Julian the Monk

ON S. JULIAN THE MONK,

NEAR EDESSA IN MESOPOTAMIA.

ABOUT CCCLXX.

PRELIMINARY COMMENTARY.

This holy Julian probably is not to be distinguished from the one who by the Greeks is venerated XVIII October.

Julian, Monk near Edessa in Mesopotamia (S.)

D. P.

The Edessan Deacon S. Ephrem, whose

Acts Bollandus illustrated on the Kalends

of February, cultivated friendship with

various Saints especially of his region,

The Life was written by S. Ephrem the Syrian, which gave this most diligent first founder of our

work occasion,

of weaving Paragraph V of the Preliminary Commentary;

where first, from Sozomen book 3 ch. 13, these words

he produces: At the same time near Edessa Julian

exercised a most accurate kind of monastic discipline;

who, as if without body, followed such an institution and manner

of life, that he seemed to lack flesh,

& to consist of bones alone & skin.

Wherefore Ephrem, a Syrian writer, wove a treatise

on his life. for which reason he is inscribed in the Roman Martyrology, Almost the same things, but in another phrase,

says Nicephorus book 9 ch. 15. The beginning of that treatise,

from the Syriac tongue (in that alone the Saint wrote,

although he was taught Greek at length by a miracle) rendered into Greek,

Gerardus Vossius found, & among the rest

of his works published in Latin; we, the Greek &

indeed whole, in vain have hitherto wished; & with what we have found

published we are compelled to be content. But this on this day

we give, not because the Greeks, in their Menaea or Synaxaria,

or any of the Eastern writers, have shown it should be done so; but because Cardinal Baronius did it,

using the faculty, by which several other Easterners, commended

for Sanctity, 9 June at his discretion read. he inscribed in the Roman Martyrology;

in which the present day, more sterile than the others, seemed to need some increase; wherefore he concluded it thus:

At Edessa in Syria of S. Julian the Monk, whose excellent

deeds S. Ephrem the Deacon wrote: by which example

the Carthusians of Cologne, intending a third more augmented edition of the Surian collection,

the aforesaid fragment about S. Julian rendered into Latin by Gerardus Vossius Tungrensis the provost received, & to the Lives of Saints

inserted.

[2] The Greeks venerate S. Julian on XVII January,

& with a fuller elogium on XVIII October, on which

day we have also found him inscribed in the Roman Martyrology,

The Greeks have another S. Julian on 18 Oct., preceded by the Menologium of Sirletus, in these words

In Mesopotamia, on the bank of the Euphrates, of S. Julian

the Hermit. But the city of Mesopotamia is Edessa on

the aforesaid river. The place of exercise therefore agrees,

the time of life also agrees. For this one is said to have foreknown

the destruction of Julian the Apostate by revelation,

which destruction pertains to the year CCCLXIII: Ephrem

however, the familiar and companion of him, of whom today is treated,

lived until the year CCCLXXVIII.

But although besides these they have nothing in common

the Acts, for the same place and time, which on this & that day are brought forth; yet they have

nothing, which greatly persuades them to be different. For it can

happen, that he who, about going into the inner desert,

to investigate contemplative men, taking counsel

at no. 6, heard, that It is better to lead a quiet life,

& in quiet to seek perfection, than for the sake of light

and unstable things to go around the desert.

It can, I say, happen, that the same out of curiosity

indeed never left his cell, about whom they relate many things, obeying the salutary

counsel; for other and most just causes,

both attracted many disciples by his example, to construct cells

near him; & ran out to Mt. Sinai,

to fabricate a church there; & in the year

CCCLXXII, with S. Meletius of Antioch already cast out for the second time,

was summoned to console that Church; by no means opposing, &

similarly to Cyrus, to repress the madness there of the Arian Bishop;

to the royal court itself also at some time

went forth; & finally to his former palaestra by the Euphrates

returning, his life there holily consummated, on that very

day on which he is venerated XVIII October.

