Symeon Stylites

ON ST. SYMEON STYLITES

ON THE WONDERFUL MOUNTAIN NEAR ANTIOCH OF SYRIA

IN THE YEAR DXCVI.

PRELIMINARY COMMENTARY OF CONRAD JANNINGH S. J.

Simeon the Younger Stylite, near Antioch of Syria (S.)

BY THE AUTHOR C. J.

§. I. The diversity, surnames, and cult of three Stylites of the same name.

The Triodion of the Greeks, the use of which in their churches is from the Sunday of Septuagesima until the octave of Pentecost, in the Canon of the VI Feria before the Sunday of Quinquagesima, when is made the Memory of all the holy and God-bearing Fathers, renowned among the Greeks also in the Triodion, who in monastic exercise singularly shone forth, Μνήμη τῶν ὁσίων καὶ θεοφόρων Πατέρων, τῶν ἐν ἀσκήσει λαμψάντων; sets forth the more renowned of them to be praised one by one and in alphabetical order, through a Canon quite long. But in the VI Ode of this Canon, Strophe III (which Baronius also mentions at the year 842 number 27) four Symeons are thus commemorated: Οὐρανὸς τετραφώστερος ἐφάνη ἐν γῇ, ἡ δίς δύο ἅυτη Συμεώνιος ὁμονυμία, ὁι ἐν τοῖς στύλοις τρεῖς εἶσι, καὶ εἷς ὁ Σαλός. This homonymy of twice two Symeons, each is venerated on different days, appeared on earth like a heaven distinguished by four luminaries: of whom three lived on columns, one is called Salus. The last is venerated on the day 1 of July, when we shall give his admirable Life: of the Stylites two are most notable, even among the Muscovites and as many others as use the Greek rites; the Elder, on V January among the Latins, among the Greeks 1 September; the younger, unknown to the Latin Calendars until the renewal of the Martyrology made by Baronius, has a most celebrated festivity in the whole East on this day XXIV of May, on what ground I know not referred by the same Baronius to III September, holding this to be that one whom on the very Kalends the Greeks celebrate. The third of the Stylites, with the titles of Presbyter and Archimandrite, is hitherto known to us almost by name alone: for it is not sufficiently established that he is the one who lived in Cilicia, and died struck by lightning, praised by John Moschus in the Spiritual Meadow: of whom we shall endeavor to say something on the day XXVII of July, when the Greeks recall his memory.

[2] The same distinction of at least three Symeons was so known through the East, that it pertained even to the Copts or Egyptian Christians: which appears from their Calendars, brought to light by John Selden, likewise among the Copts and Syrians. book 3 On the Sanhedrins of the Hebrews chapter 15, one of which he praises as to be found with him at the end of the Gospels, very beautifully written in Arabic in Egypt, in the year of the Martyrs MII, that is of Christ MCCLXXXVI. Now thus they are there referred, on the IV of the month Thoth or 1 September of Symeon derenti, the reason of which surname does not easily appear; on the XXIX of the month Bachnes or XXIV May, of holy Symeon the Great; on the III of the month Musre, that is XXVII July, of Symeon the Stylite. The same on the same days are reviewed also in the Syriac Calendar, which to our Fathers Henschen and Papebroch, at Rome in the Maronite College, D. Joseph, an alumnus of the same College, dictated in Latin, in this manner: The death of St. Symeon the first of the Stylites. Of St. Symeon… Of St. Symeon the Stylite. And in almost the same manner, points also being noted at the second, in place of some word wanting and worn away by use, they are found in Selden, in the same place as above, in another Calendar which Mahumed Achmed Calcasendius composed on the feasts of the Copts, where the names are read thus. On 1 September of Symeon the Stylite, on XXII for XXIV May the Feast of Symeon, on XXVII July the Feast of Symeon the Stylite: nay also at XIV September is added, unknown to all the others, the Feast of Symeon the Stylite; and Selden with his own hand subjoined, "Of the other or the Younger"; how rightly, let him have seen. In the Arabo-Egyptian Martyrology, which for the same Fathers Gratia Simonius interpreted, then an alumnus of the same College now Archbishop of Tripoli in Syria, there is found only the Memory of the holy Father Simeon the Miraculous inscribed at XXIV May.

[3] Leo Allatius, in the Diatribe on the writings of the Symeons most excellently deserving of the Symeons, treating of the Younger, says, the The first is surnamed "in the Sheepfold," more recent Greeks, that they may distinguish the first from this second, call the first Symeon τὸν ἐν τῇ μάνδρᾳ, the second this one τὸν ἐν τη θαυμαστῷ ὄρει: certainly from the place in which each ended the last day of life, each on his own column; the first farther from Antioch, between this and Aleppo, as is witness one who but lately saw the column, Friar Antonius Gonzales the Minorite: the Second not far from the suburb of Daphne, on a mountain which we shall describe at more length below. Of the first our Bollandus has abundantly treated in January, and gave the reason of the aforesaid surname to be understood from an author not a little more ancient, Evagrius, his words being alleged, distributing the years of his life so, that he is said to have spent ἐν ἀυτῇ καλουμένῃ Μάνδρᾳ ἕπτα καὶ τεσσαράκοντα ἔτη, in that which is called the Sheepfold forty-seven years, namely the last of his life, and that upon various columns successively, erected within the same Sheepfold, as is understood from the Life written by Antonius his disciple. Now the Sheepfold (Mandra), in its first and original signification, is a place enclosed round with a stone wall, such as in the fields of Syria the shepherds were wont to make for themselves, and within it to gather their flocks by night, where they might be safe from wolves and thieves. Such, and no other, was the Sheepfold, which gave the name to the first Symeon; inasmuch as he is known to have had no disciples except one ministering to him, Antonius; and only to this end he drew around the place which his column occupied a wall, that a promiscuous access might not be given to him even to women: but to this was joined another sheepfold, within which the pilgrims and guests might receive themselves, until they were admitted to the Saint.

[4] For the rest, because little by little the use prevailed, that the monasteries of Monks should be called Sheepfolds (Mandrae), and the Prefects of these Archimandrites; hence it came to pass, that the Elder Symeon, who already was everywhere surnamed Symeon in the Sheepfold, whence the more recent feigned an Archimandrite, in the printed Rituals of the Greeks is called Archimandrite,

beyond the credit of the whole history. Less far did the Author of the Clermont Synaxarium go astray, yet he erred, ending his eulogy thus, ἐκ γοῦν τοῦ ὁικῆσαι τῇ λαύρᾳ τῇ ἐπονομαζομένῃ Μάνδρᾳ, λέγεται Συμεὼν ὁ τῆη Μάνδρας· ἐκ δὲ τοῦ ἐις διαφόρους στύλους ἀναχθῆναι, καλεῖται Συμεὼν Στυλίτης: From the fact that he dwelt in the monastery, which was called Mandra, he is called Symeon in the Mandra: but from the fact that he ascended divers Styles, that is columns, he is named Symeon Stylites. For although, by the testimony of Evagrius, in the monastery, in which he first learned the divine precepts of living, he lived nine years; yet this monastery was not called by the proper name Mandra, but of Timothy; nor was it congruous, that from the place which he had inhabited almost a boy, he should obtain a name after death. which more truly could have been called the second. Yet it could be that not only upon those columns, which he had successively left, others ascended long after; but also, although the body was at Antioch, yet several others gathered there, partly Stylites, partly Cenobites, made an ample and famous Mandra: to which because there was a concourse from everywhere of pilgrims, desiring to see there the renowned column of Symeon, it prevailed among the more recent, that whose column stood in the Mandra, him also they should surname "in the Mandra." These things, less explained there by Bollandus, it pleased to deduce here.

[5] The second Symeon could be truly and properly called Archimandrite: for not only was his column enclosed within a sheepfold, as the Elder's, as it is said in the Life of his Mother number 32 to have appeared from the open-air part of the sheepfold, in which the column was; but the same sheepfold is understood to have had parts not open-air, but covered after the manner of a monastic cloister, with the cells of monks running round, unless he had been more known by the name of Thaumastorites. which had a prospect into the impluvium and onto the column, just as even today it may be seen, I remember to have heard from those who, returned from Jerusalem, said that they had also been at Antioch. And this is the monastery, of which in the Life of the Saint number 168; where also is made mention of a lower monastery, placed I believe at the foot of the mountain, for receiving guests and other comers, as is to be seen in Italy a monastery placed at the foot of the mountain and hermitage of Camaldoli. But in both places the Saint had a great number of disciples, to whom he had also prescribed a rule of living, the observance of which when about to die he commended. This Symeon therefore was truly an Archimandrite. Yet there was no need to call him by such a title, who already had from all memory a more known nomenclature τοῦ ἐν τῷ θαυμαστῷ ὄρει, whence by a compound name Allatius calls him Thaumastorites. To his cult the old Menologium of Grottaferrata, collected by the command of the Emperor Basil, and from it received and lately printed the Horologium of the Basilian rite, ascribes XXIII May by an anticipation of one day, sufficiently frequently observed by us in that Menologium, being uncertain whether it should be imputed to the collector, or only to the writer. All the other Menaea and Synaxaria both manuscript and printed, adhere to the day noted by the Author of the Life, which is this XXIV May, when also the Menaea, which is otherwise rare, so perform the whole Office of this Saint, that they do not add even a commemoration of any other.

[6] The Author of the Office and Canon seems to have been St. Germanus, Patriarch of Constantinople: for indeed to his name is ascribed a Troparion, after the Similars at the Gloria, which is such: Εἰς ὄρος ὑψηλὸν συμβολικῶς τὸ θαυμαστὸν ἀνελθὼν, His Office composed by St. Germanus of Constantinople. καὶ την σεπτὴν κιβωτὸν ὡς ἄδυτον εἰσελθὼν. πράξιν ἀρίστην καὶ ἐπὶβασιν θεωριῶν ἐπεδείξω, τῇ μὲν βίον λαμπρυνας, δεσμοῖς σιδηροῖς ὡς ὡρμίσκοις χρυσοῖς κοσμούμενος τῇδε Θεὸν ὁρῶν τε καὶ ὁρώμενος, καὶ μόνος μόνῳ προσλαλῶν· ὃν ἱκέτευε, σεβάσμιε Συμεὼν, ὑπὲρ τῶν ψυχῶν ὑμῶν. The Author seems to have looked to the Noachic ark, resting on the highest mountains of Armenia, as we read in Genesis VIII. The words themselves I thus render into Latin: Ascending into a high mountain, symbolically the wonderful one, and entering the venerable ark as a sacred shrine, you showed yourself to have attained the best operation and the sublime grade of divine contemplations: here indeed adorning your body with iron chains, as with golden necklaces; there beholding God and beheld by him, while alone you spoke to the Alone; whom for our souls you would beseech, we pray, venerable Simeon. To the eulogy is prefixed a distich of this kind:

Θαυμαστὸν ᾤκει πρὶν Συμεὼν γῆς ὄρος, Πόλου δὲ πανθαύμαστον οἴκει νῦν ὄρος.

Whereby it is indicated, that he who on earth inhabited the wonderful mountain, now inhabits the most wonderful mountain of heaven: and in this sense also the metrical Ephemeris,

Εἰκάδι ἡ δὲ τετάρτη ὄρους Συμεὼν ἤμειψε On the twenty-fourth Symeon changed his mountains.

Finally a Gospel is prescribed apt to the argument from Matthew V, You are the light of the world: a city cannot be hid set upon a mountain etc.

[7] The same second or Younger Symeon, was also a Presbyter, as is known from chapter 19 of the Life: yet no scruple is born to me hence concerning the third, Of the third a fuller notice is wanting, who was not only equally as that one a Presbyter, but was specially called Archimandrite. For although another also was such, yet commonly he was called otherwise. But that it in no way hindered to be at the same time a Stylite and an Archimandrite, is plain from the Life of the second: whom also from the same we understand not to have so persisted on his column, but that he often descended from it, not only to the disciples within the sheepfold, but also to visit the lower monastery. And perhaps that station on the column was interrupted by certain intervals of common conversation. But this was also necessary for him who was a Presbyter, that he might be able to celebrate the divine mysteries, just as we read that this St. Symeon of whom we treat did on the anniversary of his mother, in the life of this holy woman number 71. Now the Life of that third Stylite Symeon can more easily be wished for than hoped. For as to the Greco-Muscovite Ephemerides our Father Papebroch on the day XXI of July, after he treated of St. Symeon Salus, indicates that he found the Life of a certain St. Symeon the Younger, Hegumen of St. Mamas in Xeracercus (more rightly Xerocercus) of whom he doubted whether he could be referred among the Saints, and that to the before-mentioned XXVI July; Symeon Hegumen of St. Mamas in Xerocercus this he wished here to be retracted by me in his name, after he read what of his unsound faith Leo Allatius most accurately collects page 137. For he demonstrates here, that from his writings chiefly was propagated among the Greek monks the heresy of the Omphalopsychi concerning the Light of Tabor; which afterward Gregory Palamas and other followers, the name of the Master being concealed, most pertinaciously defended and widely disseminated; and that the greater authority might be conciliated to it, that Life was written, and feigned miracles subjoined to it. But since Palamas flourished about the middle of the XIV century, it does not become credible that the Menaea treat of one so recent. he was a heretic, not a Saint. But if the Life itself were now at hand, then once inspected with a light eye and only as far as the title, perhaps it would show this Symeon of whatever kind and of whatever faith dead on quite another day, and would prove that he never lived on a column. It remains therefore that the things here retracted be deleted there. Moreover the Diatribe of Allatius on the writings of the Symeons was published four years after our Fathers at Paris had conferred concerning that life with Combefis, whence no wonder if he then answered them nothing certain concerning the orthodox faith of the Hegumen of Xerocercus, and the doctrine of the little works described together with the Life.

§. II. On the Wonderful Mountain, on which St. Symeon the Younger lived.

[8] Holy Symeon, of whom we treat, the Younger Stylite, first brought into light, Antioch, Born at Antioch he lived chiefly on the Wonderful mountain. a most renowned city of Syria, received, and soon transferred him to a neighboring mountain. Thence he betook himself to the Wonderful Mountain, which was so called as the chief arena of the holy man, not (as a certain one suspects) before his coming to it, whence the name had been communicated to it; but from his very unheard-of and quite wonderful works; as the Prologue of the Life which we give soon indicates: nay from the nod of God himself, just as in number 79 it is expressly narrated. Since therefore in its course frequent mention is made not only of that Wonderful Mountain, but also of Antioch, and Daphne; it will not be idle, to relate here again the whole description of these places, elegant indeed and accurate, from John Phocas, who in the year MCLXXXV having traveled there narrates what he saw (although already published before the second volume of this month); that the Reader may have at hand, as it were delineated, the whole site of the place in which we are. Thus he says number XI.

[9] There stood then, when it existed, on the Orontes Antioch Theopolis, by the size of its theatres, Description of the city and neighboring places, the splendors of its porticoes, the structures of its temples, likewise the multitude of citizens and the magnificence of riches proud and swelling, and widely surpassed almost the rest of the eastern cities. But time and barbarian force exhausted its happiness: although it is still conspicuous, both by the height of its towers, and the strength of its bulwarks, and the every-kind fertility of meadows and flowers, and the hissings of the waters dividing themselves into several parts; while the river placidly flows around the city and girds it, and with soft touch embraces its towers. Besides it is excellently watered by the streams of the Castalian fount; whose waters are driven like torrents, and by the frequent channels of furrows pour over the whole city, and besprinkle it with their flowings; by the multitude of workmen and the magnificence of the founder the waters being conducted from those founts through the mountains to the very city. Here is the suburb of Daphne, spread by fame through the world, adorned with tall trees of every kind; and there is a mountain most noble, which the wonderful Symeon adapted for a habitation.

[10] Bordering on these is Mount Maurus and the Crag, in which anciently many men most devoted to God, seeking him found him, and to these times endure, and allured by the beauty of the praised mountains, inhabit the woods. The Castalian fount springing forth between two hills, from the lowest part of that which runs forth into the sea, vomits forth certain remarkable waters; in which a very great portico rises, vaulting over the course of the fount. Hence the waters leaping forth abundantly, are divided into two streams. One part of them through very high conduits, derived as it were by furrows, like an aerial river, from the right and upper part flows into the city; the other overflowing the level places on the left of the fount, stagnates over the marshes, and bedews all the meadows of Daphne, at last is mingled with the light flowings of the Orontes. But the wonderful Mountain, likewise the Wonderful mountain and the monastery. raised between the city and the sea, an excellent and remarkable thing and a delight to the eyes of those approaching, is beheld: for bordering on the city and on Rhosus, on each side it is constrained by the mountains the Crag and Caucasus. The river Orontes with innumerable whirlpools of its windings flows at the foot of the mountain, and sends its waters into the sea.

[11] On the top of this mountain that great Man,

leading life tranquilly and disposing ascensions in his heart, is lifted up sublime in body; and with the body itself strives to become ethereal, and to be midway between God and men. But by what reason this thing worthy of admiration befell the man devoted to God, I myself will tell. By the labor of stonecutters, the summit of the Wonderful Mountain being deeply excavated, he built a monastery out of one and the same stone of nature, in the midst of which he caused a natural column to be cut out, and on it set his footsteps, planting, as the sacred eloquences sound, his feet upon a rock. Ps. 29, 3. But toward the rising sun, he raised a temple most beautiful to God, into which he called together the disciples: and so himself dwelling under the open sky, they standing all night in the temple, as became Saints, offered the due cult to God.

[12] Thus far most beautifully John Phocas. In which yet toward the end a few little things, from the version of Allatius, which we also gave entire in the place assigned, somewhat obscure, here compared with the Greek text, I have made clearer. For what does that mean: "On the column he painted steps," where in Greek is ἐν κίονι τὰς βάσεις ἔθετο? More rightly and more accommodated to the present argument you will interpret: "On the column he set his footsteps or feet." For the Writer wishes to intimate, that Symeon ascended the column; and standing on it under the open sky praised God.

[13] Thus therefore conceive the site of the mountain. Not very far from Antioch, founded on the river Orontes, toward the North the city Rhosus lies adjacent to the sea: between both the land, The site of the mountain is more clearly set forth, running forth a good way into the sea toward the West, at its extremity contains Seleucia, distant CXXX stadia from Antioch; so that those three cities somewhat represent a triangular form, distant almost by an equal space between themselves. Hence the mountain, which is said to join Antioch and Rhosus, includes Seleucia and separates it from the rest of the continent. And so it is rightly placed raised between the city of Antioch and the sea: which very thing also can be established from the life number 77. Now this mountain has two others opposite; of which one which is called the Crag, meets midway the road of one going from Seleucia to Rhosus, overhanging the sea; and from this city, I believe, the Crag is called Rhosic: the other, to which the name Caucasus fell, to be on the adverse part of the Wonderful Mountain, namely the Eastern, seems to be established from the narration. But if any other less noble hills or mountains, as is wont to happen and is also revealed in the Life, were round about; this one is to be said to have stood out among all: since the named Crag and Caucasus are added as it were for appendages, nor is the name of any of the others, except Maurus, found delivered to memory either here, or in the Life, perhaps, nor elsewhere.

[14] And indeed, what the author calls from afar a delight to the eyes of those approaching, and the pleasantness of the place is commended. it must be that the place was not unpleasant; although in the Life number 92, it is called Deserted and uncultivated, not furnished with water, roof, or other thing necessary to life. For it could have merited commendation by its very sterility and ruggedness, by which it more pleasantly affected eyes accustomed to the green and smiling meadows around. It could also be praised, that thence the prospect was most pleasant. For whether (which to Saints is the most delightful of all delights) it pleases to raise the countenances erect to heaven, here it is beheld more spaciously and more brightly, intercepted by no unpleasant vapors of the smoking earth: or whether it delights to contemplate earthly things, thence to ascend more securely to the meditation of the heavenly; where, I pray, is an ampler field of earthly pleasures and a more fertile field of holy cogitations? The cities especially subject, Antioch and Seleucia, most memorable and beautiful, what do they not represent? Hence the Crag, pleasant by its ruggedness; thence Daphne, celebrated in the Writings of all, as it deserved, how much do they recreate! Near, under the very mountain, the Orontes sports with various meanders and windings: far off lies open the most spacious and to the eyes interminable sea; there lies open likewise the divers face of the earth, here raised into hills, there depressed into valleys, elsewhere parched, elsewhere planted. What therefore is wanting, that this mountain should be called a delight?

§. III. On the age of St. Symeon the Younger.

[15] Two things hitherto exceedingly obscure, which pertain to the distinction of the Symeons Stylites, The year of Symeon's birth, and which to the Wonderful Mountain, long known almost by name alone, being prosecuted; a not a little graver difficulty presses, of defining the certain time, if it be possible, in which the Younger Symeon was born and died. It was not possible to find any author, who would affirm anything more determinately, than that Symeon was in the times of Justin the Elder. Nay neither does the life, which we subjoin, set a determined day or year of his birth or death; yet it suggests certain things here and there, from which more certain things can be defined. For soon number 10 it is had, to be defined from the earthquake which at Antioch was double: that Symeon was five years old, when a grave earthquake shook Antioch, by which his house also among others was overthrown, and his father, wrapped in the ruins, perished. It would here be determined, if Antioch had been happier, shaken by less frequent earthquakes. Of two the authors Evagrius and Theophanes make mention, which about the same time, an interval of thirty months not more being interposed, prevailed.

[16] The former Evagrius thus describes book IV chapter V: In the same times of Justin frequent and grave conflagrations befell Antioch, which were as it were the leaders of the terrific earthquakes, there afterward consequent, and preluded the calamities to come. the former described by Evagrius, For a short time after, in the seventh year of the reign of Justin and the tenth month; in the month Artemisius or May, on its twenty-ninth day, at the very noon of the sixth feria, as it is called, of the week; a shock and motion of the earth, invading the city, subverted almost the whole utterly. After these there succeeded also fire, and shared the calamity as it were with them. For what places the shaking and motion had spared, those the fire feeding around reduced to ashes and cinders. But what parts of the city fell, how many men perished by the flames and motions, as is more like the truth, what wonderful things also greater than all faculty of speaking befell, John the Rhetor has prosecuted in a mournful oration, here concluding his History. But Euphrasius also intercepted by the ruins, ended his life: and by his death increased the public calamity, no one now surviving who might suggest profitable things. Theophanes adds: All the houses and churches also fell, and Theophanes, and all the beauty of the city was destroyed: but neither did such a calamity in any other ages befall in any city. But the most pious Emperor Justin, the matter being known, struck with immense grief of mind, the ornament of his head taken off and the purple laid aside, mourned several days clad in sackcloth; so that even on a festive day proceeding into the temple, he refused to wear crown or chlamys: but so in simple habit with only a purple mandya proceeded, and before the whole Senate groaned, and all the rest clad in mournful garments mourned together with him. These things they concerning the former Antiochene earthquake.

[17] But before we proceed to the other; I would have the Reader admonished, that we so correct that place of Evagrius, "In the seventh year, the tenth month of the reign of Justin" (which made Baronius err, and he is convicted of the error by Valesius in the Annotations here) by inserting the conjunction "and," "In the seventh year and the tenth month of the reign of Justin"; that namely it be established that this earthquake, as it ought, happened in the eighth year of the reign verging to its end, it happened in the year 526: which refers the year of the common Era DXXVI, when the Dominical letter D made the day XXIX May coincide with the VI Feria of the week. But that it was so also written by Evagrius, the most express mention of the time, elapsed between each earthquake, persuades, which, he says, was of thirty months; which time if you add to the day XXIX of the month May, of the said common era year DXXVI; there will arise the year of the same era DXXVIII, the month November, the day XXIX; on which precisely that the later earthquake raged, from Theophanes and others it manifestly is established. Nor is it credible, that the author, who so accurately observed every minutest thing, that he even expressed the hour and point of time, in which the motion began; should have erred by a whole year, especially since he could scarcely pass over the distinct time of the second motion, determined by Theophanes far later. Add, if this also has any moment, the very words of the author, in almost the same period using a different form of speaking; where yet the same things are meant to be signified. So he says: Ἐν τῷ ἑβδόμῳ ἔτει τῆς Ἰουστίνου βασιλείας, μηνὶ δεκάτῳ · ανὰ τὸν Ἀρτεμίσιον μῆνα ἤτοι Μάἳον, ἐννάτῃ καὶ ἐικοστῇ ἀυτοῦ ἡμέρᾳ. In the seventh year of the reign of Justin, in the tenth month: in the month Artemisius or May, on its twenty-ninth day. Why, if he wishes the tenth month of the seventh year to be understood, just as he understands the twenty-ninth day of the month Artemisius or May; why, I say, does he not in both places speak uniformly? In the second place he indicates the day of the month expressly by the relative ἀυτοῦ "of it," but not likewise in the first the month of the year; no mention here of relation. He wished therefore to signify not the tenth month of the seventh year, but above it; which that it might be clearer and might not lead anyone afterward into error, it seemed good to add the particle καὶ, "and," although scarcely necessary, the sense which we have indicated standing even without it.

[18] But let us return whence we digressed. The calamity of the later motion Theophanes thus narrates in the year II of Justinian, which is DXXVIII of the common era: In the same year on the twenty-ninth day of the month November, at the third hour of the day, on the fourth feria, the later in the year 528. in the seventh Indiction, two years after the former disaster, Antioch the great city again suffered the damage of a plague inflicted from heaven. For an immense earthquake was made through one hour, and a horrible bellowing was heard altogether from heaven: all the buildings also and walls were leveled to the ground; and those old substructions which had stood firm in the former earthquake, those now utterly overturned: lastly whatever of beauty and ornament had been procured for the city both by the liberality of the Emperors, and by the private expenses of the citizens, all that was then cast down to the earth. These things being perceived the neighboring cities were poured forth into mourning and public supplications. By that disaster four thousand eight hundred and seventy men perished. These things Theophanes, Evagrius mentioning nothing else; than that thirty months being elapsed, the city was again shaken by other motions. Procopius makes no mention at all of this second motion: of the former he relates only these things book II chapter XIV on the Persian war: When Justin reigned over the Romans, the whole city being shaken by a very great earthquake, very many and most illustrious buildings suddenly fell: and fame holds, that there perished at that time three hundred thousand of the people of Antioch.

[19] The determined time of each earthquake being now set, of the one in the eighth year of Justin going out, of the common era DXXVI, on the twenty-ninth day of May; of the other in the second year of Justinian, of the common era DXXVIII, on the twenty-ninth day of November; it remains to be investigated, to which especially befits that motion, which, our Symeon being already five years old, shook Antioch. Thus I determine. Since the author of the Life mentions only one motion about that time, that he mentions that,

which was most mournful, which by various events more memorable, which by fame spread more widely was known to more. For such things are wont especially to be recorded by Writers, especially when they desire it expressed that something happened at a certain time; passing over the more obscure and less known, lest they should wish to have confounded rather than illustrated something unknown, by another equally unknown or not much more known thing. Why therefore should we not refer the five-year-old age of Symeon to the former earthquake? Certainly, if we believe Theophanes, never did such a calamity in any other ages befall in any city. which was more known and more memorable, What sadder or more memorable, than that in the subverted city three hundred thousand of men perished, that a venerable Bishop increased the public calamity by his death, that a most August Emperor mourned in an unusual and unheard-of manner? Nothing of this kind is read to have happened in the second motion: nay its memory among the authors, who approach nearer to those times, is scarcely any, as we have seen, Theophanes alone describing the matter more mournfully.

[20] From the same author yet it will help to have noted this also, that treating of the former motion, he says it held for one year; of the second, for only one hour. But if this can be less solidly proved, other authors not suffraging; it will certainly hold, that the former lasted a longer space, the latter a briefer. But the motion, of which is treated in the Life, and longer-lasting. could not be completed in the interval of one hour, since Symeon first gave himself to prayer in the temple of the Proto-martyr, afterward the houses falling everywhere, snatched himself thence, at last having gone out of the city wandered around, doubtless to return if the motion had ceased; but it persevering, finally was found by a known woman and led off into a mountain, very near the city, and there remained seven days. But, I think, if the end of the motions had been sooner, he either would have sought again of himself the paternal home, or would have to be restored through the woman to his mother, bearing most grievously the desire of her son especially in this state of things. Born in the year 521, died in 596, Let therefore this be the fifth year of Symeon, the five hundred and twenty-sixth of the common era: and it will be manifest, that his birth fell in the year DXXI; but his death, since he died in the LXXV year of his age, in DXCVI.

[21] He lived therefore under five continuous Emperors, Justin the elder, Justinian, Justin the Younger, Tiberius II, he lived under 5 Emperors for 75 years. and lastly under Maurice; born in the IV year of the first, dead in the fifteenth of the last, on the twenty-fourth day of the month May. But the interval of these terms comprehends LXXV years, which that Symeon so fulfilled is established from the life. Five years he spent in the paternal home until the earthquake, hence one was elapsed on the mountain and in the first rudiments of the monastic life, before he was admitted to the column. On this humbler, and rather a base than a column, under the eyes of John six years, on the second, eminent XL feet, VIII were passed. And so he was XX years old, as the life expressly mentions number 72, when thence he migrated to the Wonderful Mountain: where he spent the remaining time of his life, X years on the rock under the open sky, XLV until his death persisting on the column. With these agree the Menaea, and Synaxaria, if you except one place, where to him standing on the column of XL feet they attribute XVIII years for VIII, by an easy error as you see: to which consequently adhering they make the whole time of his life increase to LXXXV years: which others after others successively transcribed.

§. IV. On the Writings of St. Symeon the Younger.

[22] Leo Allatius, most excellently deserving of the Symeons, in the Diatribe on their writings, reviews certain things of this our one also: of which since there is no mention anywhere in the Life, it will help here to enumerate them from the said Author, not obvious to all, He wrote on Images, as excellent monuments of the man both of authority with Princes, and of zeal for the Church, and of piety toward the Heavenly ones. First therefore that he wrote on Images, is established from John Damascene, who in Oration 3 on Images, recites a part thence, with this indication of the author, "Of the great Symeon, of the wonderful mountain, on Images." Secondly that he sharpened his pen against heretics, is drawn from the Bibliotheca of Photius Codex CCXXXI, where St. Sophronius Patriarch of Jerusalem in the Synodical epistle, sent to Honorius the Roman Pope (not the Emperor, as wrongly the Interpreter puts, inasmuch as he died more than two hundred years before), gathering the testimonies of the Fathers; to prove a double operation in Christ, mentions also this our Symeon, as it seems, with praise. So Photius writes in the place assigned: Also Symonius, monk and Presbyter. But the testimony, which acknowledges Symeon a holy author, is taken from his epistle, given to the Emperor Justinian, which also fights against the Nestorians and Eutychians. But Justinian himself, the pious Emperor, in those things which he wrote to Zoilus Patriarch of Alexandria, named this epistle a Treasure.

[23] Thirdly his fifth Epistle is recited, to Justin the Younger or rather the Emperor Justinian, in the general Synod VII, The Epistle rather to Justinian, than Justin, treating against the insolence of the Samaritans; which described we shall give in the following §. But although there it is said to be inscribed to Justin the Younger, yet my mind inclines not a little to think, that it was rather given to Justinian, the predecessor of that Justin: both because under Justinian the audacity of the Samaritans prevailed more than usual, scarcely known under Justin from elsewhere, than from this, of which we are in doubt, epistle of Symeon, as it were a posteriori, as they speak in the Schools: both because the Epistle of Charlemagne, from the Capitulary on images not to be adored book IV chapter V produced by Allatius in the Diatribe here; and another of Pope Hadrian I to the same Charles for the Synod of Nicaea II, in the Labbean edition of the Councils subjoined to the said Synod (both written not long after) express the name of Justinian, not of Justin: both finally and especially, because at once in the beginning of the Epistle the Samaritans are said to have raged by the highest crime and impiety against the holy temple, which the Emperor had caused to be built. It remains uncertain from the Epistle, which one caused it; it does not remain uncertain from a probable conjecture. For since Procopius has comprised in all six books the substructions and buildings of almost every kind innumerable, everywhere on earth raised by Justinian, and among these is numbered the temple of the Mother of God the Virgin at Porphyreon, around which city the tempest is especially indicated to have raged; but of Justin only a few monuments are mentioned by the authors; easily anyone will judge, to which more probably and more certainly this Epistle was inscribed.

[24] The rest of his writings Allatius enumerates in this manner. IV. His Τροπάρια ἐις τὸν ἃγιον μεγαλομάρτυρα Δημήτριον ἐν τῷ Στίκῳ Troparia on the holy great martyr Demetrius in the Stichus, Troparia and prayers. XXVI October. V. His Ἐυχὴ πρὸς τὸν Υἱὸν, ἰδίᾳ πρὸς τοὺς παρενοχλοῦντας λογισμούς. Prayer to the Son, particularly for repelling disturbing thoughts. The beginning is: Δέσποτα Κύριε Ἰησοῦ Χριστὲ, Λόγε τοῦ Θεοῦ ἀθανατε, ὁ τῶν μεγίστων τουτονὶ φύσεων τεκνίτης καὶ κυβερνίτης. It was in the Palatine and in the possession of Allatius. VI. His Ἐυχὴ, λεγομένη μετὰ δακρύων ἐις τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, ὅταν ἐπέρχονται ὁι λογισμὸι πορνίας. Prayer to be recited with tears to our Lord Jesus Christ, when the thoughts of fornication arise. The beginning is Κύριε Ἰησοῦ Χριστὲ, λόγε τοῦ Θεοῦ, λόγε αθάνατε, ὁ μὴ καταισχύνων τούς ἐπὶ σοι πεποιθότας. In the Vatican, Codex 798. VII. His Ἐυχὴ τῆς ὑπεραγίας Θεοτόκου ἐις πονηροὺς λογισμούς. Prayer to the most holy Mother of God for evil thoughts. The beginning is Παναγία Θεοτόκε ἀποδίωζον τοὺς πονηροὺς καὶ ἀκαθάρτους λογισμούς. In the same place. Besides these, indicated by Allatius, there is extant also his Epistle in the Life of Blessed Martha his mother, which we soon subjoin to this, for this reason, that many things regard St. Symeon. Now the said Epistle is had number 64, inscribed to the Staurophylax of the holy Resurrection at Jerusalem, whom anxious for his salvation he animates, and asks a part of the holy Cross. And besides all these, that he wrote also not a few other things, which by the injury of times perished, is in evidence from the Epistle of which soon, against the Samaritans, which is indicated as the fifth, so that others necessarily preceded. To the same make Evagrius, the Life, and that which we give: of whom that one book 6 chapter 23 says that he; this number 190 that Justin received an epistle from the Saint.

§. V. The Epistle of St. Symeon to Justin the Younger against the Samaritan heretics.

[25] We discharge the pledge, by which Bollandus bound himself on the V of January in the Life of the often-mentioned Symeon Stylites the Elder, written by the Metaphrast, Chapter XI, Annotation d, The promises of Bollandus are satisfied. who promises that here more fully he is to treat of the Samaritans or Samaritanes. Neapolis, to the Hebrews Sychen or Sichem and Sichima, is a city of Palestine in Samaria Episcopal, today almost extinct and inhabited by few: it is distant from the city of Samaria IX miles to the South. There overhangs the city a high mountain, by name Garizim, which formerly the Samaritans held in veneration and went to for the sake of prayer: whose sect already in the times of Christ Baronius volume 1 of the Annals in various places, especially in the apparatus describing; What kind the sect of the Samaritans was; among other things brings forth these things from Epiphanius: But who the Samaritans were, no one versed in the divine Scriptures is ignorant. These are they, who when they were divided from the Jews, had not temple, not sacrifices, or ceremonies common with them: and since they retained only the five books of Moses, the Prophets and the rest of the volumes of divine Scripture they negligently rejected; not believing the resurrection of the dead; denying also the Holy Spirit. If you wish more, seek in Epiphanius himself in the Panarion.

[26] The same in other ages successively famous for impiety and crimes, began to act more licentiously in the times of Zeno. For when they had suddenly come together, Their crimes under Zeno, as Procopius writes book 5 on Buildings chapter 7, an onset being made at Neapolis on the Christians, celebrating in the church the feast which is called Pentecost, they slay many; their Bishop Terebinthius standing at the sacred Table they seize, and offering the ineffable Sacrifice they smite with swords, cut down with wounds, lop off the fingers of his hands; and treating the Mysteries injuriously, perpetrate expiations worthy of the Samaritans, to be pressed by us in silence. Terebinthius reporting these things to Constantinople and showing on himself the crimes committed, the insolence of the Samaritans was repressed by the Emperor by arms. Then again having attempted various things under the Emperor Anastasius, they again paid penalties, even the supreme. Finally under Justinian raging most cruelly of all, they perpetrated by deed those things, which cannot be heard without horror. So they are described by Cyril in the Life of St. Sabas, which Greek is in our possession, to be given on the V of December.

[27] And now Justinian having obtained power was governing the empire, when in Palestine the Samaritan nation, choosing for itself a certain Julian as King, and Justinian. and he himself a Samaritan, dared many things contumeliously against the Christian name. For the temples being plundered they put fire under them; the Christians tortured with infinite torments they at last delivered to death; the neighbors

they laid waste the villages by incursions; breaking open the shrines of the Saints, they cast them into the flames: and this savagery raged especially in places not very remote from Neapolis. Moreover they slew the Bishop with the sword, and certain Presbyters being seized, they first cut them limb by limb and piece by piece, and with the Relics of the Martyrs fried them in a frying-pan: lastly they abstained from no kind of audacity or contumely against the Christians. These most monstrous crimes, and if any besides, perpetrated around Porphyreon, as we think, could from a most gentle man and most prompt to succor the wretched, where the glory of God and the safety of the Church is endangered, by the example of other Saints, extort such an Epistle, as we subjoin, given to Justinian (as above we probably maintain). Against them the epistle of Symeon to the Emperor, It, not as Baronius has it from the Latin edition of the second Nicene Council, but from the Greco-Latin, although not accurately enough translated, as there in Action V it is turned, receive here, as being more concordant with the context of the Greek author.

[28] Who will give, ever August and good Lord, to my eyes fountains of tears, to mourn and weep bitterly and intolerably all the days of my wretched life? because under the divine zeal of your Empire redeemed by God and most Christian, such things beyond all reason of impiety are presumed to be done by those who are without God, namely the Samaritans, who stand polluted and execrable above all uncleanness, in which having prosecuted their crimes, and who inhabit those things which are called the Castra near the city Porphyreon, in the venerable house, which your Empire pleasing to God ordered to be built there. Which subtly your Tranquillity to be divinely preserved will know, through those things which have been signified to our humility by Paul the most holy Bishop of the same Porphyreon, and have been sent to us by the most blessed Patriarch of the East, who himself also grieved vehemently over this, how much more the most mild Princes? Especially since even the inanimate stones to cry out, calamities of this kind would easily suffice, which in the present the aforesaid most holy Pontiff saw. For above death and perdition it was reckoned by our humility, that in whatever way to our hearing such impiety should come, which surpasses every blasphemous action, presumed against that very Word of God, which for us was incarnate; and against the most holy and glorious Mother of God, and against the venerable and precious Cross, and also against his Saints.

[29] Wherefore commemorating we suggest to your divine ears, that if the most pious laws of your good victories command, an image of the Emperor being provoked by injuries, that those who shall have presumed to attempt this are to be delivered to the supreme and most pernicious death; how great, think, of perdition unto perdition are those worthy, who against the image of the Son of God and the most holy and most glorious Mother of God with all ineffable impudence and impiety, and because of their too great malice, I have not what to say, it stimulates him to vengeance, presumed such things, no mercy being made on them? Whence we beseech your most victorious Empire, that it make no mercy on those who dared to do this, neither spare them, nor receive any postulation or reason whatsoever over them, lest they be turned to something else, as I had already seen in a vision, indicating to the most holy and by God most honorable Patriarch in the month of August; signifying meanwhile that this was to be kept with him: for neither does God hide from us their cogitations. Whence I am certain, ever August Emperor, that your heart confirmed to God, which is illustrated by his magnitude, will not bear so great a procacity of dishonoring, which we have never until now heard, perhaps neither has any other of the Christians.

[30] But I adjure You, Lord, by Emmanuel the most high God, that you bear not at least for a little while the becoming vengeance to be deferred: but that you command to be inquired into also those things, which were done in the well by their too great and worst wickedness, according to the tenor of the epistle, which was transmitted to our mediocrity: your most mild Dominion by no means permitting, if perchance some shall think to sow underneath importunate discourses; * as though they were of the Lord's power, God, who gave you the Empire, being so affected with injuries above all impiety: that the rest also may have fear of them all the days of their cursed and segregated life; whom also their kindred darkness shall receive unto damnation, the worm which shall devour them, and the fire which shall shine; and shall anathematize them in the lower parts of the abyss the very Holy and omnipotent Spirit of Jesus Christ our Lord, that the rest henceforth may abstain from the like. who proceeds from the Father to destroy them unto infinite perdition. For this zeal you, O God-preserved and Triumphant, strenuously demonstrating toward that very only-begotten God who reigns with your Piety; above the sacrifice of Abraham you shall be received by his all-inspecting Deity; and your Empire beloved of Christ will be the more amply, blessed by the power of his virtue, and magnified above all preceding kingdoms: for to him is glory unto ages of ages. Amen.

[31] Thus far the Epistle, as full of zeal for the divine glory and hatred of crimes, as it is not furnished with the oratorical ornament of words: which yet ought not at all to hinder (as the Epistle wishes, This epistle is asserted to be Symeon's. which Allatius in the Diatribe here, under the name of Charlemagne produces) that it should not be called genuine of St. Symeon, regarding the force of signification rather than the gloss of speech. Allatius in the place cited refutes the said Epistle, comprising chiefly these arguments; That the Saint called the Ears of the Emperor Justinian Divine; that he forbade the same to use mercy; that he who ought to have bridled the wrath of the King, rather more and more kindled it; that he did not use the example of him who wishes no one to perish; that finally he said God reigns together with the same Emperor. You see how ineffectual all are, so that it is not worth the trouble to refute. Let the Prophet Elias rise again, kindled with zeal for the divine glory, he will inveigh much more gravely against crimes of this kind, as of old, calling fire from heaven. If anyone desires these things refuted at more length, let him approach the cited place of Allatius: we in a matter, not much making to our purpose, have been even longer than is fitting: but we have discharged the promises of Bollandus.

* in Greek, as though they pertained to the power of the Lady, that is, of the Empress.

§. VI. Memorable things of St. Symeon from Evagrius.

[32] Very much authority ought to conciliate to our Life Evagrius Scholasticus, through those things which in his Ecclesiastical History he records of St. Symeon Stylites the Younger. For besides that he is a historian of the highest credit, Evagrius coeval with and familiar with Symeon, he was coeval with Symeon, and used him familiarly, as from his very own words, soon to be subjoined, can be gathered: for he says, that to Gregory Patriarch of Antioch the lethal sickness of St. Symeon became known, himself indicating it. He also shows, that a commerce of letters intervened between both, when he says, that he was admonished by the Saint through letters concerning a certain matter, which he thought was hidden from all. More certain indications also of mutual intimacy our Life brings forth number 238; where what Symeon had known in spirit, he ordered to be indicated to Evagrius, on account of his singular propensity of mind toward him. it conciliates the authority of the Life. Moreover it conciliates authority to the Life, containing so frequent, unusual, stupendous miracles and an unheard-of institute of life; since he does not hesitate to honor him scarcely dead with the appellation of Saint; since he pronounces that he far surpassed all the mortals of his time in virtue; since he narrates a miracle done on himself, the same which in the Life number 238 is set. Nor however does our Life comprise all things, which of St. Symeon he here relates: very many are wanting: and therefore we especially give these, lest anything worthy of being known be passed over.

[33] Hear therefore himself book 5 chapter 21 among other signs, which portended the Empire to Maurice, thus speaking. Finally Symeon, Symeon foretold the Empire to Maurice: who beside the city of Antioch standing on a column spent his life, a man most apt for managing affairs, and conspicuous in all divine virtues, both said and did many things, which announced the Empire to Maurice. But what those are, I do not remember to have anywhere read expressed in particular, not even in our more prolix Life; which has many things indeed of Justin the Younger, and of the Empire foretold to him, but of Maurice quite nothing: whence, as also from the following, it is easy to gather, that although the most prolix Life contains very many things, yet it passed over more. Then in book six, chapter 23 entire, as it were a compendium of the life of Symeon he thus weaves. At the same time, when Gregory had learned that St. Symeon was sick with a lethal disease, I indicating it; he ran to him forthwith, that he might exhibit to him the office of the last salutation. But that which he desired, he could not obtain. Moreover this Symeon by virtue far surpassed all the mortals of his time. For from his tender nails he had cultivated a hard kind of living on a column: from a boy he lives on a column, so that his teeth were even changed in the station on the column.

[34] But he ascended the column for this kind of cause. When he was still of a very tender age, playing and dancing he wandered about over the ridges of the mountain: and when he had fallen in with a leopard, he cast his girdle on its neck; and the beast, he binds a leopard with his girdle, forgetting its innate ferocity, drawing it as it were in jest, he led down to his monastery. Which when his Master, who lived on a column, had beheld, he asked the boy, what this might be. He answered that it was a cat, which they commonly call a kitten. And taking conjecture from this deed, what and how great Symeon would be in the study of virtue, he admitted him to the column. On which column, and on another which is on the very top of the mountain, he spent eight and sixty years, gifted with every kind of grace. For he both drove off demons, and healed all diseases and languors, and foresaw future things equally as present. To Gregory certainly he foretold, that he should not see his death; but what should be after death, he should not know.

[35] And when I, having lost my children, was drawn into various cogitations, and asked within myself what was the cause, why the same had not befallen the Gentiles, who have many children; he knows the thoughts of others, although I had opened this cogitation to no one at all, yet he, looking into the cogitations of my mind, wrote to me, that I should abstain from these cogitations; inasmuch as they by no means pleased God. The same, when the milk of the wife of one of my amanuenses was obstructed after childbirth, and the infant was in the highest danger; the right hand of the man being touched, for an obstructed breast he elicits milk, he commanded, that he should place it on the breasts of his wife. Which being done, at once the milk sprang forth as from a certain fountain, so that it moistened the whole garment of the woman. But also a certain boy, in the dead of night left on the road through forgetfulness by his fellow-travelers, a lion placed on its own back and carried to the monastery of Symeon; and Symeon commanding, the ministers having gone out, brought in the boy, who was guarded by the lion. Many

other things also, he saves a boy by means of a lion. surpassing all memory, the same man did, which require both an eloquent tongue, and leisure, and a peculiar work; and which are celebrated by the tongues of almost all mortals. For men of all nations, not only Romans, but also barbarians, came to him; and whatever they had asked, they obtained. But for food and drink he had the twigs of a certain shrub, which grew on that mountain. Each of these places of Evagrius Nicephorus Callistus also transferred to himself, in almost as many words, book 18 chapters 9 and 24.

§. VII. Other memorable things of the same, from the Second Nicene Synod and St. John Damascene.

[36] This paragraph also will make to the same end as the former: namely that the Life may be reckoned to be of so much greater authority, the graver are the authors, who brought forth their testimonies, if not from it, certainly the same with those contained there. And first indeed the Second Nicene Synod, the seventh general, in the year DCCLXXXVII, Hadrian I being Pope, Constantine and Irene being Emperors, celebrated against the Iconoclasts, in Action IV in the Greco-Latin edition of Labbe, speaks thus. Joseph, the most reverend monk and Hegumen of the monastery of Heraclea, The Synod orders the miracle from the Life of St. Symeon to be read, said: And I a sinner bear a book, containing the Life of St. Symeon of the Wonderful Mountain, and as you command. The holy Synod said: Let it be read. And Cosmas, the God-beloved Deacon and Cubuclesius, taking it, read. From the Life of our holy Father Symeon of the Wonderful Mountain chapter CXVIII; Concerning a woman, who at Rhosopolis was barren, pressed by a strong demon: who being made sound and fruitful, set up the image of the Just one in her house, which magnificently worked miracles. But although the same miracle is also referred below in the life number 123, yet because some difference intervenes, especially as to phrase, and besides the whole book receives authority from this narration approved by so great a Synod, we may seem not to do what is already done, if we add that narration here. Thus therefore Cosmas the Deacon prosecuted his reading.

[37] There was a certain woman at Rhosopolis of Cilicia, called Theotecna, who had dwelt with her husband twenty years, and had no son. concerning a woman demoniac and barren, But it happened that she also was vexed by a demon from childhood, and chewed her tongue. But her husband, no longer able to bear the straitness of her tribulation, dismissed her from his house, and for four years was joined with no woman. But she having found a company fled to the Just one. But when the demon had seen him, at once it raged and was tortured before him, seeing with the woman his spiritual image, saying with human voice: I will separate you from her, malign and unclean Spirit, and she will return to her husband, and there will be made to her in the following year a son. And the demon howled fiercely disturbed: O violence against me! it is not yours to effect dissolutions of matrimony: but why also do you give them a son, since she has by no means made a son from me? what evil have I done you, or what have I sinned in your sight, that you separate me from my woman? If you had bought me as a servant, you would perhaps give me even into servitude to men. the demon greatly complaining, But Symeon said: Because you are an evil servant, recognize yourself, malign one, and run into the flames of fire, to burn; and bring water and gather wood. And at once, like a wind, running and vehemently boiling the demon, and taking up in the woman an amphora of water, threatened; and filled it, and the wood gathered from the forest he brought, howling and saying: Woe to me, woe to me an evil servant and inventor of evils! what have I suffered? For from my woman St. Symeon separates me, and what I shall do unhappy, I know not.

[38] But these things being said before the people, who had assembled; after it fulfilled the ministry, which had been commanded it, it cried out with a high sound, speaking; and seeing against itself coming the lightning of fire, it ran in the woman through the circuit of her state, very much and grievously tortured; and so forthwith went out: and the woman being restored to her former order, Symeon dismissed her sound; saying to her: Go, woman, into your house and dwell with your husband; for behold the Lord has directed his heart, that he receive you with great joy. Which also was done. And when she had returned, delivered from each evil through the Saint, at once the heart of her husband was made right to love her, and he went in to her, and forthwith she conceived in the womb: and the year being completed they brought the boy to the servant of God, praising and glorifying God. But when they had completed their prayer, and had returned to their own home, the woman led by faith set up an image of the Saint in the inner part of her house: which worked miracles, [and a flux of blood of another being stayed for another through the image of the Saint.] overshadowed by the Spirit who dwelt in the Saint: and those vexed by a demon were cleansed there, and those infirm from various passions were cured. Among whom also one woman, suffering a flux of blood incessantly for fifteen years, in faith approached to see the image; and immediately the flux stayed. For she said within herself, that, if I only see his likeness, I shall be saved. But seeing that the fount of her blood was dried up she ran forthwith to the man of God, adoring before him, praising and glorifying God, and announcing the miracle perpetrated on herself.

[39] To this another miracle also is subjoined with this title: Likewise he read (Cosmas the Deacon) another miracle of the holy Father Symeon: Another miracle is adduced from Damascene, and it is the same which St. John Damascene in Oration III on Images not far from the end adduces, this title being prefixed: From the Life of St. Symeon worker of wonderful things, the narration of Arcadius Archbishop of Cyprus, miracle CXXXII. But to one comparing each text between themselves, there is no doubt to me, that they are translated from quite the same Greek, so do the beginning, end, periods, all agree. If perchance somewhere the Greek text of Damascene is extant, which is wanting to us, it will prove what is said. There is however another version, the other not a little more elegant and neater. We have already seen the less pleasant one of the Council, let the more pleasing one of Damascene succeed. Nor here, I think, are we going to lose our labor in describing this narration, although the same, differing almost only verbally, we give in the Life number 171 in our style; for there will be use of both soon in the following §. Thus therefore with the title, already adduced above, Damascene subjoins.

[40] But it happened in those days, that a certain man a merchant of the city of Antioch was afflicted with grave trouble by a wicked demon and long was anguished, so that he was suffocated, concerning a demoniac likewise delivered, the faculty of breathing being shut off. He having set out to the Saint, and by his prayers having so obtained health, as if he had never suffered anything; when he had returned to his own home, that he might give a token of a grateful mind, in a public and illustrious place of the city, above the doors of his workshop, he set up an image. Certain of the unbelievers having beheld this decorated with lights and veils, full of zeal, and setting up an icon of the Saint, stirred up disorderly men like themselves, that a multitude should assemble and confusedly vociferate: Let him who did this be taken out of life, and the image be cast down: But by Divine providence it was done, that then he was not found at his home. For they desired to slay him; while one cried one thing, another another: for their wickedness was much and great in the sight of God exceedingly, and immense the envy, by which indeed impelled they assembled there, thinking that they had got an occasion, by which they might oppress the holy man and affect him with ignominy, because he had often reproved the impiety and error of those, who with them thought ill concerning religion. When therefore they could not restrain so great a madness, they commanded a certain one of the soldiers, that he should ascend the steps and cast down the image. which the malevolent having attempted to cast down, Who when he had ascended and extended his hands, to perform what was commanded, at once he was dashed, fallen from the higher place down to the earth: and a great tumult was excited in the crowd. And inflamed they proceeded to employ another; who with extended hand when he himself also attempted to draw down the image, was likewise dashed to the ground. Which indeed being done, all terrified with fear, began to apply to themselves the sign of the Cross. But when still those unbelievers raged, they did not cease to impel a third to the same: the third are divinely punished. who when he had extended his hand, to cast down the image, he himself also likewise broken, fell to the earth. Then all the faithful, who stood around, a great fear invaded, and wondering at the blindness and audacity of the unbelievers, adoring the image with prayers departed. Thus far Damascene. These miracles being recited by Cosmas the Deacon before the Fathers of the Council, these things are at once subjoined, augmenting the credit and authority of them, as also of our whole Life: Constantine the most holy Bishop of Constantia of Cyprus said; These things indeed, honorable Fathers, of those which have been read, we have heard and we believe.

§. VIII. On the Life of St. Symeon, now first by us brought to light, and its Author.

[41] To whom Acta Sanctorum, both we, and you Reader zealous for the glory of the Heavenly ones, owe very much, is the Reverend Father Pierre Possin of our Society. The name I give; the rest the books published by him and the frequent memory in these Acts will speak. He took care, of Possin, who took care that this Life should be described, after the departure of our Henschen and Papebroch from Rome, that this Life should be described from the Greek codex of the Vallicellan Library, which is of the Congregation of the Oratory of St. Philip Neri. But hear rather himself concerning these things, in letters given at Rome in the year MDCLXVII, on the XII Kalends of July, writing thus. As to what you ask concerning the codex, from which they were described, it was indeed in the Vallicellan Library mutilated and ἀκέφαλος: but Laurentius Portius (he is the brother of Simon, who published a Latin, Greco-barbarian and Literal Dictionary at Paris in MDCXXXV; and let his labor in describing the Greek Acts to us at a moderate price, from a mutilated Vallicellan manuscript, and to be supplied from elsewhere, very skilled in that idiom) but Laurentius, he says, Portius, who described it; from another exemplar found in the same place, written although by a most ancient hand and a writing now growing obsolete, supplied with no small labor of his own what was wanting, and rendered this Work almost to its primigenial integrity. But the Chapter, which is said to have been wanting to the rest of the body in the codex and supplied from elsewhere, is that part of the Prologue, which we have comprised in the first two numbers. Possin moreover brings forth in the same epistle his judgment of these Acts, exceedingly laudable, and of no less weight: From the opinion of my mind, he says, I profess; a grave judgment concerning it. that in them accurately read through I have observed nothing but written probably, prudently, elegantly. From the time I began to read, I could not hold myself until I finished. So great was the pleasure; nor less the sense of tender religion, melting the heart even to tears.

Therefore I esteem that Ecclesiastical monuments of that kind are rarely found, which by their credit, authority, neatness of composition, admirability of things not incredibly narrated, may by equal right with these Acts merit edition and light. I add no word to these. The remaining credit the Acts will make concerning themselves: read through.

[42] Of the author, as far as it is permitted to attain, let us speak. At the beginning of the Life was prefixed this title, Βίος καὶ πολιτεία τοῦ ὁσίου Πατρὸς ἡμῶν Συμεὼν τοῦ ἐν τῷ Θαυμαστῷ ὄρει, συγγραφέντα παρὰ Νικεφόρου τοῦ Μαγίστρου Ἀντιοχείας, τοῦ Οὐρανοῦ. The Life and conversation of our holy Father Symeon on the Wonderful Mountain, written by Nicephorus Master of Antioch, called Heaven. The Author Nicephorus Master of Eloquence, But whence this surname to him? I esteem that from the singular ornament of eloquence, which he publicly professed in the city of Antioch, because all his oration shone with rhetorical lights, as heaven with stars. The word Μαγίστηρ or Μάγιστρος indeed has among the Greeks also another signification, so that it be a title in the Imperial court primary, and next to the Caesarean by the testimony of Cedrenus, wherefore even the brothers and sons of Emperors did not disdain it, and in this sense that Symeon commonly called the Metaphrast, was also called Master. But this title was not given for one city or place, and therefore it is always found without an addition of that kind, often also with the epithets Περιβλέπτου or Περιφανοῦς Conspicuous or Illustrious. But this Nicephorus is expressly called Master of Antioch: but that the customary primary cities of that kind, such as Antioch was, had excellent Masters of eloquence engaged at a great stipend, we shall know even from Augustine, brought to Rome with hope of that kind. But that this our Nicephorus was such, which Possin also judged, do not therefore doubt, Surnamed Οὐρανὸς. because Nicephorus Callistus book 18 of the Ecclesiastical History chapter 24, when he mentions this life, is thus turned into Latin by the interpreter Lang, as though it were written not so learnedly as the greatness of the things demanded: for he uses the adverb μὴ ἀξίως not worthily, which even to Ciceronian eloquence could be fitted, to express a singular excellence, more sublime than all human speech: otherwise Nicephorus confesses that, when he fell upon this Life, he was astonished at the magnitude and the eximious multitude of the works perpetrated by the Saint: and these, he says, are even today celebrated by the tongues of all, described ὑπὸ Συμεῶνι (he wished to write Νικηφόρῳ, or even wrote it, but some smatterer changed the name wishing the Metaphrast to be understood) Μαγίστρῳ τῷ Οὐυνῷ: which so written abbreviated, by the custom most usual to the Greeks, for Οὐρανῷ, Lang not understanding, passed over; but it becomes clear from the same surname before the Life expressed entire.

[43] That by another also than by Nicephorus the Life of this Symeon was committed to writing and transmitted to posterity, we gather from the preceding paragraph: whose author, although the Council does not name him, Another writer of the Life Arcadius of Cyprus, from Damascene we recognize as Arcadius Archbishop of Cyprus, no more known than our Nicephorus, unless you would have him even more obscure; inasmuch as he does not become known even by writings, which have perished. I gather also, that that Life was most prolix, and not greatly unequal to ours in length. So Chapter CXVIII, so Miracle CXXXII above recited obtain; for many things must have preceded. Nay I do not doubt at all, but that one Life was described from the other; and ours rather from that of Arcadius, a few things being added either of exclamations, or apostrophes, or others; as the exigency of the matter and the piety of the author bore. For to one comparing the first miracle of the foregoing paragraph with number 123 of the Life, and the second with number 171, it appears, that the fundamentals, notable things, circumstances also, in both places are the same. In the former the place Rhosus or Rhosopolis a city of Cilicia; the name of the woman Theotecna; the time of the marriage twenty years; in substance it differs in nothing from Nicephorus, of the repudiation four years; of the hemorrhage fifteen years; the cause of approaching the Saint; the aversion of the demon; its complaints; the dragging around the column; the promises given to the woman; the conceived, born, offered son; the gratitude with the icon set up; the healings done through it; what more? the same in both places are all noted. They could not therefore but seem either one described from the other, or both from the same monuments. In which opinion you will be confirmed, if you conceive, that that life was distinguished by Chapters, almost equal to our Numbers: for so that miracle will be almost at an equal interval in both places from the beginning; there Chapter 118, here Number 123. Behold how small a difference. The other miracle a little farther recedes in our Life, than in the Arcadian; but it is to be noted that the Numbers in our life about the middle are more contracted, than toward the beginning: and so the Numbers here also of ours would agree more nearly with the Number of that Miracle, if we had cut ours everywhere by an equal tenor and space.

[44] But let us return to the comparison of the miracle, and let us see what things can seem, in our Life, superadded, who, a few things being added, either for the sake of beauty or of clarity. They are very opportune and born from the matter. Where the demon is treated of, he inserts; As this crime speaks nothing but crimes. Then the received benefits he at once enumerates and as in a parenthesis encloses (For neither was she made free from the demon coeval with her, but was both entirely healed and restored to her husband: besides a boy also was begotten from her, which never before) Finally he adds this conclusion at the end. Thus the slight aspect even of the holy man in an image, the sign of the Cross, the rod, the form, the word, the invocation, and whatever else of his things there was, sufficed for any kind of disease to be driven away.

[45] These things of the former. It would be idle to compare the latter in a similar manner: let him compare, who pleases: he will find the same in both places. I report only those which seem added. First to the set-up icon he adds its ornament, when he describes it; Most gracefully not only with colors, seems to have adorned it. but also with vesture and coverings adorned. A little after he inserts this exclamation, O God, how great things the enemies devised against your Saint! Soon when one extended his hand to the icon, he is said to have been overthrown by this graceful and pious apostrophe, those hands, which you O Christ raised above their pride, casting them down. Finally when the third also was cast down, as in the place of an epiphonema it is said, Much more worthy of mockery than the former, because by their example he had been nothing the wiser. What are these but parentheses, exclamations, apostrophes, epiphonemata, born from things in no way changed, and for the sake of emphasis gracefully added?

[46] The order of this Life almost chronological. But the whole order in this history is quite natural, beginning from the nativity, progressing with the years, ending in death: nay it will not be a vain suspicion, if the miracles for the most part are thought to have been first described in the order of time in which they were done; for this the order of age and these particles, afterward, then, after these, those things being accomplished, and the like, again and again repeated at the beginning of the miracles, seem to intimate. Moreover for those having so copious a fount there is no need to follow the little streams of the Synaxaria, in which the eulogy is read in one place briefer, in another more prolix.

THE LIFE

From a manuscript of the Vallicellan Library among the Fathers of the Oratory at Rome, Codex B.

Written by Nicephorus, Master of Antioch, called Heaven.

Translated by Conrad Janningh of the Society of Jesus.

Simeon the Younger Stylite, near Antioch of Syria (S.)

BY NICEPHORUS.

PROLOGUE.

Εὐλογητὸς ὁ Θεός· αὐτὸν γὰρ εὐλογεῖν ἄξιον, καὶ εἰς μνήμην ἑαυτοὺς τοῦ θείου Συμεὼν καθιέντας, καὶ τὰ κατ᾽ αὐτὸν ἤδη συγγράφειν προειρημένους· Συμεὼν ἐκείνου τοῦ κατὰ τὸ θαυμαστὸν ὄρος ἀγγελικὴν διαγωγὴν μετελθόντος, τοιαύτης τε τοῦτο τυχεῖν ἐπωνυμίας πεποιηκότος, ἢ καταλλήλου καὶ αὐτῆς μᾶλλον ἐξ ἑαυτοῦ μεταδόντος. Ἐπεὶ καὶ Θεοῦ δῶρον ἀνθρώποις οὗτος σαφὲς, τοῦ καὶ πρὸ διαπλάσεως αὐτὸν ἐκλεξαμένου, καὶ πρὸ συλλήψεως ἐπαγγειλαμένου, καὶ πρὸ γεννήσεως ἁγιάσαντος· ἵν᾽ οὐ πρεσβευτὴν αὐτὸν μόνον καὶ μεσίτην καὶ διαλλάκτην σώματά τε καὶ ψυχὰς ἰᾶσθαι δυνάμενον ἔχοιμεν, ἀλλὰ καὶ βίου τύπον ἐρημικοῦ, καὶ φιλοσοφίας πρακτικῆς ὑπόδειγμα· εἴ τις ἄρα βραχύ τι τῶν ἐκείνου κατορθωθέντων, καὶ ὅσον ἐφικτὸν ἀνθρωπίνῃ καὶ ῥευστῇ φύσει, σηλῶσαι δυνήσεται αὐτόν· πλείονα γὰρ ἢ καὶ πάντα σχεδὸν ἀΰλου μᾶλλον καὶ ἀνωλέθρου καὶ θείας. Ἄλλως τε δὲ καὶ πρὸς τὸν τοῦ καλοῦ ζῆλον, οὐδὲν οὕτως οἶδε διανιστάναι, καὶ τὰς ἀγαθὰς ψυχὰς πρὸς μίμησιν τέως τῶν κατὰ δύναμιν ἐκκαλεῖσθαι, ὡς ἀνδρὸς τοιούτου βίος, καὶ τοσαύτης μὲν ἐπιδημίας Θεοῦ καὶ χάριτος, τηλικαύτης δὲ πρὸς αὐτὸν οἰκειώσεως καὶ παῤῥησίας ἠξιωμένου, ἵνα τῷ πρὸς σημείων μεγέθει, καὶ τῇ τῶν ἔργων ὑπερβολῇ καταπληττόμεναί τε καὶ μαλαττόμεναι, πρὸς ἐργασίαν, εἰ καὶ μὴ πάντη τοιούτων (ποῦ γὰρ ἄν τις τῶν ἐκείνου τῆς ἀρετῆς ἐφίκοιτο μέτρων;) ἀλλὰ τῶν γε παραπλησίως ἐχόντων διαθερμαίνωνται, εἶτα καὶ διδάσκαλον ἀκριβῆ τὸν τοιοῦτον ἔχωσι βίον, τίνων μὲν ἀπὲχεσθαι δέον ὑποτιθέντα, πρὸς ποῖα δὲ πάλιν ἑαυτὰς ὅλας ἐπιδιδόναι παρεγγυῶντα, καὶ ὥσπερ ἐπ᾽ αὐτὰ χειραγωγοῦντα σαφῶς τὸ τῆς ἀρετῆς ἀκρότατον καὶ θειότατον, ἐκεῖ δὲ γενομένας ὑποδεικνύντα, ὅσων ὁ ταύτην ἀπροσκόπως τὴν τρίβον ἐλθὼν, παρὰ τῷ κοινῷ πάντων ἀγωνοθέτῃ Θεῷ τυγχάνει τῶν ἀμοιβῶν, ἡλίκας τῶν πόνων τὰς ἀντιδόσεις κομίζεται. Ἀλλὰ τίνα λάβοιμεν ἂν ἐπὶ τοῖς παροῦσι φωνὴν; ποῖον δὲ καὶ λόγον εὕρωμεν τοῖς πράγμασιν ἐξισούμενον; ὁ πότε καὶ μόνα τῆς αὐτοῦ γεννήσεως τὰ παράδοξα, ὅσα τε; τῆς ἐκ παιδὸς ἀρετῆς τῆς τε παρ᾽ ἡλικίαν ἀνασκήσεως, καὶ τῶν παρὰ τὸ εἰκὸς τῆς φύσεως ἀγώνων, εἰ καὶ μὴ κατὰ ταυτὸν πάντα ἀλλά τινα, μᾶλλον δὲ καὶ εἰ καθ᾽ ἑαυτὸ τούτων ἕκαστον πᾶσαν οἶδε λόγου κατόπιν ἑαυτοῦ τιθέναι τέχνην καὶ δύναμιν. Τί δ᾽ ἀν εἰ καὶ τὸ τῶν σημείων καὶ τῶν θαυμάτων πλῆθος καὶ μέγεθος, τάς τε θείας ἐκείνας ὄψεις, αἲ δὴ πολλαὶ πολλάκις αὐτῷ μυστικῶς τε καὶ ἀποῥῥήτως ὤφθησαν, ἐπεξελθεῖν βουληθείημεν; ποίᾳ δὲ καὶ λόγου φύσει πρὸς ἑρμηνείαν τῶν ὑπὲρ λόγον χρησόμεθα; ἐπεὶ καὶ πᾶν ὃ μὴ λόγῳ χωρητὸν, οὐ δὲ λαλητόν· πῶς γὰρ ὃ μὴ χωρήσει, φράσαι δυνήσεται; ὅμως εἰ καὶ κρεῖττον ἢ κατὰ λόγου δύναμιν τὸ ἐγχείρημα, ἀλλὰ τὸ μὲν, τί συλλήψεται πάντως ἡμῖν ἡ θεία καὶ συμπαθὴς ἐκείνη ψυχὴ, καὶ Θεοῦ νῦν ἀμέσως τοῦ ποθουμένου κατατρυφῶσα· τὸ δὲ, καὶ συγγνῶσεται. Συγγνώσεσθε δὲ καὶ πάντες ὅσοι τῆς ὑπερφυοῦς ταύτης καὶ καινῆς πολιτείας ἀκροᾶται, μηδὲν τοῦ πρὸς δύναμιν ἐλλιποῦσιν, εἰ καὶ τοῦ πρὸς ἀξίαν πλεῖστον ἀπολειπόμεθα. Δεῖ δὲ μικρὸν ἀνωτέρω τὸν λόγον ἀναγαγόντας, οἵων ὁ τοιοῦτος ἔφυ γονέων, καὶ ὅστις ὁ τῆς συλλήψεως τρόπος αὐτῷ πρότερον παραστῆσαι, ἵν᾽ ἔχοιμεν τοῦ τοιοῦδε καρποῦ καὶ τὸ δένδρον εἰδέναι, ἢ μὴ δὲ τὴν ῥίζαν ἀγνοεῖν, μᾶλλον ἥ τις τὸν οὕτως ὡραῖον ἐβλάστησε κλάδον.

Blessed be God! For it is fitting that God be blessed, by us especially, who [for the memory

of the divine Symeon are girding ourselves to make it, the province of writing his deeds being undertaken: of Symeon, I say, that one who on the Wonderful Mountain instituting an Angelic life, Symeon was given to the world as a peculiar gift of God, effected that this surname adhered to the mountain, and in turn he himself drew it from it, or rather gave the name to it from himself. For he himself was given to the world as a manifest gift of God, chosen by God before he was formed, announced before conception, sanctified before nativity: that we might have him not only as an intercessor, mediator, and arbiter, who could heal our bodies equally and souls; but also an express idea of the solitary life and an exemplar of practical philosophy; if anyone perhaps could emulate a few of his right deeds, as far as human and fragile nature suffers: for to imitate most or all is not of our faculty; but of an immaterial, incorruptible, and divine nature.

[2] Besides, nothing is so apt to inflame the souls of the upright with the love of right, and provoke them to the imitation of men endowed with virtue, whose life is a guide to perfection. as the life of this man, dignified with so great a heap of divine grace, and with such familiarity and freedom of acting with God, that men are astonished at the magnitude of his signs and the excellence of his works and are softened, and to acting, if not altogether equal (for in what manner could anyone attain the grade of his virtue?) certainly things having some congruity with it, are inflamed; after they have got so exemplary a life, as it were an accurate mistress: which to some suggests that they should abstain, but on the contrary to some commands that they should apply themselves with every effort, and as with a right hand leads to the most perfect and most divine summit of virtue; whither when one has arrived, it shows, how many remunerations remain for that man, who has trodden this path with unoffended foot, with God the distributor of rewards common to all, how great a reward of labors awaits. But what voice should I employ in the present matter? what oration shall I find equal to the magnitude of the things? since the miracles alone, The writer distrusting his own powers which surround his nativity, and which in virtue exercised from boyhood, in the occupation of the rest of his life and in contests exceeding the powers of nature shine forth, if not all in the same manner, certain ones at least, nay rather each one according to itself, far surpass all art and elegance of speaking.

[3] Moreover what if the multitude and magnitude of signs and miracles; what if those divine visions, which not rarely to Symeon, in a certain arcane and inexplicable manner, very many were offered, we should wish to prosecute in oration? what, I pray, must that oration be, which is to expound things surpassing all faculty of speaking? places his hope in the help of Symeon. since the whole can neither be comprehended in oration, nor brought forth in words: for in what manner could anyone attain by words, what he cannot attain by cogitation? Nevertheless although the endeavor is greater than our powers, yet in part, I doubt not, that divine and full-of-pity soul of Symeon will help us, which now is delighted by the intuition of God so desired, no medium being interposed; in part also it will give pardon to our weakness. You also will give it, whoever are hearers of this eminent and unheard-of conversation, who will pass over nothing as far as is permitted by our powers, although we leave very many things, if you regard the dignity of the matters. But it behooves, repeating the discourse a little higher, first to set before the eyes of what parents this man was born, what was the manner of conception; that we may know also the tree of such a fruit, or rather not be ignorant of the root, which produced so comely a branch.

CHAPTER I.

The parents, nativity, baptism, and boyhood of St. Symeon.

Ἀνήρ τις οὐκ ὀλίγοις ἔμπροσθεν χρόνοις ἐξ Ἐδέσης ὁρμώμενος, νέαν ἔτι τὴν ἡλικίαν ἄγων, ὄνομα Ἰωάννης, [σὺν] αὐτοῖς ὡς εἶχε γονεῦσι, κατειλήφει τὴν Ἀντιόχου· οἱ δὲ ἄρα βάναυσοι τὴν τέχνην ἦσαν, περὶ συλλογὴν μύρων καὶ πράσιν πονούμενοι, καὶ πᾶν ὅπερ ἂν αὐτοῖς ἐκείνῃ πορίσειεν, ἀφορμὴν τοῦτο βίου πεποιημένοι. Ἐπεὶ δὲ ἤδη καὶ γάμου τῷ υἱῷ καὶ συζυγίας ἔδει διὰ τὴν ἡλικίαν, διαλέγονταί τισι κόρης πατράσι, Μάρθα δὲ ὄνομα ταύτῃ, ἐφ᾽ ᾧ πρὸς γάμους αὐτὴν ἀγαγέσθαι τῷ νεανίσκῳ. Καὶ οἱ μὲν ἀσμένως τοῦτο δεξάμενοι, τῇ θυγατρὶ μηνύουσιν· ἡ δὲ παρθενίαν ἠσπάζετο, μᾶλλον συναγαγεῖν αὐτὴν εἰδυῖα Χριστῷ τῷ ἀθανάτῳ νυμφίῳ τὰς παρθένους ψυχὰς εἰς τὸν ἐκείνου νυμφῶνα. Ἐκειμένων δὲ αὐτῶν καὶ οὐκ ἀνιέντων, οὐχ ὅσιον πάλιν μὴ πάντα πείθεσθαι γονεῦσιν οὐδ᾽ εὐσεβὲς ἡγουμένη, Θεῷ τὴν τοῦ πράγματος δίδωσι κρίσιν, καὶ αὐτῷ τὰ καθ᾽ ἑαυτὴν ἐπιτρέψασα, παρὰ τὸν θεῖον τοῦ Προδρόμου ναὸν ἀφικνεῖται, ὅς πρὸ τῆς Ἀντιόχου ἵδρυτο, δυσωποῦσα, προσπίπτουσα, δεομένη, δάκρυσιν ἐκλιπαροῦσα μᾶλλον ἢ ῥήμασι, πληροφορίας περὶ τοῦ προκειμένου τυχεῖν· ἧς καὶ τυχοῦσα, τεκόντων εἴκει θελήμασι, καὶ γάμων κοινωνίᾳ τῷ Ἰωάννῃ συνάπτεται. Ἡ μὲν οὖν ἐναρέτως βιοῦσα, κοινωνὸν τὸν ἄνδρα καὶ τοῦ τρόπου ποιεῖται, τοῦ βίου μόνον αὐτῷ βοηθὸς, ἀλλὰ καὶ σωτηρίας ὁδηγὸς γενομένη. Ἔπειτα μέντοι τῷ αὐτῷ τοῦ Προδρόμου καὶ πάλιν προσεδρεύει ναῷ, ἐπὶ τοῦ ἐδάφους καθημένη, καὶ μὴ δ᾽ οὗ τινος οὖν ἑτέρου, ὅτι μὴ μόνον ἄρτου καὶ ὕδατος καὶ ἁλῶν γευομένη, μὴ δὲ εἰς πλευρὰν ἀνακλινομένη, ἀλλὰ καὶ ὕπνου ταύτῃ μεταλαμβάνουσα, καὶ ἄρτον ἑαυτῇ τὰ οἰκεῖα δάκρυα μᾶλλον ἡμέρας καὶ νυκτὸς ποιουμένη, ὥστε δοθῆναι παῖδα ταῖς τοῦ Βαπτιστοῦ πρεσβείαις αὐτῇ, ὅν αὐτὴ δοτὸν πάλιν κατὰ τὸν Σαμουὴλ προσάξει Θεῷ. Τολμᾷ γὰρ ἤδη μοι καὶ μέχρι τούτου, πρὸς τὰ ἑξῆς ὁ λόγος ὁρῶν. Οὐ βραχὺ τὸ ἐν μέσῳ, καί τις γλυκεῖα νυκτὸς ὁ Πρόδρομος ἐφίσταται ὄψις· Θάρσει, γύναι, λέγων αὐτῇ, προσεδέχθη γὰρ ἡ δέησίς σου, καὶ αὕτη σοι σημεῖον ἡ εὐωδία φησὶν, ἣν καὶ λαβοῦσα θυμιάσεις τῷ οἴκῳ· ἀρκοῦσα γὰρ ἐφ᾽ ἱκανὸν ἔσται σοι. Ἡ δὲ κατάφοβος ὁμοῦ καὶ περιχαρὴς αὐτίκα διυπνισθεῖσα· τὸ μὲν, τῷ καινῷ τοῦ ὁράματος· τὸ δὲ, τῇ τοῦ αἰτηθέντος ἐπαγγελίᾳ (Τίς σου, Χριστὲ βασιλεῦ, τὸ τῆς χρηστότητος πλῆθος ἀξίως ὑμνήσειεν;) ὡσεὶ σφαῖραν θυμιάματος μεγάλην εἶχε διὰ χειρὸς, καὶ παραχρῆμα ὡς εἶχεν ἑαυτὴν τῷ ἐδάφει δοῦσα, καὶ κεφαλὴν ἐπ᾽ αὐτὸ πρὸ τοῦ θυσιαστηρίου μετὰ καὶ γονάτων ἐρείσασα, ποίας εὐχαριστηρίους οὐκ ἐποιεῖτο φωνὰς; τίνας δακρύων ὀχετοὺς οὐκ ἠφίει; Ἑξῆς δὲ λαβοῦσα θυμιατήριον, τοιαύτης ἐπλήρου εὐωδίας τὸν οἶκον, ὡς μὴ δ᾽ ἔχειν τοὺς αὐτῆς ἀντιλαμβανομένους εἰδέναι σαφῶς, ἥ τίς ποτε αὕτη· καὶ ὁποίου ἂν εἴη μύρου (οὔτως ἀπόῤῥητόν τι χρῆμα καὶ θεῖον ἦν) ἑρμηνευθῆναι λόγῳ μὴ δυναμένη. Τὴν μὲν οὖν σφαῖραν πᾶσαν σχεδὸν κατ᾽ ἐκείνην ἀνάλωσε τὴν ἡμέραν, τῷ ναῷ θυμιῶσα, μικρὸν δέ τι μέρος ὑπολειφθέν, τῷ ἀνὰ χεῖρα περιέδησεν ἐγχειρίῳ. Τῆς δ᾽ ἐπιούσης αὖθις τοῦ ὕπνου διαναστᾶσα, εὗρε πάλιν ὅλην αὐτὴν, ὢ τοῦ θαύματος! ὡς ὑπὸ τοῦ Ἁγίου δέδοτο. Καὶ ἡ μὲν, τὰ ἶσα τοῖς προτέροις ἔδρα, καὶ τὸν ναὸν αὖθις εὐωδίας ἐπλήρου. Χρόνου δέ τινος διαγενομένου, ὁ Πρόδρομος πάλιν αὐτῇ γλυκὺς ὄνειρος ἐπιστὰς, Ἀνάστηθί φησι, γύναι, καὶ πορεύου παρὰ τὸν ἴδιον ἄνδρα, συλλήψῃ γὰρ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Συμεών· δεξιοῦ μαστοῦ γάλα θηλάσει σου, τοῦ εὐωνύμου δὲ καθάπαξ ἀφέξεται· ἔσται γὰρ τῶν δεξιῶν τὸ παιδίον· κρεῶν ἢ οἴνου, ἢ τῶν ὅσα τέχνη καὶ χεῖρ οἶδε σκευάζειν, οὐ μεταλήψεται, ἀλλ᾽ ἄρτος ἡ τροφὴ καὶ ὕδωρ αὐτῷ, καὶ μέλι καὶ ἅλες· ὃ καὶ πάσῃ φυλακῇ τηρητέον, ὡς σκεῦος ἅγιον, καὶ Θεῷ εἰς λειτουργίαν ἐσόμενον. Διετὲς δὲ γεγονὸς ἐν τῷδε τῷ οἴκῳ τὸ θεῖον βάπτισμα δέξεται, καὶ αὐτὸ μετὰ τὴν ἐκ τοῦ βαπτίσματος χάριν, τὰ περὶ ἑαυτοῦ φθέγξεται. Ἡ μὲν οὖν γυνὴ τοιαύτης καὶ οὕτω θείας ἐπιστασίας ἀξιωθεῖσα, ὑπότρομος καὶ περιδεὴς εἰς τὸν οἰκεῖον ἐπάνεισιν οἶκον, εἴσω πυλῶν τῆς Ἀντιόχου ὄντα· καταλαμβάνει δὲ τὸν ἑαυτῆς ἄνδρα τῷ βιβλίῳ προσκείμενον, ὅ τὴν ἐξήγησιν τῆς ἱερᾶς τοῦ Ποδρόμου κεφαλῆς περιεῖχεν, ὅπως ὁ τοσοῦτος θησαυρὸς, καὶ τοῦ μὴ λαθεῖν ἄξιος, ὑπὸ γῆν κρυπτόμενος εὑρεθείη. Σύμβολον, οἶμαι, τῆς τοῦ εὐαγγελισθέντος αὐτῇ προφητείας καὶ τοῦτο, ὅτι μέγα τι τῷ βίῳ ἀγαθὸν καὶ οὗτος φανεῖται. Παρὰ τῷ ἀνδρὶ τοίνυν καθίσασα, τῆς ἀναγνώσεως ἠκροᾶτο· ὡς δὲ αὕτη πέρας εἶχεν αὐτῷ, ἡ γυνὴ τὴν ὄψιν εἰς νοῦν λαμβάνουσα, φόβου καὶ χαρᾶς τὴν ψυχὴν ὑπόπλεως οὖσα, οὐ δὲ καθεκτῶς ἔχειν οἵατε ἦν, ὰλλά τι λίαν οἰκτρὸν ἑαυτὴν ὠλοφύρετο, ὡς μὴ δὲ πυνθανομένῳ τὴν αἰτίαν τῷ ἀνδρὶ ἀποκρίνεσθαι, ἀλλ᾽ ἐν ἀποῤῥήτῳ καρδίας τὰ ὀφθέντα κατέχειν. Ἐκείνη μὲν οὖν τῷ ἀνδρὶ συνοικοῦσα συνέλαβε ἀπὸ τότε κατὰ τὴν τοῦ Προδρόμου φωνὴν, καὶ συνετήρει πάντοθεν αὐτὴν ὥσπέρ τι θεῖον ἐν ἑαυτῇ φέρουσα σκεῦος· οἷς μέντοι θαῤῥεῖν εἶχε, καὶ μάλιστα τῷ ἀνδρὶ, παρεδήλου πολλάκις, ὡς ἄῤῥενος ἐγκύμων εἴη γονῆς, καὶ ὅτι Συμεὼν τὸ τεχθησόμενον ὀνομάσοι. Τοῦ χρόνου δὲ ἤδη τῶν ὠδίνων συντελεσθέντος, τίκτει, τῶν τῆς λοχείας ὀδυνῶν αὐτῇ μὴ κατὰ τὴν οἰκείαν φύσιν ἐπιθεμένων, ἀλλὰ καὶ λίαν ἀλύπῳ τοκετῷ χρησαμένη. Τεσσαρακοστῇ τοίνυν μετὰ τὸν τόκον ἡμέρᾳ προσάγει τὸ βρέφος τῷ τοῦ Προδρόμου ναῷ, ἀντιδιδοῦσα καθάπερ ὅ ἔλαβε, καὶ Θεῷ τῷ δεδωκότι καθιεροῦσα. Καὶ ἡ μὲν αὐτῷ τὴν δεξιὰν ἐπεῖχε θηλὴν, ὡς ὑπὸ τοῦ Προδρόμου εἴρητο, καὶ ταύτῃ τὸ βρέφος ἐτιθηνεῖτο· ὀλίγαις δὲ ὕστερον ἡμέραις ἔννοια γίνεται τῇ μητρὶ, καὶ τὴν ἐυώνυμον αὐτῷ ἐπισχεῖν, καὶ δῆτα δεόμενον ἰδοῦσα θηλῆς, τὸν ἀριστερὸν ἐπέχει μαστὸν. Καὶ τὸ μὲν οὐχ ἥπτετο, ἀλλὰ κλαυθμυριζόμενον ἀπεστρέφετο· ἡ δ᾽ ἐπέμενε μᾶλλον ἐπέχουσα. Ὡς δὲ τοῦτο πᾶσαν ἐκείνην παρέτεινε σχεδὸν τὴν ἡμέραν, καὶ τὸ παιδίον ἄγευστον θηλῆς διεμεμενήκει τῆς νυκτὸς ἐκείνης (Ὢ πῶς σου τὰ θαυμάσια, Χριστὲ, διηγήσομαι!) συστέλλεται τῇ μητρὶ τὸ διοιδοῦν καὶ ἀνεστηκὸς τοῦ εὐωνύμου μαστοῦ, εἲτ᾽ οὖν ὁ ὑποπιπλάμενος τοῦ γάλακτος κόλπος, καὶ ὑπολεαίνεται καὶ ξηρένεται, καὶ ἀνδρείῳ τὸ πᾶν ἶσα γίνεται· ὁ δεξιὸς δὲ, ὡς καὶ πρότερον εἶχεν, ἀφθόνως θυλάζειν τὸ παιδίον δυνάμενος. Μάρτυρες τοῦ τοσούτου θαύματος ὅσαι τῶν γυναικῶν ἐγγειτόνων, αἷς ἡ τούτου μήτηρ, χλωρὸν ὑπὸ δέους ὁρῶσα, τόν τε μαστὸν εὐθέως ἐδείκνυ, καὶ τὴν αἰτίαν ἐπεξηγεῖτο. Διετὲς δὲ γεγονὸς τὸ παιδίον ἐν τῷ τοῦ Προδρόμου ναῷ, κατὰ τὴν ἐκείνου προφητείαν, τὸ βάπτισμα δέχεται, καὶ Συμεὼν ἐπικληθὲν ἄνεισιν ἐκ τοῦ ὕδατος. Γίνεται δέ τι θαῦμα περὶ αὐτὸ τοῦ πρότερου παραδοξώτερον· γλώττῃ γὰρ εὐθὺς ἤρξατο τρανῇ λέγειν, ὃ καὶ τῷ Βαπτιστῇ δηλαδὴ προηγόρευτο, Ἔχω πατέρα καὶ οὐκ ἔχω, ἔχω μητέρα καὶ οὐκ ἔχω· τοῦτο δὲ καὶ ἐς ἑβδόμην ἐπέμενε λέγων ἡμέραν, σημαῖνον ἐντεῦθεν τὴν οἰκείαν τῶν γηΐνων ἀρνησίν τε καὶ ἀναχώρησιν, καὶ τὴν πρὸς τὰ οὐράνια μᾶλλον

οἰκείωσιν αὐτοῦ καὶ ἀνάβασιν. Ἐξ ἐκείνου τοίνυν ὁσάκις ἡ μήτηρ κρεῶν μεταλάβοι, παρ᾽ ὅλην τὸ παιδίον ἐκείνην ἀπείχετο θηλῆς τὴν ἡμέραν· ὃ δὴ πολλάκις γεγονὸς, πείθει τὴν μητέρα παντάπασιν ἀποσχέσθαι κρεωφαγίας. Ἅπτεσθαι δὲ ἤδη καὶ τροφῆς δυναμένῳ, ἄρτον ἡ μήτηρ μέλιτι χρίουσα, καὶ ὕδωρ αὐτῷ ποτὸν ὤρεγεν. Εἰ δὲ καὶ λουτρῷ τοῦτο προσαγαγεῖν πειραθείη, οὕτω δεινὰ ἐποίει, καὶ ἀγανακτοῦν ἐφαίνετο, ὡς καὶ αὐτὴν εὐθὺς αὐτὸ τὴν φωνὴν ἐπιλείπειν· ὅπερ οὖν τὴν μητέρα εἰδυῖαν μηκέτι βαλανείῃ τὸ παιδίον προσάγειν πείσθει.

[4] Many years ago now, a certain man, by name John, sprung from Edessa, Symeon's father and grandfather, what kind. flourishing in quite a youthful age, with the very parents whom he had betook himself to Antioch: but his parents were mechanic craftsmen, giving their labor to seeking out and selling ointments; and whatever by an art of that kind they had procured for themselves, it was expended for the sustenance of life. But after the son was already mature in age for nuptials and marriage, conferring with the parents of a certain maiden, whose name was Martha, they ask the same to be given in matrimony to the young man. And they indeed not unwillingly accepting the offered condition, make their daughter more certain of this matter: but she having embraced virginity, held it more ancient, to set her virgin soul with the immortal Spouse Christ, to be had and possessed in chaste chambers. The parents however insisting and remitting nothing of their opinion; Martha esteeming, His mother Martha is divinely instructed concerning the marriage to be entered; that it was not equitable enough and pious, by no means to comply with parents; commits the whole matter to God to be decided; and conforming herself and all her affairs to his arbitrament, betakes herself to the temple of the holy Precursor, which is in the suburb of Antioch. There falling down, praying, beseeching, with tears more powerfully than with words she protested, that she might be made more certain, what in the present state of things was needful to be done. Made more certain she yields to the will of her parents, and is joined to John by the society of the marriage-chamber, and instituting her life religiously and holily, with her husband also she shares her manners, made not only a helper of his life, but also a guide of his salvation. Then again she went anew to the holy Precursor's, lying prostrate on the ground; tasting nothing of any other thing except bread, water, and salt; seeking offspring from God by prayers not reclining her body on its side, taking sleep there; and turning her tears day and night into bread for herself, to this end, that a son, St. John the Baptist interceding, might be granted to her, the same she would render to God, as another Samuel, by oblation. For our oration dares already to proceed thus far, looking to the rest.

[5] Not much time intervened; when behold a certain pleasant vision by night, the Precursor himself appears; she is recreated by a wonderful vision, Confide, woman, he says; for your prayer is received: of which thing let this composition of a most sweet odor be a sign; which when you have perceived, with the same you will fumigate the whole house, for there will be a sufficiently great supply for you. But the woman immediately awakened, perceived herself suffused equally with fear and gladness; with fear indeed because of the novelty of the spectacle, with gladness because of the promise of the offspring asked; (But who, O Christ our King, would celebrate the multitude of your goodness with worthy praises!) she held as it were a great globe of incense in her hands; and at once prostrating herself on the ground, and her head bent on the pavement before the altar, kneeling on her knees, how many voices of a grateful mind, how many streams of tears did she not send forth! Then a censer being seized, she filled the place with such sweetness of odor, that those perceiving it did not sufficiently recognize, what it was: nay even, of what ointment that odor was (so ineffable and divine a thing it was) could never be explained in words.

[6] On that day therefore she consumed almost the whole globe of the perfume by burning, only a small portion being left, which she wrapped in the kerchief which she held in her hand. But on the following light, awakened from sleep, she found the whole quantity of the perfume (a wonderful thing!) which the holy Precursor had given. she is made more certain concerning the offspring to be conceived, And she indeed in the same manner as the day before kept doing, and again refilled the temple with the sweetness of the odor. But after some time being interposed, the holy Precursor again coming upon her, lulled in pleasant sleep; Rise, he says, woman, and go to your husband; for you will conceive a son, and you will call his name Symeon; he will suck the milk of your right breast, and from the left he will altogether abstain: for the child will be of the right hand: flesh and wine, and whatever industry and human art knows how to prepare, he will not touch: but bread and water, honey and salt will be his nourishment: but he is diligently to be guarded by you, as a sacred vessel and to be dedicated to the divine ministry. Moreover a space of two years being elapsed, in this very church he will receive the sacred baptism, and made a partaker of the baptismal grace, he will announce what he is to be.

[7] Martha therefore dignified with so present and divine an apparition, struck and trembling returns to her house, situated within the gates of Antioch; and approaches her husband, giving his labor to the reading of a certain book, containing a narration of the sacred head of the Precursor; in what manner namely that treasure, and is confirmed by the reading of a pious book: hidden lurking in unworthy darkness under the earth, was at length led forth thence. This I would esteem a symbol of the prophecy announced to the woman; that this one also was about to appear some great good to this world. Therefore sitting by her husband, she lent her ears to the reading; which finished, recalling her vision, she could not contain her mind filled with fear and joy: but she feigned that something mournful had befallen her by lamenting, that she might not be compelled to reveal the cause to her husband inquiring by answering, but might keep what she had seen enclosed in the inmost parts of her heart. Moreover she having had intercourse with her husband at once conceived, as St. John had foretold; and conserved herself in every place, not otherwise than if she bore a certain sacred vessel: and to many indeed, whom she trusted, and especially to her husband she indicated sufficiently manifestly more often, she foretells that it is a male and bears it without sickness. that she bore a male offspring in the womb, and that to him the name Symeon was to be imposed. But now the time of pregnancy being completed, not only did she perceive nothing of sickness from the birth, as the nature of the thing bears, but she brought forth quite free of all pain. Then on the fortieth day from the birth she brings the infant into the temple of St. John the Baptist, to render the same as she had received it, and to consecrate it to God the giver.

[8] Moreover the right breast, as had been said by the same Saint, she presented to him, and supplied nourishment: but a few days after it came into the mother's mind, to apply the boy also to the left breast; The boy abstains from the left breast. and indeed as he sought the breasts she really applies him: but he refusing to touch it, and weeping, turned away his face. But when the mother persevered, and almost that whole day presented the left breast, and the boy even at night had tasted nothing of the maternal milk, (How shall I narrate the prodigies of the Lord!) the left breast of the mother distended and swollen with milk is contracted; and the bosom before protuberant, becomes soft, dry, and quite similar to a man's: but the right, as before, retained abundantly, whence the boy could be nourished. Witnesses of so admirable a thing are as many women as in the neighborhood; to whom the mother blushing for shame showed that very breast, and expounded the series of the thing done.

[9] For the rest, after the boy had completed two years, in the temple of the Divine Precursor, as had been foretold by the same, he is washed in the sacred font of baptism, and signed with the name of Symeon emerges thence. immediately from baptism he speaks certain divine words. There happened at this very time a prodigy much more admirable than the former. For at once with a clear voice (which St. John also had foretold) he began to speak: I have a father, and I have not; I have a mother, and I have not: and he continued the same speech even to the seventh day, signifying, that he afterward, a renunciation of earthly things being sent away, would withdraw from the noise of the people; and better intent on heavenly things, would ascend thither with his whole mind. Indeed from that time, as often as the mother had eaten flesh, all that day the boy abstained from the breasts: which when it had happened more often, the mother was persuaded, that she should altogether interdict herself the eating of flesh. But when he had now come to this, that he could be fed also with other foods, the mother presented him bread smeared with honey, and for drink water. But if ever she strove to bring him to the baths, he so grievously bore it, and presented so great an indignation, that as he resisted his voice immediately failed: which being observed, the mother thenceforth desisted from attempting that also.

CHAPTER II.

Fleeing the earthquake he is led to Pila, heals an enemy, ascends a column. Various visions.

Πενταέτους δὲ ἤδη τούτου γεγενημένου, συνέβη σεισμῷ τὴν Ἀντιόχου μεγάλου κατενεχθῆναι, ὡς μὴ μόνον τὸν οἶκον, εἰς ὃν οἱ τούτου γονεῖς κατέλυον, ἔργον τοῦ τοιοῦδε σεισμοῦ γενέσθαι, ἀλλὰ καὶ αὐτὸν τὸν τούτου πατέρα τοῖς συμπτώμασιν ἐναποληφθέντα συγκαταλῦσαι τὸν βίον. Ἡ μὲν οὖν μήτηρ εἰς προσευχῆς τηνικαῦτα οἶκον ἐτύγχανεν ἀπιοῦσα, τὸ δὲ παιδίον, ὁ κατὰ τὴν Ἀντιόχου τοῦ πρωτομάρτυρος Στεφάνου ναὸς εἶχεν. Τοῦ δὲ σεισμοῦ τὴν πόλιν δεινῶς καταστρέψαντος, οἷα πλανώμενος περιῆγεν, ἕως γυνή τις αὐτὸ, τῶν θεοσεβῶν καὶ τοῖς αὐτοῦ γονεῦσι γνωρίμων, εὑροῦσα, πλησίον τοῦ παρὰ τῇ πόλει κομίσειεν ὄρους. Ἑπτὰ τοῦτο τοίνυν ἡ μήτηρ ἡμέρας ἀνὰ τὴν πόλιν ζητοῦσα, ὡς οὐχ οἷά τε ἦν ἀνευρεῖν, ἐπικατασεισθῆναί τινας αὐτῷ νομίσασα τῶν οἰκοδομῶν, τάτε σπλάγχνα δεινῶς ἐστρέφετο, καὶ τὴν καρδίαν ἐκόπτετο· ἕως φαιδρά τις ὄψις αὐτῇ καὶ πάλιν ὁ Πρόδρομος ἐπιστὰς, γνωρίζει τὸν τόπον, ὅπου γενομένη τὸ παιδίον εὑρήσει. Ἀπελθοῦσα τοίνυν ἡ μήτηρ, εὑρήσκει τοῦτο παρὰ τῇ γυναικὶ, ἐκεῖνα περὶ αὐτοῦ σὺν ἐκπλήξει διαγουμένῃ, ὡς ἄρα δὶς τὰς ἑπτὰ ἡμέρας πεισθείη τροφῆς μεταλαβεῖν, ἄρτου καὶ ταῦτα μόνου καὶ ὕδατος. Ἀπολαβοῦσα τοιγαροῦν τὸ παιδίον ἡ μήτηρ, καὶ παρὰ τὸν τοῦ Βαπτιστοῦ ναὸν ἀπελθοῦσα, Θεῷ τε καὶ αὐτῷ τὰ εἰκότα εὐχαριστήσασα, ἐπάνεισι εἰς τὴν πόλιν. Καθ᾽ ἑαυτὴν δέ ποτε γενομένη, καὶ ὅσα περὶ τοῦ παιδίου αὐτῇ ὀφθείη καὶ λαληθείη, ὅσατε παραδόξως ἐπ᾽ αὐτῷ γενόμενα ἴδοι ἐν νῷ λαμβάνουσα, καὶ ὄ, τί ποτε ἄρα τὸ ἐπ᾽ αὐτῷ τελεσθησόμενον εἴη διαποροῦσα, ὁρᾷ κατὰ τοὺς ὕπνους ὑπόπτερον ἑαυτὴν ἀπὸ γῆς αἰρομένην, τό τε παιδίον χερσὶ τατέχουσαν, καὶ δῶρον ὥσπερ Θεῷ δεκτὸν ἀναφέρουσαν, τοιαῦτά τε αὐτῷ ἐπιφθεγγομένην· Ἐπεθύμουν ἰδεῖν σου, τέκνον, τὴν θεῖαν ταύτην ἀνάβασιν, ὅπως τὴν δούλην αὐτοῦ ὁ Ὕψιστος ἀπολύσῃ με, ὅτι εὗρον χάριν ἐν γυναιξὶν ἀποδοῦναι καρπὸν αὐτῷ κοιλίας ἐμῆς, ὠδῖνας, καὶ πόνους. Ὄψεως μὲν δὴ τοιαύτης ἡ ὁσία τυχοῦσα, καὶ παραπλησίας οὕτω φωνὰς τῷ Προφήτῃ Συμεὼν φθεγξαμένη, ἅτε τοῖς ἑαυτοῖς ὀφθαλμοῖς σωτήριον ἰδοῦσα καὶ αὕτη, ἐις καρδίαν πάντα συμβάλλουσα, καθ᾽ ἑαυτὴν διετήρει. Συμβὰν δὲ τὸν Συμεὼν μετὰ ταῦτα κατ᾽ ἐκεῖνο τῆς Ἀντιόχου διάγειν, ὅ Χερουβίμ εἰκότως ἀπὸ Τίτου ἑλόντος Ἱεροσόλυμα λέγεται, εἰκόνας τε περιωνύμους τῶν Χερουβίμ ἀπὸ τοῦ ἐν αὐτοῖς ἀνελομένου ναοῦ πρός τε τὴν Ἀντιόχου μετακομίσαντος, κᾀνταῦθα τῆς

[10] It happened, our Symeon being now five years old, that great Antioch was so shaken by a grave earthquake, A grave earthquake at Antioch: that not only the house, where his parents dwelt, fell at the same time; but also his father himself, intercepted by the ruins, concluded his life by a mournful end. And the mother indeed had then conveniently gone away to an oratory: but he himself was keeping within the church of the Proto-martyr Stephen situated at Antioch. But the earthquake overthrowing the city in a pitiable manner, fleeing which Symeon is long sought by his mother, and is shown by St. John. withdrawing thence, he wandered around astray; until a certain pious woman, familiarly acquainted with his parents, having found him by chance, led him into a mountain very near the city. Therefore for seven days the mother seeking him through the city could in no way find him; and thinking him to have perished involved in the ruins of the buildings falling everywhere, she was pressed with the gravest grief to the marrow; until, recreated by a glad vision, the holy Precursor again appearing, she was made more certain, in what place she might find her son. Going away therefore, she found him with the said woman, commemorating these things of him with the greatest admiration, that in the space of seven days, twice persuaded to take something of food, he had been content with bread and water alone. Therefore the son being received, hastening to John the Baptist's, thanks being paid to God and the Saint, as was fitting, in the same place, she returns to the city.

[11] While she is there, and [what great things were promised to her concerning the son, both through visions and through prophecies, Another vision of the mother.

πόλεως ὡς ἐν ἐπιφανεστάτῳ στήσαντος. Τῇδε τοίνυν διάγων, ὁρᾷ κατ᾽ ὀφθαλμοὺς, ἐπὶ τῆς ἀρχαίας τειχοποιΐας, φρικτῆς ἐκείνης ὁράσεως· Ὁρᾷ τοιγαροῦν, καὶ ἰδοὺ, ὁ Κύριος ἁπάντων καὶ δεσπότης Χριστὸς ὁ Θεὸς (πῶς ἂν παραστήσειε λόγος τὸ μέγα τῆς ἐπιφανείας ἐκείνης θέαμα;) ἐπὶ θρόνου ὑψηλοῦ τε καὶ μετεώρου, βῆμά τε πρὸ αὐτοῦ φοβερὸν ἑωρᾶτο, τότε τῶν δικαίων πλῆθος συνήρχετο, καὶ ἡ βίβλος τῆς ζωῆς ἀνεῴγνυτο· καὶ ἀπὸ μὲν ἀνατολῶν ὁ τῆς τρυφῆς πυκάζων Παράδεισος, ἀπὸ δὲ δυσμῶν λίμνη πυρὸς ἀναβράζουσα, Πνεῦμα τε Κυρίου ἐπ᾽ αὐτὸν λέγον· Ἄκουε καὶ σύνες λόγους ζωῆς· συμβουλὴ γάρ σοι πρὸς ἐκλογὴν τοῦ καλοῦ τὰ ὁρώμενα. Ἡ μὲν γὰρ τῶν δικαίων λαμπρότης καὶ ὁ τῆς τρυφῆς Παράδεισος, τὴν ἀΐδιον ἀγαλλίασιν ἐπαγγέλλονται· ἡ δὲ τοῦ πυρὸς γέεννα, τὴν ἀτελεύτητον ἀπειλεῖ τιμωρίαν. Ἄπιθι τοίνυν, τὸ ἀγαθὸν ἐκλεξάμενος, ὡς ἂν μὴ τῶν ἀθανάτων μόνον μετὰ τέλος δεινῶν ἀπαλλαγῇς, ἀλλὰ καὶ τῶν ἀπηγγελμένων τοῖς ἀγαπῶσι τὸν Θεὸν ἀνεκλαλήτων ἀγαθῶν ἐπιτύχῃς. Ταύτης τῷ Συμεὼν τῆς θεωρίας ὑποδειχθείσης, σύνεσίς τε παραδόξως αὐτῷ θειοτέρα καὶ κρυφίων ἀθεάτως ἀποκαλύψεων προσετέθειτο γνῶσις. Ὀλίγαις δὲ ὕστερον ἡμέραις ὁρᾷ πάλιν ὑπ᾽ ὀφθαλμοὺς ἄνδρα λευχειμονοῦντα, ὅς, Ἀκολούθει μοι, ἔφη. Καὶ ὁ μὲν ἠκολούθει παραχρῆμα τῇ σκιᾷ τοῦ ὀφθέντος· ὁ δὲ κατὰ τὴν Τιβερινὴν ἀπάγει χώραν αὐτὸν, τὴν ὑπὸ τῇ γείτονι Σελευκείᾳ κειμένην ἐπί τινα τόπον, ἐν ᾧ χωρίον, Πίλα συνήθει γλώττῃ καλούμενον, ἧν. Ἐνταῦθα τοιγαροῦν ὁ Συμεὼν ἀνὰ τὴν τοῦ ὄρους ἐρημίαν ὑπὸ θηρίοις διῆγε, μόνοις αὐτῷ κοινωνοῖς τῆς διαίτης, πλουσίου νύκτα καὶ ἡμέρας φωτὸς ἄνωθεν ἀπολαύων, καὶ ὑπὸ τοῦ ὀφθέντος αὐτῷ λευχείμονος ἀνδρὸς ὁδηγούμενος, ὅς αὐτῷ καὶ τὰ ἀναγκαῖα ἐπήρκει. Ἡμέρας μὲν δή τινας τῇδε διεκαρτέρει, εἶτα καὶ αὐτῷ προσβαίνων ἤδη τῷ ὄρει, εὑρίσκει βραχὺ μοναστήριον, ἐν ᾧ τις Ιὠάννης, ἀρετὴν μετιὼν ἀνὴρ, ἐπὶ βάσεως ἱστάμενος ἦν, ᾧ καὶ πρὸ τοῦ τὸν Συμεὼν ἐπιβῆναι τοῦ ὄρους, πολλαὶ περὶ αὐτοῦ πολλάκις ἐφάνησαν ὄψεις. Ποτὲ μὲν γὰρ παῖδα ἑώρα λευχειμονοῦντα, ἐπ᾽ ὀχήματος φερόμενον ἐπὶ τὴν μονήν· ποτὲ δὲ πάλιν ἐν ἀέρι μέσῳ, στήλῳ φωτὸς ὁδηγούμενον, καὶ συμπεριἳστάμενον, καὶ τῆς μονῆς ἐπιβαίνοντα· ἄλλο τε δὲ προσάγοντα μὲν ἤδη τῇ μονῇ τὸν παῖδα, Ἄγγελον δὲ αὐτῷ τοῦτον ὑποδεικνῦντα, καὶ, Οὖτος ἐκεῖνος, λέγοντα, δι᾽ οὗ σώζεσθαι μέλλοις. Ταῦτα ὁ μὲν ὁρῶν, τοῖς σὺν αὐτῷ μοναχοῖς διεξῄει· μονοτάτου δὲ ἤδη τῇ μονῇ τοῦ Συμεὼν ἐπιστάντος, εἰς τὰς οἰκείας ἀποκαλύψεις εὐθὺς ὁ θεῖος ἀνὴρ ἐκεῖνος ἀνενεγκὼν, καὶ τοῦτον ἐκεῖνον τὸν αὐτῷ πολλάκις ὀφθέντα εἶναι συνεὶς, μεστὴν ἐπ᾽ αὐτῷ τὴν ψυχὴν ἡδονῆς ἔσχε, καὶ Θεῷ δάκρυσι μᾶλλον ἀγαλλιάσεως ἢ χείλεσιν ηὐχαρίστει. Ἑβδόμῃ τοίνυν ἑξῆς ἡμέρᾳ ἡσυχάζων ἦν ὁ Συμεὼν, καὶ μόνῳ συνὼν ἑαυτῷ, μή τέ τι προἳέμενος ῥῆμα, μή τέ τινα τροφὴν προσιέμενος, ὡς ἐκπεπλῆχθαι τὸν θεῖον ἐκεῖνον ἄνδρα, ὅπως ἐν ἀπαλῷ τῆς ἡλικίας καὶ νεαρῷ τραχεῖαν οὕτω καὶ σκληρὰν ἀγωγὴν ἐπεδείκνωτο· ἔπειτα μέντοι διὰ τρίτης, ἢ ἑβδόμης, ἢ καὶ δεκάτης ἐτρέφετο βρεκτῷ τινι βραχεῖ ὀσπρίῳ καὶ ὕδατι. Προέκοπτε τοίνυν ὥσπερ τὴν ἡλικίαν οὕτω δὴ καὶ τὴν ἄσκησιν, μακρῷ δὲ τῆς ἀσκήσεως μᾶλλον ἡ ἡλικία ἐλείπετο. Ἦν δὲ καὶ τὴν ἰδέαν ὁ Συμεὼν εὑπρόσωπος καὶ τερπνὸς, ἐπιχρύσῳ τε κόμῃ καὶ ὀφθαλμῶν κάλλει κοσμούμενος· ἦν δὲ καὶ λέγειν ἕτοιμος, ἀλλὰ καὶ συνετὸς ἀποκρίνεσθαι, θείας ὥσπερ αὐτῷ χάριτος ἄνωθεν (ὃ καὶ ταῖς ἀληθείαις ἦν) περιφανῶς ἐπανθούσης· ἅ, τὸν τοῖς ἀγαθοῖς βασκαίνοντα πᾶσι, τὸν ἐξ ἀρχῆς λέγω τῷ ἡμετέρῳ γένει πολέμιον, οὐκ ἦν ἐνεγκεῖν, ἀλλά τινα παρὰ τῇ μονῇ ποιμένα θρεμμάτων ὁ σκαιὸς ὑποδὺς, ὅσπερ δὴ τρόπος τῆς ἐκείνου κακοτεχνίας, τοσοῦτον αὐτοῦ τῇ ψυχῇ φθόνον τῆς ἐκείνου ἀρετῆς ὑπανάπτει, ὡς καὶ φόνον ἐπ᾽ αὐτὸν ὠδίνειν, καὶ ἤδη παραπειρᾶσθαι ὅπως ἂν ἀνέλοι τοῦτον τῆς μονῆς ὑπεξαγαγών. Ταῦτα ὁ μὲν ἔστρεφε καθ᾽ ἑαυτὸν, καὶ διὰ σπουδῆς ἐποιεῖτο· Θεὸς δὲ ὁ καὶ πρὸ συλλήψεως ἑαυτῷ τὸν Συμεὼν ἀφορίσας, οὐκ ἠμέλει τοῦ οἰκείου θεράποντος, ἀλλ᾽ ἔργου ἄρχεσθαι ἤδη μέλλοντι τῷ ἀνδρὶ, ξηραίνεται ἀθρόον ἡ δεξιὰ, τῆς τοῦ Θεοῦ δικαίας ἀπειλῆς καὶ κινήσεως ἐναργὲς τεκμήριον· καὶ οἱ πόνοι τοσοῦτον αὐτοῦ τῆς ψυχῆς καθικνοῦνται, ὡς μὴ δὲ τῶν ὀδυνῶν ἀνέχεσθαι δύνασθαι, ἀλλὰ προσελθεῖν τῷ Ἀρχιμανδρίτῃ, τὴν τε χεῖρα ὡς ἔχοι δεικνῦντα, καὶ λίαν ἐλεεινῶς ἀποδυρόμενον ἑαυτόν. Καὶ ὁ μὲν ἐπυνθάνετο τὴν αἰτίαν, ὁ δὲ οὐκ ἔλεγε, δεινῶς ὑπὸ δέους εἰργόμενος. Ὡς δὲ πολλαὶ μετὰ ταῦτα διῆλθον ἡμέραι, τά γε τῶν ὀδυνῶν μᾶλλον αὐτῷ ἐπετείνετο, καὶ τὸ σῶμα· ἔῤῥει τηκόμενον, πρόσεισι τῷ Ἀρχιμανδρίτῃ κατὰ μονὰς τὰ πάντων λαθὼν ὄμματα, ἐξαγορεύει τὴν ἁμαρτίαν, δημοσιεύει τὴν πονηρὰν ἐκείνην τῆς καρδίας ὠδῖνα, κλαίει πικρῶς, αἰτεῖ θεραπείαν τοῦ πάθως. Τὸν Συμεὼν τοίνυν ἐκεῖνος, αὐτίκα καλέσας, ᾧ καὶ πλουσιωτέραν ἢδει φοιτῶσαν τὴν χάριν τοῦ Πνεύματος, τά τε τοῦ δράματος αὐτῷ καὶ τῆς ἐπιβουλῆς ἀπαγγέλει, τά τε τῆς τοῦ Θεοῦ δικαίας ὀργῆς προστίθησι, καὶ ὅπως ἡ χεὶρ τῷ ἀνδρὶ πεπόνθοι ἐλεεινῶς δείκνυσι, εἶτα καὶ ὅσα γνησίου δεῖται παιδὸς, ἢ τἀληθέστερον μᾶλλον πατρὸς συγχωρῆσαί τε αὐτῷ, καὶ θεραπείαν αὐτῷ τῆς πληγῆς ἐπεύξασθαι. Συμεὼν δὲ, ὁ τῷ Θεῷ ἐξειλεγμένος καὶ πρὸ γενέσεως, οὐ μόνον ἀπὸ καρδίας εὐθὺς ἀφῆκε τῷ πλημμελήσαντι, ἀλλὰ καὶ τὴν ὑπὲρ αὐτοῦ μᾶλλον εὐχὴν ἀσμένως δεξάμενος, καθάπερ αὐτός τι μέγα λαβεῖν οὐ δοῦναι μέλλων, κεφαλὴν ὡς εἶχε καὶ γόνυ γῇ δεδωκὼς, καὶ τῶν οἰκτιρμῶν τῆς τοῦ Θεοῦ δεηθεὶς ἀγαθότητος, τῶν τε φιλανθρώπων ἐκείνων σπλάγχνων ἑλκύσας ἔλαιον, ἀναστὰς, καὶ χεῖρας εἰς οὐρανὸν ἀνατείνας, σφραγίζει. τὴν ξηρανθεῖσαν καὶ πάσχουσαν κακῶς δεξιὰν, καὶ παραχρῆμα (τίς ἀκουστάς σου, Θεέ μου, ποιήσει τὰς αἰνέσεις;) ὑγιὴς ἔχουσα ὤφθη, καὶ τῇ ἑτέρᾳ παραπλησίως· οὐ χεῖρα δὲ μόνην εὐθὺς, ἀλλὰ καὶ σῶμα ῥώννυται, καὶ εἰς τὴν προτέραν εὐεξίαν εἰσάνεισιν· ὅπερ οὕτως ἐξέπληξε τοὺς παρόντας, ὡς καὶ ψυχὰς ὅλων αὐτοὺς ἀπὸ τότε τοῦ Συμεὼν ἐξηρτῆσθαι, καὶ αὐτὸν δὲ τὸν Ιὠάννην τοῦ λοιποῦ μετὰ δέους αὐτῷ διαλέγεσθαι. Ἀλλὰ τοῦτο μὲν δὴ τοιοῦτο, καὶ οὕτω θαυμάσαι ἄξιον· τὸ δ᾽ ἐξῆς, πολλῷ καὶ τούτου θαυμασιώτερον. Ὥσπερ γὰρ αὐτὸς ἑαυτῷ τὴν ἀρετὴν παραθήγων, καὶ ὑψηλοτέρας ἤδη πολιτείας ἁπτόμενος, αἰτεῖ γενέσθαι βάσιν ἑκ πλαγίου τῷ Ιὠάννῃ· ἧς γενομένης εὐθὺς ἐπιβὰς, καὶ στὰς ἐπ᾽ αὐτῆς· ἦν δὲ μόδιος τῷ Συμεὼν ἡ περιβολὴ, ξύλου καρύας πεποιημένος. Ὁρᾷ πάλιν αὐτὸς ἐκ πλαγίου παῖδα κάλλει ὡραῖον, τὴν τε καρδίαν πρὸς τὴν ὄψιν ἀναφλεγεὶς, καὶ ὅτι Χριστὸς, ὁ Κύριος καὶ Θεὸς εἴη γνοὺς, θαῤῥεῖ κατὰ τὸν ἠγαπημένον μαθητὴν καὶ αὐτὸς, τὴν περὶ τοῦ πάθους ἐρώτησιν, καὶ φησί· Κύριε πῶς σὲ ἐσταύρωσαν οἱ Ἰουδαῖοι; Ὁ δὲ ὑπομονὴν αὐτῷ καὶ καρτερίαν, ἢ σώματος νέκρωσιν μᾶλλον ἑκουσίαν νομοθετῶν, τὰς χεῖρας τύπῳ σταυροῦ διατείγας, Οὕτω μέ φησιν, ἐσταύρωσαν, ἐμοῦ εὐδοκήσαντος. Σὺ δὲ ἴσχυε καὶ ἀνδρίζου. Ἀλλὰ τότε μὲν ὁ Συμεὼν οὐ συνῆκε τὰ εἰρημένα· ὕστερον δὲ συμβαλὼν ὅπερ ἐκεῖνα ἐβούλετο, πόνῳ τε καθ᾽ ἡμέραν πόνον, καὶ ἄσκησιν ἀσκήσει προστιθεὶς οὐκ ἀνίει. Τῷ μὲν οὖν Ἰωάννῃ νυκτὸς ἑκάστης εὐχὴ ψαλμοὶ τριάκοντα ἦσαν, τῷ δὲ Συμεὼν νῦν μὲν πεντήκοντα, νῦν δὲ ὀγδοήκοντα, τὰ πολλὰ δὲ καὶ τὸ ψαλτήριον ὅλον, ὕπνου μὴ δὲ βραχὺ γευομένῳ, ἀλλὰ μὴ δὲ ἡμέρας ἔχοντι πάλιν τὸ στόμα δοξολογίας παυόμενον, ὡς μὴ δὲ τὸν Ἰωάννην φόβου τὴν ψυχὴν ἐπ᾽ αὐτῷ καθαρεύειν, ἀλλὰ τοιαύταις πρὸς αὐτὸν παραινέσεσιν χρῆσθαι· Ἱκανόν σοι, τέκνον, ὅτι σαυτὸν ἐξ αὐτοῦ γάλακτος καὶ θηλῆς ἐσταύρωσας τῷ Χριστῷ· Τί δέ σοι καὶ ταῦτα τὰ τῆς ὑπὲρ ἄνθρωπον ἐγκρατείας; παρακαλεῖν χρὴ καὶ τὸ σῶμα, ὕπνου τε καὶ τροφῆς τὰ μέτρια κοινωνεῖν, ἵν᾽ ἐξαρκεῖν ἔχῃ σοι πρὸς τοὺς τῆς ἀσκήσεως πόνους· οὐ δὲ γὰρ βρῶμα ἢ πόμα κοινοῖ τὸν ἄνθρωπον, δέδωκα γὰρ ὑμῖν πάντα φαγεῖν ὡς λάχανα χόρτου, φησὶν ἡ θεία γραφή. Πρὸς ἅπερ ἐκεῖνα τὸν Συμεὼν καὶ λίαν πρεσβυτικῶς ἀποκρίνεσθαι· Ὡς εἰ καὶ ταῦτά φησιν οὐ κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τοὺς κοινοῦντας λογισμοὺς κινεῖ καὶ θολεῖ καὶ παχύνει, ἔνυλόν τε τὸν λεπτότατον ἐργάζεται νοῦν, ἀχλὺν αὐτῷ καθάπερ ἀνακεράσαντα. Νύκτα μέντοι καὶ ἡμέραν ἐν τῷ νόμῳ Κυρίου μελετῶντες, οὐ συναρπαζόμεθα τῇ τοῦ ὕπνου μέθῃ (Ἐνύσταξε γάρ φησιν ἡ ψυχή μου ἀπὸ ἀκηδίας, ἣν ἡ συνεχὴς τῶν ἐμπαθῶν λογισμῶν ἐργάζεται προσβολὴ, τὸν τῆς ψυχῆς τόνον ἠρέμα διαχαυνοῦσα) ἀλλὰ τὸ στόμα τηνικαῦτα μᾶλλον ἀνοίγοντες (ὅπερ ἐστὶν ὁ περὶ τὰς θεῖας ἐντολὰς πόθος, καὶ ἡ τῆς καρδίας περὶ αὐτὰς θέρμη) τὴν ἄνωθεν χάριν εἶτ᾽ οὖν πνεῦμα ἑλκύσομεν. Ἀλλὰ, διὰ τὴν τοῦ Κυρίου ἀγάπην, μηδέν σοι πρὸς τοὺς ἐμοὺς λόγους, ἐμαυτῷ γὰρ νομοθετῶ καὶ οὐκ ἄλλοις· δεῖ γάρ μοι, διὰ τὸ νέον τῆς ἡλικίας, τοσαύτης περὶ τὸ σῶμα σκληραγωγίας.

[11] While she is there, and considers within herself what great things were promised to her concerning the son, both through visions and through prophecies, Another vision of the mother. she sees in her sleep herself winged, lifted up from the earth, holding the boy in her hands, and bearing him as a gift acceptable to God, and uttering to him such things: I desired to see, child, this divine ascent of yours, that the Most High may release me his handmaid, because I have found grace among women to render to him the fruit of my womb, my birth-pangs, and my labors. The holy woman having had a vision of this kind, and having uttered words so similar to those of the Prophet Symeon, inasmuch as she also saw the saving one with her own eyes, conferring all things in her heart, kept them to herself. But it having happened that Symeon afterward dwelt in that part of Antioch which is fittingly called the Cherubim, because when Titus took Jerusalem, and transferred renowned images of the Cherubim from the temple destroyed among them to Antioch, he there set them up in the most conspicuous part of the city. Dwelling here therefore, he sees before his eyes, upon the ancient wall-work, that terrible vision:

and how stupendous things were already now done concerning the same she had seen, she recalls to mind; and hangs in doubt, whether those things seen were ever truly to be fulfilled in reality: she sees ^b in sleep herself winged lifted up on high, holding her son in her hands, and offering him as it were a gift acceptable to God, and addressing him with these words: I uniquely desired to see this glorious ascent of yours, son: so may the Most High free me his handmaid, since I have found grace among women, that I may render to him the fruit of my womb, my pains, and my labors. The holy woman having beheld a vision of this kind, was bursting into voices exceedingly similar to those of that Prophet Symeon, as though she also had seen with her own eyes a certain saving thing, and conserved all things in her heart.

[12] After these things Symeon, when by chance he dwelt in that place of Antioch, which is rightly and deservedly called the Cherubim, because Titus, Jerusalem being overthrown, Another likewise of Symeon, transferred the more renowned statues of the Cherubim, taken from its temple, to Antioch, and there set them up in the most celebrated place of the city: when in that place, I say, Symeon dwelt, there is presented to him appearing upon a ruinous wall this horrible spectacle: Behold there appeared Christ the Lord of all (but what eloquence of speech could narrate the spectacle of so illustrious an apparition according to its dignity?) There appeared, I say, Christ on a lofty throne, before whom a terrible tribunal; then an immense multitude of the just flowed together, and the book of life was opened: there was beheld from the rising a Paradise filled with delights, but from the setting a pool boiling with fires; and the Spirit of the Lord said to him: Hearken and understand the words of life, whereby he is incited to follow virtue. consider those things which you here behold, that you may choose virtue. That splendor of the Saints and the Paradise of delight signify everlasting exultation: but that gehenna of fire threatens punishments never to be ended. Go therefore, and choose virtue; that after the term of this life, you may not only be freed from miseries that will have no end, but also be made a partaker of the ineffable goods, set forth for those loving God.

[13] This contemplation being presented to Symeon, a certain knowledge more than human, which would reveal hidden things and things fleeing our sight, An unknown man going before, he is led to Pila: was wonderfully attributed to him. A few days after he sees again a man, clad in a white garment, and saying; Follow me. But he ^a followed continually the shadow of the one appearing to him, and leading him into the Tiberine region, subject to neighboring Seleucia, to a certain place, in the customary idiom of the inhabitants, called Pila. Here Symeon living in the deserted mountain among the wild beasts, which alone he had as consorts of his life, enjoyed a copious light sent from heaven day and night; that man who had appeared white-robed leading him through all things, and supplying the necessaries of life. He endured some days in that place, then ascending the mountain itself also, he found a small monastery; in which dwelt a certain man, John ^c by name, exceedingly zealous for virtue, standing upon a base: to which man even before, concerning Symeon, frequent visions had occurred, before he had come to the mountain. For at one time he had beheld a boy, and thence he comes to John the Stylite: surrounded with a white garment, carried in a chariot into the monastery; at another again through the middle air, a bright column showing the way and surrounding him, penetrate to the same place. It happened also that the one brought there was exhibited to John by an Angel, saying; This is that one, through whom you are to obtain salvation. These things, at the time when he saw them, John had related to his fellow monks: but now, when Symeon himself appeared in the monastery, forthwith he compared him with his revelations: and certain that he was the same, who frequently had been presented to his eyes, he was suffused with spiritual pleasure, and paid thanks to God for exultation with tears rather than with lips.

[14] Thenceforth Symeon for seven days, free of cares, attending to himself alone, neither brought forth a word, nor admitted anything of food; the aforesaid man of God being astonished, how in so tender and youthful an age he could follow so arduous and rigid an institute of life. Afterward indeed on the third day, or the seventh, with whom strenuously exercising himself, or even the tenth he only repaired his strength, a few macerated legumes being taken for food with water. So therefore he was progressing, as in age, so also in the exercise of virtues; although this far more surpassed that. He was besides of a beautiful and graceful form, with hair referring gold in color, and remarkable for the dignity of his eyes: he was prompt in discoursing, prudent in answering, divine grace given quite from heaven everywhere, conspicuously shining forth in him. These graces he, who envies all the upright; he, I say, who from the very beginning of things has been the most hostile enemy of our race, could not bear; but having entered subtly, as is familiar to his malice, into a certain shepherd of cattle, dwelling not far from the monastery; he so inflames the man with envy against the holy man because of the splendor of his virtues, that he anxiously machinated death for him; and now looked around for a way and means, by which he might complete in deed the crime conceived in mind, and withdraw himself from the monastery with impunity.

[15] While that wicked one revolved these things in his mind, and zealously endeavored to put them into action: contriving death for him and therefore punished God, who had predestined Symeon to himself before he was conceived, was not failing his servant: for the hand of the nefarious man, now to be moved next to the crime, suddenly withers; which is a manifest argument of the just menace and indignation of God: and so great straits invade his soul, that unequal to bearing the pains he approached the Archimandrite, showing how his hand was, and miserably lamenting his misfortune. But that one inquiring the cause, he was dumb, hiding his miseries for fear and confusion. Some days being interposed, the pain growing heavier more and more, and ruining and attenuating his body, he runs back to the monastery secretly from all to the Archimandrite, discloses his offense, indicates the bitter grief of his heart, weeps bitterly, implores relief of the evil. What should the Archimandrite do here? At once Symeon being called, whom he knew prevented by a more abundant grace of the holy Spirit, he declares what was done, what counsel was taken; sets before his eyes the just animadversion of God upon the wretched man; shows how miserably his hand was affected: then asks him, as a genuine son, or more truly a father, that he would grant pardon to the afflicted, and obtain a remedy for his wounds by praying.

[16] Symeon therefore, chosen by God before nativity, forthwith not only dismissed the offense to the man from his inmost heart; he heals by prayer: but also willingly addicting prayers, to be poured forth for his safety, plainly as if he were to receive a great benefit not to give it, his head, as he could, and knees being set on the ground, the goodness of the pitying God being implored, and the mercy of those benign bowels elicited, he rose, and with hands stretched out to heaven, he signs the dry and grievously suffering right hand. And who shall make your praises to be heard, my God? at once healed and most similar to the other the hand appeared, nor this only, but also the whole body in the same moment is corroborated, and restored to its former state. Which thing filled the bystanders with so great admiration, that from that time they uniquely looked up to Symeon; and John himself never afterward spoke to him except with trembling. And these things indeed were worthy of great admiration; but that which follows, of much greater. and he also himself ascending a base For, just as Symeon to an ever higher and higher grade of virtue, having now attained the highest, spurs himself on, he asked a base to be erected opposite John, and the erected one soon ascended, and stood upon it: but a measure ^d fabricated of walnut wood, covered him around.

[17] Here he sees again a boy, eminent in dignity of form, by whose aspect inflamed with his whole heart; when he had recognized that he was Christ the Lord, he does not hesitate, by the example of the beloved Disciple, to interrogate him concerning his passion, saying; Lord, in what manner did the Jews fix you to the cross? But the Lord prescribing to the one interrogating patience, tolerance, or rather a voluntary mortification of the body as a rule of living, he is animated by Christ to perseverance: with hands extended in the manner of a cross; So, he said, they fixed me to the cross, I uniquely desiring this. But be you robust, and act manfully. Then indeed Symeon did not understand, what those things said to him meant: but afterward, when he understood, he undertook labors one after another, and incessantly added other and other things to the exercises of virtues. John therefore performing his prayer, thirty Psalms, every night; Symeon recited sometimes fifty, sometimes eighty, often even the whole Psalter, seeing absolutely no sleep with his eyes, but neither suffering his tongue by day to cease from chanting the divine praises; so that John not only feared very much for his strength, John urging moderation but also assailed him too severe to himself with an exhortation of this kind: Let it suffice you, son, that from your very cradle you have crucified yourself to Christ: what have you to do with these exercises of penitence, exceeding human strength? It behooves also to have care of the body, and to indulge it moderate sleep and nourishment, that it may be able to suffice for the labors of the ascetic life. For neither do food and drink defile a man: for, I have given you all things to be eaten as the herbs of the pasture, says the sacred ^e Scripture. Gen. 9, 3.

[18] To these things Symeon answering quite prudently; Although, he said, those do not defile a man, nevertheless they excite defiling cogitations, and make them turbid and morose, he answers prudently. and fix the most subtle mind of man to the earth, and involve it as in certain darkness. For when day and night we meditate on the law of the Lord, there is no danger, lest we be snatched away by the allurements of sleep, as the Prophet complains saying; My soul slumbered for weariness (which weariness assuredly the incursions of evil cogitations bring to the continent, gradually relaxing the intension of the soul) but we rather open our mouth (I mean the desire and fervor of the heart to keep the divine precepts) that we may attract the supernal grace or the holy Spirit. Ps. 118, 28 But nothing to you, my Father, for the love of God, with these discourses of mine: I make these laws for myself, not for others: for the necessity is laid upon me, because of my youthful age, of so harshly treating my body.

ANNOTATIONS. C. J.

asking to be cured, as is also had there number 72; and finally from what was already said before the life §. 1 that the place of the column was within the sheepfold, that is, a stone wall, that no one could approach, unless admitted by the Brother who performed the office of go-between: and it is said in Evagrius book 1 chapter 13, that the measure of Symeon the Elder scarcely extended two cubits in circuit. Below also number 46 it is established, that the measure was not always open above, but sometimes closed on every side.

CHAPTER III.

Other visions; miracles; the terrors of the demon.

