Romana

ON ST. ROMANA, VIRGIN OF ROME, AT TODI IN UMBRIA

AROUND THE YEAR 324.

HISTORICAL COMMENTARY.

Romana, Virgin of Rome, at Todi in Umbria (St.)

By J. B.

Section I: The birth, conversion, solitary life, era, and public veneration of St. Romana.

[1] Todi is an ancient city of Umbria, situated on ^a hill not far from the Tiber river, also called Tudertum, especially by writers of the Middle Ages, now Todi to the Italians. Here St. Romana, ^a Virgin truly Roman in birth and spirit, not merely in name, is venerated on the seventh day before the Kalends of March, inscribed thus in the Roman Martyrology by Cardinal Baronius: St. Romana is venerated at Todi on February 23 "At Todi, of St. Romana, Virgin, who, baptized by St. Silvester the Pope, led ^a heavenly life in caverns and caves, and was illustrious for the glory of miracles." Her deeds were described by Giovanni Battista Possevino in his Lives of the Saints of Todi published in the year 1597, by Filippo Ferrari in his Catalogue of the Saints of Italy, by Ludovico Jacobilli in his Lives of the Saints of Umbria, and by Francois Laherius of our Society in the Menology of Virgins. Baronius also mentions her in volume 3 of his Annals at the year 335, where he treats of the death of St. Silvester the Pope: "Concerning the same Silvester," he says, "we do not omit that his most noble planting was ^a Virgin named Romana."

[2] She, as the same Baronius and the others state, was the daughter of Calpurnius, Prefect of the City -- whose Calpurnius, or as other copies have it, Calphurnius or Calfurnius, mention is made in the second Roman Council under Silvester, She was the daughter of Calpurnius, Prefect of the City held in the consulship of Caesar Crispus III and Caesar Constantinus III, in the year 324, where near the end of chapter 1 it reads thus: "For there was present also Calphurnius, who at first ^a pagan and afterward ^a Christian, was Prefect of the City." Jacobilli and Laherius believe that St. Firmina, Virgin and Martyr, perhaps the sister of St. Firmina, V.M. who is venerated at Amelia on November 24, was the sister of this Romana; she was certainly ^a daughter of Calpurnius, Prefect of the City. Thus Antonio Maria Graziani of Borgo San Sepolcro, Bishop of Amelia, writes in her Life: "Firmina, ^a Virgin of Rome, born of the illustrious family of the Pisos, whose father Calphurnius held the honor of the Urban Prefecture, at Agoliano, eight miles from Amelia, far from the splendor and grandeur of her family, led ^a life in solitude, in humble and simple dress and diet." She, however, had obtained the crown of martyrdom some years before Romana was born, when Diocletian and Maximian were raging against Christians, when Romana was only ten years old, at which time St. Silvester the Pope was hiding on Mount Soracte, first raised to the pontificate in the year 314; when he sought those hiding places we shall inquire in his Life on December 31. Nor will I conceal the fact that among those who administered the Prefecture of the City from the second consulship of Valerian and Gallienus to the sixth of Constantius Augustus and the second of Constantius Gallus -- that is, from the year 254 to 354 -- no Calpurnius or Calfurnius is found, as is evident in the booklet On the Prefects of the City published by our Aegidius Bucherius in chapter 13 of the Commentary on the Paschal Canon of Victorius. But the Roman Council cited above holds greater credence with us than that booklet, in which, since two, three, and sometimes five Prefects of the City are sometimes noted in ^a single year, it is permissible to suspect that the name of Calpurnius was omitted, perhaps for several years -- just as the name of Chromatius Agrestius, of whom we treated ^a little above from the Acts of St. Sebastian, was omitted.

