ON ST. THERAPON HIERO-MARTYR
TRANSLATED FROM CYPRUS TO CONSTANTINOPLE.
PRELIMINARY COMMENTARY.
Concerning his cultus and order, and concerning the time of the martyrdom and translation, and the history of the miracles from a Greek Ms.
Therapon Hieromartyr, translated from Cyprus to Constantinople (S.)
BY D. P.
[1] The Typicon of the Greeks, transcribed from the use of S. Sabas
or the monasteries of the holy Land,
not of him of whom we have already
spoken, the Sardian Priest;
but of another by common opinion once Bishop
in the island of Cyprus,
as one chiefly to be venerated this day,
and indeed alone, places his name
under the title of Hiero-Martyr: whom also
on this day in the Antiochene church to have been venerated we shall soon below try to make probable from the Acts of S. Phanurius. That he himself is to be venerated under
the determination of the same day at Constantinople,
translated from Cyprus, the figured Ephemeris of the Muscovites
received from there persuades, in which he is depicted not as Priest,
but as Bishop: Therapon's chief cultus on this day at CP. yet of this Order's express
appellation we abstain in the title; and we prefer, as we found,
to write Hiero-Martyr. His elogium, and
indeed earlier than that of the Sardian Priest, giving credit to the said
Translation, is found also in the Mss. Synaxaria
Clermont and Mazarin, and certain Milanese ones,
on this same day; so that it is wonderful
how the Menaea, collected from the books for the use of the churches
subject chiefly to the Constantinopolitan Episcopate,
place the same elogium which others put on day XXVII
on day XIV. Thus in Greek it sounds.
[2] "Οὗτος ὁ Ἅγιος πόθεν τε ἦν, καὶ πόθεν ὥρμητο, ἤ ἐκ τίνων ἔφη, ἢ καθ᾽ οὔς ἐγένετο χρόνους, ἢ τίσι παραταξάμενος ἐνίκησεν, εὑρὼν τὸν τοῦ μαρτυρίου στέφανον, οὐκ ἔχομεν εἰπεῖν, τῶν ὑπομνημάτων αὐτοῦ συνδιαφθαρέντων τῷ χρόνῳ. Ὅτι δὲ τὸν μονήρη βίον εἵλετο, although the Acts are silent, δηλοῦσιν αἳ εἰκόνες αὐτοῦ, ἐπὶ τοιαύτης ἰδέας καὶ σχήματος αὐτὸν ἀναγράφουσαι· καὶ ὅτι Ἐπίσκοπος κατὰ τὴν Κυπρέων γέγονε νῆσον, καὶ ὅτι τῷ Χριστῷ προσηνέχθη δἰ ἁίματος, καὶ τὸν ἀθλητικὸν ἀγῶνα διήγυσεν, ἐξ ἀρχαίας φήμης κατὰ διαδοχὴν παρειλήφαμεν, καὶ ἀγράφως παρὰ τῶν προγενεστέρων διδαχθέντες πιστεύομεν. Ἀνηνέχθη δὲ τὸ τίμιον αὐτοῦ λείψανον πρὸς τὴν Κωνσταντινούπολιν, the images make him a monk, fame Bishop and Martyr. τῶν Ἀγαρηνῶν βουλευσααμένων τῇ Κυπρέων νήσῳ ἐπιθέσθαι, αὐτοῦ τοῦ Ἁγίου δἰ ἐπιφανείας μετατεθῆναι κελεύσαντος· καὶ νῦν ἔνθα κεῖται, πηγὰς θαυμάτων ἀναβλύζων ἑκάστοτε."
[3] Which there which in the same words for May XXV are found
in the Synaxarium of Combefis at Paris, but elsewhere
on May XXVII as has been said, and thus in Latin are rendered: "Whence
this Saint was, and whence he had come, or from what
parents he was born, or in what time he lived, or
with whom in conflict he reported victory, Saracens threatening Cyprus he is translated to CP. having found
the laurel of martyrdom, we know not how to say; since his
monuments all, by the lapse of time, have perished. Yet
that he led a monastic life, his images make manifest,
expressing him in such figure and habit.
But that he was a Bishop in the island of Cyprus,
and that to Christ through blood he was joined,
sustaining the athletic contest, by ancient
tradition through fame we have received, and without writing
so taught by our elders we believe. His holy Relics
were brought to Constantinople, when the Agarenes
were planning to invade the island of Cyprus,
with the Saint himself through an apparition commanding himself
to be translated: where now he lies,
fountains of daily miracles flow forth."
[4] Of these miracles a part was written by a serious and eyewitness
testimony: where he became famous for miracles, which are given from the Ms. from whom in a Greek Ms. of the Laurentian Library
at Florence, Codex XIV of Pluteus IX, we found composed,
"Ἐνκώμιον εἰς τὰ θαύματα οὖ ἁγίου Ἱερομᾶρτυρος Θεράποντος," Encomium on the miracles of S. Hieromartyr
Therapon, that as "Μηνὶ Μαίῳ κς᾽," Of the month
of May XXVI, recited and to be recited at his feast: but
that an error was made in the numeral letter the above-said persuade:
Nor are we able to induce ourselves to suspect that the Sardian
Priest, of whom we have spoken above, and of whose
martyrdom so many things in particular are narrated, is the same
whose body from Cyprus was thus brought, since of his martyrdom
nothing certain is said to be had so often and so expressly, and
separately of each treats the Greek ritual books. For the author
of the Encomium in the first chapter the homeland, race, ascesis, order,
miracles and sufferings of the living one with a kind of ingenious
praeteritio so touches upon, that although in number 2 he says he presupposes them as
the foundation of the miracles to be narrated;
because, he says in number 2, "you yourselves preserve the memory of these in your
minds still, as I think," he would consider it superfluous
to handle them: yet truly he gives cause
for judging that memory was very confused and uncertain;
and such that he had thought it better to dissemble it. skipping over all earlier things by praeteritio.
From those things which by that wordy praeteritio he touches,
you may see he had nothing else defined, except that his Therapon
was a Monk, and offered a bloody sacrifice of himself
to God, by the suffering of martyrdom; not even expressly
saying that he was a Priest; so far is it from saying he was a Bishop;
of which however the latter is indicated by the title
"Ἱερομάρτυρος".
[5] But I suspect that the Sardian Therapon, who
simply is said to have been a Priest, Seems in Egypt to have been made Monk and Martyr, was much more ancient
than this latter one, who is depicted as a Monk. And because
the island of Cyprus had no Monks before S. Hilarion,
that whole tradition seems to be reconcilable with the history of his time,
if this holy Therapon, with Diocletian and Maximian persecuting the church,
and chiefly ordering Bishops
and Priests to be sought to death, fled from Cyprus (where
he was Bishop) into Egypt, and there having become Monk,
with the persecutions continuing there under Maximinus, he died
who perchance were then present, and knew their former Bishop. under Maximinus, But what concerns the fear of the Saracens,
which gave the cause for the Translation to be made to Constantinople;
double the author of the Encomium notes; the first, in which
the Martyr forbade himself to be transferred: the other, in which he ordered. And the time of the first
seems to have been the year VII of S. Justinian Emperor,
of Christ DCXCI, when he, breaking the peace with the Saracens,
and understanding Cyprus to lie open to their incursions,
tried to transfer its inhabitants elsewhere, with unhappy success;
with the few who had remained suffering no damage,
among whom were those with whom the body of S. Therapon rested. translated in 806,
The second fear could have been in the year V of Nicephorus
Emperor, of Christ DCCCVI, when Aaron the Duke of the Arabs,
as is read in Theophanes, with a fleet sent to Cyprus,
overthrew churches, sent the Cypriots to other provinces,
and with many captives carried off violated the treaties of peace.
[5] It remains to seek the church, where, the body translated to Constantinople,
in the temple of D. V. of the Olive, after some years' delay in a humble little chapel,
was again exposed elsewhere to public cultus, and began
to grow famous by miracles. Of these the author in number 12 calls
"τὸν εὐκτήριον οἶκον τῆς Θεομήτερος, ὅστις τῆς ἐλααίας προσονομάζετην," The Oratory house of the Mother of God,
which from the olive is named. But of finding it no
hope is for us, since the most learned and laborious Cange could not find it,
book 4 of Sacred Constantinople, chapter 1, enumerating forty-nine churches
which he was able to find, in that Imperial City, were
consecrated to the God-bearer; to which yet both this and other perhaps more
might be added. Rightly indeed is that City called the City of the God-bearer, and in her
patronage especially has always been glorified: which also
(as we learn from the Menaea) every year on August XVI makes
the Commemoration of the great and superabundant
clemency, which it received divinely, to which the city itself is commended when the impious
Agarenes were repulsed in shame, by the mediation
of our most holy Lady, the Mother of God, and ever
Virgin Mary, under Leo the Isaurian: wherefore, and
on account of other benefits, in the title of the Birthday of the City itself, which
is celebrated most solemnly on May XI, Constantinople is called,
"κατ᾽ ἐξαίρετον ἀνακειμένη τῇ Δεσπόινῃ ἡμῶν τῇ ἁγίαι Θεοτόκῳ, καὶ ὑπ᾽ αὐτῆς διαπαντὸς σωζομένη," that is,
singularly commended to our Lady the holy
God-bearer, and by her always preserved.
