Markianos of Konstantinopel

ON ST. MARCIAN, PRIEST AND STEWARD OF THE CHURCH OF CONSTANTINOPLE.

After A.D. 472

Marcian, Priest and Steward of the Church of Constantinople (S.)

From various sources.

[1] St. Marcian, Priest and Great Steward (Oeconomus) of the Great Church of Constantinople, that is, of Hagia Sophia, is venerated on January 10 by Greeks and Latins alike, The name of St. Marcian in the Latin Calendars although in the Greek Anthologion approved by Clement VIII, he is celebrated not on January 10 but on January 8. The Roman Martyrology states: "At Constantinople, St. Marcian the Priest." Molanus adds: "And of St. Marcian, Priest and Steward of the Great Church." The Belgian Martyrologies agree. Galesinius writes: "At Constantinople, St. Marcian the Priest, who, devoted to vigils and prayer, was exceedingly generous toward the poor of Christ, so much so that he gave away the only tunic he wore to a beggar. Renowned for many miracles, he fell asleep in the Lord." The German Martyrology: "Likewise at Constantinople, of the holy Priest Marcian, outstanding in vigils and prayers, utterly munificent toward the poor, renowned for many miracles."

[2] And in the Greek calendars. The Greek Horologion for January 10: "And of St. Marcian, Priest and Steward of the Great Church." The Menaea for the same day give a fuller account: "This Marcian lived in the reign of Marcian and Pulcheria, born of parents originally from Old Rome. He built the church of St. Irene by the sea, and attached to it the oratory of St. Isidore. He also built the church of St. Anastasia at the Rostra of Domninus, which he preserved unharmed from a terrible conflagration when fire was devouring everything round about, by standing on the roof of the church and raising his hands to heaven in prayer. His miracles, his poverty amid such abundance of money, and his tireless devotion to religious exercise are recounted more fully in the history written about him. His Synaxis (that is, the assembly for celebrating his feast) The occasion of the feast's celebration is held in the chapel of the holy Prophet and Baptist John, near the cistern of Mucia, at Danielis. This Synaxis is held because of the great earthquake which occurred on that day at the beginning of the reign of Basil, when both the church of the Most Holy Theotokos in the place called the Sigma and many other churches and private buildings collapsed." The same words are found in the Anthologion for January 8.

[3] What is said here about the churches he built is reported more distinctly below in the Life, as is the account of his burial. But these matters are also illuminated from the present source, and so it seemed fitting to add the Greek: Teleitai de hē autou synaxis en tō prophēteiō tou hagiou prophētou kai Baptistou Iōannou, plēsion tēs kinsernēs tēs mōkēsias en tois Daniēl. Which Raderus thus translates: "His Synaxis, or feast day, The place of burial is held in the sanctuary of St. John the Baptist and Prophet, not far from the cistern of Mocesia, at Danielis." But in the Life, chapter 5, section 20, his relics are said to have been placed in the monastery of St. John the Baptist, which is also called Danielis, situated near the divine temple of the illustrious Martyr Mocius. Concerning St. Mocius, whom the Greeks call Mōkion, and his church, we shall treat on May 13.

[4] The earthquake under Basil. Concerning the church of the Virgin Mother of God at the Sigma, whose destruction the Menaea and Anthologion record, Cedrenus writes under Basil the Macedonian: "Another temple of the Theotokos, called the Sigma, thrown down by an earthquake, he rebuilt from the foundations, making it sturdy and more beautiful than before." The temple at the Sigma It will be worthwhile to transcribe what Petrus Gyllius comments about the Sigma and this earthquake in his Topography of Constantinople, book 2, chapter 15: "Recent writers on the history of Constantinople record that in the time of Emperor Basil there was a great earthquake, by which the temple of St. Polyeuctus (he meant to write Polyeuctus, as will be clear below) collapsed and crushed all who were inside it, and from that time it was called the Sigma. I would rather think it was so called from a portico which, many centuries before this earthquake, the ancient description places in the region of the Hippodrome, called the Sigma from the resemblance to the letter. George Cedrenus mentions the place he calls the Sigma..." Gyllius continues with extensive topographical discussion

[5] The Life of St. Marcian. The Life of St. Marcian, whether written by Symeon Metaphrastes or by some earlier author, was translated into Latin by Gentian Hervet, published by Aloysius Lipomanus, and then by Surius. Several other authors mention Marcian, some of whom are cited in the Annotations. Theodore the Lector writes the following about him in book 1 of his Collectanea: "Gennadius designated Marcian as Steward, who had been transferred to the Church from the sect of the Cathari." As soon as he was made Steward, Whether he was once a Novatian he ordered that what was offered in the individual churches should be collected by the clergy, until the Great Church received everything. It is remarkable that the author of St. Marcian's Life does not mention that he once adhered to the sect of the Cathari, or Novatians. At the same time there was a certain Novatian bishop named Marcian, mentioned by Socrates (book 7, chapter 45) and Nicephorus Callistus (book 14, chapter 41). Socrates and Sozomen, who saw the temple of St. Anastasia erected by St. Marcian, as will appear below in the Notes to chapter 2 -- would they have kept silent if he had once favored their faction, they who so zealously recorded what St. Atticus and others said in their favor? But no less praise is due to St. Marcian if he once erred and then came to his senses and thereafter flourished in every virtue, than to others who persisted steadfastly in the orthodox faith. Baronius also treats of St. Marcian in volume 6, at various places.

[6] The office of the Great Steward. The office of the Great Steward (Magnus Oeconomus) held the highest dignity after the Patriarch in the Church of Constantinople, as is evident from George Codinus, who describes its function thus: ho megas Oikonomos, kratōn panta ta ktēmata tēs ekklēsias, kai pan to esodiazomenon ex autōn; kai oikonomei tō archierei kai tē ekklēsia. -- "The Great Steward, who holds in his power all the properties of the Church and all the revenues from them, and serves as administrator for both the Patriarch and the Church." Our Jacobus Gretser, in book 1 of his Commentary on Codinus, dislikes the word megas great, and thinks it arose from the ambition of later Greeks, who quite liberally prefixed the title megalou to offices and dignities, and often distinguished two offices, otherwise equal, by nothing other than the addition of the word tou megalou. "And even now," he says, "from their innate pride, they look about themselves wonderfully with the title megalou: ho megas rhētōr, ho megas sakellarios, ho megas oikonomos -- while being nearly the most wretched of all mortals on account of the Turkish yoke."