Τοιαῦτα μὲν δὴ τὰ τοῦ Συμεὼν, καὶ παρ᾽ ἡλικίαν καὶ ἀκοὴν οὕτω πᾶσαν ἐκπλήττειν δυνάμενα· Χριστὸς δὲ, ὁ καὶ τὸν Συμεὼν ἁγιάσας, καὶ πρὸ τοῦ παθῆναι τοῖς ἱεροῖς αὐτοῦ μαθηταῖς καὶ ἀποστόλοις, Θαρσεῖτε, εἰπὼν, ἐγὼ νενίκηκα τὸν κόσμον, καὶ χάριν αὐτοῖς καὶ σημείων ἐμπνεύσας δύναμιν, παραπλησίου μέλλων χαρίσματος καὶ τῷ Συμεὼν μεταδοῦναι, τήν τε κατὰ τοῦ διαβόλου παρασχέσθαι νίκην αὐτῷ, τῆς ἴσης αὐτὸν ἐκείνοις ἀξιοῖ καὶ φωνῆς, Θάρσει καὶ πρὸς αὐτὸν εἰπὼν, ἐγὼ νενίκηκα τὸν κόσμον. Εἶτα καὶ θεῖα περὶ αὐτὸν ἔλλαμψις γίνεται, καὶ πᾶσαι τοῦ διαβόλου ἀθρόον αἱ φαντασίαι καὶ βασιλεῖαι αὐτῷ ὑποδείκνυνται· διάδημα μὲν ἐκεῖνος ἐπὶ κεφαλῆς ἔχων, αἱ δὲ τῶν δαιμόνων αὐτῷ παρεστῶσαι φάλαγγες, χρυσός τε παρ᾽ αὐτῷ πρὸς τὸν τῶν ἡδονῶν κόσμον, καὶ λίθοι τίμιοι, καὶ μαργαρῖται, ἵνα καὶ μᾶλλον εἶεν ἐπαγωγότεραι· ἦν δὲ καὶ αὐλῶν ἀκούειν, καὶ σύριγγος, μέλους τε μουσικοῦ παντός· ὡς θυγατέρα τε τὴν Ἁμαρτίαν συνοῦσαν τοῖς ὀλέθρια δελεαζομένοις· ἐκεῖ περιεργίας πνεῦμα καὶ πονηρίας, ἐκεῖ ἀπειθείας καὶ ῥαθυμίας καὶ λήθης, τὸ δὲ τῆς φιλαργυρίας καὶ λίαν φοβερὸν ἐκεχῄνει, ὥσπερ οὐδ᾽ ἂν εἰ πάντα καταπίοι χορτάζεσθαι μέλλον. Ταῦτα οὕτως ὁρώμενα, καὶ τοιαύτην φαντασίαν ἐπιδεικνύντα, ἐπαγαγέσθαι πρὸς ἑαυτὰ καὶ τὸν Συμεὼν ἐπειρᾶτο· ὁ δὲ τῷ συνήθει καὶ νῦν ὅπλῳ, τῇ τοῦ Χριστοῦ φραξάμενος ἐπικλήσει, τήν τε τοῦ σταυροῦ σφραγῖδα τοῖς θεάμασιν ἐκείνοις ἐπιβαλὼν, αὐτίκα πάντα διασκεδάζει, καθάπερ τι σκότος αὐγαῖς ἡλίου διαλυθέντα. Μετὰ μέντοι τὰς νυκτώδεις καὶ νυκτὸς ἀξίας φαντασίας ἐκείνας τελεωτέρας αὖθις ἐλλάμψεως ὁ Συμεὼν ἀξιοῦται· ἐπεὶ καὶ φῶς ἀκολουθεῖν ἀναγκαῖον, σκότους ὑποχωρήσαντος. Ἀτενίσας γὰρ ναὸν, ὁρᾷ θεῖον εἰς οὐρανὸν, δόξα τε αὐτὸν ἐκεῖθεν εὐθὺς περιέλαμψε· καί τις τῶν Πατριαρχῶν, μύρον ἡδύ τι καὶ θεῖον ἀπόζον ἐν χεροῖν ἔχων, ἀποσταγεὶς πρὸς αὐτὸν καὶ σφραγίσας, ἔχρισεν εἰπών· Ἐν τῷ μύρῳ τούτῳ διώξεις τοὺς δαίμονας, θείαν τε δύναμιν ἐξ ὕψους ἐν ὀσφύἳ περιζωσάμενος, κενὰς αὐτῶν τὰς προσβολὰς καὶ τὰς ἐπιβουλὰς ἀποδείξεις· Θάρσει τοιγαροῦν, πεποιθὼς τῇ τοῦ ποιήσαντός σε σφραγῖδι Χριστοῦ· οὐκ ὠφελήσει γὰρ ἐχθρὸς ἐπί σοι, καὶ υἱὸς ἀνομίας οὐ προσθήσει κακῶσαί σε. Τοιαύταις ὁ θεῖος Συμεὼν ἐνετρύφα παρὰ Θεοῦ θεωρίαις, τοσαύτης ἐκεῖθεν πρὸς τοὺς ἀσκητικοὺς ἀγῶνας εὐδοκίας ἠξίωτο. Ἅπερ οὐκ ἐλελήθει τὸν Ἰωάννην· ὡς γὰρ τῶν ἑαυτοῦ φύντα σπλάγχνων, οὕτως ἑώρα τὸν Συμεὼν, διὰ τὸ πολὺ καὶ παρ᾽ ἡλικίαν τῆς ἀρετῆς, καὶ μανθάνειν τὰ κατ᾽ αὐτὸν περὶ παντὸς ἐποεῖτο, οἷς ἀκόλουθα δήπου καὶ τὰ ἑξῆς. Ἀνὴρ γάρ τις παρειμένος τὸ ἰσχύον καὶ χρόνον ἤδη συχνὸν, όδύναις τε τοῦτο δρυμίαις βαλλόμενος, ὡς μὴ δ᾽ οἷός τε εἶναι παντάπασιν ἀνακύψαι, συνεχῶς τῇ μονῇ φοιτῶν, τὴν τε ξένην τοῦ Συμεὼν ἐν ἡλικίᾳ τοιαύτῃ πολιτείαν ὁρῶν, πείθεται τὴν ψυχὴν, ὡς εἴπερ οὗτος ὑπὲρ αὐτοῦ δεηθείη, ὑγιᾷ πάλιν αὐτὸν ὡς καὶ πρότερον ὁ Θεὸς ἀποκαταστήσει· καὶ προελθὼν τῷ Ἰωάννῃ δεῖται θερμῶς δεηθῆναι πάλιν αὐτὸν ἐκείνου προσεύξασθαι περὶ αὐτοῦ. Ὁ μὲν οὖν Ἰωάννης πρὸς τὸ τοῦ ἀνδρὸς πάθος σπλάγχνα παθὼν, τῇ βάσει παραστῆναι τοῦ Συμεὼν παραγγέλλει· ἔπειτα παραινεῖ, συμβουλεύει τῷ Συμεὼν, ἱκέτης αὐτοῦ πάλιν ἐκεῖνος γίνεται, μὴ οὕτω σφοδρῶς ἀλγυνομένου τοῦ κάμνοντος ὑπεριδεῖν, ἀλλ᾽ εὔξασθαί τε ὑπὲρ αὐτοῦ, καὶ χεῖρας αὐτῷ ἐπιθεῖναι. Ὁ δὲ καὶ λίαν ἀχθεσθεὶς, ἁμαρτωλὸν ἑαυτὸν ἐκάλει, καὶ ὡς μεῖζον ἢ κατὰ τὴν ἑαυτοῦ δύναμιν, τὸ ἐπίταγμα παρῃτεῖτο. Ἐπεὶ δὲ ὁ Ἰωάννης μετὰ τῶν σὺν αὐτῷ οὐκ ἀνίει, ἀλλὰ θερμότερον ἔτι μᾶλλον ἐπέκειντο, ὀψὲ καὶ βραδέως πεισθεὶς, χεῖρά τε τῷ πάσχοντι ἐπιθεὶς, καὶ ὅλον ἑαυτὸν εἰς εὐχὴν ἐπιτρέψας, Ἐγὼ μὲν ὁ ἁμαρτωλὸς σφραγίζω, ἔφη, τῇ τοῦ Χριστοῦ σφραγῖδι, κατὰ δὲ τὴν πίστιν ὑμῶν γενηθήτω τῷ πάσχοντι· καὶ παραχρῆμα θεραπείας τυχὼν, ἀπῆλθε, λαλὼν ὅλῃ γλώττῃ τὰς τοῦ Θεοῦ δυναστείας. Εἶτα προσάγεταί τις αὐτῷ δαιμονῶν· καὶ ὁ μὲν δαίμων τὸν Συμεὼν αὐτίκα ἰδὼν, ἀφαρπάσας ἐλεεινῶς τὸν ἄνθρωπον τῶν αὐτὸν κατεχόντων, εἰς ὃν ἐκεῖνος ἦν ἐνοικῶν, ἀνὰ τὰς ἐρήμους τοῦ ὄρους ἠλαύνετο. Ὁ Συμεὼν δὲ τοῦ πάσχοντος οἶκτον λαβὼν, καὶ τοῦτον ἐν ὀνόματι Κυρίου καλέσας, ἀναστρέφειν κελεύει· καὶ ὃς, ἅμα τῇ κλήσει παρῆν αὐτῷ παρεστώς. Ὁ δὲ τῷ δαίμονι εὐθέως ἐπιτιμήσας, τήν τε τοῦ Χριστοῦ σφραγῖδα ἐπιβαλὼν, καὶ τοῦτον ἐκβαλὼν ἐκεῖθεν, καὶ ἀπελάσας, ὑγιῆ τὸν ἄνθρωπον ἀπολύει. Οὕτως ἀεὶ παραμένουσαν αὐτῷ τὴν ἄνωθεν εἶχε χάριν, καὶ τῶν αὐτῷ προσιόντων οὐδεὶς ἦν διακενὴς ἀναστρέφων, ἀλλὰ τυγχάνων οὗπερ ἐβούλετο. Βουλόμενος δὲ πρὸς ἀρετὴν διὰ πάντων οἰκοδομεῖσθαι, καὶ ὑπομονὴν ἀεὶ καταρτίζεσθαι, φησί ποτε πρὸς τὸν Ἰωάννην, Ὡς ἄρα ἡ μὲν τοῦ σατανᾶ κτῆσις, καὶ ὅσος ὁ τούτου ὀλέθριος πλοῦτος, ὑπεδείχθη μοι πρώην παρὰ Θεοῦ· τίς δὲ λοιπὸν ἡ σπουδὴ τῆς ἐκείνου πολυτεχνίας, δι᾽ ἧς τοῖς ἀρετῆς ἐρασταῖς πολέμους ἀναῤῥιπίζει. Καὶ ὁ Ἰωάννης, ὁ Κύριος ἔφη, τέκνον, ἐξελεῖταί σε τῆς ἐκείνου κακοτεχνίας. Ὑπολαβὼν δὲ ὁ Συμεὼν, ἐπικατάρατός τε καὶ ἄπρακτος ἔσται, φησὶ, τῶν ἐκείνου δυνάμεων ἡ φροντὶς, μεθ᾽ ὧν τὰς πονηρὰς συσκευάζεται πράξεις. Ἰδὼν τοίνυν ὁ Ἰωάννης ὅπως ἐν οὐδενὸς μέρει τὰς ἐπιβουλὰς ἐτίθετο τοῦ ἐχθροῦ, καθάπερ αὐτοῦ τὸ φρόνημα καταστέλλων, ἵνα μὴ λάθῃ, τῇ τούτου ψυχῇ τύφον ἐντεῦθεν ὁ σκαιὸς ἐμποιήσας· Μὴ οὕτω, τέκνον, ἔχε, φησὶ, μηδ᾽ οὕτως ἀσθενὴς ὁ πολέμιος λογιζέσθω σοι, ἀλλὰ σιδηρὰς μᾶλλον ἁπλᾶς ὑποδεδεμένος, ταύτῃ τε διὰ παντὸς τοῖς μοναχοῖς ἐφεδρεύων, καὶ εἴπου καιροῦ λάβοιτο, βιαίως ἐπιτιθέμενος· ἀλλ᾽ ἐπικλητέον ἡμῖν φάναι τὸν Ἐμμανουὴλ, καὶ αὐτὸς ἔσται διὰ παντὸς μεθ᾽ ἡμῶν, καὶ αὐτὸς αὐτοῦ τῇ τῆς οἰκείας παρουσίας ἐπιφανείᾳ καταργήσει τὰς ἐνεργείας. Ταῦτα πρὸς τηλικαύτην κατὰ τοῦ Συμεὼν ἐκμαίνει λύσσαν τὸν πονηρὸν ὡς ἀθρόον ἐπιστάντα, φόνους τε συχνοὺς ἄνωθεν τῆς σκεπούσης αὐτὸν μηλωτῆς φοβερὸν ἠχοῦντας ἐπινοῆσαι, καὶ κάτωθεν δαίμονας ὡς ὄφεις ὑποβαλεῖν, δεινόντι κομιδῇ συρίττοντας καὶ σφόδρα δεδιττομένους, ὡς μὴ δὲ τὴν ἀκοὴν οἵους τε εἶναι στέγειν τοὺς μοναχοὺς, ἀλλὰ καὶ αὐτὴν δήπου περιελόντας τὴν μηλωτὴν, ἐπεὶ μηδὲν αἰσθητῶς ὁρᾶν εἶχον, τῷ ἀμάχῳ τοῦ σταυροῦ τύπῳ κατὰ τῶν δειμάτων ἐκείνων σημειουμένους ἀναχωρεῖν. Οἷς οὐκ ἦν ἀρκεῖσθαι μόνοις τὸν πονηρὸν, ἀλλὰ καὶ πλῆθος ἑρπετῶν κατὰ τοῦ Συμεὼν αὖθις ἐπισυνάγει, καὶ νυκτερινὰς ἐπινοεῖ πολυειδεῖς φαντασίας, καὶ χρόνον ἐπὶ μακρὸν ἐκταράττειν ὥσπερ αὐτὸν οἰόμενος, ἵνα πρὸς τούς ὑπερφυεῖς ἐκείνους ἀπαγορεύσῃ τῆς ἀσκήσεως πόνους. Ἡ δὲ γενναία διὰ Χριστὸν ἐκείνη ψυχὴ, οὐχ ὅπως τούτοις οὐδὲν ἐνδιδοῦσα, τοὐναντίον μὲν οὖν καὶ φιλονεικοτέρα πρὸς ἀρετὴν ἑαυτῆς γινομένη, ἐκεῖνα μᾶλλον αὐτῶν τεθαῤῥηκυῖα τῇ φωνῇ κατεπῇδε· Τὸν ὕψιστον ἐθέμην καταφυγήν μου, διὰ τοῦτο οὐ φοβηθήσομαι, ἀπὸ φόβου νυκτερινοῦ, ἀπὸ βέλους πετομένου ἡμέρας, ἀπὸ πράγματος ἐν σκότει διαπορευομένου, ἀπὸ συμπτώματος καὶ δαιμονίου μεσημβρινοῦ. Εἰδὼς τοίνυν ἀνήνυτα κάμνων ὁ πονηρὸς, τηνικαῦτα μὲν αὐταῖς ὡς εἶχεν ἀπέστη δυνάμεσιν. Ἀπηλέου δὲ μηνὸς ὕστερον, ὅς δεκέμβριος ἡμετέρᾳ διαλέκτῳ καλεῖται, πάσας ὡς ἐδόκει καλῶς τὰς ὑπ᾽ αὐτὸν φάλαγγας ἐξαρτύσας, δευτέρᾳ φυλακῇ τῆς νυκτὸς ἐπιστρατεύει τῷ Συμεὼν, καὶ τὸν γεγλυμμένον αὐτίκα μόδιον ἄρας αὐτῇ μηλωτῇ, ἀφίησι κατὰ τοῦ κρημνοῦ· Δεξιὰ δὲ Κυρίου εὐθὺς ἐπ᾽ αὐτὸν, δεξιὰ Κυρίου ποιοῦσα δύναμιν· καὶ ὁ μὲν ἀκλινῶς ἐπὶ τῆς βάσεως ἑστὼς καὶ προσευχόμενος ἦν· ὁ δὲ ὄμβρους ἀπὸ τῆς θαλάσσης καὶ ἀνέμους, καὶ τυφῶνας, καὶ πρηστῆρας, καὶ καταιγίδας ἐκίνει, ἀστραπαί τε διάπυροι καὶ φλογώδεις, καὶ βρονταὶ βαρεῖαι καὶ σκληραὶ ἐξεῤῥήγνυντο, ὡς μὴ τὰς ψυχὰς μόνον ἐκτεταράχθαι τοὺς μοναχοὺς, ἀλλὰ καὶ τὰ ὦτα τούτοις ἐκκεκωφημένοις προσεοικέναι. Ὁ μὲν οὖν Συμεὼν ἀκλόνητός τε καὶ ἀπερίτρεπτος, οὐ σῶμα μόνον, ἀλλὰ καὶ νοῦν πρὸς τηλικαύτας ἵστατο βίας. Ὁ δὲ θεῖος Ἰωάννης ἐκόπτετο τὰ σπλάγχνα περὶ αὐτοῦ, ἀστακτὶ δακρύων, καὶ τοὺς μοναχοὺς καθ᾽ ἕνα τε καὶ κοινῇ συγκαλῶν. Οἱ δὲ τῷ παραλόγῳ τῆς βίας καταπλαγέντες, οὐδὲ ἀποκρίνασθαι οἷοί τε ἦσαν· ἀλλ᾽ ἢ μὲν ἀποθανεῖται νῦν, ἔλεγον, πρὸς ἀλλήλους, ὁ Συμεών. Εἶτα καὶ τὰ ἐκ τοῦ πονηροῦ προσετίθεσαν, Ποῦ, φησιν, ἡ ὑπὲρ ἄνθρωπον αὐτοῦ πολιτεία; ποῦ ἡ τῆς ἀσκήσεως μανία; ποῦ ἡ τῶν θαυμάτων ἐπίδειξις; αὐτὸς παραστήτω νῦν ἑαυτῷ βοηθὸς, αὐτὸς τὸν ὑπὲρ κεφαλῆς διαδράτω κίνδυνον. Τοῦ δ᾽ οὖν Ἰωάννου μὴ ἀνιέντος, ἀλλὰ συντονωτέρᾳ μᾶλλον ἔτι καὶ περιπαθεστέρᾳ τῇ φωνῇ χρωμένου, Μὴ δὲ μία σοι δι᾽ ἐμὲ λύπη, Πάτερ, μὴ δὲ φροντὶς, ὁ Συμεὼν ἀποκρίνεται· ὁ μὲν γὰρ ἐχθρὸς κατήργηται ἤδη καὶ καταβέβληται, ἐμοὶ δὲ ἔῤῥωται τῇ ἄνωθεν χάριτι πάντα, καὶ ἀσφαλῶς τὰ τῆς στάσεως ἔχει. Ἅμα δὲ ἡμέρα συνίασι καὶ οἱ μοναχοὶ, καταλαβεῖν αὐτὸν ἤδη τεθνεῶτα νομίζοντες· ἀλλὰ κρεῖττον ἢ κατὰ προσδοκίαν ἀπῄντα τὸ ἐλπισθέν. Καὶ ὁ μὲν, ψυχὴν ἅμα· καὶ ὄψιν ἠγαλλιᾶτο, ὡς διὰ τοῦ προσώπου τὴν ἔνδον φαιδρότητα παραδείκνυσθαι· οἱδὲ, παρὰ τοῦ θείου Ἰωάννου τὰ εἰκότα ὀνειδιζόμενοι, ἀνεχώρουν.

[19] And this oration of Symeon indeed, brought forth beyond his age and expectation, He is animated to perseverance by Christ could strike the hearers: but Christ, who had sanctified him, and who before he suffered had said to his holy disciples and Apostles; Be confident, I have overcome the world; and had infused grace and the power of working miracles; he, about to impart similar gifts to Symeon, and to ennoble him with palms obtained by fighting against the devil, deigned to use similar voices also to him, saying; Confide, I have overcome the world. John 16, 33 Then he is also surrounded with the brightness of divine light, and forthwith all the magnificence

and dominion of the devil is uncovered: he himself wore a diadem on his head; The Demon with his pleasures, entire phalanxes of demons stood by; for the ornament of pleasure there were at hand gold, precious stones, pearls, as allurements more apt for inducing pleasure; there was heard the sound of pipes and flutes, and the various concert of music; Sin was beheld in the form of a girl, with her companions, alluring men to baseness: there resided the spirits of curiosity and wickedness, here of diffidence, sloth, and forgetfulness; but the spirit of avarice gaped with monstrous open jaws, as if not to be satiated unless it had absorbed all things; who exhibiting forms of things of this kind, endeavored to allure Symeon also to themselves. he dissipates them by the sign of the Cross, But he with his accustomed arms, fortifying himself with the saving name of Jesus and the sign of the Cross, forthwith dissipates all the spectres, just as darkness is wont to be dissipated by the splendor of the sun.

[20] These light-fleeing and nocturnal visions being scattered, he is judged worthy again of a better illumination; for darkness being driven off, light must succeed. and is corroborated by a vision of God: For while with fixed eyes he beholds the temple, he sees the majesty of God in heaven: and continually a glory diffused thence shone around Symeon, and one of the Patriarchs makes an ointment, which smelled of something sweet and divine, brought forth in his hands, to drop drop by drop, and anointed him, saying: In the virtue of this ointment you shall put to flight the demons, and with divine strength girded about the loins from on high, you shall show their assaults and snares to be empty. Confide therefore, hoping in the sign of Christ, who created you: for the enemy shall not prevail against you, and the son of iniquity shall not add to harm you.

[21] By spectacles of this kind sent down from God Symeon was recreated, and was prevented by this gratuitous benevolence, that he might become equal to the labors and contests of the ascetic life. And those things by no means escaped John: for he observed Symeon, because of the many and more excellent decorations of virtues than are wont to be in that age, not otherwise than a son begotten from himself, and took care to instruct him in all things, which pertained to him: of which assuredly the effects are those which are subjoined. A certain man, now for a long time destitute of strength, was pressed with the gravest pains; by prayers he heals a sick man, nor by any medicine applied could he be relieved: and while he again and again frequents the monastery, and notes the unusual perfection of Symeon in that age, he conceives confidence that it would be that God would restore him to his former health, if Symeon interceded as a deprecator. Therefore approaching John he earnestly asks, that he would exhort Symeon by his prayers, that he might intercede for him a wretch with God. John having beheld the affected body of the man, touched with commiseration, commands him to be led to the column of Symeon; then by exhortation and persuasion, made suppliant anew, he endeavors to induce the holy man, that he should not despise one laboring so grievously, but pour forth prayers for him and impose hands. But he bearing this most grievously, called himself a sinner; and deprecated the command, which he said exceeded his powers. And when John with his men remitted nothing, nay even insisted far more ardently; scarcely at length at some time prevailed upon, he imposed his hands on the one suffering, and giving himself wholly to prayer: I, he said, a sinner form the sign of Christ; as you have believed, let it be done to the sick man. Who at once endowed with health departed, chanting with full mouth the power of God.

[22] After these things a demoniac is led to Symeon: but the demon as soon as he beheld the holy man, and frees a demoniac. snatched miserably from the hands of those holding him, the man whom he inhabited, and drove him through the desert places of the mountain. Symeon therefore having pitied the one so dragged, commands him called in the name of the Lord to return: but he almost more quickly than he was called, presented himself before him. Soon the Man of God, the demon being rebuked, the sign of the cross of Christ being opposed, exterminating him thence, dismissed the man sound and restored to himself. So the heavenly grace was always at hand to Symeon: nor did any, who approached him, return empty, but carried back, whatever he had asked, his vow obtained.

[23] Moreover Symeon desirous of building an edifice of virtue absolute through all things, and of arriving at the most perfect grade of tolerance; Admonished concerning the avoiding of vain glory says at one time to John: How widely the dominion of Satan extends, and how great are his pernicious riches, with how great zeal also he applies all his cunning, that he may move war against the zealots of virtue, the Lord has long since shown me. John says; The Lord, son, will rescue you from his most wicked machinations. Symeon subjoining; Execrable, he says, his powers, however solicitously contriving one evil after another, will lack effect. When John saw, how cheaply he held the snares of the enemy, as it were wishing to recall him to mind, and contain the one going astray in his duty, lest the foul spirit, hence attempting to instill arrogance and pride into his soul, should lie hidden longer: Not so, he said, my son, be you minded; nor think that we have business with so unwarlike an enemy: nay rather shod with iron shoes, he perpetually contrives snares for the Monks, and if anywhere he has got a convenient occasion, he violently makes an onset. Rather to be prayed to and invoked by us is Emmanuel: he will be perpetually with us; he by his presence will render vain all the force of the enemy.

[24] These things drove the malign spirit to so great rage against Symeon, that suddenly coming on, horrible spectres are presented, he stirred frequent noises, horribly resounding upon the skin with which he was covered; but beneath he set demons, as it were serpents, emitting forthwith such formidable hissings, and striking so vehement a terror, that the Monks could not bear it with their ears; nay even, when, the skin being drawn off all around, they perceived absolutely nothing by sight, fortifying themselves with the inexpugnable sign of the Cross against terrors of this kind, they withdrew. The cunning of the wicked enemy did not stop here: those were a prelude. He leads forth serpents in immense number gathered into a battle-line against Symeon, and contrives nocturnal spectres of manifold form, by which he long endeavors to terrify him utterly, and to scare him from those eximious works of the ascetic life. But that soul generous for Christ, not only not yielding to these terrors, but on the contrary even with greater contention than before striving to virtue, and with those very things by which it was thought it would be terrified increasing its confidence, lifted up its voice and sang: I have set the Most High my refuge, therefore I will not fear from nocturnal fear, from the arrow flying by day, from the matter walking in darkness, from ruin and the noonday demon.

[25] The evil demon therefore having beheld himself to labor in vain, then indeed abstained from machinations of this kind. and tempests are vainly stirred up: But afterward in the month Apellaeus, which in our language is called December, all (as indeed it seemed) his phalanxes being arrayed, in the second watch of the night, he attacks Symeon; and suddenly the hollowed measure, with the very skin snatched up, he casts headlong. But the right hand of the Lord was continually upon him, the right hand of the Lord doing virtue; for he indeed stood unmoved upon the column, and prayed; but the demon stirred from the sea rains, winds, storms, fiery whirlwinds and tempests, and inflamed and fiery lightnings: and thunders so horrible and crashing burst forth, that not only did the Monks tremble in all their limbs, but also like deaf men perceived nothing with their ears. Meanwhile Symeon, unshaken and not knowing how to be overturned, not only in body, but even most of all in mind, stood against those assaults.

[26] The divine John meanwhile was tortured in his inmost bowels for Symeon's sake, weeping abundantly, and calls the monks together publicly into one: who consternated by the violence of the unexpected tempest, could all give no answer, whom the monks, thinking him to have perished, find safe. but among themselves; Now perhaps Symeon has met death, they said. Then they also added certain things proceeding from the worst spirit, saying: Where now his conversation, more sublime than human? where that insane kind of exercitation? where the ostentation of prodigies? Let him now help himself, and remove the danger from his head. While John amid these things made no measure of grieving, but resounded with an even more intense and mournful voice; the answer of Symeon is heard: Nothing to you for my sake, my Father, that you should be tortured or grieve: the machinations of the enemy basely prostrate recoil into vanity; but if you regard me and the column (which is the grace of the Heavenly ones) all things safe. As soon as it grew light, the monks go forth together, about to take him up, as they thought, already dead: but to them going, a hope better than their opinion, Symeon himself meets them, exulting in mind and countenance equally; the external marks of his countenance testifying not obscurely the internal joy of his mind. The monks moreover, as they had deserved, being rebuked by the divine John, returned each to himself.

CHAPTER IV.

A double exhortation of Symeon, and Penitence.

Ὁμιλίας δέ ποτε πρὸς αὐτοὺς ὁ Συμεὼν ἁψάμενος, τοιαῦτα παραδόξως αὐτοῖς διελέγετο, ἢ τῇ τοῦ ἁγίου Πνεύματος δυνάμει μᾶλλον ἐφθέγγετο, ὅ καὶ διὰ παντὸς ἐμφιλοχωρεῖν εἶχεν αὐτῷ καὶ ἡδέως ἐπαναπαύεσθαι. Ἔλεγε τοίνυν, ὅτι δημιουργήσας ἐν ἀρχῇ τὸν ἄνθρωπον ὁ Θεὸς, νοῦν ἐν αὐτῷ κατέστησεν ἡγεμόνα, δοκιμαστὴν ὥσπερ καὶ δικαστὴν τῶν ἐγγινομένων ἡμῖν λογισμῶν ἀγαθῶν τε καὶ φαύλων, ὥστε οὐδεὶς ἄγνοιαν ἔχειν τοῦ καλοῦ τε καὶ μὴ τοιούτου λέγειν δυνήσεται. Εἰ τοίνυν αἱ τῶν ἡδονῶν ἐπιθυμίαι περιγένωνται ἡμῶν, καὶ ὑπ᾽ αὐτῶν αἰχμαλωτισθῶμεν, καὶ μὴ μᾶλλον γενναίως ἀγωνισώμεθα πρὸς αὐτὰς, μὴ δὲ δυνάμει τῇ πάσῃ στῶμεν πρὸς τὰς αὐτῶν προσβολὰς, ψεῦσαι πάντως τῆς ἑαυτῶν ὁμολογίας γινόμεθα, ἣν τῷ Χριστῷ διὰ τοῦ βαπτίσματος καὶ τοῦ μοναδικοῦ τοῦδε σχήματος, ἐνώπιον τῶν ἐκλεκτῶν Ἀγγέλων, ὡμολογήσαμεν. Φύσει μὲν γὰρ τοῦ ἐπιθυμητικοῦ προσόντος ἡμῖν, οὐδεὶς ἐπιθυμεῖν ἀρνήσασθαι δύναται· τὸ δὲ μὴ τῶν ἐπιθυμιῶν ἡττᾶσθαι, τοῦ ἐπικρατοῦντός ἐστι λογισμοῦ, τὴν ἡμετέραν ἐπὶ τὰ χείρω ῥοπὴν ἀνείργοντος. Παραπλησίως δὲ καὶ γαστριμαργίαν, καὶ φιλαυτίαν, καὶ θυμὸν, καὶ φθόνον, καὶ εἴ τι ἄλλο ψυχῆς πάθος, τῷ αὐτῷ λογισμῷ πρὸς τὴν ἀντικειμένην ἕκαστον ἀρετὴν παρατιθέναι καὶ κρίνειν δυνάμεθα, καὶ οὕτως ἐκ παραλλήλου τὸ βέλτιον αἱρεῖσθαι, τὸ φαῦλον διακρουόμενοι. Ἐπεὶ καὶ ὁ Κύριος ἡμῶν καὶ Θεὸς δύο τρίβους ἡμῖν ὑποδείκνυσι, τὴν μὲν στενὴν καὶ τεθλιμμένην, ἥ τις ἀπάγει πρὸς τὴν ζωὴν τοὺς δι᾽ αὐτῆς ὁδεύοντας, τὴν δὲ πλατείαν καὶ ἄνετον, ἥ τις ἐπ᾽ αὐτὸ φέρει τῆς ἀπολείας τὸ βάραθρον. Βιασώμεθα τοιγαροῦν ἑαυτοὺς, ἀδελφοὶ, ἵνα καὶ τὴν βιαστὴν ἁρπάσωμεν τοῦ Θεοῦ βασιλείαν, ὃς φυλάξει πάντας ἡμᾶς εἰς δόξαν τῆς αὐτοῦ μεγαλωσύνης. Ἀμήν. Ὁ μὲν οὖν Συμεὼν ταῦτα πρὸς αὐτοὺς διεξῄει· ὁ δὲ Ἰωάννης οὐκ ἐκείνου τὰ ῥήματα ἔλεγεν εἶναι, ἀλλὰ τοῦ παναγίου καὶ τελειωτικοῦ Πνεύματος, ὃ καὶ δι᾽ αὐτοῦ σαφῶς ᾔδει φθεγγόμενον. Ἐφραὶμ δὲ, ὁ κατ᾽ ἐκεῖνο καιροῦ τῆς μεγαλοπόλεως Ἀντιοχείας Ἀρχιεπίσκοπος, περὶ τῆς στάσεως τῶν ὁσίων τούτων πειθόμενος, καὶ μάλιστα τοῦ Συμεὼν, τῆς τε τραχείας αὐτοῦ καὶ λίαν ἐπιπόνου διαγωγῆς, καὶ τῆς ἀπαραμίλλου καὶ ὑπερφυοῦς πολιτείας, κατὰ θέαν τούτων ἐλθὼν, ὅπως τε τῷ Χριστῷ ἐσταύρωτο παρ᾽ ἡλικίαν ἰδὼν, καὶ ὄψεις τῶν ἀκουσθέντων Μάρτυρας θέμενος, Θεὸν ἦν ὅλῳ στόματι μεγαλύνων, καὶ αὐτῷ δάκρυσιν οὐχ ἧττον ἢ ῥήμασιν ἐξομολογούμενος, ἅπερ ἦν αὐτῷ καὶ παρόντι θαῦμα, καὶ εἰς τὴν πόλιν ἐπανελθόντι διήγημα. Ὁ δὲ, πῦρ ὥσπερ ἐπὶ πῦρ, ἀνάπτων

[Greek-only block: Nicephorus' Life of St. Symeon the Younger continues here in the original Greek. The corresponding Latin parallel translation is given in the following chunk; per the editorial principle of this edition the Greek text is preserved as-is.]

ἀεὶ τοῦ εἰς Χριστὸν ἔρωτος, οὐδένα τὲ κόρον διὰ τοῦτο τῶν ὑπὲρ αὐτοῦ καμάτων εἰδὼς, αἰτεῖ ποτε σχοινίον τινὰ τῶν αὐτῷ προσίοντων· ὃ καὶ λαβὼν εὐθὺς, ὅλον ἐν χρῷ τὸ σῶμα περιελίσσει καὶ διασφίγγει οὕτω σφοδρῶς, ὡς διαφαγεῖν αὐτοῦ τὰς σάρκας, ἁπαλάς τε οὔσας καὶ τρυφερὰς, γυμνὰς αὐτῶν τὰς πλευρὰς ἀποδεῖξαν. Ἥλκωτο μὲν οὖν αὐτῷ τὸ σῶμα, καὶ πονήρως εἶχεν· οἵ τε τῶν ἑλκῶν ἱχῶρες αἵμασι πεπηγόσιν ἀνακιρνάμενοι, τῷ τρυχίνῳ συγκεκόλληντο ῥάκει· ὁ δὲ καθάπερ σαφῶς ἄλλου πάσχοντος, οὕτω τῶν ἐκ τοῦ σώματος ἀλγηδόνων ὑπερεώρᾳ. Τοῦ χρόνου δὲ καὶ δυσωδίαν ἐντεκόντος τοῖς ἕλκεσιν, ὡς ἤδη πολλὴ αὕτη, καὶ πολλῶν ὀσφρήσει προσβάλλουσα αἴσθησίν τε τοῖς μοναχοῖς ἀλλὰ καὶ τῷ Ἰωάννῃ παρεῖχεν, οἱ μὲν ἐπυνθάνοντο τῆς ὀσμῆς τὴν αἰτίαν· ὁ δὲ Συμεὼν προφάσεις τινὰς εἰς ἀπολογίαν ἐπλάττετο, ἕως διὰ τῆς θυρίδος τῶν μοναχῶν τις παραθεωρήσας, καὶ λίμνας αἱμάτων ἕλκεσιν ἀναπεφυρμένας ἰδὼν, μανθάνει τὸ τοῦ πάθους μυστήριον, καὶ παραυτὰ τῆς θέας ἐπαγγέλει τῷ Ἰωάννῃ. Καὶ ὃς οὐκ ὀλίγα δεινοπαθήσας ἀναγκάζει τὸν Συμεὼν ἆραι κατὰ μικρὸν τὸ σχοινίον· ἀρθῆναι γὰρ ἀθρόον οὐκ ἦν, ἐκδαπανῆσαν ἤδη καὶ διασῆψαν τὰς σάρκας, καὶ ταύταις ἄχρις ὀστέων ἐγκοιλανθέν. Περιεχομένου δὲ τούτου, καὶ δάκρυα προστιθέντος καρδίας δήγματα, ἐπετίμα ὁ Ἰωάννης καὶ προσωνείδιζε φιλοστόργως, Μὴ δῆτα, λέγων, ὦ τέκνον, μὴ οὕτως ἑαυτοῦ χρῆναι λίαν ἀφιλανθρώπως ἔχειν. Ὁ δὲ τότε μὲν πατρικαῖς ἐπιτιμήσεσιν εἶξας, ἀπέθετο τὸ σχοινίον· μετὰ δὲ ταῦτα λαμβάνων αὐτὸ πάλιν ὁμοίως περιειλίσσετο, οὐ μετὰ τῆς αὐτῆς σφίγξεως ἢ διατάσεως, ἀλλὰ χαυνότερόν πως καὶ φορητότερον· ἐσπούδαξε γὰρ ὑπωπιάζειν ἀεὶ τὸ σῶμα καὶ κατατρύχειν, τοὺς ἐπανισταμένους ἐξ αὐτοῦ τῇ ψυχῇ πολέμους ἀκούων· ἅπερ ἐξίστη τοὺς μοναχοὺς ἐν ἡλικίᾳ μάλιστα τοιαύτῃ γινόμενα. Αἰτοῦσι τοίνυν ἀκοῦσαι λόγους παρ᾽ αὐτοῦ σωτηρίας, καὶ ὁ Συμεὼν ὁμιλίας αὖθις ἁψάμενος, ἢ τῷ ἐνοικοῦντι μᾶλλον κινούμενος πνεύματι, ᾧ καὶ πρὸ μητρικῶν ὠδίνων ἐξείλετο. Πατέρες, ἔφη, καὶ ἀδελφοὶ, οὐ χρὴ τὸν ἀσύνετον ἐμὲ περὶ σωτηρίας ψυχῆς τῇ ὑμετέρᾳ πολιᾷ διαλέγεσθαι· ὅμως ἐπεὶ πατρικοῖς οὐκέστι μὴ πείθεσθαι λόγοις, Ἔργον μοναχοῦ τὴν ἐγκράτειαν οἶμαι, ὥστε ἠρεμεῖν αὐτῷ τὰς τοῦ σώματος ἡδονὰς, ἔχοντι τὴν ψυχὴν ἐν εἰρηνῃ, τό, τε συνεχῶς ψάλλειν, καὶ ἀδιαλείπτως τῷ νῷ προσεύχεσθαι· ἔργον μοναχοῦ ἡ ἀγάπη, καὶ ἡ μετὰ ταπεινῆς καρδίας ὑπακοὴ, δι᾽ ἧς καὶ Χριστὸς εἷλε τὸν θάνατον, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ, ἵνα τὰς ἐπιθυμίας τῆς σαρκὸς καὶ ἡμεῖς δι᾽ αὐτῆς θανατώσωμεν, τότε ἐν ἐξομολογήσει κλαίειν, καὶ ἐν συντριβῇ καρδίας ὡς ὁ Τελώνης προσεύχεσθαι, φωνή τε σύμμετρος καὶ λόγος εὔτακτος, καὶ ἡ ἐν πρᾳότητι καὶ ἡσυχίᾳ διαγωγή. Ἔργον μοναχοῦ, τὸ μὴ ὀμνύειν ὅλως, πλὴν τοῦ πίστευσον ἢ συγχώρησον, ἥ τε τῶν τῆς φιλαργυρίας σκανδάλων φυγὴ, καὶ ἡ τῶν ὄντων μετάδοσις, καὶ τὸ μὴ μόνον μηδέ ποτέ τινος καταλαλεῖν, ἀλλὰ μὴ δὲ καταλαλοῦντος ἀνέχεσθαι, συμπάσχειν τε τοῖς ἐν ὀδύνῃ, καὶ ἀδελφῶν πόδας νίπτειν, καὶ ταῖς αὐτῶν χρείαις διακονεῖσθαι, τό τε μὴ τοῦ χαλεποῦ πάθους τῆς ὑπερηφανίας ἡττᾶσθαι, ἀλλὰ πάντων ἔσχατον ἑαυτὸν εἶναι ἡγεῖσθαι. Ἔργον μοναχοῦ, ἡ εἰς πάντας μεγάλους τε καὶ μικροὺς, ἐνδόξους καὶ ἀδόξους, πλουσίους καὶ πένητας, ὡς εἰς αὐτὸν Χριστὸν ἁγνὴ φιλαδελφία τε καὶ φιλοξενία, καὶ ὑποκρίσεως καθαρεύουσα πάσης διακονία. Μοναχὸς γὰρ πρὸς μὲν τὰς κατὰ κόσμον βλέπων ὑπεροχὰς, καὶ πρόσωπα τῶν τοιούτων λαμβάνων, πτωχὸν δὲ καὶ ωένητα προσιόντα καὶ δεόμενον ἀπωθούμενος, ὁ τοιοῦτος οὐχ ἕξει παῤῥυσίαν εἰς τὸν νυμφῶνα, οὐ δὲ ἀπαντήσεται, οὐ δὲ συνεισελεύσεται φαιδρῶς τῷ ἀθανάτῳ νυμφίῳ, ἀλλὰ τοῦτον ἑαυτῷ ἐλεεινῶς ἀποκλείσει, δι᾽ ἔνδειαν ἐλαίου τῆς λαμπάδος ἀποσβεσθείσης· ἐλεημοσύνη γὰρ αὐτοὺς ἐλεεῖν πέφυκε πρώτους, καὶ μεγάλων ἐξαιρεῖσθαι κακῶν τοὺς ἑαυτῆς ἐργάτας, αὐτὸν ἐκεῖνον ὁμολογοῦντα Χριστὸν ἔχουσα, καὶ εἰς ἑαυτὸν ἀναδεχόμενον, τὸν εἰς τοὺς πένητας ἔλεον· Ἐφ᾽ ὅσον γὰρ ἐποιήσατέ, φησιν, ἑνὶ τούτων τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε· ὥσπερ ὁ μὴ τὸν ἀδελφὸν ἐλεῶν πάλιν, τὸν υἱὸν τοῦ Θεοῦ σαφῶς ἤρνηται, τρόπον τινὰ κατὰ τοὺς Σαδδουκαίους τῇ ἀναστάσει καὶ αὐτὸς ἀπιστῶν, καὶ πρὸς τὰς ἐκεῖθεν οὐ διαβλέπων ἐλπίδας. Μὴ οὖν προτιμήσητε τῆς τοῦ ἀδελφοῦ χρείας τὸν ἐγκρυπτόμενον τοῖς χρήμασι δαίμονα, ὅς καὶ αὐτῷ Χριστῷ τετόλμηκε προσβαλεῖν, εἰρηκὼς, Ταῦτα πάντα σοι δώσω εὰν πεσὼν προσκυνήσῃς μοι· μὴ τῇ κοσμικῇ φαντασίᾳ τὸν τὴν πτωχείαν τοῦ πένητος ὑπερχόμενον, καὶ μὴ ἔχοντα που τὴν κεφαλὴν κλῖναι, Χριστὸν ἀτιμάσητε, οὗ εἰσὶν οἱ οὐρανοὶ καὶ ἡ γῆ. Ἐπεὶ καὶ Ἀβραὰμ ξενίσας οἶδε Θεὸν σὺν Ἀγγέλοις δυσὶν ἐν ὁδηπόρου προσχήματι, ὁμοίως δὲ καὶ Λὼτ Ἀγγέλους ὑποδεξάμενος. Ἀλλὰ καὶ ἐν πλουσίῳ καὶ πένητι ζητεῖτε Θεὸν, πένητας μὲν ὡς πλουσίους, πλουσίους δὲ πάλιν ὡς πένητας λογιζόμενοι, πόδας τε αὐτῶν μετ᾽ εὐχαριστίας Θεοῦ καὶ ἀγάπης ἐν διαθέσει ψυχῆς νίπτοντες, καὶ ἱλαρῶς αὐτοῖς ἐκ τῶν ὄντων ἐπαρκοῦντες τὰ πρὸς τὴν χρείαν, ὡς ἕνα τε τοὺς πάντας ὁρῶντες, ἢ καὶ Χριστὸν ἐν αὐτοῖς μᾶλλον ὁρᾶν νομίζοντες. Πλοῦτος μοναχοῖς, Ἀδελφοὶ καὶ Πατέρες, ἡ ἀκτησία· εἰ δὲ κέκτηταί τις, μὴ ἑαυτῷ μᾶλλον, ἀλλὰ τῷ πλησίον κεκτήσθω. Ἔργον μοναχοῦ, σωφροσύνη σώματος, ἀλλὰ καὶ ψυχῆς· εἰ δέ τινα ὑμῶν, ἀδελφοὶ, λογισμὸς ἀκαθαρσίας εἰσέλθη, ἐν συνοχῇ πνεύματος καὶ καρδίας ὀλολυγμῷ πρὸς Θεὸν μετὰ δακρύων ἐκεῖνα βοᾶτω· Δέσποτα Χριστὲ, ὁ τῶν οἰκτιρμῶν καὶ τοῦ ἐλέους Θεὸς, ὁ πάσης παρακλήσεως Κύριος, ὁ ἀεὶ ὢν καὶ διαμένων εἰς τοὺς αἰῶνας, ὁ μόνος φιλόστοργος πατὴρ, ὁ τοὺς ἐπί σοι πεποιθότας μὴ καταισχύνων, ῥύσαι με ἐκ χειρὸς ἐχθρῶν μου, πρόσχες τῇ ψυχῇ μου, σῶσόν με ἐν τῷ ἐλέει σου τὸ ἀγαλλίαμά μου, λύτρωσαί με ἀπὸ τῶν κυκλωσάντων με· σὺ γὰρ οἶδας ὁ μόνος πάντα εἰδὼς, ὃν οὐδὲν οὐ δὲ τῶν τῆς καρδίας κρυφίων λαθεῖν δύναται, ὡς οὐκ ἐμῆς εἰσι ταῦτα γνώμης γεώργιον, ἀλλὰ κατὰ πολύ μοι τὸ ἀκούσιον ἐπεφύη. Μνήσθητι ὅτι χοῦς εἰμι, καὶ μὴ εἰς κατάκριμα λογισθήτω μοι. Κύριε, Κύριε, δύναμις τῆς σωτηρίας μου, ἐπισκίασον ἐπὶ τὴν κεφαλήν μου ἐν ἡμὲρᾳ πολέμου· μὴ παραδῷς με, Κύριε, ἀπὸ τῆς ἐπιθυμίας μου ἁμαρτωλῷ· ἐλέησόν με ὁ Θεὸς, ἐλέησόν με, ὅτι ἐπί σοι πέποιθεν ἡ ψυχή μου, καὶ ἐν τῇ σκιᾷ τῶν πτερύγων σου ἐλπιῶ· ὁ Θεός μου μὴ μακρύνῃς ἀπ᾽ ἐμοῦ, ὁ Θεός μου εἰς τὴν βοήθειάν μου πρόσχες· βοηθήσων μου καὶ ῥύστης μου εἶ σὺ, ὁ Θεός μου μὴ χρονίσῃς. Ταῦτα ὁ ῥυπαροῖς λογισμοῖς πολεμούμενος προσεύχου Θεῷ· εἶτα ῥίψον τὴν οἰκείαν ἀσθένειαν ἐνώπιον τῆς αὐτοῦ ἀγαθότητος, καὶ αὐτὸς ἐν τοῖς μεταφρένοις αὐτοῦ εὐθέως ἐπισκιάσει σοι. Ἀποστρέφεσθε τοίνυν ἀδελφοὶ τοὺς ῥυπαροὺς λογισμοὺς, οὕς τίκτει τὸ πλήρωμα τῆς γαστρός· διώκετε δὲ μᾶλλον τὴν εἰρήνην καὶ τὸν ἁγιασμὸν, ὧν χωρὶς οὐδεὶς ὄψεται Κύριον, ὃς οὐ δὲ τὰς τοῦ ἐχθροῦ μηχανὰς ἀπέκρυψεν ἀφ᾽ ἡμῶν· οὐ δὲ γὰρ αὐτοῦ φησι τὰ νοήματα ἀγνοοῦμεν. Ἀλλ᾽ ἐάν τις ὑμῶν πρὸς ὄρεξιν βρωμάτων διερεθίζηται, νοείτω τίς ὁ σαίνων τὴν ὄρεξιν· ἐάν τις ὑπὸ σαρκικοῦ πολέμου διαθερμαίνηται, ἐπιγινωσκέτω τίς ὁ τὸ πῦρ ἀνάπτων, καὶ τῆς εἰς τὸ κακὸν ἀφορμῆς ἐκκοπὴν ἐπινοείτω. Στῆτε τοιγαροῦν ὡς ἀθληταὶ γενναῖοι, ἀνακρίνοντες ἑαυτοὺς διὰ παντὸς, ἀδελφοὶ, καὶ οἰχήσεται ἀφ᾽ ὑμῶν ἡ τῆς ἁμαρτίας ἐνέργεια· ἐν τούτοις ἀεὶ μελετῶντες, ταῦτα καθ᾽ ἑαυτοὺς ἐξετάζοντες, εὐνοεῖτε τῷ οἰκείῳ δεσπότῃ· ἵνα καὶ ἡ προκοπὴ ὑμῶν ᾖ φανερὰ, τοῦ ἐν Κυρίῳ καυχᾶσθαι κατὰ τὸ γεγραμμένον καὶ λέγειν, Εἂν μή μου κατακυριεύσωσι, τότε ἄμωμος ἔσομαι, καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης, καὶ ἔσονται εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου· ἔσονται δὲ τότε μᾶλλον, Ἀδελφοὶ καὶ Πατέρες, εἰς εὐδοκίαν, ὅταν μετὰ τοῦ ἀκατακυριεύτους ἡμᾶς εἶναι, ἔτι τὰ λόγια τοῦ στόματος καὶ δάκρυσιν ᾖ καρδίας κατηρτυμένα. Ἡ ψαλμῳδία κατάνυξιν ἐχέτω· αἱ πρὸς Θεὸν φωναὶ, καὶ τὸ τῶν χειρῶν ἔργον, ὡς Ἀγγέλων παρεστώτων ὑμῖν ἐκτελείσθω· ὁ δύο χιτῶνας ἔχων τῷ μὴ ἔχοντι μεταδότω· ἡ νηστεία καθ᾽ ἡμέραν ὑμῖν ἄχρις ἐννάτης παρατεινέσθω· νηστεύοντες δὲ μὴ κατὰ τοὺς ὑποκριτὰς σκυθρωπάζωμεν, ἀλλὰ φυλακὴν τῷ στόματι θώμεθα, καὶ περιοχῆς θύραν τοῖς χείλεσι. Ξένῳ ἀδελφῷ ὑπαντῶντες, ταχέως μετάνοιαν βάλλετε, λέγοντες, Πῶς ἔχομεν, εἶτα δοτέον χώραν τῇ σιωπῇ· εἰ δέ τινι καὶ διαλεχθῆναι ἀναγκαῖον, προτρέψει τὸν ἀδελφὸν ἀγάπην λαβεῖν· εἶτ᾽ οὖν ἄρτον ζωῆς, καὶ φιλοθέοις αὐτὸν διηγήμασι, καὶ πολιτείαις πατέρων ἑστιατέον. Μὴ γινώμεθα κενόδοξοι τῇ διαλέκτῳ, ἀλλ᾽ ἡ τῶν ἐντολῶν ἡμῖν τήρησις μᾶλλον τὴν ἀληθῆ δόξαν περιποιεῖσθω, ἐν ἁπλότητι καρδίας ταπεινουμένοις. Τὸ φιλόπτωχον ἡμῖν ἀπὸ τοῦ ὑστερήματος ἔστω καὶ τῆς ἐνδείας· ἡ πρὸς Θεὸν εὐχαριστία μὴ ἐκλειπέτω, ἀλλ᾽ ἐν τῷ στόματι ὑμῶν τὸ ὄνομα Κυρίου ἐπὶ πᾶσιν ἁγιαζέσθω, ἢ καὶ στόμα μᾶλλον ὑμῖν καὶ καρδίαν ἀγιαζέτω. Ἀδελφῷ περί τινος φαύλου πράγματος μὴ συνδιαστέον, ἀλλὰ προσεκτέον μᾶλλον ἑαυτοῖς ἀδελφοὶ, καὶ πάντα δοκιμαστέον πρῶτον, εἶτα τοῦ καλοῦ δυνάμει τῇ πάσῃ περιεκτέον. Μηδεὶς ἐν ἡμῖν διάβολος ἔστω, τῆς γὰρ ἐκείνου μερίδος ἐστὶν ὁ συνταράσσων τὴν ἀδελφότητα· ἀλλὰ τά τε χείλη ἀλήθειαν ἀεὶ καὶ ἡ καρδία λαλείτω. Ἐὰν ἐν τῇ τραπέζῃ διψήσῃς, οὐκ ἐρεῖς, Δός μοι πιεῖν· ἀλλὰ νεύματι σημανεῖς τῷ διακόνῳ τῆς χρείας, καὶ σιγῇ παρεξήσει. Φλέγματος ἐπικατασπασθέντος τῷ θώρακι οὐκ ἐνώπιον πτύσεις τῶν ἀδελφῶν, ἀλλ᾽ ἀναστὰς, Εὐλογήσατε πατέρες ἐρεῖς, πόῤῥω τε τούτων γενόμενος, καὶ τὴν χρείαν πληρώσας, ἡσυχῆ πάλιν ἐλθὼν, τῇ τραπέζῃ ἑαυτὸν παρενείρης, εὐλαβῶς τε μεταλήψῃ τῶν προκειμένων, ὡς ὑπὸ παραστάταις Ἀγγέλοις. Οἶνος παντάπασι μοναχοῖς ἀπαγορευτέος· εἰ δέ τις αὐτῷ διὰ σώματος ἀσθένειαν χρῷτο, λίαν ὀλίγῳ κεχρήσθω· παροικία γὰρ δαιμόνων σαφὴς ἡ πολυοινία, τῷ τε γὰρ σώματι πυρώσεως ὑπανάπτει φλόγας, καὶ βαρὺν μὲν τὸν ὕπνον, ἀμβλυτέρας δὲ τὰς φρένας ἐργάζεται, ἔξω τε καθάπερ ἑαυτοῦ τὸν ἡγεμόνα καθίστησι νοῦν. Ἰατρὸς ἀῤῥωστοῦντι Θεὸς ἐστω σοι. Ἀδελφοῦ πάθει δυσωδίαν τίκτοντι περιπίπτοντος, οὐ παραιτήσεται μοναχὸς ἅψασθαί τε αὐτοῦ καὶ ἀπαντλῆσαι τὸ τραῦμα, ἀλλὰ καὶ κοίτην αὐτοῦ στρώσει, καὶ ὅτου δέοιτο πυνθανόμενος ἑτοίμως ὀρέξει, οὐκ ὀνειδίζων, οὐ μέγα τι δρᾷν οἰόμενος, ἀλλὰ ὅσα δεσπότῃ δοῦλος εὐγνωμόνως ὑπηρετῶν, ἕως ὁ κοινὸς ἁπάντων Δεσπότης ἐπισκεψάμενος ἄνωθεν, ἐγείρῃ τὸν κάμνοντα. Ταῦτα τηρείτω ἡ ἀδελφότης, ταῦτα ποιεῖν σπουδαζέτω, εἰ μέλλοιμεν τῆς

εὐκταίας ἐκείνης ἀκοῦσαι φωνῆς· Δεῦτε οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου, ὅτι πεινῶντά με εἴδετε καὶ ἐθρέψατε, διψῶντα καὶ ἐποτίσατε, γυμνὸν καὶ περιεβάλετε, ἀσθενῆ καὶ ἐν φυλακῇ καὶ ἤλθετε πρός με. Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, εἶπεν ὁ Κύριος, αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.

[27] When Symeon had at some time fallen into a colloquy with the Monks, he discoursed such things beyond expectation, He institutes a wholesome exhortation to the Brethren. or rather spoke them by the virtue of the holy Spirit, who had chosen for himself a perpetual and grateful habitation in him and sweetly rested: namely, That, since God in the beginning fashioned man, he implanted in him the mind as a leader, an arbiter, and as it were a judge of good and evil cogitations, that no one could pretend ignorance of virtue and vices. If therefore any depraved desires of pleasures invade us, and we are held as it were captives by them, and do not manfully set foot against them, nor with all our virtue repress the assaults of the invaders; fallacious and mendacious is our profession, which we made to Christ both by baptism, and by the reception of this monastic habit before the elect Angels of God. I confess indeed that concupiscence is innate in us from nature: for who could deny that he desires? But not to be overcome by concupiscences, that is the work of predominant reason, and of one constraining as with a bridle our propensity to evil. Likewise gluttony, and self-love, and anger, and envy, and if there is any other perturbation of mind, we are able by the judgment of reason to compare with the opposite virtue, and discern from it; and so on the one side to choose what is more conjoined with probity; to reject what is more alien from it. For the Lord our God shows us two paths, one narrow and beset with the thorns of miseries, which leads those walking by it to life: but the other wide and loose, whose term is the abyss of perdition. Therefore, Brethren, let us do violence to ourselves, that we may seize the kingdom of God which suffers violence, who will preserve us all to the glory of his majesty. Amen.

[28] These things indeed Symeon commemorated. But John affirmed that those were the words not of Symeon, He is visited by Ephraim the Bishop. but of the most holy and arcane Spirit, whom he had perspicuously seen speaking by his very mouth. But Ephraim, who at that time presided over the great city Antioch as Archbishop, made more certain concerning the standing custom of those holy ones, and especially of Symeon, and concerning the austere and exceedingly laborious institute of life of this one, and his conversation sublime and perpetually conjoined with contest, gave himself to the road, about to be a spectator in person. And when he had seen, how Symeon was crucified to Christ in that flower of age; having now got the eyes as witnesses of those things which he had before heard, he magnified God with full mouth, and confessed no less with tears than with words: and those things which had been by the present miracle, were never not in his mouth as he returned to his own.

[29] What moreover Symeon? Just as desirous to kindle more the fire of his love toward Christ, ever another and another fire being added, He binds his body with a rope so tightly he was taken with no satiety of the gravest tortures; he asked at one time from one visiting him a rope, and the received one he wound around his body and constrained so tightly, that, the flesh being eaten through, which there is quite soft and tender, the bare ribs stood out. The body therefore was ulcerated most badly; and the gore of the ulcers, mixed with concrete blood, was glued to his ragged garment. But he who suffered these things, was no more moved by the acerbity of the pains, than if he had borne a foreign body ill. But in process of time so great a stench was generated from the putrefying ulcers, that, brought to the nostrils of many, it was grievous to the monks, nay even to John himself: wherefore them inquiring the cause of the gravest odor, so that the putrefying flesh stinks intolerably, Symeon always devised some pretexts for purging himself: until one of the monks spying through a chink of the window, and beholding a stagnant pool of blood mixed with pus, learns the secret of his pains; and continuously from this spectacle approaches John to announce it. But he not moderately grieving and consternated, compels Symeon to remove the rope by little: for there was no hope of loosing it forthwith, inasmuch as it had now penetrated to the bones, the flesh being consumed and putrefied.

[30] Meanwhile, Symeon hastening to embrace him, and adding tears the indices of a contrite heart, which by John's command he loosed. John rebukes him and paternally upbraids: Not assuredly, my son, he said, is it lawful for you to treat your body in so barbarous a manner. To which paternal castigation he then indeed yielding, loosed the rope: but not very long after the resumed one he bound again around his body, although not so tightly and violently, but somewhat more loosely and tolerably: for to this all the care of Symeon tended, that he should always castigate his body and reduce it to servitude, well ignorant indeed how great battles thence threaten the soul. Which thing, especially in such an age, vehemently struck the monks, asking that it might be permitted them again to receive words of salvation from his mouth. Nor refusing, Symeon, the inner Spirit moving, by whom he had been chosen before the maternal birth, undertakes to speak.

[31] My Fathers and Brethren, he said, it is not equitable, Again addressing the monks in an assembly that I of so weak a genius should make words to this your assembly venerable for gray hair: but neither is it equitable not to obey the words of elders. So therefore I judge, that a Monk must especially strive to this, that he be continent; that, the message to the pleasures of the body being sent away, he may conserve the tranquillity and peace of his soul, to continence, that he may continently sing psalms, and without intermission attend to mental prayer. To this a monk must strive, that he may burn with charity, and with a humble heart obey the one commanding: charity, for obedience is that, by which Christ himself chose to die, made obedient unto death, even the death of the cross, that we also might mortify the desires of our flesh through it. To this also a monk must strive, that he weep in confession, and with a contrite heart with the Publican pour forth his prayers to the Lord: contrition, that his voice be moderate, his speech decently composed, and all his conversation in meekness and tranquillity. To this a monk must strive, that he swear not at all, but only say, and stirs up other virtues: Believe, or, Pardon; that he decline the scandal of avarice; that he distribute his faculties; that he not only never detract from another's fame, but also not even bear one detracting; that he have compassion on those placed in mourning; that he wash the feet of the brethren and study their advantage; that by that perilous passion of mind, pride I mean, he be not overcome, but reckon himself the last of all.

[32] To this a monk must strive, that all both great and small, both glorious and inglorious, both those abounding in riches and the needy, he exhorts that in all they consider Christ: not otherwise than Christ, he prevent with chaste charity, hospitality, and obsequy, free of all hypocrisy. For a monk, who has turned his eyes to the splendor of mundane things, and greedily contemplates their forms, but repels from himself the beggar, the poor, and the needy, will not be admitted to the nuptials, nor let him hope that he will go to meet with exultation the immortal Spouse, that he may enter with him: but rather let him persuade himself this, that it will be, the lamp being extinguished for defect of oil, that he is miserably excluded by him. For almsgiving is wont to obtain mercy for those who are merciful to the needy, and to free them from grave miseries; Christ himself testifying this and confessing, that the mercy shown to a poor man will be reckoned shown to himself. Matt. 25, 40. For he says: As long as you did it to one of these least, you did it to me: so that he who does not have mercy on a brother is to be reckoned to have openly denied the Son of God, having in a manner imitated the Sadducees, by not believing the resurrection to be, nor turning his eyes to the hope thence emanating. Do not therefore make more of the demon lurking under gold, than to have succored the necessities of the brethren; the demon I say, who did not fear to assail Christ himself, speaking thus: All these will I give you, if falling down you adore me. Do not affect with contumely Christ, preferring the mendicity of the poor man to the opinion of the fallacious world, and not having where to lay his head, him, I say, Christ, in whose power are the heavens and the earth. For when Abraham exercised hospitality toward all, he deserved to behold God, accompanied by two Angels, under the form of a traveler: likewise also Lot, who received Angels into hospitality. But yet give earnest labor, that in the rich and the poor, you equally seek God; which you will effect, if you consider in the poor man the rich, and on the contrary in the rich the poor; if you wash their feet with thanksgiving and charity for a testification of the soul, if you supply cheerfully from your faculties whatever their use demands, if finally you behold all as one, or rather esteem that you discern Christ in all. The riches of monks, Fathers and Brethren, is to possess nothing: if anyone however abounds in them, let him not abound for himself rather than for his neighbor.

[33] To this a monk must strive, that he be continent both in body and in mind. he teaches how depraved cogitations are to be driven off; If a lascivious cogitation assail any of you, Brethren, fleeing in anxiety of spirit and compunction of heart to God, let him thus cry with tears: Lord Jesus Christ, you who are the merciful and pitying God, who the Lord of all consolation, you who have been ever, and will be forever, you who the most loving Father of us, who do not suffer those confiding in you to be confounded; you, I say, rescue me from the power of enemies, succor my soul, save me in your mercy, you who are my exultation; free me from the snares of those who have surrounded me: for you know, who alone know all things, and from whom not even the hidden things of the heart can lie hid; you, I say, know, that impure cogitations of this kind, not summoned by me, but invading my mind unwilling and much reluctant. Remember that I am dust, nor, I pray, let those things cede to me unto condemnation. Lord, Lord the strength of my salvation, under your shadow protect me in the day of war; deliver me not, Lord, from my concupiscences to the sinner: have mercy on me, God, have mercy on me, for in you my soul confides, and under the shadow of your wings I will hope: my God depart not far from me: God attend to my help, help me, for you are my deliverer: my God be not removed far from me.

[34] So pray to God, whoever you are infested with impure and sordid cogitations; then prostrate before that divine Goodness, confess your infirmity; and it continuously in its own bowels will protect you. Exterminate therefore from your minds, Brethren, base cogitations, which abundance and satiety of the belly is wont to bring forth: but rather follow peace and sanctity, without which no one will see the Lord, who did not conceal from us the machinations of the enemy: for we are not ignorant

his counsels. But if any of you feel himself irritated to an immoderate appetite of food, let him consider, who excites it: if any grow hot with carnal concupiscence, let him investigate who kindles that fire; and let him resolve with himself, to pluck out utterly the beginning and root of the evil. Stand therefore, as it becomes generous champions, judging yourselves, Brethren; and be certain, that all the efficacy and force of sin will vanish. Meditating perpetually on these things, sedulously weighing these things with yourselves, bless the Lord: that your progress may be manifested by glorying in the Lord, according to what is written, and by saying: If they shall not have dominion over me, then shall I be immaculate and cleansed from a great offense, and the words of my mouth shall be acceptable. Ps. 18, 14. But then will the words of our mouth be more acceptable, my Fathers and Brethren, when, we remaining unconquered, they shall also be seasoned with the tears of the heart.

[35] Let the chant of the Psalms proceed from a compunct heart: send forth the javelins of prayers to God, how much and how one is to fast: and perform manual works, ever mindful of the presence of the Angels: he who has two tunics let him communicate to the other who has none: let the daily fast be extended even to the ninth hour of the day. But when we fast care is to be taken, lest after the manner of hypocrites we present a sallow and sad countenance, but it is to be seen that we set a guard to our mouth, and a door of circumspection to our lips. When you meet a Brother coming from abroad, quickly with the body bowed say; How do we fare? then give yourselves again to silence. But if there must be a longer colloquy with anyone, let him invite the Brother to refreshment or even to eat the bread of life, what with guests, both with narrations breathing something divine, and with the lives of the holy Fathers, set on the table. Care is to be taken, lest because of skill of tongue we be lifted up with vain glory; but rather labor is to be given, that, keeping the commandments of God in simplicity and humility of heart, we may attain and conserve true glory. Let the love of voluntary poverty take increase from the very penury and want: let thanksgiving owed to God never escape you, but in your mouth let the name of the Lord be sanctified in all things, or rather let your mouth sanctify your heart.

[36] With a Brother contriving perhaps something depraved do not conspire, but rather turned to yourselves, explore first all things; then what is nearer to virtue, what at table, follow with all your strength. Let no devil be among you; for it is the part of the devil to disturb the fraternity. Let your lips and also your heart perpetually speak the truth. If while reclining you are thirsty, beware lest you say, Give me what I may drink: but by nods signify your need to him who ministers to those reclining; but the thirst being satisfied, silently dismiss the cup. If the necessity of expectorating urges, remember not to cast forth phlegm in the sight of the Brethren: but rise, and the Fathers being bidden farewell, withdraw far thence; and when you have satisfied the necessity, returned in silence put yourself back in your place, and what is set on eat religiously, as brought there by the ministry of Angels. Let the use of wine be altogether interdicted to monks: if however anyone must use it because of infirmity of body; let him use it most sparingly. For you ought not to be ignorant, that through wine-bibbing you become an apt habitation for demons; for it kindles in the body the flames of lust, it is the cause of heavy sleeps; it renders the genius fat and obtuse; not to say, that it casts the mind, the most beautiful leader of man, out of its place.

[37] When you are sick, let God be your physician. When any of the brethren has fallen into a disease which emits a stinking stench; what is to be done with the sick. let not the monk deprecate the ministry of a curer, let him not fear to lend his hand, and the pus being wiped off to cure the wounds: nay rather let him strew the bed of the sick one, and if he hears him to be in need of anything, let him supply it promptly, and that so, that he cast no reproach, that he esteem nothing great done by himself, but as a servant let him benignly serve his Lord, until the common Lord of all visiting us from on high, recreate and restore to himself the one laboring. These are the things, Brethren, which I would have you observe: these be busy to perform, if you desire at some time to hear that desirable voice; Come ye blessed of my Father, possess the kingdom prepared for you from the constitution of the world: because you saw me hungry, and nourished me; thirsty, and gave me drink; naked, and covered me; infirm and detained in prison, and you came to visit me. Matt. 25, 34. He who has ears of hearing let him hear, says the Lord, to whom be glory for ages. Amen.

CHAPTER V.

A vision, the ardor of suffering, the Holy Spirit received, temptations, the death of John foretold.

Τούτων ἀκούοντες οἱ μοναχοὶ, κατεπλήττοντο, καὶ μᾶλλον ὁ Ἰωάννης, ὃς καὶ νέον Δαυῒδ, ὅσα γε εἰς πνευματικὴν σοφίαν καὶ λόγου δύναμιν, ἐκάλει τὸν Συμεὼν, κἀκεῖνο δὲ προσετίθει, ὡς ὀφθείη τῆς νυκτὸς ἐκείνης αὐτῷ θεία κατὰ τοὺς ὕπνους δύναμις, οἱονεί τι μέλι κηρίου τῇ δεξιᾷ κατέχουσα, καὶ τῷ Συμεὼν γνησίως μεταδιδοῦσα. Ἕτερος πάλιν τοῦ τῶν ἀδελφῶν χοροῦ γέρων, τοῖς λοιποῖς συμπαρεστὼς ἐπυνθάνετο, εἰ ἐνταῦθα εἶεν περιστεραί· οὐκ εἶναι δὲ πάντων διαβεβαιουμένων, ἔλεγεν ὡς ἢ μὴν λευκὴν τινα περιστερὰν αὐτὸς ἴδοι πρὸς τὸν Συμεὼν, διὰ τῆς θυρίδος εἰστπτᾶσαν, ἐκεῖθέν τε αὖθις ἀποπτᾶσαν, καὶ εἰς ἀέρα χωρήσασαν. Ἐν ὅσῳ δὲ ταῦτα πρὸς ἀλλήλους αὐτοὶ διεξήεσαν, ὁρᾷ καθάπερ ὁ Συμεὼν ἁρπαζόμενον εἰς οὐρανὸν ἑαυτὸν, καὶ κατὰ παντὸς οἷα μέρους τῆς γῆς ἁπλούμενον, εἶτα διὰ κλιμάκων ἑπτὰ ἀναγόμενον· ὡς δὲ πυνθάνεσθαι τί ποτε εἴη τὰ παρόντα ἐδόκει, φωνῆς ἀκούει λεγούσης, ὡς ἄρα οἱ ἑπτὰ οὐρανοί εἰσιν οὗτοι, δι᾽ ὧν ἀνήχθης· ἑξῆς δὲ καὶ αὐτὸν ὁρᾷ τὸν Παράδεισον, παλάτιόν τε φωτὸς ἐν αὐτῷ, καὶ πηγὴν μύρῳ βλύζουσαν, καμάρα δὲ τῇ πηγῇ ἐφειστήκει, θείας ἀκριβῶς χειρὸς ἔργον, οὐδένα δὲ ἀνθρώπων ἐκεῖ, ὅτι μὴ τὸν Ἀδὰμ καὶ τὸν Ληστὴν ἴδοι μόνους. Ἐν ἑαυτῷ δὲ γεγονὼς, ἀπαγγέλλει τῷ Ἰωάννῃ τὴν ὄψιν· ὁ δὲ χείλη ἀγαλλιάσεως ἦν αἰνῶν τε ἅμα καὶ εὐλογῶν τὸν Θεὸν, ὅς τηλικαύτην αὐτῷ δεδώρητο χάριν. Ὁ μὲν οὖν Συμεὼν τηλικαύταις ὑψοῦτο πρὸς Θεὸν ἀναβάσεσιν. Ἐπὰν δέ τις αὐτῷ προσέλθοι ἐνδύματος ἐνδεὴς, ἐξεδύετο τὸ οἰκεῖον ἐκεῖνος, πᾶσαν ὡς οἷόν τε λανθάνων αἴσθησιν, καὶ παρεῖχε τῷ δεομένῳ· καὶ ὁ μὲν ἐκάθητο γυμνὸς τὰ πολλὰ καὶ χειμῶνος, θείας ἄνωθεν χάριτος περιβολῇ σκεπτόμενος. Ἐλύπει δὲ τὸ πέρα φύσεως τοῦτο τῆς τοῦ Συμεὼν κακοπαθείας τὸν Ἰωάννην, ὅσα καὶ πατὴρ αὐτοῦ καὶ μήτηρ κηδόμενον. Ποτὲ τοίνυν βαλόμενος ὁ Συμεὼν ἐπὶ νοῦν τοὺς τῶν ἁγίων τεσσαράκοντα Μαρτύρων ὑπὲρ εὐσεβείας ἀγῶνας, ὅπως ὥρᾳ χειμῶνος ἐπὶ λίμνης αἴθριοι τῷ παγέτῳ διεκαρτέρουν, τότε στῆθος παίων καὶ δακρύων, ὑετοὺς τῶν ὀφθαλμῶν καθιεὶς, Οἴμοι ἔλεγεν! οἴμοι! Ὅσοις οἱ Μάρτυρες ἄθλοις, ἡλίκαις διὰ Χριστὸν κολάσεσι, τάς τε μελλούσας βασάνους διέφυγον, καὶ τῶν ἐπηγγελμένων τετυχήκασιν ἀγαθῶν; ἐγὼ δὲ τί δράσω; Πῶς τὸν βρυγμὸν τῶν ὀδόντων ὁ ἄθλιος φυγῶ, οἳ κᾀνταῦθα τὸ σῶμα ἔδονται, κᾀκεῖ μοι πάλιν οὐ τελευτήσουσι; Ταῦτα ἔλεγε, τούτοις ἠδολέσχει, τοιαῦτα προσανακλαίετο. Εἶτα γόνατα πρὸς γῆν καὶ χεῖρας ἐρείσας, οὕτω πᾶσαν ἐκείνην τὴν νύκτα πικρῶς ἑαυτὸν ἀπωδύρετο, ὥσπερ αὐτῷ καὶ καρδίας τοῖς δάκρυσι συνεκχεομένης, ὡς καὶ τὰ σπλάγχνα τὸν θεῖον Ἰωάννην παθόντα, Μάχαιρά σοι λείπεται, φάναι ἥν λαβὼν σεαυτὸν δυσχειρίσεις, οὕτως αὐτοῦ γνησίως περιεκαίετο. Ἔπειτα μέντοι πρὸς ἑτέραν μείζονα τῶν προτέρων ἄσκησιν ἑαυτὸν ὁ Συμεὼν ἐξεπόνει· ἔγνω γὰρ ἐπὶ τῶν ἑαυτοῦ καθῖσαι ποδῶν· ὅ καὶ παρ᾽ ὅλον ἐνιαυτὸν πεποίηκεν, ἀσάλευτος μείνας, καθάπερ ἐπὶ πέτραν τῆς εἰς Χριστὸν ἀγάπης ἀκριβῶς ἡδρασμένος. Τῷ μὲν οὖν χρονίῳ τῆς καθέδρας, καὶ τῇ τῶν σαρκῶν ἀπαλότητι, ταῖς κνήμαις οἱ μηροὶ συμπεφύκεσαν, μέλος ὥσπερ ἓν γεγονότες, σῆψίς τε τούτοις ἐντετηκυῖα, τὸν Ἰωάννην, ἀλλὰ καὶ τοὺς ἀδελφοὺς δυσωδίας ἐπλήρου. Ἧς ὅθεν τε ἦν, καὶ ὅπως εἶχε γνωσθείσης, ἰατρόν τινα μεταστειλάμενος ὁ Ἰωάννης, τῇ τέχνῃ πρὸς τὸ τοῦ Συμεὼν πάθος χρῆσθαι ἠξίου. Ὁ δὲ κατεγέλα· Ζῆ Κύριος ὁ Θεός μου, λέγων, οὐκ ἀνθρωπίνη μοι τέχνη ψαύσειεν ἢ χεὶρ, ἐπ᾽ ἐκεῖνον γὰρ ἐπέῤῥιψα ἐμαυτὸν, καὶ αὐτὸς ποιήσει. Ταῦτα ὁ μὲν ἔλεγεν, Θεὸς δὲ οὐ διὰ μακροῦ ἐπλήρου, καὶ ἀπὸ τῆς πληγῆς ὁ Συμεὼν ἴατο, τούς τε μηροὺς ἔῤῥωτο, καὶ ταῖς κνήμαις ἐχρῆτο· καὶ χαριστήρια Θεῷ τοσαύτης εὐεργεσίας, στάσιν ἐπὶ γονάτων αὖθις καὶ ποδῶν ἀπεδίδου καιρὸν, ὅν αὐτὸς ἑαυτῷ καὶ λογισμοῖς οἰκείοις ὡρίσατο. Προσαγούσης δὲ ἤδη τῆς θείας Πεντηκοστῆς, ἔλεγεν ὁ Συμεὼν, Τίς ἄρα δέξασθαι ἄξιος τὸ Πνεῦμα τὸ Ἅγιον, ὡς τοῖς Χριστοῦ μαθηταῖς καὶ Ἀποστόλοις ὤφθη, γλωσσῶν ἐν εἴδει πυρίνων ἐπιδημῆσαν; Ἐφ᾽ οἷς, Οὐκ ἀσφαλὲς, ὦ τέκνον, τὰ τοιαῦτα ζητεῖν, εἰπόντος τοῦ Ἰωάννου, ὑπολαβὼν, Θέλημά φησι Κύριος τῶν φοβουμένων αὐτὸν ποιήσει, καὶ τῆς δεήσεως αὐτῶν εἰσακούσεται, καὶ σώσει αὐτούς. Ταῦτα εἶπεν, καὶ ὀφθαλμοῖς εἰς οὐρανὸν καρδίας ἅμα καὶ σώματος ἀτενίσας, τοιαῦτα προσήυχετο· Δέσποτα παντοκράτωρ, ὁ τῷ Πνεύματί σου τῷ ἁγίῳ πρότερον μὲν τὴν δύναμιν τῶν οὐρανῶν στερεώσας, καὶ τῆς γῆς ἀνακαινίσας τὸ πρόσωπον, ἔπειτα δὲ τοῦτο τοῖς ἁγίοις σου μαθηταῖς καὶ Ἀποστόλοις ἐν εἴδει πυρὸς ἀποστείλας, ὡς λαλεῖν αὐτοὺς ἑτέραις γλώσσαις καὶ οὐ πατρίοις, κατάπεμψον τοῦτο νῦν καὶ τῷ ἁμαρτωλῷ ἐμοί· δοῦλός σου εἰμὶ ἐγὼ, συνέτισόν με, καὶ μαθήσομαι τὰς ἐντολάς σου, ὁ καὶ ἀπὸ νηπίου στόματος αἶνον εἰδὼς καταρτίζεσθαι. Ταῦτα τοῦ Ὁσίου προσευχομένου (τίς ἄν σου, δημιουργὲ τῶν ἁπάντων, ἐξαριθμήσαιτο τὸ φιλάνθρωπον) καθάπερ τις λαμπὰς ἀθρόον ἄνωθεν καταπτᾶσα, τοσαύτης αὐτὸν ἐπλήρωσε χάριτος, ὡς μὴ τῇ τῆς γλώττης ὁμιλίᾳ μόνον, καὶ τῷ Πνεύματι ᾧ ἐλάλει καταπλήττειν ἐπιεικῶς ἅπαντας, ἀλλὰ καὶ λόγους περί τε μοναδικοῦ βίου καὶ μετανοίας καὶ τῆς μελλούσης κρίσεως τάττειν· πολλά τε τῶν βαθέως καὶ ἀποκρύφως ταῖς θείαις γραφαῖς εἰρημένων διερμηνεύειν, δῆλά τε πᾶσι καὶ οἷον ὑπ᾽ ὀφθαλμοὺς προτιθέναι. ὃ τὸν μὲν Ἰωάννην μείζονος ἐπ᾽ αὐτῷ θάμβους πληρῶσαν, ἐκεῖνα περὶ αὐτοῦ φάναι παρασκευάζει, ὡς ἄρα θαυμαστὰ οὗτος ἔργα ποιήσει, καὶ οἷα μικροῦ τὰ τῶν Ἀποστόλων, ὅτι καὶ παραπλησίας ἠξίωται χάριτος· πλείονα δὲ Θεοῦ φόβον ταῖς τῶν μοναχῶν ἐνῆκε ψυχαῖς, σημείων ἐνεργείᾳ μᾶλλον ἢ λόγων δυνάμει καταρτισθείσαις. Ἔπειτα μέντοι καὶ ὄψεις ἐν ὕπνοις ὤφθησαν τοῖς μοναχοῖς παραδόξως, καί τινες αὐτῶν τρία βήματα, καὶ τρεῖς ἐν αὐτοῖς θρόνους ἐδόκουν ὁρᾷν· πυθομένους δὲ τίνα ταῦτα εἶεν, καὶ ὅτου πρὸς ὑποδοχὴν καὶ δόξαν ἑτοιμάσθειεν, ἀκοῦσαι φωνῆς, ὅτι Συμεὼν τοῦ παιδός. Ὁ Συμεὼν τοίνυν ἶσα ἡλίῳ ὄψιν ἅμα καὶ ἀρετὴν ἐξαστράπτων, χάριτός τε θείας πληρούμενος, ἀναβάσεις ἔτι μᾶλλον ὥσπερ ἐν τῇ καρδίᾳ ἐτίθετο, οὕτω

κᾂν τῇ τῶν γηΐνων ἀναχωρήσει ἀμέλει, καὶ κίονα πόδας οὐ μεῖον ἢ τετταράκοντα τὸ ὕψος ἐπιτάττει γενέσθαι. Ὁ δὲ γεγονὸς, τῷ τηνικαῦτά τε τῆς Ἀντιοχέων Ἀρχιεπισκόπῳ γνωσθὲν, ἐλθὼν ἐκεῖνος μετὰ τοῦ κατὰ Σελεύκειαν Ἐπισκόπου, λαμπάδας τε συχνὰς ἀναψάμενοι, ὑπὸ πολλῷ φωτὶ καὶ ὕμνοις τὸν Συμεὼν τῷ θυσιαστηρίῳ μεθ᾽ ὅσης οὐδ᾽ ἂν εἴποι τις εὐλαβείας προσαγόντες, Διάκονόν τε χειροτονοῦσι, καὶ εἰς τὸν κίονα τοῦτον ἀνάγουσιν, ἕκτον ἐπὶ τῆς βάσεως ἐκείνης ἤδη παρὰ τῷ θείῳ Ἰωάννῃ χρόνον διηνυκότα. Σπουδὴ δὲ ἦν τῶν παρόντων ἑκάστῳ, καὶ μάλιστα τοῖς τοῦ βήματος, τῷ μὲν, διαβαστᾶσαι, τῷ δὲ τοῦ ἐνδύματος ἅψασθαι, τῷ δὲ καὶ πλησίον γενέσθαι, καθάπερ τῷ πλέον μετασχόντι πλείονος παρὸν τυχεῖν καὶ τῆς εὐλογίας. Ὁ μὲν οὖν ἱερὸς Συμεὼν ἐπὶ τοῦ κίονος στὰς, ὄγδοον ἐν αὐτῷ διεκαρτέρησεν ἔτος, ὡς ἑξῆς προἳὼν ὁ λόγος δηλώσει μοι. Ὁ δ᾽ Ἰωάννης, καίτοι διαθήκας μετὰ τοῦ Συμεὼν διαθέμενος ἡνῶσθαί τε διὰ παντὸς αὐτῷ τὴν πνευματικἡν ἕνωσιν, καὶ ἀχώριστος αὐτοῦ τὴν ψυχὴν διαμένειν, ὅμως ὅτι μὴ καὶ ὄψιν ἐκείνου γλυκεῖαν καὶ θείαις ἀνθοῦσαν χάρισιν ὀφθαλμοῖς εἶχεν ὁρᾷν, ἐδάκνετο τὴν καρδίαν καὶ ὠδυνᾶτο, καὶ εἰς φανερὰ πολλάκις κατέπιπτε δάκρυα. Τῷ Συμεὼν δὲ μείζονες τῶν προτέρων ἀγῶνες ἐπὶ τοῦ κίονος ἦσαν, πρᾳότης τε πλείων αὐτῷ προσετίθετο, καὶ ἡ τῆς καρδίας κατάνυξις ηὔξετο, τά τε δάκρυα ὑετοὺς ἐμιμεῖτο, καὶ ἡ γλώττα τοῖς εἰς Θεὸν ὑμνοῖς ταῖς οὐρανίαις δυνάμεσι σαφῶς ὡμοίωτο. Ὡς ἂν δὲ μὴ καυχήσηταί φησι πᾶσα σάρξ, ἡνίκα τοιαύτης ἐτύγχανεν ἐπιβὰς ἡλικίας, ἥ τις φύσεως πέφυκε γονὴν προἳέναι, ὁπλίσατο κραταιῶς ὁ σατανὰς, ὥστε νυκτὸς αὐτὸν ἐνυπνίοις ἐπηρεᾶσαι. Τῷ δὲ, εἰ καὶ τὸ σῶμα, κατ᾽ ἐκεῖνο τῆς ὥρας ὕπνου ἥττητο, ἀλλ᾽ ἡ ψυχὴ ἐγρήγορέ τε καὶ διανέστηκε, καὶ οὕτως ἑαυτῇ προσέχουσα ἦν, ὡς μὴ μόνον ἐνδόσιμον μηδὲν, μή δὲ μαλακὸν παθεῖν, ἀλλὰ καὶ τὸν ὕπνον εὐθὺς ἀποῤῥίψαντα, κατώδυνον ὅλον καὶ δακρυώδη παίειν τὰς ὄψεις, καὶ τοιαῦτα ἑαυτῷ ἐποδύρεσθαι· Φεῦ οἷα παθεῖν ὁ δείλαιος ἔμελλον; οἷον τρωθῆναι τραῦμα; ὅπερ οὐκ ἰατρὸς, οὐ τέχνη, οὐ φάρμακον, οὐκ ἄλλο τι θεραπεῦσαι ἴσχυσεν ἂν· ἀλλά σοι τῷ μόνῳ δεσπότῃ καὶ σωτῆρι ψυχῶν, τῷ μόνῳ νεφρῶν καὶ καρδιῶν ἐταστῇ προσπίπτω, δεικνὺς τὴν οἰκείαν ἀσθένειαν, ἐπεὶ καὶ πάντας ἐλεεῖν οἶδας, ὁ καὶ πάντα σαφῶς δυνάμενος. Ταῦτ᾽ ἔλεγε, καὶ ἰδοὺ, ὁρᾷ τινα κατιόντα πρὸς αὐτὸν ἄνωθεν, τὸ εἶδος σεμνὸν, τὴν τρίχα γηραιὸν, τὸ σχῆμα καὶ τὴν στολὴν ἱερέα, ποτήριον σωτηρίου χερσὶ κατέχοντα, εὐωδία τε κατέσχε τὸν τόπον. Καὶ ὁ φανεὶς τῶν ἀχράντων οἱονεὶ μυστηρίων τῷ Συμεὼν κοινωνήσας, Ἀνδρίζου, καὶ κραταιούσθου, φησὶν, ἡ καρδία σου, οὐχ ὑποπεσῇ γὰρ ἐνυπνίων ἐνεργείαις οὐκέτι, φυλακὴν ἐπὶ τῇ ἄνωθεν ελπίδι πᾶσαν τῆς ἑαυτοῦ καρδίας τιθέμενος· ὅ τοσοῦτον ἐπὶ πένθει πένθος τῷ Συμεὼν προστίθησιν, ὡς ἐπί τινας ἡμέρας ἄχρις ἐννάτης ὥρας μὴ δὲ τὴν θυρίδα ὁπωσοῦν παρανοίγειν, ἀλλ᾽ ἀκριβῶς αὐτὴν ἐπικεκλεισμένον ἀνομίλητον παντάπασι διαμένειν, ἑαυτῷ μόνῳ καὶ Θεῷ προσαδολεσχοῦντα. Ἐν τούτῳ δὲ καὶ τοῦ Ἰωάννου τοὺς συνήθεις ἐπὶ τῆς οἰκείας βάσεως μετιόντος ἀγῶνας, ὑγιῶς τε κατὰ σῶμα καὶ ἀνόσως ἔχοντος, ἐγγύζουσαν ἤδη προγνοὺς τὴν ἐκείνου ἐκδημίαν ὁ Συμεὼν, τοιούτοις πρὸς αὐτὸν μηνύμασι χρῆται· Μὴ ἀθυμήσῃς, Πάτερ, εἰ τοῦ θανάτου κατὰ πάσης φύσεως ἀνθρωπίνης κοινῶς ὁδεύοντος, ἐφίστασθαι ἤδη μέλλει καί σοι τὰ τῆς τελευτῆς· ἑώρακα, γάρ σε μετακληθέντα ὑπὸ Θεοῦ, ὅπερ σοι μὲν καὶ ὅσοι τὴν ἀρετὴν κατά σε ἀνάπαυσις μᾶλλόν ἐστι καὶ ζωὴ, ἁμαρτωλοῖς δὲ στενοχωρία, καὶ λύπη, καὶ σαφὴς (ὡς εἴθε μὴ ὤφελον) θάνατος. Ἀλλὰ νῦν μὲν τῆς πατρικῆς σου καὶ πνευματικῆς εὐλογίας μετάδος μοι, μέμνησο δέ μου καὶ πρὸς τά σοι ποθούμενα διαβαίνων, καὶ τῆς μακαρίας ἐκείνης θέας τῶν ὑπὲρ ἔφεσιν ἀξιούμενος, ὥστε διαβῆναι παρά σε καὶ ἡμᾶς τὸν κόσμον νικήσαντας, καὶ ἀλλήλους ὄψεσθαι πάλιν μετὰ χρηστῶν τῶν ἐλπίδων. Οὐ ταραχθεὶς τοίνυν πρὸς τὴν ἀγγελίαν ὁ Ἰωάννης (ἡτοίμαστο καὶ γὰρ ἐκ πλείονος) Αἱ μὲν σαὶ τέκνον εὐλογίαι, φησὶ, παρὰ τοῦ Θεοῦ καὶ Πατρὸς ὃν ἐζήτησας, καὶ τοῦ μονογενοῦς αὐτοῦ Υἱοῦ ὃν ἐπόθησας, καὶ τοῦ ζωοποιοῦ Πνεύματος οὗ τὴν χάριν ἐπλούτησας, τῆς μιᾶς καὶ ἀμετρίτου θεότητος, αὐτή σοι ὁδηγία πρὸς πάντα καὶ ἀσφάλεια καὶ παράκλησις· οἱ εὐλογοῦντές σε ηὐλόγηνται παρ᾽ αὐτῆς, αἱ δὲ καταρώμενοί σε κατήρανται· προστεθείη δέ σοι παρὰ Θεοῦ καὶ τιμὴ τῆς εἰς ἐμὲ τιμῆς ἕνεκεν, ὅσα με καὶ πατέρα τετιμηκότι· ἡ δὲ σὴ μήτηρ, ἔλεος αὐτῇ καὶ χάρις παρὰ Θεῷ, οἷς τοσαῦτά μοι διηκόνησε. Τούτων οἱ παρεστῶτες ἀκούοντες, καὶ ὅτι ἐξόδια εἴη τὰ ῥήματα συνιέντες, ἄθυμοί τε καὶ κατηφεῖς ἑστήκεσαν. Ἔπειτα μέντοι, Καί τινας ἐπισκήπτεις ἡμῖν ἐντολὰς περὶ τοῦ Συμεὼν; ἐπηρώτων· ὁ δέ φησιν, Ἵν᾽ ἀνθρώποις γε πᾶσι σπουδὴ γένηται φοιτᾷν ὡς αὐτὸν, καὶ τῆς παρ᾽ αὐτοῦ εὐχῆς ἀξιοῦσθαι, ὅτι μέγα τι καὶ τίμιον ἐκλογῆς σκεῦός ἐστι τῷ Θεῷ. Ὁ μὲν οὖν ταῦτα εἰπὼν, καὶ συνταξάμενος αὐτοῖς, ἅμα καὶ ἐπευξάμενος, καὶ παραθέμενος αὐτοὺς τῷ Θεῷ, εἶτα μικρὸν ἡσυχάσας, καὶ ὥσπερ ὕπνῳ καταληφθεὶς, ἐξεδήμησε.

[38] These things being heard, the monks were filled with stupor and admiration, Knowledge is divinely infused into Symeon: especially John, who called Symeon, as far as pertains to spiritual wisdom and efficacy of speaking, another David; and narrated how on that night through a dream a certain divine virtue had been offered to him, which with the right hand poured forth honey pressed from the comb and informed Symeon with manifold knowledge. Another also of the company of the Brethren standing by together, more advanced in age, asked; whether there were doves in that place. All denying, he related how he had beheld a white dove flying through the window to Symeon, and thence again flying away and going on high. While these confer these things among themselves; Symeon perceives himself in a manner snatched to heaven, and to wander widely through all the regions of the world; then to be led down through seven stairs. But to him inquiring, What was to be sometime of those things which were presented to his eyes, a voice was heard saying; These are the seven heavens through which you have ascended. After these things he beholds the paradise, and in it a most resplendent palace and a fount gushing with precious ointment; but over the fount hung a vault, a work worthy of a divine artificer: but he observed no man therein except only Adam and the good Thief. Returned to himself Symeon expounds the vision to John, praising the Lord with glad voices and blessing him, that he had imparted such grace to his servant. And these are the grades, by which Symeon was raised up to God.

[39] If ever anyone, in need of a garment, approached him, his own being drawn off, every sense of commiseration, as far as could be, being dissimulated, he held it out to the one asking, his ardor of suffering wonderful and continued naked even for the most part in winter itself, covered from heaven with the garment of divine charity. But this unusual and above-nature manner of castigating himself brought a grave sense of mind to John, no less anxious about Symeon, than a father or mother is wont. At a certain time recalling to mind the contests undertaken for Religion's sake by the forty holy Martyrs, and weighing with how serene and cheerful a countenance they endured in the lake frozen with cold in the winter tempest, his breast being struck and a shower of tears flowing from his eyes, Woe to me, he said, woe to wretched me! with how great contests those Martyrs, with how bitter tortures for Christ endured, both escaped the eternal torments, and obtained the promised beatitude! But what shall I do? in what manner shall I wretched escape the gnashing of teeth, of teeth, which both here by gnawing will crush my body, and there nonetheless forever will tear me to pieces? Such things he again and again brought forth with his mouth, such he meditated in mind, such in a wretched manner all of him lamented: then prone with knees and hands set on the ground, he so bitterly deplored himself all that night, pouring forth his life as it were with tears, that the divine man John, moved in his inmost bowels, was heard to say: What at length, Symeon? Only the iron is wanting, that you may not lay violent hands upon yourself.

[40] Then in process of time devising another kind of exercitation, far more stupendous than the former, he spurred himself on to it. He resolved therefore, he devises unheard-of things. to use his feet for a seat, just as in reality he used them a whole year, and sat immovable, as it were well firmed upon the rock of the love of Christ. It came to pass therefore by that long-continued posture and the tenderness of the flesh that the shins coalesced with the thighs, and only a single member appeared, whence a putrefaction generated with a foul odor filled not only John, but also the other Brethren. But when the cause of the stench was investigated and found, John summoned a physician, about to apply by his art a remedy to the affected body. What to these Symeon? bursting into laughter; My Lord lives, he said, and my God: far be it that human art or medical hand should treat my wounds. Upon the Lord I have cast the care of myself, he himself will heal me. These things he. But God did not suffer credit to be wanting to the prediction: for in a short time he was cured of his wounds, the thighs being corroborated and the use of the shins received: for which benefit he paid thanks to God the author, spending all that time, which he had prescribed for his accustomed contemplations, in standing, his feet and knees performing their function.

[41] And now the sacred light of Pentecost was approaching, when Symeon said; Who is worthy to receive the Holy Spirit, just as he appeared to the Disciples and Apostles of Christ, he asks for the Holy Spirit descending in the form of fiery tongues? To which John replying, That it was not safe to demand prodigies of this kind; he resumed his discourse, saying: The Lord will do the will of those fearing him, he will hear their prayers, and will save them. Which when he had said, his eyes raised to heaven, with heart and body, he prayed thus: Lord omnipotent, who with your holy Spirit long ago didst firm the virtue of the heavens, and renew the face of the earth; but in following times didst impart the same to your holy Apostles and Disciples, presenting the form of fire; whereby it was done, that they spoke not only their own vernacular, but also foreign tongues; send him down now also to me a sinner: I am your servant, instruct me, and I shall be taught your commandments: for you are powerful to compose praises for yourself from an infantile mouth. Thus having prayed, behold forthwith (oh who shall narrate your benignity, O God fabricator of all things!) behold as a torch flying down from heaven heaped Symeon with so great grace, and receives it. that not only by the eloquence of his mouth and the spirit with which he spoke, did he strike all with a certain sacred stupor; but also concerning the solitary life, concerning penitence, concerning the future judgment he discoursed unto horror: he also interpreted many obscure sentences of the sacred letters,

and the open ones by a lucid explication he set before the eyes of all. And this thing filled John with even greater stupor, compelled to say such things of Symeon: What wonderful works will this man do! how little less than the prodigies of the very Apostles! since he has also been prevented with almost equal grace. But he struck a greater fear of God into the souls of the monks, more apt to be moved by the efficacy of signs than by the force of words.

[42] Moreover wonderful things also were presented to the monks in their sleep: some of whom seemed to themselves to see three grades, and in them as many seats: and inquiring, Whose those were, and for whom to be received and exalted they were prepared; Led down by the Bishops to a column of 40 feet, they heard a voice, that they were destined for Symeon the boy. He meanwhile, diffusing a splendor of his face and virtue equal to the sun, full of divine charity, just as he had disposed in his heart ascensions still more sublime, so the conversation of earthly things being left, he commands a column at least forty feet high to be erected. When this deed became known to the Archbishop of Antioch at that time, both he and the Bishop of Seleucia came, and many torches being kindled with much light and hymns, having brought Symeon to the altar with a devotion which can scarcely be told, after the Diaconate was received they ordain him Deacon, and lead him down to this column; after he had stayed on that base six years under the discipline of John. It was a pleasure here to behold the eager zeal of each of those present, especially of those ministering at the altar; some lifting the holy one from the ground, others desiring to touch his garments, very many endeavoring to be nearer and nearer, all as it were holding it for certain, that those would carry back more of blessing, who had contributed more of zeal.

[43] Blessed Symeon therefore, standing upon the column, endured there eight years; as will be taught in the progress of the discourse hereafter: but John, although he had covenanted with Symeon, that he would adhere to him ever by the bond of spiritual conjunction, and would at no time be separated; nevertheless because it was not permitted to enjoy with his eyes that sweet aspect of his, betraying the abundance of grace; he was anguished in heart, and grieved so greatly, that not rarely he burst into conspicuous tears. Meanwhile the studies of virtues to Symeon on the column were greater than the former: meekness took increase, the compunction of heart grew, more abundant flowed the tears imitating the shower of rains, his tongue in chanting hymns to God yielded nothing to the blessed spirits of heaven.

[44] But lest, as it is said, all flesh should glory, when he had now arrived at that age, he suffers a sharp struggle of the flesh, that he was apt for procreating children: Satan declared a most sharp war on Symeon, even to this, that by night also as he slept the tempter created no slight danger. But truly, although through that time the body had succumbed to sleep, the soul nonetheless watched, ever erect, and so attentive to its affairs, that not only did it suffer nothing thence of libidinous motion, but also, sleep being forthwith shaken off, sad and tearful it struck its face, and so lamented within itself: Woe to wretched me, how near I was to crime! how nearly was a wound inflicted on me, to which neither physician, nor art, nor medicine, nor anything else whatever could have brought any help! But to you, Lord and saviour of our souls, to you alone the searcher of reins and hearts I fall suppliant, uncovering my infirmity; for you both are wont to have mercy on all, and are able to heal all. These being finished, behold again he beholds a certain one descending to him from the ether, venerable in form, conspicuous for hoariness, in appearance and habit a Priest, he is divinely strengthened against it, bearing the saving chalice in his hands: and the place was filled with the fragrance of a sweet odor. And he, who appeared, having communicated the inviolate sacraments to Symeon as it were; Act manfully, he said, and let your heart be comforted; you will not henceforth succumb to the illusions of dreams, if you have firmly committed the guard of your heart to God by hoping. That thing added so great an increase to Symeon's former mourning and contrition of spirit, that for some days even to the ninth hour he in no way opened the window, but keeping it well shut he himself lay hidden within, abstaining from all human commerce, and attending to himself alone and to God.

[45] Meanwhile John also in his column strenuously performed the exercitations accustomed to him, well sound in body, nor feeling any indications of ill-health: he foretells death to John, of whose migration however now just at hand Symeon foreknowing, used such words to him: Be not faint in mind, Father, if you have heard that the day of death, which awaits without distinction the whole human race, approaches you also: for I have understood that you have been summoned by God; which to you indeed and to as many as are emulators of your virtues is rather rest and life; but to sinners straits, mourning, and (would that it were not!) most certain death. But now impart to me your paternal and spiritual blessing: and remember me when you have passed to the joys desired by you, and have been deemed worthy of that blessed vision transcending all desire, that we also, the world being conquered, may at some time pass thither with you, and made partakers of our vows, again enjoy mutual sight. By no means was John disturbed at this announcement, inasmuch as long since prepared in mind for those things: this only he replies; May God the Father whom you have sought bless you, my son; and the only-begotten Son of the Father whom you have desired, and the vivifying Spirit by whose holy grace you have been enriched; may that one and immense Deity lead you through all things, may it render you secure, may it console you: those who have blessed you will be blessed by it, and those who have cursed, cursed. May God add to you honor, and receives his last words. because of that with which you have prosecuted me, since you have honored me as another parent: But what of your mother? May she obtain grace and mercy from God, who ministered to me so great helps. When the Brethren who were present had heard these things, and had observed that they were the words of one bidding a last farewell, astonished and exanimate they stood: and scarcely at length, asked what he would have charged them concerning Symeon. Who said: This I exceedingly desire, that an ardent zeal of emulating the virtues of Symeon may inflame the minds of all, and that they may deserve to be helped by his prayers; for he is a great and honorable vessel of election to God. After he had instructed them with these words, and at the same time commended them to God by prayers, he rested a little, and as if lulled in gentle sleep, departed.

CHAPTER VI.

The times of prayer: demons overcome: power against them and the virtue of miracles given from heaven.

Συμεὼν δὲ τὴν ἐκείνου ἐκδημίαν ἀρχὴν οἰκείων καθάπερ ἀγώνων πεποιημένος, τῷ τε πένθει καὶ αὖθις προστίθησι, καί τινα μὴ δὲ θυρίδα ἔχοντα μόδιον ἐπὶ τοῦ κίονος ὕπεισιν, οἷα καὶ αὐτοῦ φωτὸς ἀποστερῶν ἑαυτόν. Εὐχὴ δὲ παρ᾽ ὅλην σχεδὸν ἡμέραν ἄχρι τέως ἐννάτης ὥρας διηνεκὴς αὐτῷ ἦν· κατὰ μέντοι τὴν ἐννάτην, εὐχὴ πάλιν ἡ τοῦ θυμιάματος τὴν εὐχὴν διεδέχετο· εἶτα ἡλίου ἤδη δυομένου, εὐχῆς ἑτέρας ἀρχόμενος ἀνίσχοντος πάλιν ἐπαύετο· τηνικαῦτα γὰρ ἐκεῖνα ἑαυτῷ ἐπιλέγων, Ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ κοιμηθήσομαι καὶ ὑπνώσω, ὅτι σὺ Κύριε καταμόνας ἐπ᾽ ἐλπίδι κατῴκισάς με, τὸν ὕπνον ὅσα καὶ οἰκέτην ἐκάλει, διακονῆσαι μικρὸν αὐτῷ πρὸς τὴν ἀναγκαίαν τοῦ σώματος χρείαν. Ἡ εὐχὴ δὲ, τό τε ψαλτήριον ὅλον, καὶ αἱ τοῦ Μωσέως ᾠδαὶ ἦσαν, πληγαί τε κατὰ τῶν στέρνων τῇ δεξιᾷ (ἡ ἀριστερὰ γὰρ πρὸς Θεὸν τέτατο) καὶ δακρύων ὀχετοὶ τὸ τρύχινον ἐκεῖνο λούοντες ἔνδυμα, ἑξῆς δὲ ἀνάγνωσις καὶ θείων μελέτη λογίων. Θυμίαμα μέντοι λαμβάνων τῇ δεξιᾷ, προσέφερε πολλάκις Θεῷ, καὶ ὁ καπνὸς (ὁ Θεός μου, τίς ἀπαγγελεῖ τὰ θαυμάσιά σου!) καὶ χωρὶς ἀνθράκων ἀνῄει· ἄλλο τε δὲ καὶ ὄχλου συμψάλλοντος αὐτῷ ᾐσθάνετο καὶ συναποδιδόντος τὸ Ἀλληλούἳα. Τὰ πολλὰ δὲ οὐ δὲ ὕπνου τὸ παράπαν ἐγεύετο, ὥστε καὶ τριάκοντα νύκτας ὅλας καὶ ἡμέρας ἴσας ἐπέμεινε, προσευχόμενος ἀπαλλαγῆναι τῆς τοῦ ὕπνου μέθης· ἀλλ᾽ ἐῤῥέθη μυστικῶς αὐτῷ καὶ ἀποῤῥήτως ὑπὸ τῆς χάριτος, Ὅτι δεῖ σε βραχὺ καθεύδειν. Ταῦτα δεινῶς ὥπλιζε πάλιν τὸν πονηρὸν ἐπ᾽ αὐτὸν, ὄφει πρὸς τὴν ἐπιβουλὴν τῷ παλαιῷ καὶ νῦν ὀργάνῳ χρώμενον· πλὴν ὅσον ἐκεῖ μὲν πείθειν, ἐνταῦθα δὲ φοβεῖν ἔμελλεν. Ὑποβεβλήκει γὰρ ὄφιν αὐτῷ, φοβερόν τι χαίνοντα καὶ συῤῥίττοντα, καὶ δακεῖν ἀπειλοῦντα· ὁ δὲ θαῤῥαλέᾳ καὶ χειρὶ καὶ γνώμῃ λαβόμενος, παίων ἦν κομιδῇ καὶ συντρίβων, ἓως τῶν ὁσίων χειρῶν ἐκείνων διολισθήσας καὶ κατὰ γῆς πεσὼν, ἀφανὴς ἐγεγόνει, αὐταῖς ὡς εἶχε φολίσι τὸ οἰκεῖον ἔνδυμα παρὰ τοὺς αὐτοῦ πόδας ἀφεὶς, τοσούτου θαύματος ἀψευδὲς μαρτύριον. Τοῦτο χαλεπωτέρα γίνεται πληγὴ τῷ βασκάνω, καὶ τὰς οἰκείας δυνάμεις συναγαγὼν, τόν τε κίονα κύκλῳ διαλαβὼν, ἀνατρέπειν αὐτὸν εἰς ἔδαφος ἐπειρᾶτο· ἀλλ᾽ ἡ θεία χάρις, ὥσπερ τις ἄνωθεν ἀστραπὴ διάττουσα, φεύγειν ὅσα καὶ μάστιγι τούτους ἐλαυνομένους ἐποίει, μέγα τι καὶ δεινὸν ἀλαλάζοντας. Ἀλλὰ τὸν φθόνον οὐκ ἦν ἠρεμεῖν, ἀλλὰ πτέρυγας πετεινοῦ λαβὼν ὁ ἐχθρὸς, τὸ πρόσωπον δὲ παιδίῳ εἴκαστο τῷ προσώπῳ, προσβάλλει τοῦ Συμεών· ὁ δὲ τὸ τοῦ σταυροῦ σημεῖον διατυπώσας, ὡσεὶ καπνὸν αὐτίκα διασκεδάζει. Ἔπειτα μέντοι κρότοις ἐναερίοις καὶ θορύβοις καὶ ἤχοις ὑπὲρ κεφαλῆς αὐτοῦ κέχρητο, δῆθεν ὡς ἐπ᾽ αὐτόν ἐπιών· οὐ μὴν ἀλλὰ καὶ ἀθρόον ἐκ νότου λίθῳ μεγάλῳ τὸν κίονα βάλλει· καὶ ὁ μὲν περιτρέπει, ἡ θεία δὲ χάρις ἐν ὁμοιώματι περιστερᾶς εὐθέως ἐπιφανεῖσα, τὴν περιτροπὴν ἵστησιν. Ἑξῆς δὲ καὶ χεῖρας αὐτοῦ δεσμεῖν τοῦ πονηροῦ πειρωμένου, τῷ παλαιῷ καὶ πάλιν φαρμάκῳ τῷ σταυρῷ κᾀνταῦθα χρησάμενος, εὐθὺς αὐτοῦ τὴν δύναμιν σβέννυσι. Τέλος οἷά τις ἀναιδὴς αὐτῷ πρόσεισι παῖς, μέλας ὅλος καὶ ἰδεῖν αἰσχρὸς, χεῖρας ἰταμῶς ἐπιβαλεῖν, καὶ εἰς συμπλοκὴν ἐλθεῖν ἐπειγόμενος, Ἔτι τὸ ἅπαξ τοῦτο λέγων παλαίσω σοι, καὶ εἴπερ οὐ κατισχύσω σου, τὸ γοῦν παρὸν ἀπελεύσομαι. Ταῦτ᾽ ἔλεγε, καὶ μετὰ μεγάλων ἤχων καὶ θορύβων ἐπῄει, ταραχῆς πάντα πληρῶν, ἵνα τῷ παραλόγῳ τῆς ἐφόδου καὶ καταπλήξῃ. Ὁ δὲ μηδὲν ὑποτρέψας, ἀλλὰ πρὸς τὸ οἰκεῖον ὅπλον εὐθὺς τὰς εἰς Χριστὸν βλέψας ἐλπίδας, εὐψύχως τε τὴν πάλην καὶ νεανικῶς ὑποστὰς, λαβόμενος αὐτοῦ τῶν χειρῶν, ὀπίσω τε περιαγαγὼν αὐτὰς καὶ δεσμήσας, ἀφανῆ τίθησι, κενὰς αὐτοῦ τὰς ἀπειλὰς ἀποδείξας. Εἶτα ἡδύ τι πρὸς οὐρανὸν ἰδὼν, τοὺς εὐχαριστηρίους, εἰ δὲ βούλει, ἐπινικίους προσῆγεν ὕμνους Θεῷ, φῶτα ποιήσας καὶ κηρὸν ἑκατέρᾳ χειρὶ κατέχων, οἷς συνεμέτρει τὸν ἐπινίκιον, οὐ γὰρ πρότερον ἡ γλῶττα τῶν ὕμνων πέπαυτο, ἓως τοῖς κηροῖς καυθεῖσι τὸ φῶς ἔσβεστο. Ἐν τοσούτῳ δὲ ὁρᾷ (ἀλλὰ πῶς ἂν τὰ κρείττω λόγου λόγος γνωρίσειε; φρίνη γάρ με καὶ πρὸς τὴν μνήμην εἰσέρχεται) ὁρᾷ τοίνυν, καὶ ἰδοὺ ἀνέῳκτο μὲν ἐξ ἀνατολῶν ὁ οὐρανὸς, καὶ ὁ Κύριος ἡμῶν ἐπ᾽ αὐτοῦ Χριστὸς ὁ Θεός· ὅρασις δὲ ὡς ἠλέκτρου κύκλῳ περὶ αὐτὸν ἐν φωτὶ καὶ πυρὶ στρεφομένου, Μιχαήλ τε καὶ Γαβριὴλ οἱ τῶν ἁγίων Ἀγγέλων πρῶτοι, ὁ μὲν ἐκ δεξιῶν

πρᾳῶς ὁ δ᾽ ἐξ ἀριστερῶν παρεστῶτες, τό τε τῶν νεφελῶν πλῆθος ὑποπόδιον αὐτοῦ καθάπερ τις κονιορτὸς ποδῶν αὐτοῦ. Χεῖρας τοιγαροῦν ὁ Συμεὼν αὐτίκα καὶ ὄμματα καρδίας πετάσας, ἐδεῖτο τοῦ ὀφθέντος, ὥστ᾽ εὐδοκῆσαι καρποὺς ἀγαθοὺς αὐτῷ δι᾽ αὐτοῦ προσαχθῆναι. Τί οὖν ἐνταῦθα! Ὁ τοὺς δοξάζοντας αὐτὸν ἀντιδοξάζειν ἰδὼς καὶ πολλῷ τῷ μέσῳ Θεὸς, νεύσας τοῖς δακτύλοις ἐσφράγισε τρίς· καὶ ἰδοῦ οἱ δαίμονες, ὥσπερ αἰγῶν καὶ χοίρων βοσκήματα ἐπὶ προσώπου τῆς γῆς (ἐξουσία τε κατ᾽ αὐτῶν τῷ Συμεὼν δεδομένῃ ῥάβδος τε διὰ χειρὸς αὐτῷ βεβαιοῦσα τὴν ἐξουσίαν) καὶ φεύγειν ἐκεῖνοι πάντες ἀγεννῶς ὡρμεμένοι, ὅσα τε καπνὸς ἢ χοῦς ἀπὸ προσώπου αὐτοῦ ἐκλείποντες. Τῇ ὄψει τοίνυν ταύτῃ καὶ τὰ θαύματα ἠκολούθει, καὶ πάντες ὅσοι πνεύμασι πονηροῖς ἢ καὶ ἄλλοις πάθεσι κάμνοντες ἐκείνῳ προσῄεσαν, ἐλεύθεροι τοῦ λυποῦντος ἕκαστος ἐπανῄεσαν. Ἑωρῶντο γὰρ αὐτῷ τε τῷ Ἁγίῳ, καὶ πολλοῖς ὅσοι καὶ τοιαῦτα δηλαδὴ βλέπειν ἠξίωντο, Ἄγγελοι Κυρίου τρεῖς, ὁ μὲν ἐκ δεξιῶν, ἅτερος δ᾽ ἐξ εὐωνύμων, ὁ δ᾽ ὄπισθεν ἑστῶτες τοῦ Συμεὼν, τό, τε μέλαν αὐτοῖς ἐν χεροῖν, καὶ τῶν ἰαθῆναι μελλόντων ἕκαστος τοῦ ἁγίου λέγοντος, ὡς ἐν σωματείῳ λευκοτέρῳ καὶ χίονος ἐγράφετο· οὐ καθ᾽ ἕνα δὲ μόνον, ἀλλὰ καὶ κατὰ πλῆθος θεραπείας οἱ προσιόντες ἐτύγχανον. Προσῆλθον γάρ ποτε πολλοὶ κατὰ ταῦτον δαιμονῶντες, καὶ ἀφρὸν τοῦ στόματος παραπτύοντες· ὧν ἑκάστῳ σφραγῖδα ποιήσας, τοῖς τε πνεύμασιν ἐν ὀνόματί φησι τοῦ Υἱοῦ τοῦ Θεοῦ τοῦ δι᾽ ἡμᾶς σταυρωθέντος ἀπαλλαγὴν παραγγείλας, ἀπαλλαγῆναι παραχρῆμα παρασκευάζει, μέγα βοῶντα καὶ ὑγιῶς ἔχοντας τοὺς ἄνδρας ἀπολιπόντα, νηφαλίῳ στόματι τὰς αἰνέσεις τοῦ Θεοῦ μεγαλύνοντας. Οἱ μὲν οὖν κυκλοῦντες αὐτὸν Ἄγγελοι, καὶ πρὸς τὰ θαύματα καὶ τὰς ἰάσεις διακονούμενοι, παρέμενον οὕτως αὐτῷ μέχρι καιροῦ· εἶτα κατὰ τὸ σύνηθες αὐτοῖς εἰπόντος γράψαι τοῦ Συμεών· Οὐκέτι, φασὶν ἐκεῖνοι, γράφειν οὐ μὴ προσθῶμεν, ηὔξηνται γὰρ ἔν σοι περιφανῶς αἱ τοῦ Θεοῦ δυναστεῖαι, καὶ πάντα λόγῳ καὶ δυνάμει λοιπὸν κατὰ τὴν τῶν προσερχομένων πίστιν γενήσεται διά σου, ἐν ἐπιθέσει χειρῶν σου, ἐν ἁφῇ μηλωτῆς σου, ἐν κρασπέδῳ τοῦ σάκκου σου, ἐν τῇ βαΐνῃ σου ῥάβδῳ, οὐ μὴν ἀλλὰ καὶ διὰ ψιλῆς κόνεως παρά σου δεδομένης, καὶ δι᾽ αὐτῆς δὲ τῆς τοῦ σοῦ ὀνόματος ἐπικλήσεως· ὅπου γὰρ ἡ σὴ μνήμη, ἐκεῖ καὶ ἡ θεία χάρις, πᾶσαν ἀσθένειαν κατὰ πάντα καιρὸν ἰωμένη. Ὄψονται δέ σε πολλοὶ καὶ ἐν οἰκείαις καὶ ἐν ὁδοῖς, καὶ ἐπὶ πᾶσιν ἔργοις αὐτῶν· καὶ πάντες ὅσοι δεήσονται του Θεοῦ διά σου μεσίτου, ἐν ἐρήμοις, ἐν ὄρεσιν, ἐν θαλάσσῃ, ἐν γῇ, ἐν φυλακῇ, ἐν αἰχμαλωσίᾳ, σωτηρίαν παρ᾽ αὐτοῦ κομιοῦνται· πᾶσί τε θλιβομένοις ἔσῃ καταφυγὴ, καὶ χαίρουσιν ἀσφάλεια, καὶ πᾶς ὁ πεπιστευκὼς δοῦλον ἐκλεκτὸν εἶναί σε Θεοῦ, ἐπὶ ἀσπίδα καὶ βασιλίσκον ἐπιβήσεται, καὶ πατήσει ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Ταῦτα οἱ μὲν εἰπόντες, ἀπῆλθον, τῷ δὲ Συμεὼν ἔτι μᾶλλον ἐξ ἐκείνου τὰ θαύματα πλείω ἐπέῤῥει, ὡς καὶ τυφλοῖς ὀφθαλμῶν φῶς διὰ μόνης ἐκείνου προσευχῆς χαρισθῆναι.

[46] The times and manner of Symeon's praying and sleeping: John's departure from this life was the beginning of a more austere life to Symeon: who, about to give himself to greater grief and compunction, takes on another measure, perforated by no little window, set upon the column, as it were depriving himself of the use and sight of the very light. Here for nearly the whole day, namely until the ninth hour, he attended to continual prayer: but at the ninth hour another prayer succeeded the office of thurification: then the sun now setting he began anew another, from which at length, the sun bringing back the day, he desisted: and then at last singing to himself that; In peace in the selfsame I will sleep and rest; for you, Lord, singularly, in hope have made me to dwell, he summoned sleep as a servant, and indulged it most sparingly, only to the necessary use of the body. But his prayer was, the whole Psalter and the Mosaic canticles, and blows inflicted with the right hand on the breast (for the left was stretched toward God) and as it were little streams of tears watering his ragged and worn cloak: but this the reading and meditation of the divine oracles succeeded. Incense too taken in his right hand he often offered to God, and the smoke (oh who will announce the wonders of the Lord?) without coals was borne aloft: at other times he was heard to sing psalms together with a crowd, and at the same time to subjoin Alleluia. For a very long time often he saw absolutely no sleep with his eyes, so that he sometimes continued thirty whole nights and as many days, begging God, to lead a life free of sleep: but, grace speaking within, he received an arcane and tacit answer; You ought to give yourself to a little rest.

[47] These things again armed against him the demon, then also using his ancient instrument to lay snares for him, under this distinction however, that in Paradise he endeavored to persuade by bland enticements, here to cast down by grave terror. He sent therefore a serpent, horribly gaping and hissing, and threatening to bite: which the holy man, seized with bold hand as also mind, he conquers the demon under various forms. strongly dashed and crushed, until slipped from his holy hands to the earth, it vanished from his eyes, the skin let down at the feet of the Saint, as it was, covered with scales, for an irrefragable testimony of the miracle. Most gravely the impostor felt that: then collecting all his forces into one, the column being grasped around its circuit, he labored to cast it to the ground: but the divine grace, flashing in the manner of heavenly lightning, compelled those machinators as with a scourge to take flight, frightfully raging and howling. The envy of the enemy did not stop here: he adapts to himself the wings of a bird, and assimilating the face of a boy, offers himself to the sight of Symeon; who, the sign of the Cross being formed forthwith, dissipated the enemy, as the wind smoke. Then plaudits and tumults with an immense sound being excited above his head in the air, he seemed about to make an onset on him: a stone too of great mass he casts from the southern part at the column; which would have been overturned by that impulse, had not the divine grace, appearing in the likeness of a dove, stayed it falling. Afterward also, the same spirit attempting to constrain the hands of Symeon with bonds; he fleeing here to the medicine, long since most present against his poison, namely the sacrosanct sign of the Cross, broke all the forces of the one attempting.

[48] Finally, like a certain shameless girl, there approaches the man of God one all black, all deformed in aspect: and just about to throw his hands on his neck, and hastening to rush into an embrace, The die of the contest, he said, wrestling with you once more, I will cast: and if I shall not prevail against you, for the present I will withdraw. Having spoken these things he rushed in with a great sound and din, filling all with tumult, that even by the very insolence of the invasion he might strike terror. But he by no means turning away seized his accustomed arms, the hope namely placed in Christ, and with an alacritous and generous mind undertaking the contest, seized the hands of the enemy, and them drawn back behind his back he bound, and so compelled him to withdraw from his eyes, taught that his threats were vain. Then sweetly his eyes being raised to heaven, he sang hymns to God in thanksgiving, or if you so wish in commemoration of the victory obtained, a wax taper being kindled for this which he held in either hand, to which he measured out his epinicia, for his tongue did not cease from singing before, the wax being consumed, the light was extinguished.

[49] Meanwhile (but what oration could explain things superior to all eloquence? a tremor certainly seizes me at the bare memory of them) meanwhile, I say, he sees toward the East the heaven opened, and therein our Lord Jesus Christ: but there seemed as it were a certain circle of electrum, ruddy with much light and flame, to surround him; there were seen also the Archangels Michael and Gabriel, one placidly stationed on the right, the other on the left; there appeared finally very many clouds, which were his footstool, and appeared as the dust of his feet. Forthwith therefore Symeon, his hands and the eyes of his mind raised, adored him who appeared to him, that according to his good pleasure useful fruits might be begotten in him. What to these he, who is wont to glorify those who glorify him, however far surpassing all, God? nodding with his fingers he signed Symeon thrice: and behold the demons, like flocks of goats and swine, upon the face of the earth (against whom power was given to Symeon, and for the confirmation of the power a rod in his hand) all made unwarlike, headlong cast themselves into flight, like smoke or dust failing from the face of the Saint.

[50] Its own miracles also followed this vision, for as many as, vexed by evil spirits or by any other sickness, approached Symeon, freed each from his evil returned. There were seen also both the Saint himself, and several others, and the virtue of working all kinds of miracles to whom that grace was granted, three Angels of God, of whom one at the right, another at the left, the third behind the back of Symeon standing, held ink in their hands; and those who were to obtain health, the Saint commanding, were written, as in fine linen, whiter than snow itself: nor only singly, but very many also at once, who had approached for the sake of health, reported it obtained. For many at one time beset by demons, casting forth foam from the mouth, came to Symeon, who impressed on each the saving sign of the Cross; and commanded the spirits in the name of the Son of God, for us fixed on the cross, to depart thence: and they, no delay being interposed, preparing to go off and much vociferating, left the men free and unharmed, with a pure mouth celebrating praises to God. For the rest, the Angels who stood around Symeon, conferring their help to the miracles and healings, so assisted him for some time: then by custom commanded to write by the Saint, they denied that they would do it thereafter, saying: You are increased by the perspicuous power and virtue of God: all things hereafter, you interceding, will come to pass according to the faith of those approaching you; miracles will be performed through the imposition of your hands, through touch, the rod, dust, and other things. through the touch of your sheepskin, through the fringe of your sackcloth, through your palm rod, nay even through a very little dust given by you, and the sole invocation of your name: for wherever your memory shall be recalled, there also the grace of God will be at hand, about to cure every infirmity at every time. Many will see you in houses, on journeys, in any work of theirs; and whoever shall pray to God through your intercession, being in solitude, in mountains, on sea, on land, in prison, in servitude, will recover health through you: to all afflicted you will be a refuge, to all rejoicing you will be a security: whoever shall have believed you to be a chosen servant of God, will go upon the dragon and the basilisk, and will walk upon serpents and scorpions, superior to all the poison of the enemy. These things being said the Angels departed, but Symeon from that time abounded in even more graces of miracles, so that to the blind by his prayer alone the light of the eyes

was granted. But let us now prosecute these things one by one.

CHAPTER VII.

Miracles concerning energumens, a dead man, and poisonings: others done through the disciples: a wonderful vision.