MIRACLES By a Synchronous Author, mostly an eye-witness
from the Greek Ms. of the Laurentian Library at Florence Plut. IX Cod. XIV.
Translator Daniel Cardonus S. J.
Therapon Hieromartyr, translated from Cyprus to Constantinople (S.)
BY A COEVAL AUTHOR FROM THE MSS.
CHAPTER I.
The Author indicates the Acts of the Life and martyrdom by praeteritio, conscious of his own thinness.
[1] "Πολλοί μοιτῶν λόγων ἡ πανήγυρις, ἄλλοθεν ἅλλου περιβομβοῦντος τὴν ἀκοὴν διηγήμασιν, οὐκ ἀπατηλοῖς ἱστορικῇ κομψείᾳ τὸν νοῦν παρασύρουσιν, ἀλλ᾽ αὐτοῖς οἷς παθὼν ἕκαστος ἐξ ἑαυτοῦ τὴν πίστιν τῶν λεγομένων ἔχει λαβών. Ἔστι γαρ ἡμῖν οὐ περὶ νεκρωθέντων πραγμάτων ὑπόθεσις, ὧν ἡ παλαίωσις ἐξουσίαν τοῖς ἱστοροῦσιν ἐνδίδωσι, πειθανῶς μᾶλλον ἢ άληθῶς τὰ ἥδη φθαρέντα προφέρισθαι. Τῆς δὲ νῦν ἡμῖν ἐξηγήσεως ζῶσιν ὡς ἁληθῶς καὶ ὑπὲρ αἴσθησιν κινοῦνται τὰ θαύματα. Θαυμάτων γὰρ ἡ παροῦσα ὑπόθεσις, ὧς ἄπασα φυλή τε καὶ γλῶσσα, μικροῦ καὶ τὰ ὑφ᾽ ἥλιον πάντα πληρούμενα, οὐ χεῖρας μόνον ἐπικροτεῖ, καὶ στόμα πρὸς ὕμνον ἀνακινεῖ, ἀλλὰ καὶ λόγοις ἡμᾶς ἐγγράφειν προτρέπεται, καὶ τουτωνὶ τῶν θαυμάτων τὸν αἴτιον ἐγκωμιάζειν Θεράποντα, ὅπος μετ᾽ ἐγκωμίων ἀεὶ τὰ τοῦ δικαίου τελεῖται μνημόσυνα. Ἐγὼ δὲ καίτοι τῷ ἐμαυτοῦ συνειδότι βαλλόμενος, ὡς οὐκ ἀρκέσω διεξελθεῖν τὸν ὄγκον τοῦ ἐγχειρήματος, ἅτε πενόμενος λόγου καὶ πράξεως· ὅμως ὑφηνιάσας, ἐμαυτὸν τοῖς προπίπτουσι δέδωκα, τῷ θείῳ Μάρτυρι τούτῳ τεθαῤῥηκὼς, δυνατῶς ἔχοντι ὥσπερ τοῖς θαύμασιν, οὕτω δὴ καὶ τοῖς λόγοις τὴν εὐπορίαν χαρίσασθαι. Οὐχ ἥττω γὰρ τῆς τοῦ εὐφημουμένου δεῖται δυνάμεως, ὁ κατ᾽ ἀξίαν ἐκείνου πλέκων τὸν ἔπαινον."
[2] "Εἰ μὲν οὖν ἑώρων τινὰς τῇ ἐπιστήμῃ τῶν ἔξωθεν χαίροντας, ἣν ἐκεῖνοι τοῖς ἐγκωμιοις ἐπιτιθέασιν εἶχον ἂν καὶ πατρίδος λαμπρᾶς καὶ γένους ἐπιμνησθῆναι πρῶτον, ἀναστροφῆς τε θείας καὶ πράξεων, καὶ τῶν καθεξῆς ἐπιτηδεομάτων, ὧν ἐκεῖνος ὡς ἄλλος οὐδεὶς κατὰ τὸν βίον ἐτέλεσεν, μηδὲν ἀρετῆς εἶδος ὑπολειπόμενος ἄπρακτον· οὕτω γαρ ἆρα προκαταλαβὼν τῷ λόγῳ θεμέλιον, τὸ τῶν θαυμάτων ἱερὸν ᾠκοδόμησα τέμενος. Ἐπεὶ δὲ ἡμῖν οὐ πρὸς ἐκείνους ὁ λόγος, οὓς τέχνη καὶ ῥητόρων ἀκμαὶ θεραπεύουσιν, ἀλλὰ πρὸς ἄνδρας ἁπλῶς πολιτευομένους, ὧν ἡ ἀκοὴ τὴν ἄτεχιον μόνην τοῦ λόγου διδασκαλίαν ἀπεριἑργως ἐκδέχεται· φέρε, τὰ παλαιὰ τοῦ Ἀνδρὸς ὑπερβῶμεν γνωρίσματα. Τούτων γὰρ καὶ ὑμεῖς ἐν τῇ καρδίᾳ τὴν μνήμην προκαταθέμενοι, ἑποικοδομεῖσθαι ζητεῖτε τὴν ἐνταυθοῖ τῶν θαυμάτων χορηγουμένην ἐπίδειξιν· ἣν ὁ Μάρτυς ἀύξων ὡσήμεραι, ψυχὰς τελετουργεῖ, καὶ πρὸς ἀρτιότητα φέρει τὰ σώμὰτα, ὥστε φθανεῖν καὶ δἰ αὐτοῦ τοὺς πιστεύοντας εἰς ἄνδρα τέλεὶον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστού."
[3] "Ἀλλὰ τί πάσχω, πρὸς ἀφωνίαν ἐπ᾽ ἄπειρον, ἐπάγων τὸν λογισμόν? Πολλάκις γαρ ἐπὶ τὰ πρόσω χωρῶν καὶ τῶν θαυμάτων εὑρεῖν ἀπαρχὴν ἐρευνῶν, εἰς τὰ ἀρχαῖα πάλιν καθίσταμαι, καὶ οὐκ ἔχω πόθεν ἁρπάξασθαι, τῷ πλῆθει τῶν ἀρετῶν τοῦ ἀνδρὸς συγχεόμενος. Ἔνθεν ἕλκει τὸν νοῦν τὰ νεαρὰ καθορθώματα, ἐκεῖθεν ἀντέλκει πάλιν ἐκ τῆς ἑώας, ἐξ ἧς καὶ γεγέννητο, τὰ παλαιὰ προτερήματα, καὶ οὐδὲ βουλομένῳ παραχωρεῖ παρελθεῖν, οὐδὲ ἀγέραστος ἡ ἐνεγκοῦσα τὸν εὐφημούμενον μένειν ἀνέχεται. Ταύτη δὴ καὶ νενίκημαι, κᾀντεῦθεν ᾥμην κατάρξασθαι, καὶ οἱονεὶ πρόδρομον ἑῶόν τινα τῷ λόγῳ προκαταστήσασθαι. Ἐπειδὴ γὰρ αὐτῷ καλῶς ὁ βίος ἐκεῖσε διήνυτο, καὶ ἡ μονήρης ἀσκητικὴ παλαίστρα σεμνῶς ἱερουργεῖτο, τὰς ἠρεμαίας αὐλὰς καὶ Θεῷ ἐγγιζούσας διώκοντι, τοῖς δι᾽ αἵματος τέλος ἱδρῶσι καὶ πόνοις ἐγκαρτερεῖ· κακεῖθεν στομοῦται τὸ σῶμα πρὸς δύναμιν ἄῤῥητον, θείοις δὲ στέφεται τὴν ψυχὴν θεωρήμασιν, καὶ μετὰ τῶν ἄθλων αὐτῶν εἰς οὐρανοὺς ἀναφέρεται, τοῖς τῶν ἀσωμάτων αὐτόθι χοροῖς ἀριθμούμενος."
