James the Hermit in Palestine

ON S. JAMES THE HERMIT IN PALESTINE.

Sixth century.

James, Hermit in Syria (S.)

From various sources.

[1] Many hermits illustrious for their sanctity, called James, lived in Syria. One of these was he of whom Theodoret writes in chapter 25 of his Philotheus, or book 9 of the Lives of the Fathers, Holy Hermits in Syria, named James; who lived enclosed in a hut near the village of Duzan in Syria and gave responses through a small trench, having never used fire or lamplight. He was more than ninety years old and still alive near Duzan; when Theodoret wrote that book in the fifth century.

[2] Another James is mentioned by the same Theodoret in chapter 21, to whom Theodoret himself gave the name "the Great," Theodore the Lector (bk. 1 of his Collectanea) "the Syrian," Evagrius (bk. 2, ch. 9) "the Syrian," the Great; and Rosweyde "the Hypaethrian," because he lived under the open sky. Baronius mentions him (vol. 5, year of Christ 404, no. 108; and year 414, no. 15; and vol. 6, year 458, no. 15), where he rightly corrects Nicephorus, who confused him with James of Nisibis. The Nisibean is commemorated on 15 July. But James the Great, or the Syrian, on 26 November, although the passages from the Annals of Baronius just cited by us are noted in the margin in the latest edition of the Roman Martyrology under the Notes for 6 August, on which day another James the Hermit is commemorated — at Amida in Mesopotamia, on the river Tigris, famous for miracles, the Amidean; much younger than those two, since he was still living after Amida had been captured by the King of the Persians. Amida was captured, as Marcellinus testifies in his Chronicle under the Consuls Avienus the Younger and Probus (for whom others write Rufus), in the year of Christ 502, in which year Baronius (no. 40) treats of this S. James from Procopius's book 1 of the Persian War.

[3] Philip Ferrarius, in the Topography of the Roman Martyrology, under the word "Palestine," an error, writes that this James the Hermit who is placed at Amida under the day of 6 August seems to be the same as he who is commemorated on this 28 January. In this he is undoubtedly mistaken, and indeed seriously so. For the former, as Procopius attests, lived enclosed in a small space with latticed bars in a village one day's journey distant from Amida; the latter dwelt for fifteen years in a certain cave near the town of Porphyreon, from about his twentieth year of age.

[4] Now Porphyreon is, according to Stephanus in his book On Cities, "a city of Phoenicia," near Porphyreon and Carmel, a very ancient city, which Polybius mentions in book 5 when treating of the war of Antiochus the Great. It was an episcopal see under the Metropolitan of Caesarea in Palestine, as is found in book 2 of Miraeus's Register of Bishoprics, where however it is written as Porphyron. William of Tyre (bk. 9 of the Holy War, ch. 14; and bk. 10, ch. 6 and 10; and elsewhere) calls it Caiphas. Adrichomius in the Tribe of Issachar (ch. 17), Quaresmius, and others follow the Tyrian; they are mistaken, however, when they write that it was built by the High Priest Caiaphas: it was perhaps restored by him. They report that it was situated by the sea, at the northern foot of Mount Carmel.

[5] So that one might rightly wonder that this Saint was not included by M. Antonio Alegre the Carmelite in his Paradise of Carmelite Glory; therefore rightly to be counted among the Carmelites: since he ascribes to his order all those who not only in Syria, Palestine, and Egypt but also throughout the rest of the world led a monastic life in the earliest centuries, or in some way prefigured it. But whether that manner of life has been propagated from those ancient times in a continuous series down to the present, it is more probable that it flourished where the first cradle of such discipline is said to have been established by the Prophets; if, however, that society of holy men which is called the Brothers of S. Mary of Mount Carmel was erected only after Syria was conquered by the Franks (as many of the more recent authors suppose, who deny that for eleven entire centuries the very name of the Carmelites was ever uttered by any writer of those times, and who on the contrary maintain, on the testimony of Jerome, that before S. Hilarion the very name of monks had not even been heard of in Palestine and Syria) — if, therefore, that congregation began only five centuries ago, as they would have it, but in order to more inflame in the minds of its members the zeal for virtues, wished to set forth examples of those virtues practiced in the same places and to assert a likeness of manner of life by a likeness of place and of piety, it was not, however, fitting to produce and set up for imitation those ancient Prophets before Christ or those who professed monasticism in other parts of the world, rather than those who dwelt so much more recently before our times in the very vicinity of Carmel itself. And to this class belongs not only James, but also that holy woman who was previously sent to undermine his chastity, but who was soon struck by the miracle of his fortitude in vanquishing the allurements of pleasure, gave her hands to faith, was washed in baptism, and thereafter spent the rest of her life in a monastery of Virgins in such a way that she was both dear to God and received grace against demons. That monastery, therefore, and the others situated around Carmel itself, the most religious Carmelite Fathers can claim for their order by a more certain reasoning; but let us return to James.

