise to search for her. They therefore send out at once in every direction he has her sought: those who would search for her: and horsemen set forth into Libya, Egypt, and Palestine itself. The gates of cities are watched, the ports, roads, crossroads, and monasteries are occupied, and whatever was hidden and could give concealment. But God's lamb, who was being hidden by him, could not be caught by those who wished to seize her. For how could she, when he was unwilling?

[13] On every side, therefore, Paphnutius was doubtful and perplexed, having no one to console him. For his house was full of lamentations and weeping, and whatever met his gaze led him to ^a greater remembrance of his misfortune. For whether her garment, or some ornament, or anything else of hers happened to be seen, filled with grief, it was an occasion for tears; and placing it upon his eyes and turning it over with the greatest longing, he moistened it with tears. Assailed, therefore, by grief on every side, and unable to find ^a remedy for consolation, he determined again to go to that great elder, through whom he had been deemed worthy of being called her father, and to tell him what had happened. For he thus reckoned that he who had been able by his prayers to provide the one who did not exist, would be able to make manifest the one who was in hiding. He came therefore to him, and prostrating himself at his feet: Alas for me, O father, he cried. I have lost the fruit of your prayers, and I am bereft of children, I who through you had beautiful offspring. It has happened by the envy of some demon. Euphrosyne has gone, he comes to the monastery: the joy of my house: she has perished beyond all hope, with no one of the household knowing where she is or whither she has gone. Grant me therefore yourself and those who are with you for ^a little while: and devoting yourself to this matter for ^a time, ask him who is worshiped by the pious to make known to me where the light of my eyes is. The elder therefore, moved and troubled in spirit, having wept with the tears of Paphnutius, summons the entire brotherhood, he seeks the prayers of all: and sets before them the narrative of what had happened to Paphnutius: and commands that they devote the whole week to fasting and prayer, in hopes that it might appear to someone where on earth Euphrosyne lay hidden.

[14] When this was done, however, their prayers came to nothing. For the prayers of the one who asked to remain unknown prevailed against them. For God determined to allow him rather to grieve ^a little, than by delivering him from grief to afflict more deeply with grief ^a soul which, for his sake, had taken no account of nature and fatherly affection: lest otherwise he should retard and impede ^a virtue than which nothing is more excellent. When these things had thus happened, the elder said to Paphnutius: Do not be sorrowful, my son Paphnutius, nor, like one of the faithless who measure everything by this life consolation received, and can think of nothing beyond, should you with ^a petty and abject spirit bewail the departure of your daughter. But believe me, an old man: she has set forth with ^a pious and religious purpose: otherwise the Lord would not have concealed from us what has been done. Give thanks to him, therefore, and venerate the dispensation which is brought about as it seems good to him: and you will see her shortly, even in this life, if this is expedient for both: but if not, certainly after you have both departed from this life, the divine tabernacles will assuredly receive you both. For her great piety and love toward God gives me this to think. he goes home: So Paphnutius, having greatly relieved his sickness of soul, returned home, and having put his affairs in good order, returned to the monastery.

[15] When he thus frequently visited the monastery, seeking monks more zealous for virtue, that he might gladly enjoy their company (behold the ineffable designs of providence), he hears from the Brethren of the monastery that there is among them ^a certain Brother who had not exercised himself for ^a long time, he returns to the monastery: but had in ^a short while attained the highest virtue; and his name was Smaragdus, born indeed of illustrious rank and one who abounded in riches and wealth; but having despised all these things, he chose the monastic life, and had so advanced in virtue that scarcely anyone among all the others could contend with him. The report drew him to come into his presence. Through Agapius, therefore, he met that man worthy of admiration for his virtue. But she, when she had beheld her father's face and recognized him, not recognizing his daughter St. Euphrosyne, he visits her: was not herself recognized (for she was changed on account of her extreme austerity and fasting, and the features of her face were not clearly discernible), she was overcome by nature, and gradually sent forth fountains of tears. Her father, however, supposed this happened from compunction, unable to guess that he himself was the occasion of her tears, inasmuch as he had wounded her with the sight of her parent. Then, when she had ceased weeping, she confessed nothing of those things that pertained to recognition, as though striving to overcome nature, which had already overcome her and caused tears to arise in her. But she filled him with such profit, both from the moderation of her character he departs from her rejoicing. and from the instruction of her words, that he went to the elder full of admiration, and said that he owed him much, because he had been deemed worthy to see and meet such ^a man.