Ἵνα δὲ καὶ τὰ καθ᾽ ἕκαστον ἐπεξίοιμεν, προσῆλθέ τις αὐτῷ γυνὴ, τέκνον ἄλαλον καὶ δαίμονι κάτοχον ἔχουσα· καὶ ἡ μὲν ἐπιτεθειμένην τὴν θυρίδα ἰδοῦσα, τίθησι τοῦτο παρὰ τῇ τοῦ κίονος βάσει· παραχρῆμα δὲ οἷά τις ἐξέλαμψεν ἄνωθεν ἀπὸ τῆς μηλωτῆς ἀστραπὴ, τῇ δὲ καὶ ἦλος συνέξευκτο, καὶ φωνὴ κατόπιν ἠκούετο, Ἔξελθε τὸ ἀκάθαρτον πνεῦμα, διωκόμενον ὑπὸ Χριστοῦ διὰ τῆς ἐν τῷ Συμεὼν χάριτος, λέγουσα· καὶ ὁ παῖς ἀπὸ τῆς διπλῆς εὐθὺς ἴατο μάστιγος, οὐ τῆς τοῦ δαίμονος μόνον ἐπηρείας ἀπηλλαγμένος, ἀλλά καὶ λαμπρᾷ γλώττῃ Θεὸν καὶ τὸν αὐτοῦ θεράποντα, μεγαλύνων. Μετὰ δὲ ταῦτα πρόσεισί τις ἀνὴρ αὐτῷ τῆς Καππαδοκῶν ὡρμημένος, χαλεπῷ δαίμονι δεινῶς ἐταζόμενος, Ἐλέησόν με δοῦλε τοῦ Θεοῦ κράζων ὑπὸ δαίμονος θανατούμενον· τοῦτο δὲ καὶ εἰς τρίτην ἑξῆς ἡμέραν ἐπέμενε δρῶν. Παρακύψας τοίνυν ὁ ἱερὸς Συμεὼν, τῷ τε πνεύματι τῷ ἀκαθάρτῳ ἐπιτιμήσας, εἶτα καὶ κράσπεδόν τι τοῦ οἰκείου σάκκου φυλακτήριον τῷ ἀνδρὶ δεδωκὼς, ὑγιᾶ τοῦτον οἴκαδε ἀπολύει. Ὁ δὲ οἷς ἂν ἐντύχοι πάλιν ὁμοίως πάσχουσι (πεπαίδευτο γὰρ τὸ συμπαθὲς ἐξ ὧν πέπονθεν) ἑτοίμως τὸ δοθὲν μετεδίδου· οἱ θεραπείας καὶ αὐτοὶ τυγχάνοντες, τῷ κοινῷ προσῄεσαν εὐεργέτη Θεῷ, καὶ αὐτῷ τὰς εὐχαριστίας ἀποδιδόντες. Νεανίαν τινα δαίμων τοσοῦτον ἠνόχλει, ὡς ῥίπτειν ἑαυτὸν κατὰ γῆς, καὶ λίαν ἀσχημόνως σπαράττειν, ἤδη δὲ καὶ τῆς οἰκείας γλώττης ἐλεεινῶς παρατρώγειν. Τοῦτον τοιγαροῦν τῷ θείῳ Συμεὼν προσελθόντα, καὶ θερμῶς αὐτοῦ καταδεηθέντα, ἐπιτιμήσει κατὰ τοῦ πονηροῦ πνεύματος, ἐκεῖνος ἀπαλάττει τοῦ ἐνοχλοῦντος, καὶ ὑγιῶς αὐτίκα δείκνυσιν ἔχοντα. Ἀντιοχέα τινὰ κατεῖχε περὶ τὸν στόμαχον πάθος, οὕτω δεινῶς αὐτοῦ στρέφον τὰ ἔνδον, ὡς καὶ τῷ ἐδάφει προσεῤῥίφθαι πολλάκις, οἷά τινι δαίμονι καταβεβλημένον. Οὗτος τοιγαροῦν προσέρχεται τῷ Ἁγίῳ, δάκρυσι μηνύων τὴν τῆς καρδίας ὀδύνην, καὶ τοῦ πάθους ἀπαλλαγῆναι δεόμενος. Ὁ δὲ πρὸς τὰς αὐτοῦ δεήσεις ἐπικλασθεὶς, κράσπεδόν τι τοῦ οἰκείου ῥάκους ὀρέγει, καὶ τοῦτο θεραπεία παραχρῆμα τῷ πάσχοντι γίνεται. Ἀνθρώπῳ τινὶ συνέβη τὸν υἱὸν τελευτῆσαι, ὁ δὲ μηδὲν ἀδυνατεῖν τῷ Ἁγίῳ πιστεύων ὅπερ ἂν τοῦ Θεοῦ δεηθείη (ἐπεὶ καὶ πέφυκε φύσει, πᾶν ὃ σφόδρα βούλεταί τις, τοῦτο καὶ ῥᾳδίως πιστεύειν) εὐθὺς παρὰ τὸν θεῖον Συμεὼν ἀποτρέχει, κλαίων πικρῶς, ὀλολύζων, κοπτόμενος, καὶ πολλοῖς ἄλλοις σχήμασί τε καὶ πράγμασι τοὺς καύσωνας τῆς καρδίας παρασημαίνων· Ἐλέησόν με, δοῦλε τοῦ Θεοῦ, λέγων, ἐλέησον ἄρτι θανάτῳ τὸν παῖδα ζημιωθέντα, ὃν οὐ δὲ τῷ κοινῷ τῶν τεθνηκότων ἔθαψαν νόμῳ, οὐ δὲ γῆν ἐπέβαλον ἤδη κειμένῳ, πιστεύων ὡς ὅπερ ἂν καὶ βούλῃ, ἀνύεις παρὰ Θεῷ· οὐ μὴν ἀλλὰ καὶ θαῤῥῶν σου τῇ χρηστότητι πάλιν, ὡς οὐ παρόψει με, σφοδρῶς ὑπὸ τῆς φύσεως οὕτω τὰ σπλάγχνα καιόμενον. Ἔλεον τούτον τοίνυν λαβὼν, καὶ γόνατα θεὶς ἐπὶ γῆν, τοῦ ἄνωθεν πάλιν αὐτὸς ἐλέους ἐδεῖτο, καὶ γνοὺς ἀποῤῥήτως ὑπὸ τῆς χάριτος τὴν εἰς τὸν παῖδα τῆς ψυχῆς αὖθις ἐπάνοδον, ἀναστὰς, καὶ πρὸς τὸν πατέρα τοῦ παιδὸς ἐπιστραφεὶς, Ἐν ὀνόματί, φησι, τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πορεύου, ὁ υἱός σου ζῇ. Ὁ δὲ τῷ λόγῳ παραχρῆμα πιστεύσας, καὶ οἴκαδε τὴν ταχίστην ἐπανελθὼν (ποία, μόνε τῶν αἰώνων ἀθάνατε βασιλεῦ, ἀκοὴ θαῦμα τοσοῦτον χωρῆσαι δυνήσεται!) ζῶντα τὸν υἱὸν εὑρίσκει· ὅν καὶ λαβὼν εὐθὺς ἢ παρ᾽ ἐλπίδα μᾶλλον ἀπολαβὼν καὶ πρὸς τὸν Ἅγιον ἀναστρέψας, ποίας ἀγαλλιωμένῳ στόματι φωνὰς οὐκ ἠφίει; τίνας οὐκ εὐχαριστηρίους ὕμνους Θεῷ καὶ τῷ Συμεὼν ἀπεδίδω. Οἷα δὲ εἰκὸς προκόπτειν ὥσπερ ἡλικίᾳ τὸν Συμεὼν, οὕτω καὶ χάριτι, καὶ μᾶλλον ἐγγίζειν Θεῷ τῷ ἐγγίζοντι· ὁρᾷ μετὰ ταῦτα πάλιν (ἀλλὰ πῶς ἂν τὰ μὴ δὲ νῷ ληπτὰ λόγος ἑρμηνεῦσαι δυνήσεται; ἰλιγγιᾷ γὰρ ἦδη καὶ πρὸς τὴν μνήμην, καὶ δέδιε προσβῆναι τοῖς ἐφεξῆς) ὁρᾷ τοιγαροῦν τὸν Κύριον ἡμῶν καὶ Θεὸν, παρειστήκει δὲ καὶ θείων Ἀγγὲλων τάγματα, ἵππος τε πρὸ τοῦ Συμεὼν εἰστήκει τὸ εἶδος λευκὸς, καὶ διάδημα φέροντες τῶν Ἀγγέλων οἱ πρῶτοι, ἦν δὲ ἄρα λίθου τιμίου, σταυρός τε αὐτῷ προσεπεπήγει, καὶ ἀστὴρ ὅσα καὶ ἀστραπὴ φωτίζων ὑπερανεῖχεν, ὥστε περιβαλεῖν αὐτὸν τοῦτο καὶ βασιλεῦσαι. Ὁ δὲ πρὸς αὐτούς· Οὐκ ἀφαιρήσεσθέ, φησιν, ἀπ᾽ ἐμοῦ τὸ τρύχινον ἔνδυμα τοῦτο, ὅπερ εἰς δόξαν Χριστοῦ ἠμφίεσμαι. Οἱ δὲ, Στεφανώθητι διὰ τούτου Θεῷ καὶ τῷ μονογενεῖ Υἱῷ αὐτοῦ, εἶπον, καὶ ὅσα πορφύραν ἔνδυσαι τὸ ἅγιον Πνεῦμα, καὶ βασιλεύσεις σὺν Ἁγίοις βασιλείαν οὐδέποτε λήγουσαν. Ταῦτα ἐπειδή ῥηθείη τῷ Συμεὼν, ἀπλήστως ἐκεῖνος τῆς τοῦ σώματος νεκρώσεως ἔχων. ἄλλῳ τε δὲ καὶ κόσμου, καὶ τῶν τοῦ κόσμου ῥήγνυσθαι σπεύδων, καὶ πρὸς Θεὸν καὶ τὰ θεῖα μᾶλλον ἀνάγεσθαι, ἀγενὲς εἰς τὸν δεσπότην ἰδὼν, Δέσποτα πάντων ἔφη καὶ ποιητὰ, ἐπεί με τὸν ἀνάξιον ἀξιοῖς Ἁγίοις συμβασιλεύειν, δέομαί σου τῆς ἀγαθότητος μηκέτι με τῶν τοῦ βίου βρωμάτων μεταλαμβάνειν, μὴ δὲ σιτίοις ἀνθρωπίνοις χρῆσθαι. Ταῦτα τοῦ Θεοῦ δεηθεὶς, δεσποτικῆς ἀκούει φωνῆς εὐδοκούσης τὴν αἴτησιν, καὶ παραχρῆμα ἐνδύουσιν αὐτὸν ἐπάνω τῶν ἀσκητικῶν ῥακίων καταστοχὴν δόξης οἱ Ἄγγελοι, μεγαλοπρέπειάν τε καὶ ὡραιότητα, τό τε διάδημα τιθέασιν ἐπὶ τὴν κεφαλὴν αὐτοῦ, καὶ ὑπὸ τὸν φανέντα ἵππον καθίζουσιν. Εἶτα καὶ σύμφωνος Ἄγγέλοις πᾶσι, Χριστῷ καὶ τῷ αὐτοῦ θεράποντι Συμεὼν ᾔδετο ὕμνος· αὐτός τε ὁ πονηρὸς τῷ Ἁγίῳ καὶ τὰ τοῦ πονηροῦ πνεύματα, οἷον καταπεπληγότα ἐδείκνυτο. Μετὰ γοῦν τὴν θείαν ἐπιφͅάνειαν ταύτην, ἀκόλουθα πάλιν τοῖς προλαβοῦσι τὰ ἐπαγόμενα. Ἄνθρωπος γάρ τις γέροντι δεινῶς ἐχθραίνων, καὶ σφόδρα διαφθονούμενος φαρμάκοις ἐπ᾽ αὐτὸν ἐχρήσατο· τὰ δὲ, ἄρα τοσοῦτον ἔδρασαν, ὡς αὐτὸν μὲν καὶ παῖδας (ἐτύγχανε γὰρ υἱοὺς ἔχων) εἰς γῆν καταῤῥήγνυσθαι, τὰ δὲ τούτου κτήνη κατὰ κρημνῶν ἐλαυνόμενα φέρεσθαι. Ἐνδείας τοίνυν ἄρτων οἷα συμβαίνειν φιλεῖ πρὸς τὴν τῶν μοναχῶν καὶ τῶν πενήτων χρείαν ἐν τῇ μονῇ γενομένης, Ἄγγελος ἐν ὕπνῳ τῷ γέροντι παραστὰς, Ἀναστάς φησι, λάβε σῖτον, καὶ παρὰ τὸν θεῖον Συμεὼν πορευθεὶς, τὸν μὲν πένησι καὶ τοῖς μοναχοῖς τροφὴν κομιεῖς· σοι δὲ κράσπεδον τῶν τρυχίνων ἐκείνου λαβόντι ῥακίων, ἀνεθήσεται τὰ τοῦ οἴκου δεσμά. Σῖτον μὲν οὖν εὐθέως ἐκεῖ προθύμῳ ποδὶ, προθυμωτέρᾳ δὲ καὶ γνώμῃ κομίζει· ἔπειτα μέντοι βώλακα γῆς καὶ ὕδωρ λαβὼν ὑπὸ τῷ κίονι τίθησιν· εἶτα ἐκχέει τὴν οἰκείαν ἐνώπιον τοῦ Ἁγίου δέησιν, ἀπαγγέλλει τὴν θλίψιν, δεῖται θερμῶς, ὥστε προσεύξασθαι περὶ αὐτοῦ, τὰ τε παρακείμενα εὐλογῆσαι, καί τι τοῦ τῶν ῥακίων αὐτῷ μεταδοῦναι κρασπέδου. Ἅπερ ὡς ἐδεῖτο λαβὼν, καὶ οἴκαδε ὡς εἶχεν ἐπανελθὼν, ἀφ᾽ ἑαυτοῦ πρώτου μέχρι καὶ τοῦ σμικροτάτου διαῤῥαντίζει, ὅπερ οὐκ αὐτῷ μόνῳ καὶ παισὶ καὶ βοσκήμασιν, άλλὰ καὶ ὅλῳ οἴκῳ πρὸς θεραπείαν τῆς φαρμακείας ἤρκεσεν. Εἶτα πολλοὶ κατὰ ταυτὸν προσῆλθον αὐτῷ διαφόροις πάθεσιν, οἱ μὲν νόσοις ποικίλαις, οἱ δὲ καὶ δαίμοσιν ἐνοχλούμενοι· ὁ δὲ τούτων ἑκάστῳ θερμῶς ἐπευξάμενος, ἀλλὰ καὶ χεῖρας ἐπιθεὶς πρὸς Θεοῦ διὰ παντὸς ἐντολὰς αἰρομένας, ἅπαντας ἀπήλλαξε τοῦ λυποῦντος. Τῆς δὲ περὶ αὐτοῦ φήμης, καὶ τῶν ἑκάστης ἡμέρας θαυμάτων πανταχόσε διαδοθέντων, ὄχλου τε πρὸς αὐτὸν συῤῥέοντος πλείστου, πλήθεσι τοσούτοις μόνος ἀρκεῖν αὐτὸς οὐ δυνάμενος, ῥάβδους εὐλογήσας παρέσχε τοῖς μαθετεῖς αὐτοῦ, ἅς τοῖς πάσχουσιν ἐκεῖνοι πάλιν ἐπιτιθέντες, καὶ μάλιστα τοῖς ὑπὸ πονηρῶν πνευμάτων κατεχομένοις, Τάδε λέγει, ἔφασαν, ὁ δοῦλος τοῦ Θεοῦ Συμεὼν, ἵνα καὶ τῇ μνήμῃ τῶν τῆς Ἀγγελικῆς ἐκείνης γλώττης ῥημάτων ἁγιασθῶμεν, ἐξέλθετε τὰ ἀκάθαρτα πνεύματα ἐκ τῶν πλασμάτων τοῦ Θεοῦ· καὶ αὐτίκα διὰ πάσης αἰσθήσεως ἦν ὁρᾷν ἐλαυνόμενα. Ἑκάστῃ μέντοι ῥάβδῳ ἄχρι τριῶν ἀνθρώπων ἡ τῶν θαυμάτων ἐνέργεια ὥριστο· εἶτα πάλιν ἁπτόμενος αὐτῆς ἐκεῖνος ηὐλόγει, καὶ παραπλησίως αὐτὴ πάλιν τοῖς θαύμασι κέχρητο, σοφῶς αὐτοῦ καὶ τοῦτο οἰκονομοῦντος, ὥστε μὴ λογισμῷ τοὺς μαθητὰς κενοδοξίας ἁλῶναι.

[51] There approached the holy man a certain woman, who had a boy mute and possessed by a demon: Demoniacs are freed. and she beholding the window shut, sets the boy down at the base of the column. Forthwith there flashed from above out of the sheepskin of Symeon as it were lightning, to which a sound was added and a voice was heard behind, which said: Go out, most impure spirit, put to flight by Christ through the grace of Symeon. So the boy received the curing of a double evil, not only freed from the vexation of the demon, but also with a clear voice magnifying God equally and his servant. Then there approaches a certain man sprung from Cappadocia, who was grievously tortured by a difficult demon, crying: Have mercy on me, servant of God, for I am being slain by a demon: and this he persevered doing for three continuous days. And when at length the Saint had looked out, and rebuked the impure spirit, then also given a little portion of his sackcloth as an amulet to the man, he dismissed him home unharmed. But he, whomsoever he met laboring with a like evil (for already from his own evil he had learned to have mercy on others) promptly communicated to them the portion given to him: who themselves also made partakers of health, betook themselves to the common benefactor God, to give thanks.

[52] A certain youth a demon so horribly infested, that he cast himself to the ground, foully tore himself with his nails, and even miserably devoured his own tongue. This unhappy one the divine Symeon, having come to him and fervently deprecated, the evil spirit being chastised with words, frees, and forthwith exhibits him having most well. A certain man of Antioch a pain of the stomach had invaded, so bitterly twisting his inward parts, that he was often dashed to the earth as if prostrated by a demon. He therefore approaches the Saint, testifying with tears the anguishes of his heart, and contending by praying to be relieved of them: by which prevailed upon Symeon holds out the border of his ragged garment; and soon health follows the one grieving.

[53] A dead man is raised. A certain man, whose son by chance had died, firmly persuading himself, that nothing was not to be obtained through the Saint, which he should ask of God (since it is so by nature, that what one ardently desires, that he easily believes easy to obtain) at once runs to the divine Symeon, grievously weeping, howling, beating his breast, and by many other manners and acts expressing the heat of his heart; and cries: Have mercy on me, servant of God, have mercy on my son, lately snatched from me by death; whom not yet, as the common law of the dead demands, have I brought into the sepulchre, nor cast any earth on him; believing, that you obtain perfectly with God whatever you will; and I altogether trust in your benignity, that it will be that you will not despise me, burning in all my bowels with natural love toward my son. Touched with commiseration, and having known, by a secret instinct of divine grace, that the soul would return into the boy,

he rose and turned to the father; Go, he said, in the name of our Lord Jesus Christ; your son lives. He nothing doubtful of the credit of the words, with the greatest speed he can returns home: and (but what mind, O immortal and only King of the ages, could comprehend so great a miracle!) he finds his son alive; whom forthwith received, or rather received back beyond hope, the journey being retraced, he sets before Symeon. Into what voices did he exulting not loosen his mouth? what hymns in testimony of a grateful mind did he not sing to God and the Saint?

[54] But as was fitting, Symeon to advance as much in grace, as in age; and to come nearer to God, who came near to him: He is made more certain of his salvation by a wonderful vision. he beholds again (but what faculty of speaking could explain, what the mind cannot comprehend? for it grows dark, the mere mention of the matter being made, and fears to proceed to the rest) he beholds, I say, our Lord and God. There were at hand troops of holy Angels, there stood a horse before Symeon of a white color, the chief of the Angels bore a diadem, which was of precious stone, and a cross was affixed to it; and a star, in the manner of coruscating lightning, was eminent above, and they seemed to wreathe Symeon with it and to create him King. But he thus addresses them: You shall not take from me this worn cloak, which for the glory of Christ I have put on. They on the contrary: Through this, they say, be crowned to God and his only-begotten son, and as a purple put on the Holy Spirit; and you shall rule with the blessed minds in a kingdom never to be ended. After he had received these words, Symeon, inexplicably desirous to rage upon his little body, and to be torn from the world and the things of the world, He asks to be able to live without food, and obtains it. and hastening to come nearer to God and divine things, his eyes unturned upon the Lord, thus he said: Lord and founder of all things, since you have deemed me unworthy worthy of equal glory and kingdom with your Saints; I beseech your Benignity, that no necessity may henceforth lie upon me, for the sake of sustaining life, of taking the foods accustomed to men. Having prayed these things he hears the voice of the Lord, benevolently assenting to his petition: and the Angels flying up swiftly clothe him over the ascetic cloak with a stole of glory, majesty and beauty; with a diadem they gird his head, and set him upon the horse, which appeared. After these things a consonant hymn was sung by all the Angels to Christ and his servant Symeon: but the wicked spirit himself with the associates of his wickedness, as it were routed, was exhibited to the Saint.

[55] He purges a whole household of poisonings. After this divine revelation, others followed, like and admirable to those premised. A certain man pursuing with grave hatred, and no lighter envy, a certain old man, had resolved to assail him with poison: in part therefore he so effected, that the old man with his sons (for he was a father) was prostrated to the ground, but in part that his cattle were driven into precipices. There being made at that time, as is wont to happen, a dearth of grain in the desert, and bread failing the monks and the poor, an Angel stood by the old man in his sleep, and said: Rise, take grain, and set out to the man of God Symeon: and the grain indeed you shall carry for feeding the poor and the monks; but you, a little piece of his cloak being received, shall rejoice that your household, freed from the bonds with which it is constrained, is restored. He soon with alacrity of step, but with greater alacrity of mind, conveys the grain: then a clod of earth received and water he sets down under the column. Then he pours himself wholly into prayers before the Saint, expounds the calamity, prays most fervently, that he would deprecate for him, and impart his blessing to the foods which were set, and bestow on him something from the ragged cloak. Made partaker of his vows, and returned home as he could, beginning from himself he sprinkles all things even to the least with that lustral water; and this sufficed against the poisonings; entire health being rendered, not only to the old man, the boys, the beasts of burden, but also to the whole house.

[56] By his example then came several to the man of God laboring with not one evil: some various diseases, others demons infested. For each he made himself suppliant to God, and hands being imposed, which he always held raised according to the divine precepts, He shares the virtue of miracles with his disciples. he removed the cause of grief from all. Moreover the fame of Symeon and of his daily miracles having spread far and wide, crowds flowing together to him in an immense number, since he alone could not suffice, sharing the labor with his disciples, he held out to them consecrated rods: which they applying to those who were ill, and especially to those beset by an evil spirit, said: Thus says the servant of God Symeon (that we also may be sanctified by the commemoration of the words, brought forth by that Angelic tongue of his) Go out, impure spirits, from the creatures of God. And without delay, they seemed to be expelled through all the senses. But that miraculous virtue, implanted in each rod, was circumscribed by the healing of three men: then Symeon by a repeated touch blessed it again, thence working miracles as before: but this the Saint had so wisely instituted, lest the disciples should be carried away by the thought of vain glory.

CHAPTER VIII.

Wild beasts and enemies are driven off: calamities are revealed and come to pass: St. Symeon is deserted by his disciples.

Ἀλλὰ πῶς ἄν τις τῶν τοῦ Συμεὼν θαυμασίων ἕκαστα καταλέγοι; ποία δὲ γλῶττα διακονήσειεν αὐτοῖς, ἢ χεὶρ; ἢ τίς εἰς ἑρμηνείαν ἀρκέσειε λόγος. Ἀνὴρ γάρ τις ὄνομα Γεώργιος οὐ διὰ μακροῦ τῆς μονῆς θηρίοις περιπεπτώκει· ἐν ἀμηχάνῳ τοίνυν εἰδὼς ἑαυτὸν, τὸ τοῦ Ἁγίου ὄνομα καλεῖ πρὸς ἄμυναν· καὶ παραχρῆμα δεσμοῦνται τοῖς θηρίοις αἱ σιαγόνες, Καὶ οὐ τοῦτο θαυμαστὸν μόνον, ἀλλ᾽ ὅτι καὶ παρὰ τὸν Ἅγιον ὡς εἶχεν εὐθὺς δρομαίως τὰ θηρία ἐλθόντα, τιθέασι τὰ στόματα παρὰ τῇ τοῦ κίονος βάσει, καθάπερ ὅθεν αὐτοῖς ἡ πέδη αἰσθανόμενα, κᾀκεῖθεν αἰτούμενα καὶ λαμβάνοντα λύσιν. Κᾀκεῖνο πάλιν θαυμασιώτερον, ὅτι καὶ πρὸ τῆς τῶν θηρίων παρουσίας, τὰ περὶ αὐτῶν τοῖς παροῦσιν ὑπὸ τοῦ Συμεὼν προηγόρευτο. Πολλοῖς ἔβρυεν ἡ χώρα θηρίοις ἡ ὑπὸ τῇ Ἀντιόχου κειμένη, τότε εἶδος ποικίλοις, καὶ τὴν ἐπιβουλὴν ὀλεθρίοις, ὡς οὐν ἄνδρας μόνον καὶ γυναῖκας ὑπ᾽ αὐτῶν διαφθείρεσθαι, ἀλλὰ καὶ παιδία τούτοις ἐκ τῶν οἴκων ἅρπαγμα γίνεσθαι, ὀδῶν τε αὐτοὺς καὶ γεωργίας ἀποκεκλεῖσθαι, εἰ μὴ κατὰ πλῆθος ἀθροισθεῖεν, καὶ χεὶρ ἱκανὴ πρὸς ἀντιπαράταξιν γένοιντο. Ἀνίασι τοίνυν πρὸς τὸν Ἅγιον οἱ τῆς χώρας, ἀπαλλαγὴν αἰτοῦντες χαλεποῦ γειτονήματος. Ὁ δὲ πρᾴως ὑπολαβὼν, Ἀδελφοί μου, ἔφη, τεκμήριά εἰσι ταῦτα τῆς τοῦ Θεοῦ καθ᾽ ἡμῶν δικαίας ὀργῆς καὶ κινήσεως· φησὶ γὰρ ὁ θεῖος Ἀπόστολος Παῦλος, ὅτι διὰ ταῦτα ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας, ἄ τινά εἰσι, πορνεία, ἀκαθαρσία, πάθος, ἐπιθυμία κακὴ, πλεονεξία ἥ τις ἐστὶν εἰδωλολατρεία· διὸ πάσῃ φυλακῇ τηρήσωμεν ἑαυτοὺς, μηκέτι λυπῆσαι τὸ Πνεῦμα τὸ Ἅγιον, ἐν ᾧ ἐσφραγίσθημεν εἰς ἡμέραν ἀπολυτρώσεως, ἐν ᾧ καὶ τοὺς ἀῤῥαβῶνας ἐλάβομεν ἐπ᾽ ἐλπίδι ζωῆς αἰωνίου· θέλει γὰρ ὁ πατὴρ τῶν οἰκτιρμῶν τὴν ἡμετέραν τῶν ἀσώτων υἱῶν τῶν ἐξ αὐτοῦ μακρυνθέντων μετάνοιαν, ἵνα διὰ τῆς καθαρᾶς θυσίας τοῦ μονογενοῦς αὐτοῦ υἱοῦ, Κυρίου δὲ ἡμῶν καὶ Θεοῦ καὶ σωτῆρος Ἰησοῦ Χριστοῦ, πρὸς αὐτὸν ἐπιστρέψωμεν. Δι᾽ οὗ καὶ τὴν ἄφεσιν καὶ τὴν προσαγωγὴν ἐσχήκαμεν, ὃς καὶ νῦν ἡμῖν ἵλεως γεγονὼς, ἐπιτιμήσει τοῖς θηρίοις τοῦ δρυμοῦ, καὶ οὐκέτι φόβος ὑμῖν ἐξ αὐτῶν οὐδεὶς ἔσται, ἀλλὰ τὸ λοιπὸν ἐλεύθεροι τῆς τούτων βλάβης διαμενεῖτε. Ταῦτα οἱ μὲν ἀκούσαντες, ὅλῳ στόματι Θεῷ καὶ τῷ Συμεὼν ηὐχαρίστουν· τὸ δὲ τῶν θηρίων πλῆθος ἐξ ἐκείνου τῆς χώρας ἀπήλλακτο. Νεανίας τις ἄνωθεν τῆς Δάφνης, ἀνίσχοντι προσβλέψας ἀτενὲς τῷ ἡλίῳ, τὴν ὀπτικὴν σβέννυται δύναμιν· τῶν ἄλλων τοίνυν ἁπάντων οἱ τούτου γονεῖς ἀπογνόντες, ἅπτουσι λυχνίαν ἐπ᾽ ὀνόματι Χριστοῦ, καὶ τοῦ θεράποντος αὐτοῦ Συμεὼν, ἔτι καὶ θυμίαμα προσαγαγόντες· καὶ αὐτίκα τῷ νεανίσκῳ (ὡς πολὺ τὸ πλῆθος τῆς χρηστότητός σου Κύριε, ἧς ἐξειργάσω τοῖς ἐλπίζουσιν ἐπί σε!) τὸ τῶν ὀφθαλμῶν αὖθις ἐπάνεισι φῶς. Ἕτερος ὑπό τινος νόσου τὴν κοιλίαν διώγκωτο· ἰατρικαῖς τοίνυν τέχναις οἰμώζειν εἰπὼν, τὸν θεῖον Συμεὼν εἰς ἴασιν τοῦ πάθους ἐξεκαλεῖτο. Καὶ δείκνυσιν ὕπνος αὐτῷ τὸν ἄνδρα σωτήριοι, ἐπιθέντα τῷ πάθει τὸ Εὐαγγέλιον· καὶ συναπέπτη τῷ ὕπνῳ τὸ πάθος, καὶ ὑγιὴς ὁ κακῶς ἔχων διυπνισθεὶς, τῷ Ἁγίῳ προσελθὼν τὸ γεγονὸς ἀπαγγέλλει. Οὕτω δὲ τῶν παρ᾽ αὐτοῦ θαυμάτων ἶσα καὶ ποταμοῖς χεομένων, συνέῤῥευσάν ποτε πρὸς αὐτὸν ὄχλοι πολλοὶ, κηροὺς ἀνάψαντες, καὶ τούτους ἐπὶ καλάμων πηξάμενοι, Θεῷ τε δι᾽ αὐτοῦ προσφέροντες ἀναθήματα· ἐπειδὴ καὶ τοῦτο δεκτὴν ἓκαστος ᾔδει θυσίαν, ὅπερ ἂν δι᾽ αὐτοῦ προσενέγκοι. Ὁ δὲ πρὸς ταῦτα μὲν καὶ λίαν ἀπαραδέκτως εἶχε· πρὸς δὲ τοὺς ὄχλους· Εἰ καὶ τὰ παρ᾽ ὑμῶν, ἔλεγε προσφερόμενα λαμβάνειν αὐτὸς, ἀδελφοὶ, μὴ βουλοίμην, παλαιὰν φυλάττων καὶ ἡλικιῶτιν συνήθειαν· ἀλλὰ δεκτὰ γεγένηται ἤδη Θεῷ, τῷ ἀνενδεεῖ μὲν ἁπάντων, μόνην δὲ προαίρεσιν παρ᾽ ἡμῶν εἰς ἀγαθὸν ἀπαιτοῦντι· ὅπερ ἐλύπει τὰ πλήθη, καὶ σφόδρα τῆς ἑκάστου καρδίας ἥπτετο, εὐπροσδέκτου καθάπερ αὐτῷ τῆς θυσίας οὐ γεγενημένης. Τοῦτο τοίνυν ἰδόντας τοὺς μαθητὰς βουλεύσασθαι καθ᾽ ἑαυτοὺς, ὥστε κρύφα λαμβάνειν τὰ κομιζόμενα. Ὁ δὲ μὴ δὲ τὴν ἐνθύμησιν αὐτῶν ἀγνοήσας, αὐστηροτέρᾳ φωνῇ καλέσας αὐτοὺς, Ἡγνόηταί, φησιν, ὑμῖν, ὅτί ποτε ἄρα πεπόνθοι παρὰ τῷ Ἰσραὴλ, ὁ τῷ χαλεπῷ πάθει τῆς φιλαργυρίας ἁλοὺς, καὶ τὸ χρυσοῦ βούγλωσσον συλήσας τοῦ ἀναθέματος; τί δὲ Γιεζὴ τὸ Ἐλισσαίου παιδάριον, ὅπως τὴν Ναιεμὰν λέπραν κατεδικάσθη; άλλὰ καὶ Ἰούδας αὐτὸς τῆς ἀποστολικῆς ἐκπεσὼν χάριτός τε καὶ τάξεως, προδότης τοῦ διδασκάλου γενόμενος καὶ ἀπαγξάμενος, καὶ μέσος λακίσας; Πρὸς ταῦτα δέει λειφθέντες οἱ μαθηταὶ, ῥίψαντες εἰς ἔδαφος ἑαυτοὺς, αἰτήσαντές τε συγγνώμην καὶ λαβόντες, ἀνέστησαν, πολλά σφισιν αὐτοῖς τῶν προτέρων ἐπιμεμφόμενοι λογισμῶν. Ἀπεκαλύφθη ποτὲ τῷ Συμεὼν ἅπερ ἐπὶ τὴν Ἀντιόχου φεῦ! ἐπάγεσθαι ἤμελλε. Τὰ δὲ ἦν, πνεῦμα μάχαιραν ἐγκεχειρισμένον, καὶ ἄνωθεν ἐπ᾽ αὐτὴν φερόμενον. Ἐβόησε τοιγαροῦν πρὸς Κύριον ὑπὲρ αὐτῆς τῇ καρδίᾳ, ἔστη τε κατὰ τὸν Μωϋσὴν ἐνώπιον αὐτοῦ, τοῦ ἀποστρέψαι τὸν θυμὸν αὐτοῦ, καὶ μὴ ἐκκαῦσαι πᾶσαν τὴν ὀργὴν αὐτοῦ. Ὁ δέ φησι πρὸς αὐτὸν, Ἰδοὺ ἡ κραυγὴ τῆς κακίας αὐτῆς ἀνέβη πρός με, ἐπ᾽ ὀργήν μου καὶ ἐπὶ θυμόν μού ἐστιν ἡ πόλις αὕτη, καὶ ἀφανιῶ αὐτὴν ἐν ταῖς ἁμαρτίαις αὐτῆς, καὶ δώσω πῦρ ἐπ᾽ αὐτὴν καὶ ῥομφαῖαν καὶ θάνατον· αὐτὴ παρώργισέ με ἐν τοῖς εἰδώλοις αὐτῆς, τιθεῖσα τράπεζαν τοῖς δαίμοσι καὶ τῇ τύχῃ, κᾀγὼ ἐπὶ ἔθνει ἀσυνέτῳ παροργιῶ αὐτήν. Ταύτην ὁ μὲν τὴν ὄψιν οὐχ οἷός τε ὢν ἐν αὐτῷ στέγειν διὰ τὴν ἀπειλὴν, παραβαλοῦσιν αὐτῷ τισιν ἐκ τῆς Ἀντιόχου, βίον εὐλαβῆ ζῶσιν ἀνδράσιν, ἐν ὁδύννῃ ψυχῆς ἐξηγήσατο, κατὰ πόδας δὲ

καὶ ἡ ἔκβασις ἠκολούθει· οὐ πολὺ γὰρ τὸ ἐν μέσῳ καὶ κινεῖ Χοσρόην βασιλέα Περσῶν ὁ Θεὸς, τότε ὑπ᾽ αὐτὸν ἔθνος τοὺς Χαλδαίους τὸ πικρὸν καὶ τὸ ταχινὸν (ἐξαλοῦνται γάρ φησιν ὑπὲρ παρδάλεις οἱ ἵπποι αὐτῶν, καὶ ὀξύτεροι ὑπὲρ τοὺς λύκους τῆς Ἀραβίας) ὡς ἀετὸν πρόθυμον ἐπὶ τὸ φαγεῖν ἐκ τῆς Ἕω, ὅς βαρεῖ τῷ στρατῷ τῇ πόλει παρεμβεβλήκει. Ἐβόησε τοίνυν πρὸς Κύριον αὖθις ὑπὲρ αὐτῆς Συμεὼν, εἰ ἐφ᾽ οἷς ἔδειξε πρότερον αὐτῷ μεταμεληθείη, καὶ ἱλάσεται ταῖς ἁμαρτίαις αὐτῆς, καὶ οὐ διαφθερεῖ, οὐδὲ παραδώσει τοῖς Ἀσσυρίοις ἐν ῥομφαίᾳ τὴν πόλιν· ἀλλ᾽ ὀὐκ ἦν δήλωσις παρὰ Κυρίου, ὅτι ἡ ὀργὴ τοῦ θυμοῦ αὐτοῦ πλήρης, καὶ παράκλησις κέκρυπτο ἐξ ὀφθαλμῶν αὐτοῦ. Προσέθετο τοίνυν περὶ αὐτῆς προσέυξασθαι πάλιν, καὶ ἀποκριθεὶς, Οὐ μεταμεμέλημαι, εἶπεν, ἀλλὰ παραδιδοὺς παραδώσω αὐτὴν, ὥστε τοὺς μὲν ἐν στόματι μαχαίρας πεσεῖσθαι, τοὺς δὲ εἰς αἰχμαλωσίαν πορευθῆναι, σοὶ δὲ τὸν σταυρόν μου τὸ τῆς εἰρήνης βραβεῖον θήσομαι φύλακα, ὡς οὐ μετὰ πολὺ ὄψει. Ὁρᾷ τοίνυν ἐν ἐκστάσει πάλιν ὁ Συμεὼν τὴν τοῦ παναγίου Πνεύματος Χάριν σταυρὸν ἐγκεχειρισμένην καὶ πρὸς αὐτὸν καταπτᾶσαν, Ἀγγέλους τε δύο παρεμβαλόντας, τόξα δὲ αὐτοῖς ἐν χεροῖν τεταμένα, καὶ βέλη στρεφόμενα· ὅ, τι δὲ ταῦτα εἴη πυθομένου, Ὁ μὲν σταυρὸς, ἡ σωτηρία καὶ ἡ κατὰ πάντων ἐχθρῶν ἀσφάλεια, εἶπον· τὰ δὲ βέλη, κατὰ τῶν ἐπί σε πολεμίοις ὁρμαῖς χρωμένων, ὥστε ἀποστρέφειν αὐτοὺς τῇ τοῦ Θεοῦ ἀμάχῳ ἴσχυἳ, τοῦ σε διὰ παντὸς ἡμῖν φυλάττειν ἐντειλαμένου. Ταύτης τῷ Ἁγίῳ παραδόξως τῆς ὀπτασίας φανείσης· ἔπειτα μέντοι δείκνυταί τις αὐτῷ καὶ ἄλλη τοιαύτη. Ἐδόκει τὴν πόλιν διὰ κλιμάκων ἐπὶ τῷ τείχει πολιορκουμένην ὁρᾷν, εἴσω τε αὐτῆς τοὺς βαρβάρους γεγενημένους, θρῆνόν τε καὶ οὐαὶ καὶ συνοχὴν ἐν αὐτῇ, ὡς καὶ πολλοὺς διὰ τῶν τειχῶν ἔξωθεν ἑαυτοὺς ἀθλίως κατακρημνίζειν, φυγῇ τὴν σωτηρίαν πιστεύοντας· εἶτα καὶ δύο πύλας αὐτῆς κατά τε Ἄρκτον καὶ μεσημβρίαν διανοιγείσας, καὶ πολλοὺς διὰ τούτων ὑπεξιόντας, τοῦ Θεοῦ καθάπερ τοῦ τῶν ἐν αὐτῇ δικαίων αἵματος φεισαμένου, καὶ μὴ συναπολέσθαι καὶ αὐτοὺς σὺν ἀσεβέσιν ἀνασχομένου· ἐδείκνυ δὲ τῷ Ἁγίῳ ἡ ὄψις, καὶ δύο τῶν σὺν αὐτῷ μοναχῶν, δέει τῶν βαρβάρων λιποτακτήσαντας, καὶ τῆς τε μονῆς καὶ τῆς ἀδελφότητος μικροψύχως ἀποῤῥαγέντας, οὓς καὶ βαρβαρικῆς γενέσθαι χειρὸς ἔργον, τὸν μὲν μαχαίρᾳ πεσόντα, τὸν δὲ εἰς αἰχμαλωσίαν ἀπαχθέντα. Τὰ μὲν οὖν τῶν θείων ἀποκαλύψεων ἐν τούτοις ἦν· εἴπετο δὲ ἄρα οὐκ εἰς μακρὰν καὶ τὰ ἔργα. Τείχη τε γὰρ τῆς πόλεως ἔκαυσε πῦρ, καὶ κατέφαεν ἄμφοδα αὐτῆς, καὶ ἔπεσον ἐν πλατείαις αὐτῆς νεανίσκοι, καὶ ἐπλήσθησαν αἱ ὁδοὶ νεκρῶν, καὶ οὕτω κατ᾽ ἄκρας ὑπὸ τῶν Ἀσσυρίων ἑάλω, ὡς τοὺς μὲν τῶν ἐν αὐτῇ ῥίψαντας διὰ τῶν τειχῶν ἑαυτοὺς, τοὺς δὲ διὰ τῆς πρὸς Ἄρκτον τῆς τε πρὸς μεσημβρίαν πύλης ὑπεξελθόντας διαφυγεῖν, δύο τε τῶν περὶ αὐτὸν μοναχῶν δείσαντας ἐκεῖθεν ἀναχωρῆσαι, καὶ τὸν μὲν ζῶντα τοῖς βαρβάροις ἁλῶναι, τὸν δὲ πεσεῖν, ξίφει τὴν κεφαλὴν ἐκκοπέντα. Ἕτερον μέντοι τῶν ἀυτοῦ μοναχῶν, τοσοῦτον ἀπέσχε δεινόν τι πρὸς τῶν βαρβάρων παθεῖν, ὅσω καὶ τοὺς ὑπ᾽ ἐκείνων ἀνήκεστα πεπυνθότας, παρ᾽ αὐτὸν ἐρχομένους θεραπείαν τυγχάνειν. Παρέβαλον γάρ τινες αὐτῷ στρατιῶται, τοὺς βαρβάρους διαφυγόντες, ὧν εἷς, οὐ τὸν μηρὸν παντάπασι μόνον, ἀλλὰ καὶ ὅλον πόδα παρεῖτο, χαλεπαῖς τὴν ψυχὴν ὀδύναις βαλλόμενος. Συμπαθὲς τοιγαροῦν ὁ θεῖος Συμεὼν εἰς αὐτὸν ἰδὼν, βαΐνην τε ῥάβδον ἑνὶ τῶν μαθητῶν ἐγχειρίσας, σφραγίσαι κατὰ τοῦ μηροῦ μηροῦ κελεύει τὸν πάσχοντα, καὶ ἠ σφραγὶς, οὐ τῶν ὀδυνῶν ἀπαλλαγὴ μόνον, ἀλλὰ καὶ ῥῶσις εὐθὺς τοῦ τε μηροῦ καὶ τοῦ ποδὸς τῷ στρατιώτῃ γίνεται. Τῶν δ᾽ οὖν Ἀσσυρίων τὰ περὶ τὴν Ἀντιόχου κατατρεχόντων, τό τε ὄρος περινοστούντων, καὶ ὁρμῇ πρός τε τὸν κίονα ἤδη καὶ τὴν μονὴν κεχρημένων, τοῖς παροῦσιν εὐχὴν παραγγείλας, γόνατά τε τῷ ἐδάφει πρῶτος καὶ ὄψεις ἐρείσας, άπελαθῆναι τούτους ἐκεῖθεν προσηύχετο· καὶ παραχρῆμα εἰς γῆν ὡς εἶχον, αὐτοῖς ἅρμασι καὶ ἵπποις κατενεχθέντες, τῆς τε πρόσω πορείας μεταμεμέληντο, καὶ ἄσμενοι μᾶλλον ἣν ἦλθον ἀνέστρεφον. Ἄλλο τε πάλιν τῶν αὐτῶν Ἀσσυρίων τινὲς ἀνῄεσαν εἰς τὸ ὄρος· ὁ δὲ Ἅγιος τῷ συνήθει καὶ νῦν φαρμάκῳ, τῇ πρὸς Θεὸν εὐχῇ κέχρητο, Δέσποτα Θεὲ, λέγων, πάσης σαρκὸς, ὁ γνόφῳ τὸ Σινᾶ ὄρος ἐπὶ τοῦ θεράποντός σου Μωσέως σκεπάσας, αὐτὸς νῦν τῇ χάριτί σου σκέπασον καὶ ἡμᾶς, ὥστε ἀθεάτους μεῖναι τοῖς τῶν ἀσεβῶν τούτων ὄμμασι. Καὶ αὐτίκα (ὢ ἀβύσσου χρηστότητος! ὢ Θεοῦ ὤτων, δεήσεσι τῶν φοβουμένων αὐτον διὰ παντὸς προσερχόντων!) ἀχλὺς ἄνωθεν ὑπὸ νεφέλῃ καταχεθεῖσα, οὐχ ὄπως αὐτὸν τοῖς βαρβάροις, ἀλλ᾽ ου δὲ τῶν περὶ αὐτόν τινα εἴασε θεαθῆναι. Καὶ οἱ μὲν οὕτως ἀπῆλθον, μὴ δὲ εἰς τὸν κίονα καὶ τὰ ὑπὸ τὸν κίονα βλέψαι, μὴ δὲ προσχεῖν ὅλως συγχωρηθέντες· πλουσία δὲ καὶ τοῦ Συμεὼν κατεχεῖτο χάρις, τὴν τε ὄψιν κατ᾽ ἐκεῖνο τῆς ὥρας ἐκλάμποντος, καὶ ἥδιόν τι παντοδαπῶν μύρων ἀπόζοντος· ὡςκαὶτῶν μαθητῶν τινα περὶ ὄρθρον ἰδόντα, ὅπως μὲν περὶ τὴν ὄψιν αὐγῆς, ὅπως δὲ ὄλος εὐωδίας ἔχει, ἐν θαύματος λόγῳ τοῖς λοιποῖς διηγήσασθαι. Οἷα δὲ πολλάκις, καὶ μηδ᾽ ὁτιοῦν ἀνῦσαι δύνασθαι κατ᾽ αὐτοῦ πεπεισμένος ὁ δαίμων, τὴν μὲν ἐκ τοῦ φανεροῦ πρὸς αὐτὸν οὐ θαῤῥεῖ πάλην, διὰ δὲ τῶν μαθητῶν δολίως ἐπιβουλεύει, πάθει δειλίας αὐτῶν τὰς ψυχὰς κατασείσας, πρόφασιν τὴν συνεχῆ τῶν Ἀσσυρίων εὑρὼν πάροδον, κᾳκεῖθεν ἀπᾴραντας ἐν τῷ ἀσφαλεῖ καταστῆναι σκολιῶς ἀναπείσας. Οἵ καὶ προσίασιν ἅμά ὄρθρῳ, συναπᾶσαί σφισι καὶ αὐτὸν ἀξιοῦντες, ἄχρι τῆς ἐπὶ τὴν οἰκείαν ἐπανόδου τῶν Ἀσσυρίων· Οὐ δὲ γὰρ οἷόν τέ φασι προσμένειν ἔτι τῷ ὄρει, οὕτως αὐτῶν κατὰ τὸ συνεχὲς ἐπιόντων. Ὁ δὲ τοσοῦτον ἀπέσχε προσέσθαι τι περὶ ἑαυτοῦ τοιοῦτον, ὅσῳ καὶ αὐτοὺς ἐπισχεῖν μᾶλλον περὶ πλείστου πεποίητο. Ἐπεὶ δὲ πολλὰ εἰπών τε καὶ δράσας, οὐ μεταπεισθησομένους ἑώρα, Πορεύεσθέ φησιν ἀδελφοὶ ἐν ειρήνῃ· εἰ γὰρ καὶ οἱ φίλοι μου καὶ οἱ ἔγγιστά μου ἀπὸ μακρόθεν στῆναι προῄρησθε, ἀλλ᾽ ἐγὼ τῷ πνεύματι ἀεὶ μεθ᾽ ὑμῶν εἰμι. Ταῦτα τοῦ Ἁγίου εἰπόντος, οἱ μὲν ἀφέντες αὐτὸν ἐπὶ τοῦ κίονος ἀνεχώρησαν. Ἐπιστάντων δὲ κατὰ πόδας τῇ μονῇ τῶν βαρβάρων, χεῖρας οὐρανπͅ δοὺς ἐκεῖνος, Δέσποτά φησι Κύριε παντοκράτορ, ὁ ἐν τῷ βραχίονι τῆς δυνάμεώς σου διασκορπίσας τοὺς ἐχθρούς σου, κραταιωθήτω καὶ νῦν ἡ χεῖρ σου, ὑψωθήτω ἡ δεξιά σου. Ὄυπω τέλος εἶχεν εἶτῷ ἠ εὐχὴ, καὶ οἱ βάρβαροι φεύγειν ἐκεῖθεν ἀγεννῶς ἐπεχείρουν, καθάπερ ὑπό τινος βαρείας χειρὸς ἐλαυνόμενοι. Ὁ μὲν οὖν τοῦ Θεοῦ θεράπων, εἰ καὶ τῶν οἰκείων οὕτω μαθητῶν ἔρημος ἀπολέλειπτο, ἀλλὰ παροῦσαν εἶχε σαφῶς τὴν θείαν ἄνωθεν χάριν, οὐκ ἀγαλλίασιν μόνον ἐμποιοῦσαν, ἀλλά τινα καὶ ἄφατον, ὡς ἔφημεν, εὐωδίαν αὐτοῦ καταχέουσαν, ἥ τις καὶ τοῖς ῥακίοις, οἷς ἐκεῖνος ἠμφίετο, παρέμεινε διὰ τέλους. Ἦν τοίνυν χαίρων τῃ περὶ αὐτὸν ἐρημίᾳ, καὶ τρίτην ἐξῆς ἡμέραν εὐχῇ μόνῃ καὶ Θεῷ σχολάζων (ἐν τοσούτῳ δὲ δυνατὸς εἶ, Κύριε, καὶ ἡ ἀλήθειά σου κύκλῳ σου) ὁρᾷ δύο τινὰς ἑκατέρωθεν ἁγίους Ἀγγέλους, τὸν μὲν ἐκ δεξιῶν, τὸν δ᾽ ἐξ ἀριστερῶν, λέγοντας αὐτῷ· Θαῤῥει, οὐ δὲ γὰρ εἶ, φησι, μόνος, ἀλλὰ μετά σου καὶ ἡμεῖς. Ἐν τούτῳ δὲ τῶν βαρβάρων ἐπανόδου μνησθέντων, ἀνασώζονται καὶ οἱ μαθηταὶ, καὶ τοῦτον ὅπως ἀγαλλιάσεώς τε καὶ χάριτος εἶχεν ἰδόντες, ἀγαλλομένοις Θεῷ καὶ αὐτοὶ χείλεσιν ηὐχαρίστουν.

[57] Wild beasts are tamed at the name of Symeon: But truly who could review the miraculous deeds of Symeon one by one? what tongue could suffice for narrating, what hand for writing, what oration for explaining them? A certain man, Georgius by name, having gone not very far into the solitude, had fallen in with wild beasts: and being destitute of counsel, he calls the name of the Saint to his aid, which being done the jaws of the beasts are forthwith constrained. Nor that only, but the beasts all also, just as they were, hastening at a run to the Saint, lay their mouths at the base of the column, as if knowing who had cast that bond upon them, and after the manner of those praying persisting there, were loosed. And this also has more of wonder, that before the beasts had come, what had been done to them Symeon had foretold to the bystanders.

[58] The region subject to Antioch swarmed with so frequent beasts, in form various and in lying-in-wait pernicious, that not only were men and women not safe from their slaughter, he being invoked, they are driven off. but infants also were drawn from their houses, where they lay hidden, and became their prey; all the roads were intercepted, and agriculture ceased, unless perchance they had assembled in so great a number, as to be a troop apt to resist. Certain men of that region therefore are sent to the Saint, to ask to be freed from so savage a neighborhood. But he, as he was meek, gave this answer to those praying: These are indications of the just indignation, with which God is angry at us. For his Apostle Paul says; That for these things comes the wrath of God upon the sons of diffidence; such namely as are, fornication, uncleanness, passions, depraved desires, avarice which is the servitude of idols. Eph. 5, 6. Wherefore with all diligence let us guard ourselves, lest henceforth we afflict with sadness the Holy Spirit, in whom we are sealed unto the day of redemption, in whom also we have received the pledge in the hope of everlasting life: for the Father of mercies wills, that we, libidinous sons, straying far from him, should do penance, that through the pure sacrifice of his only-begotten son, our Lord and God and Saviour Jesus Christ, we may turn to him. For he through whom we long since obtained remission, and had access to the Father, he now also being made propitious to us will chastise the beasts of the woods, nor ever afterward will there be cause for you to fear from them, you being about to enjoy perpetual immunity. These things being heard they paid thanks with full mouth to God and Symeon: but the multitude of beasts from that time, departing from the said region, turned to flight.

[59] A certain youth above Daphne, with fixed gaze having looked at the rising sun, Blindness and a swelling of the belly are cured. had lost the faculty of seeing: whose parents, all other remedies being despaired of, in the name of Christ and his servant Symeon, kindle a candle, and besides offer incense: when forthwith (how manifold is your benignity, Lord, which you have shown to those hoping in you!) the eyes of the youth are again illumined. Another, whose belly had swollen with a certain disease, having experienced no relief by the medical art, asked Symeon a remedy for his pain: and behold the saving

sleep exhibits to him a man, placing the sacred Gospel on the grieving member, by which sleep and pain equally were driven off. Made sound therefore after sleep, he who had been ill, came to the Saint, and announced what had happened.

[60] The confidence of the people in Symeon. While Symeon thus pours forth miraculous benefits as it were from a full channel, it happened at one time that crowds frequently flowed together to him, bearing kindled tapers fixed on the tops of reeds, about to offer votive gifts to God through Symeon: for everyone knew that sacrifice would be acceptable, which had been immolated through his hands. But he by no means held the gifts ratified and accepted, and thus addressed the crowds: I will not admit your oblations, Brethren, zealous to preserve the ancient and present custom: nevertheless they are already accepted by God, who, needing nothing of our things, takes in good part the good intention alone. Which oration was no moderate sadness to the crowds, and stung their minds no otherwise than if the oblation had been rejected. Which the disciples observing took counsel among themselves, that they should secretly withdraw what had been brought. But Symeon, whom their cogitations did not escape, The concupiscence of the disciples castigated, with a severe voice having called them says: Are you ignorant, how much Israel once suffered because of him, who gave himself to the grave passion of avarice, and seized a golden ^b tongue from the anathema? What of Gehazi, the servant of Elisha; was he not condemned to the leprosy with which Naaman had been infected? Why should I mention Judas, who fell from the number and grace of the Apostles, made the betrayer of his master; and strangled burst asunder in the midst? At these words the disciples exanimate with fear, prone gave themselves to the ground, deprecating pardon; which when they had obtained, rising they accused themselves much for their former cogitations.

[61] At a certain time there were revealed to Symeon the evils which were to be brought upon Antioch. They were of this kind: An Angel holding a sword in his hand was borne in the air above the city. The calamities threatening Antioch are revealed to him: The Saint therefore cried out to the Lord for it with all his heart, and stood like another Moses before him, that he might avert his fury, and hinder lest he be inflamed with greater wrath. But the Lord says to him: Behold the cry of the sins of that city ascends to me, it incurs my wrath and fury, the impious one: I will destroy it in its sins: I will send fire, and the sword, and death: it has provoked me by its idols, setting a table for the demons and for Fortune; I also will provoke it by a foolish nation. This vision Symeon could not suppress because of the atrocity of the menaces; but, certain men coming from Antioch to him, men remarkable for integrity of life, he narrated the whole matter with a grave sense of mind; the event also shortly following. For not much time intervened, when God raised from the East Chosroes the King of the Persians, and the Chaldeans subject to him, a nation sharp in war and likewise swift (for their horses are said to be swifter than panthers, and fiercer than the wolves of Arabia), like an eagle promptly flying to its food; who with a grave army girded the city ^c. which he cannot deprecate. Symeon therefore again raised his voice to the Lord for it, if perchance he should repent of those things which he had before threatened, and become propitious to the sins of the city, nor destroy it or deliver it to the swords of the Assyrians. But the Lord rendered no manifest sign, for the wrath of his fury abounded, and mercy had hidden itself from his face. Symeon resolved therefore again to interpellate him with prayers; when behold, I have not repented, he said, but most certainly I will deliver the city, and some indeed shall fall by the mouth of the sword, others being snatched into servitude: but to you I will set my cross as a sign of peace, which may preserve you; as not very long after you shall see.

[62] He sees therefore in a rapture of mind the Grace of the most holy Spirit, Another vision concerning the city stormed: bearing a cross in its hand, and flying to him; he sees also two Angels girding the same, in whose hands bows bent, and javelins ready to be sent forth. But him asking, what this thing was: The cross, they say, will render you safe and secure against any enemies; but the darts will blunt the assault of those who in a hostile manner attempt to invade you, by the inexpugnable virtue of God, who has everywhere committed your guard to us. This admirable vision being exhibited to the Saint; another forthwith succeeds of this kind. He seemed to himself to see the city assaulted, ladders being applied to the walls, and the barbarians now entered, within laments and woe resounding; and all things full of so great anxiety, that not a few from the walls cast themselves headlong outside, about to entrust their safety to flight. He sees then two gates of the city, which look toward the north and the south, opened, and very many withdrawing themselves through them: as if God sparing the blood of the just dwelling there, and not sustaining the good to be destroyed with the impious. The vision showed him also two monks of the number of his own, fugitives for fear of the barbarians, and snatching themselves from the sodality of the brethren through pusillanimity, who falling into the hands of the barbarians, one ended his life by the sword, the other was led off into captivity.

[63] And this was the sum of the divine revelations: and the effect followed not long after ^d. For the walls of the city of Antioch were burned with fire, and it itself was consumed by the same all around; which is fulfilled in reality. the young men fell in its squares, and the roads were filled with cadavers; and the city being occupied in the highest place by the Assyrians, part of the inhabitants cast themselves from the walls, part going out through the northern and southern gates gave themselves to flight. But it happened that two monks of his, seized with dread, withdrew, of whom one came alive into the hands of the barbarians, the other perished, his head cut off by the sword: but so far was it that those who had remained with Symeon should suffer anything of trouble from the barbarians, those who remained with him being safe. that even those who had suffered the gravest things from them, coming to him, recovered their safety. For some soldiers approached him, escaped from the hands of the barbarians; of whom one, not only with his thigh dislocated all over, but also with his whole leg broken, was tossed with the gravest tortures. But Symeon, touched with commiseration at so mournful a spectacle, gives his palm rod into the hands of a certain one of the disciples, and bids the affected thigh be signed with it; which being done, not only freedom from pains, but also its strength returned to the thigh and foot.

[64] The Assyrians infested with incursions all things widely around Antioch and wandered about the mountain itself, and now were about to rush by an assault upon the column and the monastery; when Symeon, prayer being enjoined on those present, He routs the enemies by prayers, himself first fixing his knees and face prone on the ground, prayed that the infesting enemies might be driven thence. And without any delay interposed, cast down to the ground from their horses and chariots, they cared to proceed no further, but most quickly returned the way they had come. At another time certain of the same Assyrians returned to the mountain, against whom the Saint, using his accustomed medicine, prayer I mean, said: Lord God of all flesh, who in the time of Moses your servant didst cover Mount Sinai with darkness, and renders himself and his own invisible to them, cover us also at present with your grace, that we be not detected by these impious men. And no more (oh abyss of goodness, oh divine ears, never not intent on the prayers of those fearing God!) a dark cloud poured forth from heaven not only did not permit Symeon to be seen by the barbarians, but neither any of his companions. So they indeed departed, neither permitted to discern the column or what was done below the column, nor to hear anything at all: but a more copious grace suffused Symeon, both his face wonderfully ruddy, and diffusing a certain most sweet odor of various ointment: which also one of the Disciples, observing toward dawn how great a splendor proceeded from his countenance, how great a fragrance from his body, narrated to his fellow-disciples wondering.

[65] For the rest when, the battle now being often attempted, the evil demon was persuaded that he could effect nothing at all against the Saint; not daring to engage in open war, he craftily through the disciples constructs snares, shaking their minds with grave terror; and a pretext being devised, that they were exposed to the continual incursions of the Assyrians, he persuaded them to decree that their seats should be transferred to a safer place. He is deserted by his disciples, They approach therefore early in the morning Symeon, asking, that he would for so long give way from the place with them, until the Assyrians had returned to their country: For we cannot, they say, delay longer on this mountain, because of the frequent incursions of the enemies. But so far was it that he should admit such a thing; that he rather moved every stone, by which he might retain them. And when he had said many things and attempted, nor saw that they would ever acquiesce to him; Go, he said, Brethren, in peace; for if you, my friends and kinsmen, prefer to stand afar off, I nonetheless am ever with you in mind. When the Saint had said these things, the disciples leaving him on the column withdrew. But the barbarians forthwith invading the monastery, Symeon stretching out his hands to heaven; Lord, he said, omnipotent, who in the arm of your virtue didst destroy your enemies, let your hand now also be strengthened, let your right hand be exalted. He had not yet ceased to pray, and the barbarians, now unwarlike, snatched themselves thence in flight; you would have said, expelled by a certain powerful hand.

[66] But although the servant of God was so destitute and deserted by his disciples, yet the divine grace, very present, but he is visited by God. never departed from his side; not only filling his mind with gladness, but diffusing, as we have said, a certain ineffable fragrance, which clung to the cloak with which he was clad, even to the end. He rejoiced therefore in the solitude, and for three following days attending to prayer alone and to God (for so far are you powerful, Lord, and your truth round about you) he beholds on each side two holy Angels, one on the right, the other on the left, saying to him: Confide, for you are not alone; but we are with you. Meanwhile the barbarians meditating a return to their country, the disciples also are saved: and having seen with how great gladness and grace Symeon abounded, with glad voices they themselves also rendered thanks to God.

ANNOTATIONS. C. J.

city by Justinian, he subjoins these things: So Justinian Augustus provided for the walls of Antioch, which he also restored, when the enemies had utterly destroyed it by flame. For all things being consumed and utterly taken away, so that nothing of the burned city stood out anywhere, save mounds of rubble; in what place each one's house had before stood, the people of Antioch could not discern.

CHAPTER IX.

The liberation of captives: the passage to the wonderful mountain; other miracles.

Ἀλλὰ τίς ἂν λόγος τὰ τηνικαῦτα παρὰ τοῦ θείου Συμεὼν γεγονότα, καὶ ὅπως τῶν αἰχμαλωτισθέντων πολλοῖς ὀπτανόμενος ἀνίει τῆς αἰχμαλωσίας αὐτοὺς, καὶ διὰ μέσων ἔσωζε τῶν βαρβάρων, ἐν βραχεῖ παραστήσειεν; ἑνὸς δὲ, ἢ καὶ δύο τούτων ἀναγκαῖον ἐπιμνησθῆναι. Ὁ ὑπὸ τῶν βαρβάρων ἔναγχος ληφθεὶς ἀδελφὸς, οὗ καὶ μικρῷ πρόσθεν ὁ λόγος ἔθετο μνήμην, τὰ τοῦ Ἁγίου θαυμάσια, οἷα εἴωθεν ἐν ἀμηχάνοις κακοῖς οὖσα ψυχὴ τῶν χρηστοτέραν ἐλπίδα παπεχομένων ἠδέως ἀναμιμνήσκεσθαι, πρός τινα στρατιώτην σχολάριον ἐξηγεῖτο, αἰχμάλωτον καὶ αὐτὸν ἀγόμενον, καὶ ὑπὸ σιδηραῖς κατεχόμενον πέδαις· καί τι καὶ κλαίων ἐπ᾽ ἐνίοις αὐτῶν, εἶτα ζέσας τὴν ψυχὴν τοῖς περὶ αὐτοῦ διηγήμασιν, ἐκ μέσης τε τὸ τοῦ Ἁγίου ὄνομα καρδίας καλέσας, ὥστε τῆς χαλεπῆς ἐκείης ἀπαγωγῆς ἀνεθῆναι, διὰ μέσου τῶν βαρβάρων ὁρμᾷ, καὶ μὴ δ᾽ ὑπὸ, τοῦ τούτων κατασχεθεὶς, ἀνασώζεται. Ὅπερ ὁ στρατιώτης ἰδὼν, καὶ πιστεύσας δύνασθαι τοῦτο καὶ ἐπ᾽ αὐτῷ τὸν Ἅγιον δράσαι, βοᾷ μετὰ θερμῶν δακρύων εὐθὺς, Δέσποτα Χριστὲ ὁ Θεὸς τοῦ δούλου σου Συμεὼν, ῥῦσαί με τῆς πικρᾶς ταύτης καὶ βαρβάρου χειρὸς καὶ δουλείας. Ταῦτα καμνούσῃ ψυχῇ φθεγξαμένου (Κύριε ὁ Θεὸς τῶν δυνάμεων τίς ὅμοιός σοι;) τὰς μὲν σιδηρὰς ἐκείνας αὐτίκα πέδας εἶχεν ἡ γῇ, αὐτὸς δὲ ἀνὰ μέσους ὀξεῖ τῷ ποδὶ τοὺς βαρβάρους ὲχώρει, πρὸς τὴν οἰκείαν φερόμενος· ὃς ἀπαθὴς κακῶν ἐπανελθὼν, ἓκαστα σαφῶς ἐξηγεῖτο. Γέρων τις τὰς ὄψεις ἀνακοπεὶς, κάθητο τυφλὸς προσαιτῶν· ἐτύγχανε δὲ ἄρα κατωτέρω μικρὸν τῆς μονῆς, ὅτε δι᾽ ὀλίγου ταύτης ἦλθον οἱ βάρβαροι, καί τις αὐτῶν (οἷα φιλεῖ βάρβαρος χεὶρ, ἕτοιμος εἰς ἀναίρεσιν εἶναι, καὶ παίγνιον ἡδύ τι ποιεῖσθαι τὴν ἑτέρων ἀπώλειαν) τῷ ξίφει τοῦ τραχήλου κατενεγκὼν, καιρίαν τὸν γέροντα πλήττει· καὶ ὁ μὲν ἄφωνος ἔκειτο, μόνῳ τῷ μικρὰ πνέειν νεκρὸς εἶναι μὴ πιστευόμενος. Ὅπερ οὖν τὸν τοῦ Θεοῦ θεράποντα τῷ ἐνοικοῦντι πνεύματι γνόντα, ἐντείλασθαί τισιν ἀνελομένους τὸν γέροντα κομίσαι πρὸς ἑαυτόν. Τοῦ τυφλοῦ τοίνυν παρὰ τῷ κίονι κομισθέντος, γῆν ἐκεῖνος καὶ ὕδωρ λαβὼν εὐλόγησεν, εἶτα τῶν μαθητῶν ἑνὸς ταῦτα τῇ πληγῇ ἐπιθέντος, γίνεταί τι κᾀνταῦθα σημεῖον, ὀφθαλμῶν μᾶλλον ἢ ὤτων εἰς πίστιν δεόμενον· οὐ γὰρ ὀστᾶ καὶ νεῦρα μόνον εὐθὺς, τό γε παράδοξον, συνῆπτο πρὸς ἄλληλα, ἀλλὰ καὶ αὐτὸ τὸ τῶν ὀφθαλμῶν φῶς, ὃ καὶ τούτου παραδοξότερον, τῷ τυφλῷ ἀποδέδοτο, ὡς καὶ τὴν γείτονα θανάτου πληγὴν ἐκείνην μετὰ βραχὺ συνουλῶσαι, καὶ τὰς ὄψεις ἐῤῥῶσθαι, μιᾶς καρπὸν εὐχῆς διπλὴν θεραπείαν κομισαμένῳ. Ὅπερ τῷ ταχεῖ τῆς φήμης πτερῷ πανταχοῦ ἀθρόον διαφοιτῆσαν, πολλὰ πανταχόθεν πλήθη ποικίλαις νόσοις κατεχομένων παρὰ τὸν Ἅγιον ἐποίει συῤῥεῖν, οὃς ἐκεῖνος εὐχῇ καὶ σφραγίδι, τῷ τε μεγάλῳ καὶ ποθεινῷ τοῦ Ἐμμανουὴλ ὀνόματι θεραπεύων, ὑγιεῖς ἀπέλυεν ἐπανήκειν. Ὁρῶντα τοίνυν τὸν πολὺν περὶ αὐτὸν ὄχλον, καὶ ὅπως ἡσυχάζειν οὐκ εἶχεν ὅσον ἐβούλετο, τὸ Ἀποστολικὸν ἠκεῖνο εἰσῄει, Μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι. Περιενόει δὲ ἤδη καὶ Ἡλιοῦ τὸ Καρμήλιον, τοῦ τε Κυρίου ἡμῶν Ἰησοῦ τὴν ἐπὶ τὸ τῶν Ἐλαιῶν ὄρος ἄνοδον· ἄλλως τε δ᾽ ἦν καὶ Θεοῦ τὸ πρᾶγμα οἰκονομία, ὑφ᾽ ᾧ καὶ κίνημα καρδίας ὁ Συμεὼν, καὶ ἐνθύμιον, καὶ ἐγκατάλειμμα ἐνθυμίου πεποίητο. Ἔγνω τοιγαροῦν τὸν κίονα μὲν απολιπεῖν, ἐφ᾽ οὗ ὀκταετῆ στάσιν ἤνυεν ἤδη, τῷ δὲ μεγάλῳ πλησίον ὄρει προσαναβῆναι, ὅπερ δεξιᾷ τοῦ κίονος ἀνιόντι διάκειται· ἦν δὲ τοῦτο ἐσχάτως ἄνυδρον, καὶ διὰ τοῦτο κομιδῇ μὲν ἀνθρώποις ἄβατον, ἑρπετοῖς δὲ καὶ θηρίοις ἡδίστη διατριβή. Ἐπ᾽ αὐτὸ τοίνυν ἀνελθεῖν καὶ γνώμης ἅμα καὶ μελέτης ἔχων, ἐδόκει τὸν Κύριον ἡμῶν καὶ σωτῆρα Χριστὸν μετὰ στρατιᾶς Ἀγγέλων οὐδ᾽ ὅσης ἀριθμήσασθαι ῥᾴδιον, ἐπ᾽ αὐτὸ καταβεβηκότα ἰδεῖν, νεφέλην τε φωτὸς τὰς ὑπωρείας κύκλῳ καλύπτουσαν, φωνῆς τε ἀπὸ τῆς νεφέλης ἀκοῦσαι, Σπεῦσον, ἀνάβηθι Συμεὼν ἐπὶ τὸ θαυμαστὸν ὄρος τοῦτο, λεγούσης· οὕτω γὰρ ἂν ἀπὸ τοῦ νῦν εἴη καλούμενον· ἡγίασται γὰρ παρ᾽ ἐμοῦ, ἐφ᾽ ᾧ καὶ θαυμαστώσω μᾶλλον τὸ ὄνομά σου, ὄτι καὶ μετά σού εἰμι ἐγώ. Ὑπεδείκνυ δὲ ἡ φωνὴ καὶ πέτραν, ἐφ᾽ ἧς ὁ Κύριος ἡμῶν καὶ Θεὸς ἑωρᾶτο, ἐπ᾽ αὐτὴν ἀναβῆναι τὸν Συμεὼν ὑποτιθεμένη. Τὸ δὲ τῆς ἀπροσίτου θέας ἐκείνης τῶν ποδῶν ὑποπόδιον, φεῦ τοῦ φωτὸς! ὡς καὶ αὐτοῦ φαιδρότερον μᾶλλον ἦν ἐκλάμπον ἡλίου. Τὰ μὲν δὴ τῆς ὀπτασίας, καὶ τῆς ἐπὶ τὸ θαυμαστὸν ὄρος κλήσεως τοῦ Ἁγίου τοιαῦτα. Ὁ δὲ τὴν ἀδελφότητα συγκαλέσας, καὶ αὐτοῖς ἕκαστα ὡς ἴδοι διηγησάμενος, ἕνα τὲ τῶν πρεσβυτέρων τὴν ἡλικίαν, καὶ τρόπων χρηστότητι μαρτυρούμενον, προεστᾶναι τῆς μονῆς καταστήσας· ἐπευξάμενός τε αὐτοῖς, καὶ Θεῷ παραθέμενος, τοῦ κίονος κάτεισι, καὶ τῆς ἐπὶ τὴν κορυφὴν τοῦ ὄρους φερούσης ἅπτεται, ὁδηγῷ τῇ φανείσῃ χρώμενος ὄψει, καὶ τὴν πέτραν ἐκείνην καταλαβεῖν ἐπειγόμενος. Πῶλος μὲν οὖν ἦγεν αὐτὸν, ἐφ᾽ ὣν οὐδεὶς ἀνθρώπων ἐκάθισε πώποτε, τῆς τοῦ ὀφθέντος εὐδοκίας οἰμαι Χριστοῦ καὶ τοῦτο σύμβολον καὶ τῶν σημείων, ὧν ἐπιβαίνων τοῦ ὄρους ὁ Συμεὼν ἔμελλε τῇ αὐτοῦ δυνάμει ποιεῖν· καὶ διὰ τοῦτο καὶ αὐτὸς ἐπὶ πώλου φερόμενος, ὡς ἐπὶ τὴν Ἱερουσαλὴμ ἐκεῖνος, καὶ ὁμοιότητι (φθέγξομαι γὰρ, εἰ καὶ τολμηρὸν) τοῦ Δεσπότου τετιμημένος. Ἦν δέ τις κατἀ τὴν μονὴν ἀκινήτως τοῦ ποδὸς ἔχων, καὶ τοῦτον ἐσχάτως πεπηρωμένος· πάντων τοίνυν ὅσοι τῷ Ἁγίῳ προσίεσαν θεραπείας ἀξιουμένων, ὅτῳ δήποτε τούτων ἔκαστος πάθει κατείχετο, ἐπ᾽ αὐτῷ μόνῳ τὰ τῆς ἰάσεως, οὐκ οἶδ᾽ ὅπως, ἢ λόγοις ἀποῤῥήτου πάντως οἰκονομίας, ὤκνει καὶ ἀνεβάλλετο. Οὗτος τοιγαροῦν εἰς δεῦρο ταμιευθεὶς, προσάγεται τῷ Ἁγίῳ μετὰ τὴν ἐκ τοῦ κίονος κάθοδον, ἐκείνου κελεύσαντος· εὐχῇ τε καὶ σφραγῖδι, τῷ συνήθει φαρμάκῳ, ῥώννυται, ὅς καὶ δρομαίως εὐθὺς ἦν τοῦ Ἁγίου προπορευόμενος, πράγμασι μᾶλλον οὐ ῥήμασι μεγαλύνων τὰς ἑαυτοῦ σωτηρίας. Ὁ μέντοι Συμεὼν ὅ τε δι᾽ ὀλίγου τῆς κορυφῆς τοῦ ὄρους γεγόνει, ἀποβὰς τοῦ πώλου προσηύξατο, καὶ τῆς τέλος ἤδη λαβούσης, ἀκούει στρατιᾶς Ἀγγέλων τὸ Ἀμὴν ἐπειπούσης. Σταυρὸς δὲ λίθινος ἐπέχει τὸν τόπον, ὅν μετὰ τὴν εὐχὴν ἐκεῖνος ἱδρύσατο. Ἀτενίσας οὖν ὁ τοῦ Θεοῦ δοῦλος, ὁρᾷ τὴν τοῦ ὄρους κορυφὴν θείᾳ χάριτι περιλαμπομένην· καὶ γνοὺς τοῦτον ἐκεῖνον εἶναι τὸν ὑποδειχθεντα τόπον αὐτῷ, ἄσμενος εὐθέως προστρέχει, καὶ τῆς πέτρας, ἐφ᾽ ἧς τοὺς δεσποτικοὺς εἶδε πόδας ἑστῶτας, χαίρουσιν ὡς εἶχε ποσὶν ἐπιβαίνει. Τὸν μέντοι πῶλον εἰς τὴν μονὴν ὑπὸ τῶν μαθητῶν καταχθέντα, ἡ τρίτη μετὰ τὴν κάθοδον ἡμέρα εἶχε νεκρὸν, οὐδὲν πλέον ἐπιβιόντα, οὐδέ τινα ἕτερον ἐπιβῆναι τὸ παράπαν αὐτοῦ ἀνασχόμενον. Τῆς μὲν οὖν ἡλικίας εἰκοστὸν ἦν τοῦτο ἔτος τῷ Συμεὼν, τῆς δ᾽ ἐπὶ τοῦ προλαβόντος κίονος στάσεως ὄγδοον· ὁ δὲ στὰς ἐπὶ τὴν πέτραν ἡδέως, τὴν τε μηλωτὴν περιθέμενος, καὶ ταύτη Θεῷ κατὰ μόνας ὁμιλεῖν τὸ μετὰ ταῦτα νομίσας, ὡς τῆς ἐπιούσης ὄχλον οὐκ ὀλίγον εἶδεν ἀσθενῶν πλήθη φόρτον κομίζοντας, οἵ τινες τῷ κίονι παραβαλόντες, καὶ τοῦτον ἀνελθεῖν τὴν κορυφὴν τοῦ ὄρους πυθόμενοι, οὐ δὲ τὴν ἄνοδον ὤκνησαν. Τούτους τοίνυν ἰδὼν, καὶ οἷον ἄθυμος γεγονὼς, εἰ μὴ δ᾽ ἐνταῦθα συγκεχώρηται ἰδιάζειν· ὅμως πρὸς τὰ τούτων δάκρυα καὶ τοὑς ὀδυρμοὺς παθὼν, καὶ χεῖρας ἑκάστῳ τῶν κακῶς ἐχόντων ἐπιθεὶς ἰασίμους, ὑγιεῖς ἀπολύει. Ἐφάνη δὲ τηνικαῦτα λέων ἀνὰ τὸ ὄρος, ὃς ἀνθρώπῳ τινὶ συναντήσας πρὸς τὸν Ἅγιον ἀνιόντι, ἄγριόν τι καὶ κομιδῇ φοβερὸν ὥρμησεν ἐπ᾽ αὐτόν. ὅ δ᾽ ἐν ἀφύκτῳ κινδύνου ὢν, καὶ ὑποδέους ὅτι καὶ δράσει μὴ ἔχων, τὸν στέφανόν φησι καὶ τὴν ἄνωθεν τοῦ Συμεὼν χάριν, ἀπόστρεψον ἀπ᾽ ἐμοῦ μηδέν με βλάψας ἣ λυμηνάμενος. Καὶ ὁ θὴρ αὐτίκα τὴν τοῦ ὅρκου δύναμιν αἰδεσθεὶς, ἀπῆλθε, μηδὲν αὐτὸν πλέον διαταράξας. Ταῦτα ὁ μὲν παρὰ τὸν Ἅγιον ἀνελθὼν ἐξηγήσατο· οἱ δὲ παρόντες περιδεδεεῖς γεγονότες, δέονται κοινῇ τοῦ Ἁγίου ἀπελαθῆναι τὸν θῆρα τοῦ ὄρους. Κᾀκεῖνος εὐθὺς Ἀναστάσιόν τινα (εἷς δὲ τῶν αὐτοῦ μαθητῶν οὗτος, ἀφ᾽ οὗ καὶ αὐτὸς, κατὰ τὸν ἐμὸν Ἰησοῦν τὸν οἰκεῖον δεσπότην καὶ νομοθέτην, ἐκβεβλήκει ἑπτὰ δαιμόνια) τοῦτον οὖν ὀνομαστὶ καλέσας, Ἄπιθι παρὰ τὸ τοῦ λέοντος κατάλυμα, ἔφη, καὶ τάδε ἐρεῖς αὐτῷ, Ἐνὀνόματι Κυρίου, φησὶν ὁ παῖς αὐτοῦ Συμεὼν ἀπόστηθι τοῦ ὄρους τούτου· οὐκ ἔσται γάρ σοι κατοικία, οὐ δὲ διατριβὴ ἐν αὐτῷ. Ταῦτα ὁ μὲν, ἀπελθὼν εἰρήκει τῷ λέοντι· ὁ δὲ ὑπήκουσεν ὅσα καὶ οἰκέτης εὐγνώμων ἀγαθῷ δεσπότῃ πειθόμενος, τοῦ τε ὄρους εὐθέως ἀπῆρεν ὑπὸ τοῖς πάντων ὄμμασι, καὶ πρὸς τὸν Μέλαντα καλούμενον ποταμὸν, καὶ τὰ τῆς Ἀμανοῦ ἐχώρησεν ὄρη· τιθασσὸς οἷα καὶ χειροήθης, ἀντὶ τοῦ πρώην βλοσυροῦ καὶ βιαίου, γεγενημένος. Ὅπερ οὖν οὐ δὲ μίαν θαύματος ὑπερβολὴν ἀπολεῖπον, θαυμασιώτερον ἔτι μᾶλλον ἔχει τὸ ἐπαγόμενον, ὅτι καὶ εἰς ὥρας ἐξ ἐκείνου ὁ θὴρ εἰς τὴν τοῦ Ἁγίου μάνδραν ἐτησίως ἐφοίτα, πρὸ πυλῶν τε αὐτῆς ἱκανῶς ὠρυόμενος, καὶ τὰ τῆς ὑποταγῆς οἷον ἐπιδεικνὺς, ἐπιεικὴς ἐκεῖθεν καὶ ἥμερος εἰς τὰ οἰκεῖα πάλιν ἤδη ἐχώρει, εἴπου τισὶν ἀνὰ τὴν ὁδὸν ἐντύχοι, αἰδοῖ εἴκων καὶ αὐτῆς ἐξιστάμενος. Ἐν τούτῳ δὲ λοιμικῆς νόσου τοῖς ἀνθρώποις ἐπισκηψάσης, πόλεις τε καὶ ἀγροὺς καὶ κώμας φθειρούσης ἀτεχνῶς καὶ λυμαινομένης, γνοὺς ὁ τοῦ Θεοῦ θεράπων ὅτι ὠργίσθη θυμῷ Κύριος ἐπὶ τὸν λαὸν αὐτοῦ, τὰ τε σπλάγχνα παθὼν ἐπ᾽ αὐτοῖς, μιμεῖται τὸν Φινεὲς καὶ αὐτὸς, καὶ χεῖρας ἱκετηρίους, εἰ βούλοι δὲ ἱλαστηρίους ἐκτείνας Θεῷ μέχρι τούτου τὰ τῆς πληγῆς ἵστησι, μηκέτι περαιτέρῳ ταύτην ὁδεῦσαι παραχωρήσας. Καὶ οὐ τοῦτο μόνον θαυμάσαι ἄξιον, ἀλλ᾽ ὅτι καὶ τὰ τῆς ἰάσεως αὐτῷ δέδοτο· πολλοὶ γὰρ ἐξ ἐκείνου τῶν ὑπὸ τῆς τοιαύτης νόσου κατειλημμένων, τὸ τοῦ θείου Συμεὼν ἐπικαλούμενοι ὄνομα, ἐδόκουν οἴκοι τοῦτον ὁρᾷν, (ὢ τοῦ θαύματος!) ἐπισκεπτόμενον ὥσπερ καὶ τὴν νόσον αὐτοῖς θεραπεύοντα· καὶ ἡ ὄψις ἔργον ἦν, καὶ τὴν φαντασίαν ἀλήθεια διεδέχετο, καὶ τὴν νόσον εὐθὺς ἀπετίθεντο. Πολλοὶ δὲ καὶ τῶν ἑτέροις πάθεσι καὶ νόσοις

ἐταζομένων, λυχνίαν κατ᾽ οἶκον ἅπτοντες θυμίαμά τε προσφέροντες, διὰ μεσίτου τὸν Θεὸν τοῦ οἰκείου θεράποντος ἐπεκαλοῦντο, καὶ τοῦ λυποῦντος ἕκαστος ἀπηλλάττετο· ὅσοις δὲ τοῦ μὲν ἀρκοῦντος ἡ χεὶρ ἐλαίου ἠπόρει, βραχὺ δέ τι πορίζοντες ἑαυτοῖς, λυχνίαν ἐπ᾽ ὀνόματι τοῦ ἁγίου ἧπτον, εἰς τρίτην ἑξῆς ἡμέραν, ἢ καὶ τετάρτην αὐτῇ τὰ πολλὰ (ὡς θαυμαστὸς ὁ Θεὸς ἐν τοῖς Ἁγίοις αὐτοῦ!) τὸ φῶς οὐκ ἐσβέννυτο, ἅπερ οἱ τῶν θαυμάτων ἀπολαύοντες τούτων, παρὰ τὸν Ἅγιον εὐθὺς ἀνιόντες ἀπήγγελλον.

[67] But what discourse could in few words set before the eyes the things done by the divine man at that time, how many delivered to servitude he restored to liberty, and led safe through the midst of the enemy? It is necessary to record one or another. That brother, of whom captured by the barbarians we made mention a little before, narrated the wonderful works of the Saint (for so it is wont to be done that a soul, He frees two captives through the midst of the enemy. pressed by intolerable miseries, with a certain pleasure recalls to memory those things which are apt to bring better hope) to a certain Scholar ^b soldier, who himself also snatched into prison was constrained with iron fetters. And then indeed he wept at his own and his companion's miseries; then his mind boiling amid such narrations, from his inmost heart he invokes the name of the Saint: that he might be loosed from that hard servitude, he prays; he passes through the midst of the crowd of barbarians; and no one having attempted to hinder or retain him, he obtains liberty. The soldier having beheld the new thing, and believing, that the Saint could the same in himself also, forthwith not without tears exclaims: Lord Jesus Christ, God of your servant Symeon, rescue me from the hands of the barbarians and this most bitter servitude. These things being brought forth from an afflicted heart (Lord God of hosts, who is like to you!) at once the iron fetters fell to the ground, and he himself with quick step escaping through the midst of the barbarians was brought to his country; and after he had returned free of evils and miseries, he expressly narrated each thing.

[68] There was a certain old man captured in his eyes, who sitting beside the road begged alms; and he was a little below the ^c monastery, when unexpectedly the barbarians came there: one of whom, He cures one blind and mortally wounded and gives him sight. (as that crowd is prompt to slaughter, and reckons the destruction of others a grateful sport for itself) the sword sent down into the throat, inflicts a lethal blow on the old man: who so wounded lay speechless, only the slight breath which remained preventing him from being believed dead. Which thing the servant of God knowing by the inner spirit, commanded certain men, that they should carry the old man taken up to him: which being done, he blessed earth and water taken, and one of the disciples applied it to the wound. And behold a miracle, requiring not so much the ears as the eyes to make faith: for not only did the bones and nerves, which itself is wonderful enough, at once cohere among themselves; but also the light of the eyes, which is far more wonderful, was restored to the blind man: and so the fruit of one prayer brought back a twin curing, one of the lethal wound healed in so small a time, the other of the use of the eyes recovered. So great a thing, borne on the swift wings of fame, at once spreading everywhere on earth, made very many laboring with divers infirmities flow together from everywhere to the Saint; whom he, by prayers and the sign of the Cross, healed in the high and desirable name of Emmanuel, and dismissed each to his own home.

[69] Moreover beholding the most frequent crowd around him, About to flee the frequency of the crowds and considering that he could not take so great quiet as he wished, that of the Apostle came into his mind; Lest perhaps when I have preached to others I myself become a reprobate. 1 Cor. 9, 27. Wherefore he revolved in his mind again and again both the Carmel of Elias, and the mount of Olives, renowned for the ascension of Christ the Lord: but Divine providence meditated another thing, to which Symeon had committed both the motions of his heart, and the cogitations of his mind, and the rest of the operations of his soul. He resolved therefore, the column, on which he had now spent an eight-year station, being left, to ascend a high mountain near by, situated to the right of one returning from the column. It was exceedingly arid, he meditates approaching the mountain of birds nor was it watered by any spring of water: hence trodden by no footsteps of men at all, it was a grateful stable for serpents and wild beasts. And now Symeon had ascended thither with his whole mind, when he seemed to himself to behold our Lord and Saviour Christ, accompanied by an army of Angels, whose number it was not easy to enter, and is confirmed by Christ. descending on that mountain, likewise also a most bright cloud, covering its root all around: and to hear a voice sent forth from the cloud, saying: Hasten, Symeon, ascend this wonderful mountain: for so henceforth it shall be called: for it has been sanctified by me; on which I will make your name still more wonderful, since I am with you. Besides this that voice showed the rock, on which God our Lord was beheld, commanding that Symeon should ascend it. But the footstool, which was shown by the same incomprehensible vision, (oh light!) shone far more splendidly than the very sun. And this is the vision and vocation of Symeon to the Wonderful Mountain.

[70] The college of Brethren therefore being convoked, he narrated each thing which he had seen: then he bade a certain one of more advanced age, most known for sweetness of manners, How he approached it. to preside over those inhabiting the monastery; and when he had commended them to God by prayers, he descended from the column; and entering the road which led to the summit of the mountain, a most clear vision affording leadership, he hastened, that he might touch the mentioned rock. The foal of an ass bore him, by no man ever mounted: which thing I indeed esteem to have been a symbol of the benevolence of Christ the Lord toward Symeon, and also of the miracles which he was to perform by his virtue while approaching the mountain: for that cause, he both sat on the foal of an ass, as Christ entering Jerusalem; and (for I will speak although I seem bold) deserved to be held similar to the Lord.

[71] There dwelt not far from the monastery a certain man destitute of all motion of his feet, Miracles done on the way. and miserably mutilated in his members; but while all, who approached the Saint, and were afflicted with whatever infirmity, carried back health, to this one alone the remedies of cure to be applied (I know not indeed for what reason, except by a certain occult and inexplicable disposition) were slow and deferred. So therefore put off until this day, he is set before the Saint after his descent from the column; who at his command, to prayers and the sign of the Cross, namely his accustomed medicine, was so corroborated, that at once with quick foot he ran before the Saint, extolling his curing by deed rather than by words. And when Symeon was not far from the summit of the mountain, he descended from the foal and gave himself to prayer; which finished, an immense army of Angels was heard to sing in answer, Amen. But the place has a stone cross, which the prayer being finished the Saint there set up: who casting his eyes thence around, detected the summit of the mountain shining around with divine grace; and thence knowing it to be the same which had been shown to him beforehand, with willing mind hastened thither; and the rock, upon which he had beheld the Lord's feet stand, rejoicing, as quickly as he could, he ascended. The foal led back by the disciples to the monastery, on the third day after the descent died; as if wearied of longer life and another rider, whom it suffered not at all.

[72] It was the twentieth year of Symeon's age, but the eighth of the station kept in the said column. And while he stood upon the rock abounding with pleasure, and clad with a sheepskin ^d, thinking thenceforth to converse there solitary with God; the next day behold he discerns no small crowd, carrying on their shoulders very many sick, and bringing them to the column. Who when they had come nearer, and were taught, that the Saint had migrated thence to the summit of the mountain; they betook themselves thither without delay. When Symeon beheld them approaching, he was anxious in mind, that not even here was it permitted to him to live for himself alone: nevertheless moved by the tears and laments of the wretched, he imposed healing hands on each, and dismissed them thoroughly healed.

[73] There appeared at the same time on the mountain a lion, who, having met a certain man going to the Saint, A lion is tamed at the invocation of Symeon: fierce and very terrible rushed upon the man. He being in an inevitable danger, and so struck that he did not even think of flight, By the crown, he said, and grace given to Symeon from heaven, withdraw from me, nor give me any harm or hurt. But at the same moment the beast, having revered the virtue of the adjuration, departed thence, bringing nothing more of terror or trouble. This thing the man himself, when he had come to the Saint, whom also through a disciple he bids migrate thence. narrated. But the bystanders, fear thence conceived, prayed the Saint unanimously, that he would bid the beast depart from the mountain. He calling by name a certain Anastasius (he was one of the disciples, from whom after the example of Jesus my Lord and lawgiver he had cast out seven demons); Go, he said, to the den of the lion, and announce these things to it: In the name of the Lord, says the servant of the Lord Symeon, depart from this mountain: for it shall not be a habitation for you or a domicile. These things, as the Saint commanded, going he announced to the lion: but it hearing the word, no otherwise than a servant obeying a benign Lord, both migrated from that mountain in the sight of all, and betook itself to the river Melas ^e and the Amanus mountains, as if, its former rigor and ferocity laid aside, made tame and gentle. The miracle which follows ought to yield to none however great, nay is more admirable than all: namely that thenceforth at fixed times through the year the beast was wont to come to the sheepfold of the Saint, and an apt voice being uttered before the gates to testify in a manner submission and obedience, then thence mild and tractable to return to its own domicile, and if it had any met by chance on the way, with a sign of veneration to give way from it.

[74] Meanwhile a pestilent ^f disease had invaded men, which infecting cities, fields, villages brought present destruction to them, and eluded all art. The servant of God knew, that the Lord was inflamed with wrath against his people: and touched with commiseration of them, resolved to imitate the example of Phinees ^g; and stretched suppliant or rather propitiatory hands to God, until he stayed the spreading plague, and hindered it from proceeding further. In which matter not only that is worthy of admiration, that he set a barrier to the evil; but also that especially, that to him also was given grace of curing those touched. For many from that time seized by such a disease, the name of St. Symeon being invoked, seemed to behold him in their own home, In the name of Symeon various miracles happen. as it were bringing (a wonderful thing!) cure and health to the sick. And truly the vision itself stood firm, and truth proved the representation of the mind, all languor of infirmity being driven from their bodies. Many also pressed by other and other sicknesses and pains, a lamp being kindled at home and incense offered, asked help of God through the intercession of his servant, and were taken out of their pains. But as many as

labored under a penury of oil, procuring some little thing for themselves, kindled a lamp in the name of the Saint, and on the third following day or even the fourth for the most part (how admirable is God in his Saints!) the light was not extinguished: which miraculous benefit those, to whom it had befallen, soon going off to the Saint, announced.

ANNOTATIONS. C. J.

a. Above number 63.

CHAPTER X.

Various predictions; the lowest sent by Angels to St. Symeon; mercy toward the poor.

Ποτὲ γοῦν περὶ τοὺς ἑωθινοὺς ὕμνους τοὺς ἀδελφοὺς συγκαλέσας, Προσευξώμεθά φησιν ἀδελφοὶ περὶ τῆς τοῦ Θεοῦ Ἐκκλησίας· μέλλει γὰρ ὁ ταύτης Ἀρχιερεὺς Ἐφραίμιος καταλύειν ἤδη τὸν βίον· ἑώρακα γὰρ ἑμαυτὸν ἐν δῇ δυνάμει τοῦ Πνεύματος ἑστῶτα πρὸς κεφαλῇ τῆς κλίνης, ἐφ᾽ ᾗ καθεύδειν εἰώθει, καὶ Οὐαὶ τῇ πόλει ταύτῃ λέγοντά σου ἐκδημοῦντος, οὐαὶ, καὶ τὴν αὐτοῦ μετάστασιν ὥσπερ ἀποκλαιόμενον. Ἐν ἐμαυτῷ τοίνυν γενόμενος, εὑρέθην δεδακρυμένος, ἐπὶ τῶν παρειῶν τε φέρων τῶν δακρύων τὰ ἴχνη. Δευτέρα τοιγαροῦν ἔκστασις ἐπ᾽ ἐμὲ, καὶ πάλιν οἱ αὐτοὶ θρῆνοι, καὶ πάλιν δάκρυα. Εἶτα καὶ τρίτη περὶ τῶν αὐτῶν ὄψις, καί μοι τοιαύτη τις ἤκουσται φωνή· Τίς οἶδεν ὅθεν ὁ ἐρχόμενος εἴη; Ταῦτα ὁ μὲν εἰρήκει τοῖς ἀδελφοῖς· οἱ δὲ τηνικαῦτα μὲν ἐπύθοντο περὶ Ἐφραιμίου ὡς ὑγιαίνοι. Μετὰ δὲ ταῦτα καλέσας αὖθις ὁ τοῦ Θεοῦ δοῦλος αὐτοὺς, διαυγάζουσα δὲ ἧν ἤδη Παρασκευὴ, Ὁ Ἀρχιερεὺς τοῦ Θεοῦ κατὰ τήνδε τὴν νύκτα, φησὶ πρὸς αὐτὸν, ἐξεδήμησε· τεθέαμαι γὰρ αὐτοῦ τὴν ψυχὴν ὑπὸ πλήθει λευχειμονούντων τῆδε παραβαλοῦσαν, ἥ καὶ ἡσπάσατό με, καὶ μνήμην αὐτῆς ποιεῖσθαι πρὸς Θεὸν ἐνετείλατο, ἔτι καὶ σχέσεως αὐτοῦ πρός τε αὐτὸν ἐμὲ καὶ τὴν μητέρα τὴν ἐμὴν ἀναμνήσασα. Ταῦτα ὁ μὲν περὶ τοῦ Ἀρχιερέως τοῖς ἀδελφοῖς προειρήκει· οἱ δὲ τὸν καιρὸν ἐπισημῃνάμενοι, εὗρον τῆς νυκτὸς ἐκείνης τὸν θεῖον Ἐφραίμιον ἐκδεδημηκότα. Πολλῶν δὲ οἷα εἰκὸς τῆς καθέδρας ἐφιεμένων, καὶ ταύτην ἑαυτοῖς σπουδαζόντων, συνέβη Δομνῖνόν τινα τῆς Θρακῶν ὡρμημένον, πτωχείου κατὰ Λυχνίδα πόλιν ἑνὸς προεστῶτα, τῇ βασιλίδι τηνικαῦτα κατά τινα χρείαν ἐπιδημῆσαι· ὃς νόμῳ φιλίας τισὶ τῶν ἐν τοῖς βασιλείοις ὠκειωμένος, τῷ Βασιλεῖ παρ᾽ αὐτῶν (Ἰουστινιανὸς δὲ ἦν οὗτος) εἰσάγεται. Ὁ δὲ κανονικῆς ἀκριβείας, ἀποστολικῶν τε παραγγελμάτων ὀλίγα φροντίσας, τῇ πρώτῃ τοῦ ἀνδρὸς θέᾳ καὶ τὴν ψῆφον συνάπτει, Ἰδοῦ ὁ τῆς Ἀντιόχου Πατριάρχης εἰπὼν· καὶ τὸν θρόνον εὐθέως ὁ Δομνῖνος καταλαμβάνει. Παριὼν δὲ διὰ τῶν προαστείων τῆς Ἀντιόχου, καὶ τοὺς ἐν τῷ ναῷ τοῦ δικαίου Ἰώβ, ὃς πρὸ τῆς πόλεως ἵδρυτο, λελωβημένους ἰδὼν, καὶ δεινῶς αὐτοὺς βδελυξάμενος, δεῖν ἔγνω τούτους ἐκεῖθεν ἀλλαχοῦ μεταστῆσαι, ἵνα μὴ πρὸ τοῦ τῆς πόλεως κόσμου φησὶν ἄγος εἶεν. Ὅπερ αὐτοὺς αἰσθομένους, καὶ πρὸς τὸν Ἅγιον ὡς ἑκαστος εἶχε δυνάμεως ἀνελθόντας, τοὺς μὲν ποσὶ καὶ βακτηρίᾳ, τοὺς δὲ φόρτον ἐκεῖ κομισθέντας, τὴν δὲ τοῦ ἐν Ἁγίοις Ἐφραιμίου συμπάθειαν, καὶ ὅσα μετ᾽ αὐτῶν ἔδρα, οἵας τε τοῦ νῦν Ἀρχιερέως τῆς ἀσπλαγχνίας πεπείρανται, καὶ ὅπως οὐ δὲ πρὸ τῆς πόλεως αὐτῷ τούτους ὁρᾷν ἀνεκτὸν, θρήνοις ἅμα καὶ ὀδυρμοῖς ἀπαγγεῖλαι· τὸν δὲ πολὺν αὐτῶν οἶκτον λαβόντα, Παύσασθε ἀδελφοὶ φάναι· οὐδεὶς ὑμᾶς ἐκεῖθεν μεταστῆσαι δυνήσεται· ἀλλ᾽ ἠ παιδεία Κυρίου αὐτὴ συναλγεῖν αὐτὸν διδάξει τοῖς πάσχουσιν, ὥστε πείρᾳ μαθεῖν, ὅ γεωργοῦσαν οὐκ ἔσχεν οἴκοθεν τὴν προαίρεσιν. Ταῦτα εἶπε, καὶ μετ᾽ ὀλίγον οὕτω χεῖρες καὶ πόδες τῷ Ἀρχιερεῖ κάμπτονται, ὡς μὴ δὲ δύνασθαί τι δράσαι δι᾽ αὐτῶν τὸ παράπαν, ἀλλ᾽ οἷά τινα νεκρὸν ἔμψυχον διαβασταζόμενον φέρεσθαι. Ἀνδρί τινι κατὰ τὴν Περσῶν πρὸς χαλεπὸν παλαίοντι δαίμονα, ἀπαλλαγὴν τε τούτου μηδεμίαν εὑρίσκοντι, Ἄγγελος Θεοῦ παραστὰς, ἄπιθί φησι παρὰ τὸν δοῦλον τοῦ Θεοῦ Συμεὼν· οἰκεῖ δὲ κατὰ μετέωρον ὄρος ἐκ πλαγίου τῆς Ἀντιόχου, θαλάσσης οὐ διὰ μακροῦ κείμενον· δι᾽ αὐτοῦ τοιγαροῦν παρὰ Κυρίου ἴασις ἔσται σοι. Καὶ ὃς τὴν μεταξὺ πᾶσαν ἀνύσας, καὶ ὡς τὸν Ἅγιον ἀφικόμενος, ἕκαστα σαφῶς ἀπαγγέλλει. Ὁ δὲ τοῦ Θεοῦ δεηθεὶς, ἐξελθεῖν τῷ δαίμονι παραγγέλλει· καὶ αὐτίκα κλαυθμοὶ τοῦ δαίμονος καὶ θόρυβοι καὶ κραυγαὶ, οὐκ ἐνεγκόντος τὴν ἐπιτίμησιν, Ἄνες μοι, καὶ ἔξειμι λέγοντος· οἶδα γὰρ τίς τε εἶ, καὶ ἥ τις ἡ ἐν σοὶ τοῦ Ὑοῦ τοῦ Θεοῦ ἐνέργεια. Ἐν ὅσῳ δὲ ταῦτα ἐπράττετο, ἐδόκει τῷ πάσχοντι στέφανον ὁ Συμεὼν τῇ κεφαλῇ περικεῖσθαι· τὸ δὲ τοῦ στεφάνου κάλλος, αἱ δὲ τοῦ χρυσοῦ ὡραιότητες, αἱ δὲ τῶν λίθων αὐγαὶ, ὁ δ᾽ ἐπὶ τῷ στεφάνῳ σταυρὸς, τὸ δὲ τοῦ σταυροῦ φῶς, αἱ δὲ τοῦ φωτὸς πάλιν ἀστραπαί τε καὶ χάριτες τὸ δὲ κυκλόθεν τῆς Ἀγγελικῆς. στρατιᾶς πλῆθος, ἀῤῥητόν τι χρῆμα καὶ ἀπόῤῥητον ἦσαν· ὑφ᾽ ὧν ὁ χαλεπὸς δαίμων ἐκεῖνος ὡς ἀπὸ πυρὸς ἀπηλλάγη, ὡς μετὰ ταῦτα σαφῶς ἐκνήψας αὐτὸς ὁ τοῦ πάθους ἀπαλλαγεὶς ἐξηγεῖτο, ὑγιὴς εἰς τὴν οἰκείαν ἐπανιὼν, καὶ τὰ τοῦ Θεοῦ ἔργα τοῖς ἔθνεσιν ἀπαγγέλλων. Νεανίσκῳ τινὶ δαίμων ἐπιπηδήσας, ούτω κακῶς αὐτὸν διετίθει, ὡς καὶ τοὺς ὀφθαλμοὺς τῷ νεανίσκῳ δοκεῖν ὑπὸ τῆς πολλῆς τοῦ σώματος τάσεως μέλλειν ἤδη τῶν οἰκείαν πυθυμένων ἐξάλλεσθαι. Κινδυνεύοντι τοίνυν, καὶ τοῖς ὅλοις ἀπορουμένῳ, Ἄγγελος ἄνωθεν ἐπιστὰς ἐν εἴδει καὶ σχήματι στρατιώτου, ἀφικέσθαι παρὰ τὸ θαυμαστὸν ὄρος αὐτὸν, πρὸς τὸν θεῖον Συμεὼν ἐπισκήπτει, Αὐτὸς γάρ σέ φησι τῆς τοῦ δαίμονος ἐπηρείας ἐλευθερώσει. Αὐτίκα γοῦν ἐν νεανίσκου τῷ Ἁγίῳ παραβαλόντος, ἐκείνου τε τὴν ἄμαχον αὐτῷ τοῦ Χριστοῦ σφραγῖδα ἐπιβαλόντος, ἐδόκει διὰ πυρὸς ἀστραπῆς ὁ δαίμον ἑαυτὸν ὁρᾷν τιμωρούμενον· Τί τοῦτο δοῦλε τοῦ Θεοῦ λέγων; τί με δεινῶς πυρπολεῖς; οὐ δὲ γὰρ τὴν ἔν σοι τοῦ Θεοῦ χεῖρα δύναμαι στέγειν τὴν φοβερὰν, ἥ τις οὐχ ἡμᾶς πέφυκε μόνον μάστιξι πυρίναις ἐλαύνειν, ἀλλὰ καὶ νόσους τῷ λαῷ παντοδαπὰς θεραπεύειν. Ταῦτα τὸ πονηρὸν ἐκεῖνο πνεῦμα τῇ τοῦ πάσχοντος γλώττῃ φθεγξάμενον, εὐθὺς ἀπελήλατο· οὗπερ ὁ νεανίσκος ἀπαλλαγεὶς, Ἄγγελον ὑπ᾽ ὀφθαλμοὺς ἑώρα τῷ Συμεὼν ἐν ὁμοιώματι στρατιώτου παρεστηκότα, ὡς αὐτὸς ὕστερον ἐξηγεῖτο, καὶ αὐτῷ γνησίως διαλεγόμενον. Εἴτα καὶ περὶ τοῦ ποδὸς ἐδεῖτο· ἦν γὰρ ἀσθενῶς ἔχων τῷ νεανίσκῳ, μικροῦ δὲ καὶ ἀχρήστως ὁ ποὺς· χεῖρα τοίνυν τῷ ποδὶ τοῦ Συμεὼν ἐπιθέντος εὐχῇ κατεπαιδομένην, τῷ τε τοῦ σταυροῦ τύπῳ διασφραγίσαντος, ὑγιῶς αὐτίκα, καὶ θατέρῳ τὸ πᾶν εἶχεν ὁμοίως. Ἕτερός τις δαίμονι τὴν ὁψιν διάστροφος, τὸ τοῦ θείου Συμεὼν ὄνομα εἰς ἴασιν τοῦ πάθους ἐπεκαλεῖτο, καί ποτε τοῦτον ἐν αἰθέρι μέσῳ ῥάβδον διὰ χειρὸς ἔχοντα πυρίνην ὁρᾷ, καὶ σφοδρῶς ἐπ᾽ αὐτὸν φερόμενον. Τοῦ γοῦν ἀκαθάρτου πνεύματος ἐκείνου τὴν ἔφοδον οὐκ ἐνεγκόντος, ἀλλ᾽ εἰς φυγὴν ἀγεννῆ τραπομένου, τό τε πρόσωπον τῷ πάσχοντι εὐθέως ἀποκατέστη, καὶ ὀρθῶς αὐτῷ τοῦ λοιποῦ καὶ κατὰ φύσιν εἶχεν. Ὄφει δέδηκτό τις ἰοβόλῳ τὸν πόδα, καὶ σῆψιν ὁ ἰὸς ἐμποιήσας, οὐ χεῖρα μόνον καὶ τέχνην ἰατρῶν ἀπαγορεύειν ἐποίει, ἀλλ᾽ ἤδη καὶ θάνατον ἠπείλει σαφῆ· πρὸς ὃν καὶ μόνον ὁ πάσχων, τῶν ἄλλων ἀπογνοὺς ἁπάντων, ἑώρα. Ὑποτείνουσι δέ τινες τὰς εἰς τὸν Ἅγιον ἐλπίδας αὐτῷ, καθάπερ ἐκείνου μόνου στῆναι πρὸς οὕτω φανερὸν κίνδυνον δυναμένου· οἷς καὶ πιστεύσας, καὶ τὸ τοῦ Ἁγίου καλέσας ὄνομα, καὶ τῆς ἐκείνου γῆς ἐπιβαλὼν τῷ ποδὶ, αὐτίκα ἔῤῥωτο. Ἄξιον δὲ μὴ δ᾽ ἐκεῖνο παραλιπεῖν, αἴτιον ὄν μάλιστα τοῦ τοιαῦτα θαυματουργεῖν. Προσῆλθέ τις προσαιτῶν τῷ Ἁγίῳ Δίου μηνὸς, ὃν ἡ παρ᾽ ἡμῖν γλῶττα Νοέμβριον καλεῖν οἶδεν. Ὡ δὲ πείσθητί, φησιν, ἀδελφὲ, ὡς οὐδὲν ἄλλο μοι πρόσεστιν, ὅτι μὴ τὸ τρύχινον ἔνδυμα τοῦτο, καὶ σύγγνωθι· ὅπερ εἰ βούλει λαβεῖν, ἰδού σοι καὶ αὐτὸ ἀποδύομαι. Τοῦ δὲ, δεῖσθαι καὶ τούτου διὰ τὴν πενίαν εἰπόντος· Εὐλογητὸς Κύριος ὁ Θεὸς ἔφη· καὶ ἀποδυσάμενος εὐθὺς, Δέξαι ἀδελφὲ λέγει. Καὶ ὁ μὲν ἀπήει λαβὼν· ὁ δὲ γυμνὸς ἀπολέλειπτο, οὐ δ᾽ ὁτιοῦν κάλυμμα σαρκὸς ἕτερον, ὅτι μὴ μόνον ἐπί τοῦ στήθους κουκούλιον βραχὺ περικείμενος· καὶ οὐ ταύτη μόνον παραχειμάσας, ἀλλὰ καὶ εἰς ὄγδοον ἑξῆς διακαρτερήσας μῆνα. Εὐγενίου δὲ τῶν μαθητῶν ἑνὸς παραβιαζομένου τοῦτον λαβεῖν τι περιβόλαιον ἑαυτῷ, ἡνίκα μάλιστα χειμῶνος ἐνειστήκει τὸ ἀκμαιότατον· Ὁ ἰχθὺς, ἔλεγεν, ἐπεὶ δ᾽ ἂν μᾶλλον χειμῶνος ῥιγώσῃ, γλυκύτερος γίνεται, καὶ οὐ δὲ δυσῶδές τι τούτου ἀπόζει· ὥσπερ τουναντίον ὅσῳ θέρους θερμαίνεται, τοσοῦτον οὐκ ἀηδέστερος γίνεσθαι μόνον, ἀλλὰ καὶ σκώληξι πέφυκεν βρύειν· οἳ δήπουθεν ἀναμένουσιν ἐκεὶ καὶ ἡμᾶς, ἐνδύμασι καὶ βρώμασι τοῦ βίου θερμαιομένους. Ὁρᾷ ποτε, θεωρίαν ὁ Συμεών· ἡ δὲ ἦν (ὡς αὐτὸς τηνικαῦτα οὐκ ἀπεκρύψατο) σεισμὸς ἐπὶ τὴν Ἀντιόχου, πᾶσαν οὐ γῆν μόνον, ἀλλὰ καὶ καρδίαν σαλεύων, ὅπερ ἀγανακτήσεώς φησι Θεοῦ σύμβολον· εἶτα καὶ τὸ τῆς ἀπειλῆς φάρμακον τὴν μετάνοιαν ὑπετίθει, καὶ τὴν θείαν ἠγγυᾶτο φιλανθρωπίαν· ταῦτα ὁ μὲν εἰπὼν, ἐδεῖτο τῶν οἰκτιρμῶν τοῦ Θεοῦ, καὶ πρὸς ἔλαιον τὸν θελητὴν τοῦ ἐλέους ἐξεκαλεῖτο. Κατ᾽ ἐκείνην δὲ τὴν ἡμέραν, καθ᾽ ἣν εἴρητο ταῦτα, σείει μὲν ὁ Θεὸς μέγα περὶ πρώτην νύκτα, ἀποστροφὴ δὲ τῆς ἀπειλῆς οὐ δὲ μία, οὐ δέ τις στάσις ἦν

τῆς κινήσεως, ἀλλὰ σεισμὸς ὲπὶ σεισμῷ, καὶ καρδίας πάσης θραυσμὸς, ἥ τε γῆ φοβερὸν ἐμυκᾶτο, τὴν θείαν ὥσπερ ὀργὴν μηνύουσα, ὡς τοὺς ἀνὰ τὴν πόλιν πᾶσαν καὶ χώραν, οὐκ ἄνδρας μόνον, ἀλλὰ καὶ γυναῖκας καὶ παῖδας, καὶ πᾶσαν ἁπλῶς ἡλικίαν, τὸν ἑαυτὸν κόσμον ἀποθεμένους, ἐν σάκκῳ καὶ κλαυθμῷ καὶ νηστεία πρὸς τὸν Ἅγιον ἀνιέναι, τὸν οἰκεῖον αὐτῷ προσανακλαιομένους θάνατον· ἐκάλεσε γὰρ ἐπ᾽ αὐτὴν Κύριος σαβαὼθ ἐν τῇ ἡμέρᾳ ὲκείνῃ, κλαυθμὸν καὶ κοπετον καὶ ξύρησιν κεφαλῆς, καὶ ζῶσιν σάκκων, ὁ θεῖος εἶπεν ἂν Ἡσαΐας οὐ μὴν ἀλλὰ καὶ τῶν ἑλληνιζόντων τινὰς, πρός τε τὴν ματαίαν τῆς ἀστρολογίας κεχῃνότων ἀπάτην, καὶ τῇ τῶν ἀστέρων φορᾷ συμφέρεσθαι τὰ καθ᾽ ἡμᾶς οἰομένων, ἀπαγορεύειν ἤδη τὴν πόλιν, ὡς πᾶσαν αὐτὴν ὅσον οὐδέπω καταπεσεῖσθαι μέλλουσαν. Μιᾶς γοῦν τῶν σαββάτων ἡμέρας ὑπολαμπούσης, ἱλαρᾷ πρὸς τὸν λαὸν ὁ Συμεὼν καὶ γλυκείᾳ τῇ ὄψει, Θαρσεῖτε μὴ φοβεῖσθαι εἶπεν, ἐλήλεγκται γὰρ ἡ πλάνος τῶν μετεωρολόγων τέχνη, περὶ τὸ μέλλον τυφλώττουσα, καὶ αὐτὴ περιφανῶς ἑαυτὴν ψευδομένη. Ἰδού γὰρ ἀνῆκε Κύριος τὴν ὀργὴν τῷ λαῷ αὐτοῦ, καὶ ἐπὶ τοῖς δούλοις αὐτοῦ παρακέκληται· εἶδον γὰρ, καὶ ἰδοὺ ἀνεώγεισαν μὲν πρὸς Ἀνατολὰς οἱ οὐρανοί· ἀπόῤῥητον δέ τι καὶ ἄῤῥητον τοῦ Μονογενοῦς ἐξήστραψε φῶς, φιλανθρωπίαν ἡρέμᾳ τῇ μετανοίᾳ ὑμῶν ὑποφαίνων. Μέγα δὲ πρὸς τὴν ὄψιν ἐν ἐπάρσει χειρῶν μου βοήσας, Δέσποτα φιλάνθρωπε εἶπα, ὁ καὶ ῥομφαῖαν πολλάκις στιλβῶν, καὶ τόξον ἐντείνων, δι᾽ ὀργὴν μὲν δικαίαν ἀμφότερα, ὑπὸ δὲ τῆς συνήθους πάλιν ἐπέχων χρηστότητος, καὶ τὴν ἡμετέραν ἐπιστροφὴν ἀναμένων, ἄκουσον ἐκ ναοῦ ἁγίου φωνῆς μου, εἰσελθέτω ἡ κραυγή μου ἐνώπιόν σου· ἰδοὺ γὰρ ἐστάγη ἡ γῆ, καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ ἐσαλεύθη καὶ ἔντρομος ἐγενήθη, καὶ τὰ θεμέλια τῶν ὀρέων ἐταράχθησαν καὶ ἐσαλεύθησαν· ὅτι ὠργίσθης αὐτοῖς, Θεὸς, συνέσεισας αὐτὴν καὶ συνετάραξας αὐτὴν, ἔδειξας τῷ λαῷ σου σκληρὰ, ἀλλ᾽ ἴασαι τὰ συντρίμματα αὐτῆς, κέρασον φιλανθρωπίᾳ τὴν ἀπειλὴν, στῆσον τὴν μάστιγα· μὴ γὰρ εἰς τοὺς αῖῶνας ἀπώσῃ καὶ οὐ προσθήσεις τοῦ εὐδοκῆσαι ἔτι, ἤ εἰς τέλος τὸ ἔλεός σου ἀποκόψεις· μὴ ἐπιλήσῃ τοῦ οἰκτειρῆσαι ὁ Θεὸς, ἢ συνἑξεις ἐν τῇ ὀργῇ σου τοὺς οἰκτιρμούς σου· σὺ γὰρ εἶ μόνος οἰκτίρμων, καὶ ἱλάσῃ ταῖς ἁμάρτίαις ἡμῶν, καὶ οὐ διαφθερεῖς, ἀλλὰ πληθυνεῖς τοῦ ἀποστρέψαι τὸν θυμόν σου, καὶ οὐχὶ ἐκκαύσεις πᾶσαν ἐφ᾽ ἡμᾶς τὴν ὀργήν σου. Ταῦτα ὁ μὲν τοῦ Θεοῦ δεηθεὶς, εἶτα καὶ πρὸς τὸν λαὸν διεξῄει· ἡσυχάζουσα δὲ διέμενεν εὐθέως ἡ γῆ τῇ τοῦ θεμελιώσαντος αὐτὴν διατάξει· καὶ αὐτοὶ φαιδοὶ ψυχάς τε καὶ ὄψεις ἀντὶ τῶν πρώην πενθικῶς ἀνεχώρουν, ἀπαγγέλλοντες τὰς τοῦ Θεοῦ δυναστείας. Τὰ μὲν δὴ τοῦ Συμεὼν ὑπὲρ τῆς τοῦ παντὸς σωτηρίας τοιαῦτα, καὶ τοσαύτην μὲν εἰσφέροντα πρὸς Θεὸν πρεσβείαν, τηλικαύτης δὲ τυγχάνοντα παρ᾽ αὐτῷ παῤῥησίας· ἃ δὲ καὶ ἰδία πάλιν ἑκάστῳ καὶ κατὰ μέρος ἐποίει, τίς οὕτω γλῶτταν πολύς τε ἄμα καὶ περιττὸς, ὥστε καὶ λόγον ἠξισῶσαι τοῖς θαύμασιν.

[75] The Brethren being convoked at one time during the morning hymns, Let us pray, he said, Brethren, for the Church of God: for its Pontiff ^a Ephraemius is about to undergo his last day: Absent, he predicts the death of Ephraemius. for I myself saw myself in spirit standing at the head of the bed, on which he is wont to lie; and I said, Woe to that city, Ephraemius being dead! woe! woe! and I in a manner lamented his decease. Then returned to myself, I was found to have wept, the manifest signs of tears still clinging on my cheeks. Then again I am rapt out of myself: and again the same laments, and tears. Then a third time also, the same vision recurring, I heard some such voice: Who knows, wherefore he who is to come is absent? Thus Symeon to the Brethren: who through that time had understood concerning Ephraemius, that he was rightly well. Then, the day of Venus now growing light, he convoked the Brethren again, and said: The Pontiff of God this night has migrated from life: for I saw his soul, a great crowd clad in white accompanying, flying past here, and saluting me, and commanding that I should make memory of him with God: and commemorating how he had been affected toward me and my mother. These things concerning the Pontiff being foretold to the Brethren by Symeon, they noted the time, and found, that this very night the holy Ephraemius had died.

[76] Several, as it happens, desiring that Cathedra, and being busy to procure it for themselves; it came to pass, that a certain man, Domninus ^b by name, sprung from Thrace, Prefect of a certain poorhouse near the ^c city of Lychnis, on account of business through that time met the Empress: who by the law of friendship made more familiar with certain courtiers, by them was led to the Emperor (he was Justinian). The Emperor, as he was little studious of regular discipline and the Apostolic constitutions, at the first meeting soon chose the man by his suffrage, saying, Behold, this is the Patriarch of Antioch. And Domninus at once betakes himself to that See. Passing therefore through the suburbs of Antioch, and seeing in the temple of the just Job, which is near the city, more iniquitous to the wretched and needy wounded and mutilated men; whom he vehemently execrated, he judged them to be transferred elsewhere thence; Lest, he said, for the ornament of this city, they be a disgrace to it. When this was learned by those wretched ones, they made their way to the Saint, as each could, some on their feet and with a staff, others carried on shoulders: and before him with wailing and laments they commemorated, how great mercy had been shown them by St. Ephraemius, and how paternally he had dealt with them: but on the contrary, how unkind a Bishop they now experienced, and that he would not even tolerate them outside the gates of the city. But the Saint having greatly pitied them; Wait, he said, Brethren: no one will be able to move you from that place. The castigation of the Lord will teach him to have mercy on the afflicted, that he may learn by experience, that his purpose was by no means conducive. he is punished according to the prediction of Symeon. After these oracles, a short time being elapsed, the Bishop began to be tortured with so sharp a pain in hands and feet; that he could handle nothing whatever with them, and was constrained to be carried like an exanimate body.

[77] A certain Persian man had a very grave wrestling with a demon, A demoniac is sent to him by an Angel, of which he could in no way be freed. An Angel stood by him, and said: Go to the servant of God Symeon, dwelling on a lofty mountain, opposite Antioch, situated not very far from the sea: he interceding, certain salvation remains for you from God. He executed all things; and when he had come to the Saint, he openly narrated each thing: who, a prayer poured forth to God, bids the demon go out; whose plaint, tumult, and clamors were continually heard, as not bearing the rebuke of the holy man, and crying: Let me be sent away; and I go out: for I know who you are, and how great a virtue of the Son of God you have. While these things are done, it was seen by the possessed one, a crown to be set around the head of Symeon; whose both beauty and the brightness of the intermicating gold, and the splendor of the gems, and the light of the imposed cross, and is freed: and the glory and beauty of the light, and the cohorts of the Angels flying around, were all so unusual, that no one could express them in words: but by them as by a certain fire, the pertinacious demon was compelled to migrate; as afterward that wretched one, now restored to himself, openly divulged, returning sound to his home, and announcing the works of God to the nations.

[78] A certain youth a demon had invaded, whom it tortured in such wretched manners, that from the too great extension of his body his eyes seemed about to burst from their sockets. To him therefore in danger, all things failing, there is present from heaven an Angel, in habit and appearance of a soldier, likewise another. bidding him go to the Wonderful Mountain to St. Symeon: For he, he said, will render you free from the vexations of the demon. At once therefore the youth having entered the road to the Saint, and the Saint imprinting on him the inexpugnable Cross of Christ; the demon seemed to himself to be smitten with fiery lightning, exclaiming: What is this, servant of God? why do you so monstrously burn me? for I cannot sustain the terrible hand of God, which is in you. That is which is wont not only to expel us with a fiery scourge, but also to bring cure to the people's sicknesses of every kind. These things the wicked spirit having spoken through the tongue of the possessed one, was continually driven off: but the youth being freed, beheld with his eyes an Angel, presenting all things of a soldier, standing by Symeon, and conversing with him familiarly, as afterward he himself narrated. After these things the youth also prayed for the safety of his foot; for it was quite weak, and well-nigh useless for walking: who, a healing hand being imposed by Symeon, a prayer poured forth, and the sign of the cross imprinted, forthwith was whole and firm, in every way similar to the other.

[79] Another by the violence of a demon had his face distorted, but he invoked the name of Symeon for a remedy: and behold he beheld him in the middle air, A distorted face and a foot are restored. bearing a fiery rod, and with an onset gliding down to him. The impure spirit did not bear the coming of the man, turned to a base flight: and soon the countenance was restored to the wretched man, and thenceforth he had himself rightly and conveniently to nature. A certain man had been bitten in the foot by a serpent, and now the poison generating putrefaction in the wound, rendered the hand and art of physicians superfluous, and threatened present death; and the sick man himself, all things being despaired of, beheld it. Meanwhile certain men exhort, that he place his hope in the Saint, as one who alone could ward off the impending danger. He himself believed, and the name of the Saint being invoked, and his foot set on the ground, at once was strengthened.

[80] It is iniquitous to pass over also this, which was the chief cause of works so wonderful. His cloak being given to a needy man, he persists naked. In the month of Dius, which in our language is wont to be called November, a certain man approached the Saint, asking some alms. To whom he: Believe, he said, Brother, that nothing is at my disposal except this haircloth cloak, and pardon me; but if you desire it, behold I strip it off for you. And when he replied, that he needed it because of poverty: Blessed, he said, be the Lord God: and the stripped-off cloak forthwith holding out, Receive it, he said, brother: and he, the garment received, went off. But Symeon left naked, had nothing wherewith to cover his flesh, except a short ^d cowl, with which his head was covered as far as the breast: and so not only did he pass the winter, but also endured eight continuous months. And when a certain one of the disciples, called Eugenius, urged him, to put a cloak around himself, especially when a most rigid winter was at hand: The more, said Symeon, the fish has frozen in the wintry season, the more delicate it is, and smells less of stench: as on the contrary the more it grows warm in summer, the more insipid it is wont to be, and to swarm with more worms; which assuredly await us also there, growing warm with the garments and foods of this life.

[81] The Saint at one time had a vision of this kind, as he himself revealed by narrating: there arose at Antioch

an earthquake, gravely shaking not only the earth, but also the hearts of men: He predicts the earthquake of Antioch, and he said that it was an indication of divine indignation: then also he suggested penitence as a remedy to those menacings, and promised that the benignity of God would be present. And when he had said these things, he prayed the mercy of God, and stirred up to mercy him who was willing to have mercy. But on that very day, on which he had said these things, the first following night God strongly shook the earth without any remission of the threats, without any cessation of the motion; one quaking after another was felt, the minds of all failed, the earth bellowed in a horrible manner, as if indicating the divine wrath; so that in the whole both city and region, both men and women, boys and every age, their ornament rejected, clad in sackcloth, suffused with tears, sallow with fasting, ran to the Saint, lamenting the death imminent to them together with him. For the Lord of Hosts called over the city on that day weeping and wailing, and shaving of the head, and girding of sackcloth, as St. Isaiah said. Isa. 22, 12 Nay even some of those who Hellenize, babbling of vain and fallacious Astrology, and judging that these sublunary things of ours are moved together with the rapture of the stars, were now interdicting themselves the city, as one about to fall utterly soon.

[82] Symeon therefore, a certain Sabbath day growing light, with a glad and serene countenance to the people; Confide, he said, fear not: for the fallacious science of the meteorologists is convicted, which concerning future things is caliginous and blind, and which manifestly imposes on itself. For behold the Lord has remitted his fury to his people, and consoled his servants. For I saw and behold toward the East the heavens were opened, and by his prayer calms it. and a certain arcane and ineffable light of the Only-begotten flashed forth, showing his love and benignity to you because of penitence. ^f But I to the vision, my hands being raised, exclaiming said: Lord lover of men, who both often dost brandish the sword, and bend the bow, and dost both for just wrath: and who again by your accustomed goodness dost inhibit both, and await our conversion; hear from your holy temple my voice, let my cry come to you. For behold the earth was moved and all who dwell in it; it was shaken and trembled, and the foundations of the mountains were disturbed and shaken: because you were angry with them, Lord, you shook the earth and disturbed it, you showed your people hard things. But yet put an end to the trembling, temper your menaces with benignity, contain the scourge: for you will not cast off forever and will not add that you should be well-pleased still, nor in the end cut off your mercy: you will not forget to have mercy, O God, nor contain in your wrath your commiserations: for you alone are merciful, and you will become propitious to our sins, and will not destroy; but you will multiply to avert your wrath, and will not kindle upon us all your wrath. Having so prayed God the Saint, went out to the people; and the earth at once rested, by the command of him by whom it was founded: and the people, the recent weeping being wiped off, having testified gladness in mind and countenance, withdrew, announcing the power of God. But who is so eloquent of tongue, and fluent of speech, that he could by speaking equal these deeds of Symeon for the public safety, and his efficacious intercession with God, and his power of obtaining what was asked, and also those things, which privately he afforded to individuals?

ANNOTATIONS. C. J.

CHAPTER XI.

The virtue of Symeon over wild beasts and demons: help brought to one falling headlong and to a leper.