[6] He flees honor. When he saw himself being honored by the inhabitants of the city of Porphyreon, as is said in number 10, he fled and went away forty miles and dwelt on the bank of a river for thirty years. We judge this river to be the Kishon, which flows from the Sea of Galilee, or Tiberias, into the Mediterranean Sea, near which for some leagues lies Mount Hermon, or Hermonium; near whose rocks he seems to have lived in a cave, A lapsed man does penance: from which, after he had perpetrated that foul crime, he departed, and spent ten years in another cave, or ancient tomb, in the same region. But if anyone should contend that this river is the Jordan, we shall by no means resist obstinately, provided he brings a probable argument and discovers somewhere that the Jordan flows no more than forty thousand paces from Porphyreon.

[7] Shortly after James's death, on account of the frequency of miracles, a sacred shrine was built, into which his relics were translated, Publicly venerated after death. and his memory was celebrated annually with a solemn feast. The Greeks followed the Syrians, who record him on this day in the Menaea and in Maximus of Cythera, from which we shall append an epitome of his life. Among the Latins, Molanus thus writes in his additions to Usuard: "At Porphyreon, according to Metaphrastes, S. James the Hermit." The Roman Martyrology: "In Palestine, S. James the Hermit, who after his fall long lay hidden in a tomb for the sake of penance and, renowned for miracles, departed to the Lord." The same is found in the Gallo-Belgian Martyrology, but on the following day, namely 29 January.

[8] The Life of S. James seems to have been written by an ancient author not long after his death, as these words suggest: His Life, by whom written and published. "When the most religious Bishop had learned of his death, he came to that place with the whole Clergy and pious laymen, who, having embalmed him with precious spices and celebrating God Himself and His glory, deposited his venerable relics in that very monument. Afterward the holy Priest of God built a sacred shrine at the cave and translated his relics thither. In which place even to the present day many are healed, and the whole city and the neighboring region, celebrating his memory each year, observes a great feast," etc. The latter words seem less aptly referred to the age of Metaphrastes (who inserted this Life into his work on the deeds of the Saints, perhaps revised and, as was his custom, interpolated by him), since the Saracens held everything far and wide in the age of Metaphrastes. Moreover this Life, translated into Latin by Gentianus Hervetus, was published by Lipomanus and Surius; an abridged version was given by George Garnefeltius in book 2 of the Lives of the Hermits, number 7.

EPITOME OF THE LIFE

from the Menaea of the Greeks.

James, Hermit in Syria (S.)

On the same day, our Holy Father James the Exerciser. He departed from the flesh as from a certain snare, James, not captured by the snares of the flesh.

[1] S. James dwells in a cave: This Saint, having cast aside all the cares of the world, dwelt in a certain cave for fifteen years, not far from the town called Porphyreon, and exercised himself in every kind of religious life. A wanton young woman was sent to him by certain impure scoundrels, who shamelessly assaulted him and provoked him to lust: He converts the harlot: he himself, by reminding her of the future punishments in the underworld, joined her to Christ through penance.

[2] Since, however, no one can elude all the snares of the wicked enemy, it happened that he too fell by a dreadful mishap into an enormous crime, He frees a demoniac by his prayers, to be an example for all the fallen and a guide to penance. A certain distinguished man brought his little daughter, who was possessed by an evil spirit, to the holy man to be cured by his aid. He, having prayed to God for the possessed girl, immediately freed her from the impure possessor. But the father, fearing lest the demon expelled from the girl might assail her again, left her with her quite young brother in the care of the monk in his cave. Here the wretch, overcome by impure desires (O dreadful fall!), violated the maiden. And what then? He then ravishes her and kills her with her brother: Lest the shameful crime which he had committed should become public, he killed both the girl and her brother, and cast the corpse of each into the river flowing past.

[3] When he had thereupon cast away all hope of salvation in despair, he resolved to return to the world. But as he set out on his way, a certain religious and pious monk met him, He does penance: by whose pious exhortations he was moved, and he enclosed himself in a certain tomb and established a most harsh manner of life.