[3] Born, then, of that father, Romana was instructed secretly from almost her childhood in the mysteries of the faith by Christians secretly taught the faith (of whom there was then ^a more abundant supply at Rome, because so brilliant ^a blood of Martyrs had been shed shortly before -- ^a most fruitful seed of the faith). She was also admonished that those to whom God had bestowed the precious treasure of virginity ought to strive not only to dedicate the integrity of the body, but their whole soul to Him, and either to distribute their possessions to the poor for love of Him, or to leave them, along with home and parents. She therefore consecrated her body and soul to God as to ^a spouse when she had reached the tenth year of her age. When she was destined for marriage But her father had resolved to give her in marriage to ^a young man of the first rank, and all the more quickly because he had perceived that she still shrank from nuptials, and he feared lest by the counsel of some Christian she be turned in another direction; he had even threatened punishment if she did not obey him in this matter. She, knowing what crafty designs her father was devising, turned with tears to her spouse Jesus. A most white dove sent from heaven (Laherius interprets it as an Angel, animated by the voice of ^a heavenly dove, she resolves to flee Possevino as the Holy Spirit) uttered these words: "Better is the way of the just than that of princes." Then indeed she resolved to leave her parents and homeland and retire to some distant place, remote from the crowds, where in the company of Christians -- whom some storm still troubled and the public ban excluded -- she might devote herself to God, and even endure whatever hardships might befall her.

[4] At that time St. Silvester the Pontiff had hidden himself in certain recesses of Mount Soracte with some of the clergy, in order to avoid ^a storm that seemed about to be stirred up against the Church. There, cultivating piety with singular zeal, he governed the Christian cause in whatever way he could. Romana had also heard of this. She therefore directed her journey thither, in plebeian or rustic dress, as is believable -- of ^a kind, certainly, that would attract the eyes of men as little as possible. They deny that she had any mortal companion; yet that Angels served as guides, even if perhaps in no visible form, no one can deny. When she reached the mountain, by searching for herself she comes to St. Silvester hiding on Soracte and asking those she met, she at last came to the cave where he was hiding. She entered fearlessly, and prostrating herself on the ground, first kissed the feet of the other priests, and then of Silvester himself. He, marveling at ^a certain angelic appearance in the Virgin (for the beauty of her soul bestowed ^a remarkable dignity upon her body), asked who she was and whence, for what purpose she had come there, and where she was bound. "I am called Romana," she said, "the daughter of Calfurnius, Prefect of the City. For the love of Jesus Christ I have left everything, prepared even to meet death, she seeks baptism from him that I may merit to enjoy Him in heaven. To you, Holy Father, I have come here, that you may cleanse me by the washing of Baptism from every stain of vice and consecrate me to God. When I have obtained this, casting aside all fear, I will gladly die, that I may pass to eternal life." The Pontiff, filled with ^a certain immense consolation of the Spirit, as he perceived such courage in the tender Virgin, gave thanks to God, and receives it baptized her, and then addressed her thus: "I, daughter, today consecrate you as ^a living sacrifice, acceptable to God, that you may render ^a pure and unspotted soul to your Creator. And I pray the Divine Majesty that by His grace we may all become perfect and manfully fight for His honor. For He in the Gospel promises those who here for love of Him leave their parents with pious admonitions or meet death, immortal and blessed life in heaven." She openly besought God to grant her the palm of martyrdom; she also asked the Pontiff and the others present to propitiate God for her in their sacrifices and other prayers, that He might bestow upon her the strength of heavenly grace, by which she would fear no mortal and would overcome every torment.

[5] When the Pontiff had again blessed her, she set out toward Todi, where she had learned that many Christians dwelt, in order to inhabit some place in the countryside of that city, ^a purpose that had settled in her mind by divine impulse. She therefore came to ^a place five miles distant from that city, near the very bank of the Tiber. she lives ^a holy life in caves of the territory of Todi There she saw certain caves or grottoes, hollowed out beneath the mountains, which even now strike those who enter with ^a certain dread, and are called the caves of St. Romana. There the most holy Virgin remained for several months, offering herself to God as an acceptable sacrifice through prayer, contemplation of divine things, vigils, and other forms of mortification, subsisting on wild herbs gathered nearby and on water.

[6] The hidden lantern could not long fail to come before the eyes of mortals. The fragrance of her sanctity spread through the city of Todi she is visited by Christians and two priests and its surrounding villages. Many Christians gathered to her and sang thanks to God, who had bestowed such great virtue upon her despite her frail sex and tender age. Two of their number who were priests, by the will of God -- so that they might be witnesses of her holy death and provide her with an honorable burial -- stayed with her for some days in those caves, together offering psalms and hymns and other prayers to God. summoned by the voice of ^a dove As they knelt together on the ground in prayer to God, ^a snow-white dove flew down from heaven, alighted above the head of Romana, and uttered these words: "The way of the just is straight. The path of the Saints, by which they reach heaven, is prepared. Lord, all who take refuge in You shall not be confounded forever." Romana perceived that she was being invited to heaven by her spouse, she dies while praying and shortly afterward, in the presence of those same priests, while still intent upon prayer, she rendered her most pure soul, at the age of ten years and six months, on the twenty-third day of February, while Constantine the Great held the reins of the Roman Empire.

