Podius

ON SAINT PODIUS

BISHOP OF FLORENCE IN ETRURIA.

YEAR MII.

HISTORICAL COMMENTARY.

On his deeds in the Pontificate, from Various sources.

St. Podius, Bishop of Florence.

BHL Number: 6868

BY THE AUTHOR G. H.

The Tables of the Roman Martyrology proposed in the Title a Saint, on this XXVIII of May celebrate in these words: At Florence, The sacred cult of St. Podius the Bishop and Confessor. But the Florentine Manuscript Martyrologies which we found in the illustrious Medicean Library, and with Carolus Strozzius the Senator, and another there at Florence in the year MCCCCLXXXVI by Franciscus de Bonacursiis published, have these things in the first place: At Florence the deposition of St. Podius, Bishop of the same city, who in life and miracles * glorious rested. He was buried in the Cathedral Church of the aforesaid city, near the body of Bl. Zenobius, in a marble ark. Ferrarius, in the Catalogue of the Saints of Italy, printed about the year 1613 at Milan, composed for him this Encomium.

[2] Podius, son of Ubertus the Duke, or as others write, the Marquis of Etruria, Encomium from Ferrarius, at Colmela in the year of salvation * 930, Hugo of Arles being King, is born. He instructed in the liberal disciplines, and afterward erudite in the divine letters, made a Canon, to the college of Canons bestowed the Abbey of St. Andrew, for their common sustenance. But Sichelmus the Bishop of Florence being dead, into the place of the deceased for the integrity of his life and morals he is substituted; and the Church of Florence, which by the application of goods, some castles also being adjoined, he greatly augmented, with notable prudence and piety twelve years administered. The rest of his Acts are lacking. His body is kept in the greater basilica. But his birthday on the fifth Kalends of June, on which day he migrated from this life, is celebrated by the Church of Florence. Thus Ferrarius, citing Vincentius Borghinius, in the book on the Church and Bishops of Florence, whom he adds to have been a most accurate author.

[3] Ferdinand Ughellus, in the Preface to the Bishops of Florence, asserts that he drew out the series of the Prelates partly from Vincentius Borghino an elegant writer indeed, partly from other writings and monuments, with as great diligence as he could, composed it, and then adds: The XVI Bishop St. Podius, succeeded Sichelmus in the year DCCCCLXXXIX, who is narrated to have wonderfully advanced the divine worship, nor did he neglect the accession of fortunes. For with the walls of many Castles of his jurisdiction he surrounded them, and full of good works flew away to heaven, in the year one thousand and second, on the XXVIII day of the month of May: on which very day the Florentines solemnly keep his feast, and his memory in the Roman Martyrology was referred; but his body is in the catacomb of St. Zenobius. When at Florence the archive had been burned up, the illustrious deeds also of Podius perished. But this is established, that Podius surviving, many imbued with the most sweet odor of his sanctity, which had widely spread, brought huge goods to the Canons of St. John. And first Ughellus sets forth the liberal gift of Maria the wife of Teuto, made in the year DCCCCXC, in the III Indiction, for the Church of St. John the Baptist, situated within the city of Florence, where the Lord Podo the Bishop is seen to preside. Then are added various donations, made to St. Podius, either surviving, or as instigator and persuader, which can be read there. It pleases to bring forward part of one diploma, which entire Pucinellus exhibits in the Chronicle of the Abbey of Florence page 209, because it aptly declares the industry of St. Podius in this kind. In it he disposes concerning the little Abbey of St. Andrew, given to him by Hugo the Marquis of Etruria, under this exordium.

[4] In the name of the Lord God eternal. Podius, by the Divine clemency bestowing it unworthy Bishop of the holy Church of Florence, to all the faithful of the Churches in the Lord continual salvation. We think it by no means hidden from the prudent, to whom is known the reading of the authentic books of the old Testament &c. where after he related, how the Jews captured by Cyrus King of the Persians, were freed, and sent back to Jerusalem, he adds: On a certain day invited I came to the table of the Lord Hugo, the most noble Duke, to feast with him. Invited by Duke Hugo And when between dining and speaking many things of the divine histories were brought into the midst, it happened that suddenly into our discourses there intervened the reading of the books of Paralipomenon. And when it had come where it is read, that the aforesaid Tyrant remembered the Lord of heaven, and seeing him divinely moved and that for the cause of that fear he gave liberty to all detained in captivity; then the aforenamed Duke and Marquis, than whom none bolder, from the inmost breast, touched by the divine spirit, drawing long sighs, among other things added; If a Gentile, not knowing the truth which is Christ, with so great sweetness named the God of heaven, and for His reverence those bound with long penance, long burdened dismissed to their own; what is to be done by us, who, the cult of Gentilism being left, from the very cradle of the Incarnation of our Redeemer and our liberation through His death have heard? Forthwith therefore the useless beholder, who was present, in whose mind these things which are subjoined sat, humbly answered: O most dear one, take that example into deed, which thou hast praised concerning devotion. The said Duke had indeed at that time now a little Abbey within the walls of the city of Florence, by the gift of my predecessors by the libellary title, he asks and obtains the little Abbey of St. Andrew, built in honor of St. Andrew the Apostle; which soon at my suppliant asking and prayers, and the manifold exhortation of his consort the Lady Judith ever blessed, he relinquished to me, and delivered to the use and utility of my Church: in this order namely, that I should bestow it on the necessities of my Canons present and future, for the remedy of the souls of both, namely of the Duke and his wife, and for the salvation of me and my successors. Which that I would do on the spot with good mind I promised.

[5] Wherefore the said little Abbey, founded in honor of Bl. Andrew within the city of Florence, forthwith with its appurtenances in the Chapter-house of the Church of Florence I give and bestow: he disposes it for the daily refection of the Canons insofar as the Canons themselves, both those who now are, and those who in it shall be ordained in future times, from the fruits of that land, the revenue or rent, may have a daily refection: nor do I will, that any of the Canons themselves have power, of making the things themselves libellary, or to give anything, or of those things, which the Lord shall thence give,

dare to divide among others: and if any of these things they shall do, the donation or division of them I bid to be made void: but I judge, that flesh and fish be bought, establish, and confirm, that one or two Clerics, whom I shall choose, have power of all those things to procure the eating of flesh and fish, and within the cloisters of the Chapter-house to give them to be eaten together, in such a way that eating and drinking unanimously, they may render thanks and praises; and for the soundness of the Lord Duke Hugo and his wife and the offspring of both, and of us and of our successors, may beseech the Lord. But after the decease of those Clerics, and for that someone be ordained by the Canons, whom I shall have ordained to that ministry, let the Canons themselves have power, of ordaining someone of their Congregation fearing God, and who from the said ministry faithfully serve them: in whom there be no jealousy, nor fraud, nor deceitfulness. And if among themselves they shall be so discordant, that what I have bidden, or by the Bishop. or ordained, they will not fulfill; then our successors, having the fear of the Lord before their eyes, so let them ordain it, that they fulfill my will in all things, and offend not the eyes of the divine Majesty. But if anyone this our ordination and the firmness of the testament a rash violator, whether Emperor, or King, Duke, Marquis, Archbishop or Bishop, or any other person great or small, of Clerics or laymen, shall wish or attempt to infringe; with the slayers of the needy or with Judas the traitor let him receive an infernal inheritance, and acquire the malediction of eternal malediction: but the preserver, let him possess without end the fellowship of the blessed spirits.

I Podius, useless Bishop of the holy Church of Florence, to this ordination and the conclusion of the testament have subscribed, and others I have caused to write it.

Hugo the Marquis &c. Leo the Judge, Petrus the Judge, Monopertus the Judge, Sigefredus the Judge of the Lord Emperor, have subscribed.

[8] Scipio Ammiratus, in the first book of the History of Florence, greatly praises both St. Podius the Bishop and Hugo the Marquis, whom he establishes to have presided from about the year DCCCCLXXV to the year MVI, in which he says he died at Pistoia on December XXI. We add to the aforesaid the Encomium, which we described at Florence from the Collection of Old Manuscript Offices found with Carolus Strozzius the Senator. Encomium from Manuscript lections. But when there it is said that to St. Zenobius the Bishop, dead about five hundred years before, Podius succeeded; that ought to be understood of a mediate succession into the same See of Florence. But it is of this kind.

[7] When in the feasts of other Saints, most beloved Brethren, it becomes us to exult; within and without with the highest gladness we ought to use, when the memory of the Lord Podius is by us recollected: for to this day the greatest joys are to be expended, on which he received himself into the eternal tabernacles. For Podius into the place of our Defender Zenobius the Bishop deceased succeeded: who with how great integrity, with how great modesty, with how great praise finally he bore the person of a Bishop, the day would fail me, if I should wish to narrate. Wherefore receive a few of many with equitable ears. This holy man, originating from the town of Gumello, his fatherland and parents being left and very many riches, betook himself to Pavia, to give attention to the liberal faculties. On which when he had longer been intent, he so profited, He teaches letters: that easily whatever faculty he professed. He taught therefore letters with such modesty, that all his disciples not only the liberal disciplines from him, but also good morals and a perfect life to have learned would not deny. For which causes the Florentines chose him after Zenobius as Pastor. Who while he lived, how many gone astray from the heavenly journey into the way of the true Christian he led back, there is no need that I say: for upon him all, as upon a divine exemplar, fixed their eyes. I will not finally be silent of this, that this man brought forth very many miracles; and by a word only obtained from God, which by his merits he had obtained, the liberation of divers diseases. It is moreover not to be passed over, that he built eight towns, and of them the Church of Florence was heir. But he died on the V Kalends of June; and was buried in this church, near the altar of the Lord Zenobius, in a marble urn. Let us not doubt therefore, Brethren, that after the perils of this life exhausted, he works miracles. so great a man in the Lord closed his last day, and enjoys the divine sight, to which also we, he being leader, when from this life we must migrate, may be led.

[8] This Encomium was distinguished into IX very brief Lections. What was his fatherland, The place of nativity here is called the town Gumellum, which above in Ferrarius is called Colmela: in whom since also of Hugo of Arles the King we read, we doubted at some time, whether perchance that were Colmartium, a fortress in the Bishopric of Senez of Provence, the situation of which place Honoratus Bouchaeus describes in the first Tome of the Chorography of Provence page 279. But below he is called a Lombard by nation: and because the said Hugo, from the year DCCCCXXVI governed Italy as King, the said Gumellum or Colmela we judge rather in Etruria, and not far from Florence to be sought; especially if St. Podius had as father a Duke or Marquis of Etruria, who in the year DCCCCXX was Guido, and to him his brother Lambertus succeeded, for whom perhaps in Ferrarius is read Ubertus. who his father, But these things we leave to the curious investigators of Etruscan antiquities to determine: only we add, if of Lombard stock Bl. Podus, or Podius, is born, with stronger right it is to be believed, that the name also he obtained was of Lombard origin, to be written and pronounced by the more softly speaking Teutons Bodo; just as the same Lombards in compounds say Aripertus, Lampertus &c. where others pronounce and write Aribertus, Lambertus. But thus that word signifies a Messenger or Servant, and recurs also in compounds, as are Elbodo, Walbodo, Radbodus and others. But it is most frequent with the Etruscans, the first part of the name, especially a compound, being cast away, as we have often noted, to use only the latter syllables; and so also that name, if it were established to be of Roman origin, could seem left from the name of St. Calepodius.

[9] Joannes Aretinus the Archpriest, who wrote the Life of St. Zenobius related in Surius, establishes St. Podius to have lived somewhat later than we have said above; and not to Sichelmus, but to John substituted he judges, and writes these things. Bl. Podus, a Lombard by nation, endowed with all sanctity, succeeded in the Episcopate; and with walls he girt several towns of the same diocese, the body buried near St. Zenobius, as is plain in the marble tablet: and he died in the twelfth year of his Prelacy, and in the catacomb of Zenobius near the others in the casket of Zenobius is buried. But in the Translation of the body of St. Zenobius made in the year MCCCCXXXIX, which from the said Joannes Aretinus we published on the day May XXV, these things toward the end are had. The sacred Pontiffs take up the little casket of the body of St. Zenobius … and in the new catacomb with great honor placed it. In which place, after very few days, the marble casket, with the entire Relics of Bl. Podus, the aforenamed Bishop of Florence, in the year 1439 translated, only the Canons with the Provost and some Presbyters, and a few citizens and me being present, translated. These things there, which Clemens Mazza in book 3 of the Life of St. Zenobius chapter 9 also relates, and adds that at this translation were also present many devout matrons. Then in the year MDLXXXIV, on the XVII of October, Alexander Cardinal de Medicis Archbishop of Florence, at the instigation of a certain Joannes Fabri, and in 1584 recognized, Minister of the Fabric and Custodian of the Sacred garments, visited the chief Relics of his Cathedral; and inspecting the ark, placed at the left side of the altar of St. Zenobius, within it indeed found all the bones of one body, which they showed to be a Bishop's, except a pectoral Cross of most ancient work, the remnant of Gloves and a Chasuble; but no name anywhere was found; whence it happened, that the Archbishop seeking it, and with his own hand searching the sacred bones, disturbed them not a little: many however said they were the bones of St. Podius, and for this alleged the aforesaid Life of St. Zenobius. Hence it can be doubted, whether the author of the same Life Aretinus, but without a name. from elsewhere than from tradition alone could say, that it was the body of St. Podius; in which nevertheless he had as a follower Cosmus Minerbetti, Archdeacon of Florence, in the year MDCXV describing the Relics of the Metropolitan; and all the rest afterward, treating the same argument.

* otherwise notable

* it was faultily 990

ON BL. GUILIELMUS THE HERMIT,

IN THE DIOCESE OF COMO IN INSUBRIA.

11TH CENTURY.

HISTORICAL COLLECTION.

On the acts of his life and cult, from the Chronicle of Ballarinus, the Martyrology of Como, and the Episcopal Visitation.

Bl. Guilielmus the Hermit, in the diocese of Como in Insubria.

BY THE AUTHOR D. P.

The Chronicle of the city of Como among the Insubrians in a compendium and in the Italian tongue Franciscus Ballarinus set forth, and in the year MDCXIX published, a Citizen of Como, Doctor of Laws, Apostolic Protonotary, and Archpriest of Locarno. He in Part 3 chapter 1 treating of the men in the diocese of Como illustrious for sanctity, Warfare being dismissed he became a Hermit, page 181 has of Bl. Guilielmus, a Knight and Hermit, and these things of him collects: Bl. Guilielmus, originating from the Principality of Orange in Gaul, exercised warfare under the Emperor Henry the Fourth, and into the equestrian Order by the same merited by his virtue to be co-opted: but when the Emperor was excommunicated by Pope Gregory VII, warfare being dismissed he deserted the world, and betook himself into the valley called of St. James, of the district of Chiavenna: where the eremitic habit being assumed, when he had built himself a hut, he most holily instituted his life, occupied with divine praises and holy contemplations. But after, the space of several years being elapsed, he attained the term of his peregrination consummated by a blessed death, leaving after him the opinion of rare sanctity; with the greatest honor he was buried in a certain little church, and holily dead, about the year MLXX on the day XXVIII of May. Then his holy body was translated by the Bishop of Como Beltranus de Brossano, to a church dedicated under his name, in the same valley by the river Lirim: and there was painted his image as of a Soldier, equipped with all arms and sitting upon a horse, translated in the year 1391, and clothed over with the eremitic cowl: and in great veneration the holy body is held from the year MCCCXCI, in which that Translation was made, the second Sunday of May then concurring with the day VIII of the same month. But in the X year of his own century, by the command of Philippus Archintus Bishop of Como, his monument was opened by Joannes Petrus Paravicinus Archpriest of Chiavenna; and there were found in it holy Relics within a little casket, with authentic writings, rendering a certain testimony of the truth of so holy a body. But that church was again enlarged, and again in this century. and that precious treasure translated from the old burial to the greater altar, very sumptuously fabricated, by the same Archpriest as above, by the mandate of the same Bishop.

[2] Thus far Ballarinus, whose words into a briefer epitome the author of the Novum Comum Martyrology contracted, D. Primus Aloysius de Tattis, Presbyter of the Somaschan Congregation and the same the founder of the Annals of Novum Comum, in whose

Decade 2 book 3 about the year MLXXVII he treats of him, and only after very many years after him believes the Saint to have died: For his cult was chosen this day, on which the one of Gellone is venerated: then asked by letters he denied that he found what he could further add, unless it must be laboriously demonstrated what he has in the Annotata, by how many things this Guilielmus differs from William, from Duke of Aquitaine Monk of Gellone: whose Acts also on this day we gave. But to me it is probable, that, the miracles at the tomb of the dead one growing frequent, since the true day of death was unknown, nor perhaps was the one sufficiently distinguished from the other; in the time of Beltramus the Bishop there was chosen the same day, on which Guilielmus Monk and Confessor in some perhaps Gallican Martyrology had been found by the Presbyters, who then were counsellors to the Bishop of Como, more skilled in sacred matters than in histories, in that age almost obliterated. There was also one who opined (as far indeed as from Ballarinus we can understand) that this was the last Duke of Aquitaine, by St. Bernard reduced to the obedience of the true Pontiff, of whose crimes and penance those prodigious fables are feigned, which our Henschenius examined and discussed on February X, treating of the Great Guilielmus, nay also with the last Duke of Aquitaine, held the Patron and Founder of the Order of the Guilielmites in the diocese of Siena, to whom the same titles and all the same fables had been applied, which from several Guilielmi, conflated into one person, presuming ignorance had been able to fit together. Hence those verses, wrongly fitted to our Como stranger.

This Guilielmus was a Duke and the impious enemy of the Cross: But he gave conquered hands to Bernard. Before voracious, and a fierce soldier, now gentler than a lamb: Neither Mars, nor Death under the helmet, Life lies hid.

But just as the Great Guilielmus rests buried at Stabulum-Rhodis, so that last Duke of Aquitaine, however converted by St. Bernard, confused by someone he seems. and soon relapsed into crimes nothing lighter, at last (as we piously believe) penitent died and was entombed at St. James of Compostela in Galicia: which if it came to some notice of the Insubrians, knowing the valley of St. James to be with them, and in it some Guilielmus from Gaul, easily could they have confused both: but the more prudent did not confuse them, whom Ballarinus followed.

[3] Moreover the excommunication of Henry IV fell in the year of Pope Gregory IV [VII] of Christ MLXXVI, The cause of withdrawal from the court, wherefore either Ballarinus is to be corrected, asserting that for that cause Guilielmus departed from the court of Henry, and came to lead an eremitic life; or the year of death is to be changed, by constant (as is said) tradition received. But that this may be held, easily in the history of Henry will be found another and no lighter cause, which persuaded the withdrawal much sooner, namely the Schism introduced by the King in the year MLXI, when he by the sentence of the conventicle of Basel against Pope Alexander II had caused Cadolaus, Bishop of Parma, his Chancellor, to be ordained as Antipope. Then therefore secular warfare deserting Guilielmus, the spiritual having begun, and so for nine years a solitary lived, dying from this mortal life in the year of the Lord MLXX: which however I would not affirm, and have enough to refer his death to this XI century.

[4] The Author of the Martyrology suggests also that to those who wrote of Bl. Guilielmus are to be added the Bishops of Como, namely the aforenamed Philippus Archintus, The body visited by Bishops, from the year MDXCV to MDCXXI possessing that See; and Lazarus Caraffinus, ordained in the year MDCXXVI and in the year MDCLX still living; This one in the Catalogue of the Saints and Blessed, whose bodies rest in the city and diocese; that one in the Tablet of memorable things of the Church of Novum Comum. These things being read there, I asked by letters the Author of the aforesaid Martyrology, that if any Acts of the aforenamed Bishops were found, containing the memory of the Relics of St. Guilielmus visited by them, he would not be loath to communicate them. But he answered that they indeed were not found, but transmitted this relation of the most recent visitation, just as it from the Episcopal Register delivered R. D. Joannes Simon Franzonus the Episcopal Secretary, to whom it had been committed, Hieronymus Pizzala the Episcopal Notary attesting, that the transcript altogether agreed with the original Acts, to this tenor.

[5] In the year MDCLXXXII, on Thursday the XXIV of September, returning at ripe morning from the rigid sky of Campodolcino the Most Illustrious and Most Reverend D. Bishop of Como Carolus Cicerus, and most recently in the year 1682, with his DD. Visitors and family, by a journey no less rugged than by a brief ride, to the Church of St. Gulielmus, beside the way and beyond the bridge of the valley dismounting from his horse, the holy Body of Gulielmus there laid up with briefer prayers venerated: then mounting his horse to the Parochial church of St. James near, awaited by the people and Ecclesiastics he came, leaving there D. Joannes Simon Franzonus, Provost of St. Benedict, Visitor General, who in visiting found, as below, the holy body of Gulielmus (one arm excepted, which is kept in the church of St. James) in divers bones, laid up in a little wooden gilded casket, appearing from its anterior little window covered with glass, and decently within and without adorned, with a double opposed key in the upper part, which is guarded by the Ministrale, that is the Judge, of the Valley for the time being: likewise in some fragments, and dust, into which some bones are reduced, and in some torn cloths, sprinkled with the same dust, kept in another wooden little casket, under a double key which also is kept by the aforesaid Ministrale. The first little casket in the posterior part is inscribed with these words: To Divine Gulielmus Confessor, Lazarus Caraffinus Bishop of Como, of the year MDCXXVIII. And indeed by D. Bishop Caraffinus were approved the aforesaid Relics, and in that ark, given as a gift by the same to this Church, replaced, and the distribution of the keys by his mandate made.

[6] Both the aforesaid arks are kept in a greater wooden ark, within clothed with red silk and without painted: enclosed within one greater one, but since by reason of humidity, or the length of time the painting has almost vanished, with a double inscription hither and thither placed in the pointed upper part, it will be worthwhile to renew the same painting and inscriptions. This greater ark is closed with a triple key, of which two are guarded with the aforesaid Ministrale, but the third greater with the Venerable Parish-priest of St. James. under the greater altar. Moreover the same ark is kept under the altar of the greater altar, propped on every side by four little marble columns; closed with iron lattices all around, neighboring and most solidly interwoven, and intersecting one another; in whose lateral part at the horn of the Gospel a lattice likewise of iron, in the manner of a leaf, fortified with three keys, of which two are guarded by the double syndic of the Churches of St. James and St. Gulielmus, another iron being superimposed bound to a ring in the marble pavement of the altar, which is led over, and is closed transverse over the same lattice, and is fortified with a triple other key, of which two are kept with the Ministrale, and another with the Syndics.

[7] An ark of this kind is exposed to the public veneration of the faithful once in every three years, Every three years there is a great concourse. on the feast day of the same Saint occurring, with a guard of armed soldiers deputed by the Valley, for the time during which it stands exposed, the XXVIII of May, processions flowing together by most ancient custom with the Cross and the peoples of the whole Valley, as also a most frequent multitude from the neighboring places, for the cause of devotion to the veneration of this sacred pledge, by no means from so great a time diminished, that is from the year MLXX; in which (as by constant tradition is found) in a crypt, near and contiguous to the choir of the Church, at the horn of the Gospel buried the said St. Gulielmus is handed down. Of whose apotheosis however no monument is said to be extant: but that it was had, and preserved by the constant acclamation of the peoples, who from those times even to these for the cause of a vow had recourse to the Saint, not without the obtaining of most frequent graces and miracles. The altar is isolated, and of just measure built of white marbles: The Saint's altar and painting. to which there is an ascent by a triple step, situated in the chapel of the vaulted choir, of mason-work elaborated and painted hither and thither, and in the front within the cornice: in whose image, or painting impressed on canvas, at the left of the entrance, expressing the obsequies done for the servant of God, are read these words. St. Gulielmus was buried with the highest honor in this place about the year MLXX. The choir is fenced with an iron screen skilfully elaborated. Over against the altar perpetually burns a lamp with olive oil. Of it has care a custodian, stipendiated in about eight scudi of the money of the Region, proceeding from the fruits of a wood by right of the Church, which is left to it for usufruct.

[8] These things being noted the Visitor proceeds to observe certain defects in the same church, to be supplied by Episcopal care: which being omitted, from the Parish-priest of St. James, D. Jacobus Maculinus, on the day XI of February of the year MDCLXXXIII to similar inquiries of ours answering almost the same, moreover I add. The river Liris, other images likewise. dividing the church from the area spread before it large enough, is crossed there by a stone bridge; and in the lintel of the greater door are read sculptured these words, TO D. GULIELMUS THE HERMIT; but over the threshold of the smaller one at the side of the porch, thus it is noted: THE TEMPLE BUILT MDCXIII. Over the same greater door also is painted expressed the Saint on a horse, holding an equestrian banner in his hand; but over the smaller one, the same is seen, as under a hollow rock doing penance in the eremitic habit. The whole church is open in length XCIV geometric feet, broad XXX feet; but in the choir at the side of the Gospel is a chapel with a rude little altar (in which however Mass is not celebrated) and a small excavated sepulchre, where the Saint is said first to have been buried; and whence earth devoutly taken against various diseases, especially fevers, the earth of the sepulchre useful against fevers. is proved by manifold experience to be useful.

ON BLESSED LANFRANC

ARCHBISHOP OF CANTERBURY IN ENGLAND.

IN THE YEAR MLXXXIX

PRELIMINARY COMMENTARY.

On the Life, written by Milo and Eadmer, both to be given here; and on the other Authors who treated of Lanfranc, and his cult.

Bl. Lanfranc, Archbishop of Canterbury in England.

BY THE AUTHOR G. H.

Cardinal Baronius, when at the year of Christ one thousand seventieth number 16, he had treated of the ordination of Bl. Lanfranc into the Archbishop of Canterbury, calls him a celebrated light of this century in the Catholic Church, raised upon so great a candlestick, as one who in knowledge excellently availed and in sanctity of life. The books published by him. A specimen of his knowledge appears in the elaboration of the works written by him, which all, just as they could be found, together with the Life and copious Notes to it, published at Paris in the year MDCXLVIII Lucas Acherius the Benedictine, of the Congregation of St. Maur, and to them in the fourth Tome of the Spicilegium adjoined a Sermon or eight Sentences, which he desired to be diligently observed by the Religious. His other works

are hitherto wanting, as are the Commentary on the Psalms, the Ecclesiastical History, and the Life of William the Conqueror the King.

[2] Of his sanctity and deeds wrote among others Milo Crispinus, Cantor of Bec, whom to have composed the Lives of the Abbots of Bec next following St. Anselm, The Life written by Milo Crispinus Lucas Acherius proves from the index of a Manuscript codex, of which he asserts these to be the words: The Life of St. Herluinus published Gilbertus Crispinus Monk of Bec, and Abbot of Westminster, the Life of St. Anselm published Edmer a Monk of Canterbury, the Life of others, namely Lanfranc, William, Boso, Theobald, Letardus wrote Milo Crispinus, Cantor of Bec. Hence it is established that Milo lived long: for below at number 54 writing of a demoniac he says, that he heard this Bl. Anselm the Archbishop narrating it. But St. Anselm died in the year MCIX, on the day XXI of April, on which his Life we published: but forty years later departed from Life Letardus the sixth Abbot of Bec, namely in the year MCXLIX, as is read in the Chronicle of Bec, together with the works of Bl. Lanfranc printed. Which however of Theobald and Letardus are had are only small compendia, referring the age of the author now wearied with writing, who could long before have written the Life of Bl. Lanfranc, and then of William and Boso, the third and fourth Abbot. After the said compendia there is treated of the noble family of the Crispini, of which were born both Milo and Gilbertus, the writer of the Life of St. Herluinus the Abbot and founder of the monastery of Bec; whence Milo confesses in the Prologue that he transferred various things into this narration, which Acherius in publishing the Life of St. Herluinus omitted, because they were extant in the Life of Bl. Lanfranc. We give this Life from the Acherian edition, in our manner illustrated, in the first place, because in it the deeds are referred from the very nativity even to his death. To this we subjoin another Life, in which the Archiepiscopal acts are set forth by Eadmer or Edmer a Monk of Canterbury, another by Eadmer. who below at number 18 testifies that he was present with Lanfranc, when to him the death of King William in the year MLXXXVII was indicated. But these we excerpt from the History of New Things, by him in the year MCXXII written, and by Selden in London printed in the year MDCXXIII published. More of the same author we indicated in our preliminary Commentary to the Life of St. Anselm.

[3] Of him treat Osbern, and others in the 12th century, Older than both is Osbern, who with Bl. Lanfranc lived in the Church of Canterbury. He in the Life of St. Dunstan which hitherto unpublished from Manuscripts we gave on May XIX, in chapter 3 of book 2, refers the Translation of the body of St. Dunstan made by Bl. Lanfranc, and adds various benefits afforded to the same Lanfranc, and among others health conferred on him dying: by whose command also Osbern the same said some miracles of St. Dunstan in a sermon to the people: which since they can be seen there, we here omit. The same Lanfranc's eminent knowledge and sanctity of life, as with one mouth testify as many as wrote the English affairs: of whom the first can be reckoned the Author of the Saxon Chronology, in the old Saxon and Latin tongue printed with the History of Bede at Cambridge in the year MDCXLIV: for that Chronology is produced even to the Archiepiscopate of Bl. Lanfranc, and there is annexed only in Latin the Life of the same Lanfranc, digested by the years of the Episcopate, but at what time it was so written is not clear. Florentius the Monk of Worcester, the said Chronology often describes, and deduces to the year MCXVII, two years later dead. Next follow Simeon the Monk of Durham, who described the Deeds of the Kings of the English deduced to the year MCXXX; and William of Malmesbury, who at length declares the Acts of Lanfranc, both in William I the King, and especially in book 1 on the Deeds of the Kings of the English, where he brings forth many things in the same words, in which Milo described the same: but he flourished about the year MCL. There flourished about the year MCC five others, namely Gervasius the Monk of Canterbury, who in the book on the burning and reparation of the Church of Canterbury treats of the finding of Lanfranc's burial, and the replacing of his bones at the altar of St. Martin; and about its end and afterward, the same has his Life quite prolix in the Acts of the Pontiffs of Canterbury; Rogerius Hovedenus, who almost describes Simeon of Durham; Radulfus de Diceto, Dean of St. Paul's in London, in the Chronicles or Images of histories; the Author of the Chronicle, published under the name of John Bromton Abbot of Jervaulx, and deduced to the year MCXCIX; and finally Guilielmus of Newburgh chapters 1 and 2 of the first book.

[4] Others then followed: Matthaeus of Paris, a Monk in England at St. Alban's, who died in the year MCCLIX; Matthaeus of Westminster in the Flowers of Histories, who wrote about the year MCCCXXX; Ranulphus of Chester in our Manuscript Chronicle deduced to the year MCCCXXXIV, which Henricus de Knychton Canon of Leicester described: then Petrus de Natalibus completed the Catalogue of the Saints in the year MCCCLXXXI, Petrus de Natalibus, and in book 6 chapter 47 has a compendium of the Life of Lanfranc. Joannes Capgravius, flourished about the year MCCCCL, and among the Lives of the Saints of England, Scotland, Capgravius, and Ireland published also the Life of Lanfranc. The Author of the Chronicle of Bec, deduced to the year MCCCCLXVIII. Joannes Trithemius on Illustrious Men of the Order of St. Benedict written in the year MDV, who treats of Lanfranc in book 2 chapter 99, book 3 chapter 325 and book 4 chapter 119. In the same XVI century flourished Nicolaus Harpsfeldius, who in his English Ecclesiastical History has the Life of Lanfranc in the eleventh century chapter 12 and 24. Then finally in this our age the Acts of the same digested Edovardus Maihew, in the Trophies of the English Congregation of the Order of St. Benedict, on the day XXVIII of May, and Michael Alfordus in Tome 4 of the Annals of the English Church. So many and so great writers most highly praising Lanfranc, The writings of the Augustinians contrary to Lanfranc how they are to be taken, I know not whether William Thorn is to be heard, in the Chronicle of the monastery of St. Augustine at Canterbury, the deeds of the same Lanfranc with the Augustinians most invidiously stabbing in chapters 7 and 8. All however on both sides being weighed, that matter seems to conduce somewhat to history, nor will it detract anything from the fame of Lanfranc with the prudent reader, about to judge discreetly between the best intention of the Archbishop, wishing it consulted for ecclesiastical peace by conciliating and to a certain extent subjecting the Augustinians to himself; and the bitter passion of the English Monks, grieving that they and the kingdom had yielded to the Norman dominion. For that Augustinian Chronographer, not so much from his own sense ought such things to be deemed to have written, since he lived and flourished at the end of the XIV century, as from the commentaries of those, who committed to letters the deeds of their own time each in the monastery of St. Augustine, as hostile to the new Kings and Bishops from Normandy, as swollen with the memory of the old liberty, and bearing most indignantly any however small diminution of it.

[5] Meanwhile both from this Author, and from all the aforepraised writers it is established, made Archbishop in the year 1070, that Bl. Lanfranc was named Archbishop of Canterbury in the year MLXX on the feast of the Assumption of the Virgin Mary the Mother of God, and then consecrated on the feast of the Beheading of St. John the Baptist XXIX August on a Sunday, in the cycle of the Sun XV, with the Dominical letter C. Besides it is established that the same migrated to the Lord in the year MLXXXIX, in the month of May; of the day only there is dissension. Milo Crispinus, in his Life number 59 has, that he in the nineteenth year of his Archiepiscopate, on the V Kalends of June, closed his last day. That is the day XXVIII of May. In the same manner Gervasius the Monk of Canterbury, 28 May, as many; in his Life says, he closed his last day on the V Kalends of June, on the second feria after the Octaves of Pentecost, at the first hour of the day: which agree excellently: for in the year MLXXXIX in the cycle of the Moon VII, of the Sun VI, with the Dominical letter G, Easter was celebrated on the very Kalends of April, and the feast of Pentecost on the XX of May, and the second feria after the Octave of Pentecost or the feast of the Most Holy Trinity was this XXVIII of May. In the Chronicle likewise of John Bromton Lanfranc Archbishop of Canterbury, the most brilliant Doctor of Monks, is said to have died on the fifth Kalends of June. After the example of these the birthday of Bl. Lanfranc the above-cited Capgravius and Edoardus Maihew celebrate on the day XXVIII of May, others assign other days. which also we determine to do. If however any prefer to refer it to the day XXIV, with them a contentious rope we do not draw. For the Worcester one, the Durham one, and Hovedenus write the Saint to have died on the IX Kalends of June on the V feria. But in our judgment the above-cited Milo Crispinus and Gervasius of Canterbury seem to have examined the matter better. In the Appendix of the Saxon Chronology, he is said to have sat in the Pontifical See eighteen years, nine months, two days: and so the day XXXI of May would be had, unless one prefer to read "less by two days," and then the day XXVIII of the Month could be had. But the Westminster one referred him to have died on the IX Kalends of April, which is the day XXIV of March, and on it the memory of Lanfranc is inscribed in the English Martyrology of Wilson. But as far back as the Westminster one goes, so far forward runs Petrus de Natalibus, when he writes, the Saint to have rested on the fifth Nones of July, and Petrus was followed by Hermannus Greven, Maurolycus, Canisius, Ghinius, Wion, Menardus, Dorganius, Bucelinus, Ferrarius, Saussajus: but the authority of Petrus de Natalibus in many things wavers, as one who with too great speed within two years completed his Catalogue, and therefore could not confer due diligence sufficiently on single things.

[6] The Title of Saint is attributed to Lanfranc by Capgravius, among the other CLX, whose Lives he has, and who all commonly are held such; and the same is done by Petrus de Natalibus, Trithemius, and others already cited Martyrologists. Called Saint by many, Some cult of him is hinted in the cited Appendix of the Saxon Chronology in these words: Of whose acts, buildings, alms; the writing, which is read on his Anniversary, in part commemorates. But it seems that an anniversary memory of this kind was observed among the Monks of the said Church. The double translation also of the body and bones, and the deposition at the altar of St. Martin, hint also a common estimation of his sanctity. But that an Ecclesiastical Office was read of him, hitherto we could not attain. We also curiously inquired, but without an Ecclesiastical Office. whether at Caen, where he was Abbot, his memory is celebrated; and we received the answer, that there seems a certain statue, which they say is his, and that some in baptism receive the name of Lanfranc, and that this is done from of old, and this seems an argument, that the fame of his sanctity is ancient; but in the Ecclesiastical Office no mention is made of him. Hence we believed that only the Title of Blessed is to be used.

LIFE

By the Author Milo Crispinus, Cantor of Bec.

From a very old Manuscript codex of the Monastery of Bec.

Bl. Lanfranc, Archbishop of Canterbury in England.

BHL Number: 4719

BY MILO CRISPINUS.

PROLOGUE.

Since by many the life of the Venerable Lanfranc, Archbishop of Canterbury, is sought, Whence the Author collected this Life. and is not found; I wished to write something of him, according to the slenderness of my talent; lest altogether the memory of so great a man be deleted by silence. A work indeed, as it seems to me,

hitherto intermitted; for rare is it found that anyone wrote anything of him. For which cause in the Life of our blessed Father Herluinus, the venerable Abbot of Westminster Gislebertus, as it were on occasion, inserted as much as seemed to pertain to the history: which thence borrowing, and transferring into this narration, I have added whatever I could find, or what from venerable and truthful men I heard. But this I was zealous to do, that (as far as in me was) it should not be hidden, who was to be proposed to others for imitation; but should become known to all, to the honor of God and the utility of readers: and that they may know, who wish to know, who or whence he was, what institution of living he had, how to religion, and then to the Abbey, and afterward to the Archiepiscopate he came, or how from this light he migrated. And of these indeed not all things, which were to be said, could I hear. Nor ought anyone to be angry with me, that, unskilled in speech and knowledge, I dared to undertake a matter so worthy: because I judged it rather to speak in whatever way, than that none. But if to anyone the rusticity of the style and the uncultivated speech displease, and he wish to say the same more ornately, I pray that by changing the words, he take not away the sense of the matter done, unless perchance he find something of falsity to be in it.

CHAPTER I.

Birth, studies, monastic life, the office of Prior.

There was a certain great man, born in Italy, whom ^a Latinity, restored by him to the ancient state of knowledge, the whole acknowledges as its supreme Master with due love and honor, by name Lanfranc: and Greece herself, the mistress of the nations in liberal studies, gladly heard and admired his disciples. He was originating from the city of Pavia. ^b His parents, citizens of the same city, were held great and honorable among their fellow-citizens. For, as is reported, his Father was of ^c the order of those, who preserved the rights and laws of the city.

[3] he applies himself to the studies of letters, Lanfranc in his earliest age being bereaved of his father, when he ought to succeed him in honor and dignity, the city being left, for love of learning, to the studies of letters ^d he proceeded. Where having tarried a very long time, perfectly imbued with all secular knowledge he returned. Then his fatherland being departed, and the Alps being crossed, into Gaul he came in the time of ^e Henry King of the Franks, and the glorious Duke of the Normans ^f William, who subdued England to himself by arms. And passing through France, very many scholars of great name having with him, into Normandy he came; and in ^g the city of Avranches having tarried, for some time he taught. in the city of Avranches he teaches, But the most learned man considering, that to catch the breath of mortals is vanity; and that to non-existence tend all things, except Him who made all, who always is, and who attend to Him; to obtaining His love, he turned his mind and zeal. What therefore in letters more perfectly he found the counsel of salvation and of pleasing God, he resolved to seize: that all things being left, his own right also being abdicated, he might follow Him who said: If anyone will come after me, let him deny himself, and take up his cross, and follow me. Matt. 16, 24. And because the greater he had been, so much the more he desired to become humbler; he was unwilling to go to a place where the lettered would hold him in honor and reverence.

[4] Meanwhile when he wished to go to Rouen, he was making his journey, the day now declining, through a wood beyond the river ^h Risle, and fell among robbers; who taking all that he had ⁱ his hands being bound behind, and the hood of his cape being drawn before his eyes, he seeks Rouen, and falls among robbers: led him away from the way, and among the thick thickets of the forest left him. Held in such straits, not knowing what to do, he lamented his misfortune. At length in the nocturnal silence returned to himself, he wished to render due praises to the Lord, and could not: because for this before he had not been free. And turned to the Lord: after vows and prayers, Lord God, said he, so great a time in learning I have spent, and body and mind in the studies of letters I have worn; and still how I ought to pray to Thee, and to render Thee the offices of praise I have not learned. Free me from this tribulation; and I, Thou aiding, so to correct and institute my life will take care; that I may avail and know to serve Thee. The dawn rising, in the very twilight he heard wayfarers taking their journey; and began by crying out to ask aid of them. They hearing first were afraid; then perceiving the voice of a man, to the sound of the voice they proceeded; and who he was, what he had, he indicated. Then loosing him they led him back to the way. freed: He asked indeed that they would show him a viler and poorer monastery, which in the region they knew. They answered; ^k A viler and more abject monastery we know none, than that which near by a certain man of God is building: and showing the way, they departed.

[5] But he turning his step thither, came to Bec; than which nowhere then was esteemed a poorer or more abject monastery. he comes to Bec: By chance then the Abbot occupied in building a furnace, was himself working with his own hands: and approaching him he said: God save thee. And the Abbot; God bless thee, said he: Art thou a Lombard? But he; I am. But the Abbot; What dost thou wish? A Monk, said he, I wish to become. Then the Abbot ordered a certain Monk, by name Rogerius, who in a part was doing his work, to show him the book of the Rule; which read through he answered, he is made a Monk: he would gladly observe all things God aiding him. These things hearing the Abbot, and knowing who he was and whence, granted him what he asked. But he through the mouth of the furnace falling on his face, kissed his feet. Lanfranc venerating and loving the humility of mind and gravity of speech in the Abbot very much, ^l is there made a Monk.

[6] Which done the venerable Father Herluinus was filled with no small joy, esteemed by Abbot Herluinus, because he believed his prayers to have been heard by God. For because the necessity of procuring provisions compelled him to tarry outside the cloister, nor was there one who should preside within and preserve religion; many times when he had besought God, the divine mercy accommodated him aid, a sufficient support for all things which were to be done. Thou wouldst see therefore between them a pious contest: the Abbot, from an aged layman lately promoted into the Clergy, feared the loftiness of so great a Doctor subject to him: he, bearing no insolence for his eminent knowledge, most humbly obeyed all things, attended, admired and proclaimed, and he himself acknowledges the Spirit of God in him: what grace God had granted him in understanding the Scriptures, and said: When I attend to this layman, I know not, what I should say, except that the Spirit breathes where it will. Ioan. 3, 8. The Abbot toward him with due veneration, he toward him with all submission strove, both made a model of living to the flock. One of the active, the other of the contemplative; the Abbot humble, of the highest patience, in the care of the body most continent, bearing no care of secular pomp, most knowing of the laws of the fatherland, was a protection to his own against iniquitous exactors, for treating the business of secular causes, most skilled in disposing external things, in building or procuring necessary things neither more prudent, nor more efficacious, religion being safe, could there be.

[7] But that greatest Doctor in the cloister expended all his pains on quiet and silence, cultivating the fallow-lands of his heart with the assiduous reading of the sacred word; he is eminent in regular observance: watering them with the sweet compunction of tears, which he often obtained. Nor forgetting what he had promised God in the nocturnal captivity, after he was made a Monk, in learning the diurnal and nocturnal Offices he wished to expend the greatest care, that he might know to render to God the sacrifice of praise, as he had known. ^m Thus for three years he lived solitary, rejoicing that he was not known; after a triennium he becomes known: except a few, to whom sometimes he spoke, to all unknown. As soon as report brought forth this deed, far and wide it carried it; and the most illustrious fame of the man soon through the orb of the earth extolled Bec and Abbot Herluinus. Clerics run up, the sons of Dukes, the most renowned of the schools, the masters of Latinity, powerful laymen, and many noble men, for love of him conferred many things on the same church ⁿ. This Lanfranc therefore, who for God had abdicated himself to himself, content with all vileness and extremity, took care to submit himself in all obedience to a greater: finally, as is reported, he would not read a lection in the church, unless first the Cantor had heard it. he obeys even one correcting wrongly: On a certain day while at table he read, he said something in reading just as he ought to say, which did not please the one presiding, and he ordered him to say it otherwise: as if he had said "docere," the middle long, as it is; and this one the same middle short being emended "docere," which is not: for that Prior was not lettered. But the wise man, knowing that obedience is more owed to Christ than to Donatus, dismissed what he had well pronounced, and said what he was bidden not rightly to say. For to lengthen a short, or to shorten a long syllable, he knew was not a capital crime: but not to obey one commanding on God's part, he knew was no light fault.

[8] A certain secular gave to the Church of Bec land, to which Lanfranc was sent, that he might keep and restore it. One of the days while from the monastery to that place he returned, he carries a cat to a distant village, he carried a cat wrapped in a cloth, bound behind him to the saddle. While he made his journey, a certain one joined himself to him: and when together they proceeded, the fellow-traveler heard the voice of the cat, and began to wonder and look about where was the cat, whose voice he heard. At length he observed Master Lanfranc, to carry it bound behind him, and said to him: Lord, what dost thou carry? He answered, mice and rats are very hostile to us, and therefore now I bring a cat, to repress their fury. Behold to how great humility so great a man for God took care to submit himself: and because he greatly humbled himself, God did not delay to exalt him in the present.

[9] But the Brethren, who now were gathered in that place, on account of the envy of others, were held not much lettered, nor much instructed in religion. Lanfranc perceiving the inertia of the Brethren, the depravity of morals, the transgression of order; beholding also some to envy him, who feared he would be set over them; knew not what to do, whither to betake himself. The dishonorable conversation wearied him, he gaped ardently for the sweetness of the solitary ^o life. A sickness of the stomach therefore being feigned, he asked Fulcrannus the gardener, that he would bring him daily the roots of certain thistles, which he asserted brought to him the remedy of loosening. But this he did, that he might accustom his body to such food, he meditates flight: such as he disposed to live on in the desert. When therefore now he was preparing his mind and body for the flight of a nocturnal slipping-away, to the Lord Herluinus the Abbot, suspecting nothing of this matter, while he rested in bed, a boy of excellent disposition Hugo, who very lately had died, in white garment appeared, the son

of Baldricus de Sawarvilla, which to Bl. Herluinus, detected by a dead Monk, nephew of the same Abbot: at whose aspect in nothing disturbed, amiably thus the Abbot addresses him: What is it, son? How dost thou fare? And the boy briskly; I, said he, good Father, fare well: because by the mercy of God and thy intercession, I am freed from all torment. But God sent me to thee, to tell thee, that if thou wilt not look out for thyself, Master Lanfranc thou wilt not have near. The Abbot wondering, How, said he, son? The boy to this: Because he desires the solitary life, and deliberates to go out of the monastery, since the morals of the Brethren and the life please him not: see therefore what thou doest; for it is not expedient for thee, that he desert thee. These things being said the boy disappeared. The Abbot astonished at the things which he had heard, passed the rest of the night in vigils and prayers sleepless. But at early morning, as soon as the hour of speaking gave itself, he called Lanfranc, made him sit with him singularly; the heart of the Abbot is shaken with inmost grief, the voice is pressed within the jaws, the bursting tears open the grief of the heart. Lanfranc seeing this is prostrated on the ground, suppliantly prays that it be opened to him why the Abbot thus weeps. At length the Abbot bursts into these words: Woe to me, to whom God threatens such a loss! learning from him, Woe to me, who have lost my counsel, lost my help. Many times by great groanings I asked God, with most copious tears I besought the divine mercy, that He would grant me such a man, by whose counsel and aid I might amend this place, and the things which were pleasing to God restore for the uses of the Monks: and when, Brother Lanfranc, hither God brought thee, I believed the prayers of my humility heard. I thought to transfer my burden upon thee: I hoped that thou wouldst support the load of all my burden. But now, I know not for what cause, hence to depart, me being left, thou art busy, and to the deserts to go thou desirest.

[10] Lanfranc, understanding his will detected, and the purpose of his heart, which he thought hidden, evidently revealed; is forthwith cast at the feet of the Abbot; and how such things had become known to him, humbly inquires. Then the Abbot with bland voice opened to him the vision, he resolves to remain in the monastery: and what to him had been divinely revealed through the boy, as above we have set forth, in order he explained. Lanfranc more wonderful to say astonished, and the grace of God in the Abbot vehemently admiring, prostrate on the ground, by confession to the Father forthwith whatever he had had in will, pricked in heart, set forth: and penance being received, and absolution obtained, he promised that he would never depart from him, and would obey his precepts in all things. The Abbot rendering huge thanks to omnipotent God, he is instituted Prior. as quickly as he could constituted Lanfranc Prior: and whatever lay subject to the dominion of the monastery, within and without committed to his care: whom the divine protection granted to be so unanimous, that no occasion of dissension ever arose between them. This vision Lanfranc neither wishing to divulge, nor altogether to conceal, indicated to a certain Monk by name [p] Willelmus, whom he himself had nourished and taught from a boy, and greatly loved; charging, that he should tell it to no one, as long as he himself lived in the body. Which he kept even to extreme old age: but after the death of Lanfranc, when now by no prohibition he was urged, he wrote the matter as he had heard it; and to the Abbot and Monks of Bec written, as above we have digested, directed it. The same Willelmus was Abbot of the monastery of Cormeilles [q].

ANNOTATA.

p To this Willelmus that he wrote Epistle 48 Acherius judges.

q Cormeilles is dedicated to the Mother of God in the Lisieux diocese of Normandy. Consult the Sammarthani, in whom there is mention of this Abbot.

CHAPTER II.

Deeds with Duke William and Berengarius the heretic. The monastery of Bec restored. The Abbey of Caen conferred on Lanfranc.

[11] For administering also the affairs of the whole fatherland, the chief Counsellor by the Duke of the Normans William himself [A] is taken. By whose grace an exceeding perturbation, Made the Duke's Counsellor which suddenly rushed in, unexpectedly God gladdened with serenity. For by the accusations of certain informers the Duke vehemently embittered against him, commands that Lanfranc be driven from the monastery, depart from the country. Nor able by this vengeance to settle the motion of his mind, he commanded the village of the monastery's right, which is called Parcus, to be cut down by flames. by the same unjustly alienated he is sent away, So fierce a command is obeyed. He departing, who was all joy and consolation to the Brethren, a deep grief remains. Because no better was had, a three-footed horse, the fourth foot useless, is given him and one servant. The Brethren therefore are instant in prayer, according to that of Jeremiah, Awaiting with silence the salvation of the Lord. Thr. 3, 26. Forthwith by the way he was departing, meeting the Duke coming and approaching, the horse at every step submitting its head to the ground, he salutes the Lord: conscious indeed of innocence, if place of speaking were given, he did not distrust his cause. The Duke first turned away his countenance, but the divine clemency working, soon pityingly he looked back, and with a nod of benevolence grants entrance of speaking. Then Lanfranc with becoming jest says: By thy command I depart from thy province on foot, occupied with this useless quadruped: or that I may be able to obey thy command, give me a better horse. but by him soon appeased he is received into grace. To whom the Duke smiling; Who, said he, from an offended judge, the business of the alleged crime not done, demands gifts? At length the most eloquent orator asked an audience, and God ministering him aid the cause being begun, briefly to the desired end he perorated. Into the amplest grace forthwith received, he receives a promise, that he should henceforth undergo by no accusation the prejudice of purging himself. Most grateful soon follow embraces and kisses: with much augmentation also the things are promised to be restored, which the Duke very lately had ordered to be devastated. Most briskly someone running before announces to the Brethren that he returns. The tears are changed, there resounds not once, but through the whole day everywhere with heart and mouth from all the pious, We praise Thee, O God. The Abbot could not give faith to the unexpected matter, on account of the ferocity, which in the Lord he knew, until the desired one came. The joy is heaped, because there is made an entire restitution of the burnt things; and of the lands also granted to the same church, by the same Lord a confirmation is obtained.

[12] The cause of this so improvident command they say; that the same Lanfranc contradicted the marriage of the daughter of the Count of Flanders, whom the Duke himself had coupled to himself in matrimony, because by a near consanguinity of the flesh she was joined to him: for the cause of Berengarius, he goes to Rome: whence by the authority of the Roman Pope, all Neustria had been suspended from the office of Christianity and interdicted. Wherefore Lanfranc again went to the Roman Pope: for now before he had gone to Rome for the cause of a certain Cleric, by name ^b Berengarius, who concerning the Sacrament of the Altar dogmatized otherwise than the Church holds: for he said, that the bread and wine, after the Consecration, were a Sacrament only, but not the true Body and Blood of Christ. That Cleric had sent to Lanfranc, as to his familiar, letters ^c, sprinkled with that error itself: those who read them, thought Lanfranc to feel such things, and defamed him as a companion of the error. But then by chance Lanfranc had set out for the City, Leo the ^d Eighth then occupying the See of Bl. Peter. Friends who heard the infamy contrived for him, sent those letters after him to Rome; and there bred for some a suspicion concerning Lanfranc. The Pope summoned Berengarius to a day. But he fearing to come, deferred; but sent for himself two Clerics as responsals: who coming before the Pope, and failing in the cause, were reproved and seized. Lanfranc being ordered rose, the crime imposed on him he refutes before the Pontiff: the stain of the depraved rumor from himself he wiped away: he set forth his faith, the set forth proved more by sacred authorities than by arguments. What he said and proved, pleased all, displeased none.

[13] These same things in the Synod ^e of Vercelli were retold, and the sentence of Berengarius heard and reproved: but the faith of the Church, which Lanfranc held and asserted, set forth and by the concordant assent of all confirmed. Which sentence did not escape this Pope Leo's successor ^f Victor. Finally in the Council ^g of Tours, at which the Legates of Victor himself were present and presided, after the deeds in the Council of Tours, against Berengarius, there was given to Berengarius himself the option of defending his part: which when he dared not undertake to be defended, he confessed before all the common faith of the Church, and swore that from that hour he would so believe, as the Church holds. Which oath transgressing, he nonetheless did not omit to scatter his first dogma among the people. Which when ^h Nicholas the Second had heard, he called him. Who coming to Rome and distrusting his cause, and little confiding in the patronage of those, whom by bestowed benefits he had conciliated to himself; when he dared not defend his sentence: he asked Nicholas the Second and his Council, that the faith, which they wished him to hold, they would set forth to him in words, confirm in writing. And so the Pope commanding, the faith set forth in words and written, and confirmed by the assent of all, was delivered to Berengarius

to read. He received it, read it, and swore that he held it, and with his own hand subscribed it. Which done the Pope rejoiced and many others at his return and conversion, who before grieved at his aversion. The sacrilegious transgressor of this oath against the aforesaid Synod, against the Catholic truth, and the faith of all the Ecclesiastical Doctors, afterward composed a writing: to which Lanfranc answering, he answers his writings: under the name of an Epistle composed an elegant little book, supported by Catholic truth, and corroborated everywhere by the authorities of the holy Fathers; in which are found those things which we have said.

[14] He obtains a dispensation for the Duke joined to a kinswoman. At these deeds Lanfranc was present; who for the cause of this dispute had come to Rome, and to act for the Duke of the Normans and his wife with the Apostolic one; for which matter, as we have said, thither he had gone. Therefore having spoken with Pope Nicholas, he showed, that his sentence burdened only those, who had neither joined them, nor could separate them: for the Duke would by no pact wish to dismiss the girl, whom he had taken. This hearing and perceiving it to be true the Supreme Pontiff, a dispensation being had, granted the marriage: in this manner however, that the Duke and his wife should build two monasteries, in which they should gather single congregations of men and of women; who there under the norm of holy religion day and night should serve God, and for their salvation should supplicate. The Duke obeyed the Apostolic dispensation, and they built two monasteries, in the estate which antiquity called ⁱ Caen. The Duke one of Monks, in the name of ^k St. Stephen the Proto-martyr; and his wife the other of Nuns, in the name and honor of the holy Trinity; on which they conferred so much of their things and revenues, as would suffice for those dwelling there both for food and for clothing.

[15] About the same time the congregation of Bec growing, in that place ^l there happened that saying said by the Lord through Isaiah the Prophet; The place is narrow for me; make space that I may dwell. Ob loci angustias, & the situation unhealthful Is. 49, 20. For the smallness of the spaciousness of the houses could no longer hold the multitude of Brethren gathered: but the situation of the place was contrary to the soundness of those dwelling. And so the venerable Lanfranc began to address the holy Father Herluinus, concerning the building of a greater monastery. He feared the mere commotion of so great a work, very much distrusting the strength of his now failing age. he persuades that a monastery be built elsewhere, To comfort, to exhort, and often to urge the same thing, he who had begun did not omit; saying, that a watery place was not apt for the habitation of Monks. The Abbot by no means acquiescing, Lanfranc is reported to have said to certain noble men, with whom he was speaking: The Lord Abbot consumes his time and labor in this watery place, nor will he believe me, that he desist from that work, and begin another work in a healthier place: may God omnipotent give him such an impediment, that he may hear me, and in so unfitting a place to expend his pains desist. Nor much after the right part of the Presbytery fell, in which was the oratory and the altar of St. Benedict. The Abbot being anxious about this and much disturbed, his consoler in all his desolation came, beseeching that even now acquiescing he should begin greater buildings. At length conquered, bearing a most certain hope in God, and very much confiding in the help of his counsellor, and at length obtains it. by whose work all good things came to him; in a much healthier and more convenient place he began a new monastery and offices, a very great work; which not his own things, which still were very moderate, but firm faith in God and certain hope, conferring all things, accumulated. Lanfranc also by the leave of his Abbot again held a school, and the things which from the scholastics he received he conferred on the Abbot, the Abbot gave to the workmen.

[16] After the completion of a triennium, the basilica alone not yet completed, Made Abbot of Caen, the venerable Lanfranc the institutor of the begun work, at the supplication both of the Duke of Normandy and of the Chiefs, to the monastery of Caen, which the Duke at the exhortation of Pope Nicholas had built, ^m is set as Abbot. Who from the monastery of Bec going out to this work, led one with him, who lately had received the habit, but had not yet made profession, by name Radulphus; who afterward in that place made profession, and as time proceeded, was Prior of the same Church of Caen; at last he died Abbot of Battle. At the coming of Lanfranc soon to that very place to conversion began to come noble men and excellent Clerics, among whom was the excellent and venerable Willelmus, ⁿ the son of Rabodus, who after Lanfranc presided over the Church of Caen, among many novices he receives Willelmus afterward Archbishop of Rouen. and afterward was Archbishop of Rouen. This Willelmus when he had received the habit of religion at Caen, was sent to Bec, that he might learn the order there: because the new plantation of that place could not yet perfectly instruct others. This man, born of generous birth, simple, adorned with good morals, religious, when he had passed some time there as claustral Prior, afterward as Abbot; thence taken, was consecrated ^o Archbishop of Rouen: in which place for a long time he lived, and in good old age closed his last day. In that monastery of Caen in the time of Lanfranc, and of those who leaving the world took up the monastic life under him; began a great religion, which endures even today.

[17] Meanwhile the Duke of the Normans William, invading the kingdom of [p] England hereditary to himself, disposed of whatever rights he wished: he is called into England by William the Conqueror. then to bettering the state of the Church, he turned his mind. Therefore by the counsel and request of Alexander the Supreme Pontiff of the universal Church, a man most excellent in life and knowledge; and with the most willing assent also of all the Magnates of the English and Norman empire, King William, what he chiefly and only accepted as counsel, the Doctor above mentioned, namely Lanfranc, chose for undertaking this business.

ANNOTATA.

A Guilielmus of Poitiers on the Deeds of William in Duchesne page 194: Lanfranc, says he, Duke William cultivated with intimate familiarity, venerating him as a father, revering him as a preceptor, loving him as a brother or offspring. To him he committed the counsels of his soul, to him a certain watchtower, whence the Ecclesiastical Orders through all Normandy might be looked to, &c.

p In the year 1066, England was occupied by William, hence called the Conqueror, by the testament of St. Edward the King, whose kinsman he was; Harold the Dane being expelled, who had invaded the kingdom.

CHAPTER III.

The Archbishopric of Rouen being refused, Lanfranc is compelled to admit that of Canterbury.

[19] It now pleases us, as if from another beginning, to direct the series of our narration, and to insert certain things omitted, and thus to pursue all things concerning the same Lanfranc as we shall be able. This man therefore, memorable in every age for religion and wisdom, sprung from a noble lineage, from his boyhood years was educated in the schools of the liberal arts and of secular laws, according to the custom of his country. As a young man, an orator, he frequently overcame veteran adversaries in the pleading of causes, A jurist and orator, speaking accurately with a torrent of eloquence. At that very age he knew how to bring forth opinions, which the Jurists or the Judges or the Praetors of the city gratefully received. Of these things Papia makes mention. But when he was philosophizing in exile, the divine fire kindled his soul, and the love of true wisdom shone into his heart: for he perceived that the prosperity and glory of this world is vanity. Therefore by a sudden motion of soul, denying himself, and renouncing the world, he took the religious habit of Bec, and began to live by rule.

[19] The same monk was zealous to destroy with the sword of the word the sects, fervent for the Catholic faith, if he had observed any to injure the Catholic faith. The same most excellent man also, in the fullness of charity, strove to raise up, through the rectitude of faith, those dead in heresy. Wise and religious Metropolitan Pontiffs, and likewise Abbots, trembled at the wisdom of Lanfranc, and at his religiousness and authority, and rejoiced to submit themselves to his correction. Many Churches also sought him for themselves as Pontiff or Abbot, with incredible desire. Rome, the head of the world, solicited him with letters, attempting by entreaty to retain him, and even by force: for she had known him most skilled in discerning whatever was honorable and the contraries thereof, most diligent in rendering to each his own by the plumb-line of reasonableness, endowed with singular prudence, most ready to undertake and endure arduous and hard things for the cause of the true good: she had known also this life of his, which deservedly may be called a kind of most direct and safest way to the port of eternal life. But he deemed it too lofty for himself to be set over others, not deserting in heart and affection the lowest extremity. The glorious Duke of the Normans William cherished him with heartfelt familiarity: wherefore he set him, unwilling, over the monastery of Caen.

[20] At that time the city of Rouen was widowed of its holy and venerable Archbishop, by ^a Maurilius. Then ^b all the Clergy and people gathered, He refuses the Archbishopric of Rouen. wished to elect Lanfranc as the one to be substituted: but with all his effort he avoided undergoing such a burden, humbly desiring rather to be under than over: for the Abbey of Caen, which he had unwillingly taken up, he would gladly have laid down, if he had been able to do it without grave injury to his soul. The King, perceiving this, provided to subrogate ^c John, whom he had constituted Pontiff of the Avranchin: but that this might be done canonically, A fourth time he goes to Rome: for the sake of seeking license he directed the same Abbot of Caen Lanfranc to Rome: who, briskly carrying out the burden of this legation, just as he desired counsel to be taken for the Churches, obtained it from Pope ^d Alexander; he also carried back the sacred Pallium, with license of this promotion: whence there was joy to all Neustria itself.

[21] After these things there came to the King in England three legates together, ^e Ermenfred Bishop of the Sedunenses, and two Cardinal ^f Clerics, sent at his own petition by Pope Alexander, who at Easter, placing the crown of the Kingdom upon his head, confirmed him as King of England. A great Synod therefore was gathered ^g at Windsor; in which, the King presiding, certain Bishops unworthy of the Episcopate were cast down by those very Legates, on account of a criminal life and ignorance of the Pastoral care. Among whom they deposed ^h Stigand, condemned with anathema, after Stigand was deposed, defiled with many crimes; who with two Bishoprics had by unspeakable ambition invaded the Archbishopric of Canterbury. With suitable Rectors therefore substituted in the place of those cast down, the See of Dover remained vacant, in which the precious Confessor of Christ Augustine had been set over all the Bishops of Britain. But while the King was pondering this matter, and consulting the Nobles of the kingdom, it came to rest by a most fitting conclusion in Lanfranc: that so most copious a luminary, raised in this citadel, might dissolve the clouds and mists of depravity on every side, ennobling all things with most salutary brightness: wherefore he sent the aforesaid legates into Normandy, to accomplish this work. When therefore the Bishop of Sion invited him to the Pontifical government, announcing in the Council of the Bishops and Abbots of Normandy the petition of the King, and at the same time his own will and that of the rest of the Legates of the Apostolic See, and as it were of those commanding, concerning this Prelacy, they found him so disturbed with holy anger and holy sadness, that they thought he would altogether contradict it, asking a respite for deliberation. For he held it perceived and undoubted, that the business of an Archbishop and the leisure of a Monk could not go together: besides this, he despised, as was his custom, his own advancement, and dreaded the most burdensome helm. The Queen with her son entreats, invited to the Archbishopric of Canterbury, the Abbot Herluin, though unwilling, commands, whom he was accustomed to obey as Christ: the Elders gathered for this also studiously exhort: for this violence urgent on every side the mandate of the King had dictated, knowing the obstinacy of the Father most dear to him, when he was invited to higher things. He did not refuse by a precipitate judgment, as the rule of discretion directed his every deed and word: he takes care not to offend obedience, and at the same time so many who ask, favor, exhort. Sad therefore he goes across the sea to excuse himself, hoping for joy in his return: for the singular man, the form of perfect humility, could not estimate that he was being drawn unwilling to the Archbishopric. he strives to excuse himself to the King who offers him: But by what counsel can the divine disposition be resisted? The King with joy and with worthy reverence received the helper of the Christian religion; he overcame the reluctant excuse, fighting beautifully with humility and majesty. The Chief Men of the Church of Canterbury are summoned by cheerful and festive command, and much Ecclesiastical and Secular dignity of the kingdom.

[22] This man therefore the King always cherished with intimate familiarity; both for his eminent skill in secular and divine letters, and for his singular observance of the monastic order; bestowing on him reverence and glory; venerating him as a father, fearing him as a teacher, loving him as a son or brother. To him he committed the counsels of his soul, to him a certain watchtower, whence the rule of living might be looked out for the Ecclesiastical Orders throughout all Normandy and England. But if anyone wondering asks why so great a man so greatly wished to decline the Episcopal office, or why the Abbot unwilling commanded this to him, but compelled by Abbot Herluin, let him first know concerning the Abbot, that he by no means did this envying his promotion, since beyond others he sought his honor and exaltation. He commanded it therefore to him, because to the will of God and the election of holy Church calling him, he dared not contradict. But he commanded unwilling, who, preferring to lie hidden, had shone forth at Bec by his teaching, because he most grievously bore to lack the fellowship of so great and so sweet a friend, who chose the monastery of Bec, lately begun, dreadful in site and poverty, which by his prudence and most vigilant care he enriched, and advanced into the state of a most beautiful order, while he governed the College of Brothers with severe and mild discipline, and the holy Abbot also with humble and useful counsel. For when Lanfranc desired only to give inglorious labor to his own mortification; while he was still at Bec, God the inspector of thoughts apprehended him and made him public, that the lamp, gathering itself, might be diffused into the valley through the heights. Under that master, by the constraint of obedience, there shone forth a library of philosophical and divine letters, most powerful to loosen the knots of questions in both. May I deserve no credit for my writings, unless the breadth of Europe asserts what I write: nor do I think it should be silenced concerning the same things in Africa or Asia. But Lanfranc himself for this reason yearned to escape the Pontifical burden; because, full of wisdom, he foresaw that the leisure of the monastic order, amid the most frequent tumults of Episcopal occupations, can by no means be had entire. May that example terrify those condemned with Simon Magus by the zeal of the Prince of the Apostles: hence let the most lost understand their madness. The most inept buy with gifts, what such a man, offered according to God, trembles at: they offer monies, they promise greater things, now by themselves, now by friends, to whom they promise the summits of dignities, if they shall be able to attain to honor of this kind.

[23] at last he admits the burden, and is made Archbishop. Lanfranc therefore the Abbot of Caen, overcome as much by the will of God as he understood concerning himself, as also by Apostolic authority, and the precept of Lord Herluin, and the assent of the Magnates of Normandy: thus by manifold reason is led over into England; and he undertook the ⁱ Prelacy of the Church of Canterbury, which obtains the primacy of the islands beyond the sea. He, exalted with so great honor, enriched with the amplitude of many lands, made wealthy with gold and silver; not unmindful of that divine mandate, Honor thy Father and Mother; was in every way benign and liberal toward his spiritual father Abbot Herluin, and his mother the Church of Bec: whose migration to those parts, a few days before the summons came thence, was shown to the venerable Abbot Herluin as had been foreshown to Abbot Herluin, through a vision in this manner. He saw that in his thicket he had an apple tree, the spaciousness of whose branches was great, and great the abundance of fruits, the appearance also of the apples delightful and the taste excellent. Exod. 20:12. This the aforesaid King asked of the Abbot, wishing to transfer it to a certain thicket of his own, the Abbot resisting, and objecting that by it alone he was sustained: but, because he was lord, he prevailed, and carried off the tree: but the roots could not be entirely torn away; from which sprouting shoots forthwith grew into great trees. After a small interval finally under that vision, under the figure of a tree sought and transferred by the King. the aforementioned King rejoiced before him at the excessive fructification of that very tree; and he answered, rejoicing with him, that from it he had most joyful offshoots: he was invited by the King, to go and see the very increase of the transferred tree, but I know not what cause hindered him from going. All these things, just as the vision arranged them, the event of things unfolded, except that he truly went, and saw what he had heard. The thicket of the Abbot was the Church of Bec, whose greatest tree, that Doctor, sustained not only it, but all the other Churches throughout the country by his example and teaching. Who, for the institution of the sacred Religion to be handed on to the English, being requested by the aforesaid King through his own Abbot, whom alone he obeyed as God, to migrate to parts beyond the sea; very unwilling, with obedience preserved, and commanded by an unwilling Abbot, obeyed.

[24] Whence writing to Pope Alexander, after the salutation he says: He, writing to Pope Alexander When, having been drawn from the Congregation of Bec, in which I assumed the habit of Religion, by William Prince of the Normans, I was set over the monastery of Caen, and was unequal to the governance of a few Monks; I hold it uncertain by what judgment of omnipotent God I was made, at your command, the watchman of many and numberless peoples. Which when the aforesaid Prince, now made King of the English, labored to effect in many and various ways, yet his labors being frustrated he could in no way obtain it from me; until your Legates, namely Hermenfred Bishop of Sion and Hubert Cardinal of the Holy Roman Church, came into Normandy, and in their presence, by the authority of the Apostolic See, commanded that I should take up the Church of Canterbury to be governed. Against these the weakness of my powers and the unworthiness of my character

brought forward into the midst availed nothing, the excuse of an unknown language and of barbarous nations was unable to find any place with them. What more? I gave assent, I came, I undertook it: in which I sustain so many troubles, so many wearinesses, and so great a falling away from almost every good; so many disturbances, tribulations, losses, hardenings, cupidities, filthinesses of others in diverse persons, and so great a fall of holy Church I incessantly hear, see, feel; that I am weary of my life, and grieve very much that I have come even to these times. For evil are the things that are discerned in the present, but much worse things from the consideration of these are conjectured in the future. And lest I should long protract Your Highness, he urgently asks to be absolved from the Episcopate occupied with many and great affairs, with the circuit of a prolix oration; I ask that, for God's sake and for your soul's sake, just as by your authority, which it was not lawful to gainsay, you have bound me, so also, the bond of this necessity being broken off by the same authority, you would absolve me; and grant license of seeking again the monastic life, which above all things I love. Nor ought I to be spurned in the petition of this matter, which so piously, so necessarily, from causes so just, I beg to be granted to me by you. For you ought to remember, nor should it be given over to oblivion, how kindly your kinsmen and others bearing writings from Rome, while I was yet constituted in the aforesaid monasteries, I often received; how studiously I instructed them, according to my capacity and their own talent, both in sacred and in secular letters; to say nothing of many other things, in which I have sometimes served you and your predecessors, according to the quality of affairs and times. Nor do I say this boasting or upbraiding, conscience being witness; nor as if seeking, by the approved compliances of my obedience, to catch a greater favor of your grace under the pretext of his slight fruit among the English. than usual; this only I am eager for, and this alone is my purpose in these letters, that I may be able to show a fitting reason and a just cause, by which I may be able to obtain, Christ inspiring, that which I ask from your munificence. But if perhaps, the utility of others being considered, you decree that it must be done otherwise and that this must be denied me; you must greatly beware and fear, lest, whence you think to have a reward with God, thence (which may always be far from your acts) you incur the peril of sin. For there is no progress of souls by me or through me in this land; or if any exists, it is so small that it cannot be compared with my detriments. By these words it can be perceived how unwilling he had taken up the Pastoral care; and how gladly he would have laid it down, had the Pope been willing to grant it: for he feared his own failing, nor did he yet discern in those committed to him progress according to his wish.