[3] yea those things may be of the same about the same, Nothing therefore opposes, that of one and the same

Ephremian Treatise are part, both what about

the beginning of his conversation in Latin Vossius gave, & what

about the rest of his life's acts in Greek are referred in the Menaea: saving,

that the Menaea do not mention his servile condition in the world;

from which what is now given takes its beginning,

as if diverse from the acts of him, who at the Euphrates began monastic life

(where also he ended it) all the aforesaid things

through various places of neighboring Syria he is narrated to have done. In this

however I confess that I am led more by reverence for the Roman Martyrology,

than by any solid reason; whose beginning is extant in their works. inclined otherwise

to establishing one and the same, who on this day is set before the Latins,

& who by the Greeks is venerated in October.

For although at no. 5 it is narrated, how after XXV

years of his exercise Julian died; & that

Ephrem mourned that he was deprived of his society; yet it appears

from the following, that he had still many other things about

him to narrate, which if they had reached us whole,

perhaps would contain all things which are narrated in

the Menaea. Which that the reader may more easily judge, we have thought

it fitting, those things also taken from October to transfer hither,

lest twice we should have to treat of Julian, probably the same.

THE BEGINNING OF THE LIFE

From a fragment of S. Ephrem the Syrian, Translator Gerardus Vossius.

Julian, Monk near Edessa in Mesopotamia (S.)

Auct. S. EPHREM.

[1] This best and most strong among the champions

of piety, First a servant, by a Gentile lord; when he was still a slave under secular masters

before indeed, as he himself afterwards related to us,

had led his life with much intemperance and lasciviousness;

but at length coming to the knowledge of truth,

best did he conduct his life: & he suffered many things

from his own masters in the city of Heliopolis a on

the Lebanon; inasmuch as they participated in the fury

& madness of idolaters. Moreover with his master now defunct,

renouncing his former life, he was made

& heart he loved, so that in almost every kind of virtue

he exercised himself, & perfected. then a Monk, from the more negligent he suffers many things. For he possessed great

compunction, & exquisite humility:

not however, as some after the abdication of life and

withdrawal are wont to do, who have given themselves to negligence

and idleness and contempt of the commandments of God;

& with their loins by no means girt with continence,

into an abyss of evils have fixed their own souls;

so that some do not even allow themselves to be instructed

about things pertaining to their own institute and salvation;

but to reject even those things on account of their concupiscences they did not hesitate;

& clothed with the mere habit of piety and religion,

made themselves the dwelling of phalanxes of demons.

was a Monk, who had a very small son,

& this one as if disobedient

& unmanageable in sacrifice to a demon on account of

his avarice he did not fear to offer: but

by divine help the boy was taken up and preserved.

For when the wretched and slothful man had led him into

was thought to be hidden by those who prepared sacred sepulchers; One of them about to offer his son to the devil,

the demon at the sight of the sign of the Cross, with which the boy

was clothed and signed, did not dare to harm him:

for with the analabus c that man had brought him, whom

it grieves and shames to call here father. Thus then the matter having been explored,

& known from the outcome, rising he took away from

the boy the analabus. And again a voice from hidden and

more secret places was heard, since he is altogether consecrated

to God, vainly is any evil attempted against him.

The boy therefore admirably freed and preserved,

narrated all that had happened; & at the same time

how by our Lord Jesus Christ he was taken up, is hindered by the sign of the Cross.

and protected. For about him a celebrated

talk and rumor spread; so that even a council

by holy Fathers, on occasion of what had happened, was gathered

d.

[2] But the blessed Julian, mortifying in himself worldly

concupiscences, The Saint himself, familiar with Ephrem, as much as the monastic reason of living

demanded, in his cell resided: but near

his cell mine also was situated: for

of the same e Congregation we both were. He therefore came

to my cell, & I in turn

went to him; for I profited from the colloquy

& conversation of the man, & I wondered when I saw

such knowledge in a barbarian man, who was indeed

from western parts originating; & I glorified

God, who wishes not anyone to perish,

but to pardon all through penitence, & of that

Gospel saying I remembered: Amen I say to you,

that many from East & West shall come, & shall recline

with Abraham, & Isaac, & Jacob in the kingdom

of heaven; but the sons of the kingdom shall be cast into the outer darkness,

there shall be weeping & gnashing of teeth. Mar. 8, 11

And sighing I said: Free us, Lord, from the outer

darkness, & from that weeping and gnashing of teeth: &

remember us in the good pleasure of Thy people, visit us

in Thy salvation; to see in the goodness of Thy elect,

to rejoice in the gladness of Thy nation, that

Thou mayest be praised with Thine inheritance. Remember us, Lord,

as Thou didst remember the thief, when Thou comest into Thy kingdom:

& our bodies from the monuments with glory

raise up, & make us worthy of the snatching of the just into the clouds;

that we also may obtain a small inheritance of Thy holy mountain,

by the prayers of Thy Saints. Amen.