[7] Calfurnius had ordered his daughter to be sought everywhere; and at length he learned that she had retired to ^a certain cave near Todi and that many people were coming to her with ^a great sense of piety. He himself hastened there with his wife and other companions. But when he arrived, she had already breathed her last; when her father arrived there the body, however, had not yet been entombed, and both parents drenched it with flowing tears, mourning their daughter with immoderate lamentations. Then one of those priests said: "Restrain your weeping now. Your daughter has arrived from this sea of tears at the harbor of eternal joy; she already enjoys the delights of her spouse Jesus in heaven. Rather pray to her that she may obtain from Him for you the light that illuminated her, and confirmed by ^a heavenly voice and that she may undertake the patronage of your cause before God, that you too may one day attain that same unending blessedness." At that very moment ^a voice was heard from heaven: "Just is the Lord."

[8] The virginal body was buried there by the parents, their attendants, and those two priests, with great devotion and honor. she is buried Those same priests remained in that cave for ^a long time afterward, and they erected an altar so that they might offer the sacrifice there and perform other religious functions. an altar erected there They kept most secret, however, the place where they had buried that sacred treasure. At that time ^a certain man was living in the same region of Todi who had been afflicted with leprosy for eighteen years. by her merits ^a leper is healed When he heard of Romana's most holy life and death, he sent to those priests asking them to pray to the Saint for his recovery. When they did so, health was immediately restored to him, and his life was extended for seven years. The parents of the leper himself were astonished, as were especially those who were still present, the parents of Romana. One of the priests admonished them that it had been the foremost desire of their daughter, and still was, that they too should receive baptism and openly profess themselves Christians, repudiating all superstition and setting aside all fear. They should therefore go to Silvester the Pontiff, the parents are converted then indeed hiding on Mount Soracte but soon to come forth into the open and to vindicate the peace of the Church. Instructed by him in the holy precepts, upon receiving baptism they would be washed clean of every stain of sin. Calfurnius, with his wife and companions, obeyed the wishes of his daughter and the counsels of the pious priest, and baptized by St. Silvester and with that priest leading the way, they went to Silvester, by whom they were duly instructed in the mysteries of our religion and baptized -- as also, not long after, was the Emperor Constantine Augustus himself. The priest, having returned to the cave of St. Romana, persevered for ^a long time with his companion in religious activities. Christians flocked there in very great numbers, and many miracles were performed in that place.

[9] These things are reported substantially by Jacobilli and Possevino. The latter made use of the most ancient handwritten codices that he says are preserved at Todi, from which also Baronius, in his Notes on the Martyrology, testifies that he received her Acts. Whence were these taken? Possevino notes that in an old manuscript of Todi she is said to have been the daughter of ^a certain Placidianus. At what time she died perhaps she died in the year 324 we are not easily able to define now, until we shall have inquired in its proper place when St. Silvester hid on Mount Soracte. If, as some hold, this was in the year 323, it must be said with Baronius that he was recalled to Rome in the year 324 and that St. Romana died in the same year. Therefore, in the cited Roman Council, to which is subscribed "the third day before the Kalends of June, in the consulship of our Lord Constantine Augustus III and Priscus" (or rather, as the consular tables have it, in the consulship of Crispus and Constantinus III), in that council, I say, Calpurnius is said to have been present, "who at first ^a pagan and afterward ^a Christian, was Prefect of the City" -- recently converted to the faith that very year. Laherius scarcely handled the matter aptly, for he writes that Romana spent some years in her cave before she was cleansed by baptism from St. Silvester, and that she died around the year 312. At least not in 312 Was this even before Silvester became Pontiff, he who was elected only in the year 314?

Section II: The twofold translation of St. Romana.

[10] How long the body of St. Romana remained in its first place of burial is uncertain. It was translated nearly ^a thousand years after her death to the basilica of St. Fortunatus, Bishop of Todi, within the same city, together with the remains of other Saints. Thus Ughelli in volume 1 of his Sacred Italy: "Nicolaus Armatus, elected from ^a Canon of Rouen to be Bishop of Todi on the eighth day before the Kalends of May in the year 1297, on the nineteenth of August in the year 1301, the bodies of St. Romana and four other Saints translated on August 19, 1301 translated to the basilica of St. Fortunatus the bodies of Saints Cassian, Callistus, Fortunatus, Romana, and Digna." An ugly error appears in the epitome of the Life in Ferrari, but perhaps from the negligence of the typographer, that this translation was made in the year 1501. Laherius, however, printed the same.