[4] "Βαβαὶ, τῆς ἱερουργίας καὶ μὺστικῆς τελειώσεως! Οὐ λιβανωτὸν ἀποθύει, καὶ τοῖς ἕξωθεν περιραντηρίοις ἀγνίζεται· ἀλλ᾽ ὅλον ἑαυτὸν φυράσας Χριστοῦ τοῦ Θεοῦ μου τοῖς αἵμασι, καὶ τούτοις ἀνατραφεὶς πρὸς πνευματικὴν ἀνδρειότητα, ὅλον ἑαυτὸν ἐκείνῳ καταθύει καὶ σπένδεται, τοῖς ἑαυτοῦ καὶ Χριστοῦ τελειούμενος αἵμασι· Θαῤῥῶ γαρ εἰπεῖν οτι καὶ Χριστοῦ τὰ τῶν αὐτοῦ μαρτύρων σώματά τε καὶ αἵματα, ὅτι καὶ μέλη Χριστοῦ καὶ εὐωδία γεγόνασιν. Ταῦτα μὲν ὡδέπως εἶχεν, καὶ ἱερῶς ἐκτετέλετο? Τίς ἣ τοῦ Ἀβὲλ θυσία, καὶ Νωὲ, καὶ τῶν ἱερουργησάντων πάλαι δικαίων, καὶ διὰ τοῦτο τετιμημένων Θεῷ, ἀνάγραπτόν τε τὴν μνήμην ἐσχηκότων τοῦ κατορθώματος? Οὐχ᾽ ὁ μὲν ἄρνα πρωτότοκον, ὁ δὲ καὶ εἴ τι πλέον, ὅμως ἄλογον φύσιν προσήνεγκεν? καὶ ἅλλος ὅτι παρ᾽ ἑαυτοῦ ἐφευρὼν ἀξιόλογον πρὸς τὸ οἰκειωθῆναι Θεῷ ἀνεκόμισεν? Εἰ δὲ τοσοῦτόν ἐστι τῆς θεῖας φιλανθρωπίας τὸ ἄπειρον, ὥστε καὶ τοὺς μικρὰ τῶν ἕξωθεν φέροντας εἰσοικίζασθαι, καὶ θεράποντας ἰδίους καὶ φίλους ἀποκαλεῖν, τοὺς οὐδὲν ἴδιον, ἣ τὰ δοθέντα παρὰ Θεοῦ πάλιν αὐτῷ ἀναφέρεσθαι· τίνας οὐκ ἂν καλέσοι, πῶς δὲ οὐκ ἂν προσλάβηται, καὶ οἰκειώσηται τοὺς οὐδὲν ἄλλο τῶν ὧδε μενόντων ἀλλ᾽ ὅλους ἑαυτοὺς αὐτῷ θύσαντες οἱ καλοὶ στρατιῶται τῆς πίστεως, τῆς ἀληθείας οἱ μὴ φθειρόμενοι Μάρτυρες, ὄντως ὁλόκληρα θύματα τέλεια τελείου ἱερουργοῦ καὶ ἱερουργήματος Θεοῦ σαρκωθέντος, καὶ ὑπὲρ ἡμῶν δι᾽ αἵματος τὴν ὁμολογίαν τελέσανιος."
[5] "Τούτῳ γαρ δὴ τῷ θείῳ καὶ ὁ νῦν ἐγκωμιαζόμενος ὁδηγῷ χρησάμενος αἵματι, σφραγίζει τοῦ βίου τὴν τελευτὴν τῆς ἑαυτοῦ μαρτυρίας τῷ αἵματι, καὶ οὕτως ἐν γήρει καλῷ ἀναπαύεται, τῇ γῇ παρακαταθὲμενος τὰ τοῦ σώματος λείψανα· ταῦτα δὴ τὰ τὴν θείαν δύναμιν κληρωσάμενα, τὰ ἐνθάδε νῦν προσκυνούμεθα, τῶν ἡμετέρων ψυχῶν τὰ καθάρσια, τῶν ἱερῶν χαρισμάτων ὁ θησαυρὸς, ἡ τῶν ἰαμάτων ἐπίδοσις, ἐκτετηκότων ἀνάῤῥωσις, τοῦ γήρως ἀντίληψις, παιδαγωγία νεότητος, φυλακὴ παρθενίας, κόσμος ἀσκήσεως, ἱερἐων τελείωσις, προστασία τῶν δεομένων ἀήττητος. Ἐνθαῦτα καὶ ὀρφανὸς καταφεύγει, καὶ σώζεται, καὶ χήρα τῆς ἀνανδρίας οὐκ ᾔσθετο, καὶ τοῦ λυποῦντος ὁ ἀλγυνόμενος λὲληστο, πένης προσῆλθεν καὶ πλουτῶν ἀνεχώρησεν, καὶ ὁ καταπονούμενος τῷ ῥύστῃ συνήντησεν. Τίς ἐπίληπτος, ἔνθους, ἢ ἐκμαινόμενος προσπεσὼν οὐκ ἠλευθερώθη, καὶ τὴν ἰδίαν φύσιν ἀπολαβὼν ἀνεγνώρισεν? Τίς δὲ ταῖς ἐπώδοις μαγγανείαις τὸν βίον δεσμούμενος, καὶ τοῖς τοῦ Ἁγίου λειψάνοις πελάσας, τοὺς κάλους εὐθὺς τῶν καταδεσμῶν οὐκ ἔῤῥηξεν."
[1] An immense field is indeed opened to me for speaking
to you concerning the praises of the great man, while from various
sides various discourses sound around our ears,
with narrations born not to soothe the mind by feigned things or historical
ornament, but which to those for whom as they are narrated they have been done, give their force and authority,
and faith from themselves. About to write the Miracles of the Saint
For not is an argument set forth to us about certain obsolete
acts, to which their antiquity grants the prerogative,
that as if antiquated they may be presented adapted to verisimilitude
rather than to certitude:
but the wonders of the history undertaken by us are produced
to the living as certainly such, although exceeding common
opinion. For the present discourse is concerning Miracles, by whose
admiration every tribe and tongue,
indeed almost the whole world, when it is filled,
not only do our hands move to applaud, or
mouths to praise God in hymns, but to write these very
encomia, and to adorn Therapon the maker
of so admirable works we are impelled; that namely together with the praises themselves
the memory of the just and holy man may always
be celebrated among men. But when in myself
the eyes of my mind I turn more attentively, that indeed I am given
to behold, acknowledges his thinness, how I do not suffice for sustaining
the difficulty of so great an undertaking, who am quite unprepared from rightly performed works
and from elegance of speech.
But loosening the reins, I have given myself to those things which
offer themselves to be narrated, trusting in this divine Martyr, that
he who is able, however much power he has in working wonders,
so much faculty in speaking he may grant me.
For not lesser efficacy is needed, than
he who is praised had, by him who wishes to compose a worthy encomium
for him.
[2] But if from that class of men I had seen gathered to hear,
who, since by profane science and
erudition they are very strong, would not allow it to be lacking
in their praises; certainly I would have to speak
before all things, how illustrious the natal soil,
how noble the progenitors he whom we praise had obtained.
Then I should establish a discourse about more
than human conversion to God, of works performed
by the standard of virtue in multitude and excellence;
and of others, in which he, as no one ever, shone out, and with the ancient acts of life omitted,
in the offices of perfect life; especially since he had not known any virtue's
exercise to be done, which he had not
executed by the very work itself: for with this foundation laid,
now the rest of the narration about his admirable and supernatural
works, like a most beautiful
temple, would more easily rise. But since
I must by no means speak to those, whose ears
require artifice and the other lights of elaborated speech;
but rather those are present, who being more familiarly educated,
look only to doctrine in speech, not to elegance
or curiosity; come, the ancient distinctions of so great a man
let us pass over in silence. proposes to narrate only more recent things. For of these
you yourselves still preserve the memory in your minds, I think;
upon which you strive that there be built the narration of the miracles to be first reported here;
which daily increasing into immensity this holy
Martyr of Christ, perfects souls of the hearers not a little,
and even bodies he transfers into a certain
newness, that through him at length may be granted to the believers,
to come into perfect man, into the measure of the age
of the fullness of Christ.
[3] But what am I doing, when not dissimulating my infancy among
you, although he can scarcely contain himself from looking back to earlier things: yet I extend my speech immeasurably?
For while I often try to pass over more ancient things in silence,
and to find some beginning of the wonderful works,
I am again rolled into the more ancient things,
nor do I find whence I should draw the beginning of things to be told,
overwhelmed by the multitude of most illustrious virtues shining
in so distinguished a man. For now those things
which most recently have been illustriously done by him snatch away my thoughts;
now those things draw back which are narrated
from the parts of the East, whence also he was born, the prerogative
granted to him,
and however willing one may be,
do not allow them to be passed over in silence: and the land which bore the praiseworthy
man does not suffer him to remain unpraised by it.
By this reason I am conquered, I confess, and
thence I judged the beginning of speaking should be made, that
this most beautiful dawn I might send before in my discourse, exhibiting
the rays of all virtues. Certainly after he had
remarkably advanced in living to that age,
at which he first began to give himself to the exercises of solitary life,
quiet seats of the desert, in which God
is more easily approached, with the highest zeal embracing,
he bore all troubles and labors even unto blood
with brave and noble mind; whence cannot be said, and his anchoresis and martyrdom,
how his body was hardened to overcome all difficulties of this life,
and how meanwhile in contemplation of divine things his soul exulted,
who at last after all contests overcome flew free into heaven,
and was mingled with the choirs of spirits
free from all bodily concretion.
[4] O distinguished method of initiating oneself to God! O
what kind of priesthood! how mystical the consummation of the sacrifice! by which he made himself a victim to God,
He does not make a libation to God by the smoke of incense, nor
is he cleansed by waters poured outwardly: but fermenting himself
wholly with the blood of Christ my God,
and nourished by it unto spiritual virility, to Christ
he sacrifices and immolates himself entirely, libating equally his own
and Christ's blood; let envy be far from the word, because the bodies and blood of Martyrs
are in some way Christ's: since they have been made
members of Christ and a sweet odor. But by what reason all these things have been done,
and in how holy a manner are they perfected? What kind,
I ask, must we say was the sacrifice of Abel, and
of Noah, and of others of those times, the Just,
performing sacred things, and on this account having obtained from
God no mediocre honor, and the memory of the illustrious work
inscribed in the divine pages? Did not Abel indeed
a firstborn lamb; but Noah, although somewhat
more, yet a nature lacking reason
did he offer to God? But another what
he found among his goods not unworthy to be offered to God,
did he bring to the altars and sacrifice? If therefore so great is the magnitude
of divine benevolence toward men, that even those
who offer baser and external things, into his house he receives, and
into the number of his servants and friends he registers;
since yet of things properly pertaining to themselves
nothing, but only what was received from God, again to him they present;
by what name, do you think, will he call those, with what
prompt will will he receive them, and among his own intimates
will he have them, more pleasing than any other gift. who not anything of those things which in
the world ought finally to remain, but themselves entirely they immolate,
most beautiful boxers of faith, and incorrupt witnesses
of truth? truly whole and perfect sacrifices of him, who
is at once perfect priest and victim; God, I say,
corporated for us, and on our account consummating his confession in blood.
