Alexander Akoimetes

CONCERNING ST. ALEXANDER, FOUNDER OF THE ACOEMETAE, AT CONSTANTINOPLE.

About the year 430.

Alexander, Abbot and Founder of the Acoemetae at Constantinople (St.)

From various sources.

Section I. The feast day and Life of St. Alexander.

[1] On this day we present two Acoemetae illustrious for their sanctity: the one older in years, Alexander, the founder of that institute; the other younger, and taken up to heaven almost in the very flower of his age, John, surnamed Calybites, The unknown feast day of St. Alexander: who spent six years near the relics of Alexander, lately deceased, which were celebrated by many miracles and therefore by the concourse of pious people. And the calendars of both Latins and Greeks indeed place this John on January 15; but we have found Alexander's feast day nowhere expressly recorded. Honorable mention of him is made, however, in the Life of St. Marcellus the Abbot, who received the monastic habit from him and was the third to preside over the monastery of the Acoemetae, whose feast day is observed on December 29. Alexander's name could also have been assigned to that day; but since John, why is his Life given here? although he was not admitted to the number of monks by Alexander, nevertheless died long before Marcellus, he may rightly be considered and called the firstborn of St. Alexander among the Acoemetae whose religious memory is celebrated; and for this reason we give Alexander to him, parent to son, as a companion or rather a leader, since from his life many things that have hitherto been wrongly reported about the Acoemetae will be clarified.

[2] We obtained this Life from a manuscript codex of the library of the Most Christian King, in some places consumed by age and therefore mutilated; otherwise outstanding, and not yet published in print nor cited by any modern author, so far as we have seen. The author was an Acoemetan monk, its author a disciple of St. Alexander: trained in virtue by Alexander himself through ascetic precepts. He indicates this in more than one place. For in chapter 4, having narrated that Christ appeared to St. Alexander, he writes that he learned this from his own lips: καὶ τοῦτο αὐτὸς ἡμῖν ὡμολόγησεν, ὡς ἐκ προσώπου ἑτέρου. And in chapter 8 he professes that he writes what he himself saw with his own eyes and carefully observed: καὶ ἡμεῖς μὲν, he says, τὴν φιλαδελφίαν καὶ τὴν σοργὴν ἐπιδεικνύμενοι, ἅπερ ἐθεασάμεθα. Other things he relates from the account of Rabbula, who was converted by Alexander to the faith and the anchoritic life, and later placed in charge of the Church of Edessa: Τελειωθέντος τοῦ μακαρίου, ὡμολόγησε τοῦτο ὁ Ῥάββουλος ἔμπροσθεν Επισκόπων καὶ μοναχῶν· καὶ ἀληθής ἐσιν ἡ μαρτυρία τοῦ νέου μαθητοῦ. This author survived Alexander, in the monastery which John, his successor, began in Bithynia, and Marcellus afterwards completed; to which the holy relics of St. Alexander were then translated, and καθ᾽ ἑκάσην ἡμέραν ἐθαυματούργουν, "worked miracles daily," as is said in chapter 8. And the following prayer is subjoined: Γένοιτο δὲ πάντας ἡμᾶς ἀξίους μαθητὰς γενέσθαι τε καὶ ἐυρεθῆναι καὶ τυχεῖν διὰ τῶν πρεσβειῶν ἀυτοῦ ὧν αὐτὸς μέτοχος ἐγένετο — "May it be granted that we all be found worthy disciples and obtain through his intercessions those things of which he himself became a partaker." Thus much concerning the author.

[3] That the Life itself is most solid and most worthy of all acceptance Alexander praised elsewhere is persuaded both by the exact description of all events and their coherence, and by the consonant writings of others, and especially the Life of St. Marcellus, in which Alexander is called "a man of incomparable virtue, full of wisdom, full of pastoral solicitude and diligence and care of souls." Baronius also, in volume 6 of the Annals, at the year 459, no. 18, mentions Alexander the Abbot, the author of this institute (of the Acoemetae, whom he calls Acoemetas, perhaps in a less common usage, since the Greek word is ἀκοίμητος, meaning "wakeful" or "sleepless," on which more presently), and the teacher of St. Marcellus.

Section II. The origin of the Acoemetae and their first monasteries.

[4] Andreas Saussay, a distinguished man, in the Gallican Martyrology on this day, having comprised the life of St. John Calybites in a brief epitome, says that he fled from his homeland and sought a most remote "Arometan" monastery. He should have written "Acoemetan"; but what kind of monastery it was, or where in the world it was situated, he does not say. In the Marian Calendar it is placed in Syria; in the Martyrology published in the French language at Liege, The institute of the Acoemetae it is placed at Jerusalem. Our own Jacobus Canisius, in the Latin translation of Pedro Ribadeneira's Flower of the Saints, part 2, On the Extravagant Saints, at February 20, says that St. Eucherius, Bishop of Orleans, embraced the cross of Christ, entered the monastery of the Acoemetae, and assumed the monastic habit, etc., and there annotates much about the Acoemetae. But how far he strays! St. Eucherius entered Jumieges, five leagues from the city of Rouen, of the Benedictine institute, founded about the year 640 by St. Philibert, with the expense provided by King Dagobert, as we shall relate on August 20, at the Life of St. Philibert. It is said that after the death of St. Alexander the Acoemetan observance was widely propagated throughout the world, here in the last chapter. And in the Life of St. Marcellus: "Just as from great Eden four rivers are said to flow, widely propagated throughout the East, so also from the tabernacle of Marcellus there began to be poured out through nearly the whole world a pure, most delightful, and salutary stream — that is, the most careful imitation of the life that was led by him. Moreover, the zeal for the ministry of the heavenly powers, which is interrupted by no sleep, having begun from here, came to the first and queen of cities; and thence the imitation passed also to other places." But this must be understood of the East, although there were also in the West those who prescribed a similar discipline of sacred prayers for their followers, tempered however by other regulations.

[5] Their monasteries: on the Euphrates, Alexander erected the first monastery of this kind on the Euphrates, as is said in chapter 4. Others were founded on his model by his disciples during his lifetime, among which Crithenium is praised in chapter 6. But in these the institute, not the name of the Acoemetae, flourished. Finally at Constantinople he himself built another, Crithenium, in which he departed this life. Concerning it, in chapters 7 and 8, and in the Life of St. Marcellus, the following is stated: Καὶ τότε μὲν ὁ Θεῖος Ἀλέξανδρος πρὸς τῷ ἱερῷ οἴκῳ τοῦ μεγάλου ἐν μάρτυρσι Μηνᾶ τὴν ἄσκησιν ἐπιδείκνυτο· ὕσερον δὲ καὶ πρὸς αὐτῷ τῷ τοῦ πόντου σόματι σεμνὸν ἱδρύεται φροντισήριον, τοῦ δὲ καὶ νόμον εἰσάγει, καινὸν μὲν, ἀλλὰ τὰ ἁπαντάχοῦ κάλλισον, μηδέποτε τῶν εἰς Θεὸν ὕμνων τὸ συνεχὲς διακόπτεται, ἀλλὰ τῇ καταδιαχῇ τῶν λειτουργούντων ὑπαλλαγῇ τὴν ἀσίγητον ταύτην, καὶ ἄπαυσον τῷ δεσπότῃ περιποιεῖσθαι δοξολογίαν. At Constantinople, "And at that time the divine Alexander was practicing his asceticism at the sacred house of the great Martyr Menas; but afterward he also established a venerable monastery at the very mouth of the Pontus, and in it he introduced a law, new indeed, but by far the most beautiful of all — that the continuity of hymns to God should never be interrupted, but that by the successive alternation of those who minister, this never-silent and never-ceasing glorification should be rendered to the Lord."

[6] After the death of Alexander, this was transferred to Bithynia by John, his successor, to a place called Gomona, which they also called Eirenaeion, διὰ τὸ θορύβων ἐκτὸς εἶναι, "because it was far removed from tumults and noise." Ιωάννου δὲ, as is said in the Life of St. Marcellus, τὸ πρᾶγμα ὄνομα τῷ τόπῳ δόντος, ἐκ τῆς διηνεκοῦς πρὸς θεὸν ᾠδῆς τῶν Ακοιμήτων ἄχρι τῆς δεῦρο τὸ φροντισήριον ὀνομάζεται. Τὸν γὰρ αὐτὸν Ἀλεξάνδρῳ τύπον καὶ Ιωάννης ζηλώσας ἐκ διαδοχῆς τῶν ᾀδόντων τὴν πρὸς Θεὸν ἀκοίμητον ἐποιεῖτο δοξολογίαν. In Bithynia: "When John had given the place its name from the thing itself — on account of the perpetual singing to God — the monastery is called to this day the monastery of the Acoemetae, that is, of the 'Sleepless Ones.' For John, emulating the same pattern that Alexander had established, by the succession of singers rendered unceasing glorification to God."

[7] Not long after the monastery was transferred, John died, and Marcellus was appointed in his place. Under him this manner of worship was widely spread and came also — or rather returned — another at Constantinople, which was called the Studion, to the first and queen of cities, Constantinople: when a certain Studius, an illustrious man, as Nicephorus says in book 15, chapter 23, came from Rome to Constantinople and erected a temple to the Holy Forerunner, into which he introduced monks from the monastery of the Acoemetae, which the most divine Marcellus had built, so that perpetual hymns might be sung to God, with the community of monks divided into three choirs. From these the Studites arose, whose virtue and learning shone through many centuries, and especially their glorious contests against the Iconoclast Emperors, of which we shall treat on February 4 at the Life of St. Nicholas the Studite, on November 11 at that of St. Theodore, and often elsewhere.