ANNOTATA.

CHAPTER IV.

The Church of Bec consecrated, that of Canterbury restored, its rights vindicated.

[25] But how great was the fruit of him there afterwards, the renewed state everywhere of Ecclesiastical institution most amply attests; Excellently fructifying in the Church of Canterbury, and the Monastic order, which had altogether lapsed into a lay dissolution, was reformed to the discipline of the most approved monasteries. The Clerics are restrained under the Canonical rule: the People, the vanity of barbarous rites being interdicted, are instructed in the right form of believing and living. This fragrance of fruits most sweet to God, by whose odor the house of God throughout the world was filled, which the Abbot himself absent had most pleasantly perceived; afterwards present, the nearer, the more pleasantly he perceived, having journeyed to him in England. And when he had come to the Archbishop, what then was that pious contention between them of submitting themselves to one another? The Supreme Prelate, and bearing the Apostolic offices in the Churches beyond the sea, He receives Abbot Herluin honorably, submitted himself to him who had once been his Abbot, like any other Monk; everywhere sitting second to him at the solemnities of the Masses; and kissing his hand, when he received anything from him, unless he hastily withdrew it. To him was attributed the more eminent seat, and all right of commanding: he forgave the guilt of delinquent servants, and did the rest in the house at his pleasure. The other bore the name of Lord, he the authority. The more frequented his court, the more numerous the assembly of excellent persons of both orders of the whole kingdom became; the greater the compliance with which before all the Archbishop preferred him. All wondered greatly, especially the English, and with admirable submission, that the Archbishop of Canterbury thus submitted himself to any mortal. But the Abbot strove to discharge the submission which he owed to so great a dignity, but was in no way permitted. Behold what the most opulent hand of God renders in this life to those serving him. He who, assuming the poverty of Christ, was once held by all in contempt and derision; has now one who complies with him, the Primate of the whole kingdom of England, the Pontiff, with all things committed to him. The same return of God's benignity he too had received; who, denying himself, sees now the one who once for God had handed over his liberty to him, rolling at his feet, not to say many Consulars, nay even the whole greatest Kingdom inclined to him.

[26] his distinguished disciples at Bec: From the roots of that great tree, which had remained in his garden, as he had seen through his dream, the man worthy to be preached, Herluin, saw afterwards certain shoots sprouting, grown into great trees; namely many to have come through his institution to great increases of good works. A tree rich in fruits was the Venerable Anselm, Cleric of the Church of ^a Aosta, who, following Lanfranc to the monastic state, after him was Prior, after Abbot Herluin Abbot of Bec, then Archbishop of Canterbury after the same Lanfranc: concerning whom all things were greater than can be referred in our discourse. Trees delightful by the pleasantness of good fruits were the Abbot of Westminster, ^b Gilbert Crispin; the Abbot of Cormeilles, ^c William; ^d Henry, Dean of the Church of Canterbury; ^e Hernost, Bishop of the Church of Rochester; and he who succeeded him in the same office there, a man very reverend for sanctity of character, Gundulf. These, with the help of God's grace, taught in the Church of Bec by Master Lanfranc, and instructed in holy religion by the holy Father Herluin; were afterwards constituted honorable Fathers in other Churches.

[27] by whom, having passed over into the new church, The new church of Bec was not yet consecrated, by whom Herluin was awaiting it to be consecrated, by him by whose counsel he began it, and by whose help he completed it, urgently begging this from God: to whose petition God, who in other things had been benign to him, granted the wished-for effect, fulfilling in all things his desire in this matter. Meanwhile, all things being prepared which were necessary for the uses of the inhabitants, after the refection, on the Vigil of All Saints, the Brothers leaving the old habitation, a Procession ordered, singing the Responsory, O Blessed Trinity, ^f came into the new church, entering the new dwellings, henceforth to inhabit them; and there celebrated the festivity of All Saints, with joy and alacrity of all. On the morrow, while Mass was being sung, the holy Father ordered the gathered multitude of the poor to be led into the new workshops, and most abundantly to be refreshed with food and drink. In the fourth year thereafter ^g the church was dedicated, with great glory, and by him whom the Father desired. For on account of certain affairs, both secular and ecclesiastical, of the nations beyond the sea, Lanfranc received, the often-mentioned supreme Pontiff Lanfranc, coming to the Court of the most eminent King of the English William, then dwelling in Normandy, first came to that very monastery; and was received by the Brothers with the greatest decency he could; but he himself behaved with them with the greatest humility he could; according to what is written: The greater thou art, humble thyself in all things. Eccl. 3:20 But the monastery of Bec is situated between two mountains, over a brook which is called Bec, from which it also took its ^h name. When therefore he had come to the descent of the mountain, which overlooks that monastery, he is said to have drawn the ring from his finger; nor afterwards, as long as he stayed at Bec, and reverently treated. did he resume it, except at the solemnities of the Masses. Coming to the kiss of the Abbot now bent with age, so great a Prelate strove to roll himself at his feet: but with the other on the contrary striving for the very same thing, with a long struggle indeed, while each supported the other, neither accomplished what he was striving for. After many and long-desired embraces, the Archbishop sat with the Brothers in the cloister, like any other of them; addressing the young, the old, and the children, each one singly, and according to the quality of each exhorting with due comfort. Who could sufficiently narrate, and behaving courteously to all, how great humility and benignity he exhibited in condescending to all? At table the Brothers are constrained to sit with the Archbishop on the right and on the left, and to take food with him from a common cup and one dish. Nor did he bestow on the Brothers only the consolations of edification, but lodged a hospitality with munificence worthy of so great a guest, so that from the remains the octaves could festively be doubled. In the church he would not have an Episcopal chair prepared for himself, but entered into the seat of the Prior; saying that he was still Prior, and had not yet laid down the Priorate.

[28] at their request Importuned by all concerning the consecration of that same church, ready to comply with their will, about to set out for the Court he asked a respite, until he should know thence the will of the King. Then commended by the prayers of the Brothers, he came to the King, having spoken with him, whence he had departed at request, he received the day of the Dedication, and forthwith sent back not only one who should pronounce it, but also whence it should be done. Therefore on the tenth of the Kalends of November, in the year from the Incarnation of the Lord 1077, Lanfranc, venerable to all holy Church, the Primate and supreme Pontiff of the nations beyond the sea, came, he consecrates the church in the year 1077. about to complete by consecrating the church, which by God's inspiration he began; and in whose foundations to be built he himself with his own hand placed the second stone. All the Bishops of Normandy assembled, the Abbots, and other religious men whoever were present, and the Nobles of the kingdom. The King and Queen, intent on other things, were not present; but sent the benefits of their largesse. The Dedication is conducted with most joyful solemnity, and with solemn alacrity of all

: the most pure air itself and the most lucid day smiled upon the alacrity of men. The languor which for eight days before had held the Father himself of the monastery, then released him, and by God's mercy he most fully recovered by the day. The solemnity is ended with greater joy than it had been begun.

[29] and thence he departs with the weeping of all, On the third day the often-mentioned Archbishop of the men of Canterbury, to be remembered through the ages, asked of all the Brothers leave to go. Who could behold with dry eyes so great a man of so great benignity among them departing? All burst into tears: the little ones could not be consoled. With deliberation he hastened his departure, that they might contain themselves from weeping at least after his departure. The venerable Herluin, loving him above all mortals, and loved by him, accompanied his departing friend for two miles, never to return again to their sight in this life. For before the annual revolution of the very day of the Dedication, ⁱ he closed his last day. What bitterness of heart! what weeping at that last farewell, and last departure from one another!

[30] These things being thus premised by way of anticipation, let us now return to the order. After the translation into England, Lanfranc, not forgetting that for which he had come, turned his whole intention to correcting the manners of men, and to composing the state of the Church. And first he was eager to renew the Church of Dover, the Mother Church of the kingdom: and because some years before He builds the Church of Canterbury and the workshops; it had been consumed by fire, he was eager to rebuild it from the foundations, a great and spacious work. He built also the workshops, necessary for the uses of the Monks: and what is exceedingly wonderful, from Caen, where he had been Abbot, he caused squared stones to be conveyed across the sea by sail-winged ships for building. He also constructed houses near the church for himself to dwell in: all which buildings he girded with a great and high wall. Having sufficiently disposed the things which are necessary for regular food and clothing, he enriched the church itself with precious and many ornaments. and he restores other things. But the dignities of the Church of Canterbury, which had fallen by age or negligence or had been diminished, he reformed by renewing. Many lands, which had been taken away, he recalled into the right of the Church, and restored to the Church twenty-five manors. He built two Hospices or Poorhouses outside the city, one to the North, the other to the West, with all necessaries: to which he assigned annual revenues from his own, as much as seemed enough. In his manors he instituted prebends to be given to the poor through the year. In several of those manors he constructed stone houses for himself to dwell in.

[31] he defends the liberty of his people against Odo brother of the King. Odo Bishop of Bayeux, brother of King William, was Count of Kent at that time, when Lanfranc came to the Archbishopric. He wore down the men of that province with many grievances, and at the same time the men of the Church of Dover: whom Lanfranc resisted to the face, and before all by the testimony of the ancient English, who were skilled in the laws of the country, ^k vindicated by argument the liberty of his land, and freed his men from the evil customs, which Odo wished to impose on them. There still survive several, who know both the place of the plea, and the name of the place, and report the manner and end of the suit, by which the contention was terminated. What he wrote to the Bishop of Chichester concerning the Clerics of his vills, we have deemed worthy to be annexed below. ^l Lanfranc by the grace of God Archbishop to his most beloved Brother Stigand, Bishop of Chichester, greeting. The Clerics of our vills, who exist in your diocese, have complained to us, that your Archdeacons, occasions being found, demand monies from them, and from some have already received them. and against the Bishop of Chichester. Your Fraternity ought to remember, that against the custom of our predecessors and of yours we conceded to you, and commanded them, that they should go to your Synods, and should hear from you, without any interpellation or discussion, those things which can profit toward the knowledge of the Christian religion; but if any faults should be found in them, the vengeance being meanwhile suspended, they should be reserved for our examination, and should be held subject to us, either in showing mercy or in avenging, as was always the custom. We therefore command you, that you order what was wrongly received to be restored without delay, and that you prohibit your ministers, by the zeal of preserving charity, from presuming this further. But we altogether command our Presbyters, constituted outside Kent, that they go no more to your or any other Bishop's Synod, nor answer further to you or any of your ministers for any fault whatsoever: for we, when we shall come to our vills, ought by pastoral authority to investigate what they are either in manners or in the knowledge of their order. Yet let them receive Chrism from you, and pay those things which were anciently instituted in the reception of Chrism. For just as we desire to preserve inviolate, with careful vigilance, those things which anciently up to our times our predecessors held; so also to others we would not deny their dues by any (which be far off) usurpation.

[32] Many followed him going to the Archbishopric, thus he vindicated his own Primacy against the Archbishop of York, of whom he retained several, whom he enriched with honors and lands, as their posterity attest, remaining up to the present. But that I may go back, at his first coming into England, by the authority of the supreme Pontiff Alexander and of the glorious King William, he convoked the Bishops and Princes of the land, the Clergy and People, to renew the decrees and institutes of the holy Fathers concerning the celebrating of Synods, and concerning ecclesiastical customs. In this assembly it was shown against Thomas the Elect, who contradicted this, that the Archbishop of York ought to be subject to the Prelate of Canterbury: how which was done, whoever wishes to know more fully, will be able to know from these things which are subjoined ^m. In the year from the Incarnation of the Lord 1070, Lanfranc, Abbot of the monastery of Caen, entered the English land, William the glorious King of the English, and Alexander of happy memory supreme Pontiff of all holy Church, admonishing and commanding. He after a few days of his entrance took up the Church of Dover to be governed: but he was consecrated on the 4th of the Kalends of September, in the metropolitan See by the Suffragans of that See, William, Bishop of London; Walchelin ⁿ, of Winchester; Remigius ^o, of Dorchester or Lincoln; Siward, of Rochester; Herfast [p], of Elmham or Thetford; Stigand [q], of Selsey; Herman, of Sherborne [r]; Giso, [s] of Wells. The rest who were absent, showed the causes of their absence, both by legates and by letters.

[33] In that year Thomas, the elect Prelate of the Church of York, at the beginning of his entering the See had vindicated, came to Canterbury by ancient custom to be consecrated by him: from whom when Lanfranc, the custom of his predecessors being kept, demanded a written profession concerning his obedience, with the addition of an oath; Thomas answered, that he would never do it, unless he first read written authorities concerning this matter, unless he beheld witnesses asserting this antiquity, finally unless he heard fitting reasons concerning this matter, by which he ought justly and reasonably to do it without prejudice to his own Church. But this he did rather from ignorance, than from the pertinacity of an elated spirit: for a new man and utterly inexperienced of English custom, he gave more credence than was right and good to the words of flatterers. Lanfranc however in the presence of a few Bishops, who had come to him for this consecration, showed what he demanded. But he, spurning all things, departed unconsecrated. Which the King hearing took it grievously, thinking Lanfranc to ask unjust things, and to trust more in the knowledge of letters than in reason and truth; although neither was Thomas himself lacking in skill of the scriptures, acquired with much talent, much study. A space of a few days having elapsed, Lanfranc came to the Court, asked an audience of the King, by reasons given mitigated his mind, persuaded and convinced those from beyond the sea who were present that justice was on his side: for the English who knew the matter most constantly bore testimony to his assertions in all things. And so by royal edict and the common decree of all it was for the present established, the King commanding that he should profess obedience to him. that Thomas ought to return to the Mother Church of the whole kingdom, to write a profession, to read the written one, the one read, while it was being examined, in the presence of the Bishops by ecclesiastical custom, to hand to Lanfranc: in which he should promise that he would absolutely obey his precepts, in all things which pertain to the worship of the Christian religion, no condition interposed; but not so to his successors, unless first either in person or in an Episcopal Council, a competent reason were rendered to him, by which it should be most evidently shown that his predecessors had done so and ought to do so to the Primates of the Church of Dover. Therefore he returned, fulfilled what was commanded, and departed consecrated. Not many days after Lanfranc asked and received a profession from all the Bishops of the English kingdom, who at diverse times, in diverse places, were consecrated by other Archbishops or by the Pope in the time of Stigand.

ANNOTATA.

p. Lanfranc wrote to Bishop Herfast epistles 19, 21, and 22. This man, by the testimony of the writer of Malmesbury, transferred the Bishopric from Elmham to Thetford, and not long afterward Herbert transferred it to Norwich. These are cities of Norfolk.

q. The writer of Malmesbury, of Selsey, commonly Selsey, from which place this here-indicated Stigand transferred the See to Chichester. These places are in Sussex, or in South Saxony.

r. The same writer of Malmesbury, of Sherborne, thence the See was transferred by this Herman to Salisbury or Sarisbury. But the place is in Wessex in the County of Wilton.

s. Wells next to Bath in the County of Somerset. Hence the later Bishops were more often called Bishops of Bath.

CHAPTER V.

The decision of the controversy concerning the Primacy of the Church of Canterbury over that of York.

[34] In the following year he went with the aforesaid Archbishop to Rome, received benevolently at Rome by the Pope, and was honorably received by the Apostolic See: for the Pope is said to have risen up to him as he came, both for his great religion and eminent knowledge, and because, while he was in Normandy, he honorably received the ministers of the Roman Church coming, and had studiously taught certain kinsmen of the Pope. The Pope is also said to have said: I have not risen up to him for this reason, that he is Archbishop of Canterbury; but because at Bec I was at his school, and sat as a hearer at his feet with others. And so he gave him two Pallia, one which he received from the altar by Roman custom; but the other, namely in token of his love, with which he was accustomed to celebrate Mass, Pope Alexander handed to him with his own hand. In whose presence Thomas raised a calumny concerning the primacy of the Church of Dover; and concerning the subjection of three Bishops, of Dorchester or Lincoln, of Worcester, and of Lichfield which is now of Chester; saying, that the Church of Canterbury and that of York have equal honor toward one another, nor ought the one to be subject to the other in any way, according to the constitution of B. Gregory; except that the Archbishop of one or the other and ordered to terminate in England the controversy raised by York, ought to be prior and worthier than him who shall be established to have been ordained later: but that the aforesaid three Bishops had from ancient times been subject to his See and his predecessors. Lanfranc hearing this, although he bore it ill, yet with modest discretion answered that his words altogether lacked truth: asserting that the Gregorian constitution was not promulgated concerning Canterbury and York. Concerning which matter and concerning the three Bishops, many words being brought forth on both sides, Pope Alexander decreed that this cause ought to be heard in the English land, and there to be defined by the testimony and judgment of the Bishops and Abbots of the whole kingdom.

[35] Lanfranc, although he held him bound for his own time by the profession made by him; yet preferred to labor for his successors, than to reserve to them hereafter this so great calumny undiscussed to be discussed. Each therefore at the Paschal solemnity came to the King: and there, the reasons of the parties being brought forth into the midst, the royal Court gave a sentence concerning the business. he obtains the cause, It was then ordered that a writing be made, containing the end of the whole cause. Lanfranc directed an Epistle to Pope Alexander, in which he briefly and truthfully narrated to him the management of the whole business. Both writings are annexed below, the profession being premised, which Thomas handed to Lanfranc, before the King and his Court, hand into hand. It becomes every Christian to be subject to Christian laws, nor by any reasons whatsoever to go against those things which by the holy Fathers were salubriously instituted: for hence proceed angers, dissensions, envies, contentions, and the rest, which plunge their lovers into eternal punishments: and the higher anyone is of order, to whom he professes obedience in writing, the more earnestly ought he to obey the divine precepts. Therefore I Thomas, now ordained Metropolitan Prelate of the Church of York, the reasons having been heard and known, make to Thee, Lanfranc Archbishop of Dover, and to thy successors, an absolute profession concerning canonical obedience: and whatsoever shall have been justly and canonically enjoined upon me by thee or by them, I promise that I will observe. But concerning this before, when I was to be ordained by thee, I was doubtful; and therefore I promised that I would obey thee indeed without condition, but thy successors conditionally. The Decree of the Court was of this kind.

[36] In the year from the Incarnation of our Lord Jesus Christ 1072, but of the Pontificate according to the decree of the Council, of Lord Pope Alexander the eleventh, and of the reign of William the glorious King of the English and Duke of the Normans the sixth, by the precept of the same Pope Alexander, the same King consenting, in the presence of him and of the Bishops and Abbots, the cause was ventilated concerning the Primacy, which Lanfranc Archbishop of Dover proclaimed over the Church of York by the right of his own Church: and concerning the ordinations of certain Bishops, concerning whom, to whom they specially pertained, it was by no means certain. And at last at length by diverse authorities of diverse scriptures it was proved and shown, that the Church of York ought to be subject to that of Canterbury; and to obey in all things the dispositions of its Archbishop, as the Primate of all Britain, in those things which pertain to the Christian religion. But the subjection of the Bishop of Durham, that is ^a of Lindisfarne, and of all the regions, from the bounds of the Bishopric of Lichfield, and of the great river Humber, up to the farthest bounds of Scotland, and whatsoever on this side of the aforesaid river by right belongs to the Parish of the Church of York, the Metropolitan of Canterbury granted to the Archbishop of York and his successors to obtain in perpetuity: so that if the Archbishop of Canterbury should wish to convene a Council, wheresoever it should seem good, the Archbishop of York should exhibit his presence, with all the Bishops subject to him, at his nod, and be obedient to his canonical dispositions. But that the Archbishop of York Lanfranc remitting the oath: ought to make a profession to the Archbishop of Canterbury, even with an oath, Lanfranc Archbishop of Dover showed from the ancient custom of his predecessors. But for love of the King, he relaxed the oath to Thomas Archbishop of York: and received only the written profession, not prejudicing his successors, who shall wish to exact the oath with the profession from the successors of Thomas. If the Archbishop of Canterbury shall end his life, the Archbishop of York shall come to Dover; and shall consecrate by right him who shall have been elected, with the other Bishops of the aforesaid Church, as his own Primate. But if the Archbishop of York shall die, he who is elected to succeed him, the gift of the Archbishopric being received from the King, shall come to Canterbury or where it shall seem good to the Archbishop of Canterbury; and shall receive ordination from him by canonical custom.

[37] who writes to the Romans, To this constitution consented the aforesaid King, and the Archbishops Lanfranc of Canterbury and Thomas of York, and Hubert Subdeacon of the holy Roman Church and Legate of the aforesaid Pope Alexander, and the rest of the Bishops and Abbots who were present. These things, as they were done, Lanfranc notified to Alexander by the subscribed Epistle. To the Lord, the supreme watchman of the whole Christian Religion, Pope Alexander, Lanfranc. Your humbly excellent and excellently humble Beatitude ought to remember, that at the time when we were with you, the Prelate of the Church of York openly murmured against me, secretly detracted, in the presence of Your Highness stirred up a calumny, saying that I wished to act unjustly, in that I strove to obtain over him and his Church the primacy by the right of our Church; how, ordered to plead the cause in England, concerning the subjection also of certain Bishops, whom he attempted to aggregate to his own Church, he did not fear by his complaint to violate the ancient custom: concerning which matters you, as became and behooved a holy and prudent Pastor, promulgated a sentence in writing, that the Assembly of the English land of Bishops, Abbots, and other persons of the religious order, should hear, discuss, and define the reasons of both parties. And so it was done. For there assembled at the Royal Court at the city of Winchester in the Paschal solemnity, the King's Court sitting at Winchester, Bishops, Abbots, and others from the sacred and lay order, whom it had been fitting to assemble for faith and action and probity of character. First they were adjured by us from your authority through holy obedience; then the Royal power by itself attested them, by the faith and oath by which they were bound to it, that they should hear this cause most intently, and the one heard should bring it to a certain and right end without favor of parties. Both all concordantly undertook: they pledged that they would so do under the aforesaid obligation.

[38] he had proved it from Bede's History of the English There was therefore brought the Ecclesiastical History of the English nation, which Bede, Presbyter of the Church of York and Doctor of the English, composed: the sentences were read, by which with the peace of all it was demonstrated, that from the time of B. Augustine, first Bishop of Dover, up to the last old age of Bede himself, which is terminated by a space of about a hundred and forty years, my Predecessors had borne the Primacy over the Church of York, and the whole island which they call Britain, and also ^b Ireland, had bestowed Pastoral care on all, in the very city of York very often and in neighboring places (where it seemed good to them) had celebrated Episcopal Ordinations and Councils, from the Synodal Acts, had called the Prelates of York to those Councils, and when the matter required had compelled them to render account of their acts: that the Bishops also, whose subjection he had brought into question, within that space of a hundred and forty years had been consecrated by the Archbishops of Dover, called to Councils, and some also, faults requiring it, deposed by them with the authority of the Roman See; and many things in this manner, which Epistolary modesty cannot explain singly: diverse Councils were brought forth to be read, which at diverse times, for diverse causes, were celebrated by my Predecessors: which although they had not the same matter of their institution, from the Episcopal professions, yet held the same sentence concerning the Primacy and the subjections of Bishops: there were recited the elections of the same Bishops, concerning whom the question turned, made before my Predecessors, and the ordinations by them, who left to the Church of Dover written professions of their obedience: for the city, which is named Canterbury, in ancient times was called Dover by the inhabitants of that very land.

[39] There were added the testimonies of all, who most constantly affirmed that they had seen and heard, each in his own times, all the things which the writings sounded forth: from the excommunication of a certain Simoniac of York, nor were there lacking deeds, by which it was unlocked, that when England was divided among Petty-kings, the King of the Northumbrians ^c; where the city of York is situated, a price being received, had sold the Bishopric to a certain Simoniac; for which fault he had been called by the Archbishop of Dover to a Council, and not willing to come for his disobedience had borne the sentence of excommunication: from whose communion and fellowship all the Churches of those parts abstained so long, until he presented himself to the Council, confessed the fault, corrected what was ill done, pledged that he would amend for the rest: which matter bore no slight indication, and from the rescripts of the Roman Pontiffs, that my Predecessors had the primacy over that very land and that Church. As a last as it were strength and firmament of the whole cause, there were brought forth the privileges and writings of your Predecessors Gregory, Boniface, Honorius, Vitalian, Sergius, again Gregory, again the last Leo; which were given or transmitted to the Prelates of the Church of Dover and the Kings of the English, at one and another time, for various causes: for the rest both authentic and the copies of them,

in that burning and abolition, which our church suffered four years ago, were entirely consumed.

[40] These and other things, which cannot be explained particularly and briefly, he then narrates how he refuted the arguments of his adversary, being recited on the part of the primacy of our Church; against so great an evidence of so great authorities, he opposed very few contradictions; bringing especially into the midst that Epistle, by which B. Gregory instituted that the Church of London and that of York be equal, nor the one subject to the other. Which writing when all forthwith determined by a concordant sentence to make nothing to the purpose, for the reason that neither was I Bishop of London, nor was the question instituted concerning the Church of London; he turned himself to other needy and infirm arguments, which after a little delay, Christ revealing, were abolished by a few objections. Whom when the King chid with sweet and fatherly reprehension, that against so great an abundance of arguments he had presumed to come so destitute of reasons; he answered that he had before been ignorant, that the Church of Dover was fortified by so many and so great authorities and reasons so perspicuous. and granted peace to him yielding, And so he turned himself to entreaties: for he asked the King, that he should ask me, that I would lay aside all rancor of mind conceived against him for this cause, would love peace, would make concord, would by zeal of charity concede to him some things which were of my own right. To which petition I gladly and with thanksgiving gave my consent; because, God showing mercy, not I, but he, the violator of ancient custom, was the cause of that scandal. There was therefore made by the common stipulation of all concerning this matter a certain writing, whose copies were distributed through the principal Churches of the English, that they may always bear testimony in future times, to what end that cause was brought. Whose copy I have taken care to transmit also to you, but he asks that the Acts be confirmed by the Pontiff: to whom it is established that the holy Church of the whole world is committed: that from this and other things which are transmitted you may perspicuously know, from the custom of my Predecessors, what you ought to concede to me and to the Church of Christ, which I have undertaken to govern: which I ask, honorably and without delay, by the indult of the Apostolic See, to be made a privilege, that from this also how much you love me, may be evidently shown.

[41] Concerning the same matter Lanfranc also wrote to Hildebrand, Archdeacon of the Roman Church, thus: To the Lord Hildebrand, Archdeacon of the Holy Roman Church, his Lanfranc, to join a holy end to holy beginnings. My mind cannot explain in letters, with how great love it is connected to your sincerity, and with how great sweetness it incessantly remembers your favors, which to me both present and absent your benignity has always exhibited. Therefore if, God granting, in any kinds of things I do any good, he commends himself to Cardinal Hildebrand, I cannot give over to oblivion your salvation, both temporal and that lacking time; and this I pray to omnipotent God, that he would make your life prolonged in this world, to the honor and firmament of his holy Church, would keep it undefiled from all contagion of sin, and in the future, your works being centupled, would as a copious rewarder render to you a permanent life. Moreover the calumny, which the Prelate of the Church of York moved against me, concerning the primacy and the subjection of certain Bishops, was heard and determined according to the precept of the Apostolic See: the management of which business, briefly written in order, I have transmitted to our Lord the Pope: which I wish and ask to be read by you with competent diligence, that your charity may hold most certain, what the Apostolic See ought to concede to me and to my Church, and by conceding to confirm by privilege.

[42] To these things Hildebrand answered Lanfranc. The words of your Legates we have received gratefully: but that to your will, in sending a privilege to your absent person, as they asked, we could not duly satisfy, who excuses that it ought to be done in his very presence. we have greatly grieved. Nor let your prudence bear this ill: for if we had seen this to have been conceded to any of the Archbishops in your times being absent, assuredly to your religion with most ready charity we would bestow this honor, without your fatiguing. Whence it seems necessary to us, that you visit the thresholds of the Apostles ^d: that concerning this and other things together with you we may be able more efficaciously to consult and establish what shall be needful. For the rest, if it happen that our legates come to you, receive them with your wonted charity; and what they shall say to you in the ear, study to procure, as becomes a most dear son of the holy Roman Church and a religious Priest.

ANNOTATA.

CHAPTER VI.

The remaining acts of Lanfranc, his death, his translation.

[43] In the year from the Incarnation of the Lord 1075, the glorious King William of the English reigning, in the ninth year of his reign, In the year 1075, in the Council of London, there was gathered at London in the church of B. Paul the Apostle a Council of the whole English region, of Bishops, Abbots, and also of many persons of the religious order; Lanfranc, Archbishop of the holy church of Dover, and Primate of all Britain, commanding and presiding over the same Council; there sitting with him the Venerable men, Thomas Archbishop of York, William Bishop of London, Goisfrid ^b of Coutances (who, although he was a Bishop from beyond the sea, twelve Bishops sitting together, having many possessions in England, sat with the rest in the Council), Walchelin of Winchester, Herman of Sherborne, Wulfstan ^c of Worcester, Walter of Hereford, Giso of Wells that is of Bath, Remigius of Dorchester or Lincoln, Herfast of Elmham or Norwich, Stigand of Selsey, Osbern of Exeter, Peter of Lichfield. The church of Rochester at that time was lacking a Pastor. The Bishop of Lindisfarne, who is also of Durham, having a canonical excuse, could not be present at the Council. And because for many years back in the English kingdom the use of Councils had become obsolete, there were renewed several things, which are known to have been defined even by the ancient Canons.

[44] From the fourth Council of Toledo ^d, the Milevitan, and the Bracaran it was established, that each should sit according to the times of his ordination, Lanfranc decrees many useful things, except those who by ancient custom, or by the privileges of their Churches, have worthier Seats. Concerning which matter the old men and those advanced in age were interrogated, what either they themselves had seen, or had truly and probably received from their elders and the more ancient. Upon which answer a respite was asked, and granted until the morrow. But on the morrow they concordantly testified, that the Archbishop of York ought to sit at the right hand of him of Dover, concerning the Sitting of the Bishops, him of London at the left, him of Winchester next to him of York; but if him of York is absent, him of London at the right, him of Winchester at the left.

[45] From the Rule of B. Benedict, from the Dialogue of Gregory, and the ancient custom of regular places; that the Monks should keep the due order; especially the children and the young, by monastic statutes, in all places should have the custody of masters appointed to them; at night let all generally carry lights, unless by the Prelates they lack a granted property. But if anyone shall be apprehended at death having anything of his own without the aforesaid license, nor before death shall have rendered it, having confessed his sin with penitence and grief; neither let the bells be tolled for him, nor the salutary Host be immolated for his absolution, nor let him be buried in the cemetery.

[46] From the Decrees of the supreme Pontiffs, namely of Damasus, and of Leo, by transferring Episcopal Sees, and also from the Councils of Sardica and Laodicea, in which it is prohibited for Episcopal Sees to exist in vills; it was conceded by royal munificence and the authority of the Synod, to the aforesaid three Bishops, to pass from vills to cities, Herman from Sherborne to Salisbury, Stigand from Selsey to Chichester, Peter from Lichfield to Chester. Concerning certain ones who still dwelt in vills or villages it was deferred until the audience of the King, who in lands beyond the sea was at that time waging war.

[47] foreigners not to be ordained, by silence in Synods, From many decrees of the Roman Prelates, and diverse authorities of the sacred Canons; that no one retain or ordain another's Cleric, or a Monk without commendatory letters. To repress the insolence of certain indiscreet men, by common decree it was sanctioned, that no one speak in the Council, except license taken from the Metropolitan, the Bishops and Abbots excepted.

[48] From the Decrees of Gregory the Greater ^e and also the Less; that no one take a wife of his own kindred, or of a deceased wife, or whom a kinsman had; until the kinship on either side reach to the seventh degree: that no one buy or sell sacred Orders or an Ecclesiastical office, which pertains to the cure of souls: for this crime by Peter the Apostle in Simon Magus was first condemned, afterward by the holy Fathers forbidden and excommunicated. That the bones of dead animals, by sorceries, as if for averting the pest of animals, be not hung up anywhere. That lots, or auspices, or divinations, or any diabolical works of this kind, be not exercised by anyone: for all these things the sacred Canons prohibited, and excommunicated by a given sentence those who exercise such things.

[49] and by the judgment of the guilty. From the Councils of Elvira and the eleventh of Toledo; that no Bishop or Abbot, or anyone of the Clergy, judge a man to be killed, or to be mutilated in his members; or accommodate the favor of his authority to those judging.

I Lanfranc, Archbishop of Dover, have subscribed.

I Thomas, Archbishop of York, have subscribed.

There subscribed also the other Bishops and Abbots, who were present.

[50] After these things Thomas of York humbly asked by an Epistle ^f Lanfranc, that he would send him two Bishops, of Dorchester and of Worcester, He sends those who should consecrate the Bishop of the Orkneys: to consecrate a certain Cleric, whom Paul Count of the Orkney Islands had sent to him, to ordain a Bishop for those parts; affirming that he would not hereafter for this cause seek any subjection of these Bishops. To whose petition Lanfranc consenting; wrote ^g to the Bishops Wulfstan of Worcester and Peter of Chester, that they should meet Thomas, as he asked, for the consecration of the aforesaid Cleric, on the day which he himself should name.

[51] In the suburb of the city of Canterbury is a certain Church of S. Martin, he avoids having a Bishop in a private church, in which, as is reported, in ancient times there was an Episcopal See; and, as they say, it had a Bishop, before Lanfranc passed over to those parts. But because by the authority of the Canons it is established as a precept, that two Pontiffs be not had together in one city; Lanfranc established, that no longer should a Bishop be ordained for that place.

[52] On a certain festivity, of the three great ones, on which the King crowned was accustomed to hold his Court; on the day of the festivity, when the King adorned with the diadem and royal garments sat at table, and Lanfranc next to him: he restrains an insolent buffoon: a certain buffoon, seeing the King radiant with gold and gems

, exclaimed in the hall, with a great voice of adulation, and said: Behold I see a God, behold I see a God. Lanfranc, turned to the King, said: Do not suffer such things to be imposed on you: these are not of a man, but of God: order him to be sharply beaten, that he dare never repeat such things: which the King according to his word ordered to be done. The most prudent man had known, that the third Herod for this reason was smitten by an Angel and perished; because the words of flatterers, which acclaimed to him as if to God, he did not spurn, but received.

[53] He himself restored the Church of Rochester, and ordained in it as Bishop a Monk of Bec, he restores the Church of Rochester, named Hernost. In his consecration, there was found the verse of the Gospel: Quickly bring forth the first robe, &c. Which when Lanfranc had heard, he foretold that he would soon die, and so it happened. For to him in the Episcopate, the year not yet completed, dying, there succeeded ^h Gundulf, himself also a Monk of Bec, a man amiable to God and religious, and the Abbey of S. Alban. who persevered up to the times of S. Anselm and King Henry. He also restored the Abbey of S. Alban to its pristine state; in which he placed as Abbot ⁱ Paul a Monk of Caen, who there instituted the order and the use of the ecclesiastical Office, as may be seen up to this day.

[54] On a certain day while he was celebrating Mass, and it had come to the hour, at which he received the Body of the Lord in his hands; he restrains an energumen, the Deacon, who ministered to him at Mass, possessed by a demon, seized the Archbishop with his hands by the shoulders. The venerable Prelate, in no way disturbed, his right hand being bent back, held him by the hair, and brought him before his feet. Mass being completed, he ordered him to be led into the house of the sick; where for some days he remained in the same insanity. But the possessed one did not vex him much, except that he held him in madness: but he laughed at those present, answering with a guffaw to the things which were said. They saw moreover a certain swelling leaping about through his members: and if anyone wished to lay a hand upon it, it immediately leaped into another place. It happened moreover that the venerable aforesaid Gundulf, Prelate of the men of Rochester, was present; who when he wished to lay his hand upon that swelling, it leaped away elsewhere: and the Bishop said: Truly it leaps like a cat. The demon answered: Not like a cat, accustomed to accuse hidden sins, but like a kitten. But he said certain unspeakable things concerning certain Brothers of the same place. Then they named a certain one, saying: that concerning him he would have nothing to say. But he began to affirm, that never would he, whom they had named, dare to come into his presence. Which when the Brother had heard, he feared lest perhaps he might upbraid him with something done wrongly by him. Then the wise Brothers gave counsel, that, speaking with the Archbishop, he should make a pure Confession, revealing to him his whole life: and so confidently, with his absolution and benediction, he should go to the demoniac. Without delay: he did what was counseled to him, and soon entering stood before him. absolution being bestowed on the guilty. Then those who were present said to the demoniac: Behold he is present whom thou didst threaten: say, if thou knowest anything of him. But he, looking upon him with a grim eye, said, guffawing; Alas! by evil omen, how art thou now scoured clean and clad in white? Who hath thus scoured and whitened thee? And when he was urged by others, to say what before he threatened that he would say, he said nothing more. Whence it is given to understand, that the virtue of Confession and Absolution takes away from the devil either the memory of the sin, concerning which a pure Confession has been made; or certainly the power of accusing the man. Whence B. Augustine says: If thou shalt be the accuser of thyself, and the Lord the deliverer; what shall he be but a slanderer? After some days, God showing mercy and the great Prelate Lanfranc with the prayers of the Brothers of the holy See helping, he was freed from that pest, and was restored to his pristine health. This, with B. Anselm the Archbishop relating it, I heard with several others.

[55] ^k When the glorious King William stayed in Normandy; Lanfranc was the prince and guardian of England, all the Princes being subject to him, He acts as deputy for the absent King, and helping in those things which pertained to the defense and disposition or peace of the kingdom, according to the laws of the country. He was assiduous in reading, both before the Episcopate, and in the Episcopate, as much as he could. And because the Scriptures were too much corrupted by the fault of the copyists; he was eager to correct, according to the orthodox faith, all the books both of the Old and the New Testament, and also the writings of the holy Fathers. He corrects the sacred codices: And also many of those things, which we use night and day in the service of the Church, he amended to a nicety: and this he did not only by himself, but also through his disciples. For which cause, as was already said in the beginning, deservedly does Latinity with honor and love venerate him as a Master. By the brightness of this commendation all the Church of the Western world, both the Gallican and the English, rejoices that it is illuminated.

[56] He was so liberal, that it was said, no Lombard so generous ^l had gone forth from Italy. There was at that time the region beyond the sea full and abounding in all good things, which God created for the use of men: the Archbishop himself also, enriched with many possessions, was wealthy: but how much he valued these things, appeared in this, that as much as he could he retained poverty in the vileness of his habit, keeping parsimony amid manifold delicacies. He bestows alms abundantly, Many also and great gifts were offered to him, which he cheerfully bestowed on those asking him or on the needy. To the poor also he was so bountiful, that he is said to have disbursed five hundred pounds yearly in alms. And deservedly: for in his consecration there was found, over his head, the Gospel saying: Give alms; and behold all things are clean unto you: ^m which he himself with all devotion was eager to do. Luke 11:41 To the needy kinsmen of his Monks, how kindly, how sufficiently he bestowed benefits. Truly he could say: From my youth compassion grew up with me. Job 31:18

[57] Meanwhile it happened that the holy Abbot of Bec Anselm, who had succeeded B. Herluin, He receives S. Anselm kindly: passed over into England; both for the utilities of his Church, and that he might speak with the Archbishop: whose discourse and counsel he much loved. And coming to him, he was received with great love and due honor. And when they spoke together, and conferred more concerning diverse things with one another; the Prelate of Canterbury intimated to the Abbot, as if complaining, that the men of that country venerated certain Saints, whom he did not esteem, and especially, he said, a certain Elphege ⁿ Archbishop of this See; whom they contend to number not only among the Saints, but also among the Martyrs; and is instructed by him concerning the cult of S. Elphege, although it is established that he was slain not for the faith of Christ, but because he would not redeem himself from the enemies, by whom he was held captive. To these things Anselm rendered a reason of this kind: It is certain, he said, that he who, lest by lightly sinning he offend God, does not hesitate to die; much more would not hesitate to die, before he should provoke God by any grave sin. And truly it is graver to deny Christ, than to burden one's men a little, for one's own redemption, by the taking away of their money: but what is less Elphege would not do; much less therefore would he deny Christ, if the mad populace should constrain him to this by threatening death: whence it is given to understand, how great a force of justice possessed his breast, when he preferred to give his life, rather than, charity being spurned, to scandalize his neighbors. Nor undeservedly, as I think, is he reckoned among the Martyrs; who is preached to have voluntarily undergone death for justice. For also B. John the Baptist, whom the whole Church of God believes and venerates as a chief Martyr; was beheaded at the wish of a dancing-girl, not because he would deny Christ, but because for the defense of the divine law he would not be silent about the truth. and who is proved ought to be called a Martyr, And what difference is there to die for justice, or to die for truth? It is established, the sacred eloquence witnessing, that truth and justice is Christ. John 14:6, 1 Cor. 1 For he himself says: I am the truth. And the Apostle: Christ was made for us by God wisdom and justice. He therefore who dies for truth and justice, dies for Christ; but he who dies for Christ, the Church witnessing, is held a Martyr. But Blessed Elphege, equally for justice, as S. John for truth, suffered. Why therefore should anyone doubt more of the true and holy martyrdom of the one, than of the other; when an equal cause holds both in the enduring of death? Lanfranc hearing this, gratefully approving the reason received it, praising the man's wisdom, and the perspicacious subtlety of his talent supported by firm truth: and thenceforth venerated B. Elphege devoutly, as truly great and a glorious Martyr.

[58] but he foretells that he himself would succeed him, Meanwhile it was related to Lanfranc himself, that the aforementioned Abbot Anselm, one night after Matins coming to his bed, found in it a golden ring; and first signing it with the cross of Christ, lest perchance it should be an illusion of demons, took it as truly a ring, and showed it to all, through whose hands the things of the monastery passed; and no one confessed that he had lost it: then the ring was sold, and expended for the use of the Brothers. Which when the Archbishop had heard, he answered to the one relating it to him: Know most certainly, that he will be Archbishop after me. As he foretold, so we know it came to pass.

[59] Let these very few things concerning so great a man be said in unpolished speech. But both the things which we have said concerning him we believe to be true, and that he did more than these by the grace of God, Renowned in every kind of virtue, we do not doubt. For from the time of his conversion, he gave his whole soul to religion; and always tending toward better things he was eager to advance from virtue to virtue. Who can worthily narrate the brightness of his wisdom, the subtlety of his talent, the benignity of his heart, the probity of his industry, the purity of his soul? For he was joyful in alacrity, submissive in humility, in alms liberal, Catholic in faith, a repairer of the Christian religion, a sustainer of the poor, a protector of orphans, a consoler of widows. Adorned with these and other and other virtues, he kept the faith by living rightly, terminated his course by dying well: for he cannot die ill, who shall have lived well: nor is that death to be thought ill, B. Augustine witnessing, which a good life has preceded. For as the term of his life approached, he dies on the 5th of the Kalends of June, he fell into a sickness: which day by day growing heavier, in the 19th year of his Archbishopric, on the 5th of the Kalends of June, he closed his last day, William the son of King William reigning. The grief was incomparable to all and the mourning inconsolable. He was buried in the Church of Christ, which he himself built.

[60] And because that very Church seemed to have a small head, B. Anselm his successor, before his decease, was eager to augment the head of the same Church. Which begun by him, and after

his death built through several years, at last completed, a great and beautiful work, was dedicated by William, who after Rodulf the successor of Anselm was Archbishop, with great glory, and abundance of all things ^o: as the Clergy and people of the kingdom attest, who were present. And so when the day of the Dedication itself was at hand, as is the custom, all the bodies were carried out of the church. Then a certain Brother, either from curiosity, or, what is more credible, to have it for Relics, cut off from the chasuble of the glorious Lanfranc a little particle, from which a sweetness of wondrous odor breathed forth: in the translation of the body his chasuble emits a sweet odor. and he showed it to others, who themselves also perceived the fragrance of the odor. From which matter it is given to understand, that the soul of him rests in great sweetness, the garments of whose body smell with so great an odor. Which grace doubtless is granted chiefly to those, who while they lived in the body, were eager to keep purity of heart, and incorruption of the flesh, up to the end of life. [p] May the loving Christ our Lord deign to grant to his soul the quiet of eternal beatitude, who is blessed forever. Amen.

ANNOTATA.

p. Another translation was made in the year 1180, concerning which Gervase On the Burning and Repair of the Church of Dover, among the ten ancient writers of English history, column 1302 has these things: Lanfranc was raised from his sarcophagus on a leaden tablet: in which he had lain from the day of his first burial intact up to that day, namely 69 years. For which cause also his bones, consumed by much rottenness, were almost all reduced to dust. Yet the larger bones with the rest of the dust being collected, were deposited in a leaden box at the altar of S. Martin.

ANOTHER LIFE by the Author Eadmer, Monk of Canterbury.

from book I of the History of New Things.

Lanfranc, Archbishop of Canterbury in England (B.)

BY EADMER.

CHAPTER I.

Lanfranc's liberality in the Episcopate toward churches, monks, the poor; and his felicity in recovering the rights of the Church of Canterbury.

[1] the King instituting Bishops and Abbots from the Normans, William made King, on the nativity of the Lord was anointed at Westminster by Ealred Archbishop of York of blessed memory, and several Bishops of England. Which consecration although the King himself and all others knew very well ought specially to be made, and properly by the Pontiff of Canterbury; yet because many evil and horrible crimes were preached concerning Stigand, who at that time was there Pontiff, he would not receive it from him, lest he should seem to put on a curse instead of a blessing. Wishing therefore to keep in England the usages and laws, which his fathers and he himself were accustomed to have in Normandy, he instituted from persons of this kind Bishops, Abbots, and other Princes throughout the whole land, of whom it would be judged unworthy, if in all things they did not obey his laws, all other consideration being set aside; and if any of them, for any power of earthly honor, should dare to raise his head against him; all knowing whence, who, for what they had been taken.

[2] All things therefore, divine together and human, awaited his nod: and prescribing new laws even to ecclesiastics, which that they may be observed in few words, I will set down certain of those things which he established as new to be observed throughout England, esteeming those things necessary to be known, for the knowledge of those, for whose cause we have chiefly undertaken this burden of writing. He would not therefore suffer anyone, constituted in all his dominion, to receive the Pontiff of the city of Rome, for Apostolic, unless he himself commanding; or to receive his letters in any way, if they had not first been shown to himself. The Primate also of his kingdom, I mean the Archbishop of Canterbury or Dover, if he presided over a general Council of Bishops being convened, he did not allow to establish or prohibit anything, except those things which were accommodated to his will, and had been first ordained by himself. Nevertheless he permitted that it should be conceded to none of his Bishops, to publicly implead or excommunicate any of his Barons or Ministers, denoted either with incest, or adultery, or any capital crime, or to constrain him by any penalty of ecclesiastical rigor, except by his precept. But what he promulgated in secular matters, we forbear to hand to the memory of letters, because both it makes nothing of our office to write it, and from the divine matters, which according to what we have touched on he ordained, the quality of those, as I think, can be perceived. That we may so accomplish the begun journey, enough has been said of these things.

[3] B. Lanfranc is consecrated Archbishop on the 29th of August In the fifth year of this Reign Lanfranc, Abbot of the Monastery of Caen, a strenuous man, and endowed in divine and human things with excellent knowledge, came to England by the precept of the Lord Pope Alexander and the aforesaid King, and a little time after took up the Archbishopric of Canterbury to be governed. But he was consecrated in the very metropolitan See, on the fourth of the Kalends of September, by almost all the Bishops of England. He, going to Rome for the Pallium due to him, had as companions of the journey Thomas Archbishop of York, whom he himself, the Canonical profession concerning his subjection being made to him, had consecrated at Canterbury, and Remigius Bishop of Lincoln. Who arriving at Rome together, were urbanely received, with honor fitting to each. After which, on the appointed day Father Lanfranc is presented to Alexander Pontiff of the Apostolic See; to whom, what to those knowing the Roman custom may perhaps seem wonderful, the Pope himself rising up to him entering, sweetly exhorted him to fix his step. who, kindly received at Rome by the Pope, And then subjoining, We have exhibited honor, he said, not which we owed to thy Archbishopric, but which to the master, by whose study we are imbued in those things which we know. Hence what pertains to thee, for the reverence of B. Peter it is fitting that thou perform. He therefore sitting, Lanfranc going forward humbles himself at his feet, but soon is raised by him to his kiss: they sit together and that day is spent joyfully between them. Bishops not duly promoted,

[4] On the following light, when now diverse affairs were being brought into the midst, he accused before the Pope the aforementioned Thomas with the aforesaid Remigius, that neither of them had been promoted to the Pontificate by right. The first, namely for this reason, that the sacred Canons remove from the promotion of sacred Orders the sons of Presbyters, whom the order of Religion does not adorn. But the second for this, that, a compact being made, he had bought that Order from William, afterward made King, namely by the service by which, to him hastening to the destruction of England, he had served with manifold contention and manifold expenses. the Pope indulging, To these things they, having no probable cause by which they could be excused, the staffs and rings being rendered with the Pontifical cure, turned to ask mercy. To whose prayers Lanfranc casting himself between, as he was a man powerful in piety and wisdom, showed that they, supported by the knowledge of many things, renders the staff and ring, most necessary to the new King in the new dispositions of the kingdom, were of great service by oratorical faculty. Which heard, the supreme Pontiff turned to him: Thou seest, he said: Thou art the Father of that country, and through this let thy industry consider what is expedient. The pastoral rods which they have rendered, behold here they are, take them and dispense, as thou shalt be able to recognize more useful to the Christianity of that region. But he, having received them, forthwith in the presence of the Pope reinvested the aforesaid men, each with his own. Then Lanfranc, the Stole of the supreme Pontificate being received from the Pope, returned to the journey, was conveyed to England with his companions briskly; and received by the men of Canterbury with due reverence, was confirmed Primate of all Britain. After these things, a brief space of time elapsed, the fame of his name and the greatness of his prudence resounded everywhere, and made him renowned and notable among the minds of men.

[5] He among others, nay before others, he promotes the sacred worship: was acceptable to the aforementioned King William; and intent in all things on the things of God, with no slight care. Wherefore he always gave great labor, both to make the King devoted to God, and to renew the religion of good manners, in all orders of men, throughout the whole kingdom. Nor was he deprived of his desire; for by his instance and doctrine religion was much increased throughout that whole land, and everywhere new buildings of monasteries, as appears today, were constructed. To the constructors of which buildings he himself first giving an example, built the church of Christ of Canterbury, with all the workshops, which are within the wall of that court, with the wall itself. he reforms and protects the monks: But with what prudence, and with what office of paternity he raised up the Monks, dwelling in the same church, from the secular life, in which he found them conversant more than was right, and imbued them with every path of holy conversation, and, their number being multiplied, with what benignity he cherished them while he lived, to whom will it ever be possible to declare fully? Whom, that meanwhile I be silent about other things, because he desired that they should always attend to the service of God without penury and solicitude; he wrought with the King by his sagacity and industry, that he should restore to that very church almost all the lands, which the Normans had invaded of the right of that church, when they first took the land, and

also certain others, which before their entrance had been lost on account of diverse mischances, to that very church. But concerning these and innumerable other good things, with which, sweating, he consummated his life, although indeed it is not necessary for me to write, both because his works so appear, that they show themselves more evidently by the deed itself than by writing, and because he himself ^b wrote with a most truthful and compendious pen concerning the ecclesiastical matters, which were done in his time; yet for the sweetness of his memory, we have deemed it pleasing to explain in few words the things we have foretasted.

[6] he restores and adorns the church and monastery. This Lanfranc therefore, when he had first come to Canterbury, and had found the church of the Savior, which he had undertaken to govern, made almost nothing by fire and ruins, was confounded in mind. But when the greatness of the evil compelled him to despair, he returned to himself; and trusting in fortitude of soul, his own convenience set aside, with hastened work consummated the houses necessary for the work of the Monks. Which when they had used for several years, their convent being increased, they seemed very small. And so those being destroyed, he built others, much surpassing the former in beauty and greatness. He built also a court for himself; the church besides, which in the space of seven years he rendered almost wholly perfected from the foundations; he nobly adorned it with copes, chasubles, dalmatics, tunics magnificently marked with gold, palls, and other ornaments many and precious. beneficent also toward the kinsmen of the monks, But toward the Brothers of that church how good, how loving, how beneficent he was, thence may somewhat be gathered, that he could not bear that anyone from their parents or brothers should be afflicted by any penury. And what perhaps you may wonder at more, he had taken into use not to wait until he should be asked to succor; but full in the bowels of mercy, now to this one, now to that one he of his own accord offered, what could be of help to a needy kinsman for very much time. In which yet he was always led by special discretion, namely the merit and necessity of each being considered with himself.

[7] To this, a certain Brother of that monastery was accustomed every year to receive thirty shillings of pennies, sometimes bestowing more than was hoped for, for the work of his mother, from the Father himself. To this man on a certain occasion five shillings of those (for they were conferred divided according to the turns of times) were given by his precept; which he, tied in a cloth, speaking with his mother, gave into her hand, as he thought, secretly. But she, her mind intent on other things, did not notice what her son did; and so, the coins falling, the mother and son were divided from one another. After these things the woman sent word to her son, wishing to know, what had been done with the coins, which he had pledged that he would give her. He, wondering, made her come to him: and hearing the event of the matter became sad, not so much for the loss which had happened to his mother, but lest the Archbishop knowing this, irritated for his carelessness, should somewhat deprive him of his grace. Amid these things the loving Father, by custom entering the cloister, sat, and the Brother returning from the maternal colloquy, beholding him sad, others being removed, secretly asked the cause of his sadness; he hears, and with a most benign countenance, as he was continually toward the afflicted, so he answered: And art thou for that, my dearest son, but not wishing it to be known. saddened? Those pennies God predestined and conferred on another, who perhaps needed them more than thy mother. Be silent; and, that thou speak to no one thereof, diligently attend. And lest what is done burden thy mind even a little, I will order seven shillings for those five to be given thee today for the utility of thy mother: but, as I said, let no one know thereof. For he had this very use in giving, that he should give the things to be given cheerfully, and grant to no one to reveal either the gift or the person of the giver to anyone.

[8] And these things indeed concerning the monks of the Mother Church itself let it be said. liberal to all the needy, But what poor man ever cried to him and was despised? What of the pilgrims of whatever order of men sought his help, and did not obtain it? What Congregation of Monks or Clerics ever sent to him, asking subsidy, and did not experience the abundance of his liberality beyond what was hoped? Witness of these things which we say is Italy, Gaul, Britain, which up to this day bewails the death of Lanfranc with a pitying sigh. What shall I relate concerning the Abbey of S. Alban, which within and without devolved almost to nothing, he himself as his own, Paul Abbot of good memory being instituted for it, he enriches the Abbey of S. Alban, rebuilt from the foundations, and within with great religion, without with the donation of many things increased, honored, enriched. In the Bishopric of Rochester he found not much more than four Canons, and these living a wretched life, under Bishop Siward; which Bishop when with Ernost, whom Lanfranc had established as his successor, he was taken from the present life, a Monk of pious recollection, Gundulf by name, was by the same subrogated there as Bishop. Through this man he subverted the old church of the Bishopric with the adjacent fabric, and built up new things: and the Church of Rochester: the Clerics who there, as we said, were leading life, either in the same place he raised to the summit of religion; or, other things being given, from which they should have more abundantly than usual food and clothing, he changed into other places. For he instituted the Episcopal See with the cult of the monastic Order, and, lands being assigned and other things which belonged to the sustentation of those serving God there, made it rich from poor, sublime from humble, as it is held at present ^c.

[9] But what he did concerning the poor outside the walls of the city of Canterbury, he constructs a double hospital: I think I ought not to omit in this work. Outside the North gate of that city finally he constructed a stone house decent and ample, and added to it for the diverse necessities and conveniences of men several habitations with a spacious courtyard. This palace he divided in two; appointing namely men oppressed by various qualities of infirmities to one; but to the other part women being ill. He ordained also for them from his own clothing and daily food; ministers also and guardians, who in all ways should observe, that nothing should be lacking to them, nor should there be any faculty for the men to approach the women, or the women the men. But on the other side of the road he built a church in honor of B. Pope Gregory, in which he placed Canons, who lived regularly, and should minister to the aforesaid sick those things which befitted the salvation of their souls together with burial: to whom also, in lands, in tithes, and in other revenues he gave so much, that they seemed to be sufficient for their sustentation. But farther from the Western gate of the city than from the Northern, building wooden houses on the sloping side of the mountain, he assigned them for the work of the lepers, the men in these, and a leper-house. just as in the others, being separated from the society of women. To these nevertheless according to the quality of their disease he established that all things, which they needed, should be ministered from his own; such men being instituted for performing this, of whose skill, benignity, and patience, as indeed it seemed to him, no one should doubt. Besides these, in the vills pertaining to the Pontificate he built many and decent houses, partly of stone, partly of wood, for himself and his successors.

[10] he subjects the Archbishop of York to himself: But for the dignity of the Church of Canterbury, which certain of the Bishops, but chiefly Thomas Archbishop of York, as a new citizen of England, exceedingly attempted to humble for the exaltation of his own Church; how great labors he endured, and in what manner he humbled Thomas himself to the measure of his predecessors, it is superfluous and irrelevant here to write anything. For he himself thereof, the truth being full and confirmed by the assent of the whole kingdom, under the testimony of the Royal seal ^d left writings. Who labored the more indeed in these things, because the ancient privileges of that very church, in that conflagration, which consumed the same church three years before his entrance, and he protects the rights of his Church had almost all perished. Other customs also, which in ancient times the kings of England by their munificence conferred on the Church of Canterbury, that it might be most free in all things, and by a most sacred sanction established to remain stable in perpetuity, lost by the imprudence of certain ones, he recovered by his prudence.

[11] For Odo Bishop of Bayeux, that I be silent about others, brother of the aforesaid King William and Count of Kent, before Lanfranc had entered England, was held great and very powerful throughout the whole kingdom. He, by the dominion by which he was immensely exalted, had in manifold ways invaded, oppressed, held, not only the lands, but also the liberty of the named Church, no one resisting him. Which, when Lanfranc learned, as they were, he treated of them with the King, as he knew it behooved. Whence the King ordered, that, the Chief Men and upright men being assembled, not only from the County of Kent but also from other Counties of England, the complaints of Lanfranc should be brought into the midst, examined, determined. An Assembly of Princes therefore being arranged at Pinnenden ^e, Goffrid Bishop of Coutances, a man at that time very rich in England, ordered in the King's stead to do justice most strenuously to Lanfranc concerning his complaints, did so. For Lanfranc, supported by valid reason, by the common stipulation and judgment of all, there recovered all things, which were shown anciently to have pertained to the rights of the Church of Christ of Canterbury, both in lands and in diverse customs.

[12] Likewise at another time the same Odo, the King permitting, and again adjudged instituted a plea against the often-mentioned Church, and its guardian Father Lanfranc, and brought thither all, whom he knew more skilled in the laws and usages of the English Kingdom, ignorant. When therefore it had come to the ventilation of the causes, all who had assembled from every side for defending the causes of the Church, in the first encounter were so convicted, that they at the same time lost that in which they should defend them: for Lanfranc himself was not present: for it was not his custom to be present at such things, unless the highest necessity urged. To him therefore in his chamber occupied with divine reading, what had been done is announced. But he, in nothing terrified at heart, asserted that the words of the adversaries had not rightly proceeded, and therefore ordered all things to be put off until the morrow. The following night B. Dunstan ^f is present in a vision to the Prelate, admonishing that the multitude should not disturb him; but secure of his presence, he should himself cheerful enter the plea in the morning; which he also did. And so beginning his causes by a certain exordium, comforted by S. Dunstan he recovers. as if utterly alien from the things which had been treated or were to be treated, all being astonished, he so proceeded, that the things which were said against him the day before, he so vanquished and showed to be empty, that as long as he survived in the present life, no one arose who thence opened his mouth against him. Concerning these things thus.

ANNOTATA.

furnished to William, he had been made Bishop, having trafficked the divine gift by warlike labors.

CHAPTER II.

The stability of the Monks procured. The ecclesiastical rights defended. The succession in the kingdom of William the second.

[13] Besides these things in his own and almost the same days, almost all, He hinders the Bishops from substituting Clerics for Monks: who from the Clerical order had been constituted Pontiffs in England by King William, attempted to eliminate thence the Monks, who in several Bishoprics of England from of old were leading life; and made the King himself consenting to them in this; in which they were so certain that they would obtain the effect, that Bishop Walchelin had assembled almost forty Clerics, after the manner of Canons, girded with tonsure and vesture, whom, the Monks being ejected, he should soon introduce into the Church of Winchester, over which he presided. The only delay of accomplishing this was, that the license had not yet been requested from the Archbishop Lanfranc: but that he should obtain it even quicker than said, no doubt was in his mind. But otherwise than his mind had pledged to itself, the issue of the matter came out. For when what the Bishop was attempting resounded in his ears, he forthwith abhorred the crime; nor asserted that he would consent, while he lived, that he should in any way obtain the effect of such a will. So therefore both the Clerics, who had been gathered by Walchelin to succeed the Monks, were dismissed to their own; and the Monks, who by a certain prejudice were condemned to yield to the Clerics, by the grace of God and the instance of the good Lanfranc, were made possessors of their pristine conversation in their own Church.

[14] Nor could these things suffice for calming the animosities of certain ones, which they had conceived for the dejection of the Monks. For with equal vow, similar endeavor, one consent, concordant mind, the Pontiffs, whom the order of Religion had not bound to itself, began to strive, that at least from the Primacy of Canterbury they might eradicate the Monks, intending that by this deed they would most easily exclude the others from elsewhere. For concerning those, by reasons better, as it seemed to them, they were supported for doing this; partly for the sublimity of the primatial See, and that lest even after his death it be done at Canterbury, which has to watch over the disposition and correction of the Churches by its persons everywhere throughout England; partly for other manifold causes, the execution of which, according to what they touched on, regards rather the office of Clerics than of Monks. The King was led into that opinion and the other Princes of the kingdom, Lanfranc as was his custom striving against with all his strength, and manfully resisting the endeavor and envy of all. Yet lest after his death there should be done, what while he survived he knew by the help of God would by no means be accomplished; not knowing the day or hour of his death, he wrought with the sagacity and industry by which he was powerful, that, by the authority of the Roman and Apostolic See, the habitation of the Monks in the same church should be confirmed, and unshaken while the world should last be stabilized in perpetuity. Which by such a privilege the supreme Prelate of the Apostolic See Alexander thus corroborated by his writing ^a.

[15] Alexander Bishop, Servant of the Servants of God; to the most Reverend Brother in Christ Lanfranc, he provides by a privilege obtained from Pope Alexander, Venerable Archbishop of the men of Canterbury, Greeting and Apostolic benediction. We have received from certain ones, coming from your parts to the thresholds of the holy Apostles Peter and Paul, that certain Clerics, the aid of the earthly power, namely of laymen, being associated to themselves, filled with a diabolical spirit, are attempting to expel the Monks from the church of the Holy Savior at Dover, which is the Metropolis of all Britain, and to establish Clerics there. To which nefarious work of their endeavor they attempt to add this, that in every Episcopal See the order of Monks be extirpated, as though in them the authority of Religion did not flourish. Concerning which matter, compelled by the zeal of God, in which the statutes of S. Gregory the Great we ordered a scrutiny to be made concerning the privileges of the Churches, and there came to hand the statute of our Predecessor Gregory the Greater of blessed memory, concerning the Churches of England, namely how he commanded Augustine, the Apostle of your nation, that he should place in the aforesaid Metropolitan See men of the same order, of which he himself is known to be. To whose precept, among other things, these things are subjoined ^b. Because thy Fraternity, he says, instructed in the rules of a monastery, in the Church of the English, which lately by the authorship of God has been led to the faith, ought to institute this conversation, which in the beginning of the nascent Church was to our Fathers, among whom none of them said anything of those things which they possessed to be his own, but all things were common to them; which rule of communion to agree most fully with the order of Monks, there is no one who doubts: hence is had the Epistle of Boniface ^c, who fourth from B. Gregory was set over the Roman Church, and of Boniface IV concerning that matter are alleged over which (God being author) we preside, which he sent to Athelbert King of the English and Laurence Archbishop your Predecessor, in which certain things being premised he used this censure of anathema: Glorious son, he says, what from the Apostolic see through our Co-bishop Mellitus you have requested we concede with willing mind, that is, that your Benignity in the monastery, constituted in the city of Dover, which your holy Doctor Augustine, disciple of Gregory of blessed memory, consecrated to the name of the Holy Savior (over which at present is known to preside our most beloved Brother Laurence) may freely in all things establish the habitation of Monks living regularly; by Apostolic authority decreeing, that the very Preachers of your salvation Monks should associate to themselves a flock of Monks, and adorn their life with the manners of sanctities. Which our decrees if any of our successors, of Kings, and are confirmed. or of Bishops, of Clerics or of Laymen, shall attempt to make void, let him be subject to the bond of anathema by the Prince of the Apostles Peter, and by all his successors; until what he has done with rash daring he repent by satisfaction pleasing to God, and promise the amendment of this your disquiet. Whence because, reason dictating, we have perceived it to be useful to the quiet of the Churches, we confirm the present decree of the above-named Fathers, and in the stead of the Apostles under the same anathema we constrain whosoever shall strive to oppose this.

[16] But with how secure liberty and free security the often-mentioned Father Lanfranc strove to possess the things pertaining to the rights of the Church of Canterbury, Lanfranc protects the rights of his Church, both from these things which we have designated in few words, and from the Epistle which behold we shall subscribe, it will be enough plain to anyone wishing to know; which Epistle, written concerning ecclesiastical causes, for this reason chiefly it has pleased, others being omitted, to mingle with the present work; that those who are altogether inexperienced of the knowledge of such affairs, from the customs of other Churches may perceive, with what dignity that very Church is established to be eminent among others. The Epistle therefore is this. Lanfranc, by the grace of God Archbishop, to his most beloved Brother Stigand Bishop of Chichester, greeting. The Clerics of our vills, who exist in your diocese, have complained to us, that your Archdeacons, occasions being found, exact monies from them, and from some have already received them ^d &c.

[17] and he causes the lands taken from it to be restored to it: To these things with what sagacity (for this, mentioned a little before, we think it not from the purpose to repeat in few words) with what, I say, sagacity the memorable Father Lanfranc wrought with King William, that, by the inspiration of the grace of God, while he was at the point of death, he should be led to this, that he should restore for the redemption of his soul very many lands, taken from the named Church of Canterbury by diverse causes and violences of men; both I have esteemed it long to relate and not necessary. For both the number and the names of those very lands are most well known to that same Church; and the revenues of those, from which they who under the Lord serve that place are sustained, for the eternal salvation of the King, to be considered day and night before the eyes of the just judge, are presented by those same. What therefore should be done concerning the other lands of that very Church, which remain in the same injury of plunder by which formerly they were taken, by the successors of so great a provider of the servants of God, the fruit which this man obtained from the things which he restored will teach them, according to what care they shall have of themselves: for in very truth, he would have restored those also, if he had survived somewhat longer than he lived: for to this the knowing prudence of Prince Lanfranc had led him, and he had pledged that at a prefixed term he would do it. But while he did not deserve to obtain the effect of his promise; with how great study one ought, while he can, to insist on good things, he forewarned by his own example. These things and things of this kind, which the glorious Father Lanfranc magnificently wrought, if anyone shall wish to describe them as they are, there is copious matter, and sufficient for a great work: but I, because by probable and firm reason, as I began, I am led to other things; only thus far concerning him I briefly say, that he in very truth was a great and insuperable defender of the Church of Christ, and a loving Prince of all England, and as far as it was permitted him a good Pastor, to all dwelling in it, while he lived.

[18] At the same time there was a certain Abbot of Bec, named Anselm ^e, a man indeed good and magnificently powerful in the knowledge of letters, with S. Anselm who wholly attended to the contemplative life. He, known, dear and acceptable to all Normandy and France, for the merit of his excellent sanctity, was held also of great fame in England, and was joined to the aforesaid King and to Lanfranc the Archbishop by a most holy familiarity… This man therefore and Lanfranc, namely men supported by divine and human prudence together, the King always held in great esteem before himself, he usefully counsels the King, and heard them in all things, which were to be done by him, as far as it concerned their office, with a sweeter study than the rest. Whence also by their counsel he very much and often descended from the severity of his mind against certain ones; and that in his dominion monasteries should rise to the observance of religion, he studiously gave labor. Which religion lest, born, it should fail, he procured to protect the peace of the Churches everywhere; and to bestow from his own on those things which profited to the use of those serving God, in lands, in tithes, in other revenues… This William therefore the King, and grieves much for the death of this man; in the vill of Ermentrude, which is opposite Rouen, on the other side of the river ^f died… But how great grief the death of him struck Lanfranc, who could say? when we, who were about him when his death was announced, immediately feared that he would die from anguish of heart.

[19] The King William therefore being dead, there succeeded him in the kingdom William his son: not afterward having experienced such a successor, who when the heights of the kingdom

yearned to snatch beforehand from his brother Robert ^g, and found Lanfranc, without whose assent he could by no means be admitted to the kingdom, not altogether consenting to him in this for the fulfillment of his desire; fearing lest the delay of his Consecration should bring him loss of the desired honor, he began both by himself, and through all whom he could, by faith and oath to promise to Lanfranc that he would keep justice, equity, and mercy throughout the whole kingdom, if he were King, in every affair; would defend the peace, liberty, security of the Churches against all, and also would obey his precepts and counsels in all things and in everything ^h. But when afterward he had been confirmed in the kingdom, his promise being set aside, he lapsed into contrary things. whom he reproved for promises not performed: Concerning which when he was modestly reproved by Lanfranc, and the pledge of faith not kept was opposed to him, kindled with fury; Who, he said, is there, who can fulfill all the things which he promises? From this therefore he could not look upon the Pontiff with right eyes, although in some things, to which his will drew him, out of respect for him, while he survived he tempered himself. For Lanfranc was that man, most skilled in the divine and human law together, and at his nod the regard of the whole kingdom looked. become worse upon his death. Who when he was translated from this life, how grave a calamity from his decease devastated the Churches of England, omitting many things it has pleased to show in few. For forthwith the King expressed outwardly, what in his breast, while he lived, he had cherished. For soon he invaded the very mother of all England, Scotland, and Ireland, and also of the adjacent islands, namely the Church of Canterbury; he ordered all things which were of its right, within and without, to be described by his clients; and the food of the Monks serving God there being taxed, took care that the rest should be reduced under a tax and into his own Dominion. He made therefore the Church of Christ venal, attributing the right of lording in it before others to him, who, to its detriment, in giving a price, surpassed another ⁱ.

ANNOTATA.

ANTILANFRANCUS

of William Thorn, Monk of St. Augustine's,

refuting himself by his own maledicence.