[3] Therefore blessed Julian, was indeed robust in body,

but by excessive labor and exercise was consumed, of much compunction,

following the footsteps of the Fathers. Illiterate

though he was, he tried to learn. He cultivating piety

and religion, had a cell, in

which by himself he led a quiet and tranquil life,

& had a sleeping-place: but when the narrowness

of the chamber did not suffice for him, within he built it for himself in the manner of a sepulcher;

making also a most narrow entrance for it,

through which when he entered, in it, as in some monument,

he prayed, mourning and weeping. He also worked

with his own hands on sailcloth and sails of ships.

He moreover loved compunction & mourning,

if anyone else: so that those passing by his cell

heard the voice of his weeping. For he wailed, as

those are wont who bury an only-begotten son or daughter,

and recall them with song: for placing his sins before

his own eyes, anxiously he wept day and night;

& he passed nights themselves with the briefest sleep:

for the care of retribution earnestly aroused him.

How many temptations and tribulations moreover

he sustained, on account of the more negligent Brethren,

cannot be told: but all those, through humility &

patience, without detriment he passed.

[4] he treats the judgment by constant memory: He was also very peaceful, temperate and continent,

tolerant & constant, mild & clement,

pious and religious, & a lover of voluntary

poverty. For he who with money resides in the desert,

in every place will groan & tremble together, & at the end

labors in want, will lack snares. Indeed both unwearying, &

prompt and expedited to extraordinary works was this

blessed man, & alien from all evil-speaking and reproach:

humble also in speech, in work, in

clothing, in entering and walking. For not as

I & those like me sluggish, in negligence does he run his

days: but in all compunction the days of his life

he completed. And just as those who are held in prison

custody, while before the tribunal of the Judge they are to be brought,

from fear & anguish weep; so also blessed

Julian assiduously remembered the dread tribunal of Christ:

wherefore he also continually wept, thinking on the future judgment.

But where compunction, & tears,

& humility are; there by no means instability, &

any perverse and improbe matter reigns; & with copious tears but the best

order flourishes and discipline, & every good matter:

but where these are not present, much from the goal, which is sought,

is wandered. He also avoided colloquies and

commerces with women, cutting off all occasions

of vain pleasures. But when the bell-stroke

for the Synaxis was heard, before all the other Brethren he strove

to be present. So he stood in the Synaxis, without

any distraction of eyes, as if he were already standing at the tribunal

of our Lord Jesus Christ.

[5] But on a certain day to him I said: Who, I pray,

corrupts these books? for in which, where

it was written God, or Lord, or Jesus Christ,

or Saviour, the letter-elements are found erased?

But the blessed one to me: Nothing, he says, he waters the sacred names in the books. from you

shall I altogether hide. The fornicating woman approaching the Saviour,

with tears watered His feet, & with the hairs

of her head wiped them; & I, wherever the name

of my God I find written, with my tears I water it;

that I also may receive from Him the remission of sins.

But I graciously to him said: God, who

is benign & merciful, may receive that good purpose

of yours; nevertheless spare the books, I beg.

But he said: My heart is not watered, unless I weep

before the Lord my God. Ardently moreover in

religion he conducted and exercised himself, beyond twenty-five

& persecution, which he suffered, Ephrem mourns his death worthy

made of eternal beatitude. For Blessed (says Christ

in the Gospel) are the poor in spirit: for theirs

is the kingdom of heaven. Blessed are those who suffer persecution

for justice: for theirs is

the kingdom of heaven. Tears truly fall from my eyes,

over the disjunction and separation of that man.