[8] From this it is clear whence the name of the Acoemetae originated. In the Life of St. John Calybites as published by Lipomanus, they are said to have been so called because they were never accustomed to lie down to sleep. Whence the name of the Acoemetae, or Sleepless Ones? But this seems to be a gloss of the translator or of some scribe. Thus the Carthusians of Cologne, in their additions to Usuard on February 27, state that St. John stood in the monastery for seven years. Rosweyde in his Notes to chapter 26 of Theodoret's Philotheus, no. 76, calls the Stylites ἀκοιμήτους, because St. Simeon Stylites is reported there to have stood with his hands extended to heaven all night, neither beguiled by sleep nor overcome by fatigue. Similarly the monks of Palestine dwelling in Lauras are praised by Evagrius in book 6, chapter 31: Κοινὰς τὰς πρὸς τὸν Θεὸν λιτὰς διημερέυουσί τε καὶ διανυτερεύουσι, οὕτω σφᾶς ἐκθλίβοντες, οὕτω τοῖς πόνοις πιέζοντες, ὡς τάφων ἄνευ νεκροὺς αὐτοὺς ὁρᾷν — "They persevere day and night in the prayers which they pour forth to God, so wearing themselves down and so oppressing themselves with labors, that they appear as corpses without tombs." But the institute of both the Palestinian monks and the Stylites was different from that of the Acoemetae. Both have been treated elsewhere. Alexander instituted the excellent method of continuing prayer by turns, which Canisius and Ferrarius in the Catalogue of the Saints of Italy wrongly interpreted as though the same individuals kept watch without interruption in divine praises and took very little or no sleep at all. But Baronius rightly writes in volume 6 of the Annals, at the year 459, no. 16, that they offered ceaseless praises to God day and night, keeping vigil by succeeding one another in three shifts of time.

Section III. The age and time of death of St. Alexander.

[9] How many years Alexander lived is nowhere explicitly stated. That he spent fifty years in the exercise of the religious life the secular life of St. Alexander, is asserted in the preface of the Life and in chapter 8. But before he devoted himself to that exercise, he spent his youth in literary studies at Constantinople, followed the military profession for several years, and for some time held the office of Eparchikos, so that he seems to have been not much under twenty-five years of age when he embraced the monastic life.

[10] This entire period was divided for him into six stages, as it were, or principal functions. First, a four-year novitiate in Syria under the Archimandrite Elias in the rudiments of cenobitic life; then followed a seven-year anchoresis. After that he turned his mind to winning the Gentiles for Christ, and converted Rabbula with his followers, likewise thirty robbers, and others, monastic life, through 50 years; also performing miracles and drawing down fire from heaven — which is said to have occurred thirty years before his death. Then for twenty full years he presided over a monastery across the Euphrates and trained four hundred monks in virtue, as is recorded in chapter 4. Next, as a wanderer in the desert near the Euphrates, at Antioch, at Palmyra, and in various monasteries, he easily spent five years — three of them during which the fortified towns are said to have suffered from a scarcity of provisions, before he approached the city of Antioch; the fourth was a year of plenty; and after another year he finally came to Constantinople, where he lived his remaining five years.

[11] So much for the age of Alexander. Now we must inquire how this accords with the Christian era. Theodotus was Bishop of Antioch when Alexander was living there, as is said in chapter 6. He was ordained in the year 421 and governed that Church for six years, as is clear from epistle 83 of Theodoret, which Baronius recites from a Vatican codex in volume 6 of the Annals, at the year of Christ 444, no. 23. This matter was treated at greater length on January 8 in the Life of St. Atticus. While Theodotus held that Church, our Alexander departed from Antioch in the garb of a beggar and came to Constantinople shortly afterward. The persecution which he suffered there, as described in chapter 8, seems to have been stirred up by Nestorius or his followers. Nestorius had assumed that See on April 10, in the consulship of Felix and Taurus, as Socrates attests in book 7, chapter 29 — which was the year of Christ 428. The same was condemned by the Council of Ephesus in the year 431 time of death and driven from his throne. And Alexander does not seem to have survived that condemnation, or at least not for long — so that it is probable that he renounced the military life about the year of Christ 380, and then, having strenuously and happily completed his fifty-year course, departed this life about the year 430. Moreover, his disciples, having transferred the community to Bithynia, called it Eirenaeion, since they had at last found peace and quiet, far from the tumult of their persecutors; the subsequent deeds of these same Acoemetae support this.

[12] It also seems necessary to clarify when Rabbula — who is also called Rabbulas, Rabbula, converted by him, Rabulas, and Rabula — administered the Church of Edessa. Before the year 400 he was instructed by Alexander in the mysteries of the faith; having built a monastery for his wife and daughters, he withdrew to the desert and led the anchoritic life for several years. Then Bishop of Edessa, He was then ordained Bishop and presided over the Church of Edessa for 30 years, as is said in chapter 3. Ibas succeeded him, who in his letter to Maris the Persian — which is extant in Act 10 of the Council of Chalcedon and in volume 6 of the Annals of Baronius at the year 448, no. 66 — attacks Rabbula and calls him "the tyrant of the city of Edessa," because he had condemned the books of Theodore of Mopsuestia together with Acacius of Melitene. But these events did not occur before the year 435, when, after the books of Nestorius had already been prohibited and condemned to burning by the Emperor Theodosius, then Consul for the fifteenth time, on August 3, as is stated in the last law of the Theodosian Code on Heretics, the Nestorians, he resisted the Nestorians; in order to show that Nestorius had not taught anything new, published the writings of Diodore of Tarsus and Theodore of Mopsuestia, which conveyed a kindred doctrine. Rabbula and Acacius resisted these, as Liberatus also testifies in his Breviarium, chapter 10. Fragments of the letters which these men and Cyril then wrote to one another are extant in the Fifth Ecumenical Council, session or collation 5. And among other things Cyril writes thus to Rabbula: "Your holiness has always shone, therefore praised by St. Cyril, but especially now, having become for all the Orientals a pillar and foundation of truth, and as though expelling a certain pestilential disease, the blasphemy of the new and abominable heresy of Nestorius." It seems therefore that Rabbula was still alive for some time after the year 435. When he died, Ibas was appointed in his place, while John of Antioch was still living; for St. Proclus, Bishop of Constantinople, writes to John that Ibas of Edessa had been accused of the Nestorian heresy by his own Clerics. Attacked by his successor Ibas, Those letters are extant in Collation 6 of the Fifth Council, which was convened chiefly on account of the Three Chapters, the second of which was the above-cited letter of Ibas to Maris. John succeeded Theodotus, mentioned above, in the See of Antioch in the year of Christ 427 and held it for thirteen years, as Theodoret explicitly writes in epistle 83, cited above. He died therefore in the year 440, in which year Baronius recorded his death in the Appendix of volume 5, at the year 436, having previously written that he had died in that year — which Spondanus also observed in his Epitome; but not Gualterius in his Chronographical Table, nor Petavius in his Chronology, book 13 of the Doctrine of Times, who place the death of Theodotus in the year 427 and that of John in 436. Petavius adds "after he had held the see for thirteen years," so that a slip of the pen or memory may be acknowledged. Ibas had already been presiding over the Church of Edessa for a year or two while John was still alive.

[13] From this it can be established that Rabbula died about the year 437. Having survived St. Alexander by seven years, died about the year of Christ 437, he narrated the miracles formerly performed by him, being then advanced in age and blind in bodily eyes, though he saw keenly with his mind, as we have already seen. Theodore Lector mentions his blindness in his Collectanea, book 2: blind toward the end of his life Μετὰ τὴν πρὸς τοὺς ἀνατολικοὺς συμβίβασιν συγγράψαι λέγει τὸν Θεοδώριτον κατὰ τῶν δώδεκα κεφαλαίων Κυρίλλου. Ῥαβουλὰς Ἐδέσης Ἐπίσκοπος τυφλὸς ἦν. Ἀνδρέας δὲ τῶν Σαμοσάτων ἐνεκάλει, ὡς γράψαντα κατὰ τῶν δώδεκα κεφαλαίων Θεωδορίτου — "After the reconciliation with the Orientals, Theodoret is said to have written against the Twelve Chapters of Cyril. Rabbula, Bishop of Edessa, was blind. Andrew of Samosata accused him of having written against the Twelve Chapters of Theodoret."

LIFE

By an Acoemetan monk, his disciple, from an ancient Greek manuscript.

Alexander, Abbot and Founder of the Acoemetae at Constantinople (St.)

By his disciple, from a Greek manuscript.

PREFACE OF THE AUTHOR.

[1] The most holy and most blessed Alexander, a man of Apostolic character, is proposed as the subject of my discourse both to you who love Christ and to me. St. Alexander, an exemplar of virtues, For I consider it permissible for me to attempt to express his virtues by imitation and his illustrious deeds by words. With the help, therefore, of our most benign God, I shall set forth who this man of whom I speak was, and whence came his manner and method of ascetic life. We know that all who have been heaped with heavenly benefits by a propitious God acknowledge his beneficence, delight in his works, proclaim his praises, and burst forth with the Apostle into these words: "O the depth of the riches of the wisdom and knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!" Romans 11:33. Let us therefore contemplate the outcome of this victorious athlete, who lived his life among us and completed his never-interrupted course like this visible Sun.

[2] And he alone in this truly — as our Savior testifies — perverse generation Matthew 17:16 so shone forth that he won for himself a twofold crown. Although therefore all who devote their efforts to writing history must here grow weary, overwhelmed by the magnitude of the things to be narrated; nevertheless, because our silence would be unfruitful for those who wish to imitate his virtue, just as merchants who handle worldly business expose themselves even to the peril of death for the sake of anticipated profit, so we too, for the benefit of those who will wish to imitate him, have more readily descended to this boldness of speaking, and yielding to the occasion we shall review some portion of the illustrious deeds of this magnanimous athlete — for to set forth all of them as they deserve is by no means possible. Come then, let us set forth the beginning of his contest and demonstrate that this excellent athlete was excellently equipped with faith. Alexander, with sincere love of God whose memory is in benediction, loved God with his whole heart and with all his strength, and made this manifest by his very works; and the fruit testifies that he transgressed none of the divine commandments — Christ himself prescribed this criterion: "By their fruits you shall know them." Matthew 7:16. Nor did he take care only for his own salvation, but he strove to bring the whole world under the yoke of Christ; and this too he in part accomplished. He cared for his own and his neighbors' salvation. And as if he held in his hands the reward of those who would be saved through him, so with steadfast breast and unconquered spirit he assiduously cared for the salvation of others — and still more his own — for fifty years.