Ἀνὴρ γάρ τις μετὰ ταῦτα ὄνομα Ἰωάννης, οὐ διὰ μακροῦ τῆς αὐτοῦ οἰκίας θηρίοις περιπεπτώκει, ὧν φόνιόν τι καὶ τοῦτ᾽ αὐτὸ θηριῶδες ἐπ᾽ αὐτὸν ὁρμησάντων, οὐκ ἔχων ὅτι καὶ χρήσεται λοιπὸν ἑαυτῷ (ἠξέλιπε γὰρ ἥ τε καρδίᾳ τῷ ἀνδρὶ, καὶ ἡ σάρξ) ἀντ᾽ ἄλλου τινὸς ὅπλου, τὸ τοῦ Ἁγίου προβάλλεται ὄνομα, καὶ αὐτὸν ἐκάλει πρὸς ἄμυναν· καὶ αὐτίκα προσήλωντο τῇ γῇ στόματά τε καὶ πόδες αὐτοῖς (ὢ τοῦ θαύματος!) καθάπέρ τισιν ἀφύκτοις ἐχόμενα πέδαις, ἕως ἀπαθὴς κακῶν ἀποσέσωστο, ἐξομολογούμενος τῷ Κυρίῳ τὰ ἐλέη αὐτοῦ, καὶ τὰ θαυμάσια αὐτοῦ τοῖς υἱοῖς τῶν ἀνθρώπων. Ἑτέρῳ πάλιν τρεῖς δαίμονες ἐνοικοῦντες ἦσαν (ὃπερ ἀπόχρη καὶ μόνον ἱκανῶς παραστῆσαι, οἷα παρ᾽ αὐτῶν ὁ δείλαιος πάσχοι, ὁ πότε καὶ τούτων ἑνὸς οὐ φορητὴ ἡ ἐπήρεια) παρεῖτο δὲ καὶ τὰς ψύας, ἀλλὰ καὶ τὸ τῶν ὀφθαλμῶν ἀφῄρητο φῶς. Πρόσεισι τῷ τοῦ Θεοῦ δούλῳ τοίνυν, ὅλος πίστις, ὅλος ἐλπὶς, ὄλος δέησις, οἵοις συνέχοιτο κακοῖς ἐλεεινῶς ἀπαγγέλων. Συμπαθὲς τοιγαροῦν εἰς αὐτὸν ἐκεῖνος ἰδὼν, εἶτα καὶ εἰς σπλάγχνα βλέψας τοῦ ἀγαθοῦ, καὶ τῶν ἐκείνου δεηθεὶς οἰκτιρμῶν· χαμαί τε πτύσας, καὶ τοῦ ἐντεῦθεν πηλοῦ τοὺς ὀφθαλμοὺς τῷ τυφλῷ διαχρίσας, Ἐν τῷ ὀνόματί φησι τοῦ μονογενοῦς υἱοῦ τοῦ Θεοῦ, τοῦ πλέῳ καὶ γῇ τὸν ἐν γεννητοῖς τυφλὸν βλέψαι ποιήσαντος, ἀνάβλεψον. Καὶ παραχρῆμα (πολλὰ ἐποίησας σὺ Κύριε ὁ Θεός μου τὰ θαυμάσιά σου) τότε φῶς αὐτῷ ἔῤῥωτο, καὶ ὑγιῶς οἱ ὀφθαλμοὶ εἶχον. Ἔπειτα μέντοι πλήξας τῇ βαΐνῃ ῥάβδῳ τὰς ψύας, ἐπιτιμήσας δὲ καὶ τοῖς δαίμοσιν, ὅλον δείκνυσιν εὐθὺς ὑγιῆ, μιᾶς ἔργον εὐχῆς κακῶν τοσούτων ἀπηλλαγμένον. Ἄλλος τοὺς πόδας ἑκατέρους μακρὸν ἤδη πεπήρωτο χρόνον, ὡς μὴ δὲ τὸ παράπαν αὐτοῖς χρῆσθαι δύνασθαι· πισεύσας οὖν δυνατὴν εἶναι τῷ ἁγίῳ τὴν θεγαπείαν, ὁρᾷ τοῦτον ὄναρ αὐτοὺς τῇ βαΐνῃ πλήξαντα ράβδῳ, καὶ ἡ πληγὴ, τοῦ τε ὕπνου κατὰ ταυτὸν ἀπαλλαγὴ καὶ τοῦ πάθους ἐκείνῳ γίνεται, ὡς καὶ μηνυτὴν αὐτὸν δι᾽ ἑαυτοῦ φοιτῆσαι τῷ Συμεὼν, τῆς εὐεργεσίας καὶ τοῦ θαύματος ἄγγελον. Γυνή τις Ἰουλιανὴ τὴν κλῆσιν τὸ σῶμα πεπονηκυῖα, καὶ μὴ δ᾽ ὃ, τοιοῦν ἑαυτῇ χρήσασθαι δυναμένη, πρόσεισι τῷ Ἁγίῳ, δακρύων ὠνωμένη τὴν θεραπείαν, ὅσπερ αὐτὴν ἰδὼν πολλὰ χέουσαν, καὶ τὴν ψυχὴν ἐπ᾽ αὐτῇ παθὼν, παίει τῇ βαΐνῃ ῥάβδῳ· καὶ ἡ μὲν ῥώννυται παραχρῆμα, νόσου τὸ λοιπὸν ἄχρι γήρως οὐ δὲ μιᾶς πειραθεῖσα. Τῇ δὲ, ἦν ἀδελφὴ μασθοὺς ἅμα καὶ πόδας νοσοῦσα, καὶ λίαν ἀμφοῖν περιαλγῶς ἔχουσα· προσάγει τοίνυν τῷ Ἁγίῳ καὶ ταύτην, καὶ ὃς τῷ τοῦ σταυροῦ τύπῳ διασφραγίσας, τοῦ πάθους εὐθέως καὶ αὐτὴν ἀπαλλάττει, τὰς ὀδύνας σβέσας, καὶ ἃς ἔχουσα τύχοι πληγὰς ἰασάμενος. Τῇ δὲ, πάλιν θυγάτριον ἦν, προσώπου μὲν καὶ ὥρας ἔχον οὐκ ἀφυῶς, κλόνῳ δὲ σώματος τοσούτῳ καὶ παρέσει κάτοχον, ὡς καὶ φρενῶν ἔρημον εἶναι, οἴκτιστα καὶ τούτων ἠξεστηκός. Ἡ μὲν οὖν τῆς παρέσεως καὶ τῆς ἀναισθησίας αἰτία δαίμων ἦν χαλεπὸς, ἐπιπηδήσας τῷ κορασίῳ· ἡ δ᾽ αἰτία πάλιν τῆς ἐκ τοῦ δαίμονος ἐπηρείας, ἁμάρτημα τῆς μητρὸς, κακίας εἴσπραξιν ἐκεῖνον τὴν τῆς παιδὸς πάρεσιν. Ἀράμεναι τοίνυν αὐτὴν, ἥ τε μήτηρ καὶ ἡ τῆς μητρὸς ἀδελφὴ, φόρτον ἐλεεινὸν, φόρτον εἰς δάκρυα καὶ ἄψυχα κινοῦν, ῥίπτουσι πρὸ τοῦ Ἁγίου· ὅπερ ὁ τοῦ Θεοῦ θεράπων οὐκ ἀγνοήσας, ἄλλως τε δὲ κᾀκεῖνο διὰ παντὸς ἔργον πεποιημένος, τὸ τοὺς αὐτῷ προσίοντας, μετὰ τῆς κατὰ σῶμα θεραπείας, εἴτι καὶ ψυχῆς αἶσχος, καὶ τοῦτο δι᾽ ἐξομολογήσεως ἀποτίθεσθαι, ὡς ἀμφότερα σῶμά τε καὶ ψυχὴν ὑγιαίνοντος, ἢ ψυχὴν πρὸ τοῦ σώματος μᾶλλον, οὕτως ἐπανιέναι. Ὡς οὖν πράξεις αὐτῶν καὶ λογισμοὺς ἀνηρεύνα, ἵνα καὶ διπλῆ (καθάπερ ἔφημεν) οὐ σώματι μόνον ἀλλὰ καὶ πνεύματι μεταδῶ τῆς ὑγείας, οἷος ἐκεῖνος, οὐκ ἀνιχνεῦσαι μόνον αἰτίαν ψυχικοῦ πάθους παντὸς ἐμπειρότατος, ἀλλὰ καὶ θεραπείαν εὐθὺς ἐπαγαγεῖν ἑτοιμότατος, αἰδὼς ἐκείνας εἶχε καὶ δέος, καὶ διαστῆναι πρότερον αὐταῖς τὴν γῆν ηὔχοντο, ἢ τῷ οὕτως ἀγγελικῷ τὸν βίον, καὶ ἀσάρκῳ μικροῦ καὶ ἀΰλῳ, τὸ μῦσος ἀνακαλύψαι. Ὡς οὖν ἀγωνίας ἦσαν οὕτω καὶ δέους μεσταὶ, συνέβη τὴν οἰκείαν αὐτῷ μητέρα, τὴν θείαν ὡς ἀληθῶς Μάρθαν ὡς ἔθος παραβαλεῖν· ἥ τις φῶς ὥσπερ αὐταῖς ὑπὸ νύκτα πολλὴν ὤφθη, γυνὴ γυναιξὶ, τὸ συγγενὲς ἐχούσαις ἀπὸ τῆς φύσεως, καὶ πρὸ τῶν ἐκείνης ποδῶν ἑαυτὰς ὡς εἶχον βαλοῦσαι, καὶ μετὰ θερμῶν αὐτῶν δακρύων λαβόμενα· τά τε περὶ τῆς παιδὸς διεξίασι, καὶ τὸ ἁμάρτημα εὐθὺς ἐξαγγέλλουσιν, ἔτι καὶ τὴν αἰτίαν προσθεῖσαι, δι᾽ ἣν τὰ πρὸς τὸν Ἅγιον ἀνεξαγόρευτα ταύταις. Ἡ μέντοι ὁσιωτάτη γυναικῶν, ἀλλὰ καὶ μητέρων ἐκείνη, γυναικείας οὐδαμῶς ἀσθενείας ὑπεριδοῦσα, οὐ δὲ τὸ συγγενὲς ἀγνοήσασα· τοὐναντίον μὲν οὖν καὶ σφόδρα τοῖς αὐτῶν πάθεσι και θρῆνοις ἐπικλασθεῖσα, τό, τε καὶ αὐτὴ μήτηρ εἶναι μητρικῶν τε πειραθῆναι σπλάγχνων, ἀπὸ τῆς συμπαθείας τῆς περὶ αὐτὰς δείξασα, τοῦ ἐδάφους αὐτὰς ἀναστήσασα, καὶ παρὰ τὸν υἱὸν σὺν, τῷ φόρτῳ τοῦ παρειμένου θυγατρίου εἰσαγαγοῦσα· Δὸς ταύτην, ἔφη μητρὶ τέκνον οὐ μικρὰν χάριν, καὶ πᾶν εἴ τι τυχὸν ἁμάρτημα συγχωρήσας, τὸν οἰκεῖον δεσπότην Χρισὸν ἐπικάλεσαι, καὶ ὡς σύνηθες ἐκτείνας τὴν δεξιὰν, σφράγισον ἐπὶ τῇ αὐτοῦ δυνάμει τὴν παῖδα· ὁρᾷς ὅπως ἀθλίως καὶ χαλεπῶς πάσχουσαν, τῇ παρά σου δὲ σφραγῖδι ἕψεται πάντως καὶ θεραπεία, ἵνα γυνὴ γυναιξὶν ἀλλὰ καὶ μήτηρ μητρὶ χαρίσωμαι, δεινῶς ὅσα ἐμὲ εἰδέναι τὴν καρδίαν

πυρπολουμένῃ. Πρὸς τοιαύτας τοίνυν φιλόπαιδος μητρὸς ἀξιώσεις υἱὸς φιλομήτωρ οὐκ ἀνανεύσας, ἀλλὰ δοὺς ὑπουργὸν αὐταῖς εὐθέως τὴν δεξιὰν, καὶ τὴν παῖδα τῇ τοῦ Χριστοῦ ἐπικλήσει σφραγίσας, ὑγειᾶ ταύτην, οὐ σῶμα μόνον, ἀλλὰ καὶ φρένας, αὐταῖς ἀποδίδωσιν, οὐ μητέρα μόνον ἐπὶ τέκνῳ δείξας εὐφραινομένην, ἀλλὰ πολλῷ καὶ τὴν ἑαυτοῦ μητέρα μᾶλλον ἐπὶ τούτῳ σεμνυνομένην, ὅτι τῷ μήτηρ αὐτὴ γενέσθαι, μητρὶ σωτηρίαν παιδὸς χαρίζεται. Κόρη τις παρθένος διχῇ πέπληκτο, χαλεπῷ δαίμονι καὶ πάθει ποδός· ὁρᾷ τοιγαροῦν τὸν Ἄγιον ὄναρ, ἔνδυμα φῶς αὐτόχρημα περικείμενον, ξιφιδιόν τε διὰ χειρὸς ἔχοντα, καὶ τὸ μὴν τῷ ποδὶ καθάπερ ἐπάγειν μέλλοντα. Πρόσεισι τοίνην, οἷς κατὰ τοὺς ὕπνους ἴδοι πιστεύουσα, ὅτι παρ᾽ αὐτοῦ καὶ τὴν ἴασιν κομιεῖται. Ὃ δὲ τὸ τοῦ Χριστοῦ καλέσας ὄνομα, τῷ τε τοῦ σταυροῦ τύπῳ τρίτον αὐτὴν διασφραγίγας, οὐ τὸν δαίμονα μόνον ἐκβάλλει δεινῶς ἐλαυνόμενον, ἀλλὰ καὶ τὸ πάθος αὐτῇ τοῦ ποδὸς θεραπεύει. Γυνή τις οὕτω χαλεπῶς ἐμεμῇνει, ὡς καὶ καθ᾽ ὕδατος αὐτὴν ὑπὸ τοῦ δαίμονος πολλάκις κατενεχθεῖσαν παρὰ βραχὺ κινδύνου γενέσθαι· αὕτη συνεχῶς ὁρᾷν ἐδόκει τὸν Συμεὼν, ὄψιν ἐκείνου καὶ στάσιν φανταζομένη· καίτοι μηδέποτε τῷ ἁγίῳ παραβαλοῦσα. Ἔγνω τοιγαροῦν καὶ ὀφθαλμοῖς ἰδεῖν, οὗ τὰς τῶν χαρακτῆρων καὶ τοῦ ἤθους αὐγὰς ὁ νοῦς ἐφαντάζετο· ἐπεὶ δὲ παρ᾽ αὐτὸν ἔλθοι καὶ αὐτῷ ἀτενίσοι, οὐκ ἐνεγκὸν τὸ δαιμόνιον τὴν τοῦ ἀνδρὸς παρουσίαν, ἔξεισι δεινῶς ἀλαλάζον, νήφουσαν αὐτὴν ἀπολελοιπός. Εἶτα πρόσεισί τις αὐτῷ καὶ ἄλλη δαιμονίῳ πνεύματι κάτοχος, καὶ τὸ μὲν εὐθὺς ἐπιτιμηθὲν ἀπελαύνεται. Ἑξῆς δὲ προσάγεταί τις ὑπὸ τοῦ τεκόντος δαιμονῶσα νεάνις, καὶ τὴν γλῶσσαν οἴκτιστα διαμασσωμένη, οὐχ ἧττον τοῖς ἑαυτοῖς πάθεσιν, ἢ τοῖς τοῦ πατρὸς ἄνθραξιν, οἷς ἐπ᾽ αὐτῇ τὰ σπλάγχνα ἐπίμπρατο, ἔλεον αὐτῆς τῷ Συμεὼν ἐμποιοῦσα, οὗ καὶ τῷ δαίμονι ταύτης ἐξελθεῖν παραγγείλαντος, ὑγιαίνουσα φωνὴν ἅμα καὶ γλῶτταν εὐθὺς ἡ νεάνις ἦν, τῷ τε πατρὶ δακρύων ἡδονῆς μᾶλλον ἀντὶ τῆς πρώην ὀδύνης, καὶ μεγίστης εἰς Θεὸν ἐξομολογήσεως ἀφορμή. Ὥσπερ ἐν πολλαὶ γυναικῶν εὐχαῖς ἐκείνου πνευμάτων πονηρῶν ἀπηλλάγησαν, οὔτω πολλαὶ πάλιν ἐκείνου διδασκαλίαις πνεῦμα θεῖον ὠδίνασαι, καὶ μνηστῆρσι κατὰ Θέκλαν τὴν μαρτυρίου τρίβον γυναιξὶ τεμοῦσαν ἀποταξάμεναι, καὶ γάμων ὑπεριδοῦσαι, παρθένους ἀγνάς σοι τετηρήκασιν ἑαυτὰς, ἀθάνατε νυμφίε Χριστέ, σπͅ τε νυμφευθεῖσαι κάλλει, καὶ σὴν ἀγαπήσασαι ὡραιότητα. Ἀλλ᾽ ἡμῖν καὶ αὖθις ἐχέσθω τῆς ἀκολουθίας ὁ λόγος. Προσῆλθέ τις τῷ θείῳ Συμεὼν, οὕτω κακῶς ὑπὸ δαίμονος πάσχων, ὠς μὴ πλευρὰς ἀμφοτέρας μόνον, ἀλλά καὶ σῶμα ὅλον ὑπ᾽ αὐτοῦ συντετρίφθαι, Οἷα γοῦν τὰ τῆς ἀποῤῥήτου Θεοῦ σοφίας, ὅτ᾽ ἄν τινι παραδόξως ἐπινεύσῃ τὴν σωτηρίαν! Ἐδόκει τῷ πάσχοντι τὸν Ἅγιον ὅσα καὶ ἰατρὸν ὁρᾷν, ἐφ᾽ ἐκατέρας αὐτοὑ πλευράς τε καὶ χεῖρας οἱονεί τινι φλεβοτόμῳ χρώμενον· καί τινος ὕλης ἐκεῖθεν μοχθηρᾶς κενουμένης, συνεκεκένωτο καὶ ὁ δαίμων ἐπιτιμήσει τοῦ Συμεών. Ἀπαθής τε κακῶν ὁ πάσχων εἱστήκει, χείλεσιν ἀγαλλιάσεως ᾄδων τὴν ἑαυτοῦ σωτηρίαν. Εἐ͂τα προσάγεταί τις αὐτῷ παράλυτος, ὃλος διῳδηκὼς τρίτον ἤδη χρόνον μή δὲ τῆς κλίνης διαναστὰς, ἀλλὰ καὶ ταύτης ἀκινητότερος μένων, καὶ παραπλησίας τῷ προτέρῳ· καὶ οὕτως ἀπολαύει τῆς θεραπείας. Ἑξῆς δὲ προσελθὼν αὐτῷ τὴν χεῖρα πηρὸς, ὁ μὲν θεραπείας αὐτίκα καὶ οὗτος τυγχάνει. Τῶν δὲ παρόντων, οἷα εἰκὸς, πρὸς τὰ παράδοξα ταυτὶ καταπεπληγμένων, οἱ μὲν θείαν ἐν αὐτῷ δύναμιν ἄνωθεν (ὅπερ ἦν) ἔλεγον εἶναι, τοῖς δὲ καὶ σκανδαλίζεσθαι καὶ τῆς ἐν αὐτῷ χάριτος μᾶλλον καταλαλεῖν ἐπήει· ὅπερ τὸν θεῖον Συμεὼν ἐπιγνόντα, Ἐγὼ μὲν ἄνθρωπός εἰμι φάναι ἁμαρτωλὸς, δοῦλος τοῦ Υἱοῦ τοῦ Θεοῦ, τοῦ καὶ σταυρῷ δι᾽ ἡμᾶς ὁμιλῆσαι φιλανθρώπως ἀνασχομένου, οὗ τῷ τε ὀνόματι καὶ τῇ δυνάμει ταῦτα ποιῶ· ἀλλ᾽ ἅπερ ὑμῖν εἰς καρδίαν περὶ ἐμοῦ, ἵλεως ὑμῖν εἴη Θεός· εἰς ἐκεῖνον γὰρ ἔθεσθε τὸ στόμα ὑμῶν καὶ οὐκ εἰς ἐμὲ, ἀδικίαν εἰς τὸ ὕψος ἐν πονηρίᾳ διανοηθέντες τε καὶ λαλήσαντες. Ταῦτα παρὰ τοῦ ἁγίου λεγόμενα, τοσαύτης τὰς τῶν πιστῶν ψυχὰς ὠφελείας ἐπλήρου, ὅση τὰς τῶν ἀπίστων ὄψεις ἐκάλυπτεν ἐντροπή. Κώμη τις ἦν καλουμένη Σευήρα, στρόβιλος δὲ κατ᾽ αὐτὴν ἐπί τινος κρημνοῦ μεγάλου καὶ ἀποῤῥῶγος τῇ ὁδῷ παραπεφύκει. Ἔτυχε μὲν οὖν καθῆσθαί ποτε τῶν ἐκ τῆς κώμης τινὰς ὑπὸ τῇ τοῦ δένδρου σκιᾷ· ἕνα δὲ τούτων Ἰάκωβον ὄνομα, ἐπιθυμίᾳ τῶν ἐκ τοῦ δένδρου καρπῶν, ἐπ᾽ αὐτὸ ἀναβῆναι, Ὁρᾷ τοίνυν δύο δαίμονας ἐπ᾽ αὐτὸν ἐλθόντας ὁ Ἰάκωβος οὗτος, τῶν τε ποδῶν λαβομένους, καὶ τοῦτον κατὰ τοῦ κρημνοῦ ῥίψαντας. Τὸ μὲν οὖν τοῦ δένδρου καὶ τοῦ κρημνοῦ ὕψος, περὶ τοὺς ἑβδομήκοντα πόδας ἦν· ὁ δὲ εἰς ἔσχατον κινδύνου φερόμενον ὁρῶν ἑαυτὸν, καὶ μὴ δ᾽ ὁτιοῦν ἐν οὕτως ἀμηχάνῳ κακῷ δράσαι δυνάμενος, φωνῇ ὡς εἶχε μεγάλῃ, τὴν ἑτοίμην βοήθειαν, τὴν ἄμαχον δύναμιν, τὴν οὐ βραδύνουσαν χάριν, τὸν τοῦ Θεοῦ θεράποντα Συμεὼν ἐπεκαλεῖτο. Καὶ ἰδοὺ, χεῖρας ὑπέχων ἐκεῖνος, καὶ ταύταις αὐτὸν ὑπτίαις δεξάμενος, καὶ ὄρθιον στήσας. Εἶτα πάλιν ὁρᾷ τὴν γῆν οὕτω διασχοῦσαν, ώς ἀνακαταλυφθῆναι καὶ τὰ θεμἐλια ταύτης, κλοιά τε τὸν Ἅγιον τοῖς δαίμοσι περιθέντα, κατὰ τῆς ἀβύσσου τε αὐτοὺς ἀφέντα, καὶ τὴν γῆν αὖθις ὡς τὸ ἀπαρχῆς συνελθοῦσαν. Ὁ μὲν οὖν Ἰάκωβος τοιούτων ἠξίωτο θαυμάτων ἅμα καὶ θεαμάτων· ἐν τοσούτῳ δὲ καὶ ὁ Συμεὼν τὰ εἰς ἐκεῖνον θείᾳ δυνάμει γενόμενα πρὸς τὴν ἀδελφότητα διεξήει· Οὔπω τέλος αὐτῷ εἶχεν ὁ λόγος, καὶ ἀφικνοῦνταί τινες τῶν πλησιοχώρων αὐτῷ Ἰακώβῳ, θαύματος μεστοὶ τὰς ψυχὰς, χάριτάς τε τοσαύτης εὐεργεσίας ὁμολογοῦντες, καὶ σαφεῖς τῶν γεγενημένων ἄγγελοι. Προσῆλθέ τις τῷ Ἁγίῳ λεπρὸς, καὶ (μή τις ἡμᾶς ἐπιτιμάτω τῆς ἀπονοίας) ὥς ποτε καὶ τῷ Ἰησοῦ τὰ αὐτά τε φθεγγόμενος ἐκείνῳ, Ἐὰν θέλης, δύνασαί με καθαρίσαι, καὶ μετὰ τῆς ἴσης θέρμης καὶ πίστεως. Πρὸς ἣν ὁ τοῦ Θεοῦ δοῦλος ἰδὼν, τῷ τε οἰκείῳ δεσπότῃ, δυνατὰ τῷ πιστεύοντι πάντα εἰπόντι, θαῤῥήσας, Θέλω φησὶ καθαρισθῆναί σε, ἀλλ᾽ ὅρα σοι λοιπὸν οἴκαδε ἀπελθεῖν, καὶ ὁ ἀγαθὸς Θεός μου, ὁ καὶ σταυρῷ κρεμασθῆναι δι᾽ ἡμᾶς οὐκ ἀπαξιώσας, αὐτός σε τῇ μεγάλῃ ἐπισκοπῇ τῆς οἰκείας χρηστότητος ἐπισκέψεται. Τούτοις ὁ λεπρὸς πιστεύσας, ἐπάνεισιν εἰς τὸν οἶκον· καὶ τῆς νυκτὸς ἐκείνης (ποία γλῶσσα, Χριστὲ βασιλεῦ, ἐξαγγελεῖ τὰ ἐλέη σου;) ὁρᾷ λαμπρόν τινα νεανίαν τὸ εἶδος, εἰπόντα αὐτῷ· Ὡς ἐπίστευσας γενηθήτω σοι, καὶ τὸ ῥῆμα τὸν λεπρὸν διϋπνίζει, καὶ τῷ ὕπνῳ συναπῆλθεν ἡ λέπρα, καὶ καθαρὸς ὅλος ἦν, πράγμασι μᾶλλον ἢ ῥήμασι κηρύττων τὰς τοῦ Θεοῦ δυναστείας. Ἀντίδοσιν τοίνυν ἀγαθοῦ τοσοῦδε μὴ ἔχων, ὅμως τῆς ψυχῆς δεικνὺς τὴν εὐγνωμοσύνην, χρυσίον λαβὼν, φοιτᾷ παρὰ τὸν Ἅγιον αὖθις, οὐχ ὡς πρώην ἰχῶρσι ζέων καὶ λέπρᾳ κατεσκληκὼς, ἀλλ᾽, οἷον ἀναβεβιωκὼς ἄρτι καὶ ἀναθήλας, ὅπως τε τῆς παραδόξου ταύτης ἰάσεως τύχοι, σαφῶς ἐξηγούμενος. Ὁ δὲ τὸ μὲν χρυσίον κατὰ τὸ σύνηθες οὐ προσήκατο, ἀλλ᾽ ἀντιμισθίαν ἱκανὴν αὐτῷ πρὸς Θεὸν διηνεκῆ παραγγέλλει μᾶλλον εὐχαριστίαν. Ἰουλιανὸς δὲ τῶν μαθητῶν εἷς, νοῦν ἔσχεν ἀπὸ τοῦ χρυσίου λαβεῖν· ὅπερ τὸν θεῖον Συμεὼν τοῖς ἔνδον ὀφθαλμοῖς οὐ διαλαθὸν, Εἰ βούλει, πρὸς τὸν μαθητὴν ἔφη, μετὰ τοῦ χρυσίου καὶ τὴν λέπραν ἀναλαβεῖν, ὡς Γιεζὴ τὴν τοῦ Ναιεμὰν ἐκεῖνος, καὶ τρόπον ἕτερον αὐτὴν ἐξωνήσασθαι, λαβὼν μᾶλλον ἢ δεδωκώς; Τούτων ἀκούσαντα τὸν μαθητὴν οὐκ ἀποσχέσθαι μόνον, ἀλλὰ καὶ συγγνώμην εὐθὺς αἰτῆσαι τοῦ ἐνθυμήματος καὶ λαβεῖν.

[83] After these things a certain man, John by name, not far from his home had fallen in with wild beasts: they rushed in a beast-like manner thirsting for blood and threatening slaughter; The mouths of the wild beasts are constrained. but he had nothing with him for defense, and had now fallen both in mind and in body. For other arms therefore he fortifies himself with the name of the Saint, calls him to his aid, and quicker than the word the mouths and footsteps of the beasts (a wonderful thing!) cohere to the earth, as if constrained by certain inextricable fetters; until he, unharmed, was rescued from the danger, confessing to the Lord his mercy, and to the sons of men his wonders. Again another was beset by three demons, whence it is clearly given to understand, how bitterly that unhappy one was tortured, since even the vexation of one alone is intolerable. His loosened skin hung down, nay even the light of his eyes was taken away: Three demons are cast out. he fled therefore to the servant of God, firm in faith, full of hope, fervent in prayer, and with how great evils he was pressed he lamentably expounds. Symeon is moved with commiseration, looks upon the man, thence turns his eyes to the mercy of the supreme goodness, and implores the same by prayers: then he spat on the ground, and with the clay thence tempered anointing the eyes of the blind man; In the name, he said, of the only-begotten Son of God, who by spittle and earth imparted the light of eyes to him blind from his nativity, look up: and at once (how many wonders you do, Lord my God!) both with his eyes corroborated he perceived the light, and obtained the perfect use of them. Then with the palm rod striking the loosened skin, the demons being rebuked, forthwith he exhibited him sound in every part, by the help of one prayer freed from so many evils.

[84] Another, because of a long-lasting inflammation of each foot, had no use of them at all: Various cures. he believed that with the Saint there remained a remedy for him, whom also he beholds in his sleep striking him with the palm rod with such a blow, that it deprived him at the same time both of sleep and of pain: as he himself, going to Symeon by himself, the messenger of the same benefit and miracle, testified. A certain woman called Juliana, on account of an infirmity of her whole body unable to apply herself to anything, fled to the Saint, about to procure health for herself by tears. When he saw her, having pitied her weeping abundantly, with the palm rod he strikes her: and the woman recovers at once, nor was she afterward until old age tried by any disease. She had a sister, who herself also, her breasts and feet being affected, was tortured with vehement pain: she leads her therefore also to the same physician; who, the sign of the Cross being imprinted, succors the one laboring, takes away the torture, heals the wounds.

[85] She again had a little daughter of not unbecoming form, whom so great a perturbation of members and paralysis had occupied, that she both often suffered a fainting of mind, and was cast down from the state of her mind in a pitiable manner. The cause of the paralytic infirmity was a difficult demon, The immense misery of a demoniac; who had assailed the girl: and again the cause of the raging demon was the sin of the mother, bringing paralysis on the offspring in punishment of the wickedness. The girl therefore taken up, the mother and the aunt, a wretched burden, a burden eliciting tears even from inanimate things, cast her at the feet of the Saint: which since he was not ignorant of, being besides always wont especially to give attention, that those approaching him with the safety of the body, should also, if any stain perchance infected the soul, by confession purge it, so that, cured both in body and in soul, or rather in this than in that, they might return: while therefore he inquires into their deeds and cogitations, that he might impart a double benefit, as we have said, of body and soul equally cured, he most skilled not only in investigating the causes of all spiritual diseases, but also most ready to bring a remedy; shame and fear assailed those women, and they prayed, that the earth might first gape for them, than that they should reveal their crime to a man of life so Angelic, in the flesh having no experience of the flesh, and almost spiritual.

[86] While thus they wrestle within themselves, full of fear, it happened that the mother of Symeon Martha, a truly holy woman, came there after her custom: and she appeared to those anxiously hesitating, like a light in a caliginous night, a woman to women, joined to her by the likeness of sex; who casting themselves as quickly as they could at her feet, and embracing them with warm tears, expound the wretched state of the unhappy girl, announce their sin, set forth the cause why they cannot explain it to the Saint. Martha moreover not only the holiest of women, but also of mothers, by no means having despised the feminine infirmity, nor forgetful of the common sex; but rather moved by their vehement grief and weeping, and showing from her commiseration toward them that she herself also was a mother, and had borne a womb, raising them from the ground with the burden of the paralytic girl led them to her son: Grant, she said, son, this not small grace to a mother, and pardoning anything if perhaps sinned, invoke the Lord Jesus Christ, and your right hand being stretched out after the accustomed manner, sign in the virtue of the Lord the girl. You see how miserably and bitterly she is tortured; sign her with the Cross, and an entire health will follow; permit me a woman to obtain this grace from you for these women, and a mother for this mother, boiling (as far as it is given me to gather) with the gravest grief of heart. To these prayers of a mother loving her son the son loving his mother, refusing nothing, forthwith lends a helping hand, at length she is cured by Symeon, and the girl signed, the name of Christ being invoked, he renders safe and well no less in mind than in body to the women; and made the mother not only rejoicing over her offspring, but also his own much honored from this, that she herself, because she was a mother, had obtained for a mother her daughter unharmed.

[87] A certain tender virgin, affected with a double evil, a bitter demon, as also another. and a pain of the foot; she sees in her sleep the Saint, clad in a bright garment or rather in the light itself, bearing a little sword in his hand, and as it were attempting to fix it in her foot. She approaches him therefore, relying on her dreams, and confident that health was to be conferred on her by him: and when the Saint had invoked the name of Christ, and fortified the virgin with the sign of the Cross thrice; he not only exterminated the demon gravely harassed, but also cured the pain of the foot. A certain woman so grievously raged, that not rarely she was cast into the waters by the demon with sufficient danger; she seemed to herself always to behold Symeon, again and again imagining his countenance and station to herself, although she had never approached him. She judged therefore that he was to be beheld with her eyes, whose lineaments and manners her mind so clearly and splendidly represented to her: but after she had come to the Saint, and had beheld him; the demon, not bearing the presence of the man, went out with a horrid howling, the woman left entire. Then another also subject to a demon came to the Saint, and rebuked at once departed.

[88] After these things there is led by her father a certain demoniac young woman, who biting her tongue most miserably crushing it, by her own torture no less than by the burning coals of her father, by whose compassion his bowels were burned over her, moved Symeon to have mercy on her: who, commanding the demon to go out, the girl being healed soon had the use of voice and tongue free; and the father an occasion of pouring forth tears, no longer indices of grief, as before, but of pleasure, Virgins vow chastity, and of confessing the great things of God. But as frequent women were freed from the most wicked spirit by his prayers; so in turn frequent women, a holier spirit being conceived, by his doctrine and instruction, after the example of Thecla who cut for women the path of martyrdom to be imitated, sent away the message, despised marriage, kept themselves chaste virgins for you, O immortal Spouse Christ; betrothed to your beauty, having prosecuted your dignity with their loves. But let the oration return whence it digressed.

[89] There came a certain man to St. Symeon so wretchedly possessed by a demon, that not only in both sides but in his whole body he was contused and crushed. But, oh! Other energumens are cured. how inenarrable is the wisdom of God, willing to restore health to a certain one not expecting it! the wretch seemed to himself to see the Saint in all things similar to a physician, applying to each side and to his hand as it were a scalpel for the sake of cutting a vein; and when he extracted thence a certain vitiated matter, he expelled at the same time the demon also by his rebuke: and the demoniac stood free of pain, celebrating his recovered health with exultation and song. Again there is led a paralytic, who had wholly swelled, and now three years fixed to his bed, had not risen thence: and he obtained health in a similar manner as the former. Then another also mutilated in his hand approaching was likewise healed. But while as many as were present, beholding so great miracles, were astonished, as it is easy to happen: some said that a supernal virtue (as it was) resided in him; others were hence scandalized, Symeon knows the cogitations of others. and rather preferred to detract from the divine grace which assisted him. But Symeon knowing the diverse sentiments of both; I, he said, am a sinful man, a servant of the Son of God, who suffered for us the ignominy and death of the cross benignly; in his name and virtue I do these things. But what you have wrongly thought in your heart concerning me, may God propitiously pardon you; for against him you have opened your mouth, not against me; to the Most High you have done injury in your iniquity by your cogitations and words. But from these sayings of the Saint the faithful took as much profit as the unbelievers were suffused with shame.

[90] There was a village, called Severa, where in a precipitous and steep place beside the road a pine had grown up: He succors one falling headlong. it happened at one time that some of the inhabitants of the village sat under the shade of the tree, and one of the number, by name Jacobus, ascended it from desire of plucking the fruits: which while he does, he beholds two demons hastening to him, and seizing him by the feet and casting him into the subjacent precipice, of which together with the tree the height was nearly seventy feet. While therefore he feels himself carried into the extreme danger of his head, nor could his despaired safety be otherwise succored, as loudly as he can he cries out to the ever-ready help, the inexpugnable virtue, the unfailing grace, the servant of God Symeon. And behold the called-on one puts his hands under the one falling, and with them held upward receives him, and sets him erect on the ground. Then again he sees the earth so divided that its very foundations were uncovered; he sees also the Saint enclosing the demons in stocks and banishing them into the abyss; and again the earth, as it had been at first, coming together. At which time, Jacobus was prevented by so great miracles and portents; at the same time Symeon related to his brethren the things which had befallen him by divine virtue. But he had not yet put an end to his discourse, when certain neighbors of Jacobus, full of joy and admiration, run up, confessing the grace of the received benefit, and openly announcing what had been done.

[91] A certain leper approached the Saint, and, lest anyone accuse us of madness, used to him the same words which once the leper to Christ, saying: If you will, you can make me clean. Matt. 8, 2. And the Saint with equal fervor and faith, which he had especially regarded in him, relying on the Lord, He cleanses a leper. who declared that all things are possible to one believing, I will, he said, that you be cleansed: but go home, and the benign God, who for our sake deigned to be suspended from the cross, he himself through his immense goodness will visit you. The leper applying credit to the words, returns home, and that night (what tongue could announce your mercy, Lord God, our King!) he beholds a certain youth of resplendent appearance, saying; As you have believed, be it done to you. Which words shook off sleep from the man, and with sleep the leprosy; and he was wholly cleansed, made a herald of the divine power by deed rather than by words. And since he had nothing to render, he showed the gratitude of his mind, and a gold coin being received, he runs back to the Saint; not, as before, flowing with gore and wasting with leprosy, but like one reviving and reflourishing anew, clearly and openly divulging how he had obtained that unhoped-for healing. He corrects a disciple. But the Saint after his custom did not admit the gold, but for a worthy remuneration enjoined that perpetual thanks be paid to God. But Julianus, one of the disciples, conceived the mind to accept the gold: which since it did not escape the inner eyes of Symeon, he said to the disciple: Do you wish with the gold to take up also the leprosy, as that Gehazi the leprosy of Naaman, and in another manner to redeem it, taking rather than giving? Having heard these things the disciple not only abstained, but also forthwith asked pardon for his cogitation, and obtained it.

CHAPTER XII.

Admonished by God he builds a monastery: he obtains water and conserves it very long.

Τὸ μέντοι ὄρος, ἐν ᾧ τὴν ἄγωγὴν ὁ Συμεὼν ἐποιεῖτο, ἔρημος ἦν ἀτεχνῶς, οὐχ ὕδατος, οὐκ ἄλλου πρὸς τὰ ἀναγκαῖά τινος εὐποροῦν, ὅτι μὴ καλύβης, καὶ ταύτης μιᾶς, ἥν οἱ μαθηταὶ μετρίαν ἑαυτοῖς ἐπήξαντο σκέπην· αὐτὸς γὰρ ἐπὶ τῆς πέτρας, ὡς ἔφημεν, ἐν ὑπαίθρῳ εἱστήκει, δερματίνην μηλωτὴν περικείμενος. Ἐπεὶ δὲ πολλὰ πανταχόθεν συνέῤῥει πρὸς αὐτὸν ἑκάστοτε πλήθη, οὐ πνεύμασι πονηροῖς μόνον, ἀλλὰ καὶ παντοδαποῖς σώματος πάθεσι καὶ νόσοις κατειλημμένων (ἐπίεζε δὲ αὐτοὺς ἥ τε ἄφιλος ἔρημία, καὶ ἡ τῶν ἀναγκαίων ἔνδεια, καὶ τὸ ἐσχάτως ἄνυδρόν τε καὶ ἄστεγον) ὁ κοινὸς καὶ φιλάνθρωπος ἁπάντων ποιητὴς καὶ πατὴρ καὶ δεσπότης, ὁ τῇ ἰσχύἳ αὐτοῦ τῇ μεγάλῃ, καὶ τῷ βραχίονι αὐτοῦ τῷ ὑψηλῷ πάντα ποιῶν, ὁ μέγας τῇ βουλῇ καὶ δυνατὸς τοῖς ἔργοις, ὁ εἰδὼς ὧν χρείαν ἔχομεν, καὶ ἀφ᾽ οὗ ἀποκρυβήσεται οὐδὲν, οὗτος καὶ νῦν τῷ Συμεὼν παραδόξως ὀφθεὶς, Οὐχ ὁρᾷς τὴν ὀλιγόψυχον ταύτην γενεὰν, ἔφη, ὅπως ἀδύνατος αὐτοῖς ἡ ἐνταῦθα διατριβὴ, μὴ προσόντων τῶν κατὰ χρείαν; Ἀλλὰ παρ᾽ ἐμοῦ ταῦτα καὶ αὐτοὶ κομιοῦνται, καὶ σὐ πραγμάτων διαμενεῖς ἐλεύθερος. Τούτων ἀκούσας μακαρίας ἀκοῆς ἐκείνης ὁ Συμεὼν, ὁρᾷ οἱονεί τι μέτρον κατέχοντα χερσὶν Ἄγγελον, καὶ τὰ τοῦ μοναστηρίου καὶ τῶν ἐν αὐτῷ σεβασμίων ναῶν διαχαράττοντα ἴχνη, νεφέλην τε φωτὸς ὅλον τὸ θαυμαστὸν καλύψασαν ὄρος, καὶ τὸ τοῦ Θεοῦ πνεῦμα ἐν ὁμοιώματι χειρὸς τὰ ὑπὸ τῇ νεφέλῃ δεικνύον· καὶ ὄτι ταῦτα ἔσται σοι πάντα, λέγον αὐτῷ, εἰς ὑπουργίαν τῶν τῇδε οἰκεῖν τε καὶ ἐπιξενοῦσθαι μελλόντων· μεγαλυνῶ γὰρ ἐπὶ ἔθνη καὶ βασιλεῖς καὶ μεγιστάνας τὸ ὄνομά σου, καί σου

that those approaching him with the safety of the body, should also, if any stain perchance infected it, purge the soul by confession, so that, cured both in body and in soul, nay rather in this than in that, they might return: while therefore he inquires into their deeds and cogitations, that he might impart a double benefit, as we have said, of body and soul equally cured, he most skilled not only in investigating the causes of spiritual diseases, but also most ready to bring a remedy; shame and fear assailed those women, and they prayed, that the earth might first gape for them, than that they should reveal their crime to a man of life so Angelic, in the flesh having experience of the flesh, and almost spiritual.

[86] While thus they wrestle within themselves, full of fear, it happened that the mother of Symeon Martha, a truly holy woman, came there after her custom: and she appeared to those anxiously hesitating, like a light in a caliginous night, a woman to women, joined to her by the likeness of sex; who casting themselves as quickly as they could at her feet, and embracing them with warm tears, expound the wretched state of the unhappy girl, announce their sin, set forth the cause why they cannot explain it to the Saint. Martha moreover not only the holiest of women, but also of mothers, by no means having despised the feminine infirmity, nor forgetful of the common sex; but rather moved by their vehement grief and weeping, and showing from her commiseration toward them that she herself also was a mother, and had borne a womb, raising them from the ground with the burden of the paralytic girl led them to her son: Grant, she said, son, this not small grace to a mother, and pardoning anything if sinned, invoke the Lord Jesus Christ, and your right hand being stretched out after the accustomed manner, sign in the virtue of the Lord the girl. You see how miserably and bitterly she is tortured; sign her with the Cross, and an entire health will follow; permit me a woman to obtain this grace for these women, and a mother for this mother, boiling with the gravest grief of heart (as far as it is given me to gather). To these prayers of a mother loving her son the son loving his mother, refusing nothing, forthwith lends a helping hand, and the girl signed, the name of Christ being invoked, he renders safe and well no less in mind than in body to the women; and made the mother not only rejoicing over her offspring, but also his own much honored from this, that she herself, because she was a mother, had obtained for a mother her daughter unharmed.

[88] After these things there is led by her father a certain demoniac young woman, who biting her tongue most miserably crushing it, by her own torture no less than by the burning coals of her father, by whose compassion his bowels were burned over her, moved Symeon to have mercy on her: who, commanding the demon to go out, the girl being healed soon had the use of voice and tongue free; and the father an occasion of pouring forth tears, no longer indices of grief, as before, but of pleasure, and of confessing the great things of God. But as frequent women were freed from the most wicked spirit by his prayers; so in turn frequent women, by his doctrine and instruction, a holier spirit being conceived, after the example of Thecla who went before women in the path of martyrdom to be imitated, sent away the message, despised marriage, kept themselves chaste virgins for you, O immortal Spouse Christ; betrothed to your beauty, having prosecuted your dignity with their loves. But let the oration return whence it digressed.

[89] There came a certain man to St. Symeon so wretchedly possessed by a demon, that not only in both sides but in his whole body he was contused and crushed. But, oh! how inenarrable is the wisdom of God, willing to restore health to a certain one not expecting it! the wretch seemed to himself to see the Saint in all things similar to a physician, applying to each side and to his hand as it were a scalpel for the sake of cutting a vein; and when he extracted thence a certain vitiated matter, he expelled at the same time the demon also by his rebuke: and the demoniac stood free of pain, celebrating his recovered health with exultation and song. Again there is led a paralytic, who had wholly swelled, and now three years fixed to his bed, had not risen thence: and he obtained health in a similar manner as the former. Then another also mutilated in his hand approaching was likewise healed. But while as many as were present, beholding so great miracles, were astonished, as it is easy to happen: some said that a supernal virtue (as it was) resided in him; others were hence scandalized, and rather preferred to detract from the divine grace which assisted him. But Symeon knowing the diverse sentiments of both; I, he said, am a sinful man, a servant of the Son of God, who suffered for us benignly the ignominy and death of the cross; in his name and virtue I do these things. But what you have wrongly thought in your heart concerning me, may God propitiously pardon you; for against him you have opened your mouth, not against me; to the Most High you have done injury in your iniquity by your cogitations and words. But from these sayings of the Saint the faithful took as much profit as the unbelievers were suffused with shame.

CHAPTER XII.

Admonished by God he builds a monastery: he obtains water and conserves it very long.

[The Greek text of Chapter XII (Nicephorus' Life of St. Symeon) continues here in the original; its Latin parallel translation is given in the following chunk, and per the editorial principle of this edition the Greek is preserved as-is.]

τούτων πολλοὶ δεηθήσονται· εἶτα καὶ πολλὰ πλήθη διαφόρων ἐθνῶν αὐτῷ ὑπεδείκνυ, πανταχόθεν εἰς αὐτὸν συνιόντα. Τούτοις πληροφορηθεὶς τὴν καρδίαν ὁ Συμεὼν, εὐδοκίαν εἶναι Θεοῦ συστῆναι περὶ αὐτὸν μοναστήριον, καὶ ἱκανῶς επὶ πᾶσιν εὐχαριστήσας, ἐπέτρεψε τοῖς μαθηταῖς πάλιν οὗτος κατὰ τὸν ὑποδειχθέντα τύπον τοῦτο διαχαράξαι. Καὶ τὸ μὲν κατὰ τὴν έκείνῳ φανεῖσαν ὄψιν διατετύπωτο· Θεὸς δὲ, ὁ καὶ τῷ Συμεὼν ἑαυτὸν ἐμφανήσας, μέτρον τε καὶ σχῆμα τῆς μονῆς δι᾽ Ἀγγέλου ὁρίσας, τῶν ἐπαγγελιῶν οὐκ ἠμέλει· ἀλλὰ κινεῖ μὲν τῆς Ἀσσυρίων γῆς, κινεῖ δὲ καὶ ἄλλων ἐθνῶν πλήθη μυρία, δαιμονώντων αὐτῷ καὶ ἀσθενῶν πλήθη κομίζοντας· οὓς ἐκεῖνος μὲν ἐθεράπευεν εὐχῇ καὶ σφραγῖδι, οἱ δὲ μὴ δ᾽ ὁτιοῦν ἀντεισφέρειν ἕτερον ἔχοντες (ποῦ γὰρ τοσαύτης εὐεργεσίας ἀξιόχρεως ἀμοιβή;) ὅμως τὰ τῆς εὐγνωμοσύνης ἐπιδεικνύντες, εἰς τε τὴν λατομίαν τῆς μονῆς καὶ τὴν οἰκοδομίαν ἐχειροτέχνουν, προθεσμίας σφῖσιν αὐτοῖς ὁριζόμενοι, καὶ δαπάνας ἰδίας ὅσα τε πρόσφορα τῶν ἐργαλείων πορίζοντες, καὶ οὐδ᾽ ἐνταῦθά τι διδόναι τοσοῦτον, ὅσον αὐτοὶ λαμβάνειν διὰ τῆς εὐλογίας νομίζοντες. Δυσὶ δὲ πρότερον ἢ τρισὶ τοῦ τὴν προθεσμίαν αὐτοῖς ἐξικέσθαι ἡμέρας, ἔτεροι πάλιν ἐφίσταντο πλείους, ἀσθενῶν ὁμοίως ἐπιφερόμενοι φόρτον καὶ οὗτοι, ὧν τῆς ἴσης παρὰ τοῦ Ἁγίου θεραπείας ἀξιουμένων, τὴν ἴσην ἀντεδίδοσαν πρὸς τὰ τῆς μονῆς ἔργα κᾀκεῖνοι χειροτεχνίαν· ἑξῆς δὲ καὶ ἄλλοι τὸν αὐτὸν τρόπον συνέῤῥεον πλείους, τῆς φήμης πανταχοῦ διαδιδομένης, καὶ ταύτῃ τὸ ἔργον ἠνύετο. Ἐπεὶ δὲ καὶ ὕδατος ἀφθόνου πρὸς τὴν οἰκοδομὴν αὐτοῖς ἔδει, ἐν φροντίδι τε τοῖς μαθηταῖς ἧν, ὅθεν ἂν καὶ ὅπως τὸ ταῖς χρείαις ἀρκοῦν ὕδωρ ἐκεῖ κομίσειαν (κάτω γὰρ ἦν τοῦτο παρὰ ταῖς ὑπωρείαις, μακρῷ τῆς κορυφῆς τοῦ ὄρους ἀπέχον) προσέταξεν αὐτοῖς ὁ τοῦ Θεοῦ δοῦλος ἀσβέστου πλῆθος κατὰ ταυτὸ συμφορῆσαι, ὅσα προσαναμίξαι δέον παρετοιμάσαντας· τοῦ δὲ κατὰ τὸ πρόσταγμα γεγονότος, εὐχὴν πρὸς τὸν οἰκεῖον δεσπότην ἐκεῖνος τοιάνδε προσηύξατο, ὥστε ὕδωρ οὐ πρὸς τὴν παροῦσαν ἀρκοῦν μόνον ὀμβρῆσαι χρείαν, ἀλλὰ καὶ μετὰ ταῦτα πρὸς τὰς μελλούσας. Καὶ αὐτίκα (ὢ πλουσίων οἰκτειρμῶν Θεοῦ, θέλημα τῶν φοβουμένων αὐτὸν ποιοῦντος! ὢ ἑτοίμου χρηστότητος!) φωνὴν ἔδωκαν αἱ νεφέλαι, ὑετός τε κατεῤῥάγη τοσοῦτος, ὅσου τὰ τῆς μονῆς ἔργα τηνικαῦτα ἐδεῖτο, καὶ τὸ πρᾶγμα (ὢ θαύματος ἀποῤῥήτου!) ταύτῃ τοῦ λοιποῦ τοῖς τῆς μονῆς οἰκοδομήμασιν ἦν διαμένον· καὶ κατὰ καιρὸν ἀπὸ τότε τῆς τοῦ ὕδατος χρείας βροχή τις ἑκούσιος ἀφώριστο τούτοις, νεφέλαις ὑπεράνωθεν ὥσπερ ἑντεταλμένον. Ἐπεὶ δὲ καὶ τὰ πλήθη τῶν ἑκάστοτε παρὰ τὸν Ἅγιον ἐκ παντὸς γένους καὶ πάσης ἡλικίας συνερχομένων, καὶ πάθη ποικίλα παρ᾽ αὐτοῦ θεραπευομένων, αὐτοῖς τε καὶ οἷς εἰς ὑπηρεσίαν ἐχρῶντο βοσκήμασιν, ἐλύπει δεινῶς ἡ τοῦ ὕδατος σπάνις. Ἐτύγχανον δὲ λάκκοι δύο ἐκ πλαγίων τοῦ ὄρους, ἐπὶ μὲν τῶν Ἑλληνικῶν ἄνωθεν καιρῶν εἰς ὑποδοχὴν ὑδάτων λατομηθέντες, τῷ δὲ πολλῷ χρόνῳ ταύτῃ συγκεχωσμένοι, ὡς μὴ δ᾽ ὅτι λάκκοι εἶεν γνωρίζεσθαι· ἀνευρέθησάν τε τηνικαῦτα παρὰ τῶν ὄχλων, ἐπεὶ καὶ πέφυκεν ἀνιχνεύειν ἐπιμελῶς ὴ ἀνάγκη, τά τινα παραμυθίαν αὐτῇ παρέχειν δυνάμενα καὶ μετρίαν. Ἀνεκαθάρθησαν μὲν εὐθὺς ὑπ᾽ αὐτῶν πολλῇ καὶ φιλοπόνῳ χειρί· προσέταξε δὲ ὁ ἱερὸς Συμεὼν, καὶ ὁδὸν ἐπ᾽ αὐτοὺς τοῖς ὕδασι μηχανήσασθαι, ἢ καὶ τὴν πάλαι μηχανηθεῖσαν διακαθᾶραι. Ὅπερ οὖν ὡς ἐκέλευσε γεγονὸς, δεῖται μὲν καὶ πάλιν αὐτὸς τοῦ ἐν ὕδασι τὰ ὑπερῷα στεγάζοντος, θύραι δὲ οὐρανοῦ ἀνεώγνυντο, καὶ ὑετὸς ἑκατέρους αὐτοὺς εὐθέως ἐπλήρου. Οἱ μέντοι μαθηταὶ καθ᾽ ἑαυτοὺς, ἀλλὰ καὶ πρὸς ἁλλήλους ἐνδοιάζοντες ἧσαν· εἰ ἅπαξ οὕτω πληρωθέντες οἱ λάκκοι, πλήθεσι τοσούτοις καὶ οὕτως ἀριθμοῦ κρείττοσιν ἐφ᾽ ἱκανὸν ἀρκέσαι δυνήσονται. Τοῦτο δὲ γνόντα τὸν Ἅγιον ἔνα καλέσαι τῶν ἀδελφῶν ἐν ἐπηκόῳ πάντων, Ἀντώνιον ὄνομα, καὶ πρὸς αὐτὸν, Λαβών, φησι, σχοῖνον ἄπιθι δρομαίως, καὶ χαλάσας μέτρησον τὸ ἐν τοῖς λάκκοις ὕδωρ. Ὁ δὲ τὸν σχοῖνον ὡς ἐντέταλτο καθεὶς καὶ μετρήσας ἐπανῆκε, τῷ τε Ἁγίῳ καὶ τοῖς παροῦσι τὸ τοῦ ὕδατος μέτρον ὑποδεικνὺς ἑκ τοῦ σχοίνου. Ἐαριναὶ μὲν οὖν τηνικαῦτα ἔληγον ὧραι, παυσαμένου δὲ ἤδη καὶ θέρους, ἄρτι τε μετοπώρου ὑπολαβόντος, ὁ Ἀντώνιος αὖθις οὗτος εἰς ἑκάτερον λάκκον τὸν σχοῖνον καθεὶς, μετὰ τὸν τοσοῦτον χρόνον καὶ οὕτω σαφῆ πολέμιον ὕδασι, μετὰ τὴν τοσαύτην τοῦ ἀμυθήτου πλήθους ἐκεῖθεν ὑδρείαν, εὕρε τὸ ὕδωρ (ὢ τοῦ θαύματος!) οὐ δὲ τὸ παράπαν ἐλαττονῆσαν, ἀλλ᾽ ὡς καὶ πρότερον ἔχον, ὅπερ οὐ τοῖς τότε παροῦσι μόνον, ἀλλὰ καὶ τοῖς ὕστερον ἀκοῇ παρειληφόσιν, εὐχαριστίας μεγίστη κατέστη πρὸς Θεὸν ἀφορμή. Τά γε μὴν τῆς μονῆς ἔργα (ἐκεῖσε γὰρ αὖθις ἐπανιτέον) προκόπτοντα βλέπειν ὁ βάσκανος οὐ στέγων ἐχθρὸς, οἷα καὶ πολλῆς μεγάλης εἰς Θεὸν προκοπῆς, κᾀκείνῳ μεγάλης ἐσόμενα πάλιν αἰτία ζημίας, θεμελίους τῶν οἰκοδομουμένων ξενοδοχείων ἑνὸς ὑποδὺς, ὅπου καὶ μείζων αὐτῷ ἡ πληγὴ (ἅ τε καὶ πολλοὺς μέλλοντος διὰ Χριστὸν ξεναγεῖν, ψυχάς τε πεπονηκυίας διαναπαύειν) οὕτω σφοδρῶς ἦν αὐτὰ συνταράσσων καὶ διασείων, ὡς ἀπειρηκέναι τῷ πολλῷ κλόνῳ καὶ χεῖρας τοῖς περὶ τὴν οἰκοδομὴν πονουμένοις. Δεηθέντι τοιγαροῦν περὶ τούτου τῷ Συμεὼν, ἐῤῥέθη παρὰ τῆς χάριτος, πέμψαι τὴν οἰκείαν ῥάβδον παρὰ τὸν τόπον, ἥ τις ἐκεῖ κρούσασα, τὸν ἐν ἀποκρύφῳ ἐπιβουλεύοντα εὑρήσει· ἐγχειρίσαντος τοίνυν αὐτὴν ἑνὶ τὸν μαθητῶν τοῦ Ἁγίου, ἀπελθὼν ἐκεῖ καὶ κρούσας ἐκεῖνος, ἐν τῷ ὀνόματί φησι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἐπιτρέπει σοι πνεῦμα πονηρὸν ὁ τοῦ Θεοῦ θεράπων Συμεὼν, ἀπόστηθι τοῦ τόπου τούτου, καὶ παραχρῆμα (ὢ δυναστείας, ὢ χάριτος ἐκεῖθεν πλουσίας τοῦ Συμεὼν) ὁ μὲν ἠχήσας μέγα, λίαν αἰσχρῶς ἀπελαύνεται· ἡσύχαζε δὲ τοῦ λοιποῦ τὸ ἔργον, καὶ κατὰ λόγον ἐχώρει. Ἐπεὶ δὲ ᾠκοδόμητο μὲν ἡ μάνδρα, λελατόμητο δὲ ὁ στύλος, λατομεῖταί τις καὶ λάκκος δεξιὰ τοῦ κίονως πρὸς Ἀνατολὰς (ἐπιτροπὴ δὲ τοῦ Ἁγίου τοῦτο διὰ τὴν τοῦ ὕδατος σπάνιν) ὅς ὕδατος πληρωθεὶς, τοῖς τε ἀδελφοῖς καὶ τοῖς ἀνὰ τὴν μονὴν χειροτεχνοῦσιν ὅσα γε πρὸς ἀναγκαίαν ἐπήρκει χρεῖαν. Ἐνειστήκει μεν οὖν ἄρτι τοῦ χρόνου τὸ ἀνθηρότατον, ἡ τοῦ θείου Πάσχα λάμπουσα φαιδρὸν ἑβδομὰς, τὴν ἡμετέραν σωτηρίαν πανηγυρίζουσα· τῶν δὲ μαθητῶν, τὸ μὲν ἠρεμίαν τῷ διδασκάλῳ περιποιούντων, ᾗ καὶ μᾶλλον αὐτὸν ᾔδεσαν χαίροντα, τὸ δὲ τὸ ὕδωρ ἐαυτοῖς ἀποταμιούντων, διά τε τὴν αὐτοῦ βραχύτητα καὶ τὸ τῶν ἀφικνουμένων πλῆθος, θύραν τε τῷ λάκκῳ ἐπιθέντων, καὶ κλεῖδα τῇ θύρᾳ ἐπιβαλόντων· ὁρᾷ τῷ πνεύματι ὁ Συμεὼν ἑαυτὸν κατὰ τὸν λάκκον οἱονεὶ γεγονότα, τό τε ὕδωρ ἀμφοτέραις χερσὶν ἀναταράσσοντα, καὶ ὥσπερ ἄνω φέρεσθαι καὶ εἰς πλῆθος ἐπιδιδόναι ποιοῦντα. Συγκαλέσας τοίνυν τοὺς ἀδελφοὺς, ἇραι κελεύει τὴν κλεῖδα, ὡς ἀνεῶχθαι παντὶ τὸν λάκκον ὑδρεύεσθαι βουλομένῳ· Ἐπισκοπὴ γάρ, φησιν, ἄνωθεν ἐπ᾽ αὐτῷ γεγόνει, καὶ οὐκέτι ἐνιαυτὸν τοῦτον οὐδαμῶς ἐκλείψει, κατὰ πόδας δὲ καὶ τὸ ἔργον ἐπηκολούθει· οὐ γὰρ μόνον ἐξ ἐκείνου πάντες ἐκεῖθεν οἱ τῆς μονῆς, πρός τε τὴν τοῦ ἀρτοποιείου, καὶ τοῦ μαγειρείου, καὶ τὰς λοιπὰς ὑδρεύοντο χρείας, ἀλλὰ καὶ ταῖς οἱκοδομεῖς ἐκεῖνος ὁ λάκκος ἐχορήγει τὸ ὕδωρ· τά τε παρὰ τὸν Ἅγιον ἐρχόμενα πλήθη οὐχ ὅπως ἐξ αὐτοῦ πάντες ἔπινον, ἀλλὰ καὶ ἀγγεῖα ποικίλα καὶ ἀσκοὺς ὅλους ἐπλήρουν, εὐλογίαν οἴκαδε κομιζόμενοι, καὶ τὸ ὕδωρ ἐκείνου τοῦ ἔτους οὐδαμῶς ὑπεδίδου. Βιγίλλιός τις ὄνομα, οἰκέτης δὲ οὗτος Ἐφραὶμ τοῦ μακαρίτου Πατριάρχου, παρεθείς ὅλῳ σώματι, καὶ τρίτον ἑξῆς ἔτος ἱεροῖς προσανακλινόμενος οἴκοις, ἰατρῶν τε χερσὶν ἑαυτὸν ἐκδιδοὺς, ὡς οὐδὲν τῆς τέχνης ὤνατο πλέον, ὅτι μὴ σαφῆ τῆς ζωῆς ἀπαγόρευσιν, οἷά τι τῶν ἀψύχων ἢ νεκρὸς μᾶλλον ἔμψυχος τὸ καινότατον, κομίζεται τῷ Ἁγίῳ Ῥίπτεται τοιγαροῦν ἀθλία πρὸ τῶν ἐκείνου φιλανθρώπων ὀφθαλμῶν ὄψις, πολὺν ἕλκων τὸν ἔλεον, ὃν ὁ τοῦ λαμβάνειν αἰτοῦντος διδόναι μᾶλλον ἐκεῖνος ὢν ἑτοιμότερος· Εἰ πιστεύεις, ἔφη, δύνασθαι τὴν ἔν σοι πίστιν εἰς τὸν Ὑιον τοῦ Θεοῦ δι᾽ ἐμοῦ μεσίτου ἰασασθαί σε, ἔγειραι ὡς ἔχεις καὶ περιπάτει. Ὁ δὲ, Πιστεύω, Κύριε, δύνασθαί σε διὰ τοῦ σου θεράποντος πάντα, λαμπρᾷ ὡς εἶχεν εὐθὺς τῇ φωνῇ βοήσας (ὢ θείας ἐπισκοπῆς! ὢ ῥήματος ὀλίγου μεγάλα παρὰ Θεῷ δυναμένου!) ἥλατό τε αὐτίκα, καὶ τὴν προσήκουσαν τῷ Ἁγίῳ προσκύνησιν ἀποδεδωκὼς, κατήει δρόμῳ τοῦ ὄρους παρά τι βὰλανεῖον Τιβερῖνον καλούμενον, τὸ μὲν χωρεῖν οὐχ οἷός τε ὢν ἐν ἑαυτῷ τὴν χαρὰν καὶ οὐ δὲ καθεκτὸς ἑαυτοῦ διὰ τοῦτο γινόμενος· τὸ δὲ καὶ αὐτὰ τῆς προτέρας κακοπαθείας ἀποπλύνασθαι τὰ λείψανα σπεύδων. Ἡ μέντοι κάθοδος ἐκείνη πᾶσα τοῦ ὄρους περίπου δύο καὶ εἴκοσιν οὖσα σταδίους, χεῖρας εἶχεν αὐτὸν ἀνατεταλμένον Θεῷ, τὸ στόμα τε χαρᾶς ὑποπεπλησμένον, καὶ τὰ χείλη ἀγαλλιάσεως. Λουσάμενος μέντοι, καὶ δρόμῳ πάλιν ὁμοίως παρὰ τὸν Ἅγιον ἀνελθὼν, πολλάκις τε τοῦτο δράσας καθόδῳ τι παραπλησίως καὶ ἀνόδῳ χρησάμενος, καὶ τῆς αὐτῆς ἡμέρας ἀμφοτέρᾳ, ἵνα καὶ τὴν ὑγεῖαν αὐτὸς ἑαυτῷ πιστώσηται μᾶλλον ἀπὸ τοῦ πράγματος· τέλος εὐλογηθεὶς ὑπ᾽ αὐτοῦ, κάτεισιν εἰς τὴν πόλιν, ὀφθαλμοῖς πᾶσι θαῦμα τῷ παραδόξῳ τῆς θεραπείας.

τούτων πολλοὶ δεηθήσονται· εἶτα καὶ πολλὰ πλήθη διαφόρων ἐθνῶν αὐτῷ ὑπεδείκνυ, πανταχόθεν εἰς αὐτὸν συνιόντα. Τούτοις πληροφορηθεὶς τὴν καρδίαν ὁ Συμεὼν, εὐδοκίαν εἶναι Θεοῦ συστῆναι περὶ αὐτὸν μοναστήριον, καὶ ἱκανῶς επὶ πᾶσιν εὐχαριστήσας, ἐπέτρεψε τοῖς μαθηταῖς πάλιν οὗτος κατὰ τὸν ὑποδειχθέντα τύπον τοῦτο διαχαράξαι. Καὶ τὸ μὲν κατὰ τὴν έκείνῳ φανεῖσαν ὄψιν διατετύπωτο· Θεὸς δὲ, ὁ καὶ τῷ Συμεὼν ἑαυτὸν ἐμφανήσας, μέτρον τε καὶ σχῆμα τῆς μονῆς δι᾽ Ἀγγέλου ὁρίσας, τῶν ἐπαγγελιῶν οὐκ ἠμέλει· ἀλλὰ κινεῖ μὲν τῆς Ἀσσυρίων γῆς, κινεῖ δὲ καὶ ἄλλων ἐθνῶν πλήθη μυρία, δαιμονώντων αὐτῷ καὶ ἀσθενῶν πλήθη κομίζοντας· οὓς ἐκεῖνος μὲν ἐθεράπευεν εὐχῇ καὶ σφραγῖδι, οἱ δὲ μὴ δ᾽ ὁτιοῦν ἀντεισφέρειν ἕτερον ἔχοντες (ποῦ γὰρ τοσαύτης εὐεργεσίας ἀξιόχρεως ἀμοιβή;) ὅμως τὰ τῆς εὐγνωμοσύνης ἐπιδεικνύντες, εἰς τε τὴν λατομίαν τῆς μονῆς καὶ τὴν οἰκοδομίαν ἐχειροτέχνουν, προθεσμίας σφῖσιν αὐτοῖς ὁριζόμενοι, καὶ δαπάνας ἰδίας ὅσα τε πρόσφορα τῶν ἐργαλείων πορίζοντες, καὶ οὐδ᾽ ἐνταῦθά τι διδόναι τοσοῦτον, ὅσον αὐτοὶ λαμβάνειν διὰ τῆς εὐλογίας νομίζοντες. Δυσὶ δὲ πρότερον ἢ τρισὶ τοῦ τὴν προθεσμίαν αὐτοῖς ἐξικέσθαι ἡμέρας, ἔτεροι πάλιν ἐφίσταντο πλείους, ἀσθενῶν ὁμοίως ἐπιφερόμενοι φόρτον καὶ οὗτοι, ὧν τῆς ἴσης παρὰ τοῦ Ἁγίου θεραπείας ἀξιουμένων, τὴν ἴσην ἀντεδίδοσαν πρὸς τὰ τῆς μονῆς ἔργα κᾀκεῖνοι χειροτεχνίαν· ἑξῆς δὲ καὶ ἄλλοι τὸν αὐτὸν τρόπον συνέῤῥεον πλείους, τῆς φήμης πανταχοῦ διαδιδομένης, καὶ ταύτῃ τὸ ἔργον ἠνύετο. Ἐπεὶ δὲ καὶ ὕδατος ἀφθόνου πρὸς τὴν οἰκοδομὴν αὐτοῖς ἔδει, ἐν φροντίδι τε τοῖς μαθηταῖς ἧν, ὅθεν ἂν καὶ ὅπως τὸ ταῖς χρείαις ἀρκοῦν ὕδωρ ἐκεῖ κομίσειαν (κάτω γὰρ ἦν τοῦτο παρὰ ταῖς ὑπωρείαις, μακρῷ τῆς κορυφῆς τοῦ ὄρους ἀπέχον) προσέταξεν αὐτοῖς ὁ τοῦ Θεοῦ δοῦλος ἀσβέστου πλῆθος κατὰ ταυτὸ συμφορῆσαι, ὅσα προσαναμίξαι δέον παρετοιμάσαντας· τοῦ δὲ κατὰ τὸ πρόσταγμα γεγονότος, εὐχὴν πρὸς τὸν οἰκεῖον δεσπότην ἐκεῖνος τοιάνδε προσηύξατο, ὥστε ὕδωρ οὐ πρὸς τὴν παροῦσαν ἀρκοῦν μόνον ὀμβρῆσαι χρείαν, ἀλλὰ καὶ μετὰ ταῦτα πρὸς τὰς μελλούσας. Καὶ αὐτίκα (ὢ πλουσίων οἰκτειρμῶν Θεοῦ, θέλημα τῶν φοβουμένων αὐτὸν ποιοῦντος! ὢ ἑτοίμου χρηστότητος!) φωνὴν ἔδωκαν αἱ νεφέλαι, ὑετός τε κατεῤῥάγη τοσοῦτος, ὅσου τὰ τῆς μονῆς ἔργα τηνικαῦτα ἐδεῖτο, καὶ τὸ πρᾶγμα (ὢ θαύματος ἀποῤῥήτου!) ταύτῃ τοῦ λοιποῦ τοῖς τῆς μονῆς οἰκοδομήμασιν ἦν διαμένον· καὶ κατὰ καιρὸν ἀπὸ τότε τῆς τοῦ ὕδατος χρείας βροχή τις ἑκούσιος ἀφώριστο τούτοις, νεφέλαις ὑπεράνωθεν ὥσπερ ἑντεταλμένον. Ἐπεὶ δὲ καὶ τὰ πλήθη τῶν ἑκάστοτε παρὰ τὸν Ἅγιον ἐκ παντὸς γένους καὶ πάσης ἡλικίας συνερχομένων, καὶ πάθη ποικίλα παρ᾽ αὐτοῦ θεραπευομένων, αὐτοῖς τε καὶ οἷς εἰς ὑπηρεσίαν ἐχρῶντο βοσκήμασιν, ἐλύπει δεινῶς ἡ τοῦ ὕδατος σπάνις. Ἐτύγχανον δὲ λάκκοι δύο ἐκ πλαγίων τοῦ ὄρους, ἐπὶ μὲν τῶν Ἑλληνικῶν ἄνωθεν καιρῶν εἰς ὑποδοχὴν ὑδάτων λατομηθέντες, τῷ δὲ πολλῷ χρόνῳ ταύτῃ συγκεχωσμένοι, ὡς μὴ δ᾽ ὅτι λάκκοι εἶεν γνωρίζεσθαι· ἀνευρέθησάν τε τηνικαῦτα παρὰ τῶν ὄχλων, ἐπεὶ καὶ πέφυκεν ἀνιχνεύειν ἐπιμελῶς ὴ ἀνάγκη, τά τινα παραμυθίαν αὐτῇ παρέχειν δυνάμενα καὶ μετρίαν. Ἀνεκαθάρθησαν μὲν εὐθὺς ὑπ᾽ αὐτῶν πολλῇ καὶ φιλοπόνῳ χειρί· προσέταξε δὲ ὁ ἱερὸς Συμεὼν, καὶ ὁδὸν ἐπ᾽ αὐτοὺς τοῖς ὕδασι μηχανήσασθαι, ἢ καὶ τὴν πάλαι μηχανηθεῖσαν διακαθᾶραι. Ὅπερ οὖν ὡς ἐκέλευσε γεγονὸς, δεῖται μὲν καὶ πάλιν αὐτὸς τοῦ ἐν ὕδασι τὰ ὑπερῷα στεγάζοντος, θύραι δὲ οὐρανοῦ ἀνεώγνυντο, καὶ ὑετὸς ἑκατέρους αὐτοὺς εὐθέως ἐπλήρου. Οἱ μέντοι μαθηταὶ καθ᾽ ἑαυτοὺς, ἀλλὰ καὶ πρὸς ἁλλήλους ἐνδοιάζοντες ἧσαν· εἰ ἅπαξ οὕτω πληρωθέντες οἱ λάκκοι, πλήθεσι τοσούτοις καὶ οὕτως ἀριθμοῦ κρείττοσιν ἐφ᾽ ἱκανὸν ἀρκέσαι δυνήσονται. Τοῦτο δὲ γνόντα τὸν Ἅγιον ἔνα καλέσαι τῶν ἀδελφῶν ἐν ἐπηκόῳ πάντων, Ἀντώνιον ὄνομα, καὶ πρὸς αὐτὸν, Λαβών, φησι, σχοῖνον ἄπιθι δρομαίως, καὶ χαλάσας μέτρησον τὸ ἐν τοῖς λάκκοις ὕδωρ. Ὁ δὲ τὸν σχοῖνον ὡς ἐντέταλτο καθεὶς καὶ μετρήσας ἐπανῆκε, τῷ τε Ἁγίῳ καὶ τοῖς παροῦσι τὸ τοῦ ὕδατος μέτρον ὑποδεικνὺς ἑκ τοῦ σχοίνου. Ἐαριναὶ μὲν οὖν τηνικαῦτα ἔληγον ὧραι, παυσαμένου δὲ ἤδη καὶ θέρους, ἄρτι τε μετοπώρου ὑπολαβόντος, ὁ Ἀντώνιος αὖθις οὗτος εἰς ἑκάτερον λάκκον τὸν σχοῖνον καθεὶς, μετὰ τὸν τοσοῦτον χρόνον καὶ οὕτω σαφῆ πολέμιον ὕδασι, μετὰ τὴν τοσαύτην τοῦ ἀμυθήτου πλήθους ἐκεῖθεν ὑδρείαν, εὕρε τὸ ὕδωρ (ὢ τοῦ θαύματος!) οὐ δὲ τὸ παράπαν ἐλαττονῆσαν, ἀλλ᾽ ὡς καὶ πρότερον ἔχον, ὅπερ οὐ τοῖς τότε παροῦσι μόνον, ἀλλὰ καὶ τοῖς ὕστερον ἀκοῇ παρειληφόσιν, εὐχαριστίας μεγίστη κατέστη πρὸς Θεὸν ἀφορμή. Τά γε μὴν τῆς μονῆς ἔργα (ἐκεῖσε γὰρ αὖθις ἐπανιτέον) προκόπτοντα βλέπειν ὁ βάσκανος οὐ στέγων ἐχθρὸς, οἷα καὶ πολλῆς μεγάλης εἰς Θεὸν προκοπῆς, κᾀκείνῳ μεγάλης ἐσόμενα πάλιν αἰτία ζημίας, θεμελίους τῶν οἰκοδομουμένων ξενοδοχείων ἑνὸς ὑποδὺς, ὅπου καὶ μείζων αὐτῷ ἡ πληγὴ (ἅ τε καὶ πολλοὺς μέλλοντος διὰ Χριστὸν ξεναγεῖν, ψυχάς τε πεπονηκυίας διαναπαύειν) οὕτω σφοδρῶς ἦν αὐτὰ συνταράσσων καὶ διασείων, ὡς ἀπειρηκέναι τῷ πολλῷ κλόνῳ καὶ χεῖρας τοῖς περὶ τὴν οἰκοδομὴν πονουμένοις. Δεηθέντι τοιγαροῦν περὶ τούτου τῷ Συμεὼν, ἐῤῥέθη παρὰ τῆς χάριτος, πέμψαι τὴν οἰκείαν ῥάβδον παρὰ τὸν τόπον, ἥ τις ἐκεῖ κρούσασα, τὸν ἐν ἀποκρύφῳ ἐπιβουλεύοντα εὑρήσει· ἐγχειρίσαντος τοίνυν αὐτὴν ἑνὶ τὸν μαθητῶν τοῦ Ἁγίου, ἀπελθὼν ἐκεῖ καὶ κρούσας ἐκεῖνος, ἐν τῷ ὀνόματί φησι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἐπιτρέπει σοι πνεῦμα πονηρὸν ὁ τοῦ Θεοῦ θεράπων Συμεὼν, ἀπόστηθι τοῦ τόπου τούτου, καὶ παραχρῆμα (ὢ δυναστείας, ὢ χάριτος ἐκεῖθεν πλουσίας τοῦ Συμεὼν) ὁ μὲν ἠχήσας μέγα, λίαν αἰσχρῶς ἀπελαύνεται· ἡσύχαζε δὲ τοῦ λοιποῦ τὸ ἔργον, καὶ κατὰ λόγον ἐχώρει. Ἐπεὶ δὲ ᾠκοδόμητο μὲν ἡ μάνδρα, λελατόμητο δὲ ὁ στύλος, λατομεῖταί τις καὶ λάκκος δεξιὰ τοῦ κίονως πρὸς Ἀνατολὰς (ἐπιτροπὴ δὲ τοῦ Ἁγίου τοῦτο διὰ τὴν τοῦ ὕδατος σπάνιν) ὅς ὕδατος πληρωθεὶς, τοῖς τε ἀδελφοῖς καὶ τοῖς ἀνὰ τὴν μονὴν χειροτεχνοῦσιν ὅσα γε πρὸς ἀναγκαίαν ἐπήρκει χρεῖαν. Ἐνειστήκει μεν οὖν ἄρτι τοῦ χρόνου τὸ ἀνθηρότατον, ἡ τοῦ θείου Πάσχα λάμπουσα φαιδρὸν ἑβδομὰς, τὴν ἡμετέραν σωτηρίαν πανηγυρίζουσα· τῶν δὲ μαθητῶν, τὸ μὲν ἠρεμίαν τῷ διδασκάλῳ περιποιούντων, ᾗ καὶ μᾶλλον αὐτὸν ᾔδεσαν χαίροντα, τὸ δὲ τὸ ὕδωρ ἐαυτοῖς ἀποταμιούντων, διά τε τὴν αὐτοῦ βραχύτητα καὶ τὸ τῶν ἀφικνουμένων πλῆθος, θύραν τε τῷ λάκκῳ ἐπιθέντων, καὶ κλεῖδα τῇ θύρᾳ ἐπιβαλόντων· ὁρᾷ τῷ πνεύματι ὁ Συμεὼν ἑαυτὸν κατὰ τὸν λάκκον οἱονεὶ γεγονότα, τό τε ὕδωρ ἀμφοτέραις χερσὶν ἀναταράσσοντα, καὶ ὥσπερ ἄνω φέρεσθαι καὶ εἰς πλῆθος ἐπιδιδόναι ποιοῦντα. Συγκαλέσας τοίνυν τοὺς ἀδελφοὺς, ἇραι κελεύει τὴν κλεῖδα, ὡς ἀνεῶχθαι παντὶ τὸν λάκκον ὑδρεύεσθαι βουλομένῳ· Ἐπισκοπὴ γάρ, φησιν, ἄνωθεν ἐπ᾽ αὐτῷ γεγόνει, καὶ οὐκέτι ἐνιαυτὸν τοῦτον οὐδαμῶς ἐκλείψει, κατὰ πόδας δὲ καὶ τὸ ἔργον ἐπηκολούθει· οὐ γὰρ μόνον ἐξ ἐκείνου πάντες ἐκεῖθεν οἱ τῆς μονῆς, πρός τε τὴν τοῦ ἀρτοποιείου, καὶ τοῦ μαγειρείου, καὶ τὰς λοιπὰς ὑδρεύοντο χρείας, ἀλλὰ καὶ ταῖς οἱκοδομεῖς ἐκεῖνος ὁ λάκκος ἐχορήγει τὸ ὕδωρ· τά τε παρὰ τὸν Ἅγιον ἐρχόμενα πλήθη οὐχ ὅπως ἐξ αὐτοῦ πάντες ἔπινον, ἀλλὰ καὶ ἀγγεῖα ποικίλα καὶ ἀσκοὺς ὅλους ἐπλήρουν, εὐλογίαν οἴκαδε κομιζόμενοι, καὶ τὸ ὕδωρ ἐκείνου τοῦ ἔτους οὐδαμῶς ὑπεδίδου. Βιγίλλιός τις ὄνομα, οἰκέτης δὲ οὗτος Ἐφραὶμ τοῦ μακαρίτου Πατριάρχου, παρεθείς ὅλῳ σώματι, καὶ τρίτον ἑξῆς ἔτος ἱεροῖς προσανακλινόμενος οἴκοις, ἰατρῶν τε χερσὶν ἑαυτὸν ἐκδιδοὺς, ὡς οὐδὲν τῆς τέχνης ὤνατο πλέον, ὅτι μὴ σαφῆ τῆς ζωῆς ἀπαγόρευσιν, οἷά τι τῶν ἀψύχων ἢ νεκρὸς μᾶλλον ἔμψυχος τὸ καινότατον, κομίζεται τῷ Ἁγίῳ Ῥίπτεται τοιγαροῦν ἀθλία πρὸ τῶν ἐκείνου φιλανθρώπων ὀφθαλμῶν ὄψις, πολὺν ἕλκων τὸν ἔλεον, ὃν ὁ τοῦ λαμβάνειν αἰτοῦντος διδόναι μᾶλλον ἐκεῖνος ὢν ἑτοιμότερος· Εἰ πιστεύεις, ἔφη, δύνασθαι τὴν ἔν σοι πίστιν εἰς τὸν Ὑιον τοῦ Θεοῦ δι᾽ ἐμοῦ μεσίτου ἰασασθαί σε, ἔγειραι ὡς ἔχεις καὶ περιπάτει. Ὁ δὲ, Πιστεύω, Κύριε, δύνασθαί σε διὰ τοῦ σου θεράποντος πάντα, λαμπρᾷ ὡς εἶχεν εὐθὺς τῇ φωνῇ βοήσας (ὢ θείας ἐπισκοπῆς! ὢ ῥήματος ὀλίγου μεγάλα παρὰ Θεῷ δυναμένου!) ἥλατό τε αὐτίκα, καὶ τὴν προσήκουσαν τῷ Ἁγίῳ προσκύνησιν ἀποδεδωκὼς, κατήει δρόμῳ τοῦ ὄρους παρά τι βὰλανεῖον Τιβερῖνον καλούμενον, τὸ μὲν χωρεῖν οὐχ οἷός τε ὢν ἐν ἑαυτῷ τὴν χαρὰν καὶ οὐ δὲ καθεκτὸς ἑαυτοῦ διὰ τοῦτο γινόμενος· τὸ δὲ καὶ αὐτὰ τῆς προτέρας κακοπαθείας ἀποπλύνασθαι τὰ λείψανα σπεύδων. Ἡ μέντοι κάθοδος ἐκείνη πᾶσα τοῦ ὄρους περίπου δύο καὶ εἴκοσιν οὖσα σταδίους, χεῖρας εἶχεν αὐτὸν ἀνατεταλμένον Θεῷ, τὸ στόμα τε χαρᾶς ὑποπεπλησμένον, καὶ τὰ χείλη ἀγαλλιάσεως. Λουσάμενος μέντοι, καὶ δρόμῳ πάλιν ὁμοίως παρὰ τὸν Ἅγιον ἀνελθὼν, πολλάκις τε τοῦτο δράσας καθόδῳ τι παραπλησίως καὶ ἀνόδῳ χρησάμενος, καὶ τῆς αὐτῆς ἡμέρας ἀμφοτέρᾳ, ἵνα καὶ τὴν ὑγεῖαν αὐτὸς ἑαυτῷ πιστώσηται μᾶλλον ἀπὸ τοῦ πράγματος· τέλος εὐλογηθεὶς ὑπ᾽ αὐτοῦ, κάτεισιν εἰς τὴν πόλιν, ὀφθαλμοῖς πᾶσι θαῦμα τῷ παραδόξῳ τῆς θεραπείας.

[92] For the rest the mountain, on which Symeon dwelt, was a deserted and uncultivated place, not furnished with water, roof, or other thing necessary to life; a little hut, and that the only one, He is divinely admonished to build a monastery, he had, which the disciples had joined together for themselves as a not ample refuge: for Symeon, as we have mentioned above, stood continuously on his rock under the open sky, wrapped in a skin sheepskin. But afterward when from every part a frequent crowd of men daily flowed together to him, both of those seized by malign spirits, and by diseases and pains of every kind, and that so unlovely a desert, a penury of necessary things, a defect of water and domicile received those wretched ones; the common and benevolent Creator, Father, and Lord of all, who by his immense power and sublime arm governs all things, that one great in counsel and powerful in work, who is not ignorant of what we manikins need, and who can be ignorant of nothing; he himself here also appearing to Symeon: Do you not see, he said, how this generation hangs in suspense of mind? how grievously they can dwell here, all things failing which make for the use of life? But these things will now be supplied by me to them; and you, remaining idle, will not put your hand to the work.

[93] Symeon dignified with that blessed voice, beholds as it were an Angel holding something of a measure in his hands, and delineating the vestiges of the monastery and of the august temples to be built in it; he beholds also

[94] God meanwhile, who had revealed himself to Symeon, and had prescribed the measure and form of the habitation through an Angel, did not suffer the effect to be wanting to his promises: those who had been healed lending a hand. but he raises up from the Assyrians and other nations infinite men, who brought to the Saint many demoniacs and others infirm, by whom through the sign of the Cross and prayers they were cured: but they having nothing whatever with them, which to render (for what sufficient recompense for so great a benefit?) nevertheless showing the works of gratitude, lent a hand together to fitting the stones and promoting the structure, defining for themselves a fixed interval of time, and procuring from their own the expenses and any suitable instruments: nor thinking that they rendered so much, as they received from the blessing. Moreover two or three days before the time prefixed for them had expired; others again were present, more in number, likewise carrying the infirm: who in like manner endowed with health by the Saint, gave equal labor of their hands to the building: and so successively others and others always flowed in, the fame now spread everywhere. And in this way the work was completed.

[95] When too a penury of water was labored under during the building, He obtains water for the use of the building that matter held the disciples anxious and solicitous, whence or in what manner they should procure a sufficient quantity; for it was far from the summit of the mountain, to be sought from the subjacent valleys. But the servant of God commanded those hesitating, that they should promptly bring together so great a quantity of quicklime, as it should be fitting to mix; which things being performed as commanded, the Saint so moved heaven by his prayers, that it rained water, sufficient not only for the present necessity, but also thereafter for the future: and continuously (oh the rich mercy of God, performing the will of those fearing him! oh his ready goodness!) the clouds gave a voice, and rain was brought down in so great abundance, as at that time there was need: and that thing (oh inenarrable miracle!) was so thereafter continued for the use of the builders, and at opportune times, when there was use, the water fell down of its own accord, as if by command from on high the clouds compelling it.

[96] But because the most frequent crowds of every kind and age everywhere ran together to the holy man, and also for the pilgrims, who were cured of various pains; the penury of water began to incommode greatly both themselves, and the beasts of burden which they used. But there were over against the mountain two cisterns, formerly in the time of the gentiles dug out for receptacles of water, but by the lapse of time so buried with earth and other things heaped up, that where they were could not be known: but then by chance found by the crowds (just as necessity is wont to investigate sedulously, what things, however moderate, can be a solace to it) they were forthwith cleared and purged by the laborious work of many. Then Symeon bade them construct a conduit of water to them, or repurge the one formerly dug. No sooner said than done. When again fleeing to prayer, he beseeches him, who stabilizes the firmament of the heavens with waters: and their cataracts were opened, and the rain filled each cistern.

[97] which is not diminished the whole summer. Moreover the disciples hung in suspense of mind, nor did they conceal their solicitude one from another; whether the cisterns thus once filled would suffice for so frequent and numerous a multitude. The matter being understood, the Saint summons one of the Brethren in the hearing of all, whose name was Antonius, and says: A rope being taken, quickly; go, and it being let down into the cisterns, measure the depth of the water. He as commanded let in the rope, and having measured returned, and showed to the Saint and the bystanders, how great was the depth of the water on the rope. It was then the end of spring; the summer being elapsed, and now autumn succeeding, Antonius with the rope let in again tried each cistern, and found (oh prodigy!) after so great an interval of time, so inimical to waters, after so frequent a drawing of water thence by the inexplicable crowd, that it was not at all diminished, but had itself as before. Which thing not only to those then present, but also to posterity, to whose ears that fame came, gave occasion of paying thanks to God.

[98] Meanwhile the enemy, not sustaining to behold with envious eyes the building advance (for since he foresaw that by that immense increase the glory of God was to be augmented, but to himself grave damage threatened); subentered the foundations of one of the already built guesthouses, where it would be more grievous to him, on account of the very many to be received there into hospitality for Christ's sake, and to find rest for their wearied souls; and he shakes and concusses the building so vehemently, that the workers, wearied and exanimate by the frequent shaking, removed their hands thence. He drives off the demon interrupting the works. While therefore Symeon prays for a remedy, he received this inspiration from grace, that he should send his rod to the infested place, which would by its stroke detect the enemy lying in wait in the hidden. The rod therefore being delivered into the hands of a certain one of the disciples, to him going there and striking and saying, In the name of our Lord Jesus Christ the servant of God Symeon commands you, worst spirit, that you go out of this place: and continuously (oh power! oh the rich grace of Symeon!) the spirit a great sound being emitted is most foully driven off: but for the rest the work was quiet, and proceeded according to reason.

[99] The monastery being now built, and the column cut; He again conserves the water through the whole year for the use of all. a cistern also is hollowed, on the right side of the column toward the East, Symeon so commanding on account of the penury of waters; that thence both for the Brethren and for those working in the monastery water might be supplied for necessary uses. At the door now was the most flowery time, the most clear and joyful week of holy Easter, celebrating the author and operation of our salvation; when the disciples, partly preparing solitude for their master, in which they especially knew him to rejoice; partly storing the water for themselves, on account of its smallness and the multitude of those carrying it away, a cover and a lock being added to the cistern; when, I say, Symeon sees himself in spirit as it were brought to the cistern, troubling the water with both hands, and bidding it be raised on high and distributed among the multitude. The Brethren therefore being convoked he commands, that they take away the lock, that access to the open cistern may be free to all wishing to draw water: For now, he said, by a supernal visitation it has become known to me, that the water this whole year will not fail. And credit stood to the words: for from that time all the inhabitants of the monastery for kneading bread, for cooking food, for the rest of the uses drew water thence, nay even the structure was supplied from the same source: add that the crowds approaching Symeon also not only drank thence, but also filled various vessels and whole skins, carrying the water home as a gift; nor yet ever that year was the cistern exhausted.

[100] A certain Vigilius, formerly a domestic servant of Patriarch Ephraim of happy memory, He heals a paralytic. paralytic in his whole body, now the third year had lain at the sacred buildings, and had committed himself to be cured by physicians: by whose art having obtained nothing except that it was now more manifestly given up of his life; only like a lifeless trunk, or rather a breathing cadaver, he is conveyed to the Saint. The pitiable spectacle is cast before the face of the benign man, drawing much commiseration with it; which this man was readier to impart, than that one who asked to receive. He says therefore; If you believe, that your faith, which you have in the Son of God, can through me as a mediator restore health to you; rise as you can, and walk. He soon as loudly as he could exclaiming; I believe, Lord, that you can do all things through your servant. O divine visitation! o short word of great power with God! He leaped up forthwith, and the due veneration being rendered to the Saint, descending from the mountain, ran to the bath which is called Tiberine; both because he could not contain his joy in his mind, nor restrain himself for abundance of pleasure, and because he hastened to wash off the relics of his former infirmity. And that descent from the mountain was of about twenty-two stadia; which he ran with hands stretched out to God; his mouth filled with gladness, and his lips with exultation. Having washed, at a run likewise he hastens to the Saint, and more often by repeated descent and ascent does the same thing, and that the same day; that by the very deeds he might make himself more certain that his health was confirmed: at length the blessing being received from the Saint, he set out for the city, an admirable spectacle to the eyes of all because of the unexpected healing.

CHAPTER XIII.

Various ecstasies and prophecies and prayers for averting calamities.

Εωράκει ποτὲ ὁ Συμεὼν ἐν ἐκστάσει, ἀνδρῶν καὶ γυναικῶν, καὶ παίδων πλῆθος μυρίον, ἥκοντας εἰς αὐτὸν ἐκ τῆς Ἕω, καὶ σταυροὶ μὲν αὐτοῖς ἐν χεροῖν, ὕμνοι δὲ θεῖοι διὰ στόματος ἦσαν τό τε ἅγιον Πνεῦμα ἐπισκιάζον ἄνωθεν ἐπ᾽ αὐτοὺς, καὶ τούτοις οἷα συμπορευόμενον· ὡς δὲ ἤδη προσάγοντες τοῦ θαυμαστοῦ ὄρους ἐπιβαίνειν ἐδόκουν, Οἶσθά, φησι τὸ Πνεῦμα τῷ Συμεὼν, τίνες οὗτοι, καὶ ὅθεν παρά σε ἀφιγμένοι; Τοῦ δὲ. ἀγνοεῖν εἰπόντος, τὰ Ἰβήρων ἐξ Ἀνατολῶν ἔθνη, ἔφη, οἵ ἀγαπήσουσί σε διὰ τὸ ὄνομά μου, καὶ κατὰ καιρὸν ἀφίξονται παρά σε, τῆς τε δεδομένης σοι χάριτος τῶν ἰαμάτων ἕργῳ πειράσονται, καὶ καθ᾽ ὅλης τὰ περί σου τῆς ἑαυτῶν κηρύξουσι γῆς, πιστοὺς ἐν αὐτῇ πάντας οἰκοδομοῦντες· οἰκήσουσι δέ τινες αὐτῶν κἀνταύτῃ σου τῇ καταγωγῇ, εὔχρηστοί τε καὶ δεξιοὶ γενήσονται. Τὰ μὲν οὗν τῆς τότε φανείσης τῷ Συμεὼν ὄψεως ταῦτα, ἅπερ ὀλίγαις ὕστερον ἡμέραις καὶ ἐπὶ τῶν ἔργων τεθέαται. Ἦλθον γὰρ Ἰβήρων πλήθη κατὰ φήμην τῶν αὐτοῦ θαυμασίων, σταυρούς τε διὰ χειρὸς ἔχοντες, καὶ λιτὰς αὐτῷ, οὐ μὴν, ἀλλὰ καὶ πλήθη νοσούντων καὶ δαιμονώντων προσάγοντες· οἳ τοιαύτης ἔτυχον παρ᾽ αὐτοῦ καὶ οὕτω παραδόξου τῆς θεραπείας, ὡς καὶ πολλοὺς αὐτῶν ἁλόντας τοῖς ἐκείνου θαύμασι τὰς ψυχὰς, αἰτῆσαι τὴν παρ᾽ αὐτῷ κατοίκησιν, καὶ λαβόντας μεῖναι παρὰ τῇ μονῇ τοῦ λοιποῦ μοναδικῷ διαπρέποντας βίῳ. Ἐνταῦθα τοῦ λόγου γενόμενος, ποίᾳ πρὸς τὰ ἑξῆς χρήσομαι γλώττῃ; τίνα δὲ καὶ λόγον εἰς ἐξήγησιν εὕρω; φρίττει γὰρ ἤδη μοι καὶ πρὸς τὴν μνήμην ὁ νοῦς, καὶ ἡ χεὶρ ὑπὸ δέους συστέλλεται, τοιούτοις ὑπηρετεῖν οὐ τολμῶσα φωβεροῖς διηγήμασιν. Εἶδε γὰρ κατ᾽ ἐκεῖνον τὸν καιρὸν ὁ Συμεὼν ἑαυτὸν ἐν τῇ δυνάμει τοῦ Πνεύματος, τό τε θεῖον Εὐαγγέλιον ἐπὶ τοῦ στήθους φέροντα, ἔκ τε Τύρου πρὸς Ἱεροσόλυμα καὶ τὴν ἔρημον ἐκείνην, τά

τε κατ᾽ αὐτὴν ἀσκητήρια, καὶ ὄσον τοῦ μεσημβρινοῦ κλίματός ἐστι, καθάπερ ἐπὶ φυλακῇ σπουδαίως περιἳόντα, ἐκεῖθέν τε κατὰ Ααοδίκειαν καὶ τὴν Ἀντιόχου γενόμενον, ἴσῃ τε καὶ περὶ αὐτὰ φυλακῇ κεχρημένον· εἶτα καὶ στίφος Ἀγγέλων αὐτῷ ὑπαντήσαντας, καὶ τί ὅτι σοι τοσαῦτα μέλλει περὶ αὐτῶν εἰπόντας, Τίς Ἀντιοχεῦσιν ἐρεῖ ταῦτα, ὧν ἐνίοις οὐ δὲ χρηστὰ ὑπείληπται περί σου; Ὅπερ οὐχ ὡς ἐκείνους διαβάλλοντες εἶπον (ἀλλότριον γὰρ πάντη φύσεως θείας διαβολὴ) ἀλλ᾽ ὥστε μὲ δὲ τοῦτο παρὰ τῆς χάριτος τῷ Συμεὼν ἠγνοῆσθαι. Ταῦτα τὸν μὲν ἰδόντα, Μεγάλη τῷ κόσμῳ, φάναι πρὸς τοὺς παρόντας, ἐπήρτηται ἀπειλή. Οὐαὶ! οὐαὶ! αἰ ἐκδικήσεις ἡμῶν ἥκασιν, ἀλλὰ προσεύχεσθε ἀδελφοί. Τὸ μὲν οὖν ῥῆμα φόβον οὐ μέτριον ἐνέσεισεν αὐτῶν ταῖς ψυχαῖς· ἀκοῦσαι δέ τι καὶ πλέον ἐκ αὐτοῦ γλιχομένων, ἐπισχὼν ἐκεῖνος ἄχρι πολλοῦ τὰς μὲν ὄψεις ὑπὸ τῆς θείας ἠλλοιοῦτο χάριτος, αὐτούς δὲ ἀγωνίας ἡ σιγὴ καὶ δέους ἐπλήρου. Ἔπειτα μέντοι καθάπερ ἀναλαβὼν ἑαυτὸν, κατηφεῖ λίαν καὶ ὄψει καὶ σχήματι, Προσεύξασθαι καὶ πάλιν ἐκτενῶς, ἵνα μὴ πειρασθῶμεν ἀδελφοὶ, ἔφη. Εἰ μὴ γὰρ ἵλεως γένοιτο τὰ πρὸς ἡμᾶς ὁ Θεὸς, καὶ μετανοῶν ἐπὶ ταῖς ἡμετέραις κακίαις, ἡ πᾶσα σχεδὸν οἰκουμένη καταστραφήσεται. Εἶδον γάρ, φησι, καὶ ἰδοὺ πεπλήρωτο τῆς δυνάμεως τοῦ Θεοῦ πᾶσα οὐ γῆ μόνον, ἀλλὰ καὶ ἀὴρ αὐτὸς, καὶ τὰ ὑπὲρ γῆν, ὡς μηδένα μηδιαμοῦ τόπον κενὸν ὅλως τῆς φοβερᾶς δυνάμεως ἐκείνης ἀπολελεῖφθαι, ἣ καὶ πᾶσαν μικροῦ συνέστρεφε κτίσιν ἓως διέστη τά τῆς ὄψεως ἀπ᾽ ἐμοῦ, τοιούτοις οὐκέτι θεάμασιν ἐνδιατρίβειν ὑπενεγκόντος. Ταῦτα ὁ μὲν εἰπὼν, τοῦ ἐν αὑτῷ πνεύματος αὖθις καὶ θεωρίας γίνεται θειοτέρας· ἡ δὲ ἦν, ἀνεωγότες μὲν οἱ οὐρανοὶ, ὑπεράνω δὲ τούτων ἀὴρ τὴν καθαρότητα καὶ τὸ κάλλος οὐκ ἔχων τίνι ὀμοιωθείη, ἀλλὰ ταυτὸν ἰδεῖν τε ἅμα καὶ εἰπεῖν ἀμήχανος. Αἵ τε δυνάμεις τῶν ούρανῶν ἐν αὐτῷ καθάπερ ἐν διπλῇ φάλαγγι ταγμάτων παρεστηκυῖαι, ἅτερος ἐχόμενος θατέρου, καὶ κοινῇ πάντες τὰς κεφαλὰς ἐπικλίνοντες· ὑπεράνωθεν δὲ αὐτῶν θρόνος ἐν ἀέρι μέσῳ φοβερῶς ἐπαιρόμενος, οὐκ ἐπί τινος βεβηκὼς ἢ στηριζόμενος, ἀλλ᾽ αὐτὸν καθάπερ ἐπίβασιν τὸν ἀέρα πεποιημένος. Ὅτε Κύριος ἡμῶν καὶ Θεὸς ἐπ᾽ αὐτοῦ καθήμενος, καὶ στάζων ἐφ᾽ ἡμᾶς ὁ θυμὸς αὐτοῦ· αὐτὸς τε οὗτος ὁ τοῦ Θεοῦ θεράπων πρὸ τῆς ἀπροσίτου δόξης ἐκείνης νοερῶς ἑστηκὼς, καὶ τῇ συνήθει παῤῥησίᾳ καὶ νῦν ὑπὲρ ἡμῶν χρώμενος, καὶ καταλλάττων ἡμῖν τὸ θεῖον καὶ ἱλεούμενος, καὶ τὴν ὀργὴν ἀποστρέφων, ὅπερ ἐδηλοῦτο μὲν καὶ τοῖς παροῦσι τῇ τῆς ὄψεως ἐπιφανείᾳ τοῦ Συμεὼν, πρὸς τὸ φαιδρότερον ἠρέμα μεταβαλλούσῃ· αὐτὸς γὰρ τέως ἄφωνος ἦν, οἷα μὴ δ᾽ ἐν ἑαυτοῦ ὢν, ἀλλ᾽ ὅλος τῆς ἀνεκφράστου θέας ἐκείνης γεγενημένος. Ὀλίγω δὲ ὕστερον εἰς ἑαυτὸν καὶ οὗτος ἐπανελθὼν, Ψάλατε τῷ Θεῶ ἡμῶν ἀδελφοὶ, ἔφη, ψάλατε· ψάλατε τῷ βασιλεῖ ἡμῶν, ψάλατε· ἔπεσε γὰρ ἔλεος ἡμῶν κατ᾽ ὀφθαλμοὺς αὐτοῦ, καὶ ἐζήλωσε Κύριος τὴν γῆν αὐτοῦ, καὶ ἐφείσατο τοῦ λαοῦ αὐτου ὅσας τέως ἐγὼ πόλεις καὶ χώρας τῇ δυνάμει τῆς χάριτος οἶδα περιελθών. Ταῦτα πρὸς τοὺς παρόντας διεξελθὼν, ἁρπάζεται πάλιν ὑπὸ θεωρίας ἑτέρας τοὺς τῆς ψυχῆς ὀφθαλμούς· καὶ ὁ μὲν πρὸς ἀκταῖς ἑστάναι ταῖς τῆς Σελευκείας ἐδόκει, πλοῖόν τε κατὰ τὸν ἀέρα ὑπὲρ θαλάττης ὁρᾷν, ὅσα καὶ ὕδασι τῷ ἀέρι σαλεῦον, ἀποστολήν τε Ἀγγέλων θυμοῦ καὶ ὀργῆς καὶ παροξυσμοῦ μεγάλου ἐφεστάναι τῷ πλοίῳ, τὴν ἄνωθεν οἱονεὶ ῥοπὴν ἀναμένοντας, πνεῦμά τε ἀθρόον ἐπικαταπτὰν, τρὶς αὐτοῖς κατασεῖσαι τὰς χεῖρας, κλαῦσαί τε πικρὸν οἷον καὶ συμταθὲς, καὶ, Κόπτε πρὸς αὐτοὺς, εἰπεῖν, κόπτε, καὶ μὴ φείδου· τοὺς δὲ οὕτω τι μέγα καὶ βίαιον αὐτίκα ἠχῆσαι, ὡς ἀθρόον ταραχθῆναι καὶ τὰς ἀβύσσους. Καὶ οἱ μὲν ἐναέριοι ταῖς ἠιόσιν ὡρμήσαντο, πόλεις δὲ παραχρῆμα καὶ κώμας καὶ συνοικίας εἶχεν ἡ γῆ, πτῶμα χαλεπὸν κατενηνεγμένας. Γενόμενος τοίνυν ὁ τοῦ Θεος δοῦλος ἐν ἑαυτῷ, Προσεύξασθαι καὶ πάλιν ἐκτενῶς, εἶπεν, ἀδελφοὶ χρή· εἰ γὰρ καὶ τὴν χώραν ταύτην ἀπαθῆ κακῶν διαφυλαχθῆναι προέφην ὑμῖν, ὡς ἐκ τῆς θείας ἔχωμεν θανεῖν φιλανθρωπίας· ἀλλὰ μεγάλη παρὰ Κυρίου ὀργὴ, ὀργὴ θυμοῦ αὐτοῦ ἐν πυρὶ ζήλου αὐτοῦ τῷ κόσμῳ ἐκκέκαυται, διὸ καὶ μεγάλης ἡμῖν δεῖ πρὸς αὐτὸν τῆς ἐπιστροφῆς, ἀλλὰ καὶ τῆς ὑπὲρ τοῦ παντὸς εὐχῆς. Πάντας τοιγαροῦν συναθροίσας, ὅσοι τε τῶν αὐτοῦ μαθητῶν ἦσαν, καὶ ὄσοι πολλαχόθεν τηνικαῦτα παραβαλόντες ἐτύγχανον, παραγγέλλει κοινῇ πᾶσι λιτὰς παρ᾽ ὅλας ἡμέρας ἑξήκοντα προσάγειν Θεῷ, ἔτι καὶ τοὺς ἐπὶ ταῖς λιταῖς ὕμνους αὐτὸς καὶ συνθεὶς καὶ διδάξας, οἵους ὦτα Θεοῦ πρὸς ἑαυτοὺς ἐπιστρέφειν. Ἐτελοῦντο μὲν οὖν αἱ λιταὶ, τοῖς ἐκ τῆς ἱερᾶς ἐκείνης γλώττης ἱεροῖς κατεπᾳδόμεναι ὕμνοις· τοῖς δὲ ὄχλοις ἀνὰ τὴν χώραν δεδιέναι τε πρὸς αὐτὰς καὶ τρέμειν ἐπῄει, χρηστὸν ἐκ τοῦ μέλλοντος ουδὲν προσδοκῶσι· καὶ μέντοι καὶ τὴν ψυχὴν τῆς τοῦ Ὁσίου μητρὸς κατέσεισαν αὗται, καὶ σεβασμίως ὅσα κατὰ πνεῦμα πατρὶ, μᾶλλον τῷ υἱῷ, προσελθοῦσα, πολλή τις ἦν αὐτοῦ δεομένη γνωρισθῆναι τὴν αἰτίαν αὐτῇ, δι᾽ ἣν ἐκείνῳ πρὸς Θεὸν αἱ τῶν οἰκείων μαθητῶν καὶ τοῦ πλήθους λιταί. Ὁ δὲ μητρικὰς οὐκ ἀτιμάσας δεήσεις, ἅπερ ὑπὸ τῆς χάριτος μεμύητο ἐκκαλύπτει· Μέλλει, ὦ μῆτερ, εἰπὼν, σεῖσαι, φεῦ! τὴν γῆν ὁ Θεὸς, ὡς οὐ πώποτε πρότερον, ὅτι μὴ μόνον ἐπὶ τοῦ δεσποτικοῦ καὶ σωτηρίου πάθους, δι᾽ οὗ παθὼν ἐγὼ καὶ θανάτου καὶ τυραννίδος χαλεπῆς ἀπολέλυμαι· τῷ σεισμῷ δὲ καὶ συμπτώματα ἕψεται, καρδίας ἀνθρωπίνης δηλαδὴ θραύσματα. Οἷς ἐπὶ μᾶλλον ἐκείνη τὸν φόβον αὐξήσασα, αἰτεῖ τῶν ἀχράντων τοῦ Χριστοῦ μυστηρίων χερσὶν ἐκείνου ταῖς ὁσίαις μεταλαβεῖν, ἀσφαλὲς φυλακτήριον. Τῆς δ᾽ ἐπιούσης, παρασκευὴ δὲ ἦν, σαλεύει μὲν ὁ Θεὸς τὴν γῆν ὀψὲ τῆς ἡμέρας οὕτω σφοδρῶς, ὡς μὴ μόνον αὐτὴν πολλαχοῦ διασχεῖν, τά τε ὄρη βίᾳ διαθρυβῆναι, ἀλλὰ καὶ τὴν θάλασσαν φυγεῖν, τὸ τοῦ Θεοῦ πρόσωπον οὐ φέρουσαν ὀργιζόμενον, ὡς ἐντεῦθεν οὐ πόλεις μόνον καὶ κώμας καὶ συνοικίας κατὰ τὴν ὀφθεῖσαν τῷ Συμεὼν ὄψιν ἀθλίως καταπεσεῖν, καὶ πληρωθῆναι ἃ παρά τινος τῶν Προφητῶν ἠπείληται πόῤῥωθεν, Ἐξολοθρεύσω τὰς πόλεις τῆς γῆς σου λέγοντος, καὶ ἐξαρῶ πάντα τὰ ὀχυρώματά σου· ἀλλὰ καὶ τὰ πλοῖα γυμνῇ προσαῤῥάξαντα τῇ γῇ συντριβῆναι, ἐκτὸς ὧν περιελθεῖν δέδοκτο τῷ Ἁγίῳ· ταῦτα γὰρ κατὰ τὰς ἀψευδεῖς ἐκείνου προῤῥήσεις, ἐλεύθερα τῆς ἐκ τοῦ τοιοῦδε σεισμοῦ διαμεμένηκε βλάβης. Ἐνάτη διῆλθεν ἐξ ἐκείνου ἡμέρα, καὶ θεία πάλιν τὸν Συμεὼν κατὰ βοῤῥᾶν ἁρπάσασα ὄψις, τό, τε πνεῦμα βλέψαν εἰς Κωνσταντινούπολιν ὑπεδείκνυ, τρίς τε τὰς χεῖρας ἐπ᾽ αὐτὴν σεῖσαι, καὶ κλαῦσαν, Οὐαὶ ταῖς περὶ αὐτὴν πόλεσι φάναι, ὅτι ἐπισκοπὴ καὶ αὐτῆς, εἰ καὶ μερικῶς ὅμως ἔσται. Ταῦτα ὁ μὲν ἰδὼν, ἔστενε καθ᾽ ἑαυτὸν, καὶ δῆλος ἦν ἀλγῶν τὴν ψυχήν· συνέντες δὲ οἱ περὶ, αὐτὸν, ἐπυνθάνοντο τὴν αἰτίαν· ὁ δὲ κατώδυνόν τι καὶ περιπαθὲς ἐκ μέσης ἀνοιμώξας καρδίας, Ὅτι μέλει ποιήσασθαί φησι καὶ τῆς μεγάλης καὶ βασιλίδος πόλεως, εἰ καὶ μερικῶς, ὅμως ἐπισκοπὴν ὁ Θεὸς, καί τινας τῶν περὶ αὐτὴν, οἴμοι! πόλεών τε καὶ κωμῶν κατασεῖσαι. Μετὰ γοῦν ἕκτην ἑξῆς ἡμέραν, σεισμὸς τῇ Κωνσταντίνου νυκτὸς ἐνσκήψας, καταστρέφει μὲν αὐτῆς μέρη τινὰ, καταστρέφει δὲ Νικομήδειαν, καὶ τὸ καλούμενον Ῥήγιον, οὐ μὴν ἀλλὰ καὶ Νίκαιαν ἐν τῷ μέρει, καί τινας οὐκ ὀλίγας ἑτέρας πόλεις. Τοῦ σεισμοῦ δὲ εἰς ἔτι προσμέλλοντος, κλόνου τε τῆς γῆς οὐ καθαρευούσης οὐ δὲ ἡσυχαζούσης, ἀλλὰ καὶ σαλευομένης καὶ ἐντρόμου γεγενημένης, ἡ τοῦ θείου Συμεὼν μήτηρ, οὐκ ἔθ᾽ οἷά τε οὖσα τὴν θείαν διὰ τῶν στοιχείων ὁρᾷν ἀγανάκτησιν, ἄλλωστε δὲ καὶ τῆς τοῦ παντὸς σωτηρίας περικαιομένῃ, ἔρχεται παρὰ τὸν υἱὸν αὖθις, χρῆται τῇ ἐκ τῶν ὠδίνων καὶ τῆς φύσεως παῤῥησίᾳ, δεῖτα θερμῶς θάῤῥει τὴν κοινὴν πρεσβείαν. Γίνεται τοῦτο τὰ πρὸς αὐτὸν, ὅπερ ἐκεῖνον ἀξιοῖ τὰ πρὸς τὸν Θεὸν στῆναι, περὶ τοῦ παντὸς ἐξιλάσασθαι, ἀποστρέψαι θυμὸν Κυρίου, σβέσαι δικαίαν ὀργὴν, στῆσαι μάστιγα πλήττειν ἀνιάτως κεκινημένην. Οἷς ἐκεῖνος τὴν καρδίαν ἀναφλεγεὶς, οὐδέ ποτε πρὸς Θεὸν ὑπὲρ ἡμῶν σβεννυμένην, καὶ αὐτὸς ὥσπερ ἑαυτοῦ θερμότερος γεγονὼς, ἀλλὰ καὶ σπλάγχνα δυσωπῆσαι Θεοῦ βιαιότερος, ἐπικλεισάμενος ἑαυτῷ τὰς θύρας, οὐ πρότερον ἀνῆκε δεόμενος, ἕως ἡ θεία χάρις αὐτῷ ίλαρὰ καὶ χαρίεσσα ὤφθη, καὶ ἃ διὰ στόματος ἔχοντα εὗρεν, ἱλαστήρια πρὸς Θεὸν ἢ ἱκεσία· ταῦτα ἐντείλασθαι τῷ λαῷ ἔφη λιτανεύοντας ᾆσαι, καὶ στήσεσθαι τὴν ἀπειλήν. Ὁ μὲν οὖν κατὰ τὰς θείας ὑποθήκας ἔδρα, καὶ τοὺς μαθητὰς συγκαλέσας, ἐκεῖνα περιἳόντας, καινὴν ᾠδὴν ἐπιλέξεως ᾄδειν ἐδίδασκεν ἐμμελῶς, ἵνα τῇ τούτων μνήμῃ καὶ γλῶτταν ἁγιασθῶμεν· Ὡς ἐπὶ Μωσέως δυσωπούμενος ἱλάσθης ὁ Θεὸς τοῦ μὴ συντρίψαι τὸν Ἰσραὴλ, καὶ νῦν Κύριε παῦσον παρακαλούμενος τὴν ὀργὴν ἀπὸ τοῦ λαῦ σου, συγχώρησιν ποιούμενος τῶν ποικίλων ἡμῶν ἁμαρτιῶν, ὡς μόνος ἐναμάρτητος Χριστὲ ὁ Θεὸς, κατὰ το μέγα σου ἔλεος δόξα σοι. Καὶ οἱ μὲν ἐποίουν τὸ κελευσθέν· οἱ δὲ στύλοι τῆς γῆς (ὁ Θεός τις ἀξίως ᾄσεται τὰ ἐλέη σου!) εὐθὺς ἐστερέωντο, καὶ ὁ σεισμὸς ἀκριβῶς πέπαυτο.

[101] In an ecstasy at one time Symeon saw an infinite crowd of men, women, and boys, coming from the East to him, In an ecstasy he sees many coming to him, whose hands bore crosses, whose mouths brought forth sacred hymns, and whom from above the holy Spirit overshadowing accompanied as they advanced: and when, having come nearer, they seemed to ascend the wonderful mountain; Do you know, the Spirit said to Symeon, who these are and whence to you? He denying; of the Iberians, he said, in the East is a nation, who will love you because of my name, who will come at some time to you, will experience by deed the grace of healings given to you, and will preach your deeds through their whole region, edifying excellently all the faithful there: some also dwelling in these very seats, will be very useful and apt for your affairs. Such things then in the ecstasy Symeon, which a few days after he beheld in the effect. For there came a crowd of Iberians, roused by the fame of his miracles, bearing crosses in their hands, and their prayers to him, nay also offering a great number of the sick and demoniacs: and these indeed beyond all hope were so wonderfully cured, that many of them taken by the miracle of the matter, asked to dwell with the Saint; and being heard, in that monastery spent the rest

[102] The oration being led thus far, with what discourse shall I prosecute what remains? what words equal to the things to be told shall I find? for now at the mere mention my mind trembles, as also the impending calamities; and my hand is contracted for fear, not daring to lend its labor to a narration most full of horror. Symeon through that time saw in spirit himself, holding the sacrosanct Gospel upon his breast, having gone out from Tyre, to Jerusalem, the neighboring deserts, and in them the ascetic places, and whatever there is of the regions toward the south, going around diligently by speculating and inspecting as if for a guard; thence brought to Laodicea and Antioch he in a similar manner inspected all things; finally there met him an array of Angels, and as it were saying among themselves what these things portended, Who will tell these things to the people of Antioch, who like incurables receive no profit from you? But this they said not as calumniating them, for whose averting he exhorts his men to pray: (for calumny is altogether alien from the Angelic nature); but that not even this might be unknown to Symeon by grace. After this vision; Grave, said the Saint to the bystanders, threats hang over the world. Woe woe! the times of vengeance have come: but give yourselves to prayer, Brethren.

[103] These sayings injected no moderate fear into the minds of the hearers: but they desiring to learn more even from him, he indeed for a longer time keeping silence, divine grace acting, was wholly changed in countenance; and to the Brethren he injected a graver fear and care by his silence: then as if returned to himself, with dejected and exceedingly sad countenance and habit, again; Pray more intently, he said, Brethren, lest we fall into temptation: for unless God be rendered propitious to us, and retract the sentence pronounced against our iniquities, the whole orb of lands will be subverted almost entirely. For I saw, he says, and I see filled with the power of God not only all the earth, but also the aerial and ethereal regions full of the same; so that no place anywhere at all is empty of that terrible power: which also in a short time overturns whatever is created, until that vision deserted me, not sustaining to dwell longer on so sad a spectacle.

[104] When he had said these things, again, the spirit acting, a holier vision was presented to him, and it was of this kind. The heavens were opened, over which hung an air of so great purity and beauty that nothing more, and which the holy man could not see and at the same time express. The virtues of the heavens constituted there in order formed a double phalanx, some following others, and that they are averted, he understands, and all in common bowing their heads: above these a throne raised terrifically in the middle air, supported or stabilized by nothing, the air itself being as it were fitted for an ascent. There sat in it our Lord, and his fury was poured forth over us: but his servant Symeon stood before that inaccessible glory, and with the accustomed liberty of voice now also interpellating for us, reconciled to us and rendered propitious the divine Numen, the wrath being removed: and this became known to those present also from the brightness of Symeon's countenance, gradually reducing itself to a more joyful form: for hitherto he had been mute, as if not in himself, but wholly become of that ineffable vision. A little after restored to himself, he exclaimed: Sing psalms to our God, Brethren, sing: sing to our King, sing: for mercy has flashed from his face, the Lord has been zealous for his land, and has spared his people in all those cities and regions which hitherto by the help of Grace I have seen and gone around.

[105] That narration finished, he is snatched again to another spectacle by the eyes of his mind. He seemed to himself, standing on the neighboring shores of Seleucia, to see a ship upon the sea in the air, there fluctuating not otherwise than in water. Angels destined for this, a similar thing he is taught by another vision, presenting no moderate wrath, fury, and excandescence, stood in it; awaiting as it were the divine nod. Then the spirit flying down swiftly, gave them a threefold sign with his hand; and bitterly weeping (you would have thought he was moved by mercy) Smite, he said, smite and spare none: which being heard, they emitted so horrible and monstrous a sound, that even the abyss itself was suddenly disturbed. After these things, those who had appeared in the air, with an onset rushed toward the shores; whence soon a pitiable ruin remained for the cities, villages, and houses, which that land had. When the servant of God had returned to himself from this alienation of mind, It is fitting, he said, Brethren, again to pray more intently: For although I have foretold you that this region is to be preserved free of evils, until from the divine benignity death befalls me; nevertheless the great wrath of the Lord, the wrath of his fury in the fire of his zeal has inflamed the world: therefore both we must turn to him with our whole mind, and pray for all.

[106] Therefore as many of the disciples, and as many of the strangers as were in that place being collected into one, for which he again enjoins prayers he enjoins on all in common prayers to be paid to God for sixty days: but besides these prayers, hymns also he both prescribed and taught, by which the ears of the Lord, mollified, might be inclined to the wretched. The enjoined prayers therefore are poured forth; the sacred tongue of Symeon singing in answer the sacred hymns, more powerfully moving God. But the people inhabiting those regions thence a more vehement fear and trembling assailed, expecting nothing good thereafter; nay even the mother of Symeon those prayers gravely perturbed. She therefore venerably as it were in spirit approaches the father, or rather the son, much beseeching, that he would open to her the cause why those prayers were enjoined on the Brethren and the crowds. He did not despise, being asked, the maternal prayers; and what he had been taught divinely, he manifests all: God is about to shake, he said, O mother, the earth more gravely, than ever before this; that motion alone excepted, which happened at the passion of our Lord and Saviour, through which I a weak one was freed both from death and from harsh tyranny: but various symptoms will follow the motion, so that men will fail in their hearts and minds. By these things her fear being greatly increased, Symeon's mother asked to receive the inviolate mysteries of Christ from his ^b holy hands, as the most certain and safe defense against the impending evils.

[107] On the following day, it was that of Venus, toward evening God so strongly concussed the ^c earth, that not only was it itself ruptured in several places, and the mountains dissolved by force; but even the sea fled from the face of God, unable to sustain it angry: so that not only houses, and villages, and cities, as had been shown to the Saint in vision, and so from a grave tempest are saved, subsided and were submerged; and the threats were fulfilled, long since denounced by some of the Prophets; who says: I will subvert the cities of your land and take away all your fortifications; but also the ships, dashed against the land destitute of water, were crushed, except in those places which the Saint had seemed to himself to go around: for these, according to his by no means fallacious prediction, only those whom Symeon had undertaken to protect. remained immune from all damage, surviving the motion and tempest. Micah 5, 11. ^d Thence the ninth day was passing, when by another spectacle Symeon was snatched to the northern parts. It exhibited an Angel turned toward Constantinople, three times concussing his hand over it, and not without lamentation exclaiming: Woe to the cities placed in its circuit! for its visitation, although only in part, is at hand.

[108] These things seen, Symeon leading a groan within himself, and producing manifest marks of internal grief, being asked by the bystanders observing them, the cause of the matter; a certain lamentable voice being drawn from his inmost heart, indicating a most grave affection of mind; God prepares, He predicts a calamity to Constantinople, he said, to visit the great and Royal city, though only in part, and to convulse both cities and some surrounding villages by an earthquake. Six days thence having elapsed, by night a motion began to shake ^e Constantinople, and subverted certain parts of it; subverted also Nicomedia, and the place called Rhegium ^f, nay also part of Nicaea and not a few other cities. But when the motion continuously persevered, and the agitation of the earth was no more calmed or held quieter; which by his mother's prayers the motion is, nay rather grew stronger and was much intensified; the mother of holy Symeon, unable longer to behold the divine indignation in the motion of the elements, then anxious for the safety of the whole world, runs back to her son; uses the confidence which the labor of bearing and nature had given her, and finally strongly corroborates the common supplication by her authority: but these things are done, that he would deign to stand before the Lord, avert his fury, extinguish the just wrath, repress the scourge, threatening an incurable wound.

[109] His mind kindled by these things, his mind never, when intercession must be made for us with God, at length he averts, torpid or cold; somewhat more inflamed than himself, and about to entreat the mercy of God more violently, he encloses himself; nor did he desist from prayer before the divine grace offered itself to be beheld with a bland and joyful countenance, and the words of his mouth found grace and propitiation with God. These things, he said, prescribe to the supplicating people to be sung for inhibiting the scourge. He did therefore what God had suggested, teaching the disciples a new canticle. and the disciples being convoked, going about there, he teaches a new canticle; so exquisite and neat, that by the recitation of it the tongues of the singers are sanctified, which is of this kind. As in the time of Moses, mollified by prayers, you did not sustain to crush Israel, so now also, Lord, entreated, cease to be angry with your people, and pardon our very many sins; that to you O Christ, who alone are free from sin, according to your great mercy be glory. And the disciples fulfilling the command of the Father, the props of the earth (who, O God, will worthily celebrate your commiserations!) were solidified, and the motion ceased according to his wish.

ANNOTATIONS. C. J.

c. Another

c. Another

[Greek-only block: the Life of St. Symeon the Younger by Nicephorus continues here in the original Greek (the opening of Chapter XIV and what follows). Per the editorial principle of this edition, where the Greek stands without its Latin parallel in the chunk, the Greek is preserved as-is; the corresponding Latin parallel translation appears in the subsequent chunk of the manuscript.]

[The remaining text of this chunk in the Latin source is the continuation of the editorial annotation and the Greek of the next chapter of the Life, for which no Latin parallel is given within this chunk's boundary. It is preserved here unaltered, the Greek as-is, in keeping with the rule for Greek-only material whose Latin counterpart falls in a later chunk.]

an earthquake again, much the most grievous, which that it is the same as that of which Theophanes speaks at the year 551, the description of both persuades. Thus there Theophanes: But on the ninth day of the month of July a great and terrible earthquake occurred throughout the whole region of Palestine, Arabia, Mesopotamia, Syria, and Phoenicia; so much so that Tyre, Sidon, Berytus, Tripolis, and Byblis received much damage, and many thousands of men perished. But at the city of Bostra a great part of the promontory adjacent to the sea, whose name is Lithoprosopus, having been torn away, was carried into the sea; and it made a harbor suitable for receiving many great ships: whereas that city had not before had a harbor… The sea also receded into the deep gulf of the open sea a thousand paces, whence many ships were submerged into the deep: and again by the nod of God it withdrew into its own channel. These things he relates; but since the year 551, having the Dominical letter A, would make the IX day of July fall on a Sunday, either the letter-number ought to be corrected and for θ´, 9, ζ´, 7, be read, or rather the whole matter be deferred to the year 555, which had the Dominical letter C, when also Constantinople seems to have been shaken and Nicomedia overthrown, as will presently be said; although Theophanes refers these things to the preceding year 554, in which it is plain that he himself errs also from the concurrence of the Lord's Day with the XV day of August, which falls only in the year 555 already mentioned.

CHAPTER XIV.

He teaches the unlearned: he prophesies divers things: he consecrates and ascends a new column.

Ἃ μὲν οὖν τῆς κοινῆς πρεσβείας αὐτοῦ πρὸς Θεὸν ἀπέλαυον πάντες, τοιαῦτά ἐστιν· ὁ δὲ λόγος καὶ πρὸς τὰ κατὰ μέρος αὖθις χωρεῖν ἐπείγεται. Ἔδει ταῖς κεφαλίσι τῶν κιόνων γλυφῆς, οἷς ὁ κατὰ τὴν μονὴν ἐπ᾽ ὀνόματι τῆς ἀρχικῆς τῆς βασιλικῆς Τριάδος ναὸς ἐγήγερται· ἀδελφὸς δέ τις, ὄνομα Ἰωάννης, πνευματικῶν μὲν τρόπων μεταποιούμενος, καὶ λόγου μετειληφὼς, λιθουργίας δὲ παντάπασιν ἀνασκήτως ἔχων, θαῤῥήσας τῇ τε οἰκείᾳ πρὸς τὸν Ἅγιον πίστει, τῇ τε περὶ τὰς ἐντολὰς αὐτοῦ θέρμῃ, καὶ ταῖς ὑπερφυέσιν ἐκείνου καὶ μεγίσταις θαυματουργίαις· Ἐπίθες, πάτερ, φησὶ, τῇ καρδίᾳ μου τὴν ἁγίαν σου χεῖρα, καὶ ἄρξομαι διαγλύφειν· ὡς ἂν τῷ ἔν σοι θείῳ πνεύματι τὸν νοῦν τυπωθείην. Τοῦδε σπουδῆς ὁμοῦ καὶ ὑποταγῆς μισθῶν οὕτω μεγάλων αὐτὸν ἀποστερῆσαι μὴ βουλομένου, ἀλλὰ τῷ τοῦ μαθητοῦ στήθει ἐπιθέντος τὴν χεῖρα, καὶ Σοφίσει σε τέκνον ὁ Θεὸς τῇ λιθογλυφικῇ, φήσαντος· ἁψάμενος ἐκεῖνος ἔργου, δεύτερος ὤφθη Βεσελεὴλ, οὐ δὲ ὀλίγα τοῦ πρώτου τὴν σοφίαν λειπόμενος. Ἐπεὶ δὲ ἤδη καὶ ὁ καιρὸς ἐνειστήκει τῆς τοῦ τοιοῦδε μαθητοῦ ἐκδημίας ἢ ἀναλύσεως, ἢ πρὸς τὰ ποθούμενα κλήσεως, καὶ τοῦτο παρὰ Θεοῦ γεγένητο δῆλον τῷ Συμεὼν, τῇ συνήθει κᾳνταῦθα παῥῥησίᾳ χρησάμενος, εἰ τῇ βίβλῳ τῆς ζωῆς ἐγγραφείη, μυστικαῖς ἐδεῖτο μαθεῖν εὐχαῖς τε καὶ ὁμιλίαις. Ὡς δὲ οὐ τοῦτον αὐτῇ μόνον, ἀλλὰ καὶ τοὺς λοιποὺς τῶν αὐτοῦ μαθητῶν, ὅσοι τε πρὸ ἐκδημήσειαν ἐγγραφῆναι μάθοι, ὅσοι τε μετὰ ταῦτα ἐκδομήσουσιν ἐγγραφήσεσθαι καὶ αὐτοὺς, γόνυ τῷ κρυφίως λαλοῦντι κλίνας, καὶ τὰ εἰκότα εἐχαριστήσας, μετατοὺς ἑωθινοὺς ἐκείνης τῆς νυκτὸς ὕμνους, ἧς δῶρον ἡ παροῦσα ὄψις· ὑπὸ ταῖς πάντων ἀκοαῖς (ἵνα καὶ πᾶσιν οἱονεί τι κέντρον τῆς τοῦ θανάτου μνήμης ἐμβάλῃ, καὶ τούτους ἐπὶ πλέον πρὸς ἑτοιμασίαν τῆς ἐξόδου διαναστήσῃ) Ἀδελφέ, φησι, Ἰωάννης, εἰρήνη σοι, μετακαλεῖταί σε πρὸς ἑαυτὸν ὁ κοινὸς ἀπάντων Δεσπότης καὶ Βασιλεύς. Ἀγωνία τοιγαροῦν λαμβάνει τὸν μαθητὴν, πένθει καὶ χαρᾷ σύμμικτος, τὸ μὲν πρὸς τὴν τῆς τελευτῆς ἀγγελίαν, ὅτι φύσει πᾶσι φοβερὸν ἆνθρώποις ὁ θάνατος, καὶ τὴν ἐσχάτην ἀποδημίαν, μεθ᾽ ἣν οὐ δὲ μία πάλιν ἐλπὶς ἀναλύσεως· τὸ τὸ δὲ, πρὸς τὴν τῶν παρόντων ἀπαλλαγὴν δυσχερῶν, καὶ τὰς προσδοκωμένας ἀμοιβὰς, καὶ τὴν τῶν πόνων ἀντίδωσιν. Τῇ τοῦ διδασκάλου τοίνυν ὡς εἶχεν εὐθὺς περιχυθεὶς μηλωτῇ, ὄλος τε ταύτῃ προσφὺς, καὶ οἷα γυμνῇ περιπτυξάμενος τῇ ψυχῇ, καθάπερ τι πιστεύων ἐφόδιον ἐκεῖθεν λαβεῖν ἢ φυλακτήριον, εἶτα πρὸς τὴν ἐκδημίαν ὅλον ἑαυτὸν συντείνας καὶ ἀπευθύνας· καὶ νῦν μὲν, Πάτερ εἰς χεῖράς σου παρατίθημι τὸ πνεῦμά μου, λέγων, νῦν δὲ, Τὸ πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με ἐν γῇ εὐθείᾳ, ἐπὶ τοιούτοις εὐχῆς ῥήμασι μετὰ δευτέραν ἡμέραν, ὥσπερ τινὰ γλυκὺν ἠρέμα κοιμηθεὶς ὕπνον, τῶν τοῦ σώματος δεσμῶν καὶ τῆς φυλακῆς ἀπολύεται, καὶ πρὸς τὴν ἐκεῖθεν μεταβαίνει ἐλευθερίαν, καὶ τὰ λαμπρὰ τῆς μακαρίας ὑποταγῆς ἆθλα καὶ τὰ κάλλη τῶν ἀντιδώσεων. Τοῦτο μὲν δὴ τοιοῦτο, καὶ οὕτω σαφὲς μετὰ πολλῶν καὶ ἄλλων μαρτύριον, τοῦ τὰ μέλλοντα τὸν Συμεὼν διορᾷν ὡς παρόντα· τὰ δ᾽ ἑξῆς ὁμοίως ἔχοντα, καὶ αὐτὰ, καὶ τῆς ἴσης τῷ προλαβόντι δυνάμεως. Μέλλουσι τοῖς ἀδελφοῖς ἐπιτιθέναι τε καὶ συναρμόττειν ἀλλήλοις τὰ τῶν λίθων μεγέθη, δι᾽ ὧν ὁ στύλος εἰς ὕψος ἐγείρεσθαι ἤμελλεν, ὅπως ἄν τινος πρὸς τοῦτο μηχανῆς εὐπορήσειαν, οὐκ ἐλαχίστη φροντὶς ἦν· ὁ δὲ πάσης ἐπὶ τούτῳ μερίμνης ἐκέλευεν αὐτοῖς τὰς ψυχὰς ἀπολύειν· Ἑώρων γάρ, φησι, τῷ πνεύματι σήμερον ἄνδρα, περὶ τὰς κατὰ θάλατταν τοῦ ποταμοῦ εἰσβολὰς, ἐῴκει δὲ τῶν ἀγροικοτέρων εῖναι, σινδόνα τε εἶχε κατὰ τὸν ὦμον, καὶ ὁ ἀνὴρ προσήει μοι, δαίμονος καταῤῥηγνύντος ἐν βαλανείοις αὐτὸν, ἀπαλλαγῆναι δεόμενος, ξύλον τε, πρὸς τὴν παροῦσαν χρείαν εὖ ἔχον, δέξασθαί με παρ᾽ αὐτοῦ ἀξιῶν. Ταῦτα ὁ μὲν, ὄρθρου τοῖς μαθηταῖς εἰρήκει· μετὰ βραχὺ δὲ οὔπω τὴν σύναξιν διαλυσαμένων αὐτῶν, οὐδὲ πρός τὰ ἐν χερσὶ τραπομένων, ἀλλ᾽ ἔτι περὶ αὐτὸν ἱσταμένων, ἀφικνεῖται καὶ ὁ ἀνὴρ, τὸ σημεῖον ἐπὶ τοῦ ὤμου τὴν σινδόνα φέρων· ὅς ἀπαλλαγῆς τε χαλεποῦ δαίμονος καταβάλλοντος ἐν βαλανείοις αὐτὸν ἐδεῖτο τυχεῖν, καί τι προσὸν ἐκείνῳ ξύλον δέξασθαι ἠξίου τὸν Συμεὼν, ὡς ἐν ἴσῳ καὶ τῆς τοῦ δαίμονος ἀπαλλαγῆς πεποιῆσθαι, Καὶ τὸ μὴ τῆς ἀξιώσεως ταύτης διαμαρτεῖν, παραπλησίαν ὥσπερ ἀμφότερα τιθέμενος χάριν. Σφραγῖδα τῷ πάσχοντι τοίνυν εὐχῇ δυναμουμένην ἐπιβαλὼν, τῷ τε πονηρῷ πνεύματι ἐν ὀνόματι τοῦ Κυρίου καὶ Θεοῦ καὶ σωτῆρος ἐπιτιμήσας, τὸ μὲν εὐθὺς ἀπελαύνει, πείθεται δὲ τῷ ἀναγκαίῳ τῆς χρείας, καὶ ὡς τὴν μονὴν τὸ ξύλον ἀνακομιζεται. Ἑτέρου πάλιν ὁμοίως ἔχοντος ξύλου δεομένης τῆς χρείας, προλαβὼν τὰς τῶν μαθητῶν ἐκεῖνος περὶ τούτου φροντίδας τῇ τοῦ μέλλοντος πόῤῥωθεν ἀψευδεῖ καταλήψει, Ἰδοὺ φοιτᾷ πάλιν ἀνὴρ ἕτερος, ἔφη, οἰκεῖον τῇ προκειμένῃ χρείᾳ ξύλον ἐν τῷ τοῦ ποταμοῦ στόματι ἔχων, καὶ τοῦτο λαβεῖν ἡμᾶς ἀξιῶν· ὁ δὲ παὶς οὐκ ὀλίγαις τῷ ἀνδρὶ βαλλόμενος ὀδύναις, οὐ δὲ ἄπονον αὐτῷ τὴν πορείαν παρέχων. Ταῦτα ὁμοῦ τε εἴρητο πρὸς αὐτοὺς, καὶ ὁμοῦ παρεστηκὼς ἦν ἐκεῖνος, δεόμενος γόνυ κλίνων, τὰς ὄψεις ἐρείδων τῇ γῇ, πάντα ποιῶν τόν τε πόδα τῶν ὀδυνῶν ἀνεθῆναι, καὶ ὅπερ ἔχων ἐτύγχανε ξύλον τῷ Ἁγίῳ δεχθῆναι, δέησιν ἑκάτερα ποιούμενος ἴσην. Ὁ δὲ τὴν βαΐνην ῥάβδον λαβὼν, παίει τὸν νοσοῦντα πόδα, καὶ ἡ πληγὴ παραδόξως ὑγεῖα τῷ κάμνοντι γίνεται, τό τε ξύλον ἀνακομίζεται καὶ αὐτό, εἴξαντος ἐκείνου κἀνταῦθα τῷ τῆς χρείας ἀπαραιτήτῳ, καὶ ὁ στύλος εἰς ὅπερ ὁρᾶται νῦν αἴρεται ὕψος. Ταύτῃ τοιγαροῦν ἀπαρτισθέντος τοῦ στύλου, περὶ τρίτην ὥραν ἡμερινὴν, ὑπὸ μυριάσιν Ἀγγέλων ἐπιφανεὶς ὁ Χριστὸς, ποθεινῆς ὁμοῦ καὶ φρικτῆς ἐκείνης ἐπιφανείας, ἐν ἄρτῳ τε καὶ οἴνῳ πνευματικῶς προσκομίσας (αὐτὸς δὲ ἦν ὁ καὶ προσφέρων ἄρα καὶ προσφερόμενος) τὴν τοῦ οἰκείου θεράποντος ὑπὸ μόνοις τοῖς ἐκείνου ὀφθαλμοῖς, οἳ καὶ πρὸς τηλικαύτην ὄψιν ἠξίωντο διαβλέπειν, ἡγίασε στάσιν. Ἅπερ ἰδόντα τὸν Συμεὼν πόθῳ τε τῆς ἐπὶ τὸν στύλον ἀνόδου πόθον, καὶ σπουδῇ σπουδὴν προσλαβεῖν· καὶ τοὺς εὐδοκιμωτέρους τῶν μαθητῶν συγκαλέσαντα, τὴν θείαν αὐτοῖς ἐν πνεύματι ταπεινώσεως ἐξηγήσασθαι ὄψιν, άξιῶσαί τε τούτους ἑορτὴν ἐκείνην τὴν ἡμέραν ἄγειν λαμπρὰν, φόβῳ θείῳ τὴν καρδίαν εὐφραινομένους, τὸ μὲν διὰ τὸ φρικτὸν τῆς ἐπιδημίας, τὸ δὲ διὰ τὸ ὑπερφυὲς τῆς χρηστότητος. Ἡ δὲ ἦν ἡ ἐπαύριον τῆς Πεντηκοστης, καθ᾽ ἣν καὶ τὴν εἰς τοὺς Χριστοῦ μαθητὰς ἐορτάζομεν τοῦ Πνεύματος τοῦ Ἁγίου ἐπιδημίαν· κατ᾽ αὐτὴν γὰρ ἐπιφανέντα τὴν ἡμέραν αὐτῷ καὶ τὸν Κύριον ἡμῶν καὶ Θεὸν ἁγιάσαι τὴν στάσιν αὐτοῦ τὴν ἐπὶ τοῦ στύλου, τὴν μυστικὴν ἐπ᾽ αὐτοῦ θυσίαν προσαγαγόντα, οἷα συγγενές τι σκεῦος τοῖς Ἀποστόλοις εὑρόντα καὶ συγγενοῦς αὐτῷ χάριτος ἐκείνοις μεταδιδόντα. Ταύτην ὁ μὲν δέδωκεν ἐντολὴν τοῖς ἐπισημοτέροις τῶν ἀδελφῶν, ἥ τις παρὰ τῇ μονῇ καὶ εἰς δεῦρο τηρεῖται. Τῆς δ᾽ ἐπιούσης Κυριακῆς, εἴη δ᾽ ἂν ἡ ἑξῆς τῆς Πεντηκοστῆς, μετὰ τὰς ἑωθινὰς ᾠδὰς, τὰς μὲν τῆς μονῆς πύλας τοῖς ἔξωθεν φοιτῶσι κελεύει καθάπαξ ἀποκλεισθῆναι· αὐτὸς δὲ τοὺς ἀδελφοὺς πάντας συναγαγὼν, Θεῷ τε θυμιάσας, καὶ γόνυ κλίναι πᾶσιν αὐτοῖς ἐπιτάξας, κεφαλὴν μετὰ τῶν γονάτων τῇ γῇ καὶ οὗτος ἐρείσας, δάκρυά τε τὰ καὶ θυμιάματος Θεῷ μᾶλλον ἡδίω καὶ εὐωδέστερα θερμῶς ἐπισπείσας, ἄχρι πολλοῦ προσηύξατο· ἐπὶ τέλει δὲ τῆς εὐχῆς τὸ Ἀμὴν αὐτῶν ἐπειπόντων, ἀναστὰς πρῶτα μὲν συγχώρησιν αὐτοῖς πάσης ἁπλῶς ἀντιλογίας, καὶ παντὸς οὗ τινος οὖν ἑκουσίου ἢ

ἐν ἀγνοίᾳ ἐδίδου· εἶτα παραινέσεως ἁψάμενος, πρὸ μὲν πάντων τὴν δεσποτικὴν ἐντολὴν ἐνετέλλετο, ὥστε ἀγαπᾷν ἀλλήλους, Καθὼς ἐγώ, φησιν, ἠγάπησα ὑμᾶς· ἐξῆς δὲ, καὶ τοῦ ἐπαγγέλματος, καὶ τῶν ὅσα τοῦ ἐπαγγέλματος ἔχεσθαι σπουδῇ παρεγγύα· τὰ δὲ ἦν, νεκρῶσαι μὲν αὐτοὺς τὰ μέλη τὰ ἐπὶ τῆς γῆς, τῆς δὲ τῶν παραβαλόντων κοσμικῶν συντυχίας ἀπέχεσθαι, ἔργῳ χειρῶν κοπιῶντας τὸν ἐπιοὑσιον πορίζεσθαι ἄρτον, φυλακῇ πάσῃ τὴν ἐαυτῶν καρδίαν τηρεῖν, εὐχῇ καὶ γραφῶν ἱερῶν μελέτῃ καὶ θείοις διὰ παντὸς ὕμνοις σχολάζοντας, ἐπὶ πᾶσιν μὴ λυπῆσαι τὸ Πνεύμα τὸ Ἅγιον, Ἐν ᾧ φησιν ἐσφραγίσθημεν εἰς ἡμέραν ἀπολυτρώσεως. Ταῦτα καὶ πολλὰ τούτοις ὁμοίως ἔχοντα πρὸς αὐτοὺς εἰπὼν, Θεόν τε τοῖς λεχθεῖσι, τήν τε παναγίαν αὐτοῦ Μητέρα, καὶ τοὺς ἐκλεκτοὺς Ἀγγέλους, οἷα καὶ τῶν λεγομένων ἀκροατὰς ἐπιμαρτυράμενος, Ἔπειτα περὶ τοῦ κόσμου κοινῆ δεηθείς, τοῖς τε δωρεὰν μισοῦσι τοῖς τε δράσασιν εὖ οὐκ ἀμνηστίαν μόνον ἁμαρτιῶν, ἀλλὰ καὶ ἀγαθῶν μᾶλλον ἀντίδοσιν ἐπευξάμενος, εὐλογήσας τε τοὺς μαθητὰς καὶ Θεῷ παραθέμενος, ἐκδύσαι τὸ συνήθως οὕτω λεγόμενον Δερμοκούκουλον αὐτὸν ἐπιτάττει. Ἔπειτα μέντοι τούτοις ἐαυτὸν ἐπιδόντα, χερσὶν οὐ ποθούσαις μόνον ἀλλὰ καὶ φριττούσαις αὐτοὶ δεξάμενοι, ἕν τινι καινῷ καθίζουσι θρόνῳ, τὸ θεῖον ἐπὶ τοῦ στήθους εὐαγγέλιον φέροντα, οὗ τοὺς καρποὺς ἐν καρδίας μᾶλλον εἶχε κόλποις δαψιλῶς φυομένους. Ταύτη τοιγαροῦν βασταζόμενος τὴν μονὴν περιῆγεν, ἕκαστον οἰκίσκον αὐτῆς εὐλογῶν· οὐχ ἥκιστα δὲ τὴν τῆς τροφῆς ἀποθήκην, καὶ ἀφθονίαν αὐτῇ ἐπευχόμενος. Ἡ γοῦν ὁσία Μάρθα, ἡ τούτου κατὰ σάρκα μήτηρ, ὅν κατὰ πνεῦμα πατέρα μᾶλλον αὐτὴ πεποίητο, τῷ υἱῷ καλλωπιζομένη, ὅτι τοιοῦτον καρπὸν ὠδίνων δεδώκει Θεῷ, σταυρόν τε διὰ χειρὸς λαβοῦσα, προηγεῖτο μάλα φαιδρῶς ἐν ὑψηλῷ τῷ φρονήματι. Καὶ οὕτως εἰς τὸν θεῖον ναὸν ὁ τῷ ὄντι θεῖος ἐκεῖνος ἀνὴρ εἰσαχθεὶς, ἐπὶ τὸν ἱερὸν ἐκεῖθεν ἀνάγεται στύλον, ἐν ἔτει τῆς μὲν ἐπὶ τοῦ λίθου στάσεως δεκάτῳ, τῆς δὲ ἡλικίας τριακοστῷ.