[5] For with this divine blood marking the way,
he, of whom this praise is to be instituted by us, also signed
the very end of his life with martyrial blood;
and so departing this day in beautiful old age,
enjoys blessed rest, leaves his body to the earth. permitting the sacred relics of his body
to this earth. And these indeed, as if endowed
with divine power, with the highest veneration
we now reverence: and they are libations of our souls
purgative, treasures of divine charisms,
accessions of saving remedies, restoration to former vigor
of those wasting away with weakness,
bulwark of old age, discipline of youthful age, custody
of virginity, ornaments of ascetic life, perfection of priests,
invincible defense of the wretched. To these the orphan
flees, and immediately obtains salvation: for the common solace of those invoking him. to
the same as suppliant when the widow comes, no
pain from her bereavement does she feel: whoever oppressed by sorrow
runs to them, soon forgets his pain:
the poor man obtains riches from them, and the man wrestling
with labors obtains the desired liberation. Who suffering with the comitial sickness,
who insane or driven into fury, when he has been restored to himself
at these sacred remains, with the due state of nature received,
has not recognized himself as no other? Who
miserably bound by magic incantations, when he approached the relics of the holy Man,
has not at once broken the bonds of sorceries?
CHAPTER II.
Translation of the sacred bones from Cyprus to Constantinople.
[6] "Τούτων τοίνυν τῶν τοῦ Ἁγίου θαυμάτων Ἀνατολὴ μὲν ἅπασα πλήρης, καὶ ἡ Κύπρος αὐχεῖ τὰς ἰάσεις τοῦ Θεράποντος, κατακόρως τούτων ἐναπολαύσασα, ἐν ᾗ καὶ ἀνάκτορον ἱερὸν τῷ Ἁγίῳ καθίδρυται. Ἐκεῖ γαρ αὐτοῦ καὶ τὰ τοὺς ἱεροὺς ἀγῶνας δεξάμενα ταῦτα τὰ θαυματουργὰ τέως ἐπεχωρίαζε λείψανα. Ἀλλ᾽ ὁπότε τῶν ἡμετέρων ἁμαρτιῶν τὸ πλῆθος, ὡς πάλαι, τὸ ὕδωρ τὴν γῆν, κατεκάλυψεν, καὶ ἄλλος ἄλλοθεν ἀλλοχοῦ μετανίστατο, καὶ τόπος οὐκ ἦν ἡμῖν καταπαύσεως· ζυγκακοπαθεῖν ἡμῖν καὶ συναπαίρειν ἐῴκουν τὰ τῶν ἁγίων Μαρτύρων ἡμῖν ἱερώτατα λείψανα, ὥσπερ ἡμῖν τῆς ξενιτείας συμπάσχοντα, καὶ συνκακουχεῖσθαι Χριστιανοῖς ἀνεχόμενα. Μᾶλλον γαρ εἴλαντο τοῖς πιστοῖς συνεῖναι, καὶ φεύγουσιν, ἣ περιπίπτειν Βαρβάροις εἰς ὕβριν καὶ ὄνειδος."
[7] "Ἐπεὶ δὴ γὰρ τὸ τῆς Ἄγαρ ἑρπυστικὸν κύημα πρὸς ὕψος ἀρθὲν ἐπλατύνετο, καὶ τὴν Ἑώαν πᾶσαν καὶ Αἴγυπτον τῷ τόξῳ καὶ τῇ ῥομφαίᾳ κατατρέχον δεινῶς ἐληίζετο, τὰ ἔμπροσθεν εὑρίσκον παράδεισον, καὶ τὰ ὀπίσω πεδίον ἀφανισμοῦ κατὰ τὸ γεγραμμένον τιθέμενον, ἠπείλει δὲ καὶ τὰς νήσους ταχῶς ἐπέρχεσθαι, καὶ ἀφανίζειν ὥσπερ ἐξάλειπτρον. Ἔδοξε τότε τοῖς τοῦ Ἁγίου τὰ λείψανα θεραπεύουσι διὰ τοῦ Ἁγίου πυθέσθαι, εἰ ἐκ τῆς νήσου αὐτοῖς ἐπιτρέπει τὴν ἀναχώρησιν. Καὶ κατὰ μὲν τὴν πρώτην ἐκεῖσε τῶν Ἑλλήνων Ἀγαρηνῶν κάθοδον μένειν ἐκέλευεν, οὐδὲν βλαβησομένους ἐκ τῆς ἐφόδου τῶν ἀλαστόρων καὶ μιαιφόνων ἐχθρῶν. Οὕτο δὴ τὰ καὶ γέγονεν, καὶ μείνοντος αὐτοῦ διεσώθησαν. Ὡς δὲ τὸ δεύτερον εἰς τὴν Κύπρον ὁ τῶν Ἀθἐων στόλος ἀνήγετο, καὶ αὖθις τὴν ἐρώτησιν οἱ πιστοὶ πρὸς τὸν Ἅγιον ἐποιήσαντο, σὺν τάχει τότε μεταίρειν ἐπέτρεπεν, ὡς ὅλης τῆς νήσου παραδοθησομένης τοῖς παλαμναίοις Ἀγαρηνοῖς, συναίρειν τε αὐτοῦ καὶ τὰ πάνσεπτα ταῦτα ὀστᾶ, ὡς ὁ Ἰωσὴφ τὸ πάλαι παρεκελεύετο πρὸς τελαίαν τῶν ἀνασωζομένων βεβαίωσιν."
[8] "Συσκευασθέντες οὖν ἐκεῖνοι σεβασμίως ταῦτα τῇ λάρνακι συναράμενοι, πορθμίῳ τινὶ περιτυχόντες ἐπέβησαν. Καὶ τὰ μὲν πρῶτα λανθάνειν τοὺς συμπλωτῆρας ἐσκέπτοντο, τὸ μέγα κειμήλιον τοῦ Ἱερομάρτυρος κρύπτειν πειρώμενοι· ὡς δὲ τῆς γῆς ἀποβάντες τὴν ἐπὶ Κωνσταντίνου πόλιν ἔσπευδον, εὐωδία τις ἐν τῷ πλοίῳ συχνῶς ἀνεδίδοτο· οὐ γαρ ἦν δύνατον οὐδὲ φεύγοντα Δίκαὶον κρύπτεσθαι, καὶ φθόνῳ κατέχειν τῶν ἰαμάτων τὴν ἔκρυσιν. Τότε γίνεται πρᾶγμα παράδοξον. Τῆς γαρ νηὸς ἐκ πρύμνης ἐλαυνομένης τῷ πνεύματι, καὶ τῆς ὀθόνης ὅλῳ τῷ κόλπῳ χωρούσης τὸν ἄνεμον (ἦν δὲ Ἀπηλιώτης ἐξουρίας πνὲων ὁ ἄνεμος) αἴφνης ἀτμὸς ἐξεδόθη παρὰ τῆς θήκης τοῦ Μάρτυρος, κρείττονα ἣ κατ᾽ αἴσθησιν φέρων ἐνέργειαν, ὥστε νικᾶν καὶ τοῦ ἀνέμου τὸ σύντονον. Ἦλθὲ γὰρ οὐ μόνον ἐπὶ τὰ πρόσω τὸ τῆς ὀσμῆς ἐυῶδες, ἀλλὰ γαρ καὶ ἐπὶ τὰ πλάγια πανταχοῦ καὶ, κύκλῳ διέδραμεν, ὡς καὶ τοὺς ἀπὸ σημείων τριῶν ὅπισθεν καὶ κατὰ πλευρὰν ὑποπλέοντας ἐμπλησθῆναι τῆς εὐωδίας τοῦ Μάρτυρος."
[9] "Ἐκτάμβων δὲ γενομένων ἁπάντων, καὶ τινα ἐπιθυασμὸν εἶναι τὸ πρᾶγμα λεγόντων, ὁ τοῦ Ἁγίου θεραπευτὴς καὶ τῶν λειψάνων φρουρὸς, ἐπὶ τὴν θέαν τῆς κιβωτοῦ τῶν λειψάνων ἐπείγετο, καὶ οὕτω φθάσας ἐγγίσαι μεγάλην φωνὴν ἀναῤῥήγνυσιν ὁ Ἅγιος ἐπειπών. Οἱ δὲ συνδραμόντες, ὡς τὸ εἰκὸς, ἶδον θέαμα τῶν ὁρομένων ἁπάντων θειότερον. Μύρον γαρ ὅτι πλεῖστον ἐκ τῶν λειψάνων κρουνηδὸν ἀναβλύσαν, εὐωδίας πηγὴν τὸ τῆς ὁλκάδος ἄνθλος ἀνέδείξεν, ὥς τινας κατελθεῖν, καὶ τοῦ μύρου κάτωθεν ἐν σκεύεσιν ὑελίνοις ἀνειμήσασθαι. Ταῦτα ὁ τῶν θαυμασίων Θεὸς, ταῦτα οἱ τούτου θεράποντες, οὐ γῆν ἁγιάζοντες μόνον, ἀλλὰ καὶ ὕδωρ καὶ τὸν ἀέρα τοῖς μύροις τῆς χάριτος."