CHAPTER I.

The secular, cenobitic, and anchoritic life of St. Alexander.

[3] This blessed man, descended from an illustrious family in Asia, dwelt in the islands. Having been accurately trained in the art of Grammar at Constantinople, and formed in all propriety of manners and temperance, he reached maturity. Then, enrolled a in the class of Praetorian soldiers, he quickly perceived how weak and unstable all human things are, Converted from military service and how swiftly all worldly glory fades like the flower of grass. Therefore, despising these sublunary things as fleeting, he directed the eyes of his mind to the goods of another and far better life. By reading Sacred Scripture, Accordingly, poring over the books of the Old and New Testament with unwearied study, he found at last in the holy Gospels an inexhaustible treasure, subject to no plundering, inviting those who approach with living faith: "If you wish to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me." Matthew 19:21.

[4] When he heard this and sincerely believed it, he immediately poured out his entire patrimony he distributed his goods to the poor: and his military assets (which were not inconsiderable, given the rank he held in the Praetorian service and his remarkable temperance and magnanimity of soul) upon beggars and the poor. For he desired, on account of the hope set before him, to withdraw far from his homeland, relatives, and friends, that he might be enrolled in the family of Christ alone. And he had heard that in Syria there were monasteries of holy men whose manner of life was excellent and praiseworthy. When he had come there, he becomes a monk in Syria: after many entreaties he at last obtained admission to the monastery of the most devout Archimandrite Elias, whose name was celebrated in those regions on account of both his eminent holiness of life and the wisdom of his domestic discipline and regulations.

[5] Having stayed there four years, he made outstanding progress in virtue, entering upon a vigorous and unwearying contest and reverently obeying in all things, while governing his life by the rule of the divine Scriptures. But since ... he did not find what he sought — because the life that is established in community, as those who are devoted to these matters know, seems to experience less fully that extreme poverty and freedom from all cares that accords with the holy Gospel, b since the Superiors carefully provide for all the needs of the Brothers — the servant of God, Alexander, fervent in spirit, constantly hearing that voice of the Lord forbidding us to be anxious even for the morrow, since we are worth more than many sparrows, was distressed and troubled in mind, for four years he strives for perfection: nor could he any longer contain himself. Matthew 6:34; Luke 12:7. Yet it was not proper for him to speak of these matters right at the beginning, for he first had to be equipped with every spiritual armor — that is, the psalter.

[6] When he had fulfilled his desire in the space of four years — having lingered in that exercise of discipline not because of slowness of mind, but because he wished to understand exactly concerning whom each verse had been pronounced — then, having poured forth prayer and supplication to God and having received understanding from heaven, he consults the Superior about Evangelical poverty: he could no longer endure to look upon anything mortal beyond the command of the Superior. Taking up the Gospel, he immediately went to the Prefect and addressed him thus: "Father, is everything that is written in the Gospel true?" But Elias, truly a father and shepherd of rational sheep, marveling at the unusual question and thinking that he had fallen into some unbelief through the deceit of the malignant demon, answered him nothing at first; rather, falling prone upon the ground with his face to the floor, he exhorted the Brothers to pray for him — "for he is entangled," he said, "in the snares of the devil." And when they had poured forth prayers to God with tears for the space of two hours on his behalf, the Archimandrite arose and inquired of him: "Brother, whence did this thought arise in you?" Whereupon he again asked whether the things written in the holy Gospel are true. When all answered that they are most true, because they are the words of God, he said: "Why then do we not carry them out?" But they replied: "No one c can observe those things." Then, seized by a certain vehement spirit and as if condemning all past time and reducing it to nothing, he bade farewell to the Brothers and, taking the Gospel with him, went forth to carry out what is written and to imitate our holy Fathers. He spends seven years in the desert. Therefore, after the example of the prophet Elijah, he departed into the wilderness, where he spent seven years without being troubled by any anxiety about earthly things, the Holy Spirit perpetually directing all his actions.

a In Greek it reads Ἐπαρχικός. Ἔπαρχος means a Governor, Praetor, or Prefect of the Praetorium. Perhaps it is implied that he held some prefecture, so that Ἐπαρχικός signifies not "Praetorian" but "Prefectorial."

b The author seems to say this: Since Christ teaches in the Gospel that, having renounced all things, we should commit ourselves entirely to his providence and not think at all about food or clothing, this is more perfectly fulfilled in the anchoritic way of life, where necessities are not procured by one's own industry nor provided by the care of Superiors, but are awaited from the hand of God alone. Yet although, on account of both this eminent confidence in divine assistance and the constant struggle with the demon without the help or comfort of other men, that manner of living may seem more sublime than the one led in a monastery, nevertheless the latter can and should possess a most perfect freedom from anxiety, at least in those who do not have charge of others. For why should they think about tomorrow, about food, drink, and clothing, for which the fatherly care of God amply provides — whether through the vigilance of Superiors, or through other people, or indeed sometimes even through brute animals and the ministry of Angels? Nevertheless praiseworthy was the custom of the ancients, who, having been long exercised in the monastery, went into the wilderness, either for a time or permanently, to devote themselves more quietly to God, to endure more hardships, and to overcome the demon in what might be called single combat.

c This utterance proceeded from an excess of weakness. If precepts are in question, all can be observed with the help of divine grace, though not in such a way that a person does not from time to time fall, at least lightly. If counsels are in question, these too can be undertaken and fulfilled with the same grace, although each person ought first to weigh — as Christ warned — lest he attempt a building too high, or undertake a war too heavy, for him to carry out even with the support of that same grace.

CHAPTER II.

The temple set on fire. The conversion of Rabbula.

[7] When he was seen to have rooted his faith in charity, he also turned his mind to the preaching of the Gospel, lest he be condemned with that idle and wicked servant. Matthew 25:28. When therefore he heard that there was a certain city he sets fire to a pagan temple in which the superstition of the wicked demon still held sway — for they celebrated festival days of their idols and exulted and reveled in abominable crimes — he girded his loins in readiness for the Gospel, entered their most celebrated temple, and by a certain divine a power set it on fire and destroyed it. And when he had completed that contest, he by no means fled from that place, but sat down in the very temple.

[8] Meanwhile the townspeople rushed together in great fury and threatened him with death; he calms the furious idolaters: but they were soon tamed by his incredible boldness and departed. He, guarded by the grace of God, burst forth in that Apostolic saying: "I too am a man like you, subject to suffering; and I too once wasted time in these most vain things." Acts 14:14. "Flee the eternal judgment. I proclaim to you the kingdom of heaven." And for a long time continuing these things ...

[9] ... b the Prefect of the city, who excelled in both wealth and eloquence ... afterwards became a destroyer of idols and a herald of the truth. This man, seized by an insane zeal for defending the superstition, addressed the people in a loud voice: "Brothers and Fathers, let us not forsake our ancestral Gods; rather, let us offer sacrifices to them according to the customary rite. The Gods by no means aid this Galilean. Nor, though he has provoked them with injury, will they bring help to him, he confounds the Prefect Rabbula, who confidently disputes with him: as if they had been appeased by acts of worship. How great, pray, is the God of the Christians?" Then, relying on his own power and with his mind clouded by I know not what impostures of the devil, he said to the multitude: "I alone will approach him, and I will dissolve his magic and deceit, and avenge the Gods, and all of us who have been insulted by him." He therefore approached him with great insanity, and intending to debate with him, began to deliver these boastful speeches: "As a moderator of the contest c, ... of justice, I proclaim ... let us take up the armor by which he has shattered every hostile force and strength, and has overthrown not only principalities and powers and dominions of that eternal darkness and spiritual wickedness, but has repelled the whole world that opposed him." The adversary, therefore, having tried everything in vain and always being prostrated by the divine power and utterly unable to accomplish anything, at last raised a universal battle of men: they attacked the holy athlete in various ways.

[10] But he neither reverenced the royal power nor feared the threats of the Prefects, he despises force and threats: nor the insults of the populace, nor the perverse exhortations of the magistrates, nor whatever else was threatened to make him allow himself to be led away from the truth. Rather, he confounded all who contradicted him by the uprightness of his life and the perfection of his faith. For he had heard the Apostle saying: "Who shall separate us from the love of Christ? Romans 8:35. Shall tribulation? or distress? or persecution? or famine? or nakedness? or peril? or the sword?" ...

[11] ... "you have destroyed the temples of our lords the Gods, and not only do you wish to draw the people to yourself, but us all as well, and make them like yourself — sacrilegious and despisers of all the Gods. He expounds the mysteries of the faith to the Prefect: Tell us therefore the truth: what hope do you Christians have, who so despise your lives as to dare such things?" The Blessed one, smiling, said: "We by no means despise our lives, as you say, but desiring eternal life, we disregard this present one. For it is written for us: 'He who loses his life in this world shall find it unto eternal life.'" Matthew 10:39. The other replied: "What kind of hope do you expect when you have departed from this life?" The Blessed one answered: "To those willing to learn the truth and to be transferred from darkness to light, we demonstrate the force of this saying by our works. There is no need of fables wrapped up in wordiness, as you Pagans imagine."