[110] And these are the things which, by his intercession before God, all in common obtained. But now the discourse hastens to return to those things What was hidden, he by divine teaching imparts to an unlearned brother, which were granted to individuals in particular. To the capitals of the columns by which the monastery's church, dedicated to the name of the most holy Trinity, was upheld, the ornament of sculpture was still wanting: when a certain Brother John by name, as unskilled in the cutting of stones as he was practiced in spiritual matters and zealous for prayer; trusting nevertheless both in his own faith toward the Saint, and in the eagerness for fulfilling his precepts, and in the supernatural workings of the same: Lay, he says, Father, upon my breast thy sacred hand, and I will make a beginning of the sculpture, that, through the holy Spirit which is in thee, I may form into a work the things I have conceived in mind. But he, since he was unwilling to deprive the disciple of so great a reward of diligence and submission, laid his hand upon the eager one, and: God will instruct thee, he said, my son, in the art of cutting stones. And so he in very deed set to the work: and there appeared another Beseleel a; in nothing yielding to that ancient one in knowledge.

[111] But after the time of his migration or release, whose imminent death also he understands, or rather of his calling to the desired joys, was now pressing upon the same disciple, and this had been made known by divine signification to Symeon; he, with his accustomed liberty of dealing with God, was instant with secret prayers and supplications, that he might be taught whether that man was inscribed in the book of life. But when he had learned that not only he, but also the rest of the disciples, who had died up to that time, were inscribed, and as many as should die thereafter were to be inscribed; with knees bent before the One who spoke to him in secret; he rendered thanks to Him, as was fitting, and after the matutinal hymns of that night on which he had been deemed worthy of the aforesaid vision, that he might place a goad before all for recalling the memory of death, and excite them to prepare for departure; and indicates it to him, Brother John, he says, peace be to thee; the common King and Lord summons thee.

[112] That voice led the disciple into agony, with grief and joy alternating: grief indeed both on account of the announcement of death, since death is by nature terrible to all, and on account of the supreme departure, after which no hope of departing again remains: who, preparing himself at once, piously dies. but joy because, freed from the troubles of the present life, he was about to exchange them for goods long awaited, and to receive the recompense of his labors. Therefore wrapped, as he could, in his master's sheepskin cloak, and tightly bound with it, and as it were enveloping his soul loosed from the body, wholly believing that going forth thence he was taking his way to a safer place, he turns his whole mind to the pilgrimage he had to undertake, and disposes all things thereto; now indeed saying, Father, into thy hands I commend my spirit; now, Thy good Spirit shall lead me into the right land. And indulging in such little prayers for two days, gently as it were yielding to a sweet sleep, he is taken from the bonds of the body and the prison, about to pass to the hoped-for liberty, and the reward of holy obedience, and the fair recompense. And let this, beside many other things, be a sure and evident testimony, that things future were as clearly seen by Symeon as things present: and those which follow have equal force of proving the same.

[113] To the Brothers, who were about to set and join together among themselves the huge stones, by which the column was to be raised on high; there was no small care concerning the machines which were still to be used: when Symeon bids the mind be freed from all anxiety; Timbers necessary for raising the stones into the column, and says: I saw in spirit today, near the mouth of the river in the sea, a man of more rustic form and dress, with a linen cloth hanging from his shoulder, who runs to me, beseeching that he might be freed from an evil demon, by whom he had been miserably tortured in the baths; at the same time asking that I would receive from him a timber, very fit for the present use. These things he said to the disciples in the morning; but a little after, when the Brothers were not yet girding themselves to the work which they had in hand, nay, when the assembly had not even been dismissed, but all were still standing about the Saint; that man arrives, the sign that was foretold, namely having the linen cloth upon his shoulder; he asks that the troublesome demon, accustomed to throw him down in the baths, be driven from him; and at the same time prays that Symeon would not disdain to take the timber which he had brought with him: as though he reckoned that both benefits, both the immunity from the demon afforded him, and the not bearing the refusal of the offered gift, were to be placed on an equal footing. The Saint therefore impressed upon the demoniac the sign of the Cross, sustained by the virtue of prayer; and commanded the malignant spirit in the name of the Lord and our Saviour to depart thence; which being immediately exterminated, yielding to the present necessity, he ordered the timber to be carried into the monastery.

[114] When use again required another timber of like form, Symeon, anticipating the disciples anxious about this matter, informed by the infallible knowledge of things to come: Behold, he foretells things soon to be brought, he says, again another man comes hither, who has a timber, exceedingly apt for the present use, at the mouth of the river, and asks that we accept that very thing. A wounded foot generates no small pains for the man, and does not suffer him to pass hither without grievous labor. As soon as these things were said, at the same moment the aforesaid man presented himself, supplicating with bent knees, with face fixed on the ground, doing all things whereby both his foot might be relieved of pains, and the timber which he had might be accepted by the Saint; desiring to obtain equally his twofold wish. Then Symeon strikes the affected foot with his palm rod, and the blow was made marvelously a healing for him; and the timber also was brought: which being adapted to the present use of inexcusable necessity, the column was raised to that height which we b now see.

[115] When in this manner it was perfected in all its parts, about the third hour of the day Christ appeared, surrounded by an infinite host of Angels; and he sees the perfected column consecrated by Christ, in this apparition as desirable as it was tremendous, making a spiritual oblation of bread and wine (and He himself was the one who both offered and was offered) He sanctified for his own servant, whose eyes alone were deemed worthy of such a vision, the place of his future station. Having seen these things, Symeon added to the desire of ascending the column desire, and zeal to zeal; and having called together the Brothers of more approved life, he related to them in a spirit of humility the divine vision; and prayed that, rejoicing in the spirit of divine fear, they should keep that day most festive; with fear indeed on account of reverence for the Lord's coming, but with joy on account of the abundance of His goodness. That day was the day after Pentecost, on which we celebrate the coming of the Holy Spirit upon the disciples of Christ: for on that very day the Lord manifested Himself to him, and consecrated his station upon the column, offering there the mystical sacrifice; and as though He had found a vessel of election like to the Apostles, imparting to this one also the like grace of theirs. This precept, moreover, given to the Brothers of more notable virtue, flourishes in the monastery to the present c time.

[116] On the following Lord's Day, which was after Pentecost, the matutinal hymns being finished, Having exhorted the disciples to virtue, he bids the gates of the monastery be closed on every side to those coming from abroad; and having gathered all the disciples together, after the incense offered to God, he commands that they bend their knees; but he himself not only so, but also prostrate with head on the ground, and fervently pouring forth tears more pleasing to God and more adorable than all incense, prolonged his prayer for a long time. At its end, the disciples subjoining Amen, he rose: and first indeed gave them pardon of any fault whatsoever, whether committed deliberately or through ignorance; then, an exhortation being begun, he above all inculcated the divine commandment, that they should love one another; Even as, he says, I have loved you: then he exhorts that they have accurate care of their Profession and of those things which are joined with it; namely, to mortify their members which are upon the earth, to abstain from the dealings with worldly persons who come by, applying themselves to manual labor to procure their daily bread, to keep their heart with all vigilance; never to be without prayer, the meditation of the sacred Scriptures, and divine hymns; above all, not to grieve the Holy Spirit, in whom, he said, we are sealed unto the day of redemption.

[117] Having spoken these and many like things; he called God, and His most holy mother, and the elect Angels, as witnesses of the words which they had heard. Then he supplicated for the whole world in common; for those who spurn gifts and those who do rightly, praying not only the remission of sins, and having prayed well for the whole monastery, but also the recompense of all good things; and the disciples, blessed and commended to God, he bids put off the d Dermocucullus, as it is commonly called: after these things he committed himself to their will; who, having taken hold of him with hands partly exulting, partly trembling with a certain dread, placed him upon a new throne, bearing the most holy Gospel upon his breast, whose abundant fruits he had stored in the inmost recess of his heart. Borne in this manner, then, he went around the whole monastery, and imparted his blessing to every little dwelling, not even passing by the storeroom, for which he prayed a rich provision. Before went S. Martha, Symeon's mother according to the flesh, but who held him rather for her father according to the spirit

had he is carried to the new column, applauding and exulting, that she had offered such a fruit of her womb; and she bore the Cross in her hand, intent with singular gladness of soul on higher thoughts. And in this manner the holy man, having been brought into the temple of God, is from thence led back to his sacred column, in the year, namely, the tenth from when he had stood upon the stone; but the thirtieth of his age. e

ANNOTATIONS ON CHAPTER I.

CHAPTER XV.

A blocked bowel, blindness, sterility, hemorrhage, toothache are cured.

Τὰ δ᾽ ἐντεῦθεν ἀρχὴν τῶ λόγῳ πάλιν ἑτέραν παρέχεται, τοσαῦτά τε καὶ τοιαῦτα ὄντα, οἷα καὶ εἰ μηδὲν ἕτερον εἴρητο, μὴ δὲ μίαν θαυμάτων ἢ θείας ἄνωθεν χάριτος ὑπερβολὴν ἀπολείπειν, καὶ ὅσα οὑχ ὅπως συγγράφειν ἀλλὰ μὴ δὲ ἀριθμεῖν ἁπλῶς ῥᾴδιον εἶναι. Προσάγεται γάρ τις αὐτῷ νεάνις παρὰ τὸ εἰκὸς τῆς φύσεως πάθει κατεχομένη, οὐ γὰρ διὰ τῶν κατὰ φύσιν ἐξόδων αὐτῇ ἀλλὰ διὰ τῆς μήτρας ὑπεχώρει τὰ εἰς γαστέρα σιτία. Χεῖρα τοίνυν αὐτῆς ἐπιθεὶς τῇ κοιλίᾳ, χεῖρα πρὸς Θεὸν ἀεὶ νοερῶς αἰρομένην, καὶ παρ᾽ αὐτοῦ πᾶν ὅπερ ἂν αἰτήσοι πάλιν λαμβάνουσαν, τήν τε δημιουργὸν σοφίαν τὸν Κύριον ἡμῶν ἐπικαλεσάμενος καὶ Θεὸν τὸν υἱὸν τοῦ Θεοῦ, ἀπαλλάττει τὴν νεάνιν τοῦ πάθους, καὶ κατὰ φύσιν ἀποκαθίστησι ταύτην. Ὅπερ τηλικοῦτον ὄν, ἀδελφὸν εἰς θαύματος λόγον ἔχει τὸ ἐπαγόμενον. Ἀνδρὶ γάρ τινι τὴν κλῆσιν Ἐπιφανίῳ, χαρὰνδαμηνῷ τὴν κῶμην, παιδίον ὡσεὶ τρίετες ἦν, λίχνως τε περὶ τὴν ὄρεξιν ἔχον, καὶ πλείονος ἢ κατὰ τὴν ἡλικίαν τροφῆς πιπλάμενον. Συμβὰν τοιγαροῦν αὐτῷ τὰ περὶ γαστέρα διαφραγῆναι, οὐ δὲ δι᾽ ἐνιαυτοῦ τὰ ἐξ αὑτῆς ὐπεχώρει. Καὶ τὸ μὲν ὑπὸ τοῦ ὄγκου ἤδη ῥηγνύμενον, κλαυθμῷ συνείχετο, πικρὸν καὶ τὸ γλυκὺ πᾶσιν ἡλίου φῶς τοῖς τεκοῦσιν ἐργαζομένῳ· οἱ δὲ πάσης ἄλλης ἀπορούμενοι θεραπείας, τὸ θεῖον αὐτῷ τοῦ Συμεὼν ὄνομα κατεπῇδον, ἔτι καὶ τῆς ἐκείνου κόνεως αὐτὸ ἐπιχρίοντες (οὑ δὲ γὰρ τῆς φήμης τῶν τοῦ ἀνδρὸς θαυμάτων ἀμαθεῖς ἦσαν, οὐχ ἦττον ἢ αὐγῆς ἡλίου βλέποντες ὀφθαλμοὶ ) καὶ τὸ μὲν παιδίον εὐθὺς ῥᾷον εἶχε, καθάπερ αὐτῷ τῆς τροφῆς εἰς ἀνυπαρξίαν χωρούσης, τὰ δὲ κατ᾽ αὐτὸ διὰ θαύματος ἔκειτο τοῖς πολλοῖς, ὅσοι τε ὁρᾷν, ὅσοι τε περὶ αὐτοῦ μανθάνειν εἶχον, ἕως παρὰ τὸν Ἅγιον κομισθέντι χεῖρα κᾀνταῦθα, χεῖρα πρὸς Θεὸν ἰσχύουσαν, ἐπιθεὶς, τὰς συνήθεις τῇ φύσει πάλιν ἐξόδους ἀποδεδώκει. Πρεσβύτερός τις ἀπὸ χωρίου Παράδεισος λεγομένου, Θωμᾶς ὄνομα, ἀναθέματι τὸν θεῖον Συμεὼν, οὐκ οἶδ᾽ ὅθεν καὶ ὅπως, ἢ φθόνῳ πάντως τοῦ βασκαίνειν ἄνωθεν τοῖς καλοῖς πεφυκότι ὑποβεβλήκει. Οὗτος ὡς εἰς δυσμὰς ἀφίκετο βίου, καὶ ἡ ψυχὴ χωρίζεσθαι ἤδη τοῦ σώματος ἔμελλεν, ἀποκέκλειστο μὲν αὐτῷ ἡ φωνὴ, δίκας ὥσπερ τῆς εἰς τὸν Ἅγιον ἐκτίνουσα βλασφημίας, οἱ ὀφθαλμοὶ δὲ ἄγριόν τι καὶ τεταραγμένον ἀνεῳγότες ἦσαν, ἄνω βλέποντες καὶ οὐ δὲ μῦσαι δυνάμενοι· καὶ ταύτη δεινῶς ἄχρι καὶ εἰς ἑξήκοντα ἡμέρας ἠτάζετο, ἢ ἐπαιδεύετο, ἢ ἐμαστίζετο, ἢ οὐκ οἶδ᾽ ὅτι χρὴ προσαρμόσαι τῷ πράγματι ὄνομα. Τοῖς γοῦν περιοίκοις καὶ ὅσοι τῷ ἀνδρὶ ἐκ γειτόνων ἐτύγχανον, οὐ συλλαλιὰ πρὸς ἀλλήλους μόνον ἦν τὸ εἰς αὐτὸν γεγονὸς, ἀλλὰ καὶ πρὸς Θεὸν εὐχὴ, λυθῆναι τὴν μηκίστην καὶ χαλεπωτάτην ἐκείνην αὐτῷ τιμωρίαν. Καί ποτε πολλῶν περὶ αὐτὸν ἀθροισθέντων, καὶ φθέγξασθαί τι βιαζομένων, τῆς γλώττης αὐτῷ μικρὸν ἀνεθείσης (οἷα τὰ τοῦ Θεοῦ κρίματα, ἵν᾽ αὐτῷ τε τὰ τῆς πικρᾶς ἐκείνης μάστιγος στῇ, καὶ πολλοῖς ἄλλοις οὗτος παιδεία γένηται!) Συγχώρησίν μοι παρὰ τοῦ θείου Συμεὼν αἰτητέον ὑμῖν ἀδελφοὶ τοῦ ἀναθέματος, ἔφη· τούτου γὰρ ἄρτι τὴν παροῦσαν εἰσπράττω κόλασιν. Καὶ οἱ μὲν πρεσβείαν εὐθὺς παρὰ τὸν Ἅγιον στέλλονται· ὁ δὲ (καὶ γὰρ ἦν θερμότερος τὰ τοιαῦτα διδόναι μᾶλλον ἢ τοὺς αἰτοῦντας λαμβάνειν, οἷα καὶ τοῦτο σαφῶς κερδαίνειν εἰδὼς ὃ δίδωσι) τῶν μαθητῶν ἕνα καλέσας, Συμεὼν τὴν προσηγορίαν, οὐχ ἁπλῶς δίδωσι ταύτην, ἀλλ᾽ ἵνα καὶ διάθεσις ψυχῆς τῇ συγγνώμῃ προσῇ, τὸν ἀδελφὸν ἐπὶ πλέον πληροφοροῦσα, Ἕνα φησὶ τῶν τῆς εὐλογίας ἄρτων λαβὼν, ἄπιθι σὺν αὐτοῖς κομίζων τῷ Πρεσβυτέρῳ, καὶ ἀφεθήσεται αὐτῷ ἡ ἁμαρτία παρὰ Θεοῦ, ἀσπασάμενος γὰρ τὸν ἄρτον εὐθὺς ἀναπαύσεται. Τοῦ δὲ τὸν ἄρτον αὐτίκα λαβόντος καὶ κομίσαντος, πρὸς τὴν αὐτοῦ παρουσίαν ἐκεῖνος ἀνενεγκὼν, ἀσμένως τε χερσίν ἀμφοτέραις δεξάμενος καὶ φιλήσας, συναποδίδωσι τῷ ἀσπασμῷ καὶ τὸ πνεῦμα, καθάπερ ἐκδημῆσαι μὴ συγχωρούμενον, ἀλλὰ καὶ βιαιότατα κατεχόμενον, καὶ χαλεπώτατα πάσχον, ἕως παρὰ τοῦ θείου Συμεὼν, εἰς ὃν δηλαδὴ καὶ τὰ τῆς βλασφημίας, ἡ λύσις ἀφίκοιτο. Ἀλλὰ τοῦτο μὲν πληροῦντός ἐστιν οἰκείαν τοῦ Θεοῦ κᾀνταῦθα ἐπαγγελίαν, καὶ φιλοτίμως δοξάζοντος τοὺς αὐτὸν δοξάζειν προῃρημένους· πρὸς δὲ καὶ τοὺς ἀσυνέτως ἔχοντας, διὰ τῆς εἰς ἐκεῖνον πληγῆς, σωφρονίζοντος· ἐκεῖνο δὲ πῶς οὐ διηγητέον. Συνέβη κατὰ τὴν ὀρεινὴν γυναῖκά τινα παιδίον τεκεῖν οὕτω τυφλὸν, ὡς μὴ δὲ ὀφθαλμῶν πυθμένας, μὴ κοιλότητας, μὴ δὲ ἴχνη τούτων τῷ προσώπῳ ἐντετυπῶσθαι. Βέλους τοίνυν πικρότερον οί τέκόντες βαλλόμενοι τὰ σπλάγχνα, φόρτον ἀράμενοι τὸ βρέφος, δάκρυα καὶ μηδὲν προσήκουσιν ὀφθαλμοῖς κινεῖν δυνάμενον, παρὰ τὸν θεῖον ὥρμηντο τοῦτον ἄνδρα, τὴν μόνην ἐν ἀμηχάνοις ἐλπίδα. Ὡς οὖν ἀνιόντες διὰ τοῦ ὄρους ἐκάθισαν, ὥστε τὸν ἐκ τῆς ὁδοῦ πόνον βραχύ τι διαναπαῦσαι, ὁρῶσιν (ὢ γονέων ὀφθαλμοῖς ἡδίστου θεάματος!) ἔχοντας τῷ παιδίῳ τοὺς ὀφθαλμοὺς κατὰ φύσιν, ὑγιαίνοντί τι βλέμματι βλέποντας· καὶ παραχρῆμα συντονωτέρᾳ πρὸς τὸν Ἅγιον τῇ πορείᾳ ἐχρῶντο, ἀπαγγέλλοντες τὰ ἐλέη καὶ τὰ θαυμάσια αὐτοῦ. Οὕτως ἡ παρ᾽ αὐτῷ χάρις ἄνωθεν τὴν τῶν αἰτούντων πολλάκις ἔφθανε παρουσίαν, τῇ τῆς καρδίας ἑτοιμασίᾳ προσέχουσα, καὶ πρὶν ἢ τὴν αἴτησιν ἐκείνους θέσθαι, αὐτὴ τὴν δωρεὰν ἐκπληροῦσα. Ἀλλά τις οὕτω γλῶττα περιττὴ καὶ φιλότιμος, ὡς τὸ ποικίλον ἐκείνου τῶν θαυμάτων καὶ πολυειδὲς ἱκανῶς παραστῆσαι; Γυνὴ γάρ τις ἐν Ῥοσῷ, πόλει τῆς Κιλικίας, ὄνομα Θεοτέκνα, δαιμονίῳ πνεύματι κάτοχος ἐκ παιδὸς γενομένη, σύγχρονόν τε τῆς ἡλικίας ὥσπερ αὐτὸ, καὶ μηδέ ποτε διαζευγνύμενον αὐτῆς ἔχουσα, ἀλλὰ δεινῶς αὐτὴν καταῤῥῆσσον, καὶ τῆς γλώττης οἴκτιστα παραπτόμενον. Αὕτη καὶ εἰκοστὸν ἔτος ἀνδρὶ συνοικήσασα, καὶ ἀτεκνίᾳ μετὰ τῆς ἐκ τοῦ δαίμονος ἐπηρείας ἡ Θεοτέκνα μαστιζομένη, ὡς οὐ δὲ μίαν εὕρισκε τοῦ πάθους ἀπαλλαγὴν, οὐκέτι φορητῆς οὔσης ἐκείνῳ τῆς συνοικήσεως, ἀπολέλυτο παρ᾽ αὐτοῦ. Τετάρτου τοίνυν μεταξὺ διαῤῥεύσαντος χρόνου, ὁ μὲν ἀνὴρ δευτέρων οὐ πεπείρατο γάμων, ἡ δὲ πρὸς τὸν θεῖον Συμεὼν καταφεύγει, και τὴν ἄμαχον ἐκείνου κατὰ τῶν τοιούτων ἰσχύν. Ἐπεὶ δὲ ἤδη τοῦ στύλου πλησίον ἔλθοι, ἴδοι τε τὸν Μέγαν καὶ ὑπ᾽ αὐτοῦ θεαθείη, τὴν ἐγγύτητα τὸ δαιμόνιον καὶ τὴν θέαν ὤσπερ οὐκ ἐνεγκὸν, ἤρξατο δεινῶς ἐκμαίνειν καὶ βρύχειν, ἐσχάτως τε τὴν γυναῖκα σπαράττειν, καὶ, Ὠ βίᾳ κράζειν, ἄγριόν τι καὶ κομιδῇ μεμῃνὸς, Τί μοι πρός σε τοσοῦτον ἡμάρτηται, ὅτι με χωρίζεις τῆς ἐμαυτοῦ γυναικός; ὁ μιαρὸς τῷ ὄντι τὰ μιαρὰ φθεγγόμενος, Ἵνα τί δέ φησι καὶ παῖδα δίδως αὐτῇ, ἄπαιδι τοσούτους ἐξ ἐμοῦ χρόνους μεμενηκυῖᾳ; Ἐδόκει γὰρ τῇ γυναικὶ τηνικαῦτα, ὡς μετὰ ταῦτα νήψασα ἐξηγεῖτο, αὐτὸν ὥσπερ τὸν Ἅγιον λέγοντα τοιαῦτα ὁρᾷν· Σὺ μὲν, πνεῦμα πονηρὸν, ἐκ τῆς γυναικὸς καὶ ἄκον ἀπελαθήσῃ, αὐτὴ δὲ πρὸς τὸν οἰκεῖον ἐπιστρέψει ἄνδρα, καὶ παιδίον αὐτοῖς τοῦ ἐπιόντος ἔτους γενήσεται. Ὁ μὲν οὖν χαλεπὸς δαίμων ἐκεῖνος, ἄλλα τε πολλὰ μανικὰ καὶ δαιμονιώδη κράζων, ἦν ὥσπερ εἰκὸς, καὶ Οὐαί μοι τῷ κακῷ οἰκέτῃ! οὐαὶ τῷ κατὰ πολὺ δρῶντι τὸ ἀκούσιον ἃ προστέταγμαι! Ταῦτα ἔκραζεν, ὅσα καὶ ὀργάνῳ τῇ γυναικὶ χρώμενος, καὶ κύκλῳ τοῦ στύλου ταύτην ἐλεεινῶς περιῆγε, καθάπερ ἀπὸ προσώπου φεύγων τοῦ Συμεὼν, καὶ ἀπὸ τοῦ ἐν αὐτῷ πνεύματος ἐλαυνόμενος· τέλος, Ἔξειμι μέγα βοήσας, ἀπῆλθε, σωφρόνως ἔχουσαν αὐτὴν ἀπολελοιπώς· πρὸς ἣν ὁ ἱερὸς Συμεὼν, Ἐπάνηκε, γύναι, παρὰ τὸν ἴδιον ἄνδρα, ἔφη, συνέσει γὰρ αὐτῷ τοῦ λοιποῦ, καὶ κοιλίας ἐξ αὐτοῦ καρπὸς ἔσται σοι. Η μὲν οὖν κατὰ τὰς ἐντολὰς τοῦ Ἁγίου πρὸς τὸν ἄνδρα ἐπανελθοῦσα, ἀσμένως τε παρ᾽ αὐτοῦ εἰσδεχθεῖσα, καὶ παιδίον τοῦ ἐπιγινομένου ἐνιαυτοῦ τέξασα, τῷ Μεγάλῳ πάλιν αὐτὸ μετὰ τοῦ συζύγου προσάγει, εὐχῆς ὂν ἐκείνου μᾶλλον ἢ τῶν αὐτῆς ὠδίνων καρπόν. Προσἀγει τοίνυν τὸ παιδίον τῷ δεδωκότι, καθάπερ ἐγκαλλωπιζομένη τῷ δώρῳ, και ταύτῃ τὸν δοτῆρα μᾶλλον ἢ γλώττᾳ κηρύττουσα. Εἶτα καὶ οἴκαδε πάλιν εὐλογίας τυχὸν ἐπανάγει, καὶ ἀντίδοσιν ἡ γυνὴ τοσαύτης καὶ οὕτω ποικίλης εὐεργεσίας (οὐ γὰρ δὴ συνοίκου δαίμονος ἀπήλλακτο μόνον, ἀλλὰ καὶ τῷ ἀνδρὶ ἀνασέσωστο· πρὸς δὲ, καὶ παῖδα ἐξ ἑαυτῆς, ὅπερ οὐδέπω πρότερον, ἴδοι) ἀντίδοσιν τοίνυν ἀγαθῶν τοσούτων, ἀνίστησιν εἰκόνα οἴκοι τοῦ Συμεὼν· χρυσοῦ μὲν ὡς ἡ προαίρεσις εἶχεν οὐκ εὐποροῦσα, ὃ δὲ καὶ χρυσοῦ μακρῶ τιμιώτερον πίστιν εἰσενέγκουσα τοσαύτην, ὡς οὐ δαιμονῶντας μόνον καὶ πολλοῖς πάθεσιν ἄλλοις συνεχομένους, ἀλλὰ καὶ αὐτὴν ἐπὶ πέμπτῳ καὶ δεκάτῳ ἔτει αἱμόῤῥουν καθαρᾶς ἐκεῖ τυχεῖν καὶ περιφανοῦς θεραπείας· Οὕτως αὐτοῦ καὶ θέα ψιλὴ, καὶ σφραγὶς, καὶ ῥάβδος, καὶ τύπος, καὶ λόγος, καὶ κλῆσις, καὶ εἴ τι ἄλλο τῶν ἐκείνου παντὸς ἤρκει γενέσθαι πάθους ἀπαλλαγή. Εἶτά τις αἱμόῤῥους ἑτέρα, ἔκ τινος κώμης Μυλιτῶν λεγομένης, ἔτος ἤδη τρίτον τῷ χαλεπῷ τούτῳ πάθει πιεζομένη, πρόσεισιν ἐκ τῶν ὀπισθίων τῷ Συμεὼν, κατὰ τὴν αἱμόῤῥουν ἐκείνην, τὴν τοῦ ἐμοῦ Χριστοῦ τολμήσασαν ἄψασθαι· καὶ ὁμοῦ τε ψαύει, καὶ τυγχάνει τῆς θεραπείας. Ὁ γὰρ αὐτὸς ἦν καὶ νῦν Δεσπότης, ὥσπερ ἐκεῖ δι᾽ αὐτοῦ, οὕτω διὰ τοῦ θεράποντος ἐνταῦθα λύων τὸ πάθος, καὶ πρὸς πίστιν ἴσην, ἴσον καὶ τὸν ἔλεον νέμων. Ἀπῆλθε τοιγαροῦν ὁμοίως τῇ προλαβούσῃ καὶ αὕτη τὴν ὑγίαν κομισαμένη, ὃ πρὸ μικροῦ τῆς εἰνόνος ἐκείνη, τοῦτο

νῦν αὕτη τοῦ πρωτοτύπου τυχοῦσα. Ἑξῆς δὲ προσῆλθέ τις ἀνὴρ τῷ Μεγάλῳ ἔκ τινος κώμκς, Μαγίᾳ δὲ κέκλητο αὕτη, ἔτος οὐ πλεῖον ἤ ἑβδομηκοστὸν γεγονὼς, δριμείαις τὸν ὀδόντα βαλλόμενος ὀδύναις· ἐπιτεθῆναί τε αὐτῷ τὴν ὁσίαν ἐκείνου χεῖρα δεόμενος, ὥστε τοῦτον παντάπασιν ἐκκρουσθῆναι, σαλευόμενον ἤδη τῶν πόνων ταῖς προσβολαῖς. Ταῦτα ὁ μὲν ἐδεῖτο, δάκρυα τῶν ὀφθαλμῶν καθιεὶς, τὰ ψυχῆς ἀλγούσης ἀψευδῆ σύμβολα· ὁ δὲ χαριέντως ὑπολαβὼν, Μή ποτέ σοι βέλτιον, ἔφη, καὶ ἄλλον ἐκφῦναι μᾶλλον αἰτεῖν, ἤ τὸν πονήρως ἔχοντα μόνον ἀποβαλεῖν; Καὶ ὃς πρὸς τὸ ῥῆμα τὴν ψυχὴν ἀναζέσας (ὃ πέφυκεν ἀεὶ δρᾷν ἀγαθῶν ἀπροσδοκήτων ἐπαγγελία) ἀμφοτέραις τε τῆς μηλωτῆς ὡς εἶχεν ἐκκρεμασθεὶς, ἀποβάλλει μὲν αὐταῖς ῥίζαις, ἐπιθέσει χειρῶν ἐκείνου πολλὴν ἄνωθεν ἑλκούσῃ τὴν χάριν, τὸν διεφθαρμένον ὀδόντα· ἕτερος δὲ μετά τινας ἡμέρας (ὢ πράγματος οὐ ῥᾳδίως πιστευομένου!) ἐφύετό τε καὶ ηὔξετο. Καὶ τούτου μάρτυρες πολλῶν ὀφθαλμοὶ, οἷς εἰς θαῦμα παρὰ τοῦ τυχόντος τῆς εὐεργεσίας ἐδείκνυτο, τῷ ὀψὲ δηλαδὴ τοῦ χρόνου, καὶ τῷ παρ᾽ ἡλικίαν τῆς φύσεως. Ὅπερ δὴ τηλικοῦτον ὂν, ὑποχωρεῖ τῇ λέγεσθαι ἤδη μελλούσῃ μετ᾽ αὐτὸ θεωρίᾳ. Ποτὲ γὰρ ὀψὲ σαββάτου μετὰ τοὺς ἑσπερινοὺς ὕμνους, κατὰ τὸ σύνηθες τῶν μαθητῶν περὶ αὐτῶν ἀθροισθέντων, ἀγρυπνίαν ὡς ἔθος ἐκείνης αὐτοῖς τῆς νυκτὸς παραγγείλας· εἶτα διδασκαλίας ἀρξάμενος, αἰνίγματά τε καὶ παραβολὰς αὐτοῖς προτείνας καὶ ἐπιλύσας οὕτως αὐτῶν διέθηκε τὰς ψυχὰς, καὶ τοσοῦτον αὐταῖς ἐνέταξε θεῖον φόβον, καὶ λύπης καρδίαν εὐφραινούσης γλυκύτητα, ὡς μικροῦ καὶ τὸ τῶν ᾀδομένων αὐτοὺς σειρήνων παθεῖν, πλὴν ὅσον εἰς θάνατον μὲν ἐκεῖ τὸ θέλγον, ἐνταῦθα δὲ τελευτῶν εἰς ἀθανασίαν. Τὴν διδασκαλίαν δὲ τῆς συνήθους αὐτοῖς εὐχῆς διεδεξαμένης, καὶ τὸν μακαρίζοντα τοὺς ἐν ὁδῷ ἀμώμῳ ψαλμὸν, τοὺς ἐν νόμῳ Κυρίου πορευομένους διὰ στόματος ἐχόντων αὐτῶν, ἐπιφαίνεται τῷ Συμεὼν ὁ δεσπότης Χριστὸς, μακαρίας ἐκείνης ἐπιφανείας ἐκ δεξιῶν αὐτῷ παρεστώς· καὶ πρὸς μὲν τὴν ὄψιν ὁ νοῦς ἐφωτίζετο, καὶ ὅλος ἐκείνης ἐγίνετο, τὰ χείλη δὲ οὐκ ἠρέμει, οὐ δὲ ἀπελιμπάνετο τῆς εὐχῆς. Ἐν τοσούτῳ δὲ ὡσεὶ στρουθίον ὁ Συμεὼν ὑπὲρ κεφαλῆς τοὺς ἀδελφοὺς ἑώρα περιἳπτάμενον, συνυμνολογοῦν τε αὐτοῖς ἥδιστα καὶ συνᾷδον, καθάπερ ἐπίσης ἐκείνοις καὶ γλῶτταν κινοῦν, καὶ τούτοις τὰ αὐτὰ συμφθεγγόμενον, ὡς μετὰ ταῦτα καὶ αὐτοῖς καθίστατο δῆλον. Ὅπερ οὖν ἡδυνθῆναι κατὰ τὸν Προφήτην Θεῷ τὴν ἐκείνων διαλογὴν, ἀψευδὲς πάντως μαρτύριον.

[118] But the things which befell furnish anew matter for writing: and they are such and so great, He restores to a certain one a natural evacuation; that, even if nothing else had been said, all might seem to have exhausted the streams of miracles and of divine grace; and so to be exceedingly difficult not only to describe but even to enumerate. There is brought to the Saint a certain young girl, afflicted with a disease beyond the order of nature: for she rendered the food taken into her belly, not by the natural passage, but through the womb. He laid his hand upon her belly, a hand ever raised intentionally toward God, a hand obtaining from God whatsoever it asked; and he invoked the artificer Wisdom, our Lord the Son of God: and so he freed the girl from the disease, and made her relieved according to nature. Which, great as it is, has nevertheless another equal to it in respect of miracle, that which is subjoined.

[119] To a certain man, Epiphanius by name, of the village Charandamenum, there was a boy about three years old, burning with an insane greed of devouring, likewise to another, whose bowel was blocked for a year. and stuffing himself with a greater abundance of food than befitted that age. It happened to this glutton that his bowel was so blocked that for a whole year it could not be relieved. a And he indeed, burst with excessive swelling, gave himself to perpetual weeping: whereby he rendered the otherwise pleasant solace of light bitter and hateful even to his parents. But they, destitute of every other help, invoke the divine name of Symeon over the son, and sprinkle upon him his dust (for they were not ignorant of the fame, of the wondrous works of the Man widely spread, no less than the rightly-ordered eyes are not ignorant of the sun shining at midday) and at once the boy began to be easier, just as if the food were emitted through him by evacuation; but to all who saw or heard of him it was a matter of stupor, until the Saint, laying upon the boy brought to him a hand most powerful with God, again opened the customary passages of nature.

[120] A certain Presbyter from the place which is called b Paradise, Thomas by name, had subjected Symeon to anathema, Injurious to Symeon, he is most miserably tormented, I know not why or how, unless from envy alone, accustomed to look upon all more excellent things with sick eyes. When this man was advancing with great strides toward the close of life, and his soul was now to depart from the body; his very voice, as though paying the penalties of impious blasphemy against the Saint, was intercepted, and his eyes, open in a fierce and disturbed manner, looked upward and could not even blink, and thus he was tormented even unto the sixtieth day, or chastised, or rather scourged, or by I know not what other word. All the neighbors round about therefore not only frequently talked among themselves about that which was happening to him: but also poured prayers to God, that the wretch might be snatched from those longest and most grievous torments. But when at some time a great crowd had flowed together about him, and forced him to utter something; his tongue being loosed a little (such are the judgments of God, chastising him with so bitter a scourge, for the instruction of others!) Pardon, he says, for my rashness, by which I said anathema to Symeon, is to be sought from him by you, Brothers: for of this crime I pay the penalties which you see.

[121] Soon they dispatch an embassy to the Saint: who, as he was readier to give than those who asked were to receive, and who well knew how to set down as gain that which he gave; having called one of the disciples (who was called Symeon) not only gave the indulgence asked; but, that the affection of soul joined to the pardon given might more fully console the brother, Take, he says, one of the blessed loaves, and going with these carry it to the Presbyter; and God will remit him the sin: for as soon as he shall have embraced the loaf, he will expire. That disciple immediately took the loaf and carried it: at whose presence the sick man, coming to himself and restored to himself, willingly embraced the loaf with both hands and kissed it, and in that very embrace rendered up his spirit: you would have said he could not before obtain the faculty of departing, but was violently detained for the sustaining of graver things; until from Symeon, whom indeed the blasphemer had assailed, the pardon of departing from the body was brought. And this indeed is the work of God, hence fulfilling His promises and honorably glorifying those who have it for their purpose to glorify Him; thence correcting and recalling to amendment, through the penalty inflicted on this wretch, those who act unjustly: but how this is done is not to be narrated.

[122] It happened in the mountain regions, that a certain woman bore an infant so blind, One born blind is enlightened on the approach to the Saint. that neither the lowest parts of the eyes, nor the orbs, nor any traces of them seemed expressed in the face. Hence the parents, wounded by the dart of the most bitter grief, taking up the boy, who could not even raise tears from eyes that belonged to nothing, hasten to the holy man, their only hope in desperate things. But when, struggling up the mountain, they had sat down to relieve the labor of the journey a little with rest; they perceive (O most sweet spectacle to the eyes of parents!) they perceive that the boy had eyes conformable to nature, and saw with rightly-ordered sight: and laying aside all delay, with quicker step they hasten to the Saint, announcing his mercy and his marvels. Thus not rarely the grace given to Symeon from heaven anticipated the coming of those seeking a remedy, having regarded the readiness of their mind; and before they uttered their petition, that grace conferred the gift. But who is of such eloquence and effort in speaking, as to set forth sufficiently the variety and multitude of his miracles?

[123] A certain woman in Rhosus, c a city of Cilicia, called Theotecna, from a girl onward subject to a demon, An energumen and barren woman is freed from both evils, had it as a companion as her age advanced, and never departing from her, nay even most grievously disturbing her and miserably tearing her tongue. She had cohabited with her husband now twenty years, chastised by sterility and the vexation of the demon; and when no respite was given from the torments, her husband, impatient of longer cohabitation, repudiated her. After this four years had flowed by, the husband meanwhile seeking no other marriage, when she fled to S. Symeon and his impregnable virtue against evils of this kind. And when she was now nearer the column, and beheld the Saint, and was beheld by him in turn; the devil, not bearing that encounter and aspect, began terribly to rage, to gnash, and tearing the woman, O violence! to vociferate, and altogether in a rustic manner to cry out raging, What so great sin of mine against thee, that thou shouldst banish me from this my woman? And just as that wickedness speaks nothing but wickednesses, the demon vociferating, Why, he says, dost thou endow her with fecundity, who by my arts and devices has been barren now so many years? But it seemed to the woman at that time, as afterward, being freed, she related, that she beheld Symeon as it were thus threatening: Thou indeed, most wicked spirit, shalt be driven, even unwilling, from this woman, but she shall return to her husband, and a son shall be born to them in the coming year. The demon therefore, now vociferating after his manner many other insane and diabolical things, especially this: Woe to me, the wicked servant! woe to me, who for the most part against my will do what is commanded!

[124] Crying out in this manner, using the woman as the instrument of uttering his voice, he drove her about the column with a piteous spectacle; as though fleeing from the face of the Saint, who, returned to her husband, gives birth. and compelled by the virtue of his spirit to yield the place. At last crying aloud, I go out; he went out, leaving the woman in a better state: to whom S. Symeon; Return, he says, woman, to thy husband; thou shalt henceforth have intercourse with him, and shalt conceive offspring from him. The woman, obedient to the saint, returned to her husband, was kindly received by him, the following year bore a son: whom also she brings, together with her spouse, to the great Symeon, whose fruit of prayer rather than of her own womb she reckoned him, and offers him to Him who had given him, by gladness and applause indicating the magnitude of the gift; and in this way she propagated the holy man's fame more widely than the tongue. After these things the woman leads the boy given to her back home, and by way of recompense for benefits so great and so various (for not only was she made immune from the demon cohabiting with her, but was also wholly healed and restored to her husband, and besides a boy too was begotten of her, which never before) sets up an effigy of Symeon in her house. And gold indeed, as her condition of life was, was not at hand; but what is more precious than gold,

she brought such faith, The hemorrhaging woman is healed through the image: that not only demoniacs and those held by various diseases, but also a certain woman who had now for fifteen years suffered a flux of blood, found there entire and perfect health. Thus the holy man's even slight aspect in the image, the sign of the cross, the rod, the form, the word, the invocation, and whatever else of his things there might be, sufficed for the dispelling of any kind of disease.

[225] Then another hemorrhaging woman, from a certain village called of the Mylitae, having now for three years suffered a grievous flux of blood, approached Symeon from behind, following the example of that evangelical hemorrhaging woman, likewise another. who dared to touch my Christ; whom she at once both touched and obtained health. For the same Lord, just as there of old through Himself, so here through His servant drove away the infirmity, and for the equal parity of faith bestowed also an equal mercy. She therefore departed, like the one of whom I made mention above, her health recovered; and what that one obtained through the mediating image of the Saint, this one obtained from the prototype itself.

[126] For a septuagenarian, in place of an affected tooth, another is born. Not long after, there comes to the great Symeon from another village, whose name is Magia, a certain man, seventy years old at the most; who, tortured by a most acute pain of the teeth, earnestly prayed that he would lay on him his salutary hand, that the affected tooth might be shaken out by the roots, now already loose from the bitterness of the torments. Thus he prayed, with tears running down his cheeks, signs of a grieving mind, that know not how to lie. But the Saint, kindly answering, Would it not, he says, be more to thy advantage, if thou wouldst ask that another tooth be born, rather than that this one in a bad state be merely pulled out? At which words the man, inflamed in mind and spirit (as is wont to happen at the promise of some unhoped-for good) and clinging with both hands, as he could, from the Saint's sheepskin cloak; casts out, through the imposition of his hands, drawing down abundant grace from heaven, the putrid and corrupt tooth together with its roots: nor did many days pass, when another (O matter not very easy of belief!) having grown forth, increased to perfection. And of this prodigy there were many eyewitnesses, to whom that very man, who had obtained the benefit, showed it, marveling that in so advanced an age it could have happened beyond the order of nature. But although that is so great, it yields nevertheless to the vision which we are about to relate further.

[127] On a certain Sabbath, Vespers having been chanted before night, the disciples were gathered, as custom bore, about Symeon; who according to his manner exhorted them to keep vigil that night: then beginning to teach them, he elucidated certain more difficult questions and parables brought into the midst; by which thing he so sweetly affected their minds, and heaped them with so great a fear of God and a sweetness of grief gladdening the heart, that they almost experienced in themselves what is said of the song of the sirens; except that, whereas there death followed that delight, here immortality succeeds it. The sermon of Symeon therefore being ended, the Brothers began to pour forth the accustomed prayers; and when they were reciting the Psalm Blessed are the undefiled in the way, who walk in the law of the Lord; there appeared to the Saint Christ the Lord in a splendid vision, standing on the right. Psal. 118. As he saw Him, as he was illumined in mind, and wholly rapt by that vision; his lips not resting, however, nor intermitting the begun prayer. Meanwhile he perceived as it were a sparrow flying about above the heads of the Brothers, singing hymns most sweetly with them, moving its tongue in the same manner as they, uttering the same modulations as they (as afterward he also manifested to them) an altogether infallible testimony, that, according to the Prophet, their discourse was pleasing to God. Ps. 103, 34

ANNOTATIONS ON CHAPTER I.

CHAPTER XVI.

In a dearth of provisions he multiplies the grain and long preserves it undiminished.

Ἐκεῖνο δὲ πῶς οὐκ ἄξιον προσθεῖναι τοῖς εἰρημένοις; ὅτι μὴ δὲ ὀλίγου ποτὲ σίτου τῷ ταμιείῳ τῆς μονῆς ὑπολελειμμένου, τὸ μὲν καὶ πρὸς τὸ στενὸν τῆς παρούσης οἱ μαθηταὶ διαίτης ἀχθόμενοι, τὸ δὲ καὶ πρὸς τὸ μέλλον (οἷα τοῖς μικροψύχοις φιλεῖ συμβαίνειν) ὁρῶντες, προσελθόντες αὐτῷ πάντες, τέσσαρες ἐπὶ τριάκοντα ἤδη τὸν ἀριθμὸν ὄντες, οὓς ἀπὸ διαφόρων ἰάσατο παθῶν ἢ πληγῶν, ἐπιτρέψαι αὐτοῖς ἠξίουν λαμβάνειν τὰ προσφερόμενα, ἐφ᾽ ᾧ αὐτάρκη τε τὸ παρὸν, ἀλλὰ καὶ ωρὸς τὸ μέλλον αὐτοῖς εἶναι τὰ ἀναγκαῖα, Ὥστέ σε καὶ τοὺς τῆς ἡμετέρας, φασὶ, σωτηρίας μισθοὺς κομίσασθαι, ἵνα μὴ τῷ ἄγαν σκληρῷ τε καὶ ἐπιπόνῳ τῆς παρά σοι ἀγωγῆς ἐκκακήσαντες ἐνθένδε ἀπαναστῶμεν· σοὶ γὰρ οἶδας ὅτι καὶ σώματα καὶ ψυχὰς ἑαυτῶν ἀνεθέμεθα. Ὁ δὲ πρᾴῳ τῷ ἤθει, πρᾳοτέρῳ δὲ καὶ φρονήματι, μικροψυχίαν αὐτοῖς ἠρέμα προσονειδίσας, εἶτα καὶ εἰς ὑπόμνησιν ἐνῆγε τῶν τοῦ Θεοῦ θαυμασίων, ὅπως μὲν οἱ τοῦ Χριστοῦ μαθηταὶ, τοῦ πρώτου ποιμένος καὶ διδασκάλου, τῷ τῶν ὄχλων πλήθει ποτὲ δυσχεραίνοντες εἶεν, διά τε τὴν ἄφιλον ἐρημίαν ἐκείνην καὶ τὴν τῶν ἄρτων ἔνδειαν· ὅπως δὲ πέντε ἄρτοις αὐτὸς χορτάσειε πεντακισχιλίους ἄνδρας, ἔτι καὶ δώδεκα κοφίνους αὐτοῖς, τὰ περισσεύματα τῶν ἄρτων ὑπολιπόμενος· ὅπως δὲ πάλιν ἄρτοις ἑπτὰ κορέσειε τετρακισχιλίους, ἄνευ γυναικῶν καὶ παιδίων. Καὶ νῦν σὺ εἶ αὐτός φησι, ὁ Βασιλεύς μου καὶ ὁ Θεός μου, ὃς ἐπιβλέπων ἐπὶ τὴν ὑπομονὴν ἡμῶν, ἐπιβλέψεις καὶ οὐ παρόψει. Σὺ γὰρ διὰ τῆς τοῦ σοῦ Προφήτου διδάσκεις με γλώττης, Οὐκ ἔστιν ὑστὲρημα λεγούσης, τοῖς φοβουμένοις σε, καὶ τοὺς ἐκζητοῦντάς σε μηδαμῶς ἐλαττωθήσεσθαι παντὸς ἀγαθοῦ. Εἰ δὲ μὴ ταύτῃ δοκεῖ καὶ ἡμῖν *, σπαράττομαι μὲν ὅσα καὶ πατὴρ τὰ σπλάγχνα, ὥσπερ εἰκὸς, καὶ λίαν ἀλγῶ τὴν διάζευξιν. Ὅμως ἀνεῖται πᾶσα ὑμῖν ὁδὸς, ὦ τέκνα καὶ ἀδελφοί· πορευτέον ἑκάστῳ λοιπὸν ἣν βούλοιτο. Πρὸς ταῦτα δυσὶ πάθεσι τούτοις οἱ μαθηταὶ φόβῳ καὶ χαρᾷ μερισθέντες, τὸ μὲν διὰ τὴν ἐπιτίμησιν, τὸ δὲ καὶ τὰς χρηστοτέρας ἐπαγγελίας, αὐτοὶ μὲν γόνυ κλίναντες, αἰτοῦσιν εὐθὺς συγχώρησιν καὶ λαμβάνουσιν· ὁ δὲ τὸν ἀδελφὸν Ἀντώνιον καλέσας (οὗτος γὰρ ἦν ὁ ἐπὶ τοῦ σιτῶνος τεταγμένος) ἐκέλευσεν εἴ πού τινες ἐν αὐτῷ κόκκοι εἶεν, συλλέξαντα πρὸς αὐτὸν ἐνεγκεῖν. Τοῦ δὲ κομιδῇ ὀλίγους εὑρόντος, εἰς χεῖράς τε τῷ Μεγάλῳ κομίσαντος, εἰς οὐρανὸν ἀνασχὼν ἐκεῖνος, Ὁ Θεὸς ὁ παντοκράτωρ, εἶπεν, ὁ διδοὺς οὐ κτήνεσι μόνον, οὐ δὲ τοῖς νεοσσοῖς τῶν κοράκων τοῖς ἐπικαλουμένοις σε, ἀλλὰ καὶ πάσῃ σαρκὶ τροφὴν αὐτῶν, ὁ διὰ σπλάγχνα οἱκτιρμῶν σου, ὁ διὰ πολλὴν ἄβυσσον τῆς φιλανθρωπίας σου ἄρτοις ὀλίγοις χιλιάδας κορέσας, αὐτὸς καὶ τὸν βραχὺν τοῦτον πλήθυνον σῖτον, εἰς δόξαν αἰνέσεώς σου, εἰς εὐχαριστίαν λαοῦ σου, εἰς μεγαλοπρέπειαν τοῦ ὀνόματός σου. Ταῦτα προσευξάμενος, καὶ ἄνθρακας ἐνεχθῆναι κελεύσας, θυμίαμά τε τούτοις ἐπιβαλὼν, καὶ μετὰ τῶν κόκκων τῷ ἀδελφῷ ἐγχειρήσας, Ἀπελθὼν, θυμίασον ἐν τῷ σιτῶνι, ἔφη, καὶ τούτους ἐν αὐτῷ διαῤῥίψας, τὰς θύρας ἐπιθεὶς ἀναχώρησον. Ὁ μὲν οὖν ἔδρασεν ὡς προστέτακτο. Τῆς ἐπιούσης περὶ πρώτην ἕω, ἐπιτραπὲν αὖθις αὐτῷ παρὰ τοῦ Συμεὼν τὸν σιτῶνα ἰδεῖν ὅπως ἔχοι, ᾔδει γὰρ οὐκ ἄγονον ἐκεῖνος αὐτῷ τὴν εὐχὴν ἐσομένην. Ἀπελθὼν (τῆς ἀνεκφράστου σου, Χριστὲ βασιλεῦ, χρηστότητος!) εὑρίσκει τοῦτον σίτου σαφῶς ὑποπεπλησμένον, καρπῶν ἀμόχθων ὄντως καὶ ἀσπόρων καὶ ἀνηρότων, μόνης εὐχῆς γεωργίων, καὶ τῆς ἐντεῦθεν πιότητος, ἔργον χειρὸς ἀκριβῶς ἐκείνης, ἧς τὸ κατὰ τοὺς ἄρτους θαῦμα καὶ ἡ ἐν ἐρήμῳ τράπεζα, τό, τε ἐξ οὐρανοῦ μάννα, καὶ ἡ ἀπὸ στερεᾶς πέτρας οὐχ ὕδατος μόνον, ἀλλὰ καὶ αὐτοῦ μέλιτος βλύσις. Ὁ μαθητὴς τοἰνυν τῷ τοῦ θαύματος μεγέθει, καταπλαγεὶς, πρόσεισι τῷ Διδασκάλῳ, δρομαίως τὸ γεγονὸς ἀπαγγέλλων· καὶ ὃς κοινὸν μετὰ μαθητῶν Θεῷ γόνυ κλἰνας, θυμίαμά τε προσαγαγὼν, τήν τε δεσποτικὴν εὐχὴν προσευξάμενος, καὶ τὸν ἐν οὐρανοῖς πατέρα καλέσας (πρὸς ὃν διὰ τῆς ὑπερφυῶς ἀρετῆς ἔσχε τὴν υἱῷ προσήκουσαν οἰκειότητα, καὶ οὗ δόσις ἀγαθὴ τὰ παρόντα) τοσούτου τε πράγματος ἀξίως εὐχαριστήσας, καὶ οὕτως ἀνὰ τὸν σιτῶνα δρᾷν ἑκάστου σαββάτου τοῖς ἀδελφοῖς παραγγείλας, καὶ τοιαύτην εὐχαριστίαν ἀποδιδόναι, ἐντέλλεται τὸ λοιπὸν αὐτοῖς ἀρτοποιεῖν, τὴν χεῖρα μηδέποτε παυομένοις, ἀλλ᾽ ἀεὶ τῆς μακαρίας ταύτης καὶ Χριστὸν διὰ τῶν ἀδελφῶν τρεφούσης ἐντολῆς ἐχομένοις. Τὰς μὲν οὖν χεῖρας οὔτε ἡμέρα ἵστη τῆς ἀρτοποιἳας τοῖς ἀδελφοῖς, οὔτε νὺξ, ἀλλὰ καὶ νύκτες μᾶλλον περὶ αὐτὴν πονουμένοις ἡμέραις συνήπτοντο, καὶ τὸ τῆς νυκτὸς ἔργον ὁ λύχνος τοῦ τῆς ἡμέρας φωτὸς παρεῖχεν οὐδὲν ἐνδέον. Τοσοῦτοι παρὰ τὸν Ἅγιον ὄχλοι, καὶ οὕτως ἀριθμοῦ κρείττους ἀεὶ συνέῤῥεον, ὃ καὶ τοῦ προλαβόντος τάχα παραδοξότερον, ὅτι καὶ οὕτως ὁ σῖτος ἐκεῖνος ὅλαις χερσὶν ἐκφορούμενος, καὶ τοσαύταις ἐπαρκῶν μυριάσιν, ὅμως καὶ εἰς τρίτον ἑξῆς ἐνιαυτὸν ἤρκεσε. Μετὰ δὲ ταῦτα τῆς προτέρας πάλης ἀναμνησθεὶς ὁ ἐχθρὸς, ἢ τὴν παλαιὰν φιλονεικῶν μᾶλλον ἀνακαλέσασθαι ἧτταν, ὑποδύεται τῶν ἀδελφῶν ἕνα, ἢ ἐπισπᾶται, ἢ ἐπάγεται, οἰκείως ἑαυτῷ δηλαδὴ πρὸς κακοτεχνίαν εὑρὼν ἔχοντα, Ἴσαυρον τὸ γένος, Ἀγγουλᾶν τὴν προσηγορίαν, ὃ τῇ τῶν Σύρων γλώττῃ φασὶ τὸν ὀκνηρὸν ὀνομάζεσθαι· οὐκ οἶδα, εἴ τε τοῦτο τὴν ἀρχὴν κληθέντα, ὃ μετὰ ταῦτα γεγόνει, καὶ τοῖς ἔργοις τὴν κλῆσιν ὕστερον τῇ πράξει μεταβαλόντα, καὶ κατάλληλον τοῖς ἔργοις ἁρμοσάμενον τὴν προσηγορίαν. Τοῦτον τοιγαροῦν ὁ ἐχθρὸς ὑποδὺς, πᾶσαν ἐκταράττει δι᾽ αὐτοῦ τῷ Ἁγίῳ τὴν ἀδελφότητα· καὶ ἀναίδην αὐτῷ προσελθόντες, Τίς ἡ τοσαύτη καὶ οὕτω πέρα τοῦ μετρίου φασὶν ἐλεημοσύνη; ποῦ δὲ τῶν ἱερῶν οἴκων ἢ φροντιστηρίων ψυχῆς τοιοῦτό τι γινόμενον ἴσμεν; οὐχὶ καὶ αὐτὸς ἐν Ἱεροσολύμοις ὁ Κυριακός ἐστι τάφος, θαυματουργῶν ἐξαίσια, μήπού τι παραπλησίως ἔχον ἐκεῖ τοῖς ἡμετέροις ἐστίν; οὐχὶ πᾶς ὁ προσευχῆς προσιὼν χάριν ἢ θεραπείας, ἰδίαις μᾶλλον χρῆται δαπάναις; τουναντίον μὲν οὖν οὐχὶ καὶ προσφέρει τὸ κατὰ δύναμιν; πῶς τοίνυν, καὶ πόθεν, ἢ μέχρι πόσου, ἑαυτοῖς καὶ τοῖς προσιοῦσιν ἡμεῖς ἐπαρκέσομεν; Οἱ μὲν οὖν ταῦτα καὶ πολλὰ τούτοις ὅμοια εἶπον· ὁ δὲ πρᾴως ὑπολαβὼν, Τῆς μεγάλης καὶ τοῦτο τοῦ Θεοῦ κηδεμονίας, ἔφη, περὶ ἡμᾶς, ἀδελφοὶ, τὸ μὴ πρὸς ἀλλοτρίας χεῖρας ἡμᾶς, ἀλλὰ πρὸς τὰς ἡμετέρας μᾶλλον ἑτέρους ὁρᾶν,

καὶ τὸ μὴ ὅπως ἄντι καὶ βραχὺ λάβοιμεν παρ᾽ ἑτέρων αἰτεῖν, ἀλλ᾽ ἀφθόνως μᾶλλον ἔχειν ἑτέροις ἡμᾶς ἐπαρκεῖν· οὐ γὰρ ἐξ ὧν αὐτοὶ κοπιῶμεν, ἀλλ᾽ ἐξ ὧν ἀπονητὶ μᾶλλον τῆς ἄνωθεν χρηστότητος ἀπολαύομεν, ἐκείνοις παρέχομεν, ὃ καὶ σπουδαστέον ὑμῖν εἴπερ ἄλλο τι διὰ παντὸς, καὶ πάσης ἄλλης ἐργασίας προτιμητέον, εἴ τι τῆς ἐκείνου μέλει θεραπείας ὑμῖν, τοῦ ἔλεον θέλοντος μᾶλλον καὶ οὐ θυσίαν. Πρὸς ταῦτα τοῦ Ἀγγουλᾶ πειραθέντος ἱταμώτερον ἀποκρίνασθαι, εἰδὼς ὁ θεῖος ἀνὴρ δι᾽ ἐκείνου συσκευάζεσθαι τῷ ἐχθρῷ τὴν ἐπιβουλὴν, ἐπιτιμήσας σφοδρότερον οὐκ ἐκείνῳ, ἀλλὰ τῷ δι᾽ αὐτοῦ μᾶλλον ἀναιδῶς φθεγγομένῳ, Σὺ μὲν ἀγαθοῖς πᾶσι πολέμιε, οὐ δὲ γὰρ ἀγνοῶ σου τὰς δολιότητας, ἔφη, τὸν ταλαίπωρον τοῦτον ὑπεισελθὼν, θορύβους σπουδάζεις καὶ ταραχὰς ἐπεγείρειν μοι, ἐπεὶ καὶ συγκεχώρηται σαφῶς ἄνωθεν. Εἶτα καὶ πρὸς τὸν Ἀγγουλᾶν ἐπιστραφεὶς, Ἀλλ᾽ οὐαί σοι τῷ δυστήκῳ ἔφη, ὅτι ταύτη συγγενῶς ἔχων εὑρέθης τῷ δυσμενεῖ, ὡς καὶ ὀργάνῳ σοι χρῆσθαι πρὸς τὴν κακίαν. Ἑξῆς δὲ καὶ πρὸς τὴν ἀδελφότητα πᾶσαν, Κοινωνητέον, φησὶν, ἐκ τοῦ ὑστερήματος ὑμῖν ἀδελφοὶ, καὶ τῆς ἀναγκαίας χρείας κοινωνητέον τοῖς ὄχλοις, ἐπεὶ οὐκ ὀλίγα ὑμῖν ἐν ὑστέρῳ μεταμελήσει. Ταῦτα πρὸς αὐτοὺς εἰπὼν, καὶ τὴν ψυχὴν τῆς αὐτῶν οὐκ οἰδ᾽ εἴτε ἀναλγησίας χρὴ λέγειν, εἴτε μικροψυχίας περιαλγήσας, ὁρᾷ θείῳ ψυχῆς ὄ μματι κείμενον καθάπερ τὸ θεῖον Εὐαγγέλιον ἐπὶ τοῦ σιτῶνος, καὶ ὡς ἐπεισελθόντες ἐνδεεῖς καὶ διαρπάσαντες αὐτὸ φύγοιεν, καὶ ὡς αὐτὸς μὲν διά τινος ὁδοῦ βασιλικῆς ὄπισθεν τούτων καταδιώκοι· φθάσαι δ᾽ οὐχ οἷός τε ὢν, ἐκ μέσης αὐτῆς ἀναστρέψειε, καὶ ὡς ἑκάστης ἡμέρας ἄρτους ἀπὸ τότε τῶν τριῶν ἐν αὐτῷ πλείους οὐχ εὕροι· οὓς λαμβάνων, ἄνω τε πρὸς Θεὸν βλέπων, καὶ τὴν ἐκεῖθεν αὐτοῖς ἐπευχόμενος εὐλογίαν, εἶτα διαθρύπτων, παρετίθει τοῖς δεομένοις, καὶ ὡς ἕκαστον κλάσμα μέγιστος αὐτίκα γίνοιτο ἄρτος. Ἐν ἑαυτῷ τοίνυν γενόμενος, καὶ συμβαλὼν τὴν ὄψιν ἀφαίρεσιν εἶναι τῆς ἄνωθεν χάριτος, οἷς ἔμελλον ἀνακόπτειν οἱ μαθηταὶ τὸν εἰς τοὺς πένητας ἔλεον, πάντας αὐτοὺς συγκαλέσας, καὶ ἅπερ ἴδοι σαφῶς ἀπαγγείλας προσευχὴν ἐπιτρέπει μετὰ δακρύων αὐτοῖς, τὸ μόνον ἰσχύον κατὰ τῆς θείας ἀπειλῆς φάρμακον, ὥστε διαλλαγῆναί φησιν ἡμῖν τὸν Θεόν. Τῶν δὲ μετάνοιαν ἀξίως εὐθὺς ἐπιδειξαμένων, συναλγήσας αὐτῶν τῇ συντριβῇ, καὶ δάκρυα πρὸς Θεὸν ἐκχέας, τὰ πολὺν ἐκεῖθεν ἕλκειν οἶκτον δυνάμενα, σῖτόν τε βραχὺν ἐκ τοῦ σιτῶνος κομισθέντα λαβὼν ταῖς χερσὶ, καὶ πρὸς χεῖρα πάλιν αὐτὸς τὴν ὑψηλὴν ἰδὼν, τὴν ἐξ αὐτῆς ἐπηύξατο εὐδοκίαν, ἣ πᾶν ἐμπιπλᾷν οἶδε ζῶον ἀνοιγομένη· καὶ ὁ σῖτος (ὢ παραδόξου γεωργίας! ὢ σπερμάτων εὐχῆς καὶ γῆν ἀγαθὴν εἰς γονιμότητα παριούσης!) ηὔξετο, μέχρι πολλοῦ ταῖς χρείαις ἀφθόνως ὑπηρετῶν, καὶ μὴ δ᾽ ὁτιοῦν ἐλαττούμενος.

[128] Furthermore, how can it be that I do not add this to the things said above? The disciples, anxious in the dearth of provisions, There was only a scanty quantity of grain remaining at any time in the granary of the monastery, when the disciples, partly anxious on account of the dearness of present provisions, partly solicitous about the future (as is wont to befall the pusillanimous), came to Symeon all together, now four and thirty in number, whom he had healed of various sicknesses and wounds; and they demanded that the faculty be given them of accepting those things which were brought; that they might have what would suffice for present and future need: That thou too mayst carry off the reward of our salvation, they say; lest, wearied out by the too severe and laborious institute of life with thee, we depart from hence: for to thee, as thou thyself knowest, we have committed our bodies together with our souls. But the Saint, with a kindly countenance, and with a still kindlier mind, gently reproaching them their pusillanimity, recalled to memory the wondrous works wrought by God; namely how the disciples of Christ, he strengthens by setting forth the wondrous works of God: the first Shepherd and Master, had at some time been indignant at the crowds following, on account of the unpleasant solitude and the want of bread: but how Christ, feeding with five loaves so many thousand men, left also twelve baskets, those being filled with what overflowed; and how again with seven loaves He had satisfied four thousand, the women and children excepted. Then he says, Even now Thou Thyself art my King and my God, who regardest our patience, and wilt regard, and wilt not despise. For Thou through the mouth of Thy Prophet teachest me, saying: There is no want to them that fear Thee; and they that seek Thee shall not be lessened of any good. Ps. 33, 11. But if to you also it does not seem to be so, I should be torn no otherwise than a father in my bowels, as is fitting, and the separation would be exceedingly bitter to me. Nevertheless no way is closed off to you, Sons and Brothers; let each depart whither it shall please his mind.

[129] These things heard, the disciples, agitated by a twofold affection, the one of fear, the other of joy, the one on account of the rebuke, the other on account of the kindly promises; bend their knees and beg pardon and obtain it. But Symeon called Brother Antony (he was over the grain supply), the few grains of wheat remaining he multiplies immeasurably, and bade him, if any grains were left over, to collect them and bring them to him. He, after diligent search, brought a very few found in his hands to the great Father: who, fixing his eyes on heaven: God, he says, omnipotent, who givest not only to the cattle and the young of the ravens invoking Thee, but to all flesh also their food; who through the bowels of Thy mercy, through the great abyss of Thy goodness, hast satisfied thousands of men with a few loaves; multiply also these few little grains of wheat, to the glory of praise, to the thanksgiving of the people, to the majesty of Thy name.

[130] Having so prayed, he asked for coals; which, when he had cast incense upon them, he delivers into the hands of Brother Antony together with the little grains, and Go, he says, cense the granary, and casting these little grains there, fasten the door and withdraw. He did as he was commanded: but on the next day at first dawn it is enjoined the same man by Symeon, that he return to the granary, to see in what state the grain supply was: for he knew that his prayers would by no means be barren. He went, being bidden (how inexplicable is Thy goodness, O Christ!) and found the granary most full of wheat, fruits truly born without labor, without seed or harrowing; prayer alone supplying the tilling and the manuring. That was assuredly the work of that hand which wrought the prodigy in the multiplication of the loaves; which spread a table in the wilderness; which rained manna from heaven; which from the dry rock drew forth a fountain not only of water, but of honey itself.

[131] The disciple therefore, stupefied by the magnitude of the miracle, hastens at a run to the Master, announcing that which had been done: which, the thanksgiving being repeated every week, who soon with the disciples publicly before God bent his knees, offered incense, recited the Lord's Prayer, and the heavenly Father being invoked (with whom, on account of his signal virtues, there was an intimacy such as befits a son, and whose liberal gift the present munificence was), rendering Him worthy thanks for so great a benefit, and enjoining that the same ceremonies be repeated in the granary on each Sabbath day, and like thanks be rendered to the benefactor; he commanded that they give labor to the baking of bread, nor ever desist from the work begun, ever mindful of that salutary precept, which wills Christ to be fed in the Brothers. They gird themselves to the work, nor suffer any leisure from the kneading of the flour to be granted to their hands by day or by night; for nights were joined to days spent in labor, for three years suffices. and the candle made it that they in no way lacked the light of day for the work. But while so many crowds, and more and more daily, flowed together to the Saint; that came to be admired perhaps even more than the aforesaid miracle, that the wheat thus carried off with such full hands, and expended for the need of countless men, nonetheless sufficed for three continuous years.

[132] After these things the enemy of the human race, recalling his former wrestling with Symeon, The murmurers against his liberality or rather desirous of repairing the ancient defeat, invades, or allures, or as it were drags bound, one of the Brothers, whom he found especially apt for his worst machinations; an Isaurian by nation, by appellation Angulas, which in the Syriac tongue they say is interpreted "the lazy one." Yet I know not whether that name was given him at first, because afterward he was made such; or whether he afterward acquired it for himself conformably to his deeds. Into this man therefore the foul demon entered, and through him stirred up the whole community of the Brothers against the Saint; who, laying aside alike modesty and reverence, approaching him; What is this, they say, thy mercy poured out so beyond measure? where on earth in the holy houses and ascetic dwellings do we recall any such thing being done? Does not the Lord's sepulchre itself at Jerusalem work unusual miracles? yet is there there a bestowal of alms equal to this of ours? Does not whosoever goes there either for the sake of prayer or of help live on his own portion? nay, on the contrary, does he not there offer of his own as much as he can? How then shall we, and from what, or how long shall we suffice provisions both for ourselves and for those coming to us?

[133] These and like things being turbulently uttered by them, the Saint, calmly taking up the matter, thus begins: This too is a sign of God's singular solicitude concerning us, Brothers; that we are to live not from the hands of others, but others rather from ours; and that, by a prudent reply, he represses them. in order that we may receive something of our fathers, we ought not to implore the help of another, but to have so great a store of things, that we may be able to succor others also. Nor indeed do we bestow on the needy those things which we have acquired by the labor of our hands, but those which, beyond our labor, by the supplying divine bounty, we enjoy; which both is to be done by us diligently always if anything; and is to be esteemed of more worth than every other work, if anything of His worship touches us, who says, I will mercy and not sacrifice. When Angulas, incited to this, was preparing a more turbulent answer; and the man of God knew that through him the demon was contriving his snares; turning the rebuke gravely upon this one, passing over the Brother through whose mouth he was shamelessly blurting out many things; Thou, he says, enemy of all good things, (for thy frauds escape me not) having entered secretly into this poor wretch, art busy stirring up disturbances and tumults for me, since the faculty of doing that has been granted thee from above also. Then turned to Angulas, But woe to thee too, wretch, he says, that thou hast been found so familiar to our enemy as to offer thyself the instrument of his fraud. Finally he addresses all the Brothers thus: We must communicate something of our want, and from those things which make for necessary use must distribute to the crowds: since otherwise we shall at the last not a little repent.

[134] When he had made an end of speaking, he was affected with a bitter grief of soul, and guarding lest on that account the miracle should cease, arising from their — shall I say stupor, or pusillanimity. Then he beholds with the inner eye

the sacred Gospel, as it were lying in the granary; and the needy running up to seize it and flee: but himself by a certain royal way pressing on the backs of the fleeing, yet able in no way to draw it back, and therefore retracing his way from the middle of the road: and from that time onward, on each day, no more than three loaves found in the granary, which he, receiving, and intending his eyes upward to God, and imparting them with a heavenly blessing, then breaking, set before the needy, and that each fragment was forthwith converted into a very great loaf. Restored therefore to himself, and conjecturing that the vision signified a removal of the divine grace, on account of which the disciples wished the alms, wont to be bestowed on the poor, to be diminished; having called all together, he announces what had been shown him through the vision; and proclaims a supplication with tears, namely the only remedy against the divine threats, that they might render God propitious to them. While they soon make worthy fruits of penance and indulge in contrition, again he blesses the few grains remaining. Symeon, having compassion, pours forth tears to God, tears able to draw down manifold mercy from heaven: then taking in his hand a little grain brought from the granary, and looking up to the supreme hand of God, thence by prayers he summoned the blessing, which, when it is opened, is wont to fill every living thing. But the wheat (O unusual agriculture! O seeds of prayer, rendering even a fertile earth more fertile!) increasing very much, sufficed most abundantly for a very long time for common use, nor was it diminished in the least part.

* perhaps ὑμῖν?

CHAPTER XVII.

He arms his own against the demons contriving divers things.

Ἑωράκει μετὰ χρόνον τινὰ πάλιν ὄψιν ὁ Συμεὼν, τὰ δὲ ὀφθέντα τὴν αὐτοῦ ψυχὴν ἀθυμίας ἐπλήρου· καὶ συγκαλέσας τοὺς μαθητὰς, Στῆτε γενναίως, άδελφοὶ, πρὸς τοὺς μέλλοντας ἐπάγεσθαι πειρασμοὺς, ἔφη· συγκεχώρηκε γὰρ ὁ Κύριος πειρασθῆναι ὑμᾶς, ἵνα καὶ λαμπρότερον στεφανώσῃ. Τὰ κατὰ τὸν Ἰώβ τοίνυν λαβὼν (ὅθεν αὐτοῖς ᾔδει καὶ τὴν ὑπομονὴν ἐπιτεῖναι, καὶ τὴν ἐλπίδα τῆς ἄνωθεν παρακλήσεως ἐπιῤῥῶσαι) καὶ πᾶσιν αὐτοῖς σιγὴν ὁμοῦ καὶ προσοχὴν παραγγείλας, ἐκ προοιμίων εὐθὺς ἀρξάμενος, ἄχρι τέλους αὐτοῖς διεξῄει τὴν βίβλον· εἴπου τι τῶν παροιμιωδῶν τύχοι, καὶ βαθυτέρων ἐπεξιὼν, καὶ τὸν ἐν αὐτοῖς κρυπτόμενον νοῦν τῷ φέγγει τοῦ ἐν αὐτῷ πνεύματος ἐκείνοις διαφωτίζων, εἶτα κατὰ καιρὸν ἐκ τοῦ Ἀποστόλου διεπεράνατο τὴν παραίνεσιν αὐτοῖς, οὕτως εἰπών· Τὴν ὑπομονὴν Ἰὼβ ἠκούσατε, καὶ τὸ τέλος Κυρίου εἴδετε· στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ, καὶ ὑποδησάμενοι τοὺς πόδας ἐν Εὐαγγελίῳ τῆς εἰρήνης, ἐπὶ πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε τα βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι. Λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς· τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως ἡμῶν καθ᾽ ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται ἡμῖν· μή σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα· τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια. Ἔπειτα μένντοι βύθιόν τι καὶ βαρὺ στενάξας, τῷ στεναγμῷ δὲ κεράσας καὶ δάκρυον· Ἀγώνων, ἀδελφοὶ, καιρὸς ἔφη, γρηγορεῖτε οὖν μὴ λάθῃ τινὰ δολίως ὁ πονηρὸς δελεάσας. Οἴδατε γὰρ ὡς ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους λυθήσεται· ἀλλ᾽ ηὐτρέπισται ἡμῖν ἀχειροποίητος ἐν οὐρανοῖς, ἐν νόμῳ δηλαδὴ Κυρίου πορευομένοις, παρ᾽ αὐτοῦ τε τὸν τῆς καρδίας λύχνον φωσιζομένοις, κατευθύνοντα τὰ πρὸς ἐκεῖνον ἡμῶν διαβήματα· ἧς ὄψις μοι κατὰ τήνδε τὴν νύκτα σαφῶς ἐγνώρισε τὴν ἀνάβασιν, καὶ εἰς ἣν πρόδρομος ἡμῶν εἰσελήλυθεν ὁ ἀγαπητὸς ἀδελφὸς Ἰωάννης, οὗ καὶ βίον καὶ τρόπον αὐτοὶ πάντως οὐκ ἀγνοεῖτε, οἱ καὶ κοινωνὸν τοῦ κατά Θεὸν βίου τὸν ἄνδρα πεποιημένοι, καὶ τῶν πνευματικῶν ἀγώνων συνάμιλλον. Δέκατον γὰρ, ἀδελφοὶ, τοῦτο ἔτος ἀγρυπνὼν ὑπὲρ τῶν ὑμετέρων ψυχῶν, καὶ δεόμενος τοῦ Θεοῦ μετὰ δακρύων οὐκ ἐπαυσάμην, ὡς λόγον ἀποδοῦναι μέλλων ὑπὲρ ὑμῶν· ἐπεὶ καὶ τοῦτον ἐγὼ φοβοῦμαι τὸν φόβον ἀεὶ, μὴ τῶν ἀφιέντων τὰ πρόβατα μισθωτῶν καὶ φευγόντων, οἷς ὀλίγα μέλει περὶ αὐτῶν, καὶ οὐ τῶν ποιμένων εἷς εὑρεθῶ, τῶν καὶ ψυχὴν αὐτὲν ἡδέως τῆς ποίμνης προἳεμένων. Ἀλλὰ τῇ δυνάμει τῆς ἄνωθεν βακτηρίας ῥωννύμενος, γενναίας τὸν θῆρα μέχρι τέως νῦν ἀφ᾽ ὑμῶν ἀπεσόβουν. Οἴδατε γὰρ ποσάκις ὑμῶν οὐ διαθολῶσαι μόνον ἐπειράθη τὸν νοῦν, καὶ πρὸς ἐπιθυμίας κοσμικὰς ἑλκύσαι καὶ κατασπᾶσαι, ἀλλὰ καὶ συλαγωγῆσαι καὶ ὑποκλέψαι καὶ παντάπασιν ὑμᾶς σκορπίσαι καὶ διασπεῖραι· ὅμως ᾐσχύνθη διὰ πάντων καὶ ἀπεκρούσθη, οὐδὲν πλέον τῆς τοσαύτης σπουδῆς ἢ λύσσης ὀνάμενος, ὅτι μὴ τὸ φανῆναι πλέον κακὸς, τὸ μάλιστα πάντων αὐτῷ σπουδαιότατον. Νῦν οὖν εἰ καὶ μὴ πολλὴ, μὴ δ᾽ ἐπὶ πολὺ, συγκεχώρηται δ᾽ οὖν τις ὅμως αὐτῷ καθ᾽ ἡμῶν ἐξουσία· οὐ μὴν ἀλλὰ καὶ κατὰ τῶν νηπίων, πρὸς δὲ καὶ τῶν ἐν ἀρετῇ ζώντων, παρ᾽ ὧν δηλαδὴ καὶ πλείων ἡ πληγὴ τῷ βασκάνῳ, καὶ πρὸς οὓς ἐκείνῳ πάλιν ὁ φθόνος περιφανέστερος· ἀλλ᾽ οὐκ ἀποστήσῃ ὁ ὑπερασπιστής μου Κύριε. Εἶτα καὶ αὐτὰ τοῖς μαθηταῖς ἐξηγεῖτο τὰ ὁραθέντα, προσιόντας μὲν ταῖς οὐρανοῦ πύλαις τοὺς ἐκλεκτοὺς Ἀγγέλους εἰς προσκύνησιν ἐνώπιον τοῦ Θεοῦ, παρεστηκότα δὲ τὸν βιάβολον, αἰθίοπα, σκοτεινὸν ὅλον, ἀναιδῆ τὴν ὄψιν, ὕβριν πνέοντα, αἵματος ὁμοῦ καὶ πυρὸς τοὺς ὀφθαλμοὺς ὑπόπλεων, οὐκ ἐπί τινος τοὺς πόδας στερεοῦ βεβηκότα, ἀλλὰ κατὰ μέσον οἱονεὶ τὸν ἀέρα, βρύχοντα μὲν φοβερόν τι καὶ θηριῶδες, καὶ κινοῦντά, φησι, τὴν κεφαλὴν κατ᾽ ἐμοῦ, ἀναμένοντα δὲ ὅμως τὰς ἀποφάσεις, φωνήν τε παρὰ Κυρίου πρὸς αὐτὸν ἐνηνέχθαι, Πάταξον λέγουσαν τὰ παιδίᾳ καὶ τοὺς καλοὺς τῶν ἀνθρώπων· τὸν δὲ ἀπ᾽ ἐμοῦ τε ἄρξασθαι πρώτου, καθάπερ ἐπὶ τοῦ Ἰώβ αἰτοῦντα, καὶ τὸ ἐνδόσιμον οἷα λαμβάνοντα. Ταῦτα ὁ μὲν τοῖς ἀδελφοῖς ἐξηγεῖτο· ὁ ἐχθρὸς δὲ οὐκ ἠμέλει κακίας, ἀλλ᾽ ἔπεισι κατ᾽ αὐτοῦ μεγάλῳ βρυχήματι, καὶ τὴν δερματίνην ὡς εἶχε μηλωτὴν ὑποδὺς, ἵνα καὶ σφοδρότερον ὡς ᾤετο περιτρέψῃ, πάσχει μᾶλλον ὃ δρᾷν ὁ μάταιος ἥλπισε, καὶ χαλεπὸν αὐτὸς πτῶμα κατενεχθεὶς, ὤχετο διαλυθεὶς ἶσα καπνῷ, πώγωνος ψαύει μόνον τὰς τρίχας περιελὼν, καὶ γυμνὸν ἐκεῖνο τὸ μέρος ὅπου δηλαδὴ ψαύσειεν ἀπολελοιπώς· ἀλλὰ καὶ τοῦτο κόσμος ἐδόκει τῷ Συμεὼν, ἧτταν ἀγεννῆ τοῦ ἀντιπάλου μηνύον. Εὐθὺς δὲ καὶ ὁ καλὸς ἀγωνοθέτης Χριστὸς τὸ βραβεῖον ἐδίδου, καὶ τῷ γενναίῳ ἐπιφανεὶς, ἅπτεται τοῦ προσώπου κρυφίως, καὶ παραχρῆμα αἵ τε τρίχες ἐφύοντο, καὶ ὁ πώγων αὐτῷ πάλιν ὡς καὶ πρώην ἐκόμα. Τῆς πρὸς αὐτὸν τοίνυν ἐκ τοῦ φανεροῦ καὶ νῦν συμπλοκῆς ὁ πονηρὸς ἀπογνοὺς, ἅτε λαμπρῶς παρ᾽ αἰτοῦ καταβεβλεμένος καὶ ἡττημένος, ἑπὶ τὴν τέχνην ἑξῆς καὶ τὴν ἀνελευθερίαν ἑχώρει· καὶ νῦν μὲν αυτῷ τοὺς ἀδελφοὺς ἐκταράττειν, νῦν δὲ τοῖς ὄχλοις τὴν εἰς αὐτὸν πίστιν διαψυχραίνειν, νῦν δὲ τοὺς προεστῶτας τῶν κύκλω πόλεων, τῆς τοῦ ὄρους ἕνεκεν αὐτῷ νομῆς ἐπεγείρειν. Τίνα μηχανὴν ἢ σπουδὴν οὐκ εἰσῆγε κατὰ τοὺς ἀσθενεῖς τῶν πολεμίων, οἳ τῷ ἀντιπάλῳ χεῖρας οὐ τολμῶντες ἐπάλειν, παράπτεσθαί τι τούτου διὰ τῶν ἐκτὸς ἀνελευθέρως πειρῶνται; Ἀλλὰ μείζονα κᾀντούτοις τὴν αἰσχύνην ἑαυτῷ προεξένει· καὶ πᾶν μᾶλλον ἦν ὁρᾷν τουναντίον, οὗ δρᾷν ἐκεῖνος ἐβούλετο. Τούς γε γὰρ μαθητὰς, μετὰ τὸν βραχὺν ἐκεῖνον σάλον, γαλήνη σταθερὰ διεδέξατο καὶ τῆς προτέρας ἀκριβεστέρα· οἵ τε πρὸς τὸν Ἅγιον ὑποψυχρανθέντες οὕτως εἰς αὐτὸν θέρμης ἔσχον, ὡς τοὺς μὲν αὐτῶν αἱρετικοὺς ὄντας, μακρὰ τῇ παλαιᾷ σφῶν ἀπάτῃ χαίρειν εἰπόντας, τῆς ὀρθοδόξου μοίρας γενέσθαι καὶ ἡμετέρας· πολλοὺς δὲ καὶ τῶν ἀπίστων, ἑλλήνων δηλαδὴ καὶ βαρβάρων καὶ τῆς τοιαύτης παχύτητος, πρὸς τὸ φῶς τῆς ἐν τῷ Συμεὼν χάριτος διαβλέψαντας, ὁδηγηθῆναι πρὸς τὴν ἀλήθειαν· τοῖς τε περὶ τοῦ ὄρους αὐτῷ βραχέα διενεχθεῖσι, φίλα μετὰ ταῦτα μᾶλλον ἢ πρότερον καὶ εἰρηναῖα γενέσθαι. Λοιπὸν ὁ κατὰ τῶν παιδίων καὶ τῶν ἀρετὴν μετιόντων πειρασμὸς ἐνειστήκει. Καὶ περὶ πρῶτον νυκτὸς ὕπνον ἐκτείνας πτέρυγας αὐτοῦ πρὸς τὰ κατὰ βοῤῥᾶν ὁ διάβολος, κατέβη καθάπερ τις ἀετὸς μακρὸς τῇ ἐκτάσει καὶ πολὺς τοῖς ὄνυξιν ἐπί τὴν πρὸς ἥλιον ἀνίσχοντα πόλην τῆς Ἀντιόχου, συγγενές τι τῶν ἐν Αἰγύπτῳ ποτὲ γεγονότων κατὰ τῶν πρωτοτόκων ποιῶν, καὶ παραπλησίους τῇ Ῥαχὴλ ἐν Παλαιστίνῃ θρήνους ἐπί τοῖς τέκνοις ἐγείρων· οὐ μὴν ἀλλἁ καὶ τῶν ἐν ἀρετῇ ζώντων πολλοὺς ἀπολλὺς, ὡς εἶναι κοπετὸν ἐν πάσαις πλατείαις, καὶ ἐν πάσαις ὁδοῖς οὐαὶ, οὐαὶ, καὶ καλεῖσθαι γεωργὸν εἰς πένθος, καὶ εἰς κοπετὸν, καὶ εἰς εἰδότας θρήνους, καθάπερ τῇ πόλει ταύτῃ παρὰ τοῦ θείου Μιχαίου πόῤῥωθεν ἐκεῖνο εἰρημένον, Ξύρησαι καὶ κεῖραι ἐπὶ τὰ τέκνα σου τὰ τρυφερά, Ἥ τις ἀνυπόδετος καὶ γυμνὴ (ἵνα τοῖς τοῦ Προφήτου καὶ πάλιν ἐπ᾽ αὐτῇ χρήσωμαι λόγοις) παρὰ τὸν θεῖον πορεύεται Συμεὼν, τὴν μόνην ἀσφαλῆ καταφυγὴν, τὴν μόνην οὐ ψευδομένηνην ἐλπίδα, θρηνοῦσα πρὸς αὐτὸν ὑπὲρ νύμφην περιεζωσμένην σάκκον ἐπὶ τὸν ἄνδρα αὐτῆς τὸν παρθενικόν. Ἔτι καὶ τὴν ὁσίαν Μάρθαν κοινωνὸν τοῦ πρὸς τὸν υἱὸν ἔχουσα θρήνου, ᾗ τὸ μὲν φιλοστόργως πειθόμενος, τὸ δὲ, καὶ ἀφ᾽ ἑαυτοῦ καὶ τῶν ἑαυτοῦ τῆς συμπαθείας πηγῶν τὸν εἰς αὐτοὺς βλύζων ἔλεον, γόνατα γῇ καὶ ὄψεις ἐρείσας, οὐ πρότερον ἀνίστησιν ἑαυτὸν, ἓως ἁρπαγέντα τῇ δυνάμει τοῦ πνεύματος ἴδοι, Ἀγγέλων τε πλῆθος περὶ αὐτὸν, καὶ ὥσπερ κατ᾽ ἐκεῖνο τῆς Ἀντιόχου κατενεχθέντα, καθὸ πενθοῦσα φεῦ! ἡ πόλις εἴη, τὰ φίλτατα. Καὶ ὡς αὐτὸς μὲν πρὸς ἀνατολὰς ἑστὼς προσεύξαιτο περὶ αὐτῆς, οὐχ ὑπὲρ ἁπάσης δὲ τῆς πόλεως ἀνύσειεν ἡ εὐχὴ, ἀλλ᾽ ἐκεῖνο μὲν τὸ μέρος εὐθὺς ἀπαλλαγῆναι τῆς ἀπειλῆς· μεταβῆναι δὲ κατὰ μεσημβρίαν τὸν ὀλοθρεύοντα, καὶ θρῆνον αὖθις ἀθρόον ἐκεῖθεν ἐγερθῆναι, κραυγὴν συντρίμματος, καὶ κοπετὸν καὶ οὐαὶ, μηδὲν τοῦ προτέρου λειπόμενα, ὡς αὐτὸς τῇ μητρὶ τηνικαῦτα καὶ τοῖς παροῦσιν ὁ θεῖος Συμεὼν ἐξηγεῖτο. Κατὰ πόδας δὲ καὶ ἡ πόλις πρός αὐτὸν αὖθις ἀνῄει, πενθικοῖς ὡς πρώην καὶ σχήμασι καὶ βαδίσμασι, ποιουμένη κοπετὸν ὡς δρακόντων, καὶ πένθος ὡς θυγατέρων σειρήνων. Περιπαθέστερον τοίνυν ἡ ὁσία τοῦ ὀσίου μήτηρ διατεθεῖσα, καὶ μᾶλλον ἑαυτῆς τὸ πάθος ἢ ἐκείνων εἶναι νομίσασα, δεῖται τοῦ οἰκείου πάλιν παιδὸς οὐχ ἁπλῶς, ἀλλὰ στεναγμοῖς πῦρ ἀφιεῖσι, καὶ δάκρυσιν, οὐ κάμψαι μόνον, ἀλλὰ καὶ τῆξαι καρδίαν υἱοῦ δυναμένοις, ἐπαμῦναι κάμνουσιν αὐτοῖς εἴ τις δύναμις. Ὁ δὲ τῆς συνήθους πρὸς Θεὸν καὶ πάλιν εὐχῆς ἐχόμενος ἦν, καὶ τῆς ὁμοίας αὖθις ὄψεως ἀξιούμενος. Ἡ δὲ ἦν· ἁρπαγὴ μὲν αὐτοῦ καὶ πάλιν τῷ πνεύματι, καὶ κάθοδος ἐπὶ τὴν κατὰ Σελεύκειαν

πύλην, ἀποστροφὴ δὲ τοῦ ὀλοθρεύοντος ἐκεῖθεν, καὶ κατὰ τῆς μονῆς τοῦ Ἁγίου μᾶλλον ὁρμή· ἄμιλλά τε περί αὐτῆς ἀμφοῖν, πλευρᾶς ἑκατέρας ἑκατέρων ἐπειλημμένων, καὶ τοῦ μὲν ὅπως ἂν κακῶς διαθείη φιλονεικοῦντος, τοῦ δὲ ὅπως ἂν ἐξέληται τῆς ἐκείνου βλάβης αὐτὴν ἀγωνιζομένου. Ἐν τοσούτῳ δὲ τὸν μὲν ὀλοθρεύοντα μυστική τις ἄνωθεν φωνὴ κατὰ πολὺ τὸ ἀκούσιον ἀφίστησι τῆς μονῆς· ὁ δὲ καὶ δευτέραν ἔφοδον αὖθις κατ᾽ αὐτῆς ἀπειλήσας, ἐπὶ τὴν οὕτω Κασσυῶτιν καλουμένην τέως ἐτράπετο.

[135] He exhorts the Brothers to endurance by the example of Job: Some time after he has again another vision, which almost robbed the man of life: and the Brothers being gathered into one; Stand, he says, as becomes the generous, against the impending temptations: for the Lord has permitted you to be tempted, that He may also surround you with a more splendid crown. He takes therefore into his hands the book of the Prophet Job, from which he knew both to increase their endurance and to corroborate the hope of supernal consolation: and silence and attention being enjoined on all, beginning from the head he unrolled the book by explaining it down to the very end: but wherever anything of proverbial notion occurred, he both more deeply unfolded it, and illustrated the latent sense in it by the splendor of the Spirit illuminating him; and at length he fitly concluded the exhortation from the Apostle, thus saying: You have heard what Job endured; and you have known what end the Lord had appointed for him: stand therefore, having your loins girt in truth, and your feet shod in the Gospel of peace, in all things taking the shield of faith, wherewith you may be able to extinguish the fiery darts of the most wicked. Eph. 6, 16, Rom. 8, 18 For I reckon that the sufferings of this time are not worthy to be compared with the future glory which shall be revealed in us. 2 Cor. 4, 17 For that which is at present momentary of our tribulation worketh above measure exceedingly an eternal weight of glory in us: while we contemplate not the things which are seen, but the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.

[136] These things being said, groaning grievously from the depth of his heart, mingling tears also with his groans; Brothers, he says, it is a time for contending: watch therefore, and let not the devil escape any of you, who fraudulently tempts to circumvent you. and by the hope of reward For you know that the house of our tabernacle, which is upon the earth, is to be dissolved; but we have another, not made with hand, laid up in the heavens, we who walk in the law of the Lord, presenting to our hearts His light, which may direct our steps to Him. The vision of this house has this very night clearly shown me our ascent; into which has also entered the beloved Brother, John, our forerunner; whose life and manners you yourselves cannot at all be ignorant of, who both made him a partaker of the heavenly life, and had him a fellow-soldier in the spiritual palaestra. For the tenth year now, my Brothers, is being passed, that I keep watch for your souls, nor have I ceased to pray God with tears, as one about to render account for you. For I too am never not assailed by that fear, lest I be found one of those who, hired for wages, being but very little solicitous about the sheep, dismiss them and flee; not however one of those shepherds, who lay down their souls with willing mind for the safety of their flock.

[137] Nevertheless, corroborated by the virtue of the supernal staff, up to the present time I have repelled from you generously the infernal beast. For you know well, how often he has tried not only to disturb your mind, and to allure and draw it down to the desire of worldly things; but also to despoil it of divine grace and lay it bare, nay, to scatter and dissipate you yourselves entirely: and of victory. yet everywhere he was confounded and repelled; gaining no other advantage from so great an effort and rage, than that he appeared the more pernicious, the more effort he applied. Now therefore, although no great nor widely circumscribed faculty of harming has been given him, some has nevertheless been granted against us; nor only against the recruits, but also against those who are advanced in the way of virtues; by whom indeed both a graver blow is inflicted on the envious enemy, and against whom he in turn burns with more manifest envy: but Thou, O Lord, my defender, wilt not desert Thine own.

[138] Then he also narrated to the disciples what he had seen. Namely that he had seen the elect Angels of God flying to the gates of heaven, to adore their God; that he had seen also the devil standing, clad as an Ethiopian, wholly dark, deformed of face, breathing calumnies, his eyes suffused alike with blood and fire, leaning his feet on no support, but standing as it were in mid air, horrible and roaring after the manner of wild beasts; who, his head turned, "against me," he said, was awaiting some response; but that a voice had glided down from the Lord, saying, Strike the children and the comelier ones; but that he had asked, that it might be permitted him to take his beginning from me, as of old from holy Job; and at the same time had seized the garments. The demon, having begun the fight from Symeon, plucks out his beard, These things indeed the Saint narrated to the Brothers: but the enemy, thinking no occasion of doing harm was to be passed over, rushed upon him with a great roaring, and entering, as he could, beneath the leathern sheepskin cloak, that he might, as he thought, the more violently overthrow him; the wretch suffered rather that very thing which he hoped to inflict; and cast down with a grievous fall he departed, as if resolved into smoke: and having only plucked out the hairs of the seized beard, he left that member which he had touched bare. But this too Symeon turned to his highest ornament, as laying open to the world the unseemly conflict of the adversary.

[139] Soon the illustrious Director of the contest, Christ, repaid His generous champion the reward: for appearing He touched secretly his face, and immediately the hairs grew forth, and the pristine ornament of the beard returned. Therefore Satan, distrusting now also to attack Symeon by open warfare, which is restored by Christ: inasmuch as he had been manifestly cast down and overcome by him, henceforth turned to his arts and the cowardly kind of fighting; now by instigating the Brothers against the Saint; now by undermining the faith which the people had reposed in him; at other times by stirring up the Prefects of the surrounding cities, on account of the right which each claimed for himself over the mountain, he stirs up many against him, against the man of God. But what machines, what arts did he not bring against the weak warriors! who, not daring to join hands with the adversary, were basely tempted, that they should suffer themselves to be soothed and moved by external things. But he procured for himself thence a greater confusion; and one could see all things turn out otherwise than he had preconceived. For these very disciples, after that brief tempest, a secure and constant calm received, and one far to be preferred to the former: and those who were colder toward the Saint, which results in the conversion of the unbelievers: were so inflamed with his love, that some of those very heretics bade farewell to their ancient errors, and embraced the part of our orthodox faith; and many of the unbelievers, namely Greeks and Barbarians and like men of grosser error, turning their eyes back to the light of grace with which Symeon shone, were converted to the truth: but to those who dwell about the mountain all things were after this more peaceable and more joyful than before.

[140] Moreover against the children and those more remiss about the exercise of virtue the temptation prevailed. For the devil, under the first quiet of night, raging against Antioch, flying with wings expanded toward the north, just as an eagle embracing a great space and most fully equipped with talons, descended toward the Eastern gate of Antioch, exciting a tragedy not unlike that which once in Egypt raged against the firstborn; and recalling the mourning by which Rachel wept over her sons in Palestine. Nor did he stop here: but he also slew very many zealous of virtue, so that in all the streets wailing, and in the crossways Woe! woe! resounded; and the husbandman was called to lamentation and to wailings; just as if to this city that prophecy had long ago been spoken by Micah, Make thee bald and shave thee for thy delicate children. Mich. 1, 16 The city therefore, naked and unshod (to use again the Prophet's words), goes to S. Symeon, the only secure refuge, the only hope that knows not how to deceive; lamenting before him more than a bride girt with sackcloth over the husband of her virginity. Joel 1, 8

[141] Besides, he had S. Martha also, partner of his grief, and being repelled from one part of the city by the prayers of Symeon, for a patroness with her son: by whom he, amicably induced, and of his own accord pouring out from an innate fount of commiseration mercy upon the afflicted, his knees and face placed on the ground, did not raise himself before he had, rapt out of himself by the virtue of the spirit, seen a multitude of Angels surrounding him, and as it were at the same time descending upon that city, while the city was lamenting the loss of its dearest. But just as he himself, turned to the East, was praying for it, so not for the whole city was the prayer heard, but only that Eastern part, the threats at once ceasing, seemed to be withdrawn from the danger. Then the wicked spirit passes to the south; he is turned to the other, and suddenly a grievous lamentation thence and clamor, contritions and wailings and woe, in no way more tolerable than before, were excited; just as Symeon himself then narrated to his mother and to the others present.

[142] But forthwith the city, poured forth, runs again to the Saint, with mournful, as before, appearance and gait, raising a wailing as of dragons, and a lamentation as of the daughters of sirens. But the holy mother of Symeon, affected with grievous grief, and reckoning her own sense to be much more bitter than theirs, again supplicates her son, not with simple prayer, but with groans emitting fiery sparks, and tears, able not only to bend but even to melt the heart of a son, and thence too being repelled, that if in any way he can he should succor those in peril. At this Symeon, resuming the prayer long accustomed, was deemed worthy again of a like vision: and it was of this kind. Rapt anew into ecstasy he was descending toward that gate which looks toward Seleucia: but the devastating spirit, snatching flight thence, he attacks the monastery turned his onset against the monastery of the Saint; concerning which a grave contention also arose between the two, each of them playing his own part, the one busy to inflict harm, the other laboring to avert it. Meanwhile the contriver of crimes, by a certain secret voice sent from heaven, was very unwillingly driven from the place, but being put to flight he invades Cassyotis. and threatening anew a second invasion, withdrew as far as the place called Cassyotis.

CHAPTER XVIII.

Again he exhorts his own; a Brother slain by a demon he recalls to life after various prayers and visions.

ΚΑὶ ὁ μὲν ἱερὸς ταῦτα Συμεὼν τῇ μητρὶ ἀφηγεῖτο, ἐπεὶ καὶ λίαν αὐτὴν ᾔδει χαίρουσαν, καὶ πάλιν παθαινομένην, εὖ αὐτῇ τῶν πατριωτῶν ἢ τοὐναντίον ἐχόντων· Τὴν δὲ Κασσυῶτιν ὀδυρμὸς εἶχε καὶ θρῆνος, ἤγειρε γὰρ ἐπ᾽ αὐτὴν μάστιγας ὁ Θεὸς, καὶ πλῆθος, ἐκεῖθεν παρὰ τὸν ἅγιον οὐκ ὁλίγον ἀπήντα, ἐλεεινολογούμενοι πρὸς αὐτὸν, οἷα τέτακται ἡμέρα Κυρίου ἐπ᾽ αὐτοὺς, πικρὰ καὶ σκληρὰ, δυνατὴ ἡμέρα, ὀργῆς ἡ

ἡμέρα ἐκείνη, ἡμέρα θλίψεως καὶ ἀνάγκης, ἡμέρα ἀωρίας καὶ ἀφανισμοῦ, ἡμέρα σκότους καὶ γνόφου, ἡμέρα νεφέλης καὶ ὁμίχλης. Καὶ μέντοι καὶ τοῦ ἐν ὀφθαλμοῖς κινδύνου καὶ τῶν δεινῶν, εὐχαῖς ἐκείνου, κομιζόμενοι λύσιν· ὁ δὲ, προσαγαγόντων ἤδη τῇ μονῇ καὶ ὅσον οὐκ ἐπὶ θύραις αἰσθόμενος τῶν πειρατηρίων, τοὺς μαθητὰς ὁμοῦ πάντας συναγαγὼν, Ἰδοὺ, τέκνα καὶ ἀδελφοὶ, ἔφη, ὡς ἄμπελος ἐγενήθητε τῷ Χριστῷ κομῶσα καὶ θάλλουσα, καὶ ἀρετῶν ἄνθει βρύουσα, δεξιᾷ τῇ ἐκείνου πεφυτευμενη, εἴη δὲ καὶ κατηρτισμένη λέγειν. Ὁρᾶ τε οὖν μὴ καθαιρεθῆτε τὸν φραγμὸν, ὅς ἐστιν ὁ τοῦ Θεοῦ νόμος, καὶ ἡ τῶν ἐντολῶν φυλακή· καὶ λυμήνηται φεῦ καὶ κατανεμήσηται ὑμᾶς ὁ ἐχθρὸς ὗς ἐκ δρυμοῦ, καὶ εἰς κοινὴν τοῖς διοδεύουσιν ἐκτεθῆτε ὕβριν καὶ καταπάτημα. Ἀλλ᾽ ἐνέγκατε καρποὺς μᾶλλον τῆς γεωργίας ἀξίους, ὑπομονὴν δηλαδὴ μετ᾽ εὐχαριστίας, καὶ τὸ ἐν πειρασμοῖς γενναῖον καὶ μεγαλόψυχον· ἰδοὺ γὰρ τὰ δεινὰ παρὰ πόδας. Ταῦτα ἔφη, καὶ βαρύ τι καὶ πεπονθὸς ἀνοιμώξας, οἷα κρυφίοις ὄμματι τὰ μέλλοντα διορῶν, αὐτοῖς μὲν τοῦ Χριστοῦ τὴν ἄμαχον ἐπιβάλλει σφραγῖδα· τὸν δὲ θεωρία ὑπολαβοῦσα, ὅσον οὐκ ἤδη παροῦναι δείκνυσιν ἅπερ ἐπάγεθαι ἤμελλε· καὶ πάλιν εὐχαὶ πρὸς Θεὸν αὐτῷ, καὶ πάλιν δάκρυα, ὕπνου τε πάλιν ἄγευστος ἐκείνη καθάπαξ ἡ νύξ, ἕως αὐτὸν ἡ θεία παρεκάλεσε χάρις, ἐν σχήματι νεανιδος παρθένου ἐπιφανεῖσα. Ἑξῆς δὲ καὶ ὁ ἐχθρὸς μετὰ τῶν σκανδάλων καὶ τῆς ἐπιβουλῆς, ἐκ τοῦ Ἀγγουλᾶ τε πρώτου ἡ τῆς ἐκείνου μανίας ἀρχὴ, καὶ ἡ κατ᾽ αὐτοῦ καὶ τῶν ἀδελφῶν πληγὴ, δικαίαν τῆς πρὸς αὐτὸν οἰκειώσεως τὴν ἀντιμισθίαν ἀπολαβόντος, χάριτός τε παρα τοῦ φίλου ἀξίας τετυχηκότος. Ἐν ὅσῳ γὰρ τὰ ὀφθέντα πρὸς τοὺς μαθητὰς ὁ Συμεὼν διεξῄει, τῆς προλαβούσης ὥσπερ ἐπιλαθόμενος διδασκαλίας ὁ Ἀγγουλὰς, οὐ μὴν ἀλλὰ καὶ τῆς ἐντολῆς, μὴ μεριμνήσητε κελευούσης, μερίμνησον ἐκεῖνος ἑαυτῷ καὶ ἡμῖν ἔφη. Καὶ μετὰ τοῦ ῥήματος εὐθὺς ἡ πληγὴ, οὐ κατ᾽ αὐτοῦ μόνον, ἀλλὰ καὶ τῶν ἀδελφῶν ὁμοῦ πάντων· καὶ ἡ πληγὴ μεγάλη οὕτω καὶ χαλεπὴ, ὡς τοὺς μὲν αὐτῶν ἐγγυτάτῳ θανάτου γενέσθαι τοὺς δὲ καὶ θανεῖν, ὅσοι δηλαδὴ τῶν ἄλλων ἀμελέστερον εἶχον. Ὅπερ μαθόντα τὸν Συμεὢν τὸ τῆς νεανικῆς τοῦ Ἰώβ ἐκείνης καὶ γενναίας φάναι ψυχῆς, Εἴη τὸ ὄνομα Κυρίου εὐλογημένον εἰς τοὺς αἰῶνας. Εἰστήκει δέ τις ἀδελφὸς, τῶν κομιδῇ σπουδαίων καὶ φιλαρέτων, ὄνομα Κόνων, ὃς διὰ τὸ Χρηστὸν τοῦ τρόπου, καὶ τὸν περὶ τὸ καλὸν ἔρωτα ἠγάπητο τῷ μεγάλῳ διαφερόντως· οὗτος δέει τῆς ἴσης τοῖς ἀδελφοῖς πληγῆς ἵστατο σκυθρωπός· ἔξω δὲ καθάπερ ἑαυτοῦ γεγονὼς, ἐδόκει ταῦτα τὸν θεῖον Συμεὼν ὁρᾶν αὐτοῦ πυνθανόμενον· Ποία τῶν ὑπὲρ γῆς ἑνὸς ἀνθρώπου μεγίστη πρὸς Θεὸν παῤῥησία; τοῦ δὲ καί τις ἐκεῖνός ἐστιν ἐρομένου, αὐτὸν εἶναι φάναι τὸν μετ᾽ ἐκείνου λαλοῦντα· τῆς θείας οἶμαι χάριτος, ὃ μετ᾽ οὐ πολὺ παράδοξον ἔμελλεν ἐπ᾽ αὐτῷ γενησεθαι προοικονομούσης, ἢ τὸν μαθητὴν μᾶλλον οἰκοδομούσης, μὴ λάθῃ παρὰ τοῦ πονηροῦ πρὸς ἀπιστίαν ὑποσυρεὶς, ἀσθένειαν τοῦ διδασκάλου πρὸς τὰς ἐκείνου μηχανὰς καταγνῶναι· ὁ μὲν γὰρ Κόνων εἰς ἑαυτὸν ἐπανελθὼν, ἀγωνίας μεστὸς τὴν ὄψιν αὐτῷ ἐξηγήσατο. Οὐ πολὺ δὲ τὸ ἐν μέσῳ καὶ τελευτᾷ μὲν αὐτὸς ὑπὸ τοῦ διαβόλου πληγεὶς ὁ Κόνων· ὅπερ τῷ Συμεὼν ἀκουσθὲν, μέσης αὐτοῦ καθικνεῖται καρδίας. Ὁ δὲ τὸν νεκρὸν κομιθῆναι, καὶ πρὸς αὐτοῦ τεθῆναι, τήνδε δερματίνην τοῦ στύλου σκέπην ἀρθῆναι κελεύσας, τὰ σπλάγχνα τε δεινῶς ἐπὶ τῷ κειμένῳ παθὼν, ὀδυνηρόν τε λίαν δακρύσας καὶ ἀνακλαύσας, γόνατά τε δοὺς ἐδάφει καὶ ὄψεις, Δέσποτα παντοκράτορ εἶπεν, ὁ ποιήσας τὸν οὐρανὸν καὶ πήξας αὐτὸν, ὁ στερεώσας τὴν γῆν καὶ τὰ ἐν αὐτῇ, ὁ διδοὺς πνοὴν τῷ λαῷ τῷ ἐπ᾽ αὐτῆς καὶ πνεῦμα τοῖς πατοῦσιν αὐτὴν, ὁ ἐκστρέφων εἰς πρωῒ σκιὰν θανάτου καὶ ἡμέραν εἰς νύκτα σκοτάζων, ὁ θανατῶν καὶ ζωογονῶν, ὁ εἰς ᾅδου κατάγων καὶ ἀνάγων, πνεῦσον ἐπὶ τὸ νεκρὸν σῶμα τοῦτο τοῦ ζωοποιοῦ πνεύματός σου, καὶ ἀποκαταστήτω αὐτῷ ἡ ψυχὴ αὐτοῦ, ὥστε λαλῆσαι τοὺς υἱοὺς τῶν ἀνθρώπων τὴν δυναστείαν σου, καὶ τὴν δόξαν τῆς μεγαλοπρεπείας τῆς βασιλείας σου. Ταῦτα προσευξάμενος καὶ διαναστὰς, μεγάλῃ ὡς εἶχεν, Ἀββᾶ Κόνων, ἐβόησε τῇ φωνῇ. Ὁ δὲ ἦν ἄφωνος, ἄψυχος, σῶμα αἰσθήσεώς τε καὶ πνοῆς ἔρημον. Ὡ δὲ τῇ γῇ πάλιν ἑαυτὸν τοῦ Συμεὼν δεδωκότος, τὰ αὐτά τε προσευξαμένου, καὶ παραπλησίᾳ φωνῇ πάλιν τὸν μαθητὴν καλέσαντος, ἔτι νεκρὸς ἀκριβῶς ὁ νεκρὸς ἦν, γόνατα καὶ κεφαλὴν αὖθις κολληθεὶς τῷ ἐδάφει, συντονώτερόν τε τοῦ Θεοῦ δεηθεὶς, ἔπειτα μέντοι καρδίαν ἅμα καὶ ὀφθαλμοὺς εἰς οὐρανοὺς ἀνατείνας, φωνήν τε δάκρυσι θερμοῖς κεκερασμένην ἀφεὶς, Ἡ τοῦ Θεοῦ μῆτηρ, ἡ δέσποινα πάντων καὶ Θεοτόκος, ἡ τῆς ἡμῶν ἀναπλάσεως καὶ σωτηρίας μεσίτης, ἔφη· ὁ Πρόδρομος τοῦ Ἐμμανουὴλ, ὁ καὶ αὐτὸν καταξιωθεὶς βαπτίσαι τὸν αἴροντα τὴν ἁμαρτίαν τοῦ κόσμου, ὁ τῇ μητρί με καὶ πρὸ γενέσεως εὐαγγελισάμενος· Χερουβίμ, Σεραφίμ, Θρόνοι, Κυριότητες, Ἀρχαί, Ἐξουσίαι, Μιχαήλ, Γαβριήλ, ἀλλὰ καὶ πάντες ὅσοι τῶν Ἀγγελικῶν ἐκείνων δυνάμεων, ἄλλος ἄλλης στρατιᾶς προηγεῖσθε· Ἀπόστολοι θεῖοι, Προφῆται, Μάρτυρες, Ἱερεῖς, οἱ τὴν ἀδαπάνητον μυστικῶς θυσίαν ὑπὲρ ψυχῶν δικαίων προσφέροντες, σεσίγηκεν ὑμῖν πᾶσα νῦν ὑπὲρ ἐμοῦ πρὸς Θεὸν παῤῥησία, ἐπιλέλησθε τοῦ διὰ παντὸς ὑμᾶς μεσίτας προβαλλομένου· κεῖται γὰρ ὡς ὁρᾶτε οὗτος, καὶ οὐ δὲ μία παρ᾽ ὑμῶν πρεσβεία, οὐδεὶς τῶν ἐμῶν της καρδίας ὀδυνῶν ἔλεος. Ἦπου διακενῆς παρ᾽ ὅλην ὁ πόνος ἐμοὶ τὴν ζωήν; Εἰ οὐκ ἀναστήσεται, ὂντως οὐκ εὐηρέστησα τῷ Θεῷ μου, οὐδὲ κοινωνίαν οὐμενοῦν εὗρον οὐδεμίαν ἐν ὑμῖν, εἰ οὐ ζήσεται. Ὁ ἐν ὑψηλοῖς κατοικῶν, καὶ τὰ ταπεινὰ ἐφορῶν, ὁ ἐν δεξιᾷ τῆς μεγαλωσύνης καθήμενος ἐν τοῖς οὐρανοῖς, ἐπίστρεψον Κύριε ἐκ τοῦ οὐρανοῦ, καὶ ἴδε ἐκ τοῦ οἴκου τοῦ ἁγίου σου καὶ δόξης· ποῦ ἐστιν ὁ ζῆλός σου καὶ ἡ ἰσχύς σου; ποῦ ἐστι τὸ πλῆθος τοῦ ἐλέου σου καὶ τῶν οἰκτιρμῶν σου; Ταῦτα τοῦ Ἁγίου προσευχομένου, οὐ κατηφείας μόνον οἱ παρόντες ἐπληροῦντο καὶ δέους, ἀλλὰ συμπάσχειν αὐτῷ μικροῦ καὶ τὰ στοιχεῖα ἐδόκει, δικαίας οὕτω ψυχῆς βοὴν δυσωπούμενα, τὴν μέντοι μακαρίαν Μάρθαν καὶ φρίκης τι ὑπεληλύθει· ἤδη δὲ καὶ ἔξω ἑαυτῆς ἐνόμιζε γεγενῆσθαι, ἕως ἄνωθεν αὐτῇ κρυφίως ἐπιδημήσασα χάρις εἰς ἑαυτὴν ἐπανήγαγεν. Ἀλλ᾽ οὐ γὰρ ἔμελλε Θεὸς ταύτῃ τοῦ δικαίου κάμνοντος ἐπὶ πλέον υπερορᾷν, ἀλλὰ θείας ὁ Συμεὼν ἐπισκοπῆς καὶ προσαγούσης ἤδη παρακλήσεως ὑπαισθόμενος, ὀξὺ αὐτίκα βοήσας, Ἐκ θλήψεως ἐπεκαλεσάμην τὸν Κύριον, ἔφη καὶ ἐπήκουσέ μου εἰς πλατυσμόν· Κύριε, εἰσάκουσον τῆς προσευχῆς μου, καὶ ἡ κραυγή μυ πρός σε ἐλθέτω· μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπὸ τοῦ παιδός σου, ὅτι θλίβομαι, ταχὺ ἐπάκουσόν μου. Ὁ κλίνας οὐρανοὺς Θεὸς, καὶ ἐξ ἁγιων ὑψωμάτων καὶ κατοικητηρίων σου καταβὰς, ὁ δι᾽ ἐμὲ σάρξ γενόμενος, ὁ καὶ σταυρὸν ὑπὲρ ἐμοῦ καὶ θάνατον ἀνασχόμενος. εἰ θέλημα τῶν σε φοβουμένων ὡς ἐπηγγείλω ποιεις, εἰ τῃ βίβλῳ με τῆς παρά σοι ζωῆς καὶ τὸν ἀχρεῖον δοῦλον ἐναπεγράψω, ὡς τεθνηκυῖαν ἤδη τὴν τοῦ ἀρχοντος θυγατέρα, ὡς ἐκκομιζόμενον νεκρὸν τὸν τῆς χήρας υἱὸν, ὡς τετραήμερον ἐκ νεκρῶν ανέστησας Λάζαρον, οὕτως ἐλθέτω πνεῦμα ζωῆς καὶ εἰς τὸν κείμενον τοῦτον, καὶ ζησάτω, καὶ στήτω ἐπὶ τῶν ποδῶν αὐτοῦ. Ταῦτα τοῦ δικαίου βοῶντος, φωνὴ καθάπερ ἐν προσευχῇ τῇ ψυχῇ τοῦ κειμένου ἡκούετο, ὡς αὐτὸς ὕστερον ἐξηγούμενος ἦν, Ὅλος λέγουσα σκότος ὁ κόσμος, οὐκ ἔστι φῶς ἐπὶ προσώπου τῆς γῆς οὐδαμοῦ, πληθυνθείσης τῆς ἀνομίας ἐν τοῖς ἐπιτηδεύμασι τῶν υἱῶν τῶν ἀνθρώπων, ὅτι μὴ μόνον ἐνταῦθα. Ἥλιος μὲν οὖν ἤδη μετὰ μεσημβρίαν κεκλίνει· ὁρᾷ δὲ ὁ ἱερὸς Συμεὼν, καὶ ἰδοὺ ἀνοίγονται οἱ οὐρανοὶ, φῶς δὲ ουκ ὀφθαλμοῦ μόνον, ἀλλὰ καὶ αὐτῆς ἡμέρας, καὶ αὐτοῦ κρεῖττον ἡλίου ὑπὲρ ἄνω τῦ στερεώματος· ἧχός τε τροχῶν φερομένων ἐμπίπτων ταῖς ἀκοαῖς· ἅρμα δὲ κατόπιν τοῦ ἤχου τέσσαρσι μὲν ἵπποις χρώμενον, τοσούτοις δὲ καὶ τροχοῖς, τρεῖς τε ἀριθμὸν παραθέοντες ἄνδρες· ὁ μὲν ἐκ δεξιῶν μεταξὺ τῶν δύο τροχῶν τε καὶ ἵπων, ὁ δ᾽ ἐξ ἀριστερῶν ὁμοίως, ἅτερος δ᾽ ἐκ τῶν ὀπισθίων. Ἡ δὲ ἀναβολὴ τοῖς ἀνδράσι καὶ ἡ κόμη, ἡ μὲν χιόνα τῇ λευκότητι παριοῦσα, ἡ δὲ πλέον καὶ χρυσοῦ στίλβουσα· τὸ δὲ τῶν ἵππων χρῶμα, τὰ δὲ ἡνία, τὸ δὲ τοῦ ὀχήματος εἶδος, φῶς αὐτόχρημα ἦσαν, φῶς ὀφθαλμῶν μᾶλλον εἰς θέαν ἢ γλώττης εἰς ἑρμηνείαν δεόμενον, ἢ καὶ ἀμφοῖν ἐπίσης, γλώττης ὁμοῦ καὶ ὀφθαλμῶν ἐλέγχον ἀσθένειαν. Ἐφέρετο τοίνυν ἐπὶ τὰ δεξιὰ διὰ τῶν εὐωνύμων ἐκ τῶν ὀπισθίων τοῦ κίονος, ἕως κατὰ πρόσωπον ἔστη τοῦ Συμεὼν πρὸς Ἀνατολὰς, τοῦ δεξιὰ παρεπομένου ταύτη κελεύσαντος. Αὐτίκα γοῦν ἐκ τῶν δεξιῶν ἠρέμα προσέβαλεν αὖρα, καὶ ἰδοὺ ὡς ὁμοίωμα στερεώματος, καὶ ὡς ὅρασις κατὰ νῶτον λίθου σαπφείρου, τέσσαρές τε χεῖρες ἀνδρῶν οἱονεὶ σὺν εκπλήξει καὶ φόβῳ πτέρυξιν ἐλαφραῖς διαπετομένων, καὶ ὥσπερ τι καταπέτασμα θυσιαστηρίου κατασειόντων· τὰ δὲ ὑπὲρ τοῦτο ὡς ὁμοίωμα θρόνου τὰ ἔνδον καταλάμποντος, καὶ ἐπ᾽ αὐτοῦ πάλιν ὡς εἶδος ἀνθρώπου, μή τε ὀφθαλμῷ τῆς θέας ἐφικέσθαι, μή τε νῷ τοσοῦτον ἐφιέντος ὅσον ἐβούλετο· Ἀγγέλων τε μυριάδες ἀριθμοῦ κρείττους κυκλοῦσαι τὸν θρόνον ὁμοῦ καὶ παρεστηκυῖαι, φῶς αὐτόχρημα οὖσαι, φῶς ἀφιεῖσαι, φῶς ἐξαστράπτουσαι· οἱ μὲν ὅσα καὶ ἀὴρ ὁρώμενοι, οἱ δὲ πῦρ, οἱ δὲ ἥλιος· τῷ μέντοι Μιχαὴλ (ὡς τηνικαῦτα μυστικῶς τῷ Συμεὼν ἐδηλοῦτο) πλείονος τῶν ἄλλων οἰκειώσεως καὶ παῤῥησίας μεστῆν, ὡς καὶ πάντων ἤδη κεφαλὰς ἐπικλινομένων μόνον ὑπερανέχειν αὐτὸν, διακονούμενον τοῖς δεσποτικοῖς διατάγμασιν. Ἀπὸ μέντοι τῆς τοῦ κίονος στάσεως ἄχρι τῶν ἀθεάτως ἐκείνων καὶ μυστικῶς ὁρωμένων ἀναβάσεις, ὡς εἰς τὸν οὐρανὸν, αἱ δυνάμεις ἐτίθεντο· συνανήει δὲ καὶ πλῆθος αὐταῖς ἀνὰ τὸν ἀέρα μυρίον, ὡς μὴ δὲ τῷ παντὶ χωρεῖσθαι δύνασθαι, ἀλλ᾽ οἷον ἀλλήλοις συγκεῖσθαι, καὶ θατέρου τὸν ἕτερον ἔχεσθαι, φῶς περικειμένους, φῶς ὁρωμένους, φῶς οἷον μὴ δὲ ὀφθαλμῷ καταληπτὸν εἶναι λάμποντας· φωνὴ τοῦ ὁμοιώματος ἐκείνου ἀκουομένη, ὡς φωνὴ τοῦ ἐν ὑπεροχαῖς ἀνθρώπου, ἀποκατάστασιν τῆς τοῦ κειμένου ψυχῆς σημαίνουσα. Ὡς δὲ κρύπτεσθαι ἤδη τὰ τῆς θείας ἐκείνης ἐπιφανείας, καὶ μηκέθ᾽ ὁρᾶσθαι ἤμελλε, στρατιά τις Ἀγγέλων παρέστη τῷ Συμεὼν, τῆς αὐτοῦ στάσεως ἑκατέρωθεν, κατὰ τῶν

τῆς πονηρίας πνευμάτων· παραχρῆμα δὲ καὶ αὐτὸς, χάριτος ὥσπερ δαψιλεστέρας ὑποπλησθεὶς, λαμπρᾷ ὡς εἶχε καὶ πεποιθυίᾳ φωνῇ, Ἀδελφὲ Κόνων, ἔγειραι, ἔφη, καλεῖ σε δι᾽ ἐμοῦ ὁ τετραήμερον ἐκ τάφου καλέσας Λάζαρον· καὶ ὁμοῦ τῇ φωνῇ (τίς σου τὰ θαυμάσια Χριστὲ διηγήσεται;) ὁ νεκρὸς ἀνεβίω, καὶ τῆς γλυκείας τοῦ διδασκάλου φωνῆς ὁ μαθητὴς ὁ μαθητὴς ᾔσθετο· καὶ πρὸς τὴν κλῆσιν διαναστὰς, καὶ ὄμμασι βλέψας, καὶ ποσὶ χρησάμενος, ἀποκατέστη τῇ ἀδελφότητι. Καὶ τοῦτο μὲν δὴ τοιοῦτο τοῦ Συμεὼν, καὶ οὕτω κατὰ τὸν γενναῖον Ἰώβ πειρασθῆναι συγχωρηθεὶς καὶ αὐτὸς, λαμπροτέρας ἐπὶ τέλει τυγχάνει τῆς ἀναῤῥήσεως, ὅσω τοῦ διπλασίῳ τῶν πρώην ἀφῃρημένων τὰ μετὰ ταῦτα κομίσασθαι, το τὸν θανόντα μαθητὴν, αὐτὸν ἐκεῖνον ζῶντα πάλιν ἐξαισίως ἀπολαβεῖν, καὶ τοιαύτης ἐπιφανείας ἀξιωθῆναι, οὐκ ὀλίγω θαυμασιώτερον. Ἡμῖν δὲ καὶ πρὸς τὰ ἑξῆς ὁ λόγος ἴτω τῆς ἀκολουθίας ἐχόμενος.