[11] Possevino testifies that those sacred bodies were placed beneath the principal altar of the same basilica and were always venerated with singular devotion. But because that altar occupied ^a great part of the basilica, by the decree of Bishop Angelo Cesi and of the Senate of Todi, found again on December 13, 1580 in the year 1580 it was demolished so that ^a more splendid one might be restored in ^a more suitable location. Beneath that altar, therefore, on December 13, those five bodies were found in four stone coffers within ^a most ancient marble sepulcher; to each was affixed an inscription cut in lead. Bishop Angelo himself inspected all these relics and presented them for veneration to the people, who had gathered in great numbers, and carried them to the sacristy, to be kept there until another suitable place was prepared for their deposition. deposited in the sacristy The entire matter was then recorded in the Acts.

[12] But since the Bishop hoped that everything would be completed quickly, he petitioned Pope Gregory XIII to inflame the piety of the people by granting indulgences to grace that translation. Possevino cites the Pontiff's diploma given at Tusculum on June 10, 1581, in which the following is contained: "To all the faithful of Christ of both sexes, truly penitent and confessed and refreshed by the most holy sacrament of the Eucharist, who devoutly visit the Church of St. Fortunatus of Todi on the day on which the Translation of the bodies of Saints Fortunatus, Callistus, and Cassian and of the holy Virgins Romana and Digna indulgences granted by Gregory XIII for the day of the future translation from the sacristy of the said church, where they are now found, to another tomb honorably and fittingly prepared beneath the new altar in the same church shall take place; and thereafter each year on the anniversary of this Translation, from first Vespers until sunset of the same day, and who there pour forth pious prayers to God for the preservation of peace among Christian Princes, the extirpation of heresies, and the exaltation of holy Mother Church, we mercifully in the Lord perpetually grant ^a plenary indulgence and remission of all their sins."

[13] But because the funds necessary for the completion of the work were supplied rather slowly, the translation was delayed for sixteen years on the following day, others from Clement VIII and was at last carried out in the year 1596, on the fifth of May, which was the third Sunday after the Octave of Easter; for the feast of Easter had that year fallen on April 14, the dominical letter being F. Clement VIII, who then presided over the Roman Church, to the perpetual indulgence granted by Gregory XIII added another, likewise plenary, for the following day. With what pomp, what splendor and magnificence the procession was arranged, and in it the relics carried about, Possevino describes excellently, as well as what statues, arches, and inscriptions solemnly translated on May 5, 1596 were placed in various locations, of which perhaps we shall treat more fully on the feast day of St. Fortunatus the Bishop. Present besides Cesi of Todi were three other Bishops and more than forty thousand visitors.

[14] The high altar of the said church of St. Fortunatus had been rebuilt, closer to the choir. Beneath that altar the Bishop had built at his own expense an elegant chapel, and in it ^a sepulcher of variegated marble, excellently wrought. Into that chapel, four caskets of cypress, in which the relics of these five Saints were enclosed, were carried by the same number of Bishops on the sixth of May, after Vespers were sung. The one that contained the remains of Saints Digna and Romana brought into the new chapel on the following day was borne by the Bishop of Perugia, Napoleone Comitoli. Placed on the front of the chapel, for the perpetual memory of the event, was this inscription:

"To the glory of God and the veneration of the Saints. The bodies of Saints Cassian and Callistus, Martyrs, and Fortunatus, Confessor, Bishops of Todi; and of Saints Digna and Romana, Virgins of the same city; an inscription added translated and deposited by Bishop Nicolaus Armatus of Todi in the year of salvation 1301, on the nineteenth of August; Angelo Cesi, Bishop of Todi, Presiding Clerk of the Apostolic Chamber, having found and diligently examined them on the thirteenth of December in the year 1580, translated them through the city with solemn rite on the fifth of May in the year 1596, and piously placed them in this sepulcher, more magnificently constructed at his own expense, on the sixth of May of the same year." Ferrari inscribed this Translation in the general Catalogue of Saints at May 5.