[10] "Ὦ Μαρτύρων θεοπρεπὲς ἀγαλλίαμα! Μύρον ἐκκενωθὲν ὄνομα ὑμῶν, διὰ τοῦτο ἡμᾶς ὡς ἑαυτοὺς ἐφελκύσωμεν. Ὁπίσω ὑμῶν εἰς ὀσμὴν μύρου δραμούμεθα οἱ Χριστοῦ μαθηταί. Ὑμεῖς, τὰ ἱερώμενα Θεῷ καὶ τιμιώτατα σφάγια, τῇ γῇ τὴν κόνιν ὑμῶν, καὶ οὐρανῷ τὰς ψυχὰς ἀπενείματε. Ὑμεῖς Χριστῷ μυσταγωγηθέντες, καὶ τελειωθέντες ἐν αἵματι, ὑπὲρ χρυσίον ἐδοκιμάσθητε, καὶ ὑπὲρ ἥλιον ἐξελάμψατε, φῶς ἡμῖν ἄνωθεν νοερὸν ἀπαστράποντες. Ὑμεῖς καὶ εἰς οὐρανὸν ἐναυλίζεσθε, καὶ τὴν γῆν περιπολεῖτε τοῖς θαύμασιν. Ἀλλ᾽ ὦ μοι, Θεράπων, τὸ τιμιώτατον ἐμοὶ καὶ πρᾶγμα καὶ ὄνομα, ὁ τὴν ἐπωνυμίαν ἐργῷ τελέσας, καὶ ψευσθῆναι μὴ συγχωρήσας τοὺς ἐν ἀρχῇ σε τοῦτο καλέσαντας! ὦ μοι συγχορευτὰ τῶν Ἀγγέλων, καὶ πολίτα τῆς ἄνω μητροπόλεως Ἱερουσαλὴμ, ἐκεῖθεν ἐπισκόπησον ἡμᾶς, καὶ στῆσον τὴν καθ᾽ ἡμῶν ἀπειλὴν, τὰ τῶν βαρβάρων θραύων φράγματα. Πάλαι μὲν ἤλγεις ὑπὲρ Χριστοῦ μαρτυρῶν· ἄλγησον καὶ νῦν ὑπὲρ Χριστιανῶν ταλαιπωρουμένων κυκλόθεν τοῖς Ἔθνεσι, μᾶλλον δὲ συμπάθησον καὶ σώσειας πόλιν εἰς ἣν ἐνεδήμησας. Ὕστερον γὰρ ἐνθάδε καθορμησάμενος, καὶ τουτονὶ τὸν τῆς Θεοτόκου νεὼν ἐκλεξάμενος παρῇσας τὰ ἄλλα πάντα· νῦν δὲ πάρει καὶ γνωρίζεις ἡμῖν ἑαυτὸν ἐμφανέστερον, δι᾽ ὧν ἐνεργεῖς καθημέραν τὴν ἐπιστασίαν πιστούμενος· καιρὸς τοίνυν ἐστὶ καὶ περὶ τὸν λειμῶνα τῶν ὦδε θαυμάτων ἐπαπολαῦσαι τὸν λόγον τοῦ διηγήματος· ἐκ πολλῶν δὲ ὀλίγοις ἐπιδραμὼν πρὸς τὸ πέρας, καὶ δὴ τοῦ συντάγματος τρέψομαι."
[6] Having celebrated cultus in Cyprus, By these admirable works of the most holy man therefore
the East indeed was filled universally,
but the grace of healings divinely granted to Therapon,
Cyprus more abundantly experienced, in a certain special way
shows it forth, in which also a temple was built
for the religious veneration of the same Saint. For there
his sacred and admirable Relics were
placed for veneration, which had been companions and ministers of the labors
undertaken by Therapon in God's
cause. But since the multitude of our crimes,
no otherwise than once the waters of Noah's deluge, occupied
the whole world; and from other places others are compelled to seek
other seats and lands, nor is any place of rest or security
left to us; it was fitting that
also the most sacred relics of holy Martyrs participate in our evils,
and at the same time be transferred, that with us in some way
they might suffer exile, and bear with Christians
being treated badly. For it is better for them
to be with the faithful even fleeing, than to fall into the hands and mockeries
of the barbarians.
[7] For after the worst seed of Hagar began to bear higher
minds and to extend through the world, and
every especially East and Egypt swiftly
invading, in a wretched manner with bow and sword devastated;
that whole land, which it had before found pleasant and fruitful as a paradise,
into a land of solitude, the Saracens invading the island, he protects it first, as is written, converted;
at length to the islands themselves it threatened ruin and most bitter
devastation: then, I say, it seemed good to the religious
worshippers of the Relics of S. Therapon to ask of him,
whether he thought flight from
the island should be undertaken. And first indeed they were ordered to await the incursion
of the gentile Agarenes there,
suffering no harm from the impious and impure enemies;
just as truly came to pass, for with the Saint remaining
there they were saved. But when the impious had undertaken another expedition
against Cyprus, and now were arriving with the fleet equipped,
and the faithful had again come to consult the Saint; then he orders himself to be transferred. he commanded that all
as quickly as they could should migrate from that
island, which without doubt was to be handed over
to the worst Agarenes; but those glorious
bones, just as the Patriarch Joseph once commanded his own,
for the strongest comfort of posterity
they should carry away with themselves.
[8] With great veneration therefore having placed the Relics in
a chest prepared for this, Approaching Constantinople, in a certain harbour of the island
they boarded a ship. And they at the start of the voyage
studied to keep hidden from the other passengers, and to keep secretly
the precious Relics of the holy Martyr:
but when they had withdrawn somewhat from land, and were sailing
toward Constantinople, the odor of a most sweet
fragrance began to diffuse through the whole ship:
for it could not be that even in headlong flight the Just one should lie hidden,
or by envy suppress the outflow
of cures. Then therefore something unusual happened.
For when by a more vehement wind from the stern
the ship was urged greatly, and the larger sail with full bosom
received it (it was the East wind, and favourable to us)
suddenly from the chest of the Relics a certain thin
breeze burst forth: of which such was the force and efficacy, diffuses a sweet odor far and wide, that
human sense could scarcely bear it, and was overcome
by the violence of the wind I have mentioned. For not
only forward, but on every side around
it was diffused, so that even three miles
behind or far on the sides those sailing were filled
with the sweet fragrance of the Martyr.
[9] When all were astonished at the novelty of the matter,
and were asserting that some sacrifice was being performed; he who had pledged
himself as servant to holy Therapon, and was
watching his Relics with great care, ran to inspect
the chest more closely; whom standing closer
the Saint addressed with a great voice. Then those who, as was fitting,
had run together at the same time, beheld the matter, more admirable than all things hitherto seen.
and ointment from the bones: For most fragrant
ointment, in the manner of a torrent flowing from the sacred Relics
of Therapon, showed itself a most certain fountain
of the most beautiful odor, by which the ship was filled;
so that some of the passengers received the so copiously bursting forth
liquid in glass vessels. These things the maker of admirable works,
God can do, these things his illustrious
servants, sanctifying not only earth, but the very
sea and air with the ointments of grace.
[10] O illustrious praise of the holy Martyrs, which the author marvelling, congratulates the Saint, which would not even
be unbecoming to God! Ointment
poured forth your name; into its odor
we, just as you yourselves, are drawn. After you in the odor of the ointment
we run, whoever have Christ as the leader
and teacher of our life. You most holy and most beautiful victims
of God, your sacred ashes
to the earth, your souls to heaven you have given. You by an admirable
reason initiated to Christ, and consummated through
blood, more even than gold in the furnace you have been
proved, and above the very sun now shine, and
intellectual light from heaven you breathe upon us. You
in the heavens indeed now dwell, yet also this earth
of ours by the power of wonderful works you inhabit.
But woe is me! Therapon; O name! O matter
of so great a name, most worthy of supreme veneration! O
Therapon, who that prerogative of your name even by deed
itself plainly approve, nor have allowed those to be deceived,
who from the beginning called upon it! Woe is me!
Therapon, who are now among the choirs of Angels, and
are now numbered among the citizens of our metropolis Jerusalem;
look upon us thence, we pray, and the pride of cruel Barbarians
which heaven still threatens us with,
stop. You suffered formerly, sustaining martyrdom for Christ;
suffer also now for the cause of Christians,
who are oppressed everywhere by the Gentiles wretchedly;
but especially have compassion, and save this city
into which you migrated. and seeks help for the city against the Barbarians. For having been translated here at length,
and choosing this church of the Mother of God,
you have passed by all others: but now you are present to us, and
show yourself to us more manifestly, by those things which you do
daily, giving us proof of your protection.