[12] But he said: "I too am prepared to learn all your madness, by which you have not only disturbed us, but do not cease to insult the Gods." Then the Saint said: "Hear the power of our God and the mysteries of our faith." And he began to explain to him the benevolence of God toward men he explains the Scriptures: and the power of the sacred Scriptures, beginning from the first creation of the world up to the dispensation of the Cross. And they continued conferring together on these matters that entire day and the whole night, taking neither food nor sleep. Showing therefore the virtues of the holy men recorded in the Scriptures, and what confidence they had in God and what boldness, as it were, toward him, and unrolling the volumes dictated by God, he came to the passage where Elijah is reported to have three times drawn down fire from heaven. 3 Kings 18:38 and 4 Kings 1. But when Rabbula had already heard many chapters, he began to object and to promise himself the victory: "All these things," since the Prefect did not believe the miracles of Elijah, he said, "are falsehoods; your affairs consist of fabricated fables. I advise you what is beneficial: celebrate the feast day with us and offer sacrifices to the Gods. And as for what you have perpetrated against them, since they are benign, they will grant you pardon and impunity, because you did it out of ignorance." But the Blessed one replied: "If they were Gods, why did they not hear those who cried out to them from early morning until evening and grant them fire? And indeed Elijah the servant of God was alone, yet he slew all the false prophets by the divine power. And when he prayed that it should not rain because of the mad folly of men in worshipping idols, for three years and six months no cloud at all fell from heaven — until the Lord himself bent the severity of his servant, on account of his kindness toward the widow, and led him to benevolence, that he might release his oath and pour forth prayers to God on behalf of men. 3 Kings 18:40. For he had said: 'As the Lord lives, there shall be neither dew nor rain in these years, except according to the words of my mouth.' And God did not wish his servant's oath to be in vain; but as the Prophet said, so it came to pass." 3 Kings 17:1.

[13] But he said mockingly to Blessed Alexander: "If these things are true, if your God is such and so readily hears his servants, then pray to him to send down fire before our eyes. The Prefect demands a similar miracle from the Saint, If he does this, I will say that there is no God except the God of the Christians. But if not, then the things that are written among you are false — for you too, as you say, are a servant of that God." But Blessed Alexander believed firmly without hesitation, and God assented to his petition. And because it is written, "All things are possible to him who believes," he said to him: "You too invoke your Gods, since they are many, that fire may descend before our eyes. Mark 9:22. Then I will pray to my God, and fire will come and consume the mats placed before us." But Rabbula said: "I do not have such power; rather, you pray." When the Saint heard this, fervent in Spirit, he arose, saying: by prayer he draws fire from heaven: "Let us pray." And standing toward the East and stretching forth his hands, he prayed in such a way that creation itself was moved; and fire came and consumed the mats lying throughout the house, just as our noble champion had foretold, but did them no harm at all. Rabbula, seeing this sudden miracle, and fearing lest he too should be consumed by the fire, cried out in a loud voice: "Great is the God of the Christians!" But the Saint earnestly entreated he commands that this miracle be kept silent and even bound him by oath not to tell anyone of it while he lived — which Rabbula also observed. But thirty years after this miracle had elapsed, when the Saint had already departed this life, Rabbula narrated it before Bishops and monks; and true is the testimony of the new disciple. From this miracle it may also be established that the temple had likewise been set on fire by him in the same manner.

[14] Rabbula seeks baptism: Rabbula, having witnessed this miracle, remained with Blessed Alexander for one week, learning more carefully all things pertaining to the word of truth. And when he was even more deeply persuaded by the works themselves, he requested to be henceforth illuminated and initiated by heavenly baptism, since the holy Pascha was now at hand. But the enemy of truth, seeing his dominion being everywhere overturned, attempted to deprive this new disciple of eternal life. He persuaded him therefore not to receive baptism in the city itself, but in a certain temple of the Martyrs, three stages distant, to receive the sacrament of illumination; and he arranged that at that very time a certain woman under canonical vow in that same temple should be seized by an evil spirit. He soon recoils upon seeing the canonical woman possessed: When therefore they entered the temple, they found her lying on the ground as if afflicted with epilepsy. When Rabbula saw her, he turned away to leave, saying: "I will not become a Christian; for this woman is clearly being punished by the Gods because she embraced the Christian religion. And the same things await me."

[15] But when the Saint saw him terrified and now recoiling from his purpose, he earnestly prayed to God to shatter the devices of the most wicked demon and to have mercy on his new disciple. Three hours having elapsed, he was barely able at last to persuade him, saying: "This is a trick of the enemy. She is paying the penalty for her own sins and because she has dishonored the holy habit that she wears. And if you are willing to enter, but when the demon himself confesses that she is punished for her own sins, and the demon does not himself confess this from her own mouth, I do not require you henceforth to put faith in my words." When Rabbula heard this, he allowed himself to be induced to enter the temple again, to test whether what the Saint had said was true — for he had already withdrawn from the temple. Entering therefore, they found her, punished by God, confessing in a loud voice the reason why she had been delivered to the power of the demon. When Rabbula heard of her wicked deeds and saw that the matter was as the Saint had said, he is baptized, he said: "Truly she is paying the penalty for her crimes." And then with sincere faith he received holy baptism.

[16] His garment meanwhile found filled everywhere with crosses. God performed many other miracles through him as well. For when he came forth from the heavenly font, his garment was found filled on every side with crosses from top to bottom — a thing which brought no small impetus to the strengthening of his faith. The citizens, seeing this sudden change and the miracles, believed in Christ together with their wives and children; the citizens seek baptism, and so with ready spirit, even before they could be instructed in discourses on divine matters according to the customary practice, they hastened to receive the seal of holy baptism.

[17] But the holy Alexander, wishing to test whether they believed in earnest, decreed to all: "First prove your faith by works, and then you will be sealed. If therefore anyone has idols in his home, and first having broken all their idols, let him bring them forth into the open and break them with his own hands." When they heard this, they vied with one another (for who would be sluggish in that?) in smashing their own and their parents' idols, and one could behold on that day divine wonders in that place. If anyone had wished to feign faith and hide his idols, he could not do so. They obtain it, For each person hastened to bring out his own possessions before he could be accused by another, for they knew one another's secrets. And so they themselves, each with his entire family, were cleansed, fervent in the faith, and in a short time confirmed in the faith, all were deemed worthy of holy baptism. And thereafter they burned with such zeal for propagating the faith, together with their wives and children, that the civil authorities were compelled to punish with exile all who opposed the truth.

a By fire drawn from heaven, as is indicated below.

b It is regrettable that these lacunae cannot be filled by means of another codex. That this is Rabbula, or Rabula, is clear from what follows. But what city it was is not known to us. That idolatry was still flourishing in many places at that time in Syria is clear from the Life of St. Porphyrius on February 26.

c This lacuna has perhaps swallowed up Rabbula's boastful speech, unless what follows is part of it.

CHAPTER III.

The anchoritic life of Rabbula; the monastic life of his wife and daughters. His episcopate. Robbers converted by Alexander.

[18] When the Saint saw them all rejoicing after receiving the faith and giving thanks to God, he said to them: "Until now you have been nourished with milk; Alexander teaches Evangelical poverty: but if anyone desires to partake of solid food and to become a perfect Christian ... let him sell his possessions and give to the poor, and let him not be anxious about tomorrow, and he will have treasure in heaven. But let him seek, according to what is written, the kingdom of heaven and the justice of God, and all these things will be added to him in abundance." Matthew 6:33. These things seemed harsh and difficult to some who possessed ample means. But Rabbula the disciple said: "Am I not a perfect Christian? But how can I do these things? Rabbula contradicts him, For who will feed the multitude of my household if I do this? This is pure deceit. But if you wish, persuade me of it by the deed itself, and sustain me and my children for even one day; and then I will believe what you say. If you cannot accomplish this in the city, what if we go out into the wilderness?" Blessed Alexander replied: "Take your children and as many others as you wish, and lead them into some wilderness; and if the Lord does not take care of you, then do not put faith in me henceforth." Rabbula said: "If you do this, I will carry out everything that is written."

[19] Taking therefore his children and as many others as he wished, desiring above all to test Blessed Alexander, he leads them into the wilderness with his children and others: he led them into a vast wilderness that had never, it seemed, been trodden by human foot. And when they had traveled the whole day, about the eleventh hour they stopped between two mountains. And Rabbula indeed, looking about at the roads, was laughing. But Blessed Alexander, according to his custom, immediately gave himself to prayer. And when they had completed the evening hymn together, the most gracious God answered the confidence of his magnanimous athlete. For he sent an Angel in the guise of a countryman, an Angel brings them fresh food, driving a beast of burden laden with clean and warm bread, and two pots of provisions hanging on either side, in which there were vegetables and legumes. Then Blessed Alexander said to Rabbula: "Arise, receive, and do not be incredulous." But Rabbula stood astonished for a long time, reasoning thus with himself: "Whence in a deserted place did a countryman have so many and such breads? And we, walking the entire day, barely reached this place. Therefore he must have set out from home during the night to arrive here at last at this time; consequently, it is not possible that these breads were baked today. Then why are they warm?" And turning these things over in his mind, he marveled at the power of Christ. He said to the one who had arrived: "Where do you come from? Or who sent you here?" And the Angel replied: "My Lord sent me." Having taken the food, they dismissed him who appeared to be a countryman; but when he had gone a short distance, he suddenly ceased to be seen. Receiving with thanksgiving what had been sent to them by the Lord Jesus, they remained there that night. The next day they returned to the city.

[20] Rabbula, Rabbula, confirmed in faith by this miracle and desiring to devote himself to divine contemplation without any distraction, resigned his public offices, restored to his wife what belonged to her, and to his daughters and maidservants. His wife acquiesced in her husband's counsel, and having built a monastery, she served God in it with her whole heart together with her daughters and maidservants. But Rabbula freed his slaves, [with the consent of his wife, who with their daughters embraced the religious life,] bestowing upon them what was fitting for the support of life; and selling his possessions and garments, he distributed the proceeds to the poor. And withdrawing into the desert, he progressed by constant exercise to such a degree that he no longer seemed to be clothed in a human body, persevering in fasts, vigils, and prayers, and conversing unceasingly with Christ, grieving over his former ignorance. He withdraws to the desert and lives holily there:

[21] But the benign and merciful God, who alone does not remember evil, who said, "Those who glorify me I will glorify," fulfilled that promise also toward him, and did not long hide his good servant, he is made Bishop of Edessa: but showed him to the world as a luminary. For when the Bishop a of Edessa had died, the entire city and the surrounding region demanded him as their shepherd. He was therefore chosen leader of the people by the votes of very many. Now Edessa b is the metropolis of Mesopotamia.