[15] The eulogy of Angelo Cesi, ^a most excellent Bishop, from the manuscript Catalogue of the Bishops of Todi, is cited by the already frequently mentioned Ughelli, in which this translation is thus mentioned: "He translated with solemn pomp the bodies of Saints Cassian and Callistus, Martyrs, and Fortunatus, Confessor, Bishops of Todi, and of Saints Romana and Digna, Virgins, in the church of St. Fortunatus, to ^a more distinguished sepulcher built at his own expense. In the same place he more fittingly deposited the bones of Blessed Jacopone de' Benedetti." feast days of other Saints Concerning Blessed Jacopone, or rather Jacopone as he is commonly called, we shall treat on March 25. St. Fortunatus is venerated on June 30 and October 14; St. Digna, Virgin and Martyr, on August 11; St. Cassian, Bishop of Todi and Martyr, on the thirteenth of the same month; St. Callistus on the fourteenth. Jacobilli testifies that their annual solemnity is celebrated with the rite of ^a double, with proper Lessons approved by the Sacred Congregation of Rites and printed.

[16] Antonius Masini testifies in his "Bologna Surveyed" that some relics of St. Romana the Virgin are preserved at Bologna in the church of St. Martin Major and in that of St. Francis; relics of St. Romana at Bologna which I believe belong rather to this Romana than to that Antiochene Deaconess who received St. Pelagia the Penitent from the sacred font, as is narrated in her Life on October 8.

ON SAINTS ZEBINAS, POLYCHRONIUS, MOSES, AND DAMIAN, ANCHORITES IN SYRIA.

FIFTH CENTURY

Zebinas, Anchorite in Syria (St.) Polychronius, Anchorite in Syria (St.) Moses, Anchorite in Syria (St.) Damian, Anchorite in Syria (St.)

J. B.

[1] Many anchorites celebrated for the sanctity of their lives flourished in the region of Cyristica during the reign of Theodosius the Younger, whose contests Theodoret, Bishop of Cyrus in the same province, commemorates in his Philotheus, or Religious History. Their commemoration on February 23 The Greeks venerate most of them with public worship, as can be seen from their Menaea and the Lives of the Saints by Maximus, Bishop of Cythera. And indeed in both of these the memory of four of them is noted on February 23, in these words: "On the same day, the commemoration of our holy Fathers Zebinas, Polychronius, Moses, and Damian." Then the following epitome of their Life is added.

[2] Of these, the divine Zebinas built for himself ^a religious training-ground on ^a certain mountain, Epitome of their Life from the Menaea on which he exercised himself in ascetic labors until old age. He surpassed all men of his time in the assiduity of his prayers. Then, when he could no longer stand on account of old age, he devoted himself to prayer leaning upon ^a staff. After he had led so admirable and God-pleasing ^a life, he expired. The divine Polychronius, his disciple, so closely imitated the life of his master that not even wax represents the forms of signet rings so faithfully. For he persevered in constant standing and the practice of prayer. He did not, however, carry iron, lest he should cause some harm to weaker persons by deterring them from the religious life. But he bore on his shoulders the root of an oak, of such weight that one could not easily move it with both hands, and so he afflicted his body with that burden. From these labors, divine grace flourished in him: for by his prayers he broke an excessive heat, and filled an empty oil-flask with oil. After performing many other wonders, he departed to the Lord. His disciples were Moses and Damian. The former indeed dwelt in the cell of Polychronius and vividly expressed his master's virtue in himself. Damian, however, having come to ^a certain village called Hiera, found near Hellos ^a tiny, most desolate dwelling, and stayed in it, following most carefully the rule of life of his master as well; for he had nothing in his cell besides ^a small basket of lentils, which he used for food. Such great benefit they derived from the companionship of Polychronius, and they too lived holy lives.

[3] Thus far the Menaea, which Cytheraeus translated into the vulgar language now used by the Greeks. fuller from Theodoret More splendidly and eloquently does Theodoret narrate their Acts in chapter 24 of his Philotheus, or Religious History, which is book nine in the Lives of the Fathers. We have collated the edition of Heribert Rosweyde, from the translation of Gentien Hervet, with the Greek text and the translation of Sirmond.

LIFE, by Theodoret, chapter 24 of the Philotheus.