[7] The bishop conferred this office of Steward, as is clear from Theodore the Lector already cited: proebaleto de Gennadios Markianon oikonomon -- "Gennadius appointed Marcian as Steward." However, the consent or advice of the clergy was also required, as is gathered from the Life, chapter 1, section 2: "He becomes Steward of the Great Church by common vote." It was conferred by the Bishop And then: "honoring those who had preferred him." The same custom prevailed in other churches as well, as is evident from the story of Theophilus the Vicedominus, February 4, concerning the church of Adana in Cilicia... Further discussion of the Steward's office and parallels with the Vicedominus

[8] Sometimes by the Emperor. Later, however, as secular magistrates gradually arrogated to themselves authority over sacred affairs, this office at Constantinople began to be conferred by the Emperors, as is evident from Zonaras, who in volume 3, under Isaac Comnenus, writes: "Furthermore, as a favor to the Patriarch, he handed over to the Church the administration of ecclesiastical affairs. For until that time the Great Steward, as well as the keeper of the sacred vessels, used to be designated by the Emperor; he subjected both offices to the power of the Patriarch, depriving the state of both."

LIFE

From Symeon Metaphrastes, translated by Gentian Hervet.

Marcian, Priest and Steward of the Church of Constantinople (S.)

From Metaphrastes.

CHAPTER I.

St. Marcian becomes Priest, then Steward.

[1] There are indeed many other things that adorn this royal city -- the seats of Emperors, their wealth, every kind of beauty, its situation and size, and (a) its walls, which are strong against the hand of the enemy. Holy men are the ornaments of cities But nothing brings it equally great glory and adornment as the life of good men and lovers of virtue. For they bring greater delight and greater admiration, and indeed greater utility as well. Therefore it is a greater glory for a city to be adorned by pious and religious men than by the bulwarks of its walls. This city has produced many distinguished men who adorn it with various ornaments of virtue; and if one were to carefully select the foremost among them and wish to compare or even prefer the life of Marcian to theirs, he would not seem to me to depart from right judgment. That our opinion of him is not erroneous but correct, the narrative itself will show, as they say, and the proceeding account will be trustworthy.

[2] This Marcian therefore flourished in the time of one who bore the same name, namely (b) Marcian, who was then lord of the Roman Empire. St. Marcian's homeland, family, parents Tracing his homeland back to Old Rome through his parents (for they had come from there and migrated to this more recent city of Constantine), he was consequently of illustrious birth, distinguished in wealth and rank, and his nobility was connected to imperial splendor. Having obtained parents so illustrious in glory, but far more illustrious in piety and religion, he too was raised liberally and excellently instructed in learning -- both our own, that is, and the secular. Then, just as Moses also went among the Egyptians, so Marcian regularly visited the Byzantines and turned to a greater and more perfect wisdom -- His education that, namely, which is of the spirit. And indeed, both the splendor of his life and the grace of his speech, accruing to him from this, won him a reputation and made him distinguished among all the laity. Shortly afterwards he was also enrolled in the clergy of the Church; and since he was worthy of holy orders, he was advanced to the rank of priests. Priesthood He who compelled him to this was the (c) Patriarch of this city. For the Siren of his virtue had captured him also, and his ears were full of the reports and praises that were spread about him. Since nothing stood in the way of his passing through the grades intermediate to the priesthood, but rather much invited him to advance to higher things, having passed through them all in a short time, when the time called, he was also enrolled in the number of priests. Then he also became Steward of the Great Church by common vote, The office of Steward not using compulsion but unwillingly, and not so much honored as honoring those who had preferred him. But these things came later.

[3] Now, when the priesthood had been entrusted to him while still quite young, and his parents had already departed this life, and he had received the estates of both, which were considerable, Prudence; generosity toward the poor it was recognized that he governed his youth with moderation, the priesthood with honor, and his wealth with piety -- taking the poor as co-heirs of his inheritance and yielding to them the greater part; or rather, to put it this way, conducting profitable business with them, and in supplying small things, acquiring great things in return. In other pleasures he appeared to despise them with a certain great and lofty spirit, and to make no use of them at all. But he was conquered by one love alone -- by the words of divine Scripture. Study of Scripture To these he perpetually turned his eyes and at these he perpetually sat; so that there was nothing in them so hidden and difficult to find that it did not become manifest and known to his laborious diligence. He firmly governed his belly and his eyes, Abstinence, piety, zeal knowing that the flower and vigor of youth are easily impelled to a fall through them. The falls that arise from them are many and difficult. He devoted himself greatly to prayers and vigils, and earnestly instructed the young in the way of virtue -- not only those who had been enrolled in the number of priests, but, to say it once for all, as many as were pious and religious in old age and devoted to the philosophical life.

a Petrus Gyllius has much to say about the walls of Constantinople in book 1 of his Topography, chapter 19.

b Marcian reigned from July 29, A.D. 450 to the end of January 457.

c Whether this was Anatolius, who is said to have died in 458 and is venerated by the Greeks on July 3, or his successor Gennadius, of whom we shall treat on August 25 and November 17, is uncertain. He was certainly made Steward of the Great Church by Gennadius, as we said from Theodore the Lector.

CHAPTER II.

He builds the church of St. Anastasia.

[4] With that same distinguished love of the good and the honorable, he also greatly loved the sacred churches of the Martyrs of Christ. He restores and builds churches Some of them, which were in poor condition and threatened to collapse, he repaired; others, which had not yet been built, he erected. What he most ardently desired and considered the goal of his longing was to build a splendid temple for (a) Anastasia, illustrious among the Martyrs. He labored to find a location where he might most suitably build a sacred church for her. He purchases a site for the church of St. Anastasia While he was anxious about this, a certain woman named Nico, who traced her family from (b) Syrian Antioch, having recently lost her husband, wished to sell an impressive house that had come to her by inheritance, situated in the middle of the forum of Constantinople, so that when she received its price she might return to her own country. When this lover of the Martyr, burning with zeal, learned of this and saw that the location was suitable and its position apt for his purpose, he regarded the matter as a gain. Coming to the woman, he negotiated the price, and paying two thousand gold pieces, persuaded her to sell the house.