[22] Having been ordained Bishop, he became a kind of harbor of divine knowledge, not only for Syria, Armenia, and Persia, but for nearly the whole world. Schools of the Syriac language had long since been erected in that city by the divine will for the benefit of the neighboring cities. He devotes himself to the salvation of his people: For the leading men and other wealthy citizens sent their children there for the sake of their education. Having therefore attained the sacred leadership, Rabbula strove, with the cooperation of the Holy Spirit, to unite all in the true and stable faith, and indeed to do diligently what his Master had done. And truly that saying may be pronounced of him: "It is enough for the disciple if he be as his master." Matthew 10:25. I shall relate another benefaction of this Blessed man, for it will profit the readers. He was a father to widows and orphans. Twice a month he summoned the foreign children of the Gentiles from the school to himself he instructs pagan children in the faith: and taught them the word of truth. And having received the seal of the Holy Spirit, and having thereby gained the greatest benefit, they returned to their homeland, and in the course of time, accustomed to good morals, they instilled the same in their children down to this very day. Thus the grace of Christ shone forth in those regions also. He did this not for two or three years he lived in the episcopate for thirty years but for a full thirty years. And we have related these illustrious deeds and virtues of his on account of the labors of his master, for he labored no less than he. A holy man. And truly I can assert that his deeds were such as to seem to equal the condition of the prophet Elisha. 4 Kings 2:9. And these things were related by that new disciple.

[23] But Alexander, the father of the rational flock, seeing him so excellently disposed and understanding that he could show others the way to Christ — while the rest obeyed the faith as opportunity allowed — exulted in spirit, having learned by experience itself that all things are possible to him who believes, and that God is prepared to bestow the best things upon those who ask him. Mark 9:22. Meanwhile he considered what Christ now required of him. Alexander flees secretly lest he be made Bishop: But the people left no stone unturned to retain him with them, on account of the immense love with which they all embraced him, so that they might also demand him as their shepherd. When he learned this, he planned to leave the city secretly. But the citizens, perceiving his plan and not wishing to be deprived of the one whom they had truly recognized as their Father, stationed guards at the gates of the city, who were to watch day and night lest he escape. When he saw that the opportunity of leaving had been taken from him, he was let down from the wall at night in a basket by his disciples, just as Blessed Paul once was, and so he left the city. 2 Corinthians 11:33.

[24] Having journeyed two days into the wilderness, he fell upon the hideouts of robbers c in which the chief of the robbers dwelt, who had thirty wicked men under him — men from whom no city or region escaped being defiled by their nefarious crimes. When Alexander had heard of these things from many people, he prayed to God, beseeching him to give him the souls of those wicked men, which he would in turn offer back to God. God, seeing his excellent purpose, assented to his requests. For when he had fallen in with the chief of the robbers, he set before him the mysteries of the faith. The chief, moved to compunction by his words and believing sincerely, received the grace of holy baptism. When he had been deemed worthy of that divine gift, and first came forth from the sacred font, he converts the chief of the robbers, who dies in his baptismal garments: Blessed Alexander said to him: "Did you ask for anything when you approached the sacred font?" "Indeed," he replied. "And what did you ask?" said Alexander. "That God," he said, "would speedily receive my soul." And when he had survived one week, profoundly repenting of his former crimes, on the eighth day he departed to God.

[25] The thirty men who adhered to him, having witnessed this extraordinary marvel, themselves also came to St. Alexander, begging that he would deem them too worthy of the gift of Christ; he converts his companions; and having confessed our Lord Christ with a sincere heart, they too were washed in baptism. They embraced the faith with such great and burning zeal that they converted the robbers' den into a monastery, and they cultivated virtue there with such earnestness of soul that they were quickly found precious in the sight of God. When Blessed Alexander saw them now sufficiently perfected in the faith, all of whom become distinguished monks, and capable of instructing others as well, he appointed a Superior over them, prescribed rules for them, strengthened their spirits further, and with a blessing continued the journey he had previously undertaken, exulting with joy.

a We shall treat on January 30 of St. Barses, or Barsus, Bishop of Edessa, whose successor St. Eulogius was present at the Council of Constantinople in the year 381 and is venerated on May 5.

b More concerning Edessa is found elsewhere; here it is called Ἄιδέσσα. Eusebius, book 2 of the Ecclesiastical History, chapter 1: Edessa, the city. "Up to this age" (namely the reign of Constantius) "from that time" (when the Apostle St. Thaddaeus converted the Edessenes and King Abgar) "the whole city of the Edessenes has constantly adhered to the confession of Christ." Theodoret, a contemporary of Rabbula, in Philotheus chapter 8: "Edessa is a very great city and most populous, and one that is remarkably adorned with piety."

c St. Jerome, in the Life of St. Malchus, which we shall give on October 21: "For those traveling from Beroea to Edessa (which is sixty miles distant), there is a wilderness adjacent to the public road, through which the Saracens wander with no fixed abode, roaming here and there, and widely exercising robbery," as follows.

CHAPTER IV.

A monastery built on the Euphrates.

[26] After a two-day journey he arrived at the Euphrates and crossed it — a spiritual Jacob. Here, having found a fixed barrel, he would perform his prayers during the day in the mountains, while at night a he dwelt in that barrel. The other Jacob had crossed the same river carrying a staff, he dwells at the Euphrates: praying for bread to eat and a garment to cover himself, and there he dwelt for twenty years. When Blessed Alexander recalled these things in his memory, he besought God to make him a kind of second Jacob. The most benign God assented. Therefore, comparing his own lot with that of Jacob, he spoke thus within his soul: "He was a shepherd of irrational sheep; I desire to become one of rational sheep. He is compared with the Patriarch Jacob: He was cheated of his deserved reward after the seventh year; I, after seven years, shall obtain grace from my Lord. He served a man for twenty years and acquired four wives and received offspring from them; I, serving my Lord for twenty years, have gathered for him b four choirs of different languages. He, fearing his brother, arranged eight flocks and sent them ahead to meet him, and so preserved his life; I, through eight choirs singing hymns to God, receive salvation. He had twelve carnal sons; I have twelve readings from the divine Scriptures." These things he meditated upon, dwelling at intervals in the aforementioned barrel.

[27] In the space of twenty years four hundred men came together to him, striving to be admitted into the family of Christ through his excellent and blameless instruction, having been led by him to show themselves worthy of the kingdom of heaven. He gathers disciples, These were distinguished by four languages — namely Latin, Greek, Syriac, and Egyptian. He divided them into eight choirs, so that they might zealously and continuously sing and chant praises to God, having built and organized a monastery. He arranged the rule and offices in twelve orders, according to the prayer he had begun in the barrel. One may also admire the faith of this noble athlete in this: that while he had the care of so many Brothers, he was troubled by no anxiety at all about the things suited to daily use, but according to the Gospel he provided only what was necessary for the day; whatever was left over, he bestowed entirely upon the poor. Matthew 6:34. All had single tunics, never anxious about tomorrow: and in all these things they received a singular delight from the divine discourses and were nourished by the hope of future things.

[28] The servant of God, Alexander, attended to the things described in the divinely given volumes with such accuracy and diligence that not even one jot escaped him; but he became an imitator of all the great men whose deeds had been committed to writing. And first, in the rule of his holy institute, he adopted the Apostolic norm and established c the Third, Sixth, and Ninth Hours, and likewise the Night Office. He observes the rule of praying seven times: But then he considered what God requires, and found everywhere that the number seven is extolled, as it is said: "Seven times a day I have given praise to you"; and he resolved to carry this out — which he also accomplished, praying seven times by day and seven times by night. For seven years he followed this course. Psalm 118:164.

[29] Afterward he inquired again what more was required; and he found it said by the Prophet: "And on the law of the Lord he shall meditate day and night." Psalm 1:2. He therefore asked himself how this could be done, and reasoned thus: "If indeed it could not be done, the Holy Spirit would by no means have prescribed it for us through the Prophet." And wishing to ask so great a thing from God, the grace of establishing perpetual hymnody, he did not dare, thinking it to be beyond human powers. Then it came to his mind that Christ daily exhorts us thus: "Ask, and it shall be given you; knock, and it shall be opened." And: "Everyone who asks receives; and to him who knocks, it shall be opened." And again: "All things are possible to him who believes." Matthew 7:7-8. Turning these things over in his mind, he said: He fervently seeks it for three years; "If our Lord, being most benign, exhorts us to ask all good things from him, why do we through our sluggishness neglect to ask?" Mark 9:22. And for three full years he persevered, devoting himself to fasts and prayers and beseeching God day and night that what is the work of the heavenly powers might be accomplished by him on earth. But the benign and merciful God, seeing the love, desire, and burning zeal of his good servant, granted this also to him, he obtains it from Christ appearing to him: appearing clearly to him and saying: "Establish your petition, and it shall be established on earth until the consummation of the age, according to your word." And this he confessed to us as if from the person of another. For just as the blessed Apostle Paul once assumed the person of another to narrate the revelation made to himself, so also did Alexander, the imitator of the Apostle. 2 Corinthians 12:2.

[30] When therefore this mystery had been revealed to him, he sought the rule according to which it might be carried out; and perceiving the weakness of nature, he remained uncertain in mind. For having searched through every Scripture, both Old and New, and having contemplated all the great men of every age, he found no one who had exactly accomplished this wonderful work on earth, by whose imitation he might fulfill his holy desire for the salvation of many souls. He establishes 24 orders of chanters. He therefore chose as his master the architect of all things; and just as God in the first creation of the world fixed certain limits and boundaries, so he too ordered his life, saying: "God in the first creation of things defined the day and night by twenty-four hours; we therefore shall accomplish the course of day and night with twenty-four ministries, singing hymns to God. Our Savior commands us to forgive our fellow servants their offenses seventy times seven times; and we too with as many d genuflections shall send up our prayers to God. Matthew 18:22. My Lord has ordained that day and night increase in orderly fashion; many genuflections, etc. and we, with such an arrangement, shall offer him hymns unceasingly. Angels glorified my Savior on earth; and we too shall glorify him together with the Angels." And he commanded that, when every sequence of the divine office was completed, with the Readings preserved and the ministries performed, the hymnology of the holy Angels should be chanted together with them seventy times seven times by night and by day; and it is this: "Glory to God in the highest, and on earth peace, good will among men."