Zebinas, Anchorite in Syria (St.) Polychronius, Anchorite in Syria (St.) Moses, Anchorite in Syria (St.) Damian, Anchorite in Syria (St.)

By Theodoret the Bishop.

[1] Those who were deemed worthy to see him praise Zebinas to this very day. They say that, when he had reached extreme old age, he continued the same labors until the end: Zebinas, despite old age, relaxes nothing of his labors; constant in prayer nor, though pressed by the most burdensome old age, did he alter anything of the contests of his youth. He surpassed, as they said, all men of his time in the assiduity of prayer. Engaged in it day and night, he was not only not satiated, but his desire grew ever more intense. Indeed, even when conversing briefly with those who came to him, he could not bring himself to draw his thoughts down from heaven; but as soon as he was free from them, so that he was not separated even for the briefest moment from the things of the God of all, he offered prayer once more. in old age, leaning on ^a staff But when old age no longer permitted him to stand continually without discomfort, ^a staff provided him support, and leaning upon it he both praised and prayed to the Lord. hospitable Since, besides other good qualities, he was adorned with love for guests, he bade many of those who came to him to wait until evening. But they, fearing that they would stand there all night, would slip away from those labors, making some business of their own the pretext.

[2] That great Maro also admired him, and he bade all who came to him to go to Zebinas honored by the judgment of St. Maro and receive his blessing, calling him Father and Master, and naming him the exemplar of all virtue. He asked moreover to be placed in the same tomb; but those who seized that sacred body did not permit it, and carried it to the place we have mentioned. The divine Zebinas, after death, by miracles who had died before him, received his funeral rites in ^a village near him (it is called Cirtica). They built ^a very great temple over his tomb; a temple erected for him for upon those who approach with faith he pours forth varied and manifold healing. And even now he has under the same roof Martyrs who contended among the Persians and are honored by us with annual and celebrated festivals.

[3] This great man's teaching Polychronius received; and indeed the most divine James said that Zebinas first gave him ^a tunic woven of hair. But I, who never saw him (for before my arrival he had received the end of his life), in this excellent Polychronius behold the philosophy of the divine Zebinas: Polychronius, disciple of Zebinas for not so does wax express the figures of signet rings as this man reproduces the form and character of the other. And this I know clearly, comparing what is narrated about the former with what is done by the latter. and his imitator For he is likewise inflamed with divine desire, and is superior to all earthly things, and though bound to ^a body has ^a winged mind, which is borne aloft and passes through the air and ether, in the pursuit of prayer and becomes loftier than the heavens, and perpetually apprehends the divine contemplation by vision, nor can he ever draw his mind away from there; indeed, even while conversing with those who visit him, his mind traverses the things above.

[4] and nocturnal standing His vigil and standing throughout the entire night I learned in this way. When I saw him both struggling with old age and with infirmity, and having absolutely no care for his body, I often entreated him and persuaded him on Theodoret's advice, he admits two companions to take on two companions to live with him and receive some consolation from them. But since he requested men distinguished for virtue who were living by themselves in another monastery, I also persuaded those admirable men to place the care of the divine man above all else. When they had lived with him for ^a short time, they attempted to flee, not being able to endure that nocturnal standing. But when I besought the divine man to measure his labor by the weakness of his body, he said: "Not only do I not compel them to stand with me constantly, yet he does not compel them to equal labors but I even often command them to lie down." But they would say: "How could we lie down while he who has grown old in labors stands and despises the weakness of his body, when we are healthy and in the prime of life?" But thus I learned of the nocturnal labors of that venerable head.

[5] These men, however, in the course of time acquired such great virtue they too live holy lives that they pursued that philosophy alongside this great man. And Moses (for that is his name) remained to this very day, rendering him every service as to ^a father and lord, Moses stays close to him and accurately and perfectly reproducing the virtue that shines forth from that sacred soul.

[6] Damian, however (for that was the name of the other), having come to ^a certain village not far away -- its name is Niara -- Damian migrates elsewhere and having found, besides other dwellings, ^a certain small and humble house, he lived in it, pursuing the same way of life, to such ^a degree that those who know both him and the other well, looking upon him, think they are seeing the soul of Blessed Polychronius in another body. For the same simplicity and gentleness and moderation are there, the same softness of speech, the same sweetness in conversation, most like his master the same watchfulness of soul and understanding of God, the same standing and labor and vigil and food, and that poverty and possession of nothing which is according to the divine law. For besides one small basket he lives on moistened lentils containing moistened lentils, there is nothing in his dwelling. Such great benefit he received from the companionship of the great Polychronius.