[4] When, however, a great drought and heat were once tormenting that region, God admonished the Bishop of that place to betake himself to this James, who was hiding in the tomb, and to request his prayers; otherwise the heat and drought would never cease. Therefore the Bishop soon came as a suppliant to the Saint with all the people, and earnestly requested his prayers, He obtains rain by his prayers: and at length barely persuaded him. When he had begun to pray to God on their behalf, immediately a most abundant rain was sent from heaven and watered the earth. Thence the Saint conceived new hopes of his own salvation, because the rains falling abundantly were a most ample pledge and proof of pardon. And so he entered upon an even more severe manner of life, and added penance to penance, He dies a holy death. tears to tears; and in this manner, in holy conversation, he rendered his spirit to God.

LIFE

By an unknown author as found in Metaphrastes.

From Metaphrastes.

James, Hermit in Syria (S.)

PREFACE OF THE AUTHOR.

[1] The usefulness of this history. The most beautiful possession of humility confers many blessings and benefits salutary to the soul upon those men who are lovers of God and who enter upon a life consonant with the precepts of our Savior Christ. He who has striven to embrace this possession and has perfectly attained it will never have cause to fear that he might in any way fall, or be captured by any passion, or be puffed up by the arrogance of self-confidence. For that this brings much harm, and incurable loss, and the greatest danger to those who have not been more cautious, one can understand from many other arguments, but especially from this history which is to be written by us: so that those who have set before themselves the heavenly life may profit from the very narrative, and be made safer. For in this we shall find both the best instruction and perfect exercise, and finally the last course arising from sloth, and the power of penance — which avails so much before the most benign God that it not only snatches a man from the very gates of hell and the torments of Gehenna, but also renders him such that he possesses something greater than his former virtue, and with the aid of divine grace recovers an amendment of life better than his former state.

CHAPTER I.

The exercise of S. James. His care to preserve chastity.

[2] There was a certain man who withdrew to a solitary place near the town of Porphyreon. He dwells for 15 years in a cave: The man's name was James. He, having renounced the vanity of this brief life, dwelt in a certain cave for fifteen years. He made such great progress in the exercise of virtue, and was so distinguished and pleasing to God, He shines with miracles: that he was deemed worthy of the grace of power against demons and brought many other cures to people in the name of our Savior Jesus Christ. Since all therefore admired the life of this man, they flocked to him; of whom many were from the superstition of the impious Samaritans. He converts many Samaritans: When that divine man observed them coming to him, he converted them to the true faith by greatly instructing them from the reading of the divine Scriptures.

[3] Others conspire against him But the devil, who from the very beginning commenced to be hostile to the human race, and especially to those who serve Christ, when he saw himself being put to flight by the great virtue and perfect life of that man, set about persecuting him and expelling him from those places which we mentioned above. For having entered into a certain Samaritan, one of those who from the beginning were averse to the truth itself, he caused that man to gather together all his friends, relatives, and servants to lay snares for the holy man, so that having thus ensnared him he might be able to drive him from those regions. When all, therefore, had assembled at the house of their priest and had contrived many plots, the unanimous decision of all was this: that they should summon to themselves a shameless and dishonorable young woman, A suborned harlot, to whom they would give twenty gold coins and promise to give her as many more, if she could corrupt the servant of God, James, by her enticements, so that seizing some pretext they might chase that man from their region in disgrace.

[4] Induced by these promises, that woman, watching for the depth of night, approached him and, knocking at the door, begged him to let her in. And when he delayed and for a longer time refused to do this, she nevertheless continued shamelessly knocking at the door and with many entreaties beseeching him Weeping and wailing at length before his cell at night, to admit her. When therefore he had opened the door and seen her, he seemed to himself to behold some phantom; and fortifying himself with the sign of the Cross, he shut the door with force and, returning to his cell, turned toward the east and prayed earnestly to God. Not long afterward, when midnight had passed, the woman did not cease knocking at the door; indeed she cried out in a loud voice: "Have mercy upon me, you who are a servant of God; open the door to me, lest I become food for the wild beasts before your cell."

[5] When that just man considered these things and took note of the multitude of wild beasts Supposing her to be a nun, that inhabited those places, he unwillingly (so to speak) opened the door and said to her: "Whence have you come here? Whom do you seek? And where are you from?" The woman replied: "I am from this nearby monastery, and the Superior of the monastery sent me to carry blessings to this castle; and while I was returning to the monastery, night overtook me in this place. He admits her into his outer cell I beg you therefore, O divine man, to have mercy on me and to receive me at your dwelling, lest I become the prey of wild beasts." Moved therefore by these words, he brought her in to his quarters, set bread and water before her, and entering the inner cell, enclosed himself there, leaving the woman in the outer cell.