[5] Having done this, it was clear that he now wished to undertake the work. But the adversary of all good things did not show himself forgetful of his craft here either, nor entirely cease or intend to cease doing evil. Rather, cunningly insinuating himself to the woman and inflicting upon her a grievous regret, he strongly besieged her mind -- using shame as a kind of battering ram against her, namely that she would be held up to ridicule by the common people, since she was thus consuming her most beautiful possessions. For the house was ancient and magnificent and had been built long ago, in the time of the great Constantine; and being rented out for fees and annual revenues, it brought a quite considerable income. The woman, being a woman, was weakened by these considerations and tried to dissolve the contract. He releases her Marcian, however, who wished to be troublesome to no one and not to compel anyone to do what they were unwilling to do, yielded his right and gave back the property to the woman -- seeking to make the deed the foundation of his action, and not wishing to offer anything to the holy Martyr that was not given with a willing and eager spirit, or that was coerced.

[6] From this, then, the evil one seemed to have achieved victory; but it was the beginning by which he was most thoroughly conquered. For God, who knows how to turn all things to what is beneficial, provided that the outcome of this matter would be far better and more glorious. For when Marcian was possessed by this love and was at one time occupied in reading the orations of the one who shone most brilliantly in speech, character, and theology -- I mean the wise Gregory of Nazianzus -- and had learned from him about this Martyr's temple, (c) as that author says, that it was situated in what were called the (d) Rostra of Domninus The prophecy of St. Gregory the Theologian about this temple (and it was then a kind of stronghold for the Orthodox against the Arians) -- when he had learned what Gregory had prophesied about that temple, encouraging his flock and giving them courage: (e) "This Anastasia, this one, I say, which received its surname from the resurrection, you shall see, I am confident, more ample and greater." And having learned that it had not been predicted without divine will and not carelessly by that great man -- though the prophecy was no more about the temple than about the people -- and being convinced that he who had foretold these things through Gregory could also bring words to fulfillment, and not considering the multitude of expenses, nor that the undertaking was greater than befitted his resources, entrusting the matter to faith which can do all things, he pressed on with the work.

[7] He left that lesser and older temple in its former form, so that, thus set before all for viewing, St. Marcian builds a magnificent temple of St. Anastasia it might proclaim the prophecy of the Theologian more clearly than any tongue. But beside it he raised another, most vast and beautiful, enclosing it all around with various porticoes and courts and vestibules which present an elegant appearance even before the temple itself; and raising the temple itself in the center like a great star, or a moon surrounded by many beautiful stars. For what beauty encompassed it -- the splendor of the columns, their colors and size, the brilliance of the stones and clarity of the materials, gold illuminating the roof above, paintings everywhere which astonish the mind with the perfection of their art, while they delight the eyes with the variety of their material! And the (f) house of venerable illumination, or the one established for storing sacred vessels and offerings -- how could anyone describe these without saying less than the dignity of the works demands? The multitude of the vessels themselves, their material, their workmanship -- whoever wishes to describe them in words will know full well that he can only marvel at them, not express them in speech. So excellent are all things equally that even without any prediction, it could be manifest to those who see them that they proceeded from a divine mind and a divine hand bringing aid from on high.

a We shall give the Acts of St. Anastasia on December 25. Her relics were brought to Constantinople in the first year of Leo, i.e. A.D. 457, perhaps providing Marcian the occasion for this holy plan...

b The one commonly called simply Antioch, of which we speak often elsewhere.

c We have not yet obtained the Greek original of this Life. We suspect an error here because of what follows.

d Lipomanus and Surius published "Rostra Domini" Rostra of the Lord. Cedrenus writes under Valentinian concerning this church: "Then also Gregory the Theologian taught the word of truth at Constantinople with greater freedom, in the oratory of St. Anastasia, which was still small at that time, having remained there for ten years and a little more." (This will be examined in connection with his Life on May 9.) "There also unheard-of miracles are performed through the apparition of our immaculate Lady, the Mother of God. For the church of St. Anastasia is called by two names: it is called Anastasis, that is, Resurrection, because there the doctrine of the true faith was resurrected; and Anastasia, from a miracle that occurred there. For it is said that a certain woman fell from a high place and died; then, after a common prayer was made by the Catholics, she was recalled to life. That oratory, when it was then small, was afterwards rebuilt by St. Marcian, as it is now seen." Sozomen, book 7, chapter 5, writes on the same subject concerning Gregory the Theologian's dwelling: "Gregory of Nazianzus presided over those who professed the consubstantial Trinity. He gathered his assembly in a small cell, which had been constructed as a house of prayer by certain men of his own faith, both for him and for those who embraced the same religion. But the same place afterwards became one of the most illustrious temples of the city, conspicuous not only for the elegance and grandeur of its structure, but also for the evident benefit of divine apparition. For divine power manifestly appearing here, both by itself and through dreams, often brought aid to many who were afflicted by diseases and various misfortunes. It was believed that this was the sacred Virgin Mary, Mother of Christ. For in her honor the temple was conspicuously built. Furthermore, they call this church Anastasia (which name means resurrection), because, as I myself think, the doctrine of the Council of Nicaea, which had collapsed at Constantinople through the influence of various teachers and had (so to speak) expired, was here resuscitated and brought back to life through Gregory's preaching; or rather (as I have heard from some who affirmed they were reporting the truth) because, when the people had gathered for a sermon, a pregnant woman fell from a high portico and died; and when communal prayers were offered over her, she revived and was saved together with her child; and so from this miracle divinely performed, the place thenceforth received that appellation." Nicephorus Callistus writes the same in book 12, chapter 7. More briefly, Socrates, book 5, chapter 7: "At the same time Gregory, transferred from the city of Nazianzus, held assemblies within the city in a small oratory. To this oratory the Emperors afterwards added a very large temple and called it Anastasia." Baronius treats of this same building at the year 378, no. 56 and following.