Lanfranc, Archbishop of Canterbury in England (B.)

the Kingdom being translated to the Normans The kingdom is transferred from nation to nation, on account of injustices, and injuries, and contumelies, and diverse deceits, says by the Ecclesiasticus chapter X the Holy Spirit. How often Britain has experienced this, all know, who have read the histories of the nation; and they know the Empire of the island translated from the Romans to the Anglo-Saxons, from these to the Danes, and again from the English to the Normans. Yet however often this was done, it was always done with the highest feeling of those, who held being subjected to the dominion of an alien nation for servitude. Hence that bitterness of minds, shining out sometimes even in the writings of Religious Historians, even after several centuries. We have an example in William Thorn, Chronicler of the monastery of St. Augustine of Canterbury. For after he had gloriously narrated in chapter 6 §9, the English hold them odious, even the Monks: how William Duke of Normandy, called the Conqueror from the deed, Harold the Dane being conquered (who himself also after the death of S. Edward the last of the English Kings aspired to the kingdom), crowned at London, and having passed over into Kent, surrounded by the whole armed people of that Province, was induced to confirm to it the liberty and the country's laws and customs, of which Kent alone thenceforth enjoyed; and that with Stigand Archbishop of Canterbury and Egelsin Abbot of St. Augustine's acting, from these the men of St. Augustine's, accusing the King of tyranny, who, choosing rather to die in war than to see the evils of their nation, and animated by the examples of the holy Maccabees, had been made leaders of the army: after, I say, he had narrated these things at length and no less gloriously, then in the following §10, as enviously as he can he carps at the counsel of the new King, in transferring the Bishoprics and Abbeys to the Normans. Nor does he accuse the King alone of tyranny, but holds Lanfranc the Archbishop of Canterbury constituted by him no whit more clemently: in whom, if he had wished to confess the truth, he ought to have praised the zeal of restoring ecclesiastical discipline, no less collapsed among the Monks than among the English Clerics, and that too which he strove to obtain among the men of St. Augustine's in the gentlest ways he could.

[2] The beginning of the complaints was, that in the year 1067 Egelsin the Abbot, perceiving that he had incurred the hatred of the King for the liberties of Kent preserved by him, and consulting more for his own safety than for that of the flock committed to him, the precious treasures whatsoever of his monastery being exhausted, fled away by ships into Denmark, nor anywhere appeared: the Archbishop imposed on them by him, and so the Lord's flock, the shepherd fleeing, is exposed to the voracity of the wolves, and the chosen vineyard of the Lord is demolished on every side by the little foxes. But in the year of the Lord 1070 there was celebrated at Winchester a Council of the English Church, in which, the King ordaining, Stigand the Archbishop ignominiously degraded, is consigned to perpetual chains, and Lanfranc forthwith is subrogated. These things being premised, without any mention of the faults of Stigand, excommunicated by the Roman Pontiff for the Archiepiscopal See invaded against the Canons, and of the merits of Lanfranc known to all, whence an excuse, nay an approbation of the deed could and ought to have been taken, since he was praised by all the Bishops and Abbots of England in that National Synod; the Chronographer begins in chapter 7 the Prelacy of Abbot Scotland in this manner. and the Abbot, In the year of the Lord as above, namely 1070, it being learned that Egelsin had thus fled into Denmark, and had abandoned his Church, without the license of the King asked or obtained; the aforesaid King confiscated the monastery of S. Augustine, with all internal and external appendages; and set over the same monastery a certain Monk, named Scotland, by nation a Norman, as Abbot, the Monks of St. Augustine's both for the King's tyrannical power, and for the manifold depression on every part of their monastery, although not without bitterness of mind, for the time tolerating this.

[3] There was indeed nothing for which the men of St. Augustine's should repent of the new, although foreign, Abbot: for hence up to §8 the Chronographer does nothing else, though he deserved very well of the temporal state of the monastery, than to describe one by one the deeds of Scotland worthy of memory, by which he strove both to recover the rights and possessions of the monastery taken away, and to enlarge them with newly acquired ones: nay also to build from the foundations a church far greater and more august than it had been before, as has been abundantly explained on the 26th of May in the books on the Translation of S. Augustine and others, made for that reason. But that in all those good things to be procured for the monastery the Archbishop Lanfranc had a great part, no prudent man will doubt, on account of the supreme friendship of each between themselves and the communion of counsels. Yet this profited nothing toward so binding the minds of the English Monks to the Norman Archbishop and Abbot, that, the state of the commonwealth being changed, even in their own private matter they could patiently tolerate anything to be changed by them, yet on account of some things restricted with whatever intuition of good it might be done by them; nay they took all things in the worst part, and most grievously calumniated both, having become even judges of the cogitation of iniquities, concerning the very intention of the mind, known to God alone. Let us hear the Chronographer §8, explaining, as he found it in writings, how the ordinary Jurisdiction was lost in the time of Scotland.

[4] certain ancient privileges of it, Since, he says, the Philosopher of the world witnessing, no mortal is so blessed with felicity, but that from some part of himself he is left subject to miseries; the aforesaid venerable Abbot Scotland, although he powerfully defended everywhere the possessions and temporal rights of the monastery committed to him, as a friend of the King and of the Princes of the land; yet the spiritual rights and liberties, to the detriment of this Church, he less providently procured, as from the things to be said it will more fully shine forth. For from the time of Blessed Pope Gregory and the holy Father Augustine, that is from the six hundredth year of the Lord's Incarnation up to the thousand and eightieth, this special daughter of that supreme Mother of Churches, and spiritual nursling of the Kingdom of the English, the Archbishop of crafty cupidity, primary in monastic dignity and monastic religion, by the grace of omnipotent God, who wills his sons to enjoy liberty, and not that they be made tributary with servants; and by the sanction of the holy Father Gregory and of the other Roman Pontiffs and also of B. Augustine, enjoyed all ecclesiastical peace, honor, and liberty… But in the year 1070 Lanfranc, having obtained the Archiepiscopal Pallium at Canterbury, began to persecute this Apostolic Church; and the dominion which over it he could not justly have, that he might in some way obtain it, by himself and his accomplices he did not cease to machinate.

[5] He therefore, after he had for some years functioned in the Archiepiscopal dignity, associated to himself in guile the Abbot Scotland, as into the familiarity of great friendship, they accuse the Abbot of base collusion, that under the shadow of this mutual love, what he more often desired he might more quickly obtain. But they were as it were fellow-countrymen and neighbors, and with the said Duke William, a little before promoted to the Kingdom, had followed from parts beyond the sea, and therefore to each other more pleasing and more faithful friends. By this bond therefore of mutual love the Archbishop strengthened, by himself and other honest persons more often sought of the Abbot, that

he should furnish him his Priests, only for hearing his sermon, and that his Synod might appear more splendid. Which when the Abbot more often denied, and said that against the Apostolic right and the usage of his Apostolic Church he could in no way do it; at last not taking precaution for the same monastery, less provident of so great a craftiness, nay fearing to offend so familiar a friend to himself, he compelled all his Priests to go to the synod of the Archbishop, his Monks contradicting, not to plead concerning any matter, but only to hear the sermon of the Archbishop for their own utility, who suffered his Presbyters to be invited, then also summoned, to his Synod, without any evil device and perverse cause. Again and again the Archbishop assails the Abbot, that he should transmit his Presbyters to the Synod for the utility of their souls: which when he had frequently asked, and the Abbot from fear or love did not deny, the Archbishop customarily, and as if they were under the honor and dignity of his right and jurisdiction, compelled all the Presbyters and their Parishioners to come to his Synod and Chapter: and so he cautiously withdrew from the monastery of S. Augustine the dignity and honor, which from the beginning of the nascent Church in England, freely, peacefully, and without any wrong-doer it had always obtained…

[6] In the year of the Lord 1085 died William King of the English, and yielded the free use of bells, called the Conqueror… In the following year Lanfranc, by the instigation of his Monks, not content with the aforesaid evils, interdicted the Monks of that Church, that they should not ring their bells at any Canonical hour, unless first it should be rung in the Bishop's church: not attending, Where the Spirit of God is, there is liberty. Hence therefore angers, brawls, murmurings, disorders most often were made in the house of God, because, an injury being done to the Roman Church, they exercised the service of God frequently late, and indecently, and irregularly with tearful sighs. Concerning so great an ignominy therefore and so unspeakable an irreverence, inflicted on the Lord Apostolic and the Roman Church, whose that is the proper and special chapel, with tearful voices and heartfelt groans the Monks approach their Abbot, beseech and argue, that he should more quickly announce to the Lord Pope this so great a crime and his greatest disgrace. Whom he despising, and favoring the Archbishop against God and the dignity of the holy Roman Church, and the sanction of the above-said Fathers sufficiently noted; ordered the Monks to be restrained, and that they should in no way go out of the court or the cloister, altogether to be confined. For he doubtless suspected and feared, lest they should in some way insinuate to the Lord Pope the damage and disgrace inflicted on him, and manifest the arrogance of the Archbishop and the base consent of the Abbot himself…

[7] In the year of the Lord 1087, on the third of the Nones of September, died Scotland: he being dead Lanfranc the Archbishop, him likewise, because, the Abbot being dead, seeing the fixed and opportune time, in which he might subject the Church of St. Augustine to his jurisdiction, strove to set over that monastery one of his Monks as Abbot: whence he also approached King William, son of William the Conqueror, and urgently asked that he should give him the donation of the aforesaid Abbey: but did not obtain it; for the reason that the Monks of St. Augustine's exhibited to the King their privileges, namely of Augustine the Archbishop, of Ethelbert the King, of Pope Boniface IV, of Agatho and Adeodatus the supreme Pontiffs, from which it clearly appeared to the King, that the election of the Abbot of that place, both by common right and by special privilege, he attempted to introduce one of his Monks, pertained to them. Whence Lanfranc, foreseeing that his wish would be frustrated on the part of the King, devising new contrivances of guile, used the impudent prudence of Simon Magus; and that the Monks of St. Augustine's should elect one of his Monks and accomplices of his fraud as Abbot of this place, he most instantly demanded, not so much by preceding prayers, as by promised prices of monies; and feigning peace in guile, pledged that he would be a most excellent future friend of the monastery of St. Augustine, if his wishes were fulfilled. But the Monks of St. Augustine's, prudently perceiving the snake lurking in the grass, fearing lest the venom of asps and incurable poison should be proffered to them in a golden cup under the sweet voice of the Sirens; from the past deeds of Lanfranc dreading most certain issues of future ones; nor did he consecrate, except hesitatingly, the one Elected by others. spurned his money so offered, like an anathema, unto the perdition of the offerer: but also they elected a certain Monk from this bosom, distinguished in manners and letters, and most beloved to the younger King, named Wydo, Christ going before. The Archbishop Lanfranc, the hope conceived being frustrated on every part, affected within not so much by grief of heart, as carried away by the fury of wrath against the Monks of S. Augustine, for some time refused to bless the aforesaid elected Wydo, according to the tenor of his privileges: but overcome by the instance of King William, blessed the aforesaid Elect at the major altar of his monastery, on the day of S. Thomas the Apostle, and in the following year died.

[7] In which exceeding all measure of modesty, Thus far the Monk of St. Augustine's William Thorn, writing indeed at the end of the 14th century, but putting on the sense of his Brothers, who then lived and wrote such things; which if alone they were extant concerning Lanfranc, who would not believe him to have been a most ambitious and most covetous man; and to have had a mind sewn together from guile and frauds and agitated by the furies of wrath in administering the Archbishopric; and what could seem consequent, to have concluded an evil life with an unhappy death, deserving that his memory be held in perpetual malediction, as also this author has no word at all of his so many praises, which others celebrate. But well! that God judged otherwise of him, and not only the Normans, but also the other English, and all posterity judged otherwise. It was lawful for the Monks to stand for their privileges and liberties even against the Archbishop, nor for those abuses which perhaps had crept in ought they to lay aside their usages, except by command of the Apostolic See, to which they were immediately subjected: but a man otherwise most holy ought not to be painted in so black colors, and acted by good zeal in that which grieved them; perhaps also supported by the best reason and a better right, concerning which it is not ready to judge from the relation of the adverse party alone, they prejudice their own cause, they detract nothing from Lanfranc's fame. so much the more suspect, as it presents more patent signs of vehement hatred, neither permitting those Monks, who esteemed Lanfranc their adversary, peacefully to think or write anything of him: whose cause meanwhile is also thereby burdened, that it could seem unjust to a man, in all his other actions a Saint. The same may they hope will befall them, as many as henceforth for justice or truth shall happen to incur the hatred of some community, even religious, and for that cause to be defamed in famous writings or libels among the vulgar; provided the universal approbation of others not preoccupied protects them, giving testimony of the equity and veracity of the other deeds and sayings of the same; which testimony will always be so much the graver, the better known it shall be, that those, who seem to oppose immodest murmurers of this kind, could and would have favored the same to their own greater advantage, if they had believed it lawful.

ON S. UBALDESCA VIRGIN, OF THE ORDER OF S. JOHN OF JERUSALEM,

AT PISA IN ETRURIA.

IN THE YEAR 1206

PRELIMINARY COMMENTARY.

Concerning her cult, and concerning the original text of the Life lost, but somehow restored from the Italian version.

Ubaldesca, Virgin of the Order of S. John of Jerusalem, at Pisa in Etruria (S.)

D. P.

The sacred, and, the title of appellation being increased by Urban VIII, Most Eminent Religion of the Hospitaller Knights of S. John of Jerusalem, two Saints of this Order, whom from the possession of the island of Malta gained about the year 1530 we call Maltese, many distinguished Heroes illustrated with military exploits and notable triumphs in the East; but in the West they adorned their Religion with a certain rare sanctity, not only some men to be commemorated in their time; but also from the weaker sex some Nuns of the same profession, of whom in Italy I find two, venerated absolutely as Saints, from these Tuscana at Verona on the 14th of July, namely Ubaldesca and Tuscana: this latter a Widow at Verona in Emilia, concerning whom it will be treated on the 14th of July; the former a Virgin at Pisa in Etruria, where equally as at Malta, the Office to be performed under the rite of a Double, she is venerated on this 28th of May; on which day, and indeed falling on the Sunday of the Trinity or the octave of Pentecost, she died, in the year 1206, when, the cycle of the Sun being 11, of the Moon 10, the Dominical letter A, Easter had been celebrated on the 2nd of April; although the Pisans, anticipating the beginning of the common year by nine months, number that year 1207.

[2] Philip Ferrarius makes mention of S. Ubaldesca in each Catalogue, both of the Saints of Italy, Ubaldesca is venerated at Pisa on the 28th of May, with a more prolix elogium; and of those who are not in the Roman Martyrology, under this formula, At Pisa in Tuscia S. Ubaldesca Virgin. Ferrarius was followed in the sacred Gynaeceum by Arthur of the monastery: but if he had read him more attentively, and noted that she is said to have been born of humble parents in the Pisan field, and to have doubted concerning obtaining entrance into the monastery, since she said she had no dowry; and so he would rather have proposed to himself that she should be praised from another source, than from the despised delights and glory of the world. Ferrarius alleges in both places a MS. Life which is kept among the Nuns of S. John: and I should believe that he had altogether seen and had a copy of it; for he had it, and, very many miracles being omitted, published it in Italian, with the sole title of Blessed, among the Lives of the Saints and Blessed of Tuscia, Silvanus Razzi; from whom we are compelled to make the same again Latin, since the old and original context no diligence of friends has hitherto been able to find.

[3] The Knight Ceffini sought it very solicitously, when he procured for us the Life of B. Clara de Gambacorta, the Life, the original Latin being lost, illustrated on the 17th of April; and the Life of B. Bona, likewise of Pisa, to be given on the 29th of this May: but in vain he sought it. There sought afterward, but with equal success, the most Reverend Tortus, Provicar of the Archbishop of Pisa and Rector of the Nuns of S. John. Finally Doctor Pagni, public Professor of Medicine, with whom, while endeavoring to write the Affairs of the Pisans, as many ancient monuments as could be found were said to be collected: who, interrogated concerning that Life, exhibited indeed an ancient codex, in which the Lives of BB. Bona and Gherardesca of Pisa were read, but denied that there was with him any word concerning B. Ubaldesca, except in the books of Razzi, Ferrarius, and Bosio: but this latter in the Histories of his Order makes mention of the same at length from Razzi, it is given from the Italian of Razzi, as also the epitomizer of Bosio, Francis Truglinus. And so by all that diligence nothing else was gained, than that B. Gherardesca became known to us, not even known by name before, concerning whom after the Life of B. Bona we shall treat. We nevertheless continue to wish, that the original Life of B. Ubaldesca may from another source come to light, to have a place in the Supplement of the first Semester, to be composed after June is completed.

[4] Concerning her cult, first with the movable feast of the Trinity, then by Pontifical authority bound to this 28th of May, there is no need to preface much: with the proof of the cult also at Malta. that matter will be plain at the end of the Life from Razzi and Bosio; as also in what manner the bones of the holy body,

were translated from the Hospital of S. John to the church of the Holy Sepulchre, the Head being excepted (which remained there); and how, together with a part of the Relics, in the preceding century the veneration of Ubaldesca was propagated; increased also in this very century, by a Rectoral church, built under her invocation in sight of the new city of Malta, by the Grand Master of the Order Paula. The native place of the Saint was the castle of Calcinaia, looking upon the left bank of the river Arno, midway between Pisa and the town of S. Miniato, by an interval almost equal on either side of 24 miles. There is nothing else which it is fitting that the reader be taught beforehand: wherefore let us pass to the Life, such as Razzi furnishes, needing no further light.

LIFE

From the Italian of Silvanus Razzi.

Ubaldesca, Virgin of the Order of S. John of Jerusalem, at Pisa in Etruria (S.)

FROM THE ITALIAN OF RAZZI.

[1] Ubaldesca was born at Calcinaia, a castle of the diocese and territory of Pisa, of humble and simple parents, Born at Calcinaia of rustic but pious stock, but good and fearing God, about the year of our salvation 1136: who although they sustained life by agriculture, yet omitted nothing by which they might instill Christian virtue into this their most beloved little daughter, so much the more readily, as she herself the more, as if by nature, seemed to be borne to the same, since in all her actions sincere humility and prompt obedience shone forth. To these virtues there was added also the highest sparingness of words, a notable indication indeed, both in all men, and chiefly in young virgins, of goodness and prudence. Whatever of time remained to her over from the ministries imposed by her parents of the household, all that she expended on prayer and reciting the Crowns, from childhood she excels in virtue: asking God that he would direct her life into the way of salvation: nay even while laboring with her hands at home and abroad she prayed, as she could, if not with the voice, at least with the mind elevated to God. Her body also, innocent though and most pure, she macerated with fasts and vigils. She so exercised charity toward the poor, that she suffered no one to depart from the threshold of the house without solace: for although her parents were husbandmen and not wealthy, yet the farm which they cultivated was their own, and afforded somewhat whence they could give something even to those bearing necessity.

[2] But because, as I said, she asked of God to be directed into the way of salvation, He who is accustomed to hear the prayers of those asking just things, at fifteen she is bidden by an Angel to become a nun, gave also to this little girl praying a benign ear, and fulfilled her desire in this manner which follows. When she was in the fifteenth year of her age, all the household being occupied in the field, she alone had remained by the oven, putting in the loaves to be baked there; and behold an Angel of the Lord appeared to her, and said: Hear, Ubaldesca, since thou hast always asked of God, that he would show thee the way by which thou mayest be saved; I am present, in his name commanding, that without delay thou betake thyself to Pisa, and enter the Hospital of S. John, and with the Mothers dwelling there live in penitence, and in the service of God and his poor. To whom she: Indeed most gladly will I do it: to be received even without a dowry. but they will refuse to receive me without a dowry, nor can my parents exhibit the required dowry. But the Angel, Let not this solicit thee, he said, for those Mothers regard not so much the dowry as virtue. But I, she rejoins, if I am destitute even of this, how shall I be able to be admitted? And the Angel: The Holy Spirit will supply what is lacking, by whom illumined thou shalt be filled with so great graces, as none of the women of Pisa has obtained, and the city itself by thy merits shall be freed from the greatest perils.

[3] These things said the Angel departed: but Ubaldesca, the loaves being left in the oven, ran to the field, where her father and mother were; When her parents and what the Angel had said to her she narrated in order, insisting and supplicating, that on that very day she should be led to the Hospital. Coming therefore into the city, after they had been cheerfully saluted by all, who dwelt in the lane called of Gonella; they found the Abbess with the Nuns about forty, awaiting at the gate of the Hospital, had given her to the Hospital, to receive her, of whose coming they themselves also had been forewarned by an Angel through the night. Hence she was led into the church, and with the accustomed ceremonies clothed with the habit of Religion; all rejoicing, that they had received such a gift divinely; but the parents, when they saw her vested, departing, and doubtful between gladness and grief, that without her they returned whom they loved most tenderly. They were therefore for so unexpected an event as if rapt out of themselves, nor until the following day did they remember the loaves, which they had commended to their daughter to be put in the oven. they find the loaves left in the oven whole. Then indeed coming thither, where they believed they would find only ashes, or crusts hardened into coal; they drew out the loaves so fittingly baked, as if they seemed to have suffered nothing from a longer stay in the oven, but to have remained there only a just space: wherefore running back into the city, from those same loaves they brought to the Sisters, narrating all things which had happened with thanksgiving.

[4] Instituting her Life religiously and severely, But as much as at these things heard the Abbess and all the Nuns exulted, so much did she humble herself, fleeing boasting, and thinking of nothing more solicitously than how she might more lower herself. Yet there shone forth especially her singular charity, both toward all the Sisters, and toward the sick, lest even the least thing should be lacking to them she busied herself with all solicitude and industry and promptitude. But to others affable and meek, toward herself she was severe and rigid, wearing a hair-shirt next to her flesh, and sleeping little, not in a bed but upon bundles of vine-twigs, which she strewed under her wearied body. Concerning her fasts and abstinence what shall I say? For content with bread alone and the draught of cold water, and that only on the second or third day taken; whence wholly emaciated, she seemed to consist of nothing but bones clothed with skin; yet with a countenance always glad and cheerful, as one who, continually intent in spirit upon God, seemed with her Spouse Christ and his Mother and the choirs of the Saints, to enjoy the delights of the heavenly paradise.

[5] she seeks alms throughout the city, Amid these things having advanced to a riper age, when she perceived that the monastery was pressed by great penury, she asked faculty from the Abbess and Sisters to go out through the city, and to gather alms, by which both their own and chiefly the necessities of the sick might be succored: which she also did with fruit, not only of the monastery, for the alms; but also of the whole city, for the example of virtue. Thus she passed many years, when God, wishing to make her more illustrious and to exercise her patience, disposed that to her passing through the bridge of the Thorn (so called from one Thorn of the Lord's crown, grievously wounded she refuses to be cured: there most religiously preserved) from a house which was being built there, a stone came upon her head, and struck it with a most grievous wound. The Sisters wished a remedy to be made for her as diligently as possible: but Ubaldesca refused, nay rather, turned to her Jesus, she besought him, that thenceforth bearing the pain for all the rest of the time of her life, she might carry with her a perpetual memory of the human condition: and having obtained her wish she carried that plague with her into the sepulchre, always withered and purulent, and teeming with worms; with so great, I do not say patience, but gladness, as worldly women are not wont to behold themselves adorned with gems and necklaces.

[6] she turns water into wine, Moreover in the space of seventy years, in which Ubaldesca lived in this world, God wrought many miracles through her, of which for the sake of brevity I shall here relate only a few. On a certain Friday of the Great week, when some devout women were coming from the chapel of S. Martin in Chiazica, they fell in with B. Ubaldesca, then by chance occupied in drawing water from a well; and they asked her, that she would furnish them a drink. And when she handed them the bucket full of water, the same asked, knowing how efficacious her prayer was, that she would bless it, the sign of the Cross being imposed. Ubaldesca did what was asked: and behold while they drank, not water, but the best wine was tasted; nor yet perceiving that this was done by miracle, Ah, said they, what doest thou, Sister Ubaldesca? we asked water of thee, and thou on the day of holy Good Friday givest wine, contrary to what our purpose of abstinence bears? Scarcely had they said these or similar things, when they recognized what had happened, and began to praise and proclaim her: who, most fleeing of human praise, compelled them to be silent, and adjured them, that as long as she lived they should manifest the matter to no man.

[7] and in her 70th year sick, Not long after, fallen into her last sickness, there visited her a certain Father, called F. Doctus de Oculis, having professed the order of S. John of Jerusalem, who in the chapel of the holy Sepulchre had the cure of souls, and perhaps also of the aforesaid Sisters, a man of approved sanctity: who having seen her, as one to whom he was much affected, said to the Nuns, Shortly you will be deprived of your Sister Ubaldesca: yet I ask you, that whether by day or by night it happen that she die, you make me to be present. These words hearing in spirit she; she foreknows the manner of her death. Father, she said, thou wilt not be able to be present in time. And so it happened: for when he had at some time visited her, now fortified by herself with the last Sacraments, and had departed; Ubaldesca closed her eyes in death, and ceased to live on earth, in the year 1207, on the 28th day of May, then falling on the feast of the most holy Trinity. The Abbess saw, the Sisters saw, the soul of the deceased led into heaven, by a multitude of Angels applauding around, and singing these words, Come spouse of Christ, receive the crown, which God hath prepared for thee from the origin of the world. Seen to be led into heaven by Angels, But soon, when the fame of this death was spread through the city, there was a concourse from every side to venerate the body, which had been the habitation of so holy a soul; whom they doubted not, enjoying heavenly glory, to have as their patroness with God, both each one persuaded by his own experience, and by the asseveration of the Sisters, relating what was beheld with their eyes at her departure.

[8] seven days after she is shown glorious also to her Confessor. But after satisfaction was made to the devotion of all, desiring to see and touch her, the burial was conducted very honorably; as both her merits required, and the Mother Abbess had disposed, with the aforesaid Priest Doctus. He indeed, as devoutly as he had stood by her living, so constantly clung to the sepulchre of the dead, for whole seven days not departing from it, except as much as the necessity of taking corporal refection required; for he hoped that her glory would be manifested to him by some sign; as also it was done on the seventh day in the morning, when he saw the Blessed one between two fiery chariots carried to heaven, the Angels thronging and praising God glorious in his Saints. This glorious vision excited that pious Priest, now certain of her beatitude, She is translated once, to take care that the body should be elevated from the earth and placed in a more honored tomb: which when it was divulged through the city, to this act there ran together a great multitude of people,

and with others also twenty-two sick, afflicted with long-lasting diseases, who all on that day were healed, through the faith placed in her merits.

[9] and again the body, But neither in this new sepulchre did the holy Relics long rest: for when Fr. Bartolus de Palmeriis of Cascina, Prior of the church of the holy Sepulchre at Pisa, of the same Order of S. John of Jerusalem, was by the Master of the Order, with his own not slight confusion, removed from his place; humbly commending himself to B. Ubaldesca, he vowed, that if he should be restored to his dignity, he would take care that her feast should be annually celebrated on the day of the most holy Trinity: but the following night the Blessed one appeared to him, and said, Go and dispose whatever pertains to my feast, for I will be present to thee as helper. Nor was the promise vain: for soon received by the Master into grace, he recovered also his Priorate; and thence began to celebrate her feast most solemnly every year, as up to now it is celebrated in honor of the most holy Trinity and B. Ubaldesca. Nor content with this, and the feast is instituted. he caused also the sacred body to be raised from the sepulchre, and the bones to be composed within a beautiful chest: and the head of the Blessed one being left with the Mothers of S. John (as was just) he placed her upon the altar, in his church of the holy Sepulchre; where thenceforth she is kept and reverently visited by all, on account of the many graces, which are obtained by her merits, of which it may be enough to have here narrated one, the rest being for the sake of compendium omitted.

[10] growing renowned by miracles she heals a wounded hand. A certain Mintmaster, hiring his labor to the city of Pisa in coining money for public uses, while on one of the days he was intent on his labor, by a vehement stroke of the wandering hammer drove a certain little coin so deeply into his hand, between the sinew and the flesh, that no industry could draw it out thence. When therefore day and night he had no space free from torment, frequently suffering also convulsions and spasms; all things being tried in vain both at Florence, whither for the sake of remedy he had also betaken himself, and at Pisa; he remembered B. Ubaldesca, by whose intercession so many had been aided. Therefore before the sepulchre, his knee bent, with great affection he commended himself to her: which done he suddenly felt himself fully healed, that little coin coming forth of itself, and leaving the hand free for its former uses. Whence the notice of so desperate a cure being carried in every direction, more and more was kindled the devotion even of the neighboring peoples, toward this holy handmaid of God; those esteeming themselves happy, who could obtain any of her Relics. Thus far Razzi.

[11] Her images, Jacobus Bosius, in the History of the Order, described in Italian in three Volumes and edited at Rome in the year 1594, touches the same things more briefly; and again in a little book of Images extracted thence; where with a twin image he represents the Saint from ancient and modern pictures. The modern ones exhibit her plainly as the Nuns are now clothed, namely with a scapular and a linen gorget for covering the neck; but the mantle so high gathered to the breast, that no part of the girdle can be seen, which otherwise also the scapular covers. The more ancient ones represent the habit and the form of the Cross proper to the Order far simpler than it now is, wherefore it seems worthwhile, to represent both images here. Bosius notes further, that the Bucket is commemorated in that image, and her other monuments reverently held. with which the drawn water is recorded to have been turned into wine in number 6, and which even today the Nuns of S. John keeping, are wont out of charity to send full of water of the same well to the feverish, often with happy success. The Palm in the more ancient picture the same Bosius thinks signifies the merit of patience, exercised in the last sickness. He adds, that one of the wells, whence the Saint was wont to draw water, is with the aforesaid Nuns; another, at the holy Sepulchre; and that from this the people are wont devoutly to drink on the day of her feast. Likewise that the chambers, formerly assigned to the habitation of the Saint, are today kept entire, but deputed to the uses of the Nuns, except one little cell, reduced into the form of a chapel. Finally, that around the walls of the monastery, are found several little Crosses carved, at which the Saint was accustomed to make her stations, being prohibited from going out; and that those kissing the same testify, that something of a most sweet odor is breathed thence upon them.

[12] Concerning the translation of the holy bones to Malta Razzi also treats: a part of the Reliquary translated to Malta in the year 1626 but let it please the reader to hear the more accurate series of the matter done from Bosius, part I book 7 toward the end thus speaking: In each place, namely in the Hospital of S. John and the church of the Sepulchre, God works many miracles through the intercession of this his Blessed one, moved by which the most Illustrious Cardinal and Grand Master of the Order Fr. Hugo de Loubenx Verdala, for his singular devotion toward B. Ubaldesca, mature deliberation being premised, in our times commanded the Knight Fr. Julius Zanchini de Castiglionchio, a Noble Florentine, Lieutenant of the Pisan Prior, that, license being first had of the Grand Duke Francis, he should open the aforesaid chest, about to take out thence a part, which could be translated to the first church of the whole Order, within the island of Malta. He did what he had been commanded, with the feast and indulgence of the 28th of May, before the Lord Archiepiscopal Vicar and Commissary of the city John Baptist Gianfigliazzi a Florentine Senator; and the part taken thence he sent to the Master: who took care that it should be carried to the Conventual church of S. John the Baptist, a Brief being first obtained from Pope Sixtus V, under the date of the year 1586 the 20th day of November, by which he commands, that after the translation of the aforesaid Relic into the new Maltese city, every year the feast be celebrated on the 28th of May in honor of B. Ubaldesca, by the same rite and office, that is a Double, by which it is wont to be celebrated in the Metropolitan church of the city of Pisa; granting a plenary Indulgence, to last in perpetual future times, for all the faithful of Christ, who on the day of the aforesaid Translation, made in the year 1586 on the 28th day of May in the church of S. John at Malta, shall visit that sacred Relic.

[13] Fr. Antonius de Paula, a Vasconian, in the year 1623 elected Grand Master of the Order (in which grade he lived up to the year 1636) of his own name built a Hamlet, in the year 1636 a church erected there, in a property pertaining to the fief of Marsa, in the year 1626; whose houses and gardens all pay a tax to the Rectoral church of S. Ubaldesca, erected by the same Grand Master, by an Apostolic Bull of the Right of patronage annexed to the Mastership itself, for one Chaplain of the same Religion, and the obligation of providing there Mass every feast day, and also on the solemnity of that Saint, which is celebrated on the 28th of May with Vespers; and of twenty scudi, annually to be paid to the Master himself, as is more fully contained in the Bull, given at Rome on the last day of July of the year 1629. But the aforesaid Hamlet Paula contains about fifty houses, and souls of the inhabitants a hundred and sixty. Thus the Commendator John Francis de Abela Vicechancellor, in the description of the Island of Malta printed there in the year 1647 page 94 and 296, with a Topography of the whole island, marking Casal Paula on the southern side of the new city, toward the inland parts, at an interval of scarcely one Italian mile, as also the Maritime World of Jansson exhibits it.

ON B. PETER THE SOLITARY

AT COLLE OF THE VALDELSA IN ETRURIA.

13TH CENT.

Historical Compilation from Wadding and others.

Peter, solitary at Colle of the Valdelsa in Etruria (B.)

BY THE AUTHOR D. P.

[1] Of the Third Order, instituted by the holy Patriarch Francis about the year 1221, the first Professors were, BB. Luchesius and Bona-donna spouses of Poggibonsi in Etruria, Among the first Tertiaries, aggregated in the year 1221, a town once noble of the Valdelsa, now brought down into the plain; concerning whom we treated on the 28th of April, on the anniversary day of B. Luchesius himself. Besides these pious spouses, says Luke Wadding at the aforesaid year number 16, the holy man assumed to the new Sodality, Peter de Colle, a certain Bruno, and another of Martole, and very many pious men inhabitants of the neighboring towns and of the Valdelsa, at whose prayers and instance in this or the following year he prescribed a Rule, afterward somewhat increased and changed by Nicholas IV supreme Pontiff its Confirmer. These things there Wadding: then at the year 1042 [sic] number 20, after the death of the aforesaid B. Luchesius being narrated (in what year he died Wadding confesses that he is ignorant, B. Peter is numbered, but he died in 1260, as became known to us from the more ancient Life) on account of the similitude of sanctity, because he found no more apt place, he subjoins the death of the aforementioned Peter, the Chronicle of his Marianus being alleged in the margin; whose original words, most benevolently communicated by his most worthy successor Francis Harold, I have preferred to exhibit: but they are book 2 chapter 12 folio 209 column 4 toward the end, of this kind.

[2] At the second mile from that Castle of Poggibonsi, in the Castle which is called Colle, there shone a certain other holy Brother, who, recognized by the miracle of the bells sounding of their own accord, named Peter, a man rich in poverty, rigid and austere to himself beyond measure, both in food and drink and in garments; full of the grace of God, and dear to men. He, when he had come to the wished-for end, and his soul had flown over to the joys of heaven, to live perennially, all the bells of the aforesaid Castle, no mortal ringing, of themselves solemnly sounded. By which miracle the whole people being excited, soon ran together to the place, and forthwith began to contend concerning the burial of the man of God Peter: for some in the Parish of the Castle, buried, a swarm of butterflies going before; some in the Parish of the Plain, others in the Abbey, and some in the Convent wished him to be interred. And when they thus much contended among themselves with words; behold immediately the divine counsel showed where he ought to be buried. For God sent so great a multitude of butterflies, packed together after the manner of bees, that it was certainly wonderful to behold: and soon they gather to the body of the Saint: then processionally toward the Parish of the Castle, all seeing, they direct their flight; and entering the aforesaid church, the whole people, the Clergy, and all the Religious followed them with the body of B. Peter. Where being delivered to honorable burial, he shone with the glory of miracles: whose feast is solemnly celebrated on the day of the holy Trinity in the aforesaid Castle. Thus far the Author, who although he first died in the year 1523, yet seems to have made an end of writing about the year 1486, in which he ends.

[3] Wadding, naming at the beginning only the Castle of Poggibonsi, in the Castle of Colle, and then saying that the bells of the said castle sounded, and that to the Parish of the Castle, namely the one already named, the body had been carried, had persuaded us that the first burial was given to the Blessed one at Poggibonsi, which then about the year 1368 being utterly destroyed by the Florentines, the body was translated to Colle: but from the words of Marianus it appears, that the same place, which gave Peter his surname, and verisimilarly also his life, gave him also his sepulchre. But Colle was at that time sufficiently fortified and populous; in whose church

then still parochial, already from the year 1202 there was venerated S. Albert there a Presbyter, to be commemorated by us on the 17th of August. But the fortune of the place by various mischances of the neighbors so increased, that Clement VIII, now an Episcopal city, inclined by the prayers of Ferdinand the first Grand Duke of Etruria, deemed it worthy that he should adorn it with an Episcopal Title in the year 1592, a native Prelate Usimbardi being instituted: who composed most beautifully the diocese, torn off from the Florentine, Sienese, Fiesolan, and Volterran Bishoprics, and had the Cathedral church distinguished with a College of twelve Canons, and three Dignities, the Archpresbyterate, the Deanery, and the Archdeaconry, of which what was the beginning I do not find, but I see S. Albert called by the writers Archpresbyter, verisimilarly by anticipation of a Title introduced long afterward. There was also united to the Episcopal endowment the monastery of S. Salvator in Spongia; which I believe was an Abbey near old Poggibonsi, to which others advised that B. Peter should be carried; as the Parish of the Plain, proposed by others to the same end, is the very one, in which today's Poggibonsi stands, subjoined together with other places to the new Bishopric of Colle. The Convent (for whose church some contended) is to be understood no other than the Franciscan, five hundred paces removed from Poggibonsi, whence it has its name.

[4] he was carried to the parochial church of S. James, What there is today the Cathedral church, and before had been the Collegiate, in the year 1621 was enlarged and restored, under the auspices of the second Bishop of Colle, Cosmas Gherardescius: and on that occasion the body of the aforementioned S. Albert was then found, writes Ughelli, he is silent concerning B. Peter. Nor is it a wonder. For before that church with the Chapter of Canons was founded, another more ancient and Parochial, consecrated to S. James, is proved to have held the primacy from this, that with the body of B. Peter, there placed under a certain altar, was found the head of S. Albert, as if after the translation of the body left in the place of the first burial, as the R. P. Fr. Antonius Tagnocchi de Terrinca of the Order of S. Francis taught me by letters; adding, where also his other Relics, that in the same church of S. James there is still found an old picture of the Blessed one, crowned with a diadem, with the chief deeds round about; and that there he saw in the year 1675 the tunic of the holy Man, the cord and the Franciscan sandals, which on the more solemn days are exposed on the altar. In the Cathedral church also, up to the year of the aforesaid enlargement, there was had a proper altar of B. Peter; whence there still survives a picture, itself also old, verisimilarly expressed from the more ancient one which is in S. James's: and two other images of the same Blessed one.

[5] Provoked by these indications, and not hoping that the Life of B. Peter treated of professedly by anyone could be found; and an old image, I thought that its defect, or at least of the chief miracles after death, should be somewhat supplied by the exhibition of that old picture. And so I wrote to Siena to our men, and asked that someone be sought through whom there should be procured the delineation of a copy to be engraved on copper. But there was found the very Reverend Lord Francis Mary Maximi, endowed with the perpetual Chaplaincy of S. Francis in the Metropolitan church of Siena by the Archbishop Lord Leonard Marsili, and honored by the Senate with a public lectureship of Humanity in the academy of his country. He of Sienese origin, yet born at Colle of the Valdelsa, on occasion of the questorship which his father had been ordered to exercise there for three years for the Grand Duke; although at other times at the request of our men he had several times labored for the Saints, yet on this occasion he first became known to me who he was; while namely the asked benefit, an Epistle had to be added, excusing, that from the very old and now almost vanished picture, this only, which you see, could be carved out by however acute an eye. For the colors of those octagons by which round about this image is bordered have so utterly vanished, that nothing more can be distinguished: only above the square in a triangle there is seen clearly enough, the conversion (as far as I attain by conjecture) of Peter himself, by a miracle of the Crucified inclining himself to him or even addressing him, as formerly happened to S. John Gualbert. But the Castle, which is beheld in the recess, seems to be the very native place of B. Peter, to which he entered by a bridge, by which that Reverend Presbyter judges a brook to be noted, by whose benefit there nearby are turned paper-mills, whence all Etruria is provided with paper; but the diadem about the head either is no longer beheld there, or was neglected by the delineator, indeed against our wish.

[6] In the image moreover, beholding the habit of the Hermit or Tertiary, rather Benedictine than Franciscan; I remembered B. Torello, in the habit of a Benedictine Hermit; whose Life I gave on the 16th of March, and who, having put on a habit suitable to his purpose from the Abbot of Poppi of the Vallombrosan institute, lived somewhat under his obedience, to be ascribed either to no Order or to that one. But why should not the same be judged concerning this B. Peter, namely that he was drawn to the Franciscans verisimilarly by no other right, than that, with them he was wont to confess concerning sins and to use the sacraments? Sandals certainly alone do not suffice, that anyone be said to have embraced the Rule of S. Francis of whatever kind, much less when the rest of the habit tends elsewhere, as here we see. But now from the things already said one might not unreasonably conjecture, whence arose that ambiguous disputation concerning the body, since each had just titles, to claim it for themselves, the victory however remaining with the men of Colle. With these (as the aforepraised P. Terrinca writes to us) both in the city of Colle and throughout the whole diocese was celebrated the feast of B. Peter under a double rite on the 28th day of May, until the decree of the sacred Congregation emanated under Urban VIII: and a memory on the 28th of May, in sign of which thing even today in the diocesan Calendar on such a day is read: Today runs the memory of B. Peter Galgalini of Colle. Namely of a more recent institution were these things, nor fortified by the prescription of immemorial time, and therefore by the aforesaid Decree they had to be omitted. The author of transferring the cult from the movable Sunday of the Trinity, of which Wadding makes mention, to such a day, could have been either the first or second Bishop of Colle, such a day being perhaps found or the body solemnly translated. This therefore we more prudently retain, than that with the author of the Franciscan Martyrology Arthur, no cause shining before, we should defer him to the 21st of August.

[7] Meanwhile some, not bearing equanimously enough, that this presumption of Arthur is more often noted by me (as if it were done with some carping of the Order, which yet, as they say, uses his Martyrology, only as a book of private authority) I would lovingly have admonished, that there are so many who receive that Martyrology, as if generally received in the Order, not only outsiders, but also domestics, that it concerns the public good of the Order itself, that it be known how rashly the Author proceeded, in ascribing the Title of Saint and Blessed, and the day of cult or memory, as it pleased him. temerariously related in the Franciscan Martyrology to the 21st of August, For it must altogether be guarded, lest, as Jacobilli and others, several more be deceived; not doubting to distinguish with the Title of Blessed as many as he relates, although it does not now belong to them by the decrees of Urban VIII: which it is fitting to be known, lest more than is right be deferred to him, lest also that which we behold done at Mechlin without scruple (in those tablets which hang painted around the cloister, having the whole Martyrology of Arthur expressed by months and days) pass into example; and so little by little what by right it cannot, that book obtain by prescription; and so finally it happen, that whoever has not received it with that veneration, with which would be received the testimony of the whole Religion, attesting whom it holds for Saints or Blessed, publicly venerated and to be venerated, be thought among the simpler to do an injury to the Order.

[8] To such inconveniences and to the complaints arising hence, indeed just, our silence cannot remedy, which some desire; but a new Hagiology should be composed, in which, after mature discussion concerning each, made in the very places to which they are ascribed, the publicly Saints and Blessed (as Bolland desired) should be separated from others, dead with the simple opinion of sanctity; whom formerly perhaps it was lawful to call Blessed, but now after the Urbanian decrees it is not lawful, but it would suffice to address them with the Title of Good or venerable memory, by the example of Cardoso in the Lusitanian Hagiology, and that someone at last should supply the defect of the necessary distinction. of Saussay in the Gallican Martyrology, and others. But from such diligence (to which I know some are inclined, if it be committed to them by the Order) this fruit also will exist, that the true days of cult or death of many are to be brought into common light; but for those having no certain day, but a certain and public cult through the whole year, by the decree of the General Minister a certain day can be determined, on which they may be commemorated in a Hagiology of this kind. There will be for accomplishing this not useless also the labor of Arthur, a man indeed laborious, in whom let no one miss diligence in the authors to be cited accurately, but let all deservedly require a selection; and to this we strive to confer something, not indeed to detract anything from the most holy Order, to which we congratulate that more men have fallen, renowned for the public encomium of Sanctity in their respective places, than the skill of anyone hitherto has been able to enumerate all. The aforepraised Father Antonius de Terrinca thought he had work enough if in his province of Tuscia he should strive to perform this: let the same be done in the several Provinces, and, what now perhaps is believed impossible, will appear to be easy.

ON B. HERCULANUS OF PLEGALE,

OF THE ORDER OF MINORS OF THE OBSERVANCE,

AT CASTELNUOVO OF GARFAGNANA IN TUSCIA.

IN THE YEAR 1451.

Herculanus de Plegale of the Order of Minors of the Observance, at Castelnuovo of Garfagnana in Etruria (B.)

D. P.

[1] To this Blessed man Plegale, a town of the Perugian territory, gave origin and surname; that very one I believe, Born at Plegale which in the tables of John Antony Magini, renewed by John Blaeu, is written Piegao, at the beginnings of the river Nestore, not far from the confines of Tuscia: but he migrated to heaven from this mortal life, where the rights of the Duke of Modena beyond the Apennine pour themselves into Tuscia. There is an ample Dominion, which the river Serchio, by the ancients called Auzer, wholly irrigates, together with many rivulets by which it is from time to time augmented, and is called the Valley Grafiniana commonly Garfagnana; taking its name perhaps from an old Grafiniano castle, which formerly was there; for which then arose that which is called Castelnuovo of Garfagnana, the chief town of the whole valley, on the confine of the Lucchese territory. Hence at so small an interval is distant Castelplebis Pieve, that the convent of the Observants founded in its district by B. Herculanus, is called the monastery of Castelnuovo of Garfagnana by Luke Wadding at the year 1451, in which he there died. dead at Castelnuovo, The Convent was not yet then completed: it happened therefore (as Gonzaga narrates in Convent 18 of the Province of Tuscia) that the body of the deceased, for a whole five years, on account of the imperfection of the work, lay open to the drippings of waters: which yet was found altogether incorrupt and unputrefied

: wherefore exhumed thence, it was translated to the greater chapel. Thus Gonzaga, almost a hundred years ago. Wadding at the year 1451 in which he died number 45: The church being at last completed, he says, he was first translated, entire and sound, to the wall of the greater chapel; then resolved into ashes, to the chief altar, where still he is reverently kept. But the most recent and modern writer, he is venerated on the Sunday in Albis, Antonius Tagnocchi de Terrinca, whose Etrusco-Minoritic Theatre has at last come to light, in his MSS. to me says, that besides the chapel or oratory, erected there in his honor, there is had there also a Society of secular laymen under the title of B. Herculanus, which keeps his feast on the Sunday in Albis. These things being set down it is sufficiently established concerning the public cult: which since with the Paschal cycle it is movable, or because the day of death is nowhere found noted, Arthur of the monastery thought it lawful for himself, in the Franciscan Martyrology, to determine a day well seen to himself, and he determined this 28th of May; on which we retain him, because that for the present seems better. For the use of that Martyrology being somewhat already received through the Order, on this day he is inscribed in the Franciscan Martyrology. and no certain argument appearing by which the true day of death may at some time be defined, it is verisimilar that he is hereafter to be retained by writers, who shall wish to commemorate B. Herculanus on a fixed day, as Jacobilli did in the Lives of the Saints and Blessed of Umbria.

[2] The institute of the Minors being undertaken, says Wadding at the year 1451 number 43, Companion of B. Albert of Sarteano, he adhered to B. Albert of Sarteano. This man had passed from the Conventuals to the Observants in the year 1415, and flourished in great esteem of virtue and zeal, Wadding witnessing, about the year 1430; when Pope Martin V, about to reconcile the Conventuals and Observants, had instituted a general reformation of the Order in the General Chapter of Assisi. In this how he behaved himself, will be said on the 15th of August, on which he died in the year 1450, and on which he will come to be commemorated by us, as Blessed. Concerning Herculanus, companion of the same purpose with him, the Author of the Life such as it is, Silvanus Razzi, says, he follows the stricter observance. Vol. 1 of the Lives of the Saints and Blessed of Etruria page 648, that seeing the said reformation not to proceed, for the reason that the Brothers of the new family did not obtain in that reformation their intent, of living according to the pure observance of their Rule, as before they were wont; he soon began to think, how he might extricate himself from that bond to which the Pontiff had bound him. To this a great help was to him the immense favor of the Lucchese citizens acquired about the same time, and the vulgar opinion of no small sanctity confirmed by miracles. Wadding narrates the matter, at the year 1451 number 43. I, having gotten from Wadding's successor Harold what Marianus the Florentine wrote concerning Herculanus, two hundred years ago, in book 5 of his Chronicle chapter 24, prefer to give his own words, as they are read in the autograph folio 162 column 4.

LIFE

From the MS. Chronicle of Marianus the Florentine.

Herculanus de Plegale of the Order of Minors of the Observance, at Castelnuovo of Garfagnana in Etruria (B.)

FROM THE MS. OF MARIANUS

[3] Preaching on the Passion he stirs wondrous motions of souls. Brother Herculanus of Piagale, which is a Castle three miles from Castelplebis of the province of Tuscia, in that very year in the place of Castelnuovo of Garfagnana happily fell asleep in the Lord: a man indeed holy, a chief zealot of the regular observance, and luminous with miracles, and a singular and most devout preacher: who in his time preached on the passion of the Lord above all others in a wondrous manner most fervently. Whence once, on holy Friday, preaching at Aquila, he excited the people to so great a lamentation, that they sent forth voices to the stars. But when through almost the whole sermon they had wept so bitterly and cordially, a certain noble Lady, called Mary Cantelama, with a loud voice said; No more, Fr. Herculanus, no more. But he on the contrary answered, Nay more, Lady Mary, nay more: let us all weep, let us weep. And in this way the voices of all so grew strong, that never in that city was a like lamentation heard. And not only on that day, but often in his sermons, intermingling something of the Passion of the Lord, or terminating the sermon, he moved the people to great lamentation.

[4] the Lucchese being besieged for three years When the Florentines, to besiege the city of Lucca, had sent their army, in the year of the Lord 1430 or thereabouts; and for three years, with the greatest damage of both peoples, the war had been protracted; at last the Florentines surrounded the city with a rampart, and put the Lucchese in the greatest famine: at which time in the great Lent Fr. Herculanus preached to the Lucchese. Who while once, for the peace and custody of the city, in the chapel of S. Martin, before the people he had most fervently prayed; the people heard the Lord Jesus Christ speaking with him, and saying, that not yet did he wish the people to deliver the city into the hands of their enemies. Whence afterward Fr. Herculanus, daily and confidently preaching, comforted the Lucchese, that they should not be afraid; but that they should remain intrepid: because still for them was their God, and pressed by famine he persuades them not to surrender the city, about to defend them against the enemies. The citizens also disagreeing among themselves, some wished to deliver themselves to the Florentines: but Fr. Herculanus asserted, that they should by no means do this, on account of the crimes and deflowerings of virgins that would follow. But the citizens who called the Florentines, closing the granaries, the greatest famine followed in the city; so much that from hunger some of the people perished. But the servant of the Lord preaching, excited the people to make penance and to loose their fasts: and on a certain morning in the fervor of spirit, turning himself to those who had closed the grain, and he foretells that provision will be present at Easter: he said: Bring forth the grain, and sell it; and I promise you, that this Easter your enemies will bring you much grain, and many lambs and kids will be sold in the square: and so it was done. For a certain Florentine citizen, compassionating the famine of the Lucchese, on a certain night of the Great week brought secretly into the city a thousand five hundred measures or stari of grain, and many lambs and kids. Which seeing the people, exhilarated with joy, rendered immense thanks to God: who by the prayers and exhortations of his servant Fr. Herculanus, had kept their city untouched from the hands of the enemies, as he had promised them. For the aforesaid provision being had, the Florentines reformed peace with the Lucchese.

[5] he meanwhile with his men often lacking bread, The companions of the Man of God related, that while they were in so great penury, he exhorted his companions, that the bread, which by the Community was bestowed on them daily by measure, they should yield to the famished people: and he himself wishing to be the distributor, when he ascended the pulpit, dispensed to the famished poor: whence for two and sometimes three days they themselves were without the eating of bread. Wherefore the Lucchese then conceived so great a devotion toward the family of the Regular Observance, that when the Brothers had no places in the Lucchese field, they obtained Bulls from the supreme Pontiff Eugenius, that Fr. Herculanus might receive two places in their county: who received one near the city of Lucca, in the place which is called Pezzuolo, at a mile near S. Cerbo ^a, and another of S. Francis at ^b Barga, and besides erected another place from the foundations near Castelnuovo. Who when from the inhabitants of Castelnuovo he could not obtain a site for the foundation of the place, he builds a convent, the man of God Fr. Herculanus going to the land which is called Pieve, two miles distant from Castelnuovo, preached to the people; and asked, that he might construct a certain site or place for himself and his companions; promising on God's behalf, that if they should concede the site, never would God invade their land with a contagious pest, unless brought from outside. But the men of Pieve, having great faith in the servant of God, where he himself chose the site, granted it. Therefore the site being obtained, Fr. Herculanus himself, Brother James of Pavia helping, constructed a humble place of wood and earth, not without small labor: and it lacking water, in the very construction, he obtained a great vein of waters near the place of prayer by grace. Moreover according to the promise, made to the men of Pieve, never has God up to the present day scourged that land with disease; although he has often struck the lands round about with pestilence.

[6] When the odor of sanctity of the servant of Christ was diffused everywhere through that region, he takes companions, some excited by his salutiferous sermons leaving the world, received from him the habit of holy Religion: of whom some shone with sanctity and miracles, as were Fr. Michael, Fr. Francis, Fr. Matthew, and Fr. Gaspar, all of Barga; and also Fr. James of Pavia. This Fr. Herculanus, with the blessed Father Fr. Albert of Sarteano went to the holy city of Jerusalem ^c, and received those sacred places into possession for the habitation of our family. Afterward returned to Tuscia, he shone with sanctity and very many miracles: and passed his life with so great austerity of life, that it is altogether incredible. But since with God there are no impossibilities, as we firmly confess; he passes his life almost without food, why do we doubt concerning the austerity of life of Fr. Herculanus? when we read that not only men, but women sometimes, transcended the human course in abstinence and other arduous works. Pius II supreme Pontiff concerning S. Catherine of Siena, in the Bull of her Canonization, recites, that she for a long time lived without any human food except the Sacrament, thus saying: The highest was the abstinence of this Virgin, and the wondrous austerity of her life. For when she had utterly cast off the use of wine and flesh, nor used any pottages; at last she was brought to such a point, that she neither ate legumes, nor fed on bread, except the heavenly, which the true Christian takes in the Sacrament of the Altar. These things he. If God conceded this grace to the feminine sex, except on Sunday. who would not have believed, that he conceded the same to Fr. Herculanus? who that he might flee vain glory, not always content with the Sacrament of the Altar, chose and took every Sunday a refection of bread and water with raw herbs, and sometimes that he should feed on legumes.

[7] He also used always one little tunic with a rough hair-shirt, coarse and patched. Often afflicting his little body with scourges, and praying with frequent vigils, the Body under the rain incorrupt and bewailing the sins of the people, he lived sleepless almost the whole night. Who at last consummated in life, in the above-said place of S. Francis near Castelnuovo of Garfagnana happily ^d fell asleep in the Lord. And because the church was not yet completed, near the foundations or walls of the refectory they delivered him to burial: where for about five years under the rain-waters, falling from the roof, he lay interred. translated to the altar. And yet his body was found entire: which thence elevated above a certain foot of the vault of the chapel they laid: where it being finally resolved, the bones

themselves they laid under his altar, to the praise of our Lord Jesus Christ.

ANNOTATA.

COROLLARY

TO THE 28TH DAY OF MAY.

A certain convenience of the Printer now requires, that the more prolix Greco-Latin Acts should not come to be printed at the end of the Volume to which they pertain, about to inject an importunate delay to the presses, then chiefly wont to hasten. Since therefore at the end of the 28th day, and so of the 6th Volume of May, S. Andreas Salus was seen to stand; it has pleased to give his most prolix Life to be printed in each language out of order, before the work should have seriously begun to proceed; and that under a peculiar number of pages, to be noted by **, and distinguished from the other pages of the sixth Volume, in order to the Indices to be made. But this Saint is so much the more congruously given, separated from the other Saints of the present day; the less certainly can his legitimate and true cult be proved in the Constantinopolitan Church. For he died not much before, than the unhappy Sergius at the beginning of the 11th century revived the Photian schism, and therefore he has been found hitherto only in a single and that a more recent Synaxarium; but in none of the sacred buildings has he a peculiar feast, because in none of them did his body ever rest, uncertain whither it was divinely carried. But if this man, who by an author coeval and familiar is on almost every page of his Life called Saint, is not without caution adjoined to the Saints of this day; much less could there be mingled with them the Venerable Mary Bagnesi; who if at some time in her own city she absolutely possessed the title of Blessed, Urban VIII abrogated it, wishing nothing in that kind to remain ratified, except what either by express license of the Apostolic See, or by the prerogative of immemorial time could be said to be approved: but neither obtains in Bagnesi, dead not full fifty years before the decree. Meanwhile neither this offspring of the sanctity growing obsolete among the Greeks, or for that reason more notable because the last, was to be withdrawn from the notice of the Latins; nor could she seem alien from this work, to whose eternal felicity among the Saints S. Mary Magdalene de' Pazzi gave so luculent a testimony, as we read it clearly in her Lives edited in this very Volume. A testimony indeed, about to bring without doubt immense weight to the cause, whenever a canonical judgment concerning the sanctity of Mary shall be instituted; as another similar one of the same Saint is known to have contributed very much to the Beatification of our B. Aloysius Gonzaga. Something also had to be indulged to the honor of the Florentine Saints, wonderfully concurring in this Volume (which the very concurrence of them persuaded to be dedicated to the Grand Duke of Etruria) that from their consortium she should not be absent, who if she had flourished one century earlier, would without controversy be said to have legitimately received the honors of the Blessed, conferred by the People and the Prelate, progressed to her veneration so far, as they could progress with the respect of the Apostolic See preserved, as below we shall see.

ON S. ANDREAS SALUS

AT CONSTANTINOPLE.

ABOUT THE MIDDLE OF THE 10TH CENT.

PRELIMINARY COMMENTARY BY CONR. JANNING S. J.

Concerning his familiars, Epiphanius afterward Patriarch, and Nicephorus the writer of the Acts, and the style of these, and the age and cult of the Saint.

Andreas Salus in the 10th century at Constantinople, of not sufficiently certain cult (S.)

BY THE AUTHOR C. J.

[1] We produce upon the scene indeed an actor of wise folly, S. Andreas, to whom from the person which he acted, and his manner of living among men, the surname Salus or Stultus (the Fool) adhered. Andreas, called Salus: He had as a most ample Theatre the whole of Constantinople, made a spectacle to God, to Angels, and to men, but in one and another way: to God indeed and to Angels seen to sustain the person of a most wise man, but to men of a most stupid one. Nor yet was he so seen by all men altogether: there were one and another especially, to whom his purpose had become known; namely that very one, who wrote his Life, Nicephorus, familiar to Nicephorus the writer of the Life, Presbyter of the Church of S. Sophia; and the noble youth Epiphanius, afterward, his name being changed, a Monk, and from a Monk Patriarch of Constantinople; each joined to Andreas by a close bond of necessity. And Nicephorus indeed was the author of Andreas embracing a life of this kind, and his counselor and moderator in all things; who therefore conscious of the secrets, it is no wonder, that he could learn his so wonderful visions and ecstasies and commit them to letters. and to Epiphanius afterward Patriarch. But Epiphanius, a young man distinguished above all, having divinely obtained the acquaintance of Andreas, at the very first meeting learned from him, that the Constantinopolitan Chair awaited him; and in that opinion was afterward confirmed by him as he was about soon to die: who, disclosing to him also the whole state of his own soul, had him as counselor in doubts, as helper in perils. The colloquies, held between each, occur very frequently; and other examples of eximious virtue, pertaining chiefly to Epiphanius, are read so many, that, if he were enrolled among the Saints, and it were certainly established by what name the said Patriarch was called, no small Life of his could thence be gathered.

[2] But when he was assumed to the Patriarchate, it is difficult to divine: yet not under the name of Epiphanius, for the reason that being made a Monk, as has been said, the name of Epiphanius being laid aside he assumed another, according to the prediction of the Saint; but what he assumed is nowhere here expressed. Let us see however, whether by any way we can attain thereto, by investigating the very time in which Andreas lived. He is said here to have been bought as a slave into servitude by a certain Theognostus, Duke of the Eastern Militia, the Empire being governed by the Christ-most-loving Emperor Leo, and there is added τοῦ Μεγάλου, so that at first sight he can seem the first of that name, after the empire of Leo the Great in the 5th cent., called everywhere by writers the Great, who reigned from the year 457 to 474: but 43 years after the death of that Leo, S. Epiphanius, to be commemorated on the 25th of August, was made Patriarch, and held the See for 16 years. And so judging that these things agree not badly the writer of the other Codex, with which we collated the Life, among other things which by abbreviating he omitted, also concerning the change of name was silent. But besides that the author of the Life Nicephorus uses that style, which savors of a far later age; Andreas is said in number 15 to have mocked the world, just as that admirable Symeon formerly, indeed himself also a wise imitator of folly for Christ, who is venerated on the 1st of July: but this man began to simulate folly under the reign of Maurice, at least fifty years after the death of Epiphanius the Patriarch.

[3] We must therefore seek another Leo, and likewise Most-loving of Christ, but after the times of Leo the Wise in the 10th cent. and worthy to be surnamed Great for affairs gloriously done. But such of that name there was none before him, whom some are wont to call the Wise, others the Philosopher, the son of Basil the Macedonian. For Leo the Isaurian, and his grandson the son of Copronymus, Leo, called Chazarus from his maternal stock, and finally Leo the Armenian, all Iconoclasts, do not deserve here to be commemorated. But Leo the Philosopher reigned from the year 886 to 911. Let us grant therefore that Andreas was born about the year 880, was bought into servitude about the year 898, began to simulate folly about the year 910, but entered friendship with Epiphanius not yet twenty years old about the year 930; (in the middle of which Andreas died) he himself died, in the sixty-sixth year of his age, in the year of Christ about 946, Theophylact, son of the Roman Emperor, holding the Constantinopolitan See; whom about the year 962 having departed life, there succeeded this our Epiphanius, called by the new name, which with the habit he had assumed, Polyeuctus: concerning whom the Epitome of Cedrenus thus has: Theophylact being extinct… there is substituted Polyeuctus a monk, born at Constantinople, and for a long time having functioned with praise in the monastic life. All these things suit our Epiphanius before his monastic profession; as also that the same Polyeuctus on various occasions incurred the indignation

of the Emperors, under the name of Polyeuctus, contending for the public good or the ecclesiastical laws; which also agrees with the already mentioned Epiphanius, whom S. Andreas foretold in number 241 would be not only Patriarch, but also a Confessor for the name of Christ. Nor does it stand in the way that Cedrenus says Polyeuctus was castrated by his parents, but our Epiphanius is read to have suffered grave temptations of the flesh: for that Eunuchs are not free from these (of whom even among the sons of Princes there were from of old at Constantinople far too many) S. John Chrysostom can teach us in Homily 63 on Matthew, asserting, that those who are not castrated are not tossed by such immense waves of concupiscence, as he who either is by nature a eunuch, or has suffered that injury from men. But Polyeuctus sat, among the many storms which he bravely sustained, firmly adhering to the Roman Church, equally as his predecessors and successors of the same century, up to the year from the Incarnation of the Lord 980 and beyond.

[4] Moreover that the prophecy of the Saint concerning his future Patriarchate was fulfilled, when the Life was being written, If however up to the fulfilled prophecy of the Saint concerning this promotion, the Author seems to indicate, thus ending. I have written this wonderful Life, to be divulged by celebrated fame, of the most religious and most holy Father Andreas, referring into the present commentary those things which I partly saw with my eyes, partly learned from Epiphanius, here afterward made a most reverend Archbishop, according to the prediction of the Saint himself. But of what age was the Author then, whom from the very beginning of the simulating of folly Andreas had as arbiter of his conscience, and so found not much less than forty years old? He would have been indeed already almost a hundred years old, when he of whom we treat ascended the see as Patriarch, by whatever name you call him. For however you arrange the chronology, it will remain, that Nicephorus the writer (who was a Priest, the author of his Life lived. when Andreas still a youth began to act the Fool; and survived him deceased after sixty-six years of age) must have been very aged, who saw Epiphanius, not very aged when Andreas died, after several years passed in a monastery, made Patriarch. Wherefore I fear lest, as certain other things, so also this passage, which seems to mention a prophecy fulfilled, is interpolated. But that I fear this, makes first; that by no reason is it verisimilar, But if not (as is verisimilar) that the writing of so wonderful a life was delayed for so many years, and not rather composed while the memory of each both of Nicephorus and of Epiphanius was still recent. Secondly that it is scarcely credible, that so jejune a mention should be made of the Monastic state undertaken by Epiphanius from the prediction of the Saint, and then of the Patriarchate; and that that name which he then bore should be passed over in silence, if before these things were done the Life had not been written. But since each MS. agrees in the same phrase, it would have to be said, that in the very first original the interpolation was made, when that Life was to be brought to light long after the death of the Author.

[5] This however being supposed it remains less certain, that the Epiphanius said in that Life, it could have been fulfilled in Antonius the Studite. was in the order of Patriarchs named Polyeuctus, rather than Antonius; who after Polyeuctus and Basil (himself indeed a monk, but originating from Scamandrium in Asia Minor) was assumed from the Constantinopolitan monastery of Studius, about the year 980; then after the sixth year of his Patriarchate, abdicated his office, Bardas Sclerus, Duke of the army, rising up against the Emperors Basil and Constantine, and a little after died. But in such a case it would only be needful, that Andreas bought under the last years of Leo the Wise, began to simulate folly about the year 920, but died about 956; when Nicephorus indeed was already a septuagenarian or older; but Epiphanius then not yet thirty years old, lived afterward at least 20 years in a monastery, before he became Patriarch; in which, if he himself were Polyeuctus, he could only have lived 12 or 14 years.

[6] The memory found only in one more recent Synaxarium, For the rest from this or that time, in which we have said the Saint died, it is easy to render a reason, why in the Greek Menaea and Synaxaria, he is so unknown, that in a single one only, and that the more recent Dijon one, he has hitherto been found by my Masters Henschen and Papebroch. For whatever they saw written on the parchments, are almost more ancient, or at least described from more ancient ones, and have no Saints of that age: if however, besides this one hidden from the world, Greece had any notable Saints, long disjoined by the Photian schism from Catholic unity, and then indeed returned to it for a time, yet not to the pristine fervor of Religion; whence it happened that it relapsed again into the same schism, much worse than before, by the authorship of Sergius, made Patriarch about the thousandth year, from the stock of the most impious Photius. But that Synaxarium written on linen paper, which we often name the Chiffletian, at this 28th of May thus has: Ὁ ἅγιος Ἀνδρέας, ὁ διὰ Χριστὸν Σαλὸς, ἐν εἰρήνῃ τελειοῦται. S. Andreas, who for Christ was a fool, ends his life in peace. Then almost after its custom it subjoins this distich:

Παύλου τὸ ῥῆμα καὶ μεταστὰς Ἀνδρέας, Ἡμεῖς διὰ Χριστόν γε μωροὶ κραυγάζει.

What Paul once sang; hence the holy one departing, We fools for the love of Christ, and Andreas sings.

[7] Moreover of the aforesaid obscurity among posterity another double cause can also be assigned: both that while he himself lived very few, as has been said, knew his manner of acting and his hidden sanctity, why did he remain so obscure? being held by most for a fool and a demoniac: and that after death, the body being divinely taken away, none of his Relics survived. From the former it came, that to no one, except his familiars, was he in esteem; and so to Nicephorus alone, his Spiritual Father, was it a care to note his deeds which he knew, since infinite things lay hidden from him, and not rarely such, as to rapt the beholders into admiration; but because they were thought to proceed from a demoniac man, they were ascribed rather to the virtue of a demon than of the divine. From the latter it is plain, that no cult and veneration is paid to his most sacred Relics, no miracles are wrought at them, nor could the memory of them very long reside in the minds of men: since the things which are far from our sight, are also for the most part removed far from the mind. and why was the Life itself edited later? The divine odor indeed left after the rapture of the holy body, first to a certain poor little woman, then to very many others running thither, gave testimony to the hitherto unknown sanctity of the man. The Life however, although written immediately after his death, I should believe was of set purpose suppressed, and kept by Epiphanius, until he being made Patriarch fulfilled the prediction of the Saint made concerning him. Then indeed, the Author being verisimilarly already dead, it was given to light; the Patriarch himself affirming, that those things were true and certainly known to him, whatsoever Nicephorus had written; and so some beginning was given to the cult, by the inscription of the name in certain Synaxaria; which however escaped most of the transcribers of the Synaxaria.

[8] As to the Life itself, we have obtained a double copy of it, Its double copy, from the Vatican of which one was described for us from the Vatican Library under the note of number 1574, with this title, Βίος καὶ πολετεία τοῦ μακαρίου Ἀνδρέου τοῦ Σαλοῦ, τοῦ εἰς τὸ Βυζάντιον τῆς θεοφυλάκτου πόλεως ποιήσαντος ἑαυτὸν παραπαίοντα. The Life and conversation of B. Andreas Salus, who at Byzantium, a city safe by divine protection, simulated himself a fool. The other from the Library of the most Eminent Cardinal Mazarin lent us, and the Mazarine libraries. for a while to be collated with our MS. and the one to be corrected and supplied from the other, R. P. James Quetif, under this title, Βίος καὶ πολιτεία τοῦ μακαρίου Ἀνδρέα, τοῦ διὰ Χριστὸν Σαλοῦ, συγγραφεὶς παρὰ Νικεφόρου, Ἱερέως τῆς τοῦ Θεοῦ ἁγιωτάτης μεγάλης ἐκκλησίας. The Life and conversation of B. Andreas, who for Christ was a fool, written by Nicephorus, Priest of the great and most holy church of God. The same Life is extant in MS. in the Vienna library, as may be read in the Library of Gesner augmented, printed at Zurich in the year 1583, in these words: Nicephorus, on the life of Andreas, an old book in quarto MS. of the Imperial library of Vienna.

[9] I, given for some time as a helper to the Fathers Henschen and Papebroch, just as I first gave into Latinity the Life of S. Symeon Stylites on the Wonderful mountain and of his mother S. Martha; The style very difficult for the interpreter, so also this of S. Andreas I made Latin: but not with the same facility. For that Greek Life of Symeon, as it had been written at the end of the 6th century in clear and everywhere usual words and constructions, so the version was sweetly brought to a conclusion. But this of Andreas, the culture of the language now almost failing together with the majesty of the Empire, and barbarous words as well as manners thrusting themselves in troops into Constantinople, written in the tenth century (that especially which was described from the Vatican Library) not only teems with very many foreign words and remote from the usage of the ancient Greeks; but also through the carelessness, either of our copyist, or of him who took care of the Vatican copy, by the fault of a more barbarous age, is beset with most frequent faults of writing, and these often so absurd, that I could with difficulty by conjecturing attain the sense, whence to one desiring to interpret no slight trouble indeed and long delay was injected. But as at that time the Roman, as they called it, that is the language of the Constantinopolitan people, had much fallen away from the old Greek; so also the rule of Grammar appears greatly altered in the Vatican MS., and by the proper cacography of the Vatican Codex, in which it is constantly to be read, Λευσχήμων and Λευσχημονέω for Λευχείμων and Λευχειμονέω, Δαιμονιοῦντα for Δαιμονῶντα, Ἀκροούμενος for Ἀκροωμενος, contracting αο into ου, which also elsewhere often; when those vowels ought to be contracted into ω. In a similar way in the third person of the imperfect tense εε is contracted almost always into η for ει; e.g. Ἐποίη, Ἀπηχη, Ἠδολέσχη, Ἀπευχαρίστη, for Ἐπόιει, Ἀπήχει, Ἠδολέσχει, Ἀπευχαρίστει: so also εο now and then is contracted there into η for ου; as Ἠγνόην for Ἠγνόουν. But most frequently the second person of the present passive or middle is terminated in εσαι in place of ῃ: such as these ἀναγκάζεσαι, ἀντιτὰσσεσαι and others, for ἀναγκάζῃ, ἀντιτάσσῃ. No less frequently ω is turned into ο, while it is constantly read Γονία and Ἐνοτίζομαι for Γωνία and Ἐνωτίζομαι. Similarly Ἐμπέκτης, Ἐξέσιος, Ἐσθηθήριον, for Ἐμπαικτης, Ἐξαίσιος, Ἀισθηθήριον, and others of this kind, αι being changed into ε. Similar changes, additions, transpositions of other letters were everywhere to be seen.