[31] When he had sanctioned these excellent institutions in the name of the Father and of the Son and of the Holy Spirit, he again searched to discover what God requires; and he found in the Gospel that from the whole number of disciples seventy had been chosen to preach the kingdom of our God. He prayed to God that from his own followers also an equal number might be chosen, men aflame with zeal for the faith, who would be able to preach the Word of God to the Gentiles. Luke 10:1. And God granted this also to him, he designates those who shall preach to the pagans: and from the whole company of his disciples, just as he had asked, designated seventy who were mighty in faith. I shall narrate the matter faithfully as it occurred. Since there were eight orders cultivated in perfect faith, who for a long time with joy and jubilation of heart poured forth prayers and hymns to God, the Saint reasoned thus with himself: "Lest at any time in this great freedom from care some negligence creep in and bring on carnal affliction, as usually happens." And at the same time he summoned by name a hundred and fifty noble champions of Christ, truly covered with the breastplate of faith and the helmet of salvation, he leads 150 with him into the desert, and armed with the sword of the Holy Spirit, and addressed them thus: "Brothers, let us prove ourselves whether we are perfect in faith, and let us traverse this dreadful wilderness of the Gentiles, and show by works, not only by word, that we have believed God from the heart." He wished therefore first to go to Egypt and instruct by catechesis the Gentiles there who worshipped idols fashioned by their own hands; and he was led by the Holy Spirit. Those truly his disciples, upon hearing this plan, resolved to follow him unceasingly. But Blessed Alexander absolutely desired to depart from that place, and he indicated this to no one. But pretending that he wished to visit the Brothers who were in the desert, he placed over the monastery a quiet, holy man, with Trophimus set over the rest, truly a Father, named Trophimus; and having furnished him with suitable admonitions and exhorted the rest according to custom, after prayer he departed.

a In Greek: ἐν ἀυτῳ τῳ πίθῳ.

b Προσοικείωσα — "I have taken into his house or family." Therefore these words were not spoken at the beginning of his sojourn at the Euphrates.

c That this practice of psalmody was observed by the Apostles is clear from the Acts of the Apostles, chapter 3:1 and chapter 10:9. Others say more about this custom.

d Evagrius, book 1 of the Ecclesiastical History, chapter 21, relates that frequent and almost continuous genuflections were in use among Syrian monks: ἐισὶ δὲ γονάτων ἀυτοῖς συχναὶ καὶ ἀδιάκοποι κλέσεις — "They make frequent inflections and inclinations of the knees." Concerning the admirable inclinations of the great Simeon Stylites, we treated on January 5 in his Life.

CHAPTER V.

The journey through the wilderness and the borders of the Roman Empire. Miracles.

[32] Alexander again crosses the Euphrates with the disciples he had chosen; from there they proceed into the Persian wilderness, carrying absolutely nothing of necessary supplies with them, except the sacred Scriptures written on parchments. Clad in a single tunic, they lived in the uncultivated wilderness, continually carrying out day and night the canon of sacred hymnody. It then happened, that their virtue might be more fully tested, With his followers he lives on berries in the desert: that they were tried by bodily necessities, for many days they subsisted on tree berries alone, and thus they went on. But thirty of them spoke against the holy man and addressed him as those others once did St. Moses: "You have led us out into this wilderness to kill us with hunger." And they wished to return secretly to the monastery, and they deliberated this plan among themselves. Exodus 16:3. But this was divinely revealed to the holy man; for God concealed nothing from him, he sends the murmurers back to the monastery, since he was truly, like another Moses, faithful in all his house. He therefore summoned them and rebuked them as unbelievers, and having chastised them with words, dismissed them to return to the monastery from which they had departed, crying out in a loud voice: "Believe me, Brothers; today God will visit us and will convict your unbelief."

[33] And when they had withdrawn no great distance, God sent, as the Saint had foretold, Roman Tribunes and soldiers, who brought them all manner of good things and asked them to turn aside to their a fortified posts and bless them. For at the borders of the Romans and Persians there are fortified posts, set against the Barbarians, the rest are brought food by Roman soldiers; ten or twenty miles apart from one another. But the Brothers who had abandoned their station, seeing these men approaching from afar and truly judging that what the holy man had foretold had come to pass, were confirmed in faith, and some of them, led by repentance and prostrating themselves on the ground, bade farewell to the brotherhood; but others who were with him departed into the deeper wilderness and remained there until death. Blessed Alexander, commanded by the Holy Spirit — just as once happened to the blessed Apostle Peter — to go with those soldiers, immediately followed them and, traversing the entire b frontier, confirmed all in the faith, whose fortified posts he visits, feeding the poor as a Father and exhorting the rich to do good to the needy. Acts 10. So great indeed was the movement of souls produced by his words that many brought out before him and burned their ledgers and lawsuits brought against their debtors. With great spiritual gain:

[34] But certain wicked men, abounding in riches and enveloped in diabolical darkness, rose up and said: "You have come here to impoverish us." The avarice of certain men punished by a three-year drought; The Saint cursed these men, who were ungrateful for divine benefits, and in their c fortified post it did not rain at all for three full years. Afterward, when they understood the cause of this plague, they came together unanimously to banish the authors of the matter from the post. These, struck with terror, fled to the church and washed away their guilt with profuse tears. But the rest, fearing lest they too should suffer the same, d approached the Roman Bishops to send envoys with letters to Blessed Alexander, whom they had heard was at Antioch. They therefore took diligent care of this matter, supposing that he had gone to Antioch to petition the military commander against them. When the Bishops heard this, they immediately besought the Saint by letter which he drives away by his prayers; to intercede with God on behalf of the fortified post and to have mercy on the inhabitants. When the holy man read the letter and learned of the people's calamity, he wept bitterly before God and said: "Who am I, Lord, that you have so heard me and afflicted an innocent people? I always give you thanks, Lord, because you have heard me, a sinner. And now I beseech your kindness to have mercy on the poor and to compensate the barrenness of three years with an abundance of fruits, and by this to declare to me that I am your servant." Having prayed thus and in no way doubting that God would grant his requests, he dismissed those men, saying: "In the name of our Lord Jesus Christ, go, brothers." And it came to pass, but the guilty are divinely punished: as he had foretold: such fertility surrounded that fortified post in the fourth year as had never been seen before. But upon those men the wrath of God raged thereafter; for within a few days their children died, their cattle were driven off by the Barbarians, and their houses were plundered by robbers — so that all understood that all these things had befallen them on account of the holy man's indignation.

[35] When the Saint had traversed the entire wilderness with the Brothers continuously chanting psalms, he came to the city of Solomon, of which mention is made in the Books of Kings, which he built in the wilderness — that is, e Palmyra. The citizens, seeing the multitude of Brothers from afar Excluded by the Palmyrenes with his followers, (for they are Jews, though they call themselves Christians), when they drew nearer, shut the gates against them, conversing among themselves thus: "Who will feed so many people? If they enter the city, we shall all suffer famine." When the Saint saw this, he praised God, saying: "It is good to trust in the Lord rather than to trust in man. Be of good courage, Brothers; when we least expect it, God will visit us." But the Barbarians who dwelt in those parts showed them no ordinary kindness. He receives food from the Barbarians: When they had remained in the wilderness for three days, God sent, according to the word of the holy man, f camel-drivers from four stages' distance from the city, who brought them all manner of good things. Receiving these and giving thanks to God, they enjoyed them; and at the holy man's exhortation they also shared what had been sent to them with the beggars of that city.

[36] But certain industrious Brothers, out of compassion, took counsel that on account of the past hardship the multitude of Brothers should be refreshed for a time; and by his direction they prepared various dishes which they knew would be beneficial to the Brothers. And wishing to teach them that they ought to know themselves superior to human passions, while they were carefully preparing everything, He teaches his followers ready obedience and mortification, he suddenly, according to his custom, took up the volume of the holy Gospel and set out on the road, saying: "Glory to God in the highest, and on earth peace, good will among men" (for it was his habit, when he wished to set out, to do this), ordering that they touch nothing of what they had prepared. Therefore they left everything already made and continued their journey.

a In Greek: ἐις τοὺς κασέλους ἀυτῶν — and then κάσελλοι γάρ ἐισι μετα ξὺ Ῥωμαίων καὶ τῶν Περσῶν.

b In Greek: καὶ διελθὼν διὰ παντὸς τοῦ λιμίτου. Theodoret in Philotheus chapter 2 says that the border of the Roman Empire is at the Euphrates. Festus Rufus writes of Hadrian: "Envying the glory of Trajan, he voluntarily gave back Armenia, Mesopotamia, and Assyria, and wished the Euphrates to be the boundary between the Persians and the Romans."

c In Greek: ἐις τὸ κάσρον ἐκεῖνο — and shortly after: ἐκ τοῦ κάσρου.

d In Greek: προσῆλθον τοῖς Ἐπισκόποις τῶν Ῥωμαίων.

e 3 Kings 9:18: "Solomon therefore built ... Palmyra in the land of the wilderness." Palmyra, the city. 2 Paralipomenon 8:4: "And he built Palmyra in the desert" — namely of Upper Syria. Ptolemy and others, and our author here, write Παλμυρὰν. It is distant from the Euphrates a journey of one day.

f In Greek: Καμηλαρίους.

CHAPTER VI.

Events and sufferings at Antioch.

[37] When they had traveled four days' journey, they reached the place where his brother by the same mother was the Archimandrite of a great community. He resolved to test whether he was walking according to the Gospel; and taking one Brother with him, he knocked at the door. But the doorkeeper said: He visits the monastery of his brother Peter: "Wait a while; let me first report to the Superior, and then you may enter." Alexander did not consent, but followed the Brother, wishing to test whether the Superior would become angry at the Brother. But his holy brother Peter (for that was his name), catching sight of him after thirty years, immediately recognized him (for it is innate in nature he tests his virtue: that even among the unknown we recognize our own), and falling to the ground and embracing his feet, he begged that what had been done might be forgiven. But the Saint, rebuking him rather sternly, said: Genesis 18. "Our Father Abraham himself took hold of strangers and ministered to them. And our Lord Jesus Christ commanded us to do the same." Matthew 25. And shaking out his garment, he departed. But the most holy Peter and all the Brothers, weeping, begged him to remain there even for one day; but he did not consent. Rather, having exhorted them to poverty and to the love of God, he went on to Antioch.