e From the Greek text, if it were at hand, a clearer sense might perhaps be drawn. Nazianzen mentions Anastasia in Oration 32, to the 150 bishops: "Farewell, Anastasia, you who have your name from piety. For you raised up for us the doctrine of the faith, which was still despised. Farewell, I say, seat of our common victory, new Shiloh, in which we first set up the ark, which had wandered forty years in the desert and in uncertain places. And you, O great and noble temple, new inheritance, who received the magnitude that you now have from orthodox doctrine; and whom we made Jerusalem, when before you were Jebus. And you also, other sacred buildings..." Gregory has much to the same effect in his poem On the Dream concerning the temple of Anastasia. In his poem on his own life, he sings these things among others:

"Anastasia, most honored of temples, Who raised up the faith lying prostrate on the ground; Noah's ark, which alone escaped The flood of the world, and bears a second Catholic world in its seed," etc.

f That is, the baptistery, as is explained below in section 17.

CHAPTER III.

Having given his garment to a poor man, he is seen clothed in a splendid robe.

[8] The temple is dedicated. When all assembled, the dedication of the new temple was being celebrated, as was fitting. (a) The day on which the Martyr herself completed her contest was also the occasion, that is, in the month of December. The dedication invited (b) the faithful Emperors and the sacred Senate and, in a word, the entire city. On that day Marcian, who kept himself hidden, had to be seen for what he was in character, what in virtue, and how far he extended himself beyond the commandments. For when the whole city was assembling, and the needy along with it were in a certain manner being drawn in, a poor man approached this excellent man (for such people seek out and discover kind and merciful souls, no differently than the sick seek out doctors). Approaching, then, he looked toward his right hand and asked to receive some remedy for his hunger. St. Marcian gives his own garment to the poor man. But he (for at that time he carried nothing in his bosom, but truly he had within the bosom of his soul much kindness and mercy), when he had withdrawn from everyone and found a very secluded spot -- having no other covering than a single tunic (and indeed it was his lifelong custom not to use two tunics) -- the divine man, though he could easily have turned away the supplication by pleading his own poverty (for the eyes of all beholders were witnesses that he carried nothing), as if it were impossible not to give and thereby not cause displeasure to God, stripped himself of the very garment he alone was wearing and gave it to the poor man with a willing and eager spirit. From then on he had only his priestly vestment and his cloak, which covered his body. Pulling this tightly around himself on all sides, he wished as much as possible to remain hidden and to conceal what had been done from everyone's eyes.

[9] After they entered the sacred building, the chief of the priests ordered him to celebrate the divine sacrifice. He is seen clothed in a most splendid garment. He kept drawing together and folding his cloak in the same way, wishing, as we said, the matter to remain hidden. But those present, along with the Bishop, fixing their eyes upon him, beheld a new and mysterious miracle -- one scarcely believable except to those who saw it. They saw him inwardly clothed in an extraordinary royal robe, woven with gleaming gold, which appeared even more distinctly on his hands whenever he gave the divine Body to those who approached. Seeing this, some marveled within themselves, while others also told it to others -- some with wonder, others, as is likely, even with envy. These also went to the Bishop (c) Gennadius himself, as though thinking he did not know what they very much wanted him to know, and reported it to him. Some also tried to disparage Marcian and raised charges against that blessed soul. The Bishop said that he too had seen it, but did not know the explanation, and was truly in doubt about it.

[10] The Patriarch investigates the miracle. After Marcian had completed the sacrifice, the Patriarch summoned him. Meeting him privately, he rebuked him about the garment, saying it was more fitting for Emperors than for priests. But Marcian, more perplexed in soul than the one who was questioning him, fell at his feet, and pouring out many tears upon them, absolutely denied what had been said, claiming that the Bishop's eyes had been deceived. For even to have thought of such a thing, he said, was manifest insanity. At this, the Patriarch -- for he considered it foolish and plainly irrational not to trust his own eyes -- immediately touched him with his own hand, and loosened both the cloak and the priestly vestment. Thereafter the miracle was both seen and spoken of. For that golden tunic which had appeared a moment before was nowhere to be found; the Saint appeared naked just as he was, apart from his priestly garments -- naked, I say, who was truly clothed in the golden tunics of virtue, which do not fall under sight. This filled the Bishop with admiration; it filled the Emperors too with admiration, since the report had by now reached them. And it raised a glorious trophy against the malicious and wicked madness of Arius, which -- alas! -- was still being defended by some at that time. For the multitude of the faithful, their spirits encouraged by the miracle and confirmed in right belief, rejected the dogmas of Arius as nonsense; and they themselves, like the currents of rivers, flowed with willing and eager spirits to the temple, partly to behold its beauty, partly to hear right sermons. So great and innumerable was the multitude that flowed together that merely to have come near the precincts was the prize of much toil, and was esteemed by many as worth striving for earnestly.

a St. Anastasia is venerated by the Latins on December 25, by the Greeks on December 22, on which it is likely this dedication took place. Perhaps in the year 464, when that date fell on a Sunday?...

b Leo and Verina, also called Berina by some.

c Gennadius occupied the see from 458 to 471.

CHAPTER IV.

The church of St. Anastasia preserved from fire, and renowned for miracles.