[10] Most of these, lest they should be a perpetual stumbling-block to the Reader, I have reduced to the form of common grammar and Greek orthography, a license rarely otherwise used in this work. for the curing of which the Mazarine Codex served,

Nor this only, but a collation of each MS. with one another being made, I have illustrated many obscure things in the Vatican MS. from the Mazarine, and not a few defects of words omitted noted in that one I have supplied from the same. Whatever however I took from that second context, either to integrate the sense, or to render the period clearer, I have distinguished from the Vatican Greek context as enclosed by these marks [ ], and have referred its genuine words to the Annotations; equally as those things which now and then I removed from the context, no others being substituted, because they were lacking in the Mazarine, but in the Vatican seemed to confer nothing greatly to the history, but rather to obscure it. On the contrary, as often as in the Latin context you shall see these signs [], know that the words enclosed by them are had in Greek in the Vatican alone, in the Mazarine are lacking. But the Mazarine context is (as far as I can judge) more recent indeed, but from a hand not a little more observant of the old Grammar, and which from the weariness of prolixity sometimes omitted whole periods, but often changed the phrase the same sense being preserved: and the book is written in the year of Christ 1286: written in the year 1286. for thus at the end it is found noted: Ἐπληρώθη ὁ παρὼν βίος μηνὶ Μαρτίῳ ιδ᾽ ἔτει ϛψρδ. The present Life was completed in the month of March, on the 14th day, in the year 6794, namely of the world; which corresponds to the year 1286 of the vulgar Christian era. But the description is said to be completed or brought to an end, not the first composition: for that this was finished in the 10th century, has been shown above.

[11] The Life rather to be wondered at than imitated. For the rest those about to read this Life, although pleasant and useful, I would have admonished, that they do it not so much for the cause of imitating the institute of this man, as of praising God, truly wonderful in his Saints. Certainly Andreas himself deterred a certain servant of Epiphanius, or rather of his parent, who had divinely known many things concerning the holy man and his institute, from the imitation of himself; signifying that a life of this kind is not to be embraced, except by a peculiar instinct of God. But although this be true; yet certain peculiar virtues can be culled by everyone for imitation, and especially humility and contempt of self: the rest one should rather, with the Bishop of Montpellier, wonder at, than imitate: concerning which Bishop in the same epistle the aforesaid Combefis thus speaks: The most Illustrious and most Reverend Bishop of Montpellier, a man known for singular piety and erudition and writings, Francis Boschet, himself also affected with other Lives of the Saints, when I had made him a copy of it, more vehemently wondered at the so great prodigies of the life of Andreas and things so singular. Read, and thou shalt feel similar things.

LIFE

By the Author Nicephorus, the Saint's Director and Confessor.

From the Vatican and Mazarine MSS. The Translator Conrad Janning of the Society of Jesus.

Andreas Salus in the 10th century at Constantinople, of not sufficiently certain cult (S.)

BY NICEPHORUS THE COEVAL FROM THE MSS.

PROLOGUE.

With a Syllabus of the titles found in the Vatican MS. alone.

Βίον τινὸς ἐναρέτου ἀνδρὸς, ὦ φίλτατοι, μέλλοντός μου διηγήσασθαι, συντείνατε ἑαυτοὺς παρακαλῶ εἰς τὴν ἀκρόασιν. Ἔστι γὰρ τὸ πρᾶγμα, μελίῤῥυτον εὐωδίαν ἀποστάζον καὶ γλυκύτητα ἡδονῆς πολυθαύμαστον. Ὅθεν, ὦ τέκνα, ἑτοιμασθῆτε μεγαλοψύχως πρὸς τὴν τοιαύτην ἀπόλαυσίν τε καὶ γεγήθησιν δυσωπῶ, ἵνα πλειόνως καὶ αὐτὸς ἔγωγε ἐξανάστῶ πρὸς τὴν ἐγχείρησιν τοῦ πράγματος, καὶ παρατιθῶ ὑμῖν τὰ πνευματικὰ τοῦ ἀνδρὸς ἀριστεύματα. Ἔχει δὲ οὕτω πῶς ὁ λόγος τὴν διήγησιν τῆς ἐνάρξεως τοῦ θαυμασίου ἀνδρός.

[1] When I am about to narrate the life of a man, conspicuous for much virtue, be present I pray, most dear ones, and with attentive ears receive the narration; for it is such, that it breathes a certain honeyed fragrance and a sweetness of pleasure exceedingly wonderful. Wherefore I pray and beseech you, O Sons, that diligently hearkening you may become partakers of so great pleasure and joy; whereby I too myself may with greater alacrity approach the narration, and set before you the illustrious exploits of the man in the spiritual life. [The beginning of the discourse, to be instituted concerning the wonderful man, has itself in this manner.]

The word γεγήθησις is lacking in the Mazarine MS.: but here afterward in number 82 it recurs again. What should you make of it? If you remove the reduplication, it can be explained as joy from the verb γηθέω, I am glad, I rejoice.

Thus far the Prologue in the Vatican; which from the Mazarine is therefore here also expressed, that the skilled Reader, noting the diversity of each style, may form a judgment concerning the rest of the context.

Βίον θεάρεστον καὶ πολιτείαν ἄμεμπτον ἀνδρὸς ἐναρέτου, ὦ φίλτατοί μοι, βουλόμενος ὑμῖν διηγήσασθαι, νοῦν συντείνατε ἐυήκοον παρακαλῶ πρὸς τὴν τούτου ἀκρόασιν. Ἐστι γὰρ μελίῤῥυτον ἐυωδίαν ἀποστάζον πνευματικῆς ἡδονῆς. Ὅθεν ἑτοιμάσθητε μεγαλοψύχως πρὸς τὴν τούτου ἀπόλαυσιν· κᾀγὼ αὐτὸς ἐπὶ πλεῖον βιασθῶ πρὸς τὴν τοιαύτην ἐγχείρησιν, καὶ παραθῶ ὑμῖν τὰ πνευματικὰ τοῦ ἀνδρὸς ἀριστεύματα.

Lest moreover anything perish out of antiquity, it pleases to subjoin to this brief Prologue those titles, by which the Vatican MS. is distinguished, the number of the Paragraph being indicated, at the beginning of which they are noted.

CHAPTER I.

The servitude and docility of Andreas. The occasion of a holier life. A vision.

Ἀνήρ τις ἐν Κωνσταντινουπόλει, ἐπὶ τῆς βασιλείας Λεόντος τοῦ φιλοχρίστου Βασιλέως τοῦ Μεγάλου. Ὄνομα αὐτῷ Θεόγνωστος. Οὗτος ἦν τετιμημένος τῇ τοῦ Πρωτοσπαθαρίου ἀξίͅ παρὰ τοῦ εὐσεβοῦς Βασιλέως· ὅς γε καὶ στρατηλάτης ἔσχατον ἐγένετο ἐν τοῖς Ἀνατολικοῖς μέρεσιν. Οὗτος ὁ ἀνὴρ πολλοὺς μὲν καὶ ἄλλους οἰκέτας ἐκέκτητο· ὠνήσατο δὲ καὶ ἑτέρους, ἐξ ὧν εἷς ὑπῆρχεν οὗτος, ὁ νυνὶ εὐφημίζεσθαι παρὰ τῆς ἡμετέρας εὐτελείας ἐπειγόμενος. Ἦν δὲ τῷ γένει Σκύθης. Ὁ πηνίκα οὖν αὐτὸν ὠνήσατο ὁ Κύριος αὐτοῦ σὺν τοῖς λοιποῖς, ὑπερ πάντας οὗτος παιδιώτερος ἐχρημάτιζεν. Ἦν δὲ καὶ περιδέξιος τῇ σωματικῇ ὁράσει σφόδρα, ὥστε ἀρεστῆναι ἐν αὐτῷ πάνυ τὸν Κύριον αὐτοῦ, καὶ εἰς ὄψιν αὐτοῦ εἶναι αὐτὸν, καὶ εἰς τὰς ἀναγκαίας χρείας ἐξυπηρτεῖν αὐτῷ. Παραχρῆμα οὖν μὴ μελλήσας, δίδωσιν αὐτὸν παιδεύεσθαι τὰ ἱερὰ γράμματα, οὔπο Ἑλληνιστὶ ὁμιλεῖν εἰδότα. Νηφάλεος δὲ ὤν τῇ διανοίᾳ ἑαυτοῦ ό παῖς, ἐν τάχει ἐξέμαθεν ἅπαντα τὰ παρατιθέμενα αὐτῷ παρὰ τοῦ διδασκάλου αὐτοῦ θεῖα μαθήματα. Ἔμαθεν δὲ καὶ τὴν αὐτόθεν γλῶσσαν, λέγω δὴ τὴν Ἑλλάδα, ὥστε ξενίζεσθαι αὐτοῦ τὸν διδάσκαλον τὴν ταχείαν τῆς μαθήσεως ἐπιστήμην. Καὶ ὅτι καὶ Νοτάριος πρώτιστος ἐγένετο· λοιπὸν γὰρ εκεῖθεν ἀρθεὶς, φημὶ τοῦ διδασκαλίου αὐτοῦ, ἦν εἰς Νοτάριον χρησιμεύων τῷ Κυρίῳ αὐτοῦ. Διηκόνει οὖν ποίῳ τρόπῳ ἔκτοτε ὁ παῖς τῷ δεσπότῃ αὐτοῦ μετὰ πάσης ἐπιμελείας καὶ σπουδῆς, ὥστε ἀγαπηθῆναι αὐτὸν παρὰ τοῦ δεσπότου αὐτοῦ, καὶ τῆς δεσποίνης αὐτοῦ, ὁμοίως καὶ παρὰ πάντων τῶν ἐν τῷ οἴκῳ τοῦ Κυρίου αὐτοῦ ἀναστρεφομένων. Πλείονας δὲ φιλοτιμίας ἐδίδου αὐτῷ ὁ Θεόγνωστος ὡς εὐνοἳκῶς τὰ περὶ αὐτοῦ διακείμενος, καὶ τὰ ἀποφορέματα αὐτοῦ παρεῖχεν αὐτῷ, ὥστε τοὺς βλέποντας αὐτὸν λέγειν, ὅτι ὁ οἰκέτης ὑπὲρ τὸν ἑαυτοῦ δεσπότην σεμνοτέροις χρᾶται τοῖς χιτῶσιν ἑαυτοῦ. Ἐσύχναζε δὲ καὶ τῇ ἐκκλησίᾳ, ὡς ἀληθῶς εἰπεῖν, ἀκόρεστος, καὶ ἠγάπα τοῦ ἀναγινώσκειν τἀ τῶν Ἁγίων μαρτύρια· ^f μᾶλλον δὲ καὶ τοὺς βίους τῶν θεοφόρων ἀνδρῶν τοσοῦτον, ὥστε καίεσθαι τὴν καρδίαν αὐτοῦ εἰς τὴν τούτων φαιδρὰν ἀγάπην τε καὶ ἐπιπόθησιν, ἐξ ἀνάγκης καὶ εἰς μίμησιν αὐτῶν διεγείρεσθαι. Ἀφ᾽ ἑαυτοῦ γὰρ βαλὼν ἑαυτῷ ἀρχὴν τῆς ἀγαθῆς πολιτείας, τοιῷδε τρόπῳ τῷ Θεῷ δουλεύειν ἀπήρξατο. Ἐν μιᾷ γὰρ νυκτὶ ἀναστὰς τῆς κλίνης αὐτοῦ, κατὰ μίμηοιν τῶν Ἁγίων, ἐν τῷ μεσονυκτίῳ προσεύξασθαι. φθονήσας ὁ δόλιος δαίμων τὴν καλὴν τοῦ νέου ἀρχὴν, προσελθὼνἤρξατο προσκρούειν δεινοτάτῳ πατύγῳ τὰς προσούσας θύρας τῷ οἰκήματι, ἐν ᾧ αὐτὸς κατέμενεν. Σπασθεὶς οὖν τῷ φόβῳ ὁ νέος, ἐάσας τὴν εύχὴν, καὶ ταχέως τῇ κλίνῃ ἐπιβὰς, τοῖς αἰγιομάλοις αὐτοῦ κατεκρύπτετο· ὁ δὲ σατανὰς τοῦτο ἰδὼν ἐχάρη, ὁ μηδέποτε χάριν ίδὼν τοῖς ὀφθαλμοῖς αὐτοῦ· καί φησιν, ὡς πρός τινα ὁμοιότροπον αὔτοῦ· Ἰδε ὁ τὰ σέλη ἐσθίων καὶ αὐτὸς ἤδη καθ᾽ ἡμῶν ἀνδρεύεται! Καὶ τοῦτο εἰπὼν, ἀνεχώρησεν. Ἀπὸ τοῦ φόβου δὲ ὕπνῳ βαθυτάτῳ συσχεθεὶς ὁ Μακάριος, ὁρᾷ καὶ ἰδου ὅτι ὢν θεάτρῳ, καὶ ῆν ἐν τῷ ἑνὶ μέρει τοῦ θεάτρου πλῆθος Αἰθιόπων πολλῶν, συναγωγή τις ἀφόρητος, καὶ ἐν τῷ ἑτέρῳ πλῆθος λευσχημονούντων καὶ ἑτέρων ἀνδρῶν ἱεροπρεπεστάτων. Εἶχον δὲ τὰ ἑκάτερα μέρη σύνήτησιν τινα πρὸς ἑαυτοὺς καὶ ἀλλήλους περὶ δρόμου καὶ πάλης· οἱ γὰρ Αἰθίοπες μαῦρόν τινα μέγιστον κεκτημένοι, ἐζήτουν τῇ συναγωγῇ τῶν λευσχημόνων, Ὁποῖός ἑστιν ὁ μέλλων τρέχειν καὶ παλαίειν μετὰ τοῦ μαύρου ἐκείνου· οὐδεὶς γὰρ αὐτῷ ἀντέστη ἔλεγον πώποτε, κᾀντάχα μετὰ πολλῶν αὐτοῦ προσπαλαίσαντος ἀπ᾽ αἰῶνος ὡς ἔφασκον· ἦν γὰρ χιλίαρχος τῆς πολλῆς ἐκείνης λεγεῶνος τοῦ σατανᾶ. Ἐν ὅσῳ οὖν ἐκεῖνοι ταῦτα ἐκαυχῶντο, καὶ αὐτοῦ ἑστῶτος καὶ ἀκροωμένου, καὶ τῶν λευσχημόνων ἐπάπορούντων, εἷς τις νεανίας ἐκ τῶν ἄνωθεν καταβὰς πάνυ ὡραῖος, κατεῖχεν ἐν τῇ χειρὶ αὐτοῦ τρεῖς στεφάνους· ὧν ὁ μὲν εἷς πάνυ ἐξηνθισμενος, χρυσίῳ καθαρῷ καὶ βασιλικῷ ἐχρημάτιζεν· ὁ δὲ ἕτερος, ὥσπερ ἀστέρας τοὺς ἀτιμήτους λίθους τε καὶ μαργαρίτας κύκλυθεν καὶ ἑκατέρωθεν περιεῖχεν ἀστάπτοντας· ὁ δὲ τρίτος ἦν μεγεθέστερος ὑπὲρ τοὺς δύο, ἀπὸ πάσης ἀνθήσεως ῥόδων, καὶ κρίνων, καὶ φυτῶν, καὶ βοτανῶν τοῦ παραδείσου τοῦ Θεοῦ συμπεπλεγμένος, ὥστε εἶναι αὐτὸν καὶ ἀμαράντινον, καὶ τοσαύτην ἔχειν εὐοσμίαν, οἷαν νοῦς ἀνθρώπου παραστῆσαι οὐ δύναται. Ἰδὼν οὖν ταῦτα ὁ Ἀνδρέας ἠνιᾶτο καὶ ἐγλίχετο, πῶς, ἢ ποίῳ τρόπῳ δυνήσεται κᾂν ἕνα λαβὴν ἀπὸ τῶν στεφάνων ἐκείνων. Καὶ προσελθὼν λέγει τῷ εὐειδεῖ νεωτέρῳ ἐκείνῳ· Οὕτως ἔχοις τὸν Χριστὸν k, εἰπέ μοι, πιπράσκεις ταῦτα; τάχα γὰρ οὐκ ἀπορῶ αὐτὰ ἀγορᾶσαι· ἀλλ᾽ εἰ μικρὸν συμπάθης μοι, πορευθεὶς μηνύω τῷ Κυρίῳ μου, καὶ αὐτὸς δίδωσίν σοι ὅσον βούλῃ χρυσίον, καὶ λαμβάνει αὐτά. Ἔφη αὐτῷ ὁ νεανίας μειδιῶν τῷ προσώπῳ· Πίστευσύν μοι, ἀγαπητὲ, ὅτι τοῦ κόσμου τὸ χρυσίον εἴ μοι ἐνέγκῃς ἕν τῶν ἀνθέων τρόπῳ τοιούτῳ οὐ παρέχω οὔτε σοι, οὔτε τινὶ ἑτέρῳ, ἀλλ᾽ οὖν οὔτε τῷ νομιζομένῳ Κυρίῳ σου. Οὐ γάρ εἰσι ταῦτα τοῦ ματαίου κόσμου τούτου, ὡς ὑπενόησας· ἀλλὰ ταῦτά εἰσιν θησαυροὶ ἐπουράνιοι, καὶ στέμματα τοῦ Χρστοῦ, οἷσπερ καταστέφονται οἱ τοὺς μαύρους ἐκείνους πατάσσοντες. Ἐὰν θέλῃς μὴ μόνον τὸν ἕνα, ἀλλὰ καὶ τοὺς τρεῖς λαβεῖν, προσελθὼν πάλαισον τὸν Αἰθίοπα ἐκεῖνον τὸν ἠσβουλομένον, καὶ ἐὰν ἡττήσῃς αὑτὸν, οὐ μόνον τούτους ἀλλὰ καὶ ἑτέρους ὅσους ἂνβουληθῇς καὶ μάλα εὐειδεστέρους κομίσῃ παρ᾽ ἐμοί. Ταϋτα ἀκούσας ὁ Ἀνδρέας ἐπὶ τῷ λόγῳ ἐθάρσησεν, καὶ λέγει πρὸς αὐτόν· Πίστευσόν μοι ποιῶ τὰ λεγόμενα· Μόνον δίδαξόν με τὰ μηχανήματα αὐτοῦ. Ἔφη ὁ νεανίας· Τί οὖν; οὐκ ἐπίστασαι ταῦτα; οὐχὶ γὰρ οἱ Αἰθίοπες θρασεῖς εἰσιν

There was a certain man at Constantinople, in the reign of Leo the Christ-loving Emperor the Great. His name was Theognostus. He had been honored with the dignity of Protospatharius by the pious Emperor; who also was at last made commander of the army in the Eastern parts. This man possessed many other servants; but he also bought others, of whom one was this man, whom now our lowliness is urged to commend. He was by stock a Scythian. When therefore his Lord bought him with the rest, this one above all was reckoned more youthful. He was also exceedingly dexterous in bodily appearance, so that his Lord was very pleased with him, and had him in his sight, and that he should serve him for the necessary needs. Forthwith therefore not delaying, he gives him to be instructed in the sacred letters, not yet knowing how to speak in Greek. But the boy being sober in his understanding, quickly learned all the divine lessons set before him by his teacher. He learned also the native tongue, I mean the Greek, so that his teacher was astonished at the swift knowledge of his learning. And that he also became a chief Notary; for thence being taken up, I say from his school, he was serviceable as a Notary to his Lord. The boy therefore from then served his master in what manner with all diligence and zeal, so that he was loved by his master, and his mistress, and likewise by all who dwelt in the house of his Lord. But Theognostus gave him more honors as being benevolently disposed concerning him, and gave him his cast-off garments, so that those seeing him said, that the servant used more honorable tunics than his own master. He frequented also the church, to speak truly, insatiably, and loved to read the martyrdoms of the Saints; rather also the lives of the God-bearing men so much, that his heart was burned with a bright love and longing for these, and was of necessity stirred up to the imitation of them. For of himself laying for himself a beginning of the good conversation, in this manner he began to serve God. For on one night having risen from his bed, in imitation of the Saints, to pray at midnight, the deceitful demon, envying the good beginning of the youth, coming began to knock with a most terrible noise upon the doors belonging to the chamber, in which he abode. The youth therefore being drawn together with fear, having left the prayer, and quickly having gone to bed, hid himself in his goat's-hair coverings; but Satan seeing this rejoiced, he who never saw favor with his eyes; and he says, as to a certain one of like manner with himself: Behold he who eats the cabbages already plays the man against us! And having said this, he departed. But from fear being held by a most deep sleep the Blessed one sees, and behold that he was in a theatre, and there was in one part of the theatre a multitude of many Ethiopians, an intolerable assembly, and in the other a multitude of men clad in white and other most sacred-seeming men. And both parts had a certain disputation among themselves and with one another concerning a race and a wrestling: for the Ethiopians, possessing a certain greatest black one, asked of the assembly of those clad in white, Who is he that is about to run and wrestle with that black one; for no one ever withstood him, they said, and perhaps with many he had wrestled from of old as they affirmed; for he was the chiliarch of that great legion of Satan. While therefore those were boasting these things, and he himself standing and listening, and those clad in white being at a loss, a certain young man coming down from above, very beautiful, held in his hand three crowns; of which one very flowered, was of pure and royal gold; and the other, like stars contained the priceless stones and pearls round about and on either side flashing; and the third was greater than the two, woven from every blossoming of roses, and lilies, and plants, and herbs of the paradise of God, so that it was both amaranthine, and had so great a sweet smell, as the mind of man cannot present. Andreas therefore seeing these things was grieved and longed, how, or in what manner he might be able to take even one of those crowns. And approaching he says to that comely youth: So mayest thou have Christ, tell me, dost thou sell these? for perhaps I am not unable to buy them; but if thou hast a little compassion on me, going I will declare to my Lord, and he himself gives thee as much gold as thou wilt, and takes them. The young man said to him smiling with his face: Believe me, beloved, that the gold of the world if thou shouldst bring me one of the flowers in such a manner I give neither to thee, nor to any other, nor indeed to thy supposed Lord. For these are not of this vain world, as thou hast supposed; but these are heavenly treasures, and crowns of Christ, with which those are crowned who smite those black ones. If thou wilt take not only the one, but also the three, approaching wrestle with that Ethiopian the most evil-willed, and if thou conquer him, not only these but also others as many as thou wilt and far more comely thou shalt receive from me. Hearing these things Andreas took courage at the word, and says to him: Believe me I do the things said; only teach me his contrivances. The young man said: What then? dost thou not know these things? for are not the Ethiopians bold

καὶ δειλοὶ, καὶ σεσαθρωμένοι καὶ ἀνίσχυροι, [Καὶ μὴ σε θροήσῃ τὸ τῆς ὁράσεως αὐτοῦ μέγεθος· ὡς γὰρ λάχανον, οὖτως ὑπάρχει σαθρὸς καὶ ἀνίσχυρος.] Ταῦτα οὖν εἰπὼν καὶ ἄλλα τινὰ πλείονα πρὸς ἀλειφὴν τοῦ νέου, κρατήσας. αὐτὸν ὁ εὐειδὴς ἐκεῖνος νεανίας, ὡς δῆθεν παλαίων μετ᾽ αὐτοῦ, ἐδίδασκεν αὐτὸν τὸ, πῶς ἀντιστῇ τῷ Αἰθίορι. Καὶ ἐπὶ τέλους λέγει αὐτῷ εἰς τὸ οὖς αὐτοῦ· Ἡνίκα σε ἄρῃ εἰς γύρον, ἐγὼ γὰρ οἶδα τοῦτο, σὺ μὴ θροηθῇς, ἀλλὰ συνπλάκηθι αὐτῷ σταυροειδῶς, καὶ ὄψῃ τὴν δόξαν τοῦ Θεοῦ. Ἐξῆλθεν οὖν Μακάριος τότε πρὸς τὴν πάλην εἰς τὸ μέσον ἔναντι τοῦ Αἰθίοπος, καὶ λέγει μεγάλῃ τῇ φωνῇ· Δεῦρο λοιπὸν ἠσβουλομένε, ταπεινὲ, ἀνωφέλητε, ἵνα ἅμα οἱ δύο παλαίσωμεν. Ταῦτα ἀκούσας ὁ Αἰθίοψ, τὸ τάχος ἔδραμεν, ἀποφυσῶν καὶ μεγάλα φρυαττόμενος, καὶ ἁρπάζει τὸν Ἀνδρέαν γύροις ἐπὶ ἀφορήτους ὥρας, ὥστε κροτεῖν τοὺς Αἱθίοπας χαρὰν, καὶ στυγνάζειν τοὺς λευσχήμονας· ἐδόκουν γὰρ ὅτι δίδωσιν αὐτὸν ὁ μαῦρος εἰς τὴν γῆν, ὥστε ἐξωθεῖν τοὺς ὀφθαλμοὺς αὐτοῦ. Γυροβολσύμενος δὲ ὁ Ἀνδρέας, καὶ συμπλάκες αὐτῷ σταυροειδῶς, πατάσσει αὐτὸν εἰς τὴν γῆν, καὶ ὁ τοιοῦτος δαίμων ἔτυχεν αὐτοῦ τὸ κράνιον εἰς πέτραν, καὶ κατενεχθεὶς παραυτὰ διεφάνησε. Κρότος δὲ μέγας τῶν λευσχημόνων, καὶ χαρὰ γλυκυτάτη τότε ἐγένετο, καὶ ἥρπασαν τὸν Μακάριον ἐφ᾽ ὑψηλοῦ ταῖς παλάμαις αὐτῶν ὑπτίαις, καὶ κατεφίλουν αὐτὸν ἅπαντες, χρίοντες μύροις πνευματικοῖς. Τότε οὖν τῶν μαύρων ἐκείνων πάντων σκορπισθέντων, μετὰ μεγάλης αἰσχύνῃς ἀνεχώρησαν· καὶ ἐδωρήσατο αὐτῷ ὁ εὐειδὴς ἐκεῖνος νεανίας τοὺς ἀχράντους στεφάνους, καὶ ἐτέρπετο μεγάλως φορῶν αὐτοὺς, ὅτι εὐωδία ἀφόρητος ἀπ᾽ αὐτῶν ἐξεφέρετο. Τέλος ἀσπασάμενος αὐτὸν, λέγει· Ὕπαγε καλῶς, ἀπὸ τῆς ἄρτι ἔση ἡμέτερος καὶ φίλος καὶ ἀδελφὸς γλυκύτατος. Τρέχε οὖν τὸν καλὸν ἀγῶνα γυμνὸς, καὶ γενοῦ σαλὸς δι᾽ ἐμὲ καὶ πολλῶν ἀγαθῶν δεσπότης καθίσεις ἐν τῇ ἡμέρᾳ τῆς βασιλείας μου.

[2] The Empire being governed by the Christ-most-loving Emperor Leo ^a the Great, there was at Constantinople a certain man, Theognostus by name, honored by the pious Emperor with the dignity of Protospatharius ^b, who afterward in the East ^c was ordered to be set over the troops. But although the man had a very great crowd of servants; Andreas serves in servitude, dear to his Lord, he nonetheless purchased for himself daily one and another at a price; among whom was numbered also this one, whose deeds now come to be illustrated by our slenderness. He was by nation a Scythian; he surpassed all, whom the Lord had bought together, in docility and talent; he excelled in so eximious a dignity of body, that he greatly pleased his Lord, and was in his eyes, and was employed as a minister for necessary uses. All delay therefore being set aside, he is soon delivered to be imbued with the knowledge of sacred letters; even then ignorant of the Greek idiom. by whom he is imbued with letters, But as he was powerful in singular perspicacity of talent, whatever disciplines of sacred things proposed by the master he pervaded suddenly and penetrated. He learned also the idiom usual in that place, the Greek I mean, to the stupor of the master, wondering at so great a celerity in learning. Hence he became first among the Notaries: for transferred from the palaestra of studies to the office ^d of Notary, he furnished not useless labor to his Lord: and becomes a Notary. to whom thence serving with all the care and sedulity he could, he conciliated to himself the mind and love of him, as also of the Mistress, and of all the household.

[3] He experiences the Lord's benevolence; But Theognostus exhibited to him also more signs of benevolence, benevolently bearing peculiar care of him, and bestowing on him his own garments which he laid aside; so that thereupon those who beheld Andreas, said, that the servant was more elegantly clothed than the Lord. He frequented the church also, that I may say truly, with insatiable desire and assiduity: he was delighted in a wonderful manner with the reading of the combats, which the holy Martyrs underwent, reading the deeds of the Saints he is kindled: and chiefly of the Lives, which men always bearing God in their eyes and mind lived; so that he was inflamed with his whole heart, their ardent love and desire being seen; and was of necessity excited to imitate them. For determining of himself to undertake a holier institute of life, in such a manner he began to render service to God. He had once snatched himself away, having imitated the Saints, from his bed in the dead of night, and was at leisure for prayer; when the fraudulent demon, having beheld with envious eye such illustrious beginnings of the youth, came nearer; Being at leisure for prayer by night he is terrified by a demon: and began to strike with a most vehement noise the doors set against the house, in which he stayed: whence the young man, terrified with fear, the prayer being left, forthwith withdrew into his bed, and hid himself wrapped in the coverlets. Which seen, Satan, whose eyes that which is right never rightly affects, supremely rejoicing, says to a certain one of the same meal with himself: Behold he too, who feeds on beans, how illustriously he carries on the affair against us! And when he had said these things, he went thence away.

[4] By the same he is asked to a fight through a vision, But Blessed Andreas, fear releasing him, seized by a most deep sleep, found himself through a vision in a theatre, of which in one part was a numerous crowd of very many Ethiopians, in the other a multitude of men, clothed in white garments, and conspicuous for beauty and sanctity. A question concerning the race and the wrestling the Ethiopians moved among themselves on both sides, among whom a certain Moor was conversant of a body distinguished in bulk: they inquired of the crowd of those clad in white, who would dare to contend with him either in race or in wrestling: for no one ever, they said, was a match in resisting him, although with several he had contended for a long time now: for he was the Chiliarch of that numerous satanic legion. Amid these boastings of theirs, which standing in the midst Andreas heard, the crowd of those clad in white being doubtful in mind; there descended from a higher place a young man exceedingly beautiful, and by an Angel bearing three crowns, holding three crowns in his hand: of which one, radiated exceedingly with most pure and most excellent gold; the other, was distinguished round about through its circuit with inestimable gems and pearls, not otherwise than with the stars of heaven glowing red; the third finally, ampler than the prior two, woven of every kind of flowers, roses, lilies, shoots, and various herbs of the heavenly paradise, was unfading, and diffused so great a sweetness of odor, as the mind of man can with difficulty imagine to itself.

[5] seeking one of them he is animated, Beholding these things Andreas was tortured in mind, and burned to know, in what manner he could obtain even one of those crowns. And approaching nearer to that young man of eximious form: So, he said, may Christ be propitious to thee; tell me, dost thou propose these as venal: for forthwith I would not hesitate to buy them: but if even so little a compassion of me touch thee, going I pray I will indicate to my Lord, who will pay thee whatever price thou shalt exact, that he may carry them off. With a placid countenance smiling at these things he, I would have thee believe me, he said, dearest, if whatever of riches there is in the world thou shouldst gather and offer, neither to thee, nor to any other, nor to thy Lord, whom thou mentionest, would I assign even one of these little flowers: for neither are these ornaments of this vain world, as thou suspectest; but heavenly treasures and crowns of Christ, with which are crowned those who profligate those Moors. But if, not one only, but all three thou desirest to carry off; come and gird thyself for the fight, to be committed with this Ethiopian sprinkled with black soot: which if thou shalt be superior, not by these three only, but by however many thou shalt wish, and indeed far more beautiful, and is instructed for victory: thou shalt be presented by me. When Andreas had heard these things, confidence being placed in his words: Believe me, he said, I will execute whatever thou hast said: only this I ask, that thou teach me the snares and contrivances of the Ethiopian. To this the young man: Then dost thou not know these things? hear. By no means are the Ethiopians generous; but they are timid, they are unwarlike; they are destitute of strength. Nor let his huge stature, which appears, terrify thee; for he is as weak and fragile, as stalks and herbs. These and other things being said, that beautiful young man as it were anointing and animating his recruit, apprehended him; and somewhat wrestling, taught, in what manner the Ethiopian was to be resisted: and at last said to him in the ear: When he shall have lifted thee up and whirled thee about (for that it will be so, I am certain) beware lest thou be dismayed, but contend with him in the sign of the holy Cross, and thou shalt see the glory of God.

[6] Then therefore B. Andreas went forth into the midst, about to undergo the hazard of the fight with the Ethiopian; and from the demon, and the crowns from the Angel he carries off. and exclaimed with a great voice: Come forth at last, come forth most foul, abject, envier of our advantages: come now, let us two together descend into the arena. After the Ethiopian had perceived such things; casting all down with his blast and roaring horribly, most swiftly he too ran forth into the midst, and seizing Andreas turned him about in a whirl for a long time; so that the Ethiopians applauded for joy; but those clad in white groaned for grief: for he seemed to be so violently dashed to the ground by the Moor, that his eyes were knocked out. But while Andreas is whirled about, fortifying himself with the most sacred Cross, with so great an impulse he gives the demon to the ground, that his head being dashed against a rock he cast him down and he immediately disappeared. When behold a great applause of those clad in white, and most sweet voices of them exulting resounded, and they lifted B. Andreas on high with their upturned hands; and having kissed him all to a man, they anointed him with certain spiritual unguents. Then indeed, the Moors, however many were present, being suddenly dissipated not without confusion, they themselves also vanished. Moreover that young man, eximious in dignity, gave the unfading crowns as a gift to Andreas; which carrying he was suffused with much delight, because a singular fragrance came forth from them. Finally having embraced him; Be of good courage, he said, from this hour thou shalt be to us both a friend and a most sweet brother: contend therefore generously stripped of all things, and so make thyself a fool for my sake: and thou shalt sit as lord of many good things in the day of my kingdom.

ANNOTATA.

more conveniently will be said to have been of the second kind, or to have served the military, and so to have furnished not useless labor to his Lord, as being set over the troops in the East.

CHAPTER II.

Simulating folly he is conquered, is illustrated by revelations, is assailed by demons and freed, is called to serve God.

ΤΑῦτα ἀκούσας ὁ Μακάριος, ἀπὸ τοῦ βαθυτάτου ὕπνου ἐκείνου ἔξυπνος ἐγένετο, καὶ ἦν θαυμάζων τὸ γεγονὸς αὐτῷ τῆς εὐωδίας θέαμα· ἐμύριζεν γὰρ τὴν ὄψιν αὐτοῦ εὐωδία τις φρικτὴ, ἀόρατός τε καὶ ἀκατανόητος. Ἔρχεται οὖν πρός με πρωίας τὸν ἀνάξιον, καὶ θαῤῥεῖ μοι τὸ πρᾶγμα ὡς ἦν. Καὶ ἐξέστην ἔγωγε τοῦ Μακαρίου τὴν ἔκστασιν [ἀκούσας, μάλιστα δὲ καὶ τήν ὄψιν αὐτοῦ ὁρῶν αἴγλην ἐκπέμπουσαν καὶ εὐωδίαν θεἳκὴν, φρικτὴν καὶ ἀσύνκριτον]. Ἐσκεψάμεθα οὖν οἱ ἀμφότεροι τὸ πρᾶγμα, καὶ ἐκρίναμεν τοῦ σκηματίσαι ἑαυτὸν εἰς τάξιν δαιμονῶντος καὶ μαινομένου διὰ τὸν εἰπόντα αὐτῷ, ὅτι γενοῦ σαλὸς δι᾽ ἐμὲ, καὶ πολλῶν ἀγαθῶν δεσπότης καθίσεις ἐν τͅ ἡμέρᾳ τῆς βασιλείας μου. Ἄλλως γὰρ διαδρᾶσαι τοῦ σωματικοῦ δεσπότου οὐκ ἠδύνατο· διό τι δυσκόλως τις τὸν ἑαυτοῦ οἰκέτην ζῶν ἀπολύσῃ ἐλεύθερον, καὶ μάλιστα εἰς ἐργασίαν θεῖκὴν, τοῦ διαβόλου ταῦτα ἀπὸ τοῦ φθόνου κωλύοντος. Τῇ δὲ ἐπιούσῃ νυκτὶ, ὥρας οὔσης μεσονυκτίου, ἀναστὰς προσηύξατο· καὶ μετὰ τὸ λαλῆσαι αὐτὸν τὴν εὐχὴν αὐτοῦ, λαβὼν μάχαιραν, ἐπορεύθη εἰς τὸ φρέαρ τὸ πλησίον τοῦ κοιτῶνος τοῦ Κυρίου αὐτοῦ. Καὶ ἐκδυσάμενος ἅπερ ἐφόρει ἱμάτια, ἤρξατο λεπτοκοπᾷν ταῦτα τͅ προσούσῃ αὐτῷ μαχαίρᾳ, καὶ ὥσπερ σεληνιαζόμενος, ῤήματά τινα τοῦ φυρμοῦ προεβάλλετο λέγειν, ὃν τρόπον οἱ σεληνιαζόμενοι πράττουσιν. Ἐξύπνου δὲ γενομένου τοῦ Κυρίου αὐτοῦ, ἤκουεν τὰς αὐτοῦ ὁμιλίας, καὶ ἐξενίζετο τὸ τί ἅν εἴη ταῦτα, καὶ μάλιστα ἐν τοιαύτῃ ὥρᾳ. Ὑπέλαβεν οὖν, Δηλονότι πνεῦμα πονηρόν ἐστιν τοῦ φρέατος, καὶ αὐτομολεῖ τῇ ὥρᾳ ταύτῃ παρακροῦσαί τινα τὸν πρόχειρα εὑρίσκεσθαι, βουλόμενον. Ἡσύχαζεν οὖν τῷ τοιούτῳ τρόπῳ μέχρι πρωΐας, καὶ τῇ αὐγῇ ἀπῆλθεν ὁ μάγειρος αὐτοῦ τοῦ γεμῆσαι ὕδωρ, καὶ θεασάμενος τὸ γεγονὸς τῷ Ἀνδρέᾳ ἐξέστη. Ἐάσας οὖν τὴν ὑδρίαν αὐτοῦ, ἀνήγγειλεν ταῦτα τῷ Κυρίῳ αὐτοῦ ἔτι ψάλλοντι τὰ ἑωθινά. Ἐξέστη οὖν ὁ Κύριος αὐτοῦ ἀκούσας ταῦτα, καὶ ὄτι ὁ Ἀνδρέας φησὶν πρατραπεὶς, ἐν τῳ στομίῳ τοῦ φρέατος κάθηται. Κατῆλθεν οὖν εὐθέως ἐκεῖνος αὐτὸς τοῦ ἰδεῖν αὐτὸν, καὶ πᾶς ὁ οἶκος αὐτοῦ ἅμα αὐτῷ συνεπέστη αὐτῷ. Καὶ οἱ πλείονες ἐθρήνουν έπ᾽ αὐτῷ, εἰκάζοντες ὅτι ἐπ᾽ ἀληθείας οὕτως ἀπὸ δαιμόνων παρεκρούσθη· ὁ δὲ Κύριος αὐτοῦ πάνυ λυπηθεὶς ἐπὶ τὸ συμβεβηκὸς αὐτῷ, καὶ μηθ᾽ ἐν εἰς τοῦτο ἰσχύων αὐτῷ ὀφελῆσαι, εἰς τὸν σεβὰσμιον ναὸν τῆς ἁγιας μάρτυρος Ἀναστασίας, εἰς τὰ δὴ Μακέλλου φημὶ, ἐκεῖσε αὐτὸν ἀπενεχθῆναι προσέταξεν, καὶ ἐν τῇ ἁλύσει τῆς Ἁγίας βληθῆναι δεδήλωκεν, δοὺς ἀργύρια τῷ Παραμονίτῃ τῆς Ἁγίας ἐκκλησίας πρὸς περισσοτέραν ἐπιμέλειαν αὐτοῦ. Δι᾽ ὅλης οὖν τῆς ἡμέρας ὁ Μακάριος τὰ νόθα αὐτοῦ, ὡς δῆθεν παραφρονῶν, ῥήματα ὡμίλει· Τῇ δὲ νυκτὶ ἐθρήνει καὶ προσηύχετο παρακαλῶν τῇ Μάρτυρι τοῦ Χριστοῦ ὀφθῆναι αὐτῷ, καὶ παραμυθήσασθαι αὐτὸν, εἰ ἄρεστόν ἐστι Θεῷ τὸ ἐγχείρημα, ὃ ἤρξατο Μικρὸν οὖν αὐτοῦ τοῦ θρήνους καὶ τῆς εὐχῆς παυσαμένου, ἰδοὺ ὀφθαλμοφανῶς πέντε γυναῖκες τοῖς ἐκεῖσε ἐπέστησαν, καὶ εἷς τις γέρων, δόξῃ πολλῇ κλειζόμενος, ἔμπροσθεν αὐτοῦ ὡραίοις ποσὶν περιπατῶν περιώδευεν. Περιήρχοντο δὲ, καὶ τοὺς ἐκεῖσε ἀσθενεῖς ἑπεσκέπτοντο ἕνα καθ᾽ ἕνα· καὶ διαβάντες τοὺς λοιποὺς, ἔρχονται καὶ ἐπ᾽ αὐτὸν, καὶ ἐν πρώτοις ἔστη ὁ γηραιὸς, καὶ ἀπ᾽ αὐτοῦ αἱ ἁγίαι έκεῖναι γυναῖκες. Εἶτα θεωρῶν ἀυτὸν ὁ γέρων ἐκεῖνος ἀνενδότῳ ὃμματι, γλυκύ τι ὓπεμειδία πρὸς αὐτὸν, τί ἀγαθόν πάντως ἐν ἑαυτῷ στοχαζόμενος. Λέγει οὖν καὶ τῇ λαμπροτέρᾳ γυναικὶ ὥσπερ χαριεντιζόμενος· Κυρία Ἀναστασία οὐκ ἰατρεύεις τί ποτε; Λέγει ἐκείνη ἀυτπͅ, Κύρι, ὁ Μαγίστωρ ἄλλος ἤρτυσεν, καὶ οὐκέτι δέεταί τινος· ὁ γὰρ εἰπὼν αὐτῷ ταῦτα, Ὃτι γένοῦ σαλὸς δι᾽ ἐμὲ, καὶ πολλῶν ἀγαθῶν δεσπότης καθίσης ἐν τῇ βασιλείᾳ μου, ἐκεῖνος αὐτὸν ἰάτρευσεν, καὶ λοιπόν ἰατροῦ χρέιας οὐ δέεται. Ἐίδει γὰρ τὴν τέχνην, ἣν ἔμαθεν, οὐκ ἐάσει αὐτὴν μέχρι τῆς ἐσχάτης αὐτοῦ ἀναπνοῆς, ἀλλὰ γεννήσεται τῷ Θεῷ ἡμῶν σκεῦος ἐκλεκτόν, ἅγιον, καὶ ἠγαπημένον ἐν πνεύματι. Ἔφη ὁ γέρων· Ἐίδειν κᾀγώ Κυρία μου, ταῦτα, ἀλλὰ μετριοπαθὼν πρὸς τοῦτο τόν λόγον λελάληκα. Ταῦτα ἐιρηκότες, βλέποντος τοῦ᾽ Ανδρέα, καὶ δόντες αὐτῷ τὴν εἰρήνην, ἔνδον τοῦ ναοῦ εἰσῆλθον χάριν τοῦ προσεύξασθαι· οὐκέτι δὲ τὸ λοιπὸν τὸ οἱονεὶ ἀπ᾽ αὐτῶν ἢ ἐξελθόντα ἢ εἰσελθόντα καθεωράκει μέχρις ἂν ὁ ὄρθρος ἐπέστη, καὶ τὸ ξύλον ἔκρουσεν ὁ Προσμονάριος· Ξενισθεὶς οὖν ὁ Μακάριος τῷ πνεύματι ἐδόξασε τὸν Θεὸν, καὶ τῇ μεγαλομάρτυρι ἀπηυχαρίστησεν, τῇ ταχυνάσῃ ἐπὶ τὴν δέησιν αὐτοῦ. Καθεσθεὶς οὖν ἐν ὅλῃ τῇ ἡμέρͅ ἐκείνηᾳ ἐν τοῖς δεσμοῖς, οὐδενὸς ἐγεύσατα, ἀλλὰ τὰ νόθα αὐτοῦ ῥήματα ἐπεφθέγγετο. Καὶ δὴ τῆς νυκτὸς πάλιν κατἁ τὸ σύνηθες καταλαβούσης, καὶ ἀγρυπνοῦντος αὐτοῦ, καὶ πρὸς τὸ μεσονύκτιον πάλιν κατὰ τὸ σύνηθες δεήσεις καὶ ἱκεσίας λανθανόντως, ἐν τῷ κρυπτῷ ταμείῳ τῆς καρδίας αὐτοῦ, τῷ Θεῷ καὶ τῇ μάρτυρι προσφέροντος, ἄφνω ἔρχεται πρὸς αὐτὸν ὁ διάβολος μετὰ πλήθους δαιμόνων, κατέχων ἀξίνην ἐν τῇ χειρὶαὐτοῦ· κᾀκεῖνοι δὲ, ἤγουν οἱ δαίμονες, οἱ μὲν μαχαίρας, οἱ δὲ ῥόπαλα, ἄλλοι σπάθας καὶ ῥομφαίας, ἕτεροι δὲ καὶ σχοινία· χιλίαρχος, γὰρ ἦν ὁ δράκων ἐκεῖνος, διὰ τοῦτο πολλὰ δαιμόνια ἐληλύθει πρὸς αὐτὸν, τοῦ ἀνελεῖν τὸν Μακάριον. Βρύξας οὖν μακρόθεν ὅ λυσσόγερος, τοιούτῳ γὰρ σχἠματι ἐφαίνετο, ὥσπερ γὲρων Αἰθιοψ, ὥρμησεν κατὰ τοῦ Ἁγίου τοῦ πατάξαι αὐτὸν τῇ ἀξίνῃ της χειρὸς αὐτοῦ, καὶ πάντες οἱ συνδαίμονες αὐτοῦ μετ᾽ αὐτοῦ. Καὶ τοῦ Μακαρίου τὰς χεῖρας πρὸς Κύριον μετὰ δακρύων πολλῶν ἀναπετύσαντος, καὶ τοῦτο μόνον εἰρηκότος, Ἅγιε Ἰωάννη Θεολόγε, βοήθει μου, εὐθέως βροντὴ γέγονεν ἀφ᾽ ὕψους, καὶ ἦχός τις, ὡς ἀπὸ ὄχγου· καὶ ἰδού τις γέρων μέγας, μεγαλόφθαλμος, ὡς ἀναφύλα μικρὸν, ἔχων τὸ πρόσωπον λαμπρὸν ὑπὲρ τὸν ἥλιον, καὶ πλῆθος πολὺ μετ᾽ αὐτοῦ, λέγει τοῖς σὺν αὐτῷ μετὰ θυμοῦ· Ἀσφαλήσατε τὰς πύλας, καὶ μηδεὶς ἐξηλήσει τῶν χειρῶν ἡμῶν. Οἱ δέ πλείους ἐκείνων ὄντες, τοῦτο διὰ τοῦ τάχους ἐποίησαν. Ὡς οὖν συνελήφθησαν ἅπαντες, λέγει ἑις μαῦρος τῷ ἑταίρῳ αὐτοῦ ἐν μυστηρίῳ· Οὐαὶ ἡμῖν, ὅτι Ἰωάννης πικρός ἐστιν, καὶ δεινῶς ἔχει ἡμᾶς βασανίσαι. Κελεύει οὖν ὁ τίμιος γέρων ἐκεῖνος τοῖς σὺν αὐτῷ, καὶ ἐκβάλλουσιν τὴν ἅλυσιν τοῦ αὐχένος τοῦ μακαρίου Ἀνδρέου· ἣν καὶ λαβὼν καὶ πορευθεὶς πλησίον τῆς ἔξω πύλης, ἔστη καὶ λέγει τοῖς σὺν αὐτῷ· Ἕνα καθ᾽ ἕνα μοι φέρετε. Ἤνεγκαν οὖν τὸν πρῶτον. Καὶ λέγει, Ἁπλώσατε αὐτὸν ἐπὶ τὴν γῆν, καὶ λαβὼν αὐτὸς ἰδίαις χερσὶν τὴν τοῦ Μακαρίου ἅλυσιν, ἐτρίπλωσεν αὐτὴν, καὶ οὕτως δέδωκεν αὐτῷ ὡσεὶ ἑκατὸν μάστιγας· ἔλεγεν δὲ ὥσπερ ἄνθρωπος, τὸ ἐλέησον, ἐλέησον, ἐλέησον. Μετὰ τοῦτο πάλιν ἥπλωσεν ἕτερον, καὶ ἔλαβεν καὶ αὐτὸς τὰ αὐτά. Ἀκούων οὖν ὁ μακάριος Ἀνδρέας τὸ ἐλέησον, θέλων κᾄν μὴ θέλων τῷ γελοίῳ συνείχετο· ἐφαίνετο μὲν τῷ Δικαίῳ, ὅτι ὥσπερ ἄνθρωποι, οἱ Αἰθίοπες συνεσχέθησαν, καὶ τύπτονται, καὶ ταῦτα αἰσθητῶς· ἀλλ᾽ ὁ Θεὸς ἐπ᾽ ἀληθείας τούτους ἔτυψεν τοιούτῳ δαρμῷ, ἐπ᾽ ἀληθείας οὐκ ἡ φύσις αὐτῶν κατοδυνᾶται ἡ ἀσώματος. Ἥπλωσαν οὖν καὶ τὸν τρίτον, καὶ αὐτὸς τὰ αὐτὰ ὑπέμεινεν· πρὸς ὅσον οὖν ἐνορδίνως ἔτυπτον αὐτοὺς, ἕτεροι ἀνεφώνουν τοῖς δαρεῖσιν καὶ ἀπολυομένοις, ἔλεγον ἑνὶ καθενὶ, Ὕπαγε, δίδαξον ταῦτα τῷ πατρί σου τῷ σατανᾶ, εἰ ἀρέσκεται. Ὅτε οὖν πάντας ὑπεξῆλθον, οἱ μὲν λευσχήμονες ἐκεῖνοι ἀφανεῖς

τῶν ἐκεῖ ἐγένοντο, ὁ δὲ ὡραῖος ἐκεῖνος γέρων ἔρχεται πρὸς τὸν Μακάριον, καὶ τὴν μὲν ἅλυσιν τὸ αὐτὸ πάλιν ἐφόρεσεν, λέγει δὲ ὡς χαριεντιζόμενος· Βλέπεις πῶς ἐτάχυνα εἰς τὸ βοηθῆσαί σοι; ἵνα γὰρ εἰδέναι ἔχεις ὅτι καὶ πάνυ μοι μέλει περί σου· ἐμοὶ γὰρ ὥρισεν κελεύσας ὁ Δεσπότης, ἵνα σου τῆς σωτηρίας, πρὸς τὰ ὄντα πρόσφορα καὶ εὐθειώτατα μεριμνῶν ἑκάστοτε, ἐπιβραβεύσω σοι. Ὑπόμεινον οὖν, ἵνα δόκιμος εἰς πάντα γενήσῃ· οὐ μακρὰν γὰρ καὶ ἀπολυθήσῃ τοῦ Κυρίου σου τῷ ἰδίῳ θελήματι, πορεύεσθαι ὅπουδ᾽ ἂν τοῖς ὀφθαλμοῖς σού ἐστιν εὐάρεστον. Λέγει οὖν ὁ Ἀνδρέας· Κύριέ μου, τίς γὰρ εἶ σὺ, ὅτι ἀγνοῶ; Ὁδέ φησιν· Ἐγώ εἰμι ὁ ἀναπεσὼν ἐν τῷ ἀχράντῳ καὶ ζωοποιῷ στήθει τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Καὶ τοῦτο εἰπὼν, ὥσπερ εἰς ἀστραπην μεταποιηθεὶς. ἐξ ὀφθαλμῶν αὐτοῦ ἐπορεύετο. Ὁ δὲ μακάριος Ἀνδρέας ἐθαύμαζεν τοῦ Θεοῦ τὴν ἀνεκδιήγητον ἀγαθότητα, καὶ ἐδόξαζεν αὐτὸν μεγάλως, ὅτι οὕτως ἐν παντὶ ῥήματι καὶ πράγματι βοηθὸς αὐτοῦ ἐγένετο, καὶ ἐκ τῶν ἐπανισταμένων αὐτῷ ζοφερῶν πνευμάτων ἐν τάχει ἐλυτρώσατο, καὶ ἔλεγεν λανθανόντως· Κύριε Ἰησοῦ Χριστὲ, μεγάλη σού ἐστιν καὶ ἀνείκαστος ἡ δύναμις, ὑπὲρ φύσιν εἰσὶν δεδοξασμένα τὰ σπλάγχνα σου, καθ᾽ ὅτε ἐμὲ τὸν ταπεινὸν ἐλεεῖς, καὶ ὅτι μέλει σοι περὶ ἐμοῦ· ξένον τοῦτο ἡγοῦμαι καὶ πολυθαύμαστον· φύλαξόν με οὖν Κύριε ἔτι καὶ ἔτι ἐν τῇ ἀληθείᾳ σου, καὶ ἀξίωσόν με εὑρεῖν χάριν παρά σοι, ὦ ὕψιστε, πολυδύναμε, φαβερὲ, καὶ ἀκατάληπτε. Ταῦτα αὐτοῦ προσευχομένου, ἐπέστη ἡ νὺξ, καὶ μικρὸν αὐτοῦ τι ὑπνήσαντος, βλέπει ἐν ὁράματι, ὅτι ἦν εἰς παλάτια βασιλικὰ, καὶ κέκληκεν αὐτὸν ὁ Βασιλεὺς τῶν παλατίων ἐκείνων, καὶ ἐν ὅσῳ παρέστη αὐτῷ, λέγει πρὸς αὐτὸν ὁ Βασιλεὺς ἐκεῖνος· Θέλεις μοι δουλεῦσαι ὁλοψύχως, καὶ ποιήσω σε ἕνα τῶν ἐνδόξων τοῦ παλατίου μου; Ἔφη ὁ Ἀνδρέας· Καὶ τίς ἐκεῖνος, ὁ τὸ ἀγαθὸν παραιτούμενος; ἐγὼ δὲ πάνυ τούτου τοῦ πράγματος ὀρέγομαι. Ἔφη ὁ Βασιλεύς· Οὐκοῦν εἰ ὀρέγει, δέξαι τῆς δουλείας τῆς ἐμῆς τὴν αἴσθησιν. Καὶ σὺν τῷ λόγῳ δίδωσιν αὐτῷ τι ὡσεὶ χιόνα· καὶ λαβὼν, ἐψωμίσατο τοῦτο· ἦν δὲ γλυκὺ οἶον νοῦς ἀνθρώπου ἀπεικάσαι οὐ δύναται. Ὀλίγον δὲ ἦν, καὶ φαγὼν αὐτὸ, ἤδη ηὔχετο ἐν τῇ καρδίᾳ αὐτοῦ δοθῆναι αὐτῷ ἀπ᾽ αὐτοῦ καὶ ἕτερον· ἔλεγε γὰρ, ὅτι ἐν τῷ ἐσθίειν με αὐτὸ, ἐδόκουν ὅτι εἰς μύρον θεἳκὸν τῇ ἡδονῇ μετατρέπεται. Πάλιν οὖν δίδωσιν αὐτῷ ὁ Βασιλεὺς έκεῖνος ὀλίγον τι ὡς εῖδος κυδωνιάτου, καὶ λέγει πρὸς αὐτὸν, Λάβε καὶ φάγε. Καὶ λαβὼν ἔφαγεν· ἦν δὲ δριμὺ καὶ πικρὸν σφόδρα ὑπὲρ τὴν ἄψινθον, καὶ ὥσπερ ἀποδυσπέτημα τοῦτο ἐπῆλθεν τῆς ἄλλης ἡδυτάτης ἐπιθυμίας τε καὶ γεύσεως. Ἰδὼν οὖν αὐτὸν ὁ Βασιλεὺς οὕτως σιανθέντα, λέγει πρὸς αὐτόν· Ὅρα πῶς οὐχ ὑποφέρεις τὴν πικρίαν τοῦ γεύματος; Καὶ γὰρ τῆς τελείας μον ὑπηρεσίας τὴν αἴσθησίν σοι κατανοήσασθαι δέδωκα· αὕτη γὰρ ἡ στενή καὶ τεθλιμμένη ὁδός ἐστιν, ἡ ἀπάγουσα εἰς τὴν ζωήν. Ἔφη ὁ Μακάριος· Πικρόν ἐστι τὸ πρᾶγμα τοῦτο, Δέσποτα, καὶ τίς ταῦτα ἐσθίων δουλεύσει σοι; Ἔφη ὁ Βασιλεύς· Τὸ πικρὸν ἔγνως, καὶ τὸ γλυκὺ οὐκ ἔγνως; οὐκ ἔδωκά σοι πρῶτον τὸ γλυκὺ, καὶ τότε τὸ πικρὸν; Ἔφη ἐκεῖνος· Ναὶ Δέσποτα, ἀλλ᾽ ἐν τῷ πικρῷ μόνῳ εἴρηκας τῷ οἰκέτῃ σου ὑπάρχειν τῆς τεθλιμμένης ὁδοῦ τὸ εἰκόνισμα. Λέγει ὁ Βασιλεὺς, Οὐχὶ, ἀλλ᾽ ἐν τῷ γλυκὺ καὶ ἐν τῷ πικρῷ μεσολαβεῖται ἡ ὁδός· ἐν τῷ πικρῷ μὲν τῶν ἀγώνων καὶ τῶν πόνων σοι τῶν δι᾽ ἐμὲ ὑποδέδεικται ἡ αἴσθησις· ἐν τῷ ἡδεῖ δὲ καὶ γλυκεῖ, ἡ ἐκ τῆς ἀγαθότητός μου δρόσος καὶ ἀνάψυξις ἐγγινομένη τοῖς πειραζομένοις δι᾽ ἐμέ· οὐκ ἔστιν οὖν τὸ πικρὸν μονόλογον, οὔτε τὸ γλυκὺ μονότροπον, ἀλλὰ ποτὲ μὲν τοῦτο, ποτὲ δὲ ἐκεῖνο, ἕτερον τῷ ἑτέρῳ διαδεχόμενον· εἰ οὖν βούλει, σύνθου μοι, ἵνα ἐπίσταμαι. Ἔφη ὁ Ἀνδρέας· Ψώμισόν μοι πάλιν τὰ αὐτὰ, καὶ βλέπω, καὶ λέγω σοι. Ὁ δὲ πάλιν τὸ πικρὸν αὐτῷ ἐπιδέδωκεν, καὶ τότε τὸ γλυκύ. Σιανθεὶς οὖν μειζόνως πάλιν τῷ πικρῷ γεύματι, ἔφη· Οὐ δύναμαί σοι ταῦτα ἐσθίων δουλεύειν, πικρὸν γὰρ τὸ πρᾶγμα ὑπάρχει καὶ βαρύ. Ὁ δὲ Βασιλεὺς μειδιάσας ἐκβάλλει ἐκ τοῦ κόλπου αὐτοῦ τι εἶδος ἕτερον, ὃ ἦν τῇ θέᾳ πύρινον, καὶ τῇ φύσει σφόδρα εὐωδέστατον, καὶ ἀνθεοφόρον τῷ χρώματι, καὶ λέγει αὐτῷ, Λάβε καὶ φάγε, ἵνα ἐπιλάθῃ πάντα ὅσα εἶδες καὶ ἤκουσας. Ὁ δὲ λαβὼν ἔφαγεν, καὶ ἐπὶ πολλὰς ὥρας ἀπὸ τῆς ἡδονῆς καὶ τῆς ἀπείρου χαρᾶς ὥσπερ ἐν ἑαυτῷ οὐκ ἐχρημάτιζεν, ἀλλ᾽ ἦν ὥσπερ εἰς πολλὴν τινα εὐωδίαν καὶ δόξαν καὶ τερπνότητα. Εἰς ἑαυτὸν οὖν γεγονὼς, πίπτει εἰς τοὺς πόδας τοῦ μεγάλου Βασιλέως ἐκείνου, καὶ παρεκάλει αὐτὸν, λέγων· Ἐλέησόν με, Δέσποτά μου ἀγαθὲ, καὶ μή ἀποβάλης με τῆς δουλείας σου ἀπὸ τοῦ νῦν, ὅτι ἔγνων ὡς ἀληθῶς πάνυ γλυκύτατον εῖναι τὴν ὁδὸν τῆς ὑπηρεσίας σου, καὶ πλὴν αὐτῆς οὐχ ὑποκύψω τὸν αὐχένα μού τινι. Λέγει αὐτῷ ἐκεῖνος· Εἰς τοῦτο τὸ φαιδρὸν γεῦμα ἐξεπλάγης; πίστευσον ἐν τοῖς ἀγαθοῖς τοῖς προσοῦσίν μοι, τοῦτό ἐστι τὸ πάντων εὐτελέστερον· ἀλλ᾽ ἐάν με ἀναπαύσῃς, πάντα τὰ ἐμὰ, σά εἰσιν, καὶ ποιήσω σε συγκληρονόμον τῆς βασιλείας μου. Ταῦτα εἰρηκὼς αὐτῷ ὁ Βασιλεὺς ἀπέλυσεν. Ἔξυπνος δὲ γενόμενος ὁ Μακάριος, συνετήρει πάντα ἐν τῇ καρδίᾳ αὐτοῦ, καὶ ἐξεπλήσσετο τί ἂν εἴη ταῦτα. Μετὰ οὖν τὸ διαρκέσαι αὐτὸν ἐν τῷ ναῷ τῆς Μάρτυρος ὡσεὶ χρόνου τετραμηνιαίου, θεασάμενοι οἱ τῆς ἐκκλησίας ὅτι οὐκ ἰᾶται, ἀλλὰ χείρονα τρεπεται, δῆλα τὰ κατ᾽ αὐτὸν τῷ Κυρίῳ αὐτοῦ πεποιήκασιν. Ἀκούσας δὲ ταῦτα ὁ Θεόγνωστος, ἀπογραψάμενος αὐτὸν, ὡς ἤδη ἔξηχον καὶ δαιμονῶντα, ἐκέλευσεν ἅμα λυθῆναι αὐτὸν ἀπὸ τῶν δεσμῶν, καὶ ἀφεθῆναι πορεύεσθαι. Τρέχων δὲ ἔκτοτε ἐν τῇ πλατεἴᾳ τῆς πόλεως, ἦν παίζων κατὰ τὸν πάλαι Συμεὼν ἐκεῖνον τὸν θαυμαστόν. Ἑσπέρας δὲ γενομένης, ἔρχεται πρός με τὸν ἀνάξιον, ἐμοῦ μόνου ἔνδον τοῦ οἰκήματος καθεύδοντος, καὶ μειδιάσας ἤρξατο δάκρυσιν τὸ τίμιον αὐτοῦ πρόσωπον καταῤῥαίνειν· προσπλακέντες δὲ ἐπὶ πολλὴν ὥραν, καὶ ἀσπασάμενοι ἀλλήλους ἐκαθευδήσαμεν. Ἐπηρώτουν οὖν αὐτὸν τὰ περὶ αὐτοῦ, πῶς τὰς τοσαύτας ἡμέρας ἐν δεσμοῖς ὢν, ἀπελύθη· ὁ δὲ διηγήσατό μοι πάντα μετὰ πάσης ἐπιεικείας καὶ πρᾳότητος· ἐμοὶ γὰρ μόνῳ, Ἀδελφοί μου φίλοι πιστώτατοι, ὁμίλει ὀρθῶς καὶ ἀδόλως, τοῖς δὲ λοιποῖς φρενήρει διαθέσει, ἢ οὐδ᾽ ὅλως προσομίλει τινί.

[7] Andreas confers all things with the Author, When these things had resounded in the ears of B. Andreas, he was awakened from a most profound sleep; and he wondered with himself, [at the spectacle, full of fragrance, which he had perceived to be presented to him: for his face was anointed with a certain sweetness of odor, sacred, invisible, and which no mind of man can attain.] He came therefore very early in the morning to me, unworthy, and confidently expounded what had happened. I was astonished, such an ecstasy being heard; and that especially, when I saw his face glow with a beautiful light, and perceived a fragrance, altogether divine and singular. Then both of us weighing the matter more maturely, we judged it would be expedient, if he should transfer himself into the order of demoniacs and madmen for the sake of him, who had said, Make thyself a fool for my sake, and thou shalt sit as lord of many good things in the day of my kingdom. For he could not otherwise escape his Lord, to whom he served as to the body: because most difficultly can anyone withdraw himself from the power of his master, especially if he meditates devoting himself to works of piety, the devil interrupting counsel of this kind out of envy.

[8] Moreover the following night, now in the dead of it, rising from his couch, and he begins to act the fool, he gave himself to prayer; which being performed, he took a sword and went to the well, which was nearest from his Lord's chamber: where stripped of his garments, he began to cut them in pieces minutely with the sword, which he had brought; and to cast into the midst certain absurd and senseless voices, in that very manner in which lunatics are wont. [Which when his Lord, awakened, perceived, he wondered what they meant, by night vociferating and cutting his garments to pieces: especially at such an hour and time: and suspecting at last, that it was an evil genius of the well itself, who at such an hour ran about to circumvent whomever he should first seize, he returned to rest until daybreak: at which dawning] the cook went out for the sake of drawing water, and beholding with stupor, what had happened to Andreas; the pitcher being left, to his Lord, then also performing his morning prayers, about to report all things, he approaches. He was astonished likewise the cook being heard; which the Lord sadly understanding, reporting that Andreas, cast down from his state of mind, sat at the mouth of the well; and descended forthwith, the whole household accompanying, about to inspect the matter. And the greater part of them indeed mourned very much for Andreas's sake, thinking, that he was thus truly in a wretched manner affected by demons: but the Lord himself, very sad on account of his servant's unhappy mischance, no remedy of the evil being found with himself and his men, orders him to be shut up in the temple of S. Anastasia: ordered him to be carried into the venerable temple of the holy Martyr Anastasia, which is in the tract of Macelæ, and to be bound with the chains of the Saint; money being given to the Custodian of the church, that more accurate care of him should be taken.

[9] And so the whole day B. Andreas, casting certain foreign words into the midst, namely as a fool, kept making a din; but by night being at leisure for tears and prayers, which appearing with others, he called upon the holy Martyr of Christ Anastasia, that offering herself conspicuous, she would console him, by signifying whether the institute of life which he had begun were pleasing to God. And when he interposed some little delay of laments and prayers, behold there stood by five conspicuous women, and one old man; who, distinguished by much glory, and with very beautiful feet walked about in the sight of Andreas. Moreover going around the several sick, who were detained there, they visited them; and when they had gone to all, they come also to Andreas, and the old man stood nearer, and after him his companions the holy women. After this the old man having looked upon him with an unturned eye, gently smiled, and seemed to revolve in mind something of no small utility. Turned therefore to the matron more splendid than the rest, very wittily; Lady, he said, Anastasia, dost thou not at last sometime medicine this one? To whom she: Lord Master, there has already been present to him a more present physician, he affirms divine help and that it will not be lacking. not needing hereafter anything: for he who said; Make thyself a fool for my sake, and thou shalt sit as lord of many good things in the day of my kingdom: he himself so

will be present to him, that there be no need afterward of another physician: for he knows the art which he learned, and will not lay it aside as long as he shall draw breath: and he will become for our God a chosen vessel, sanctified, and beloved in the Spirit. The old man rejoined: I too knew these things, my Lady; but out of great affection toward this man I brought in that speech.

[10] Having spoken such things between themselves, Andreas seeing it, and having imparted peace to him, they betook themselves into the interior of the temple for the sake of prayer: nor was any of them apprehended either to go out or to enter more, until it should grow light, and the Custodian of the church should strike the wood. Wondering therefore B. Andreas, in spirit praised God, and gave thanks to the great Martyr Anastasia, He is assailed by demons: that so quickly she had been present to his prayers. Moreover he sat that whole day constrained with bonds, tasting no food whatever; only uttering his foreign and feigned voices. But the darkness recurring, as is wont, when, watching, about the middle of the night, Andreas again secretly offered his accustomed prayers and vows to God and the blessed Martyr, in the inmost chamber of his heart; the devil suddenly assails him, surrounded with several demons, armed in hand with an axe: but of those demons some were furnished with daggers, some with cudgels, some with swords and broadswords; the rest with ropes, all served as soldiers to the dragon or devil who was the Chiliarch, and to whom they had flowed together most frequently for the destruction of B. Andreas. With these therefore his companions, an immense roaring being raised from afar, that most hostile one, clad as an old Ethiopian (for so he appeared), with great impetus rushed upon the Saint, about to strike him with the axe, which he held in hand.

[11] But the blessed young man lifting his hands with many tears to the Lord, whom S. John the Evangelist invoked. and praying only this; Holy John the Theologian, help me; forthwith from on high thundered a thunder, and certain voices as if emitted by a crowd. And behold there is present an old man, conspicuous in greatness of body and of eyes, with a small baldness, with a face glowing above the sun, surrounded with an immense multitude; to whom also he said with wrath: Make fast the gates, and no one shall escape our hands. They indeed, since they surpassed the others in number, equally suddenly took up the commands. And in this manner all the Moors being shut in and apprehended, one of them whispers secretly into the ear of his companion: Woe to us, because that John, as he is exceedingly vehement, will inflict on us most grievous torments. And that venerable old man, he chastises with scourges; when at his command the companions had taken the chain from the neck of B. Andreas and given it to him, advancing to the outermost gate stood, and said to those same companions of his: Bring the Moors here one by one. And of those brought he ordered the first to be stretched on the ground, and having seized in his own hands the chain of the Blessed one tripled it, and so impressed on the wretch about a hundred blows; [he crying out like a man: Have mercy, have mercy, have mercy. These things done he ordered another to be stretched out, who also was received in the very same manner. Meanwhile B. Andreas, having heard their lamentable, Have mercy; willing or unwilling, was seized with laughter: but those said Ethiopians seemed, bound after the manner of men, to undergo the lashes in a sensible manner: but in truth God inflicted those blows; while their nature, which is devoid of body, was not truly tortured. Then the third also was stretched out, on whom all the same things came: and so it was proceeded with all in order.] But while thus mangled they were dismissed, the companions of the white Old man, acclaiming, said to each: Come now, narrate these things, if it please, to Satan thy father.