[6] But she, when she had taken food, wished to rest for a little while. Afterward she began to cry out and to throw herself at the door with lamentations, and to implore the holy man. But he, looking out from the window and seeing her pressed by distress and much pain, was at a loss as to what he should say or do to her. Then she said: "I beseech you to look upon me [Feigning pains of the heart, he anoints her right hand and signs her with the Cross:] and fortify me with the sign of the Cross, for I am oppressed by a pain of the heart." Hearing these things, he came out and immediately, having kindled a large fire, sat near the woman; and placing his left hand on the fire, with his right hand he took sacred oil and began to warm her with the heat of his own hand, and did not cease to fortify her breast with the sign of the Cross. She, therefore, impelled by the goads of shamelessness, wishing to ensnare him and arouse him to base lust, said: "I beg you to anoint my heart longer, so that the pain which presses me may at last cease." He, such was his simplicity, He burns his left hand in the fire against temptations: believing the woman and attending to the things pertaining to her cure, and at the same time knowing and fearing the fraud of the evil demon — lest from excessive compassion for her he should bring eternal infirmity upon himself — for two or three hours steadfastly kept his left hand thrust into the fire, so that the joints of his fingers, consumed by the burning, fell away. This he did in warring against the diabolical devices, so that on account of that intolerable pain proceeding from the fire's flame, no evil thought might creep into his mind.

[7] When the woman saw this being done by him so admirably, she too came to her senses (for she saw almost the entire hand of the holy man consumed by the fire); weeping and groaning, she threw herself at the feet of the holy man and, striking her own breast with her hands, cried out: "Woe to me, wretched and blinded! Woe to me, that I have become a dwelling place of the devil!" When the holy man heard these things and was astonished, he said: "Rise, woman." He said this and very hastily raised her from the ground; and sending attentive prayers to God, Seeing which, the harlot is converted, he said: "Tell me, woman, what this means." And scarcely having come to herself, she set forth in detail how matters stood, revealing what snares the wicked Samaritans, or rather the devil, had contrived against the just man. Hearing this, the servant of God groaned greatly; and having celebrated the glory of God and shedding many tears and giving thanks to God, he instructed her in the catechism, and having bestowed blessings upon her, sent her to the most holy Bishop Alexander. She is baptized, When the woman had come to the church, she confessed each and every thing in order, first to God Himself, then also to the most holy man; who, having himself extensively instructed her and seeing her very penitent for the evils she had committed, She becomes a religious and a saint. gave her the bath of immortality, and sent the woman herself to a monastery of Virgins; then, having assembled all the religious people and the Clergy who loved Christ, he expelled all the Samaritans from that city and region; and afterward he visited the servant of God, James, and, like a good Father, greatly strengthened him. And so the aforesaid woman offered herself to Christ through penance in such a way that she was both dear to God and received grace against demons.

CHAPTER II.

The gift of healings. A more distant retreat.

[8] After a certain interval of time, the daughter of a certain man who held the principal place in the Senate, James cures a demoniac: being agitated by an impure spirit, invoked the holy man by name. When therefore her parents had brought her to the servant of God, they begged him to show mercy toward the girl's youth and to expel the impure spirit from her. And when the holy man had prayed to God on her behalf and had laid his hands upon her, he immediately expelled the demon by divine power and cured the girl. Her parents, therefore, having given thanks both to God and to him, sent him three hundred gold coins, which that just man not only did not dare to accept but would not even suffer to look upon, saying and persuading them that it was not fitting to make a commerce of divine things, but rather to give them to the poor. "For I," he said, He rejects the offered money: "do not accept them; for living in solitude I have no need of such things." And so, giving thanks to God, he sent those people back to their homes.

[9] Once, however, when a certain young man had been attacked by a demon, he was loosened in both feet: He heals a paralytic and many sick: his relatives, carrying him, brought him to the holy man, asking him to pray to God on his behalf. He, having fasted for three days and devoted himself to divine prayers, restored the paralyzed man to health, blessed him, and commanded him to return on his own feet to his own house. Many others came to the same man who, suffering from various diseases, were all healed by divine power through his prayers and returned to their homes.

[10] When, however, that servant of God saw himself being much honored by all and greatly feared the fall He flees honor: that is accustomed to befall many from honor itself, he left that place and, fleeing, went far from that city, forty miles away; and having found a great cave among the rocks on the bank of a river, he dwelt there for thirty years, He dwells 30 years in a cave. spending entire days and nights in prayers and hymns. His sustenance he prepared for a long time from the herbs that grew near the river; afterward he elegantly built a small garden on the bank of the river, and working in it for some hours of the day, he procured his food from it. His life was indeed so celebrated that monks and Clerics came to him from twenty and thirty monasteries, and many others from those occupied with worldly affairs betook themselves to him, that they might receive his blessing and be strengthened by him.