[11] They assembled, then, celebrating one feast day with great frequency over a long period. For many miracles were also performed through him. Of these, lest I linger in recounting many, I shall take up one and narrate it, which suffices both to demonstrate the great Marcian's grace and to show that this sacred temple was built by the will of God. (a) A conflagration, which had few parallels, The fire is extinguished through St. Marcian's prayers was destroying the Rostra of Domninus. For when fire had seized the places along the northern sea, it encircled the whole city, and thus, raging fiercely all the way to the southern sea, it devoured everything that lay between. Consequently the fury of the fire was also encompassing this sacred building. Everyone therefore, neglecting their own calamities, pressed on eagerly to the temple, their souls inflamed by a fire that was not seen. But the man of God was not at all terrified; even if the fire were to surround him in a circle, he would have thought nothing of it, trusting that all things yield to faith in God. Taking up the sacred Gospels, he ascended to the top of the roof and, standing in the midst of the flame and turning to prayer, he said: "Christ God, God of our fathers, who accepted the sacrifice of Abraham, and freed beyond hope from slaughter the son whom you had given him beyond hope through your promise Gen. 22; who also in the Babylonian furnace made the three captive youths more powerful Dan. 3; even now, Lord, preserve this your house, that it be not harmed by the fire. Do not permit what is your work, which we completed with much labor and so much desire, to be destroyed by fire. Do not let the enemy continue to boast arrogantly against us; let not the mouths of the Arians, who are our neighbors, assail us with reproaches. But now also show something worthy of your kindness and majesty, to the glory of your name and to our glorification and exultation, who believe in the truth." As he spoke these words, tears flowed together with his words, showing that he was wasting away within. Then, after he added "Amen," almost all who were present saw the fire first hissing around the entire building and making an assault upon it as it were, and then receding, as if repelled by some unconquerable and most powerful force. Certainly this sacred building, just as the bodies of the divine youths once were, remained completely unharmed, completely untouched in so great a fire, O Christ our Savior.

[12] And not only this, as we have already said, but very many other wonders are displayed in this temple. Miracles of St. Anastasia and the Blessed Virgin Many were performed through Marcian during his lifetime, and many also after his death, partly through Anastasia, great among the Martyrs, and partly through the common Queen of all herself, the immaculate Mother of God. Appearing most manifestly to those who are somewhat better than others in the temple, in her accustomed form and figure -- not only in dreams but in reality -- she causes demons, diseases, and ailments to be put to flight; and against sorceries and other evils she is truly an unconquerable remedy. But to describe these things is no easy task, and to enumerate them is like measuring the sea with a cup.

[13] A dead woman raised through St. Marcian's prayers. That not only the living received the ability to live rightly, but even the dead received life in this temple, my narrative now wishes to declare; may the ears of those present be ready to receive the miracle. A certain woman, looking down from the upper portico on the right side and stretching herself up higher than was safe, fell from on high, and brought death upon herself and -- alas! -- upon the child she was carrying. When the divine Marcian and the people saw this, they could not bear it; in the midst of the feast there was lamentation and occasion for tears at what had happened. But he who is good by nature did not allow that emotion to reign for long. Before those who had assembled had left the temple (for it was fitting that the work of God's mercy and his glory toward those who loved him should be seen at the same time), when Marcian had raised his hands on high and was praying together with the people, both the woman rose contrary to expectation and the infant stirred marvelously within her. But concerning miracles, let this suffice for the present.

a The fire at Constantinople. Marcellinus Comes writes that this fire occurred in the consulship of Basiliscus and Hermeneric, Indiction 3, that is, A.D. 465. The Alexandrian Chronicle agrees and adds that it happened on Wednesday, September 2, when the memory of St. Mamas was being celebrated. These details are inconsistent: for in that consulship, Indiction 3, the Dominical letter was C, and September 2 fell on a Thursday. In the Life of St. Daniel the Stylite (December 2), the fire is said to have begun in the evening, when the faithful were beginning the activities pertaining to the feast and holding vigils. It therefore began on the evening of September 1 (Wednesday), the eve of St. Mamas, whom the Greeks venerate on September 2, the Latins on August 17. Cedrenus places this fire in the 5th year of Leo, which was A.D. 461. Theodore the Lector writes about it in book 1: "A great fire arose at that time on September 2... Marcian the Steward ascended to the tiles of the church of St. Anastasia and, grasping the Gospels in his hand, preserved the building unharmed by his tears and prayers." Cedrenus reviews which public buildings were consumed by the fire, and writes this about St. Marcian: "Marcian the Steward of the Great Church, who had built the temple of the Holy Resurrection, preserved it, though recently built, from this fire by ascending to the roof with the Gospel and incense and appeasing God with tears." The same fire is discussed in the Life of St. Marcellus the Archimandrite (December 29). From this one may refute Gyllius, who writes (book 3, chapter 6): "From these words of Sozomen it is clear that the recent writers err who attribute this church to Anastasia of Rome. The description of the regions of the city merely mentions the church of Anastasia, which I believe to have been one of those two great churches, adorned with every kind of stone, that Cedrenus writes were destroyed by the fire kindled during the reign of Leo." It is remarkable that the author did not notice, in the same passage of Cedrenus, the account of the preservation of St. Anastasia's church by Marcian.

CHAPTER V.

Marcian builds the church of St. Irene and other churches.

[14] It is certainly necessary to include in this account the other churches he piously and religiously built: [Marcian builds the churches of SS. Irene and Theodore, animated by a heavenly vision] the church of Irene, I mean, who is admirable among the Martyrs, which is situated by the sea; and the one adjacent to it, namely of the divine Theodore. For this church of the Martyr Irene was in the beginning neither worthy of notice for its size, nor its beauty, nor any other ornament or magnificence; but God was entirely determined to raise it to the size and beauty that is now seen. For this reason a divine vision appeared to Patriarch Gennadius as well. The vision said: "Dissolve this temple; for in the time of your (b) successor I shall raise it up again." And he both fulfilled the command and ended his life. But that admirable Marcian, when this vision had reached his ears, and the stewardship of the Great Church had also been (c) entrusted to him, thinking that the dream referred the matter to himself, turned over various thoughts within himself as to how the work might succeed according to his wish. Going there, then, almost without anyone's knowledge, with a few companions, and then having ordered even them to withdraw (for it was already night), alone, with both knee and soul inclined to God, at the spot where the sacred altar now stands, he prayed saying: "God, who by your will and saving purpose overthrew the execrable temples of idols, and from their deception freed the work of your hands; and who commanded sacred buildings and holy temples to be raised, in which you also always perform many divine signs -- now also, in accordance with your divine promise, look upon this place and sanctify it with your ineffable grace and power; raising through us, Lord, a house already foreknown by you, to your glory, to our exultation, to the salvation of many souls who call upon your name. Surely God and King of all, to whose will dreams yield, and whose thought is truly his work." When he had prayed thus, God sent sleep upon his eyes, and immediately showed him in a dream both the plan of the temple and its size and its entire construction. Then he also heard a divine voice as if in a dream: "O Marcian, all things are possible to one who believes."