[12] and he animates Andreas, foretelling that he would shortly be free: After all the Moors had gone away, those Clad-in-white likewise vanished from sight; but the beautiful old man approaches B. Andreas nearer, and the chain being again placed around, says blandly and wittily: Dost thou perceive, how present a help I have brought thee? that thou mayest know how great a care thy affairs are to me: for I have been constituted, the Lord commanding, that I should animate thee to useful and holier counsels, and frequently excite thee with proposed rewards. Endure therefore, that in all things thou mayest be found approved; for not much time will intervene, when thy Lord will of his own accord send thee away, about to go wherever it shall please thy mind. Andreas rejoins: My Lord, who art thou, since I know thee not? And he: I am he, who rested upon the immaculate and life-giving breast of our Lord Jesus Christ. Which said, as if transformed into lightning, he went away from sight. And Andreas wondering at the ineffable goodness of God, glorified him exceedingly, who renders thanks to God. that thus in every word and deed having been made a helper to himself, he had so suddenly snatched him from the power of the black demons pressing on; and said with submissive voice: Lord Jesus Christ, great and incomparable is thy power: above all nature is thy mercy glorified, because thou hast had mercy on me, lowly, and takest care: this I esteem a new thing and worthy of much admiration. Keep me therefore further more and more, Lord, in thy truth; and make me worthy, that I may find grace before thee, O Most High, O most powerful, O terrible, O incomprehensible.

[13] Andreas having prayed such things, night came on: and when he took some little sleep, he found himself through a vision in a royal palace; and called by the King, the lord of the palace, he flies present. To whom the King: Wilt thou serve me with thy whole heart? By another vision he is called to the divine service, if thou assent; I will admit thee into the number of the Nobles of my palace. And Andreas: But who would repudiate good fortune? for indeed I desire it very much. The King says: Try therefore, what my service is: and at the same time he hands something not unlike snow. He having received it put it into his mouth, and felt so great a sweetness, as no human mind can imagine to itself. But it was a very small portion, which eating, he prayed in his heart, the delight of which in the sweet food, that one and another might be granted him: for he said, that while eating it had seemed to him to be transformed into a certain divine unguent by the sweetness of pleasure. Again the King hands him a little something, bearing the form of a Quince-paste: and said, Take and eat: and he having received it ate, then in the bitter foretasting weariness, and felt that it was far sharper than wormwood and more bitter to the taste, which as a most bitter draught succeeded the prior most sweet and most desired savor. The King therefore perceiving him so moved, again begins: Seest thou, how thou dost not sustain to taste this bitterness? For in these things I have made thee attain the knowledge of my perfect service; for this is the narrow and tribulation-beset way, he is deterred: which leads to life.

[14] To these things the Blessed one infers: Most bitter is this kind of food, my Lord; who eating it, would serve thee? But the King; Hast thou felt the bitterness, he said; and hast thou not felt the sweetness? did I not give thee first this to taste, then that? Thou gavest, Lord, he rejoins; but in the bitterness alone thou hast said to thy servant that the image of the way beset with tribulations and thorns is set. Then the King; It is not so, but the way is midway between both, partly sprinkled with sweetness, partly with bitterness: in that, which was bitter to the taste, there is set before thee a specimen of the combats and labors to be undergone for my sake; but in the other, which pleasantly and sweetly affected the palate, is adumbrated the unction and refreshment of my goodness, prepared for those who for my sake suffer temptations. Not therefore is bitterness alone, not sweetness alone here found; but now this, now that, the one succeeding the other, occurs. If thou wilt therefore serve me, let me know. Andreas answered: Bring to my mouth again the same things; but soon vice versa eating first the bitter, then the sweet, and I will consider, and tell thee what I shall do. And he again giving first that which afflicted him grievously, then that which sweetly while eating; he bore a nausea even graver than before, the bitterness being tasted, and said: I cannot serve thee, if such things must be eaten: for it is too hard and bitter. Then the King smiling, brought forth from his bosom another kind of food; if thou consider the appearance, wheaten; if the nature, most fragrant; if the color, flower-bearing; and said to him: Take and eat, that thou mayest forget all things, which with eyes and ears thou hast perceived. He received it and ate: and was not master of his mind for the sense of the unusual sweetness and joy for several hours, immersed somehow in an immense sea of fragrance, glory, and admirable pleasure. But when he was restored to himself, he fell at the feet of that great King, he wholly devotes himself to his service. and thus prayed: Have mercy on me, benign Lord; and refuse not to put me from this moment from thy service: since truly now knowing, that the way is far most pleasant which thy servants tread, I will not depart thence, nor subject my neck to the yoke of any other lord whatsoever. And the King again: So at the taste of a little sweetness hast thou been astonished? believe him affirming, that of those pleasures, which are with me, that is far the least of all. But if thou acquiescest in my words, whatever I possess is thine, and I will make thee co-heir of my kingdom. And these things spoken the King went away. But B. Andreas awakened from sleep, kept all things in his heart, and wondered, what at last these things should mean.

[15] And now the three months being passed, from which in the church of S. Anastasia he had continued, the Curators of the church wondering, that Andreas was no whit more gently, nay even worse, He is manumitted by his Lord, despairing of his sanity, informed his Lord of the whole matter. Who having heard these things, now referring his servant into the number of the insane and demoniacs, ordered him to be taken from his bonds and dismissed, about to go where he would. But from that time running about through the lanes and streets of the city he mocked the world, having well imitated that elder Simeon [p] the wonderful. But when afterward it grew toward evening, he came to me, a poor unworthy man, lying alone in my house, and began to laugh and to moisten his venerable face with tears: and joined in mutual embrace for a long time, we saluted each other, and went to rest. But when I asked him concerning the state of his affairs, how from the bonds, by which so long he had been detained, he had escaped; he narrated all things with the highest modesty and meekness: for with me alone, my Brothers and most faithful friends, he dealt sincerely and without disguise; but with the rest he either acted as a man of moved and disturbed mind, or did not deal at all.

ANNOTATA.

ἐξαποστέλλῃ, for οἰκέτην.

p. Not him, who passed his life on the Wonderful mountain, and is commonly called the wonderful Simeon; whose Acts, indeed wonderful, we brought forth on the 24th of this month: but one ought to understand another certain Simeon, who similarly for Christ simulating folly, in a wonderful manner mocked the world, ascribed to the Roman Martyrology on the 1st of July.

CHAPTER III.

He prays for his mockers: he announces secrets and future things: in a brothel he is in vain solicited by harlots to lust: he excels in abstinence and in raptures in prayer.

Πρωΐας δὲ γενομένης, ἀσπασάμενός με, ἐξήει ἐπὶ τὴν πνευματικὴν ἐργασίαν· ἐνεδέδυτο δὲ μικρὸν περιβόλαιον. Καὶ δὴ γεγονότος αὐτοῦ ἐν τοῖς ἀρτοπολίοις, θεασάμενοι αὐτόν τινες νεωτερισταὶ οὕτως παραφρονοῦντα, λαβόμενοι αὐτὸν, εἰσίεσαν ἐν φουσκαρίῳ, καὶ καθεσθέντες οἴνον πριάμενοι ἔπινον, παίοντες τὸν αὐχένα αὐτοῦ· καὶ τὰ ῥήματα αὐτοῦ ὡς παράφρονος λογιζόμενοι ἀπολύσαι οὐκ ἠνέσχοντο, μὴ δὲ παρεχόμενοι ὧν εἰς ἐσθίασιν ἐβεβρώκασιν. Ὁ δὲ Δίκαὶος ὁρῶν αὐτοὺς ἀπροαιρέτους, διελογίσατο τί αὐτοὺς ἐργάσηται· εἷς δὲ ἐξ αὐτῶν θεὶς τὸ ποτήριον ἐπὶ τῆς τραπέζης μεστὸν οἴνου καλλίστου, ἁρπάσας αὐτῷ ἔπιε, καὶ τὸ ποτήριον ἐν τῇ κορυφῇ αὐτοῦ συντρίψας, ἔλαβεν φυγὰς ἔξω. Δραμόντες δὲ, ἐκράτησαν αὐτὸν, καὶ σύραντες εἰσίεσαν ἐν τῷ φουσκαρίῳ, τύπτοντες αὐτὸν, καὶ πάλιν καθεσθέντες ἔπινον, μηδὲν τῷ Δικαίῳ δἰδοντες· ἀλλὰ μᾶλλον κόσσους κατὰ τοῦ αὐχένος μιμολογούμενοι ἔτυπτον. Ὅτε οὖν ἀπλείστως οἱ μωροὶ ἐκεῖνοι ἔπαιξαν, ἑσπέρας καταλαβούσης, ἠβουλήθησαν τοῦ ἐξελθεῖν τοῦ φουσκαρίου καὶ ἐᾶσαι αὐτόν· ἔφη αὐτοῖς ὁ Μακάριος Μωροὶ, μοροὶ, τί ἐχω ποιῆσαι, ὅτι μέλλει ἡ βίγλα συναντᾷν μοι, καὶ μάστιγας ἔχω λαβεῖν; Τοῦτο δὲ περὶ ἑκείνων ἔλεγεν· αὐτοὶ δὲ οὐκ ἔγνωσαν, ἀλλ᾽ ἐάσαντες αὐτὸν, ἀνεχώρησαν· ᾔδει γὰρ ὁ Δίκαὶος ὃ ἤμελλεν αὐτοῖς συμβαίνειν. Καὶ δὴ βουλευσάμενοι, ἀπέρχονται εἰς τὰ μιμαρία τῶν ἀσέμνων γυναίων, τὸ κάλλος τῆς ψυχής καταχράναντες μέχρι δευτέρας φυλακῆς τῆς νυκτός· ὁ δὲ Μακάριος ἐκεῖθεν ἐξελθὼν, ἔῤῥιψεν ἑαυτὸν ἐν μιᾷ γωνίᾳ ὡς εἷς τῶν πενήτων· Μετὰ δὲ ταῦτα ἐξιῶντες, ἐβάδιζον πρὸς τὰς ἑαυτῶν οἰκίας, καὶ συναντᾷ αὐτοῖς τὸ Κέρκετον, καὶ συλλαβόμενοι αὐτοὺς ἔδησαν· καὶ ἐλθόντες ὅπου ἦν ὁ Μακάριος κείμενος, καὶ ἀποδύσαντες αὐτοὺς, ἐμαστίγωσαν σφόδρα. Ὁ δὲ Μακάριος θεασάμενος αὐτοὺς οὕτως πάσχοντας, ἐλυπήθη μεγάλως καὶ συνεσχέθη τοῖς δάκρυσιν, καὶ τὸν Θεὸν ἱκέτευεν ὑπὲρ αὐτῶν, τοῦ μὴ ἐγκλεισθῆναι αὐτοὺς εἰς φυλακὴν· παρακλήσει δὲ συγγενῶν καὶ δι᾽ εὐχῆς τοῦ Μακαρίου ἀπολυθέντες, ἀπίεσαν εἰς τοὺς οἴκους αὐτῶν. Εἷς δὲ ἐξ αὐτῶν λέγει· Καταργησθῇ ὁ σατανὰς, ἀδελφοὶ, πῶς ταῦτα ὁ δαιμονῶν ἡμῖν ἐκεῖνος προσεφθέγξατο συμβαίνειν εἴς αὐτὸν, ἅπερ εἰς ἡμᾶς ἐτελέσθησαν! Λέγει ὁ ἕτερος· Οὐκ οἶδας, ὅτι ὃ βούλεται ὁ δαίμων ποιῆσαί τινί τι πονηρὸν, γινώσκει αὐτὸ τάχα γὰρ ὑπὲρ ἃ ἐπράξαμεν μετ᾽ αὐτοῦ, ὁ δαίμων αὐτοῦ ἐποίησεν ἡμῖν ταῦτα. Ἔφη ὁ ἕτερος· Οὐχὶ, ἀλλ᾽ ὡς εἰκάζω, ὑπὲρ ὃ ἐτύπτομεν αὐτὸν ἀνελεημόνως, διὰ τοῦτο ὁ Θεὸς ἀνταπέδωκεν ἡμῖν. Λέγει ὁ ἕτερος· Ναὶ. ἔξηχε, μέλει τῷ Θεῷ περὶ σαλοῦ· ἐκεῖνος γὰρ δαίμονα αὐτῷ δέδωκεν, καὶ ἡμεῖς αὐτὸν παιγνίως ἐτύψαμεν· οὐδὲν θαυμαστόν· εἰ γὰρ ἦν ἅγιος, ἔπειθες ἄν με, ὅτι ἡ ἁμαρτία, ἢν ἐποιήσαμεν εἰς αὐτὸν, ἀνταπέδωκεν ἡμῖν ὁ Θεός· ἐπειδὴ δὲ ἔξηχός ἐστιν, τοῦτο οὐ μέλει τῷ Θεῷ. Ταῦτα αὐτῶν ὁμιλόυντων καὶ ἄλλα τινὰ, ἃ ἀσύνηθές εἰσιν τοῦ ὁμιλεῖν τὴν νεότητα· ὁ δὲ Μακάριος ἀναστὰς πρωῒ πάλιν τὸν δρόμον ἤνυε, μέσον τοῦ θορύβου ἀσχολούμενος, καὶ ὅλην τὴν ἡμέραν μηδαμοῦ καθεζόμενος, νήστης αὐτὴν ὑπεξήρχετο. Ἑσπέρας δὲ γενομένης, ἦν πεζεύων τοὺς ἐμβόλους τῆς πόλεως, ἐπετήρει δὲ τόπον ποῦ ἄρα οἱ κύνες τὰς κοίτας ἔχουσιν, κᾀκεῖ πορευόμενος ἕνα ἐκδιώκων ἐξ αὐτῶν ἀνέκειτο, ὡς ἐπὶ στιβάδος ἀναπαυόμενος, γυμνὸς, ἄπορος, μὴ δὲ ψιαθίον ἔχων, μή τε κώλυκον, ἢ κόμμα μικρόν τι σαγίου, ἀλλὰ τοῦτο μόνον τὸ προρηθὲν μαλοτίσκον, ᾧ ἐφόρει. Πρωῒ δὲ πάλιν ἀνιστάμενος, πρὸς ἑαυτὸν ταῦτα ἔλεγεν· Ἰδοὺ ταπεινὲ ἔξηχε Ἀνδρέα, ὡσεὶ κύων μετὰ κυνῶν διετέλεσας ὕπνον· ἄγωμεν, πάλιν κάμωμεν, ὅτι ἐγγίζει ὁ θάνατος· μηδεὶς γὰρ πλανήσει σε, ὅτι ἐν τῇ ὥρᾳ ἐκείνῃ βοηθῆσαι τίς ἔχει σοι; πᾶς γὰρ ἄνθρωπος τοὺς πόνους τῶν καρπῶν αὐτοῦ φάγεται εἰς τὸν καιρὸν τῆς ἐκδημίας τοῦ σώματος αὐτοῦ λοιπὸν οὖν δράμε μετὰ κόπου, ἐξουθενούμενος παρὰ τῶν ἀνθρώπων τούτων ἐν τῷ κόσμῳ, ἵνα ἔπαινον καὶ δόξαν κομισώμεθα παρὰ τοῦ ἐπουρανίου Βασιλέως. Ταῦτα λέγων, ἔσπευδεν ὁ Μακάριος κατὰ τὸν Ἀπόστολον Παῦλον τὸν λέγοντα, τοῖς ἔμπροσθεν ἐπεκτείνεσθαι, τοῖς δὲ ὄπισθεν ἐπιλανθάνεσθαι. Οἱ δὲ ἄνθρωποι θεωροῦντες αὐτὸν, ἔλεγον· Ἐκ νέας δαιμονιάρης. Ἄλλοι ἔλεγον· Οὗτος ὁ τόπος παρὰ σαλὸν οὐκ ἔστιν. Καὶ οἱ μὲν συνεπάθουν αὐτῷ, οἱ δὲ κόσσους κατ᾽ αὐχένας ἐδίδωσαν αὐτῷ, καὶ τῷ σιάλῳ πτύοντες ἐβδελλύττοντο. Ὑπέμεινεν δὲ ταῦτα, πεινῶν, διψῶν, ῥιγῶν, καὶ καυσούμενος· εὐχὴν δὲ τοσαύτην ἀνελάβετο ἐν τῷ κρυπτῷ ταμείῳ τῆς ψυχῆς αὐτοῦ, ὥστε ὁ ψυθυρισμὸς τῶν χειλέων αὐτοῦ μακρόθεν ἀπήχει· καθάπερ λέβης βρασμῷ ἀπείρῳ ἀτμὸν δασύτερον προβάλλεται, οὕτως ἀπὸ τῶν ἔνδον αὐτοῦ ὁ ἀτμὸς τοῦ ἁγίου Πνεύματος ἐξεπορεύετο, ὥστε οἱ στοχαζόμενοι αὐτὸν ἔλεγον· Ἀγανακτοῦσα ἡ καρδία αὐτοῦ ὑπὸ τοῦ πονηροῦ πνεύματος, τὸν ἀτμὸν ποιεῖ. Οὐκ ἦν δὲ οὕτως εἰς αὐτὸν, ἀλλὰ εὐχὴ ἦν ἀκατάπαυστος καὶ θεάρεστος ἡ ταῦτα δεικνύουσα. Ὅθεν οἱ ἀνάπειροι ὥσπερ πάλαι τὴν ἐναλλαγὴν τῶν γλωσσῶν μέθην ἐφαντάσθησαν εἶναι, οὕτω καὶ ταῦτα διελογίζοντο. Ἐν μιᾷ δὲ τῶν ἡμερῶν πλησίον τῶν μιμαρίων, ἥτοι τῶν πορνικῶν καταγωγίων, ὡς ἐν παρόδῳ παύζοντος, μία τις τῶν πορνῶν αὐτὸν θεασαμένη, δραξαμένη τοῦ εὐτελοῦς αὑτοῦ μαλοτίσκου, ὃ περιεβέβλητο, ἔσυρεν αὐτὸν ἔνδον. Ὁ δὲ ὄντως ἀδάμας καὶ ἀληθὴς ἐμπαίκτης τοῦ σατανᾶ, ἠκολούθησεν αὐτῇ. Εἰσελθόντος δὲ αὐτοῦ ἐν τῷ καταγωγίῳ, ἐπισυνάγονται, αὐτῷ καὶ αἱ λοιπαὶ πόρναι, καὶ γελοιοδῶς ἠρώτουν αὐτὸν, πῶς τοῦτο ἔπαθεν. Ὁ δὲ δίκαὶος μειδιῶν, οὐδὲν ἀπεκρίνατο· κοσσύζουσαι δὲ αὐτὸν καὶ βιάζουσαι πρὸς τὸ ἔμμυσον ἔργον τῆς πορνείας, καὶ τὰ κρυπτὰ αὐτοῦ μέλη καταμαλάσσουσαι, ἕτεραι δὲ καταφιλοῦσαι, ἐδοκίμασαν πρὸς ἀναίδειαν τὸν σώφρονα· αἱ δὲ ἔλεγον, Πόρνευσον, σαλὲ, καὶ κόρεσον τῆς ψυχῆς σου τὸ ἐπιθύμημα. Θαῦμα γὰρ, Ἀδελφοὶ, φοβερὸν τὸ ἐπ᾽ αὐτὸν τότε γενόμενον· ἐν τοσούτοις γὰρ γαλισμοῖς οἷς ἐποίησαν ἐπ᾽ αὐτὸν, οὐδαμῶς κινῆσαι ἢ ὀρέξαι αὐτὸν ἴσχυσαν πρὸς τὸ δυσῶδες πάθος. Ὅθεν μεταβαλλόμεναι, τὰ τοιαῦτα ἔλεγον· Οὗτος νεκρός ἐστιν, ἢ ξύλον ἀναίσθητον, ἢ λίθος ἀκίνητος. Λέγει δὲ μία ἐξ αὐτῶν· Θαυμάζω τὴν ἀναισθησίαν ὑμῶν, ὅτι ταῦτα λέγετε· σαλὸς γὰρ καὶ δαιμονιάρης, πεινῶν, διψῶν, ῥιγῶν, μὴ ἔχων ποῦ τὴν κεφαλὴν κλίναι, αὐτὸς ἐπιθυμεῖ ταῦτα; ἄφετε αὐτὸν πορεύεσθαι τὴν ἐξηχίαν αὐτοῦ. Ἑώρα δὲ ὁ Δίκαὶος τὸν τῆς πορνείας δαίμονα ἑστότα μέσον τῶν ἑταιριδων· ἧν δὲ τῇ εἰδέᾳ Αἰθίοψ χειλὰς, ἐν τῇ κεφαλῇ τρίχας μὴ ἔχον, εἰ μὴ κόπρον μετὰ τέφρας μεμιγμένον, οἱ δὲ ὀφθαλμοὶ αὐτοῦ ἦν ὡς ἀλώπεκος, καὶ οἰκτρὸν κόμμα ῥάκους ἐπὶ τοῦ ὤμου αὐτοῦ ἐπέκειτο, ἀποφορὰ δὲ καὶ δυσωδία ἐξήρχετο τρίλογος, σηπώδης, βορβορώδης, καὶ ὡς πτύελον ἀφρῶδες, ὥστε ἐκ τῆς δυσωδίας αὐτοῦ τῆς πικρᾶς ἀηδίζεσθαι τὸν Μακάριον, καὶ συνεχῶς πτύειν, καὶ τῷ περιβλέμματι ἀποφράττειν τὴν ὄσφρησιν αὐτοῦ. Θεωρῶν δὲ αὐτὸν ὁ δαίμων τῆς ἀσωτίας ἀηδιζόμενον,

φωνὴν ἀφίησιν τοιάνδε· Ἐμὲ οἱ ἄνθρωποι ὥσπερ μέλι γλυκὺ ἔχουσιν ἐν ταῖς καρδίαις αὐτῶν, καὶ οὗτος ὁ τὸν κόσμον ἐμπαίζων μυσαττόμενος ἐμπτύει μοι· οὐκοῦν, σὺ περὶ ἀγαθοῦ σε αὐτὸν σαλὸν ἐποίησας, ἀλλὰ ἢ πάντως ἀποδρᾶσαί σε τῆς σωματικῆς δουλείας. Ὁ δὲ Μακάριος αἰσθητῶς αὐτὸν ἔβλεπεν· αἱ δὲ πόρναι τῆς μὲν φωνῆς ἤκουον, οὐδένα δὲ ἔβλεπον. Κατεγέλα δὲ ὁ Μακάριος τῆς ἀσχημοσύνης, καὶ τῆς δυσωδίας αὐτοῦ, ὥστε λέγειν τὰς μιμάδας· Ἴδε πῶς συμμειδιᾷ τῷ δαίμονι αὐτοῦ. Μία δὲ ἐξ αὐτῶν ἔφη· Καλόν ἐστι τὸ περιβόλαιον αὐτοῦ, δεῦτε ἄρωμεν αὐτὸ, καὶ πιπράσωμεν· τοῦτο γὰρ ἔχωμεν ποιεῖν σήμερον. Παραχρῆμα δὲ ἀναστᾶσαι ἀπέδυσαν αὐτὸν, καὶ ἱστῶσι γυμνόν· τὸν δὲ χιτῶνα πιπράσασαι εἰς μιλιαρίσιον ἓν, ἐνείμαντο δὲ ἀνὰ δύο λεπτῶν. Λέγει ἡ πρώτη ταῖς ἑτέραις· Μὴ ἀπολύσωμεν αὐτὸν γυμνὸν, ἀλλὰ κᾂν ψιάθιον, πεπαλαιωμένον χαρισώμεθα αὐτῷ. Ἤνεγκαν οὖν ψίαθον, καὶ σχίσασαι αὐτὸν μέσον, περιέβαλον αὐτὸν· καὶ οὕτως τοῦ καταγωγίου ἐξεβλήθη. Ἐλθὼν οὖν εἰς τὴν πλατείαν ἐφόρει αὐτὸ καὶ ἔτρεχεν παίζων. Οἱ δὲ ὁρῶντες αὐτὸν ἔλεγον· Καλὸν σάγιστρον φορεῖ ὁ ὦμός σου, ἔξηχε. Ὁ δὲ ἔλεγεν· Ναὶ, σαλοὶ, καλὸν σαγὴν φορῶ, πατρίκιον γὰρ ὁ Δεσπότης με ἐποίησεν. Τινὲς δὲ φιλόχριστοι παρεῖχον αὐτῷ κατὰ προαίρεσιν λεπτὰ, οὐ ζητῶν ταῦτα αὐτὸς, ἀλλ᾽ ὁ Χριστὸς ἐμερίμνα αὐτῳ· ὅσα δὲ τινες ἐδίδουν αὐτῷ, ἐδέχετο· δι᾽ ὅλης δὲ τῆς ἡμέρας εἵκοσι λεπτὰ καὶ τριάκοντα καὶ πλείονα ἐκράτει. Ἀπετήρει δὲ τόπον κρυπτὸν, ἐν ᾧ γίνεται συναγωγὴ πενήτων, καὶ ἀπήρχετο ἐκεῖ, ἐν τῇ χειρὶ κατέχων τὰ φολερὰ, ὡς δῆθεν παίζων, πρὸς τὸ μὴ γνωσθῆναι τὴν ἐργασίαν αὐτοῦ. Καθεζόμενος δὲ μέσον τῶν πενήτων, τοῖς ὁβολοῖς ἐπαιγνίαζεν· ὅτε δὲ εἶχέν τις τῶν πτωχῶν τοῦ ἁρπᾶσαι, ἐδίδου αὐτῷ κόσσον· οἱ δὲ λοιποὶ πένητες διεκδικοῦντες τὸν συμπένητα, τοῖς ῥάβδοις αὐτὸν τύπτοντες ὑπεισέβαινον· αἰτίαν δὲ φυγῆς χρώμενος, πάντα τὰ φολερὰ ἐσκόρπιζεν, καὶ λοιπὁν ἕκαστος εἰς ἴδιον κέρδος ἥρπαζεν καὶ ἐκέκτητο. Ἐν μιᾷ οὖν τῶν ἡμερῶν ἦν παίζων ὁ Ὅσιος ἐν τῷ ἀντιφόρῳ· συνέβη δὲ αὐτὸν εἰσελθεῖν τῶν καθαροποτίων, ἔνθα ἐσμυρνισμένον οἶνον ἔπινον. Εἰσελθὼν δὲ ἄνθρωπος τοῦ πιεῖν, ἰδὼν αὐτὸν ὁ Ὅσιος, ἀπεσκόπει εἰς αὐτὸν· ἰδὼν δὲ ὁ ἄνθρωπος ὁξέως εἰς αὐτὸν ἀτενίζοντα, βλοσσυρῷ τῷ ὄμματι ἀπιδὼν λέγει· Τί μοι ἀτενίζεις σαλὲ; ὕπαγε ἔξω. Ἔφη ὁ Ὅσιος· Κνιπὸς δαίμων ὡς μικρὸν πιθίκιον ἐπὶ τὸν ὦμόν σου κάθηται τὸν δεξιὸν, καὶ ὥσπερ ἄρκον τῲ κορκόμῳ ἔχει σε δεδεσμένον, ἄθλιε· δός μοι ὀβολόν. Ὁ δὲ μανεὶς λέγει· Οὐχ ὑπάρχει μοι. Ἔφη ὁ ὁσιος· Ναὶ, πάρετε τῇ ψυχῇ, ἑπτὰ φόλλεις ἀπὸ τῆς οἰκίας ἔφερες, τὴν μίαν ἠγόρασας λάχανα, τὴν δὲ ἑτέραν θέρμια, καὶ τὰς πέντε φέρεις ἐν τῷ κόλπῳ σου, καὶ βιάζουσί σε οἱ δαίμονες τοῦ πιεῖν αὐτὰς. Καὶ ταῦτα εἰπὼν, δρομαίως ἐξῆλθεν. Ὁ δὲ ἄνθρωπος ἐπὶ τῷ ῥήματι ξενισθεὶς, ὅτι ἀληθές ἐστιν τοῖς σύνεγγυς καθημένοις καὶ πίνουσιν διεσάφησεν. Ἀκούσας δὲ ταῦτα ὁ φουσκάριος, λέγει πρὸς αὐτούς· Ὡς ὁρῶ, καὶ ὑμεῖς ἐξηχότεροι αὐτοῦ τυγχάνετε· οὐ γὰρ ἐκεῖνός ἐστιν ὁ λαλῶν, ἀλλ᾽ ὁ συμπεριφερόμενος αὐτῷ δαίμων· τί οὖν ξενίζεσθε; ἢ οὐκ ᾔδει ὁ δαίμων τίς πορνεύει, ἢ τίς κλέπτει, ἢ τίς ἐστιν κνιπὸς, ἢ τίς πόσας φόλεις ἐκ τῶν ἔνδον βαστάζει; ἐπεὶ ἀκολουθεῖ ὁ σατανὰς ὄπισθεν τοῦ ἀνθρὼπου, δηλονότι καθοπτεύει τὴν ἐργασίαν αὐτοῦ, καὶ τὰς εἰσόδους, καὶ τὰς ἐξόδους· καὶ εἰ μὲν ᾖ φίλος αὐτοῦ, πάντα σοι ἀναγγελεῖ, ὡς καὶ τὰ τῶν ἀλλοτρίων. Ταῦτα τοῦ φουσκαρίου φήσαντος, ἔπεισεν αὐτοὺς οὕτως ἔχειν. Ἐν μιᾷ δὲ τῶν ἡμερῶν διερχόμενος ὁ Μακάριος ἐν τοῖς ἀρτοπολίοις, συναργᾷ τρισὶ νεανίσκοις ξανθοκόμοις, ὡραίοις καὶ ψυχῇ καὶ σώματι· εἶχον γὰρ ἀγαθὴν ἐργασίαν οἱ μείρακες, τοῦ πρεσβυτέρου ὁδηγοῦντος αὐτοὺς εἰς πᾶσαν τὴν τοῦ Θεοῦ εὐαρέστησιν· ὡς δὲ συντήντησαν τῷ Ὁσίῳ, ἔγνω ὁ πρῶτος τῶν σεμνῶν παίδων ἐκείνων τὰ περὶ τοῦ Μακαρίου, καὶ λέγει τοῖς ἑτέροις· Πιστεύσατέ μοι, ἀγαπητοὶ, ὑπονοῶ τὸν σαλὸν ἐκεῖνον δοῦλον τοῦ Θεοῦ ὑπάρχειν. Ἔφη ὁ ἕτερος· Παρακαλῶ σοι ἔν τινι τόπῳ μετ᾽ αὐτοῦ συγκαθῆσαι ἡμᾶς. Λέγει ὁ πρῶτος· Εἰ θέλεις, τοῦτο, ἐν τάχει ποιῶ. Καὶ λέγει αὐτῷ· Ἀδελφὲ, ἀγαπᾷς με, δεῦρο, συγκάθησον μεθ᾽ ἡμῶν, ὅτι ἐγὼ ἀγαπῶ σε, καὶ οἱ μετ᾽ ἐμοῦ λίαν ποθοῦσίν σε. Ἰδὼν δὲ αὐτὸν, ἐμειδίασεν, καὶ λέγει αὐτῷ ἐξ ὀνόματος· Σὺ εἶ Ἐπιφάνιος ὁ φίλος μου, καὶ σὺν τῷ λόγῳ ἠσπάσατο αὐτὸν, προβλεπτικῷ ὄμματι τὸ μέλλον προσημάνας γίνεσθαι ἐπ᾽ αὐτόν· τῆς γὰρ βασιλίδος τῶν πόλεων Ἐπίσκοπον γεγονέναι. Χειροκρατοῦντες δὲ ἀμφότεροι χεῖρα πρὸς χεῖρα, ἦλθον πρὸς τοὺς δύο παῖδας, καὶ διηγήσατο αὐτοῖς ὁ Ἐπιφάνιος, πῶς ἐξ ὀνόματος ἐκάλεσεν αὐτόν. Οἱ δὲ ἀκούσαντες ταῦτα, πλέιονα τὸν πόθον καὶ τὴν πίστιν εἰς αὐτὸν ἀνατέθεικαν. Εἰσελθόντες οὖν ἐν ἑνὶ τῶν καθαροποτίων, ὠνήσαντο ἄρτον καὶ οἶνον καὶ ἰχθὺν, καὶ παρέθηκαν εἰς ἐσθίασιν. Ἰδὼν δὲ ὁ Ὅσιος τὴν πίστιν αὐτῶν, ἐχάρη χαρὰν μεγάλην, καὶ ἦν ὑποψιθυρίζων τῷ στόματι δι᾽ εὐχῆς πρὸς τὸν Θεὸν τὴν προσαγωγὴν αὐτῶν ἀναθείς· εῖθ᾽ οὕτως τῶν προτεθημένων μετέσχεν, δοὺς καὶ τοῖς νέοις οἰκείαις χερσίν. Ἀληθινὸν τὸ ῥῆμα, ἀγαπητοὶ, καὶ πιστὸν, ὅτι τὸ ἥμισυ του παξαματίου ἤσθιεν ὅλην τὴν ἡμέραν, ὅπερ καὶ τοῦτο πεποίηκεν βραχύ τι μετασχῶν ἐξ αὐτῶν, ἐάσας τὰ πλείονα ἐν τῇ τραπέζῃ· οἴνου δὲ ἠνίκα τις ἐδίδου αὐτῷ, πιεῖν οὐκ ἐφεἰδετο, ἀφ᾽ ἑαυτοῦ γὰρ οὐκ ἔπινεν πώποτε, ἐὰν μή τις αὐτὸν τούτῳ ἐπότισεν. Δι᾽ ὅλης δὲ τῆς ἑβδομάδος πολλάκις, ἢ διὰ δύο ἢ τριῶν ἡμερῶν, τινος οὐκ ἐγεύετο· ἐπειδὴ ὁ σατανὰς τοὺς πλείονας ἐσκλήρυνε τοῦ μηκέτι παρέχειν τι αὐτῷ, αὐτὸς δὲ οὐκ ᾔγει, καὶ οὐδὲν ἐκομίζετο. Πολλάκις γὰρ ὑπὸδίψης ἐφλέγετο, καὶ μὴ ἔχων τί εἰσπράξασθαι, εὑρίσκων πηλὸν, ὑδατόστατον ἐπὶ τῆς λεωφόρου ὡς ἀπὸ ὑετοῦ γεγονότα, κλίνων τὸ γόνυ, ἐνέφυσα αὐτῷ σταυροειδῶς τρὶς, καὶ οὕτως αὐτὸ ἔπινεν, ὥστε θεωροῦντας τοὺς παροδίτας ἀγανακτεῖν ἐπ᾽ αὐτὸν, καὶ τοὺς μὲν δαίρειν αὐτὸν, τοὺς δὲ μετὰ ἀπειλῆς λέγειν αὐτῷ· Οὕτως οὐ πρέπει, σαλὲ, τῶν καλανίσκων ἀπογεύεσθαι. Ὁ δὲ οὐκ ἀπεκρίνατό τινι λόγον, ἀλλ᾽ εὐθέως τῶν ἐκεῖ ἀνεχώρει. Αὕτη, ἀγαπητοὶ, τοῦ Μακαρίου ἡ δίαιτα καὶ ἡ ἀπόκρυφος πολιτεία. Ὡς οὖν ἐν τοῖς ἔμπροσθεν εἴρηται, ὅτι ἐν τῷ καθαροποτίῳ μετὰ τῶν τιμίων ἐκείνων παίδων καθεζόμενος ἤσθιεν, ἔτυχεν ἐμοὶ τῷ ἐλαχίστῳ διερχομένῳ τῆς φωνῆς αὐτοῦ ἀκοῦσαι· ἐξενέυσα δὲ, καὶ στὰς ἐν τῷ προθύρῳ ἐν κρυφῇ κατώπτευον τί πράττει. Ἐν δὲ τῷ ἀσπάσασθαι αὐτὸν τοὺς νέους καὶ ἀπελθεῖν τὴν ὁδὸν αὐτῶν, ἔτυχεν καὶ τὸν φουσκάριον, Χριστιανὸν ὄντα, ἕνεκά τινος ἐξελθεῖν τοῦ ἐργαστηρίου, αὐτὸν δὲ μόνον μεῖναι ἔνδον. Βλέπει δὲ ὁ Ὁσιος ὧδε κᾳκεῖσε, καὶ ὥς τινα οὐχ ἑώρακεν, ἐκτείνει εἰς ὕψος τὰς χεῖρας αὐτοῦ, ποιῶν δέησιν ὑπὲρ τῶν τριῶν παίδων ἐκείνων, καὶ, ὡς ἐπὶ Θεοῦ τοῦ ἀπώλοντος τοὺς λαλοῦντας τὸ ψεῦδος, ἤρθη ἀπὸ γῆς εἰς τὸν ἀέρα καὶ ἐκρέματο· ὡς φρικτὰ ἐμοὶ καὶ παράδοξα τῷ ἀσώτῳ ἐφάνη, φρίκη γάρ με κατέσχεν, βλέποντι ταῦτα, καὶ ἐξέστη μου ἡδιάνοια. Εὐθέως οὖν καταστὰς εἰς ἑαυτὸν ἐξῆλθεν ἔξω, μετὰ τοῦ πλήθους ἐργαζόμενος τὰ συνήθη· τοῦτο δὴ τῇ ὑμετέρᾳ ἀγάπῃ ἔκδηλον ποιήσομαι.

[16] On the next day dawning, having imparted to me salutation Andreas went out, Andreas is mocked and beaten by youths, clad in a brief pallio, to make spiritual gain. And when he had come into the place where the loaves stand for sale, some insolent youths and zealous of new things, having beheld him so raving, drag him seized with them into a tavern, and sitting, the wine being brought, they loaded their own belly, but Andreas's neck with blows; and perceiving his words as those of a fool, they would not let him go; in the meantime offering nothing whatever of the viands, which they themselves greedily devoured. But the holy man perceiving, that they wished nothing less than to bestow anything on him, meditated in mind, what he should do to the ungrateful gluttons: and when some one of them had by chance set on the table a cup full of most generous wine; Andreas snatching it drank it off, and the cup being broken on his head, took to flight. But they having pursued him fleeing at a run, drew him back and brought him into the tavern, beaten with many blows: and sitting, as before, they drank, no part being communicated to the Saint; nay even they inflicted frequent strokes and blows on his back with sneers and mockeries. When therefore those jesters, not knowing how to be sated with mockeries, had mocked Andreas; evening coming on, they wished to withdraw themselves from the tavern, leaving him. Who vociferating; Jesters, Jesters, to whom he foretells things to come, he said, what shall I do, because the Circuitors are about to meet me, and to mulct me ill? And these things said the Saint wished to be understood of his own mockers; knowing what would befall them: but they not understanding, leaving him, went away.

[17] For counsel being taken they went to the prostibula of base wenches, and polluted their most beautiful souls up to the second watch of the night: but blessed Andreas thence likewise departing, cast himself, like a mendicant, into a certain corner of the street. After these things they coming forth tend each to their own houses, and fall in with the Circuitors of the city; by whom apprehended and bound they came at last to the place, where Andreas lay; and the garments being stripped off, they were notably received with rods and scourges. The spectator of this action the holy man grieved vehemently, and did not refrain himself from tears; and prayed God, and frees them ill-mulcted, that they should not be cast into prison: and at last both by the intercession of relatives, and by the prayers of S. Andreas, dismissal being obtained, they returned to their houses. But one of them says: May the demon perish ill, comrades, how the things which that demoniac foretold us would befall him, were completed in us! Another rejoins: Dost thou think, if a demon prepares to inflict any evil on anyone, that it becomes known to a demoniac? Perhaps because we so iniquitously treated the man, doubting why this had befallen them. so in turn we have been treated by a demon. A third subjoins: By no means; but, as I suspect, because so harshly and unmercifully we raged on him with blows, these things the just Lord has requited us. To whom finally another: How thou ravest! For God indeed has care of a fool. By him he was delivered to an evil demon to be tortured, by us for the sake of mind and sport he was struck with fists: what then! But truly if he were holy, thou wouldst persuade me perhaps, that the sin, which we committed against him, such to us

was a punishment summoned from God: but now, since he is mind-captured, God takes no care of him.

[18] Lying with dogs, These things and others, which insolent youth is wont to utter, they speaking among themselves; Andreas rose very early in the morning, and the course being instituted as he was wont, conversant in the midst of crowds, he passed that whole day nowhere sitting, eating nothing. But evening coming on he ran through the porticoes of the city, and noted the place where the dogs had their lurking-holes; and conceding thither, one of them being expelled, he lay down, and as if in leaves and twigs gave himself to sleep, and indeed naked and destitute of all things, master not of a small mat, not of a sack, not of a certain small coverlet; only covered with, of which we have spoken, a very brief pallium, which for the most part he wore. The next day dawning, he exhorts himself to go further on. again rising from that couch, he thus addressed himself: Lo, thou Andreas of no account and stupid, like a dog with dogs thou hast spent the night; come, let us again set the hand to the work, since death approaches: let no one seduce thee; since there is no one who will bring thee help in that hour: for every man will gather the fruits of his labors, when he shall go out of his body: for the rest therefore run briskly, reputed as nothing to be expelled by the men of this world, that from the heavenly King thou mayest carry off praise and glory.

[19] And these things saying, B. Andreas strove, as the Apostle Paul speaks, to forget the things which are behind; but to extend himself to those things which are before. Phil. 3:13. Others opine various things concerning him. But men, beholding him, said, some indeed; From youth he is a demoniac; and were touched with commiseration of him: but others; Away, no place here for a fool; and loaded his shoulders with slaps, and spitting upon him execrated the man, patiently bearing all things, even laboring with hunger and thirst, and scorched with cold and heat. Meanwhile from the inmost penetrale of his heart he so brought forth prayers, that the murmur of his lips sounded afar: and just as a pot, vehemently boiling, belches forth dense vapors; so from the breast of Andreas the breath of the Holy Spirit broke forth; so that those beholding him said: His heart is constrained by an evil demon, hence these vapors. But they were greatly deceived; for not thence, but from continual and divine prayer they were excited. Wherefore as formerly the change of tongues men of no experience attributed to drunkenness, so here too they reasoned.

[20] Dragged into a brothel by impure wenches, When on a certain day Andreas was playing his game near a brothel, or receptacle of base wenches; one of them having beheld him, the cheap little pallium which he wore being apprehended, drew him within. But he, truly an adamant and a true derider of Satan, following her who drew him entered the lodging; the rest of the crowd of harlots soon running up, and surrounding him shut in and interrogating for the sake of laughter, What he had suffered. And when the blessed man, gently smiling, gave no answer; he is in vain tempted to lust; they verberated him with buffets, and strove to drive the continent man to commit the execrable crime of lust, some gently caressing those of his members which it is fitting to be covered, others fixing kisses, others saying; Whore, fool, and fulfill thy lust. A great miracle indeed then happened, Brothers; for in so great softness, with which they assailed the man, they could by no means either move him, or inject concupiscence of the base flagitium. Hence also the women themselves changed, kept saying: This man certainly either is dead, or a wood destitute of sense, or an immovable rock. But one of the number; I wonder, she said, at your stupidity, when you so speak: for what? a man mind-captured, and possessed by a demon, almost killed by hunger and thirst, rigid with cold, and who has not where to lay his head to rest, should he covet such things? dismiss the man that he may rave his madness.

[21] Meanwhile the Blessed one beheld standing in the midst of the harlots the genius of unchastity, in appearance an Ethiopian, conspicuous with great lips, whose head was hairless and covered with dung mixed with ashes, he sees the demon of unchastity horribly stinking, but his eyes very like a fox: from his shoulder hung a sordid fragment of torn cloth, and there came forth a triple exhalation and stench, as from sanie and mire and frothing spittle, and that so grievous, that Andreas not being able to bear him had need perpetually to spit out, and to stop his nostrils with his cloak. Whom when the said genius noted to abhor him so greatly, he emits a voice of this kind: Me me men drink as the sweetest honey and store in their bosom; and this mocker of the world spits me out and detests me: but thou hast put on the fool not so much that thou mayest obtain what is good, as that thou mayest altogether escape the servitude of the body. And Andreas indeed saw him speaking these things sensibly, but the harlots did not see him, perceiving nothing except the voice: and when he derided the unchaste and foul-smelling demon; they said: Behold with what a bland laugh he receives his demon.

[22] Then one of the wenches; Not to be despised, she said, is this his garment; come, let us take it off and sell it; this we must do today. And forthwith rising up, the garments being stripped off, He is despoiled of his garments by the harlots, they leave him naked; which carrying for sale they got one miliarisium ⁱ, and thence were distributed to each ^k two oboli. Then the chief of all says to the rest: Let us not dismiss him naked, but let us give him at least a little mat worn by age. Which when they had brought, splitting it in the middle they cast it on him: and so expelled him from the house. Andreas therefore went forth into public with that garb, and is cast out of the house half-naked. and playing his game ran through the streets: and to the spectators saying to him; A very beautiful coverlet indeed thou carriest on thy shoulders, fool; he answered: Nay rather, fools, a very beautiful one I carry; for the Lord has made me a Patrician. Some also of the faithful of Christ benevolently offered to him asking nothing oboli, Christ taking care of him; and however much some gave, he admitted so that in that whole day he carried off twenty, nay thirty and more oboli. But he knew a more secret place, where the poor gathered, His wondrous art in dispensing alms. and betook himself thither, holding the coins in his hand, as if playful, that namely his manner of acting should not become known; and sitting in the midst of mendicants he played with them; but if anyone thence attempted to snatch anything by force, this man he ill-mulcted with blows. And when the rest of the mendicants ran together to vindicate the injury of their fellow, and made ready cudgels against Andreas; he committing himself to flight dispersed all his oboli, whence everyone snatched something for his own gain and retained it.

[23] On a certain day when in the Antiforum ^m he played his parts, he entered by chance a wine-shop ⁿ, where wine ^o mixed with myrrh was drunk. And when another also entered for the sake of drinking; Andreas with fixed eyes considered the man more attentively. Which perceived, he likewise gazing on Andreas, with a grim aspect says; Why dost thou contemplate me with so fixed a gaze, fool? away hence outside. To whom the Saint: Thy right shoulder, he said, an avaricious demon sits upon, resembling a not great ape, and holds thee bound, unhappy one, and announces how much money is with him. as a bear by a muzzle: give me an obol. He rejoins, tenacious to madness; None remains to me. And the Saint: Nay even, fool and forgetful of thyself; thou hast brought forth seven coins from home, of which one thou hast spent on herbs, with another thou hast bought thyself hot drink, the remaining five thou hast in thy bosom, and the demons drive thee to consume them in wine. Which said he quickly snatched himself away from there: and that man astonished by such a speech, openly narrated that the matter was so to his fellow-drinkers sitting by him. The tavern-keeper hearing these things; As far as I see, he said, you too are no whit saner than that madman: for not he, but the demon which he carries about speaks. Why therefore do you wonder? does a demon not know, who fornicates, who commits adultery, who steals, who labors with avarice, how many coins one carries forth from home? since that wicked one follows behind the man, and observes his works, his ingress and egress? but if thou art his friend, he will reveal all things to thee, even the deeds of others. And by this speech the tavern-keeper persuaded those hearing, that the matter was so.

[24] Passing on a certain day through the market, where loaves are sold, Andreas had meeting him three young men, conspicuous with flaxen hair, decorous both in soul and in body: for they were accustomed to good works under the institute of one, who was of more advanced age, A virtuous youth recognizes the sanctity of Andreas, informing the others to every good pleasure of God. But when these met among themselves, that chief one, the instructor of the others, knew the things which were done concerning B. Andreas, and said to the companions: Believe me, most beloved, I suspect that this fool is a servant of God. And another; I pray, he said, let us concede somewhere to sit with him. Then the first; if it please, I will quickly give it effect: and turned to the Saint; Brother, he said, if thou love me, be present here and sit with us, because I love thee, and these my companions are held with desire of thee. Andreas having beheld the inviter, laughed; and naming him by name, Thou, he said, art Epiphanius, my friend. to whom also Andreas foretells that he would be Bishop of Constantinople. Which said having embraced the young man, foreseeing that which was to be, he signified that it would come to pass, that of the city, which among others eminent as a queen, he should be created Bishop. And holding one the other's hand they came to the other two young men, and Epiphanius narrated, how he had addressed him by his name: which heard they, inflamed with a more ardent desire of the man, placed greater confidence in him. Entering therefore the wine-shop, bread, wine, and fishes being bought, they prepared a banquet: and when Andreas recognized their faith, suffused with immense joy, with a gentle whisper of mouth prayers being poured to God, he commended to him the progress in virtue of the young men; then took the food set before him, and to them also offered it with his own hands.

[25] I speak true things and worthy of faith, most beloved; the whole day Andreas did not eat half a [q] paxamatium; He lives in singular abstinence, and this he did, plucking a very little something from the things set before him, most being left on the table. When anyone offered him wine, he did not hesitate to drink: if no one offered, he never drank. Not rarely for two or three days, sometimes a whole week he abstained from all food: and when Satan had induced an obstinacy in the minds of very many, that they should bestow nothing more on him, and he himself cast off all care of asking; he received nothing whatever for sustentation. Hence very often burning with thirst, and ignorant what counsel to take, finding by chance in the street mud worked up by rain-water, he quenches his thirst with muddy water; he bent his knees; and forming a triple sign of the Cross by blowing, drank thence, to the indignation of the spectators passing that way, some indeed assailing him with cudgels, but others not without menace saying; It is not seemly, fool, thus to drink filth. But he answering no one a word, forthwith snatched himself away thence. And this, dearest ones,

was the manner of victual and of life, indeed arcane, that the holy man had.

[26] Andreas therefore reclining, as above we mentioned, in the wine-shop at the table with those venerable young men; by chance his voice fell upon my ears, of a man of the lowest rank passing that way; and declining a little from the way, I betook myself to the vestibule, secretly, about to spy what was being done. Therefore when the young men, Andreas being saluted, pursued their way, it happened also the tavern-keeper, who was a Christian, while praying he is elevated from the earth. for some cause to go out of the workshop, and Andreas to remain within alone: who looking about hither and thither, where he found no one, his hands extended to heaven began to pray for the three mentioned young men, and (God is my witness, who destroys those speaking lies) lifted from the earth he hung aloft in the air, not without admiration and horror of me, an impure man, beholding such things. But immediately restored to himself he went out, about to act his fable in the crowds after his manner. And that I will now disclose to your Charity.

ANNOTATA.

p. Ἄρκος for Ἄρκτος the somewhat older also use, the more recent almost always: but what here is called Κόρκομον a Halter, in Hesychius, Achmet, Pope Zacharias, in the version of the Dialogues of S. Gregory, is written Κούρκουμον.

q. By others paximatium, paxamidium, and paxamas; concerning which Suidas. Twice-baked bread, which among the Romans, namely the Byzantines, as Lipsius will have it, is called paxamas. More concerning this word Rosweyd gathered in the Onomasticon to the Lives of the Fathers. But that the abstinence of Andreas was arduous, feeding daily on half, not more, of a paxamatium, will be plain from Rufinus book 3 number 31, where insinuating the singular abstinence of Pior, Only one, he says, paximatium and five olives he took in food daily, as I think. But this our one was content with half: nay, as is soon subjoined, he passed two or three days and sometimes a whole week fasting.

CHAPTER IV.

A grievous tempest raging, he suffers a long ecstasy, rapt into heaven and beholding various things.

Χειμῶνος δὲ σφοδροτάτου γεγονότος, καὶ κρύους δριμυτάτου τὸν ἀέρα πιέζοντος, πᾶσα φύσις σωμάτων ἀπὸ τῆς βίας ἐπήγνυτο· τὰ καταγώγια πάντα μεστὰ χιόνος ὑπῆρχεν, διὰ τὸ πνέειν σφόδρα τὸν βοῤῥᾶν διαστρέφοντα τοὺς κεράμους καὶ αὐτῶν τῶν χαμαιγείων, μὴ ὅτι γε τῶν ὑψηλῶν καὶ μετεώρων δομημάτων. Πάντες δὲ οἱ πένητες, τὸ οὐαὶ θρηνοῦντες, ὀλοφυρόμενοι καὶ στένοντες ἐβόων, καὶ τῇ ἐνδείᾳ καὶ τῇ βίᾳ τοῦ κρύους τηκόμενοι τῷ θανάτῳ παρεπέμποντο· ἕτεροι δὲ ὑπὸ τῆς χιόνος καταχωνύμενοι, τὰ ὅμοια ἔπασχον· πίθοι διεῤῥάγησαν, δένδρα ἀπὸῥιζῶν ἀνεσπάσθησαν, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ διεφθάρησαν τῇ ἐνδείᾳ τῆς τροφῆς. Ἦν δέ μοι λύπη μεγάλη διὰ τὸν δοῦλον τοῦ Θεοῦ, διότι γυμνὸς ἦν τῷ σώματι παντελῶς καὶ ἀνέστιος, οὐ χιτῶνα ἔχων, οὐ μαλοτίσκον, οὐ ψιαθίον, οὐ κιλίκιον, οὐ καλύβην· καὶ ὑπῆρχον ἐν θλίψει καὶ ὀδύνῃ μεγάλῃ, τί ἄρα εἰς αὐτὸν γέγονεν, ἢ ἐν ποίῳ τόπῳ ὑπάρχει τῆς πόλεως· εἴκαζον γὰρ ὅτι ἐκ παντὸς τετελεύτηκεν. Ἐκράτησεν οὖν ἡ Βια τοῦ χειμῶνος ἐπὶ ἡμέρας πολλάς· μετὰ δὲ ἑβδομάδας δύο, τοῦ μεγίστου ἀνέμου παυσαμενου καὶ λοφήσαντος, ἑσπέρας οὔσης βαθείας, ἔρχεται πρός με ὁ ἀοίδιμος οὗτος καὶ τοῦ Θεοῦ θεράπων. Ἐγὼ δὲ ἰδὼν αὐτὸν ἐξέστην τῷ πνεύματι· ἀναστὰς οὖν περιεπλάκην αὐτῷ, ἀσπασάμενος τῷ ἁγίῳ φιλήματι. Ὡς δὲ ἐπὶ πολλὰς ὥρας τῇ ἀγάπῃ ἐνεκείμεθα, ἔφη μοι· Ἄφες καθεσθῶμεν, ἀγαπητέ μου, παυσάμενος τῶν δακρύων, καὶ ἔχω σοί τι διηγήσασθαι. Καθεσθέντες δὲ, λέγει χαριεντιζόμενος· Θὲς τράπεζαν, ὅπως εὐφρανθῶμεν. Ἐγὼ δὲ τὸ ῥῆμα άκούσας, προσέταξα τοῦτο γενέσθαι. Ἀσχολουμένου δὲ τοῦ παιδὸς περὶ τῆς διαταγῆς, λέγει μοι ὁ Δίκαιος· Ὄντως, κύρι ἀδελφέ μου γλυκύτατε, διατί οὕτως ἐπ᾽ ἐμοὶ ἠγωνίας, νομίσας ἀπὸ τοῦ κρύους τεθνᾶναί με, ὡς ἅπαντας τοὺς ἀδελφούς μου καὶ συμπένητας; Οὐκ εἴδῃς ὅτι φυλάσσει Κύριος τοὺς ἀγαπόντας αὐτὸν; καὶ ὅτι ἐγγὺς Κύριος τοῖς συντετριμμένοις τῇ καρδίᾳ, καὶ τοὺς ταπεινοὺς τῷ πνεύματι σώζει; Οὐκ εἴδῃς ὅτι ὁ εἰπὼν τῇ ἐμῇ ἐλεεινότητι, Ὅτι ἐὰν ὁλοψύχως ἀγαπήσῃς με, γνώσει τὰς δωρεάς μου, καὶ τὴν πολλὴν παραμυθίαν τὴν ἐξ ἐμοῦ σοι γινομένην; Μὴ οὖν, φίλε μου, ἀπὸ τοῦ νῦν τι τοιουτον περὶ ἐμοῦ ὑπολάμβανε τὸ σύνολον· μεγάλη γὰρ χαρὰ τοῖς ὁλοψύχως καὶ ὁλοτρόπως εἰς Θεὸν ἐλπίζουσιν, καὶ ἐν τῷ νῦν αἰῶνι καὶ ἐν τῷ μέλλοντι. Ταῦτα ἐμοῦ ἀκούσαντος, ὑπέλαβον ἐν τῇ διανοίᾳ τι θαυματούργημα γεγονέναι εἰς αὐτὸν εἰς τὴν τοιαύτην ἀνάγκην, καὶ διὰ τοῦτο καὶ αὐτὸς ταῦτα μοι εἴρηκεν. Ἠρξάμεν δὲ γλυκυτάτοις λόγοις ὀμαλίζειν καταφιλῶν, καὶ γνησίως έπερωτᾷν, λέγω πρὸς αὐτόν. Σὺ Κύριέ μου, πῶς διῆγες ἐν ταῖς ἡμέραις τῆς ἀνάγκης; τὸν Θεὸν τοῦ οὐρανοῦ καὶ τῆς γῆς, μὴ ἀποκρύψῃς με τὰ παράδοξα τὰ εἴς σε γεγονότα ἐκ Θεοῦ. Ὁ δὲ Μακάριος λέγει· Φίλε μου ἐν Κυρίῳ, ποῦ εἶχεν σαλὸς καὶ ἔξηχος διατρίβειν, ἢ μὴ ἐν τῇ ἐξηχίᾳ καὶ ἐν ταῖς ἐμπαιζοσύναις αὐτοῦ, καθὼς καὶ πάντοτε; Πλὴν, Ἀδελφέ μου, φλέγει με ἡ ἀγάπη σου, καὶ πολὺ πόθος ἕλκει με τοῦ ἐξομολογήσασθαί σοι· ὁρκῶ σοι δὲ τὸν Θεὸν τὸν ποιήσαντω ἑνὶ λόγῳ τὰ πάντα σὺν τῷ μονογενεῖ αὐτοῦ υἱῷ τῷ Κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ, καὶ τῷ ἁγίῳκαὶ ζωοποιῷ αὐτοῦ Πνεύματι, μέχρις ἄν εἰμι ἐν τῇ ζωῇ ταύτῃ, ἃ μέλλω λέγειν σοι μὴ ἀναγγείλῃς τινὶ τὸ σύνολον, ὃ δι᾽ ἀγάπῃ διαπύρῳ πρός σε ἀνακείμενος θαῤῥήσω σοι. Ὥρκωσα δὲ αὐτὸν ἐγὼ φρικωδεστάτοις ὅρκοις. τοῦ φυλάττειν αὐτοῦ τὰ θεῖα παραγγέλματα. Τότε ἀνοίξας τὸ τίμοιν αὐτοῦ στόμα, ἔφη μοι· Ὡς οἰδας, ἀγαπητὲ, τὴν σφοδροτάτην ἀνάγκην τοῦ κρύους, καὶ τῆς χιόνος, καὶ τοῦ μεγίστου ἀνέμου, πάνυ ἠπόρουν, μὴ ἔχων τί διαπράξασθαι· γυμνοῦ μου ὄντος, ἀσκεπάστου καὶ ἀνυποδέτου, μή τε κάλυμμα ἔχων, ἢ ποῦ τὴν κεφαλὴν κλίναι· ἀπηρχόμην οὖν πρὸς τοὺς ὁμοίους μου πένητας σωθῆναι, καὶ οὐκ ἐδέχοντό με, ἀλλ᾽ ὡς κύνα ῥάβδοις με ἐξεδίωκον βδελλυσσόμενοι καὶ λέγοντες· Αἶρε ἐντεῦθεν κύων καὶ ὑποχώρει. Μὴ εὑρίσκων δέ που

σωθῆναι [λοιπὸν περιῃρεῖτό μοι πᾶσα ζωῆς ἐλπίς. Ἔλεγον δὲ Εὐλογητὸς Κύριος ὁ Θεὸς, πάντως εἰ διὰ τὴν ἀγάπην αὐτοῦ ἀποσθάνω, ξένον οὐδέν. Ἀλλ᾽] ὁ Θεὸς οὐκ ἔστιν ἄδικος, ὃς ποιήσει σὺν τῷ κρυμῷ καὶ τὴν ἔκβασιν, ὑπομονὴν παρασχών μοι. Πορευθεὶς οὖν ἐν μιᾷ γωνίᾳ τοῦ ἐμβόλου, καὶ εὑρὼν κυνάριον, πλησίον αὐτοῦ ἐμαυτὸν ἀνέκλινα, προσδοκῶν θέρμης τινὸς ἀπολαῦσαι ἐξ αὐτοῦ· ἐκεῖνο δὲ ἰδών με πλησίον αὐτοῦ, ἀναστὰς ὑπεχώρει. Λέγω οὖν ἐμαυτῷ· Ταλαίπωρε, ὅρᾷς πόσον εἶ ἁμαρτωλὸς, ὃτι καὶ οἱ κύνες δραπετεύουσιν, καὶ οὔτε κᾄν ὡς ὃμοιον αὐτῶν κύνα σε δέχονται; οἱ ἄνθρωποι ὡς πονηρὸν δαίμονα ἀποστρέφονται, οἱ κύνες μυσάττονται, οἱ συμπένητες ἐλαύνουσιν· λοιπόν τι ἔχεις εἰσπράξασθαι; ἀποθνήσκεις, ἄσωτε, ἀποθνήσκεις, ὧδε γὰρ σωτηρία σοι οὐκ ἐστιν. Ὡς δὲ ταῦτα ἐν ὀδύνῃ ἔλεγον, ἦλθέ μοι κατάνυξις, καὶ σφιγγόμενος ὑπὸ τοῦ κρύους καὶ τοῦ μεγίστου τρόμου ἐκείνου ἔκλαιον, τοῖς νοεροῖς μόνον εἰς Θεὸν ἀποσκοπῶν ὄμμασι· ψυχρανθέντων δὲ πάντων μου τῶν μελῶν, ἐνόμιζον παραυτίκα ἐκπνέειν με. Αἴφνης οὖν ᾐσθόμην θέρμης τινὸς, καὶ ἀνοίξας τοὺς ὀφθαλμούς μου, ὁρῶ νεανίαν τινὰ ὡραῖον σφόδρα, ἀστάπτον τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, κατεῖχε δὲ ἐν τῇ χειρὶ κλάδον χρυσοῦν, πεπλεγμένον ῥόδοις καὶ κρίνοις ἐνδρόσοις, οὐχ ὡς τὰ τοῦ κόσμου τούτου, μὴ γένοιτο, ἀλλὰ ποικίλα τινὰ ἑτερόφυα καὶ ἑτερόθεα. Ὡς οὖν τὸν ὡραῖον ἐκεῖνον κλάδον ἐκράτει βλέψας με, λέγει μοι· Ἀνδρέα, ποῦ ἦσθα; Λέγω αὐτῷ, Ἐν σκοτεινοῖς καὶ σκιᾷ θανάτου. Ὁ δὲ λέγει μοι· Πῶς; καὶ δίδωσίν μοι σὺν τῷ λόγῳ μετὰ τοῦ ἀνθεοφόρου κλάδου ἐκείνου εἰς τὸ πρόσωπον, καὶ λέγει μοι· Λαβέτω ζωὴν ἀκυρίευτον τὸ σῶμά σου. Παραχρῆμα δὲ ἡ εὐωδία τοὶ ἀνθέων ἐκείνων εἰς τὴν καρδίαν μου εἰσελήλυθεν, καὶ ὥσπερ ἀστραπῆς εἶδος τὴν ζωην μοι ἐνέθηκεν. Καὶ μετὰ ταῦτα ἀκούω φωνῆς τάδε λεγούσης· Ἀπαγάγετε αὐτὸν ἐις παραμυθίαν ἕως ἑβδομαδῶν δύο. καὶ πάλιν ὑποστραφήσεται· ἔτι γὰρ αὐτὸν θέλω ἀγωνίζεσθαι. Καὶ σὺν τῷ λόγῳ ἤρθην εἰς βαθὺ καὶ ἡδύτατον ὕπνον, καὶ τί μοι γέγονεν οὐκ εἴδειν. Ὥσπερ γὰρ δι᾽ ὅλης νυκτὸς ἡδέως ὑπνώσας, οὕτως ταῖς δυσίν ἑβδομάδαις ὑπῆρχον, ἔνθα ἡ τοῦ Θεοῦ βούλησις ἐκέλευσεν. Βλέπων δὲ ἐμαυτὸν εἰς Παράδεισον τερπνὸν καὶ θαυμαστὸν λίαν, ἐξεστην τῷ πνεύματι· διελογισάμην δὲ τί ἄρα τοῦτό ἐστιν, εἴδειν ὅτι ἡ κατοίκησίς μου ἐν Κωνσταντινουπόλει ὑπάρχει, τί δὲ ἐνταῦθα ποιῶ οὐκ ἐπίσταμαι. Θαυμάζοντος δέ μου μεγάλως τὸ πρᾶγμα, πῶς ἄρα τοῦτο γέγονεν εἰς ἐμὲ, ἀπορίᾳ ληφθεὶς εἶπον· Ἴδε πῶς εἰμι μετὰ ἀληθείας ἔξηχος, ἀγαθὸν γάρ μοι ἐγένετο παρὰ Θεῷ, καὶ ὤφειλον δοξάζειν αὐτὸν καὶ εὐχαριστεῖν· νυνὶ δὲ καθεζόμενος πολυπραγμονῶ τὸ ἐξαίσιον τοῦτο τεράστειον, καὶ κατανοῶ ἐμαυτὸν ὥσπερ ἄσαρκον· οὐ γὰρ ἐνόμιζον σάρκα φορεῖν. Χιτὼν δέ μοι προσὴν ἀστραπούφαντος ὡς χιονοειδὴς, διάλιθος· σφόδρα δὲ ἐτερπομην ἐπὶ τῷ κάλλει αὐτοῦ· τὰ δὲ ἐπὶ τῆς κορυφῆς μου κατενόουν, κᾂν ἦν ἐκ παντοίων ἀνθέων πεπλεγμένος μοι στέφανος· ἀλλὰ καὶ ὑποδήματα ἐπὶ τῶν ποδῶν μου ἐμοὶ ἐνομίζετο· ζώνην δὲ ἤμην διεζωσμένος ὡς κόκκινον, φοβερόβαφον τὸ χρῶμα ἔχουσαν. Ἔστιλβε δὲ ὁ ἀὴρ τοῦ Παραδείσου ἐκείνου ἀῤῥήτου φωτὸς ἰδέᾳ, ὑποροδίζων ἀνθήμασι ποικίλοις, ἀκτινοβολοῦσι τοῖς χρώμασιν· εὐωδία δὲ ποικίλη, διηνεκῶς παραλλασσομένη, ξενοπρεπῶς τοῖς ἀσθητηρίοις καὶ τῇ ὀσφρήσει μου ὑπήντα καθηδύνουσα Πίστευσόν μοι, φρίττω καὶ νοῦν καὶ διάνοιαν, ταῦτα λέγων σοι. Ὥσπερ δὲ Βασιλεὺς κεκτημένος διάθεσιν, οὕτως ἤμην διακινῶν ἐν τῷ κήπῳ ἐκείνῳ τοῦ Θεοῦ, καὶ ἐτερπόμην μεγάλως ἐν ἑαυτῷ, στοχαζόμενος τὰ ὑπὲρ ἄνθρωπον. Φυτὰ δὲ ἐκεῖ πολλὰ, ἃ ὁ Θεος ἐξανέτειλεν, οὐχ ὡς τὰ τοῦ κόσμου τούτου, μὴ γένοιτο, ἀλλὰ ἀειθαλῆ καὶ ἑτεροφυῆ, εὐώδη, δασέα, μελισταγῆ, ὑψίκομα, τερπνὰ, κεκυφότα τοῖς κλάδοις, καὶ κυμαινόμενα ἄλληλα πρὸς ἄλληλα [θέαν ἔχοντα ὡς τὸ κρύον τοῦ οὐρανοῦ καὶ ἡδονὴν αἴσθησιν ὑπερβαίνουσαν. Ἧς ἡδονῆς καὶ ἀγαλλιάσεως δροσισμοῦ μακάριοι οἱ μετέχοντες, θέας τε καὶ εὐφροσύνης τὴν ψυχὴν ἐμπιπλάμενοι]. Ξένον δὲ τοῦτο, ὅτι τοῖς μὲν ἦν ἑτέρα ἡ θέα, τοῖς δὲ παραφέρουσα ἡ εὐπρέπεια, καὶ τοῖς μὲν ἄνθη δεδώρηται ἀκατάπαυστα καὶ ἀμάραντα, τοῖς δὲ φύλλοις καὶ καρπῷ ποικίλῳ προσέταξε καλλωπίζεσθαι, τοῖς δὲ ἦν ἄνθος, καὶ φύλλα, καὶ τέρψις, καὶ θέα ξένη, καὶ καρπὸς τίμιος, περίβλεπτος καὶ ἀνείκαστος. Θαῦμα δὲ ἐν τοῖς τοιουτοις μέγιστον, πετεινὰ γὰρ ἐπ᾽ αὐτοῖς καὶ στρουθία καὶ τέττιγες, καὶ ἕτερα κατ᾽ ὄνομα ὡραῖα, χρυσόπτερα καὶ χιονόπτερα, ποικίλα κατὰ ἓν φύλλον καθεζομενα, ηὔλουν τε καὶ ἐκελάδουν, καὶ ἐτερποφώνουν, ὥστε τὸν κελαδισμὸν τῆς φωνῆς αὐτῶν τῆς ὡραίας καὶ ἐνηδόνου, ὥς γε νομίζω, ἀκούειν εἰς ὕψος ἕως ἄκρον τοῦ οὐρανοῦ· τὰ δὲ στρουθία ἐκεῖνα οἰώμην τοῦ στοχάζεσθαι, καὶ ἥρπαζε τὸν νοῦν μου ὡς εἰς ἔκστασιν ἡ θεωρία τῆς ποικιλίας αὐτῶν ἡ παράδοξος· ὥσπερ γὰρ ῥόδα, ἢ κρίνα, ἢ ἕτερόν τι οὐκ ἔχω εἰπεῖν, εἶδος ἀνθεων πολυποικίλων, οὕτως ἦν τὰ κάλλη τῶν στρουθίων ἐκείνων, ὡς παράδοξα καὶ μετέωρα. Πάλιν οὖν τοῦ πρώτου στρουθίου τὴν ὡραιότητα ἐκθαμβούμενος τῇ διανοίᾳ, καὶ τὸν λογισμὸν εἰς ἓν συνάγων, ἐστοχαζόμην ἄλλης δόξης καὶ θέας τὴν βαφὴν καὶ τὴν χροιὰν κεκτημένον. Πάλιν οὖν ἑώρων ἕτερόν τι καὶ ἐξαίρετον, ὅπερ ἦν ἐμοὶ θυμηδία μεγίστη· ἡ μελῳδία αὐτῶν ἡ ἀκατάπαυστος καὶ ἐνήδονος· καὶ τίς διηγήσηται τὰ ξένα καὶ φρικτὰ κάλλη τῶν ὡρομένων ἐκεῖσε; Πάντα δὲ τὰ ὡραῖα ἐκεῖνα φυτὰ ἐνορδίνως ἵσταντο ὡς παράταξις πρὸς παράταξιν. Ὦ μακαρία ἡ χεῖρ, ἡ ταῦτα φυτεύσασα! Πάλιν οὖν ἐπὶ τὰ ἔνδον τοῦ παραδείσου χωροῦντός μου (ἐνόμιζον γὰρ ὅτι οὐκέτι ἴδω τὸ σκότος τοῦ κόσμου τούτου, πρὸς γὰρ τὰ ἐκεῖ σκοτος μοι τὰ ἐνταῦθα) ὡς δὲ ἐπορευόμην ἐν πλατυσμῷ βλέπω, καὶ ἰδοὺ ποταμὸς μέγας μέσον τοῦ Παραδείσου διώδευε, καὶ ἐπότιζε πάντα τὰ φυτὰ ἐκεῖνα, ἐν γαληνότητι ταῖς ῥίζαις αὐτῶν προσκλυζόμενος· ἐπ᾽ αὐτῷ δὲ τὰ ὡραῖα στρουθία ἐκεῖνα τὰ ἀκατάπαυστα κελαδοῦντα κατήρχωντο. Ἄμπελος δὲ ἦν κύκλῳ τοῦ ποταμοῦ ἐφαπλουμένη, χρυσεφυεσι μὲν τοῖς φύλλοις, εὐπρεπὴς δὲ εἰς τὰ κλήματα, ἃ λύχνῳ τινὶ ἐοικότα τῷ πρώτῳ λίθῳ εἴκαζον, διὰ τὸν εἰρηκότα· Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, καὶ ὁ ἀκρογωνιαῖος λίθος καὶ ἀκρότομος. Ἐφήπλωτο δὲ ἐν ὅλῳ τῷ παραδείσῳ. βρίθουσα μεγίστοις βότρυσιν εὐπρεπεστάτοις, ὥστε φημὶ στεφάνων δίκη κατακοσμεῖσθαι τῇ περιπλοκῇ τῶν κλημάτων τὰ ἐκεῖσε φυτά. Ταῦτα θεασάμενος, ἐτέρπετο ἡ καρδία μου, ἐκ φρίκης εἰς θαῦμα, καὶ ἐκ θαύματος εἰς ἔκστασιν τὴν ψυχὴν μεταφερόμενος· ἐπὶ πολλὴν δὲ ὥραν ἐστὼς ἐννεὸς, [ἀκούω ἤχου τινὸς ἐξ ἀνατολῶν ἀνέμου πνεύσαντος καὶ τοῖς δένδροις ἐπιπεσόντος, κυμαίνεσθαι ταῦτα ἐποίει, ἀποπέμποντα πνόην ἐνωδίας ἄῤῥητον· ἐν οἷς ἡδέως ἔχων καὶ ἐκπληττόμενος, ἐνόμιζον ἀπό τοῦ θυμιάματος τοῦ Θεοῦ ταύτην εἶναι τὴν εὐωδίαν, ὅπερ] ἔμπροσθεν τοῦ Θεοῦ θυμιῶσιν Ἄγγελοι. Παυσαμένου οὖν τοῦ ἀνέμου ἐκείνου, ἀκούω ἀπὸ δυσμῶν ἑτέρου τινὸς πνεύματος ἦχον, ἀνεξιχνίαστον τὴν ἡδύτητα ἐμποιοῦν μοι, ἧς ἡ ἐπίπνοια ἐν τῷ ἀτμίζειν ὡς χιόνος ὅρασις ἐχρημάτιζεν. Ἦν δὲ τῶν ἐκεῖσε δένδρων ἡ εὐπρέπεια ἐμπεπλησμένη εὐωδίας θαυμαστῆς ὑπὲρ πάντα τὰ ἀρώματα τῶν ἐπιγείων, πόῤῥωθεν ταύτην ἐκπέμποντα τὴν ὄσφρησιν, ὡς φοβερὸν, καταθύμιον, ἐνιστάμενον, ὥστε ἐπιλάθεσθαί με ἐκεῖνα τὰ τίμιᾳ θαυμάσια ἅπερ ὄπισθεν διοδεύσας ἀπήλαυσα μελίῤῥυτά τινα πέλοντα. Τὰ δὲ στρουθία ἐκεῖνα ἐν τῷ ᾄδειν αὐτὰ καὶ κελαδεῖν καὶ στροθίζειν τὰ διάπυρα ᾄσματα τῆς ἀγαλλιάσεως, ἐξιστάμην τῇ διανοίᾳ μου· εἴτε στρουθία, εἴτε Ἄγγελοι ὑπῆρχον, Κύριος ἐπίσταται. Ἀναδίδοται πάλιν ἀπὸ βοῤῥᾶ ἕτερος ἄνεμος ὑπερφυέστατος, πυῤῥακὴς τῷ εἴδει, ὡς ἅτε ἴρις ἡλίου δύναντος αἱ ἀκτῖνες πεφύκασι· πνεύσαντος δὲ τούτου ἐν ἀπείρῳ γαληνότητι, γαληνομόρφως ἐκυμαίνετο τὰ λαμπρότατα ἐκεῖνα φυτὰ, ἔπνεε δὲ ταράσσων τὴν ἐν τοῖς ῥόδοις εὐοσμίαν· ὥστε ἐπὶ πολλὴν ὥραν ἔννουν με γενόμενον τῷ φιλτάτῳ γλυκασμῷ τε καὶ ἔρωτι κατατέρπεσθαι, φοβερᾷ τε χαρᾷ συνεχόμενος ὑπῆρχον ἐκ τῆς ἡδυτάτης εὐωδίας ἐκείνης τοῦ πνεύματος.