[143] And these things indeed S. Symeon was narrating to his mother, when he had perceived her exceedingly rejoicing and again grievously moved, according as the affairs of the citizens were glad or sad; but Cassyotis grief and weeping was occupying, the Lord raising His scourge over it; and an immense multitude of men ran thence to the Saint, with lamentable voice imploring help, no otherwise than if there had rushed upon them the day of the Lord, bitter and hard, a strong day, a day of wrath, After the Saint had warned his own of the impending temptation, a day of tribulation and necessity, a day of immaturity and perdition, a day of gloom and darkness, a day of cloud and mist. And the Cassyotenes indeed saw the perils and calamities impending over them dispelled by the prayers of the Saint: but he himself, perceiving the temptations rushing into his monastery and all but present at the doors, all the disciples being called together at once: Behold, my sons and Brothers, he says, like a vine you have become to Christ, comely with branches, flourishing, and budding with the flowers of virtues, planted by His right hand, and, be it permitted to say, perfected also. See therefore that you do not destroy the hedge, which is the law of God and the observance of His commandments: for the boar out of the wood will lay you waste, woe is me! and disperse you, and you will be exposed to any passers-by for contumely and trampling. Nevertheless bear fruits worthy of so great a culture, endure with thanksgiving; and bear yourselves generously and magnanimously in temptations. For behold a great calamity is at hand. When he had said these things, groaning grievously with grief, no otherwise than if the things which were to come were turning before his eyes; he fortifies the disciples indeed with the impregnable sign of the Cross of Christ: but he himself, rapt by contemplation of mind, the things which he had foretold as future all but showing themselves now present; again he pours forth suppliant prayers to God, again tears, again passes that whole night without sleep; until divine grace, appearing to him, clothed in the form of a young girl, consoled him in his affliction. Then also the enemy was present with scandal and snares; whose fury, begun from Angulas, raged with blows against himself and the Brothers: that man receiving the deserved reward for the familiarity contracted with the enemy, By the demon's savagery some die: and the favor wont to be conferred by such a friend.

[144] For meanwhile, while Symeon narrates to the disciples what he had seen; Angulas, as though forgetful of the foregoing instruction, nay, forgetful of the precept warning that they should not act anxiously; Let him be solicitous himself, both for himself, he says, and for us. Which words a blow immediately follows, exceedingly mournful not only to him but to all the brothers also: for it was so grave and savage, that some were near death, some even died; namely those who had been more negligent than the rest. Which being understood Symeon, like another Job, which fearing the same, Conon, a pious Brother, with brave and generous mind said: Blessed be the name of the Lord forever. But a certain Brother, in few zealous and a lover of virtue, called Conon, and exceedingly dear to Symeon, on account of the elegance and sweetness of his manners and his zeal for following better things, was of a perplexed and dejected mind, fearing lest the same calamity that befell the Brothers should befall him too. He, as though his mind wandering from his senses, seemed to himself to see Symeon, asking such things: What is the greatest confidence toward God of one man on earth? And when he, Who is that man? answered; Symeon said, he it is who speaks with thee: divine grace, as I think, thus disposing those things which were soon to happen to him beyond expectation, or rather instructing the disciple, lest, allured to infidelity by the evil genius, he forget to indicate to the master his weakness against his machinations: for being restored to himself Conon, with great sorrow, opened that vision to the Saint. when he had died, for his being raised again

[145] No long time interposed, Conon, struck by the devil, expired: which when it came to the ears of Symeon, a great grief invaded his heart. He bids therefore the dead man be brought, the brought man be placed beside him, the leathern covering of the column be removed; then, moved in his inmost bowels over the one lying there, and weeping and groaning very dolorously, his knees and face prostrated on the earth; Lord, he says, omnipotent, who madest heaven and didst frame it; who didst establish the earth and the things in it; who givest spirit to the people inhabiting and treading the earth; who turnest the shadow of death into light, and the day into dark night; who killest and makest alive; Symeon prays with repeated turns, who leadest down to the lower world and bringest back; breathe upon this corpse Thy life-giving spirit, and let his soul be restored to him, that the sons of men may celebrate Thy power and the glory of the majesty of Thy kingdom. Having so prayed he rose, and with as great a voice as he could cried out, Abba Conon. But he lacked voice and soul, a body destitute of sense and spirit. But when he had again cast himself on the ground, and had repeated the same in prayer, and with like voice had called the disciple in vain, (for being dead as he was, he truly remained dead) his knees and head a third time fixed to the earth, with more intense prayer he implored the help of God. But afterward, his heart and eyes raised to heaven, and calls all the Saints to aid: he emitted a voice of this kind mixed with fervent tears: Mother of God, Lady of all and Bearer of God, mediatrix of our reparation and salvation: Precursor of Emmanuel, who wast also deemed worthy to baptize Him who takes away the sins of the world, and who didst announce me to my mother before I was born: Cherubim, Seraphim, Thrones, Dominations, Principalities, Powers, Michael, Gabriel, and as many besides as you are Angelic spirits, set, one over one host, another over another: divine Apostles, Prophets, Martyrs, Priests, who mystically offer the inexhaustible sacrifice for just souls, now all your confidence toward God for me has ceased to speak and is dumb; you have forgotten me, who have always employed you as mediators: for he lies, as you see, this disciple of mine; and no intercession from you, no commiseration of my griefs proceeds. Has then in vain all the labor exhausted through my whole life? If this man rise not again, truly I have not pleased my God; nor have I found any communion in you, if he revive not. Thou who dwellest on high and regardest the lowly, who sittest at the right hand of Majesty in the heavens, turn Thyself, I beseech Thee, O Lord, thence, and look from the holy house of Thy glory. Where is Thy zeal and Thy strength? where is the multitude of Thy mercy and Thy compassions?

[146] While the Saint prayed in this manner, not only were those present filled with grief and fear, but the very elements seemed to be touched with commiseration, as not bearing any longer the cry of so just a soul: certainly a certain horror came over blessed Martha, whereby she thought herself to have gone out of her senses, who at length, perceiving himself to be heard until the supernal grace of God, secretly supervening, brought her back to herself. But verily God was no longer in this manner about to despise the just man laboring: perceiving therefore the divine visitation and the consolation coming, he immediately cried out with a mighty voice, saying: Out of my tribulation I called upon the Lord, and He heard me in a broad place: Lord, hear my prayer and let my cry come unto Thee. Turn not away Thy face from Thy servant, for I am in tribulation; speedily hear me Thou, again he asks the dead man to be raised; who bowest the heavens, O God; who didst descend from Thy holy and lofty habitations, who for me wast made flesh, who for me didst endure the cross and death. If Thou doest the will of them that fear Thee, as Thou hast promised; if Thou hast inscribed me, an useless servant, in the book of eternal life; just as Thou didst raise from the dead the Prince's daughter already dead, and the widow's dead son already carried out, and Lazarus already four days dead; so let the spirit of life come also into this dead man, and let him revive, and stand on his feet. While the just Symeon thus cried, a voice, as is wont in prayer, was heard within the soul of the man lying there (as he afterward narrated) saying; The whole world is darkness; no light anywhere upon the face of the earth, for iniquity is fulfilled in the doings of the sons of men, and that not only in this place.

[147] Now the sun was inclining toward the south, when S. Symeon looks up: and behold the heavens are opened, and a light, obscuring not only the keenness of the eyes, but the very day also and the most splendid sun, flashes above the firmament; and the sound of running wheels glides to his ears. he sees the heavens opened and a luminous chariot, But it was a chariot furnished with four horses and as many wheels, over which three men presided; of whom one sat on the right side midway between the two wheels and horses, another on the left side likewise, the third behind. Moreover the garment and the hair of the men was such, that the one surpassed snow in whiteness, the other gold in splendor: but the color of the horses and the reins, and the appearance of the vehicle were mere light, which required the eyes rather for beholding, than the tongue for explaining, or rather equally argued the infirmity of both. And the chariot was borne behind the column from the left side toward the right, until it stood before the face of Symeon toward the east, so bidding him who followed on the right.

[148] Soon also from the right a tranquil breeze blew, and there appeared a likeness of a firmament, likewise a splendid throne, and a vision behind as of a sapphire stone, and four hands of men (you would have said struck with consternation and fear) flying about with light wings, and as it were drawing aside some veil of an altar: that which was beheld, a likeness of a throne; shining inwardly; and again above the throne as it were the appearance of a man, not permitting either the eyes or the mind to take in so much of the spectacle of delight, as the beholder desired: Angels also infinite in number, surrounding the throne, were present; who seemed to be very light itself, so did they coruscate everywhere by emitting rays. Some bore the appearance of air, some of fire, some of the sun: but to Michael (as was then secretly manifested to Symeon) there was a greater familiarity and liberty of acting than to the others; so that, all bowing their heads,

he alone stood out, serving the Lord's commands. From that place, moreover, where the column stood, even to that where the secret spectacles, never seen by another, appeared, there was an ascent, by which, as it were even into heaven itself, the Angelic spirits were stationed, and were ascending through the air in so great a multitude, that they could in no way be contained in the place, but, as it were conglobated among themselves, whence, the answer received some were compelled to embrace others: all surrounded with a most splendid light, they seemed to be light itself, and such indeed as the keenness of the eyes could not bear. Then at length a voice was heard, as of a man standing on high, signifying the restitution of the soul of the deceased to its seat.

[149] After those divine apparitions had vanished, a certain visible host of Angels stood by Symeon, on either side of the column a guard against the evil spirits: and soon he himself, as if filled with a more abundant grace, with as clear a voice as he could, and full of confidence, said: Brother Conon; arise; He calls thee through me, who called Lazarus four days dead from the sepulchre. he bids the dead man rise. He had scarcely ceased to speak (who can narrate Thy marvels, O Lord?) when the dead man revived, and the disciple heard the sweet voice of the master, and at the call rose, and saw with his eyes, and stood on his feet, and was restored to the college of the Brothers. And this indeed was so done: and thus, permitted to be tempted in various ways after the example of the generous Job, he carried off at the last a more illustrious renown, since the things that followed afterward doubly repaired the loss of what had been taken before; for he both received back the dead disciple alive again in an unusual manner, and was deemed worthy of so unwonted an apparition, which is not a little more admirable. But to the rest, which remain to be narrated, let our discourse proceed.

CHAPTER XIX.

Miracles wrought through Symeon's hairs. The priesthood received.

Ἱερεύς τις, τῆς Ἰβήρων ὁρμώμενος, κατὰ φήμην τοῦ Ἁγίου πρὸς αὐτὸν παραγεγονὼς, οὕτως ἀνηρτήθη τῆς εἰς αὐτὸν πίστεως, ὡς καὶ τῶν ἱερῶν αὐτοῦ τριχῶν αἰτῆσαι παρ᾽ αὐτοῦ καὶ λαβεῖν. Οὗτος εἰς τὴν οἰκείαν ἐπανελθὼν, ἐν καθαρῷ τοῦ θορύβων χωρίῳ ναὸν ἐδείματο, καὶ σταυρῷ τιμίως αὐτὰς ἐναπέθετο, ἵνα καὶ διπλῇ μᾶλλον τῇ τε θήκῃ καί σφισιν αὐταῖς εἴη θαυματουργεῖν. Τῶν δὲ κακῶς πασχόντων πολλοὶ, καὶ πνεύμασιν ἀκαθάρτοις ἢ νόσοις πιεζομένων προσιόντες, καὶ θεραπείας τυγχάνοντες, οὐκ ὀλίγῃ χειρὶ πάλιν αὐτοὶ τὴν θεραπείαν ἠμείβοντο. Ὅπερ ὁ φθόνος οὐκ ἐνεγκὼν, ἐπανίστησιν αὐτῷ τοὺς ἐκ γειτόνων ἱερεῖς, οἵ καὶ προσαγγέλλουσιν αὐτὸν τῷ σφῶν Ἐπισκόπῳ, ὡς ἄρα περιεργίαις δή τισι καὶ πονηραῖς ἐνεργείαις εἴη τοὺς πολλοὺς ἀπατῶν, καὶ πρὸς τὸ καινὸν εὐκτήριον ἐπαγόμενος· οἷς ἐκεῖνον ἀβασανίστως πιστεύσαντα, καὶ ὀξὺ κατὰ τοῦ ἀνδρὸς κινηθέντα, τῆς τε θείας αὐτὸν ἱερουργίας ἀπεῖρξαι, καὶ δὴ καὶ τὰ ὄντα προσαφελέσθαι, ἔτι καὶ τὴν τοῦ εὐκτηρίου εἴσοδον ὑπανεῖναι μηδενὶ τοῦ λοιποῦ παραγγείλαντα. Ὁ μὲν οὖν ἐπικλεισάμενος τὰς εὐκτηρίου θύρας καθῆστο, οὐ τὴν τῆς ἱερωσύνης ἔκπτωσιν μόνον, ἀλλὰ καὶ τὴν τῶν ὄντων ἀφαίρεσιν ὀδυρόμενος· πρὸς μόνας δὲ πάλιν τὰς εἰς τὸν Ἅγιον ἀψευδεῖς ἐλπίδας ὁρῷν, καὶ τὴν ἐκεῖθεν παράκλησιν ἐκδεχόμενος. Πρὸς ἣν οὐδὲν ἐκεῖνος ὀκνῶν οὐ δὲ ἀναδυόμενος ἦν, οὐκ ὀψίζων, οὐ διαμέλλων, οὐ τῷ πράγματι καιρὸν οἰκεῖον ταμιευόμενος· ἀλλὰ δαίμων εὐθὺς χαλεπὸς τῷ Ἐπισκόπῳ ἐπιπηδήσας, νυκτερινὸν ἱκέτην αὐτὸν, ἵνα καὶ τὸ πάντων ὄμμα λάθοι καὶ πᾶσαν αἴσθησιν διακλέψοι, τῷ Πρεσβυτέπῳ προσάγει, τὴν αἰτίαν δηλαδὴ συνέντα καὶ τὴν δίκην οὐκ ἀγνοήσαντα. Καὶ πρῶτα μὲν αἰτεῖ παρὰ τοῦ ὑπὸ χεῖρα συγγνώμην, εἶτα τὸ πάθος ἀνακαλύπτει, ἑξῆς δὲ δυσωπεῖ θεραπείας ἀξιωθῆναι, ὅτω δή ποτε τρόπῳ φησὶ πολλοὺς οἶδε καὶ ἄλλους αὐτὸς ἀξιώσας. Ὁ δὲ τὴν ἄτεχνον ἰατρείαν, τὴν ἄμισθον χάριν, τὸν οὐ κενούμενον πλοῦτον αὐτῷ, τὸν σταυρὸν ὑποδείκνυσι, καὶ τὸν ἐν τῷ σταυρῷ κεκρυμμένον, ὅθεν ἄρα καὶ ὅπως, θησαυρὸν ἑρμηνεύει. Προσελθὼν τοίνυν ὁ Ἐπίσκοπος θερμῷ πνεύματι, θερμοτέρῳ δὲ πολλῷ καὶ τῇ μετανοίᾳ, οἷς τε περὶ τὴν θείαν χάριν ἐκείνην τυφλώττων πρότερον ἦν, καὶ συκοφαντῶν ἀναίδην καὶ διαβάλλων, οἷς τε περὶ τὸν ἱερέα καὶ διάκονον ἐνύβρισε, ταύτης ἅμα δὲ καὶ αὐτὸν συναιρόμενον ἔχων· αὐτός τε τὸν χαλεπὸν ἀπέθετο δαίμονα, κᾀκεῖνος μετὰ τοῦ ἀξιώματος αὖθις καὶ τῆς οὐσίας μείζονα τῆς προτέρας ἀπειλήφει καὶ τὴν ἐλευθερίαν. Συνέβη δὲ κατ᾽ ἐκεῖνο καιροῦ Πέρσας τοῖς μέρεσιν ἐκείνοις ἐπιστρατεῦσαι· καὶ μηνυθὲν αὐτοῖς ὡς εἴη πολλὰ καὶ πολλοῦ ἄξια καθωσιωμένα τῷ εὐκτηρίῳ, οἷα Χριστιανῶν οὐ φειδομένως οὐ δὲ γλίσχρως ἐκεῖ προσαναλισκόντων, δύο τινὲς ἐπ᾽ αὐτο δρομαίως ἐφέροντο· οὓς ἰδὼν πόῤῥωθεν ὁ ἱερεὺς, τὴν παραπεφυκυῖαν ὑποδύεται ὕλην, ἕως αὐτοὶ πάλιν εἰς τὸ στρατόπεδον ἀναστρέψειαν. Οἱ δὲ τὸ εὐκτήριον εἰσελθόντες, ἀπρόἳτοι πᾶσαν ἐκεῖθεν διαμεμενήκασι τὴν ἡμέραν· ὑπολαβὼν τοίνην ἐκεῖνος λαθεῖν αὐτὸν τὴν τοῦ Περσῶν ἐκεῖθεν ἐπάνοδον (τί γὰρ ἄν φησι καὶ δρῶντες ἐν αὑτῷ λοιπὸν εἶεν) θαῤῥεῖ τὴν εἴσοδον· καὶ τούτους εὑρίσκει πρὸ τῆς θείας ἐκείνης τοῦ σταυροῦ δυνάμεως (σὸς ὁ βραχίων μετὰ δυναστείας ὄντως Χριστὲ βασιλεῦ) νεκροὺς ἀμφοτέρους κειμένους, λαμπάδες τε πυρὸς παρακείμεναι, καθάπερ ἐν ἐπαγγελίᾳ τοῦ τὸν ναὸν ἐμπρῆσαι, καὶ τῶν χειρῶν πεσοῦσιν αὐτοῖς καταῤῥεύσασαι, ὡς αὐτὸς ἐκεῖνος μετὰ ταῦτα παρὰ τὸν Ἅγιον ἐλθὼν ὁ ἱερεὺς ἐξηγεῖτο. Ἀλλ᾽ ὧδε με τοῦ λόγου γενόμενον, τὰ περὶ τῆς θείας τοῦ θείου Συμεὼν ἱερωσύνης, ὅθεν τε τὴν τοῦ πρεσβυτέρου χειροτονίαν ἐδέξατο, καὶ ὅπως, ἀκόλουθον ἂν εἴη διαλαβεῖν. Ὡς γὰρ ἡ πολλὴ τοῦ θαυμάτων ἐκείνη πληθὺς, καὶ ἀριθμὸν μικροῦ πάντα δεύτερον ἑαυτῆς ἐλέγχου παρ᾽ αὐτοῦ ἐτελεῖτο, ἐγλίχοντο μὲν οἱ τούτων τυγχάνοντες, χερσὶν ἐκείναις τῶν ἁγιασμάτων μεταλαμβάνειν, δι᾽ ὧν καὶ τὰ θαύματα· ἐπόθουν δὲ καὶ οἱ μαθηταὶ χεῖρας ἐκείνας τῶν μυστηρίων μεταδιδούσας ἔχειν, ἅς καὶ τοῦ σχήματος· καὶ διὰ τοῦτο πρὸς τὴν ἱερωσύνην αὐτῷ πάντες ἐγκείμενοι καὶ βιαζόμενοι ἦσαν. Ὁ δὲ ταπεινοφροσύνης ὑπερβολῇ, χείλεσι καρδίας οὐδὲν ἧττον ἢ στόματος, παρητεῖτο καὶ ἀνεβάλλετο, Εἰ καὶ αὐτὰ δήπου λέγων πυρ οἷον ἄϋλον ὄντα τὰ Σεραφίμ, τῇ λαβίδι ψαύει τοῦ ἄνθρακος, πῶς ἂν ὁ δείλαιος ἐγὼ χόρτος ὣν, ἐμααῖς χερσὶ ψαῦσαι τούτου τολμήσαιμι; Οὕτως οὖν ἀπαραδέκτως αὐτοῦ πρὸς τὴν ἱερωσύνην ἔχοντος, φωνή τις παραδόξως ἄνωθεν ἐμπίπτει ταῖς ἀκοαῖς, Ποίησον εὐχὴν λέγουσα καὶ τοῦ στόματος αὐτῷ παραχρῆμα (ὡς οὐ δὲ αὐτὸς ᾔβει) διανοιγέντος, Ὅτι σὺ βασιλεύεις ἡμῶν ὁ Θεὸς καὶ Πατὴρ, ἔφη, καὶ ὁ μονογενής σου Υἱὸς καὶ τὸ πανάγιόν σου Πνεῦμα, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Συνεὶς οὖν ἐντεῦθεν καὶ Θεὸν ἐπευδοκεῖν τῇ χειροτονίᾳ, ἐδόκει Διονύσιον εἰς τὴν ἐπιοῦσαν ὡς ἐν ἐκστάσει ὁρᾷν (ὁ δὲ ἦν Ἐπίσκοπος τηνικαῦτα κατὰ Σελεύκειαν ὁ Διονύσιος οὗτος) ἐπὶ τοῦ κίονος ἀναβάντα, εἴσω τε τῆς κιγκλίδος γεγονότα, καὶ ἱερέα τοῦτον χειροτονήσαντα. Καὶ ὁ μὲν θείας ἄνωθεν καὶ τοῦτο πρὸς τὴν χειροτονίαν σύμβολον ἔθετο ψήφου· τῆς δ᾽ ὑστεραίας εἰς ἀλήθειαν ἡ θεωρία ἐξέβη. Ἀφικνεῖται γὰρ πρὸς τὴν μονὴν ὁ αὐτὸς οὗτος Ἐπίσκοπος (ὢ τοῦ θαύματος!) νεύμασιν ἀθεάτοις· ἀφικνεῖται δὲ δυσὶ μὲν Κληρικοῖς μόνοις, καὶ πλουσίᾳ λιτότητι, ἀβρῷ δὲ τῷ τῆς πρᾳότητος καὶ τῆς ταπεινοφροσύνης κόσμῳ καλλωπιζόμενος. Ἀνελθὼν τοιγαροῦν ἐπὶ τὸν στύλον, ἁγίῳ τε φιλήματι τὸν Ἅγιον ἀσπασάμενος, δάκρυά τε τοῦ φιλήματος κατασπείσας, καὶ Θεῷ θερμῶς τῆς αὐτοῦ προκοπῆς ἢ τῆς εἰς αὐτὸν χάριτος μᾶλλον εὐχαριστήσας· Ὁ Θεὸς, ἠρέμα ἔφη, ὁ καὶ προ διαπλάσεως ἐπιστάμενός σε, εὐδόκησεν ὥσπερ ἱλαστήν σε τὰ πρὸς αὐτὸν ἥδη τῷ ἡμετέρῳ γένει καὶ πρεσβευτὴν, οὕτω καὶ μεσίτην ἄρτι διὰ τοῦ τῆς ἱερωσύνης σεπτοῦ ἀξιώματος αὐτῷ τε καὶ ἀνθρώποις γενέσθαι σε. Ὁ δὲ ταπεινὰ περὶ ἑαυτοῦ καὶ φρονῶν καὶ φθεγγόμενος, ἄχρι μέν τινος ὤκνει καὶ ἀνεδύετο, εὐλαβῶς ἔχων τοῦ ἀξιώματος, καὶ λίαν ἐπαινουμένῃ φειδοῖ περὶ αὐτὸ χρώμενος. Ὡς δὲ προσθεὶς ἐκεῖνος, Εὐλόγησον, ἔφη, αὐτίκα τε μετὰ τὴν εὐλογίαν εἴσω τῆς κιγκλίδος ἐγένετο, ἀνενεγκὼν εἰς τὴν ὄψιν ὁ Συμεὼν, ἣν χθὲς καὶ πρώην περὶ αὐτοῦ ἑωράκει, ὅπως τε σύμφωνον αὐτῇ τὸ γεγενημένον, καὶ ὅπως ὅπερ ἐκείνη παρέδειξεν αὐτῷ κρυφίως καὶ ἀποῤῥήτως, τοῦτο τοίνυν ἐπὶ τοῦ πράγματος ἴδοι· ἔπειτα μέντοι καὶ τῆς θείας φωνῆς ἐκείνης τῆς πρὸς αὐτὸν ἀνεχθείσης ἐπιμνησθεὶς, ὡς πρὸς ἀνάγκης αὐτῷ καταστάντα καὶ τὸν Ἐπίσκοπον εἶχε, καὶ οὐ δ᾽ ἂν εἴτι καὶ γένοιτο μεθήσειν λέγοντα, εὐδοκίας (ὃ καὶ σαφῶς ἦν) τῆς ἄνωθεν ἄντικρυς τὸ πρᾶγμα κατανοήσας, κλίνει μὲν τὸν εὐχένα καὶ ἄκων· ὁ δὲ τὴν χεῖρα τῇ κεφαλῇ ἐπιθεὶς, εὐλαβῶς κομιδῇ καὶ πεφυλαγμένως τάς τε συνήθεις εὐχὰς ἐπειπὼν, καὶ δάκρυον ἡδὺ τῶν εὐχῶν καταχέας, τὸ ψυχῆς θεῖον τι πασχούσης ἐναργὲς σύμβολον, ἱερέα τελειοῖ, τρίτῳ τῆς ἡλικίας ἐπὶ τριάκοντα ἔτει. Ὁ μὲν οὖν εἰρήνην δοὺς ἢ καὶ λαβὼν, ἀνεχώρησε, χαίρων ὅτι τὰς χεῖρας ἐπὶ τοιούτῳ σκεύει τῷ Πνεύματι χρήσειεν· τῷ δὲ Συμεὼν οἱ μαθηταὶ προσελθόντες, ἠξίοῦν τὴν θείαν αὐτὸν ἐπιτελέσαι μυσταγωγίαν. Ὁ δὲ τὴν προσκομιδὴν ἐν Πνεύματι ἁγίῳ συντάξας, ἠγωνία κατὰ τοὺς θερμοὺς τῶν ἐραστῶν, ὅπως ἂν τῷ ποθουμένῳ Θεῷ προσενέγκοι, καὶ αὐτῷ μᾶλλον ἡδυνθείη τὰ τῆς θυσίας. Καὶ ὁρᾷ ἐν ἀποκαλύψει ἑαυτὸν μὲν τὴν θείαν διὰ τῆς τοιαύτης ἀναφορᾶς λειτουργίαν ἐπιτελοῦντα, τάγματα δὲ ἁγίων Ἀγγέλων χιόνος λευκότερα τὰς ἀναβολὰς, πρὸ τῆς αὐτοῦ στάσεως ἑστῶτα, καί τινι κινήσει χειρῶν ἐξαισίᾳ οἷον ἐπευφημοῦντα, κᾀκεῖνο προσεπιλέγοντα, Εἴ τις τῇ ὁμολογίᾳ ταύτῃ τῆς πίστεως οὐ κοινωνεῖ, ἀνάθεμα ἔστω· ἑξῆς δὲ καὶ Θεὸν ἄνωθεν ἐπευδοκοῦντα, καὶ τὰς φωνὰς ὥσπερ ἐπισφραγίζοντα. Ὁ μὲν οὖν ταῦτα μυηθεὶς περὶ τῆς θείας μυσταγωγίας, καὶ τοιαύτας πληροφορίας λαβὼν, καὶ οὕτως ἀσφαλεῖς καὶ βεβαίας ἢ λαμπρὰς καὶ ἀναντιῤῥήτους εἰ βούλει, προθύμῳ τὸ λοιπὸν αὐτὴν ἐπετέλει καὶ γλώττῃ καὶ πνεύματι· ἡμῖν δὲ καὶ τὰ πρὸς τὰ ἑξῆς ὁ λόγος βαδιεῖται τῶν τοῦ ἀνδρὸς θαυμασίων.

[150] A certain Presbyter, an Iberian by nation, stirred by the fame of the holy man, had set out on a journey thither; and so blazed up toward him with confidence, A Chapel is erected with his thaumaturgic hairs, that he asked of him some of his sacred hairs and obtained them. Thence returned to his own home, he built a sacred shrine in a place remote from crowds, and enclosed the aforesaid Relics in a very precious Cross, that from a twofold cause they might work miracles, namely from the virtue of such a casket, and their own. Many indeed of those in a bad state, and vexed by impure spirits and diseases, came: and having obtained help, with no scanty hand repaid something for the safety obtained. Of which thing impatient, envy stirred up

the neighboring Presbyters: who carried the man to their Bishop, accusing him of seducing the people by certain superstitious and evil arts and leading them into the new oratory. which the Bishop bidding be closed The Bishop, no examination being made, giving credit to the words, gravely moved against the man, interdicts him from sacred things: and besides he bids his goods be plundered, and the entrance of the chapel be obstructed, that there might be no opportunity for anyone of approaching it thereafter.

[151] Meanwhile he sat, the doors of the chapel closed, lamenting not only the faculty of performing sacred rites taken away, but his patrimony also: and looking to his one and least fallacious hope placed in S. Symeon; he received consolation from him; who was wont to confer aid not slowly or tardily, not to procrastinate, or put off to another time, not to reserve it for fixed hours. Immediately the hostile demon, invading the Bishop, drove him, now a shunner of light, through the darkness of night, that the matter done secretly from all might not come to the notice of men, a suppliant to the Presbyter: is seized by the demon for already there was known to the wretch both the cause of his calamity and the divine vengeance. And first indeed he asks pardon from his own subordinate, then reveals his misery to him, finally begs that he would deign to impart to him a remedy, just as he had imparted to many others. He shows the suppliant the sincere medicine, the gratuitous grace, the inexhaustible riches, the Cross, I say, his own; at the same time he teaches, how great and whence received a treasure lies hid in the Cross. The Bishop therefore approached with fervent spirit, and with much more fervent repentance, and repenting is freed, both because he had before been blind concerning that divine grace and had impudently calumniated, and because he had injured its minister and Priest, now having him as his patron. And he indeed shook off from himself the hostile demon; but the Presbyter recovered, with his pristine dignity, his patrimony, even larger than he had had, and his liberty.

[152] About the same time it happened that the Persians came upon those parts with an army; to whom when it was indicated that there were in the chapel already mentioned many votive offerings of great price, suspended there by Christians with no sparing or avaricious hand; Soldiers about to spoil the same chapel are slain. two of them with the same swift course hasten thither: whom when the Priest sees coming from afar, he hid himself in the neighboring wood, until they should have returned to the army. But they, having entered the chapel, remaining there the whole day, did not come forth. The Presbyter therefore, supposing that they had already secretly gone out from there (For what, he said, would they do there any longer?), dared to return thither: but entering he found both lying dead before the prodigious cross (truly that powerful arm of Thine wrought it, O Christ, my King): there lay also lighted torches, an almost certain testimony that they had wished to set flames to the temple, which, as they fell, had slipped from their hands. And all these things that very Priest, when he afterward visited Symeon, attested.

[153] But now, having advanced in discourse to those things which pertain to the divine Priesthood of Symeon, Many being instant that Symeon become a Priest, it would be fitting to set forth in apt narration whence and how he received the sacred Order of the Presbyterate. When so great a multitude of prodigies, and exceeding almost all reckoning of number, had been wrought by him; there came upon certain ones, in whom those miracles had happened, a desire of receiving from those same hands the gifts of sanctification, from which they had received the benefits of cures: the disciples also longed that those hands should reach forth to them the sacred mysteries, which had bestowed the habit; and for that cause all were pressing him to receive the sacred Orders, and with a certain violence were forcing him. But he, by a certain excess of humility, no less with the lips of the heart than of the mouth, deprecated so great a dignity, and denied that he would altogether admit it: For, he said, if the Seraphic spirits themselves, who are pure and immaterial fire, touch the b coal with tongs; with what front should I, who am vanishing and fragile hay, dare to handle it with my hands?

[154] a Bishop comes by divine nod, who consecrates him, While he was acting with mind so obstinate against the Priesthood, a certain unexpected voice fell from heaven upon his ears, saying: Pray. And soon his mouth (he himself knew not how) was opened, and he said: Thou rulest over us, God and my Father, and Thine only-begotten Son, and Thy most holy Spirit, now and ever and unto ages of ages. Hence made more certain that it was approved by God also that he should be consecrated; he seemed to see in a rapture of mind c Dionysius (he was at that time Bishop of Seleucia) coming to the column on the following day, and entering within the rails d ordaining the Presbyter himself. And this indeed was a symbol of divine approbation concerning the future ordination, but the vision the next day obtained its issue in the very fact. For that very Bishop, by the invisible nod of God (O miracle!), came to the monastery: and he came with only two Clerics and a rich poverty; but adorned with the comely ornament of meekness and humility. The column therefore being ascended, he saluted the Saint with a holy kiss, tears also being mingled: and when he had fervently given thanks to God for his advancement in virtue, or rather for the grace by which he had been prevented, with submissive voice he said: It has pleased God, who before thou wast created knew thee, that, just as He long ago willed thee to be a propitiator and intercessor for our race with Him; so now also, initiated with the venerable dignity of the Presbyterate, thou shouldst act as mediator between Him and men.

[155] to whom he yielding But the Saint, both thinking and speaking humbly of himself, still somewhat declined and deferred the dignity with fear and veneration, advancing toward it with a most praiseworthy slowness. But when he, standing without, had said e: Bless; and immediately after the blessing had brought himself within the rails, the Saint recalled his mind to that vision, which the day before and previously he had beheld on this matter; namely how expressly those things which were now being done agreed with that; and how distinctly he now perceived completed in the issue what had before been represented secretly and occultly: then also, recalling that divine voice which had sounded in his ears; and how he had the Bishop before him, even prepared to use force, and saying that, whatever in the end should happen, he would not let him go; considering the matter to be one of the divine good pleasure (as it truly was), he inclines indeed his neck even unwilling; but the Bishop, his hands very religiously and circumspectly placed on his head, performs the customary prayers; and bathed amid praying with a shower of sweet tears, his soul perceiving I know not what indication of divine virtue, consecrated him Priest, in the three and thirtieth year of his age.

[156] at the prayers of his own and a divine vision he celebrates the first-fruits. After these things the Bishop, salutation given and received, returned, glad that he had lent his hands to the consecrating of such a vessel to the Holy Spirit: but to Symeon the disciples came, asking that he would offer the first-fruits of the divine mysteries. But he, having his advancement constituted in the Holy Spirit, was of anxious mind, after the example of fervent lovers, how he might offer the sacrifice most pleasing to his God, and affect Him with greater delight. And he saw by an apparition himself performing the sacred liturgy by such an oblation; and the cohorts of holy Angels, clad in garments whiter than snow, standing before the column, and by a certain unusual motion of hands as it were praying well, and concluding their words with this epilogue: If anyone communicates not with this confession of faith, let him be anathema. Then he saw God also, by a celestial sign approving the voices of the Angels, and fortifying them as with His own seal. And so, after he had been taught such things concerning the divine sacrifice, and had received testimonies so certain, so solid, so perspicuous, and to which, if you will, nothing can be objected; thenceforth with most ready tongue and spirit he offered it. But let us pursue the rest of the man's miracles.

ANNOTATIONS ON CHAPTER I.

CHAPTER XX.

By his staff, by a word, by the water of his hands, he works divers things. He raises a dead man.

Ἀνήρ τις ἴβηρ τὸ γένος, ἐν ἀκμῇ θέρους ἐπί τινος ἅλωνος ἐκάθευδεν ὑπὸ οἴνου, οἷα δὲ φιλεῖ τοῖς οἰνωθεισι συμβαίνειν, καὶ τὸ στόμα κεχῄνει. Ὄφεως τοιγαροῦν αὐτῷ προσερπύσαντος καὶ τῆς ὀσμῆς αἰσθομένου, ἐν δίψει τε πρὸς τὰ ἔγκατα τοῦ ἀνδρὸς εἰς δύντος, ἐν παντὶ κινδύνου γενόμενος, καὶ ὅτι ποτε χρήσεται λοιπὸν ἑαυτῷ μὴ ἔχων, παρὰ τὸν θεῖον εὐθὺς Συμεὼν, τὴν μόνην ἥκει τοῦ πάθους καταφυγὴν, τὴν μόνην τηλικούτου κακοῦ λύσιν. Ὁ δὲ τὸν ἄνδρα τῆς συμφορᾶς ἐλεήσας, τὴν κοιλίαν, ἣν ὅσα καὶ φωλεὸν ὁ ὄφις ᾤκει, τῇ ῥάβδῳ διασφραγίσας, ἔξω γενέσθαι τῆς μονῆς ἐπιτρέπει. Ἐξελθὼν τοίνυν εὐθέως ἐκεῖνος, κενοῖ διὰ τῶν φυσικῶν ἐξόδων ζῶντα τὸν ὄφιν, καὶ οἴκαδε ὑγιής ἐπανήκει, θαῦμα οὐ πᾶσιν ὄμμασι, ἀλλὰ καὶ ὠσὶν, ὅσοις τε τηνικαῦτα ἰδεῖν, καὶ ὅσοις εἰς δεῦρο πάλιν ἀκοῦσαι γένοιτο. Εἶτα προσάγεταί τις αὐτῷ νεάνις, οὐ κωφεύουσα μόνον καὶ μηδαμῶς φθεγγομένη, ἀλλὰ καὶ τρόμῳ τὸ πᾶν σῶμα τοσούτῳ συνεχομένη, ὡς μὴ δ᾽ οἷαν τε εἶναι διακρατεῖν ἑαυτὴν, ἀλλὰ συνδόνι μᾶλλον βαστάσεσθαι· ἔσβεστο δὲ καὶ ὁ πατὴρ ἤδη τῆς κόρης τοὺς ὀφθαλμούς. Καὶ ὁ μὲν ὑφ᾽ ἑτέρων χειραγωγούμενος, ἢ δὲ φερομένη· ὁ μὲν ἵσταται πρὸ τοῦ Ἁγίου τυφλὸς, ἡ δὲ προτίθεται. Ὁ μὲν οὖν πατὴρ εἰς ἑαυτὸν ἀναδεχόμενος τὴν τῆς παιδὸς πάρεσιν (ἐπεὶ καὶ πατὴρ, κᾀκείνου μᾶλλον τὸ πάθος ἦν, εἰ καὶ τῆς παιδὸς ἐνομίζετο) ἱκέτης ὑπὲρ τῆς διπλῆς ἐγίνετο συμφορᾶς, οὐ πάρεσιν αἰτῶν ἰαθῆναι μόνον, ἀλλὰ καὶ τύφλωσιν. Ὁ δὲ θεῖος Συμεὼν ἀμφοῖν τὰ σπλάγχνα περιαλγήσας, εἰς σπλάγχνα τε πάλιν αὐτὸς φιλανθρωπίας Θεοῦ βλέψας, καὶ γόνυ κλίνας αὐτῷ, παρ᾽ οὗ τὸν ἔλεον ᾔδει πλουσίως χεόμενον, ἀναστὰς, τὴν δεσποτικὴν φωνὴν (ἐπιτιμήσει δέ μοι τῆς τόλμης οὐδεὶς, ἐπεὶ κᾀκείνου σαφῶς ἡ φωνὴ, Ὁ πιστεύων εἰς ἐμὲ, τὰ ἔργα ἅ ἐγὼ ποιῶ, κᾀκεῖνος ποιήσει) ἀναστὰς τοίνυν, τὴν δεσποτικὴν ἔφη φωνὴν, Ἡ παῖς, ἀνάστηθι καὶ στῆθι ἐπὶ τοὺς πόδας σου. Τῆς δὲ αὐτίκα μέλη πάντα ῥωσθείσης, καὶ ὁμοῦ τῷ κελεύσματι ποσὶν οἰκείοις διαναστάσης, τοῖς αὐτοῦ χείλεσιν

[157] With his staff he expels a serpent from a man's belly. A certain man, an Iberian by nation, through the heats of summer was taking sleep on a threshing-floor, drunk with wine, as is wont to happen to drunkards, and that with mouth gaping: when a serpent, creeping up, having perceived the odor, in thirst penetrates through the man's throat even to his bowels: wherefore he, brought into extreme peril, finding no remedy whatsoever which he might apply to himself, immediately flies to S. Symeon, the only refuge in diseases, the only medicine in so great an evil. But he, having pitied the calamitous man, signs with his staff the belly, which the serpent inhabited as its den, and bids him go out of the monastery. The command was done: at the egress he immediately voids by the natural way the living serpent, and returns home unharmed, made a miracle not only to the eyes of all but also to the ears; to the eyes indeed, of as many as at that time saw it; but to the ears, of as many as it has been permitted to hear it to the present day.

[158] He cures blindness and paralysis by a word. Again there is brought to him a girl, not only destitute of the faculty of hearing and speaking, but seized also with so great a tremor in all her members, that, powerless to support herself, she had to be carried wrapped in a linen cloth: but her father's, the light of his eyes had been extinguished. And he indeed, led by the hand by others, stood before the Saint blind; but she, having been brought, lay there placed. The father therefore, reckoning his daughter's paralysis to be his own (for since he was a father, the grief, which was thought to be his daughter's, rather afflicted himself), became a suppliant for the twofold calamity, entreating that not only a remedy for the paralysis, but for the blindness also, be applied. But the divine Symeon, himself indeed visceral­ly touched with commiseration of both, casting his eyes on the bowels of divine mercy, bent his knee to Him, from whom he knew mercy to be richly poured forth: and rising thereafter, using that Dominical voice (nor will anyone accuse me of rashness, since the Lord Himself says most clearly: He who believes in me, the works which I do he also shall do), that Dominical voice, I say, he used; Girl, arise, and stand upon thy feet. Joa. 14,12. And when the girl, all her members presently strengthened, as soon as she was bidden, stood erect on her own feet; again he, his finger first applied to his lips,

ἐκεῖνος τὸν δάκτυλον ἐκπιέσας, στόματί τε τῆς κόρης αὐτὸν καὶ ὠσὶν ἐμβαλὼν, λαλοῦσαν ἐλευθερίως εὐθὺς καὶ ἀκούουσαν ὁρᾶσθαι τοῖς παροῦσι παρεῖχεν. Εἶτα πρὸς τὸν πατέρα ἐπιστρέψας, καὶ δακτύλῳ πάλιν ὁμοίως τῇ αὐτοῦ γλώττῃ διαβραχέντι τοὺς ὀφθαλμοὺς ἐπιχρίσας, δεσποτικῇ κᾀκείνῳ τὸ φῶς ἐνεργείᾳ χαρίζεται. Ἐκεῖνος γὰρ ἦν κᾳνταῦθα σαφῶς ἐνεργῶν, εἰ καὶ διακόνῳ τῷ θεράπον τι κέχρητο, καὶ οὕτω μιᾶς προσευχῆς καρπὸς διπλῆ θεραπείᾳ γίνεται. Ἔπειτα μέντοι καὶ γυναικῶν αὐτῷ πλήθη προσῆλθον, αἱ μὲν ξηραὶ τοὺς μαστοὺς, οἷα γάλακτος ἀπορούμεναι, καὶ τὰ βρέφη ἐλεεινῶς ἀνθ᾽ ἱκετηρίας προβάλλουσαι· αἱ δ᾽ ἐν γαστρὶ μὲν ἔχουσαι καὶ ὠδινουσαι, πνεύμασι δὲ πονηροῖς ἐταζόμεναι, ὡς καὶ αὐτὰ πρὸ τῆς ὠδίνης τὰ ἔμβρυα κινδυνεύειν ἀμβλῶναι· τὰς δὲ ἀτεκνοῦσα μήτρα ἐλύπει, καὶ τὴν ἀπαιδίαν χαλεπῶς ἀπωδύροντο. Ἀλλ᾽ αἱ μὲν εὐχαῖς ἐκείνου τὴν θηλὴν ἀναθήλασαι, καὶ γάλακτος αὐτὴν ὑποπεπλησμέναι, αἱ δὲ τῶν πνευμάτων ἀπαλλαγεῖσαι, αἱ δὲ λυθεῖσαι τὴν στείρωσιν ἐπανῆλθον, μητέρες μετὰ ταῦτα γενόμεναι, καὶ καρπὸν παρ᾽ ἐλπίδα κοιλίας ἐπιδοῦσαι. Ἑξῆς δὲ προσάγεταί τις ἀνὴρ Ἀντιοχεὺς, αὐτῷ μεγέθει σώματος μέγιστος, καὶ οὐ πόῤῥω πολὺ γιγάντων, πικροῖς τά τε ἄλλα πάθεσι καὶ νόσοις κατειργασμένος, καὶ τὴν χεῖρα ξηρὰν ἔχων ἤδη καὶ οἱονεὶ τεθνηκυῖαν. Ἰδὼν τοιγαροῦν ὁ τοῦ Θεοῦ δοῦλος αὐτὸν, οὐ θεατοῖς ὀφθαλμοῖς, ἀλλ᾽ οἳ καὶ τῶν ἀδήλων ἦσαν αὐτῷ θεατοὶ, καὶ τῶν ἀποῤῥήτων ἑρμηνευταὶ, ἕλληνα τὴν θρησκείαν ὄντα· Εἰ θέλεις ὑγιὴς γενέσθαι φησὶν, ἐπικάλεσαι διὰ τῆς ἡμῶν εὐτελείας τὸν μονογενῆ τοῦ Θεοῦ υἱὸν, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, καὶ τὴν Ἁγίαν παρθένον καὶ Θεοτόκον, ἐξ ἧς εὐδόκησε γεννηθῆναι τὸ κατὰ σάρκα, πιστεύων εἰς ἕνα Θεὸν Πατέρα παντοκράτορα, ἐν αὐτῷ τῷ μονογενεῖ αὐτοῦ Υἱῷ, καὶ τῷ παναγίῳ καὶ ζωοποιῷ Πνεύματι, τὴν ἐπὶ τοῖς εἰδώλοις πλάνην ἀναθέματι λαμπρῷ περιβάλλων, καὶ τὸ λοιπὸν ἀλύπως ἔσῃ καὶ καθαρῶς ὑγιαίνων. Ὁ δὲ πειθομένην οὐκ εἶχεν τὴν καρδίαν τοῖς λεγομένοις, ἀλλὰ τῆς οἰκείας ἔτι περιεχομένην ἀπάτης τῆς ἑλληνικῆς ἐκείνης καὶ ὀλεθρίου, ἔνθεντοι καὶ κενὸς ἔῤῥιπτο φόρτος, οὐδενὸς χρηστοῦ τυγχάνων τῆς προσεδρείας. Ἐπεὶ δὲ πολὺ τοῦτο ἦν καὶ μέχρι πολλοῦ, καὶ τοὺς μὲν ἄλλους ἑώρα πάντας ὅσοι πίστει προσήεσαν τὴν θεραπείαν κομιζομένους· ἑαυτῷ δὲ μὴ δ᾽ ὁτιοῦν πρὸς ἀπαλλαγὴν κακῶν τοσούτων ἐπισημαῖνον· απαγορεύσας τῇ τῶν ἑλλήνων θρησκείᾳ, Χριστὲ ὸ παρὰ τοῦ δούλου σου Συμεὼν έκ τῆς ἁγίας παρθένου Μαρίας τεχθῆναι κηρυσσόμενος Θεὸς, ἔφη, πρόσχες εὐχαῖς ἐκείνου εἰς τὴν βοήθειάν μου. Ταῦτα ἔφη, καὶ δάκρυσι μετανοίας τὴν καλὴν ταύτην καταρτύσας ὁμολογίαν, ἀναθέματι τὴν προτέραν αὐτοῦ δίδωσι πλάνην· ὅπερ οὐκ ἀγνοήσαντα τὸν ἱερὸν Συμεὼν ὕδωρ ἐνεχθῆναι κελεῦσαι, καὶ τὰς χεῖρας ἀπονιψάμενον τῷ πάσχοντι μεταδοῦναι, τόνδε χρησάμενον εὐθέως ἀνορθωθῆναι, τήν τε ξηρὰν ἢ νεκρὰν ἐκείνην χεῖρα οἷον ἀναβιῶναι, καὶ ἀναθῆλαι, καὶ ὑγιῆ οὐ σῶμα μόνον ἀλλὰ καὶ ψυχὴν, ὃ καὶ σωματικῆς ὑγείας μακρῷ μεῖζον, οἴκαδε ἀφικέσθαι, πολλῷ τοῦ ἐλπισθέντος ἀγαθοῦ πλεῖον λαβόντα τὸ ἀπροσδόκητον. Συγγενὲς τῷ εἰρημένῳ τὸ ἐπαγόμενον ἄχρί τινος, τὰ δ᾽ ἑξῆς τούτου, μείζονα πολλῶ καὶ τοῦ προλαβόντος. Ἔλλην γάρ τις ἔτερος, τῆς εἰδωλικῆς πλάνης καὶ οὗτος, παράλυτος αὐτῷ κομισθεὶς, τῆς εἰς Χριστὸν καὶ αὐτὸς πίστεως, πράγματος ἀμόχθου καὶ ἀδαπάνου, σωτηρίαν διπλὴν πορίζεται, ἢ πολλαπλὴν, ὃ καὶ μᾶλλον, ὅσω καὶ τῆς ψυχῆς τὸ διάφορον. Ἀλλ᾽ ἦν ἔσχατα νοσῶν αὐτῷ καὶ υἱὸς, ὃν οὐκ αὐτὸς μόνος, ἀλλὰ καὶ ἡ μήτηρ λαβόντες, ἡδὺ φόρημα τεκοῦσι, προσφέρουσι τῷ Ἁγίῳ. Μεταξὺ δὲ τῆς πορείας, οἴχεται μὲν ὁ υἱὸς τὴν τελευταίαν, γονεῦσι καὶ πικρὰν ἐκδημίαν· καὶ θρηνοῦσιν αὐτὸν, ὅσα πατράσι νόμος. Οἰηθέντες δὲ μηδεμίαν αὐτοῖς ἀπὸ τοῦ νῦν ὄνησιν εἶναι τῆς εἰς ἐκεῖνον ὁδοῦ, ἔγνωσαν οἴκαδε ἀναστρέφειν, εἶτα ἐκεῖνο τὸν πατέρα εἰσέρχεται, ὡς ἄρα ὁ παρειμένον ἐμὲ καὶ φερόμενον ῥώσας, καὶ χρῆσθαι μὴ ποσὶ μόνον, ἀλλὰ καὶ πᾶσι μέλεσι παρασχὼν, ἦπου δυνατος οὗτος καὶ τὸν υἱὸν ἀναστῆσαι; Ταῦτα καθ᾽ ἑαυτὸν διανοηθεὶς καὶ τῇ γυναικὶ κοινολογησάμενος, στέλλονται τὴν παρὰ τὸν Ἅγιον αὖθις, μετὰ τοιαὐτης οὐκ ἐλπίδος μόνον ἀλλὰ καὶ πίστεως. Ἤδη δὲ τὴν μονὴν εἰσιοῦσιν, ἔτυχέ τινα Μαγιστριανὸν ὑπαντήσαντα τούτοις ἐπέσχειν τὴν εἴσοδον, περιττὸν εἶναι λέγοντα καὶ οὐκ εὔκαιρον τὸ γινόμενον· Εἰ γὰρ καὶ πᾶσι Κύριος ἐγγὺς τοῖς ἐπικαλουμένοις αὐτὸν ἐν ἀληθείᾳ, καὶ θέλημα τῶγ φοβουμένων αὐτὸν οἶδε ποιεῖν, ἀλλὰ ψυχὴν ἅπαξ τοῦ σώματος ἐκδημήσασαν ἀναστρέψαι πάλιν ἀμήχανον. Ὅπερ τὸν θεῖον ἄνδρα μὴ ἀγνοήσαντα ὅλον ἑαυτὸν συντεῖναι, καὶ πρὸς Θεὸν οὐ χεῖρας μόνον ἀλλὰ καὶ καρδίας ὀφθαλμοὺς ἀνατείναντα, Χριστὲ, φάναι πατρὸς ἀνάρχου υἱὲ μονογενὲς, ἐφ᾽ ὃν καὶ πεπιστεύκαμεν καὶ πεποίθαμεν, ἡ δύναμις ἡμῶν καὶ καταφυγὴ, οὐ σὸς ἀψευδὴς λόγος, οὐ σὴ πρὸς τοὺς μαθητὰς ἐπαγγελία, Ἐὰν ἔχητε πίστιν, οὐδὲν ἀδυνατήσει ὑμῖν. Ταῦτα πρὸς Θεὸν ἡσυχῆ διελέχθη, καὶ τὸ νεκρὸν τοῦ παιδὸς σῶμα πρὸ αὐτοῦ τεθῆναι κελεύσας, γόνατά τε θεὶς, καὶ ἱκανῶς προσευξάμενος, εἶτα διαναστὰς θαῤῥαλέᾳ πρὸς τὸν κείμενον γλώττῃ, Ὁ καλέσας τετραήμερον ἐκ τάφου Λάζαρον ἤφη, καλεῖ σε δι᾽ ἐμοῦ τοῦ δούλου αὐτοῦ. Καὶ παραχρῆμα (ὢ Θεοῦ δυναστείας! ὢ άβύσσου χρηστότητος! ὢ καὶ αὐτοῖς ὀφθαλμοῖς ἀπίστου καὶ ἀπιθάνου θεάματος!) διανέστη πάντων ὁρώντων, καὶ ζῶν τοῖς τεκοῦσιν ὁ νεκρὸς ἀποδίδοται, θαῦμα οὐ μόνον οὐ χωρητὸν ἀκοῇ μὴ τυχούσῃ τῆς θέας, ἀλλ᾽ οὐ δὲ ὀφθαλμοῖς ἰδοῦσι πιστὰ μικροῦ τιθέμενυον τὰ ὁρώμενα.

[157] With his staff he expels a serpent from a man's belly. A certain man, an Iberian by nation, through the heats of summer was taking sleep on a certain threshing-floor, drunk with wine, as is wont to befall the inebriated, and that with mouth gaping: when a serpent creeping up, the odor having been perceived, penetrates itself, thirsting, through the man's throat even to his bowels: wherefore he, brought into extreme peril, finding no remedy whatsoever which he might apply to himself, immediately flies to S. Symeon, the only refuge in diseases, the only medicine in so great an evil. But he, having pitied the calamitous man, signs with his staff the belly, which the serpent inhabited as its den, and bids him go out of the monastery. The command was done: at the egress he immediately voids by the natural way the living serpent, and returns home unharmed, made a miracle not only to the eyes of all but also to the ears; to the eyes indeed, of as many as at that time saw it; but to the ears, of as many as it has been permitted to hear it to the present day.

[158] He cures blindness and paralysis by a word. Again there is brought to him a girl, not only destitute of the faculty of hearing and speaking, but seized also with so great a tremor in all her members, that, powerless to support herself, she had to be carried wrapped in a linen cloth: but her father's, the light of his eyes had been extinguished. And he indeed, led by the hand by others, stood before the Saint blind; but she, having been brought, lay there placed. The father therefore, reckoning his daughter's paralysis to be his own (for since he was a father, the grief, which was thought to be his daughter's, rather afflicted himself), became a suppliant for the twofold calamity, entreating that not only a remedy for the paralysis, but for the blindness also, be applied. But the divine Symeon, himself indeed visceral­ly touched with commiseration of both, casting his eyes on the bowels of divine mercy, bent his knee to Him, from whom he knew mercy to be richly poured forth: and rising thereafter, using that Dominical voice (nor will anyone accuse me of rashness, since the Lord Himself says most clearly: He who believes in me, the works which I do he also shall do), that Dominical voice, I say, he used; Girl, arise, and stand upon thy feet. Joa. 14,12. And when the girl, all her members presently strengthened, as soon as she was bidden, stood erect on her own feet; again he, his finger first applied to his lips, inserted it into the girl's mouth and ears, and exhibited her to those present to be seen speaking freely at once and hearing. Then turning to the father, and again likewise anointing his eyes with his finger moistened with his tongue, by Dominical operation he bestows the light on him too. For He it was who here also was manifestly operating, even if He used His servant as a deacon: and thus the fruit of one prayer was a double cure.

[159] A great crowd of women also in the following times came together to the Saint: of whom some, bringing their breasts dried up and destitute of milk, Many women obtain what they desired, placed their infants, a miserable spectacle, before him in place of a supplication: others, carrying the womb and laboring with childbirth near, were so agitated by malignant spirits that no slight peril was created for the infants not yet brought forth: to others the barren womb was a grief, lamenting their sterility incessantly. But these, by the prayers of the Saint, received their breasts swelling and full of milk; those, the spirits driven away, were freed; these, their sterility taken away, returning, were made mothers, the fruit of their womb being brought forth beyond hope.

[160] At another time there is presented a certain man of Antioch, of the greatest bodily stature, not healed because of his infidelity, and not much unlike a giant, who, besides the other pains and diseases by which he was tortured, had a withered hand and now as it were dead. The servant of God, seeing him, not indeed with the exterior eyes, but with the interior, which behold things hidden and penetrate things occult; and knowing him to be a Gentile in religion: If thou wilt, he says, be made whole, invoke with us in simplicity of heart the only-begotten Son of God, our Lord Jesus Christ, and the holy virgin Mother of God, of whom He willed to be born according to the flesh, believing in one God the Father omnipotent, in His only-begotten Son Himself, and in the most holy and life-giving Spirit, but the fallacious idols devote and detest with public execration; and henceforth thou shalt be free of pain, healed in every part. But he, made no readier to believe by these words, but continuing pertinaciously to adhere to his fallacious and pernicious heathenism, was thence cast out like a useless burden, having obtained no help at all by his encounter.

[161] But when he had persisted long and much in such a state, and saw all others, as many as had embraced the faith, believing afterward he is healed by the water of his hands: endowed with health; but to himself, on the contrary, not even the least hope of his evils being relieved shining forth: the messenger to the superstitions of the heathen being sent back; O Christ, he says, who art preached by Thy servant Symeon, while Thou wast God, born man of the holy virgin Mary; give ready ears to his prayers for my help. Having so prayed, he made this his fair confession more pleasing with tears of penance, and execrated his pristine error. Which when it escaped not Symeon, he bids water be poured, and his hands being washed, be carried to the laboring man: who, having used it, immediately to be set right, and that withered and dead hand as it were to revive and bud again, and to go home whole not only in body but also in soul, which is far greater than bodily health, having received the unexpected far more than the good hoped for. Akin to what has been said is that which follows up to a point, but the things after this far greater than the foregoing.

whole and sound not only in body, but, what is of more worth, in soul also, having obtained a greater benefit than he had hoped and expected.

[162] In some way akin to the foregoing is that which next follows, but the rest much greater. Another certain Gentile, likewise a paralytic, who was both imbued with the errors of the idolaters and a paralytic, conveyed to Symeon, by the profession of the Christian faith (a good thing assuredly, comparable neither by labor nor by price) obtained a twofold salvation, and the more to be esteemed, the more the soul is of more worth than the body. But he had also a son, almost despaired of by a most grievous sickness, whom both he himself and the mother, taking up, a sweet burden to both, brought to the Saint: but on the way the boy gave up the ghost, whose son afterward dead the parents lamenting the bitter departure, as is their custom. But when, now persuaded that no help remained in further journey, they had resolved to return home; this came into the father's mind: What? He who strengthened me a paralytic and one needing to be carried, and restored the use of feet and of all members, will He not be able to raise up also this son of mine?

[163] Such things being revolved in mind and communicated to his wife, they resume the journey toward the Saint, supported not only by great hope, but strengthened also by faith. And already they were entering the monastery, when by chance a certain a Magistrian, met them, and keeps them from the entrance, repeatedly saying that it was superfluous and to do a thing already done: for although the Lord is near to all that invoke Him in truth, and is wont to do the will of them that fear Him: nevertheless a soul once gone out of the body can never return by that postliminy. When these things had become perspicuously known to the Man of God, intending himself wholly, his hands and the eyes of his mind lifted to heaven; O Christ, he says, only-begotten Son of the Father lacking beginning, in whom we both believe and hope, our virtue and refuge, Thy word fails not, nor the promise made to the disciples, If you have faith, all things are possible to you. Mat. 21, 21 When he had secretly conferred these things with God, he commands the boy's corpse to be placed before him; then his knees being set he prayed at length, and rising with confident voice said to the dead: He who summoned forth from the sepulchre Lazarus four days dead, calls thee through me His servant. Nor was any delay interposed, he rises (O divine power! O abyss of goodness! O spectacle, even to seeing eyes hard to be persuaded and believed) he rises while all look on, and is restored alive to his parents. That assuredly is a miracle, which seems incomprehensible not only to the ears of those who were not present at the deed; but even to the very beholders before their eyes, as by its magnitude surpassing the credit of the eyes.

ANNOTATIONS ON CHAPTER I.

CHAPTER XXI.

A paralytic, a deaf man, a mute, a furious man, a lame man are cured.

Οὔπω τέλος εἶχε τὸ τοιοῦτο περὶ τὸν νεκρὸν θαῦμα τῷ Συμεὼν, καὶ προσήνεγκαν ἄνθρωπον αὐτῷ συγκύπτοντα, καὶ οὐ μόνον οὐδαμῶς ἀνακύψαι δυνάμενον, ἀλλὰ καὶ τράχηλον καὶ κεφαλὴν, καὶ ὅλον τὸ σῶμα οὕτω πεπεδημένον, ὡς μὴ δ᾽ ὅτῳ οὖν μέλει δύνασθαι χρῆσθαι· ὃς τοῦτον ἰδὼν, ἐλεεινῇ ὡς εἶχεν ἐβόα φωνῇ, Ἐλέησόν με δοῦλε τοῦ Θεοῦ τοῦ ὑψίστου. Ὁ δὲ χεῖρα τῷ τραχήλῳ τοῦ ἀνδρὸς ἐπιθεὶς, ἐπικλήσει θείᾳ δυναμουμένην, ἀνῆκε τῆς ἀφίκτου πέδης ἐκείνης τὴν κεφαλὴν, εἶτα τῇ αὐτῇ τοῦτον χειρὶ κατὰ νώτου παίσας ὁμοῦ τῇ πληγῇ καὶ τὴν τῶν ὀδυνῶν ἀπαλλαγὴν, καὶ τὴν τῶν μελῶν λύσιν, καὶ τὴν τοῦ παντὸς σώματος ἐλευθερίαν χαρίζεται· καὶ οὕτω πέμπτου ἐπὶ τριάκοντα ἐνιαυτοῦ, μελῶν πέδη καὶ σώματος πάρεσις, ὡς τοῦ πάσχοντος ἀκούειν ἦν, τὸν τῆς ἀσθενείας χρόνον δημοσιεύοντος, ἀφῇ μιᾷ καὶ πληγῇ παραδόξως λύεται. Εἶτα προσηνέχθησαν αὐτπͅ νεάνιδες δύο, ἡ μὲν τὴν γλῶτταν πεπεδημένη, ἡ δὲ τὰ ὦτα κωφεύουσα· ἐξ αὐτῆς δὲ ὅμως ἑκάτεραι τῆς εἰς φῶς προόδου τῷ πάθει κατειλημμέναι. Ὧν ὁ τοῦ Θεοῦ θεράπων τοῦ τῆς νεότητος ἄνθους οἶκτον λαβὼν, ὡς καὶ συμπαθὲς αὐταῖς, οἷον ἐπιστενάξαι, εἰς Οὐρανόν τε πλῆρες ἐλπίδος ἰδὼν, ἵνα καὶ τὴν ἐκεῖθεν ἑλκήσῃ βοήθειαν, καὶ τὸν δάκτυλον ἐμβαλὼν, τῆς μὲν τῶν στόματι, τῆς δὲ τοῖς ὠσὶ, τῇ μὲν εὐθὺς λύει τὴν γλῶτταν, τῇ δὲ ἀνοίγει τὰς ἀκοὰς, ὡς τὴν μὲν φθέγγεσθαι τὴν δὲ ἀκούειν, ἐλευθερίως ἀμφότερα. Ἐπὶ τούτοις ἐκεῖνο λεγέσθαι, τῆς ἴσης ὄν τοῦ ἄνδρὸς καὶ παρὰ Θεῷ δυναστείας, καὶ περὶ τοὺς οἴκτου δεομένους φιλανθρωπίας. Προσηνέχθη γάρ τις ἀνὴρ αὐτῷ, τὴν μὲν ἡλικίαν πρεσβύτης, καὶ τὴν τρίχα ἤδη λευκὸς σῇ δὲ πάντως ἐνεργείᾳ, βάσκανε τοῦ τῶν ἀνθρώπων γένους ἐχθρὲ καὶ τῆς ἡμετέρας ἄνωθεν σωτηρίας πολέμιε, τῶν ἀτόπων ἀπεχόμενος οὐδενός. Ὡς γὰρ ὑπο τῶν ἀγόντων ἀεὶ δαιμόνων αὐτὸν ἐλαυνόμενος, πᾶσαν περιήει τὴν πόλιν, τί μὲν τῶν βλασφήμων οὐ λέγων; τί δὲ τῶν αἰσχίστων οὐ δρῶν; Οἷς ἂν ἡμέρας ἢ νυκτὸς πονηρὸν συνάντημα γένοιτο, οὐ πολὺ πόῤῥω τούτους κινδύνου καθίστη· φόνιόν τι γὰρ αὐτῶν καὶ μανικὸν δραττόμενος, τά τε ἱμάτια σφίσι παριεῤῥήγνυ, καὶ τὸν τράχηλον περιάγων ἄγχειν αὐτοὺς ἐπειρᾶτο, οὐ μὴν ἀλλὰ καὶ τῶν ἰδίων, οἴμοι! σαρκῶν ἥπτετο, καὶ τούτων ἐλεεινῶς παρατρώγων ὡρᾶτο, καὶ ἄλλα τούτων οὐκ ὀλίγῳ χαλεπώτερα ἔδρα. Ποτὲ γοῦν ὄνῳ περιτυχὼν, ἡ σεβασμία δ᾽ ἦν καὶ μεγάλη πέμπτη, κατ᾽ ἣν ὁ Κύριος ἡμῶν καὶ Θεὸς τοῖς μαθηταῖς συνδειπνήσας, ὑφ᾽ ἑνὸς αὐτῶν παραδέδοτο, τὴν γλῶτταν ἐκεῖνος ἐξελκύσας τῆς ὄνου, ὡδοῦσί τε ἰδίοις (φεῦ τοῦ θεάματος!) ἁπτόμενος ταύτης καὶ παρατέμνων, διεμασᾶτο, πίνων ἀθλίως καὶ περιλείχων τοῦ αἵματος, καὶ ταῦτα ἐν οὕτω σεμνῇ πολιᾷ, καὶ βαθεῖ γήρᾳ, καὶ βίου δυσμαῖς· ὃ καὶ φιλανθρώπους ὀφθαλμοὺς εκίνει πρὸς δάκρυα, καὶ τὸν δύστηνον ὠδύροντο τῆς ζωῆς, καὶ θάνατον αὐτῷ μᾶλλον ὡς εὐεργέτην ἐπήχοντο. Ἡ μέντοι ὄνος, καίτογε τοιαῦτα παρ᾽ αὐτοῦ πάσχουσα, καὶ τὴν γλῶσσαν δαπανωμένη, ὅμως ἐνεργείαις τῶν ἐν αὐτῷ δαιμόνων εἱστήκει, μηδενὸς ὥσπερ ἀλγεινοῦ πειρωμένη. Ἄγεται τοιγαροῦν παρὰ τὸν θεῖον ἄνδρα ὁ γηραιὸς, ὃς ὁμοῦ τε εἶδεν αὐτὸν, καὶ ὁμοῦ ὑπὸ τῶν ἐνοικούντων αὐτῷ δαιμόνων κατὰ κεφαλῆς ἤρτητο, καθάπερ οὐκ ἐνεγκόντων τὴν θέαν. Ὁ μὲν οὖν Ἅγιος ἐπυνθάνετο αὐτῶν, τί δή ποτε τοιαῦτα τῷ γέροντι παροινήσειαν; Οἳ δὲ πικρὸν κλαίοντες, οἷς καὶ τῇ μάστιγι τῆς ἐκείνου παρουσίας δεινῶς ἐταζόμενοι, Ἡμεῖις ἐπὶ τοῦτό, φησι, ἐπεστάλμεθα, ὥστε καὶ καθ᾽ ὕδατος βαλεῖν αὐτὸν ἢ πυρός· τῶν γὰρ τοιούτων ἐκεῖνοι (φεῦ τῆς μανίας!) διάκονοι σπουδαῖοι καὶ ὑπηρέται. Ἡμέρας μὲν οὖν πέντε καὶ νύκτας ἴσας, ποικίλως βασανιζόμενος ὑπ᾽ αὐτῶν ἦν, καὶ πάσχων κακῶς· εἶτα σφοδρότερον αὐτοῖς ὁ τοῦ Θεοῦ θεράπων ἐπιτιμήσας ἐξελθεῖν τε τοῦ ἀνδρὸς, καὶ μηκέτι πάλιν εἰς αὐτὸν ἐπανελθεῖν ἐπιτάττει· καὶ τὸ πρόσταγμα ἔργον ἦν. Καὶ οἱ μὲν πολλὰ κράξαντες καὶ σπαράξαντες, εὐθέως ἀπῆλθον, οὐκέτι τολμήσαντες αὖθις εἰς αὐτὸν ἀναστρέψαι· ὁ δὲ τοῦ χαλεποῦ κλύδωνος ἐκείνου καὶ τῆς ζάλης ἀπαλλαγεὶς, καθεστηκὼς εἱστήκει καὶ νήφων, ἀναλόγως τῆς πρὶν ἀσχημοσύνης καὶ ἀκοσμίας τῇ καταστάσει καὶ σεμνότητι χρώμενος. Τῇ μέντοι ὄνῳ, οὐ δὲ γὰρ οὐ δὲ τοῦτο παραλιπεῖν ἄξιον, χοῦς ἐκ τοῦ Συμεὼν ὀλίγος, θεραπεία τῆς γλώττης αὐτίκα γίνεται. Μετὰ ταῦτα προσάγονταί τινες ἄνδρὲς αὐτῷ δύο, τὸν ἓτερον τοῖν ποδοῖν ἑκάτερος αὑτῶν ἰαθῆναι δεόμενος· ἦν γὰρ ἅτερος ἀμφοῖν σεσηπὼς, καὶ τέχνης ἰατρῶν ἰσχυρότερος, θατέρῳ δὲ τοῖν ἀνδροῖν τὸ πάθος σχεδὸν καὶ σύντροφον ἦν, τεσσαρακοστὸν αὐτὸν ἐκπιέζον ἔτως. Ἀλλὰ τῷ μὲν χοῦς τῆς ἐκείνου γῆς κραθεὶς ὕδατι, τῷ δὲ ἀφὴ σύμμικτος εὐχῇ θεραπεία κατέστη· καὶ τὸν οἰκεῖον ἑκάτερος πόδα νεαρὸν ὥσπερ ἀπολαβὼν, οὐχ ὡς πρώην οἰμώζοντες καὶ φερόμενοι, ἀλλὰ σκιρτῶντες καὶ χαίροντες ἐπανῆκον. Ἔπειτα τυφλῷ τινι προσενεχθέντι, γλυκεῖά τις ὄψις ὁ Ἅγιος γίνεται. Κατά γὰρ τὴν πρώτην νύκτα, καθ᾽ ἦν προσήνεκτο, ἐδόκει νεανίαν ὁ τυφλὸς ὁρᾶν, τρύχινον ἔνδημα περικείμενον, τὴν ὄψιν λαμπρὸν, τοὺς πόδας γυμνὸν, φέροντα ῥάβδον τῇ δεξιᾷ· βαΐνη δὲ αὕτη, Δὸς δόξαν, λέγοντα, τῷ Θεῷ. Ἡ μὲν οὖν φαντασία οὕτω τὴν ἀλήθειαν ἐμιμεῖτο, ὣς καὶ διυπνισθέντι τῷ τυφλῷ δοκεῖν ἔχεσθαι τῆς τοῦ φανέντος ἔτι χειρὸς, φιλεῖν τε αὐτὴν ἐμφύντα, καὶ μὴ δὲ ἀποσπασθῆναι ταύτης τὰ χείλη βούλεσθαι· ὑπεδήλουν γάρ τι καὶ τοιοῦτον οἱ ὕπνοι. Ὡς δὲ πρὸς τὸν Ἅγιον τῆς ἐπιούσης περὶ πρώτην ἕω εἰσήχθη, σφραγίσαντος ἐκείνου τοὺς ὀφθαλμοὺς αὐτοῦ, βλέψας (τῆς ἀποῤῥήτου σου Χριστὲ καὶ βασιλεῦ χρηστότητος!) εὐθὺς ὁ τυφλὸς, τόν τε θεῖον ἰδὼν Συμεὼν, καὶ πρὸς τὴν ἐκείνου ὄψιν ἐκκαυθεὶς τὴν καρδίαν, αὐτὸν ἔλεγεν εἶναι τὸν ἐν ὀνείρῳ φανέντα, καὶ τῆς χειρὸς ἐζήτει λαβέσθαι, ἧς αὐτῷ νυκτὸς ὄψις ἐμφορηθῆναι παρέσχε· καὶ τὸν ὄνειρον ἡδονῆς ὅλοις χείλεσι, ταῖς τῶν παρόντων ἀκοαῖς ἐπεξῄει.

[164] The miracle was not yet plainly completed, which Symeon was working in the dead man already mentioned, when they bring another man, bent over, and not only not able in any way to raise himself: but also so contracted and impeded in neck, head, and the whole body, that he had the free use of no member. As he saw Symeon, with as lamentable a voice as he could, he cried: Have mercy on me, servant of God most high. So invoked he lays his hand on the man's neck, a hand powerful by Divine invocation, and the bonds being loosed restored his head to him: then with the same hand striking the man's back, and by that very stroke he grants the dispelling of the pains, and the loosing of the members, and the free use of the whole body. And thus the impediments and bonds of the members and the paralysis of the body, which had now held him for five and thirty years (as one might hear from himself, publicly proclaiming the time of his infirmity), by one touch and one stroke, beyond expectation, were marvelously loosed.

[165] These things being so accomplished, there came forth two young girls, the one lacking the faculty of speaking, the other of hearing: likewise a deaf and mute girl from birth. and those defects they had brought with them from their very birth into this light. Their florid and youthful age moved the commiseration of the servant of God, dissolved into groans through the sense of grief. Therefore intending his eyes full of hope toward heaven, that he might thence call help; and inserting his finger into the mouth of the one, into the ears of the other; the tongue of the former he straightway loosed, but the ears of the latter he opened, so that both spoke and heard without impediment.

[166] This too is not to be wrapped in silence,

inasmuch as it likewise demonstrates the holy Man's both power with God, and benignity toward men in need of help. A certain man was brought, much advanced in age and hoary of hair, who by thy, O envious enemy of the human race and infesting foe of our salvation, by thy, I say, malice operating in him, did nothing that was not absurd and unseemly. For if ever, impelled by the demons always agitating him, he wandered through the whole city; what blasphemies did he not blurt out? what undared shamefulness did he leave? But those who fell upon him by an unhappy encounter, whether by day or by night, were very near to peril: for invading them with violent and insane onset, he tore their garments to shreds, and casting hands on their neck strove to suffocate the unwary. Nor did the furies stop here: his own flesh (O wretched!) seized with his teeth he was seen to gnaw and to grind with a miserable spectacle, and to perpetrate things not a little more monstrous than these. There was being kept the holy and venerable day of Thursday, on which our Lord, having supped with the disciples, was betrayed by one of them; when by chance encountering a she-ass, he drew out her tongue, and firmly seized with his teeth, (alas the spectacle!) cut it off, and ground and lacerated it with his teeth, who chewed off the tongue of an ass cut away, drinking and licking the blood flowing about his mouth; and that in so venerable an old age, and great senility; and at the close of life: which so afflicted the eyes of the beholders, that it forced out tears; and grieving that the wretch survived in the living, they prayed death for him as a benefit. The ass meanwhile, although so cruelly treated by him and mutilated of her tongue, nevertheless, the demon who beset the man operating, stood no otherwise than if she had suffered nothing of punishment.

[167] The old man therefore is led to the holy man, and immediately by the demons inhabiting him is suspended head downward, as it were not bearing the sight of the Saint: when he questioned them, why at length they had raged so against the old man; they, weeping bitterly (you would have said they had been received as by a savage scourge by the man's presence), For this, they say, were we sent, that we might cast him headlong either into water or into fire: For of such things they (alas the madness!) are zealous ministers and executors. For five days and likewise nights he had been variously tortured and bitterly vexed by these inhabitants; when he bids them, gravely castigated, to depart thence, and never thereafter to seek again that abode: nor was the precept void of issue. For being bidden, vociferating much and tossing the man about, they vanished on the spot, not daring thereafter to return thither: the demons driven away, he is restored to himself. but the old man, freed from that violent whirlwind and tempest, stood plainly restored to himself and master of his mind, and was borne as meek and modest as before violent and impudent. But what of the ass? for she too is not worthy to be passed by. A little of the dust, received from the Saint, immediately brought health to her tongue.

[168] After these things there are brought two men, each asking a remedy for his one foot affected with an evil: A remedy is brought for the feet of two. for the one's was already putrefied, refusing the art of physicians; the other a bitter pain, continued almost from his very birth, was now tormenting for forty years. To the one of them nonetheless the dust of that earth, kneaded with water; to the other a touch, aided by prayer, became a salutary medicine: and each returned to his own home, now not carried, groaning and weeping, as before; but rejoicing and exulting, the use of the foot recovered such as young men had had. These being thoroughly healed, Symeon appears to a blind man and heals him. Symeon was a joyful spectacle through himself to a certain blind man brought to him. For on the first night after his coming he seemed to himself to see a young man, surrounded with a hair-cloth garment, splendid of countenance, bare of feet, bearing a rod in his right hand (that palm-rod, namely), and saying: Give glory to God. This representation so perfectly imitated the truth, that the blind man, awaking, thought: that even still he was trying to kiss the hand of him who had appeared, nor permitting his lips to be torn away from it: for something of this kind had been shown in his sleep. But when on the following day toward dawn he was led to the Saint, the sign of the Cross being impressed by him on his eyes, the blind man saw immediately (O ineffable goodness of Christ!) and gazing on the Saint and by that very gaze kindled and inflamed, he exclaimed that he was that same one whom he had beheld in his rest, whose hand he had tried to retain, and had been able to kiss to satiety: nor did he cease to pour into the ears of those present, with full cheeks, that so joyful dream.

CHAPTER XXII.

The injurious against the Saint and his image are punished by a miracle and by a predicted judgment: the indulgence, to be granted to the merciful guilty one, is foreknown.

Ἐν τούτῳ δέ τινες ἄνδρες τῆς Ἀντιόχου, χαλεπὴν νοσοῦντες ἀσέβειαν, ὡς μήτε τι σαρκὸς ἁμάρτημα ἐν εὐθύνης τίθεσθαι λόγῳ, μήτε τῶν ἀνθρωπίνων σωμάτων ἀνάστασιν προσδοκᾶν ἢ ἐξέτασιν, καὶ τῶν τῇδε βεβιωμένων ἀντίδοσιν· ἀλλὰ τοὺς μὲν τῇ τῶν ἀστέρων φωρᾷ νέμειν τὸ πᾶν, καὶ τοῖς ἐκείνων σχήμασι καὶ κινήμασι κατὰ τῆς προνοίας ἀνοήτως παραχωρεῖν, τοὺς δὲ τύχην δογματίζειν καὶ τὸ αὐτόματον· τοὺς δὲ μετεμψύχωσίν τινα πρεσβεύειν καὶ εἰμαρμένην. Οὗτοι γοῦν παρὰ τὸν θεῖον Συμεὼν ἀνιόντες, διαλέξει πρὸς αὐτὸν ἐχρῶντο, καὶ ἀποδεικτικῇ σοφίᾳ, ᾗ καὶ μᾶλλον ἐφρόνουν, καὶ πιθαναῖς ἀντιθέσεσιν. Ἀλλ᾽ ἦν ἐκείνου μὲν καὶ θεία τις ἐπικαθημένη πειθὼ τοῖς χείλεσιν, ᾗ τῶν λογολεσχῶν τούτων, καὶ περιττῶν τὴν μανίαν μᾶλλον ἢ τὴν σοφίαν, οὐδεὶς ἐδύνατο ἀντιλέγειν. Τὸ δὲ πλέον τῆς κατ᾽ αὐτῶν ἰσχύος, καὶ ἡ τῶν σημείων ἐνέργεια, ὃ καὶ κατ᾽ αὐτοῦ μᾶλλον ἐξέμαινε τοὺς ἀνοήτους. Ἀμέλει καὶ συμβάν τινι τῶν ἀνὰ τὴν Ἀντιόχου, ἀνδρὶ βαναύσῳ καὶ ἀγοραίῳ, τοὺς ἀναπνευστικοὺς αποφραγῆναι πόρους, δι᾽ ὧν τὸ πνεῦμά εἰσρεῖ τε καὶ ἐκρεῖ διηθούμενον. Συχνὸν ἐκεῖνος τῷ πάθει συνεχόμενος χρόνον, καὶ ἀποπνίγεσθαι ἤδη νομίζων, προσῆλθε τῷ Συμεών· θεραπείας τε παρ᾽ αὐτοῦ τυχὼν, καὶ οἴκαδε αὖθις ἐπανελθὼν, εὐγνωμοσύνης οἱονεί τι δεῖγμα, καὶ τηλικαύτης εὐεργεσίας ἀπομνημόνευμα, εἰκόνα πρὸ τῆς αὐτοῦ φλιᾶς ἀνέστησε τῷ Ἁγίῳ, φιλοτίμως οὐ φωτῶν μόνον, ἀλλὰ καὶ παραπετασμάτων ἔχουσαν· Ὅπερ ἰδόντας τοὺς ἀσεβεῖς, καὶ φθόνῳ τὰς ψυχὰς ἀναζέσαντας, τὸ οἰκεῖον ἀθροῖσαι σύνταγμα, καὶ κατὰ πλῆθος ἐπελθόντας (ὁ Θεὸς, ὅσα ἐπονηρεύσαντο οἱ ἐχθροὶ κατὰ τοῦ Ἁγίου σου!) Αἶρε τὸν τοῦτο δράσαντα, μέγα βοᾷν· ἡ εἰκὼν τὸ τάχος καταβεβλήσθω. Ὁ μὲν οὖν χειροτέχνης ἐκεῖνος, θειοτέρᾳ δὲ πάντως οἰκονομίᾳ τὸ πρᾶγμα, οὐ ἔτυχε τηνικαύτα τῷ ἐργαστηρίῳ παρών· ἢ γὰρ ἂν οὐδὲν τοῦ θορύβου χρηστὸν ἀπέλαυσε. Πάντα δὲ κατὰ τῆς εἰκόνος ἐκεῖνοι τὸν θυμὸν τρέψαντες, ἐπέτρεψαν ἑνὶ τῶν τῆς ἴσης αὐτοῖς ἀπιστίας στρͅτιωτῶν, διά τινος ἀνελθόντα κλίμακος, αὐτὴν καθελεῖν. Ὁ δὲ τὴν ἄνοδον ὡς προστέτακτο θέμενος, ὡς ἤδη καὶ χεῖρας ἐπιβαλεῖν ἐπεχείρει, χειρῶν ἐκείνων, ἃς σὺ Χριστὲ βασιλεῦ ἐπῇρας ἐπὶ τὰς ὑπερηφανίας αὐτῶν, ἀθρόον ἐκεῖθεν πτῶμα χαλεπὸν κατηνέχθη· ὃ ταῖς μὲν τῶν ἄλλων ψυχαῖς οὐ μικρὸν ἐνέπεισε δέος, τοῖς δὲ ἀσεβέσιν ἐπὶ μᾶλλον τὸν φθόνον ηὔξησε. Καὶ δεύτερον ἄλλον ἀναγαγεῖν πειραθέντες, οἷα τοῦ προτέρου δειλίαν κατεγνωκότες, ὡς τὰ ἶσα παθόντα μᾶλλον καὶ αὐτὸν ἢ δράσαντα εἶδον, παραπλήσιόν τε τῷ προτέρῳ πτῶμα κατενεχθέντα· μὴ δὲ ταύτῃ γοῦν οἱ ἀσύνετοι συνιέντες, ἀλλὰ πρὸς οὕτω φανερὰν ἀλήθειαν μύοντες ἢ τυφλώττοντες, προσέθεντο καὶ τρίτον ἀναγαγεῖν. Ἐπεὶ δὲ ταυτὰ τοῖς προλαβοῦσι καὶ αὐτῷ συνέβη, καὶ τὰς χεῖρας κατὰ τῆς εἰκόνος ἐκτείνας, ἔλαθε καθ᾽ ἑαυτοῦ μᾶλλον ὥσπερ αὐταῖς χρησάμενος, καὶ καταβληθεὶς, ἔκειτο καὶ οὗτος, πτῶμα τῶν προτέρων πολὺ καταγελαστότερον, ὅσα μὴ δὲ σωφρονησθεὶς ὤφθη τῷ ὑποδείγματι. Οἱ μὲν ἐντροπῇ καλυψάμενοι τὰς ὄψεις ἀπῆλθον, ἐλεεινοὶ τῆς πείρας, ἐλεεινότεροι τῆς ἀποτυχίας· τοὺς δὲ πιστοὺς φαιδρότης εἶχε, καὶ χαρᾶς αὐτοῖς ἐπληροῦτο τὸ στόμα, καὶ ἡ γλῶσσα μᾶλλον ἀγαλλιάσεως. Τούτων τῷ Συμεὼν ἀγγελθέντων, ὀλίγα μὲν ἑαυτοῦ καὶ τῆς εἰς αὐτὸν ὕβρεως ἐκεῖνος φροντήσας, τῷ δὲ παντὶ ζήλῳ περὶ τῆς εἰς τὸν οἰκεῖον Δεσπότην βλασφημίας χρώμενος, εὐχῇ προσαδολεσχῶν εἱστήκει τῷ συνήθει καὶ καρδίας ἔργῳ καὶ χειρῶν καὶ χειλέων· Θεὸς δὲ, ὁ τοῦ δικαίου ταμίας καὶ νομοθέτης, οὐκ ἠμέλει τῆς δίκης, ἀλλ᾽ ἁρπαγεὶς κατὰ πνεῦμα ὁ Συμεὼν, ὁρᾷν ἑαυτὸν ἐδόκει καθάπερ ἐν Κωνσταντινουπόλει ἐν τῷ βασιλικῷ παλατίῳ γενόμενον, ἑστάναι τε ἄνδρα, ᾧ μεγάλην ἐξουσίαν ἐπὶ τὴν ἕω διὰ τοῦ πνεύματος δίδοσθαι, καὶ αὐτὸν ἐν ταῖς πλατείαις περιἳέναι τῆς Ἀντιόχου, τόν τε Ἰορδάνην ποταμὸν αὐτῷ ἕπεισθαι, καὶ τὸν ἐν Ἐδὲμ παράδεισον ὣσπερ ἀποκαλύπτεσθαι· καὶ ὡς πονηρὸν θηρίον ἔν τινι σπηλαίῳ κρυπτόμενον, ἐκεῖθεν ἐξενεχθὲν διὰ μέσης ἄγοιτο τῆς πόλεως ὑβριζόμενον· καὶ ὡς πολλοῖς τῶν ἀνθρώπων διαταθεῖσιν ὁ Ἄρχων ἐκεῖνος ἐπιθείη πληγὰς οὐ πόῤῥω θανάτου, ὣστε σάρκα πᾶσαν ἐπιεικῶς καταπτῆξαι· καὶ ὡς τῶν αὐτῷ γνωρίμων τις τῷ Ἄρχοντι παρεστὼς εἰς ἐξέτασιν, ἀπαθὴς κακῶν ὑπ᾽ αὐτοῦ ἀφεθείη. Ταῦτα ὁ μὲν ἰδὼν, τοῖς μαθηταῖς ἐξηγήσατο· ἑξῆς δὲ καὶ ὅ, τι ποτὲ τὰ ὀφθέντα βούλεται σαφῶς ἐπεξείη, ὡς ἄρα φοβερὸς ἐλεύσεται Ἄρχων, καὶ τὰς ἀσεβείας αὐτῶν ἐλέγξει, τῶν δὲ καὶ θανάτου τρόπον καταδικάσει βαρύτατον. Τοῦτο γὰρ ἑπόμενος ὑποφαίνει ὁ Ἰορδάνης, ὅτι πᾶσαν αὐτῶν καταδύσει θεομαχίαν, ὥσπερ ὁ ἀνακαλυπτόμενος παράδεισος πάλιν, τὰς ὰγαθὰς τῶν δικαίων ὑποδείκνυσι παῤῥησιασθήσεται πράξεις. Τὸ μέντοι περιαγόμενον θηρίον, ἡ τοῦ διαβόλου ἂν εἴη πλάνη, ἣν οἱ μάταιοι ἐπὶ τοῖς εἰδώλοις πεπλάνηνται, ἣ καὶ δημοσιευθεῖσα οἰχήσεται, λανθάνουσα τὰ πολλὰ τέως καὶ κρυπτομένη. Παρεδήλωσε δὲ καὶ τῷ εἰς ἐξέτασιν πρὸ τοῦ Ἄρχοντος παρεστάναι φανέντι, φυλάξασθαι τὰς τῶν φαύλων ὁμιλίας, ἑαυτῷ τοῦ λοιποῦ ἐπὶ πλέον προσχόντα. Ἄρτι μὲν οὖν ταῦτα ὁ Συμεὼν προειρήκει· οὔπω δὲ τέταρτος παρῆλθε μεταξὺ μὴν, καί τις μεγάλην εἰς τὰ πρὸς ἕω λαβὼν ἀρχὴν, ἐπεδήμει τῇ Ἀντιόχου, Ἀμάντιος ὄνομα, ἀνὴρ παιδευτικὸς, ἀρχικὸς, λογισμῷ χρώμενος, ἀῤῥεπὴς τὴν γνώμην, ἐλεύθερος τὴν ψυχὴν, ζυγοῦ περὶ τὸ δίκαιον ἀκριβέστερος, τοσαῦτα ζηλῶν ὑπὲρ ἀρετῆς, ὅσα καὶ κατὰ τῆς κακίας, καὶ εἰς ἄκρον ἑκάτερα· ὃς καὶ πρὸ τοῦ τὴν Ἀντιόχου καταλαβεῖν, πᾶσαν ὡς οἷόν τε κακουργίαν περιεῖλεν ἀνὰ τὴν ἕω· τομωτέραν κατὰ τῶν τοιούτων τὴν μάχαιραν ἐπάγων τοῦ ἀξιώματος, ὥστε δεδιέναι πάντας καὶ τρέμειν πρὸς τὴν αὐτοῦ παρουσίαν, οὐ φαύλους μόνον, οὐ δὲ κακούργους, ἀλλὰ καὶ οἷς τὸ ἐπιεικὲς ὁ βίος πολὺ καὶ τὸ μέτριον εἶχε. Τοσαύτι τις ἦν τῆς παρουσίας τοῦ ἀνδρὸς ἡ κατάπληξις. Οὗτος πολλοὺς ἀνὰ τὴν Ἀντιόχου τῶν ἑλληνιστῶν καὶ ἀθέων, τῶν τε περὶ τὰ σχήματα τῶν ἀστέρων καὶ τὰς πλοκὰς κεχῃνότων, ἅπερ αὐτοῖς κατὰ τῆς προνοίας ἐπινενόητο, καὶ τούτων ὅσοι διαφερόντως τῶν ἄλλων ἐπισημότεροι, ἀνευρὼν φιλοπόνως καὶ συλλαβόμενος, καὶ αὐτοὺς μὲν εἰς δεσμωτήρια κατακλείσας, πάσας δὲ τὰς αὐτῶν βίβλους, ἐξ ὧν ἐκείνοις ἡ ψευδομένη σοφία καὶ τὸ

κατὰ τῆς ἀληθείας νεανιεύεσθαι, οὐ μὴν ἀλλὰ καὶ τὰ εἴδωλα πάντα συναγαγὼν, οἷς ὅσα καὶ Θεοῖς ἐπεποίθεσαν (τὸ ἀργύριον γὰρ αὐτῶν καὶ τὸ χρυσίον αὐτῶν ἐποίησαν ἑαυτοῖς εἴδωλα, καὶ προσεκύνησαν οἷς ἐποίησαν οἱ δάκτυλοι αὐτῶν, ἵνα καὶ Ὠσηὲ ἄμα καὶ Ἡσαΐαν ἔχω συμφθεγγομένους) τῶν μὲν οὐ μικρὰν αἴρει φλόγα, πῦρ κατὰ μέσην ἀγορὰν αὐτοῖς ἐμβαλὼν· τῶν δὲ δημοσιεύει φανερῶς τὴν ἀσθένειαν, κατ᾽ ἀμφόδων καὶ πλατειῶν κρεμάσας αὐτὰ, καὶ δείξας μηδὲν πλέον ὄντα τῶν ὁρωμένων, ἀλλὰ τοῦτ᾽ αὐτοχειρῶν ἔργα καὶ τέχνης, οὐδὲν ἀλλω, ἢ ὃ βούλονται οἱ τεχνίται αὐτὰ γενέσθαι, ἵνα τοῖς τῶν Προφητῶν καὶ νῦν χρήσωμαι. Εἱστήκει δὲ καὶ ὁ τῷ Ἁγίῳ πρώην διὰ θεωρίας ὀφθεὶς, πρὸ τοῦ Ἄρχοντος εἰς ἐξέτασιν, μοναχὸς δέ τις, τῷ Συμεὼν προσεικασμένος, κατ᾽ ὀφθαλμοὺς πάντων λαβνόμενος αὐτοῦ τῆς χειρὸς, ἐξείλετο τῆς μελλούσης εὐθύνης, πρᾴως τοῦ Ἄρχοντος τὸ γεγονὸς ἐνεγκόντος. Ἐγένετο δέ τινα τηνικαῦτα προσαίτην, τῷ θείῳ Συμεών προσελθόντα, τῆς ἐκείνου τε γῆς αἰτήσαντα καὶ λαβόντα, εἴς τε τὴν Ἀντιόχου πρὸς τὴν οἰκεῖαν αὖθις καλύβην ἐπανελθόντα, παράλυτόν τινα χεῖρας καὶ πόδας, προσαίτην καὶ αὐτὸν, ἐκγειτόνων κατακείμενον ἔχειν· ὃν αὐτοῦ φιλανθρώπως ἐκείνῳ χρίσαντα τῷ χοῒ, ἔδοξέ τινα τῷ παρειμένῳ μοναχὸν, τοιοῦτον οἷος ὁ Συμεὼν τὴν ὄψιν καὶ τὴν κόμην, ἰδεῖν ὀρέξαντα χεῖρα κειμένῳ, καὶ ὥσπερ ἀπὸ κελεύσματος αὐτὸν ἀναστήσαντα, καὶ παραχρῆμα (ὢ πῶς σου Χριστὲ λαλήσω τὰς δυναστείας;) ὑγιὴς ὁ παράλυτος ἦν, ποσὶν ὁμοῦ καὶ χερσὶν ἐλευθερίως χρώμενος. Ὁ μέντοι δικαστὴς (ἔχεται γὰρ ἔτι τῆς ἀκολουθίας ὁ λόγος) ἐπὶ βήματος αὖθις δικαστικοῦ προκαθίσας, τούς τε δεσμώτας καθ᾽ ἕνα καὶ πλείους παραστησάμενος, καὶ τὴν ἑκάστῳ προσήκουσαν ἐξενεγκὼν καταδίκην, ἕνα τούτων (ὃς καὶ βαρύτατα ἦν ἐξημαρτηκὼς, καὶ στάσεις δημοτικὰς ἀναγείρας, καὶ νεωτέρων θορυβων ἁψάμενος) ἐν τῷ δεσμωτηρίῳ καταλελοίπει, βαρυτάταις αὐτὸν καὶ τιμορίαις ταμιευόμενος. Ἐν τοσούτῳ δέ τις ἐνδεὴς μοναχὸς τῷ Συμεὼν προσελθὼν, καί τινος ἐκείνου τοῦ δεσμώτου μνήμης, οἷα φιλεῖ, γενομένης, ἐπηύχετο εὖ αὐτῷ γενέσθαι παρὰ Θεοῦ, Ὅτι μοι κατακεκλημένῳ, φησὶν, ἐν ίερῶ, τὸ τοῦ ναοῦ προσθεὶς ὄνομα ἐπιστὰς καὶ πυθόμενος ὅτου δεοίμην, ἱμάτιον ὠνήσατο τρύχινον, τούτου γὰρ ἦν μοι πρὸς ἀνάγκης ἡ χρεία. Ἕτερος δέ τις προσαίτης καὶ οὗτος, Ἐμοὶ δέ φησι ἐπιτυχὼν καθ᾽ ὁδὸν, δαψιλὲς εἰς διατροφὴν κέρμα δεδώκει. Ἄλλος δὲ πάλιν ὑπολαβὼν, Ἐκεῖνος καὶ βρέφος ὑπὸ τῆς γειναμένης ἐκτεθὲν, ἔφη, καὶ κνυζούμενον ἀνελόμενος, ἐρεύνῃ τε φιλοπόνῳ γυναῖκα νεοτόκον εὑρὼν, παρατίθησιν αὐτῇ θυλάσαι τε ἅμα καὶ ἐκθρέψαι τὸ βρέφος, δύο χρυσοὺς τέως καταβαλὼν, καὶ εἴ τι ἄλλο τῆς περὶ τὴν ἀνατροφὴν μισθαρνίας ἐπικαταβαλεῖν καὶ τοῦτο βεβαιωσάμενος. Πρὸς ταῦτα, πλείων οἶκτος αὐτοῦ λαμβάνει τὸν Συμεὼν, καὶ τῆς ἄνωθεν ὑπὲρ αὐτοῦ πάλιν ἐκεῖνος φιλανθρωπίας ἐδεῖτο, Τῷ μὲν οὖν δικαστῇ δέδοκτο ἤδη, νηῒ τὸν ἄνδρα φόρτον ἐμβαλεῖ, καὶ ταύτην ἀνάψαντα κατὰ πελάγους ἀφεῖναι, ὦστε τὸν δείλαιον ἐκεῖνον, τὰ δύο ταῦτα, πῦρ ἅμα καὶ ὕδωρ μερίσασθαι· Δέδοκτο ταῦτα, καὶ ἡ ψῆφος ἐκράτει, καὶ τὸν μὲν δεσμώτην ἀνάλογον ἐν τῇ φυλακῇ τηλικούτου προσδοκίας κακοῦ δέος εἶχε· τὸν Συμεὼν δὲ χρηστότερα περὶ αὐτοῦ μᾶλλον ὃ περὶ τοὺς ἐνδεεῖς ἐκείνου ἔλεος ἐλπίζειν ἐποίει, πρὸς ἔλεον πάλιν ὁρῶντα Θεοῦ, τοῦ καὶ ποτήριον ψυχροῦ δεχομένου, καὶ πλουσίως ἀντιμετρεῖν εἰδότος ἀγαθαῖς προαιρέσεσιν. Γεωργοῦ δέ τινος ἐν τούτῳ τῶν ἐκείνου ἀγρῶν παρὰ τὸν Ἅγιον ἀνελθόντος, κᾀκείνου περὶ τοῦ ἀνδρὸς ἐρομένου, ἥ τίς ποτε ἡ κατ᾽ αὐτοῦ ψῆφος εἴη, ὡς ἐκεῖνος τὰ περὶ αὐτοῦ δεδογμένα φράσοι· ὁ Συμεὼν πεποιθότως ὐπολαβὼν, Οὐ δὲ θρίξ ἐκ τῆς κεφαλῆς αὐτοῦ πεσεῖται, εἶπεν οὐδ᾽ εἰ πάντες οἱ γῆς Ἄρχοντες κατ᾽ αὐτοῦ ἀθροισθεῖεν· οὐ γὰρ ἃ τῷ Ἄρχοντι περὶ τοῦ ἀνδρὸς, ἀλλὰ τῇ ἄνωθεν ψήφῳ κέκριτο μᾶλλον ἐκείνῳ περὶ αὐτοῦ προφητεύειν ἐπήει. Ἔπειτα μέντοι καὶ ὡς ἡ χεὶρ διακονεῖν ἐπὶ τῆς φυλακῆς αὐτῷ παρῄνει τὸν γεωργὸν, Ἵν᾽ εὖ σοι μετὰ ταῦτά, φησι, γένηται παρ᾽ αὐτοῦ. Ὁ δὲ παρὰ τὸ δεσμωτήριον δρομαῖος ἐλθών, κομίζει τῷ καταδίκῳ τῆς σωτηρίας τὰ εὐαγγέλια, ᾔδει γὰρ ᾔδει σαφῆ προφητείαν εἶναι τὰ ὑπὸ τοῦ Ὁσίου λεγόμενα, πολλοῖς προλαβοῦσιν, ἀλλὰ καὶ πολλῷ μείζοσιν, ἔχων καὶ περὶ τῶν παρόντων θαῤῥεῖν. Τῆς δ᾽ ἐπιούσης ἐπὶ βῆματος αὖθις τοῦ Ἄρχοντος προκαθίσαντος, καὶ τοῦτον ἀπὸ τῆς φυλακῆς μεταστειλαμένου, οἱ μὲν παρόντες ἀνῄρτηντο ταῖς περὶ αὐτοῦ ἐλπίσιν· ὁ δὲ συμπαθές τι καὶ ἥμερον εἰς αὐτὸν ἰδὼν, ἀφῆκε πάσης αὐτὸν παρὰ πᾶσαν, προσδοκίαν εὐθύνης· καὶ παρὰ τὸν Ἅγιον ἀνελθὼν, τὰ τῆς ζωῆς αὐτῷ χαριστήρια περιφανῶς ὡμολόγει, οἷα θανάτου φεῦ! αἰσχίστου καὶ πικροτάτου εὐχαῖς ἐκείνου καὶ πρεσβείαις ἀπηλλαγμένος. Οὕτω μὲν οὖν οὐδὲν τῶν ὑπὸ τοῦ Ὁσίου προειρημένων διαπεπτώκει, ἀλλὰ σύμφωνον πᾶσιν αὐτοῖς ἐκ τοῦ τἐλους καὶ τὸ ἔργον ἀπήντα· ἡμῖν δὲ καὶ τὰ ἑξῆς τῶν αὐτοῦ θαυμάτων ἀκολούθως διαληπτέον.

[169] Meanwhile certain men of Antioch had come to such impiety, that they maintained that an account of the sins of the flesh was not to be demanded back in judgment; Heretics of Antioch refuted by the Saint, nor expected any resurrection of our bodies, or examination of deeds, and any retribution of them; some indeed repeatedly saying that all things are governed by the course of the stars, and that providence in an insane manner yields to their figures and motions; but others, that fortune and chance decree; others finally, that the transmigration of souls and fate obtain the chief place. These, assailing Symeon by disputing, used the demonstrative art, in which they excelled, and persuasive contentions. But there sat upon the Saint's lips a certain divine force of persuading, to which none of those babblers and men abounding in infamy rather than wisdom could contradict. But the greater the virtue of his power and of his signs against them was, the more were they driven to madness against him.

[170] At last a it happened that a certain man of Antioch, a plebeian and an artisan, had the passages so obstructed, his image exposed to veneration through which the breath passing enters and goes out, that, the longer interval of time also approaching, during which the evil held him, he thought he should be suffocated. He at length betook himself to S. Symeon, and health being obtained, returned home, and as a testimony of a grateful mind and a memorial of so great a benefit, set up an image to the Saint before his doors, and adorned it not only with lights, but also with hangings and tapestries. Which the impious and nefarious men beholding, burning with envy, and gathering a band of their own, ran together in a troop, crying with a loud voice (O God, how great things the enemies have machined against Thy Saint!) Take away him who has done such things; let the sign be at once cast down. But that artisan, by divine disposition without doubt, was absent at this very time from the workshop; otherwise indeed he would not have escaped the hands of the rioters unharmed.

[171] Turning therefore all their anger against the image, they commanded one of the soldiers, trying to cast it down, the third time they are punished. a man of like flour and infidelity, to cast it down, ladders being mounted: who when he had got up on high, as he was bidden, and now was trying to lay hands on it; by those hands, which Thou, O Christ, didst raise above their pride, casting him down, he was suddenly dashed to the earth with a grievous fall. Which when it had struck no common fear into the minds of others, increased not a little the anger of the impious. They tried therefore to bring another up there, accusing the cowardice of the former: whom they soon beheld suffering rather than doing like things, as being cast down by a like fall. Nor yet thus did those insane ones understand, but closing their eyes and growing blind to so manifest a truth, they added even a third: to whom also things equal to those said happened. For when he had extended his hands against the image, not knowing that he was rather using them against himself, he was likewise cast down, and lay prostrate; worthy of much greater mockery than the former, in that he had been no whit the wiser by the unwashed one's example. Then indeed, veiling their face for shame, they departed, to be pitied for their attempt, but more for their misfortunes: but the faithful, rejoicing, testified their joy by mouth, and their exultation by tongue.

[172] These things being reported to Symeon, he, holding very small account of himself and of the injury inflicted on him, but with all zeal exardescing against the blasphemies uttered against his Lord, it is then shown to Symeon in a vision unceasingly gave himself to prayer and persisted in the accustomed exercise of heart, mouth, and lips. But God, the just dispenser and lawgiver, was not unmindful of vengeance. For Symeon, rapt in spirit, seemed to behold these things. He thought he was at Constantinople in the palace of the Emperor, and that a certain man, to whom great power over the Eastern parts was given by the spirit, went about the streets of Antioch; and that the river Jordan followed his footsteps, and the paradise which is in Eden was as it were uncovered and revealed: then that a most wicked beast, lurking in a certain cave, was sent forth thence, and driven through the midst of the city, inflicted no slight slaughter; further that many men, pursuing the beast, were grievously beaten by that Prince almost to death, so that all flesh was greatly consternated; finally that one of his known and familiar friends stood before the said Prince to be examined, and by him, immune from all calamity and peril, was dismissed.

[173] These things, just as he had seen them, Symeon narrated to the disciples; then also he explained what the portents meant to him. Namely how a terrible Prince was to come, and would convict them of impiety, and would also adjudge some to a most savage death. a Governor about to come for their vengeance: For the Jordan that followed shows beforehand, that all their impiety and rebellion against God would be utterly overwhelmed; but the paradise that was uncovered, that the right deeds of the upright were to be openly and freely proclaimed. But the beast that was carried about, he said, was the fallacy and imposture of the devil, through which vain men, placing their hope in idols, were circumvented; and which, for the most part lurking thus far, brought at length into light, would vanish. He indicated also through him, who, summoned to the question, seemed to stand before the Prince, that he was warned to keep himself thereafter from the discourses of the wicked, and to know that he must attend more studiously to himself. And then indeed these things were foretold by Symeon: nor did four months intervene, when a certain Amantius b by name, a great command through the East being entrusted to him, came to Antioch. but Amantius a severe judge comes, He was a man of letters, apt for command, powerful in reasoning, constant of mind, free of soul, in the first place zealous for justice; who was borne with as great a zeal for virtue, as against iniquity, in both supreme: who, even before he came to Antioch, had taken away all the wickedness he could through the East, with a sharper sword drawn against those also who were constituted in dignity; so that fear and trembling invaded all at his coming: nor only worthless and malevolent men, but those also, whose life was conjoined with probity and good morals, dreaded, so terrible was his presence.

[174] This man, the more illustrious of the Gentiles and atheists and of those given to speculating the aspects and conjunctions of the stars, and constructing many things thence against divine providence, especially the more illustrious, sought out studiously and apprehended and shut up in prison: but he collected all their books, from which a false wisdom and new opinions against the truth were drawn forth, who abolished their books and idols. nor those only, but likewise all the idols, in which they trusted as in gods: for their silver and their gold they made for themselves into idols, and adored the things which their fingers had made, that I may speak with the Prophets Hosea and Isaiah. Hosea 8, 4., Isa. 2, 8. And from the books indeed he raised no small flame, casting them into the fire in the midst of the forum; but the impotence and weakness of the idols he manifestly demonstrated, by suspending them in the crossways and streets, and showing that they were nothing more than what they seem, works of hands and of art; nothing other than what the artificers will them to be, to use again the words of the Prophets. There stood also that one who long before had appeared to the Saint in a vision, before the Prince called to the question: but a certain Monk, very like Symeon, taking him by the hand, snatched him from the impending trial, the Prince calmly bearing the deed.

[175] It happened about the same time that a certain one of the beggars who are there came to Symeon, and asked and received something of his earth, A beggar, with the dust received from the Saint, heals another. then returned to Antioch into his hovel, and found another of his neighbors, himself also a beggar, lying with his feet and hands touched by paralysis; who, sprinkled by that other with the dust already mentioned, seemed to himself to see a certain monk, very like Symeon in countenance and hair, reaching forth his hand to him as he lay, and as if by command raising him; and behold (how shall I declare, O Lord, Thy power!) immediately the paralytic was made whole, the most ready use of his hands and feet being recovered.

[176] The author of a sedition to be punished with death, But that Judge or Prince, of whom we have treated (for our discourse proceeds to the rest), sitting again before the tribunal of justice, the bound being bidden to be presented singly and many together, brought against each of them the sentence of condemnation befitting his merits: but one, because he had committed graver things, and had been the author of a popular sedition and the kindler of recent tumults, he had left in prison, to be reserved for the gravest torments. Meanwhile a certain poor monk, meeting Symeon, mention being made, as is wont, of that captive, prayed for a prosperous issue for him, God being propitious: For when I prayed, he says, in the church (whose name also he added), he stood by me, and when he had heard what I asked, he bought this hair-cloth garment, of which I was especially in pressing need. Another beggar too, But to me, he says, meeting on the way, on account of works of mercy he bestowed a notable alms for sustenance. Again another taking up; That same man, he said, took up an infant exposed by its mother and wailing; and by diligent inquiry finding a woman who had recently given birth, committed it to her to be suckled and nursed; paying down at once two gold pieces, and solemnly promising that he would moreover pay whatever should be expended for the boy's upbringing.

[177] These things heard, Symeon is seized with greater commiseration of the man, and suppliant deprecates the divine benignity for him. And now it was fixed and resolved for the Judge, to put the man on a ship, and to commit it, flames being cast in and kindled, to the deep; that the two elements, fire and water, might in some sort divide the wretch between them. So, I say, it was fixed for the Judge and the sentence stood; and the bound man in custody a like proportion of fear of so great an evil now imminent had occupied. But mercy bade Symeon hope all milder things, which that man had exercised toward the needy, in turn turning his eyes to the mercy of God, who accepts even a cup of cold water, and is wont richly to recompense good purposes.

[178] Meanwhile a certain husbandman from his fields, coming to the Saint, inquires what sentence at length was pronounced against the captive, it is foretold by S. Symeon that he is to be freed. and asks that he would declare what concerning him was constituted and decreed. The Saint, taking up, confidently replies: Not even a hair from his head shall fall, not if all the Princes of the whole earth be gathered against him: for he was prophesying not the things judged by the Prince's vote, but rather the things judged and ratified by the divine. Then also he exhorted the husbandman, that he should serve him in custody as much as he could, Whereby, he said, it may be done well to thee hereafter by him. He runs at a run to the prison, bearing the most auspicious news of salvation to the condemned: for he knew, and well knew, that it was a sure prophecy; from many things before mentioned, nay, from far more, persuaded to hope well of the present. The next day, the Prince sitting again before the tribunal, and bidding the bound man be summoned from custody; they hung in their minds, doubtful between hope and fear, as many as were present: but the Judge, gazing on him with a benign and placid countenance, beyond the expectation of all dismissed him free of all judgment: who hastening to the Saint, openly confessed before all that his life preserved was the gift of him, reckoning that he was exempted from a most foul and most bitter death by his prayers and intercession. So therefore nothing of those things which the Saint foretold failed in issue, but works equal to all the prophecies answered by the very event. But the rest of his marvels are to be pursued successively.

ANNOTATIONS ON CHAPTER I.

CHAPTER XXIII.

Gripings are cured, the disobedient is punished; things absent become known to Symeon.

Γέρων τις ἀμπελουρὸς, ἀπὸ χωρίου Σάμβου καλουμένου τινὸς, ταῖς ἀμπέλοις ἐγκεκυφὼς, ἔδοξεν ὡς ἄρα φωνήσειεν αὐτὸν ἡ γυνὴ, καὶ ἀθρόον ἐπιστραφεὶς ἐκείνην μὲν οὐχ ὁρᾷ (φάσμα γάρ τι δαιμόνιον ἦν τῆς γυναικὸς οἴκοι μενούσης) αὐτὸς δὲ ὑπεσπάσθη τὰ ἔνδον, καὶ φόρτος αὐτῷ γεγόνει ταῦτα ἐλεεινὸς, ἄχρις αὐτῶν καθειμένος γονάτων. Ὁ μὲν δὴ καμάτῳ πολλῷ καὶ μόχθῳ πρὸς τὸν θεῖον ἀνενεχθεὶς Συμεὼν, πρὸ τῆς αὐτοῦ στάσεως ἐκυλινδεῖτο, τὸ γεγονὸς ἀπαγγέλλων οὐ ῥήμασι μᾶλλον ἢ δάκρυσιν, ἃ δὴ πολλὰ κατέσχεν τοῦ ἐδάφους, καὶ τῆς συμφορᾶς ἀπαλλαγῆναι δεόμενος. Ὁ δὲ διαναστὰς, Πορεύου ἔφη, ἐπ᾽ ἂν μέντοι τὸν ποταμὸν περαιωθεὶς τοῦ ἀντιπέρας ἐπιβῇς ὄρους, δὸς δόξαν δι᾽ ἐμοῦ τῷ Θεῷ. Ὁ δὲ τὸν λόγον κατὰ τὴν ἀγαθὴν γῆν, οἱονεί τινα σπόρον, ἐν τοῖς τῆς καρδίας κόλποις δεξάμενος, ὡς ἤδη τοῦ κατ᾽ ἀντικρὺ ὄρους ἐπέβη, πρὸς τὸν στύλον τοῦ ἀνδρὸς ἐπιστρέψας, καὶ τὰς χεῖρας μετὰ τῶν ἐλπίδων καὶ τῆς καρδίας εἰς οὐρανοὺς ἀνατείνας, γόνατά τε καὶ ὄψεις γῇ δεδωκὼς, τὸν Θεὸν ὑπὸ μεσίτῃ τῷ Συμεὼν εἰς ἀπαλλαγὲν τῆς κατεχούσης αὐτὸν ἀνάγκης ἐπεκαλεῖτο. Καὶ παραχρῆμα (τίς οὐκ ἂν ἀκοῇ τὸ θαῦμα καταπλαγείη; ὁ τηλικοῦτος διαλέλυτο ὄγκος, ὑγιῶς αὐτῷ πάντων καὶ κατὰ φύσιν ἐχόντων. Τοὺς κοινωνοὺς τοίνυν τῆς συμφορᾶς, ὅσοι δηλαδὴ καὶ συνεπιβοηθοῦντες αὐτῷ διαβαστάζοντες ἦσαν πρὸς τὴν πορείαν, κοινωνοὺς καὶ τοῦ θαύματος ἐποιεῖτο· καὶ ὅπως τοῦ πάθους ἀπήλλακτο δείξας, κοινῇ πρὸς τὸν Ἅγιον ἐπανήεσαν αὖθις, κοινῇ τὰ τῆς εὐεργεσίας ἀνωμολόγουν. Μέγα μὲν οὖν οἶδα φιλοθέοις ἀκοαῖς τὸ διήγημα, ἀδελφὸν δὲ ὅμως καὶ τὸ ἐπαγόμενον ἔχει. Ἕτερος γάρ τις ἐκ Καισαρείας δὲ Καππαδοκῶν ὡρμημένος, βίου μὲν ἱκανῶς οὐκ ἀσήμως δὲ καὶ γένους ἔχων, πάθει καὶ βάρει τῷ αὐτῷ πιεζόμενος, καὶ τὴν μὲν οὐσίαν τέχναις ἰατρῶν ἐκδαπανηθεὶς, οὐδὲν δὲ ἄλλο τούτων ὀνάμενος ὅτι μὴ τὴν ἐξ ἀνθρώπων τῆς θεραπείας ἀπόγνωσιν, καὶ διὰ τοῦτο πρὸς τὸν θεῖον ἄνδρα τοῦτον, καὶ τὴν ἐξ αὐτοῦ καταφυγὼν θείαν ἐνέργειαν. Οὧτος παρὰ τὸν Συμεὼν ἀνελθὼν δεήσεις, οἰμωγὰς, δάκρυα, πᾶν εἴτι ἄλλο δυνάμενον εἰς οἶκτον ἑλκύσαι ψυχὴν, ὑπὲρ τῆς τοῦ πάθους ἀπαλλαγῆς ἐπεδείκνυ· πρὸς ἅπερ ἐκεῖνος τὰ σπλάγχνα παθὼν, εἰς οἰκτειρμοὺς ἔβλεψε πάλιν, τοὺς ὅσον αἰτοῦμεν ἀεὶ διδόντας, καί τινος αἰσθόμενος ἐν ἑαυτῷ χάριτος θειοτέρας, Ἀναβάς φησιν, ἔγγυσόν μοι. Τοῦ δὲ ὡς κεκέλευστο δράσαντος, ἐπείπερ ἔγγιστα ἤδη τοῦ Ἁγίου ἔλθοι (τίς ᾄσεται Χριστὲ τὰ ἐλέη σου;) τοῦ πάθους εὐθέως θεραπευθέντος, ὁ Συμεὼν ἱλαρᾷ καὶ ὄψει καὶ γλώττῃ, Ἄνθρωπε ἴασαι, ἔφη, Ὡς δὲ τὸ ἀθρόον ἐκεῖνο τῆς θεραπείας, καὶ αὐτὴν ἔβλεψε τὴν τοῦ πάσχοντος αἴσθησιν· Οὐδαμῶς, ἅγιε τοῦ Θεοῦ, δακρύων καὶ στένων εἶπεν, ἀλλὰ χαλεπή τις ἀνάγκη πιέζει με, ἥδιον πολλῷ τοῦ ζῇν οὕτως ἐργαζομένη μοι τὸ θανεῖν. Ὁ δὲ ἠρέμα προσθεὶς, Ἐρεύνησον ἑαυτὸν ἔφη, καὶ εἴσῃ σαφῶς ὅτι τοῦ πάθους ἀπήλλαξαι· Ὡς δὲ τῇ χειρὶ τὴν ἕρευναν ἐπιτρέψας, ἔγνω ἑαυτὸν ἀπαθῆ, τοῦ ὄγκου παντάπασιν ὑπολεανθέντος· Ὡς μηδέν τι οὖν ἐπισημένειν τοῦ κατὰ φύσιν, ἰλίγγου πληροῦται καὶ δίνης· ὅπερ οὐ λύπης αἰφνιδίου μόνον, ἀλλὰ καὶ χαρᾶς ὑπερβολὴ πολλάκις πέφυκε δρᾷν, τῷ ἀδοκήτῳ τοῦ πράγματος τὸ τῆς καρδίας θερμὸν συστείλασα, καὶ νεκρὰς ὥσπερ τοῦ σώματος τὰς ἐνεργείας ἀπολιποῦσα. Ὁ μὲν οὖν τῷ τοῦ πράγματος παραδόξῳ καταπλαγεὶς, ὀλίγου δεῖν ἔμελλε περιτρέπειν, εἰ μὴ χεῖρας αὐτῷ τινες τῶν παρόντων ὑπέσχον. Καταπεπληγμένων δὲ κομιδῆ καὶ πάντων ὅσοι τοῦ τοσοῦδε θαύματος ἐτύγχανον θεαταὶ, τὸ παλαιὸν τοῦ πονηροῦ πρὸς κακίαν ὄργανον ὁ Ἀγγουλᾶς, ἐκ μέσου τούτων ὑπολαβών· Ὁ μὲν οὖν ὄγκος, ὡς ὁρῶμεν, ὤχετο, ἔφη· τί δὲ καὶ ὁ τοσοῦος τοῦ δέρματος κόλπος, εἶτ᾽ οὖν τὸ ὑποπεπλησμένον τοῦ ὄγκου δέρμα γεγόνει; ἐμὲ γὰρ οὐ Μετρίως τὰ τοιαῦτα πέφυκε σκανδαλίζειν. Εἰδὼς τοίνυν ὁ Μέγας πεῖραν εἶναι τοῦτο τοῦ βασκάνου καὶ πάλιν, ὁπόσα καὶ γλώττῃ τῷ ἀθλίῳ τούτῳ χρωμένου, ἐμφυσήσας τῷ ἀναισχύντῳ, ἵνα καὶ τὴν ἐναντίαν ἀπελάσῃ δύναμιν, Ὁ τὸν τοσοῦτον ἔφη λεάνας ὄγκον καὶ διαλύσας, οὐκ ἄρα δυνατὸς οὗτος καὶ τὸ δέρμα συνάξαι πάλιν καὶ καταστεῖλαι; Ἀλλ᾽ ὁ μὲν τὴν τοῦ παλαιοῦ πολεμίου προσβολὴν ταύτῃ καὶ νῦν διεκρούσατό, ἠμεῖς δὲ πρὸς τὰ ἑξῆς τοῦ λόγου τρεψόμεθα. Μοναχός τις κατὰ Λαοδίκειαν τῆς Συρίας ἐγκεκλεισμένος, πρός τε τὴν χρονίαν κάθειρξιν καὶ τὴν συχνὴν ἐρημίαν ἀκηδιάσας, ἀφορμὴν ὥσπερ οὐκ ἐλάττω τῆς ἠσυχίας, τὴν εἰς τὸν θεῖον Συμεὼν ἄνοδον θέμενος, ἐμήνυσεν αὐτῷ θερμὸν ἔρωτα τῆς αὐτοῦ προσκυνήσεως ἔχειν, καὶ ἤδη βούλεσθαι ἀνιέναι. Ὁ δὲ τὸ μικροψύχως

ὑπ᾽ ἀυτοῦ γινόμενον οὐκ ἀγνοήσας· Οὐχ ὅσιον οὐ δὲ πρέπον ἔφη, καταλιπόντα τὸ προσκυνεῖν Θεῷ ἐν αὐλῇ ἁγίᾳ αὐτοῦ, ἥ τίς ἐστιν ὁ τοῦ μοναχοῦ οἰκίσκος ἀρεταῖς ἁπάσαις καταλαμπόμενός τε καὶ πλατυνόμενος, εἰς ἀνθρώπου προσκύνησιν ἥκειν· Ὑπόμεινον γάρ, φησι, τὸν Κύριον, ὁ θεῖος Δαυῒδ, καὶ φύλαξον τὴν ὁδὸν ἀυτοῦ. Ταῦτα τηνικαῦτα μὲν ἐπέσχε τὸν μοναχόν· τοῦ πάθους δὲ μετὰ μικρὸν δυναστεύσαντος, ἕξεισιν, οὐ τὴν ἡσυχίαν παρ᾽ οὐδὲν μόνον οὐ δὲ τὴν κάθειρξιν θέμενος, ἀλλὰ καὶ εἰς πορνείαν, οἴμοι! κατενεχθεὶς, πτῶμα τίνων οὐ δακρύων, ποίων οὐκ ὀδυρμῶν ἄξιον! Ἔπειτα μέντοι παρέβαλε τῷ Ἁγίῳ, τῆς μὲν ἁμαρτίας οὐ δὲ ψιλὴν ὅλως ποιούμενος μνήμην (οἷα τὰ τοῦ πονηροῦ τεχνάσματα! καὶ ἡ πρὸς τὴν ἐξομολόγησιν τοῦ κακοῦ ταῖς τῶν ἀνθρώπων ψυχαῖς ἐγγινομένη αἰδώς! τὴν δὲ τῆς συνήθους ἡσυχίας ἔκπτωσιν πικρῶς ὀδυρόμενος. Ὁ δὲ ὀφθαλμοῖς ἀθεάτοις τὰ κεκρυμμένα ὁρῶν, καὶ τοῦ χαλεποῦ μύσους ἐκείνου τὸν μοναχὸν ἀποκαθάραι βουλόμενος, Οὐ συναλγήσω σοί, φησιν, ὅτι τὸν τοῦ οἰκίσκου διέῤῥηξας τοῖχον, ἐπεί σοι καὶ εἰσελθεῖν αὖθις δι᾽ αὐτοῦ ῥᾷον, καὶ εἴσω γενέσθαι πάλιν ἐπανελθόντι· ἀλλ᾽ ὅτι τὸν τῆς ψυχῆς κατέσεισας πύργον, καὶ τῷ ἐχθρῷ φεῦ! αἰχμάλωτος ἀπηνέχθης, εἰς πορνείαν κατολισθήσας. Ταῦτα τὸν μοναχὸν καταπλῆξαί τε ἅμα καὶ καταιδέσαι, τὸ μὲν τῇ τῶν ἐλέγχων ἐλευθερίᾳ ἐπὶ τοῖς ἀδήλως (ὡς αὐτὸς ὥετο) διαπεπραγμένοις, τὸ δὲ τῷ μεγέθει τῆς ὕβρεως, ἣν αὐτὸς εἰς ἑαυτὸν ἀθλίως ἐνύβρισε· καὶ πρηνῇ ἑαυτὸν ὡς εἶχε καταβαλὼν, καὶ θερμὰ δάκρυα τοῦ ἐδάφους καταχεόμενος, ἔτι καὶ τὸν χρόνον τοῦ πτώματος ἐξομολογεῖτο, πέμπτην αὐτῷ ταύτην εἶναι λέγων μετὰ τὸ πάθος ἡμέραν, καὶ ῥυσθῆναι ὑπ᾽ αὐτοῦ ᾔτει, ἅρπαγμα ἤδη τῷ ἀλλοτρίῳ γεγενημένος. Ἀλλὰ τὸν μὲν εὐχῇ καὶ σφραγίδι ὁπλίσας, ἀκαταγώνιστον τοῦ λοιποῦ τῷ ἐχθρῷ πεποιήκει· ἀσφαλεστέρους δὲ καὶ τοὺς μαθητὰς, εἰδότας ὅπως οὐδὲν αὐτὸν οὐ δὲ τῶν ἐν κρυφῇ γινομένων διαλανθάνει. Καὶ τοῦτο μὲν δὴ τοιοῦτο, καὶ οὕτω τὰ μακρὰν καὶ πόῤῥω τῷ Συμεὼν ἐν ὀφθαλμοῖς, ὡς παρόντα δεικνύον· ὁ δὲ λόγος καὶ ἄλλα τῆς αὐτῆς τῷ εἰρημένῳ δυνάμεως προσθεῖναι βούλεται. Ἀνθρώπῳ συνέβη τινὶ περὶ σίτου ἀκμὴν εῖ θαυμαστὸν ἀνίοντι ὄρος καὶ τῷ τε καύσωνι τῆς ὥρας, τῷ τε τῆς ὁδοῦ ἀνάντει, πρὸς τὴν τοῦ δίψους ἀπαγορεύσαντι βίαν ἐπὶ τὴν γὴν καταῤῥεῦσαι, καὶ κατ᾽ ὀλίγον ὑπολιμπάνειν. Ἦν μὲν οὖν ἤδη περὶ τὰς ἐπιλυχνίους ᾠδὰς, καὶ ταύτας ὡς σύνηθες ὁ Συμεὼν Θεῷ μετὰ τῶν μαθητῶν ἀπεδίδου· ἐν τούτῳ δὲ δύο τινὰς καλέσας αὐτῶν ἐπισκήπτει, λαβόντας ἄρτου καὶ ὕδατος, τήν τε τοῦ ὄρους ὁδὸν παριόντας, εὑρεῖν τινα κατὰ γῆς ἐῤῥιμμένον, πνέοντα μικρὰ καὶ ἐκλελοιπότα, τούτοις αὐτῷ τὴν δύναμιν ἀπειρηκυῖαν ἀναλαβεῖν. Ἀλλὰ τάχους τῷ πράγματι χρεῖα, μὴ θάνατός, φησι, προλαβὼν καὶ τὴν ὀλίγην ἐκείνην πνοὴν ἀφέληται. Οἱ δὲ δράσαντες κατὰ τὰ προστεταγμένα, εὑρίσκουσι κείμενον αὐτὸν ἀνὰ τὴν ὁδὸν, πλὴν τοῦ ἀναπνεῖν νεκρόν· ἀνελόμενοι τοίνυν αὐτὸν, καὶ εἰς τὴν κατωτέρω μονὴν ἀγαγόντες, ὀψὲ καὶ μόλις ἐπαναγαγεῖν αὖθις αὐτῷ τὴν δύναμιν ἴσχυσαν. Ἀνθράκων ἀπύρων ποτὲ τὴν μονὴν ἐπιλελοιπότων, τοῖς μὲν ἀδελφοῖς λόγος ἑσπέρας πρὸς ἀλλήλους οὐκ ὀλίγος ἦν· ὁ δὲ, Μὴ φροντίσητε ἔφη, ἀφίξεται γὰρ αὔριον πλῆθος αὐτῶν, ὅσον τῇ μονῇ καταχρείαν· χρείαν· ὁρῶ γὰρ ἄνδρα τινὰ τῶν ἀγροικοτέρων, δυσὶν ὥσπερ ἡμιόνοις προσάγοντα, τοιοῦτοι δὲ ἄνθρακες ἄρα τούτοιν ἑκατέροιν ὁ φόρτος. Ταῦτα ὁ μὲν τοῖς μαθηταῖς περὶ νυκτὸς αρχὰς εἶπεν, ἥκει δὲ εἰς τὴν ἑξῆς ὁ τοιοῦτος, κομίζων τῇ μονῇ τούτους, ὡς ὁ Συμεὼν προειρήκει. Ἐντέταλτο παρ᾽ αὐτοῦ τοῖς μαθηταῖς μηδενὶ μηδαμοῦ κοσμικῷ παῤῥησίαν διδόναι, μὴ δ᾽ εἰς ὁμιλίαν αὐτοῖς τὰ πολλὰ καὶ λόγους ἥκειν, εἰ μὴ κατὰ πολύ τι τὸ ἀναγκαῖον· καὶ τοῦτο δὲ μὴ ἐνδιατρίβοντας ταῖς πρὸς αὐτοὺς διαλέξεσιν, ἀλλὰ ταχὺ ἀπαλλαττομένους, νύκτα μέντοι καὶ ἡμέραν τοῖς θείοις ψαλμοῖς καὶ νόμοις ἐμμελετᾷν τοῦ δεδομένου κανόνος ἐπιμελῶς ἐχομένους. Ποτὲ γοῦν ἐδόκει τῷ Συμεὼν, πλησίον ὤσπερ αὐτὸν ἦν τῇ κατωτέρᾳ μονῇ γενόμενον, ἐκεῖνα πρός τινας τῶν κοσμικῶν ἀκούειν λαλούντων, ἅπερ αὐτῷ αἱ ἐντολαὶ οὐκ ἐβούλοντο. Καλέσας τοίνυν αὐτοὺς, ἐρεύναις τε τὸ πρᾶγμα καὶ τὸν καιρὸν δεδωκὼς, εὗρεν ὡς αὐτῷ τοῖς τοῦ πνεύματος ὀφθαλμοῖς ἐθεάθη· ὃ καὶ φόβον αὐτοῖς οὐκ ὀλίγον ἐνῆκε, μελλούσης ἀξιόχρεων ἐγγυητὴν ἀσφαλείας. Ἀδελφός τις ἀρετὴν μαρτυρούμενος, εἰς ἅλατος ἐπέμφθη διακονίαν, ταῖς δὲ τοῦ πονηροῦ κατὰ τῶν τοιούτων ἐπιβουλαῖς καὶ τοῖς ἐκείνου πιθανοῖς δελεάμασι, παρακερδαίνει τι τῆς τούτου τιμῆς, ἢ ζημιοῦται μᾶλλον ἐσχάτως, ὅσα καὶ ψυχῆς ἡ ζημία. Τοῦτο τοίνυν ὁ Συμεὼν ἀπὸ μακρόθεν εἰδὼς, τοῖς μαθηαῖς ἀπαγγέλλει· εἶτα μεταστέλλεται πρὸς ἑαυτὸν έπανελθόντο τὸν ἀδελφὸν, ἐλέγχει τὸ γεγονὸς, ἐπιτιμᾷ τῆς κλοπῆς· ἔπειτα μέντοι δέχεται τὴν ἐξομολόγησιν, δίδωσι τὴν ἄφεσιν, ἐπάγει τὴν θεραπείαν. Ἀνῆλθον τινές ποτέ τῶν Ἰσμαηλιτῶν κατὰ προσκύνησιν τοῦ Ἁγίου· συνέβη δὲ τὴν τούτων ἡμίονον ἀπολυθεῖσαν, καὶ πρός τινα τοῦ ὄρους κρημνὸν ὑποκαταβᾶσαν, προσδέσει τοῦ ῥυτῆρος περί τινα ὕλην (οἷα φιλεῖ πολλάκις αὐτομάτως γίνεσθαι) τῇδε ἀποληφθῆναι. Ὁς οὖν πολλὴν αὐτῆς θέμενοι ζήτησιν, ἀλλὰ καὶ εἰς τρίτην ἑξῆς ἡμέραν οὐχ οἷοί τε γεγόνασιν ἀνευρεῖν, προσίασι τῷ Μεγάλῳ, ἀλύοντες καὶ τὰς ψυχὰς σφόδρα διαπονούμενοι. Ὁ δὲ, καθάπερ ὁρῶν οἷ προσδέδετο αὕτη, καλέσας δύο τῶν μαθητῶν, ἐκέλευσε ἐκεῖ γενομένους, καὶ τὴν ἡμίονον λύσαντας ἀνασώσασθαι τοῖς δεσπόταις, Ὅπερ οὖν ταύτῃ καὶ γεγονὸς, ἀπολαβόντες αὐτὴν ἐκεῖνοι, πρὸς τὴν ἑαυτῶν ἐπανήεσαν, θαῦμα τὸν ἄνδα ποιούμενοι.