[6] This Blessed One narrated to a certain Brother sometime, saying:

A certain Brother wishes to enter into the inner desert, & he narrates what counsel was given to him,

that there contemplative men he might investigate: counsel

therefore suggest to me for the sake of the Lord, is it expedient

that I should go thither with him, or not? The Brother

knowing he was a workman, said to him:

It is better to lead a quiet life, & in quiet perfection

to seek: for about small & light and

unstable things to inquire, & on their account to go around the desert,

is by no means necessary. And in turn

the Blessed One said: What is perfection? &, What are

those slight and unstable things? To whom the Brother:

Perfection is, of any speech & of every action

the end: for it is written; The end of the word g, all hear:

Fear God, & observe His commandments: for the things

which happen to each one of us in this world, whether

sad and grievous, or good and joyful, have an end,

wherefore also by time they are consumed and erased;

but the things which after the end of this life remain,

are eternal & immortal. The day therefore of judgment & of retribution

let us have in mind, that our will

may be perfect in the Lord. For just as it happens to two persons

journeying into a distant region,

of whom one affected by the tedium of the journey began to ask

those approaching, what they would find before them

which would indicate the way? but they answered,

way, lest he wishes to wander outside the cell for the sake of learning. what then? but they, afterwards the earth becoming green,

they said would appear to them: but

his companion of the journey, seeing him so earnestly and zealously

inquiring about the way, said to him: Cease, O companion,

so curiously to inquire about the way, which we are to pass through

like the swiftest runner. For like a road

is human life; & therefore more must be considered

by us, not the things which on the journey occur, but those

which after the journey completed are to befall us. Let us seek

therefore, how in rest we ought to dwell,

& to remain in that region, in which perpetually we shall live

after the end of this life and journey, where namely

rest shall be for us in that age; then also,

where our portion shall be, in the depth, or on high;

in rest, or in pains; in darkness, or in

light; in fire, or in refreshment. Let our spirit

estimate and investigate these things, & our mouth speak. From such

care and solicitude let not our heart withdraw,

as long as in this falling and momentary

life we dwell; & those, who from such thought and care wish to turn

& impede us, as deceivers & destroyers

of us let us contemn h.

NOTES D. P.

a Heliopolis Edessa

distant by the whole interposition of Syria, by more than a hundred leagues: about it more at length

treated on 1 March, before the Acts of S. Eudocia, there (as is said) converted, &

suffering martyrdom.

form of cross of old, & even now has among the Minims of S.

Francis of Paola, covering the shoulders with part of the arms, & before

the breast & at the back flowing down: whence Dorotheus the Monk, in Vossius

in the Notes, The Analabus, he says, in the manner of a cross is placed on the shoulders: for it signifies the symbol of the Cross, which on our shoulders we ought continually to carry. But this almost alone covering constituted the small habit of Monks, & was given alone to boys and novices.

d The following

§ on the commendation of monastic life, as making nothing to Julian

I expunged, to be read in Vossius and Surius; the earlier could also have been omitted, except

the utility of the example persuaded it to be reprinted.

Prefect, was at the Euphrates: but about Lauras, & their difference from

Cenobia, see the Commentary before the Acts of S. Euthymius 20 January no. 1

h There follows

in Vossius a grave exhortation to diligence in good works, eternally

profitable; rather than the curiosity of knowing many salutary things, which are of little profit,

to those not committing them to effect.

OTHER THINGS OF THE SAME OR OF ANOTHER

Of our holy Father Julian, the one at the Euphrates.

Of our holy Father Julian, at the Euphrates.

From the Greek Menaea XVIII October.

Julian, Monk near Edessa in Mesopotamia (S.)

FROM MEN.

[1] This our holy Father Julian, having left the world, departed to the banks of the river Euphrates; and finding a cave there, he led the monastic life in it. Many emulating him gathered around the very small cave, and pitching huts around in a circle, they became up to a hundred, feeding on things similar to those of their teacher.

[2] This wondrous man also killed a dragon, and made water spring forth in a waterless land. He also coming to Mount Sinai, in the rock in which Moses the Lawgiver saw God, as far as was possible, built a church, which remains until now. But also, when many feared the return of the impious and apostate Julian from the Persians, since they asked, knowing him to be a genuine servant of God, extending his holy prayer to God for ten days, he heard: Not only on account of you, but also on account of many others' all-night intercessions, the impure and impious Julian is slain.