[38] But the Bishop a of Antioch, Theodotus, having imbibed a sinister opinion about Alexander at the instigation of certain wicked men and hypocrites, He is barred from Antioch by the Bishop: when he learned that Alexander had arrived in the city with a flock of monks who chanted psalms unceasingly, ordered them beaten and expelled with injuries and blows. When this power was given to those nefarious men, they cruelly harassed the servants of God and drove them from the city. He enters by night, But the Saint, perceiving the devil's effort, secretly entered the city at midnight with the Brothers; and having found some old baths, he established there his customary unceasing hymnody according to his practice. The Bishop, learning of their audacity, was deeply angered; yet he did not dare to lay hands on them again, for he feared the crowds, who revered the Saint as one of the Prophets, he is held in great esteem by the people: hearing and seeing the wonders he performed. Hence they left the churches and adhered to him, attending to his admirable teaching.

[39] Seeing what a great effect his exhortation had had upon the souls of his hearers, and that all were ready to carry out his commands, he erects a hospice: and that much honor and glory were being shown to him, judging the time opportune, he resolved to undertake the care of the poor of that city as well. And here one may admire the magnanimity of the holy man, that though destitute of all resources and an exile from everywhere, by his zeal he was able to arrange and establish a hospice. Having therefore summoned the wealthier citizens to himself and admonished them with the divine prudence that was in him, he moved them to provide necessities for the hospice. He also used remarkable boldness in reproaching the military commander and the Bishop for neglecting many things that pertained to their duty. He freely admonishes all. And, to sum it up in a word, he was the Pedagogue and Teacher of all.

[40] When the Clergy saw these things and others daily, they seemed indeed to marvel, but they retained in their hearts the old b jealousy. A certain Malchus, a Subdeacon, a proud man, approached the Bishop, saying: He is accused before the Bishop by jealous Clerics: "I had this one means of support, from the power of the courts, and the monk Alexander has taken it from me — and not only that, but also the glory of the Church. We have become a laughingstock to all, having acquired a permanent Pedagogue. This is that impostor who stirred the city up against our holy Father c Porphyrius and devised many evils against him. This is the one who smeared soot in the eyes of the heretics. This is the one who strikes terror into Bishops and Prefects, and perhaps even into demons; everywhere the same. He despises death and causes trouble for all. And now, having entered here, he pursues the same course. If this man remains in the city, we must depart elsewhere, because henceforth we shall be a laughingstock to all. But I beseech your Reverence to give me the power to drive him from the city."

[41] Having received that power, he attacked the holy man with a crowd of d litter-bearers, he is struck with a blow by Malchus the Subdeacon, and, carried away by unbridled anger, immediately struck him a blow on the face, saying: "Get out of this city, wretch." But the Blessed one, like an innocent lamb, answered nothing, but bore that man's insolence with a gentle spirit, saying only this: "And the name of that servant was Malchus." John 18:10. Those standing by, hearing this speech so aptly applied to the situation, admired the man's prudence. When therefore many had assembled against the holy man, they were unable to harm him, since the people defended him. They reported these things therefore to the Bishop. After conferring among themselves, they approached the military commander He is expelled from the city by the Commander of the East and asked one single thing as a favor and kindness: that he would relegate the Saint to e Chalcis, a city of Syria, and expel the Brothers with him from the city. But the benign God used their wickedness for a greater good: so that as the holy man was about to leave Syria, after twenty years he might revisit his spiritual sons with the greatest providence. When this was done, having returned to the city, he confirmed all in the faith. But while he tarried there for some time, he was watched by guards, he secretly returns: out of fear of the authorities, and by the citizens who were held by a great longing for him. But understanding the machinations of the wicked men, he marveled at both the patience of God and the blindness of their souls.

[42] After some time he wished to depart again to some foreign place he departs in the guise of a beggar and to bid farewell to those to whom he had already said farewell six times. And since he could not leave openly because of the commander's edict, he changed his clothing, and in the appearance of a beggar departed by night. After a journey of several days he came to a certain place where he found a monastery built by the piety of illustrious men, called Crithenium; and entering it he greeted all. He comes to the monastery of Crithenium. He marveled to see the excellent institutions and discipline and the very great charity of the holy Brothers; and he reasoned thus within himself: "I recognize the way of life; I seem to see here a discipline invented by me. But who brought it to these parts, I wonder. I have traveled so far and have seen nothing like it anywhere. Yet the faces of the Superiors are unknown to me." As he turned these things over in his mind, he understood who had founded that monastery — founded by his own followers, that it was indeed one from his own flock. And he gave thanks to God, who had shown him in those regions the fruit of his labors. Having therefore commended their charity and zeal, he went out again to hunt those who were held in the snares of the devil. But the holy Brothers, seeing him examine everything carefully he corrects certain things and disapprove of the occupation of a garden as something that might hinder perfect virtue, moved by the Holy Spirit, understood that this was that great shepherd of spiritual sheep, Alexander, who had shone with such celebrated virtue in the regions of the East.

a Theodoret praises Theodotus, Bishop of Antioch, about the time of whose tenure we treated above, in many places; but he associates Porphyrius, of whom we shall speak presently, and Theodore of Mopsuestia with him, in book 5, last chapter — so that it is easy to recognize that the praise is not sufficiently pure.

b No engine is more powerful for undermining piety and virtue than the jealousy of the Clergy. It once brought death upon Christ; it has crushed the holy endeavors of many who imitated Christ.

c It is indeed great praise for Alexander that he resisted Porphyrius, a wicked man. He was intruded into the See of Antioch after the death of Flavian, about the year 404, as is clear from the dialogue of Palladius on the Life of St. Chrysostom. A certain Villagas, a priest of Nisibis, then came to Rome, setting forth the groaning and lamentation of the monasteries of Mesopotamia, and that among other things they execrated the ordination of Porphyrius as unlawful and abominable. Without doubt St. Alexander was then among those zealous Mesopotamians.

d In Greek: μετὰ πλήθους λεκτικαρίων. Meursius treats of these in his Glossary. They carried the dead.

e The chief city of Chalcidice. It is distant from Antioch at least a day's journey. More about it elsewhere.

CHAPTER VII.

A monastery built at Constantinople.

[43] Twenty-four of the Brothers, soldiers of Christ, wearing the breastplate of justice and the helmet of salvation and also the sword of the Spirit, followed him as he departed, beseeching that they might be presented to Christ blameless through him. The Saint, seeing such great zeal, He comes to Constantinople, followed by twenty-four from Crithenium: enthusiasm, and faith in the Brothers, and considering what these things meant, learned by a certain secret prompting of the Holy Spirit that he was also being called to the contest in those parts. Spurred by this thought, he prepared his spirit for it and besought Christ that his will concerning him might soon be done. Not long after, the benign God heard his prayers. And while he was staying a near the church of the holy Martyr Menas, within a few days noble athletes of Christ came together to him from all the monasteries of those parts, many join him, men of right mind. They were altogether from three nations — Romans, Greeks, and Syrians — three hundred in number. He distributed them into six choirs to perform unceasing hymnody, and taught them poverty, whom he instructs excellently: and arranged all things according to his former rule. He brought it about that within a short time they flourished in every virtue, and he showed them the foundation of virtue. He also set over them b Commanders of Fifty and Commanders of Ten according to the Rule. And they persevered every hour in the divine doxology.

[44] When therefore the people saw the established contest, the continual worship, the absolute poverty, and certain unusual works accomplished not without miracle, they truly hastened to him as to a benefactor and teacher, and were instructed by him concerning the faith and the life to come. He instructs many from the people in virtue: And in a short time he became for all a harbor of salvation and a Pedagogue of justice. And even if he himself had been silent, his life cried out with a loud voice, and constantly convicted those who adulterated the commandments of God; if any remained incorrigible, he struck them with the boldness he practiced. They especially marveled at seeing such great poverty and integrity, and that they possessed nothing except the parchments on which the sacred Scriptures were written, and that they carried out the hymnody without ceasing, and lived as though without bodies while in the body. Astonished, they praised God, who even in those parts displayed such admirable mysteries; for, as I wrote above, they despised earthly things and were touched by absolutely no care for present things.

[45] But certain incredulous persons contrived to test this grace and remained among the Brothers day and night, wishing to investigate whence food was provided for the servants of God; for they saw that food prepared for them was constantly found day by day, on which they fed sufficiently, while the remainder was distributed to beggars, and no anxiety about the morrow troubled them. When the Saint learned their thoughts through the prompting of the Holy Spirit, he said to the Brother following him, though no one was knocking at the door: "Go out and receive what has been sent by the Lord." But before the Brother reached the door, a man came clad in white garments he divinely perceives and knocked strongly on the door. When it was opened, the Brother found a basket filled with clean and warm bread; but the one who had knocked at the door was nowhere to be seen. For it was an Angel who had brought the man with the bread there and had departed. The Brother therefore said to the one who had come: "Who sent you here?" And he replied: c "I was taking bread out of the oven, when a tall man stood before me, clad in white, that bread is brought to him and his followers at an Angel's command; pressing me urgently and saying: 'Bring all this bread to the servants of the Most High.' And since I did not know the place, he bade me follow him here; it is he who knocked at the door and immediately vanished from sight." When the Brother heard this, he reported it to the holy Abbot, as the Brothers had already sat down to table. The Abbot took the warm bread and set it before them. Receiving it with thanksgiving, they bestowed what remained upon the poor brothers. They were astounded at the man's confidence, who according to Scripture was in no way anxious about the morrow. Matthew 6:34. He indeed, wishing to instill faith in the Brothers, by this he arouses the confidence of his followers: called into their midst the man who had brought the bread, that they might learn everything from his own mouth. And thus the souls of the Brothers were bound to him with fear and love. And he did these things not that any glory might accrue to himself, but because they were about to descend into the contest; he exercised them first and strengthened their souls with faith, lest when they had entered the arena they should fail through lack of confidence.