[15] When he rose, then, full of fear and joy, he went to the Archbishop and set forth the vision. Having obtained his willing assent, he set to work, and in order to make the building magnificent, as had been shown to him, after digging away the nearby sea (which at that time almost washed the doors of the temple) with great labor and expense, he thus laid the foundation of the temple -- so that this saying is fitting for this temple too: The marvelous elegance of the church of St. Irene "He himself founded it upon the seas" Psalm 23:2, that is, the maker of all things. Having laid the foundations, he proceeded to build the rest. For, placing magnificent columns in rows on each side, and then setting others upon them above, he created both lower and upper porticoes. Then, after enclosing the entire building on every side with (d) open-air courts (hypaithria), he set on the roof, spanning it with the largest beams. And what could one say about the strength of the walls, the beauty of the pavement, or how all other things are adorned, finished, and elegant? For wherever one fixes one's eye, thinking to linger on what is most beautiful, and then turns attention to another thing, one will regret the delay spent on the former; and so, going through everything, one finds that what preceded always seems to be surpassed by what is present.

[16] What kind of demon, moreover, assailed him, trying to impede this splendid work? For when two great columns, A demon impeding the work is expelled by the cross which had been placed before the venerable altar, were now to be erected, one of them for a long time refused to obey the hands of the workmen, could scarcely be held in place, was deviating from its proper position, and the equipment was continually breaking; the skill of those who were managing the task was already exhausted. At last, as though despairing that it could be done, they came to the Saint with one accord and reported what had happened. But he did not resolve to give himself over to idleness and sloth, nor did he abandon hope of bringing a remedy, looking to the weakness of human thoughts and hands. Rather, committing everything to his hope in God, he came to the place. First extending his hands and devoting himself entirely to prayer and making the sign of the cross, he rebuked the demon who was the cause of the impediment, saying: "Enemy and adversary of all good, cease to envy and impede what is done for the glory of God." Then he himself, together with the others, put his aged hands to the work, lending great momentum from his spirit, so to speak, rather than from his body. Immediately the column began to move in its place and yielded to their hands. The miracle is apparent to this day in the column, in that it has deviated slightly from the straight line. We mean the column that is positioned to the left of the sacred altar for those who face east.

[17] A baptistery of marvelous workmanship. But how could anyone briefly explain the beauty of the most beautiful baptistery (which we customarily call an illuminatory) constructed by him, which pours forth upon those who see it a great pleasure mixed with admiration? For it is enclosed by five porticoes, just as they say the Sheep Pool (Probatica Piscina) in Jerusalem also is. John 5 But here too, greater miracles than there seem to be performed. For there it was a servant who came as an angel, and on one day one person achieved a cure. But here it is not a servant who ministers, but the Lord himself who comes. The cure is not performed on one day alone, but continuously; and not only of bodies, but also manifestly of souls. The divine Marcian showed by this very form of the baptistery that he had made everything after the pattern of this pool celebrated in Scripture. For having divided the ceiling into domes and adorned all parts with golden tesserae, he depicted the figures of the sick with exactness, and also Christ himself healing the sick -- so that one can see not only those who suffer but also the physician. It would be best, since the matter does not so greatly require the present oration, to apprehend with one's own eyes what has been said. For what is there, I believe, is greater than we can convey in speech, and what sight alone can comprehend. Therefore I resolve to pass these things over. But those things that are akin to them and were completed at about the same time, those I shall certainly recount; and the temple of the divine Isidore, which has already come to my memory, I shall commit even more to the written record.

[18] He builds the temple of St. Isidore. When the good Marcian was held by a most vehement love for building divine oratories, he did not neglect the great (e) Isidore either; but he strove with great effort to bring his sacred relics and to build a most magnificent church for him. He did not cease examining and surveying every location. And so the construction was still being deferred; but when he had collected Isidore's relics and deposited them in a reliquary, he decided for the present to keep them in this temple of the Martyr Anastasia. But when, after a short time, he attempted to transfer them, something admirable and mysterious happened there. For neither he himself nor any great number of human hands could move the reliquary any further. Judging it therefore to be something divine, and (f) since in any case the Martyr himself had signified to him in a dream Many miracles are performed there that he was pleased with the place and did not wish his relics to be transferred from there, thenceforth obeying the vision, he built this church, which is situated near the church of the Martyr Irene. That this church is pleasing to the Martyr, he signifies through many signs, manifestly appearing and continuously performing great miracles -- freeing from demons those who are held by them, calming the waves for the shipwrecked and rebuking the fury of the winds, consoling those who are afflicted and taking away the causes of their grief, and in general, making what is burdensome cease for those who are sick or in need, and providing what is good.

[19] When the great Marcian had accomplished these things and had adorned the city with them as with other golden walls, for the sake of both beauty and security, St. Marcian dies he departed this life in deep old age, before he could celebrate the dedication of the great temple of Irene. As he was leaving, he uttered these words as a kind of farewell: "I commend both of these into your hands, Lord -- the soul which you yourself created, and the temple which I, by your will, have built." Having said this, he departed on the tenth day of January.

[20] The entire city assembled to escort his relics, He is buried with great magnificence along with the Bishop of the time, all who belonged to the ecclesiastical order, a multitude of monks, a company of honorable women, and as many of the magistrates as were pious and religious. The monastery of John the Baptist, which is also called Danielis, received his sacred relics. It is situated near the divine temple of the illustrious Martyr Mocius; and it too was the work of his hand, or rather, to speak more truly, of his purpose. In that place his memory is celebrated splendidly and piously to this very day.