Now is the time to send the narration into the open
field of miracles; bringing forth a few from many, that the discourse may
find an end, I shall satisfy my purpose.
CHAPTER III.
Miracles performed at the Relics at Constantinople.
[11] The body initially hidden in a small dwelling, Hidden indeed your sacred chest was in a certain little house
for a long time after the desired arrival to us, O most blessed one;
for as you wished to act with moderation,
and not perchance to display your miracles. But
he who brings the achievements of the Saints to manifest light
for our salvation, also triumphed forth your
remains of contest. For he to whom the guarding of these had been entrusted
in mystery, moved by divine impulse,
came of his own accord, and brought and gave them
into the hands of the Presbyter of this place. He receiving them with prayer
and spiritual psalmody with diligence,
immediately as was fitting, deposited them; then growing faint of heart,
as is wont to happen to beginners,
both to neglect and slowness, seeing in a dream
he beholds the Saint saying:
"O you, persevere, for I will not abandon you."
And appearing twice, unnoticed he departed.
[12] demonic Florinus from Italy is healed: And after some days a certain man driven by a legion of demons,
an Italian by race, named Florinus,
was about to be hurled to the ground from the wall of Blachernae,
from above. Held back by certain ones,
who from the disturbance perceived his suffering beforehand,
and was placed under custody;
when after some interval
he seemed to be free of the demon, the suffering having subsided,
and being indeed sober addressed those guarding him, and
released from his bonds was shut up gently and rested;
but about midnight a vision appeared to him
announcing such things:
"Let him go to the oratory house of the Mother of God,
which is named of the Olive:
for there," he said, "you shall be healed of your fall."
When day came, and he dared to tell of the vision,
by his hearers he was led there.
And as soon as he stepped on the threshold of the temple,
his body was twisted entirely,
and he underwent violent shaking.
Then he howled inarticulately;
and being much disturbed by the possessors,
at last falls to the ground prone,
becoming voiceless for days.
At the moment of his falling, as if struck by a blow,
at the examination of the Martyr those impure
demons were put to flight,
making the appearance of smoke at their exit through the air,
and so the demoniac was completely
healed of his suffering,
giving glory to him who through
the Saint had wrought the cure.
Having remained many days,
and having received the certainty of the cure by sight,
rejoicing he was sent to his own;
and the triumph of his suffering and liberation
he engraved on waxen tablets.
[13] How many others do you think bacchically driven
by the demons were swiftly cured by the warmth
of the Saint? What shameless and savage spirit
with the one in whom it dwelt coming here,
did not immediately hate
its own house, and as from a fire
leap away?
What sick man beyond his strength
merely touched the offering-cloth,
and was not far from his sickness?
But who, being deprived
in soul, and despairing of life
was brought here, and did not become
cheerful and ready?
But this confounds me here,
and I am perplexed, having abundant view
of the miracles;
for many things running through
my memory, I am at a loss,
what I should choose to leave the other
unrecorded.
For always what is omitted is judged more preferable
than what is taken, and to write all is impossible.
[14] I am at a loss what to leave behind,
and what to choose; I suffer the things
that travelers experience;
for they walking on a level plain,
when spring crowns the earth
with flowers, with insatiable eye
feed upon the underlying things,
confounding the sight,
and tossing it from one to another
of the green's flowers,
unaware of themselves,
having accurately perceived nothing of those things there.
For from one side hyacinth, from another
apple-blossom, or anemone
and narcissus, from another lilies
or roses, or some other
golden-flowered herb in line
curling, distract the eye,
so that the sight cannot
clearly behold itself.
So therefore even our mind's sight
is confounded by the multitude of miracles,
and toward myriad expression
is divided among them;
But in the form of those who designate the heavenly things
with stars the flow of stars,
I say of the miracles, let us pass over;
but to a few of these clearer images
with consequence we shall turn,
providing this order and harmony to the discourse.
[15] withered hand restored: A certain Anastasius by name, dwelling at Bizye,
had a withered hand from years,
and was wholly immovable in it,
with the fingers and palm
uselessly and vainly hanging from the forearm.
He came down to this haven of healing,
and kindling the beginnings of hope in the Saint,
on the ninth day his soul becomes calm,
and his body becomes whole and complete,
so that with the feast of Theophany approaching
he could move both hands to work.
For he alone filled the cistern with water,
lifting the vessel with the hand recently strengthened,
and raising it to his shoulders most easily,
and performing the rest of the service vigorously.
Thus God knows how to refashion
even bodies brought to corruption.
[16] Decarch George, with head turned, healed: Another Decarch, numbered in a military rank;
his name was George;
his head had been turned around backwards
from some adverse impulse,
with the reins overstretched and hardened,
and even of his neck;
Not only this, but he had also
lost one eye, generously suffering these injuries.
He spent seventeen days,
unable to partake of food
or drink at all;
afterwards considering what would be helpful he goes
to the Saint,
and remaining some days,
he heard him with invisible tongue commanding thus:
"By my prosmonarius," he said,
"be anointed with oil."
This was done, and the man
immediately departed healthy.
Another paralytic, named Theodore
(For neither do I wish to be unmindful
of the names, delighting in the recollection)
came down here for thirty days,
and behold sees the Wonderworker
extending to him bread
and a cup full of unmixed wine.
Sitting up apparently to receive it,
he leapt from it in truth standing up,
crying and praising
God.
"Ὡς ταχεῖά σου, Πάτερ Θεράπων, ἡ ἴασις! καί σου τῇ εὐφημίᾳ συνήδομαι, καὶ αὖθις πρὸς ἄλλο θαῦμα προβαίνειν ἐφίεμαι."
[17] "Κόριόν τι σμικρώτατον προσηνέχθη τῷ θείω Θεράποντι· τούτῳ δὲ σφάλμα φύσεως ἦν, ὅπερ καὶ πρὸς τὴν ἕδραν εἶχε τὰς πτέρνας ἐμπεπηγυίας, καὶ ὥσπερ κόλλη τινὶ συμπεφυκυῖαν βιαίως καὶ συνδουμένας ὥσπερ ἐκ φύσεως· θέαμα ἐλεηνὸν καὶ ξένον τῆς καθ᾽ ἡμᾶς οὐσιώσεως, ὅπερ εἰκὸς ἀμβλοθρήδιον ἢ τέραστης ὄντως ὠνόμασεν. Ἀλλὰ τὴν θεραπείαν, ὅπως ὁ μέγας καὶ ἀψευδὴς εἰσήνεγκεν Ἰατρὸς τί δὴ καὶ προσφέρεσθαι, παρόντος τοῦ βρέφους καὶ τῶν γονέων ἐξηγουμένων τὴν ἴασιν? Κατ᾽ ἐκείνῳ δὲ τῷ καὶρῷ, καρκῖνον εἶχεν ἑτέρα, Μαρία τοὔνομα, καὶ τὸν εὐκτήριον τοῦτον καταδραμοῦσα νεὼν, ἀπρὶξ εἴχετο μέχρι τυχεῖν τῆς ἰάσεως. Τεσσαράκοντα δὲ ἡμέρας ἐν νηστείᾳ καὶ χαμευνίᾳ διενεγκοῦσα ῥᾷστα πόῤῥω ἠνέχθη, καὶ τοῦ νοσήματος ἀῤῥήτως ἰατρευθεῖσα παρὰ τοῦ Μάρτυρος."
[11] The Relics long secretly held, For no small time the case of your sacred Relics,
after you, O Most Blessed One, happily migrated to us,
lay hidden in a smaller chapel: for indeed it had been
determined by you to keep a kind of measure,
nor did you think your wonderful works should immediately
be brought forth into the midst with great pomp. But he
who is wont to bring the illustrious deeds of the Saints
into public light for the more certain salvation of the faithful,
also exposed your Relics, which had survived the contest, openly to the veneration
of all. He indeed to whose secret faith they had been
committed, by divine motion impelled, of his own accord and willingly
came forth, and brought into the temple of the Mother of God Virgin. and delivered the sacred remains into the hands of one
of the Presbyters who were here. He, after duly poured
prayers and psalms, receiving them, in the place and manner
that was fitting, deposited them: but when afterwards,
as often happens, having lapsed into pusillanimity
he persisted somewhat negligently in his beginnings, in a certain
vision he heard the Saint himself thus speaking: "Take
courage, whoever you are; for my patronage will never
fail you." And these things he having admonished
twice, vanished from sight.
[12] Some days afterwards, by a whole legion
of demons possessed a certain man, an Italian by nation, named Florinus,
was thrown to the ground from a height near the lower wall of Blachernae.
Roused by the tumult some,
and understanding the matter, hold the man by force,
and place him in custody. After
some hours had passed, he appeared cleansed
from the demon, the suffering having been mitigated: toward evening
even with his guards he spoke with sound mind, the energumen ordered through a vision to come,
and being released from chains and locked up, very gently
rested. But in the middle of the night a vision was offered
to him, by which he was admonished, that to the oratory of the Mother of God
which is named from the Olive, he should hasten
as quickly as possible; there, from what had happened, he was to be healed.