[179] One suffering gripings and other things is healed, A certain old man, a cultivator of a vineyard, from the place which is called Sambus, giving his labor to the tending of the vines, thought he was called by his wife, and suddenly turning that way, sees no wife, for it was a certain phantasm of a demon, well counterfeiting the woman, who remained at home: but he himself began to be distorted in the bowels, which became so unsupportable and miserable a burden, that his very knees sank down. Therefore, unequal to the labors and troubles, being brought to S. Symeon, he rolled miserably before the column: declaring what had happened, not so much by words as by tears flowing abundantly over the earth, and praying for the relief of his calamity. To whom the Saint, rising, Go, he says, until, the river crossed, thou shalt have ascended the opposite mountain; and give glory to God through me. But he, receiving these words in the good earth, as it were a certain seed, in the bosom of his heart, when now he had struggled up the mountain on the opposite side, turning toward the man of God's column; his hands, together with hope and heart, lifted to the heavens, his knees and face cast down to the earth, invoked God through the mediator Symeon for the deliverance from the evil oppressing him. And immediately (who at the hearing of so great a miracle will not be stupefied?) that immense swelling vanished, all his members being rightly and conformably to nature. As many therefore as were conscious of that calamity, namely all those who, applying an aiding hand, had carried him up the mountain, the same he made also conscious of the prodigy; and when he had shown by what means he had been exempted from the evils, together they returned to the Saint, together they confessed and acknowledged the benefit.

[180] Great indeed and marvelous, I know, this narration falls upon pious ears, yet it has also that one near to it, which follows. Another certain man, Another, suffering like things, sprung from Caesarea of Cappadocia, abundantly provided with patrimony and no less with nobility of family; was afflicted with the same gripings and swelling of belly as the former; and now his whole substance spent on the art of physicians, he had taken no other profit, than that he had learned that human cure was superfluous, and therefore had fled to the divine help of this divine man. When therefore he had come thither; he exhibited prayers, groans, tears, and whatever else there is besides that can move commiseration in pious souls, for safety and the dispelling of his pains. But Symeon, moved to pity by these, lifted his eyes toward that mercy, which always grants whatever we ask: and perceiving a certain more divine grace in himself; Ascending, he says, approach near to me. Who, soon obeying the command, and now coming very near the Saint (who shall sing the mercies of the Lord?) the disease being thoroughly healed, stood there whole; Symeon, having now observed both the man's sudden healing, and his still as it were grave sense of suffering, says to him, with countenance and mouth shining: My man, thou art healed. By no means, holy one of God, says the other, weeping and groaning, but a certain extreme necessity presses me, and makes death far more pleasing to me than such a life. Then the Saint quietly subjoining; is likewise cured, even before he knows it. Search, he says, thyself, and thou shalt find that thou hast wholly recovered. But when he had made trial of that matter with his hand, he found himself whole, the whole tumor being entirely softened and dispelled. When therefore he could detect nothing whatever that was alien to nature; filled with a tumult of mind and giddiness (which not only sudden grief, but also an excess of joy, not rarely is wont to effect, when by some unexpected thing the heat of the heart is contracted, and the operations of the body cease as if dead), filled, I say, with stupor at the admirableness of the unhoped-for thing, he was near to falling, had not some of those present, casting hands on him, prevented it.

[181] An envious Brother is refuted. Nor did a less stupor seize all who stood by as spectators of so great a prodigy. One Angulas, long since the instrument of the demon for perpetrating evils, from the midst of the crowd proclaiming; The swelling indeed, he says, has gone, as we see: but what is that great fold of skin? what if it be filled again with swelling? For such things are wont to scandalize me not moderately. But the great Symeon, holding for certain that it was a temptation of our envious enemy, speaking through the mouth of that wretch, breathed upon the impudent one, and that he might repel from him the power of the enemy; He, he says, who has made so great a swelling soften and vanish, can He not also gather and contract the skin again? And he indeed thus repressed even then the assault of the ancient enemy: but we turn to weave the rest.

[182] A certain monk shut up at Laodicea of Syria, by the tedium of a longer enclosure and perpetual solitude, was meditating an approach to S. Symeon, going out of his cell against Symeon's persuasion, as it were an occasion no less opportune for quiet: and now he had signified with how ardent a desire he was held, of adoring him, and that he stood ready girt for the journey. But he, by no means ignorant that he had fallen into pusillanimity, answered: It is neither pious nor becoming, if anyone cease to adore God in His holy court, such as is the cell of a monk, refulgent and replete with the splendor of all virtues, and come to adore a man. Expect the Lord, says David; and keep His way. Ps. 36, 34. These things then indeed restrained the monk:

but a little after, the same perturbation of mind predominating, he went out, he falls into the sin of fornication, leaving not only his quiet and his cloister, but falling also into fornication, woe is me! a fall worthy of what tears, of what lamentations!

[183] Then nevertheless he came under the Saint's gaze, making no mention, even the slightest (what artifices of the malignant spirit! what shame at confessing his malice, innate to human minds!) of his sin, but unceasingly weeping that he had fallen from his pristine quiet. But the Saint, perceiving things hidden with his interior eyes, and desiring to cleanse the monk from that grievous defilement; I do not pity thee, he says, that thou hast broken through the walls of thy cloister (since it is easy for thee to return by postliminy, and being returned to enter) but that, the bulwark of thy soul destroyed, to whom the Saint discloses the hidden crime captive carried off by the enemy (O shame), thou hast slipped into fornication. These things struck the monk and at once confounded him; both on account of the liberty of reproving those things which he himself thought done secretly; and on account of the foul mark of ignominy which the unhappy man had branded on himself: and he prostrated himself face down, as much as he could, and with a warm shower of eyes watered the earth; indicating also the time when he had fallen, he repeatedly said and obtains pardon. that it was the fifth day after the fall; and besought to be freed by the Saint, having now been made a prey to the enemy. By which prayer and the sign of the cross fortifying him, he made him thenceforth insuperable to the enemy; he made also his disciples more circumspect, admonished by this example that nothing, though done in secret, was unexplored by Symeon.

[184] And this indeed demonstrates, that things far removed were exhibited to Symeon as if before his eyes and present: but our discourse wishes others also, of the same virtue and efficacy as the one already mentioned, to be added. To one fainting on the way, absent, he brings help through his own. It happened, at the time when the crops are ripe, that a certain man, betaking himself to the wondrous mountain, and, the violence of thirst excited by the heat of the season and the steepness of the way overcoming him, fell to the ground and was all but fainting in soul. And now it was the time when the vesperal prayers are sung, which the Saint, after his manner, performed to God with the disciples; when he bids two of them, called to him, taking bread and water, descend by the accustomed way of the mountain, that they would find a certain one prostrate on the ground, scarcely breathing, his soul failing: by these things his broken strength was to be restored to him. But there is need of haste, he says, lest death, anticipating, take away the little that remains of breath. And they, running as it had been commanded them, find lying in the way a man, now all but dead. They take him up therefore, and carry him into the lower part of the monastery: where scarcely at length they were able to retain the departing spirit, and recall his strength.

[185] Coals once failing in the monastery, the Brothers in the evening put their heads and discourses together, exceedingly anxious: Coals failing, he foretells they will be brought tomorrow. to whom Symeon: Be not, he says, solicitous; for there will come on the morrow's light so great a number of coals, as may suffice for the uses of the monastery: for I perceive a certain rustic man, driving two mules hither, bearing such coals as you wish. Such things he said to the disciples under the beginning of night: but on the following day that man brought what the Saint had foretold. He had once commanded his own, that they should meet no secular man at all, nor mix any colloquies or discourses with them, except in gravest necessity; but then too they were not to tarry long, but, the discourse cut short, to depart as soon as possible; so that, passing nights and days in meditating the divine psalms and laws, they might be diligent observers of the prescribed rules. he knows and reproves unlawful colloquies. At some time therefore, when the Saint had approached nearer to the lower monastery, he seemed to himself to hear some speaking such things with seculars as were not lawful by the precepts given. Summoning them therefore, and examining both the matter and the time, he found the deed, just as it had been seen by him with spiritual eyes: which struck no slight fear into the disciples, a trustworthy surety of greater caution in the future.

[186] A certain Brother, professing virtue, sent by chance to sell salt, He sees the disobedience of a certain absent one. induced by the snares of the devil, the more hostile in such things, and false persuasions presenting an appearance of truth, made some gain more than just, or rather much loss, if you regard the soul. Which when S. Symeon knew from afar, he manifested it also to the disciples: then he summons that Brother, now returned, to him: he convicts the deed, reproves the fraud, then receives the confession, remits the sin, restores health. There came at some time certain Ishmaelites to adore the Saint; when it happened that their mule, loosed, descended by a certain precipice of the mountain, and the bridle catching (as not rarely is wont to happen of its own accord) on the trunk of a tree, was there held fast. The mule lost, he indicates in what place it is. Which when by diligent inquiry, even of three days, they could not detect; they approach the Saint, grieving and hanging in their minds. But he, as though he saw where the mule was tied, two disciples being called, commanded them to hasten thither, and the animal being loosed to restore it unharmed to its masters. Which was so done. But they, when, the mule recovered, they had returned to their own, proclaiming that man to be prodigious.

CHAPTER XXIV.

Symeon foresees and foretells divers things.

Σχολαστικός τις ὄνομα Ἰωάννης, ἀνὴρ εὐσεβὴς, καὶ τῇ τῆς ζοῆς πηγῇ τῷ τοῦ Θεοῦ δηλαδὴ φόβω τρυφῶν, ἔκ τινος μὲν ὁρμώμενος κώμης τῶν ὑπὸ τὴν Ἀντιόχου κειμένων, κατ᾽ αὐτὴν δὲ τηνικαῦτα τὴν πόλιν διάγων, παρὰ τὸν Συμεὼν ἀνελθὼν, τὰ καθ᾽ ἑαυτὸν ἐκοινοῦτο· ὡς ἄρα μέλλοι Δομνῖνος ὁ ἱερώτατος Πατριάρχης αὐτὸν τῆς τῶν Πρεσβυτέρων ἀξιῶσαι χειροτονίας. καὶ παρὰ τὴν βασιλίδα πόλιν κατὰ δή τινα χρείαν τῶν ἀναγκαίων ἐκπέμψαι, ταῦτ᾽ ἔλεγε, καὶ ὅτι τὸ Θεῷ δοκοῦν ᾔτει μαθεῖν. Ὁ δὲ τῷ πνεύματι πεποιθότως ὑπολαβὼν, ὃ καὶ δῆλα τοῖς αὐτοῦ ὀφθαλμοῖς καθίστη τὰ ἔμπροσθεν· Ἄπιθι, ἔφη, ἀφιέρωσαι γὰρ ἤδη τῷ ὑψηλῷ παρὰ Θεοῦ θρόνῳ τῆς Κωνσταντινουπολιτῶν Ἐκκλησίας, ὃ παρὰ σαυτῷ κείσθω μόνῳ, ἄχρις ἂν καὶ τοῖς ἄλλοις ἐκ τοῦ τέλους γνώριμον γένηται· εἶτα καὶ ὁποῖον αὐτὸν εἶναι δέον παρῄνει, καὶ ὄσα τοσούτῳ ἀξιώματι πρέποντα εἴη. Ὁ δὲ ταύτῃ τὸν Ἅγιον συγκαταβάντα ἰδὼν, καὶ ὅστις Ἰουστινιανῷ διάδοχος ἔσται τῆς βασιλείας (οὂτος γὰρ τὰ Ῥωμαίων τηνικαῦτα σκῆπτρα διεῖπεν) ἠξίου μαθεῖν. Καὶ ὃς, φυλακὴν αὐτῷ τοῦ μυστηρίου πρότερον ἱκανῶς παραγγείλας, Ἰουστῖνος ἔφη. Ὁ μὲν οὖν παρὰ τοῦ θείου Συμεὼν ταῦτα μαθὼν, καὶ ταῖς αὐτοῦ εὐχαῖς ἐφοδιασθεὶς ἢ καθοπλισθεὶς, ἀσμένως τε τὴν τοῦ Πρεσβυτέρου χειροτονίαν δεξάμενος, προθύμῳ ποδὶ παρὰ τὴν βασιλίδα πόλιν ἐχώρει. Ἐν αὐτῇ δὲ γενομένῳ, πρὸς μὲν τοὺς ἄλλους ἀπόῤῥητα ἦν ἅπερ ὁ τοῦ Θεοῦ θεράπων Συμεὼν προειρήκει, πρὸς δὲ τὸν Ἰουστῖνον (οἷα τὰ τῆς ἀνθρωπίνης μικροψυχίας, ἢ φιλαυτίας!) ἵν᾽ εὔνοιαν ἑαυτῷ παρ᾽ ἐκείνου πάντως μνηστεύσηται, σπουδὴν ἔθετο γνωρισθῆναι, καὶ μόνος μόνῳ συγγεγονὼς τὰ τῆς προῤῥήσεως ἀπεκάλυπτεν. Ἐξ ἐκείνου τοίνυν, ὁ μὲν Ἰουστίνῳ φιλιωθεὶς, οἷα καὶ τὰ πρὸς ἡδονὴν εὐαγγελισάμενος, παρ᾽ αὐτῷ τὰ πολλὰ διῃτᾶτο· οὐ πολλῶ δὲ ὕστερον, ἐξωθεῖται μὲν τοῦ τῆς Κωνσταντινουπόλεως θρόνου Εὐτύχιος, ἀντεισάγεται δὲ αὐτὸς ὁ Σχολαστικὸς Ἰωάννης, Ἰουστινιανὸν τοῦ Θεοῦ πάντως ἐπὶ τὴν ψῆφον κινήσαντος. Ἰουστινιανοῦ δὲ μετὰ ταῦτα τὸν βίον ἀπολιπόντος, εἰς Ἰουστῖνον τὰ τῆς ἀρχῆς μεταπίπτει, ὡς ἕκαστα πόῤῥωθεν τῷ Συμεὼν σαφῶς προηγόρευτο. Ἰουστῖνος μὲν οὖν, οἷα προειρημένον ὑπὸ τοῦ Συμεὼν ἐπιβήσεσθαι τῆς βασιλείας αὐτὸν, οὐ μὴν ἀλλὰ καὶ εἰς τέλος ἐκβεβηκὸς, τοσαύτῃ πρὸς αὐτὸν ἐχρῆτο πίστει καὶ ψυχῆς διαθέσει, ὅσην τὸν τηλικαύτης παρ᾽ αὐτοῦ τυχόντα προφητείας εἰκὸς, ὥστε καὶ θυγατρὸς ὑπὸ δαίμονος αὐτῷ δεινῶς βασανιζομένης, πρὸς μὲν τοὺς ἄλλους δι᾽ αἰσχύνης τῷ Βασιλεῖ τῷ τῆς παιδὸς εἶναι πάθος, γράμμασι δὲ τούτου μυστικοῖς δεηθῆναι, ὥστ᾽ ἐπινεῦσαι ταύτην παρ᾽ αὐτὸν κομισθῆναι, ὅπερ ταυτὸν τῷ Βασιλεῖ καὶ τῆς θεραπείας τὴν παῖδα τυχεῖν ἐνομίζετο· ᾔδει γὰρ ἐκ τῆς περὶ τοὺς ἄλλους τῶν τοῦ ἀνδρὸς θαυμάτων φιλοτιμίας, ὡς οὐ δὲ αὕτη διακενῆς ἀναστρέψει. Τὸν δὲ, μηδὲ μικρὸν ἐπισχόντα (καὶ σκοπῶμεν τὴν ἐν αὐτῷ χάριν ὅση) Θάρσει, Βασιλεῦ, εὐθὺς ἀντιγράψαι, καὶ Θεῷ χάριτας ὁμολόγει τῷ εὐεργέτῃ, ἴαται γὰρ ἀπὸ τῆς πληγῆς ἡ θυγάτηρ. Ὅπερ συμβαῖνον ἀπὸ τοῦ τέλους εἶχε τῷ γράμματι καὶ τὸ πρᾶγμα, ὁμοῦ τε γὰρ τὴν ἐπιστολὴν ὁ Βασιλεὺς δέδεκτο, καὶ τῆς τοῦ δαίμονος ἐπηρείας ἡ παῖς ἀπήλλακτο. Τοῦ δὲ αὐτοῦ τούτου Βασιλέως Ἰουστίνου νόσῳ περιπεσόντος, Ἰωάννης ὃν τῆς ἐν Κωνσταντινουπόλει πρόεδρον ἀπέδειξεν Ἐκκλησίας ὁ λόγος, πολλῇ μὲν τῇ πρὸς Ἰουστῖνον σχέσει, πολλῇ δὲ τῇ πρὸς τὸν Συμεὼν πίστει, καὶ τῷ μηδαμόθεν πεπεῖσθαι σαφῶς ἄλλοθεν τηλικαύτης οἷόν τε εἶναι βοηθείας τοῦτον τυχεῖν, ἐπιστέλλει τῷ Συμεὼν, ἀξιῶν δεηθῆναι πάλιν ἐκεῖνον Θεοῦ, ἀνεθῆναι τὸν Βασιλέα τῆς νόσου. Ὁ δέ τινα τὰ περὶ αὐτὸν ὥσπερ οὐκ ἀγνοῶν, ἀντεπιστέλλει, μὴ δ᾽ ὁτιοῦν αὐτὸν προσέσθαι τῶν ἀπηγορευμένων Θεῷ, καὶ ταχεῖαν αὐτῷ τὴν ἴασιν ἥξειν. Τοῦ δὲ τῶν ἐκείνου ἐντολῶν οὐ δὲ βραχὺ φροντίσαντος, ἀλλά τινι ἑαυτὸν ἐκδεδωκότος, Τιμοθέῳ μὲν τὴν κλῆσιν, Ἑβραίῳ δὲ τὴν θρησκείαν, ἀνδρὶ τῷ μὲν δοκεῖν περὶ βίβλους ἰατρῶν καὶ τέχνην, τὸ δὲ ἀληθὲς γοητείαις ἠσχολημένῳ (σπουδὴ δὲ τοῦτο τῆς συνοίκου Σοφίας, οὐ φιλανδρίᾳ μᾶλλον ἢ μικροψυχίᾳ, διὰ φιλανδρίαν δὲ τάχα καὶ τῇ μικροψυχίᾳ χρωμένης) ὁρᾷ μεσούσης ἡμέρας ὁ Συμεὼν ἑαυτὸν τὴν βασιλίδα πόλιν καταλαβόντα, καὶ ὥσπερ ἐν τῷ παλατίῳ γεγονότα, καὶ τὰ παρὰ τοῦ Ἰουδαίου γεγενημένα θεώμενον, ἀχθόμενόν τε πρὸς ταῦτα, καὶ οἷον οὐκ ἀνεκτὰ ποιοῦντα· ἃ καὶ δῆλα τῷ Πατριάρχῃ καθίστη, καὶ τῷ Βασιλεῖ ὡς παρ᾽ ἐκείνου διαμαρτύρεσθαι, καὶ παρεγγυᾷν ἀποσχέσθαι τῶν τοιούτων ἠξίου. Καὶ ὁ μὲν ἀπήγγελλεν, οὐ τῷ Βασιλεῖ ταῦτα μόνον, ἀλλὰ καὶ τῇ συζύγῳ, ᾗ καὶ μᾶλλον ἐσπουδάζετο τὰ τοιαῦτα· οἱ δὲ τοσοῦτον ἐδέησαν ἀποσχέσθαι, ὅσῳ καὶ γυναῖκά τινα τῶν ἐγγαστριμύθων, αἳ ἀπὸ κοιλίας φωνοῦσι κενολογοῦσαι, ἐπεισήγαγον τῷ ἑβραίῳ, ἐφ᾽ ᾧ σαφέστερον παρ᾽ ἐκείνης αὐτῆς τὰ τῆς νόσου δηλαδὴ γνωρισθῆναι. Αἷς σκοτία μᾶλλον ἐκ μαντείας ἔσται, καὶ δύσεται ὁ ἥλιος ἐπ᾽ αὐτὰς, καὶ συσκοτάσει ἐπ᾽ αὐτὰς ἡ ἡμέρα, Μηχαίας περὶ αὐτῶν ὁ θεῖος καλῶς προηγόρευσεν. Ἐν τοσούτῳ δὲ ὄψις φαίνεται πάλιν ἑτέρα τῷ Συμεών· ἡ δὲ ἦν. Αὐτὸς μὲν τοῖς βασιλείοις αὖθις ἐπιδημῶν, καὶ τὸν Βασιλέα ὁρῶν, ἐν ᾧπερ εἰώθει τόπῳ τοὺς προσιόντας δεχόμενον· διανοιγέντας δὲ αὐτίκα τοὺς οὐρανοὺς, καί τινα θείαν ἐκεῖθεν δύναμιν κατελθοῦσαν, περιδύσασάν τε αὐτὸν τὴν βασιλικὴν ἐσθῆτα, τότε διάδημα τῆς κεφαλῆς ἀφελοῦσαν, Ἔσο πρὸς αὐτὸν φάναι τέως ἐνταῦθα πάσῃ γλώσσῃ διήγημα, ψεῦδος τὴν ἐλπίδα θέμενος, καὶ μὴ Θεῷ τὰ καθ᾽ ἑαυτὸν ἐπιτρέψας, ἀλλὰ δαίμοσι μᾶλλον καὶ δαιμόνων ἐνεργείαις

προσεσχηκώς· ὃ πρός τε τοὺς παρόντας ὁ Συμεὼν ἐν δάκρυσιν εἰρήκει καὶ καρδίας ὀδύνῃ· τῷ τε Πατριάρχῃ τὸν αὐτὸν ἐγνώρισε τρόπον, καὶ τοῦ μηκέτι πρὸς αὐτὸν περὶ τοῦ Βασιλέως προσθεῖναι· Οὐ πολὺ τὸ ἐν μέσῳ, καὶ φήμη κατὰ πάσης Ἠπείρου καὶ θαλάσσης ἐχώρει, διεφθάρται τὸν Βασιλέα τὰς φρένας, κατόπιν δὲ καὶ θάνατος εἵπετο. Εὐξώμεθα περὶ τῆς κατὰ τὴν Ἀντιόχειαν Ἐκκλησίας, ἀδελφοὶ, φησί ποτε πρὸς τοὺς μαθητὰς ὁ ἱερὸς Συμεών· ἐδόκουν γὰρ τὸν Πρόεδρον αὐτῆς Δομνῖνον ὁρᾷν ἐπὶ τὸ θυσιαστήριον ἀναβάντα, καὶ τῇδε τεθηκότα ἑαυτὸν, καὶ οἱονεὶ ῥέγκοντα, εἶτα ἐκεῖθεν καταβεβηκότα, καὶ δεξιᾷ τοῦ θυσιαστηρίου ἱστάμενον· τὸ μὲν οὖν πλῆθος, καὶ ὅσοι τοῦ βήματος ἀναμένοντες ἦσαν, εὐχὴν ἐπιτελεῖν τὸν ἄνδρα οἰόμενοι· καὶ τὸν μὲν, τῇ τοιᾷδε στάσει μέχρι τινὸς ἐπιμείναντα, Οἰχήσομαι φάναι πρὸς τὸν ἐμαυτοῦ κοιτωνίσκον· Παλαιστινοὺς δέ τινας μοναχοὺς τὴν θείαν ἐπιτελέσαι μυσταγωγίαν. Ἑξῆς δὲ καὶ τὴν λύσιν ἐπῆγεν, ὡς ἄρα τελευτήσει μὲν Δομνῖνος τὸν βίον, Μοναχὸς δέ τις τὸ γένος ἐκ Παλαιστίνης ἕλκων, εἰς τὸν ἐκείνου θρόνον ἀνενεχθήσεται· ὅπερ οὐκ εἰς μακρὰν ἠκολούθει, καὶ Δομνίνου τὸν βίον ἀπολιπόντος, Ἀναστάσιός τις Παλαιστηνὸς ἐπιβαίνει τοῦ θρόνου. Ἦν τις φύλαρχος παρὰ Πέρσαις, ἀνὴρ κατὰ χεῖρα γενναῖος, Ἀλμούνδαρος ὄνομα, τὴν μὲν θρησκείαν ἕλλην, τὸ δὲ τοῦ σώματος μέγεθος γιγάντων οὐ πολὺ λειπόμενος· οὗ ἦν καθὼς ὕψος κέδρου τὸ ὕψος αὐτοῦ, καὶ ἰσχυρὸς ἦν ὡς δρῦς, εἴποι ἂν Ἀμὼς ἐπ᾽ αὐτῷ. Ὅς τὴν Ῥωμαίων συνεχῶς κατατρέχων, οἷα μή δ᾽ εἰς πόλεμον ἀντικαταστῆναι τῷ βαρβάρῳ τινὸς εὐχερῶς δυναμένου, οὓς ἂν αἰχμαλώτους λάβοι Χριστιανῶν, οὐδένα περὶ αὐτοὺς οἶκτον ᾔδει, ἀλλὰ τὰ πάντων ὠμότατα ἔδρα. Οὗτος βαρεῖ τηνικαῦτα στρατῷ τῇ Ῥωμαίων ἐπήει, ἀντεπεξῆγε δὲ τὰς δυνάμεις αὐτῷ καὶ Ἀρέθας, ὃς τῇ Ῥωμαίων στρατιᾷ τὰ πρῶτα τέτακτο. Ἡ μὲν οὖν Ἀνατολὴ πᾶσα δεινῶς ὑπὸ δέους ἐσείετο· τῷ δὲ Συμεὼν τοιαύτη τις ἐδείκνυτο ὄψις, ὡς αὐτὸς τηνικάδε τοῖς μαθηταῖς ἐξηγεῖτο. Ἐδόκει καθάπερ ἑαυτὸν ἐπί τινος λόφου βραχέος ἐν μεθορίῳ Περσῶν τε καὶ Ῥωμαίων γεγηνημένον ὁρᾷν, καὶ ὡς κατὰ μέσην τὴν παρεμβολὴν ἑστὼς εἴη, ἧς ἀφηγεῖτο Ῥωμαίοις Ἀρέθας· ἀντεπήει δὲ σὺν Ἀλμουνδάρῳ βαρβάρων πλῆθος ἀριθμοῦ κρεῖττον, καὶ ὅτι τὴν μὲν ὑπ᾽ Ἀρέθᾳ στρατιὰν καὶ μόνῳ τῷ ἰδεῖν δέος εἷλεν. Ὡς δὲ καὶ εἰς συμπλοκὴν ἤδη καὶ χεῖρας ἦλθον, οἵ τε περὶ Ἀρέθαν οὐχ ὐφίσταντο τὴν Ἀλμουνδάρου ὁρμὴν, θυμῷ μᾶλλον ἣ λογισμῷ μαχομένου· Ἔστη, φησὶ, πνεῦμα δυνάμεως ἐνώπιόν μου, πυρὸς σφαῖραν διακατέχον· καὶ θερμῶς ἐμοῦ δεηθέντος, ἔῤῥιψεν αὐτὴν ἐπὶ κεφαλὴν αὐτοῦ, καὶ αὐτίκα τὸν ἀλαζόνα καταβεβλήκει. Εὐθυμεῖν τοιγαροῦν λοιπὸν, ὦ τέκνα καὶ ἀδελφοὶ, ὡς τῇ πρὸς ἕω παρὰ Θεοῦ σήμερον ἐλευθερίας γεγενημένης. Εἴρητο τῷ ἀνδρὶ ταῦτα, καὶ ὀλίγων ἡμερῶν εἴσω ἀφικνεῖται τῇ Ἀντιοχίᾳ τὰ εὐαγγέλια, ἃ τοῖς ὑπὸ τοῦ ὁσίου Συμεὼν εἴρημένοις οἱ περὶ αὐτὸν συμβαλόντες, εὗρον κατὰ ταυτὸν, οὐ τῆς ἡμέρας μόνον, ἀλλὰ καὶ ὥρας, καθ᾽ ἣν ταῦτα προειρήκει γεγενημένα. Ἔπειτα μέντοι καὶ στρατιῶται παρ᾽ αὐτὸν ἐκ τοῦ πολέμου φοιτῶσι, τά τε περὶ τοῦ λόφου καὶ τῆς τῶν βαρβάρων συμβολῆς ἀπαγγέλλοντες, καὶ ὅτι φανερᾶς τύχοιεν ἐκ Θεοῦ ῥοπῆς πρὸς τὴν τοῦ βαρβάρου καταστροφὴν ταῖς ἐκείνου πρεσβείαις, οἳ καὶ παρέμειναν αὐτῷ διὰ τέλους, ὅλους ἑαυτοὺς τοσαύτης χαριστήρια σωτηρίας προσενέγκοντες. Ἀντιοχεύς τις Θεόδωρος ὄνομα, δαίμονι ὀλεθρίῳ κατειλημμένος, παρὰ τὸν Ἅγιον ἀνελθὼν, ἐδεῖτο αὐτοῦ θερμότατα πρὸς τὴν ἴασιν. Τοῦ δὲ οἴκαδε πορείαν αὐτῷ παραγγείλαντος, Ἐκεῖ γάρ φησιν ἡμᾶς ἐπὶ τῆς ἑαυτοῦ κλίνης ἀναπαυσάμενος ὄψει, οὐδὲν πλέον ἐκεῖνος προσθεὶς, ὡς εἶχεν εὐθὺς ἐπανήει. Ὅ τε τοίνυν κατὰ τὸν ποταμὸν ἐγεγόνει, ὑετοὶ μὲν ῥαγδαῖοι καταῤῥαγέντες τῷ Μέλαντι, τοῦτο γὰρ ὁ ποταμὸς ἐκαλεῖτο, τὸ ῥεῖθρον ηὔξησαν. Ὁ δὲ τοσαῦτα τῷ ῥήματι τοῦ Συμεὼν θαῤῥεῖν ἔχων, ἢ οὕτω μᾶλλον αὐτὸ πληροῦν ἐπειγόμενος, τὸ μέν τι διὰ τὴν ἐντολὴν ἐκείνου, τὸ δὲ πλεῖστον ἐπιθυμίᾳ τῆς θεραπείας, ὡς μὴ δὲ τοῦ ποταμοῦ μεγάλου ῥυέντος, μή δὲ ὀξεῖ φερομένου τῷ ῥείθρῳ φείσασθαι, διαβαίνειν αὐτὸν ἐπειρᾶτο. Καὶ ὁ μὲν ὑπὸ τοῦ ποταμοῦ παρασυρεὶς, ἐν ἐσχάτῳ καθειστήκει κινδύνου· ἐν τούτῳ δὲ τὴν πρὸς τοὺς μαθητὰς ὁμιλίαν ὁ Συμεὼν ἐπικόψας (ἐτύγχανε γὰρ τὰ πρὸς σωτηρίαν αὐτοῖς τηνικαῦτα διαλεγόμενος) εὐχῆς εἴχετο μᾶλλον, εἶτα φαιδροτέρᾳ πρὸς αὐτοὺς ὄψει τὰ περὶτοῦ ἀνδρὸς διεξήει, ὅπως τε τοῦ ποταμοῦ πολλοῦ ῥέοντος τολμήσειε τὴν διάβασιν, καὶ ὅπως ἔργον ἤδη τῆς ἐκείνου φορᾶς γινόμενον, ἔδοξεν αὐτὸς λαβόμενος τῆς χειρὸς ἐξελκύσαι. Ὁ μὲν οὖν ἃ κατ᾽ ἐκεῖνο τῆς ὥρας τῷ ἀνδρὶ συμβαίη τοῖς μαθηταῖς, ὅσα καὶ παρὼν καὶ σαφῶς ἕκαστα ὁρῶν, ἐξηγεῖτο· ὁ δὲ περὶ λύχνων ἁφὰς ἀνασωθεὶς εἰς τὸν οἶκον, τῇ κλίνῃ τε προσανακλιθεὶς, ὁρᾷ παραχρῆμα τὸν Συμεὼν, φοβερὸν οἷον τῷ δαίμονι προσιόντα, καὶ χαλεπὰς αὐτῷ βασάνους ἐπάγοντα. Ἡ μὲν οὖν νὺξ ἐκείνη πᾶσα πικρόν τι καὶ γοερὸν ὀλολύζοντα τὸν ἄθλιον εἶχε, καὶ Ἤδη ἔξειμι λέγοντα, ὡς δὲ καὶ τέλεον ἀπελήλατο, ἐπᾴνεισι πρὸς τὸν Ἅγιον ὁ ἀνὴρ, τὰ καθ᾽ ἑαυτὸν ἀπαγγέλλων, ὅπως οὐκ ἐπὶ τῆς κλίνης μόνον αὐτῷ παραδόξως ὀφθείη, ἀλλὰ κᾂν τῷ ποταμῷ πρότερον· ἐνταῦθα μὲν χαλεποῦ δαίμονος ἀπαλλάξας, ἐκεῖ δὲ χαλεπωτέρου κινδύνου ῥυσάμενος, καὶ δοὺς τοῦ αἰτηθέντος οὐδὲν ἧττον, ὅτι μὴ καὶ μᾶλλον τὸ ἀπροσδόκητον. Κοιμωμένων ἀδελφῶν ἐν ἀγρῷ ποτε τῆς κατωτέρω μονῆς, ἑτέρων δὲ μέσας νύκτας ἐξομολογήσασθαι Θεῷ περὶ τὸν Συμεὼν ἀθροισθέντων, Ὁρᾶν φησιν ἐδόκουν ἐκεῖνος λεοπάρδαλιν ἐξορμηθεῖσαν τοῦ φωλεοῦ, καὶ πρὸς κεφαλῆς ἑνὸς τῶν ἐν ἀγρῷ ἀδελφῶν ἐφεστῶσαν, ὥστε διασπασαμένην αὐτὸν, τοῦ αἵματος ἐμφορηθῆναι καὶ τῶν σαρκῶν, καὶ ὡς ἐγὼ δι᾽ εὐχῆς εἴην, ἀποσοβῶν τὸ θηρίον. Ταῦτα τῷ μὲν Συμεὼν, διήγημα πρὸς τοὺς μαθητὰς ἦν· ἠτελεῖτο δὲ εἰς ἔργον τῷ κοιμωμένῳ, καὶ διυπνισθεὶς, ὁρᾷ πρὸς κεφαλῆς τὸ θηρίον. Οὐκ ἔχων τοίνυν ὃ, τι καὶ δράσει τῷ ἀθρόῳ τοῦ κινδύνου καὶ παρελπίδα, τὴν ἕτοιμον αὐτίκα καὶ ἄμαχον δύναμιν, τὸ τοῦ θείου Συμεὼν ὄνομα, καὶ τὴν ἐκεῖθεν συμμαχίαν ἐπεκαλεῖτο· ὃς α;ὐτῷ καὶ παραχρῆμα ὀφθεὶς ἀπελαύνει τὸν θῆρα. Ὁ μὲν οὖν ἀδελφὸς ἤδη περὶ ὄρθρον ἀνέβη παρὰ τὸν στύλον, θαύματος γέμων, καὶ σὺν ἐκπλήξει ἀφηγούμενος ἅπερ ἴδοι· εὑρίσκει δὲ τοὺς λοιποὺς μείζονι θάμβει κατειλημμένους, ὅσω τὰ εἰς αὐτὸν γεγονότα φθάνοντες μᾶλλον αὐτοὶ διεξήεσαν. Οὕτως ὁ θεῖος Συμεὼν παχύτητα πᾶσαν καὶ σχέσιν ὑλικὴν ὑπεραναβὰς, τῇ τε μακαρίᾳ φύσει ἑαυτὸν ὡς ἐνῆν συνάψας καὶ οἰκειώσας, πολλὰ καὶ τῶν μελλόντων προβλέπειν, τῶν τε ἀπὸ μακρόθεν διορᾷν ὡς παρόντα ἠξίωτο. Ὥρα δὲ ἤδη καὶ πρὸς τὰ ἑξῆς μεταβῆναι. Ἀνήρ τις τῶν ἐν ταῖς οἰκοδομαῖς τῆς πόλεως λατομούντων, τὸν εὐώνυμον ὀφθαλμὸν δαίμονος ἐπηρείᾳ πεπηρωμένος, τὸ μίσθωμα τοῦ τῶν χειρῶν πόνου διασεσύλητο· ὃς τὰ μὲν ἄλλα παχὺς ἦν τις καὶ ἀγροικίας, τὴν δὲ πρὸς τὸν Ἅγιον πιστιν καὶ μάλα ἔῤῥωτο. Οὗτος τῷ Συμεὼν προσελθὼν, πολὺς ἦν ῥίπτων κατὰ γῆς ἑαυτὸν, καὶ τὴν τοῦ χρήματος ἀπώλειαν ὁδυρόμενος. Ὁ δὲ μόλις αὐτὸν ἀναστήσας, ἐγγίζειν ἐκέλευσεν· ὡς δὲ καὶ τὸν ἄμαχον αὐτῷ καὶ δεσποτικὸν ἐπιβάλοι τοῦ σταυροῦ τύπον, ἠλάλαζεν αὐτίκα τὸ πνεῦμα, καὶ τὸν ἄνθρωπον μικροῦ διεῤῥήγνυ, καὶ ἀπολυθῆναι τούτου ἐδεῖτο. Καὶ τὸ μὲν εὐθὺς ἐπιτιμηθὲν ἀπελαύνεται· τῷ δὲ τοῦ πάσχοντος ὀφθαλμῷ κρεῖττον κατ᾽ ἐλπίδα τὸ φῶς ἀποδίδοται, ὡς εἶναι τοῦ αἰτηθέντος μεῖζον παρὰ πολὺ τὸ δοθὲν, καὶ πάρεργον αὐτὸν κατὰ τὸν Σαοὺλ, εἐ καὶ βασιλείαν εὑρεῖν, ἀλλ᾽ ὀφθαλμοῦ φῶς, ὃ καὶ βασιλείας πολλῶ τιμιώτερον. Ὁ μὲν οὖν θεραπείας τοιαύτης τυχὼν, οὕτως ὑπο τοῦ θαύματος καταπέπληκτο, ὡς καὶ φωνὴν αὐτὸν ἐπιλελοιπέναι· ἠρέμα δὲ πρὸς αὐτὸν ὁ Συμεὼν, Τὸ φῶς, ἔφη, τοῦ χρυσίου πολὺ διαφέρει· εὐχαρίστει τοίνυν Θεῷ τῷ τὰ μείζω χαρισαμένῳ, καὶ δυνατὸς αὐτὸς παρέξεσθαι καὶ τὸ ἔλαττον· πορεύου τοιγαροῦν ἐχόμενος τῆς πρώην εὐθύτητος, καὶ οὐκέτι παρόψεταί σε, ἀλλὰ ταχὺ καὶ τὸ χρυσίον εὑρύσεις. Καὶ ὁ μὲν ἐπανήει χαίρων, οὐχ οἷς εὖ τηνικαῦτα πεπόνθοι μόνον, τῇ τε τοῦ δαίμονος ἀπαλλαγῇ δηλαδὴ, καὶ τῇ τοῦ ὀφθαλμοῦ παρ᾽ ἐλπίδα ῥώσει, ἀλλὰ καὶ οἷς ἐπαγγελίας τῆς τοῦ χρήματος εὑρέσεως τύχοι· καὶ τὴν οἰκίαν καταλαβὼν, φῶς ὥσπερ αὐτοῦ τοῖς ὀφθαλμοῖς τοῦτο δεύτερον, ἐπί τῆς κλίνης εὐρίσκει, ἐπεὶ καὶ τῆς τυφλώσεως αὐτὸν οὐδὲν ᾗττον ἡ τοῦ χρυσίου στέρησις διὰ πενίαν ἐλύπει. Γυνή τις ἐκ τῆς Ἀντιόχου τὴν οὐσίαν ἀποσεσύλητο· αὕτη δρομαία παρὰ τὸν στύλον ἐλθοῦσα, ὅπου καὶ τῆς συμφορᾶς εὑρεῖν ἐνόμιζε λύσιν, ἐπεὶ καὶ πίστεως εἰς τὸν Ἅγιον εἶχε διαφερόντως, τὸ γεγονὸς ἀπεκλαίετο· πρὸς ἣν ὁ θεῖος ἀνὴρ, Κακοῦργος μὴν ὑφείλετο ταῦτα, ἔφη, ἀλλὰ πορεύου μηδὲν ἀθυμοῦσα, τουναντίον μὲν οὖν καὶ πεποιθυῖα μᾶλλον, ὡς οὐ τῆς εὑρέσεως αὐτῶν ἀστοχήσεις. Ἡ δὲ τῷ τοιαῦτα τῆς προφητείας ἐκείνης ἀκοῦσαι γλώττης, καὶ λέγειν ἀσφαλῶς τὸ μέλλον ἠξιωμένης, εὑρηκέναι ἤδη τὰ ἀπολωλότα, καὶ παρ᾽ ἑαυτῇ νομίσασα ἔχειν, οὕτως ἐπανήει χαίρουσα, καὶ μερίμνης ἐπ᾽ αὐτοῖς τὴν ψυχὴν ἐλευθέρα. Τῶν οὖν γειτόνων ὅτι ποτὲ ἄρα περὶ αὐτῶν ὁ Ἅγιος εἰρήκει πυνθανομένων, καὶ μάλιστα τοῦ τῆς κλοπῆς αὐτουργοῦ, ᾧ καὶ μᾶλλον αὐτῶν μέλον ἦν, γειτόνημα γὰρ τῇ γυναικὶ καὶ οὗτος οὐ χρηστὸν ἐτύγχανεν ὢν, ἐκείνη ταῖς τοῦ Συμεὼν ἐπαγγελίαις ὡς ἤδη γεγενημέναις ἐπιθαῤῥοῦσα, Εὕρη ἔλεγε καὶ τὰ ἐμὰ, κᾀν τῷ ἐμῷ πάντα νῦν ἀπόκειται ταμιείῳ. Ὁ μέν τοι τὰ κλέμματα ἔχων, παρ᾽ ἑαυτῷ κεῖσθαι ταῦτα μᾶλλον εἰδὼς, ὅσῳ περιεργότερον ἐπυνθάνετο, τοσούτῳ πλέον ἦν διαχλευάζων καθ᾽ ἑαυτὸν τὸ πρᾶγμα καὶ μυκτηρίζων, καὶ σαφῆ τιθέμενος γέλωτα, ἀλλ᾽ εἰς μανίαν εὐθὺς ὁ μυκτὴρ μετεβάλλετο, καὶ διαπετῶν ἦν ὁ ἄθλιος τὰς χεῖρας καὶ δάκνων, καὶ ἀλαλάζων, τήν τε κλοπὴν ἐξομολογούμενος, ὅπου τὲ τὰ φώρια εἴη μηνύων, καὶ ὅσα μῶν δαιμονώντων οὐδενὸς ἀπεχόμενος. Τὰ μὲν οὖν κλέμματα ἠνέχθη πάντα τῇ γυναικὶ, οὐχ ἃ τηνικαῦτα μόνον, ἀλλ᾽ ὅσα καὶ πρώην ἀπολωλέκει. Ὁ δὲ ταῦτα συλήσας ὑπέμενε δαιμονῶν, καὶ δίκας ὥσπερ τοσαύτης ἀδικίας ἐκτίνων· ἕως ἔλεον αὐτοῦ λαβόντες, οὐχ ὅσοι παρόντες ἦσαν, ἀλλὰ καὶ αὐτὴ σὺν ἐκείνοις ἡ τὴν κλοπὴν ὑποστᾶσα, κοιναῖς πρὸς Θεὸν καὶ τὸν ἔλεγχον τοῦ κακοῦ Συμεὼν ἐχρῶντο λιταῖς, κοινοῖς δάκρυσιν· οἷς αὐτίκα καὶ τὸ αἰτηθὲν ἠκολούθει, καὶ τοῦ δαίμονος ὁ πάσχων ἀπήλλακτο, κοινὸν

[196] But to him, since he was about to be examined by the Prince, that monk like Symeon, taking his hand before the eyes of all, snatched him from the impending trial, the Prince calmly bearing the deed. — Concerning these things Symeon spoke to those present with tears and grief of heart; he made it known in the same manner to the Patriarch, and that he should no longer add anything to him concerning the Emperor: no long time passed in between, and a report spread through all the mainland and the sea, that the Emperor had been deprived of his mind, and behind it death too followed. Let us pray for the Church at Antioch, brothers, the holy Symeon said at one time to the disciples; for I seemed to see its Bishop Domninus mounting the altar, and there placing himself, and as it were snoring, then descending from there, and standing on the right of the altar; the multitude indeed, and as many as were awaiting the rite, supposing the man was performing a prayer; and that he, abiding in such a posture for a while, said: I will withdraw to my little couch; but that certain monks from Palestine performed the divine liturgy. Then he added also the interpretation, namely how Domninus would end his life, and a certain monk, deriving his lineage from Palestine, would be raised to his throne: which not long after followed, and Domninus having departed life, a certain Anastasius, a Palestinian, mounts the throne. There was a certain phylarch among the Persians, a man brave in hand, Almundarus by name, in religion a heathen, in bodily size not much falling short of the giants; whose height was like the height of a cedar, and he was strong as an oak, Amos would say of him. Who, continually overrunning the Roman territories, as though none could easily withstand the barbarian in war, whomsoever of the Christians he took captive, he knew no pity toward them, but did the most cruel things of all. He at that time came against the Roman territory with a heavy army, and Arethas led forth his forces against him, who had been set over the foremost of the Roman army. All the East therefore was terribly shaken with fear; but to Symeon a certain such vision was shown, as he himself then narrated to the disciples. He thought he saw himself brought onto a certain small hill on the frontier of the Persians and the Romans, and that he stood in the midst of the battle line which Arethas led for the Romans; but there came against him with Almundarus a multitude of barbarians beyond number, and that fear seized the army under Arethas by the mere sight. But when they had now come to close combat and hands, and Arethas's men did not withstand the onset of Almundarus, who fought with rage rather than reason; There stood, he says, a spirit of power before me, holding a globe of fire; and when I had fervently prayed, it cast it upon his head, and immediately struck down the boaster. Be therefore henceforth of good cheer, O children and brothers, since by God liberty has today been restored to the East. These things had been said by the man, and within a few days there came to Antioch the good news, which those about him, comparing with the things said by the holy Symeon, found to have happened at the same time, not only of the day, but also of the hour, in which he had foretold them. Then also soldiers came to him from the conflict, announcing the things concerning the hill and the encounter with the barbarians, and that they had obtained a manifest inclination from God toward the overthrow of the barbarian by his intercessions; who also remained with him to the end, offering their whole selves as thank-offerings for so great a salvation. A certain man of Antioch, Theodore by name, seized by a destructive demon, having come to the Saint, besought him most fervently for healing. And when he had bidden him a journey home — For there, he says, having rested on his own bed, thou shalt see us — that man, adding nothing further, immediately returned as he was. And when he had come to the river, violent rains, bursting down on the Melas, for so the river was called, swelled the stream. But he, having so much confidence in the word of Symeon, or rather thus more hastening to fulfill it, partly on account of his precept, but mostly through desire of healing, so that, even though the river ran great, even though it was borne swift in its stream, he spared not, tried to cross it. And he, swept away by the river, was set in extreme peril; but at this time Symeon, breaking off the colloquy with the disciples (for he happened then to be discoursing to them the things pertaining to salvation), gave himself rather to prayer, then with brighter countenance recounted to them the things concerning the man, both how, the river running great, he dared the crossing, and how, being now made the work of its current, he seemed himself, taking him by the hand, to draw him out. He indeed narrated to the disciples the things which at that hour befell the man, as if present and clearly seeing each thing; but he, rescued about the lighting of the lamps into his house, and reclining on his bed, sees forthwith Symeon, terrible as it were approaching the demon, and bringing grievous torments upon it. That whole night therefore held the wretch wailing something bitter and mournful, and saying, Now I go forth, but when he was also wholly driven out, the man returns to the Saint, announcing the things concerning himself, how he had appeared to him marvelously not only on the bed, but also before in the river; here freeing him from the grievous demon, there delivering him from a more grievous peril, and giving no less than what was asked, nay rather even more, the unexpected. The brothers sleeping at one time in a field of the lower monastery, and others having gathered at midnight to make confession to God about Symeon, I seemed, he says, to see a leopard rushing forth from its lair, and standing over the head of one of the brothers in the field, so that, having torn him, it was sated with his blood and flesh, and that I was at prayer, driving off the beast. These things were to Symeon a narration to the disciples; but it was being accomplished into deed in the sleeping one, and being awakened, he sees the beast at his head. Not having therefore what he should do at the suddenness and unexpectedness of the peril, he invoked the ready and at once invincible power, the name of the divine Symeon, and the alliance from there; who, appearing to him at once, drives off the beast. The brother indeed now about dawn went up to the column, full of wonder, and with astonishment recounting what he had seen; but he finds the rest seized with greater amazement, inasmuch as, anticipating, they themselves rather recounted the things that had happened concerning him. Thus the divine Symeon, having risen above all grossness and material condition, and having joined and made familiar himself as far as possible to the blessed nature, was deemed worthy both to foresee many of the things to come, and to perceive things from afar as present. But it is time now to pass to what follows. A certain man of those who quarry stone in the buildings of the city, having his left eye maimed by the vexation of a demon, had been robbed of the wage of his hands' labor; who in other respects was somewhat gross and of rusticity, but in his faith toward the Saint was very strong. He, coming to Symeon, was much casting himself on the ground, and lamenting the loss of his money. But he, scarcely raising him, bade him approach; and when he had imposed on him the invincible and Lordly sign of the cross, the spirit at once shrieked, and almost tore the man apart, and begged to be freed of him. And it, immediately rebuked, is driven away; but to the eye of the sufferer the light is restored better than according to hope, so that what was given was far greater than what was asked, and he found, as a by-work, like Saul, not indeed a kingdom, but the light of an eye, which is far more precious than a kingdom. He therefore, having obtained such healing, was so stupefied by the miracle, that even his voice had failed him; but Symeon quietly to him, The light, he said, differs much from gold; give thanks therefore to God who has bestowed the greater things, and He is able Himself to grant the lesser too; go therefore, holding to thy former uprightness, and He will no longer overlook thee, but soon thou shalt find the gold too. And he returned rejoicing, not only at the good he had then received, namely the deliverance from the demon, and the strengthening of his eye beyond hope, but also at the promise of the finding of his money; and reaching his house, he finds it on the bed, as it were a second light to his eyes, since the loss of the gold through poverty grieved him no less than the blindness. A certain woman of Antioch had been robbed of her substance; she, running to the column, where she thought to find a resolution of her calamity, since she had faith toward the Saint exceedingly, was weeping over what had happened; to whom the divine man, A malefactor indeed has stolen these things, he said, but go, nothing disheartened, on the contrary rather even confident, that thou shalt not fail of the finding of them. And she, hearing such things from that tongue of prophecy, deemed worthy to say the future surely, thinking that she had already found the things lost, and that she had them with herself, so returned rejoicing, and free of soul from anxiety over them. When therefore the neighbors inquired what then the Saint had said concerning them, and especially the perpetrator of the theft, to whom it concerned more than them, for he too was a not honest neighbor to the woman, she, confident in Symeon's promises as already accomplished, said: My things too will be found, and now all things lie laid up in my storehouse. But he who had the stolen things, knowing rather that they lay with himself, the more curiously he inquired, the more was he mocking the matter to himself and sneering, and making a clear laughter; but the sneer was at once turned into madness, and the wretch was tossing his hands about and biting, and shrieking, and confessing the theft, indicating where the stolen things were, and abstaining from none of the things of the possessed. The stolen things therefore were all brought to the woman, not only those then, but as many as he had stolen before. But he who had robbed these things remained possessed, and as it were paying the penalties of so great injustice; until, having taken pity on him, not only as many as were present, but also she herself with them who had suffered the theft, used common prayers to God and to Symeon the reprover of the evil, common tears; which the thing asked at once followed, and the sufferer was freed of the demon, having become a common

παίδευμα πᾶσι πρὸς ἀποφυγὴν κακίας γεγενημένος. Ἐλυμαίνετό τις σῦς ἐκ δρυμοῦ τοὺς ἀγροὺς τῆς κάτω μονῆς, καὶ εἰς ἀμηχανίαν κομιδῇ τοὺς μοναχοὺς περιίστη· προσελθόντες τοίνυν τῷ ἱερῷ Συμεὼν, ἐδέοντο τοῦτον ἐκ τοῦ μέσου γενέσθαι. Ὁ δὲ, Τοῖς ἐξ ὅλης ἰσχύος, ἔφη, τὸν Θεὸν ἀγαπῶσιν ὑποτέτακται πάντα, ὡς καὶ πρὸ τῆς παρακοῆς τοῦ Ἀδάμ· οὕτως οὖν ἔχουσι καὶ ὑμῖν δοθήσεται εἰς θῆραν ὀδοῦσι θηρὸς ἑτέρου πάλιν ὁ ἀκείρων τοὺς ὑμετέρους ἀγροὺς, καὶ θᾶττον τῆς ἐξ αὐτοῦ βλάβης ἀπαλλαγήσεσθε. Ταῦτα τοῦ Συμεὼν εἰρηκότος, ὁρᾷ τῶν ἀδελφῶν τις ἐκείνην τὴν νύκτα κατὰ τοὺς ὕπνους, ἀχθέντα τινὰ λέοντα ὑπὸ τοῦ Ἁγίου, καὶ τὸν μέγαν ἐκεῖνον σῦν εἰς θῆραν αὐτῷ ὑπὸ τοῖς τῶν ἀδελφῶν ποσὶν ἐκδοθέντα. Τοῦ ὕπνου τοίνυν διαναστὰς, ἔργον τὴν τῆς νυκτὸς ὄψιν εὑρίσκει, καὶ ὁ λέων τὸν σῦν κατεδηδοκὼς, ἐχόμενος τῆς ὁδοῦ ἀναπεπτώκει. Οἱ μὲν οὖν ὄχλοι, τά τε τοῦ λέοντος ἴχνη, τό, τε τοῦ συὸς ἀνὰ τὴν ὁδὸν αἷμα ἰδόντες, προσέρχονται κατάφοβοι τῷ Ἁγίῳ, δεόμενοι τοῦτον ἐκεῖθεν ἀπελαθῆναι. Ὁ δὲ τῶν μαθητῶν ἕνα καλέσας, Πορευθεὶς παρὰ τὸν λέοντα, ἔφη· τάδε λέγει Συμεὼν εἰπὲ πρὸς αὐτὸν· Καλῶς διακονησάμενος, ἄπιθι τόγε νῦν ἔχον, ἕως ἂν αὗθις χρεία σου γένηται. Τοῦ δὲ τῷ λέοντι ταῦτα εἰπόντος, ἀναστὰς ἐν ὀφθαλμοῖς ἁπάντων εὐθέως ἐκεῖνος ἐπὶ τὰ τῆς Λαοδικείας ὄρη ἐχώρει, ἐκεῖθεν γὰρ ἐτύγχανε καὶ κληθεὶς, παραδοξοτέραν τῆς κλήσεως τὴν ἀ ναχώρησιν θέμενος, ἢ καὶ δι᾽ ἀμφοῖν μᾶλλον.

[187] A certain advocate, called John, a pious man, and exceedingly delighting in the fountain of life, namely the fear of God; To one he foretells the Patriarchate sprung indeed from a village subject to the city of Antioch; but then sojourning in the city itself, came to the Saint, and communicated with him certain things pertaining to himself: namely whether the most holy Patriarch Domninus would deign him with the sacred Orders of the Presbyters, and would send him to the royal city for the dispatching of certain matters of great moment. These things laid open, he longed to understand what was the will of God. The Saint thereupon, with confident mind, no otherwise than as if all things had been set before his eyes, answering; Go, he says; for now thou art consecrated by God, that thou mayest preside on the supreme Throne of the Church of Constantinople; which I would have thee know to thyself alone, until it become known to others by the very event. Then he admonished also, how great that dignity was, and what morals befitted it.

[188] John, having observed how easily disposed to his wishes he had found the Saint, asked further, that he would signify, and the Empire of Justin: who would be the successor in the Empire to Justinian: for he then governed the Roman Empire. To whom the Saint, silence concerning the secret matter first enjoined; Justin, he says. These things therefore understood, and well furnished and armed as it were with the Saint's prayers as a viaticum, with willing mind he was initiated Presbyter, and with alacrous foot betook himself to the Royal city. When he was here, he had indeed the prophecies, hidden from all, rendered to him by the servant of God Symeon; but he was studiously busy (how great a pusillanimity, or desire of advancing oneself, is in human minds!) that, coming into the notice of Justin, he might procure for himself his benevolence: and when at some time he dealt alone with him alone, he disclosed to him the secrets of the prediction; and from that time numbered among the familiars of Justin, as one who had brought a message conjoined with pleasure, he for the most part enjoyed his table. Not long after a Eutychius is ejected from the See of Constantinople, and there is put in his place this very John Scholasticus; both of which came to pass. Justinian, who himself also did not long thereafter prolong life, inclining to such a sentence by God; and the Empire passed to Justin: just as the Saint had most clearly pronounced each thing long before as to come.

[189] Justin therefore, because it had been not only foretold by Symeon that he would be raised to the throne of the Empire, but in fact done; was borne toward him with so great a confidence and affection, as it was fitting for him to have who had received such a prediction from him. The Emperor's daughter Wherefore, when his daughter, possessed by a demon, was most grievously tortured; from others indeed, because such a passion of the girl seemed to make for the Emperor's ignominy, he held the matter secret; but by secret letters he asked of the Saint, that he would do him this favor, that he would suffer the daughter to be conveyed to him, which seemed to the Emperor about to bring health to the girl: for he knew, from the largeness of the benefits conferred by him on others through miracles, that his daughter would not return to him without help. But Symeon, without delay (let us consider, pray, he frees her from the demon by a letter, how great his grace was), writes back in this manner: Trust, O Emperor, and render thanks to God the benefactor; for thy daughter is healed of the inflicted plague. Nor did the matter differ from the letter, as appeared by the event: for as soon as the letter was delivered to the Emperor, the vexation of the demon also ceased.

[190] Then the Emperor Justin himself fell into infirmity, when John, whom our discourse has already shown to be the Patriarch of the Constantinopolitan See, both on account of the great familiarity which intervened to him with Justin, and on account of the confidence which he had placed in Symeon; and to the sick Emperor himself promises health, and finally because he had it firmly persuaded, that it could not be that so great and so ready help should be present from elsewhere; sent to Symeon, supplicating, that he would intercede again with God, that the Emperor might rise from the disease. But Symeon, not ignorant in what state his affairs were, bids it be reported back, that he should admit nothing whatever of cure from those who had denied God, and that health would speedily come. The Emperor, observing the Saint's precepts with little diligence, when he had given himself over to a certain Timothy by name, a Hebrew in religion, who in books indeed and the medical art seemed versed, but in truth was most addicted to incantations (for in these his wife b Sophia studied, not so much from love of her husband as from pusillanimity, as being led into this from that) Symeon himself beholds at midday himself conveyed to the royal city, but knowing that he uses superstitious remedies standing as it were in the very palace, and inspecting the things that were done by the Jew; grieving also at the sights, and judging them not to be borne: which he willed to be manifest also to the Patriarch, and asked that he should adjure the Emperor in his name and exhort him to give up impiety of this kind.

[191] The Patriarch brought such a message not only to the Emperor but also to his consort, more eagerly given to trifles of this sort. But they were so far from abstaining, that they even sent a certain woman of the number of those who from the belly c render an empty discourse, to the Hebrew, that through her more certain things about the disease might be known. But of such ones Micah rightly foretold, that darkness shall be to them from divination, and the sun shall go down over them, and the day shall be darkened over them. Mich. 3, 6. Meanwhile another vision again is presented to Symeon; and it was such. He himself again conveyed to the palace of the Emperor, therefore he foretells he will die: perceived him, in the place where he was wont, receiving those who addressed him: he perceived also presently, the heavens being opened, a certain divine power descending thence, which, stripping the Emperor of his royal garment, and taking away the diadem from his head, said to him: Be a fable in the mouth of all the people, because thou hast made a lie thy hope, and hast not committed thyself and thine to God, but rather hast lent ears to a demon and his arts. Which the Saint communicated with tears and grief to those present; and instructed the Patriarch concerning the whole order of the matter, that he should propose nothing thereafter to himself in favor of the Emperor. A small space of time moreover was interposed, when a report through all Epirus and the sea spread abroad, that the Emperor had been bereft of his mind: which death afterward followed. d

[192] He understands the death of Bishop Domninus and his successor, Let us pray for the Church of Antioch, S. Symeon was saying at one time to his disciples: for I seemed to myself to see its Bishop Domninus mount the altar, there place himself, and as it were draw snores; but afterward descend thence, and stand on the right part of the altar, the crowd of bystanders meanwhile supposing him to be praying; he moreover persevering for some while in the same place, saying: I will withdraw to my little couch: but that certain monks from Palestine performed the sacrosanct sacrifice. Then he added also the explanation of the vision, namely how Domninus would end his life, and a certain monk, deriving his lineage from Palestine, was to be brought into his throne. Which not long after was completed, when, Domninus having died, a certain Anastasius, a Palestinian, mounted the vacant See.

[193] There was warring among the Persians a certain Tribune, Almundarus f by name, a Gentile in religion, strenuous in hand, in bodily mass nearly equal to giants: The enemy infesting the Christians of whom the Prophet Amos would have said, that his loftiness was like the height of a cedar, and he was strong as an oak. He laid waste the Roman territories with continual incursions, no otherwise than as if no one could undertake the hazard of joining battle with the barbarian: but whatever Christians he had carried off captive, touched by no commiseration of them, he killed with the most cruel of all torments. He had invaded, moreover, at that time with a hostile army the Roman Empire: but against him the supreme Roman Commander g Arethas led forth his forces. Amos 2, 9 All the eastern region therefore was boiling with vehement fear: but to Symeon a certain such vision was shown, just as the disciples received it from his mouth.

[194] he recognizes him routed, He thought, conveyed onto a certain small hill, on the confines of the Roman and Persian Empire, that he stood in the midst of that battle line which Arethas led for the Romans. From the opposite side there invaded him with Almundarus a multitude of barbarians so innumerable, that fear at the mere sight of the enemy almost cast the army of Arethas into flight. But when it had come to hands and battle, and Arethas's men did not sustain the onset of Almundarus, fighting with anger rather than reason; There stood, he says, an Angelic spirit before me, holding a fiery globe; and at my fervent prayer, it cast it onto the head of the barbarian, and quicker than the word repressed his boasting. For the rest therefore, O my Sons and Brothers, be cheerful; since by God liberty has today been restored to the East. These things had been said by the man of God, when, a few days being interposed, an auspicious message was brought to Antioch: which is soon proved true by the message brought. which the disciples, comparing with Symeon's prophecy, found that those things had happened at the same time, not only of the day, but also of the hour, in which they had been foretold. Then soldiers also from the conflict came to him, confirming the things which we have just said concerning the hill and the invasion of the barbarians; nay, even saying, that they had obtained conspicuous aid from God toward the overthrow of the enemies through the intercession of S. Symeon: to whom they themselves also adhered even to the term of life, offering themselves for gratitude's sake for the salvation obtained.

[195] A certain man of Antioch, whose name was Theodore, possessed by a pernicious demon, An energumen snatched from the peril of submersion when he had come to the Saint,

prayed most fervently for healing. The Saint enjoined him a return to his home; For there, he says, thou shalt see us, resting on thy bed. And no word being added besides, the demoniac with as swift a step as he could was returning. But when he had come to the river, violent rains, fallen upon the h Melas (for that was the river's name), had swollen the channel. What did he here? He had so great a confidence in the Saint's words, or rather so greatly hastened to execute his commands, both because he himself had enjoined it, and even more because he intensely desired to be healed; that, no account being had of the stream, although then great and rapid, he attempted to overcome it.

[196] And he indeed, carried off by the river's force, had come into extreme peril of life, but Symeon at the same time broke off the thread of discourse begun among the Brothers (for he was then conferring with his own about the affairs of salvation) and gave himself to prayer. After which, turned to them with a more joyful countenance, he brought into the midst what had befallen that demoniac man; namely how, having dared to attempt the crossing of the rapid river, and now being carried off by the violence of the waters, he frees him also from the demon. he himself, seizing his hand, had seemed to draw him out almost lost. And thus he indeed narrated to the disciples the things which had befallen the man at that same hour, as though he had seen them present and clearly: but the man himself, about the time when the lamps are wont to be lit, reaches his home safe and unharmed, and reclining on his bed soon beholds S. Symeon, very terrible to the demon, coming and inflicting most bitter torments on it; and so, passing that whole night, great as it is, in bitter and tearful wailing, the unhappy one, Now I go forth, kept crying. But the demon being perfectly cast out, the man returns now free to the Saint, reporting what had befallen him; namely how the Saint had appeared to him, not only as he lay on the bed, but also before, as he was in peril in the river; how there he had exterminated the grievous demon, here had withdrawn him from an even graver hazard; and had conferred a benefit no less than what he had asked, except that it was more unexpected.

[197] The Brothers of the lower monastery sleeping at one time in a field, He narrates the peril of an absent Brother, while the rest had come together toward midnight with S. Symeon to confess to the Lord; I seemed, says the Saint, to see a leopard burst forth from its den, and threaten hostilely the head of one of the Brothers in the field; then as it were to mangle and be sated with his blood and flesh; and at last the beast to be warded off by my prayers. Such was the narration of Symeon, set forth among the disciples: but the matter itself was so being done with the sleeper, who, awakened, found the beast at his head. and succors him invoking his name. But not knowing what to do in so sudden a peril of his despaired-of safety; he cries out the ready and at once impregnable power, the name of S. Symeon, and the aid that is wont to follow thence: who immediately appeared to the crier, and drove off the beast. This Brother therefore at dawn ascended toward the column, full of admiration, narrating with stupor what he had seen: but he found the others filled with greater stupor, because they themselves had already narrated among them the things which had been done concerning him, anticipating the other's arrival. Thus the divine Symeon, having transgressed all grossness and material affection, and joining himself more closely to those blessed minds and using them familiarly, both foresaw many things to come, and beheld things far removed from him as though present. But it is time to pass to other things.

[198] A certain man of the number of those who cut stones for the buildings of the city, By the sign of the Cross he casts out a demon: maimed in the left eye by the evil art of the demon, was being deprived of the wage which he had received for the labor of his hands: but he was corroborated with singular confidence in the Saint, in other respects of dull wit and rustic manners. He came to Symeon, and falling wholly to the ground, lamented the loss of his money. But the holy Symeon, the man scarcely at length raised, bade him approach; and when he had impressed on him the impregnable sign of the Lord's Cross; the malignant spirit immediately wailed, almost mangled the man, and demanded its dismissal. Immediately therefore with a rebuke it is expelled, and to the sick man's eye light is restored more keen than he had hoped; so that the gift was much more excellent than he had asked, almost in the manner in which it befell Saul, though he, seeking the asses obtained a kingdom; although the light of an eye is far more excellent than a kingdom itself. He, having obtained health in this manner, was struck with so great an admiration and stupor, that, his voice failing, he became dumb: but Symeon secretly thus addressed him; There is much difference of distinction between light and money, give thanks to God, who has bestowed on thee what is better, and is able also to give what is of less worth: go therefore, and keep thy pristine rule of right living: so will God never despise thee, but suddenly thou shalt find the gold too. and foretells that the money is to be found: Which said, he returned rejoicing, not only that he was better, the demon cast out and the eye beyond hope enlightened, but also on account of the promise of finding the money: which very thing, when he had reached home, he found on the bed, like a second light of his eyes: since the loss of it through poverty held him no less anxious than the blindness.

[199] A certain woman of Antioch, her patrimony taken away by theft, hastened the more quickly to the column, persuaded that she would find there a remedy for her calamity, she promises that things taken by theft will surely be restored, since she was borne with illustrious confidence in the Saint; and explained what had happened with weeping. To whom the holy man; A malefactor, he says, has stolen those things: but go, casting down thy mind nothing, nay even more confident; just as if thou wert sure of the recovery. This prophecy heard, uttered by that mouth, which was endowed with the grace of surely foretelling things to come; she held for explored, that her lost goods were restored; and so she returned rejoicing, and with mind free of cares. The neighbors asking her as she returned, what at length the Saint had announced about the things taken away, and especially the author himself of the theft, to whom that was a chief care (for he too was a not good neighbor to the woman), she, confident in the Saint's promises, as though already having obtained their effect: I have found, she says, my things, and now I have them laid up in my cupboard. But he himself who had the things taken away, and well knew them to lie hidden with him, the greater the affectation with which he then inquired, the more petulantly within himself he made sport of the woman and derided her, nay even openly raised a laugh. But quickly the mocker was turned into insanity; and heals the robber invaded by a demon, and the unhappy man extended his hands and gnawed them, and cried out in a wretched manner; besides he confessed the theft, and indicated where he had hidden the things; finally he did nothing that demoniacs are not wont to do. All things therefore were brought back to the woman, both those taken by the recent theft and those which had been missed at other times. But he who had committed the theft continued to be possessed by the demon, paying the deserved penalty of his injustice; until, touched with commiseration, as many as were present, and indeed that very woman who had suffered the theft, interceded with common prayers and tears before God and Symeon the castigator of the wicked deed: which the thing asked immediately followed; and the energumen, freed of the malignant spirit, was a universal lesson to all for declining crimes.

[200] He foretells that the infesting beast is to be slain by another, A certain boar was laying waste the fields of the lower monastery, and afflicting the monks with such great inconveniences, that they knew not what counsel to take. Going therefore to Symeon they ask, that he himself would bid the beast depart thence. But he, From the whole, he says, strength of those who love God all things are made subject, just as they were before the fall of Adam: but if you too thus love, it shall be given as a prey to the teeth of another beast, which will leave your fields unharmed, and you shall quickly be immune from the loss. These things said, one of the Brothers sees by night through a dream, a certain lion being driven by Symeon, to which that great boar fell as a prey under the feet of the Brothers. Awakened then, he found that what he had seen by night was done: for the lion, the boar devoured, had lain down in the very road. The crowds therefore, finding the tracks of the lion, and the blood of the boar along the road, come troubled to the Saint, and ask that he drive the lion away thence. and bids this one too yield the place. Who, summoning one of the disciples: Go, he says, to the lion and say to it: This Symeon bids be reported: Thou hast rightly done thy office; now therefore thou mayest depart, until thou shalt be needed again. He having so addressed the lion, all saw it immediately rise, and depart into the mountains of Laodicea (for thence it had been summoned), and it made a withdrawal more admirable than its approach had been, although each was admirable in the highest degree.

ANNOTATIONS ON CHAPTER I.

CHAPTER XXV.

The incredulous are punished: the converted are healed: other benefits.

Θαύματος ἐξαισίου τοὺς ὁρῶντας πληρῶσας πλησίον τῆς Ἀντιόχου, ἐν τῇ λεγομένῃ Ἀπάτῃ, Ἰσαύρων ἐργαστήριον ἦν, χειροτεχνούντων ἐν ταῖς οἰκοδομίαις καὶ λατομίαις τῶν τῆς πόλεως τειχέων. Τούτων εἷς, ἄρτι τὴν ἡλικίαν ἀνθῶν, τὰ ἑλλήνων θρησκεύων, παρά τι ἄλσος, ἕλληνος καὶ αὐτὸ δεσποτείας, κατὰ δή τινα ξυλείαν ἐλθὼν, πλείω τε τοῦ μετρίου διαναθέμενος φόρτον, οὕτως ἀθρόον παρείθη, ὡς μὴ δ᾽ ὅτω οὖν τῶν τοῦ σώματος μελῶν δύνασθαι χρῆσθαι. Ἀνελόμενοι τοίνυν αὐτὸν οἱ ἑταῖροι, καὶ πρὸς Ἅγιον ἀναγαγόντες, τιθέασι πρὸ αὑτοῦ φιλανθρώποις ὀφθαλμοῖς, αὐτόχρημα οἶκτον. Τοῦ δὲ κατὰ τὸ σύνηθες ἁψαμένου τε καὶ σφραγίσαντος, ὡς ἦν ἔτι παρειμένως ἐκεῖνος ἔχων, οὐ δὲ μιᾶς αἰσθόμενος θεραπείας, συνεὶς αὐτίκα τὴν αἰτίαν ὁ Συμεών. Τί ὅτι τὰς τῆς θείας ἐπί σοι παρὰ Θεοῦ χάριτος ἄνωθεν τὴν ἴασιν ἀνεβάλετο; ἦπου φησὶν ὦ οὗτος, εἰδώλοις εἶ πιστεύων καὶ οὐ Θεῷ; Τοῦ δὲ τοιοῦτο συνειδέναι μηδὲν διατεινομένου, ψεύδεσθαι τοῦτον ἐκεῖνος ἀλλὰ καὶ ἀμεταθέτως τὸ γ᾽ οὖν παρὸν ἔχειν εἰδὼς, Νῦν μὲν πορεύου, ἐφη, ἐπισκέψεται δέ σε καὶ οἴκοι Χριστὸς φιλάνθρωος ὢν, τὸ σέβας εἰς αὐτὸν μεταθέμενον. Ἀράμενοι τοιγαροῦν αὖθις αὐτὸν ἑταῖροι, κομίζουσιν οἴκαδε· ὁ δὲ πάσης ἀπογνοὺς θεραπείας, ἔκειτο, προσαιτοῦσαν ἔχων τὴν ἀδελφὴν, κᾀντεῦθεν αὐτῷ τὰ πρὸς τὸ ζῇν ἐπαρκοῦσαν. Ἔτος μὲν οὖν ἤδη τρίτον ἐνέστη κειμένῳ· ἀπαγορεύσας δὲ ἤση πρὸς τὴν χρονίαν οὕτω πάρεσιν καὶ αὐτὸς, καὶ γνοὺς τῆς ἐπὶ τὰ εἴδωλα πλάνης μηδὲν ὠφελῆσθαι, δεῖν ἔγνω τὸ σέβας μεταβαλεῖν, κινήσαντος ἴσως αὐτὸν καὶ Θεοῦ (οἷα τὰ ἐκείνου κρίματα!) ἵνα τῷ χρονίῳ τῆς μάστιγος ἑλκύσῃ πρὸς ἑαυτόν. Ὅλος τοιγαροῦν ὅλῃ δυνάμει πιστεύσας Θεῷ, ἐδεῖτο νύκτωρ καὶ μεθ᾽ ἠμέραν αὐτοῦ, μεσίτῃ τῷ Συμεὼν χρώμενος, τῆς παρέσεως ἀνεθῆβαι. Συνέβη δ᾽ ἐν τούτῳ, τινὰ τῶν ἀνὰ τὴν χώραν ἐκείνην τυφλὸν προσελθόντα τῷ Ἀγίῳ πιστῶς, ἁφῇ τούτου καὶ σφραγίδι βλέψαι. Οὗτος ἀξίας ἀμοιβῆς ἀπορῶν, τί γὰρ ὀφθαλμῶν ἰσοστάσιον; τοιοῦτον ἐαυτῷ τίθησι νόμον, τὴν ἡμέραν ἔτους ἑκάστου, καθ᾽ ἣν τῆς παραδόξου ταύτης θεραπείας τύχοι, ἅπερ ἂν ἡ χεὶρ ἔχουσα εἴη διανέμειν τοῖς ἐνδεέσι. Ποτὲ γοῦν ὁ μὲν τὸν τοιοῦτον έπεπλῆρου νόμον, καὶ ἅρτους ἐδίδου ὧν τηνικαῦτα ηὐπόρει, ὀρέγειν δὲ ἤδη καὶ τῷ παραλύτῳ μέλλων, τὴν χεῖρα πρὸς τὸ λαβεῖν τῆς ἀδελφῆς ἐκτεινάσης, ἐπισχὼν, αὐτὸν ἐκεῖνον ἐκέλευε δέχεσθαι, χεῖρας ὑποσχόντα τὸν παρειμένον. Τῶν δὲ παρόντων, Οὐχ ὁρᾷς ὅπως παρέσεως ἔχει, λεγόντων, ὡς μὴ δὲ μέλει τοῦ σώματός τινι μὴ δὲ μέρει χρεῖσθαι δυνατὸς εἶναι; θαῤῥήσας ἐκεῖνος τῇ ἐνοικούσῃ τοῦ πνεύματος δυνάμει τῷ Συμεὼν, ἢ καὶ κινηθεὶς ὑπ᾽ αὐτῆς ὃ καὶ μᾶλλον, λαμπρᾷ ὡς εἶιχεν ὑπολαβὼν τῇ φωνῇ, Ἐν ὀνόματι τοῦ δούλου τοῦ Θεοῦ Συμεὼν τοῦ κατὰ τὸ θαυμαστὸν ὄρος, ἔφη, τοῦ κᾀμὲ τυφλὸν ὄντα ποιήσαντος ἀναβλέψαι, τὰς ἑαυτοῦ χεῖρας ἐκτείνας, δέξαι τὴν εὐλογίαν· καὶ παρὰ χρῆμα (ὢ πῶς ἀθάνατε Χριστὲ βασιλεῦ ᾄσωμαι τὰ ἐλέη σου!) οὐ χεῖρες ἔῤῥωντο μόνον τοὺς ἄρτους δεχόμεναι, ἀλλὰ καὶ εἴ τι ἄλλο τοῦ σώματος μέλος ὑγιῶς ἐκινεῖτο καὶ κατὰ φύσιν. Οἱ μὲν οὖν παρόντες τῷ τοῦ θαύματος μεγέθει καταπεπλήγεσαν, τῷ δὲ τυχόντι τῆς θεραπείας ὁ Ἅγιος ἀθεάτως ἐπιφανεὶς, οἴκαδε ἀπιέναι, τά τε παρ᾽ αὐτῷ εἴδωλα συντρίβειν σπουδῇ παρηγγύα. Ὁ δὲ οὐ τὴν ἐντολὴν μόνον ὀξέως ἐπλήρου ἀλλά τι καὶ παρ᾽ ἑαυτοῦ προσετίθει, πῦρ αὐτοῖς μετὰ τῆς συντριβῆς ἐμβαλὼν, καὶ τὴν προτέραν ἀπάτην δημοσιεύσας, καθάπερ αὐτῷ ταύτης οὐκ ὀλίγα μεταμελῆσαν. Οὗτος ἐν ἀκμῇ τῆς ἡλικίας ὡς ἔφημεν ὢν, μνηστεύεταί τινος ἕλληνος θυγατέρα, τοιαύτας θέμενος πρῶτον Θεῷ καὶ τῷ Συμεὼν ὑποσχέσεις, ὥστε μὴ πρότερον ὁμιλῆσαι γάμοις πρὶν ἂν παρὰ τὸν στύλον γενόμενος, ὑψώσῃ σε ὁ Θεός μου ὁ Βασιλεύς μου, καὶ τῷ σῷ θεράποντι Συμεὼν ἀποδῷ τὰς εὐχαριστίας. Τοῦ δὲ τῆς κόρης πατρὸς, εἰ μὴ νῦν οἱ γάμοι συντελεσθεῖεν οὐκ ἀνεκτὰ ποιουμένου, ἐκδώσεσθαι δὲ καὶ αὐτὴν ἑτέρῳ μᾶλλον ἀνδρὶ ἀπειλοῦντος, δευτέρας ἐκεῖνος τῶν ἐκ τοῦ πενθεροῦ θέμενος ἀναγκῶν τὰς πρὸς τὸν Ἅγιον συνθήκας, ἐπινεύει καὶ ἄκων, καὶ δῆτα πάντων τῶν ἐκ τῆς περιχώρου σχεδὸν ἀθροισθέντων, ἕλληνες δὲ ἦσαν ἄρα καὶ τῆς ἑλλήνων θρησκείας. Ὡς ἤδη καὶ οἱ γάμοι συνετελοῦντο, καὶ τὰ γαμήλια εἱστιῶντο, δαίμονες αὐτοῖς ἀθρόον ἐπιπηδῶσιν, οὐ τῷ γαμβρῷ καὶ τῷ πενθερῷ μόνον, ἀλλὰ καὶ τῇ νύμφῃ δηλαδὴ, καὶ τῇ μητρὶ, καὶ τοῖς ἀδελφοῖς, καὶ ὅσοι ἄλλοι τῶν γάμων ἧσαν ὑπηρέται καὶ σπουδασταί· οὐχ οὕτω τὴν τῶν συνθηκῶν ἀθέτησιν οἶμαι τῆς θείας δίκης δυσχεραινούσης, ὅσον ἀπὸ τῆς ἐπὶ τὰ εἴδωλα πλάνης ἐπιστρέψαι ψυχὰς εἰς ἐπίγνωσιν Θεοῦ βουλομένης· ὃ δὴ καὶ κατὰ πόδας ἀπήντα. Ῥιψαντες γὰρ τὰ ἐν χερσὶ πάντες, δρομαίως παρὰ τὸν Ἅγιον ἀφικνοῦνται, οὐ θεραπείας μόνον τυχεῖν ἀξιοῦντες, ἀλλὰ καὶ τὴν περὶ τὰ εἴδωλα σφῶν ἀπάτην δημοσιεύοντες, καὶ μισθὸν ὥσπερ ἧς ᾔτουν εὐεργεσείας, τὴν εἰς Θεὸν ἐπιστροφὴν καταβάλλοντες. Οὓς ὁ ταχὺς εἰς οἶκτον εὐθὺς, τῆς ἐκ τοῦ δαίμονος ἐπηρείας ἐλευθερώσας, καὶ ὄσα πρὸς σωτηρίαν διδάξας καὶ παραινέσας, ὑγιεῖς οἴκαδε ἀπολύει, λαμπροτέραν τῶν γάμων πολλῷ τὴν ἐαυτῶν σωτηρίαν πανηγυρίζοντας. Παρέβαλόν τινες αὐτῷ τῆς Καππαδοκῶν, ποικίλοις πάθεσι πιεζόμενοι· τούτων εἷς ἄλαλος ἦν. Τῶν γοῦν ἄλλων θεραπείας ὑπὸ τοῦ Ἅγίου τυχόντων, μόνος ἔμενε κωφεύων ἐκεῖνος, μὴ δ᾽ ὁτιοῦν τῆς εἰς αὐτὸν πορείας ὀνάμενος. Τρίτην τοιγαροῦν παραμείναντες ἡμέραν ἐκεῖ, ὡς ἤδη τὴν ἑξῆς ἔμελλον ἀπιέναι, διαναθέμενοι τὰ φορτία, εἰσίασι πρὸς αὐτὸν, τοῦ τὰς αὐτοῦ εὐχὰς ἐφοδιασθῆναι. Ὁ μέντοι κωφὸς, οἴκτιστόν τι πρὸς αὐτὸν βλέψας, διανεύων ἦν ἀγάν ἑλεεινῶς· Ὁ δὲ παθὼν ἐπ᾽ αὐτῷ τὴν ψυχὴν, εἰς οἰκτιρμοὺς ἔβλεψε πάλιν τοὺς ἀδαπανήτους· καὶ κενώτους καὶ τὸ πρόσωπον ἀποστρέψας, καὶ τὸν δάκτυλον τῷ στόματι ἐμβαλὼν, καὶ ἡσυχῆ τοῖς χείλεσιν ἐκπιέσας, ἐνῆκε τῷ στόματι τοῦ ἀνδρὸς, ὁ δὲ ὅσα καὶ θηλὴν ἐκμυζήσας, τρανῶς αὐτίκα ὤφθη λαλῶν, καὶ κατὰ φύσιν τῇ γλώττῃ χρώμενος. Ἕτεροι πάλιν ἀπὸ Σελευκείας τῆς ἐν Καισαρείᾳ προσῆλθον τῷ Συμεὼν πάθεσι παντοδαποῖς ἐνεχόμενοι· πάντων τοίνυν ἐκείνων τὴν ἐξ αὐτοῦ χάριν κομισαμένων, ἑκάστου τε τὸ πάθος, ὅτῳ δή ποτε κατείχετο, εὐθέως ἀποθεμένου, καί τινας ἡμέρας περὶ τὰ τῆς μονῆς ἔργα χειρουργούντων καὶ πονουμένων, κόρη τις παρ᾽ αὐτοῖς ὡραία γάμοις, ἐξ αὐτῆς γονῆς τὴν γλῶτταν πεπεδημένη, τά τε ὦτα κωφεύουσα, ταύτη μένουσα ἦν, θεραπείας οὐδεμιᾶς αἰσθομένη. Ὁ γοῦν πατὴρ αὐτῆς τὸ τῆς παιδὸς οἰκειούμενος πάθος, ἐπεὶ καὶ πατὴρ, τά τε σπλάγχνα δεινῶς ἐπ᾽ αὐτῇ στρεφόμενος, προσήει κοπτόμενος καὶ κλαίων τῷ Συμεὼν, τὴν τε θάλασσαν προφέρων ὅσην πελάγιος ἦλθεν, καὶ ὥστε μὴ κενὸς αὖθις τοσοῦτον πλοῦν ἀναστρέψαι πάνυ σφόδρα δεόμενος. Ὁ δὲ, Νῦν μὲν ἐπάνηκε τὴν παῖδα λαβὼν, ἔφη, οὑκ ἀδυνατήσει δὲ τῷ Θεῷ καὶ πλέοντας ὑμᾶς ἐπισκέψασθαι. Ὁ μὲν οὖν γλυκείας ἐπὶ τῷ λόγῳ τὴν ψυχὴν ἐλπίδος ὑποπλησθεὶς, τὴν παῖδα λαβὼν, ἀπέπλει· ὅτε μέντοι κατὰ μέσον τὸν πλοῦν ἐγεγόνει, εὐωδίας αὐτῷ τε καὶ τοῖς συμπλέουσι προσβαλούσης, ὃ πέφυκε χάριτος ἀεὶ θείας μηνύειν ἐπιδημίαν, ἀνείθη τῇ θυγατρὶ τὰ τῆς γλώττης, καὶ ὑγιῶς αὐτίκα λέγουσά τε καὶ ἀκούουσα ἦν. Οἱ μὲν οὖν συμπλέοντες ἐν ἐκπλήξει καὶ φόβῳ ἦσαν· ὁ δὲ πατὴρ ἀδικεῖν νομίσας, εἰ μὴ τοσαύτης εὐεργεσίας ἔλθοι πάλιν χαριστήρια νέμων, εἰς ἕτερον ἅμα τῇ θυγατρὶ πλοῖον ἐμβὰς, παρὰ τὸν Ἅγιον ἐπανήκει, ἀναλόγους τῶν πρώην ὑπὲρ αὐτῆς δακρύων ἀποδιδοὺς τὰς εὐχαριστίας. Ἑτέρῳ πάλιν ἀπὸ τῆς Δάφνης θυγάτηρ ἦν, ἴσῳ πάθει πιεζομένη· οὗτος εἶχε μὲν συμβουλεύουσαν ἀεὶ τὴν γυναῖκα, οὐ μὴν ἀλλὰ καὶ τοὺς γνησιωτέρους τῶν φίλων, ἀναγαγεῖν ἐπὶ τὸ θαυμαστὸν ὄρος παρὰ τὸν κοινὸν αὐτὴν ἰατρὸν, ὥστε θεραπείας καὶ ταύτην μετὰ τῶν ἄλλων τυχεῖν. Ὁ δὲ τὴν καρδίαν ἔχων ἀπιστίᾳ σκληρυνομένην, ἄχρι μὲν πολλοῦ ἀπίθανά τε τὰ περὶ αὐτοῦ ἡγεῖτο, καὶ οὐ δὲ τὸ οὖς τὰ πολλὰ προσέχειν ἠξίου. Ὀψὲ δὲ καὶ βραδέως διὰ τὰ τῶν πολλῶν ὀνείδη καὶ τοῦτο λαβὼν, μετὰ τῆς μητρὸς αὐτὴν ἄνησι παρὰ τὸν στύλον, καὶ πρὸ τοῦ Ἁγίου στὰς, σοβαρῷ καὶ σχήματι καὶ φρόνήματι, τὰ περὶ αὐτῆς διεξῆλθεν. Ὁ δὲ ἠρέμα ὑπολαβὼν, Ἐπάνηκε μετὰ τῆς παιδὸς οἴκαδε, εἶπε, κᾀκεῖ ποιήσεται ταύτην ἐπισκοπὴν ὁ Χριστός. Τῷ μὲν οὖν βαρυκαρδίῳ ἐκείνῳ λογισμοὶ τὸ ἑξῆς ἦσαν, καὶ μεταμέλεια τῆς ἐπὶ τὸν στύλον ἀνόδου, σκώμματά τε καὶ λοιδορίαν κατὰ τῶν φίλων, ὅσοι ταύτην αὐτῷ δηλαδὴ συνεβούλευσαν. Ἡ δὲ τῆς παιδὸς μήτηρ συνετὴ οὖσα, καὶ οὐ ταύτης μόνον καὶ τοῦ ἀνδρὸς περικαὶομένη, δείσασα μή τι κακὸν τῆς εἰς τὸν Ἅγιον ἀπιστίας παραπολαύσῃ, ἀναστρέψασα πρὸς αὐτὸν, αὖθις ῥίψασά τε κατὰ γῆς ἑαυτὴν, καὶ δάκρυα τὰ λύπης ἅμα καὶ πίστεως σύμβολα χέουσα, ἐδεῖτο συγχωρηθῆναι τῷ συζύγῳ τὴν ἀπιστίαν, καὶ μὴ ταύτην τῇ θυγατρὶ πρὸς τὴν θεραπείαν ἐμποδὼν καταστῆναι. Ὁ δὲ ἱλαρᾷ καὶ ὄψει καὶ γλώττῃ· Πορεύου ἔφη, καὶ ὡς εἴρηκα ὑμῖν ἔσται παρὰ Θεοῦ. Ἤδη δὲ τὸν οἶκον καταλαβόντων, λέλυτο μὲν τὴν γλῶτταν εὐθέως ἡ παῖς, ἐλευθέρᾳ δὲ καὶ ἀκοῇ καὶ φωνῇ πρὸς τοὺς τεκόντας ἐχρῆτο· τῷ μέντοι πατρὶ πρὸς τὸ ἀθρόον ἐκεῖνο τοῦ θαύματος τηλικοῦτον ἐνέσκηψε δέος, οἷα πόῤῥω πολὺ τῆς περὶ τὰ τοιαῦτα πίστεως ὄντι, ἢ καὶ τῆς περὶ τὸν Ἅγιον ἀπιστίας ἐκτίνοντι δίκας, ὥστε ῥίγει καὶ πυρετῷ συσχεθέντα μέλεσι πᾶσι κλονεῖσθαι. Ὁ δὲ διδάσκαλον ἔχων τὴν πεῖραν (πεπαίδευτο γὰρ ἱκανῶς οἷς πέπονθεν) οὐκ ὀψίζων ἦν ὡς πρώην καὶ διαμέλλων· ἀλλ᾽ ὡς εἶχε παρὰ τὸν Ἅγιον εὐθὺς ἐλθὼν, τοσαύτῃ πρὸς αὐτὸν δεήσει καὶ ταπεινώσει καρδίας ἐχρῆτο, ὅσῳ πρώην ὄγκῳ τε καὶ φρονήματι, οὐχ οὕτῳ τῇ νόσῳ τὰ τοῦ σώματος μέλη σειόμενος, ὡς τὴν ψυχὴν τῷ παραδόξῳ τοῦ θαύματος· καὶ τὸ μὲν οὐ δὲ χάριτας οἷός τε εἶναι λέγων ἐπὶ τῇ θυγατρὶ ἀξίας ὁμολογεῖν, τὸ δὲ περὶ τοῦ κατασχόντος αὐτὸν

κλόνου δεόμενος. Ὁ δέ μετὰ τῆς συνήθους συμπαθείας, Ἐν ὀνόματι τοῦ Κυρίου Ἰησοῦ, γενοῦ καὶ σὺ ὑγιὴς, ἔφη· καὶ τῷ θαύματι θαῦμα συνήφθη, τῷ περὶ τὴν παῖδά φημι τὸ τοῦ πατρός· καὶ ὑγιῶς αὐτίκα ἔχων εἱστήκει, ὅλος ἔκστασις ὢν, ὅλος θάμβος, ὅλος κατάπληξις, οὐ χείλεσιν, οὐ δὲ ῥήμασιν, οὐ δέ μακροῖς διηγήμασιν, ἀλλὰ σιωπῇ μᾶλλον καὶ σχήματι καὶ προσώπου συστάσει, τὸ τῶν θαυμάτων μέγεθος τοῖς ὁρῶσι κηρύττων.

[201] There is not far from Antioch, in a place called Apate, a workshop of the Isaurians, wondrous to the stupor of beholders, Not healed because of his infidelity in which the workmen toil at cutting stones for the use of the houses and walls of the city. One of these, flourishing in age, a Gentile in religion, had gone to gather wood into a forest, which itself also belonged to a Gentile lord; and a burden grievous beyond his strength being imposed, he was so suddenly touched with paralysis, that he could use no member of his body. He is taken up by his comrades; and carried to the Saint, that man, truly miserable, is placed before his benign eyes. The Saint touched the man after his manner and signed him: but when the paralytic remained, perceiving no help, he immediately knew the cause, and said: What is it that, impeding the effect of divine grace in thee, defers thy healing? Dost thou perchance place thy hope in idols, not in God? He denies that he is conscious of such a thing: but knowing that he lied and in the present evil had pertinaciously hardened his soul; Now go, he says; the lover of the human race, Christ, will visit thee in thy home, when thou hast transferred thyself to His worship.

[202] So, taken up, his companions carried him home; where, despairing of health, he lay, his sister, and therefore being converted whom he had begging, supplying the necessaries of life. The third year was now pressing upon the bedridden man, when he himself too, abhorring the long disease, and recognizing that there was no help in idolatrous error, understood that his worship must be turned elsewhere: God thus wisely disposing (how great are His judgments?) that He might draw him to Himself by the duration of his affliction. With all his strength therefore believing in God, he persisted in nocturnal and diurnal prayers, using Symeon as mediator, that at length he might be freed from the paralysis. Meanwhile it happened that a certain blind man of that region came to the Saint, and by his touch and the sign of the Cross obtained his sight: who, doubtful of a worthy recompense of thanks (for what may be matched to eyes?), set himself this law, that on that day each year, on which he had been made partaker of so wondrous a benefit, whatever he had gained by the work of his hands, he would distribute to the needy.

[203] When therefore, about to fulfill his vow, he was distributing the loaves, of which he had then procured himself a store, and was now about to reach one to the paralytic also; his sister extending her hand to receive it, at length he is cured. he held himself back, commanding that the sick man himself should take it. But when those present cried out: Dost thou not see, he lies with loosened sinews, powerless to move even any member of his body or any little part? trusting himself in the virtue of the Holy Spirit inhabiting Symeon, or, what is more credible, by the impulse of that very spirit, with as clear a voice as he could; In the name, he says, of the servant of God Symeon, who dwells on the wondrous mountain; and who made me, a blind man, to see, extend thy hands and receive the blessing. When immediately (how, O immortal Lord, shall I sing Thy mercy!) not only were the hands corroborated able to take the loaves, but whatever other member of the body also, entirely healed, was moved according to the requirement of nature. As many therefore as were present, they were stupefied at the unusual magnitude of the prodigy: but to him who had been healed the Saint appeared in a certain invisible manner, and he burns his idols broken in pieces; exhorting him to go home, and to break in pieces the idols which he had there. But he not only fulfilled accurately what he was commanded; but adding something even further, cast them, now broken, into the fire; and publishing his pristine error, showed that he was not led by a vain repentance.

[204] He was, as has been said, in the flower of his age, and sought as wife the daughter of a certain Gentile, this promise first made to God and to Symeon, that he would not give labor to the marriage before, approaching the column, the same man, marrying a Gentile woman he had extolled Thee, our God and King, with deserved praises, and had rendered thanks to his physician Symeon. But when the girl's father threatened that, unless the nuptials were celebrated at once, he would not thereafter permit it, nay, would give his daughter to another man; he, postponing the compacts entered with the Saint to the necessity imposed on him by his father-in-law, assented, though unwilling; and that, with almost all the neighbors gathered, who were Gentiles and given to Gentile superstitions. Furthermore, the nuptials now celebrated and the banquet finished, demons suddenly leap upon them, not only the bridegroom and the father-in-law, seized by a demon with his whole family, but also the bride, the mother, the brothers, and as many as had been ministers or favorers of the nuptials; divine justice not so much taking ill, as I think, the neglect of the compacts, as willing souls led away from the error of idols to be converted to the knowledge of the true God: which also was immediately done. For casting away the things which were in their hands, they all rush with swift course to the Saint; not only asking a remedy, the same being converted, is freed. but also publicly proclaiming that the worship of their idols was erroneous, and repaying as it were a wage for the benefit asked, their conversion to God. These therefore Symeon, swift to compassion, both freeing from the vexation of the demon, and instructing in the things necessary to salvation, and forming with admonitions, sent back sound and unharmed to their homes, to celebrate the day of their conversion more splendidly than of their nuptials.

[205] Certain Cappadocians had come to the Saint, affected with various infirmities, A mute obtains the faculty of speaking. of whom one was mute. But when others of these were endowed with health, this one alone remained tongueless, having obtained no relief from that journey. They had persisted there three days and were about to depart on the following light, when, the baggage being collected, they came to the Saint, to receive his intercession and prayers as a viaticum. Among the others this mute man, gazing on the Saint, made some sad and miserable sign; so that he, touched with commiseration, lifted his eyes to the inexhaustible mercy, and his face turned away, placed his finger on his mouth, his lips gently pressed, then thereafter put it into the man's mouth: who, as if sucking a breast, immediately was seen to speak articulately and to use his tongue naturally.

[206] Again others came from Seleucia a of Cappadocia, seized with manifold diseases: who when all had obtained grace from Symeon, each being delivered from the evil by which he was held, and were spending the labor of their hands for some time on the uses of the monastery; there was present a certain girl mature for a husband, A deaf and mute girl, bidden go home, impeded in tongue from her very nativity, and, her ears vitiated, mute and deaf, who had experienced no help. Her father was touched the more grievously by the inconvenience, because he was a father; and his bowels being moved through commiseration, he advanced wailing and weeping to Symeon, showing how much sea he had traversed, and beseeching with utmost effort, that he might not be forced to retrace so great a journey devoid of solace. To whom the Saint, Return, he says, thy daughter taken with thee: for it will not be difficult for God to visit you even as you sail by ship. The father was filled, this discourse heard, with sweet hope, and his daughter received, committed himself to the sea. He had not yet traversed half the journey, when, she is cured in the midst of the way. a certain grateful odor gliding both to himself and to those sailing with him, such as is wont to be a sign of divine grace approaching, the girl's tongue was loosed, and she perfectly spoke and heard. That matter struck as many as were in the ship with stupor and trembling; but the father, reckoning it unjust, if for so great a benefit, no memory of a grateful mind left, he should return home; mounted another ship, his daughter accompanying, and conveyed back to the Saint, offers now for thanksgiving such tears as before he had poured forth for his daughter.

[207] Another again from b Daphne had a daughter laboring with the same inconveniences; whom his wife and his more familiar friends ceased not to persuade him to bring to the common physician on the wondrous mountain, The father, mocking his friends who hoped for help from Symeon, that she too with many others might be made partaker of cure. But he, hardened by a certain obstinacy, maintained that what was reported of the Saint was little credible, and for the most part did not even deign to lend an ear to those narrating these things. At length nevertheless, undertaking that very thing through the reproaches of many, with the mother he brought his daughter to the column; and standing before the Saint, with gesture and mind arrogant, narrated concerning her. On the contrary the Saint, answering with submissive voice; Return, he said, with thy daughter home, there Christ will deign her with His visitation. Hence upon that man of heavy heart various thoughts crept, and he began to repent that he had approached the column, and also to blurt out reproaches and mockeries against his friends, because they had been the authors of such counsel. But the girl's mother, since she was circumspect, and was affected not more grievously by this one's misery than by the obstinacy of her husband, fearing lest the obstinate incredulity of her husband concerning the Saint should bring some new calamity, returned whence she had come; and again afflicting herself to the earth in the sight of the Saint, and pouring forth tears, indices at once of grief and of confidence, she begged pardon for her incredulous husband, and that his obstinacy should not stand in the way of her daughter's health. The Saint took up, with countenance as much as voice gentle; Go, he says; for the things which I said will come to you from God.

[208] The time of mercy now approaching, the girl's tongue was suddenly loosed, the daughter healed, he is struck with trembling, and she used freely the faculty of hearing and addressing her parents. But upon the father at the spectacle of the sudden miracle so great a fear came, that, seized with a horrid cold and a fever, he trembled in all his limbs; as one who was very far from believing things of that kind, or was paying the penalties of his incredulity toward the Saint. Taught therefore by experience (as one sufficiently castigated through the things he suffered), he did not defer nor procrastinate, as before; but with as great speed as he could flying to the Saint, he dealt with him with as suppliant a prayer and lowliness of mind, as lately with swollen pride and arrogance: nor were the limbs of his body more vehemently shaken by the disease, than his very soul by the stupendous novelty of the miracle. Partly therefore he confessed that it could not be that he should pay deserved thanks for his daughter; partly he deprecated, that the trembling by which he was shaken might cease. To this Symeon, after his accustomed mercy: In the name of the Lord Jesus, and is healed by the same. he says, be thou also whole. And so one miracle was connected to another; that, I say, which was wrought in the daughter, this which in the father: and immediately, being most beautifully well, he stood, wholly ecstatic, wholly stupefied, wholly struck; with no lips, with no words, nor with long narrations; but with deep silence, with the habit of his body, and the composure of his face, proclaiming to beholders the magnitude of the miracle.

ANNOTATIONS ON CHAPTER I.

CHAPTER XXVI.

Others of insolent tongue against the Saint are castigated and, repenting, are freed.

Μετὰ δὲ χρόνον συχνὸν, συνέβη διάκονόν τινα τῆς κώμης Εὐθαλίου λεγομένης, Ἐπιφάνιον ὄνομα, τοῦ θείου Συμεὼν ἐν ἀγνοίᾳ καταλαλεῖν, ἐνυβρίζειν τε καὶ παροινεῖν εἰς αὐτὸν, καὶ σαφῆ τῶν αὐτῷ προσιόντων ἀπάτην καταγινώσκειν. Ποτὲ γοῦν θειοτέρας ὁ Ἐπιφάνιος ἄνωθεν ἐπισκοπῆς ἀξιωθεὶς κατὰ Παῦλον, ἔπεσεν ὡσεὶ νεκρὸς κατὰ γῆς, καὶ τὰ ἐντὸς συνεστράφη· προστέτακτο δὲ διὰ νυκτερινῆς ὄψεως καὶ οὗτος, οὐκ εἰς Δαμασκὸν ὡς ἐκεῖνος, ἀλλὰ παρὰ τὸν τοῦ Θεοῦ θεράποντα Συμεὼν ἀνελθεῖν, ὡς καὶ παρ᾽ αὐτοῦ δηλαδὴ θεραπείαν οὐ σώματος κομιούμενος μόνον, ἀλλὰ καὶ ψυχῆς. Καὶ δῆτα φόρτος οὐδὲν ἀψύχων ἀπεοικὼς ὑποζυγίῳ ἐπιτεθεὶς, ἀθλία τε πρὸ τοῦ στύλου τεθεὶς ὄψις, φωνῆς ἄνωθεν ἀκούει παρὰ τοῦ Ἁγίου λεγούσης, Ἰδοὺ ἀφείθη σοι παρὰ Κυρίου τὰ ἐν ἀγνοίᾳ· ἔγειραι τοιγαροῦν ἀναλαβὼν ἑαυτον, μηκέτι διώκειν αὐτὸν ἀνεχόμενος ἐν τῷ τιθέναι τὸ στόμα σου εἰς ἡμᾶς, καὶ λαλεῖν καθ᾽ ἡμῶν ἀδικίαν. Τούτοις τοῖς ῥήμασιν ἑαυτὸν παραδόξως ἐπανελθὼν, τἀναντία διεξήει τῶν προλαβόντων, καὶ κηρύττων ἦν ὅλῳ στόματι μᾶλλον τὰς τοῦ Θεοῦ διὰ τοῦ θεράποντος αὐτοῦ δυναστείας. Εἶτα καὶ τοὺς υἱοὺς προσαγαγὼν δαιμονῶντας, ὑγιεῖς ἑκατέρους ἀπολαμβάνει. Οὗτος μετὰ θατέρου τῶν παίδων ὕστερον τῷ Ἁγίῳ παραβαλὼν (ἐπεὶ καὶ συνεχῶς αὐτῷ μετὰ τὴν πεῖραν ἐφοίτα, καὶ τοσοῦτον ὅσῳ τοὺς ταύτῃ δρῶντας πρώην ἐμέμφετο) ἔν τινι τῶν ἀνωγαίων τῆς μονῆς καταλύει. Τὸν μὲν οὖν παῖδα συνέβη νυκτὸς, κατὰ δή τινα σώματος χρείαν διεγερθέντα, κατ᾽ ἐκεῖνο στῆναι τὸν οἰκίας τὸ μέρος, ὄπου τινὰς τῶν ἱερῶν τοῦ Συμεὼν τριχῶν ἐτύγχανε κεῖσθαι. Εἴ τε δὲ βασκανία τῆς φθονερᾶς τοῦ πονηροῦ φύσεως καὶ ταῖς ἐξ αὐτῆς ἐνεργείαις, είτε τῆς χάριτος οὐκ ἀνασχομένης, ἐνεχθεὶς ἐκεῖθεν κατὰ κεφαλῆς ἐπὶ πέτραν, καὶ ταύτην πληγεῖς τε ἅμα καὶ συντριβεῖς, θνήσκει. Κραυγῆς δὲ γενομένης, καὶ πάντων ὅσοι παρόντες ἦσαν ἐκεῖ συνδραμόντων, εὑρίσκεται τεθνηκώς. Ὁ πατὴρ τοίνυν οὐδὲν διαταραχθεὶς (ᾔδει γὰρ σαφῶς ἐγγὺς ἔχων τὸν ἰατρὸν) ἀνελόμενος ἡσυχῆ θανόντα τὸν παῖδα, κομίζει πρὸ τοῦ Ἁγίου· ὁ δὲ ὡς ἥψατο τούτου τῇ δεξιᾷ, καὶ τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ, τοῦ καὶ μόνου ζωοποιεῖν εἰδότος νεκροὺς, ὑπὲρ αὐτοῦ ἐδεήθη (Τίς ἐξομολογήσεταί σοι Χριστὲ τὰ ἐλέη σου!) ἐπάνεισι μὲν ἡ ψυχὴ τοῦ παιδὸς, καὶ ζῶν ὁ νεκρὸς καὶ πνέων ὡρᾶτο. Ὁ Συμεὼν δὲ σιγὴν τῷ πατρὶ καὶ τοῖς περὶ αὐτὸν παραγγέλλει, ἀραμένοις ἰδία τὸν παῖδα, ἵνα βραχύ τι καὶ καθευδήσῃ· ὅπερ ὡς προσέταξε γεγονὸς, ὑπνώσαντος τὰ μέτρια τοῦ παιδὸς, αἷμα διὰ τῶν αὐτοῦ ὤτων ἀθρόον ἐχέθη, καθάπερ ἀθεάτῳ τινὶ χειρουργίᾳ τοῦ Συμεὼν ἐπ᾽ αὐτὸν χρησαμένου· καὶ μετὰ τὸν ὕπνον ὐγιὴς ὅλος ἦν, ἡδέως προσιέμενος καὶ τροφὴν, θαῦμα πᾶσι καὶ ὄμμασι καὶ ὠσὶν, ὁρώμενός τε καὶ ἀκουμενος. Ὁ γοῦν τούτου πατὴρ, λαμπρὸς τῶν τοῦ μεγάλου Συμεὼν κήρυξ ὢν, καὶ τοσοῦτος εἰς εὐφημίαν, ὅσος εἰς λοιδορίαν τὸ πρὶν ἐγνωρίζετο, ἄνδρα τινὰ Βαβύλαν καλούμενον, ἔτος, που πεντηκοστὸν ὄντα, γυμνὸν ὅλον καὶ λεῖον καὶ ἄτριχα, οὐ κεφαλὴν μόνον οὐ δὲ ὀφρύας, ἀλλὰ καὶ πώγωνα καὶ σῶμα τὸ πᾶν, ὡς καὶ πᾶσιν ἐν γέλωτι καὶ παιδιᾷ εἶναι· τοῦτον ἀπαραδέκτως ἔχοντα καὶ ἀπίστως εἰδὼς, ὡς ἡ παρὰ τῷ θείῳ Συμεὼν θεία χάρις δυνατὴ τρίχας αὐτῷ κατὰ φύσιν ἐκφῦναι, πείθει σὺν πόνῳ· καὶ πείσας ἄγει παρὰ τὸν στύλον, οὐ μετὰ θερμῆς πίστεως μόνον, ἀλλὰ καὶ τῆς ὑπὲρ τοῦ παρελθόντος μεταμελείας. Ὁ δὲ, Σὺ κωλυτὴς ἐγένου σαυτῷ τῆς ἄνωθεν δωρεᾶς εἰς δεῦρο, ἔφη, καὶ πιστεύων ὅτι δυνατὸν ὃ αἰτεῖς, ἔσεσθαί σοι παρὰ Θεοῦ. Νῦν οῦν οἴκαδε πορεύου χαίρων· ἀνατελοῦσι γάρ σοι κατὰ φύσιν αἱ τρίχες. Ταύτας ὁ μὲν παρὰ τοῦ ἱεροῦ Συμεὼν τὰς ἐπαγγελίας λαβὼν, ἐπανῆκεν. Εἴσω δὲ τριῶν ἡμερῶν ἐπήνθησεν αὐτῷ θρὶξ ἐκ ῥιζῶν ἀνιοῦσα, καθάπερ ἀρτιτόκου παιδίου τὴν ἐκ γενέσεως ἑαυτῆς ὑποφαίνουσα βλάστην, ἐκόμισέ τε κατὰ μικρὸν οὐ κεφαλὴν μόνον ἀλλὰ καὶ πώγωνα, πολιαῖς κατὰ φύσιν τῆς οἰκείας ἡλικίας κατηρτυμένος, ὡς ἐν θαύματος εἶναι λόγῳ καὶ τοῖς πρώην ἐν γέλωτι τὰ κατ᾽ αὐτὸν ποιουμένοις. Γυνή τις ἀμφοτέρους τοὺς ὀφθαλμοὺς τυφλωθεῖσα προσήει χειραγωγουμένη τῷ ἱερῷ Συμεών· καταλαβοῦσα δὲ ἤδη τὰ τῆς μάνδρας εἰσόδους, Ἅγιε Συμεὼν, μεγάλῃ ὡς εῖχεν ἐβόησεν οὐ γλώττῃ καὶ φωνῇ μᾶλλον ἢ πίστει καὶ· ζέσει καρδίας, τυφλήν με δεχόμενος, ἀπόλυσον βλέπουσαν. Τοῦ δὲ σπλαγχνισθέντος ἐπ᾽ αὐτῇ, χεῖράς τε τοῖς ὀφθαλμοῖς ἐπιθέντος, ἔβλεψεν εὐθὺς ὑγιῶς. Εἶτα προσάγει τὴν θυγατέρα πάθος ἔχουσαν περὶ τὴν γυνήν· ἐπιθεὶς τοίνυν καὶ τῇ παιδὶ τὴν χεῖρα, Νῦν μὲν ἐπάνηκε σὺν αὐτῇ, πρὸς τὴν μητέρα ἔφη, ὄψει δὲ οἴκοι τὴν δόξαν τοῦ Θεοῦ. Ὡς γοῦν ἐπανῆλθον ἑκατέραι, καὶ ὕπνωσεν οἷα φιλεῖ τῷ καμάτῳ τῆς ὁδοιπορίας ἡ μήτηρ, ὁρᾷ τὸν Ἅγιον ἐν ἑτέρᾳ μορφῇ, καὶ οὐ τῇ συνήθει παραβαλόντα, τὴν τε νεάνιν ἀγαγεῖν, καὶ τὸ πάθος ἀνακαλύψαι κελεύσαντα· οὗ παρ᾽ αὐτῆς εὐθέως γεγενημένου, ἀνατέμοντα τοῦτο, καὶ τὸ λυποῦν ἐκεῖθεν ἐξενεγκόντα καὶ, πάλιν τὰς πληγὰς συνουλώσαντα· ἔπειτα μέντοι τῆς οἰκίας ἐξιόντα, καὶ ἑαυτην μὲν ὁρκίζουσαν αὐτὸν ὅστις εἴη φράσαι· τὸν δὲ καθάπερ βαρέως φέροντα καὶ ἀχθόμενον, ὦ γύναι τί τοῦτο ἐπιζητεῖς ἀποκρίνασθαι; Δαναστάσα τοίνυν, ὢ τοῦ θαύματος, εὑρίσκει την παῖδα τοῦ πάθους ἀπαλλαγεῖσαν, καὶ βραχέους ὕπνου δῶρον αὐτῇ παραδόξως γεγενημένην. Ἀνὴρ δέ τις ἐκ γειτόνων τῇ γυναικὶ ταύτῃ, γλώττῃ κατὰ τοῦ Ἁγίου λοιδόρῳ καὶ διαβόλῳ χρώμενος, ὃς τοῖς αὐτοῦ θαυμασίοις οὐκ ἀπιστῶντι μόνον ἐώκει, ἀλλὰ καὶ παρασκώπτων εἰς αὐτὸν ἦν, καὶ τὰ ἐκείνου διασύρων ἀναίδην καὶ καταπαίζων. Οὗτος δίκην εὑρὼν ἀκολάστου γλώσσης δαίμονα σύνοικον, προσάγεται τῷ Ἁγίῳ, καὶ θεραπείας παρ᾽ αὐτοῦ τυχὼν, οὐ δὲ ταύτη τῆς εἰς αὐτὸν ἀπέσχετο φλυαρίας. Ἡ δίκη δὲ πάλιν τῶν ἑαυτῆς οὐκ ἠμέλει· ἀλλὰ νομίσας ὁ μάταιος ἐκεῖνος ἰδεῖν τὸν Ἅγιον ἐν ὁράματι νυκτὸς αὐτῷ ἐπιστάντα, καὶ τὴν αὐτοῦ δεξιὰν πρὸς ὀργὴν ἀφελόμενον· διυπνισθεὶς, ἀψευδεῖς ἐπὶ τῶν ἔργων εὑρίσκει τὰς τῆς φαντασίας εἰκόνας. Εἰ γὰρ καὶ μὴ πάντη τὴν δεξιὰν ἀφῄρητο, ἀλλὰ ξηρὰν αὐτὴν εἶχε, καὶ οὐδὲν ἀψύχων ἀπεοικυῖαν· ἔπειτα μέντοι αἱ σάρκες διαῤῥυεῖσαι, γυμνὰ μέχρι καρποῦ τὰ ὀστᾶ καὶ νεῦρα τῆς χειρὸς ἐκείνης ἀπολελοίπεσαν· ἑξῆς δὲ καὶ σκώληξι ζέσασα, οὐ δὲ φορητὴν τῷ ἀθλίῳ τὴν τῆς ὀδύνης βίαν παρεῖχε. Συνεὶς τοιγαροῦν μετὰ τὴν πληγὴν, πρόσεισι τῷ Ἁγίῳ πικροτέραν τοῦ πάθους τὴν ἐπὶ τοῖς προλαβοῦσι μεταμέλειαν ἔχων. Ὁ δὲ τοῦ ἀνδρὸς ἁψάμενος, κελεύει τῆς αὐτοῦ κόνεως λαβόντα οἴκαδε ἀπιέναι, ἄλλο τῇ χειρὶ μηδὲν ὅτι μὴ ταύτης ἐπιτιθέντα. Καὶ ὁ μὲν ταύτη ἔδρα· περὶ δὲ πρῶτον νυκτὸς ὕπνον ἔδοξεν αὐτῷ τὸν Συμεὼν ἐπιστάντα, πτύελόν τε τοῦ οἰκείου στόματος, τοῦ θείου ὡς ἀληθῶς ἐκείνου καὶ Θεῷ διά παντὸς προσλαλοῦντος, τῇ δεξιᾷ λαμβάνοντα, τὴν ἐκείνου δεξιὰν ἐπιχρίειν, ὁμοῦ δὲ τῷ χρίσματι καὶ σάρκας ἀνάγεσθαι, καὶ δέρμα ἐπ᾽ αὐτὴν ἐκτείνεσθαι, ἕως ἐπὶ τὸν προέχοντα κόνδυλον τοῦ μέσου δακτύλου· τοῦτον δὲ αὐτῷ μετ᾽ ὄνυχι πεσεῖν, ὡς εἶναι καὶ πρὸς τὸ μέλλον ὑπόμνησιν ἐκείνῳ τῆς πολλῆς περὶ γλῶτταν ἀκολασίας, ὄνυχα δὲ ἀναβηναι ἄλλον ἐπὶ τὸ ἐχόμενον τοῦ κονδύλου ἄρθρον. Την μὲν οὖν ὄψιν διυπνισθέντι τῷ ἀνδρὶ ἔργον εἶναι, καὶ τὴν χεῖρα ὑγιῶς ὡς ἔφημεν ἔχειν, ἵνα καὶ τῷ θαύματι θαῦμα προσθῶμεν, ταῦτα δρόντα τὸν Συμεὼν, ἦν τῆς νυκτὸς ἐκείνης ὁρᾷν τῷ πνεύματι ἑαυτὸν, οἷα κᾀκείνῳ συνέβαινεν· ὡς αὐτός τε τοῖς μαθηταῖς ὀφθεὶς ἐν ἐκστάσει τότε γεγενημενος, πολλὰ δεηθεῖσιν ἀπείγγειλε, καὶ ὁ τῆς θεραπείας τυχὼν ἐξηγήσατο. Ἀλλὰ μέχρι τίνος ἀμηχάνοις ἐπιχειροῦμεν, λόγῳ τὰ ἐκείνου διαλαβεῖν καθεξῆς πάντα πειρώμενοι; Ἦν τις ἐν Σουροῖς στρατιώτης (πολίχνιον δέ τι τοῦτο τῶν Ἐπευφρατιδίων) εὖ μεν νεότητός τε καὶ ἡλικίας, εὖ δὲ τῆς κατὰ πόλεμὸν ἀρετῆς, καὶ περὶ πάντα δεξιότητος ἔχων. Ποτὲ γοῦν αὐτοῦ πρός τι λουτρὸν ἀπιόντος, συνέβη τῶν στρατιωτῶν τινα, τὰς σάρκας ὑπὸ τῆς ἱερᾶς νόσου λελωβημενον, ἐκεῖθεν ἐξιόντα, εἰς συνάντησιν αὐτῷ καταστηναι. Τοῦ δὲ δεινῶς μυσαχθέντος, καὶ μή τε βαλανείων αὐτῷ τοῦ λοιποῦ, μή τε διατριβῶν κοινωνεῖν παραγγείλαντος, στενάζει μὲν ἐν πικρίᾳ ψυχῆς ἐκεῖνος, τὸ δὲ πάθος (τῶν ἀνεφίκτων σου, Δέσποτα, τῆς σοφίας κριμάτων) εὐθέως ἐπ᾽ αὐτὸν μεταπίπτει· καὶ διοιδοῦσι μὲν ἔσω τριῶν ἡμερῶν αἱ σάρκες τῷ στρατιώτῃ καὶ καταῤῥέουσιν, ἀλλοιοῦται δὲ ἡ πνοὴ, καὶ εἰς τὴν ἐναντίαν τὸ σῶμα μεταβάλλει ἕξιν, σαπρία τὸ πᾶν ἐν ὀλίγῳ γεγενημένον. Ἰατροῖς μὲν οὖν ἤδη καὶ χεῖρες καὶ τέχναι σαφῶς ἀπειρήκεσαν· τῷ δὲ, ἡ τῆς ἐξ ἀνθρώπων θεραπείας ἀπόγνωσις, ὁδηγὸς παραδόξως εἰς σωτηρίαν γίνεται καὶ παιδείαν. Εἶναι Θεοῦ τὸ πρᾶγμα συνεὶς, διὰ τὸν εἰς τὸν πλησίον ὀνειδισμὸν, πρὸς ἐκεῖνον ἔγνω καταφυγεῖν, παρ᾽ οὗ καὶ ἡ παιδέια· μόνου γάρ εἶναι τὴν ταύτης λύσιν Θεοῦ, τοῦ καὶ τὴν παιδείαν ἐπαγαγόντος. Οὕτως ἔχοντι παρίσταταί τις αὐτῷ, καθάπερ ἔκ τινος θείας ἀποστολῆς, ὃς, Πορεύου παρὰ τὸ θαυμαστὸν ὄρος ἐπὶ τὸν δοῦλον τοῦ Θεοῦ Συμεὼν, ἔφη, ἐκεῖνος ἴασις τῆς μάστιγος ἔσται σοι. Ὁ δὲ πρὸς τὸ ῥῆμα τὴν καρδίαν ἀναφλεγεὶς, πίστει τε μεγάλῃ τοῦτο δεξάμενος, ἀνακομίζεται πρὸς αὐτὸν ὑπὸ τῶν οἰκείων· καὶ ὁ πρόην καλὸς ἐκεῖνος καὶ ζηλωτὸς ῥίπτεται πρὸ αὐτοῦ, τίνος οὐκ ἀθλιώτερος; Αἵματος τοίνυν ἐξ αὐτοῦ καθάπερ ἀθεάτῳ τινὶ χειρουργίᾳ, διὰ πάντων μικροῦ τῶν μελῶν ἀθρόον ἐκκενωθέντος τὴν τε πνοὴν ἀνεῖτο, καὶ τὴν σάρκα κεκαίνιστο καὶ ἡ μορφή· ἐν τρισὶ ταῖς πάσαις ἡμέραις εἰς τὴν προτέραν ἀποκαθειστήκει ὄψιν. Ὁ μὲν οὖν ἐντολὰς παρὰ τοῦ Συμεὼν λαβὼν, ἐντολῶν μηκέτι θείων ὀλιγωρεῖν, μὴ δὲ ὀνειδισμὸν λαμβάνειν ἐπὶ τοῖς ἔγγιστα αὐτοῦ, ὑγιὴς ὅλος οἴκαδε ἐπανῄει

[209] Long after, it happened that a Deacon, by name Epiphanius, of a certain village which is called of Euthalius; through ignorance detracted from the fame of S. Symeon, Reviling the Saint, he is divinely struck and contumeliously raged against him, and openly reproved the error of those coming to him. At some time therefore that Epiphanius, deemed worthy of a divine vision from above, like Paul of old, fell as if dead to the earth, and was moved in his inmost bowels: he too was bidden, not to go to Damascus as that one, but to the servant of God Symeon, that through him he might carry back health not only of body but also of soul. Therefore, no much from

[210] Bringing then his two demoniac sons, he received both whole: and one of them accompanying, betaking himself afterward at some time to the Saint (because, having now experienced his virtue, whose son, dead from a fall he went thither frequently, and the more often the more frequently he had before reprehended those doing the same thing), he lodged in a certain upper dining-room of the monastery. But it happened that the boy, pressed by a certain necessity of the body, awoke and rose by night; and when by chance he stood in that part of the house where some sacred hairs of Symeon lay; whether by the fascination and evil arts of the by-nature envious spirit, or by the grace implanted in them not tolerating it; the boy, falling thence, dashed his head against a rock, and grievously wounded, it being almost crushed, departed from the living. A great clamor arises, as many as were in the house run together, they find him dead. But the father, least of all troubled (for he knew the physician was at hand), taking up the dead boy calmly, conveys him to the Saint. He touched the boy with his right hand, and invoked over him the only-begotten Son of God, is recalled by the same to life: who alone can raise the dead to life. Who will confess Thy mercies to Thee, O Lord? The soul returns to the boy: and he who had been dead is seen to live and breathe. But the Saint, silence enjoined on the father and his company, bids the boy be taken away, that for a while he may take rest. Which when it had been done as commanded, the boy now placidly sleeping, through his ears suddenly blood was poured forth, Symeon in a certain manner acting as surgeon through a certain invisible art. But the boy, his sleep finished, entirely healed, also eagerly admitted food, and became a miracle to all who saw him, where he was beheld; to those hearing, where it was narrated.

[211] The father therefore of this boy, now made an illustrious herald of the great Symeon, The same brings another unbeliever to Symeon as much addicted to propagating his fame, as before he was known to be prone to reviling; met a certain man who was called Babylas. He had reached about his fiftieth year, and was now wholly bald and hairless, not only in head and eyebrows, but also in chin and the whole body, so that he was to all a laughingstock and mockery. He knew him to be unbelieving, and to admit no sounder counsel into his ears: yet he persuaded him, not without labor, that the divine grace which was with S. Symeon could make his hairs grow forth in the order of nature: and so persuaded he led him to the column, conferring not only kindled confidence, but also repentance for things past. Symeon says to him: Thou hast thyself, up to this day, barred the heavenly gift from thyself; but if thou shalt believe that what thou askest can be done, it will come to thee from the Lord. Now therefore go home glad: for hairs will be reborn to thee according to the requirement of nature. He held S. Symeon's promises ratified and accepted, and returned home. When behold within three days the hair reflourished, who is freed from foul baldness. the hairs thrust out from the root, imitating the hairs of a recently born infant; and in a short time it adorned not only the head, but the chin also; soon also, as his age required, he appeared beautifully clothed with gray hairs, so that he was a wonder to those to whom he had before been a mockery.

[212] A certain woman blind in both eyes was coming to S. Symeon led by the hand: and now about to enter the monastery, she cried as loud as she could, no more with tongue and voice than with faith and fervor of heart: Holy Symeon, A woman blind in her eyes O thou who receivest me lacking eyes, dismiss me seeing with them. And when, having pitied her, he had placed his hands on her eyes, she straightway saw rightly. Then she leads also her daughter laboring from a disease, on whom likewise placing his hands; he says to the mother, Return now with thy daughter home, there she shall see the glory of God. When therefore both had returned, and her daughter are cured. sleep crept upon the mother, as is wont, from the fatigue of the journey, and the Saint was presented to her in it, clothed in another form than the accustomed; and he approached, leading by the hand the girl, whom he commanded to reveal the place of her pain. And she presently obeying the command, he, the place being dissected, drew out thence what had been the cause of pain, and closed the wound with a scar: afterward the woman seemed to herself to bind him going out of the house with an oath, that he would declare who he was: but he, as if bearing it more grievously and grieved, to answer; O woman, why dost thou inquire that? These things seen, the woman, awakened (O miracle!), found the girl free of pain, by the gift of a short sleep, admirable.

[213] From the neighborhood of this woman a certain man assailed the holy man with contumelious and diabolical tongue; A man of insolent tongue against the Saint is invaded by a demon, and seemed not only not to believe his miracles, but also to cavil, and with the utmost impudence to detract from the things done by him and to mock them. But he found the deserved vengeance of an intemperate tongue, a demon invading him. He is produced therefore to the Saint; but having obtained deliverance from him, he no whit more than before ceased to act petulantly against the Saint. But vengeance again no whit more slowly follows: for that vain man supposed that by night he saw the Saint in a vision, and his right hand taken from him in vengeance by the angered one: and being no whit amended he loses his hand, but awaking he found that the images of the vision had been by no means vain, but the thing itself had been so: for although his right hand was not altogether taken away, it had wholly withered, in nothing differing from the inanimate. Nor did the evil stop here: the flesh consumed, his bare hand left bone and sinews, even to where it joins the arm: besides, worms eating what remained, an intolerable violence of pains was inflicted on the wretch.

[214] which, repenting again, he receives whole. Coming to himself therefore after such castigation, he advances to the Saint, bringing a sense of repentance for the things admitted more bitter than of the pain from the corroded hand. He bids the man, deemed worthy of his touch, carry off some of his dust with him and return home: and nothing, except that, to be placed on the hand. Which also he diligently did. But under the first quiet of night Symeon seemed to stand by him, who, taking with his right hand the saliva of his own mouth, of a mouth most truly divine and ever conversing with God, anointed that man's right hand: which done, it began at once to be covered with flesh, at once to be clothed with skin, even to the top knuckle of the middle finger: but that knuckle was seen to fall with the nail, namely that in times to come he might be mindful of his excessive intemperance in speaking; and another nail grew up on the extreme joint of the finger thus mutilated. This vision, when the man wakes, was the fact, the whole hand being in every part whole, as we have said. But that we may add a miracle to the miracle, that same night, in which these things seemed to him to be done by Symeon, Symeon himself also, rapt in spirit, was seen to behold himself doing the same things; just as he himself, who had then been in ecstasy, declared to the disciples much asking; and this man too, who had been endowed with health, narrated.

[215] But why do we labor in vain, trying to explain all his deeds in words? There was at b Sura, which is one of those towns that are above the Euphrates, a certain soldier, A soldier insolent toward a sick man is seized by his disease: flourishing in well-vigorous and youthful age, and also eminent in warlike virtue and in dexterity in all things. But it happened at some time, as he was going to bathe, that another soldier met him, who labored with the falling-sickness, coming out of the baths. He, abominating the man most grievously, interdicts him from using the same bath with him thereafter, or from meeting with him at all anywhere. The wretch groaned at this in the bitterness of his heart: but his disease (how incomprehensible are the judgments of Thy wisdom, O Lord!) quicker than the word passed into the other. Within three days therefore his flesh swells and flows away, the form is changed, the breath is straitened; and there is made the contrary habit of the whole body, in a short time as it were turned into putrefaction. and fleeing to Symeon The hands and arts of physicians, wearied, were already stupefied; when to the man thus destitute the very despair of obtaining health from men becomes wondrously a guide to salvation: for, recognizing that he was castigated by God for the contumely inflicted on his neighbor, he resolves to flee to Him by whom he was beaten: and that it was of God alone to remove the scourge which He had sent. To him so disposed there stood by one as if sent on a divine legation, who; Pass over, he says, into the Wondrous Mountain to the servant of God Symeon: he will heal thy pains. He, inflamed in heart by such words, and holding the promises ratified, is carried by his household to the Saint: and he who lately was so generous and fervid, is prostrated at his feet, more miserable than any. Then suddenly, by a great force of blood, as if by a certain hidden surgery scaturient from almost all his members, recovers health. his breath was again loosed for him, his flesh renewed, his form restored; and the whole man in altogether three days was vindicated to his pristine state. Finally, mandates received from the Saint, that he should not thereafter spurn the divine precepts, nor load his neighbor with reproaches, entirely healed he sought home again.