CHAPTER IV

The revelation made to the father of St. Euphrosyne. The death and burial of both.

[16] When, therefore, Euphrosyne had lived such ^a life in the monastery for thirty-eight years, St. Euphrosyne, being ill, has her father summoned: and who she was had been known to absolutely no one; when it was time for her to depart this life, she summoned her father, who by ^a certain divine providence was at that time in the monastery on some business, and that blessed woman asked him to remain three days in the monastery, saying that the delay would not be unprofitable to him. But her father, whose greatest care was to learn something about his dearest daughter, gladly obeyed. When, however, the third and final day had now arrived, she called him near to her and said: Since God has administered my affairs as he willed, and granted me strength to persevere in the purpose undertaken from the beginning to the end; she reveals that she is his daughter: I wish today to free you from many anxieties, and to tell you what I know about your daughter, whom I know well you thirst for and burn with desire to see. Know therefore, she said, O father, that I am your daughter, revealing her face as clearly as possible. That I might remain hidden, I changed myself into this habit, from which time it happened to me entirely by the goodness of God that, although I saw you throughout my whole life, she dies: nevertheless no impediment was brought upon me by you in undertaking the struggle of ascetic exercise; and you are now present, so that my remains may be committed to burial by your hands. So she spoke, and immediately delivered her soul to the Lord.

[17] But he, stupefied by the unexpected revelation, not breathing, fell to the ground as if dead, so that Agapius sprinkled water upon his face, the father is overwhelmed by various emotions of the soul: and when he had revived him, asked what had happened, that his spirit had failed him. But he said that he had seen things so wonderful that he desired even soon to exchange life for death. Then, when he had risen and embraced those holy Relics and watered them with tears, and sent forth weeping mingled with joy, and cried out: Alas, sweetest daughter, why did you not reveal yourself to me long before? Why did you not take me along with you as ^a companion in the work of your purpose? Woe is me, what has happened to me? How great was my ignorance? How did I not know that I held in my hands what was being sought? What shall I do? Shall I celebrate ^a feast, seeing her who came forth from my loins, or shall I mourn, overcome by ^a father's feelings? But it is not fitting to mourn those who, after they have departed hence, go to ^a better life, even if nature, clinging to its own right, compels me to do so. But joy receives me in my mourning, restraining the fountains of tears, and persuades me to ask to depart hence as soon as possible. For I know that it will come to pass that I shall see her and be seen by her, the goodness of God granting this, and that I shall live forever with her, who was indeed begotten by me, but lived for him, and delivered her blessed soul to him.

[18] the monks come running: When Agapius had understood the whole affair from these words, he announces it with clamor and wonder to the Prefect and the Brethren. They, however, strove each to arrive before the other, astounded by the new and extraordinary report; and each one was eager to be the first to embrace the venerable Relics. and when sight was restored to ^a blind man, they joyfully bury her. When, moreover, ^a certain one of the Brethren who was blind in one eye had approached, himself also to embrace her, he obtained light from her who had been deemed worthy of the divine light, and had two uninjured eyes, becoming ^a sure testimony of that faith and blessedness which she had attained. Those who were present therefore no longer remembered the burial, but, having forgotten it, were divided between glorification and admiration with joy. But when at length they had considered that the treasure would be the same even after burial, they laid her in the tombs of the Fathers, her face illumined with divine light.

[19] Her father did not even think of departing from the monastery. But having withdrawn only so far as was sufficient to divide his possessions among the poor and churches and those who otherwise lived piously, Paphnutius lives in his daughter's cell: and did not have the things that are necessary, and also to consecrate some things to the monastery, he thereafter enrolls himself in the number of the Brethren, and there spends the remainder of his life reclining on the mat and in the cell of Euphrosyne, and counting this ^a great source of joy. he dies ^a holy death. When therefore he also had spent ten years in the monastery and had led an exact and perfect life, he departed to the Lord, having commanded that his body be laid near his daughter, counting even after death this to be sufficient consolation: to bestow upon the deaf dust of his body the nearness of what he desired, to the perpetual memory and glory of God, who thus ordered these things, to whom belongs all glory, honor, and adoration, now and unto the ages of ages, Amen.