[7] But leaving the disciple, I shall return to the master, for from the spring the streams of the brooks proceed. Polychronius conceals his virtues He, then, having cast out among other vices also the desire for glory from his soul, and having trampled the tyranny of vainglory, always strove to conceal his labors. And he could not bring himself to wear iron, fearing lest he derive some harm from it if his soul should receive from it the inflammation of arrogance. he prays weighed down by ^a heavy burden But when he had ordered ^a very heavy root of an oak to be brought to him, as though he needed it for some other use, he would place it on his shoulders both by night and pray with it set upon him, and also by day when he had leisure. But when someone came and knocked at the door, he would hide it in some place. When ^a certain person had seen it, he told me; Theodoret vainly trying to prevent this and when I wished to know its weight, I could scarcely lift it with both hands. When he saw me, he ordered me to put it down; but I begged him to allow me to take it, so as to deprive him of the occasion for labor. But when I saw him take it ill, I yielded to him, overcome by his desire for victory.

[8] From these labors the grace given him from God also flourished, and many miracles were wrought through his prayers. he becomes famous for miracles For when that severe drought that was afflicting the people had stirred them to prayer, ^a multitude of priests came to him. With them there was also ^a certain man who had been entrusted with the pastoral care of many villages in the region of Antioch. He, among those present, asked the elders to persuade Polychronius to place his right hand upon an oil-flask. But when they said he would not do it, during the prayers that followed, while the head venerable to me was praying, the man stood behind and held out the flask with both hands. while praying, he fills an oil-flask with oil It began to overflow so abundantly that two or three of those present extended their hands and received them full of oil. But although he radiates the beams of divine grace and is full of upright duties, illustrious deeds, and virtuous achievements, and daily amasses the riches of philosophy, he is nevertheless endowed with such modesty and moderation he kisses the feet of all who come that he embraces both feet of each of those who come to him and places his forehead upon the ground, whether the visitor is ^a soldier, an artisan, or ^a peasant.

[9] I shall now narrate something that can teach his simplicity and moderation. A certain good man who had obtained the governorship of this people, having come to Cyrus, desired to enjoy with me the sight of these great athletes. After we had visited the others, we came also to him whose virtue we are now narrating. When I had said that the one who had come with me was the Governor, suppliant, he begs the Governor for prayers and ^a lover of justice and equity, the divine man immediately stretched out both his hands and grasping both his feet, said: "I want you to promise me ^a certain petition." When the Governor took this ill and begged him to rise and promised that he would do what he commanded (for he conjectured that the man wished to make ^a request on behalf of someone subject to his jurisdiction), the divine man said: "Since you have promised, and confirmed your promise with an oath, offer prayers to God for me with keen and fervent zeal." The Governor, striking his forehead, besought him to release him from his oath, as one who was not worthy to offer prayers to the Lord on his behalf. What speech, then, could worthily reach the praises of him who in so lofty ^a philosophy possesses such modesty and moderation?

[10] Not even the various and manifold diseases that fell upon him slowed his zeal for undertaking labors; he does not cease labors on account of diseases but though beset by various illnesses, he sustains the same labors. Though we have often urged him at length with many words, we barely built this little dwelling for him, providing ^a little warmth for ^a body that was clearly chilled. Many who are still alive have often offered him gold, he rejects gold offered to him and those who have departed have also left him some; but he never accepted anything from anyone, rather he bade them be stewards of what was brought. he returns to the giver ^a hair-shirt that was too fine Moreover, the great James also sent to him ^a hair-shirt that had been brought to him by someone; but he sent that back too, since it seemed to him to be thicker and finer. For he always used garments that were worthless and of the least value. So greatly did he esteem poverty to be more desirable than any kingdom he values poverty highly that he did not always even have the necessary nourishment. For I know that I have often come and asked for ^a blessing and found nothing else but only two dried figs. This honey is very much to be desired by those who see it and is sweet and most pleasant to those who hear of it. For I have seen no man, not even among those who are witty and sharp-tongued, who ever aspersed him with any stain of reproach; he is an object of veneration to all but all praise and celebrate him, and those who come to him by no means wish to depart.

p. In Greek it is "sisyran." Sirmond translates, "a garment of skins."