CHAPTER III.

The fall into fornication and homicide.

[11] But such and so great a man, deemed worthy of so great a grace, was permitted to fall into a lapse — and that the most grievous of all — perhaps captivated by elation or pride. For the most wicked enemy of the human race, who exercises his own envy against men living an upright and God-pleasing life, having entered into a certain girl, the daughter of a certain wealthy man, A demoniac calls upon S. James by name: began to cry out and to call upon S. James by name, so that the girl's parents went about and everywhere searched for that divine man, leaving neither monastery nor any desert place unvisited. And when they could not find him, they afterward learned that there was a certain solitary man in the place we mentioned above. The father, therefore, taking his servants with him and ordering the girl to sit with her mother on a beast of burden and to follow him, came to the place of which he had heard, where that holy man was also spending his life. When he had seen him She is brought to him: and had cast himself at his feet, he said: "Have mercy on my daughter, for she is grievously tormented by an impure spirit; for it is twenty days since she has taken either food or drink, but she cries out, tearing herself and calling upon your name."

[12] Then he ordered the girl to be brought thither; and having given himself to prayers for a longer time, She is healed by his prayer: he prayed so fervently for her that the very place in which they stood trembled. When his prayers were finished, he breathed upon that impure spirit and said: "In the name of our Lord Jesus Christ, depart from this girl." And immediately the demon himself, as if driven by some fire, departed from the girl. She, having fallen to the ground, lay for many hours without a voice; but the Saint, having prayed to God, took her by the hand, raised her up, and restored her to her parents. When they had witnessed that miracle, She alone remains with him: they gave praise to the divine glory. But fearing lest the impure demon, returning, should enter into her again, they entreated him that the girl might remain with him for two days, until she was completely freed from the demon. The girl, therefore, having been left with him, the parents returned to their own home.

[13] (The falls of Saints are to be narrated for edification) But it is fitting, as we said at the beginning, for the caution of many and for the edification of those who are pursuing this heavenly life, not merely to gather good things by narrating the upright deeds of perfect men, but also — lest those who serve God be ignorant of the evil arts and snares of that most wicked enemy — just as we have enumerated the great and true virtues of this man, so, I say, it is appropriate to narrate both the tempest brought upon him and his very great fall arising from it. But we shall speak hereafter, as is fitting, also of those great and mighty miracles which were performed through him after his perfect penance and generous confession. For the nobler the exercise and life he had led before, the greater was his fall afterward. And the more grievous the fall, the greater afterward was also his amendment.

[14] For that most wicked and impious enemy of God's servants, when he had seen the girl who had been cured left there alone with him alone, and had seized upon this as an opportunity against the just man, sent a spirit of lust into him; which assaulted him to such a degree that he who at the beginning of his exercise, from the time when the snares of the impious Samaritans had been prepared through the woman whom we mentioned above, She is violated by him, had resisted with a noble and brave spirit, and who, in order to overcome the devil by whom the woman had been thrust against him, had preferred to suffer the loss of his left hand — he, I say, stung by the goad of lust and forgetful of the divine fear and of so great a grace of healings and of so long an exercise and so many labors, although he had reached an advanced old age, was nevertheless overcome and succumbed to the demon; and going out into the place which was before his cell, he violated the girl herself and defiled himself with the mire of impiety.

[15] And then, as if certain first-fruits having been offered to the demon, he was compelled to add yet another evil to the former one. For that corrupting serpent, fearing She is killed, lest James himself, coming to his senses, might attain the amendment which is afforded through penance to those who seek it with a sincere mind, suggested to this man, whom, as it seemed to him, he was leading captive, that he should perpetrate something even worse than the former sin; for having cast certain thoughts of timidity into his mind, he became the author of his killing the girl whom he had violated. And so, overcome by this sin also, he perpetrated her murder as well, hoping no doubt that by this means he might avoid the trouble of the girl's parents.

[16] But not even with this crime was that true author of evils, the devil, content; rather he added yet another thing: She is cast into the river, that he should not only not commit to burial the remains of the slain girl, but should also cast them into the waters of the river without any mercy. Such is the fruit of pride and arrogance. For if the monk had not subjected himself to a sin of this kind, the wicked enemy, pouring all his force and the storm of winds against him as against a small boat, would by no means have disgraced this old man, by whom he had been vanquished when still young — whom the enemy himself afterward also conquered, because he perceived him too puffed up.

CHAPTER IV.

Movements of despair.