[3] But after some time, when the blessed Meletius had been expelled from Antioch, some called upon this blessed man, for the sake of prayer and consolation and comfort to many; and having agreed and departing, he was received on the way by a God-loving woman; and when the Holy one was invited to dinner, the woman, who had a seven-year-old only-begotten child, occupied at the table, the child for a little while going out of sight happened to fall into the well; the honored woman, being not at all altered, but rather covering the well, magnanimously continued to serve; and put off the Holy one inquiring about the child, on account of an illness having occurred. When he persistently sought the child to come to the table and to enjoy the blessing, what had been done became known. Immediately rising from the table, and casting off the cover of the well, when he saw the child leaping in the waters healthy, and as if playing with the hand, he ordered it to be brought thence by one of those present; and this being done, the child being asked, said he had suffered no harm, because the old man who was conversing and playing with him supported him.

[4] But coming to Antioch, he descended

[1] Exercising in a cave by the Euphrates This holy our Father Julian, renouncing the world,

came to the banks of the river Euphrates;

& there finding a cave, monastic under it

he established his life. Him many desiring to imitate, to

that small cave flocked; & huts

in its circuit constructing, became up to a hundred, more join themselves.

living on the same things as the Master.

[2] This admirable man also killed a dragon, &

in a waterless place made a fountain spring forth. famous for miracles He also

going to Mt. Sinai, on the rock, in which the Lawgiver

Moses saw God, as much as could be seen,

built a church, which today remains. he builds a church on Sinai,

Nay also, when many feared the impious and apostate Julian's

return from Persia; & him,

as one whom they knew to be the true servant of God,

besought; & foreknows the death of Julian the Emperor. even to the tenth day his holy prayer

to God extending, he heard,

Not on your account only, but also on account of

many others' continued through all nights

prayers, the impious & most polluted Julian shall be slain.

[3] But after some time, when the most blessed

Meletius had been ejected from Antioch, going to Antioch, this holy man

some summoned, for the sake of prayer, consolation, &

counsel. He himself consented; & going,

was hospitably received on the way by a woman Christ-

loving. There while invited he was dining, it happened

that her seven-year-old boy, the woman ministering, her son from a well which the aforesaid woman had

only-begotten, by the table to be prepared was occupied, &

Though the venerable matron knew it, nothing

however was she moved in mind; but the well diligently

closing, she receives unharmed. magnanimously continued to minister;

& the Saint asking about the boy she deceived, the disease

which had occurred, alleging. But when he

more urgently asked, that he might be ordered to approach the table

the boy, for the sake of receiving the blessing; it became known

at length what had been done. Immediately therefore from

the table rising, & the cover of the well tearing off,

when he saw the boy in the waters jumping, & as with hand

playing, he ordered him by one of those present thence

to be led out. Which done, the boy being interrogated, said, nothing

evil had he suffered, with an old man who with him

was conversing and playing lifting and sustaining him.

[4] going on himself, at the wish of others Going on then into Antioch, he withdrew to

the cave, in which once the holy Apostle Paul

had been hidden. And when a multitude not small of people

had flowed there, for the sake of utility & blessing;

he himself lay, seized with a most burning fever,

scarcely lightly breathing & almost without spirit. Pressing

nonetheless those who were there, & saying

that many more were waiting outside, in need of that blessing,

he recovers health to himself. he responded; If indeed conducive

to us health is, may the Lord of all grant it:

but prayer made he raised himself

from that most burning fever, for the utility of the multitude.

But while the Saint his journey to the palace pursued

& was departing, he raises an infirm man; someone lying on the ground crawling,

& touching the hair of his cloak, immediately rose, & him

he followed, as that lame one once John and

Peter.

[5] A pseudo-bishop Nor only did this benefit the people, but also

many in the orthodox faith he confirmed: then to his palaestra

of exercise returning, through the city of Cyrus

he made his transit. But the Cyropolitans apprehended

the Saint for their consolation, saying, A certain Asterius

in place of our Bishop we expect, by prayer he kills: a man

cruel & pernicious; & we fear,

lest by some deceitful speeches he may subvert us, by his garrulous

tongue: stay then with us: &, if any

thing you can, help us. But he stayed, & few to him

permitted to come, & returning to his own dies. all night by praying he spent,

& him by divine vengeance he killed, only

one day's life remaining to him granted among tortures.

Finally returned to his disciples, & with them having conversed no little time, to the Lord

he migrated.