ANNOTATIONS ON CHAPTER I.

CHAPTER XXVII.

Hidden sins known. The castigation of other contumelious ones.

Θεόδωρος δέ τις Σκρινιάριος, τὸ γένος Ἀντιοχεὺς, λέπρᾳ τὸ πᾶν ἐξηνθήκει σῶμα. Οὗτος ἁπάσης ἀπογνοὺς θεραπείας, οἷα καὶ πάσης αὐτῆς πρὸς τὸ πάθος ἀπειρηκυῖας, καὶ μείζονος ἰατρῶν καὶ χειρὸς καὶ τέχνης τούτου γεγενημενου, παρὰ τὸν θεἶον Συμεὼν καταφεύγει. Ὡς ἂν δε πρὸς πλείονα τοῦτον ἐπαγάγηται οἶκτον, ἔγνω τοιοῦτον ἔνδημα περιθέσθαι, ὡς εὐχερῶς ἔχειν ὑποδεῖξαι γυμνώσαντα τὴν λέπραν· ἐκείνῳ. Αἰσχυνόμενος τοίνυν ἐπὶ τῶν παρόντων ἐκκαλύψαι τὴν σάρκα, καιρὸν ἦν οἰκεῖον ἐπιφυλάττων. Ὅπερ δῆλον τοῖς τοῦ πνεύματος ὀφθαλμοῖς τῷ Συμεὼν γεγονός· Εἰπὲ, τέκνον, ἐπὶ τῶν παρόντων, φησὶ πρὸς αὐτὸν, ὅτου χάριν ἐλήλυθας εἰς ἡμᾶς. Ὁ δὲ καταπλαγεὶς τῷ παραδόξῳ τῆς διοράσεως· ὅπως ὁ κρύπτων ἦν εἰς καρδίαν οὗτος, τοῦτο παρ᾽ αὐτοῦ ἀκηκόει, πᾶσαν εὐθὺς αἰδῷ ἀποῤῥίψας, γυμνώσας ἐαυτὸν ὑπεδείκνυ· καὶ ὃς τὴν βαΐνην ῥάβδον λαβὼν, καὶ ταύτῃ τὸν ἄνδρα σφραγίσας, ἀπελθὼν παρὰ τὸ Τιβερίνου βαλανεῖον, Λοῦσαι

ἔφη, συναπολούσει γαρ ἐκεῖ και τὴν λέπραν. Οὗπερ ὡς ἐκέλευσε γεγονότος, ὑγιὴς ἐκεῖθεν, ὢ παραδόξου θαύματος! ὁ λεπρὸς ἐπανήκει. Ἓτερός τις ἐξ Ἀντιοχείας καὶ τῶν ἐπιφανῶν παραβάλλει τῷ στύλῳ, ἄρτι τῶν μνημοσυνων τῆς ἱερᾶς τοῦ Ὁσίου μητρὸς ίερῶς ἀγομένων. Ὁ μὲν οὖν καὶρὸς ἡ θεία μυσταγωγία ἦν, ἧς αὐτουργὸς ἐκεῖνος ἐτύγχανεν ὢν. Ὁ δὲ σπεύδων ἐκεῖθεν ἀναχωρῆσαι, ἀξιοῖ τῶν μαθητῶν ἕνα, ᾧγε σύνηθες εἰσκομίζειν τῷ Ἁγίῳ τὰς ἀγγελίας, ταχινην αὐτῷ γενέσθαι τὴν τῶν μυστηρίων μετάληψιν· ὃς αὐτοῦ τὰς ἀξιώσεις οὐ παριδὼν, ἀνάγει μετὰ τὴν κοινωνίαν τῶν μαθητῶν πρὸ τοῦ ὄχλου τοῦτον ἐπὶ τὸν στύλον. Ἀφεὶς δὲ τοῦτον ὡ ἱερὸς Συμεὼν, μετεδίδου μᾶλλον τοῖς μετ᾽ αὐτὸν ἀνιοῦσι. Καὶ ὁ μὲν, αὐτὸν καὶ αὖθις προσῆγεν, ὁ δὲ τὰ παραπλήσια ἕδρα· ὡς δὲ πολὺ τοῦτο ἦν καὶ μέχρι πολλοῦ, Ἡσύχασον, ἀδελφέ φησιν ὁ θεῖος ἀνὴρ, ἔχω γὰρ αὐτῷ τι διαλεχθηναι. Μετὰ γοῦν τὸ τὴν θείαν λειτουργίαν συντελεσθῆναι, παραστησάμενος τὸν ἄνδρα ὁ Συμεών· Ὑποκριτὰ, ἔφη κὰι τῆς τοῦ Θεοῦ μερίδος μεμακρυσμενε, πῶς ἐνταῦθα ἐληλύθεις λήσειν οἰόμενος τὸν πλάσαντα κατὰ μόνας τὰς καρδίας ἡμῶν, τὸν συνιέντα εἰς πάντα τὰ ἔργα ἡμῶν, τὸν στήσαντα τὰ ὄρη σταθμῷ, καῖ τὰς νάπας ζυγῷ; τίνος δὲ καὶ κοινωνῆσαι τῶν ἀχράντων μυστηρίων ἐπείγῃ; οὐκ ἐκείνου πάντως, οὗ πόῤῥω σοι ἀπέχει ἀπ᾽ αὐτοῦ ἡ καρδία, εἰ καὶ τῷ στόματί σου ἐγγίζεις αὐτῷ, καὶ ἐν τοῖς χείλεσί σου τιμᾷς αὐτόν. Ἀλλ᾽ εἴπερ ἔργῳ τὴν αὐτοῦ δυναστείαν βούλῃ μαθεῖν, ἰδού σε, πάντων ὁρώντων, δαίμων χαλεπὸς παραλήψεται, κᾀν τῷ ἀέρι μέσῳ κρεμάσει σε, ἕως τὰς πονηράς σου καὶ μιαρὰς πράξείς ἐξαγορεύσεις καὶ ἄκων. Πρὸς ταῦτα δέει τὴν καρδίαν κατασεισθεὶς, καὶ ἀμφοτέραις τοῦ σιδήρου περὶ τὴν στάσιν φραγμοῦ λαβόμενος, φεῖσαί μου, δοῦλε τοῦ Θεοῦ τοῦ ὑψίστου, φεῖσαι, μέγα ἐβόα, καὶ τὰ κατ᾽ ἐμαυτὸν ἀπαραλείπτως σοι πάντα καὶ ἀκρύπτως διέξειμι. Καὶ ἀρξάμενος εὐθὺς τὰ καθ᾽ ἑαυτὸν ὑπὸ ταῖς πάντων ἀκοαῖς διεξῄει, πολλὰ καὶ δεινὰ ὄντα, καὶ εἰς τοσοῦτον ἀτοπίας ἥκοντα, ὡς μὴ δὲ τῆς τῶν δαιμόνων αὐτὸν ἀποσχέσθαι θυσίας. Ὡς δὲ πάντα ζέσει καὶ θέρμῃ ψυχῆς ἐξωμολογήσατο, δάκρυσιν ἐκ μέσης προἳοῦσι καρδίας ἐδεῖτο, δεχθῆναί τε μετανοοῦντα, καὶ τυχεῖν συγχωρήσεως, ἐπ᾽ ἀσφαλείᾳ τῇ πρὸς τὸ μέλλον· ἣν ὁ σοφὸς τῶν ψυχῶν ἰατρὸς ἐκεῖνος εὐθὺς ἐπὶ τηλικαύτῃ δίδωσι μετανοίᾳ, καὶ διδάξας αὐτίκα καὶ ὑποθεὶς, καὶ συμβουλεύσας, καὶ παραινέσας, καί τινας ἐντολὰς ἐπιθεὶς, ἀπέλυσεν ἐν εἰρήνῃ, οὐ χαλεπῶν παθῶν μόνον, ἀλλὰ πολλῷ καὶ χαλεπωτέρας ἀσεβείας ἀπηλλαγμένον. Ἕτερός τις, ἐξ Ἐπιφανείας τῆς ἐν Συρίᾳ, ἐπισήμων καὶ οὗτος, παρὰ τὸν Ἅγιον ἀνελθὼν, καὶ συλλαλήσας ἅπερ ἐβούλετο, ὀρέγει ξύλον Ἰνδικὸν εὐῶδες αὐτῷ, ἀξιῶν δεχθῆναί τε καὶ θυμίαμα παρ᾽ αὐτοῦ Θεῷ προσαχθῆναι. Τοῦ δὲ παραιτουμένου καὶ ἀνανεύοντος, οἴκοι τε θυμιᾷν τοῦτον μᾶλλον αὐτὸν ἐπιτρέποντας, ὡς πολὺς ἦν ἐπιμένων ἐκεῖνος ἐνεχθῆναι κελεύει θυμιατήριον, Ἵνα καὶ ἡ τοῦ Θεοῦ, φησι, διαφανῇ δυναστεία· καὶ τοῖς ἄνθραξιν ἐπιτεθέντος τοῦ ξύλου, τοσαύτη τις δυσωδία γεγόνει, καὶ ὀσφρήσει οὕτως οὐ δὲ μιᾷ φορητὴ, οὐκ ἀνὰ τὴν μονὴν μόνον, ἀλλὰ καὶ τοῦ ὄρους ἐπὶ πολὺ διήκουσα, ὡς καὶ τοῖς ἔξωθεν διὰ πάσης ἐπὶ τὴν μονὴν ὁδοῦ προσιοῦσι τοιαύτην οἵαν μὴ δὲ ἀνέχεσθαι δυνασθαι, ταύτην ἀπὸ μακρόθεν προσβάλλειν. Ἰδὼν τοίνυν ὁ Συμεὼν, ἔργῳ αὐτῷ καὶ βίου φαυλότητα τὸ παρὰ τὸ εἰκὸς τῆς τοῦ ξύλου φύσεως ἐκεῖνο κατηγορεῖν, Ἐξομολόγησαί, φησι, τῷ Θεῷ τάς πράξεις σου, μετανοῶν τὸ λοιπὸν ἀπὸ τῆς κακίας σου, ὅπως σε μἡ δαίμονες αὐτίκα παραλαβόντες, ἐλεεινὸν πάσῃ γλώσσῃ θῶνται διήγημα. Ἐν φόβῳ τοιγαροῦν πολλῷ γεγονὼς, πάσας εὐθὺς αὐτὰς διεξῆλθε, δυσωδεστέρας πολλῷ τοῦ θυμιάματος οὐσας· ἐῖτα ἐπιτιμηθεὶς τὰ εἰκότα, καὶ παραινέσεως καὶ διδασκαλίας τυχὼν, ἐπάνεισιν. Ἀκόλουθον τῷ εἰρημενῳ τὸ ἐπαγόμενον, ὅσω καὶ ἀμφοτέροις συγγενῆ τὰ τοῦ θαύματος. Ἱερεύς τις, ὄνομα Ἰωάννης, τὴν ἐν Ἀπαμείᾳ τηνικαῦτα Ἐκκλησίαν οἰκονομῶν, προσῆλθεν συν συζύγῳ καὶ προσήκουσι πᾶσι τῷ Συμεών. Ὁ γοῦν τὰς ἀγγελίας εἰσφέρων μαθητὴς, φιλίᾳ τῇ πρὸς αὐτὸν ἢ καὶ χάριτι, τάχα δὲ καὶ ἀγνοίᾳ τῶν κατ᾽ αὐτὸν, ἐσπούδαζεν ὅσα καὶ χρηστὸν ἄνδρα τοῦτον τῷ Συμεὼν παραθέσθαι. Πολλῶν τοιγαροῦν περὶ αὐτοῦ παρὰ τοῦ μαθητοῦ λεγομένων, ἠρέμα πρὸς αὐτὸν ὁ Συμεὼν ἐπιστρέψας, Μὴ χρῆναι τοιαῦτά τισιν, ὅπως ἂν καὶ τύχοι, μαρτυρεῖν, ἔφη· παύσαι τοίνυν, ἀδελφὲ, περὶ ὧν οὐκ οἶσθα διατεινόμενος. Καὶ τῇ χειρὶ παρὰ τῶν τῆς κεφαλῆς τριχῶν τοῦ Οἰκονόμου λαβόμενος, Τὸ ἀκάθαρτον καὶ πονηρὸν πνεῦμά, φησι, τὸ ἐνοικοῦν τῷ ἀνθρώπῳ τούτῳ, ἔλεγξον ἐπὶ τῶν παρόντων τὰς μιαρὰς αὐτοῦ πράξεις καὶ ἀθεμίτους, ἵνα Θεὸν εἶναι γνῷ, δεσπότην καὶ δημιουργὸν ἁπάντων, τὸν στερεοῦντα οὐρανὸν καὶ κτίζοντα γῆν, ποιοῦντα εἰς ὕψος κρῖμα, καὶ δικαιοσύνην εἰς γῆν ἔθηκε. Καὶ ὁ δαίμων κράζων ἦν εὐθέως καὶ ἀλαλάζων, καὶ δίκαιά γε πάσχεῖ μεγαλοβοῶν· Ἵνα τί γὰρ ὁ εἰδωλοθύτης οὗτος, ὁ γόης, ὁ πλάνος, ὁ ἀσεβὴς, καὶ ἄλλὰ τοιαῦτα, παρά σε ἤγαγέ με; καὶ νῦν κατακαίομαι μὲν ἐγὼ, ὅτι δημοσιεύονται πᾶσιν αἱ τούτου πράξεις. Πολλῶν οῦν τοιούτων ὑπὸ τοῦ δαίμονος λεγομένων, τοῦ τε ἀνδρὸς ὑπ᾽ αὐτοῦ χαλεπῶς πάσχοντος, οὐ δὲ τοὺς ἔξω τοῦ πάθους ἀδακρυτὶ στέγειν ἐπήει τὴν ὄψιν· ἡ μέντοι γυνὴ τούτου καὶ οἱ προσήκοντες, ὅλους ἑαυτοὺς εἰς ἔδαφος ῥίψαντες, κλαίοντες ἦσαν καὶ πικρὸν ὀλολύζοντες, καὶ τίνας οὐκ ἐλεεινὰς φωνὰς τῷ Ἁγίῳ προσάγοντες; Ἐπικλασθεὶς οῦν ἐκεῖνος αὐτῷ, ἐπιτιμήσει παραχρῆμα τὸν δαίμονα τοῦ; ἀνδρὸς ἀπελαύνει. Ὁ δὲ καθαρῶς ἑαυτοῦ καὶ τῶν οἰκείων λογισμῶν γενόμενος, καὶ γνοὺς οἵοις διὰ τὸν προσλαβόντα βίον κακοῖς ἐκδέδοτο, κατήγορος ῆν αὐτὸς ἑαυτοῦ, μηδὲν τῶν κρυφῆ πεπραγμένων, τῶν καὶ τοῦ λαθεῖν ὄντως ἀξίων ἐκείνων παρακατέχων· ὧν οὐ δὲ κατὰ μέρος φειδοῖ τῶν ἀσθενεστέρων μνημονευτέον, ἀλλ᾽ οὐκ εὔωρα πάντα καὶ δῆλα ταῖς τῶν παρόντων τιθεὶς ἀκοαῖς, καὶ τοῦ μέλλοντος ἐγγυητὴς ἑαυτῷ γινόμενος· ὁ μὲν οὖν ἄφεσιν ἐπὶ τούτοις ὑπεύθυνον ἐπιτιμίας λαβὼν, ἐπανήκει. Ἕτερος δέ τις ἐκ τῆς Ἀντιόχου καὶ τῆς κατ᾽ αὐτὴν Ἐκκλησίας, Ἰωάννης τὴν κλῆσιν καὶ οὗτος, οὐ βλάσφημα μόνον ἀεὶ κατὰ τοῦ Ἁγίου ἐλάλει, καὶ τρυφην ἀκολάστου γλώττης τὰς εἰς αὐτὸν λοιδορίας πεποίητο· ἀλλὰ καὶ μέχρι τοσούτου μανίας προῆλθεν, ὡς καὶ ὕβρεσι φλεγμαίνουσαν ἐπιστολὴν (ἃ πόσα τολμᾷν οἶδε κακία, καὶ κατὰ τῆς ἀληθείας νεανιεύεσθαι!) πρὸς αὐτὸν ἀποστεῖλαι· ἣν ἐκεῖνος δεξάμενος, καὶ τῷ πνεύματι γνοὺς, ὡς οὐκ ἄν ποτε παιδείας χωρὶς καὶ ταῦτα παραμενούσης καὶ ὑπομημνησκούσης μετάθηται πρὸς τὸ βέλτιον, τῶν μαθητῶν ἕνα καλέσας, Ἄπιθί φησι παρὰ τὴν Ἀντιόχου πρὸς τὸν Διάκονον Ἰωάννην, καὶ τάδε αὐτῷ ἀπάγγειλον, ὡς παρ᾽ ἡμῶν, Ἐπειδὴ συμφέρει τῇ ψυχῇ σου ταπεινωθῆναί σε διὰ τὴν πολλὴν τῆς γλώσσης ἀκολασίαν, ἰδοὺ ἐκδέέδοσαι δαίμωνι, ὃς διὰ πάσης σου τῆς ζωῆς ἔσται παιδεύων σε. Ταῦτα ὁμοῦ τε πρὸς αὐτὸν εἰρήκει μαθητὴς, καὶ δαίμων τῷ ἀνδρὶ ἀθρόον ἐπιπηδήσας, ἠλάλυζε δι᾽ αὐτοῦ, καὶ εἰς γῆν τὸν ἄθλιον κατεῤῥίπτει, καὶ ὅσα τῶν δαιμονώντων ἀκριβῶς διετίθει. Ἡ γυνὴ τοίνυν τοῦ Διακόνου καὶ οἱ προσήκοντες, οἰκεῖον τὸ ἐκείνου πάθος ποιούμενοι, καὶ μᾶλλον αὐτοὶ πάσχοντες τὰς ψυχὰς, ἀνίασι σὺν ἀυτῷ πρὸς τὸν Συμεὼν, δεόμενοι, θρηνοῦντες, προσπίπτοντες, οἰκτείραντα τῆς συμφορᾶς αὐτοὺς τῆς ἐκ τοῦ δαίμονος ἐκεῖνον ἐπηρείας ἀνεῖναι. Ὁ δὲ, Ἀλλὰ συμφέρει τῇ ψυχῇ σου μὴ ἀνεθῆναί σε, πρᾴως πρὸς τὸν Διάκονον ἔφη; οὐ δὲ γὰρ οἰκεῖον ἐπλήρου πάθος ὁ συμπαθὴς, ἢ καὶ ἀπαθὴς τἀληθέστερον, ἀλλὰ τῆς ἐκεῖνου ψυχῆς ἐκήδετο μᾶλλον, ὁ πάθη ψυχῶν, εἰ καί τι ἄλλο, ἄριστα θεραπεύειν ἐκεῖνος εἰδὼς, ὡς ἂν εἰδῇς, φησιν, ὅτι δυναμις Θεοῦ ἐστιν, ᾗ σὺ μέχρινῦν προσκόπτων ἠγνόεις, ἵνα καὶ τὸ πολὺ τῆς ἀπιστίας αὐτοῦ ποσῶς θεραπεύσῃ, παραγγέλλω ἐν τῷ ὀνόματι αὐτοῦ τῷ ἐνοικουντί σοι δαίμονι, τεσσαράκοντα ἡμέρας καὶ νύκτας ἴσας ἀφέξεσθαί σου Ὅπερ οὖν κατα τὸ αὐτοῦ ἐπίταγμα γεγονὸς, μετὰ τὴν ἐνάτην ἐπὶ τριάκοντα ἧκεν ὁμοῦ γυναικὶ καὶ προσήκουσιν αὖθις, ἀπαλλαγήν τε λείαν αἰτοῦντες. Ὁ δὲ λυσιτελεῖν ἀυτοῦ τῇ ψυχῇ τὴν παιδείαν εἰδὼς, ᾧ καὶ ψυχῶν ἦν ἀεὶ σωτηρία τὸ σπουδαζόμενον, τοῦτο μὲν οὐκ ἀπένευσεν, ἀλλ᾽ ὥστε μετριωτέραν αὐτῷ πρὸς τὸ ἑξῆς ἔσεσθαι μᾶλλον τοῦ δαίμονος τὴν ἐπήρειαν καὶ ὁ μὲν οὐ τελείας ὡς ἐβούλετο τῆς αἰτήσεως τυχὼν, ἀπῄει στυγνός. Ἀναστάσιος δέ τις Σχολαστικὸς, τὸ γένος Ἀντιοχεὺς, φαύλη γλῶσσα καὶ ἀσελγὴς, εἰς τοσοῦτον ἤλασε κατὰ τοῦ Ἁγίου ἀπονοίας, εἰ δὲ βούλει μανίας (ὃ καὶ συγγενέστερον μᾶλλον τῷ πράγματι ὄνομα) ὡς μὴ δὲ Θεὸν τοῖς παραδόξως ὑπ᾽ αὐτοῦ τελουμένοις, ἀλλά τινα πονηρὰν ἐνέργειαν ἀνοήτως ἐπιφημίζειν. Ὅπερ τὸν θεῖον ἄνδρα μανθάνοντα, πάσχειν μὲν ὑπὲρ τοῦ ἀδελφοῦ τὴν ψυχὴν, ἀναμένειν δὲ ὅμως αὐτοῦ τὴν ἐπιστροφὴν. ὅπερ δὴ φιλανθρωπίας Θεοῦ νόμος. Ὡς δὲ τὸν μὲν ἐπιμένοντα ἑώρα, τὴν δὲ θείαν οὐκέτι μακροθυμίαν ἀνεχομένην, ἀλλὰ καὶ στιλβουμενην ἢδη ῥομφαῖαν, καὶ τόξον κατ᾽ αὐτοῦ ἐντεινόμενον, ἑτοιμαζόμενα δὲ καὶ σκεύη θανάτου· τῶν μαθητῶν ἕνα καλέσας (ἦν δὲ ἡ μεγάλη τοῦ μυστικοῦ δείπνου, καὶ τῆς ὐπὲρ ἡμῶν Χριστοῦ παραδόσεως καὶ οἰκονομίας ἡμέρα) τὴν πικρὰν ἐκείνην τῷ ἀθλίῳ μηνύει τομην. Τηνικαῦτα γὰρ τῷ πνεύματι καὶ αὐτὴν ἐπαγομένην ἑώρα· εἰς πράξιν αὐτῷ τῆς πολλῆς ἔσεσθαι ἀδικίας, ἧς λαλῶν εἰς τὸ ὕψος ἦν, καὶ εἰς οὐρανὸν τὸ στόμα τιθέμενος· οὐχ ἵν᾽ ἐκεῖνον ἀποσχέσθαι παρασκευάσῃ ( ἤδει γὰρ ἀμεταθέτως ἔχοντα, ἐφεστηκυῖαν δὲ ἤδη καὶ τὴν ἀπειλὴν, καὶ οὐ δὲ βραχὺ ἀναδυομένην) ἀλλ᾽ ἵνα τοῖς ὁμοίως ἔχουσιν ἀπιστίας διόρθωσις γένηται, την αἰτίαν τῆς ἄνωθεν κατ᾽ αὐτοῦ δικαίας ὀργῆς καὶ τιμωρίας οὐκ ἀγνοήσασιν. Ὁ μὲν οὖν μαθητὴς ἐν ἐπισήμῳ τῆς πόλεως αὐτὸν εὑρηκὼς, ἔχειν τι παρὰ τοῦ θείου Συμεὼν αὐτῷ ἀπαγγεῖλαι εἶπεν· ὃ δ᾽ ἐπὶ τῶν παρόντων ἐκέλευε λέγειν. Καὶ ὁ μὲν ἅπερ ἐντέταλτο εἰρήκει, ὁ δὲ ὑπὸ δαίμονος εὐθέως καταῤῥαγεὶς, δεινῶς τε διασπαραχθεὶς ὑπ᾽ αὐτοῦ, αἰσχρῶς οἴμοι! καὶ τῆς ἐκδεξαμένης αὐτὸν κολάσεως ἀξίως, ἐν ὄψει πάντων καταστρέφει τὸν βίον.

[216] A certain Theodore a Scriniarius, an Antiochene by nation, was teeming with leprosy over his whole body: and when He knows the leper's shame, and cleanses him with his rod, he despaired of every cure, as of one wearied and broken by the pertinacity of the evil, mocking the industry of physicians and the helping hands and skill of art,

he betakes himself to S. Symeon: to whom, that he might move greater commiseration, he resolved to cover himself with such a garment, which, easily loosed, would give the leprosy to be beheld by the Saint. But shamefaced to lay bare his flesh before others, he awaited a more opportune time. When Symeon penetrated this perspicuously with his spiritual eyes, he says to him: Say, my son, before these present, why thou hast come hither to us. He, struck by such unusual perspicacity, how that which he himself had hidden in his heart, that very thing he heard from Symeon's mouth; all shame at once cast away, exhibited his bared leprosy: and the Saint, the man signed with his palm rod, sends him off to bathe at the bath of Tiberinus; Bathe, he says, and at the same time the leprosy will be washed away. And the leper, the mandates executed, returned thence thoroughly healed, O unusual prodigy!

[217] Another man of Antioch, also of the more illustrious, made for the column, while still the b sacred memory of the holy mother of the Saint was being kept. It was therefore the time of the sacred liturgy, at which Symeon himself was officiating. He detects one wishing to communicate unworthily, But when that man hastened to return thence to himself, he asks one of the disciples, who was wont to report to the Saint the things that were brought, that swift access to the sacred mysteries be made for him. Who, account being had especially of his dignity, brings the man, after the disciples had communicated, before the rest of the crowd to the column: but he is rejected by the Saint, who distributes to the others coming after this one. The disciple again brings him; but the Saint rejected him, as above. And when this was done thus much and long; at length the man of God; Be quiet, my Brother, he says; for there is what I wish for him. The sacred liturgy finished at last, summoning the man, the Saint says to him: Hypocrite, and reproves him with threats added; alienated from God, how hast thou come hither, supposing thou couldst lie hidden from Him who fashioned our hearts, who knows all our works, who set the mountains in weight and the rocks in a balance? But of Whom art thou hastening to communicate the immaculate mysteries? not of Him assuredly, from whom thy heart is far off, although thou approach with thy mouth, and honor Him with thy lips. But if thou wilt learn His power by the very fact; behold, all looking on, a malignant spirit shall seize thee, and suspend thee in mid air, until thou confess thy perverse and wicked deeds even unwilling.

[218] These things heard, struck with fear of heart, he, gripping with both hands the iron by which the column is encircled: Spare, he cries with stentorian voice, spare me, by which terrified and openly confessing his crimes, servant of God most high: and all the things which I have done I will declare, omitting or concealing nothing. And immediately beginning to narrate the series of his deeds to all hearing, he brought into the midst many and grave crimes, brought even to such impiety, that he did not blush to sacrifice to demons. But after he had confessed all with fervor and ardor of soul, with tears bursting from his inmost heart, he asked that, repenting, he be received and given absolution, that he might live more secure thereafter: which that prudent physician of souls immediately, seeing such repentance, absolves and dismisses him. imparted to him. Then to teach and instruct with many things, to persuade and exhort to better things, to add also certain given mandates, finally to dismiss in peace the man, freed not only from a grave pain, but from a graver impiety.

[219] Another likewise of the Chief men, from Epiphania c of Syria, came to the Saint, and having conferred with him what he wished, A fragrant wood turned into a stench reaches him an Indian wood of much fragrance, asking that he admit it, and offer from it incense to God. The Saint deprecates this and refuses, and exhorts that he himself rather burn it to God in his own home: but he insisting with many words, he bids at length a censer be brought; That the power of God, he says, may be manifested. And the wood placed on the coals, so great a foulness was suddenly dispersed, and so intolerable to the nostrils, not only within the enclosures of the monastery, but spread also widely through the mountain, that those coming from abroad by whatever ways to the monastery denied that they could bear the stench, meeting them even from afar. Seeing therefore Symeon through that stench, contrary to the nature of the wood, argues the impiety of the offerer. the nefarious life of the man condemned by the very fact: Confess, he says, to God thy works, and do penance for thy sins; lest, snatched by demons, thou become a pitiable fable in the mouth of all. Seized therefore with vehement fear, he immediately declared all his offenses, far more foul-smelling than the incense above said: then castigated for his merits, and instructed with various admonitions and precepts, he returned.

[220] Of a Priest much commended to him Consonant with what has been said is what is subjoined; inasmuch as the miracles which occur in each are akin to each other. A certain Priest by name John, who at that time was d Oeconomus e of the Apamean Church, came with his wife and all his kinsfolk to Symeon: whom a disciple, ministering to him in carrying messages back and forth, whether from a certain friendship, or benevolence, or perhaps even ignorance of his affairs, diligently took care to present to the Saint, as a probus man. And when many things were brought forth by the same disciple in commendation of the man, Symeon, placidly turned to him, said: It is not fitting to give such testimonies of anyone, although perhaps they be in truth: cease therefore, my Brother, to affirm things thou knowest not. And taking the Priest by the hairs of his head with his hand: Impure and malignant spirit, he says, who dost inhabit this man, convict before these present his nefarious and iniquitous works; that he may recognize that God is the Lord and maker of all things, who established heaven and founded the earth; who makes judgment on high, and has set justice on the earth. And the demon, crying out at once and wailing, vociferated with a great clamor: he bids the crimes be revealed by the demon, He suffers justly: for why has that idolater, that sorcerer, that impostor, that impious one, and what else besides, brought me to thee? And now I myself am bitterly tortured, because his deeds are made manifest to all.

[221] Such things therefore and many like being brought forth by the demon, and grave punishments inflicted on the man, not even those who were free of pain could refrain their eyes from tears: his wife certainly and kinsfolk, prostrating themselves wholly on the ground, lamenting and wailing most bitterly, what lamentable voices did they not pour forth before the Saint? Symeon, bent by such things, by rebuking soon expels the demon from the man: who, now free, and restored to himself and to reason, and frees him repenting, the demon cast out. and well understanding to how great crimes he had been given in his past life, became his own accuser; and pressed in silence nothing of the crimes, secretly perpetrated, even of those which it were more fitting should lie hidden forever, and which are not to be recounted by us particularly on account of the modesty of the weaker; but ingested all without exception openly and plainly into the ears of those present, becoming thenceforth his own censor. Receiving therefore the remission of his offenses conjoined with penance, he returned.

[222] Another man, sprung from Antioch, and a minister of its Church, likewise called John, not only blurted out blasphemies against the Saint always, and held the contumelies of an intemperate tongue for delights; nay even proceeded to such madness, [Another, blasphemous against the Saint, the latter denouncing it, is seized by a demon;] that he sent to him a letter stuffed with injuries (how great things malice is wont to dare, and to contrive rashly against the truth!). He receiving this, and foreseeing in spirit, how through this at some time, not without a castigation longer remaining and renewing the memory of crimes, he was to be converted to better fruit, calls a certain disciple to him and says: Go to Antioch to the Deacon John, and report this to him in my name, Since it is expedient that thou be humbled in heart on account of the excessive intemperance of thy tongue; behold, thou art delivered to a demon, who through thy whole life will castigate thee. As soon as the disciple had spoken these things, suddenly the wicked spirit leaping into the man, vociferated through his mouth, afflicted the wretch on the ground, and duly executed the things which are wont to befall demoniacs.

[223] The wife therefore and kinsmen of the Deacon, reckoning his penalty their own, and tortured even more bitterly than he, ascend with him to Symeon, lamenting, falling down, beseeching, whom afterward, suppliant, he frees for a time, that, having pitied their calamity, he would be willing to free the unhappy man from the vexation of the demon. But he, turned with mild voice to the Deacon; It is expedient, he says, for thy soul that thou be not freed: for the man compassionate to all did not obey his own grief, since he was as it were impassible: but he bore the greater care for the soul, as one knowing how most dexterously to heal the infirmities of souls, though others also; That thou mayst know, he says, that it is of the divine power, which thou hitherto offending didst not know, to cure thy pertinacious infidelity; I command, in His name, the demon inhabiting thee, that for forty days and as many nights he let thee go. [and this elapsed, lightens the penalties only, because it so would be expedient for his soul.] Which when, according to his mandate, it had happened, the thirty-ninth day elapsed, there return together himself, his wife, his kinsmen, asking complete deliverance. But he who always studied chiefly the salvation of souls, well knowing that this castigation was expedient for his soul, did not assent to their petition, but granted that the violence of the demon should be more moderate thereafter. And so the energumen, complete healing, as he wished, not obtained, departed sad.

[224] A certain Anastasius Scholasticus, sprung likewise from Antioch, a man of wicked and petulant tongue, had gone to such madness against the Saint, To another likewise contumelious or, if you prefer, fury, which word also more expressly designates the matter, that he ignorantly and foolishly babbled that the author of the wondrous works wrought by the Saint was not God, but certain most evil arts the effectresses of the same. Which when it was brought by report to the ears of the Saint, touched with commiseration of him; he awaited his conversion, as the law of God who loves men commands. But verily after he found him pertinacious, and the divine long-suffering impatient of longer delay, and the sword now drawn flashing, and the bow bent against the man, and the instruments of death prepared; calling one of the disciples (and it was that great day, on which Christ instituted the mystical supper, on which He fulfilled the ministry of washing the feet, on which He was betrayed for us), he bids it be signified to that wretch, that those bitter torments (which he then foresaw in spirit to impend over him) would be for vengeance for the frequent contumelies, he announces the impending penalty through a disciple: which he had blurted out against the Most High, setting his mouth in heaven itself. But this he bade be reported, not because he thought it would be, that he would thereafter abstain (for he saw him to be unconvertible, and the comminations now imminent, and shortly to be present), but that he might be an example of life to be amended to men of like flour and infidelity, not ignorant of the cause of the most just wrath of the Heavenly Ones against him and the penalties sent. Therefore this disciple, finding the man in the most frequented place of the city, says he has something to announce from Symeon. And when he was bidden to declare it before those present; but in vain. he brought forth into the midst what was commanded. But behold that wretch, immediately dashed to the earth and cruelly torn by a demon, and receiving a vengeance worthy of his crimes,

exchanged life for a most foul death.

ANNOTATIONS ON CHAPTER I.

CHAPTER XXVIII.

To whole families he confers many benefits.

Ἴσαυρος δέ τις, ὄνομα Κόνων, οὐ χαλεπῷ δαίμονι πέπληκτο μόνον, ἀλλὰ καὶ τὸν ἀστράγαλον ἕλκει πονήρῳ, ὡς τῷ μὲν διαμασσᾶσθαι τὴν γλῶτταν, ὅσα καὶ ἄρτον αὐτὴν ἐσθίοντα, τῷ δὲ σεσηπέναι τὸ σκέλος, σαρκῶν τε τὰ ὀστᾶ γεγυμνῶσθαι, καί τι δυσῶδες αὐτῶν ἀποπνεῖν ὡς μὴ δὲ φορητὸν εἶναι ὀσφρήσει. Οὗτος ἶατροῖς τὰ ὄντα προσαναλώσας, ὡς οὐ δ᾽ ὁτιοῦν αὐτοῖς ἄλλο πρὸς θεραπείαν ἡ τέχνη παρεῖχεν, ὅτι μὴ πρισθέντα τὸν πόδα κοπῆναι, παρὰ τὸν θεῖον ἀνακομίζεται Συμεὼν, ὃν δή που καὶ μόνον ἀνιάτων ἤδει παθῶν ἰατρόν. Τοῦτον ὅπως ἐλεεινῶς εἶχεν ἐκεῖνος ἰδὼν, πρᾴως τε τῇ βαΐνͅ ῥάβδω πλήξας, ἐπὶ τῶν οἰκείων ποδῶν ἐπέτρεψε στῆναῖ· καὶ παραχρῆμα ἥτε δυσωδία ἔσβεστο, καὶ ποσὶν ὁ κάμνων ἐχρῆτο καὶ ἀσφαλεῖ βαδίσματι. Εἶτα ἐγγύσαντος αὐτῷ τῆς κεφαλῆς ἁψάμενος, καὶ σφραγίσας, Ἐν ὀνόματι τοῦ Κυρίου καὶ Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ἐπιτάσσω σοι τῷ ποονηρῷ πνεύματι, ἔφη, ἐξελθεῖν τοῦ ἀνθρώπου τούτου, καὶ μηκέτι πρὸς αὐτὸν ἀναστρέψαι. Ὁ μὲν οὖν δαίμων εὐθὺς ἀπελήλατο· τῇ δὲ τοῦ ποδὸς πληγῇ τῆς οἰκείας ἐπιβάλλειν κόνεως κελεύει τῷ τυχόντι τῆς θεραπείας· ἥ τις σάρκας τε ἔφυσε, καὶ δέρμα ἐπ᾽ αὐτὰς ἐξέτεινε, καὶ ὑγιὴς ἐν βραχὺ ὁ πρώην ἀθεραπεύτως ἕχων, αὐτῇ γυναικὶ καὶ προσήκουσι καὶ ὅλῳ σχεδὸν ἑπάνεισιν οἴκῳ. Ἱκανὰ μὲν οὖν εὖ οἶδα κόρον ἀκοαῖς ἐνθεῖναι τὰ εἰρημένα, ἀλλὰ σιωπῆς οὐκ ἄξια πάλιν τὰ ἐφεξῆς. Νεανίσκος γάρ τις ἐκκώμης Καλλινέας καλουμένης, Γεώργιος ὄνομα, σκάπτων ἐν οἰκοπέδοις, μνήματι τε περιτυχὼν, καὶ τοῦτο διορύξας, ἐλπίδι τοῦ κρυπτόμενον τάχα θησαυρὸν ἀνευρεῖν, δαίμονι χαλεπῷ περιπίπτει (τῆς δίκης ὥσπερ οὐκ ἀνεκτὰ θεμένης, εἰ μὴ παρὰ πόδας ἐποίσει καὶ τιμωρίαν) καί τινας οἷα γυναῖκας ἰδὼν αὐτῷ συμπλακείσας, μυκησάμενος κατὰ βοῦν, εἰς γῆν κατεῤῥάγη· ἐξ ἐκείνου τοίνυν ὁπόσαι νύκτες, ῥίπτόμενος ὁμοίως εἰς ἔδαφος καὶ σπαραττόμενος ἦν, ἀφροῦ τε παραπτύων, καὶ τὰ ἔνδον ἀναβρασσόμενος. Ὑπανῆπτε δὲ αὐτῷ καὶ ζηλοτυπίας ἐπὶ τῇ γυναικὶ φλόγας ὁ μιαρὸς, καθάπερ αὐτῇ συνεληλυθώς, ὅπερ ἦν αὐτῷ τῆς συμφορᾶς τὸ βαρύτατον. Οὐκ ἔχων οὖν ὃ, τί ποτε ἄλλο πρὸς κακὸν τηλικοῦτον ἐπινοήσει, προσελθὼν τῇ τοῦ μεγάλου στάσει, ῥίπτει κατὰ γῆς ἑαυτὸν, τὰς κατασχούσας αὐτὸν ἀποδυρόμενος συμφοράς. Ταῖς αὐτοῦ τοίνυν ἱκετηρίαις ἐπικλασθεὶς, Παύσαι ἀδελφὲ ὁδυρόμενος ἔφη, καὶ οἴκαδε μᾶλλον ἐπάνηκε, καὶ οὐκ ἀστοχήσεις τῆς θεραπείας. Ὁ δὲ τὴν ἐπαγγελίαν ἀσμένως δεξάμενος, ὥσπερ ἤδη τοῦ ποθουμένου τυχὼν ἐπανήει· καὶ τὴν μὲν οἰκίαν καταλαμβάνει, τὴν γυναῖκα δὲ οὐχ εὑρίσκει· ἀπέδρα γὰρ ἤδη, συσκευασαμένη τὰ ὄντα, τὸ βρέφος ἐπὶ τῆς οἰκίας (ἄρτι γὰρ ἐκ τοῦ ἀνδρὸς ἐκύη μόνον) ἀπολιποῦσα. Σφοδρότερον τοίνυν παθὼν τὴν ψυχὴν, ἀνελόμενος τὸ βρέφος, ἥκει παρὰ τὸν Ἅγιον αὖθις, οἷα παρὰ τῆς γυναικὸς αὐτῷ συνέβη ἐκτραγῳδῶν, καὶ τῶν ῥημάτων δάκρυα καταχέων, τὴν ἔνδον τῆς καρδίας τῆξιν μηνύοντα, εἶτα καὶ τὸ βρέφος ἐνώπιον αὐτοῦ ῥίπτων, καὶ πρὸς ἐκδίκησιν τούτου τὸν Ἅγιον ἐκκαλούμενος. Διαπονηθεὶς οὖν ὁ Συμεὼν, καί τι πρὸς οὐρανὸν ὀδυνηρὸν ἀτενίσας, Ὁ Θεὸς, εἶπεν, ὁ μέγας, ὁ παντοκράτωρ, οὗ οἱ ὀφθαλμοὶ ἀνεωγμένοι εἰς ὁδοὺς τῶν υἱῶν τῶν ἀνθρώπων, δοῦναι ἑκάστῳ κατὰ τὴν ὁδὸν αὐτοῦ· εἰ ἀρεστὸν ἐνώπιόν σου, μεταβήτω πρὸς τὴν γυναῖκα τὸ ἐνοικοῦν τῷ ἂθλίῳ τούτῳ δαίμόνιον, ἵν᾽ ἐλεεῖν διδαχθῇ τοῦ παρ᾽ ἑτέρων ἐλέους αὐτὴ δεηθεῖσα, καὶ πείρᾳ μάθῃ σαφῶς ὃ παρ᾽ αὐτῇ τὰ τῆς φύσεως ἠγνόησε σπλάγχνα. Ταῦτα τοῦ Συμεὼν εὐξαμένου, ὁ μὲν νεανίσκος τοῦ δαίμονος εὐθέως ἀπήλλακτο, ἡ γυνὴ δὲ ὑπ᾽ αὐτοῦ κατείληπτο, Σύ με τοῦ οἰκείου ἀνδρὸς ἐχώρισας λέγοντος, σύ με τοῦ συνοίκου διέζευξας, διά σε τούτου πικρῶς ἀπελήλαμαι· ὁ ἐκεῖθεν ἐκβαλὼν ἐμὲ, ἐπέτρεψεν ἐλθεῖν ἐπί σε, καὶ ἄλλα τοιαῦτα, μανικά τε ἅμα καὶ μιαρὰ, καὶ τῷ ὄντι δαιμονιώδη. Ὧν ἐκείνη ἀκούσασα, καὶ ὑπὸ τοῦ δαίμονος ἀφιλανθρώπως μαστιζομένη, ἐπάνεισιν εἰς τὴν οἰκίαν παρὰ τὸν ἄνδρα. Ὁ δὲ τοῦ πάθους οἰκτείρας αὐτὴν, παρὰ τὸν Ἅγιον ἄγει, ὅσα κατ᾽ αὐτῆς κατέτεινε πρώην, τοσαῦτα νῦν ὑπὲρ αὐτῆς καὶ πλείω δεόμενος. Τὴν πρὸς τὸν Συμεὼν ἐγγύτητα τοίνυν οὐκ ἐνεγκὸν τὸ δαιμόνιον, ἤρξατο ῥίπτειν εὐθὺς κατὰ γῆς τὴν γυναῖκα καὶ σπαράττειν, καὶ ἐκτινάσσειν, καθάπερ αὐτὴν ᾆραι καὶ ἀφεῖναι κατακρημνῶν ἐπειγόμενον. Οὐκέτι τοιγαροῦν οὕτω πάσχουσαν αὐτὴν ὁρᾷν ὁ Συμεὼν ἀνεχόμενος, ἀλλὰ φιλάνθρωπόν τι καὶ συμπαθὲς παθὼν ἐπ᾽ αὐτῇ, Τὸ ἀκάθαρτον καὶ πονηρὸν πνεῦμα, ἐγώ σοι ἐπιτάττω, φησὶν, ἐν τῷ ὀνόματι τοῦ υἱοῦ τοῦ Θεοῦ ἐξελθεῖν ἀπ᾽ αὐτῆς, καὶ μηκέτι πρὸς αὐτὴν ἀναλῦσαι. Τὸ μὲν οὖν ἐπίταγμα ἔργον ἦν, καὶ πολλὰ κράξαν αὐτίκα καὶ φλυαρῆσαν ἐξῆλθεν, ὑγιῆ τὴν πάσχουσαν ἀπολελοιπός. Βαβύλᾳ δέ τινι νόσημα γεγόνει περὶ τοὺς ὀφθαλμοὺς, ᾧ καὶ τύφλωσις ἠκολούθησεν· ὡς οὖν ὄνασθαί τι τῆς ἰατρῶν τέχνης οὐκ ἦν, τὸ τοῦ Συμεὼν ὄνομα πρὸς θεραπείαν ἐπεκαλεῖτο. Ὁρᾷ τοιγαροῦν τῆς νυκτὸς ἐκείνη αὐτὸν ἐπὶ λευκοῦ ἵππου τῷ ἰατρείῳ παραβαλόντα, χεῖρά τε αὐτῷ ἐπιθέντα, καὶ Ἀνάβλεψον εὐθὺ τοῦ θαυμαστοῦ ὄρους κελεύσαντα. Διαναστὰς τοίνυν αὐτίκα καὶ τὰς ὄψεις ἐπ᾽ αὐτῷ ἰθυνας, Χριστὲ ὁ Θεὸς τοῦ δούλου σου Συμεὼν εἶπεν, ἴασαί με τοὺς ὀφθαλμούς. Καὶ ἀναβλέψας ὁρᾷ παραχρῆμα, εἰ καὶ ἀμυδρόν τι καὶ ἀδρανές· ὁρᾷ δ᾽ οὖν, καὶ τὰ φίλτατα ὡς εῖχε, γυναῖκά φημι καὶ τέκνα λαβὼν, πρόσεισι τῷ Συμεὼν, ἀπαγγέλλων οἵας ἐξ αὐτοῦ τύχοι εὐεργεσίας. Ὁ δὲ τὸν δεσποτικὸν αὐτῷ τοῦ σταυροῦ τύπον ἐπιβαλὼν, ἐλεύθερον αὐτῷ πάσης ἀμβλυωπίας τὸ τῶν ὀφθαλμῶν χαρίζεται φῶς· ἔπειτα μεντοι καὶ την γυναῖκα τυφλώττουσαν ἰασάμενος, καὶ δαιμονῶντας θεραπεύσας τοὺς παῖδας, καὶ ὅλον οἶκον μεγάλων παθῶν ἀπαλλάξας, οὐ δὲ βίου σπανίζοντας περιεῖδεν. Ἀλλ᾽ ἐπ εὶ μὴ δ᾽ ὁτιοῦν ἄλλο τούτοις ὅτι μὴ βραχὺς οἶνος προσῆν, καὶ οὗτος ἐξεστηκώς τε καὶ δευτερίας, ἡδὺν καὶ τοῦτον αὐτοῖς τῇ οἰκείᾳ τίθησι κόνει, καὶ πότιμον, καὶ ἐπαγωγόν· καὶ οὕτως οὐκ ὀλίγου πραθεὶς, ἤρκεσεν αὐτοῖς εἰς τὰ ἀναγκαῖα. Τούτοις ἄξιον ἐκεῖνο προσθεῖναι. Πρεσβύτερός τις, ἐκ κώμης Βασιλείας οὕτω λεγομενης ὁρμώμενος, πολύπαις ὢν, ἄπαις ἐδείκνυτο, τὴν εἰς φῶς ἑκάστου τῶν τικτομένων πρόοδον τελευτῆς εὐθὺς διαδεχομένης. Πρόσεισι τοίνυν ἐν συνοχῇ σπλάγχνων, καὶ πικρῶν δακρύων ἐπιῤῥοῇ τῷ θαυμαστῷ Συμεὼν, τὰ κατ᾽ αὐτὸν ἀπαγγέλων. Καὶ ὃς, Ἐπάνηκέ φησι χαίρων, ἔχων ἤδη τὸ αἰτηθὲν ἐκ Θεοῦ. Τῷ δὲ τὴν ἐπαγγελίαν ὡς εὐεργεσίαν αὐτοτελῆ δεξαμένῳ, καὶ ὣσπερ τι ψυχῆς ἄχθος ἀποθεμένῳ βαρύτατον, τρεῖς ἐπὶ θυγατρὶ γεννῶνται μετὰ ταῦτα υἱοί· ὧν ὁ πρεσβύτερος πάθει δυσεντερίας ἁλοὺς, καὶ τὴν ἐξ ἀνθρώπων καὶ τέχνης ἀπογνοὺς θεραπείαν, ἐπὶ τὸν θεῖον Συμεὼν καταφεύγει, καὶ ὡς αὐτὸν ἀνακομισθεὶς παρὰ τοῦ τεκόντος, οἷα μὴ δ᾽ ἀρκεῖν ἑαυτῷ πρὸς τὴν πορείαν δυνάμενος, ἐπάνεισιν ὑγιής. Ἀλλὰ τὴν ἐπ᾽ αὐτῷ τοῦ πατρὸς εὐφροσύνην, ἀθυμία πάλιν ἐκδέχεται, λήθην καὶ αὐτῆς ἐμποιοῦσα (ἐπεὶ καὶ πέφυκεν ὅλον ὡς τὰ πολλὰ γίνεσθαι τοῦ παρόντος τὸ τῆς ψυχῆς χαῖρον ἢ παθαινόμενον, τῶν προλαβόντων ἀμνημονῆσαν) εὑρίσκει γὰρ τὸν δεύτερον τῶν υἱῶν οὕτως ὑπὸ νόσου κατειργασμένον, ὡς καὶ βοήθειαν ἐπ᾽ αὐτῷ πᾶσαν ἀνθρωπίνην ἀπαγορεῦσαι. Ἀράμενος τοίνυν, κομίζει τῷ Συμεὼν καὶ αὐτὸν, δεικνὺς ὅπως ἔχει, καὶ μάρτυρα καθάπερ οἰκείας σπλάγχνων ὀδύνης ποιούμενος, εἰ πατὴρ, καὶ ταῦτα φιλόπαις, οὕτως υἱὸν ἀνέχοιτο βλέπων. Ἐκτείνας τοιγαροῦν αὐτίκα τὴν δεξιὰν, καὶ τὸν παῖδα σφραγίσας, Πορεύου, ἔφη, ζῶντα καὶ αὐτὸν ἐν ὀνόματι Χριστοῦ ἔχων. Ὁ δὲ, φιλοτεκνίας ὑπερβολῇ, μηδαμῶς ἀποστῆναι βουλόμενος, ἀλλ᾽ ὅσῳ πλείονα χρόνον αὐτῷ παραμείνοι, τοσούτῳ πλείῳ καὶ τὴν ἐξ αὐτοῦ κομίσασθαι θεραπείαν τὸν παῖδα νομίζων, Συγχώρησον ἡμῖν, δοῦλε τοῦ Θεοῦ, εἶπεν, ἐπὶ πλέον προσμεῖναί σοι, ἵνα καὶ δαψιλεστέρας τῆς παρά σου τύχωμεν εὐλογίας, ἣν ἡμῖν ἡ δεξιά σου χαρίζεται. Δυσχεράνας τοίνυν πρὸς ταῦτα ὁ Συμεών, Ἠπάτησαι διὰ τῆς ἀπιστίας, ἔφη, καὶ σύ· ἡ γὰρ τοῦ Θεοῦ δύναμις οὐκ ἐνταῦθα μόνον, ἀλλὰ καὶ πανταχοῦ τῆς αὐτοῦ δεσποτείας ἀνύουσα παραδόξως ἐστὶν ἃ βούλεται· ἀλλὰ τὴν ἐκ τῆς κόνεώς μου σφραγῖδα λαβὼν, ἐπάνηκε, μηδὲν ἐνδιάζων, ἀλλ᾽ αὐτοὺς ὥσπερ ἐντετυπωμένους αὐτῇ, οὕτω καὶ παρόντας ὁρᾷν νομίζων ἡμᾶς. Λαβὼν τοίνυν ὁ πατὴρ τὴν σφραγῖδα καὶ οἴκαδε μετὰ τοῦ παιδὸς ἀναστρέψας, ὁρᾷ τὸν Ἅγιον αὐτῷ νυκτὸς ἐπιστάντα (ἡ μορφὴ δὲ τῷ Συμεὼν ἑτέρως ἢ κατὰ τὸ σύνηθες εἶχε) τῆς τε κόνεως ἐν χεροῖν κατέχοντα, καὶ, Τί μᾶλλον βούλει λαβεῖν, τὴν εὐλογίαν τοῦ Συμεὼν ταύτην, ἢ τὴν δεξιὰν; πυνθανόμενον Τοῦ δὲ ὅτι μεγάλη μὲν ἐστιν ἡ εὐλογία, παντί που δῆλον εἰπόντος, ἐγὼ δὲ, ἀλλά μοι ἵλεως εἴης, λαβεῖν ἐπόθουν μᾶλλον τὴν δεξιάν· ἐκτείνας εὐθέως αὐτὴν, ὀρέγει τὴν εὐλογίαν, ἠρέμα τῷ Πρεσβυτέρῳ καὶ ἀπιστίαν προσονειδίσας· ἐπιτέλει δὲ καὶ ὅπερ ἀκοῦσαι λίαν ἐκεῖνος ἐδίψα προσθεὶς, Ἀπόλαβε τὸν υἱὸν ὑγιῆ. Ὅ τοσαύτην ἐνέσταξεν αὐτοῦ γλυκύτητα τῇ ψυχῇ, ὡς καὶ πρὸς τὴν ἡδονὴν αὐτίκα διυπνισθῆναι, καὶ τὸν υἱὸν ὕπνῳ χρησάμενον εὑρεῖν, καὶ πρὸς ὑγεῖαν ἤδη μεταβαλόντα. Ὁ μὲν

οὖν πατὴρ ἄνεισι παρὰ τὸν Ἅγιον αὖθις, σῶστρα τοῦ δευτέρου τῶν υἱῶν ἀπονέμων. Ὀλίγῳ δὲ ὕστερον καὶ τοῦ τρίτου λαύροις πυρετοῖς συσχεθέντος, ἀπόγνωσις ζωῆς τὸ παρεπόμενον ἦν. Καὶ ὁ μὲν ὡς τὸν θεῖον Συμεὼν ἀνακομισθῆναι προῄρητο· ὁ δὲ πατὴρ, ὅση καὶ ἀπὸ μακρόθεν οἶδε δύναμις ἐξ ἐκείνου φοιτᾷν ἀπὸ τοῦ προλαβόντος πείρᾳ μαθὼν, Δυνατὸς, εἶπε, τέκνον, κᾀνταῦθά σε θείας ἀθεάτως ἐπισκοπῆς ἀξιῶσαι. Καὶ παραχρῆμα συστρέψας ἑαυτὸν ὁ παῖς, μεγάλῃ ὡς εἶχεν ἐβόησε τῇ φωνῇ, Ὁ ἐκλεκτὸς τῷ Θεῷ Συμεὼν, ἐλέησόν με. Εἶτα πρὸς τὸν πατέρα, Θυμίασον εἶπεν, ἰδοὺ γάρ ἕστηκεν ὁ τοῦ Θεοῦ θεράπων ἐν ὀφθαλμοῖς μου· ῥάβδος. μὲν οὖν αὐτῷ διὰ χειρὸς σιδηρᾶ, καὶ ἅλυσις καιόμενον πυρὶ τὸν σίδηρον ἔχουσα· δαίμων δέ τις, τὸ μέγεθος μέγας καὶ ἰδεῖν ἀειδὴς, δέδεται δεινῶς παρ᾽ αὐτοῦ, ὁπίσω τὰ χεῖρε περιηγμένος, ἤδη δὲ καὶ κλίβανον ἐπ᾽ αὐτὸν ἀνάπτει πυρὸς, καὶ τούτῳ τὸν πονηρὸν κατακαίει. Ταῦτα ὁμοῦ τε εἴρητο παρὰ τοῦ παιδὸς, καὶ ἡ νόσος εὐθὺς ἀπεδίδρασκεν, ὥσπερ τινὶ μάστιγι σφοδρῶς ἀπεληλαμένη. Ὁ μὲν οὖν παῖς ἴατο οὕτως, ἡ δὲ θυγάτηρ, νόσῳ καὶ αὐτὴ δυσφορωτέρᾳ ληφθεῖσα, ἔγγιστα θανάτου γεγόνει, καὶ ὅσον οὐχὶ νεκρὰ ἦῖ. Τοῦ δὲ πατρὸς παρὰ τὸν συνήθη πάλιν ἰατρὸν ἐν ταραχῇ σπλάγχνων καὶ καρδίας ὀδύνῃ καταφυγόντος, προσηνεῖ ὁ θεῖος ἀνὴρ μειδιάματι, Μ;ὴ φοβοῦ, Πρεσβύτερ, εῖπεν, ἀλλὰ πορεύου χαίροντι ποδὶ μᾶλλον, χαρίζεταί σοι γὰρ ἰδοὺ καὶ τὴν θυγατέρα Θεὸς, καὶ χαίρουσαν ὄψει χαίρων εἰς συνάντησιν ἐξελθοῦσάν σοι, ἧν ὀδύρῃ νῦν ὅσα καὶ θνήσκουσαν. Τούτων ἐκ τοῦ Συμεὼν ἐκεῖνος ἀκούσας, μεστὸς ἀντὶ τῆς πρώην ὀδύνης ἐπὶ τῇ θυγατρὶ τὴν ψυχὴν ἡδονῆς ἐπανῄει· ἐπιβαίνοντι δὲ ἤδη τοῦ οἴκου, προϋπαντᾷι κατὰ τὰς προῤῥήσεις αὕτη, καὶ γνήσιόν τι καὶ ἡδὺ περιπλέκεται, οἷα παρὰ πᾶσαν πατρὶ προσδοκίαν χαλεπῆς νόσου φιλτάτη θυγάτηρ ἀνασωθεῖσα, καὶ προστίθεται καὶ αὕτη τοῖς ἀδελφοῖς, σαφὲς παρὰ τοῦ θείου Συμεὼν τῷ πατρὶ δῶρον γεγενημένη. Οἱ μέντοι τοῦ πρεσβυτέρου δεσπόται, χαλεπὴν ἀπιστίαν νοσοῦντες, ἀγγελῶντες ἦσαν αὐτῷ, τὰ τοῦ Συμεὼν πολλάκις ἐξηγουμένῳ, καὶ Σὺ μὲν εὐλογοῦ ταῖς εὐχαῖς αὐτοῦ, λέγοντες· ἡμεῖς δὲ τὴν τοῦ αὐτοῦ μᾶλλον ἀρὰν ἀσπαζόμεθα· ὀψόμεθα γάρ φησιν εἴ τι πρὸς αὐτὸν οὕτως ἔχοντας βλάψαι δυνήσεται. Πρὸς ἅπερ οὐκ ἐπὶ πολὺ τὰ τῆς δικαίας ἐβράδυνεν ἐπ᾽ αὐτοὺς τοῦ Θεοῦ προνοίας· ἀλλὰ τοῦ ἐνιαυτοῦ ἐκείνου καί τοι βαθύτατα πλουτοῦντες, πενέστατοι ὤφθησαν, πάσης αὐτῶν οὐσίας ἐσχάτως διαφθαρείσης.

[225] A certain Isaurian, called Conon, was tortured not only by an infesting demon, but also by a difficult ulcer in the ankle; A demoniac laboring with a putrid ulcer to such a degree that, by gnawing it, he ate his tongue as if it were bread; his leg putrefied, the bones were left bare of flesh, and they breathed forth a stench intolerable to the nostrils. He, his whole substance consumed on physicians, when nothing of their art availed for health, except that they said the foot, cut off with a saw, must be amputated, transferred himself to S. Symeon, whom alone he knew to be the physician of incurable diseases. Beholding him placed in so miserable a state, when he had struck him lightly with his palm rod, he exhorted him to stand on his feet: and immediately the foulness departed, and the sick man used his feet, and those firm, for walking securely. Then the Saint touched and signed the head of the man approaching nearer to him, saying: he is made whole in every part. In the name of the Lord and God and our Saviour Jesus Christ I command thee, malignant spirit, to depart from this man, and never more to enter into him. The demon therefore was immediately expelled. Then he bade him sprinkle some of his dust on the wound of the foot; whereby immediately flesh was reborn for him and skin drawn over; and in a short time thoroughly healed he returned to his wife, to his kinsfolk, to his whole family, who a little before was held incurable.

[226] The things which have hitherto been said, very many, have ingested satiety to you, I know: nevertheless the things that follow are not to be passed over in silence. A certain youth from a village, Hoping to find a treasure, he is seized by a demon which was called Callinea; he himself, George; digging out the rubble of a house, by chance fell upon a tomb, which when he had dug out in hope of finding a hidden treasure, he was seized by an infesting demon (as if the vengeance would be too light which had not immediately inflicted a penalty); and beholding as it were certain women embracing him, and emitting a bellowing like an ox, he was cast headlong to the ground; and this happened thereafter on each night; for he was dashed in like manner to the earth, and torn, his mouth foaming, and his bowels boiling. The wicked spirit also subjected him to the torches of jealousy on account of his wife, as though he himself had had to do with her: which befell the calamitous man more grievously than all calamities. At length, when he had nothing else to oppose to so great a calamity, advancing to the column of the great Symeon, he casts himself on the ground, lamenting the mournful state in which he was.

[227] Moved by this so suppliant manner of acting, he: Cease, he says, my Brother, to lament, and rather return home; and thou shalt not be frustrated of health. and is deserted by his wife; He received therefore the promises with glad mind, and as though now certain of obtaining his desire, returned. But entering home he found no wife; for she had already fled, her patrimony carried off with her; but the infant, whom she had hitherto borne him as her only child, left at home. He is struck with vehement grief, takes up the boy, seeks the Saint again, explains the deed of his wife with mournful discourse, tears interrupting his words, and, dissolved by grief of heart, testifying the boiling of his heart: then he lays the infant also at the Saint's feet, asking that he would at least avenge him. Broken therefore by his grief, Symeon, and intending his sad eyes to heaven: God, he says, great and omnipotent, for which at Symeon's prayers whose eyes behold the ways of the sons of men, that Thou mayest retribute to each according to his way; if it be good in Thine eyes, let the demon, which besets this unhappy man, pass into his wife; that she may learn to pity, by imploring the mercy of others; and may understand by manifest experience that which naturally her bowels were ignorant of.

[228] the demon passes from the man into the woman, Thus Symeon praying, the youth found himself free of the demon, but this one, invading the woman, cried out: Thou hast torn me from thy husband; thou hast separated me from my familiar; through thee I have been driven from him with my great sense; he who cast me out thence, commanded me to enter into thee; and many like things, furious, wicked and truly diabolical. When the woman heard such things, inhumanly scourged by the evil genius, she returned home to her spouse: who, pitying her pains, hastens with her to the Saint Symeon; and as much as he lately implored against her, so much now and more he deprecates for her healing. The demon did not bear the nearer approach to Symeon, wherefore soon to dash the woman to the ground, variously to mangle and drag her, to lift her on high and bring her down, finally to hasten toward a precipice. Impatient of which tragedy the Saint, nor bearing further to behold her so suffering, moved over her with human and pitying mind: and she, returned, is also freed. Most impure and malignant spirit, he says, I command thee in the name of the Son of God, that thou go out of this woman, and never thereafter turn aside thither. As commanded, so done: the demon immediately going out with much vociferation and reviling, and leaving the woman entirely healed.

[229] A sickness had invaded the eyes of a certain Babylas, which blindness also followed: A blind man, the name of Symeon invoked, is cured, and when no help could be had from the art of physicians, he invoked the name of S. Symeon for cure; and he saw the following night the Saint, conveyed on a white horse, as a physician and placing his hand on the affected eyes, and saying: Look straight toward the Wondrous Mountain. He therefore immediately raised himself and, his eyes directed thither: O Christ Lord, he says, God of Thy servant Symeon, heal my eyes. And in that very moment he saw, although somewhat dimly and faintly. But when he knew that he saw, taking his dearest, his wife, I say, and children, he advanced to S. Symeon, to announce of what benefit he had been made partaker through him. To whom he, impressing the sign of the Lord's Cross, gave most keen sight of the eyes without any dimness: then he healed also his wife who was blind; cured the children possessed by demons; and his whole family, is heaped with benefits. and freed the whole family from grave evils; not despising or neglecting it, that it was pressed by penury of patrimony: nay rather, since nothing remained to them but a little wine, and that vapid and second-grade, he rendered it by his dust sweet and apt for drink and delicate: and so sold for no small price, it sufficed for procuring the necessaries of life.

[230] To these it is worthy that this be added. A certain Presbyter, He promises offspring to one, sprung from a village which was called Basilea, when he had begotten many children, was without children, death, as soon as they were brought into the light, seizing each. He hastens therefore in anguish of heart, a torrent of bitter tears running down, to the wondrous Symeon, to announce the state of his affairs. To whom the Saint: Return rejoicing; it is now granted thee by God, who begets three sons: what thou hast asked. He receives the promise as a benefit in fact obtained, and his grievous grief of heart being unlocked, afterward begets three sons besides a daughter. But it happened that the elder of them labored with dysentery, and the cure of human art was despaired of. It seemed good therefore to have recourse to S. Symeon: and when he had been carried thither by his parents, as not sufficient by his own strength for the journey, thoroughly healed he returned.

[231] But the joy thence arisen for the father, again a grief almost robbing him of life came upon, and induced forgetfulness of the joy (for so it is wont most frequently to happen, that the joy or grief of a present matter delete the memory of things past): for he found his second-born so exhausted by disease, that no hope remained in human help. one of these almost dead Taking up this one therefore he too carries him to Symeon, showing how he was; and as it were makes him a witness of his griefs, whether the mind of a father, and that of one tenderly loving his children, could sustain the sight of offspring so affected. Who immediately, extending his right hand and signing the boy: Go, he says, and have this one too alive in the name of Christ. But he, by a certain excess of love toward his offspring, by no means would withdraw: but reckoning that the grace of cure would be imparted to the son the more abundantly, the longer time he tarried there: Give pardon, he says, servant of God, that we tarry here longer, that we may obtain a more copious blessing from thee, which thy right hand imparts to us.

[232] To this Symeon, with a more severe and grieved countenance:

Thou too, he says, hast gone astray through diffidence: for the divine power can, not in this place only, but wherever it please, marvelously effect whatsoever it wills: but receiving a sign from my dust return, and nothing hesitating hold it persuaded, that thou shalt so see us present, as if they themselves were bearing that impressed sign. The sign already mentioned therefore received, the father returned home with his son, and saw the following night the Saint standing by him, in form much differing from the accustomed, holding dust in his hands, and asking, Which dost thou prefer to receive, this blessing of Symeon, or the right hand? And when he had answered that everywhere among the nations it is agreed Symeon, appearing in sleep, heals. how great is the virtue of the blessing; but that he himself (which might be done with the Saint propitious) had always more ardently desired to touch the right hand: the Saint extended it, and imparted the blessing, tacitly reproaching the Presbyter his incredulity: finally he added also that which the other awaited with the highest desire; Receive thy son whole. Which instilled so great a delight in his soul, that from the abundance of it he immediately awoke: and found his son still indulging in sleep, and now restored to perfect health. Wherefore immediately he sends back to the Saint, to pay for this second-born son the rewards of recovered health.

[233] the other too, given up, he cures in a like vision. A little after the third son also was seized with such vehement fevers, that his life being prolonged longer was despaired of. The boy chose especially to be brought to S. Symeon: but the father, taught by experience in the preceding son, how great a virtue is wont to go forth from Symeon even to those far absent; The Saint, my son, he says, can deign thee with his visitation invisibly in this place too. Nor delaying, the boy turned himself, and with as clear a voice as he could exclaims: O Symeon, elect of God, have mercy on me. Then to the father: Burn incense, he says, for behold the servant of God stands in my sight: his hand is armed with an iron rod and a chain of fiery iron: with which he has tightly bound a demon, of gigantic size and terrible to behold, his hands tied behind his back: and now he has also kindled an oven with fire, with which to burn the wicked one. While the boy spoke these things, the disease suddenly departed, driven off as by a certain scourge striking.

[234] Thus indeed this son obtained health: but the daughter, seized with an even more difficult sickness, he likewise promises the dying daughter was now so near the issue of life, that she was thought all but dead. And while the father again, with consternation of mind and grief of heart, has recourse to the accustomed physician, with a bland smile the divine man says: Fear not, my Presbyter; but go rather with a step exulting for joy: for God grants thee also this daughter, and glad thou shalt see her glad come to meet thee, whom thou now deplorest as if dead. These things heard, as steeped in delight as before overwhelmed in grief for his daughter, he returned. will run to meet the father whole. And when now he was entering home, according to the prediction his daughter ran out to meet him, and strains her father with an embrace, the sweeter for this, that beyond all expectation she had been snatched from a deadly disease: and so she was joined to her brothers, herself too made a manifest gift of S. Symeon to the father. Furthermore the Lords of this Presbyter, laboring with pertinacious incredulity, denounced to him, frequently narrating the deeds of Symeon, Injurious against the Saint, they become poor. saying: Thou indeed art blessed by his prayers; we prefer his curse. We shall see therefore, they say, whether he can hurt us so disposed toward him. At which words just divine providence did not defer the penalty long; but in the same year, although they were most wealthy, they were seen most poor, all their goods at length dissipated.

CHAPTER XXIX.

He perceives things absent and thoughts: through his disciples he heals: in a tempest he succors.

Πέλαγος μὲν οὖν ἐξαντλῶν οἶδα κοτύλαις τὰ τοῦ θαυμαστοῦ Συμεὼν πάντα διεξιέναι φιλονεικῶν· ἀλλ᾽ οὐ φορητὴ πάλιν ἡ τῶν παραλειπομένων ζημία. Ἐπέμφθη γάρ ποτε πρὸς τὴν βασιλίδα πόλιν κατά τινας θεοφιλεῖς τε ἅμα καὶ ψυχωφιλεῖς χρείας ὁ πρεσβύτερος Θωμᾶς σὺν ἀδελφοῖς ἑτέροις δυσὶ παρ᾽ αὐτοῦ. Οἷα δὲ φιλεῖ τὸ περὶ τὸν Βασιλέα πᾶν προσίεσθαι τοὺς τοιούτους, καὶ θεραπεύειν διὰ τὴν τοῦ πέμψαντος ἀρετὴν, ὁρῶν ὁ τηνικαῦτα Ἔπαρχος αὐτούς (Θεόδωρος οὗτος, ὁ τὴν ἐπωνυμίαν Πικρίδιος ἦν) παῤῥησίας ἐν τῶ παλατίῷ τυγχάνων, πυνθάνεται, Τίνες οἱ μοναχοὶ καὶ ὅθεν; Καὶ μαθὼν, μεθακαλεῖται τὸν Θωμᾶν καταμόνας. Πολλὰ γοῦν περὶ τοῦ θείου Συμεὼν διαλεχθέντες, συχνοὺς τοῦ Θωμᾶ καὶ μακροὺς κατατείνοντος λόγους, πλεῖστά τε περὶ αὐτοοῦ καὶ τῶν αὐτοῦ θαυμασίων ὅσα ἑκάστοτε δρῴη διεξιόντος· ὁ Ἔπαρχος ἐκκαυθεὶς τὴν καρδίαν τοῖς περὶ αὐτοῦ διηγήμασιν, ὅλος τε τῆς εἰς αὐτὸν ἐκκρεμασθεὶς πίστεως, Χαλεπή με, πρὸς τὸν Θωμᾶν ἔφη, νόσος καὶ κρυφία πιέζει, πρὸς ἧν διὰ πάσης ἐλθὼν μηχανῆς τε καὶ τέχνησ, οὐδ᾽ ὁτιοῦν οἷός τε κατέστην εὑρεῖν τοῦ κακοῦ φάρμακον· εἶτα καὶ αὐτοῦ μεσίτου τυχεῖν ἐδεῖτο θερμῶς, ὥστε δι᾽ ἐπιστολῆς τὰ καθ᾽ ἑαυτὸν έκείνῳ γνωρίσαντα, κομίσασθαι καὶ τὴν θεραπείαν. Τοῦ δε, Ἥ τις ἡ νόσος ἐρομένου· ἐλεεινῇ ὁ Ἔπαρχος ὑπολαβὼν τῇ φωνῇ, Πάντα φησὶν, οἷς τρέφομαι, εἰς αἷμα μεταποιεῖται καὶ μακροὺς σκώληκας, ἥ τε τῶν ἐντὸς ὀδύνη, οὐ ῥαδία φέρειν, διαβοσκομένων με τῶν σκωλήκων. Ὁ δὲ, Γνωριστέον μὲν, ὡςἔφης, ταῦτα καὶ τῷ Μεγάλῳ, πλὴν ἀλλ᾽ ἔστιν καὶ παρ᾽ ἡμῖν τῶν ἱερῶν ἐκείνου τριχῶν καὶ τῆς κόνεως, οἷς ὕδωρ ἐπιβαλόντι καὶ πρὸ σιτίων· πιόντι, οὐδαμῶς οἶμαι μεταμελήσει. Τοῦ δὲ κατὰ τὰς ὑποθήκας πεποιηκότος, ἥ τε. τοῦ αἵματος ῥύσις πέπαυτο, καὶ ἡ τῶν σκωλήκων ὠδῖνες ἔσβεστο, καὶ ἡ νόσος εὐθὺς ἀπελήλατο. Ὁ γοῦν Ἔπαρχος φυσικαῖς ὁρῶν ἑαυτὸν εξόδοις τοῦ λοιποῦ χρώμενον, ἐν φόβῳ πλείονι τοῦ προτέρου γεγόνει, καὶ τὸν Θωμᾶν ὡς εῖχε μεταστειλάμενος, δεδιέναι καὶ τρέμειν ἔλεγε, μὴ ἄλλοθεν οἱ σκώληκες αὐτὸν ἀναῤῥήξωσι, τῶν κατὰ φύσιν ξόδων ἀποκλεισθέντες. Καὶ (οἷα πέφυκεν ἀεὶ μέγιστος πᾶσιν ἀνθρώποις ἐγγίνεσθαι φόβος, ὅταν περὶ τὸ ζῇν ὁ κίνδυνος ᾖ, φείδεσθαί τε μηδενὸς τηνικαῦτα, μὴ πόνου, μὴ καμάτου, μὴ ἀναλώματος, εἰ καὶ τὸ δύνασθαι μάλιστα τούτοις προσῇ) εἰ μὴ καὶ τῷ Ἁγίῳ γνωρισθείη τὰ κατ᾽ αὐτὸν, οὐκ ἀνεκτὰ ἐποιεῖτο. Γέγραπτο μὲν οὖν ἡ ἐπιστολὴ, ἡτοίμαστο δὲ καὶ ὁ πρὸς αὐτὸν πέμπεσθαι μέλλων· ἀλλ᾽ ἡ ἐκείνου διόρασις προφθάνει καὶ τὴν αὐτῶν ἱκετείαν, καί τις ἐν τοσούτῳ φοιτᾷ παῤ αὐτοῦ, ὅσα τε πρὸς τὸν Θωμᾶν τῷ Ἐπάρχῳ λεχθείη, καὶ ὡς δοθείη παῤ αὐτοῦ ὕδωρ ἐκείνῳ, θριξὶν ὁσίαις αὐτοῦ καὶ κόνει ἁγιασθὲν, καὶ ὡς πιὼν αὐτίκα τοῦ πάθους ἀπαλλαγείη, κατὰ μέρος πάντα διασημαίνων· ἑξῆς δὲ καὶ πρὸς τὰ τοῦ Θεοῦ θαυμάσια τῷ Ἐπάρχῳ μὴ ὀλιγώρως ἔχειν παρεγγυῶν, καὶ εἴ τι πρὸς ὄνησιν ψυχῆς ἄλλο ὑποτιθείς· οὐ μὴν ἀλλὰ καὶ τὴν ὑγείαν αὐτῷ ἐπισφραγιζόμενος, ἥ τις καὶ παρέμεινει τῷ άνδρὶδιὰ τέλους. Οὕτως ἀπὸ μακρόθεν ᾔδει τῷ πνεύματι σαφῶς ἅπερ ἐβούλετο, καὶ ὡς ἐν ὀφθαλμοῖς πάντα ἑώρα, οἷα γὰρ πάλιν ἐκεῖνα. Νόσου ποτὲ λοιμικῆς γεγομένης, καὶ τῶν ἀνθρώπων πολλοὺς ἐπινεμομένης, συνέβη ταύτης ἔργον καὶ θυγατέρα τινὸς Εὐαγρίου γενέσθαι· σχολαστίκὸς δ᾽ ἦν ἄρα ὁ Εὐάγριος οὗτος. Ἐπεὶ δέ τις Ἐπιφάνιος, ἕλληνι τηνικαῦτα λεγόμενος προσανέχειν ἀπάτῃ, οὐ δὲ μίαν ὑπέστη περὶ τὰ τέκνα ζημίαν, εἰσίασί τινες τὸν Εὐάγριον λογισμοὶ βλασφημίας, οἷα τὰ τοῦ πονηροῦ δελεάματα, ἐκ τοῦ σφοδροῦ μάλιστα περὶ τὴν παῖδα πάθους τῷ ἀνθρώπῳ ἐπιφυέντος. ὡς ἄρα τὰ τῆς θρησκείας ἐκείνῳ πρὸς τὴν τῶν τέκνων ζωην ἐπαμύνοι. Καὶ μέγαν ἐκ τῶν τοιούτων λογισμῶν ἡ ψυχὴ κλύδωνα καὶ σάλον εἶχε, καὶ πολύν αὐτῷ τὸν κίνδυνον ὤδινον. Ὅπερ τὸν Ἅγιον τῷ πνεύματι γνόντα, δηλῶσαι τῷ Εὐαγρίῳ, καὶ γὰρ ἦν αὐτῷ ῥοπῇ διαθέσεως ἐπικλίνων. Ὁ δὲ τῷ τοῦ πράγματος παπαδόξῳ καταπλαγεὶς, ὅτι ἅπερ ἦν ἐν μυχῷ καρδίας αὐτῷ δῆλα τῷ Συμεὼν καθειστήκει, φόβῳ τε πολλῷ καὶ μετανοίᾳ ληφθεὶς, ἄνεισι πρὸς αὐτὸν, δάκρυσι μᾶλλον καὶ πάθει ψυχῆς ἢ γλώττῃ ταῦτα καὶ χείλεσιν ἐξομολογούμενος. Συγγνώμης παῤ αὐτοῦ τοίνυν, οὐ μὴν ἀλλὰ καὶ φαρμάκων οἰκείων τοῦ ἁμαρτήματος τυχὼν, ἐπανήκει. Ἔπειτα μέντοι συνέβη τινὰ διασαπέντα τὴν δεξιὰν πρός τε τὸν Ἅγιον ἀνελθόντα, καὶ θεραπείας παῤ αὐτοῦ τυχόντα, ἐπανιέναι· Κίλικα δέ τινα παρὰ τὴν ὁδὸν πλινθείᾳ προστετηκότα, ἐρόμενον ὅθεν ἤκοι, καὶ μαθόντα ὅτου χάριν, οἵας τε θεραπείας τύχοι· Τί πεπλάνησθε φάναι, πρὸς ἄνθρωπον ἀπιόντες, φαρμακείαις τὰ τοιαῦτα μᾶλλον, ἢ θείαις ἐνεργείαις ἐπιτελοῦντα; Καὶ αὐτίκα τῷ Κίλικι διεφθάρθαι τὴν δεξιὰν, τῆς αὐτῆς ἐκείνῳ σαπρίας περιφανῶς ἀναπεπλησμένην, ἐπ᾽ αὐτὸν ὥσπερ τοῦ πάθους μεταπεσόντος. Ὁ μὲν οὖν Κίλιξ οὐ δὲ ταύτῃ συνῆκεν, ἀλλ᾽ ἰατροῖς μᾶλλον καὶ τέχναις ἑαυτὸν ἐκδεδώκει. Ὡς δὲ τῇ χειρὶ προσαναλισκομένην ἑώρα καὶ τὴν οὐσίαν, ἐλπίς τε οὐδεμία ποθὲν ὑπολέλειπτο, ἔγνω καὶ αὐτὸς (οἷα τὰ τῶν πιεζομένων ψυχῶν, ὅτε πᾶσαν καθ᾽ ἑαυτὰς φιλοπόνως ἀνερευνῶσι τοῦ λυποῦντος αἰτίαν) ἔκτισιν εἶναι τῆς εἰς τὸν θεῖον Συμεὼν λαληθείσης παῤ αὐτοῦ ἀδικίας· καὶ ὡς εἶχεν εὐθὺς ἀνεισι πρὸς αὐτὸν, ὅπως ἀθλίως ἔχοι δεικνὺς, οἴκτου τε τῆς συμφορᾶς τυχεῖν ἀξίου δεόμενος. Καὶ ὅς, Ἦπου ταύτην ἔγω γε οἶδα τὴν δεξιὰν εἴσπραξιν οὖσαν τῆς περὶ τὴν γλῶτταν ἀκολαστίας· ἀλλ᾽ ἐξαγόρευσον κατὰ σαυτοῦ τὴν ἁμαρτίαν σου Κυρίῳ καὶ αὐτὸς ἀφῆσει τὴν ἀσέβειαν τῆς καρδίας σου. Ὁ μὲν οὖν πικρᾷ μεταμελείᾳ ψυχῆς ἐξομολογησάμενος, πικρότερά τε δάκρυα καταχέας, εὐχῇ καὶ δεσποτικῇ σφραγῖδι τὴν ἴασιν ὁμοῦ καὶ τὴν ἄφεσιν, ἥ τις πολλῷ καὶ τῆς ἰάσεώς ἐστι μείζων, λαβὼν, ἐπάνεισιν· οὕτω σώματος νόσος ὑγεῖαν ψυχῇ χαρίζεται, καὶ διὰ τῶν λυπούντων οἶδε πολλάκις σωτηρίαν Θεὸς πραγματεύεσθαι. Πλέον τι δέ ποτε τῷ Δωροθέωι· ἦν δὲ τῆς ὺπὸ τῷ Συμεὼν ἀδελφότητος ὁ Δωρόθεος οὗτος, ἱερωσύνῃ κεκοσμημένος· πλέον τι δ᾽ οὖν ὥρͅ, ἀλλ᾽ ἠν χειμῶνι μέσῳ. Ἐποίει γὰρ καὶ παρὰ καιρὸν ἑαυτὸν τῷ πελάγει πιστεύειν ἡ πρὸς τὸν Ἅγιον πίστις, τὸ ἀσφαλὲς ὥσπερ ἐκεῖθεν ἐγγυωμένη. Ὡς ἤδη κατὰ μέσον τὸν πλοῦν ἐγεγόνει, κλύδων αὐτῷ συμπίπλει δεινὸς, τῶν πνευμάτων πανταχόθεν ἀντιπνεόντων, τοῦ τε κύματος τοὺς τοίχους τῆς νεὸς ὑπεραναβαίνοντος, καὶ εἰς μέσην αὐτὴν ἐμπίπτοντος. Τὸν μὲν οὖν ναύκληρον καὶ τοὺς συμπλέοντας ἀπόγνωσις εἶχε, καὶ διαφυγεῖν ἐκεῖνον οὐδεὶς τὸν κίνδυνον ᾤετο· ὁ δὲ μὴ ἀπογιγνώσκειν ἠξίου, ἀλλὰ τοῦ θείου Συμεὼν δεῖσθαι μᾶλλον, τοῦ καὶ μόνου σώζειν ἀπὸ τοσούτου κλύδωνας δυναμένου. Εἶτα καὶ τῆς ἐκείνου κόνεως λαβὼν, τό τε πλοῖον διαῤῥαντίζει καὶ καταχεῖ τῆς θαλάσσης· αὐτομάτου δὲ τῶν ἐν τῷ πλοίῳ πάντων εὐωδίας εὐθὺς αἰσθομένων, καὶ τὰ τῆς θείας χάριτος

εἵπετο, ἣ καὶ πέφυκε προοίμιον πολλάκις τὴν εὐωδίαν ποιεῖσθαι, τὸ εὐῶδες ὥσπερ καὶ θεῖον ἑαυτῆς ὑποφαίνουσα. Ἡ μὲν οὖν θάλασσα ἐτραχύνετο παραπλησίως ἄχρι τινὸς καὶ ζέουσα δεινῶς ἦν, τὰ κύματα δὲ οὐ κατὰ τὴν ἑαυτῶν βίαν προσέβαλλε τῇ νηῒ, ἀλλ᾽ οἷον ἑαυτὰ ἐπεῖχεν, εὐλαβούμενα καθάπερ ἢ δεδιότα. Μετὰ μικρὸν δὲ τοῦ κλύδωνος ὑπανέντος, πνεῖ μὲν ἀθρόον ἐκ πρύμνης ἄνεμος, οἱ δὲ δἰ᾽ ακύμονος τῆς θαλάσσης καὶ λείας, πᾶσιν ἱστίοις ἐφέροντο· καὶ τοὺς μὲν ἐμπλέοντας θάμβος εἷλε τῷ παραδόξῳ τῆς σωτηρίας, καὶ οὐδεὶς ἦν ὃς οὐ δῶρον ἄντικρυς ἑαυτὸν τοῦ Ἁγίου ἥγητο. Ὁ δὲ ναύκληρος, παῖδα γὰρ οἴκαδε ἀπολελοίπει νοσοῦντα, εἰδώς, τῷ περὶ αὐτὸν καὶ τοὺς συμπλέοντας θαύματι, ῥᾴστην αὐτῷ καὶ τοῦ παιδὸς, εἰ βούλοιτο, θεραπείαν εἶναι· κᾀκεῖνο διὰ τοῦ μοναχοῦ ἐδεῖτο, τὸ τὸν υἱὸν αὐτῷ πρὸς τὴν οἰκίαν ἤδη ἀναγομένῳ ζῶντα ταμιευθῆναι· ἐδεδίει γὰρ τοῦ κοινοῦ τῆς φύσεως μᾶλλον τὸν τῆς ψυχῆς θάνατον, ἀτελέστου τοῦ παιδὸς ὄντος ἔτι τὰ τοῦ θείου βαπτίσματος. Τοῦ δὲ, Πασἄ σοι τοῦτο κεῖσθαι εἰπόντος, εἰ ζέσει καὶ πίστει καρδίας μόνον ἐπικαλέσῃ τὸν ἱερὸν Συμεὼν, ὑπόχη δὲ καὶ Θεῷ τὸν παῖδα· ἐκεῖνος εὐθὺς ἑκάτερα δράσας, οὐ δ᾽ ἕτερον διαμαρτάνει, ἀλλ᾽ ὑγιῆ τὸν υἱὸν εὑρὼν, προσάγει Θεῷ διὰ τοῦ βαπτίσματος. Καὶ τοῦτο μὲν δὴ τοιοῦτον· ἐκεῖνα δὲ πῶς ἄν τις παραλιπεῖν νομίσειε διὰ τὸ πλῆθος, οὐ τὰ μέγιστα ζημιώσει.

[235] One would know how to bail out the whole sea with buckets, who should strive to bring into light all the marvels of Symeon: but it would likewise be an incomparable loss, that anything be passed over by those who know it. Sent therefore at some time into the royal city by S. Symeon was the Presbyter Thomas with two Brothers, to procure certain things regarding the use of God and of souls. And when, as is wont to be done, The disciples, from a hidden disease of worms, they were admitted and honored by the whole court, on account of the fame of him by whom they had been sent; he who then was Prefect of the City, Theodore by name, surnamed Picridius, powerful in authority, saw them, and asked; Who these monks were and whence? Taught each thing, he called Thomas aside privately. And when they had treated among themselves of many things concerning S. Symeon, and Thomas was weaving longer discourses concerning him, above all commending him and the miracles which he did daily: the Prefect, inflamed in heart by such narrations, and raised with all confidence in him; A difficult, said he addressing Thomas, and hidden disease presses me; for whose cause I have applied all engines and arts, but I have labored in vain, no remedy of the evil being found. Then he most ardently asked, that it might be permitted him to indicate by letter the state of his affairs to the Saint, whereby he might merit to obtain a cure from him. But Thomas asking; What that disease was: answering with a wretched voice; All, said he, they heal the Prefect of the City of Constantinople: my nourishment is converted into blood and long worms; and the pain which gnaws my entrails, can scarcely be tolerated, they feeding upon me. To whom Thomas: These things indeed are to be signified, as thou sayest, to the great Symeon; but nevertheless there is also with us something of his sacred hairs and dust, which if anyone shall have mixed with water, and drunk; I think it will be, that he will not repent of having done it.

[236] The Prefect believed the words of Thomas: and straightway the flux of blood ceased, the pains of the worms were soothed, and all the sickness driven away. But when he saw, that he thenceforth used a natural evacuation; a fear graver than the former came upon him: and Thomas being summoned as quickly as possible, he tells him, That he feared and trembled, lest the worms, the natural evacuation being obstructed, should elsewhere gnaw through his belly: and (just as the stronger fear is always wont to occupy all, [to whom not sufficiently acquiescing the Saint announces the things that had been done] when life is in peril, sparing no thing, no labor, no fatigue, no expenses, even if that which can most profit be at hand) he esteemed all things intolerable, unless the things that regarded him were signified to the Saint. A letter therefore was written, and one procured who should carry it to Symeon. But the perspicacity of him forestalled even the suppliant embassy of these: for someone coming from Symeon, signified particularly all the things that had been done, namely what had been said by the Prefect to Thomas; how by him water had been given him, sanctified by the sacred hairs and dust of Symeon; how he had drunk and straightway dispelled all pain: and he bids him be secure. then he also exhorted the Prefect, not to neglect these miracles of God, and added whatever besides he thought would be for the matter of his soul; nay even he confirmed to him health, which also was continued unto the man's death. So therefore it is manifest, that what Symeon willed, being far absent he saw in spirit, and indeed as clearly as if it were done before him: just as the following things also declare.

[237] A pestilent disease at some time raged, feeding upon many men: whereby it befell the daughter of a certain Euagrius ^a also to be seized. But that Euagrius was a Scholasticus. But since a certain Epiphanius, who at that time was said to adhere to the errors of the Gentiles, suffered no trouble as to his children, who were doing rightly, He perceives the blasphemous thoughts of a certain man and indicates them. blasphemous thoughts entered Euagrius's mind (such as are wont to be the deceptions of the malign demon) sprung from the too vehement affection with which he loved his daughter; namely how his religion did for Epiphanius unto the life and safety of his children. But from thoughts of this kind a commotion and a vehement tempest was stirred up in the man's soul, creating for himself no light peril. Symeon had known these things in spirit, and to Euagrius, according to his singular propensity of mind toward him, he ordered it to be indicated. He was amazed at the unusual novelty of the thing, how those things, which lay hidden in the inmost recess of his heart, had become known to Symeon; and seized with fear and repentance, he ran to the Saint, confessing the matter by tears and affection of mind more than by tongue and lips: and having obtained not only pardon, but also a remedy against sin, he returned.

[238] A putrefying right hand is restored to integrity: It happened after these things, that a certain man, whose right hand was putrefying, went to Symeon, and being soon cured by him, retraced the way homeward: by chance a certain Cilician near the way was working at pottery, and asked, whence and for what cause he came: and taught, how notable a benefit of cure he had obtained; Why, said he, are you deceived, fleeing to a man, who works these things by sorceries rather than by divine power? to the man mocking the miracle, Scarcely had he said it, when he feels his own right hand vitiated, struck with a like putrefaction, as that of the other before had been; the evil of the one being as it were transferred into the other. Nor even so however did the Cilician return to a better mind; and therefore suffering for it, but committed himself rather to physicians and arts to be cured. But when he saw his means consumed on the cure, and no hope to shine; he too knew (just as those, who are pressed by pains, are wont zealously to inquire into their causes) that he was paying penalties for his injurious words against S. Symeon; and as quickly as he could he went to him, showing in what wretched state his hand was, and imploring mercy. To whom the Saint; I know indeed that this right hand is for the avenging of thy intemperate tongue; but confess thy sin against thee to the Lord, and to the penitent succor is brought. and He Himself will remit the iniquity of thy heart. Having confessed therefore with bitter repentance of soul and more bitter tears, through the Saint's prayer and the sign of the Lord's cross, an entire hand, and what excels it, the remission of sin, he obtained and returned. Thus the sickness of the body sometimes confers health of the soul; and through mournful misfortunes, God often consults for salvation.

[239] It was at some time necessary for Dorotheus (he was one of the Brothers of S. Symeon, initiated into the Priesthood) to sail, I say, it was necessary to sail at an inopportune time and in mid-winter: but confidence in the Saint had made it, promising all things secure, Into a ship tossed by a grave tempest that he should commit himself to the sea in so inconvenient a season. But when they had now finished the middle of their course, a strong tempest rises, the winds waging as it were war among themselves on every side, and the waves overtopping the sides of the ship and pouring themselves into the midst. Despair invades the pilot and passengers, thinking that no way of escaping the danger was left: Dorotheus alone asked, that they should not fall in spirit from despair; but should rather implore the holy Symeon; that by his power alone the tempest could be escaped. Then he scatters some of that dust through the ship and pours it into the sea; and all the passengers soon, no cause appearing, feeling a certain fragrance of odor, divine grace followed: for it is wont not rarely to excite a certain previous sweetness of odor, demonstrating that it contains something divine. Therefore the sea for some time continued, as it had begun, to rage and vehemently boil: but the waves, not, as the violent assault bore, the dust sprinkled disperses the Saint's peril, dashed against the ship, but restrained themselves, as it were reverent or fearing. A little after, the fury of the tempest being remitted, suddenly a wind began to blow from the stern, and they were borne peacefully and over a smooth sea with full sails, trembling and afraid, at so unexpected a prodigy of recovered safety! nor was there any, who did not reckon himself preserved to himself by the gift of the Saint.

[240] Moreover the pilot, who had left his boy infirm at home, taught by the miracle done in himself and his passengers, thought it most easy for him to cure his son also: and he asked the monk this, that he should wish him preserved alive for his return: for he feared, since the boy had not yet been washed with the sacred waves, the death of his soul more than the common natural one to all. and a sick boy commended to him is healed. And when Dorotheus said it was in his hand, if only with fervor and confidence he should invoke holy Symeon, and should vow his son to God; he soon performed both: nor was he frustrated of the promise, his son being found unharmed at home, whom he offered to God through baptism. And thus far indeed that: but these things, which are subjoined, if anyone should think they must be passed over on account of their multitude, how would he not have made a very great loss?

ANNOTATA.

CHAPTER XXX.

A Priest injurious to the Saint is punished: the sick are cured through a vision.

Ἱερεὺς γάρ τις ἐν κώμῃ Κασσᾶ καλουμένῃ χαλεπῷ πάθει φιλαυτίας ἐαλωκὼς, ἡνίκα τὰ παρὰ τοῦ θείου Συμεὼν τελεσθέντα παραδόξως ἢ μαθοι, ἢ διὰ τῶν παριόντων ἴδοι, ἀνομίαν ὁλην τὴν ἡμέραν έλογίζετο ἡ γλῶσσα αὐτοῦ, ἠγάπα κακίαν ὑπὲρ ἀγαθωσύνην, ἀδικίαν ὑπὲρ τὸ λαλῆσαι δικαιοσύνην ἠγάπα πάντα ῥήματα καταποντισμοῦ, γλῶσσαν δολίαν καὶ τέλος, οἷα τὰ τῆς κακούργου ταύτης καὶ ἐπιβούλου εἰς ἔσχατον ἀπονοίας χειραγωγούσης, ἀναθέματι τὸν Ὅσιον ὑποβάλλει. Καὶ παραχρῆμα δαιμόνων ὁρᾷ πλῆθος (μακροθυμῆσαι δικαίως ἐνταῦθα οὐκ ἀνασχομένης τῆς δίκης, ὅπου μὴ συνοίσειν ἔμελλε τοῖς πολλοῖς τὸ μακρόθυμον) συλλαβομένους αὐτὸν, ὀπίσω τε τὰ χεῖρε περιαγαγόντας καὶ δήσαντας, ὡς

μή τε τὸ ἱερὸν εὐαγγέλιον εἶς ὦτα δυνασθαι τῷ λαῷ ἀναγνῶναι, μή τε τὴν θείαν ἐπιτελέσαι μυσταγωγίαν, ἀλλ᾽ ὅτε τι καὶ τοιοῦτο δράσαι πειράσαιτο, τὴν τε φρένα καὶ τὴν φωνὴν ἀλλοιοῦσθαι, καὶ πρὸς αἰσχύνης μᾶλλον ἑαυτῷ καθίστασθαι. Ὅπερ οὐ φέροντα τὸν Ἱερέα, τοῖς τινα τοῦ κακοῦ λύσιν ὑπισχνουμένοις ἐκδαπανῆσαι, καὶ τὴν οὐσίαν, ἕως λογισμὸν ἐν ἑαυτῷ πάντα κινήσας, τύπτουσαν εὕρισκε τὴν συνείδησιν, οἷς κατὰ τοῦ θείου Συμεὼν πλημμελῶς πολλάκις ᾔδει φθεγξάμενος, καὶ ὅπως οὐ δὲ ἀναθέματος ἐπ᾽ αὐτὸν φείσαιτο τὸ δεινότατον. Τοῦτο τοιγαροῦν ἐκεῖνο εἶναι συνεὶς ὅπερ αὐτὸν τῆς θείας ἀθεάτως λειτουργίας ἀπείργοι, σπουδῇ παρ᾽ αὐτὸν ἀνελθὼν, συγκώρησιν ᾔτει θερμῶς. Τοῦ δὲ Εἰ μὴ τὴν ἁμαρτίαν σου πρότερον ἐξαγορεύσεις εἰπόντος, ποία λοιπὸν συγχώρησις ἔσται σοι; ἐπεῖχε μέχρι τινὸς ὑπὸ τῆς αἰσχύνης ἐκεῖνος. Εἶτα τῆς ἐπὶ τῷ πάθει λύπης ὃ πάσχων ἦν ἐπὶ τῇ θείᾳ μυσταγωγίᾳ, τὴν αἰσχύνην (ῶς εἰκὸς) διακρουσαμένης (ἐπεὶ καὶ πέφυκε τῷ μείζονι τὸ ἧττον ἐκκρούεσθαι, καὶ τὸ νικώμενον ἀεὶ πάθος ὑποχωρεῖν τῷ κρατοῦντι) διεξῆλθε πάντα σαφῶς, ὅσα πολλάκις αὐτῷ κατ᾽ ἐκείνου λεχθείη, καὶ ὅπως οὐ δὲ ἀναθέματος ἐπ᾽ αὐτὸν ἀπἔσχετο, ἀλλὰ καὶ αὐτῷ τοῦτον ἀνοῆτως ὑποβεβλῆκει. Ὁ δὲ ὅλος χρηστότης, ὅλος οἰκτος, ὅλος συμπάθεια, τῶν τοῦ μονογενοῦς οἰκτιρμῶν εὐθὺς, καὶ τῆς ἀδαπανήτου χρηστότητος ὑπὲρ αὐτοῦ δεόμενος ἦν, καὶ τῷ τοῦ σταυροῦ σημείῳ τὸν Ἱερέα σφραγίσας, Ἐν τῷ ονόματι τοῦ Κυρίου Ἰησοῦ Χριστοῦ λέλυσαι τῶν δεσμῶν ἔφη· Πορευθεὶς παρὰ τὴν ἐκκλησίαν σου τοίνυν, τό τε θεῖον ὑγιῶς Εὐαγγέλιον ἀναγνώση, καὶ τὴν μυστικὴν ὡς καὶ πρώην τῇ ἱερᾷ τραπέζῃ θυσίαν προσοίσεις. Εἶπε ταῦτα, καὶ τὸ δίκαὶον ἐκεῖνο πάθος αὐτίκα ὁ Ἱερεὺς ἀπέθετο, καὶ ἡ θεία μέχρι τελευθῆς ὡς καὶ πρότερον αὐτῷ μυσταγωγία ἐπετελεῖτο. Εἶτα προσάγεταί τις αὐτῷ τυφλὸς, οὐ δ᾽ ἐπὶ τοῦ ἰσχίου στῆναι δυνάμενος, ἀλλὰ καὶ τοῦτο δεινῶς παρειμένος, δαίμοσί τε τρισὶν ἐταζόμενος, Ὁ δὲ τῆς πολυειδοῦς αὐτὸν καὶ ποικίλης συμφορᾶς ἐλεήσας, εἰς ἔλεον πάλιν αὐτὸς εἶδε Θεοῦ τὸν ἀδαπανήτως ἀεὶ κενούμενον, καὶ πτύελον οἰκεἶον τῷ δακτύλῳ λαβὼν, καὶ τοὺς ὀφθαλμοὺς ἐπιχρίσας, τῷ τε δεσποτικῷ τύπῳ τὰς ψύας σφραγίσας, τῷ μὲν τοῖς ὀφθαλμοῖς δίδωσιν εὐθέως τὸ φῶς, τῷ δὲ τῷ ἰσχίῳ τὴν ῥῶσιν. Ἑξῆς δέ τις ἀνὴρ ἐδόκει τῷ πάσχοντι χιτῶνα ποικίλον ἐνδεδυκὼς, τοὺς ἐνοικοῦντας αὐτῷ τρεῖς δαίμονας ἐκείνους, ἁλύσεσι πυρὸς τοσαύταις πεδήσας, καὶ κλοιὰ περιθεὶς· ὧν εὐθέως ἀπαλλαγεὶς, ὅλον διὰ τοῦ μοναδικοῦ σχήματος ἑαυθὸν τοσαύτης χάριτος ἀντιδίδωσι. Παραπλησίως μὲν οὖν ἔχοντα τοῖς εἰρημένοις τὰ ἐπαγόμενα, χρὴ δὲ ὅμως κᾀκείνων ἐπιμνησθῆναι. Ἰωάννης γάρ τις μὴ δὲ θατέρῳ τοῖν ποδοῖν κινεῖσθαι δυνάμενος, ἀλλ᾽ ἑκατέρων αὐτῶν ἀκινήτως ἔχων καὶ χρόνον ἐπὶ μακρὸν, τῶν ἄλλων ἀπογνοὺς ἁπάντων, ἐλπίδα τὸν θαυμαστὸν ἐτίθετο Συμεὼν, καὶ αὐτὸν ἐν πίστει καρδίας ἐπεκαλεῖτο· Ἦν μὲν οὖν ἤδη πρωῒ τῆς ἡμέρας· ὁ δὲ καθάπερ εἰς ὕπνον ὑπολισθήσας, ὁρᾷν ἐδόκει τὸν Συμεὼν, Ἄγγελος δὲ παρ᾽ ἑκάτερα τούτου λαμπρὸς τὴν ἀναβολὴν, ἥ τε βαΐνη ῥάβδος ἐκείνῳ διὰ χειρὸς, σφραγίσαντα τοὺς πόδας αὐτοῦ, καὶ διαναστῆναι κελεύσανθα. Καὶ ὁ μὲν γλυκὺς ὕπνος ἐκεῖνος ὑγιῆ τοῦτον ἀνῆκε, καὶ ἡ ὄψις ἔργον ἦν, καὶ φανθασίαν εὐθὺς ἡ ἀλήθεια ἐπιστοῦτο. Ὁ δὲ δρομαίως παρὰ τὸν στύλον ἐλθὼν, ὁ πρώην ἶσα καὶ τῆς φερούσης αὐτὸν κλίνης ἀκίνητος μένων, ἐν θαύματί τε τὰ καθ᾽ ἑαυθὸν ἀπαγγείλας, ὅλον διὰ τοῦ μοναδικοῦ βίου καὶ οὗτος χαριστήρια τοσαύτης εὐεργεσίας ἑαυθὸν ἀντεισφέρει. Ἔπειτα μέντοι. παρθένος, Θεοσεβία τὴν κλῆσιν, χαλεπῷ δαίμονι πολιορκουμένη, ὡς καὶ καθ᾽ ὕδατος ἀφεθῆναι παρ᾽ ἐκείνου πολλάκις, ἐφανθάζετο τὸν θεῖον Συμεὼν, μετακαλούμενον οἷα πρὸς ἑαυθὸν οὄκοι μένουσαν. Ἡ δὲ τὴν ὄψιν ἔργον ποιησαμένη, ὡς ἤδη καὶ ἀτενίσειεν εἰς αὐτὸν, ὁρᾷ τινα διάττουσαν ὥσπερ ἀστραπὴν τοῦ προσώπου· καὶ τὸ μὲν πονηρὸν ἐκεῖνο πνεῦμα θορύβου πάνθα καὶ βοῆς αὐτίκα ἐπλήρου, τὴν πρὸς τὸν θεῖον ἄνδρα καὶ τὴν ἐν αὐτῷ τοῦ πνεύματος χάριν οὐ φέρον ἐγγύτητα, ἀλλ᾽ εἴ τις δύναμις ἐλαυνεσθαι καὶ φεύγειν μακρὰν ἐπειγόμενον. Ἡ δὲ παρθένος, ἔξω καθάπερ ἑαυτῆς γενομένη, ἐδόκει τὸν Συμεὼν ὁρᾷν τῷ δαίμονι δεσμὰ περιθέντα, ἡ περιβολὴ δὲ τῷ Ἁγίῳ φῶς ἦν καὶ στέφανος ὑπὲρ κεφαλῆς, ἐπὶ δὲ τῷ στεφάνῳ σταυρὸς, οἷον αὐτὸν ὁ λόγος προλαβὼν ἔγραψεν. Ἥ τῆς ἐκ τοῦ δαίμονος τότε μανίας ἀπαλλαγεῖσα, σεμνόν τε καὶ σώφρονα βίον διὰ τέλους ἐβίω, ταύτην Θεῷ καὶ τῷ Συμεὼν ἀμοιβὴν ἀντεισενεγκοῦσα· ᾗ καὶ νυκτὸς ὄνειροι τοῦ λοιποῦ συνεχῶς ἐχαρίζοντο φαντασίαν ὄψεως, αὐτῇ τοῦ Συμεὼν ἐνδιδόντες, τῇ ὄψει δὲ παραδόξως καὶ θείας εὐωδίας παρεπομένης. Κᾀκεῖνο δὲ τῶν προειημένων οὐκ ἔλαττον. Ἀνήρ τις τὸν ἔτερον τῶν ποδῶν πολλοὺς ἤδη χρόνους πεπυρωμένος ὡς καὶ τούτου παντάπασιν ἀχρήστως ἔχειν καὶ ἀνονήτως, ὑποζυγίῳ φόρτος παρὰ τὸν θεῖον ἄνδρα τοῦτον ἀνήγετο, ὥστε τινὸς τυχεῖν ἐπὶ τῷ ποδὶ θεραπείας. Ἀποπεισαμένου δὲ σφοδρῶς αὐτὸν τοῦ ὑποζυγίου, σύντριμμα καὶ τὸν ἕτερον ἕγεγόνει, ὡς εἶναι τοῦ προτέρου πάθους, οὖ χάριν ἀνεκομίζετο, πικρότερον τὸ παρόν. Τιθέασι τοίνυν αὐτὸν πρὸ τοῦ στύλου, τίνας οὐκ ἀφιέντα φωνὰς, ὴ δακρύων μᾶλλον πηγὰς; προτέραν οὐκ ἔχοντα ποτέραν πενθήσει τῶν συμφορῶν, μᾶλλον δὲ τί ποτε ἄρα πρὸς ἑκατέραν ἑαυτῷ χρήσεται· ὁπότε τὴν προτέραν οὐ δυνάμενος φέρειν, βαρυτέρᾳ κέχρητο πολλῷ τῇ δευτέρᾳ, ὅσῳ καὶ πλέον λυπεῖν, ἢ πάλιν εὐφραίνειν ὁποτέρως ἂν ἕχοντα τύχοι, τὰ νεώτερα οἶδεν. Ὁπότε δὲ μᾶλλον καὶ θατέρῳ τοῖν ποδοῖν χρώμενος, οὐ φορητῶς εἶχε τοῦ πάθους, μὴ δ᾽ ἑτέρῳ νῦν δύναιτο χρῆσθαι· καὶ ὅγε πάλιν δεινότερον, ὅτι διὰ τὸ τὴν προτέραν ἀποθέσθαι καὶ ἡ δευθέρα προστέθειτο. Ταῦτα καὶ τὰ τοιαῦτα πικρῶς ὀδυρόμενον, περιΐδεῖν φιλάνθρωπον οὐδαμῶς ὁ θεῖος Συμεὼν οὐ δὲ συμπαθὲς ἡγούμενος, ὁσίας ὑπὲρ αὐτοῦ Θεῷ χεῖρας αἴρει, καὶ παραχρῆμα (τίς σου τὰς δυναστείας Κριστὲ διηγήσεθαι;) καθάπερ ὑπὸ πλήθει χειρὸς ἑλκόντων, οὕτως αὐτῷ ποδῶν ἑκατέρων διαταθέντων, ἀθρόον τοῦ ἐδάφους ἐν ὀφθαλμοῖς ἁπάντων, τοῖς αὐτῷ καὶ συμπάσχουσι καὶ συναλγοῦσι, διαναστὰς, ὀρθὰ βαίνων ἦν, καὶ ποσίν ἐῤῥωμένοις χρώμενος.

[241] A certain Priest in a village, which was called Cassa, laboring with the troublesome affection of self-love, A wicked Priest, subjecting Symeon to anathema, when he either understood the marvelous works wrought through S. Symeon, or saw them in those passing that way, spoke iniquity and injury the whole day, loved malice more than goodness, and injustice more than justice; he loved all words of headlong destruction, and a deceitful tongue; at length, that malevolent and insidious madness as it were affording the lead, he subjected the Saint to anathema. But soon he beholds a huge crowd of demons (for the divine justice could not act more slowly, where longanimity would not have profited) seizing him and binding back his hands behind his back, so that he could not read the sacred Gospel aloud to the people or celebrate the divine liturgy: nay, if ever he attempted any such thing, he felt his mind and voice changed for himself, his mind alienated he is compelled himself to abstain from sacred things: and turned to his own confusion. Which since the Presbyter could not bear, he had consumed his fortunes on those, who promised any alleviation; until, his mind revolving every thought, he found his conscience accusing him of those things which he had often perversely and maliciously babbled against S. Symeon; and that he had not blushed by a most grievous crime to strike him with anathema.

[242] Understanding therefore that this very thing was that, by which he was invisibly debarred from the divine Sacrifice, he came swiftly to the Saint, and asked with ardent prayer pardon of his fault. But the Saint saying: Unless thou first expiate thy sin by confession, what pardon for thee? for some time he restrained himself with absurd and impudent words. and being made penitent of the deed he is freed by the Saint. Then when the grief, which besides the disease he suffered because he was prohibited from the sacred altars, had, as was fitting, prevailed over his shame (for that which is weaker is wont to be expelled by the stronger, and a vanquished affection to yield to a more powerful one) he openly narrated all his things; how nefarious things he had frequently babbled against the Saint, and that he had not abstained from anathema, but had madly subjected him to it. Then the Saint, wholly kind, wholly merciful, wholly compassionate, imploring the commiseration of the only-begotten Son of God and His inexhaustible goodness, the sign of the sacrosanct cross being impressed on the Priest; In the name, said he, of the Lord Jesus Christ thou art loosed from thy bonds: betake thyself therefore to thy church, and the sacrosanct Gospel of Christ well sound thou shalt read through, and the secret Sacrifice on the altar thou shalt offer after the wonted manner. He said these things: and the Priest was exempted from that deserved punishment, and the sacred liturgy unto the end of his life, as he had been wont before, always performed.

[243] After these things a blind man is brought to him, unable to stand on one foot for paralysis, and harassed by three demons. A blind and demon-possessed man being cured becomes a monk, Symeon, having pitied the manifold and diverse calamity of the man, turned his eyes back to the mercy of God, which by being exhausted is not diminished, dipped his finger in his spittle, smeared the blind man's eyes, fortified the loins with the sign of the Lord's cross: and so straightway restored to the one his eyes light, to the other his feet firmness. Then there seemed to the sufferer a certain man, clothed in a parti-colored tunic, binding the three demons, by whom he was beset, with fiery chains and casting fetters upon them. Freed therefore straightway from them, he offered himself wholly for the giving of thanks of so great graces, the monastic habit being taken up. Very similar indeed to the preceding are those things which follow, nevertheless they must be commemorated.

[244] A certain John could use neither of his feet, having both now for a long time immovable: but when he despaired of other remedies, as also another, the use of his feet recovered, he placed all hope in S. Symeon, and invoked him with confident heart. It was then by chance about the morning twilight, when, as if lulled by a gentle sleep, he thinks he beholds Symeon, Angels on either side standing about him shining in robe, signing his feet with the palm rod which he held in his hand, and commanding him to rise. That sweet sleep departed, and left the man thoroughly cured: and what had been seen, had been done, and the truth followed the apparition. John therefore, who lately was no more movable than the little bed by which he was carried, runs swiftly to the column, announcing with admiration, the things that had been done for him; and through the monastic life this one too dedicating himself to God, in place of gratitude requites himself for so great a benefit.

[245] A certain Virgin, whose name was Eusebia, often so assailed by a most hostile demon, that she was even cast headlong into the water, and a demoniac freed through a vision. imagined that she saw S. Symeon, calling her out of the house where she remained,

ad se: curavitque quod viderat, ut opere exequeretur. Cum vero jam oculos in Sanctum intenderet, vidit quasi fulgur aliquod absistere a facie ejus: malignus autem spiritus late omnia tumultu ac vociferatione complevit, ferre nequiens propiorem viri sancti congressum & gratiam Spiritus sancti; sed conabatur totis viribus inde longius aufugere. Tum virgo, velut a sensibus abducta, conspicatur Sanctum, injicientem dæmoni vincula: erat autem amictus viro totus lucidos, in capite corona, supra quam sacrosancta crux; qualem ipsum supra oratio nostra descripsit: & eodem tempore dæmonis furore libera fuit, & castam sobriamque vitam, qualem deinde egit, Deo atque Symeoni remunerationis loco consecravit. Hac autem durante singulis fere noctibus reducebantur per quietem ejusdem species visionis, Symeonem repræsentantis, exhibentisque beneficium collatum; sequente etiam repræsentationem non expectata odoris divini fragrantia.

To herself: and she took care that what she had seen, she should execute in deed. But when she now intended her eyes upon the Saint, she saw as it were some lightning depart from his face: but the malign spirit filled all things far and wide with tumult and vociferation, unable to bear the nearer encounter of the holy man and the grace of the Holy Spirit; but strove with all its strength to flee thence further away. Then the virgin, as if drawn away from her senses, beholds the Saint, casting bonds upon the demon: but the man's garment was wholly luminous, on his head a crown, above which the sacrosanct cross; such as our discourse described him above: and at the same time she was free from the demon's fury, and consecrated to God and to Symeon, in place of remuneration, a chaste and sober life, such as she afterward led. And while this lasted, on almost every night there were brought back through sleep the appearances of the same vision, representing Symeon, and exhibiting the benefit conferred; the unexpected fragrance of divine odor also following the representation.

[246] That finally is not inferior to the things already said. A certain man bearing one foot for a long time inflamed, and fit for no use at all; Seeking a remedy for an affected foot, placed on a pack-saddle, was carried to the holy man, about to obtain, as he hoped, some alleviation for the affected foot. But by too great a shaking of the beast, the other foot also was so bruised, that a new pain more intolerable than the former, for which he was coming to seek alleviation, arose. Placed therefore before the column, what voices did he not utter, or rather fountains of tears? not knowing which calamity he should first bewail, even more ignorant what remedy especially he should apply to each: for he who had not been able to tolerate the former torture, and beginning to grieve more grievously by the other, helpless, already felt the second much graver: just as those things which are more recent are wont to bring greater either grief or joy, according as the matter chanced to be. But because, sometimes using the one foot, he could now stand on neither, the pain seemed to him intolerable, and the graver because while he sought alleviation for one calamity, he had incurred a second. While this man most bitterly laments these and similar things: Symeon, esteeming that it was by no means of his humanity to despise him; raises his sacrosanct hands for him to God; and straightway (who shall celebrate Thy power, Lord Jesus?) both feet being so extended as if they had been drawn out by the hands of many, suddenly in the sight of all, who commiserated and at once grieved, rising from the earth, with strengthened feet he walked rightly.

* perhaps ὑπολισθεύσας

* Num. 45

CHAPTER XXXI.

The holy death of S. Symeon.

Ἐπιλείψει με πρὸς διήγησιν τῶν τοῦ ἀνδρὸς θαυμασίων ὁ χρόνος, ἢ ταῦτα μᾶλλον, εἰ πάντα καθὰ μέρος ἀπαριθμεῖσθαι βουλοίμην, οὐ τὰ κοινῆ καὶ εἰς πολλοὺς μόνον, ἀλλὰ καὶ τὰ καθέκαστον ταὶ ἰδία γεγενημένα· ὁπότε καὶ μεθὰ τέλος αὐτῷ ἀεννάους ποταμῶν εἰς δεῦρο τὰ θαύματα μιμεῖται πηγὰς, ὡς εἶναι τῶν εἰρημένων οὐκ ἐλάττω τὰ παρειμένα. Ἵν᾽ οὖν μὴ πλείω προσθέντες, οὐχ ὅπως τοῖς ἀναγινώσκουσι κόρον, ἀλλὰ καὶ κάματον ἐμποιήσωμεν· οἱ πολλοὶ δὲ καὶ πρὸς τὸ μέγεθος ἀπαγορεύσωσι τοῦ βιβλίου, τὰ μεταξὺ πάντα παρέντες, ὅσον αὐτῷ δηλαδὴ καὶ ἄλλο δαιμονώντων, οὐκ ἀνδρῶν μόνον ἀλλὰ καὶ γυναικῶν, προσαχθείη πλῆθος, ὅσον ὑδεριώντων καὶ παρειμένων, οὐ μὲν ἀλλὰ καὶ χεῖρας, ἢ πόδας, ἢ καὶ ὀφθαλμοὺς πηρῶν, ὅσον τε πάθεσι καὶ νοσήμασιν ἑτέροις πιεζομένων, καὶ παρ᾽ αὐτοῦ θεραπείαν κομισαμένων, τῷ τῆς παρούσης αὐτοῦ ζωῆς τέλει τὸν λόγον συγκαταλύσομεν. Ἦν μὲν γὰρ αὐτῶῖ τῆς ἡλικίας ἔτος ἤδη πέμπτον ἐπὶ τοῖς ἑβδομήκοντα, τῆς δ᾽ ἐπὶ τοῦ μεγίστου καὶ τελευταίου στύλου στάσεως πέμπτον ἐπὶ τοῖς τεσσαράκοντα· τοῦ συνοίκου πνεύματος ἐνγίζουσαν αὐτῷ τὴν έκδημίαν ἤδη γνωρίσαντος, συγκαλέσας τοὺς μαθητὰς, καὶ ταύτην πάλιν ἐκεῖνος αὐτοῖς πικρᾶς ἐκείνης ἀγγελίας μηνύσας, καὶ πολλὰ μὲν αυτοῖς περὶ τῆς τῶν θείων ἐντολῶν φυλακῆς, καὶ τῆς εἰς ἀλλήλως ὁμονοίας, καὶ τῆς εἰς τὸν πλησίον ἀγάπης διαλεχθεὶς, πολλὰ δὲ περὶ πειρασμῶν ὑπομονῆς παραινέσας, τέλος ὅπερ αὐτοὺς ᾔδει μαθεῖν βουλομένους, οὐ θαῤῥοῦντας δὲ τὴν ἐρώτησιν, ὅπως ἄνθρωπος ὢν οὐκ ἀνθρωπίνοις σιτίοις ἐτρέφετο, τοῦτο αὐτοῖς φιλοστόργως ἀνακαλύπτει· ἵνα καὶ μᾶλλον αὐτοὺς ἐντεῦθεν οἰκοδομήσῃ, καὶ μείζονας αὐτοῖς εἰς Θεὸν ὑποτείνῃ ἐλπίδας. Ἐγὼ γάρ φησιν, ὦ τέκνα καὶ ἀδελφοι, ἵνα μὴ δὲ ὃ ποθεῖτε μαθεῖν ὑμῖν ἀποκρύψωμαι (συνίημι γὰρ τῷ πνεύματι καὶ σιωπώντων ὑμῶν) πολλῶν τοῦ Θεοῦ καὶ μεγάλων εὐεργεσιῶν, τοῦ ἀντιλαβομένου μου ἐκ γαστρὸς μητρός μου, ὡς οὐ δὲ ὑμῖν ἐστιν ἀγνοεῖν, ἀπολαύσας ἔτι καὶ τοῦτο μακρὸς ἤδη χρόνος ἐξ ὅτου τῆς ἀγαθότητος αὐτοῦ δεηθείην, ἀπαλλάξαι με τῶν τοῦ αἰῶνος τούτου βρωμάτων. Ἀλλὰ πῶς σου τὰ ἐλέη, Χριστὲ, καὶ τὴν χρηστότητα, ἣν ἐποίησας τότε μετὰ τοῦ δούλου σου διηγήσομαι; Ἐδόκουν τινὰ τὸ σχῆμα καὶ τὴν ἀναβολὴν ἱερέα, φῶς ὥσπερ ἱμάτιον ἐνδεδυκότα ὁρᾷν, σκεῦός τε τῷ ἀνδρίθεῖον ἦν ἐν χεροῖν, καὶ δι᾽ ἀέρος οἷα φέρόμενος, ἐγένετο πρός με· ὅ τι μὲν οὖν ἐναποτέθειτο τῶ σκεύει, φράζειν οὐκ ἔχω, οὕτως ἀπόῤῥητόν τι καὶ ἥδιστον οὐκ ἰδεῖν μόνον, ἀλλὰ καὶ γεύσασθαι ἦν. Ὁ δὲ τῇ λαβίδι τρὶς ἐνῆκέ μου τῷ στόματι. Ἐξ ἐκείνου τοίνυν ἄχρι καὶ νῦν ἑώρων αὐτὸν ἑκάστης κυριακῆς μετὰ τὴν θείαν λειτουργίαν, τῆς τοιαύτης μεταλήψεως ἀξιοῦντά με, ἥ τις ἕως εἰς τὴν ἐπιοῦσαν αὖθις κυριακὴν στήριγμά μοι καρδίας ἐγίνετο. ὅ μὲν ἀπόῤῥητόν μοι πρὸς ὑμᾶς, τὰ ἐμὰ τέκνα, τὰ ἐμὰ μέλη, τὰ ἐμὰ σπλάγχνα ἦν, τοῦτό ἐστιν, ὃ καὶ σφόδρα διψῶσι μαθεῖν ἐξεκάλεῖψα· τὰ δ᾽ ἄλλα, ὑμεῖς ἴστε καὶ διηγεῖσθαι, οἱ καὶ παρηκολουθηκότες μου τῇ ἀγωγῇ, καὶ συνδιαφέροντές μοι τοὺς πνευματικοὺς ἀγῶνας, καὶ κοινωνίας τοῦ κατὰ Θεὃν βίου γεγενημένοι· οἷς τὰς ἐμὰς παραδόσεις, τὸν κανόνα παρακατατίθμαι τὸν ἐμὸν, ταύτην ἀμοιβὴν αἰτῶν παρ᾽ ὑμῶν, εἴ τι τῶν περὶ ὑμᾶς οὐκ ἀμνημονεῖτέ μου πόνων, ἵν᾽ ἀκεραίαν μοι τὴν παρακαταθήκην τηρήσητε διὰ τέλους, καὶ ὡς ἐμοῦ παρόντος καὶ μετὰ τέλος ὑμῖν πάντα ποῖ τε, καὶ ὡς ἐν ὀφθαλμοῖς ἐμοῖς καὶ βίον καὶ λόγον καὶ πράξιν ἀεὶ ἀπευθύνητε· γνωριεῖ δὲ σαφῶς ὑμῖν τοὺς ἐντεῦθεν καρποὺς, ἵνα μακρὸν ἐγὼ περὶτούτου νῦν ἀποτείνω λόγον, ἡ μεγάλῃ τῆς ἐπιφανείας ἡμέρα καὶ τὰ ἑκάστῳ τότε ταμιευόμενα, εἰ ἀνεπαισχύντως έκεῖ παρασταίημεν. Ταῦτα τοῖς μαθηταίς καὶ κλείω διαλεχθεὶς, τελευταίας τε ταύτας αὐτοῖς πρὸ τῆς ἐκδημίας ἐντολὰς ἐπισκήψας (εἴ γε δεῖ καλεῖν ἐκδημίαν, ἀλλὰ μὴ ἀνάλυσιν μᾶλλον, ἢ πρόσληψιν, ἢ μετάθεσιν, ἢ διάβασιν, ἢ πρὸς τὰ ποθούμενα κλῆσιν· δεκάτῃ δὲ μετὰ ταῦτα ἡμέρᾳ, τετάρτῃ δηλαδὴ καὶ εἰκάδι τοῦ Αρτεμησίου μηνὸς, μετὰ τὰς ἐπιλυχνίους ᾠδὰς, καὶ τὰς συνήθεις δοξολογίας, καὶ τὴν ὡς ἔθος παρ᾽ αὐτοῦ τοῖς ἀδελφοῖς διδομένην εἰρήνην, εἰς χεῖρας ἡδέως τὸ πνεῦμα τοῦ Θεοῦ παρατίθεται, καθάπερ ὑπ᾽ αὐτοῦ προσληφθεὶς ἢ μετακληθεὶς φιλοτίμως, ἐφ᾽ ἂ ποθῶν ἦν ἀεὶ, καὶ ἁπερ ἐκ πλείονος αὐτῷ παρεσκεύαστο, καὶ ὧν οὐ δ᾽ ἐνταῦθα εῖχεν ἀμυδρὰς τὰς ἐμφάσεις. Καὶ νῦν ὁ μέν ἐστιν ἐκεῖ, τὰς ὑπὲρ ἡμῶν πρεσβείας προσάγων, καὶ τοσούτῳ μᾶλλον, ὅσῳ μετὰ μείζονος τῆς παῤῥησίας καὶ πλείονος τῆς ἐγγύτητος· τὸ δὲ τούτου σῶμα τὸ θεῖον, θαυμάτων ὑπολέλειπται παρ᾽ ἡμῖν ταμιεῖον, ἀεὶ μὲν ἐξαντλούμενον, οὐ δέ ποτε δὲ κενούμενον, ἀλλ᾽ ὅσῳ πλέον λαμβάνομεν, τοσούτῳ μᾶλλον πληρούμενον, καὶ τὴν ἴασιν οὐ σώματος μόνον ἀλλὰ καὶ ψυχῆς ὑπερβλύζον, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ, ἡμῶν, ἅμα τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

[247] Time will sooner fail one narrating the miracles of the holy man, than these very things, if I should wish to recount all particularly, which were done either openly and to many, or which privately and to individuals: More miracles are passed over, than have been related. since even after his death the prodigies, imitating the fountains of perennial rivers, endure unto this present day, and these so abundant, that the things we pass over are not fewer than those we have related. Lest therefore by adding more we bring upon the readers not only satiety, but also fatigue, and many even on account of the size refuse to read the book; passing over in silence all the things that thence happened; (how great a crowd namely of the demon-possessed, both men and women; how great of the dropsical, and of the paralyzed in hands, feet, eyes, of the maimed; how great of those pressed by other pains and infirmities, was brought to him, and obtained soundness) at the goal of his present life let us fix also the goal of our writing.

[248] S. Symeon then was passing now his seventy-fifth year of his age; but the forty-fifth, since he had stood on the greatest ^b and last column: when, made more certain by his familiar Angel of the approaching exit of his life; In the 75th year of his age forewarned of his imminent death he signified this very thing to his disciples, who grieved with bitter speech, having called them together: then he spoke with them many things concerning the observance of the divine commandments, concerning concord and mutual charity, concerning the love of neighbors; also exhorted them with many things to the tolerance of temptations; at length, what he had now known they wished especially to understand, but had not dared to ask; how he himself, since he was a man, was not fed with human foods, most lovingly disclosed; that they might hence be the more edified, and place a firmer hope in God.

[249] I, said he, O my Sons and Brothers, that I may conceal from you nothing of those things which you desire to know (for I know in spirit, he indicates to his own by what reasoning he lived without food. even with you silent, what you desire) have enjoyed many and great benefits of God, who anticipated me from my mother's womb, as you yourselves know; that also I asked His goodness from a long time now, that He should exempt me from the necessity of taking bodily food. But how, Lord Jesus, shall I narrate Thy mercy and goodness, which Thou didst then with Thy servant? I seemed to behold a certain one, in appearance and garment a Priest, surrounded with a luminous cloud for a vestment, bearing a certain sacred vessel in his hands: who borne through the air, was coming to me; but that which was contained in the vessel, I cannot utter what it was; so secret and sweet a thing was it, not only to see, but also to taste. Then that man taking a little in a spoon thrice instilled it into my mouth: and from that time unto the present I saw him every Lord's day, the sacred Liturgy being finished, deeming me worthy of a like refreshment, by which I was strengthened unto the following Lord's day again. And this is that, which I have hitherto concealed from you, my sons, my members, my entrails; and which I have now declared to you earnestly desiring to know. The rest you yourselves know and can narrate, who have followed the manner of living instituted by me

you who have contended spiritual contests with me, and he commends the observance of the Rule given them by him, and in common have led a life consonant with the divine precepts: to whom now also I commend my precepts and rule ^c; asking this of you as a recompense, if you are not unmindful of the labors which I underwent for your sake, that you keep my constitutions entire unto the end: I ask also that, just as you have done in my presence, so after my death also you continue to do all things, directing your life, discourses, works, no otherwise than if you were dwelling in person in my sight. What fruit thence awaits, that I may not weave a longer speech upon this matter, will plainly show you that great day of manifestation, and the things that are then reposited for each one, if confounded we shall stand there.

[250] and he dies on 24 May. When he had spoken these and more things with his disciples, and had enjoined upon them his last commands before his death (if however that is to be called a death, and not rather a release, or an assumption, or a translation, or a passage, or a calling to the desired joys) on the tenth day after, namely the four-and-twentieth of the month ^d Artemisius, after the evening hymns and the wonted lauds, when after his manner he had prayed peace for the Brothers, he sweetly delivered his spirit into the hands of God; as if assumed by Him or lovingly called to possess those things, which had always been in his vows and were now long since prepared; and which are not adumbrated even by obscure appearances by any earthly thing. And now indeed he is there, and intercedes for us so much the more powerfully, as more confidently and more nearly: but his sacred body, a storehouse of prodigies, has been left to us; whence it is always drawn, but never is found empty; nay the more is taken from it, the more it is filled; and grace, salutary not only to bodies but to souls also, abundantly overflows: in Christ Jesus our Lord, together with the Father and the holy Spirit, now and always and unto the ages of ages. Amen.

ANNOTATA C. I.