[17] But nevertheless the excellent benevolence of Christ, the bestower of the highest goods, toward men — James is recalled to salvation by the kindness of God. who prefers that all men be saved rather than perish — stretched out His hand to the one who had fallen and lay upon the ground, and by the remedies of penance healed the incurable and foul-smelling wounds of His own creation, that is, of that man, and after his penance adorned him with the same and even greater graces. We have been compelled to bring these things forward so that, just as upon learning of his earlier life we praised God, and upon hearing how he fell we were cast into sorrow, so also upon learning of his sincere penance we may not trust in ourselves but place our hope in the most benign God, from whom all graces proceed — who gives patience to us when we stand, that we may stand firmly, and sustains with His hand those who fall through sloth — that is, stretches out His help to us — and embraces the penitent in His love for the human race.

[18] For he who had perpetrated so many and such great evils, each one of which made him liable to Gehenna, set before himself the example of David to be imitated, by which he might be raised from his fall. 2 Sam. 11:15. For David too, after his adultery, perverted the order of things, and instead of paying the penalty for his adultery, added also the murder of the man By the example of David he meditates penance. whom he had first wronged. He therefore, when he reflected how God Himself, the benign Lord, placated by the prayer of David, had immediately pardoned his sins, took refuge in the harbor of penance, using hope alone as his guide toward the amendment of his soul. For when he had come to himself and had been roused, as one might say, from sleep, he entered his cell, and having cast himself upon the ground, he uttered intolerable groans, violently striking his breast and pouring forth rivers of tears.

[19] But not even so did the impure and most wicked devil depart from him. About to return to the world from despair, he turns aside to a monastery. For since he could not endure that man's resolve and will, he began to cast thoughts of despair into his mind, since he had attempted to introduce such most wicked beginnings against the human race from the despair of Judas himself. He therefore resolved to return to the manner of the world. But by the will of the benign Christ it came to pass that while he was traveling he came to a certain monastery. Having entered, therefore, to those monks who were there, he greeted them; and when they had washed his feet and set bread before him, they asked him to take food. But he, scarcely able to endure hearing them, uttering a heavy groan, said: "Woe to me, wretch! How shall I be able to lift my eyes to heaven? He narrates his fall to the monks: How shall I dare to invoke the very name of Christ the Lord, whom I have rejected and abandoned? How shall I dare to touch any of His good things, I who in soul and body have been an adulterer against Him and have mingled myself with the lusts of incontinence?" And when he had begun to narrate how matters had stood, he confessed everything to them; and they, greatly saddened on that account and moved by the things he had suffered in various ways, consoled him as best they could. And having given him blessings and sent many and attentive prayers to God on his behalf, they sent him on his way.

[20] While he was traveling, He is led to a cell by an anchorite, a certain Brother met him, truly having Christ within himself; who, having greeted him, compelled him to turn aside into his cell; and having washed his feet and shown him every office of charity, he set bread before him and exhorted him to partake of the blessings which God had sent. But he, conscious of his sins, striking his breast, long refused to take food. But the servant of God, at whose dwelling he had turned aside, cast himself at his feet, Compelled, he takes food; consoling him and affirming with an oath that he would not rise from the ground until James had promised to partake of what had been set before him. When James had promised this, the servant of God rose from the ground to take food. After both had tasted the bread and given thanks to God, they again sat together.

[21] Then the one by whom James had been received as a guest addressed him: "Instruct me," he said, "Father, your son in Christ, and confirm my heart, for I am greatly troubled by many and various thoughts." Asked to say something for his instruction, he bewails his fall, Then S. James, howling and beating his breast with tears, groans, and laments, said: "Allow me, Brother, to weep and to lament my grievous sins and the impious things I have dared against God; for in this vain and shameful old age of mine, like a child I have been tripped by the devil and have been utterly plunged into destruction. For the evils which as a young man I patiently overcame, now in my old age, conducting myself dishonorably, I have succumbed to, having cast myself into the mire of foul defilement, and have committed other sins graver than these." When the other had heard these things, he was greatly affected with sorrow, and asked James to narrate in detail the fraud of the devil — procuring two things from this: first, because he hoped that the confession of the sin would provoke that man to penance; and second, because from his Brother's fall he desired to provide himself with caution for the future. He therefore began to narrate thus.