As soon as it grew light, and he dared to relate
the vision offered him in sleep, by those who had heard him
he was led there. Scarcely had he touched the threshold of the temple,
when he began to feel an immense torment and disturbance throughout his body,
and to vociferate in foul manner,
and being violently vexed by those possessing him,
at last was thrown to the earth, and for some days
remained deprived of voice. With him fallen to the ground,
like a swine struck with a great blow, the impure
demons, at the threat of S. Therapon, departed from the body
they had long possessed, with the appearance of certain smoke
stirred up in the air as they were driven out. And in this
way at last to the perfect health I have spoken of the energumen
was restored, is happily freed. who also paid due thanks to God,
through his Saint so admirably healing him;
and remaining there several days while his health was confirmed,
with great joy of mind he returned
whence he had come, and the entire history
of his evil and cure he engraved with rejoicing on waxen tablets.
[13] But how many others besides, miserably vexed by demons,
do you think were brought back to health by the prayers of this holy Man?
What spirit so shameless,
when it had come here with him whom it possessed,
did not at once execrate its dwelling,
and flee from it as if it were on fire?
Who oppressed beyond his strength by long sickness, and many other miracles are performed, as soon as he reached the place,
did not obtain the most present alleviation of his evil?
Who anxious in mind, or affected with weariness of his life,
approached the Saint as suppliant, and did not
immediately depart from him given great joy of mind and alacrity?
Here indeed I am overwhelmed by the magnitude
and multitude of things to be narrated,
and reduced to narrowness of speaking: for since
many works admirable for their wonder
throng troopwise into my memory,
I am compelled to hesitate, which of them especially I should choose
to set before you, which to omit. For so it has been ordained
that what is taken at present for the saying
exhibits some more illustrious appearance of itself,
than that which is excluded from speech; for to set all things
before the eyes is impossible.
[14] But doubting greatly, what of which others omitted
I should bring forth into the midst; I suffer something similar
to those travelers, who if through some plain, in the spring season
most beautifully clad as it were with flowers,
have a journey, with insatiable eye traverse it:
and the sight indeed of these, since by the multitude and variety
of objects it is much distracted, in whose abundance the author hesitates what to choose.
and now to this, now to that part of the meadow
is directed, it is wont to happen, that of those things which are seen,
it can contemplate nothing more accurately. For here hyacinth,
there sweet-clover, poppy, and narcissus,
elsewhere flowers of lilies and roses, or other
golden-haired herbs orderly placed around
confound the sight, so that the eyes cannot
contemplate each one more distinctly. So therefore
the edge of my mind is somehow affected by the multitude
of wonderful works, and is distracted into very many and most diverse
narrations of stupendous things which are set forth.
But come, let us pass over in silence that great abundance of stars
most pleasantly adorning the heavens, of miracles
I say, and let us turn to the more illustrious
certain images of them to be exhibited in our discourse,
preserving the order which follows in narrating
and the harmony.
[15] A certain Anastasius, a citizen of Bizye, bore for a long time
a withered hand, of which there was no further use
or utility for the man, with its fingers
and palm uselessly and motionlessly clinging to the arm.
He came to the temple of S. Therapon as if to a haven free
of all disturbance: the withered hand is healed, and on him having
placed his hope especially, on the ninth day from when
he had come, he obtained first the full tranquility
of his mind; and then in his whole body
he came out so healthy and whole, that when the feast of Theophany
was now approaching, he was able to use both hands for his
affairs without inconvenience. For,
helped by no other man, he filled the basin of baptism
with water, carrying the urn with the hand recently
withered, and easily lifting it to his shoulders,
he performed the other ministries with no trouble.
In this way God knows how to restore our bodies,
even those tending to corruption itself,
to wholeness.
[16] Another also of the military order Decurio, named
George, had his face turned to his back, likewise twisted in head and deprived of an eye,
with sinews and neck by some malign influence
stretched and rigid beyond natural measure; nor did he labor
with that evil only, but also being
deprived of one of his eyes was grievously afflicted by that injury. Seventeen
days altogether he had spent unable
by any means to take food or drink, when at length
with all things examined which he thought could profit him,
he fled to the help of S. Therapon.
Whose Relics for the space of some days having religiously venerated,
he heard such a voice from heaven sent to him;
"Go, and anoint yourself with the oil of my temple." He went, anointed
himself, and immediately recovered his former health. A certain paralytic
named Theodore (for I do not think the names
of those to whom wonderful things have happened, then a paralytic,
should be buried in ungrateful oblivion) for thirty days
had stayed here, when by our Wonderworker
he sees bread and a cup of pure wine being given to him. And when
he seemed to himself to have sat up to receive it,
suddenly he rose up with raised voice praising God.
How easy it is for you, Father Therapon, to cure anyone!
I rejoice indeed at this distinguished glory of yours,
but my mind is eager to go to another miracle.
[17] A girl, of still tenderest age, was brought
to S. Therapon, in whose forming nature had so erred,
that her heels were joined to her buttocks,
no otherwise than as if those limbs had been bound
to one another with some tenacious glue and had naturally coalesced:
a pitiable and unusual spectacle, contrary
to our nature entirely, which not unworthily
one might call an abortion or a prodigy. and a contracted girl. But
how the great physician of bodies and souls
restored health to the suppliant girl at his Relics,
what need is there to pursue with more words, since the girl herself
is here present, and her parents
do not cease to commemorate it? About the same time a woman,
named Mary, was suffering grievously from a cancer,
who as soon as she had entered the oratory of the holy Martyr,
did not cease from prayer, until the cure of her disease
had been obtained. Cure of cancer. For passing forty days in fasting
and lying on the ground, very easily
she obtained what she asked, and by hidden manner through the Martyr's intercession
was freed from the disease.
CHAPTER IV.
Other miracles of S. Therapon at Constantinople.
"Ἀλλὰ τί μοι ταῦτα? τῶν θερμοτέρων τις εἰκότως ἐρεῖ· Παρὸν τοὺς νῦν κατακλινομένους θεάσασθαι, καὶ μεθ᾽ ἡμέρας ἐλθεῖν, καὶ εἰδεῖν τοὺς ἄρτι πάσχοντας ἀνεῤῥωμένους καὶ σώφρονας. Ἀλλὰ καλὸν καὶ ἀνάγραπτα ταῦτα ποιεῖν πρὸς ἐγκώμιον. Μὴ γὰρ ἓχοντες ἔξωθεν εὐφημεῖν τοῖς λόγοις τὸν Δίκαιον, αὐτοὺς τῶν θαυμάτων τοὺς χαρακτῆρας ἐγγράφομεν, ἱκανοὺς ὄντας ἐπαίρειν τοῦ ἐγκομιαζομένου τὸν ἔπαινον. Αἱμόῤῥους τοίνυν γυνὴ σεμοτάτη, ἐξ ἐτῶν ἑπτὰ τῇ ῥύσει μαραινομένη τοῦ αἵματος, ἠσχύνετο, ἠδημόνει, ἠπόρει ὁ τί καὶ δράσειεν, ἀπειποῦσα λοιπὸν τῷ χρόνῳ τὴν ἴασιν. Αὐτὴ κατηχηθεῖσα περὶ τῶν ἐνταῦθα παρά τινος, δρομαίως ἐπὶ τὰ τοῦ Μάρτυρος ἴεται λείψανα, καὶ τούτοις ὑγιασθεῖσα, καὶ στεῤῥὰ γενομένη τῷ σώματι, τῇ τρίτῃ ἡμέρᾳ τελείαν ἡ ἄνθρωπος καὶ ὀθενοῦν ὄντως ἀνάπλεων τὴν φύσιν τὴν ἑαυτῆς ἀνεγνώρισεν, μηδαμόθεν μεριζομένη ἢ κενουμένη τῷ ἀσθενήματι. Οὕτως ἀφθόνως ἀνήρ τε καὶ γύναιον, ἐνθάδε προστρέχων, κατὰ τὸ ἴσον εὑρίσκει τὴν ἴασιν. Ἀλλ᾽ ἐξ ἑτέρων ἐφ᾽ ἕτερά με ἀπάγων ὁ λόγος, οὐδὲ βουλόμενον ἐὰ σιωπᾶν."
[19] "Στέφανος γάρ τις στρατιώτης τοῦ στίφους τῶν Ἀρμενίων ἡμίξηρος γεγονὼς, ὅλος ἐπὶ γῆν συνκεκύφει καμπτόμενος· ἀλλ᾽ ἀπῆλθεν ὀρθὸς καὶ ὁλόκληρος, παραμεμενηκὼς ὁλίγον τῷ ἰατρείῳ τοῦ Μάρτυρος. Ἄλλος δὲ πάλιν νεώτερος, Θεόδωρος ἦν αὐτῷ ὄνομα, ἐξκουβήτωρ"
[Greek text continued from the original — narrating further miracles of S. Therapon at Constantinople, including healings of the paralyzed, demoniacs, and those wounded by attackers, all wrought through the Saint's intercession at his shrine in the temple of the Mother of God of the Olive.]
[18] But to what end these things for me? perhaps one of the more fervent
will say; when one may now see those lying down,
and after a few days see them sound; those who were ill in mind or
body restored to former health and sound mind.