[27] A most savage tempest had at some time prevailed, the most sharp cold with so great violence constraining the air, A grievous tempest, many perishing, that every kind of animals grew stiff. All the domiciles were filled with snows, because Boreas violently raging had overturned the tiles, even from the lowest, not only from the lofty houses. Everywhere the poor, lamenting and groaning in a pitiable manner, redoubled the sad Woe! and wasting away from inanition and the asperity of the cold, were brought to the last crisis of death: others, overwhelmed by the mass of snow, similarly ended their life; the casks burst; the trees were torn up by the roots; the birds of heaven perished from defect of nourishment. But I was tortured in mind vehemently, for the sake of the servant of God Andreas, destitute of every garment and domicile; for he had not a tunic, not a brief little pallium, not a mat, not a cilician garment, which he might put on; not a little hut, into which he might receive himself. I was therefore in mourning and great grief, anxiously thinking, what had become of him, or in what part of the city he lay hidden; I suspected also thereupon, that he had now altogether exchanged life with death. Andreas being preserved, comes to the Author unharmed: This violent tempest had lasted several days, when two weeks having elapsed, the winds at last ceasing and laying themselves down, the evening having advanced much, this illustrious and divine champion enters to me. I was astonished, beholding the man; and forthwith rising, with a holy kiss and embrace I saluted him. But after we had given much time to mutual love, he says to me: Let us sit down, my beloved, let the tears cease, there is what I would narrate to thee. When we had sat down, with a bland countenance resuming; Order, he said, a table to be prepared, that we may be cheered: and I ordered it so to be done.

[28] Moreover while the boy diligently executes the commands, thus again the Saint to me: My Lord, Brother truly most sweet, why hast thou so greatly afflicted thyself for my sake, thinking that I too had grown stiff with cold, just as it befell all my poor brothers? Dost thou not know, that the Lord guards those loving him, and is near to the contrite of heart, he forbids him to be anxious for his sake, and makes safe the humble of spirit? Dost thou not know, that he said to me wretched; If with thy whole heart thou shalt love me, thou shalt experience my gifts, and the manifold consolation, which shall befall thee by my bestowing? I pray therefore, my beloved, let no care of this kind of me henceforth disquiet thee: for to those hoping with their whole soul and strength in God a manifold joy remains, both in the present age and in the future. Such things being heard there came into my mind the cogitation, that something great and admirable had befallen the man, that tempest raging; and therefore that he spoke in such

[29] The blessed man answered: Beloved to me in the Lord, where had a fool and madman to spend time, except in his folly and illusions, as he has always been wont? Yet, my Brother, I am inflamed with love of thee, and am held with vehement desire of disclosing to thee, what thou hast asked: but I adjure thee by God, who with his only-begotten son our Lord Jesus Christ, and with his holy and life-giving Spirit, founded all things by a single word, that, as long as I shall enjoy this life, thou reveal to no one at all what I am about to say; [and out of the singular love, by which I am borne toward thee, I will confidently disclose.] And when I had bound myself by a holy oath, he narrates how that I would hold secret, what he should reveal, the works of God: his venerable mouth being again opened he proceeded to speak thus. With how great violence of cold, snow, and winds the tempest pressed, escapes thee not, dearest; me pending in mind, and ignorant what counsel to take; when destitute of garment, shoes, roof, I had not where to recline my head. To the poor therefore my likes I went away, about to seek safety; but so far was I from being admitted, that with cudgels also, not otherwise than a dog, they drove me away, and execrations being added said: the tempest raging, no help from men Get hence, dog, to thy ill fortune. When therefore, where I might be preserved, I found not, all hope of living longer at last being taken away; Blessed, I kept saying, be the Lord God, for whose love if I meet death, there is nothing new. But God is not unjust, who to this cold also will set a term, and will bestow patience on me.

[30] I betook myself at last to a certain corner of the portico, and finding not far thence a little dog, I moved myself to it, in hope of perceiving some warmth: but he beholding me now nearly absent, and finding it with brutes, rose and took to flight. Wherefore turned to myself I thus say: Seest thou, wretch, how great a sinner thou art? the dogs themselves shun thy society, nor receive thee, although their like, into their number. Men avoid thee not otherwise than a cacodemon, the dogs abominate, the poor exterminate thee: what at last shouldst thou do? thou diest, madman, thou diest; for no hope of safety here shines on thee. Which things being brought forth with grief, so great an anguish invaded me, and now nearly dead, being revived by a vision; so great an acerbity of cold constrained me, so great a tremor occupied me, that I did not refrain from tears; and only lifting the edge of my mind to God, all my members being rigid, I esteemed that I should now now render up my spirit. When suddenly I began to grow warm, and the eyes being opened I behold a youth exceedingly decorous, whose face yielded not to the splendor of the sun: his hand bore a golden branch, with roses and dewy lilies, not such as this world brings forth (by no means) but plainly of another both nature and form, entwined. Holding therefore that most beautiful branch, and beholding me; In what, he said, place art thou, Andreas? I answer: In darkness and the shadow of death. Again he: How so? and at the same time strikes my face with the flower-bearing branch, these words being added: Let thy body henceforth unconquerable receive life. And suddenly the fragrance of those flowers penetrated to my heart, and by the manner of lightning restored life to me. After this I hear a voice thus speaking: and rapt into ecstasy, Lead him away into a place of refreshment, until two weeks pass; the same having elapsed he is to return whence he came; for I will that contending more he prove himself to me. Scarcely had that voice ceased to be heard, when I was seized by a deep and most sweet sleep, nor what was afterward done to me, do I sufficiently know. For in that place, which was pleasing to God, I passed two weeks, not otherwise than if I had sweetly slept an entire night.

[31] carried to the heavenly paradise; But finding myself in a pleasant and admirable garden, I was astonished in spirit; and I thought with myself, what that thing might be; I know, saying, that my domicile is at Constantinople; but what I am doing here, I plainly know not. But when I wondered vehemently, in what manner that had befallen me, pending in mind, I spoke in this manner: Surely I am in very truth mind-captured; for God has consulted well for me, and it would be fitting therefore for me to give him thanks and sing his praises: meanwhile here I sit sluggish, with my whole mind intent on this unusual prodigy of things, and consider myself not otherwise than devoid of flesh: for I thought not that I was clothed with flesh. Moreover I was clad with a tunic shining, snowy, and beset with gems, with its beauty in a wonderful manner delighting my eyes and mind: hence I considered the ornament of my head, where he was variously delighted, which was a garland woven of flowers of every kind: but also my feet seemed to me to be covered with shoes: and I was girt with a girdle of intense color, as it were purple. The air of that garden glittered with an inexplicable light, sweetly suffused with diverse flowers, imitating the solar rays in color: but a various odor, which was from time to time changed, affected the organ of my smell with a certain unusual pleasantness. Believe me, I shudder with my whole mind and soul, when I relate these things. Just as therefore with some King, to whom whatever he desires is at hand, so it was done with me in that divine garden, taking the greatest pleasure from the consideration of things, by virtue more than human there coming forth.

[32] For the place abounded with several plants, which God had caused to spring up; not such as this world rejoices in; (away, away) but they were of another nature altogether. by the aspect of wonderful plants, They bloomed perpetually; they exhaled a most pleasing odor; they dripped with a honeyed liquor; they were conspicuous in density of foliage, height of summits, a certain graceful flexure of branches; some nodded toward others with wonderful pleasure of the beholders; finally they had an appearance, not unlike the firmament of heaven; and brought so great a delight, as cannot be grasped by the senses. Blessed, who enjoy that pleasure and pleasantness, sated with that blessed vision and gladness! But that is to be wondered at chiefly, that some offered themselves to be beheld in one and another manner, but some delighted not with one kind of ornament. For to some it was given to flower only perpetually, the flowers never languishing or withering; others were ordered to be adorned with leaves and fruits of diverse kind; to others finally there were at the same time both flowers, and leaves, and their own pleasantness, and a foreign appearance, and precious fruits, conspicuous, and to be compared with no others. Nor was that less stupendous, that in the mentioned trees birds, sparrows, cicadas, and other birds named diverse, conspicuous with much beauty, some decorous with wings resembling the splendor of gold, others the whiteness of snow, by the color and song of birds, sat upon the several leaves; singing and modulating with so great sweetness, that I think, their most beautiful and most pleasant concert, sublimely raised, penetrated even to the highest heaven. And when I longed to consider the birds more nearly, the admirable aspect of so great a variety of them alienated my mind from the senses, rapt into ecstasy. For just as it was said, that roses, lilies, and other kinds of flowers, which I cannot narrate, were multiform, so also the beauty of those birds was plainly admirable and singular.

[33] Again therefore turned to the first little bird, I admired its beauty: and the senses being collected into one, I betook myself to consider another, conspicuous with much grace and elegance of color: and I found again one and another of eximious beauty, which recreated me in a wonderful manner. The song finally of them without intermission continued resounded most sweetly. But who could explain the unusual and admirable beauty of those things, which were there beheld in that place? Those beautiful plants, each planted in its own order, by the pleasant lapse of a river, surrounded with a vine, presented opposed and dexterously instructed lines. O happy hand, by which these works were planted! But when I penetrated into the interior of the garden, I judged, that I was no longer conversant in the darkness of this world: for if thou compare the things which are here with the good things of that region, they will seem darkness. After this to me descending into a plain there opens a huge river, permeating the middle of the garden, and supplying moisture to all the plants, by gently watering their roots. There flew thither the beautiful birds, which I have mentioned, and rejoicing in perpetual song: round about there spread itself a vine, decorous with leaves resembling the splendor of gold, but with shoots glowing like a light, which I at first likened to the Stone, on account of him who said: I am the true vine, and the highest corner stone. John 15:1, Eph. 2:20. Moreover that vine spread itself through the whole garden, laden with the greatest and most beautiful clusters; and embracing the rest of the plants in the manner of a crown by the embrace of its shoots, was an adornment to them.

[34] Detained by the contemplation of these things, I was suffused with a singular joy, by the pleasant breath of winds, and from joy into admiration, from admiration into ecstasy I was transferred. And when I stood a long time not sufficiently master of myself, I perceive the sound of a wind, breathing from the eastern part; which striking on the trees gently crisped them, and made them emit an inexplicable fragrance of odor: but I, wonderfully captured and astonished by the novelty of the thing, thought that odor to be present from the incense, which the Angels burn in the sight of God. That wind had ceased, when from the western part of the world I hear the sound of another wind, plainly investigable, very pleasantly affecting me: and the vapors, which came thence, seemed to me to be whiter than snow. Now indeed the elegance of the trees and their admirable fragrance, far surpassed all the aromatics altogether, which this our earth produces: but it was breathed on those approaching from afar so placidly, sweetly, and delightfully, that the oblivion of all the prior wonders, both in price and in novelty, through which passing I was suffused with singular pleasure, took me. But when the little birds modulated their inflamed canticles of gladness and resounded with sweet voice, for stupor I was not with myself: whether however they were little birds, or Angels, God knows. Then again from another quarter a wind from the north was present, and that sufficiently vehement, in appearance fiery, whose rays were, just as the rainbow is wont when the sun is setting: which with the highest gentleness blowing through the garden, gently moved those glowing herbs and plants, and elicited the most sweet odor from the roses by its agitation; so that I, almost alien from the senses, for a long time wonderfully delighted with its most pleasing sweetness, and seized with a vehement joy, for the pleasantness of the fragrance coming from that wind.

ANNOTATA.

ᾧ τοῖς μάκαρσιν κέχρηταῖ, ἧσπερ ἡδονῆς καὶ ἀγαλλιάσεως δροσισμῷ θέας καὶ εὐφροσύνης τὴν ψυχὴν μετατρέποντα. What could you rightly explain from this?

CHAPTER V.

The continued narration of his ecstasy and visions.

Ἐν φρίκει καὶ δέει ἐξεστηκὼς τὸ παράδοξόν τοῦ πράγματος, πῶς ἐπ᾽ ἐμοὶ τὸ τοιοῦτον ἀγαθὸν συμβέβηκεν διενοούμην· ὑπεστάλη δὲ τὸ πνεῦμα τὸ τρίτον ἐκεῖνο, καὶ σιγὴ μεγίστη παρευθὺς ἐγένετο. Ὁδεύσας οὖν ὀλίγον τοῦ περάσαι με τὸν ποταμὸν ἐκεῖνον, ὡς πρὸς τὸ πλάτος ἐχώρουν τοῦ κήπου τοῦ Θεοῦ, ἀναθεωρῶν τὸ ἄφραστον πλάτος ἐκεῖνο τοῦ παντοκράτορος Θεοῦ, τὸ πολυπλασίως τεθησαυρισμενον ἐκεῖσε. Οὐ γὰρ ἔχω πῶς αὐτὰ τὰ πλούτη τοῦ Δεσπότου, ἀνθρωπίνῳ στόματι διηγήσασθαι, ἅ σοι διηγήσομαι, φίλε καὶ ἀγαπητὲ ἐν Κυρίῳ. Ὡς οὖν εἴρηκα πρὸς τὸ πλάτος χωρεῖν με τοῦ κήπου ἐκείνου, καὶ ἀναθεωρεῖν με τὰ τῶν Ἁγίων Ἅγια, ἰδοὺ πάλιν ὡς ἀπὸ τοῦ Ἀρκτόου μέρους πνεῦμα ἔπνευσεν, εὐωδεστάτην ἔχον ἡδύτητα, ὡς τὰ ῥόδα καὶ τὰ κρίνα, χρῶμα δὲ ἔχον πορφυροῦν ὡσεὶ ἴον εἰκαστέον· ἐκυμαίνετο δὲ τὰ φυτὰ ἐκεῖνα, ὑπὲρ μύρον καὶ μόσχον τὴν εὐωδίαν ἐκπέμποντα, ἥ τις ἔδυ εἰς τὴν καρδίαν μου· ὀφθαλμοὺς δὲ οἵους τε ἐκεκτημένην τῷ τότε, εἴτε σωματικοὺς, εἴτε πνευματικοὺς, ὁ Δεσπότης ἐπίσταται· ἐμοὶ δὲ παρεφαίνετο ὅτι μετὰ σώματος ἐκεῖ παρέδρευον. Ἔπειτα ἐν τῷ μὴ εἶναι βάρος ἐν τῷ σώματί μου, ἢ ἐπιθυμίαν τοῦ ἰδέσθαι τι, ἢ ἕτερον τὸ πρὸς ἦθος λαμβάνειν τὸ τῇδε σκήνωμα, ἀνατρέπει με ὁ λογισμὸς ὡς ἐκ τοῦ σώματος τοῖς ἐκεῖ προσπεφυκέναι, εἰ μὴ γὰρ ὁ καρδιογνώστης καὶ Θεὸς ἐπίσταται. Ὡς οὖν τὰ πλήθη τῶν φυτῶν ἐκείνων τῇ ἐπιπνοίᾳ τοῦ τετάρτου ἀνέμου παραδόξως ἐκυμαίνετο, καὶ ἀπήχει, καὶ μέλος τερπνὸν προεβάλοντο, πάλιν με ἡ εὐοσμία κατέπληττεν, καὶ ἡ ἡδύτης διὰ τῆς ὀσφρήσεώς μου εἰσπίπτουσα ἐξίσασθαί με ἐποίει· ἱστάμην οὖν ἐννεὸς ἐν ἀποῤῥήτῳ αἴγλῃ ἔχων τὸν νοῦν εἰσδυόμενον. Ταῦτα τοίνυν ὁρῶν, εὐφραινόμην μεγάλως, καὶ ἠλάλαζεν ἡ καρδία μου, καὶ ἠγαλλιᾶτο τὸ πνεῦμά μου. Ἡσυχάσαντος δὲ καὶ τοῦ τετάρτου πνεύματος, θαῦμα φοβερὸν καὶ παράδοξον ἑώρων· [ἐπὶ τοσοῦτον γὰρ χρόνον ἐκεῖ μου διατρίβοντος, νὺξ οὐδαμῶς κατεφάνη μοι, ἀλλ᾽ ἦν ἀδιάδοχον φῶς, καὶ χαρὰ καὶ ζωὴ, λαμπρότης καὶ πολλὴ ἀγαλλίασις,] ἅ τινα ἔβλεπον ἐκεῖσε. Μετὰ ταῦτα ἔκστασίς μοι ἐπέπεσε, καὶ ἐννεοῦ μου γεγονότος, ᾤμην ἐστᾶναι τῇ θεωρίᾳ ἐπάνω τοῦ στερεώματος τοῦ οὐρανοῦ, καί τις χλαινηφόρος νεανίας προῆγέν μου, οὗ το πρόσωπον ὡς ἥλιος ἔλαμπεν· ἐνόμιζον δὲ τοῦτον εἶναι τὸν τύψαντά μου τὸ πρόσωπον τῷ ἀνθεοφόρῳ κλάδῳ ἐκείνῳ, ἡνίκα ἀπὸ τοῦ ψύχους ἐτελεύτουν· καὶ αὐτὸς ἐκέλευσεν τοὺς ὑπηρέτας αὐτοῦ τοῦ μετάραι με. Ὁς οὖν οὗτός μου προῆγε, βλέπω, καὶ ἰδοὺ σταυρὸς μέγας, φοβερὸς καὶ ὡραῖος τῇ θέͅ καθάπερ τόξον ὅταν ᾖ ἐν τῆς νεφέλὴν ἐκρημάτιζεν, καὶ τέσσαρα καταπετάσματα κύκλῳ αὐτοῦ νεφέλῃ φωτεινῇ ἐοικότα, τὰ μὲν δύο πυῤῥακῆ ὡς ἀστραπῆς εἶδος ἀστράπτοντα, τὰ δὲ ἄλλα λευκὰ ὡς χιών· κύκλῳ δὲ αὐτοῦ εἰστήκεισαν μελῳδισταὶ ὡραῖοι, εὐμεγέθεις, καὶ λευκοὶ ὡς φῶς χρηματίζοντες, πυρσαυγεστάτοις ἀκτίσιν ἀπὸ τῶν ὀφθαλμῶν ἀπαστράπτοντες. Ὡς οὖν οὗτοι μέλος τι ἡδὺ ἕνεκεν τοῦ σταυρωθέντος ὑπέψαλλον, ὁ ὁδηγῶν με χλαινηφόρος διερχόμενος τὸν σταυρὸν, κατησπάσατο, ἔνευσεν δὲ κᾀμοὶ τοῦτο ποιῆσαι· καὶ δὴ ἀκολουθῶν αὐτῷ, ἠσπασάμην αὐτὸν· ὡς οὖν ἠσπασάμην τὸ πυρσύριζον ἐκεῖνο τίμιον ξύλον, πνεῦμά τι μέλιτος ἀνάπλεων γέγονα, καὶ εὐωδίας πλησθεὶς, οἷαν οὐ δὲ ἐν τῷ Παραδείσῳ ὠσφράνθην. Ἀναβλέψας δὲ τοῖς ὀφθαλμοῖς μου ἑώρων, καὶ ἰδοὺ ὑποκάτω ἡμῶν ὡσεὶ ἄβυσσος θαλάσσης, καὶ τρόμος ἐπελάβετό μου, καὶ ἐφοβήθην μή ποτ᾽ ἐκεῖ ὀλισθήσομαι· ἐκέκραξα οὖν πρὸς τὸν ὁδηγοῦντά με, καὶ εἶπον, Κύριέ μου ὁδηγέ μου, ἰδοὺ ὡς ἐπὶ νεφέλης πορεύομαι, καὶ δειλίᾳ συνεσχέθην, πτοούμενος τῃ ἐντεῦθεν ἔκπτωσιν, κοῦφος πορευόμενος, μή ποτε οὐ βαστάσει με, καὶ ὑποσκελλισθήσομαι εἰς τὰ ὑποκάτω ἡμῶν ὕδατα. Ὁ δὲ λέγει μοι· Μὴ φοβοῦ, ἔτι ἀνωτέρω ὀφείλομεν ἀνελθεῖν ὑπεράνω. Καὶ δίδωσίν μοι χεῖρα, καὶ εὑρέθημεν ἐπάνω τοῦ δευτέρου στερεώματος, τὸ δὲ εἶδος αὐτοῦ λευκον ὡσεὶ χιὼν ὑπῆρχεν. Θεωρῶ οὖν κᾀκεῖ δύο σταυροὺς ὡς ὁμοίους τῷ ὑποκάτω, καὶ ἦν ἐπ᾽ αὐτοῖς ἡ φρικτὴ ἐκείνη ἀκολουθία, οἷα καὶ ἐν τῷ κατωτέρῳ σταυρῷ ἐχρημάτιζεν· ἦν δὲ ἀὴρ τῶν ἐκεῖ πυρινὸς, καὶ ἀνάπαυσις μεγάλη τοῖς ἐκεῖ εὐμόρφοις νεανίσκοις. Ἠσπασάμεθα οὖν κᾀκείνους τοὺς τιμίους σταυροὺς ἔρωτι καὶ πόθῳ θεἳκῷ, καθὼς καὶ τὸ πρότερον· ἦν δὲ ἡ εὐωδία αὐτῶν, ὡς εὐωδία Θεοῦ ἀνερμήνευτος ὑπὲρ τὴν κατωτέρω θυμηδίαν καὶ τερπνότητα. Ὁρῶ οὖν καὶ ἰδοὺ πῦρ φλέγον τὰ ἐκεῖσε ἅπαντα· καὶ τρόμῳ συσχεθεὶς, πάλιν τὸν ὁδηγὸν ἐκάλουν εἰς βοήθειαν· ὁ δὲ δούς μοι χεῖρα, λέγει μοι· Ἔτι ἀνωτέρω πορευθῆναι ὀφείλομεν. Καὶ ἅμα τῷ λόγῳ ᾔρθημεν τῶν ἐκεῖ, καὶ εὑρέθημεν ἐπάνω τοῦ τρίτου οὐρανοῦ. Οὗτος δὲ ὁ τρίτος οὐρανὸς, οὐχ ὡς ὁ φαινόμενος ἡμῖν ἐν τῷ κόσμῳ τούτῳ περίεστιν, ἀλλ᾽ ἀντὶ παγίου στερεώματος, τὴν δὲ δέῤῥην ἐφαπλουμένην ὡς χρυσοῦν πέταλον κέκτηται. Εὕρομεν οὖν πάλιν ἐν τοῖς προθύροις σταυροὺς τρεῖς, ὡς ἀστραπὴν αὐγάζοντας, μεγίστους καὶ φοβεροὺς λίαν ὑπὲρ τοὺς δύο, καὶ ὑπὲρ τὸν ἔνα· καὶ ὁ μὲν ὁδηγῶν με ἐθάρσησεν, καὶ εἰσῆλθεν ἐν μέσῳ τοῦ πυρὸς, καὶ προσεκύνησεν αὐτοὺς· ἐγὼ δὲ, μηδὲν τοιοῦτον ἰσχύσας, μήκοθεν προσκυνήσας διῆλθον. Ὡς οὖν ἱκανὸν ἐπεζεύσαμεν, ἐφθάσαμεν εἰς τὸ δεύτερον καταπέτασμα, ὡς ἀστραπήν τινα ἐν τῷ ἀέρι ἐφαπλουμένην· ᾔρθημεν οὖν καὶ διέβημεν, καὶ ἔνδον τοῦ καταπετάσματος πλῆθος στρατιᾶς οὐρανίου αἰνούντων καὶ δοξολογούντων τὸν Θεόν· διέβημεν δὲ τὰ ἐκεῖ, καὶ ἰδοὺ πάλιν ἕτερον καταπέτασμα διὰ βύσσου καὶ πορφύρας ἀπόῤῥητον· καὶ κατηντήσαμεν ἐπὶ ἐνδοξοτάτῳ τόπῳ, καὶ ἦν ἐκεῖσε φοβερὸν καταπέτασμα ὡς ἤλεκτρος, ὑπέρλαμπρον, καὶ σφόδρα καθαρώτατον, ὅπερ ἀναποδίσασα χεῖρ πυρινὸς, διελθεῖν ἡμᾶς δι᾽ αὐτῆς παρεσκεύασεν. Ἦν δὲ ἔνδον αὐτοῦ πλῆθος ἀναριθμήτων νεωτέρων, ὡραίων, πυρινῶν, τὰς ὄψεις τηλαυγεῖς ὑπὲρ τὸν ἥλιον· εἱστήκεισαν οὖν τάξει τινὶ καὶ κοσμιότητι ἐπὶ φοβεροῦ ὕψους ταῖς ἀΰλαις ἡλικίαις μετέωροι, σκῆπτρα φοβερὰ ἐν ταῖς χερσὶ κατέχοντες· λεγεῶνες ἐντεῦθεν, καὶ λεγεῶνες ἐκεῖθεν ἑτέραι, ὧν οὐκ ἔστιν ἀριθμός. Λέγει μοι ὁ ὁδηγῶν με, Ἰδοὺ, τούτου τοῦ καταπετάσματος ἐπαιρουμένου, θεάσει τὸν Υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν τοῦ Πατρὸς καθεζόμενον· πεσὸν οὖν προσκύνησον αὐτὸν, τὴν δὲ ἅπασαν θεωρίαν τῆς διανοίας σου πρὸς αὐτὸν ἀνάτεινον, καὶ ἄκουσον τὶ σοι λαληθήσεται παρ᾽ αὐτοῦ. Ὡς οὖν ταῦτα ὁ ὁδηγῶν με ὑπετίθετο, βλέψας εἰς τὴν εὐπρέπειαν τοῦ καταπετάσματος ὁρῶ, καὶ ἰδοὺ περιστερὰ παμμεγεθὴς, ἄνωθεν καταπτᾶσα ἐπὶ τῷ καταπετάσματι· ἦν δὲ ἡ κεφαλὴ αὐτῆς καθάπερ χρυσίον, τὸ στῆθος πορφυροῦν, αἱ πτέρυγες τηλαυγεῖς ὡσεὶ φλὸξ, οἱ πόδες ἀληθινοὶ, ἐκ δὲ τῶν ὀφθαλμῶν αὐτῆς ὡς ἀκτῖνες φωτὸς ἐξεπορεύοντο· ἐμοῦ δὲ στοχαζομένου τὴν ταύτης εὐπρέπειαν, εὐθέως ἀναστᾶσα ὤχετο εἰς ὕψος. Ἀρθέντος δὲ τοῦ καταπετάσματος, ἀναβλέψας εἰς τὸ φοβερὸν ἐκεῖνο ὕψος τὸ καταπλῆττον πᾶσαν ἔννοιαν, ἰδον θρόνον φοβερὸν καὶ ἐπῃρμένον, ὑπὸ τοῦ ἀέρος κρεμάμενον μηδενὸς αὐτὸ κατέχοντος· φλὸξ δὲ ἐξεπορεύετο ἐξ αὐτοῦ, οὐχ ὣς τοῦ πυρὸς, ἀλλ᾽ ὑπὲρ τῆς χιόνος ὑπεραιρομένη τῇ λευκότητι· ἐκάθητο δὲ ἐπὶ τοῦ θρόνου ἐκείνου ὁ Κύριός μου Ἰησοῦς Χριστὸς, πορφύραν καὶ βύσσον ἐνδεδυμένος· ἅπαξ διὰ τὴν ἐμὴν εὐτέλειαν συνεσταλμένης αὐτοῦ τῆς λαμπροτητος, ἐθεασάμην αὐτοῦ τὴν θεάνθρωπον εὐπρέπειάν τε καὶ ὡραιότητα, ὃν τρόπον τὸν ἥλιόν τις βλέπει, ἡνίκα ἐξ Ἀνατολῶν ταῖς ἀκτῖσιν αὐτοῦ φαιδρῶς ἐπιφαίνεται· μετὰ δὲ ταῦτα οὐκέτι ἠδυνήθην αὐτὸν καθαρῶς θεάσασθαι. Ἀρθέντος οὖν τοῦ καταπετάσματος, πεσῶν ἐπὶ τοῦ θαυμαστοῦ ἀέρος, προσεκύνησα αὐτὸν τρίς· ἐπειρώμην δὲ ἑστάναι καὶ βλέπειν αὐτοῦ τὴν ὡραιότητα, ἀλλὰ καθάπερ προεῖπον, φρίκῃ ἀφάτῳ καὶ δέει ἀνεικάστῳ ἀπὸ τοῦ φοβεροῦ αὐτοῦ φωτὸς, τρόμῳ καὶ χαρᾷ συνεχόμενος, οὐκέτι ἠδυνήθη ἀποσκοπῆσαί τι, ἢ ἐντρανίσαι τῇ πυροφεγγεῖ αἴγλῃ τῆς ἀπειροδυνάμου θεότητος αὐτοῦ. Ἐλήλυθεν δὲ φωνὴ ἐκ τοῦ φωτὸς πρός με, κεκτημένη μέγιστον ἦχον, ὥστε συντρίβεσθαι τὸν θαυμαστὸν ἐκεῖνον ἀέρα ἀπ᾽ αὐτῆς· ἡ δὲ φωνὴ αὐτοῦ ἦν μελισταγὴς, πραΐα τε καὶ ἡδύλαλος· ἡ καὶ λελάληκε τρία ῥήματα θεῖα, καὶ συνιεῖς ἔγνων, καὶ ἡδύνθην τῇ ψυχῇ ὡς οὐκ ἄλλοτέ ποτε. Ἔπειτα μετ᾽ ὀλίγον εἴρηκέν μοι ἕτερα ῥήματα τρία, καὶ ταῦτα ἡδυτάτως προσδεξαμένου μου, ἐπλήσθη χαρᾶς θεἳκῆς ἡ καρδία μου. Μετὰ τοῦτο τρισσεύσας εἴρηκέ μοι ἕτερα φρικτὰ ῥήματα τρία, καὶ ἐξαίφνης φωνὴν μεγάλην δοξολογίας ἀνέπεμψαν αὐτῷ τὰ τῶν ἁγίων Ἀγγέλων θεῖα στρατεύματα· [ἔγνων γὰρ τοῦτο στοχασάμενος, ὡς δι᾽ ἐμὲ ταῦτα, καὶ διὰ τὴν πρός με τοσαύτην οἰκονομίαν τοῦ Δεσπότου Χριστοῦ, τὸ μέλος ἐκεῖνο τὸ νοερὸν καὶ ἐξ αίσιον ἐκεκράγεισαν, καίπερ ἀκατάπαυστον ἀεὶ τὴν δοξολογίαν προσφέροντα.] Ταῦτα τὰ ἄῤῥητα καὶ θεῖα ῥήματα ἀκούσαντός μου, εὐθέως οἵῳ τρόπῳ ἀνῆλθον, τοιούτῳ καὶ κατῆλθον, εὐθυφορούμενος· καὶ ἤμην πάλιν ὅλως ἐν ἐμαυτῷ ἑστηκὼς ἐπὶ τοῦ τόπου, οὖ ἡρπάγην τὸ πρότερον. Μεγάλως οὖν τὰ συμβάντα μοι λογιζόμενος, ποῦ ἤμην καὶ ποῦ εὑρέθην· ἐξισταμένου μου δὲ τὸ πῶς ἀπείην εἰς τὸ πλάτος τοῦ θείου κήπου ἐκείνου, ἀναθεωρῶν τὰ ὑπάρχοντα ἐκεῖ, διελογιζόμην καὶ ἔλεγον· Ἄρα ἐστὶν καὶ ἕτερος ὧδε, ἢ ἐγὼ μόνος ὑπάρχω; Ὡς οὖν ἐνόουν ταῦτα, βλἐπω καὶ ἰδοὺ πεδιὰς μέσον, καὶ ἐν τῇ πεδιάδι μέσον φυτὰ οὐχ ὑπῆρχον, ἀλλ᾽ ἦν ὅλον τὸ πεδίον ὡραῖον σφόδρα, χλορηφορίζον ἴα καὶ κρίνα καὶ ῥόδα, καὶ ἄνθη ποικίλα ἐν αὐτῷ ἐξήνθη ἐν ἀπείρῶ πυκνότητι· πηγαὶ δὲ ἦν ἐπ᾽ αὐτῷ, καὶ αὐταὶ μικρὸν πρὸς μικρὸν βρύουσαῖ γάλα καὶ μέλι, ἐκχυόμενα εἰς ὕψος ὡς μίαν πήχην, καὶ εὐωδία μεγίστη ἐξήρχετο ἀπ᾽ αὐτῶν καὶ γλυκύτης, ἵνα τί εἴπω ἢ τίνι προσαρμόσω τὸ μέλι καὶ τὸ γάλα ἐκεῖνο, οὐκ ἐπίσταμαι. Ὡς οὖν ἴδον τὴν τερπνότητα ἐκείνου τοῦ τόπου, καὶ τὴν χλόην τῆς ἀναπαύσεως, ἠπόρουν ἐξιστάμενος τὰ τοῦ Κυρίου θαυμάσια, ἀπὸ δόξης εἰς δόξαν μεθιστάμενος. Θεωρῶ οὖν τινα ἄνδρα ἀπαστράπτοντα, ἐνδεδυμένον ἔξαλλα ὥσπερ νεφέλῃ φωτεινῇ, κρατοῦντα σταυρόν· καὶ πλησίον μου γενόμενος, λέγει μοι· Ἡ σταύρωσις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετά σου, πλὴν

μακάριοι οἱ σαλοὶ, ὅτι πολλοί εἰσιν ἐν φρονήσει· καὶ γὰρ ὁ Θεός σε κατέταξεν ἐν θᾶδε, ἀλλ᾽ ὕπαγε τέως εἰς τὰ τοῦ κόσμου πειρατήρια, καὶ εἰς τὰ κέντρα, ὅπου οἱ τρίβολοι, καὶ αἴχιδναι, καὶ οἱ ὄφεις, καὶ οἱ δράκοντες. Πλὴν καὶ τοῦτό σοι λέγω ξένον θαῦμα· οὐδεὶς γὰρ παρὼν ἐνταῦθα ἐπεδήμησεν, εἰ μὴ ὁ πλεῖον πάντων κοπιάσας ἐν τῷ Εὐαγγελίῳ, καὶ σὺ αὐτὸς, ὁ τοῦ κέρατος τῆς ἄκρας ταπεινοφροσύνης δραξάμενος· ἀλλ᾽ εὗρες πόθεν τοῦτο διὰ τὴν ἄπειρον πτωχίαν, διἁ τὸ, Αἶρε ἐντεῦθεν κύων, διὰ τὴν ταπείνωσιν, καὶ ὅτι γυμνὸς, νέος, σαλὸς, εἰς το στάδιον τοῦ κοσμοκράτορος εἰσελθὼν, αὐτὸν ἐκεῖνον μονομαχησας διέστρεψας ἄνωθεν κάτω, εἰς αἰσχύνην τὸν θρόνον αὐτοῦ καταῤῥαξάμενος. Ἴδες οὖν τὰ ὧδε φρικτὰ, κατενόησας τὴν ἀληθινὴν τρυφὴν καὶ ἀνταπόδωσιν τῶν δικαίων, ἔγνως τοῦ Χριστοῦ τὸν Παράδεισον, ἴδες πῶς οὗτος περίεστιν. Οἶδα γὰρ ὅτι ἴδες, καὶ ἔφριξες. Ἄρα πῶς σοι ὁ μάταιος κόσμος πρὸς ταῦτα λογίζεται; τί λέγεις; θεωρεῖς δόξαν; ναί· ὁρᾶς εὐπρέπειαν; ναί. Ἴδε ταπεινὲ ποίας χαρᾶς οἱ ἁμαρτωλοὶ ἑαυτοὺς ἑκουσίως ἀποστεροῦσι. Τίς αὐτοῖς ταῦτα τὰ ἀγαθὰ ὑπέδειξεν; Ταῦτά μοι ὁμιλῶν ἐκεῖνος ὁ λαμπροφόρος ἀνὴρ ἐγήθη ὁρῶν με, καὶ ηὐφραίνετο. Ἔφη οὖν μοι πάλιν τάδε· Τί, ὅτι ἡ τιμία καὶ ὑπέρλαμπρος τῶν ἐπουρανίων δυνάμεων Βασίλισσα οὐ περίεστιν; ἐν γὰρ τῷ ματαίῳ κόσμῳ περίεστιν εἰς ἀντίληψιν καὶ βοήθειαν, ἀκούσασα τῶν ἀποδεχομένων τὸν μονογενῆ Υἱὸν καὶ Λογον τοῦ Θεοῦ· ἥρμοζεν οὖν μοι τοῦ ὑποδεῖξαί σοι τὸ οἰκητήριον τὸ ὑπέρλαμπρον, καὶ ἀνέκφραστον, ἀλλ᾽ οὐκ ἄγει φίλε καὶρὸς· μεταναστεῦσαι γὰρ ὀφείλεις ἐκεῖσε, ὅθεν ἐλήλυθας, ὁ Δεσπότης ἐκέλευσεν. Ταῦτά μοι ὁμιλοῦντος ὥσπερ εἰς ὕπνον ἡδὺν ἐτράπην, καὶ καθάπερ νύκτα ὁλύκληρον ὑπνώσας, ἀπὸ ἑσπέρας ἤδη ἕως πρωῒ, ἐνθᾶδε εὑρέθην ὡς ὁρᾷς. Νῦν οὖν, φίλε μου ἠγαπημένε, ὑπὸ Κυρίου εὐφράνθητι, καὶ ἀγωνιζόμεθα, σπουδάζοντες σωθῆναι καὶ εὑρεθῆναι ἐκεῖ εἰς κατάσχεσιν αἰωνίων. Ταῦτα πάντα πρός με τοῦ Μακαρίου διηγησαμένου, εἰς ἔκστασιν φρενῶν ἦγεν τὴν ψυχὴν μου, ὡς δὲ ταῦτά μοι ἔλεγεν, ἦν ἰδεῖν θαῦμα φοβερὸν καὶ παράδοξον· καθάπερ γὰρ ἄνθη κρίνων καὶ ῥόδων εὐωδιάζοντα κύκλῳ ἡμῶν, οὕτως ἀτμίς τις ἀνεδίδοτο· ὥς γε νομίζω, πάρεισιν ἅγιοι Ἄγγελοι, ἐπὶ τῇ θεἳκῇ ὁμιλίᾳ ἀοράτως θυμιόντων. Πολλὰ οὖν καθικέτευον αὐτὸν, ἓν ῥῆμα ἐκ τῶν λαληθέντων αὐτῷ παρὰ Κυρίου Ἰησοῦ ἀπαγγεῖλαί μοι, καὶ οὐκ ἔπεισα αὐτὸν, μελήσει τῷ Θεῷ καὶ τῇ μακαρία αὐτοῦ ψυχῇ, τὸ ποίῳ τρόπῳ, ἢ διὰ ποῖαν αἰτίαν οὐκ εἴδειν.

[35] Meanwhile while, with sacred horror wondering at the novelty of the matter, He narrates how, the odorous wind again breathing, being recreated, I consider, in what manner so great a felicity had befallen me; that third wind also laid itself down, and the highest tranquility suddenly arose. Having therefore advanced a little, that I might cross the river, when I came to the plain widely diffused of that divine garden; I considered its inexplicable amplitude, which He who can do all things, God, had enriched with manifold pleasantness. And indeed to me desiring to narrate the riches of the Lord to your charity, it came not into mind, in what manner I might commit it to execution by a human tongue. Coming therefore, as has been said, to that level area, and contemplating the holy of holies, behold another wind again breathed from the boreal quarter with a most pleasing fragrance, such as roses and lilies are wont to spread, and of a purple color, such as is wont to be in violets. Hence the plants began again to crisp, exhaled an odor, more excellent than unguent and musk, which penetrated to my inmost viscera. But by the benefit of what eyes I obtained these things, of corporeal or of spiritual, God knows: to me certainly I seemed to be conversant there corporeally. But afterward when in my body I did not feel the wonted weight, or a concupiscence of seeing anything, or anything else which is wont in the present life to depress our tabernacle, another cogitation came into my mind, namely that out of the body I had enjoyed those delights: which whether it be so, God knows, who beholds the interiors of the heart. When therefore those frequent plants by the breath of the fourth wind were moved in a wonderful manner, and gave forth a sound and brought forth a most pleasant melody; again the excellence of the odor struck me, and a wonderful sweetness through the organs of my smell having entered induced a stupor on my mind. I stood therefore alien from the senses, but within suffused with a certain arcane light.

[36] Having enjoyed these things I was replenished with great gladness, I exulted in mind, and rejoiced in spirit. and how, lifted higher, he found a wonderful Cross: But the fourth wind also ceasing, I observed a prodigy greatest and admirable: for in all the time in which I was conversant there, no night fell; but a perpetual day shone without vicissitude; and whatever I saw was gladness and life and splendor and most great exultation. After this from the senses rapt into ecstasy, I seemed to myself to stand above the firmament of heaven; and I thought that a young man, clad in a delicate cloak, and with face radiating like the sun (whom I indeed thought to be no other, than he who struck my face with the flower-bearing branch, when for cold I was failing) furnished me a guidance, and commanded his servants, that they should transfer me elsewhere. That one therefore furnishing me guidance, behold there occurred a Cross of immense magnitude, like a rainbow appearing in the clouds, beautiful in aspect, surrounded with four veils resembling a lucid cloud: of which two of fiery color flashed not otherwise than lightning, the other two yielded nothing to snow in whiteness. The Cross was girt with beautiful musicians, tall in stature, splendid as light, vibrating most refulgent rays from their eyes; and they brought forth a most sweet concert in favor of the Crucified. And when my cloaked guide passed by, having shown reverence he saluted the Cross, and by a nod indicated to me that I should do the same: and I did so, having followed the example of the guide: and continually I felt myself filled with a certain honeyed sweetness, which having venerated he is suffused with a sweet odor. and recreated with such a fragrance of odors, as not even in the most fragrant garden itself I had smelled. Then turning my eyes, I found beneath us as it were the abyss of the sea, and I began to tremble with all my joints, and to fear lest perhaps I should rush headlong thither. Wherefore calling out to my guide, I said: My Lord conductor, behold I walk as if above the clouds, and I am seized with grave fear: I fear indeed, although I tread gently, lest those should not be able to bear me, and by a headlong fall I should hence be borne into the waters lying beneath.

[37] Likewise how he was lifted to another heaven, where two Crosses. To these things my guide gave me such an answer: Fear nothing, for we must yet ascend higher: and at the same time he offered me his hand, and above another heaven we were lifted, whose appearance was snowy; and I beheld here also two Crosses, very like that, which in the lower heaven I had venerated: they were girt also, like that prior one, with a crown of those sweetly modulating sacred things: and the air there in the manner of fire shone, and the beautiful genii who inhabited that place enjoyed the highest quiet. We venerated therefore these Crosses also, like the prior one, with singular desire and love: and the fragrance which came thence was plainly divine, and cannot be explained in words; whence I was suffused with far greater pleasure and delight than from the other Cross. I looked elsewhere, and saw all things to be inflamed with fire: and a tremor invaded me, imploring again the help of my guide; who his hand offered as before: Still higher, he said, must we strive. And continually thence lifted, we found ourselves above the third heaven. This heaven is not in that manner in which that which here appears to us then to the third, where three Crosses: is; but it is firm and solid, and has a plain widely expanded, you would think a golden lamina were spread. We found here again, first immediately in the vestibule, three Crosses, spreading a light such as lightning is wont, more august than all, which before we have seen, both in magnitude and in appearance. And my guide indeed having dared to bear himself into the midst of the fire, adored the Crosses: which when I could not, I adored from afar and passed by.

[38] After we had advanced much, we came to another veil, suspended in the manner of lightning widely diffused through the air: by which carried up and having entered, we found there an immense assembly of heavenly genii, praising and glorifying God. We passed on also further; at last other places being passed, and there opened again another veil, of byssus and purple of inexplicable beauty. Hence we came to a place most full of glory, where a wonderful veil, as it were of amber, most fulgent and most shining; which a fiery hand drawing back, prepared an entrance for us. There was to be seen an innumerable multitude of young men, whom the dignity of body, the fiery color, the splendor of face surpassing the solar, very much commended: but they stood in a place very sublime, in a concinnous order, in the vigor of an incorporeal age, bearing a notable scepter in their hands; on this side and that legions, of whom the number could not be computed. Then having addressed me my guide; Behold, he said, this veil being removed, he came to the throne of Christ: thou shalt behold the Son of man, sitting at the right hand of the Father: wherefore falling down thou shalt adore him; and with thy whole mind turned to him, thou shalt receive with attentive ears, what he is about to say to thee. Instructed by such precepts from my conductor, I directed the edge of my eyes into that decorous veil, and saw a dove very large flying down from above to the veil. To this the color of the head was golden, of the breast purple, of the wings lucid as flame, of the feet genuine and natural, and there proceeded from its eyes rays of light: but when I contemplated its decorous form more attentively, suddenly it went away aloft.

[39] The veil therefore being removed, I looked up into that immense height, whose glory having contemplated, formidable to any beholder; and I saw an eximious and sublime throne, suspended in the air, no one sustaining it: from which came forth a flame, not such as is wont from fire, but which far surpassed snow in whiteness. There sat in the throne my Lord Jesus Christ, clad in purple and byssus: who when for the cause of my smallness and weakness he had once contracted his eximious splendor, I beheld the divine humanity and eximious dignity of him; just as one is wont to behold the sun, sweetly spreading its rays in its first rising: and having thrice adored him, nor afterward was it permitted me to enjoy his clear aspect. The veil therefore being removed, falling down into that wonderful air, thrice I adored the Lord; and I tried to persist in the place, and to behold again his dignity: but, as above I have mentioned, for the inexplicable horror and incomparable fear, which that light, immense, surrounding the throne, struck, I, seized equally with tremor and gladness, could not behold anything further nor direct my eyes into the fiery splendor of that most powerful Divinity. having deserved to hear words; A voice then from that light emitted with so great a sound, that that wonderful region of air trembled, fell upon my ears: it was nonetheless sweetly-speaking, mild, and sweeter than honey; and it brought forth

three divine words, which I both recognized most beautifully, and was delighted in spirit more than ever at any other time. Not long after another three words likewise were emitted: which most sweetly gliding into my mind, replenished it with a more than human gladness. A small time being interposed, there resounded again another three words: and continually with a great voice those venerable hosts of the holy Angels sang praises to God: who although they never refrain themselves from offering praises to God; I knew however, the matter considered, that they had modulated that exquisite and pleasing concert, for my sake and for the singular providence of the Lord Jesus Christ toward me.

[40] These inexplicable words being heard, forthwith in the same manner in which I had ascended, I also descended; he is led back to the lower heaven, and found myself, restored to myself in every part, standing in that place, whence before I had been lifted up; revolving in mind, the things which had befallen me; where I now was, and where I had just been. And when I wondered very much, in what manner I had returned to the plain of that divine garden, having contemplated all things which were there, I thought and asked of myself, whether any other also of men was conversant in this place, or I alone. I saw meanwhile a level place in the midst, planted with no plants; nonetheless very beautiful, grassy, filled with violets, lilies, roses, and other flowers infinite in number: nor was the pleasantness of fountains lacking to it, gushing at small intervals with milk and honey, and leaping up to the height of one cubit; with so great a fragrance of odor and sweetness coming forth thence, that what that honey and milk was I should say or to what I should compare it, I plainly know not. To me considering the pleasure of this place and the verdure apt for quiet, and also stupefied at the wonderful works of God, and transferring my mind from one to another beauty, there offered itself to be seen a certain man, surrounded with a refulgent garment, glowing as a lucid cloud, bearing a Cross: who when he had approached nearer to me, The Crucified, he said, our Lord Jesus Christ be with thee. Blessed the fools for Christ, and having enjoyed the discourse of the Angel, teaching, since they excel in a certain special wisdom. For God indeed has constituted thee here: yet return to the world, where there are thistles, vipers, serpents and dragons; about to suffer temptations and goads. But this unusual miracle also I ought to declare to thee, that no man was ever conversant here, except him who labored more than the rest in the Gospel; and thee, who hast striven to the highest summit of perfection, and hast attained it on account of thy supreme poverty; on account of that, cast at thee by the mendicants: Get hence, dog, to thy ill fortune; why he deserved thus to be admitted into the heavens. on account of thy humility; finally because naked, a youth, a fool thou hast descended into the arena about to contend with the prince of the world; and him overcome in single combat thou hast given from the height downward, his throne being broken with much confusion.

[41] It happened therefore to thee here to behold the wonders of this place, to know the true delights and the reward of the just, to survey the paradise of Christ, to behold this very one present. For it is established with me, that thou hast seen and wondered. Now therefore what to these things does the foolish world say? What sayest thou? Seest thou glory? Nay indeed. Contemplatest thou the beauty? Even so. See therefore, abject little man, of how great joys sinners deprive themselves of their own accord. But who ever showed them these good things? Saying such things and beholding me that most refulgent man, exulted with no vulgar gladness, and thus pursued the begun discourse: What that the venerable Queen of heaven, more splendid than all the heavenly ones, is not present? for she is conversant now in the miserable world, for the sake of succoring mortals, the prayers being heard of those, who have received the only-begotten Son and Word of God. Wherefore it seems not incongruous to me, if I should show thee her habitation, more refulgent than can be explained in words: but the time does not permit, most beloved; for thou must migrate thither, whence thou camest: so the Lord has commanded. He saying such things, I as if seized with a sweet sleep, and how at last he returned to himself. when I had passed an entire night, as I thought, from the evening to the morning time, by sleeping; here at last I found myself, as thou seest. Wherefore, friend, beloved of God, I would have thee rejoice now, and diligently strive with me, that having obtained salvation, we may find there eternal rest. At such words of the Saint, my mind was rapt into ecstasy, and I saw an unusual and admirable spectacle: for as around us a singular fragrance of lilies and roses was diffused, so also certain vapors rose: and there were present, as I indeed esteem, holy Angels, who while we conversed invisibly burned incense. With many words then I asked the Saint as a suppliant, that he would share with me even a single word, which he had heard from the Lord Jesus. But I could persuade nothing; but in what manner or for what cause, indeed I know not, and I leave it to be cared for by God and by that blessed mind.

ANNOTATA.

CHAPTER VI.

He mocks the calumnies of the demon under human appearance; he knows things absent. The wise disputation of Epiphanius with the Philosophers concerning the Holy Trinity.

Οὕτως οὖν ἐν τοῖς ἀγαθοῖς τοῦ Κυρίου δι᾽ ὅλης τῆς νυκτὸς πνευματικῶς εὐφρανθέντες, πρωΐας πάλιν ἐξῆλθεν ὁ Μακάριος, καὶ ἐν τοῖς ἐμβόλοις παροδεύων, τὰ συνήθη ἔπραττεν ἀγωνιζόμενος, μᾶλλον δὲ τῶν πονηρῶν πνευμάτων καταπαίζων, καὶ κατασοφιζόμενος αὐτῶν. Ἔκτοτε οὖν ἄϋπνος διετέλει πάσας τὰς νύκτας, τὴν ἀκατάπαυστον δοξολογίαν προσφέρων Θεῷ· δι᾽ ὅλης δὲ τῆς ἡμέρας ἦν ἐν μέσῳ τοῦ θορύβου ἀσχολούμενος, μᾶλλον δὲ μέσον τοῦ πυρὸς δοκιμαζόμενος, καὶ μὴ χωνευόμενος· ἐποίει τε ἑαυτὸν μέσον τοῦ ὄχλου ὡς τὸν μεθύοντα, ὠθῶν καὶ ἀντωθούμενος, μᾶλλον δὲ ἐμπόδιον τοῖς παρερχομένοις γενόμενος· παρά τινων μὲν τυπτόμενος, παρ᾽ ἑτέρων δὲ λακτιζόμενος· οἱ μὲν ῥάβδῳ τὴν κάραν συνέτριβον, ἄλλοι δὲ ἐκ τριχῶν σύροντες, κατὰ τοῦ αὐχένος ἔτυπτον, ἕτεροι δὲ πρὸς τὴν γῆν ἀπέῤῥιπτον, καὶ σχοινίῳ τοὺς πόδας δεσμοῦντες ἐπὶ τὴν λεωφόρον ἔσυρον, μήτε Θεὸν φοβούμενοι, μήτε ὡς Χριστιανοὶ πρὸς τὸ ὁμόφυλον συμπάθειαν ἔχοντες, καὶ μάλιστα ἐν ταῖς ἑορτασίμοις ἡμέραις. Ὁ δὲ Ὅσιος ταῦτα πάντα ὑπέμεινεν διὰ τὴν ἀποκειμένην τοῖς δικαίοις ἐλπίδα. Ὁ δὲ πονηρὸς διάβολος, τῷ φθόνῳ πριόμενος, μηδὲν ἰσχύων τι δρᾶσαι, μεταβαλὼν ἑαυτὸν εἰς γραΐδα πεπαλαιομένην, ἐκαθέζετο ἐν τῇ ὁδῷ θρηνοῦσα, καὶ κοπτομενη, καὶ λέγουσα· Οἴμοι τὴν γεγηρακεῖαν, οἴμοι τὴν πτωχὴν καὶ πεπαλαιομένην! ὅσα δεινά μοι ὁ παρατετραμμένος εἰργάζατο! Ὅσα χαλεπά μοι ὁ πάρετος ἐνεδείξατο! ποῖος δαίμων πονηρὸς κατ᾽ ἐμοῦ αὐτὸν παρώτρυνε! δεινἀ γάρ μοι πολλὰ πεποίηκεν, καὶ ἄνεσις τῇ ζωῇ μου οὐκ ἔστιν. Τί ἄρα γε εἰσπράξομαι ἡ ξένη, ἡ πτωχὴ, ἡ χἠρα, ἡ παραπονημένη, ἐπεῖ ὁ παρατετραμμένος με ᾐχμαλώτευσεν; Τινὲς δὲ βλέποντες τὰς πολιὰς αὐτῆς κατατίλλουσαν μετὰ δακρύων καὶ μεγίστων οἰμωγῶν βοώσης ἐπυνθάνοντο, συμπάθειαν δεικῦντες παρ᾽ αὐτῆς, δι᾽ ἣν αἰτίαν καθεζομένη ὀλοφύρεται. Ἡ δὲ πρὸς αὐτοὺς ἀπεκρίνατο· Ἐλεήσατέ με, ἄνδρες, οἰκήτορες τῆσδε τῆς πόλεως, ἐγὼ ξένη εἰμὶτῶν ἐντεῦθεν, δίκης δὲ προσούσης μοι ἀπάρασα τῶν οἰκείων, ἐνταῦθα παρεγενόμην, καὶ ὡς ἔθος μετὰ τῶν ἐπιφερομένων μοι ἐν τῷ θεάτρῳ περιπατοῦσα ἠπλήκευσα. Ἑσπέρας δὲ ἤδη βαθίας οὔσης, δαιμονῶν τις καὶ παρατετραμμένος διαβαίνων, μέρος τι ἀπὸ τῶν ἐμοὶ διαφερόντων συλήσας, φυγὰς ᾤχετο· πάλιν οὖν τῇ ἑξῆς νυκτὶ παραγενόμενος, ἕτερον μέρος ἀφελών μου, ἀπέδρα· τρισσεύσας δὲ καὶ κατασχεθεὶς ὑπ᾽ ἐμοῦ, ἐάσας τὴν τῶν κλεμμάτων ἐπάχθειαν, σύρας με ἔνθεν κᾀκεῖθεν, τὰς πολιάς μου κατέτιλλεν, καὶ τὰ ἔγκατά μου λακτήσας δυσυποίστους μοι ὀδύνας ἐποίησε ἐν οἷς καὶ τοὺς παλαιούς μου ὀδόντας τῷ γρόνθῳ ἐκριζώσας κατέκλασεν. Τί οὖν ποιήσω, πολίται, εἴπατέ μοι· ποῦ δὲ εὕρω αὐτὸν, κᾂν τὰ ἐμὰ ἀποσπάσω ἀπ᾽ αὐτοῦ; Ταῦτα τῆς γραΐδος μετὰ δακρύων λεγούσης, οἱ μὲν περὶ δαιμονῶντος ἀκούοντες καὶ παρατετραμμένου, ταχέως τῶν ἐκεῖ ὑπεχώρουν· οἱ δὲ ἔλεγον, Δὸς ἡμῖν τι, καὶ δεῦρο μεθ᾽ ἡμῶν, καὶ ὑποδείξομέν σοι αὐτόν. Πάντων δὲ ἀνερωτοῦντων αὐτὴν περὶ τοῦ πραγματος, καὶ αὐτῆς ἀπολογουμένης, ἦν ὁ Μακάριος ἐκεῖσε πλησίον, τὸν κατὰ Θεὸν σκοπὸν αὐτοῦ διανύων· ἔγνω τοῦ παμπονήρου δαίμονος τὸν τρόπον, καὶ εὐθέως ἀποστὰς τοῦ τόπου, δρομαίως τοῖς ἐκεῖ παρεγένετο, καὶ εὗρεν καθεζομένην μόνην τὴν δοκοῦσαν εῖναι γραῦν, οἱ γὰρ ἐπερωτῶντες αὐτὴν, ἀνακεχωρηκότες ἦσαν. Ὁ δὲ Δίκαὶος, ὡς ἐν παρόδῳ βλοσυρῷ τῷ ὄμματι ἀπιδὼν εἰς αὐτὴν, ἔφη· Θρήνησον, οἴμωξον, λύσσα ἐβδελυγμένη, ἐσκοτισμένη κοπρίᾳ γραῦ, κεκυφεῖα ἀπὸ πλήθους τῶν ἀπ᾽ αἰῶνος πλημμελημάτων σου, χρῆσαι ταῖς μαγγανίαις σου, ψυχοανασπάστρια, καὶ ταῖς φαρμακίαις σου, ἀπηλλοτριωμέν τοῦ Θεοῦ καὶ τῶν Ἁγίων. Καὶ ταῦτα εἰπόντος, ἀπιδὼν εἰς τὴν γῆν δράσσεται πηλοῦ, καὶ ποιήσας ὡς λίθον, προσέῤῥιψεν τῇ ἀναιδῇ αὐτῆς ὄψει, ἐμφυσήσας τε εἰς τὸ πρόσωπον αὐτῆς σταυροειδῶς, παρευθὺς ἀπέβαλεν τοῦ ἀνθρωπίνου σχήματος τὴν θέαν. Ὄφις δὲ παμμεγεθὴς γεναμένη, ἔν τινι οἰκήματι γυναικὸς εἰσῆλθεν συρομένη· βλέψας δὲ ἡ γυνὴ τὸ θηρίον τρόμῳ συσχεθεῖσα, ἔξω τοῦ οἰκήματος ἔφυγεν, φωνήσασα τοὺς γείτονας τοῦ ἀνελεῖν τὸν ὄφιν· ἱκανοὶ δὲ εἰσεπήδησαν, καὶ ἀνιχνεύσαντες τὸ οἴκημα, οὐδὲν εὑρεῖν ἠδυνήθησαν· ὁ γὰρ παμπόνηρος δαίμων ἐκεῖνος ἀπὸ τοῦ σχήματος τοῦ ὄφεως ἀλλοιωθεὶς εἰς τὴν ἰδίαν φύσιν ᾤχετο. Ὁ δὲ μακάριος Ἀνδρέας πάλιν τὴν πορείαν ἐποεῖτο, ἐν δὲ τῷ ὑποστρέφειν αὐτὸν μετρίοις παιγνίοις χρώμενος, συναντᾷ τῷ καλλινίστῳ νεανίᾳ ἐκείνῳ τῷ Ἐπιφανίῳ, περὶ οὗ ἀνωτέρῳ ἡ διήγησις γέγονεν· ἦν δὲ ὁ παῖς τεταραγμένος ἐξ ἐπηρείας τοῦ διαβόλου· ὃν καὶ ἀσπάμενος ὁ Ὅσιός, φησι· Μὴ φοβοῦ. Χειροκρατοῦντες δὲ ἐβάδιζον, ζητοῦντες τόπον ἣσυχεν τοῦ καθεσθῆναι. Ὁδευόντων δὲ αὐτῶν, ἔφη ὁ Δίκαὶος τῷ Ἐπιφανίῳ· Ἰδοὺ τὸ διεφθαρμένον δαιμόνιον, ὅταν θέλῃ ποιεῖ αὐτὸν γραῦν, καὶ ὅταν θέλῃ ποιεῖ αὐτὸν Ἀγαρηνὸν, σχῆμα ἔχων ἐνδεδυμένος μέλαν ἱμάτιον, καὶ συναντᾷ τῷ φιλτάτῳ μου τέκνῳ, ἐπιπλήσσων καὶ ἀπειλούμενος αὐτῷ. Ταῦτα ἀκούσας ὁ Ἐπιφάνιος ἐξέστη· πρὸ μικροῦ γὰρ ἦν ὁ πονηρὸς διάβολος, ὁ ἀεὶ πολεμῶν τὸ γένος τῶν ἀνθρώπων, ἐν σχήματι Ἰσμαηλίτου ἐμπόρου [συναντήσας αὐτῷ καὶ τὰ ἔσχατα ἀπειλησάμενος· ὁρῶν γὰρ τὴν ἐνάρετον τοῦ παιδὸς πολιτείαν

[42] By this means therefore us spiritually rejoicing in the good things of the Lord through the whole night, Departed from the author, he continues to play his game. when it first dawned, Andreas going out and wandering in the porticoes, exercised his now accustomed manner of living in the agony of the Lord; or rather I should say, he held the depraved spirits in mockery and mocked them. From that time also he passed sleepless however many nights recurred, by singing continual praise to God: but by day he was exercised in the midst of crowds, or rather in the midst of fires was proved, by no means scorched by them. He simulated himself among the crowds drunk: he thrust others and was in turn thrust by them, and was an impediment to all met. Hence he experienced the hands of some upon himself, the heels of others: these comminuted his head with sticks, those, his hairs being seized, drew him, and loaded him with blows: there were those who, him given to the ground, his feet bound with a rope, raptured him through the streets, restrained from the crime by no fear of God; touched with no commiseration, which becomes a Christian, toward his neighbor; and that especially on feast days. But the Saint tolerated all these things with the highest patience, on account of the hope set before the just.

[43] Hence the evil demon, burning with greater envy, when he could do nothing else, The Demon, simulating an old woman, laments, transformed himself into an annual old woman; and sitting by the way, he wailed, lamented, kept redoubling; Woe to me, advanced by living to this old age! woe to me, mendicant and inveterate! how great damages that mad one has given me! how grave evils he has inflicted on me! how sharply has the cacodemon stirred him against me! for frequently grievous to me, he concedes no leisure of breathing. What shall I do, a foreigner, destitute, a widow, wretched; since that mad one holds me captive? But certain men beholding the woman, with weeping and strong lamentation tearing out her gray hairs, asked, not without some demonstration of pity, wherefore she so indulged laments. To whom she: Have mercy on me, good men, inhabitants of this city; I am here a stranger and a foreigner, who, when a suit was brought against me, my country and house being left came hither; and with the little things, which I had brought, and accusing Andreas of theft, as is the custom, walking about in the theatre, I passed the night there. And now the evening had much advanced, when some demoniac and mind-captured passed by, and a part of my things being purloined, forthwith gave himself to flight. Similarly the following night he came, and another part being taken, immediately snatched himself away. The third time finally attempting the same, when he had been apprehended by me, the prey being left for a while, hither and thither he raptured me unhappy, plucked out my gray hairs; striking my belly with his heel, he inflicted intolerable pains on me; my teeth, weakened by age, with an impacted fist he utterly knocked out and broke. Now therefore, good citizens, indicate to me, what must be done: in what place I may find that crime, at least to repeat the things which he took from me by theft?

[44] she implores the aid of the citizens: Such things being flebibly lamented by the old woman, some indeed, when they had heard, that mention had been made equally of a demoniac and a madman, withdrew thence forthwith: but others; Give, they said, us something, and accompany us, about to show thee the man whom thou seekest. But when, many men interrogating many things, the old woman laboriously purged herself, it happened that Andreas was conversant in the neighborhood, intent on his affairs undertaken for God's sake. He, the cunning of the most wicked demon being known, rising up forthwith approached thither, whom Andreas approaching rebukes, and found in form only the old woman sitting alone, those questioners now all having departed: and with a grim countenance upon her, as if through a lattice, having looked; Lament indeed, he said, and groan, rabid, execrable, tenebrous, putrid old woman, bowed with the weight of thy delicts already long ago committed. Use thy impostures, troubler of souls; use thy maleficences, alienated far from God and the Saints. Scarcely had he spoken to her, when bending his eyes to the ground, he seized mud: and, by the sign of the Cross stripped of the human form and compacted in the manner of a stone he casts it into the immodest face of the old woman; and breathing upon her in the form of a Cross, soon dissipated the appearance of the human body, transformed into a serpent of unusual magnitude, and soon bearing itself into the house of a certain woman. But the woman having beheld the serpent, for tremor snatches herself by flight outside the house, imploring the aid of the neighbors, he makes vanish. for the sake of taking the serpent out of the way: who when they had assembled in frequency, having entered the house, could not find anything less than a serpent. For the most wicked demon, the appearance of a snake being put off, and changed into his own nature, had gone away thence.