[22] "When I had employed a careful and most laborious exercise, And he narrates, and had served God Himself innocently for fifty years, after I had received much grace from the benign God and many miracles had been wrought through me, a wretch; at last Satan entered into a certain girl, whose parents, having heard that the grace of Christ was present with me, brought her to me to be cured. And when they had asked me to pray to God for her, I did so; and by divine power it was brought about that the impure spirit departed from her. Since they desired that she be completely cured, they left the girl with me for two days and returned to their own home. But I, blinded in mind, went out to her, and overcome by the goad of lust, neither having God in mind at that hour, nor thinking that I was losing the labors of so long an exercise, but having forgotten all things (to speak briefly) and despising Gehenna, I fell into the ruinous precipice of defilement. And having violated the girl, I wished to cure one evil with another — nay rather, I added a greater evil to the lesser. For the demon who was the author of this disgrace, assailing me, He despairs of pardon, suggested in my mind the murder of the same girl. And so, after the violation I had inflicted, I killed her and cast her body into the river. Despairing therefore of my salvation, I departed, and now I am returning to the world. For how shall I be able to raise my eyes to the heights of heaven? For if I shall dare to name Christ Himself, fire descending from heaven will immediately consume me."

CHAPTER V.

Penance performed in a tomb.

[23] When he was narrating these and similar things with many tears and the greatest groans, the other servant of God, hearing these things, He is raised to hope in the mercy of God: moved by divine grace, fell upon his neck and, kissing him, said: "I beseech you, Brother, do not be downcast in spirit, nor despair of your salvation; but believing that there is a place for penance, pour forth your tears and confess to the benign God. For the Lord is very merciful, and great is the mercy with which He always attends us. While we have time, let us do penance. 2 Sam. 12:13. For if there were no penance, how could David, after the gift of prophecy, after the kingdom, after the testimony of the Lord, having fallen into the abyss of adultery and murder, showing penance in word and in deed, have obtained the remission of such sins? Matt. 16:19; Matt. 26:74. If there is no place for penance, how could Blessed Peter, the prince of the Apostles and the first disciple, who received the keys of heaven from God, when he had denied the Lord Christ not once, not twice, but three times, and after this had wept bitterly — how could he have not only obtained the remission of that sin, but also been judged worthy of even greater honor, being made the shepherd of Christ's rational sheep? John 21:17; 2 Cor. 2:11. Unless there were penance, how could the Apostle have commanded that he who had committed fornication among the Corinthians be received, saying, 'Lest he be circumvented by Satan'?"

[24] When the true and merciful Brother had greatly confirmed his spirit with these and similar words, he asked James to be willing to remain together with him; and when James refused, the servant of God cast himself at his feet and, kissing them, entreated him He cannot be detained in the anchorite's cell: not to separate from him, thinking and fearing lest in some way he might fall into despair and utterly lose his soul. But when, vehemently admonishing, asking, and beseeching him, he could not persuade him, the holy man, pressed by distress and groaning in spirit, and having prayed to God greatly for him, let him go, having also given him blessings for use on the way. And having traveled with him for as far as fifteen miles, he did not cease to exhort him, delivering a long discourse on penance. Then, having embraced him and kissed him with tears and prayed to God for him, he returned to his little cell.

[25] But James, having committed himself to the road which led into the world, was on his way. And when he had traversed a certain part of the road and had turned aside a little, he found an ancient tomb, fashioned in the shape of a cave, in which very many bones of the dead had been deposited, which by the antiquity of time had almost turned to dust. Having entered this, he gathered the bones together and placed them in a certain corner of the monument; and having shut the ancient door of the cave and placed his knees upon the ground, beating his breast, with great wailing and lamentation he thus confessed to God: "How shall I raise my eyes to You, O God? What beginning of my confession shall I make? With what spirit, In the ancient tomb he implores the mercy of God: with what conscience relying, shall I undertake to move my impious tongue and lips filled with filth? First, the remission of which sin shall I dare to seek? Grant pardon, most benign Lord. Be merciful to me, unworthy, O good Lord, and do not destroy me together with my most shameful deeds; for my impieties are not small. I have committed defilement, I have committed murder, I have shed innocent blood. In addition to all these things, I gave the wretched body as food to the waters, to wild beasts, and to birds. And now, O Lord, to You who know all things I confess, asking pardon from You for these things. Do not despise me, O Lord, but according to Your mercy and Your love for mankind, have mercy on me, an impious and unworthy man, and grant me Your abundant mercy, and forgive all my iniquity, lest, plunged into the deep whirlpool of sin, the storm of the destroying enemy should overwhelm me, lest the dragon of the abyss should devour me."

[26] For 10 years he does penance there Employing this steadfast penance and confession, he spent ten years in the cave — or rather in the tomb — enduring a harsh life. He did not go out from that place, nor did he associate with anyone, nor did he address anyone; but in bitter tears, groans, intolerable laments, and much compunction he spent all his time, opening the door of the cave twice a week and gathering the herbs that were near the entrance of the tomb where he dwelt, of which he ate only so much as he judged sufficient for himself; and he would return to the cave, giving many thanks to God, and at all times devoting himself to prayers, vigils, and perseverance in confession. Ezek. 18:32. Wherefore the benign God, who does not desire the death of the sinner but his conversion and life, did not suffer so great and so much labor to be vain or useless. For attending to his pure and most diligent penance, He gave him pardon for so many and such great sins.