[46] I shall also recall from among the many miracles a few that were manifest to many. For I wish even through these to demonstrate that this noble athlete was another Moses in the house of God. The holy man was accustomed to require answers from the younger disciples. It happened therefore that one of them, from among the Brothers who were wisely governed by divine providence, went out and wandered recklessly through the city. When Alexander learned this by divine insight, He divinely perceives the sin of a certain Brother, he met him on his return and rebuked him in an enigma, saying only in the man's own language: Κλέπτα — "thief!" — and then fell silent, wishing to know whether the man would be moved to repentance by that word and would confess his sin. Therefore he by no means inquired into the matter with curiosity, lest the enemy of truth should lead him to excuse the offense out of shame. But the man did not clearly understand that his fault was known to the Father; rather, he thought that it had been uttered by him as a kind of jest, and he continued in his course. But the holy shepherd lamented for him and besought God; and wishing to signify to him that he had already been well aware of his sin, and repentance, when a suitable occasion presented itself, he chastised him and removed him from his presence. But again Satan hardened his heart, and he refused to respond. After three days, however, he was moved to compunction and, examining himself, resolved to beg for the lifting of the penalty. When he was turning this over in his mind, it was immediately revealed to the Saint, and he said to the Brother following him: "Go and say to that Brother: 'Since your heart has been softened and you repent of your sin, I too absolve you from the penalty.'" When the Brother heard this, he easily understood from this second miracle that his first offense had also been clearly perceived, and he confessed that too with tears. And the Brother was saved, adhering thenceforth to the footsteps of his Master.

[47] I shall recall another miracle, surpassing human nature. The holy man took care to maintain a good temperature on account of the infirm Brothers. He therefore had earthenware jars he looks after the health of his followers: and ordered them to be filled and heated; and he appointed four Brothers to take care of this task daily by turns. On a certain day, then, forgetfulness crept upon one of them (or rather, God permitted that forgetfulness to occur, so that the man's virtue might become known). On that day, therefore, the matter was neglected, for after they had filled the jars with cold water in the morning, they went away. When therefore the hour drew near and necessity now recalled to their memory what was needed, they were ashamed to look at the Brother, and did not dare to approach the Abbot and report it to him. At length one of them, summoning courage, went to him and said: "We have no firewood, and we have not heated the water." The Saint replied: "Why did you not inform me in the morning? But, as I see, you now wish to test me. Go; the water is heated." And entering with lingering doubt, they found the jars boiling. Yet it was certain that no one had put anything under them that day. And in this the Brothers again admired the faith of the holy man. He heats water by divine power. And these things we have related in part, so that from a few examples we might prove many others, and especially this: that all things were possible for him, because he was perfect in faith.

a In Greek: πλησίον τοῦ ὄικου τοῦ ἁγίου μάρτυρος μηνᾶ. So in the Life of St. Marcellus, December 29: ὁ θεῖος Αλέξανδρος πρὸς τῷ ἱερῷ οἴκῳ τοῦ μεγάλου ἐν μάρτυρσι Μηνᾶ τὴν ἄσκησιν ἐπιδείκνυτο — "The divine Alexander was practicing his asceticism (not in the temple, as it is wrongly translated in Latin in Lipomanus, but) near the temple of the great Martyr Menas." That this church was located at Constantinople is clear from what follows and is expressly stated in the Life of St. Marcellus. Nicephorus in book 7, chapter 49, reports that this church was built by Constantine the Great. We shall treat of it in the Life of St. Menas, or Mennas, on November 11.

b In Greek: Πεντηκοντάρχους καὶ δεκάρχους.

c In Greek: ἄρτους ἐκ τοῦ φούρνου ἐξέβαλλον.

CHAPTER VIII.

Persecution. Death. Miracles.

[48] When therefore, with the favor of God, he had fulfilled his ministry excellently, and his disciples were making distinguished progress in the faith and exulting in psalms, hymns, and spiritual canticles, Always victorious against the devil, and living in peace, the enemy could not endure seeing this, but attacked the holy athlete as is customary in a military battle. For in battle, first the conflict is waged from a distance with missiles, then with drawn swords they charge together, and the victory falls to the stronger side. The same thing the enemy of truth did here. After he had assailed this unconquered commander for fifty years with him acting and was unable to dislodge him, but always turned the force of war back upon his own head, now at last he rushed upon him with his entire diabolical army and summoned a crowd of men into an alliance for the same war. And once again he hurled his weapon against the servants of God. Alexander the monk was therefore denounced to the authorities a as being a heretic and wishing to corrupt the Church of God with foul contagion. He is accused of heresy: But since the holy man, with continual prayers, had nobly scattered every accusation brought against him, they could not resist even his shadow. For falsehood is wont to be exposed and convicted by truth; but if it has spoken the truth in obscure matters, justice is tossed by the tempest. Alexander therefore stood firm — unarmed and naked, as it seemed, but clothed in prudence. For the servant of God, seeing the multitude of people stirred up against him by the devil, brought forth these words from the sacred Scriptures: "Princes sat and spoke against me; but your servant was exercised in your justifications. Psalm 118:23. For your testimonies are my meditation, and your justifications are my counsel. I have adhered to your testimonies, O Lord; do not put me to shame."

[49] Then the enemy of truth stood before him, crying out: "Why do you punish me before the time, O servant of God? While the devil rages, I have my own Lord and Judge." The appointed judges, rendering by no means a just judgment, judged against the great Judge. They did this so that, once released, he might be handed over to the people by the devil's agents. But he, relying on divine help, passed through the midst of them. He escapes free: For a certain divinely sent fear had seized them, and their counsel was scattered. But the holy Brothers were pouring forth prayers to God on his behalf. And what once happened under the holy Apostles happened here too; for the same God accomplished it in both cases.

[50] When the war was quelled by the power of Christ, the enemy of truth did not rest; but he moved everything and tried everything to break off that perpetual hymnody, because it had been instituted principally against him. And he found a means by which he might completely dissolve it, as he supposed — remembering that cities and provinces have sometimes been betrayed by their own citizens. Thus the adversary attacked the Blessed one, He is bound and beaten with his followers: and gathered fellow citizens together and provoked them into an alliance for war. They seized Alexander with the holy Brothers, cast them in chains, and inflicted incurable wounds upon them. Then for some days they interrupted the continual hymnody. The congregation is dissolved, And there was truly mourning for the Brothers and for the holy virtues. Those who had previously been shepherds of the same Brothers were ordered each to take back his own.

[51] And so the servant of God, Alexander, was dismissed alone, as they supposed. But he was not alone, for he had Christ with him. When he was dismissed, on that very day it reassembles, the Brothers came together unanimously, as if summoned by a trumpet, and on that very day the customary rule was observed in the divine ministry. All were so disposed as though they had suffered nothing harsh; indeed, as though they had found a spiritual treasure, so they exulted. They also advanced in the Lord, with many other Brothers joining them. For if anyone should wish to traverse the entire world, and grows, not only the Roman Empire but also the provinces of the barbarians, he would find the disciples of this Saint flourishing everywhere. For at that time they themselves built the illustrious monastery of the Acoemetae, and many others of the greatest importance.

[52] If I should wish to recount in order all the virtues of this magnanimous athlete, as St. Paul the Apostle says, the day would fail me as I narrate them. Hebrews 11:32. For who is endowed with such skill in speaking, with such grace of the Holy Spirit, as to be able to set forth the contests of fifty years? I indeed judge it scarcely possible that among unbelievers and enemies of goodness those things should be related which are either exceedingly magnificent or surpass human weakness, for the reason that they themselves are carnal. But the faithful, and those who think rightly with us, and who esteem the goods of their neighbors as their own, will receive us as we narrate the truth, not being ignorant of the Lord's promise, when the disciples marveled at the withered fig tree: "Not only what I do shall you do, but even greater things than these." And also: "All things are possible to him who believes." John 14:12; Mark 11:20; Mark 9:22. We indeed know that a life conducted rightly and virtuously is higher than all miracles — such a life as this perfect master led. We shall therefore break off our discourse where he ended his life. This blessed man, having struggled continually for fifty years, never yielded — not broken by adversities, persecutions, nakedness, hunger, or thirst, but rejoicing in these things, and teaching the word of truth with boldness, and gathering together a great multitude of people and offering them to Christ — which his disciples continue to do to this very day. When therefore his virtue had always shone in these things, he came at last to a blessed end, free from cares and at rest from labors. St. Alexander dies: And having fallen asleep in holiness, he was buried in the borders of Bithynia, in the place called Gomon.

[53] After his death, the number of disciples grew through his prayers, and the established manner of discipline continued, as we have said, not only in those places but throughout the whole world. For those who presided over their congregation his body is transferred to the new monastery built a monastery, as we have written above, worthy of his holy manner of life, which on account of their continual doxology, never interrupted by sleep, was surnamed the monastery of the Acoemetae, that is, the "Sleepless Ones." Hither his sacred relics were transferred. And that the most benign God might show even there that he adorns with glory those who strive to magnify his glory, and that whatever was done and instituted by him had been done by his will and approved by his judgment, his holy relics performed very many miracles daily — to such an extent that unclean spirits could not even endure to hear his name, being struck by that name as if by fire.

[54] And we have shown his brotherly charity and beneficence and have related, according to our slender ability, the author narrates what he saw, pursuing only the truth, what we ourselves have seen. But we hope that by divine providence there will be others who, inspired by the Holy Spirit and endowed with greater knowledge than we, will explain these things more elegantly, for the edification and benefit of those who wish to embrace this manner of living. May it be granted to us that we become worthy disciples of his, and through his prayers may we attain those things of which he now partakes, by the grace and mercy of our Lord Jesus Christ — to whom be glory for ever and ever. Amen.

a Nestorius was then Bishop of Constantinople, who, knowing with what zeal Alexander had elsewhere championed the Catholic faith and piety (and he had seen it himself at Antioch), wished by any means to remove him, lest Alexander should oppose his nefarious designs.