[45] Meanwhile Andreas was running on the begun way: and when he was returning, giving labor to his illusions, Absent he knows the things which befall Epiphanius; there came to meet him that most beautiful young man Epiphanius, of whom above mention fell, consternated on account of the violent impression of the demon. Andreas having embraced him, Do not fear, he said: and his hand being seized, led him to a place remote from crowds, that together they might sit. But while going he says to him: Behold the most wicked demon, now into an Old woman, now into an Agarene, as it shall please him, transfigures himself; and clad in a black garment, meets my most beloved son, and strikes him and terrifies him with threats. Hearing that speech Epiphanius was astonished: for a little before the wicked devil, never not hostile to the human race, assumed the form of an Ishmaelite merchant, had offered himself to the young man, and had intented every extreme. For because he saw the illustrious conversation of the young man, manfully resisting all the allurements and concupiscences of the flesh which were objected; when yet he had not attained the eighteenth year of age, at which time youth is wont especially to seethe and be wanton; against him so religiously living he much raged. For he was in very truth a young man beautiful in aspect, the illustrious adolescence of this man, his disposition, his knowledge. modest in manners, generous, bland, meek, honeyed in conversation, presenting cheerfulness in his whole countenance, finally in sacred letters exceedingly versed. Those also were rapt into admiration, who devoted themselves and the knowledge of things wholly to the study of wisdom, the knowledge of Epiphanius being perceived, and his wise answers being heard concerning theology, concerning anagogic words, concerning proverbial questions, concerning the dogmas of faith, concerning the incomprehensible, concerning the meditation of death, concerning perfect humility: but he answered to their interrogations with the highest modesty and humility. But concerning this young man I must now treat in few words; then the terrors,

καὶ τὴν κατὰ δύναμιν πάλην τὴν ἐν ταῖς τῆς σαρκὸς [ἐπιθυμίαις οὔπω διανύοντος αὐτοῦ ὀκτωκαὶδεκαετῆ χρόνον, ἐν ᾧ μᾶλλον βράζει νεότης, οὕτω θεαρέστως ἀναστρεφομένου, ἔβρυξε κατ᾽ αὐτοῦ. Ἦν γὰρ ὁ παῖς, ὡς ἀληθῶς,] ὡραῖος τῷ εἴδει, γλυκὺς τὴν αἰδὼ, εὐφυὴς καὶ προσηνὴς, καὶ πρᾳότατος, μελίῤῥυτος τῇ ὁμιλίͅ, μειδιῶσαν ἔχων τὴν ὅρασιν, καὶ πολὺς ἐν ταῖς θείαις γραφαῖς. Ἐξίσταντο γὰρ πάντες οἱ ἐν σοφίᾳ καὶ γνωσει διάγοντες, ἐπὶ τῇ συνέσει καὶ ταῖς ἀποκρίσεσιν αὐτοῦ περί τε θεολογίας, καὶ ἀναγωγικῶν ῥημάτων, καὶ παροιμιακῶν ζητημάτων, περί τε δογμάτων καὶ περὶ ἀκαταλήπτου, περί τε μελέτης θανάτου καὶ ἄκρας ταπεινώσεως. Ὁ δὲ γενόμενος ἐννεὸς πρὸς τὰς ἐπερωτήσεις αὐτῶν ταπεινοφρόνως ἀπεκρίνατο. Ἐρῶ δὲ περὶ αὐτοῦ ἕνα λόγον, καὶ εἶθ᾽ οὕτως τὴν ἀπειλὴν, ἦν ὁ σατανὰς ἀπείλησεν, ἀπογράψομαι. Μιᾷ δὲ τῶν ἡμερῶν ἐν τῇ τραπέζῃ τῶν γονέων αὐτοῦ καθεζόμενος, ἦσαν καί τινες τῶν φιλοσόφων ἐκεῖσε κεκλημένοι, φιλοι ὑπάρχοντες τῶν γονέων αὐτοῦ, καὶ γινώσκοντες τὸς Ἐπιφάνιον περιφανῆ τε εἶναι ἐν σοφίᾳ καὶ ταῖς συζητήσεσιν. Ἐγλίχοντο δὲ συνᾶραι λόγον μετ᾽ αὐτοῦ, ἀλλὰ συνεστέλλοντο, εἰδότες ὡς τοὺς προπετεῖς ἐβδελλύσσετο καὶ ἀπεστρέφετο, μὴ ἀπαξιὼν ἀποκρίσεως. Λέγει οὖν εἶς ἐξ αὐτῶν πρὸς τοὺς ἑταίρους· Πηλίκος ὁ γεννήτωρ Πατὴρ καὶ ὁ γεννητὸς Υἱὸς, ἆρα ὁμοφυεῖς καὶ κατ᾽ ἄμφω ὁμοοῦσιοι πεφύκασι ἔν τε κελεύσμασιν καὶ νεύμασιν; Ἔφη ὁ ἕτερος· Ὅν τρόπον τὸ νοερὸν τῇ διανοίᾳ, ἑκάτερα κοινωνίᾳ συνδιακελευόμενα, τῆς τῶν μελῶν διοικήσεως ἕνεκα. Ἔφη ὁ φιλόσοφος· Γέροντος ἐρώτημα καὶ ἀπήχημα, ἅ τε δὴ καὶ ὁ λόγος τρανὸς, μέσον δὲ αὐτῶν πῶς τὸ Πνεῦμα; Ἔφη αὐτῷ· Καθὼς ἡ γνῶσις τοῦ νοὸς καὶ τῆς διανοίας ὅρασις συστυχὴν ἴσασιν εἰς ἓν ἐὰν ἐπέπνοιαν. Ὁ δὲ ἐπαινέσας αὐτὸν, ἀντέφησε· Σαφὴς ἡ ἐπίλυσις τῶν ζητημάτων. Ὅμως Κύρι Ἐπιφάνιε, λέξον ἡμῖν καὶ αὐτὸς, πηλίκα σοι τὰ τῇδε ἐφάνησαν φθἑγμτα, καὶ μελίῤῥυτε φθέγξοιτο ἡ γλῶσσά σου τὸ ἐπαληθές. Ἔφη ὁ Ἐπιφάνιος· Ἕνεκεν ἐμοῦ ἡ ῥῆσις παρατηρεῖ, πεῖραν γὰρ, ὡς ἔοικε, κυναρίου εὐτελεστάτου λαβεῖν ὑπειλήφατε· πλὴν ἂν καὶ ὁ οἰκέτης ὑμῶν ἕν σεμνολόγημα· Οἱ δὲ εἶπον· Ταυτὸ καὶ ἡμῖν ἐράσμιον, φίλτατε, φράσον τινὰ ἡμῖν νεμηθῆναι ἀπὸ τῆς πηγῆς τῆς σοφίας σου. Ἐπιφάνιος λέγει· Ὁ Πατὴρ καὶ ὁ Υἱὸς ἓν φωτὶ, καὶ νεύσει, καὶ θελήμασι, καὶ οὐσίᾳ· ὥσπερ ἑκάτεροι ὀφθαλμοὶ τοῖς νεύσεσι, καὶ φωτίσμασι, καὶ θελήμασιν. Εἷς ἐκ τούτων ἔφη· Πῶς μεταξὺ αὐτῶν τὸ Πνεῦμα; Ἐπιφάνιος εἶπεν· Καθάπερ ἓν τὸ κατανοητέον ἐπ᾽ ἀμφοτέροις δι᾽ ὁράσεως. Οἱ δὲ ἀκούσαντες τοῦτο, ἐξέστησαν, εἷς δὲ ἐξ αὐτῶν ἔφη· Ἀθανασίου τοῦ ἐν Ἁγίοις ἠνόιξατο ἡμῖν τὸ ῥῆμα. Ἐπιφάνιος λέγει· Πλὴν εἰ ἀρεστὸν ὑμῖν, σαρκικῶς φήσω· ὥσπερ ὄδοντες, χείλη καὶ γλῶσσα, ἐν τῷ ὁμιλεῖν. ἀλλήλοις ληπτὰ καὶ σύνδεσμα περὶ τὴν φωνὴν· οὕτω καὶ ὁ Πατὴρ καὶ ὁ Υἱὸς καὶ τὸ ἅγιον Πνεῦμα, νοῦς ὁ Πατὴρ, λόγος ὁ Υἱὸς, τὸ δὲ Πνεῦμα ἀεὶ ἐν ἑκατέροις ἐπιθέουσα ἔννοιά τε καὶ διαυγία καὶ θεωρία, τὸ ἐπ᾽ ἄκρον τοῦ πληρώματος καὶ λεπτότατον. Εἴπωμεν δὲ καὶ ἑτέρως. Ἥλιος μὲν ὁ Πατὴρ, ἀκτὶς ὁ Υἱὸς, αἴγλη τηλαυγὴς το παράκλητον Πνεῦμα· βλέψατε τρισυπόστατον μίαν οὐσίαν ἐπὶ τῷ στοιχείῳ, καὶ θαυμάσατε· εἰκὼν Πατρὸς ἥλιος, ἀκτὶς ἡλίου Υἱὸς, θέρμη τῆς ἀκτῖνος τὸ πανάγιον Πνεῦμα· καὶ ὁ μὲν ἤλιος οὐδέπω καταλείπει τὸν οὐρανὸν, ὡς υἱὸν δὲ τὰς ἀκτῖνας τοῖς ἐπὶ γῆς ἀποστέλλει, θέρμην ταῖς ἀκτῖσι τὸ πανάγιον Πνεῦμα εὐεργετεῖν καὶ θάλπειν τὸ τῶν ἀνθρώπων γένος· Τοιούτῳ τρόπῳ καὶ ὁ Πατὴρ, παντοκράτωρ πεφυκὼς, ἐπὶ γῆς οὐ κατῆλθεν, ἀπέσταλεν δὲ τὸ ἀπαύγασμα, καὶ τὴν ἐν τῷ ἀπαυγάσματι θέρμην τοῦ παρακλήτου πνεύματος, καὶ σέσωκεν τὴν τετραπέρατον. Ἄγε δή μοι ἐν τῷ μέσῳ καὶ αὐτὸν τὸν ἄρτον, ὃν καθ᾽ ἡμέραν ἐσθίομεν, ἀπὸ γὰρ σίτου, καὶ ὕδατος, καὶ πυρὸς τὴν ταυτότητα κέκτηται, εἷς καὶ αὐτος ἐκ τριῶν ὑποστάσεων γνωριζόμενος· τοιούτῳ τρόπῳ ὑποληπτέον περὶ τῆς τρισυποστάτου ἑνιαίας θεότητος. Ἀκούσαντες δὲ ταῦτα οἱ φιλόσοφοι, καὶ ἀντοφθαλμῆσαι τῷ μήρακι μὴ ἰσχύοντες, καταπλαγέντες τὴν αὐτοῦ σοφίαν καὶ σύνεσιν, οὐκέτι περί τινος συζήτησιν ἐποιήσαντο, τὴν παρ᾽ αὐτοῦ δεδειότες ἀντεπερώτησιν, μὴ κατασχυνθῶσι καθάπερ τινὰ σοφιστὴν ἐνώπιον δήμου κατῄσχυνεν, φήσας πρὸς αὐτόν· Θρύλαιον πτερῶδες ἤργηται διὰ θέσιν, ἢ οὐκ ἢργηται. Τοῦδε γὰρ ὁ πολυμαθὴς ἐκεῖνος, εὐήκοος γενόμενος, γελοῖον πάντων ἀπεδείκνυτο· τῶν γὰρ Ἀρείου λυκοκέρκων μυστῶν εἷς ἐχρημάτηζεν. Ἀναστάντες οὖν σιωπῇ τῆς τραπέζης, πρὸς τὰ οἰκεία ἐχώρουν.

[42] By this means therefore us spiritually rejoicing in the good things of the Lord through the whole night, Departed from the author, he continues to play his game. when it first dawned, Andreas going out and wandering in the porticoes, exercised his now accustomed manner of living in the agony of the Lord; or rather I should say, he held the depraved spirits in mockery and mocked them. From that time also he passed sleepless however many nights recurred, by singing continual praise to God: but by day he was exercised in the midst of crowds, or rather in the midst of fires was proved, by no means scorched by them. He simulated himself among the crowds drunk: he thrust others and was in turn thrust by them, and was an impediment to all met. Hence he experienced the hands of some upon himself, the heels of others: these comminuted his head with sticks, those, his hairs being seized, drew him, and loaded him with blows: there were those who, him given to the ground, his feet bound with a rope, raptured him through the streets, restrained from the crime by no fear of God; touched with no commiseration, which becomes a Christian, toward his neighbor; and that especially on feast days. But the Saint tolerated all these things with the highest patience, on account of the hope set before the just.

[43] Hence the evil demon, burning with greater envy, when he could do nothing else, The Demon, simulating an old woman, laments, transformed himself into an annual old woman; and sitting by the way, he wailed, lamented, kept redoubling; Woe to me, advanced by living to this old age! woe to me, mendicant and inveterate! how great damages that mad one has given me! how grave evils he has inflicted on me! how sharply has the cacodemon stirred him against me! for frequently grievous to me, he concedes no leisure of breathing. What shall I do, a foreigner, destitute, a widow, wretched; since that mad one holds me captive? But certain men beholding the woman, with weeping and strong lamentation tearing out her gray hairs, asked, not without some demonstration of pity, wherefore she so indulged laments. To whom she: Have mercy on me, good men, inhabitants of this city; I am here a stranger and a foreigner, who, when a suit was brought against me, my country and house being left came hither; and with the little things, which I had brought, and accusing Andreas of theft, as is the custom, walking about in the theatre, I passed the night there. And now the evening had much advanced, when some demoniac and mind-captured passed by, and a part of my things being purloined, forthwith gave himself to flight. Similarly the following night he came, and another part being taken, immediately snatched himself away. The third time finally attempting the same, when he had been apprehended by me, the prey being left for a while, hither and thither he raptured me unhappy, plucked out my gray hairs; striking my belly with his heel, he inflicted intolerable pains on me; my teeth, weakened by age, with an impacted fist he utterly knocked out and broke. Now therefore, good citizens, indicate to me, what must be done: in what place I may find that crime, at least to repeat the things which he took from me by theft?

[44] she implores the aid of the citizens: Such things being flebibly lamented by the old woman, some indeed, when they had heard, that mention had been made equally of a demoniac and a madman, withdrew thence forthwith: but others; Give, they said, us something, and accompany us, about to show thee the man whom thou seekest. But when, many men interrogating many things, the old woman laboriously purged herself, it happened that Andreas was conversant in the neighborhood, intent on his affairs undertaken for God's sake. He, the cunning of the most wicked demon being known, rising up forthwith approached thither, whom Andreas approaching rebukes, and found in form only the old woman sitting alone, those questioners now all having departed: and with a grim countenance upon her, as if through a lattice, having looked; Lament indeed, he said, and groan, rabid, execrable, tenebrous, putrid old woman, bowed with the weight of thy delicts already long ago committed. Use thy impostures, troubler of souls; use thy maleficences, alienated far from God and the Saints. Scarcely had he spoken to her, when bending his eyes to the ground, he seized mud: and, by the sign of the Cross stripped of the human form and compacted in the manner of a stone he casts it into the immodest face of the old woman; and breathing upon her in the form of a Cross, soon dissipated the appearance of the human body, transformed into a serpent of unusual magnitude, and soon bearing itself into the house of a certain woman. But the woman having beheld the serpent, for tremor snatches herself by flight outside the house, imploring the aid of the neighbors, he makes vanish. for the sake of taking the serpent out of the way: who when they had assembled in frequency, having entered the house, could not find anything less than a serpent. For the most wicked demon, the appearance of a snake being put off, and changed into his own nature, had gone away thence.

[45] Meanwhile Andreas was running on the begun way: and when he was returning, giving labor to his illusions, Absent he knows the things which befall Epiphanius; there came to meet him that most beautiful young man Epiphanius, of whom above mention fell, consternated on account of the violent impression of the demon. Andreas having embraced him, Do not fear, he said: and his hand being seized, led him to a place remote from crowds, that together they might sit. But while going he says to him: Behold the most wicked demon, now into an Old woman, now into an Agarene, as it shall please him, transfigures himself; and clad in a black garment, meets my most beloved son, and strikes him and terrifies him with threats. Hearing that speech Epiphanius was astonished: for a little before the wicked devil, never not hostile to the human race, assumed the form of an Ishmaelite merchant, had offered himself to the young man, and had intented every extreme. For because he saw the illustrious conversation of the young man, manfully resisting all the allurements and concupiscences of the flesh which were objected; when yet he had not attained the eighteenth year of age, at which time youth is wont especially to seethe and be wanton; against him so religiously living he much raged. For he was in very truth a young man beautiful in aspect, the illustrious adolescence of this man, his disposition, his knowledge. modest in manners, generous, bland, meek, honeyed in conversation, presenting cheerfulness in his whole countenance, finally in sacred letters exceedingly versed. Those also were rapt into admiration, who devoted themselves and the knowledge of things wholly to the study of wisdom, the knowledge of Epiphanius being perceived, and his wise answers being heard concerning theology, concerning anagogic words, concerning proverbial questions, concerning the dogmas of faith, concerning the incomprehensible, concerning the meditation of death, concerning perfect humility: but he answered to their interrogations with the highest modesty and humility. But concerning this young man I must now treat in few words; then the terrors,

which Satan threatened him, I am about to describe.

[46] The Philosophers discoursing concerning the Trinity, On a certain day Epiphanius was reclining at table with his parents, and there were present, called to the same, some Philosophers, very familiar to his parents; not ignorant, with how great wisdom and abundance of disputing Epiphanius excelled: wherefore they especially longed to discourse with him, but were restrained, because they well knew, how greatly he detested those precipitate to disputing, and avoiding them deigned them no answer. One therefore of them turned to his companions; In what manner, he said, are the begetting Father, and the begotten Son of the same nature and substance, and do they both understand and will the same? In that manner, said another, in which mind and intellect are the same; which by mutual conjunction consent, that all the members of the body may be rightly governed. Then the Philosopher: Thou hast assumed a question worthy of a man advanced in age, and explained in eloquent words; yet, in what manner is the Spirit midway between them? Epiphanius explains the mystery so humbly The other answered, Namely, as the cognition of the intellect, and the apprehension of fantasy know how to concur into one, that they may inspire the will. Which praised; Manifest, said the Philosopher, is that solution of the proposed questions. But yet, Lord Epiphanius, tell us thou also; how those opinions seem to thee: come, sweet one, bring forth into the midst, what thou thinkest true. Epiphanius answers: This discourse has been instituted for my sake: for you seem to wish to try, what I a most vile dog know. Nevertheless let your servant speak in few words. They rejoin: That very thing is grateful to us, dearest, bring forth some things for our instruction from the fount of thy wisdom. Then Epiphanius: The Father, he said, and the Son, how learnedly and clearly, as to illumination, judgment, will and essence are one; just as two eyes as to the same. To this one of the Philosophers: In what manner is the Spirit midway of these? To whom Epiphanius: As the thing, which comes to be considered, is in both eyes through vision. These things being heard all wondered, one also exclaiming: He has explained to us the opinion of S. Athanasius.

[47] Again Epiphanius: Since it is thus pleasing to you, by various similitudes, I will explain also in a corporeal manner. Just as the teeth, lips and tongue, when we speak, are joined among themselves, that the voice may be formed: so also it is comparable with the Father and the Son and the Holy Spirit. The Father mind, the Son word, but the Spirit the cogitation, intellection and contemplation common to both, the highest and most subtle of the very plenitude. But let us bring forth another also: the sun notes the Father, the ray the Son, the lucid splendor the consoler Spirit. Consider here the one essence of the three Persons in their principle, and wonder. The image of the Father is the sun, the Son the ray of the sun, the Holy Spirit the heat of the ray: and the sun indeed never deserts the heaven; but its rays, as sons, it sends down to those inhabiting the earth; about to recreate and warm the human race by its heat. Similarly also the Father, who is omnipotent, did not descend into the earth, but sent his splendor, and in it the heat of the consoler Spirit, and made safe the four ends of the world. Come further, bring forth into the midst that very bread, with which daily we feed; is not from grain, from water, and fire, three diverse substances, one and the same bread known to have coalesced into such a form? Nor otherwise must it be thought of the triplicity of Persons of one Deity. To the stupor of the Philosophers. After the Philosophers had heard such things, finding nothing whatever which they might oppose to the prudent sayings of the young man, they wondered vehemently at his illustrious wisdom and erudition, daring thereafter to move no question for fear, lest perchance he in turn should propose something to be solved, whence they should be confounded; just as lately he had notably confounded a certain sophist, the people looking on, having thus inquired: Is a basin made with handles of purpose, or not? Which words when that smatterer heard, he was exposed to the laughter of all: for he was one of the priests of the Arians. Wherefore the Philosophers, silently rising from the table, betook themselves each to his own house.

ANNOTATA.

CHAPTER VII.

Epiphanius, familiar of Andreas, has the demon meet him; and is tempted: to whom by Andreas the arts of this one are disclosed, and remedies suggested.

ὩΣ δὲ ἔρηται ἔμπροσθεν ὅτι χεῖρα πρὸς χεῖρα κρατῶν τὸν ἅγιον Ἀνδρέαν ὁ Ἐπιφάνιος, ζητοῦντες εὔκαιρον τόπον τοῦ ὁμιλῆσαι, οἱ συναντῶντες τῷ Ἐπιφανίῳ δικαζόμενοι ἔλεγον· Οὐκ ἐλεεῖς τὴν σεαυτοῦ νεότητα; μὴ τοίνυν, γλυκύτατε νεανία, τῷ δαιμονιαρίῳ τούτῳ καὶ σαλῷ συμπαρεδρεύων καὶ συνοδοιπορῶν αὐτῷ, μή ποτε ὁ πονηρὸς αὐτοῦ δαίμων ζηλώσει σου τὸ κάλλος, τὴν ὡραιότητα, καὶ ἔρωτά σοι θέμενος, παρακρούσει σου· ἱκαναὶ γάρ εἰσιν αἱ προφάσεις τοῦ δεινοῦ πολεμήτορος. Ὁ δὲ θεοφιλὴς νεανίας ἀνταπεκρίνατο αὐτοῖς· Ἀδελφοὶ καὶ πατέρες, πρὸ τοῦ γενέσθαι τὸν ὄλεθρον τοῦτον ἐπ᾽ αὐτὸν, προσφιλης μοι ὑπῆρχε λίαν, καὶ ἡ ἀγάπη, ἣν πρὸς ἀλλήλου εἴχομεν, ἀσύγκριτος ἦν· νῦν οὖν ὑπὲρ ὅσον ἔπαθεν, εὐχάριστόν ἐστιν μὴ προσέχειν με τοῦτον καὶ ἐλεᾷν· γέγραπται γὰρ ἐπὶ συνδέσμῳ φιλίας, Μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις θῇ τὴν ψυχὴν αὐτοῦ ὑπὲρ τῶν φίλων αὐτοῦ. Ταῦτα ἀνταπεκρίνατο τοῖς τὰ τοιαῦτα λέγουσιν· παραγγελίαν γὰρ εἶχεν ἐν νόμῳ ἀπὸ τοῦ δικαίου ἀνδρὸς, ἐκτὸς τοῖς νεανίσκοις τοῖς ἀγαπῶσιν αὐτὸν, μὴ ἀπογυμνῶσαι τὴν πολιτείαν αὐτοῦ τινι. Εὑρῶντες τόπον, ἐκαθέστησαν, καὶ διηγήσατο ὁ Ἐπιφάνιος, ὅπως αὐτῷ συνήντησεν ἐν τῇ ὀδῷ ὁ σατανᾶς, ὡς γέρων πεπολιωμένος, Ἀγαρηνοῦ ἐμπόρου σχῆμα ἔχων, τοὺς ὀφθαλμοὺς ἠγιωμένος κατὰ τὸν τοῦ βοὸς τύπον, περιβεβλημένος ἱμάτιον μέλαν, ἐν ὀστρακίνοις ὑποδήμασιν τῇ χροιᾷ. Μεταξὺ οὖν τῶν διοδευόντων συναντήσας ἔφη μοι· Οὐχὶ σὺ ὁ υἱὸς Ἰωάννου, περὶ οὗ φασιν οἱ ἄνθρωποι, καταπεπατηκέναι σε τὸν διάβολον; ὑποκριτᾶ ἔχεις πρός με, ἐγώ σε πλέξω ἀμφίβληστρον, καὶ λάκκον ὀρύξας συμποδίσω σε, ἐγώ σοι ἀρτύσω κύθραν, ἐναντία ἐμοὶ διαπραττομένῷ. Ταῦτα τοῦ πονηροῦ φλυαροῦντος, ἐγὼ πρὸς τὰς ἀυτοῦ ἀπειλὰς, καὶ τας ὕβρεις ἐξιστάμην· Πόθεν ἄρα μοι συνήντησεν, μή ποτε συνάραντός μου λόγον μετ᾽ ἀυτοῦ· τίς δὲ καὶ ὑπάρχει οὐκ ἐπίσταμαι, ὁ δίκας μοι εἰσπραττόμενος, ἐκφοβῶν με καὶ ἀπειλούμενος, ὁ ἐμοὶ ἀγνώριστος καὶ ἀθέατος. Ταῦτα διαλογιζομένου μου καὶ ἀπορουμένου, κλόνος με περιέσχεν, καὶ τάραχος ἀφόρητος· καὶ ὡς ἐνθᾶδε περιερχόμενος συνήντησα τῇ σῇ ἁγιωσύνῃ, τὸ πᾶν μοι ἀψευδῶς ἡ σὴ μακαριώτης ἀπεγύμνωσεν. Ἔφη πρὸς αὐτὸν ὁ Ὅσιος· Ὁ Ἀγαρηνὸς ἐκεῖνος, φίλτατἑ μοι, ἑκατόνταρχος δαιμόνων χρηματίζει, ἕστιν δὲ δραξὴς εἰς τὸ πολεμεῖν τοὺς ἀγωνιζομεζους πρὸς Θεὸν, καὶ ὠθεῖν πρὸς ἀσελγίας τὰς ψυχὰς τῶν ἀνθρώπων, θέλγων αὐτὰς εἰς ἐπιθυμίας αἰσχρὰς καὶ γὰρ γαλισμούς. Σὲ οὖν, τέκνον ἀγαπητὸν, παρακαλῶ, πρόσεχε σεαυτὸν, καὶ μὴ ἀγνόει αὐτοῦ τὰ μηχανήματα· Ὅρα δὲ, ἐγρηγορόθητι καὶ νῆφε ἐν πᾶσιν, ἐπειδὴ ἁπαλὸς καὶ τρυφερὸς εἶ, καὶ λίαν ἡδύτατος· καὶ ἕνεκεν τούτου μέμῃνεν κατά σου ὁ ὑπερήφανος, ἀνθ᾽ ὧν τῷ Θεῷ σεαυτὸν ἀνέθηκας, προσαρμώσας αὐτοῦ τὸ μαργαρῶδες τοῦ σοῦ σώματος· καὶ φθονήσας σου τὴν σύνεσιν, τὴν πρͅότητα, τὴν καθαρωτάτην σοφίαν, τὴν ἁγνείαν, καὶ διαπρίεται μεμῃνὼς κατά σου ὁ κατάρατος, δι᾽ ὃν ἐξ ὅλης καρδίας σου ἀγαπᾷς τὸν Θεὸν καὶ τοὺς Ἁγίους, τοὺς δι᾽ αὐτὸν τὸ αἷμα ἐκχέοντας, διὰ ζωὴν τὴν αἰώνιον καὶ τὴν ἃπειρον μακαριώτητα. Ὅρα πῶς ἀκριβολογεῖ τὴν τοῦ πονηροῦ κακόγοιαν μετὰ φόβου Θεοῦ καὶ ἀληθείας πορευόμενος· ὑποπίαζέ σου τὸ σῶμα νηστέιαις, καὶ τὰ τῆς σαρκὸς σκιρτήματα· περιβαλοῦ τὴν ταπεινοφροσύνην ὡς ἱμάτιον· ἐν ταῖς εὐχεῖς φαιδρύνου εὐφαινόμενος· φύλασσε πάσας τὰς αἰσθήσεις τοῦ σώματός σου καθαρὰς καὶ ἀρυπώτους· ἐπιθυμεῖ γὰρ ὁ παμπόνηρος μολύναι τὴν καρδίαν σου, καὶ δοῦλον τῆς ἀκαθαρσίας ἀπεργάσασθαι, τῇ φοβερᾷ γεέννῃ τοῦ πυρὸς καταδικᾶσαι σπεύδων· ὁ γὰρ ποιῶν τὴν ἁμαρτίαν, δοῦλός ἐστιν τῆς ἁμαρτίας· ἑκατέρας δὲ τῆς ἐργασίας δύο εἰσὶν οἱ ἐξάρχοντες, τῆς μὲν δικαὶοσύνης ὁ Κύριος, τῆς δὲ ἁμαρτίας ὁ διάβολος. Σὺ οὖν, τέκνον φίλτατον, τοῦ Κυρίου Ἰησοῦ γενοῦ τῆς δικαὶοσύνης προσφιλὴς ἐργάτης, καὶ φυλάξει σε Κύριος, καὶ τηρήσει σε ὁ ὕψιστος, καὶ ἡ βοήθεια αὐτοῦ ἔσται κύκλῳ σου, καὶ τοῖς Ἀγγέλοις αὐτοῦ ἐντελεῖται περί σου, τοῦ διαφυλάξαι σε ἐν πάσῃ ὁδῷ σου. Θάρσει οὖν καὶ μὴ φοβοῦ, μὴ δὲ δειλιάτω σου ἡ καρδία, αὐτὸν ἐπικαλούμενος. Ταῦτα ἀκούων ὁ σεμνὸς νεανίας, ὡς μαργαρώθεις ὄμβρους ἐκ τῶν ὀμμάτων αὐτοῦ δάκρυα ἐστάλαξε, βρέχων τὴν τιμίαν αὐτοῦ ὄψιν· ἕκστασις γὰρ περιεῖχεν αὐτὸν, ἐνωτιζόμενον τὸ λαμπρότατον ἐκεῖνο διάγγελμα, καὶ τὴν μελίῤῥυτον διδασκαλίαν καὶ θεοπάροχον. Πάντα δὲ ὅσα ἐλάλησεν αὐτῷ ὁ Δίκαὶος, πρὸς τὸ οὖς ψιθυρίζων, ἐν ἀποκρύφῳ τόπῳ καθεζόμενος, λελάληκεν. Ὡς οὖν τὰ δέοντα ὡμίλησαν, ἀσπασάμενοι ἀλλήλους ἐν ἁγίῳ φιλήματι, ἀνεχώρησαν· καὶ ὁ μὲν Δίκαὶος εἰς τὸ ἐμπαίζειν τὸν κόσμον τόν μάταιον καὶ τὸν διαβολον ὤχετο· ὁ δὲ Ἐπιφάνιος εἰς τὸν οὶκον αὐτοῦ ἀπίει. Βούλομαι τοιγαροῦν καὶ ἕτερον μέγιστον τεράστιον τῇ ὑμετέρᾳ ἀγάπῃ

διηγήσασθαι, ὅπερ εἰς τὸν θεοφιλῆ Ἐπιφάνιον γέγονεν· μαρτυροῦντος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τὸ παρ᾽ αὐτοῦ εὐεργετούμενον, καὶ εἰς τοὐμφανὲς παραστῆσαι τὰ εἰς αὐτὸν πραχθέντα. Οὗτος τοίνυν ὁ θεοφιλὴς νεανίας ἐν ἐγκρατείᾳ καὶ προσευχῇ διανύων τὸν βίον αὐτοῦ ἐχων πρὸς ἦθος τὴν πρώτην· ἑβδομάδα τῆς ἁγίας Τεσσαρακοστῆς ἄσιτος καὶ ἄποτος διαμένειν, καὶ μετὰ ταῦτα μεταλαμβάνων τῶν ἀχράντων τοῦ Χριστοῦ μυστηρίων, καὶ εἶθ᾽ οὕτως ἄρτου καὶ ὕδατος καί τινων ὀσπρέων τὴν ἀνάκτησιν ἐποιεῖτο τοῦ σώματος. Ἐν μιᾷ τοίνυν Τεσσαρακοστῇ μετὰ νηστείας ἐπιτελέσαντος τὴν προρηθεῖσαν ἑβδομάδα, πρὸ τοῦ φθάσαι τὴν ὥραν τῆς λειτουργίας, ἔνδον τοῦ κοιτῶνος αὑτοῦ, αὐτὸς ἐκεῖνος ἔψιεν ὄσπρεον τὸ λεγόμενον Ὀροφάσουλον, μὴ ἑῶν τινα ἐκεῖσε θέρμης χάριν, διὰ τὴν ψύξιν τὴν τότε ὑπάρχουσαν, εἰσελθεῖν. Ὁ δὲ καθεζόμενος τῆς θέρμης ἐπερείδετο, τοῦτο ἐψῶν ἐν μικρῷ κυθριδίῳ· καὶ δὴ τοῦ ξύλου κρούσαντος ἔπὲ τὴν προσευχὴν τῆς ἐννατης, ἀναστὰς ἐπορεύθη εἰς τὴν ἐκκλησίαν, μὴ ἐντειλάμενός τινι περὶ τῆς ἐπιμελείας τοῦ ἑψήματος. Ὡς οὖν ἐν τῇ ἐκκλησίᾳ εἱστήκει, ὁ πάντοτε λογισμοῖς ἀθεμίτοις πολεμῶν τὸν νοῦν τοὶ ἀνθρώπων ὁ ἐπικατάρατος δαίμων, ἐνέσκηψε τῷ νέῳ λογισμοῖς ἀποστασίας, προφάσει τῆς τοῦ ἐψήματος ἐπιμελείας, τοῦ ἐξῶσαι αὐτὸν ἀπὸ τῆς ἐκκλησίας πρὸ τῆς ἀπολύσεως· ἄρχεται δὲ ὑποφέρειν κατὰ διάνοιαν τάδε· Ἰδοὺ δι᾽ ὅλης τῆς ἑβδομάδος ἐταλαιπωρήθης, βρώματος καὶ πόσεως ὑστερούμενος, χαμεύνης, ξηροκοιτῶν, ἀπὸ πάντων ἀπαραμύθητος, καὶ ταῦτα βίᾳ ἐξυπηρετήσας, ὥστε ἀποψυγῆναι τῷ καύσωνι τῷ ἀπὸ δίψης ἐπιγεγονότι σοι· ὅτε οὖν ὄφειλες τὴν εὐτελῆ σου τροφὴν ἐπιμελήσασθαι τοῦ μετασχεῖν, ταύτην παρεάσας ἀνεχώρησας, τινὶ περὶ αὐτῆς μὴ ἐντειλάμενος. Ἔξελθε οὖν καὶ θέασαι, μή πως καύσων πεποίηκεν δυσωδίαν ἐπισπασάμενον· οὐ γὰρ μὴ ἀποδράσῃ ἡ ἐκκλησία ἀπὸ τῶν ὧδε, μέχρις ἂν ἀποπληρώσεις τὰ ἐξ ἔθους σοι. Ταῦτα τοῦ ἀλαζῶνος ὡς εὐλογοφανῆ δῆθεν ὑποτιθεμένου καὶ ἄλλα τινὰ δραστικώτερα, ὁ θεοφιλὴς νεανίας οὐκ ἠγνώησε τὰ τοῦ πονηροῦ μηχανήματα, πρὸς δὲ τὴν τούτου ὑποβολὴν ἀπεκρίνατο· Ἔστιν Θεὸς, ᾧ τινι τὰ περὶ τῆς ἐμῆς τροφῆς μεριμνήσει, καὶ γὰρ αὐτός ἐστιν ὁ τρέφων πᾶσαν πνοὴν, καὶ ὑπερασπιστὴς τῆς ζωῆς μου. Ταῦτα κατὰ νοῦν καὶ διάνοιαν τῷ μιαρῷ συμμεριστῇ ἀντειπὼν, καὶ κατασφραγισάμενος, ἵστατο μέχρις τῆς ἀπολύσεως. Ἐπανελθὼν οὖν εἰς τὸν οἶκον αὐτοῦ, εὗρε πάντας ξενιζομένους ἐπὶ τῇ ἡδυτάτῃ εὐοσμίᾳ τῇ ἐκεῖσε οὔσῃ, ἠπόρουν τε ἄπαντες περὶ αὐτῆς, μὴ ἐπιστάμενοι τὸ πόθεν ἀναδίδοται, καὶ καθὰ περὶ παραδόξου τινὸς πράγματος τῷ Ἐπιφανίῳ ἔλεγον· Δεῦρο, φίλτατε ἡμῶν δέσποτα, καὶ ὀσφράνθητι εὐωδίας ἀσυγκρίτου, πόθεν ἐκφερομένης, τινὸς μὴ ἐπισταμένου. Ὡς οὖν πλησιέστερον ἐγένετο ὁ Ἐπιφάνιος, ὠσφράνθη καὶ αὐτὸς τῆς ἡδυτάτης ἐκείνος εὐωδίας, καὶ κατεπλάγη τῷ θαύματι· εἰσελθόντος δὲ ἐν τῷ κοιτῶνι αὐτοῦ, ἐνθα ἦν ἡ ἄρουλα πεπληρωμένη ἀνθράκων, καὶ ἀναβλέψας τοῖς ὀφθαλμοῖς, ὁρᾷ νεανίαν εὐειδῆ, μήκει θαυμαστὸν, εὐπρεπεία περιστοιχειούμενον, καὶ τὸ πρώσωπον αὐτοῦ αὐγάζον ὑπὲρ ἥλιον, ἠμφιεσμένον στολὴν θεοπρεπῆ, ἀπὸ μὲν τοῦ τέναντος μέχριτοῦ στήθους αὐτοῦ, λευκὴν χρυσίῳ ἀναμεμιγμένην, ἀπὸ δὲ τοῦ στήθους ἕως τῆς ὀσφύος καὶ μέχρι τῶν γονάτων ὡς βατάνης χλοερᾶς καὶ κήτρου ἀπαστράπτουσαν· ξαντόκομος τὴν κεφαλὴν ἔχων τὰς τρίχας ὡς εἶδος χρυσίου. Θαμβηθεὶς οὖν ὁ νέως ἐπὶ τὸ ὁρώμενον, βλέπει τὸ πρὸσωπον αὐτοῦ μεταφέρον· καὶ ποτὲ μὲν ὑπῆρχεν ὡς χιὼν, ποτὲ δὲ ὡς πῦρ ἀπαστράπτον· εἶχεν δὲ ἀποκεκαλυμμένον τὸν βραχίωνα αὐτοῦ τὸν δεξιὸν, ἐν τῷ κατέχειν αὐτὸν τὴν λαβὴν καὶ τῷ κυθριδίῳ ἐπερείδεσθαι· ἵστατο δὲ ἐν τῇ ἀρούλῃ ἀσχολούμενος. Ἐν τῷ οὖν ἐννεὸν ἑστᾶναι τὸν Ἐπιφάνιον, καὶ τὴν θέαν αὐτοῦ ἐκθαμβεῖσθαι, ὁ ἡδὺς ἐκεῖνος μάγειρος, γευσάμενος τοῦ ζωμοῦ ὡσανεὶ πεῖραν λαβεῖν πειρώμενος τοῦ ἑψήματος, ἐκβαλὼν ἐκ τοῦ κόλπου αὐτοῦ ἐγχείριον μικρὸν, καὶ ἄρας τοῖς τρισὶ δακτύλοις αὐτοῦ ἄρτυμά τι ἀπ᾽ ἐκείνου, σταυρωειδῶς τῷ κυθριδίῳ ἐνέβαλεν, καὶ τῷ παλλίῳ τὸν ἀποκεκαλυμμένον βραχίωνα αὐτοῦ κατεκάλυψεν· ἐντρανίσας τε τῷ Ἐπιφανίῳ μειδιῶν τῷ προσώπῳ, κτησάμενος πτέρυγας πυῤῥακεῖς, ἄρας ἑαυτὸν ἀπὸ γῆς, εἰς οὐρανοὺς ᾤχετο. Ἰλλιγγιάσας δὲ τοῖς ὁρωμένοις ὁ νέος καὶ καταπλαγεὶς, ἐξέστη τῷ πνεύματι, καὶ στραφεὶς κατὰ Ανατολὰς τὰς χεῖρας αὐτοῦ πετάσας πρὸς Κύριον, καὶ δάκρυσι συνεχόμανος ἔλεγεν· Οἴ μοι Κύριέ μου, τίς εἰμι ἐγὼ ὁ κύων ὁ συντετριμμένος, ὅτι ἐξαπέστειλας τὸν φίλτατόν σου Ἄγγελον τοῦ ἐξυπηρετῆσαί μοι; Εὐχαριστῶ τῇ σῇ φιλανθρωπίᾳ, Κύριε, καὶ τὸ μέγεθος τῆς εὐσπλαγχνίας σου ἐκθειάζω, καθ᾽ ὅτι κᾀμὲ ἐπ᾽ ἀνακρίσει κέκτησαι, καὶ ἐν τῇ θεἳκῇ σου δυνάμει περιφέρεις, καὶ εἰς ἑνὸς τόπον τῶν ἀγαπόντων σε ἔχεις κᾀμέ· εὐχαριστῷ σοι τῷ ἀγαθῷ καὶ ζωοποιῷ κηδεμόνι, καὶ προνοητῇ τῆς σωτηρίας μου. Ταῦτα μετὰ συντετριμμένης καρδίας προσανθομολογούμενος, ἀπίει θεάσασθαι ὁποῖον αὐτῷ ὁ φανεὶς κατεσκεύασε τὸ ἕψημα· εὗρεν δὲ τοῦτο τοιαύτην ἔχον εὐωδίαν, οἷάν τις ἀριθμῆσαι, ἢ ἀπεικάσαι τῶν ἐπὶ γῆς οὐ δύναται. Θαυμάσας δὲ τὸ πρᾶγμα, καὶ μεγάλως εὐχαριστῶν τῷ Κυρίῳ, ἐφθεγγετο· Δόξα σοι, δεδοξασμένε Κύριε, ὁ ἐν Τριάδι ὑμνούμενος καὶ προσκυνούμενος, ὅτι τὰ τῆς ἐμῆς εὐτελοῦς νεότητος ἀτυχέστατα ἔργα εἰς μέτρον ἔχεις, καὶ ταῖς ἀνεικάστοις εὐεργεσίαις σου τὴν ἐμὴν ἀνικανότητα παραμυθεῖς, καὶ κατηξίωσάς με τοῦ μεταλαβεῖν ἀπὸ τοῦ μέλιτος τῆς σῆς ἀγαθότητος. Τί οὖν ἀνταποδώσω σοι τῷ Κυρίῳ μου; Εὐχαριστῶ σοι τῷ παντοκράτορι, καὶ δοξολογῶ σοι τῷ φιλοικτείρμονι πάσας τὰς ἡμέρας τῆς ζωῆς μου, καὶ οὐ μὴ ἀποστῷ ἀπὸ τοῦ νῦν μέχρι τῆς ἐμῆς ἀποβιώσεως. Ταῦτα αὐτοῦ προσευξαμένου, καὶ λαβὼν ἀπὸ τοῦ ὀσπρίου ἐκείνου μετέσχεν, καὶ ἀπείρῳ ἡδύτητι συσχεθεὶς, μετετράπη εὐθέως πάντα τὰ αἰσθητήρια αὐτοῦ εἰς διάθεσιν ἔνθεον, ὥστε ἐκπλήττεσθαι τὴν ἀθρόαν μεταβολὴν, καὶ τὴν φιλτάτην ἐναλλαγὴν τῆς ψυχῆς αὐτοῦ· ἐπὶ πλεῖον δὲ διὰ τὸ τεράστιον αὐτοῦ ἀνήφθη εἰς τὴν τοῦ Κυρίου ἀγάπὴν καὶ πάντων τῶν Ἁγίων, καὶ ἦν εἰς τὰς ἐντολὰς τοῦ Δεσπότου διὰ παντὸς πορευόμενος προθυμώτερον. Ἐν μιᾷ οὖν τῶν ἡμερῶν ἀναστὰς, πρὸς τὴν ἐκκλησίαν ᾤχετο τοῦ προσευχὴν ποιῆσαι, ὡς πρὸς σύνηθες ἔχων· καὶ δὴ τῆς ἀκολουθίας τελειωθείσης, ἕνδον ἐληλυθὼς ἐκαθέζετο πρὸ τοῦ πυλῶνος τῶν γεννητόρων, παρατυχόντος ἐκεῖσε καὶ τοῦ πατρὸς αὐτοῦ, καὶ ὡς ἐν παρόδῳ τῆς δημοσίας ὁδοῦ παράγων ἦν καὶ ὁ μακάριος Ἀνδρέας, τὰ νόθα αὐτοῦ ἔργα εἰσπραττόμενος, γυμνὸς, ἄπορος, εὐτελεῖ ῥακίσκῳ τὴν ὀσφὺν αὐτοῦ κεκαλυμμένος. Ἰδὼν δὲ αὐτὸν ὁ Ἐπιφάνιος, καὶ οἰκτιρμοῖς κινηθεὶς φιλανθρώποις, ἠβουλήθη εἰσάξαι αὐτὸν ἔνδον τοῦ οἴκου αὐτοῦ· καὶ μὴ ἔχων πῶς εἰς τὸ φανερὸν ποιῆσαι γνώριμον τοῦτον διὰ τὸ ἐκεῖσε ὄντα τὸν πατέρα αὐτοῦ, σχηματισάμενος λέγει τῷ πατρὶ αὐτοῦ· Κύριέ μου πατερ, βλέπεις τὸν ἄνθρωπον ἐκεῖνον πῶς περιέρχεται γεγυμνωμένος τῷ σώματι; ὡς εἰκάζω, ὅτι καὶ παρατετραμμένον εἶναι αὐτὸν ὑπὸ τοῦ ἐναντίου. Ἀλλὰ Κύριέ μου καὶ φίλτατε πατερ, μὴ θεάσῃ τοῦ γλυκυτάτου σου τέκνου Ἐπιφανίου τὸν θάνατον, μὴ ἴδῃς τι λυπηρὸν ἐπὶ τὸ στρουθίον, σου, εἰσαγάγωμεν αὐτὸν εἰς τὸν οἶκον, καὶ διὰ τῆς ἀντιλήψεως τοῦ σε τιμήσαντος, καὶ πεπλουτηκότος Δεσπότου ἀπὸ τῶν ἀγαθῶν, ὧν ἡμῖν ἐδωρήσατο Κύριος, παραθῶ αὐτῷ τράπεζαν, καὶ ποτίῶ αὐτὸν οἶνον, εἰς μισθὸν ἡμετέρων ψυχῶν· καὶ γὰρ τοῦτο μόνον εὑρεῖν ἕχομεν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Ὁ δὲ πατὴρ αὐτοῦ ἔνθους γενόμενος, εὐμενεῖ αἰδὼ καὶ γλυκυτάτῳ βλέμματι ἀπιδὼν, καταφιλήσας αὐτοῦ τὰ γλυκύτατα ὄμματα, ἔφη· Μύρον τῆς ἐμῆς ψυχῆς καὶ φῶς τῶν ὀφθαλμῶν μου, περὶ ταύτης τῆς ὑποθεσεως ἐρωτᾶν μὴ ὀφείλῃς, ἄπελθε καὶ ὡς κελεύεις ποίησον, τὰ γὰρ ἐμὰ, σά εἰσιν. Ἐπιφανιος εἶπεν· Ναὶ πάτερ μου παμφίλτατε, ἀλλά τινα ἔχω ἐρωτῆσαι· γέγραπται γὰρ, Υἱὸς πατρὶ δίκαὶα λέγων, θανάτῳ θαναθήσεται, καὶ πατρὸς παρατυχοντος τινὶ πράγματι, πᾶσα υἱοῦ προβλησις ῥαγήσεται. Ταῦτα ἀκουσας ὁ πατὴρ αὐτοῦ, εὐφραίνεται ἐπὶ τῇ συνέσει, καὶ ταῖς ἀποκρίσεσιν αὐτοῦ. Ὁ δὲ σεμνὸς Ἐπιφάνιος ταχυνοῖς ποσὶ καταδιώξας τὸν Ὅσιον, πέφθακεν αὐτὸν ἔνδον τοῦ οἰκου αὐτοῦ, καὶ ἦλθε χειροκρατῶν, καὶ πρὸς τὰ ἴδια προτρεπόμενος· καὶ δὴ τῷ πυλῶνι ἐγγισάντων, καὶ τοῦ πατρὸς αὐτοῦ ἐκεῖσε μὴ εὑρεθέντος, ὁ μακάριος Ἀνδρέας ἐν τῷ πυλῶνι οὐκ εἰσῆλθεν, ἔξωθεν δὲ καθήσας· οἱ οὖν γειτνιῶντες τῷ Ἐπιφανίῳ καὶ οἱ παροδίται, βλέποντες ἄνθρωπον γεγυμνωμένον, καὶ παρατετραμμένον, συνηθροίζοντο πρὸς αὐτὸν, καὶ οἱ μὲν στεναγμοῖς ᾤμωζον, τῷ διαβόλῳ καὶ τῷ σατανᾶ καταρώμενοι, ὅτι τηλικοῦτον ἄνδρα πορθήσας κατῄσχυνεν· οἱ δὲ ὀβολοὺς αὐτῷ ἐδίδουν, οἱ δὲ οἶνον. Αὐτὸς δὲ τῷ ἰδίῳ ἔθει κρατούμενος, παρ᾽ οὐδενός τι ἐκομίζετο, πάντας ἀποκρουόμενος, πρὸ τοῦ πυλῶνος καθεζόμενος χαμαί.

[48] Walking therefore, with hands joined among themselves, just as above I have mentioned to make mention, S. Andreas and Epiphanius, Epiphanius to those rebuking him, that he adheres to Andreas, and seeking an opportune place of conferring among themselves; those who met them rebuked Epiphanius, saying: Does no commiseration of thy youth take thee, most sweet young man? Do not, I pray, with that man, both possessed by a demon, and cast down from his state of mind, enter either familiarity or society: lest perchance the wicked demon of his, envious of thy beauty and dignity, under the appearance of simulated love circumvent and supplant thee: for very many are the machinations of that most grievous adversary. To whom thus Epiphanius answered: Brothers and Fathers, before this one was occupied by a cacodemon, he wisely answers. he was very familiar to me; and the charity, with which we loved among ourselves, was so great, that nothing beyond: now therefore when he has fallen into this calamity, do you think it equitable, that I should give no labor to the wretched one, exhibit no mercy? John 15:13 For it is written concerning the conjunction of friends: Greater love than this no one has, than that one lay down his soul for his friends. And this was the answer of Epiphanius, by which he purged himself to those accusing his familiarity with Andreas. For he reputed the precept of the holy man for an inviolable law to himself, namely that to no one should he manifest his manner of living, except to some young men, loving the same.

[49] An opportune place being found at last, they sat down; and Epiphanius began to institute a narration concerning the occurrence of the demon, He narrates to Andreas that the demon met him, made to him in the way. He simulated, he said, an old man sprinkled with hoariness, he bore the habit of an Agarene merchant, he had eyes grim and ferocious, such as are wont almost to be of bulls: he was clad in a black garment, and shoes of purple color. He met me as I walked; Art not thou, he said, the son of John, whom men say to hold the devil for nothing? Thou playest the hypocrite with respect to me: I will weave thee a net, and a pit being dug I will ensnare thee,

and I will season thy pot for thee, because thou resistest my counsels. Such things the evil demon blabbering, and heaping menaces and injuries, I was almost out of my senses; wondering whence he had met me, with whom I never conferred any speech; or who that intender of suit, that terrifier, that menacer was, since I neither saw before nor ever knew him, plainly escapes me. And to me thinking those things and pending in mind, an intolerable tremor and consternation came on: until coming hither, I was made to meet thy sanctity, narrating all things to me, as they happened. Then Andreas beginning: The Agarene, To whom Andreas discloses the arts of the demon, he said, most beloved, whom thou mentionest, is set over a cohort of a hundred demons; very industrious and strenuous, to expugn men, briskly progressing in the stadium of the love of God; and by gently caressing their souls, to lead them to depraved cupidities, to titillations of the flesh, finally to lasciviousness. Wherefore, dearest son, I beseech thee, that thou busy thyself with thy affairs, and give labor, that the machinations of the enemy escape thee not. Be therefore circumspect and vigilant and sober in all things, since thou art tender, and delicate, and most sweet: and therefore the proud enemy is acted by fury against thee, because thou hast willed to be sacred and dedicated to God, the most precious pearl of thy body being offered to him. Moreover the same accursed enemy envies thee thy talent, thy meekness, thy wisdom not sprinkled with errors, and thy chastity: and agitated by furies he presses on thy perdition, because thou with thy whole heart lovest God, and honorest his Saints, who for the cause of God and of eternal life and interminable beatitude poured forth their blood.

[50] and against them suggests remedies, with so great ardor Learn therefore how diligently the malevolence of the worst demon must be searched out by him, who walks in the fear of God and in truth. Subdue thy body by fasts, and tame the lascivious flesh: put on humility for a garment; rejoice in prolix prayers; keep all the senses of the body pure and uncontaminated: for this the most wicked enemy does most studiously, that thy soul foully befouled, subject to the sin of incontinence, he may as quickly as possible precipitate thee into the fire of terrible gehenna. For he who commits sin, is the servant of sin: and just as there are two kinds of works, so also two principles of them; of justice indeed, the supreme Lord of heaven and earth; but of iniquity, the devil. Thou therefore, my son, make that thou exercise thyself ardently and studiously in the justice of Christ the Lord; and the Lord in turn will protect thee, and the Most High will conserve thee; will surround thee with his help, and will command his Angels concerning thee, that they keep thee in all thy ways. Be therefore of good courage, let all fear be exiled from thy heart, that tears were shaken out of Epiphanius: and invoke the Lord. These admonitions of Andreas when the illustrious young man received with his ears, there flowed from his eyes copious showers of tears, irrigating his venerable face like pearls: for ecstasy seized him, receiving in mind that most beautiful exhortation of Andreas, and the most sweet documents leading to God. But whatever the Saint spoke with the young man, in a place remote from crowds to him sitting by, he spoke by whispering into the ear. But when they had conferred the things which were to the purpose, saluting among themselves in a holy kiss, each betook himself elsewhere; Andreas indeed, to mock after his manner the vanity of the world and the devil; but Epiphanius, into his own house.

[51] But it pleases also to narrate to you another prodigy supremely to be admired, dearest Brothers; who, tenacious of his custom in not eating, wrought in our Epiphanius, pursuing God with an ardent love; our Lord Jesus Christ approving his illustrious works, and producing them into public light. Therefore Epiphanius dear to God, was temperate by his good pleasure, and had it set in custom to pass the first week of holy Lent, devoid of food and drink; then to receive the immaculate mysteries of Christ, then finally to recreate his little body with bread, water and some legumes. But on a certain Lent, when he had passed the first week, which we have said, fasting, anticipating the time of the sacrosanct sacrifice of the Mass, he himself prepared within the walls of his chamber a dish of legumes, commonly called Orophasulum, for the sake of heat not permitting anyone, on account of the cold which at that time prevailed, to enter there. Sitting therefore by the hearth, he strove to cook his dish in a small pot; when a signal being given for None, while praying he is tempted by the demon, hastily rising he betook himself to the church, the care of the dish being commended to no one. When it was come thither, the accursed demon, who ceases not to oppugn the souls of men everywhere with indecent thoughts, began to infest the young man with various thoughts of going from the temple, pretexing that care of the pottage must be had; with no other end, than that, the prayers being not yet finished, he might entice him from the church: but the thoughts injected, were of this kind: thoughts about food being injected: Behold for a solid week afflicting thyself in a pitiable manner, thou hast abstained from food and drink, prostrate on the ground, lying on the hard soil, destitute of all solace; and in these things thou hast so violently endured, that thou wast nearly dead for excessive ardor, excited by thirst: but when it should be a care to thee to prepare and take a little nourishment, that very thing being left, thou hast gone away careless, no command of caring for the dish imposed on anyone: go therefore, and inspect, whether perchance, scorched by excessive heat, it fill the house with a grievous reek; for there is no danger, lest this assembly of the faithful being constrained dissolve, before thou hast performed all the tasks of prayers, which thou art wont.

[52] but the prayers being constantly finished, These and other things, even more efficacious, and as they seemed equitable, the proud demon suggesting; Epiphanius perspicuously knowing his machinations, answered to the one plotting in this manner: God will have care of my dish, who nourishes whatever lives; he the protector of my life. Such things to the impure enemy, attempting to draw the mind of the one praying into diverse things, objecting in mind; and fortifying himself with the sign of the Cross, he persisted there to the end of the Office. Then returning to himself, he found all rapt into admiration on account of the most sweet fragrance of odor, with which the house was suffused: and he hears them pending in mind and ignorant, whence at last that sweetness breathed, interpellating themselves as about an unusual matter, saying: Be present here, he is recreated by a wondrous fragrance. our beloved lord, smell this incomparable fragrance, which whence it comes forth no one can learn. And when Epiphanius had approached, he himself also perceived the wonderful sweetness of odor, and was struck by the novelty of the thing. Having entered the chamber, and by the aspect of a most beautiful Angel, where the little hearth was full of coals, and looking about, he beholds a young man of eximious dignity, of admirable height, plainly decently composed: his face coruscated brighter than the sun: and he was clad in a stole, which would not misbecome the divine majesty itself, from the neck indeed to the breast white, intertexed with gold; but hence through the loins even to the knees, like an herb, shining with a green and citrine color: his head glowed with a flaxen lock, the hairs imitating gold by their splendor. Struck with fear at this spectacle Epiphanius, perceives the face of the young man transformed in diverse manner, now white like snow, now flashing like fire. He stretched forth his bare right arm, with which the handle being seized he sustained the pot, not idly standing by the hearth.

[53] cooking a dish: Amid these things therefore Epiphanius being stupefied, as I said, and intent on that beautiful spectacle not without a certain horror; that gracious cook, the dish being tasted, as if about to take an experiment of it; brought forth from his bosom a certain little vessel, and thence with three fingers taking some condiment, the sign of the Cross being formed, cast it into the pot, and hid his bare arm within his pallium: and then at last upon Epiphanius with a smiling countenance having looked, his glowing wings, which he had, being unfolded, raising himself from the earth, sublime into the heavens went away. From which vision Epiphanius growing dim in eyes, and stupefied in spirit, turned to the East, his hands extended to the Lord and tears bedewing his cheeks; Woe to me, he exclaims, Lord my God, who am I, a contrite dog, that thou hast sent thy beloved Angel to serve me? I give thanks to thy benignity, Lord, and religiously venerate the magnitude of thy mercy, that thou hast deigned to remember me also in thy judgments, to take me into the tutelage of thy divine power, to number me in some place among those loving thee. I give thee thanks, who rightly moderatest all things, and disposest them to my salvation and eternal life.

[54] who, thanks being given to God, tasting it, is wonderfully changed. In this manner thanks being rendered with a contrite heart, he went away to explore, what kind of dish the Angel who had appeared had prepared for him; and found that there came thence such a fragrance of odor, that what could be likened to it, this earth contains nothing. Wondering at which thing, he burst again into these thanksgivings: Glory to thee, glorified Lord, whom in Trinity we praise and adore; since my works, of a most vile young man, truly most unworthy, thou holdest in some esteem; and dost not disdain to prevent my insufficiency with singular prerogatives, and to render me a partaker of thy honeyed bounty. What shall I render to the Father I give glory, by no means about to cease from this moment, all my days as long as life shall survive. Having so prayed, taking a little of the dish, he tasted: and anointed with infinite sweetness, so suddenly he found his senses converted into a divine affection, that with stupor he wondered at so sudden a mutation and most sweet alteration of his soul: moreover he also began to burn with a more ardent charity toward God and all the Saints, and to walk with promptier minds in the way of the Lord's mandates.

[55] The same having beheld Andreas naked, On a certain day he had gone to the sacred building for the sake of praying after his manner, and the Office being finished returned home, he sat before the doors of his parents, his father himself also standing by: and when B. Andreas had his way that way by the public road, exercising his arts, naked, destitute of all things, covered only with a ragged and vile garment about the loins; Epiphanius saw him, and moved with great commiseration, desired to introduce him into his house. But when no manner occurred, he asks his father that he be introduced into the house, by which he might bestow that benefit on the man publicly known on account of the presence of his father; I know not what cause pretexing, thus he addresses him: My Lord and father, dost thou behold that man, wandering the streets with naked body? I suspect, that insanity was injected on him by the enemy of the human race. But now, my Lord and dearest father, so mayest thou never behold the immature death of thy most beloved son Epiphanius, so never see the mourning face of thy little sparrow; let us introduce him into our house, and on account of the munificence of the Lord our God, heaping thee with honor and riches from the treasure of his bounty, let it be permitted me to instruct a table for him and pour out wine, that we may receive a reward for our souls: for that alone in the kingdom of the heavens we shall find.

[56] and beseeches him, wonderfully rejoicing at the disposition of his son, To these words, the father by a certain divine numen affected, with a benign and most bland eye having beheld his son, and his most sweet face being kissed; Unguent, he said, of my soul, and light of my eyes, son, concerning that matter there was no need to seek my will: go, and what is pleasing to thy mind, do; for all my things are thine.

sunt. To whom Epiphanius: Altogether, dearest father, so it was needful; for certain things must be asked by me: for it is written: A son, who prescribes laws to his father, shall die the death; and the father being intent on some matter, every counsel of the son shall be dissipated. Which heard, the father exulted with joy, on account of the wisdom and prudent answers of his son: who hastily with quickened step following Andreas, at last overtook him advanced as far as the house; and his hand being seized, led him back to his own house. And when they had come thither together, the father of Epiphanius not being found there, Andreas refused to enter the door, and sat outside: whom the neighbors and wayfarers having beheld, stripped of garments and raving, flocked together in great number; some groaning and accusing Satan, that in such a manner he confounded a man despoiled of all things; some bestowing an obol, others proffering wine. But he tenacious of his purpose, received nothing from anyone; but repelling all from himself, sat on the ground before the doors of the house.

ANNOTATA.

CHAPTER VIII.

The secrets of hearts revealed by Andreas before Epiphanius and his servants, and to one of these his sanctity indicated.

Ἔρχεταί τις νεανίσκος, τῇ φύσει εὐνοῦχος, μεγιστάνου τινὸς τυγχάνων Κουβικουλάριος· ἦν δὲ τὸ πρόσωπον αὐτοῦ ὡς τὸ ῥόδον, καὶ λευκὸς τῷ σώματι ὡς χιὼν, εὐειδὴς, ἐπίξανθος, βλακείαν οὐ τὴν τυχοῦσαν κεκτημένος, μόσχου μήκοθεν ἀπόζων, μαλακοὺς περιβεβλημένος χιτῶνας· διὰ δὲ τὸ εἶναι τὸν Ἐπιφάνιον συμμίληκα αὐτοῦ καὶ γειτνιάζειν, μεταξὺ ἀλλήλων ἦν ἀγάπη πολλή. Κατεῖχεν οὖν ὁ Εὐνοῦχος ἐκεῖνος φοίνικας καθάπερ ἰσχάδας ὡς τριάκοτντα· θεασάμενος οὖν τὸν Ὅσιον γεγυμνωμένον τῷ σώματι, καὶ τῷ δέει βληθεὶς, τὸ πράγμα ἐξενίζετο, καὶ ἐπηρώτα τὸν Ἐπιφάνιον λέγων· Φίλτατέ μου καὶ πεποθημένε Ἐπιφάνιε, τίς ἄρα οὗτός ἐστιν; τίνος χάριν παράγει γυμνὸς, κρύους ἀφορήτου καὶ χειμῶνος ὑπάρχοντος, καὶ ὥσπερ οἱ ἐν θαλάσσῃ κινδυνεύοντες, οὕτως καθέστηκεν; Ἐπιφάνιος εἶπεν· Γλυκύτατέ μου ἀδελφὲ, τί σοι ἔχω εἰπεῖν ὑπὲρ τοῦ φαινομένου, οὐκ ἐπίσταμαι· ἐπειδὴ ᾑχμαλώτευται ἡ διάνοια αὐτοῦ ὑπὸ τοῦ πνεύματος, καὶ περιάγει παρατραπεὶς ταῖς φρεσὶν ὥσπερ πασχικῶς πεφυρμένος· πάντες δὲ οἱ τοιοῦτοι διαῤῥήσουσιν τὰς ἑαυτῶν χιτῶνας, καὶ ἀναισθητοῦντες τρέχουσιν. Λελάληκεν δὲ τοῦτο, μὴ βουλόμενος ἐκκαλύψαι τὴν ἀρετὴν τοῦ Ὅσίου. Ταῦτα ἀκούσας ἐκεῖνος ἡσύχαζεν, καὶ ὥσπερ πένητα οἰκτείρας ἅς κατεῖχεν φοίνικας ἐδίδου τῷ Μακαρίῳ λέγων· Δέξαι τέως ταῦτα, ἐπειδὴ ἐνταῦθα οὐδὲν ἕτερον ἔχομεν. Ὁ δὲ Ὅσιος νοεροὺς ὀφθαλμοὺς κεκτημένος, ἔγνω τὰ ἔργα τῆς ψυχῆς αὐτοῦ, καὶ βλοσυρῷ τῷ ὅμματι ἀπιδὼν εἰς αὐτὸν ἔφη· Δῶρον κωλοφονίας οἱ σαλοὶ οὐκ ἐσθίουσιν. Ἀγνοήσας οὖν ἐκεῖνος τὸ λεχθὲν αὐτῷ, ἔφη· Παρατετραμμένε ἐπ᾽ ἀληθείας, φοίνικας βλέπων, κωλοφονίας δοκεῖ σοι ταῦτα εἶναι. Λέγει αὐτῷ ὁ Μακάριος· Δόλιε, ἄπελθε ἐν τῷ κοιτῶνι τοῦ κυρίου σου, καὶ ἐργάζου μετ᾽ αὐτοῦ τὴν ἀσθένειαν τῶν Σοδομιτῶν, καὶ ἐπιδώσει σου καὶ ἑτέρας φοίνικας· ταλαίπωρε, ὁ μὴ βλέπωντὰς ἀκτῖνας τῆς τῶν οὐρανῶν βασιλείας, ὁ μὴ ἰδὼν τῆς γεέννης τὴν ἀγριότητα τὴν δρυμυτάτην, οὔτε κᾂν τὸν Ἄγγελον αἰσχύνῃ τὸν καθάπερ Χριστιανῷ ἀκολουθοῦντά σοι· τί σοι δέει γενέσθαι, ἀκάθαρτε, ἐν ταῖς γωνίαις παρεδρεύων τὰ μὴ δέοντα ἐργαζόμενος, ἅπερ οὐδὲ οἱ κύνες, ἅπερ τὰ ἑρπετὰ καὶ ὄφεις, ἅπερ οὐδὲ οἱ χοῖροι πράττειν οὐκ ἴσασιν· πόθεν κατάρατε μεμαθηκὼς ταῦτα κατεργάζεν; Οὐαὶ τῇ σῇ νεότητι, ἦν ὁ σατανᾶς παρατρώσας εἰς φοβερὸν πυθμένα ἅδου σφοδροτάτῃ τινὶ καὶ ἀπείρῳ ἰταμότητι κατεκρέμνησεν. Ὅρα καὶ μὴ ποῤῥωτέρῳ πρόβαινε, [μή ποτε δικαίως θεἳλάτῳ πυρὶ καταναλωθεὶς πρόωρον ἀφαρπάζων σου τὴν νεότητα, καὶ ἐνθαῦτα μὲν τοιούτῳ πρηστῆρι], ἐκεῖθεν δὲ γεέννης πυρὶ λυγρῶς ὁλοκαυτώσει σε. Ταῦτα ἀκούσας ἐκεῖνος ἔφριξεν, ὡς πῦρ γεγονὼς πρόσωπον αὐτοῦ, καὶ ᾐσχύνθη μεγάλως. Λέγει οὖν Ἐπιφάνιος πρὸς αὐτόν· Τί σοι ἐγένετο, κύριέ μου γνήσιε φίλε; τίνος χάριν διετράπης, ὡς πῦρ γεγονὼς τὸ πρόσωπόν σου; Οὐκοῦν εἴρηκά σοι ταῦτα; ἐπειδὴ εἴτι φθάσει, λαλεῖ ὁ παρατετραμμένος καὶ πεφυρμένος; Πλὴν ἀγαπητέ μου ἐν Κυρίῳ, εἴπερ συνοῖδάς τι ἀπο τῶν ἤδη ὑπ᾽ αὐτοῦ ῥηθέντων, πορευθεὶς ὕπαγε, καὶ σεαυτὸν εἰς διόρθωσιν ἄγε, καὶ μὴ ἀηδιάζου ἐπὶ τοῖς λόγοις· νέος γὰρ εἶ καὶ τρυφερὸς, καὶ ὁ σατανᾶς, ἀγαπητέ μου, χαλεπός ἐστιν καὶ ἀποπλανᾷ ἡμᾶς πράττειν τὴν ἁμαρτίαν, δι᾽ οὐδ᾽ ἕτερον, εἰ μὴ ἵνα κέκτηται ἠμᾶς εἰς παραμυθίαν ἑαυτοῦ, ἐν φλογὶ γεέννης κατακαὶομένους αὐτῷ. Ταῦτα ἀκούσας ἐκεῖνος, ἀνεχώρησεν. Ὁ δὲ τίμιος Ἐπιφάνιος διεγείρας τὸν Ὅσιον, ἐπορεύθησαν ἐν τῷ κοιτῶνι αὐτοῦ, καὶ εὑρῶντες τράπεζαν, καθεσθέντες ηὐφράνθησαν ἐπὶ ταῖς δωρεαῖς τοῦ Σωτῆρος· καὶ μετὰ τὸ μεταλαβεῖν αὐτοὺς, λέγει Ἐπιφάνιος πρὸς τὸν Μακάριον· Τίνι τρόπῳ, κύρι ὁ μέγας οὕτως ἀποτόμοις ἐχρήσω ἐλεγμοῖς τῷ προσφιλεῖ μοι χρηματίζοντι; Ἐφη πρὸς αὐτὸν ὁ Μακάριος· Ἐπειδὴ προσφιλής σοι καθέστηκεν καὶ ἀγαπητὸς, τούτου χάριν ἐποίησα πρὸς αὐτὸν τὸν κατάλογον· ἐπεὶ οὐκ ἦν φίλος σου τὸ οἱονοῦν ῥῆμα ἐξ ἐμοῦ οὐκ ἠκόει τὸ σύνολον· οὐ γὰρ ἐμοὶ σκοπὸς ὥς τε ἐλέγχειν καὶ ἐπιτιμᾷν τοῖς ἁμαρτωλοῖς, ἀλλὰ τρέχειν με τὴν εὐθεῖαν ὁδὸν τὴν ἐπὶ τῇ ἀμείνῳ ἀπάγουσαν. Ἐπιφάνιος εἶπεν· Οἶδα, δοῦλε τοῦ Θεοῦ κᾀγὼ, ἀλλ᾽ οὗτος ὁ νεανιας οἰκέτης ἐστὶν, καὶ βιαζόμενος ὑπὸ τοῦ κυρίου αὐτοῦ· τί ἕξει ποιῆσαι; Λέγει ὁ Ὅσιος· Οἶδα ὅτι οἰκέτης ὑπάρχει, οὐκ ἀγνοῷ τοῦτο, πλὴν εἰς τὰς σωματικὰς χρείας ὀφείλει ἐξυπρετεῖν ὁ οἰκέτης τὸν ὀνησάμενον, οὐχὶ εἰς τὰ ἔργα τοῦ διαβόλου, καὶ εἰς τὰς πράξεις τῆς ἀτιμίας, μάλιστα εἰς τὸ ἐπικατάρατον τοῦτο καὶ βδελλυρὸν ἀτόπημα, ὅπερ οὐδὲ τὰ ἀναίσθητα κτήνη τοῦτο πράττειν οὐκ ἴσασιν· ἄνθρωπος γὰρ τίς ἐστιν, ὃς οὐκ αἴσθηται, τῆς κόπρου ταύτης τὴν δυσσωδίαν ἀποδιδράσκειν; Ἐπιφάνιος λέγει· Ἐὰν ὁ κύριος αὐτοῦ προσκαλέσηται αὐτὸν, εἴτε εἰς σωματικὴν δουλείαν, εἴτε εἰς ἐφάμαρτον, εἴτε εἰς πνευματικὴν, ἐὰν μὴ ὑπακούσῃ ὡς δοῦλος, πάντως οἶδας πόσα πάσχει, ὑβριζόμενος, τυπτόμενος, ἀπειλούμενος, καὶ τὰ λοιπὰ κακὰ ἐκδεχόμενος. Ἔφη ὁ Ὅσιος· Τοῦτό ἐστιν Ἰησοῦ Χριστοῦ τὸ μαρτύριον, ὅπερ αἰνιττόμενος ἔλεγεν Μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαὶοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Ἐὰν τοίνυν οἰκέται τοῖς δεσπόταις εἰς τὴν τῶν σοδόμων μυσαρὰν καὶ βδελλυκτὴν ἐπιθυμίαν οὐχ ὑποκύπτουσιν, οὗτοί εἰσιν μακάριοι καὶ τρισμακάριοι. ὅτι διὰ τῶν βασάνων ὧν λέγεις, σὺν τοῖς μάρτυσι λογισθήσονται. Ταῦτα αὐτῶν ὁμιλούντων εἷς τῶν οἰκετῶν Ἐπιφανίου, ὁ ἀφωρισμένος εἰς τὸ ὀψώνιον τοῦ πατρὸς αὐτοῦ πνευματικοῖς ὄμμασιν ἐπιγνοὺς τὴν τοῦ Ὁσίου ἐργασίαν (πῶς δὲ ταῦτα ἐπέγνω Θεῷ μόνῳ γνωστόν) καθήσας πρὸ τῶν ποδῶν αὐτοῦ, δάκρυσι καθικέτευε τὸν Ὅσιον, ὅπως παρακαλέσῃ τὸν Θεὸν ὑπὲρ αὐτοῦ τοῦ γενέσθαι αὐτὸν τοιαύτης ἐργασίας. Ἐγνω δὲ τῷ πνεύματι ὁ Δίκαὶος τί εἰσιν ὅπερ ὁ παῖς ἐξελιπάρει κομίσασθαι, καὶ βουλόμενος κατ᾽ ἰδίαν ὁμιλῆσαι αὐτῷ, τῇ δυνάμει τοῦ ἁγίου Πνεύματος μετέστρεψεν καὶ τὴν ὁμιλίαν τοῦ παιδὸς εἰς τὴν τῶν Σύρων διάλεκτον, καὶ καθεζόμενος ὁ Ὅσιος, ὁμίλει αὐτῷ Συρισὶ ὅσα ἐβούλετο. Ὁ δὲ παῖς ἔλεγεν, Ἐὰν οὐκ ἠδυνόμην, οὐκ ἄν παρεκάλουν σοι τοιοῦτος γενέσθαι ὁποῖος εἶ καὶ αὐτός. Ὁ δὲ Ὅσιος λέγει πρὸς αὐτόν· Οὐ δύνασαι ὑποφέρειν τοὺς ἱδρῶτας καὶ τὰ σκάμματα τῆς ἀρετῆς ταύτης, ἐπειδὴ βιαστή ἐστιν ἡ ὁδὸς, καὶ ἀπείρου πόνου καὶ μόχθου· μένε οὖν μᾶλλον καθὰ εἶ ἐν εὐσεβείᾳ καὶ σεμνότητι, διδασκόμενος ὑπὸ τοῦ κυρίου σου Ἐπιφανίου τὰ κρείττονά σοι καὶ σωτηρίας ἐχόμενα, φεύγων πορνείαν, μνησικακίαν, καὶ τῶν λοιπῶν παθῶν τὸν κατάλογον· καὶ τί σοι χρεία ἀνάγκαὶς τοιαύταις σεαυτὸν κατυποβαλεῖν; Ὁ δὲ παῖς εὶπεν αὐτῷ· Εἰ οὖν βούλει τῆς ἐμῆς ἐλεεινότητος ὑπακοῦσαι, λεξαι μοι ὅτι οὐ δύνασαι τοῦτο ποιῆσαι. Ταῦτα δὲ ἀκούσας ὁ Ὅσιος ἡσύχαζεν. Ὁ δὲ Ἐπιφάνιος βλέπων τὴν ἀθρόαν μεταβολὴν τῆς γλώττης τοῦ παιδὸς, ὅτι ἃ μὴ μεμάθηκεν ἀπεφθέγγετο, ἐν τῇ καρδία αὐτοῦ ταῦτα συνέβαλεν καὶ λέγει· Βαβαὶ τοῦ θαύματος, πόσα οἱ Ἅγιοι δύνανται! Ὁ δὲ Μακάριος ἐδεήθη τοῦ Κυρίου περὶ τοῦ παιδὸς, χάριν τῆς ἐκείνου αἰτήσεως, τί ἄρα δέει γενέσθαι· καὶ ἦλθεν φωνὴ αὐτῷ λέγουσα· Οὐκ ἔστιν τοῦτο συμφέρον, ἄπαγε τοῦ ἐγχειρήματος· Δεῖξον αὑτῷ πρᾶγμα ὁποῖόν ἐστιν, μὴ ὡς ἀδυνάτου σου, τοιαῦτα καταψηφίσεται. Ὁ οὖν Μακάριος ἔφησε τῷ Ἀγγέλῳ τῷ ἐφεστῶτι· Πλῆσον τὸ ποτήριον τῆς θυμηδίας, ἀφ᾽ ἧς ἡ χάρις τοῦ κατ᾽ ἐμὲ χαρίσματος ἐπήνθησεν. Ἐποίησέν τε ὁ Ἄγγελος Κυρίου· καὶ λέγει πρὸς αὐτὸν ὁ Μακάριος· Ποτιεῖς ἐκεῖνον τὸν ἐπὶ τῶν ποδῶν μου καθήμενον. Ὁ δὲ εὐθέως ἀοράτως ἐπότισεν αὐτὸν, καὶ ἤρξατο ὁ παῖς παραπλήσια σχήματα πράττειν ἐοικότα τῷ θεοφόρῳ πατρὶ, ὅςτις ὁρῶν αὐτὸν ἐμειδία εὐφραινόμενος. Ὁ δὲ Ἐπιφάνιος ὁρῶν τὸ γεγονὸς ἐταράχθη, φοβηθεὶς μή ποτε ἐπαναδράμῃ πᾶσα ἀγανάκτησις τοῦ πατρὸς αὐτοῦ, καὶ λέγει πρὸς τὸν Μακάριον· Δέομαί σου, δοῦλε τοῦ Θεοῦ, μὴ ποιήσῃς τοῦτο τὸ πρᾶγμα ἐπὶ τῷ οἰκέτῃ τοῦ πατρός μου, μή ποτε καὶ