[21] The most pious (g) Verina (she was the wife of Leo the Great) undertook the care of the great church of Irene, which he himself had built. The dedication of the church of St. Irene She most diligently supplied what was lacking for its adornment and magnificently ornamented the ceiling with gold. This is shown by the inscription that is there. The dedication of the temple is performed annually on (h) January 20. At that time there is also a great gathering of the multitude, and the name of Marcian is on everyone's lips, as though the multitude were seeing these two temples as his daughters and renewing his memory through them -- so that some say to one another with pleasure and wit: "Behold, this too is another daughter of the great Marcian, a sister of the great Anastasia in beauty and magnificence." The churches built by him are called St. Marcian's daughters Since he himself surely said this only about the divine Anastasia, how could anyone think it should be passed over? For when one of his intimates marveled at the great expense, he said: "If I were to give my daughter in marriage, would I not resolve to provide whatever pertained to her beauty and adornment as magnificently as possible? Now, since we have resolved to make expenditures for the temple of the bride of Christ -- and a bride so beautiful, one who did not spare her own blood for him -- should we not be prepared to spend far more generously, and to omit no ornament, appearance, or elegance?" So splendid and magnificent was Marcian in works pleasing to God, and he spared no expense. Many things repaired by him For he was not only the builder of these but showed himself the workman and restorer of many other buildings as well -- as of the great (i) Martyr Theodore, who was at Taenarum, and of the Martyr (k) Stratonicus, who was at (l) Rhegium.

a Baronius, in his Notes on the Martyrology for September 18, confesses that he does not know whether the church of St. Irene at Constantinople was sacred to the one who is venerated on that day together with her sister Sophia, or to the one of April 5... [Extensive notes on the church of St. Irene, including a quotation from Nicetas Choniates about Manuel Comnenus attempting to rebuild the church "which the most great Marcian of old had raised, the largest in size and most beautiful in appearance, but which fire had reduced to ashes"]

b This was Acacius, who sat from 471 to 488, a proud and deceitful man.

c Not entrusted for the first time, but, as we said from Theodore the Lector, under Gennadius, and therefore at the beginning of his episcopate.

d That is, open-air spaces, both so that adjacent buildings would not obstruct the light and so that the church might be further from the danger of fire...

e This is St. Isidore the Martyr, whom the Greeks venerate on May 14, the Latins on February 5, on which day we shall give his Acts...

f In the Acts of St. Isidore, the following is found: "And Marcian of divine memory, who was the holy and blessed Steward and Priest, who divinely raised up the venerable temple of St. Irene and St. Anastasia in this royal city -- when in later times he received an answer in a dream from the holy Martyr The temple of St. Isidore (for the holy Martyr appeared to him, commanding him to build a temple in his name) -- and St. Marcian, awakened from sleep, was seized by a divine thought: and he built a venerable church in the name and to the glory of the holy and glorious Martyr of Christ, Isidore, near St. Irene, which faces the sea, which he also gave together to the church of St. Irene. For the holy and great Marcian deposited in the venerable and sacred reliquary a certain portion of his holy relics, with aromatics and sanctified ointment. Wherefore from that time, through many miracles, the Martyr demonstrates his own power and presence in that place, giving to each one by divine grace what is beneficial to them."

g Concerning the piety of Verina (who in certain Greek manuscripts is called Marina), there is a discussion in the Life of St. Matrona on November 9, where mention is also made of a temple situated by the sea which, as is said there, is called by the name of the Peace of God. The author evidently thought that just as the temple of Hagia Sophia was named after divine Wisdom, so the temple of St. Irene (a word meaning "Peace") was named after divine Peace.

h Nothing concerning these celebrations appears on that day in the Greek Menaea.

i Many Martyrs named Theodore are celebrated. Which one this is, we cannot determine. Procopius, book 1 of De aedificiis, reports that a temple of St. Theodore was built or restored by Justinian, situated before the city en chōrō kaloumenō rhēssiō -- "in a place called Rhession."

k This one, we believe, is venerated on January 13.

l Or perhaps in Rhession, as we just mentioned?

CHAPTER VI.

Marcian buries the dead; he converts harlots.

[22] And what is more admirable still: while his hand was so generous in sacred buildings, it was far more lavish in the care of the poor. This our narrative now wishes to review quickly, to make plain not only his kindness toward the needy, but also the kind of gifts with which this very beneficence honored those who loved him. At night this admirable man, going about the streets and alleys of the city, also attended to this concern: whenever he found a dead person cast out because of extreme poverty, At night he seeks out the dead and buries them; they embrace him as though alive with no one to care for them, and saw such a one, he was as glad as if he had gained some great profit. He gladly looked upon such a person, and after carefully washing and clothing the body, and performing the other customary rites, he then also addressed the dead person as though alive, saying: "Come, be a partaker with us of the love that is in Christ." When he said this, the one who lay there was listening. For the dead person arose -- O miracle, which cannot be expressed in words! -- and embraced the good Marcian, showing that the care being taken was received not by Marcian but rather by Christ. Then the dead person was again dead, and appeared so to those who survived. This was also known on other occasions; but from the following incident it became more manifest.

[23] At midnight, when he most expected to be seen by no one, he used to visit a certain silversmith who was his acquaintance, in order to exchange gold. Taking much small bronze coinage, so that he might have something to distribute to the poor, he would immediately return. The silversmith, however, taking advantage of the late hour of night for an opportunity of profit, weighed the gold coins with an unfair balance. But Marcian, saying nothing against this and paying no close attention at all, openly showed that he left everything to the conscience of the one who was weighing. He converts an unjust silversmith through his love for the poor When this happened often, and Marcian, pretending not to understand, never at all accused the silversmith, a great admiration seized the latter. Considering at the same time the hour -- the middle of the night -- he came to a better consideration, and began to suspect what was closer to the truth and more fitting to Marcian's way of life. He ordered one of his servants to follow Marcian when he left, so that he might learn what was done with that small coinage. For Marcian was not recognized by the silversmith, since he skillfully concealed his face when he entered to receive the small money. The servant followed. When the divine man came upon a certain poor man lying dead in his bed, he took the body from a tavern-keeper's small house, washed and clothed it, and when the dead man rose, he embraced him; and when the body lay down again, he departed. Horror seized the servant when he saw this, and turning back as quickly as possible, he disclosed everything to the one who had sent him. Repentance for what he had done overcame the silversmith; he wept at having treated the Saint so unjustly and exacted punishment from his own conscience. When Marcian came again to do the same, the silversmith fell at his feet, confessed what he had done wrong, and counted out whatever he had fraudulently gained. Thus a good deed performed in silence can accomplish more than a multitude of words; and those whom reproofs and persuasions do not benefit, a praiseworthy deed, proceeding in silence and secretly transmitted to their conscience, has made better and caused them to learn goodness of their own accord. The divine Marcian, saying that he had suffered no injury, thereafter abstained both from what was given and from the one who gave it -- not shunning him as someone wicked (for he not only forgave him but also professed to consider him a most dear friend), He flees vainglory but fleeing with all speed the growth of vainglory, not wishing his deeds to be made known to any human being, but storing them up with God alone. Let anyone who wishes, then, consider what he might first admire -- the remarkable miracle, or the zeal for beneficence, or the freedom of spirit in the whole endeavor. And indeed the narrative of his beneficence recalls to my memory yet another good deed.