Yet to have written even those things may avail for the encomium.
For since we cannot adorn our discourse about the Saint
with the ornament of external eloquence, of the miracles
done by the just man we exhibit certain images,
I think sufficient for attributing due praise
to the holy Martyr. With a flux of blood a certain most noble woman
was miserably tormented,
and through seven continuous years wasting away with the evil
was overwhelmed by shame, The flux of blood is healed, sadness, and anxiety of mind:
ignorant what to do, she had at last decided to await
the remedy of her disease from time. When she was
instructed by I know not what man about the miracles which were done here,
she thought no delay should be interposed, and
so flies to the relics of the holy Martyr, by which
she was healed and made stronger in body, on the third day
the woman in truth knew herself to have a perfect
and full habit of limbs from every side,
as if she had never been exhausted and weakened by disease.
Thus both man and woman fleeing here, equally obtained
healing.
[19] But the discourse, suggesting other things from others, does not
allow even the willing one to be silent. For a certain Stephen,
a soldier of the legion of Armenians, hemiplegia joined with contraction, in his middle part withered,
was forced to walk wholly bent to the ground;
but after he had stayed for a short time in the holy Martyr's
infirmary, he went away upright and
whole. Another likewise younger, who in the army held
the office of a watchman, and was named Theodore,
was seized by the same disease; but he had no need
of long time to recover: for almost as soon as he came,
he obtained mercy, and returned healthy.
Who suffering with incurable ulcers or tumors
and at the point of death, who oppressed by other pains either of mind
or body, who contending with noxious
and at fixed times recurring fevers, if
he approached that divine physician, did he not first feel
his soul cleansed from depraved affections, various other infirmities, and his body
afterwards restored to former health? Indeed
in conferring health I think this method is observed by God
himself, namely that of the badly affected man
he first cures the soul, and then to the body
as is fitting brings medicine, and in this way at length
is made wholly safe and unharmed: whence
it also happens, that whole and perfect health entirely
without any defect, no otherwise than as if the man were happening
to be formed anew, must be said.
[20] dropsy, Here also a woman brought, suffering grievously from dropsy,
when she had seen S. Therapon medicating
the soles of her feet with some soap,
awoke from sleep (for sleeping she obtained healing from the holy
Martyr of Christ) and immediately when she had observed her feet from sleep
attentively, saw a great quantity of water mixed with bloody
matter and pus, as it were welling up from the bottoms of her feet:
which all soon flowed out, and the woman was at once restored to her health,
nor was she ever afterwards pressed by that evil. But how many others
do you think, vexed with the same kind of disease,
were also restored to health and former vigour by the help
of holy Therapon and returned to their own? leprosy, But behold a leprous one
restored to health addresses us, and asks to be inserted
in this our encomium. I seem also to see
infants leaping around the speech, and asking that mention be made of them,
of whom some were freed from the vexation of demons,
others were endowed with the use of their eyes,
others firmly strengthened to walk, various childhood diseases, others finally
restored to perfect health from various infirmities: but if we wished to set all things
before our eyes one by one,
day and time would fail us in the recounting of so great matters.
A certain Scholasticus was afflicted with a grave ulcer
under the very breast, when he sees the best shepherd
(for by this name we ought to address him, grave ulcer,
who is borne with such love and care toward his flock)
Therapon, I say, applying a plaster
to the ulcer. And lest anyone think only an empty vision
was offered to the man, after one day he was so healthy
and without wound, that not a trace of the ulcer
was anywhere to be seen.
[21] A Consular Man, subject to most grievous pains and disorders
of the stomach, oppressed in addition by great pangs
of the spleen and belly, pains of stomach and belly, felt the swiftness neither of his cure
nor of his return when he had been anointed with the Martyr's oil. There was
a man whose name was Marinus:
he being deprived of the use of his tongue and of all motion and faculty of his limbs,
at length turned to invoke the divine Therapon:
and a little later, as he had been admonished
in a vision by the Saint himself,
with the ointment which flows from his sacred remains anointing his body,
paralysis. he went away possessed of his vows and health, paying due praises
to God with tongue and mind.
[Greek text from the original — continuing the narration of further miracles wrought by S. Therapon at his shrine in Constantinople, with various healings of the sick, paralyzed, and demon-possessed, all attributed to the holy Martyr's intercession. The Greek includes a prayer to God on behalf of the suffering Christian people, asking that he spare his inheritance and grant peace.]
[25] The Author touches briefly on many other things, Such are the miracles of S. Therapon, so swiftly
does he pour forth cures upon us, and indeed
in this place to the present day: just as
rivers run forth, by their continuous outpouring leaving to no one
space to attend firmly to what is said and to fix the eye
of the mind, while the later things are taken up which most swiftly
succeed others. To narrate therefore all the magnalia of the Martyr, as has been said,
would be long, nor of the present time.
For I shall exceed, I know, if I proceed further, conscious to myself
that even unwilling I shall transgress measure. At length
therefore I cease to speak the ineffable things. For
what need of more, when the matters themselves are present
to us, and, as I have premised before, by their very aspect
confirming the miracle? Do you see the lame man,
leaping with straight feet? the paralytic, hastening like a roe?
the blind man, fixed in beholding the sun? the mute
and deaf, speaking, and hearing even a faint whisper?
It scarcely happens, that all of us, done for himself and his hearers, as many as have come together for
this festival, do not approach the wonders of this
holy Wonderworker, for one of us has obtained liberation
and consolation of soul, another the strengthening
of his body, all in fact have gained
something from him. I myself who am orating, what
have I not suffered! how many benefits have I not received
from the Saint! But why should I speak of them? when all
narrate their own infirmities, and from those things which they suffered
the prodigies done in them; and in place of the difficult lamentation
and weeping bring eucharistic hymns and praises?
The very cure of evils speaks for itself,
and needs no orator.
[26] And offers a prayer to the Saint, Since therefore we all are debtors of the Martyr,
as many as have come together to celebrate his memory,
let us libate these our discourses about his most beautiful miracles:
because the Martyr himself, just as a prayer
adorns this, so by the same is adorned: for by no thing rather
than by speech are God and the Saints honoured,
because also God is the Word, although certain mad ones
pursue with great hatred the chief gift of God,
his words I say. We however although we ought
to suffer something for the Word, in the assembly let us bring forth a word,
cleansing souls indeed by speech, but anointing bodies
with the nard of fragrance emanating from the Saint.
For long ago he ascended above material concretion,
and offering his death as the final
sacrifice, those approaching him he now mystically
sanctifies, breathing upon us divine charisms
like a sweet fragrance, and in the odor of his ointments
drawing us to the supernal tranquility.
[27] Come therefore, and let us eagerly observe the festival,
placing our discourse for the firstfruits of libations and offerings.
Let us cleanse now souls and bodies
from filth, that we may worthily receive the Angelic chorus, inviting all to the festivity:
with which this great Martyr glorifies the threefold goodness
in one dominion. Let us exult, Priests,
who have found this admirable man
a sharer with us of the same contest; ministers of the Church,
who have such a leader; Sacristans, who a truly
divine adorner; Kings, who have obtained the possessor
of the heavenly kingdom. Exult Masters, the teacher being found;
Disciples, with him who was true disciple of Christ.
But you Monks, chosen company, Nazarites and
Stewards, do not blush at the partner of your exercise.
Let the Soldier acknowledge the boxer of Christ, and be animated
to do those things which are of his office; and let the Common Man
not fail because of his simplicity, considering
him who perceives malice and conquers the serpent.
Let the whole flock of the good Shepherd nowhere
flee away: poor and needy, virgins and continent,
young together with old, native and foreign,
let us all alike extol Christ's servant with praises,
let us applaud unceasingly with the hands of the soul, and in this
place let us rejoice together to God. For this is the house of God,
immovable foundation, place of remission, fountain of refreshment,
water of exultation, tabernacle of rest,
eternal infirmary, expiation of souls, restoration
of bodies to former state.
[28] Permit me, that I may yet a little while indulge in song,
let each one with me sing together
and strike the chord of the spiritual cithara. Let us continue
songs, composed for the giving of thanks; for every
trouble of soul, every distress of body has fled hence in swift
flight; and spiritually exulting in it and whoever was in need of any of the external goods,
coming to this divine temple, has obtained that which was needful.
This day is the festival of the Martyrs,
a public celebration, a banquet of the orthodox.
Away with the Panathenaea, Junonia, Cerealia,
Thesmophoria, Eleusinia, Artemisia and Olympia,
dark conventicles of the Gentile festivals: for
light and darkness shall not be set side by side for examination,
and most holy things and most foul: because the victim
set forth for us is bloodless, most pure,
and free from matter. Therefore Lord, omnipotent God,
merciful God, spare those contrite of heart, and
give not your inheritance to reproach, that the nations
may trample on it. For behold we have wasted away and
despaired, seeks peace from God for all, the people is consumed by troubles: there is
no one who seeks the methods of curing, or gathers into one
the scattered things. Be present, O Lord, Lord, do not despise
us to the end: but with kindly nod commend peace to us;
peace to those who are far, and peace to those who
are near, granting in Christ the all-merciful
God, with whom to you the Father and the Holy Spirit
be glory through ages of ages. Amen.