CHAPTER VI.

Rain obtained by prayer. Other miracles. His holy death.

[27] The Bishop, by divine admonition, implores his prayers for rain: And when God Himself wished to make manifest to that holy man and to all others the power of penance, He permitted a most vehement drought and lack of rain to seize that whole region. And so, after many fasts, prayers, and supplications, it was revealed to the most religious Bishop of that city, a holy man who feared God, that there was a certain man dwelling in a tomb in that region, humble indeed in appearance but holy in spirit and mind, who, if persuaded by them to pray to God, would avert all the evils that threatened that region. The most holy Bishop, therefore, with the whole Clergy, ordered all to be assembled to hear the vision which he was about to narrate to them, so that with supplications they might go to the cave which had been revealed to him, to that divine man. When this had been done and they had come to that place, they found that just man, and with many prayers they asked him to have mercy on their region and to be willing to pray to God and to obtain from Him that He would be reconciled to His people and, driving away the present drought, would send rain upon their land.

[28] He, answering them nothing at all, was beating his breast, Frustrated of a response, not daring to raise his eyes to heaven, saying only this: "Be merciful, O Christ, to my many impieties." But when the Bishop persevered in supplications and exhortations, and received no response from him, leaving him, those who had come returned lamenting. And when they had come to the church, there again, weeping and suppliant, they sought liberation from their evils from the benign God. But when for many days, lamenting and fasting, they implored God He is again commanded to approach him: to be willing to help them, it was again revealed to the same Bishop, and a clear voice was heard which said thus: "Go to My servant James, whom I have already revealed to you, and persuade him to pray to Me concerning these matters; for when he prays, you will be freed from the evils that threaten the region."

[29] The holy Priest of God, therefore, returning with the whole Clergy and people, proceeded to bring supplications to the divine man. Rain is obtained by his prayers: Then he, unwillingly (to speak briefly) and moved by many supplications and persuaded by that holy Bishop — that he had come sent by divine revelation — raising his eyes to heaven, offered attentive prayers for a long time; and while the prayers were still on his lips, the good and merciful God, who abundantly and easily bestows all things upon those who fear Him, fulfilling in very deed that saying of the divine Scriptures, "While you are still speaking, I will say, 'Behold, I am here'" Isa. 58:9, sent abundant rain upon the land.

[30] Marveling at this exceedingly, they sang a hymn of thanksgiving to the merciful God and to His magnificence, and returned; The anniversary of this benefit. and celebrating the divine glory, they pronounced His servants blessed, who through the exercise of virtue were made worthy of such honor and grace. Therefore, aided by the most great benefit from the benign God and freed from that divine plague which was repelled through the servant of God James, to this very day they celebrate each year the memory of that day on which they were freed from that drought of the air; and they continually offer hymns, supplications, and thanks to Christ.

[31] Many of the people, moreover, afflicted with various diseases, together with the Bishop He shines with many miracles: took refuge with the servant of God James for the sake of consolation and healing; whom he, having anointed them with holy oil and blessed them in the name of Christ, healed in such a manner that, upon returning home, they gave praise to the glory of God, who through His servant had brought healing to them. All, therefore, who inhabited the city and the neighboring region brought their sick to him, or asked him, while they were absent, to pray to God Himself for their health; and immediately by divine power they obtained healing; for so great a grace was bestowed upon him that by his word alone he would immediately put impure spirits to flight.

[32] In that very year in which that most bitter plague of drought was repelled, the servant of God James summoned the most holy Bishop and asked him to take care of the cave — that is, the tomb — in which he had long had his dwelling, and he requested of him that after death he should be buried there. When the Bishop had promised to do this and had returned to the city, after a few days Blessed James died in a good old age, He dies, at the age of seventy-five. When the most religious Bishop had learned this, He is buried: he came to that place with the whole Clergy and pious laymen; who, having embalmed him with precious spices and celebrating God Himself and His glory, deposited his venerable relics in that very monument.

[33] Afterward the holy Priest of God built a sacred shrine at the cave and translated his relics thither. A church is built there, In which place to the present day many are healed, and the whole city and the neighboring region, celebrating his memory each year, observes a great feast A feast is celebrated. to the glory of the benign God, who so honored him. Whom let us also celebrate in our customary manner and gloriously, blessing the Father, the Son, and the Holy Spirit, to whom is glory and dominion for ages of ages, Amen.