[24] He converts harlots with money and admonitions This virtue was such a concern to him that on its account he did not disdain even to enter the houses of harlots, nor did he consider it a shameful thing. Rather, looking to Christ himself, whom he loved, as his exemplar -- Christ who often kept company with publicans and sinners for the sake of their salvation -- he would advise the wicked women of things that were salutary. For some of them, it was poverty that caused their ruin, since they wished -- alas! -- to make a profit from their own body. Toward these, therefore, the excellent Marcian was more generous and his right hand more ready; and especially if a feast day happened to be celebrated on the following day. For then he was prepared to give them more than they would receive from their abominable wickedness; and he would persuade them to use the baths, and to keep themselves undefiled for the following day, and then to go to church, and, remembering what had gone before, to strike fear into themselves of the horrible Gehenna, and to appease God with tears. Some of these afterwards became famous for miracles. When this had happened often, the practice of good conquered some of them; and the divine fear that pressed upon them caused them not only to bid farewell to debauchery, but to all adornment as well, and to come with willing and eager spirits to monasteries and ascetic communities -- that is, places where they might exercise themselves. Many of them also resolved to go to Jerusalem, having received from Marcian traveling expenses sufficient for the journey. When they had shown a life of the utmost purity, diametrically opposed to their former one, they were not deprived of the gifts of the good Spirit either; some of them dissolved diseases through prayer, while others easily expelled from human beings the very demons they had once diligently served.

CHAPTER VII.

Marcian's poverty, reputation, miracles.

[25] These things he did not as someone who, abounding in great riches, merely pours out what is superfluous, but on account of the great help he brought to the needy, he did not spare even his own necessities. Sometimes, when he had even brought out and distributed everything he had in his hands, he left himself only good hope and looking to the hands of God alone -- so much so that, along with his other good qualities, in the matter of possessing nothing he yielded first place to none. A sign of what I am saying is the following: it is said that once, returning from a feast of the Saints (for he was absent from none of these, nor from the Lord's public praise, for the sake of divine worship and religion), returning, then, since it had happened to start raining, he went home drenched, and having shut himself in and removed his garment, he was drying it over a few coals. It happened that the most God-loving Bishop then sent for him. Those who had been sent, finding the house closed, knocked at the door and ordered him to come out. But shame at being seen naked compelled him to remain inside, Marcian possessed only a single garment since not even another garment was available for him to put on and go out. And so he sent word that he would come, but still kept delaying, until one of those present, acting somewhat more curiously, put his eye to a hole, and having observed what was happening, was himself filled with admiration and brought others to use their own eyes as witnesses. When what they had seen had astonished them all, they returned and disclosed everything to the Patriarch with admiration. But it did not occur to the Patriarch merely to admire; rather, he rebuked them for thinking Marcian great on the basis of such small things, when it was possible from many other things, which no one else could easily accomplish, to consider him admirable and blessed.

[26] How great was the reverence of all equally toward this great man -- of the people, I mean, and the Senate, and the Emperor himself -- fame testifies; but also (a) Aspar and Ardaburius, who at that time were most powerful, bear witness. For although they were men of evil belief He is venerated by all and most hostile to those who held the right faith, they could not even easily look upon the divine Marcian, reverencing his extraordinary virtue. Therefore they paid him great honor, and adorned the temple of the great Anastasia, which he had founded, with precious vessels made of gold and silver. He, in turn, repaying their gift, decreed that on solemn days the divinely inspired Scriptures should be read in their native language (for they were Goths) in that temple. So venerable was Marcian to the Byzantines. But fame also summoned the cities that were situated far away, and from all sides people flowed together, some to receive a cure for their sins, others for their diseases; and there were not lacking those who came even from Old Rome. Among whom I think it would not be right to deprive your ears of a memorable deed.

[27] A certain woman suffering from a prolonged flow of blood so severely He heals a sick woman that all the study of medicine was deemed vain and superfluous as far as she was concerned -- she left Rome (for the divine signs of Marcian, which were sung by all, were calling her) and arrived at Constantinople. Nor did she regret having made so long a journey, as though she had obtained nothing worthy of such a trial; but as soon as she approached the righteous Marcian and revealed her disease, the woman was cured. For such was this divine man that often not even by touch, but by prayer alone and a mere glance, he freed those who came to him and presented their case. So great was Marcian in miracles; and such was he in virtuous deeds as well, in accordance with the divine promise which says: "Those who glorify me, I will glorify." 1 Samuel 2:30 Through his intercession may it be granted to us to share in his blessings, in Christ Jesus our Lord, to whom be glory and power now and forever and ever. Amen.

a Aspar was the son of the elder Ardaburius, and father of the younger Ardaburius mentioned here. Both were Arians. They perished by the swords of eunuchs, as Marcellinus Comes records, in Indiction 9, under the consulate of Leo Augustus IV and Probianus, in the year of Christ 471. The Alexandrian Chronicle, at Indiction 5, under the consulate of Pusaeus and John, i.e. A.D. 467, says this happened, and adds that there was a great tumult in the city, since they had a large force of Goths, including counts and other servants adhering to them.