αὐτὸς ἐξουδενωθείσῃ, καὶ ὁ Θεὸς ἀντὶ ἀγαθοῦ βλασφημηθήσεται, καὶ ἐμὲ μεμισημένον καὶ ἐπάρατον δείξῃς τῷ γεννήτορι, καὶ οὐκ ἔξω τοῦ ἐντεῦθεν εἰσαγάγεσθαί σε. Παρακαλῶ οὖν καὶ δέομαι μὴ κενὴν ἀποπέμψῃς τὴν δέησίν μου, μέμνησο μιᾶς ἡμέρας ἀγάπην ἐμοῦ τοῦ οἰκέτου σου. Ὁ δὲ Μακάριος μὴ θέλων τὸν Ἐπιφάνιον κενὸν ἀποπέμψαι, ὑπήκουσεν αὐτοῦ τῆς δεήσεως, καὶ προσέταξεν πάλιν τῷ Ἀγγέλῳ τοῦ ἄραι ἀπ᾽ αὐτοῦ τὸ καταχθὲν αὐτῷ δώρημα· καὶ πάλιν ἦλθεν ὁ παῖς εἰς τὴν προτέραν κατάστασιν, καθὼς πρώην ἐχρημάτιζεν. Ἐν λύπῃ δὲ μεγίστῃ γενόμενος ὁ οἰκέτης, παρεκάλει τὸν Ὅσιον δοθῆναι αὐτῷ πάλιν τὸ δῶρον ἐκεῖνο. Ὁ δὲ πρὸς αὐτὸν ἀπεφθέγξατο· Λελάληκάς μοι, οὐ δύνασθαί με τοιοῦτον ἐπιδείξασθαι ἔν σοι· θέασαι τοίνυν καὶ ἴδε ὅτι ἐν τῷ ὀνόματι Κυρίου καὶ μείζονα, εἰ βούλομαι, ἔν σοι ἐπιδείκνυμι· πλὴν ὁ κύριός σου Ἐπιφάνιος κώλυμά σοι καθέστηκεν, παρὰ γνώμην γὰρ τοῦ κυρίου σου οἱ θεῖοι κανόνες πράττειν οὐκ ἐπιτρέπονται. Εἷς δὲ τῶν συνδούλων τοῦ παιδὸς, προστάξει τοῦ δεσπότου αὐτοῦ, κέκληκεν αὐτὸν εἰς διακονίαν. Ἑσπέρας δὲ ἤδη γενομένης, ἐβιάσατο ὁ Ἐπιφάνιος τὸν Ὅσιον τοῦ μεῖναι ἐκεῖσε, καὶ ὂς ὑπέκουσε. Περὶ δὲ τρίτην φυλακὴν τῆς νυκτὸς εὐκαιρησάντων πάντων τῶν οἰκετῶν, συνήχθησαν κατ᾽ ἔθος πρὸς τὸν Ἐπιφάνιον, ἀγάπῃ δὲ διαπύρῳ κρατούμενοι πρὸς αὐτὸν, ἦν γὰρ τοῖς πᾶσιν αἰδέσιμος καὶ ἐράσμιος· ἱσταμένων οὖν αὐτῶν χερσὶν ἐσφιγμέναις, προσέταξεν αὐτοὺς καθεσθῆναι. Ὡς οὖν ἐκαθέσθησαν κύκλῳ αὐτοῦ, ὁ μακάριος Ἀνδρέας τῷ νοερῷ τῆς διανοίας ὂμματι ἑώρα ἑνὸς ἑκάστου τὰ ἔργα, καὶ ποίῳ σφάλματι ἔκαστος αὐτῶν προκατείληπτο· καὶ θέλων αὐτοὺς ὀφελῆσαι, τροπευσάμενος ὁμιλίαν ἤρξατο λέγειν, παραβολήν τινα ἐρευγόμενος. Αὐτοὶ δὲ ἐνωτιζόμενοι τοῦ Ὁσίου τὰ ῥήματα καὶ αἰσχυνόμενοι, ὡσεὶ φλόγα τῇ αἰδὼ μετεφέροντο, οἱ δὲ φρίκῃ συνεσφίγγοντο, ἄλλοι ἰλιγγίουν καὶ ἐτρόματτον, ἕτεροι αἰσχυνόμενοι ἀνεχώρουν· ἡ γὰρ ἁπλὴ τοῦ Δικαίου ὁμιλία, πάντων τὰ ἁμαρτήματα ἀποτόμως ἤλεγχεν, ποίῳ τρόπῳ καὶ πῶς ταῦτα ἐξειργάσαντο. Καὶ δὴ τοῦτο θαυμαστότερον ὅτι ἰδίᾳ διαλέκτῳ ἑκάστῳ αὐτῶν ἤλεγχεν τὁ ἁμάρτημα· ἔλεγον δὲ ὑπολαμβάνοντες· Δι᾽ ἐμὲ ταῦτα ὁμιλεῖ οὗτος ὁ ἄνθρωπος. Φόβῳ δὲ βαλλομένων καὶ τρόμῳ ἐν τῷ αὐτὸν ἐκφαυλίζειν τὰ ἁμαρτήματα αὐτῶν, ὁρῶν ὁ παμμίαρος δαίμων τοὺς οἰκέτας Ἐπιφανίου ἐλεγχομένους τὰ παραπτώματα αὐτῶν, συνεγείρει μετ᾽ αὐτοῦ καὶ ἄλλους ἀπὸ τῶν ἀκαθάρτων πνευμάτων, καὶ ἐν τῷ προαυλίῳ καθεζόμενοι ἐγελοίαζον· γνοὺς δὲ τοῦτο ὁ Μακάριος ἐμειδία, ἀκούων ταῦτα. Ὁ οὖν Ἐπιφάνιος καὶ οἱ σὺν αὐτῷ, ἐνωτιζόμενοι τὸ τοῦ Δικαίου γέλοιον, ξένον τοῦτο ἡγοῦντο, καὶ δι᾽ ἢν αἰτίαν τοῦτο εἰσπράττει μαθεῖν ἐβουλοντο· οὐ γὰρ ἤκουον ἐκεῖνοι τῶν πονηρῶν πνευμάτων τὸ γέλοιον, οὐκ ὄντες τῆς τοιαύτης διαβλέψεως ᾄξιοι. Συνιεὶς δὲ τοῦτο ὁ Δίκαὶος λέγει τῷ τοῖς δεξιοῖς αὐτοῦ ἐφεστῶτι Ἀγγέλῳ· Ἄρον τὸ τῇδε κάλυμμα· καὶ ἅμα τῷ ῥήματι ἀπεκαλύφθησαν αἱ ἀκοαὶ τῶν ψυχῶν αὐτῶν, καὶ ἤκουον τὰ παρὰ τῶν δαιμόνων λεγόμενά τε καὶ γελοιαζόμενα. Ἐπηρώτων δὲ τὸν Ἐπιφάνιον οἱ αὐτοῦ, λέγοντες· Κύριε, τίνες εἰσὶν αἱ ἄσωται αὐταὶ γυναῖκες, αἱ ἔξω ἑστῶσαι, καὶ τῷ γελοίῳ κοπτώμεναι, καὶ ταῖς ἀναιδείαις ἐπιφερόμεναι; Ὁ δὲ λέγει αὐτοῖς· Ὅτι ἁμαρτωλῶν ἡμῶν ὄντων, γελῶσιν εἰς τὰ πρόσωπα ἡμῶν οἱ δαίμονες. Ταῦτα ἀκούσαντες, ἑαυτοῖς κατεμέμφοντο, καὶ εὐθὺς ἐξαναστάντες, καὶ τῷ τιμίῳ Ἐπιφανίῳ προσκυνήσαντες, ἐπορεύθησαν ἕκαστος ἐπὶ ταῖς κοίταις αὐτῶν. Ἀναχωρούντων δὲ αὐτῶν, ἕτερος πρὸς τὸν ἕτερον ἔλεγον· Ἐθεάσω πρᾶγμα παράδοξον, πῶς μοι ὁ πένης οὗτος λελάληκεν τὰ ἐμὰ πλημμελήματα; Λέγει ἕτερος· Ναὶ ἀδελφὲ, καὶ τὰ ἐμὰ παντα διηγήσατο. Ἀπεκρίθη δὲ καὶ ἕτερος· Πιστεύσατέ μοι, ἀδελφοὶ, καὶ ἐμοὶ τὰ τῆς καρδίας μου κρυπτὰ ἀπεκάλυψεν. Καὶ οἱ μὲν ἔλεγον, ὅτι Ἅγιός ἐστιν· οἱ δὲ ἔλεγον, Οὐχὶ, ἀλλὰ μάντης ἐστὶ, καὶ ἀπὸ τοῦ τῶν ζώδων στοχασμοῦ ἀναγγέλλε ἡμῖν τὰ ἁμαρτήματα ἡμῶν. Ἄλλοι ἔλεγον· Ἀπὸ δαιμονικῆς ἐνεργείας ταῦτα ἡμῖν ἀπεκάλυψεν. Ὑπνωσάντων οὖν πάντων τῶν οἰκετῶν αὐτοῦ, τότε ὁ Ἐπιφάνιος, ὡς ἐξ ἔθους αὐτῷ ἦν, καταλιμπανων τὴν κλίνην αὐτοῦ, τάπητα τιθεὶς ἐπὶ τοῦ ἐδαφους, τοῦ ὕπνου μετελάμβανεν. Ὁ δὲ Ὅσιος σχηματισάμενος ἐν τῇ κλίνῃ τοῦ Ἐπιφανίου τοῦ ὑπνῶσαι, ὅτε δὲ ὕπνωσεν ὁ Ἐπιφάνιος, καταλιπὼν τὴν στρωμνὴν Ἐπιφανίου, καὶ κατελθὼν ἐν τῇ αὐλῇ, εὗρεν κοπρώδη τόπον, κᾀκεῖσε διέμεινεν τῆς νυκτὸς τὸ ὑπόλοιπον. Πρωΐας δὲ γενομένης προπεμπόμενος ὑπὸ Ἐπιφανίου, ἐξῆλθεν εἰς τὸν πνευματικὸν ἀγῶνα αὐτοῦ. Τότε προσκαλεσάμενος ὁ Ἐπιφάνιος τὸν παῖδα, ὃν λελάληκεν ὁ Ἅγιος τῇ Σύρᾳ διαλέκτῳ, ἐπυνθάνετο παρ᾽ αὐτοῦ, Ποίῳ τρόπῳ τὰ μυστήρια ἐκεῖνα ἔν σοι διεπραχθησαν. Ὁ δὲ φίλτατος ὢν ἀεὶ εἰς αὐτὸν, ἅπαντα τὰ εἰς αὐτὸν γεγονότα ἀνελλειπῶς διηγήσατο. Ὅτε ἦλθεν, κύριέ μου, ὁ Ὅσιος ἐν τῷ κοιτῶνί σου ἐγενόμην εὐθέως ἐννεὸς, καὶ ἑώρων τὸ πρόσωπον τοῦ Ἁγίου ἐκείνου ὡς τὸν ἥλιον ἀπαστράπτον· ἐξισταμένου μου δὲ, ἐνωτίζομαι φωνῆς πόθεν οὐκ οἶδα, λεγούσης μοι· Πρόσχες καὶ ἴδε, ἡλίκον αὐτὸν ἡ διὰ τὸν Κύριον σαλία πεποίηκεν. Ἑώρουν οὖν καὶ ἰδοὺ ἀπὸ τῆς ἀκτῖνος τῆς οὔσης ἐπὶ τὸν Δίκαὶον, μικρά τις ἀκτὶς μερικῶς χωρισθεῖσα προσεπέλαμψε τῇ ὄψει μου· καὶ εὐθεως ἠρξάμην ποιεῖν τὰ σχήματα αὐτοῦ ὅσην προθεσμίαν ἐτεθέασο· ἔπειτα ἀφείλασιν ταῦτα ἐξ ἐμοῦ, καὶ ὑπῆρχον καθὰ καὶ πρώην εἰς τὰ τοῦ κόσμου ὑπερειδόμενος ἤθεσιν. Ἰδού Κύριέ μου ἀπὸ τοῦ νῦν αὐτὸς γενοῦ προνοητὴς τῆς σωτηρίας μου, ὁδηγῶν με ἐν τρίβῳ τῶν τοῦ Θεοῦ ἐντολῶν. Ταῦτα ἐνωτισθεὶς ὁ θαυμάσιος Ἐπιφάνιος καὶ ἰλλιγγιάσας, ἐξέστη τῷ πνεύματι, καὶ περιπλακεὶς αὐτῷ δάκρυσιν, ἠσπάσατο τοὺς ὀφθαλμοὺς αὐτοῦ, ὡς θεατὰς γενεσθαι τῶν τοιούτων μυστηρίων, καὶ ἔλεγεν· Ὁ παντοκράτωρ Κύριος, ὁ δείξας τὰ θαυμαστὰ μυστήρια ταῦτα, δυνατός ἐστιν σώσασθαι καὶ τὴν καλήν σου ψυχὴν, ἠγαπημένε ἀδελφέ μου· κᾀγὼ ἀπὸ τὴν σήμερον ὡς φίλῳ μου γνησίῳ καὶ συναίμονι πνευματικῷ οὕτω τὰ περί σου διαθήσομαι. Ἠγάπα τοίνυν ἔκτοτε τὸν παῖδα ὁ Ἐπιφάνιος, συνεργὸς αὐτῷ γενόμενος εἴς τε τὰ ψυχικὰ καὶ σωματικά.

[57] Meanwhile there is present a certain young man, by nature a eunuch, the Cubicularius of some Magnate. His countenance was red with a rosy color, his body white with snowy, his appearance decorous, his hairs flaxen, his softness not vulgar; he smelled also much from afar of musk, clad in soft garments. But because he was equal to Epiphanius in age, He spurns the gift of the Eunuch, friend of Epiphanius, and a neighbor in domicile, they pursued one another with mutual love. Moreover that Eunuch had with him dates, like dried figs, about thirty in number: and his eyes being turned upon the Saint destitute of vesture, struck with horror and wondering at the novelty of the unusual matter, he asked Epiphanius in this manner: Most beloved and most desired Epiphanius, what at last is this of a man? wherefore does he proceed naked, the cold especially being intolerable and the tempest raging? no difference intervenes between him and those imperiled in the sea. To whom Epiphanius: Most pleasant brother, what I should say to thee concerning these things, which lie open to the eyes, indeed I know not: the spirit agitating his mind, and casting it down from its seat, he wanders not otherwise than one possessed by a demon: but men of this kind are wont to lacerate their garments, and to run about without shame or modesty. So Epiphanius, that he should not bring forth into light the virtue of the holy man: in which the Eunuch acquiesced: and pitying Andreas, as a poor man, he offered the dates which he had, these words being added: Since nothing else is at hand to me now, accept these. But the Saint, with the eyes of the mind pervading the interior of his heart, and with a grim countenance upon the man having looked: Figs, he said, the insane do not eat. The energy of which saying ^a the other not having attained; Truly, he said, thou art insane, who, when thou seest dates, thinkest that thou seest figs.

[58] Then B. Andreas: Crafty one, away hence to the chamber of thy lord, and accuses him of sodomitic custom with his master. about to give labor to the very Sodomitic crime; and he will furnish thee also other dates. O thou miserable one! who at the most refulgent light of the heavenly kingdom art blind; who dost not cogitate the most cruel torments of gehenna; who art not restrained by reverence for the Angel accompanying thee, as a Christian. What is to be feared by thee, wicked one, when into corners and lurking-places thou hidest thyself, about to perpetrate those flagitia, which even dogs, which serpents and snakes, which the very swine shudder to perpetrate? With what teacher didst thou learn these things? Woe to thy youth, which Satan miserably cut with wounds precipitated into the terrible barathrum of hell, with most vehement impetus and violence. Wherefore consult thy affairs, nor go further; lest perhaps, divine fire supervening being consumed, thou be carried off in the flower of youth; and so here by a fiery whirlwind, but there by the violent flame of hell be miserably burned. This salutary admonition being heard, the Eunuch wholly shuddered; and, his face glowing in the manner of fire, was very greatly confounded. Wherefore to him Epiphanius: He having departed after the salutary admonition, What of a matter, Lord and faithful friend, has befallen thee? why is thy changed face inflamed like fire? Did I not so foretell thee, that if he, mind-captured and possessed by a demon, has attained anything, he brings it forth into the midst? Now therefore, dearest in the Lord, if of any of those things, which he himself spoke, thou art conscious to thyself; go, and return to a better fruit, nor blush at those things, which were truly objected to thee: for thou art a young man, softly educated; the devil on the contrary hostile, circumventing us, induces us to sin, for no other cause, than that from our society, scorched by the fires of gehenna, he himself may obtain whatever consolation. Which heard, the Eunuch went away.

[59] But the venerable young man Epiphanius led the relieved Andreas into his chamber: Epiphanius excuses him to the Saint, where finding a table instructed, they reclined; and were delighted with the liberal gifts of our Savior: whose strength when they had refreshed by eating, with these words Epiphanius assails B. Andreas: Wherefore, Lord and greatest of friends, didst thou attack with so sharp words that Eunuch intimate to me? To whom the Saint; Even for this reason, he said, that he is intimate to thee and much beloved, it seemed good to set his crimes before his eyes: for if he had been less a friend to thee, no voice of this kind would have been elicited at all from my mouth: for I have not proposed to myself that scope, that I should rebuke and chastise sinners; but that I may run by that way, which leads straight to perfection. Then Epiphanius: That indeed I know, servant of God, he said. But this young man is a servant, as though the fault be rather the master's: and is compelled by his lord: what should he do? The Saint rejoins: Nor does it escape me, that he is a servant; think not that:

but the upright servant ought to be present to his lord, who bought him, only for the obediences and necessary uses; not likewise for diabolical works and wickednesses, much less for the abominable and execrable, which I have said, flagitium. For what man would not think, that the foulness of that crime should be abhorred by himself, which the very beasts, destitute of reason, never admitted? Again Epiphanius: but Andreas refutes the excuse. If his lord shall have ordered him to be present, whether for corporeal obedience, or sinful, or spiritual to be furnished; nor yet shall have complied with him, as becomes a servant; thou canst not be ignorant, how many injuries remain to be borne by that wretched one, how many threats to be intended, how many blows to be felt, how many innumerable other things to be undergone. This indeed, said the Saint, is the martyrdom which Christ Jesus testifies, saying: Blessed are they, who suffer persecution for justice, for theirs is the kingdom of heaven. Matt. 5:10. If therefore any servants do not succumb to their lords, soliciting to the abominable crime of sodomitic immanity; they are truly blessed and most blessed, because through the supplices, which thou didst mention just now, they will obtain this, that they be numbered with the holy Martyrs.

[60] The servant of Epiphanius, understanding the scope of Andreas, While they are at leisure for such colloquies among themselves, a certain one of the domestics of Epiphanius, serving the paternal table and the foods to be prepared, when he had beheld the Saint, and had attained (but in what manner, God alone knows) with the eyes of the mind his manner of living; fell at his feet, with many tears supplicating, that he would intercede for him with God, and obtain that to him also it might be permitted to follow an institute of this kind. But the Saint, knowing what the other strove to obtain by suppliant prayers; and desiring to converse apart with him alone, changed by the virtue of the Holy Spirit the vernacular tongue of the servant into Syriac; and spoke in Syriac with him, whatever he wished. But when the servant addressing Andreas, said that he did not pray, he asks that he may be able to follow him; that he might be admitted into the society of his life, if equal strength were not to him: Andreas denied, that he could overcome the sweats and labors, to be undergone by those striving to so sublime a summit of virtue: since the way, he said, is steep and acclivous, laborious and difficult exceedingly. Wherefore I am an author to thee, that in the present state thou constantly give labor to piety and religion, and from thy Lord Epiphanius diligently learn, those things which conduce most to thy virtue and salvation: flee fornication, forget injuries, temper all other affections: for what necessity urges thee of subjecting thyself to such things? To this the servant, If thou wilt, he said, comply with my most miserable vileness; say, that thou canst not give it effect. Which heard Andreas was silent.

[61] But meanwhile Epiphanius, perceiving, that by a sudden mutation of tongue his servant spoke forth into the midst, what he had never learned, more earnestly weighed the matter in mind and exclaimed, Papae! how great a miracle! what would the Saints not effect? But B. Andreas asking the Lord by prayers for the servant who had earnestly demanded them; what at last would become of him; a voice fell, thus saying: By no means is that expedient, away with that counsel: show him how great a matter it is; but that he may know this can be obtained, that unequal strength is to him for undertaking such things. Andreas therefore says to the Angel standing by him: Fill this chalice with the wine of liquid pleasure, by whose taste formerly I was heaped with the gifts of divine grace. And to the obeying Angel soon, Give, he said, to him prostrate at my feet to drink. Which was done forthwith in an invisible manner; and the servant began to express gestures plainly like the God-bearing father Andreas, who beholding him did not refrain from laughter. But Epiphanius disturbed by the novelty of the thing, and fearing, he is assimilated to him for a time; lest from this his father's bile should be moved against him, assailed the Saint with such prayers: I beseech thee, servant of God, suffer not the servant of my father to be affected in such a manner; lest perchance both thou thyself accerse evil to thee, and God receive blasphemies instead of good things, and thou render me odious and execrable to my father, nor shall I dare hereafter to introduce thee hither. I pray therefore and beseech, that thou be not willing my prayers be vain, mindful of the love and benefit once furnished to thee by me thy servant.

[62] Andreas not bearing these prayers to go away into the wind, but at the prayers of Epiphanius he is restored to the common life. complied with Epiphanius; and commanded again the Angel, that the gift which had been brought to the servant, he should forthwith take away: and his pristine habit of face and body was restored to him. Wherefore affected with no light grief, he had recourse again to prayers, and asked back from the Saint the gift taken away. To whom the Saint: Thou saidst to me just now, that I could not perfect so great a matter in thee: now therefore see, that at my pleasure in the name of the Lord I can even greater things in thee: but thy master Epiphanius has interposed a bar to the matter further to be perfected, for the sacred canons deem it unlawful, to do anything against the will of thy lord. But another from the crowd of servants, sent by the father of Epiphanius for that, called this one to his ministry. And now the day verging into night, The Saint passing the night with this one, Epiphanius compelled Andreas, to pass the night with him: and he complied with the one compelling. But behold under the third watch of the night all the servants, their services being performed having obtained leisure, by custom convene to Epiphanius, who was in love and veneration with all; and standing with joined hands, were ordered to sit.

[63] Them therefore sitting and surrounding Epiphanius with a crown, Andreas saw with a perspicacious eye of mind, reveals to each of the servants his own sins, what each had wrought, what errors or delicts he had committed: and when he wished all to be rightly counseled, an exordium of speaking being made, he brought forth a certain parable into the midst. But they attaining his words and meaning, were suffused with shame, not otherwise than if a flame of fire had stood off from their face; some were rigid with horror, others almost departed from their senses and trembled, some for verecundity withdrew themselves: for the simple and unadorned discourse of the holy man precisely reproved all their sins, and disclosed in what manner and with what end they had been committed. In which matter that came chiefly to be wondered at, that to anyone he manifested his own sin in his own tongue, them pondering and saying among themselves: For my sake that man instituted this discourse.

[64] and the demons laughing on account of them. But them being consternated no less with fear than with tremor, while the Saint minutely recensed their delicts; the most wicked demon, perceiving the servants of Epiphanius to be taught and untaught their sins, with other companions of his of the same meal came to the vestibule of the house, and sitting raised an elevated laughter. Which known, with an equal laughter the Saint answered. Which Epiphanius, and those who were present, seeing, thought the thing unusual, and desired chiefly to learn what the cause of the laughter was: for they had not perceived the cachinnations of the evil spirits, as not deigned such a vision. Who their desire being known, said to the Angel standing at his right hand, that he should take away thence some impediment: and continually the ears of their hearts were opened, and they perceived whatever sayings and laughters of the demons. Then turned to Epiphanius the servants asked; what were those women, who stood without, libidinous, intemperate, poured forth into laughter? To whom Epiphanius these things: They are demons, who deride us face to face, because we have stained our souls by sinning. Which heard, accusing themselves and their works they rose, These while withdrawing disputing concerning this, and honor being exhibited to the venerable Epiphanius, betook themselves each to their own beds. But while going one addressed the other thus: Hast thou seen an admirable thing, in what manner that mendicant disclosed to me all my deeds committed against God? To whom another: Nay indeed, brother; but also mine he did not conceal. And to them again a third: Believe, he said, me brothers, even the most occult things of my heart he brought forth into light. Finally some said, that he was a Saint; others denied it, attributing that declaration of sins to haruspicy and conjecture sought from celestial signs, although others would prefer diabolical operations.

[65] After all the domestics lay loosed in sleep, Epiphanius snatched himself after his manner from the bed, and they being lulled, he betakes himself to a dunghill and a coverlet being placed on the ground, gave himself there to sleep. But Andreas, who meanwhile in the bed of Epiphanius simulated sleep, when he perceived him to have succumbed to slumber, the couch being left, descended into the court; and a dunghill being found, passed in it what was left of the night: but the day dawning, dismissed by Epiphanius, he went out to his spiritual contest. Then Epiphanius, the servant being called to him, Epiphanius from the prior servant whom the day before the Saint had addressed in the Syriac tongue, inquired, in what manner those mysteries had been wrought in him. Who, as he was chiefly dear to Epiphanius, concealed from him nothing whatever of those things, which had befallen him, thus beginning the narration:

[66] As soon as he set foot into thy inner chamber, my Lord, stupor invaded me, learns what befell him before the Saint: beholding his face refulgent with solar rays: and a voice, I know not whence, sounded in my ears, saying: Advert thy mind and see, how greatly the folly, which for the Lord's sake he simulates, has exalted him. Directing therefore my mind and eyes, I saw, from the many rays which surrounded the Saint, some little one go forth apart, and illuminate my countenance: and I began straightway to imitate his gestures and manner of acting, as long as that ray was seen by me: which at last being taken away, I was reduced to the prior custom of the things of this world. But behold, my Lord, from this moment thou wilt be the helper and guide of my salvation, and therefore he holds him most dear thereafter. who mayest direct me running in the way of God's mandates. Such things hearing Epiphanius, the admirable young man, his senses almost and spirit failing for stupor, embraced the servant with tears flowing copiously, and kissed the eyes witnesses and beholders of such arcana, saying: The omnipotent Lord, who deigned to reveal these wonderful mysteries to thee; can likewise, dearest Brother, save thy soul for thee: but I from this day will have thy affairs at heart, not otherwise than of a faithful friend and one touching me by spiritual consanguinity. And his faith stood by his words: for Epiphanius pursued that servant in all time thereafter with singular love, and was present to him in all things, both those which regarded the necessity of the soul, and those of the body.

ANNOTATA.

consequently, to be expressed, to one knowing that κῶλος is the podex, φόνιος lethiferous, mortal.

CHAPTER IX.

After receiving blows, falling asleep on a dunghill, under a passing cart the Saint remains unharmed; but by night being apprehended praying in a church reserved of itself, he by a miracle effects, that it cannot be revealed.

Ὁδὲ μακάριος Ἀνδρέας, μετὰ τὸ ἀναχωρῆσαι τὸν οἶκον Ἐπιφανίου, ἠγωνίζετο ἐν τοῖς ἀποκρύφοις τόποις καὶ ῥύμαις τῆς πόλεως, ὅπου οὐδεὶς αὐτὸν ἐγίνωσκεν, ἀφορήτῳ παγετῷ ψυχούμενος, καὶ τῷ κρύει πηγνύμενος, νηστείαις ταλαιπωρούμενος, ὑπὸ πάντων μισούμενος, ὥστε καὶ οἱ παῖδες τῆς πόλεως, τύπτοντες, σύροντες, καὶ ῥαπίζοντες σφοδρῶς, καὶ τῷ αὐχένι αὐτοῦ σχοινίον βάλοντες, ἧλκον δημοσίως, μέλαν ἐξ ἀνθράκων ποιοῦντες, καὶ τὸ πρόσωπον αὐτοῦ χριόντες. Οὕτως κακουχούμενος μετανάστας ἐν τοῖς ἀρτοπωλείοις ἐγένετο, πρὸς τὸ ἀνακτήσασθαι τὸ σῶμα αὐτοῦ ἐκ τῆς ἄγαν νηστείας ταπεινωθέν. Ἐκεῖσε τοίνυν ὑπάρχοντος, τινὲς τῶν φιλοχρίστων ἐδίδοσαν αὐτῷ ὀβολοὺς, ὁρῶντες αὐτὸν καταπεπονημένον, καὶ ὡς ἱκανὸν χρόνον μὴ θεασάμενοι, ἔλεγον αὐτῷ· Ποῦ ὑπῆρχες ἕως τοῦ νῦν, ἔξηχε; ποῦ διῆγες τὰς τοσαύτας ἡμέρας; Ὁ δὲ Ὅσιος ἀπεκρίνατο· Ἔξηχοι, οὐκ οἴδατε ὅτι μωροῖς συμφυρόμενος, μωροῖς ὡς μωρὸς διεπάλαιον; καὶ αὐτοὶ ἔξηχοι μόνοι χρηματίζετε. Οἱ δὲ τῷ γελοίῳ ἐπαιρόμενοι οὐκ ἐγίνωσκον τὰ λεγόμενα· μωροὺς γὰρ ἐκάλει τοὺς ὀλεθρίους δαίμονας, μεθ᾽ ὧν τὴν πάλην ἑκάστοτε ἐποιεῖτο, διὰ τὴν τῶν οὐρανῶν βασιλείαν ἀγωνιζόμενος. Καὶ οἱ μὲν ἐδίδοσαν αὐτῷ ὀβολὸν, οἱ δὲ καὶ δύο· οἱ μὲν ἄρτον, οἱ δὲ τύρον, ἄλλοι δὲ ἰχθὺν, οἱ δὲ θέρμια, καὶ ὀπώρας, ἐξ ὧν ἐπίπρασκεν ἔκαστος· εἰσερχόμενος δὲ ἐν καθαροποτίῳ, τοῖς ὁμοίοις πένησιν διένειμε ταῦτα. Καὶ πολλάκις τινὲς τῶν ἐλεημόνων, ἐλεῶντες καὶ οἰκτείροντες παρεῖχον αὐτῷ τοῦ φορέσαι ἱμάτιον· καί τινες δὲ πένητες ἅρπαγες, ὡς οἷα λησταὶ ἀναιδεῖς χρηματίζοντες, νυκτὸς αὐτῷ ἐπεμβαίνοντες, ἀφέντες αὐτὸν ὡς ἐγεννέθη γύμνον, ἔφυγον. Οὗτοι δέ εἰσιν οὕσπερ οἱ τῆς πόλεως εἰώθασιν καλεῖν, Τὰ τοῦ Ἀρχιερέως παιδία. Πάλιν μιᾷ τῶν ἡμερῶν τὴν σωματικὴν χρείαν ὄπισθεν καθαροποτίου ποιούμενος ἐνώπιον τῶν διερχομένων, θεασάμενός τις αὐτὸν οὕτως, ἀδεῶς καὶ ἀνερυθριάστως καθήμενον, ἀνήγγειλε τῷ καθαροπότῃ· ὁ δὲ ἐξελθὼν, καὶ ἰδὼν τὸν Ὅσιον οὕτως, σπασάμενος ῥάβδον, τοσοῦτον ἔτυψεν αὐτὸν, ἕως ὅτε ἡ ἰσχὺς αύτοῦ ἡλάττωσεν. Διερχόμενος δὲ καὶ ἕτερος ἀναιδὴς, ἀπηγριωμένον ἔχων ἦθος, χειριζόμενος βόσκεον ῥάβδον, καὶ ὡς ἐθεάσατο τὸν Ὅσιον τυπτόμενον, τρωθεὶς ὑπὸ τοῦ διαβόλου, δίδωσιν αὐτῷ μεθ᾽ ἧς ἐκράτει ῥάβδου, ὡς ἠδύνατο, ὥστε ἀκουσθῆναι τὸν κτύπον πόῤῥωθεν. Ἀπιδὼν δὲ ὁ Ὅσιος πρὸς τὸν τύψαντα, πικρῶς ἀνεστέναξεν τῷ πόνῳ· ἀναστὰς δὲ ἐπορεύθη πλησίον, καὶ πεσὼν κατησπάζετο τοὺς πόδας αὐτοῦ, διαλείχων τῇ γλώττῃ, καὶ προσευχόμενος. Τινὲς δὲ ὁρῶντες αὐτὸν ἔλεγον· Θεάσασθέ φησιν, πῶς ὁ δαιμονιῶν οὗτος καὶ παρατετραμμένος, καθάπερ κύων κατ᾽ αὐτοῦ σταλέντι οὕτω τοὺς πόδας τοῦ τύψαντος αὐτὸν κατασπάζεται ἀναισθήτως, καθότι ὁ δαίμων αὐτοῦ ἔνδον ἐπιμαίνεται. Ὁ δὲ μακάριος Ἀνδρέας τὰς ἀνυποίστους δεχόμενος πληγὰς τῶν ἐκεῖ ὑπανεχώρησεν, καὶ εὑρὼν κοπρώδη τόπον ἐκεῖσε ἐκάθευδεν, ὕπνου βραχυτάτου ἐφαπτόμενος. Οἱ νὺν ἐκεῖ διερχόμενοι, ὁρῶντες αὐτὸν ἐπὶ τῆς κοπρίας ἡσυχάζοντα, ἐκ βάθους στενάξοντες ἔλεγον· Πῦρ καὶ θεῖον ἐπὶ τὴν κορυφὴν τῆς εἴς σε ταῦτα ἐργασαμένης· ἔφασκον γὰρ, ὃτι ἀπὸ γυναικὸς περιεργασίᾳ σατανικῇ ἐπαρέτραπτο. Οἱ δὲ, Ἀπὸ Ἐπιλήψεως συνέβη αὐτῷ τοῦτο τὸ πάθος. Θεὸς δὲ ὁ τῶν κρυπτῶν γνώστης, ὁ τὰ ὑψηλὰ ἀπὸ μακρόθεν γινώσκων, καὶ τοὺς διαλογισμοὺς τῶν ἀνθρώπων ἐφορῶν, εἴδη τοῦ δούλου αὐτοῦ τὴν ἐργασίαν, καὶ οἷς τρόποις ἔπραττεν ταῦτα. Κειμένου οὖν τοῦ Ὁσίου καθὰ προείρηται ἐν τῷ κοπρώδει τόπῳ, συνέβη ἅμαξαν διέρχεσθαι ἐκεῖσε· ὁ δὲ βοηλάτης, πλείονι οἴνῳ συμπεφυρμένος, τραγῳδὼν ἐπορεύετο, οὐ μέντοι συνείδει τὰ κατὰ τὸν Ἅγιον. Παριόντες τοίνυν οἱ βόες, κατεπάτησαν τὸν Ὅσιον, ἑλκόμενοι δὲ καὶ οἱ τροχοὶ μέσον τῆς κοιλίας αὐτοῦ διῆλθον. Θεασάμενοι δὲ οἱ τὴν ὁδὸν πορευόμενοι, κατεκραύγασαν τοῦ βοηλάτου θυμούμενοι, καί τινες τύψαντες αὐτὸν σφοδρῶς ἔλεγον· Ἔστω ὅτι οὐκ αἰσθάνῃ. κᾂν οὐκ ἔβλεπες πόθεν πορεύεται ἡ ἅμαξα; Ὁ δὲ τῷ πολλῷ οἴνῳ κεκαρωμένος, μόλις ἀπεκρίνατο· Τίς ἠνάγκαζεν αὐτὸν μέσον τῆς ὁδοῦ καθεσθῆναι, καὶ τὰς σκηνώσεις ποιῆσαι; Οἱ δὲ πρὸς αὐτὸν· Δώη σοι ὁ Θεὸς τὴν αὐτοῦ φρόνησιν καὶ τὸ πνεῦμα, ὅπερ αὐτὸν εἰς τηλικαύτην ἀπίει ἀναισθησίαν ἤλασεν. Ὁ δὲ Δίκαιος χάριτι τοῦ Χριστοῦ διέμεινεν ἀβλαβής. Καί τινες θαυμάζοντες, ἔλεγον· Τί εἴπωμεν, ἢ τί φθεγξώμεθα περὶ τοῦ πεφυρμένου τούτου; ἐπαποροῦμεν, ἄρα ὑπὸ Θεοῦ ἐσκεπάσθη οὗτος, ἢ ὑπὸ τῶν πονηρῶν πνευμάτων, ἐν οἷς κατατριβόμενος ὤλυται. Οἱ δὲ ἔλεγον· Εἰκάζομεν, ὅτι ὁ συμπεριφερόμενος αὐτῷ δαίμων, ἐπιποθῶν τοῦ συνεῖναι αὐτῷ, ὀξέως τῆς ἁμάξης τὸ βάρος ἐκούφησε, καὶ ἀβλαβὴς διέμεινεν. Ἄλλοι δὲ ἔλεγον· Οὐ, ἀλλ᾽ ὁ Θεὸς ἐλεήμων ὑπάρχων, οἰκτειρήσας τὴν αὐτοῦ ἀτυχίαν, ἐσκέπασεν αὐτὸν. Ταῦτα δὲ πάντα ἑκουσίως ἔπραττεν ὁ Μακάριος, μιμήσας τὸν κόσμον καὶ τὰ ἐν κόσμῳ διὰ τὴν βασιλείαν τῶν οὐρανῶν. Ἕτερον δὲ πρᾶγμα ὁ Δίκαιος ἔρπαττεν, τοῦ φιλανθρώπου Θεοῦ ἐνδυναμοῦντος αὐτον. Ἐν γὰρ ταῖς τοῦ θέρους ἡμέραις, ἡνίκα ὁ ἀφόρητος καύσων τοῦ ἡλίου ὑπῆρχεν, ὁ καὶ τὴν γῆν ὡς κάμινον ἐργαζόμενος· τότε ὁ Μακάριος σχηματιζόμενος ἐποίει αὐτὸν ὡς μεθύοντα, ἀφικόμενος ἐν τῷ καυσώδῃ τόπῳ, ἐκεῖσε ὑπέμενεν τὸν φλογερὸν καύσωνα, ἄβρωτος καὶ ἄποτος μέσον τῆς ὁδοῦ ἀνακείμενος. Οἱ οὖν διερχόμενοι συμποδιζόμενοι εἰς αὐτὸν, ἐκ διαβολικῆς ἐργασίας θυμούμενοι, οἱ μὲν ῥάβδοις ἔτυπτον, οἱ δὲ λακτίζοντες διέβαινον, ἕτεροι δὲ βλασφημοῦντες καὶ τοῖς ποσὶ καταπατοῦντες, ἄλλοι δὲ τοὺς πόδας αὐτοῦ λαβόμενοι εἰς τὸ κάταντες ἔσυρον. Ἡνίκα δὲ ἡ νὺξ κατέλαβεν, ἀνιστάμενος ἐκεῖθεν, ἤρχετο ἐν τοῖς προθύροις τῶν ἐκκλησιῶν, καὶ δι᾽ ὅλης νυκτὸς ὑπῆρχεν ἀσχολούμενος ἐν προσευχαῖς καὶ δεήσεσιν. Ἐν μιᾷ οὖν περιόδῳ τῆς αὐτοῦ ἐργασίας, συνέβη τι ἐπιτελεσθῆναι εἰς τὸν τοῦ Κυρίου θεράποντα. Κατὰ γὰρ τὸ εἰωθὸς πορευομένου αὐτοῦ ἐν ἀωρίᾳ, πρὸς τὸ μὴ γνωσθῆναί τινι τὴν ἐργασίαν αὐτοῦ, ἐν τοῖς προθύροις τῶν ἐκκλησιῶν χάριν εὐχῆς, συνέβη παραγενέσθαι αὐτὸν, καὶ ἐν τῷ εὐκτηρίῳ τῆς πανυμνήτου Θεοτόκου, τῷ ὄντι ἐν τῷ εὐονύμῳ ἐμβόλῳ τοῦ φόρου Κωνσταντίνου. Ἔτυχεν δέ τινα παῖδα δι᾽ ἐπιταγῆς τοῦ κυρίου αὐτοῦ ἐν τῇ λεωφόρῳ ἐπ᾽ ἀποκρίσει διέρχεσθαι. Τοῦ οὖν Ὁσίου διερχομένου πρὸς τὸν εὐκτήριον οἶκον τοῦ προσεύξασθαι, ἐπεφθάκει αὐτὸν ὁ παῖς ὀξυτέροις βαδίζων ποσίν· ὁ δὲ Ὅσιος ἠγνόει τὸν βαδίζοντα ὄπισθεν. Ὡς δὲ πλησίον τῶν προθύρων ἐγένετο τοῦ ναοῦ, τοῦ Θεοῦ θέλοντος δειχθῆναι ὁποῖός ἐστιν, ἐκτείνας ὁ Ὅσιος τὴν δεξιὰν αὐτοῦ χεῖρα, καὶ σφραγίσας τὰς πύλας τῷ σημείῳ τοῦ τιμίου σταυροῦ, εὐθέως αὐτοματὶ ἠνεώχθησαν· εἰσελθὼν δὲ ἔνδον, ἀδεῶς τὴν προσευχὴν ἐποίει, μὴ ἐπιστάμενος ὅτι ὄπισθεν ὑπό τινος καθοπτεύεται. Ὁ οὖν παῖς, ὃς ὄπισθεν ἠκολούθη, εἶδ᾽ αὐτὸν, καὶ ἐγίνωσκεν ἕνα τῶν παρατετραμμένων ὑπάρχειν, καὶ θεασάμενος τὰς πύλας ἀνεῳχθείσας, ἔφριξεν ἰλιγγιάσας, καὶ τρόμῳ συσχεθεὶς ἐλογίζετο ἐν ἑαυτῷ λέγων· Ἴδε ποῖον δοῦλον τοῦ Θεοῦ, οἱ κατὰ ἀλήθειαν παρατετραμμένοι πάρετον ὀνομάζουσιν! ὁποῖος Ἅγιος καθέστηκεν, καὶ ἠγνοοῦμεν ἡμεῖς! ὢ πόσους κρυπτοὺς δούλους ἔχει ὁ Θεὸς, καὶ οὐδεὶς ὁ συνιῶν ἢ γινώσκων τὰ κατ᾽ αὐτούς! Ὡς δὲ ταῦτα διελογίζετο, ἑστὼς πρὸ τῶν πυλῶν, πορευθεὶς ἐγγύτερον, ἐσκόπευεν τί ἔνδον ἐργάζεται, καὶ βλέπει αὐτὸν πρὸ τοῦ ἄμβωνος ἐπὶ τὸν ἀέρα κρεμάμενον καὶ προσευχόμενον· κύκλῳ δὲ αὐτοῦ φλὸξ πυρὸς ἐξεπορεύετο, ἐξ αὐτοῦ δὲ ἐξήρχετο εὐωδία ἀσύγκριτος, μέχρι γε τῶν πυλῶν τοῦ ναοῦ, ὅπου γε ὁ παῖς θεωρίας ἕνεκα ἵστατο. Καταπλαγεὶς οὖν ὁ παῖς ἐπὶ τῷ παραδόξῳ τούτῳ θαύματι, ἐκεῖθεν ἀνακεχώρηκεν τὴν πρόσταξιν ἐκτελέσαι τοῦ κυρίου αὐτοῦ. Ὁ δὲ Ὅσιος τὴν προσευχὴν πληρώσας ἐξίει· ἐν δὲ τῷ ἐξιέναι αὐτὸν, ἠσφαλίσατο αὖθις τὰς πύλας τῷ σημείῳ τοῦ τιμίου σταυροῦ. Ὡς δὲ ἐξίει τῆς ἐκκλησίας, ἐπέγνω τοῦ παρατηρησαμένου αὐτὸν παιδὸς, καὶ ἤσχαλλε λυπηθεὶς ἐπὶ τούτῳ· ἐπέγνω γὰρ τῷ πνεύματι ὅτι οἰκέτης τῶν πραχθέντων θεατὴς γέγονεν, καὶ παρετήρει τὴν τούτου ἐπιστροφὴν, ἴνα παραγγείλῃ αὐτῷ, τοῦ μή τινι τὰ κατ᾽ αὐτὸν δῆλα ποιήσει. Ἀνθυποστρέψαντος δὲ τοῦ παιδὸς, συνήντησεν αὐτῷ ὁ Δίκαιος καὶ λέγει αὐτῷ· Φύλαξον, τέκνον, τοῦ ἀναγγεῖλαί τινι τὰ ὁραθέντα σοι ἐν τῷδε τῷ τόπῳ, καὶ ἔσται σοι ἔλεος παρὰ Κυρίου τοῦ Θεοῦ· εἰ δὲ καὶ ῥῆμα ἓν δοκιμάσεις ἀπὸ τῶν θεαθέντων σοι ἀπαγγεῖλαί τινι, ἐντελοῦμαι πνεύματι ἀκαθάρτῳ, καὶ αὐθωρὸν θρίαμβόν σε τῇ πόλει καταστήσει· ὅμως, μὰ τὸν Ἰησοῦν, ὁ φυλάσσον σε Ἄγγελος οὐκ ἐάσει σε φθέγξασθαι· ἐντελοῦμαι γὰρ αὐτῷ περὶ τούτου, καὶ ἀφρόντιστος ἔσομαι. Ὁ δὲ μὴ βλέπων τὸν ὁμιλοῦντα αὐτῷ τίς ἐστιν, φόβῳ συσχεθεὶς ἔφη· Οὑκὶ Κύριε. Πορευόμενος δὲ ἐξίστατο ἐν ἑαυτῷ λέγων· Βλέπε θαύματι πλέον θαῦμα· οὐ γὰρ διέλαθεν αὐτὸν ἃ εἶδον· ἰδοὺ ποταπὸς ἅγιός ἐστιν, καὶ ἡμεῖς ἀγνοοῦμεν οἱ παραπεφυρμένοι ἐπ᾽ ἀληθείας. Βαβαὶ τοῦ μυστηρίου! πόσους κρυπτοὺς δούλους ἔχει ὁ Θεὸς, καὶ ἀγαθῆς πολιτείας καὶ συνειδήσεως! καὶ ἅπερ ἐν τοῖς τῶν Ἁγίων βίοις ἠκούομεν, ταῦτα οἰκείοις ὀφθαλμοῖς ἑωράκαμεν. Πορευθεὶς οὖν πρὸς τὸν κύριον αὐτοῦ, ἐβουλεύσατο καθ᾽ ἑαυτὸν τοῦ ἀναγγεῖλαι πάντα τὰ ὁραθέντα αὐτῷ, ὅπως κᾀκεῖνος μεταλάβῃ τοῦ θαύματος. Καὶ ἐν τῷ μέλλειν διάραι τὸ στόμα αὐτοῦ, ὡράθη αὐτῷ νεανίας τις ἑστὼς πρὸ τῶν ὀφθαλμῶν αὐτοῦ, ἀστραπῆς εἶδος ἔχων, καὶ ἐκφοβήσας αὐτὸν, εἶπεν· Παῦσον, ταπεινὲ, μὴ ληφθῇς πονηρῷ πνεύματι, καὶ δαιμόνων γενήσῃ παίγνιον. Ἰδὼν οὖν τὸν

ὁραθέντα, ἐννεὸς ἐγένετο, καὶ τρόμος ἐπελάβετο αὐτὸν. Βουλόμενος οὖν ἀνακράξαι ἀπὸ τοῦ φόβου, ὁ πυρινὸς ἐκεῖνος τῇ δεξιᾷ παλάμῃ τὸ στόμα αὐτοῦ ἐναπέφραξε, λέγων· Παῦσον. Καὶ εὐθέως σὺν τῷ λόγῳ ἄφαντος ἐγένετο. Φρίξας οὖν ὁ νέος εἰς τὰ ὁραθέντα αὐτῷ ἀπορῶν ἰλιγγία, καὶ τῷ θαύματι ἑκάστοτε ἐπ᾽ ἀναμνήσει ἐκέκτητο· ἄκων γὰρ καὶ μὴ βουλόμενος διετήρει τὸ στόμα αὐτοῦ ἀπὸ τοῦ ἀναγγέλλειν τινὶ τὰ τοῦ Δικαίου τεράστια.

[67] After Andreas, the dwelling of Epiphanius being left, gave himself back to the light and the sun; Having suffered many dire things in a corner of the city choosing for himself a palaestra the more ignoble places and lanes of the city, where he had become known to no mortal; he suffered intolerable cold, was stiff with frost, was failing from inanition and fasts: but he was in so great hatred with all, that the boys too did not put a limit to verberating and raptaring him: they smote him with buffets, a rope being injected into his neck dragged him through the public ways; making ink from coals, and blackening his face with it. Thus treated, he passed thence to the artopolium, or market where loaves are sold, about to repair somewhat the strength of his body, exhausted by the too great assiduity of fasting. In that place certain faithful of Christ, seeing him fatiguing with hardships, bestowed an obol on him; and because he had not been seen by them for a long time, they asked; Where on earth hast thou lain hid up to this day, fool? where hast thou passed the elapsed time? To whom Andreas: O you insane, do you not know, that I, mixed with the crowds of fools, fought as a fool with fools? you yourselves, I see, alone are insane. Hence they, not having attained the sense of the words, he says he has fought it out with the insane: burst forth into effused laughter: for by the name of fools he meant the most wicked demons, with whom he contended daily, struggling for the prize of the heavenly kingdom. Meanwhile however they bestowed on the man, some one obol, others two; these bread, those cheese, some a fish; nor were there lacking those who proffered hot drink, and those fruits, as each had these or those venal: with which he loaded, departing into the wine-shop, distributed all to other poor. It happened not rarely, that some, robbed of the garments given him. more clement toward the wretched, having pitied Andreas, gave him some garment to wear: but certain other mendicant harpies, as impudent thieves, coming secretly by night, took it away; and him being left naked, as he was born, fled. But they were, who by the vulgar of the citizens, are wont to be indigitated, the sons of the high ^a Priest.

[68] Cruelly beaten with cudgels, On another day again, when behind the wine-shop for the sake of unburdening his belly retiring, in the sight of those passing, as if forgetful of shame and verecundity, he sat; someone reported the matter to the tavern-keeper: who going forth, and seeing what had been announced, a cudgel being seized so long raged with blows upon the Saint, until his strength failed him raging. But also another, notably impudent and of manners very rustic, by chance passing that way; when he saw the Saint received with blows, impelled by a demon, beat him with a pastoral crook, which he carried in his hand, his strength collected with so great impetus, that the blows were heard afar. But Andreas, fixing his eyes upon the one verberating, drew bitter groans for grief; and rising he approached the man nearer, and falling at his knees, by an embrace constrained his feet and licked them with his tongue, striving to soften the hard breast by prayers. Which some having beheld; Behold, they said, that demoniac, hurt in mind; how rolled at the feet of the one raging on him, like a dog to the one offering it something, he fawns insensible to blows. Namely the demon rages in his bowels. But Andreas, afflicted with grave wounds, withdrew himself from the eyes of those standing by; and a dunghill being found, indulged there in a very brief sleep. he falls asleep on a dunghill: But wayfarers having their way there, having beheld the holy man upon the dung, groaning from the bottom of their heart, said, Fire and sulphur on the head of her, who did these things to thee: for there was a rumor, that by some woman by the help of a demon he had been driven to insanity: although others maintained that the origin of the evil should be referred to epilepsy. But God, who beholds the arcana of hearts, and knows the lofty things from afar, and considers the cogitations of men; was not ignorant, what his servant did, and why.

[69] and by a passing cart from above Andreas therefore lying in a filthy and sordid, as has been said, place, it happened that a wagon passed that way; whose driver, soaked with much wine, was carried after the manner of tragedians, ignorant of Andreas sleeping in the street: who trampled by the hooves of the driven oxen, and receiving the impetus of the dragged wheels in the middle of his belly, was pressed by the weight of the cart passing over him. Which those who had their way the same way having beheld, with indignation chid the driver, some also proceeding to blows, said: Although thou thyself feelest nothing; at least it had to be looked out by thee, where the cart should pass. But he, overwhelmed with very much wine, scarcely gave this for an answer; Who compelled the man to give himself quiet in the midst of the way and choose a place of habitation? To whom again they: Would that God transfer upon thee his passion and the spirit, whence he is impelled to things so unusual and alien from reason! The Saint meanwhile, which was the grace of Christ, remained unharmed. Wherefore wondering some said; Concerning this insane one what shall we think or say? he is wonderfully preserved unharmed. It is indeed doubtful, whether by God, or by the evil spirits, by whom even to perdition he is exagitated, he was conserved. Some esteemed, that the inhabitant of the man, a foul demon, because he desperately desired to inhabit him further, forthwith alleviated the weight of the wagon, and hence it had passed without injury. But others denying this, preferred to attribute it to God, who having pitied the calamity of Andreas, had protected him. And all these things the Saint did with a willing mind, pursuing with hatred the world and the things which are in the world, that he might at some time obtain the heavenly kingdom.

[70] Another thing also worthy of memory, our most benign Lord furnishing strength, he wrought. he exposes himself to the summer heat to be burned, That time of summer was passing, in which the intolerable heat of the sun in a manner kindled the earth like an oven; when the Blessed one simulated himself drunk, expressing the gestures and imitating the gaits of drunkards; and proceeding into a place most sunny, he lay down in the middle of the way, no solace of food or drink being admitted; and long tolerated the scorching sun there. But those passing by, and to be mocked by those passing by because he was an offense to them, instigated by the devil to anger, part cudgeled the one lying, part passed with a heel impacted on him; others blaspheming trampled with their feet, some dragged by the feet raptured him headlong: whence night coming on rising he betook himself to the vestibules of the churches; and was at leisure, however great the night was, for prayer.

[71] When thus at some time going about he was at leisure for his exercises, it happened that a certain miracle was wrought in the servant of God. For the vestibules of the churches, at the time of the dead of night, that the less his works might become known to men, he visited after his manner for the sake of prayer; when by chance to the building also of the most glorious Mother of God, ^c situated on the left part of the Constantinian forum, Accustomed by night to pray in the vestibules of the churches he was carried: and it happened at the same time that a certain servant, sent by his lord for the sake of seeking some answer, passed that way. He therefore, as he walked with a more strenuous step, overtook Andreas betaking himself for the sake of praying to the mentioned oratory, he not observing it. When therefore it was come nearer to the vestibule of the temple, God willing to show, how great his servant was, at the sign of the venerable Cross, which the Saint formed with his right hand extended, continually the valves of themselves opened: he is apprehended having entered the valves opened of themselves, who having entered, was securely at leisure for prayer, ignorant of nothing more, than that he had been apprehended by anyone having followed behind. But that apprehender well knew Andreas, and knew that he was one of the number of the insane: to whom when he beheld the gates opened, he shuddered; and trembling in all his joints, thus pondered with himself: Behold what and how great a servant of God those, who are truly insane, name a madman! how holy that one is, and we were ignorant of it! o how many cultivators of eximious sanctity, occult to God, there are, of whom no deeds or indications become known to us!

[72] and suspended in luminous air: When such things, standing before the doors, he had revolved in mind; he approached nearer, about to spy, what of matters he did within: and he saw before the ambo pendulous in the air praying, a flame of fire flashing round about; and there was perceived to go forth from him a singular fragrance of odors, which reached even to the gate of the church, where the servant stood for the sake of beholding: who stupefied by so unusual a miracle, brought his foot back thence, about to execute the mandates of his lord. But the Saint, the prayer being completed going out of the temple, the sign of the Cross being made bolted the valves again: but having gone out he knew in spirit, that by the servant he had been observed, made a spectator of all things which had been done: wherefore both he grieved much and groaned: and waited until he returned, about to enjoin and admonish, that he should manifest his affairs to no one. At last therefore to him relegating the way, the Saint went forth to meet him, and addressed him with these words: which understanding he orders to be concealed: Beware, son, that thou reveal to no one the things which it has happened thee to see here; and the Lord will have mercy on thee: but if thou shalt do contrary, by a word even single being indicated, I will command the unclean spirit, that he lead thee in triumph spectable to the whole city. But also the Angel thy guardian, the Lord Jesus I attest, by no means will suffer thee to make mention of this matter, the precept, which I shall impose on him, being obeyed: and so it will be permitted me to be free from care concerning this matter.

[73] But the servant hearing these things indeed, but seeing no one who spoke, supremely terrified, Lord, he said, by no means will I reveal it. But passing on full of stupor, but nevertheless wishing to speak thus he speaks with himself: But behold a greater miracle than the prior; for the things which I saw do not escape him: behold how great that Saint; and we, truly insensate, are ignorant of it! Papae! how great a mystery! how many servants occult to God there are! of how perfect conversation, of how pure conscience! Truly, the things which from the lives of the Saints we have often heard, the very same now we have usurped with our eyes. And so he went away: but going he was determining to narrate to his lord all things, which through that night he had beheld, that he too might be made more certain of those miracles. And now he was about to open his mouth to speak, when there offered itself to be seen before him a certain young man, glowing in the manner of lightning: and inflicting an immense terror on the man; Stop, he said, unhappy one, lest seized by an evil spirit, thou become a mockery of demons. Which beheld, the voice and senses began to fail, and a tremor to invade the servant: and when at last fear seemed about to express a cry from him, he obstructs his mouth through his Angel. that fulgid young man with his right hand obstructed his mouth saying; Be silent; and at the same time disappeared. But the servant shuddering at these portents, fluctuated with an anxious mind, and daily recalled into memory the miracle seen before; not except very unwilling and against his will, reserving to himself alone the knowledge of the prodigies of Andreas.

ANNOTATA.

through certain undergarments and Priestly garments seemed to take as it were a Priestly rank, ascribing also to themselves a proper Patriarch, and mocking all divine things: and such buffoons perhaps are understood here.

CHAPTER X.

He is immanely cut: he opens occult sins: he foretells a punishment to follow: he variously contends with the devil.

Ἐν μιᾷ τοίνυν τῶν ἡμερῶν, τρύγης χρηματιζούσης (ἔθος ἐστὶν τοῖς τὰς ὀπώρας πιπράσκουσι τὰς καλλίστας ἐν ὑελίνοις σκεῦσι τιθέναι καὶ πωλεῖν) ἐν ἑνὶ τῶν ἐργαστηρίων προύκειτο ἄγγος ὑέλινον, σύκων ἐπιλεκτῶν ὑράρχον ἀνάπλεον. Ὀ οὖν Δίκαιος ἦν διατρίβων ἐκεῖσε, τινῶν δὲ γελοιαστῶν ἐκεῖσε ἑστώτων. Τοῦ οὖν πιπράσκοντος ὑπνώσαντος ὑπὸ τῶν γονάτων αὐτοῦ, εἷς τῶν παρεστώτων γελοιαστῶν ὠθήσας τὸν Ὁ͂σιον πλησίον τῶν ὀπωρῶν ἀπήεγκεν, δακτυλοδεικτήσας αὐτῷ τὴν τῶν σύκων παλάθην, καὶ λέγει αὐτῷ· Φάγε ἔξηχε, καὶ ἔμπλησον τὴν ψυχὴν σου, μή πως εἰς τὸν ἐπιόντα χρόνον οὐ γενήσονται. Ὁ δὲ ὑπακούσας, καθεσθεὶς πλησίον, ἤρξατο ἐσθίειν ὡς ἠδύνατο· βλέποντες δὲ αὐτὸν ἀναιδῶς ἐσθίοντα, διένευον αὐτῷ ἀφόβως ἐμπλήσκεσθαι. Ἐλαττωθέντος δὲ τοῦ ἄγγους διύπνισεν ὁ πιπράσκων, καὶ ὡς ἴδεν αὐτὸν ἀναιδῶς ἐσθίοντα, ἀναπηδήσας ἐκ τοῦ καθεσθῆναι καὶ ῥάβδου τινὸς τῶν παρισταμένων δραξάμενος, ἐπὶ τοσοῦτον αὐτὸν ἔτυψεν, ἕως οὐκ ἦν ἰσχὺς ἐν ἑαυτῷ· οὕτως οὖν ὠθῶν, τύπτων, λακτίζων, πόῤῥω ἀπεδίωξεν. Συναντᾷ οὖν αὐτῷ ὁ παῖς, ὁ ἰδὼν αὐτὸν ἐπὶ τοῦ ἀέρος κρεμάμενον, ὁ καὶ βλέψας αὐτοῦ τὰ θαυμάσια, καὶ περιλαβὼν αὐτὸν, κατεφίλει αὐτοῦ τὰς χεῖρας καὶ τὸ πρόσωπον. Θεασάμενος δὲ αὐτοῦ ἅπαν τὸ σῶμα μεμελανομένον ἐπυνθάνετο, τίς ἄρα τὸ τοιοῦτον αὐτῷ κατηργάσατο. Λέγει πρὸς αὐτὸν ὁ Μακάριος· Ταῦτά μοι προσειξένησεν, ὦ τέκνον, ὁ πανλαίμαργος ἀγωγὸς οὗτος ηδονῇ σύκων δελεασθεὶς ὁ ταλαίπωρος· εἰ τοίνυν ἐμὲ δι᾽ εὐτελῶν σύκων ἡδονὴν τηλικαύτοις ῥάβδοις ἐχρήσαντο, τίνα ἐνδείξηται ὁ Θεὸς τοῖς ἐν ταῖς ἐσχάταις πράξεσιν ἡδυνομένοις, καὶ μὴ ἐπιδεικνυμένοις μετάνοιαν; Εἶτα λέγει ὁ Ὅσιος πρὸς τὸν παῖδα· Οὕτως ἐπιλαθόμενος, ἐτήρησας τὰς ἐπαγγελίας μου; ἐὰν μὴ ἡ πυρινὸς χεῖρ τοῦ πυρφόρου νεανίου, ἡ τὸ σὸν στόμα ἐναποφράξασα, ἐκώλυσέ σε, ἔμελλες ἄρα εἷς τῶν δαιμονιζομένων χρηματίζειν. Ὁ δὲ ἀκούσας ταῦτα, ἔφριξεν ἐπὶ τὴν πρόρησιν τοῦ Δίκαίου, ἀναμνησθεὶς τοῦ φρικωδεστάτου τέρατος. Ὁμῶς χειροκρατοῦντες ἐπὶ τὰ πρόσω παρεπορεύοντο. Ὁ δὲ κατάρατος δαίμων, ἰδὼν τὸν Δίκαιον φιληκοθέντα τὸν παῖδα, καὶ δι᾽ ὧν δέδειχεν αὐτῷ τὰ προρηθέντα θαυμάσια ὁ Δίκαιος φθόνῳ συσχεθεὶς, συμπαραλαμβάνει μετ᾽ αὐτοῦ καὶ τὸν παμβέβηλον σατᾶν, καὶ συναντωσι τὸν Δίκαιον μετὰ τοῦ παιδὸς ὁδεύοντα ἔν τινι ἐμβόλῳ σκοτεινῷ, καὶ ἐξαφθεὶς μεγίστῳ θυμῷ, ἔφη· Μέμῃνας, κόσμῳ ἐμπαῖκτα δόλιε, τοὺς ὑπευθύνους μοι τῇ ἁμαρτίᾳ ἀπ᾽ ἐμοῦ ἀφαρπάζων; οὐκ ἤρκει σοι Ἐπιφανίου ὁ οἶκος, καὶ τῶν λοιπῶν, οὕσπερ ὑπευθύνους μοι ὄντας τῇ ἁμαρτίᾳ ἐκάθηρας, καὶ τῷ Θεῷ σου προσήγαγες, ἀλλὰ βούλει καὶ τοῦτον ἄραι ἀπ᾽ έμοῦ, καὶ καθάραι διὰ μετανοίας; καὶ εὐθέως ἤρξατο ἐξαγγέλλειν τοῦ παιδὸς τὰ ἁμαρτήματα. Ὁ δὲ Ὅσιος ἐμβριμώμενος, λέγει πρὸς αὐτόν· Ταῦτα πάντα οἰχέσθωσαν τῆς ἐμῆς σὺν Θεῷ ἐπιμελείας, καὶ τί δέει σοι πρὸς ταῦτα, παμμίαρε; ἐγὼ ὑπὲρ τῶν τούτου πλημμελημάτων τίνω τὰς δίκας· ἐγὼ τὴν ψυχήν μου τίθημι ὑπὲρ τοῦτον, καί σοι αὐτὸς ἐν τῷ τέως οὐκ ἕξεις μερίδα ἐπὶ τὴν ψυχὴν αὐτοῦ. Ταῦτα εἰπὼν ὁ Ὅσιος, ἐμμανὴς γενόμενος ὁ διάβολος καὶ σατᾶν ὁ παμβέβηλος, ἐπέβαλον χεῖρας τῷ παιδὶ, ἐκσπάσαι τοῦτον τοῦ Ὁσίου σπέυδοντες. Ὁ δὲ Ὅσιος μεγάλως θυμωθεὶς, ἄρας λίθον ἐκ τοῦ ἐδάφους, κατὰ τῶν πονηρῶν ἐκείνων ἔβαλεν· καὶ ἦν ἰδεῖν θέαμα, χοίρων δίκην ἐπὶ τοῦ ἀέρος θρηνοῦντες ἠφαντώθησαν. Ὁ δὲ Μακάριος ἔρχεται μετὰ τοῦ παιδὸς ἔν τινι καθαροποτίῳ, καὶ ὀνησάμενος ὁ παῖς ἄρτον καὶ οἶνον καθεσθέντες ἤσθιον. Παραγίνεται δέ τις νεανίας ἄρτι ἐπανθοῦντα τὸν ἴουλον ἔχων μεθ᾽ ἑτέρου· νεανίου ὁμοίου, καὶ καθεσθέντες πλησίον τοῦ θεοφόρου ἀνδρὸς τοῖς ὁμοίοις ἐχρήσαντο. Ὁ δὲ Ὅσιος ἐπιγνοὺς τὰ αὐτῶν πλημμελήματα, ἀπεσκόπει εἰς αὐτοὺς, καὶ βουλόμενος εἰς ὑπόμνησιν τῶν ἡμαρτημένων αὐτοὺς ἀγαγεῖν, ἤρξατο τοῖς παιγνίονις κεχρῆσθαι. Πάντες οὖν οἱ ὲκεῖσε καθεζόμενοι, βλέποντες τὴν τούτου προσποίητον παροινίαν, τῷ γελοίῳ ηὐφραίνοντο· ἐκτείνας δὲ τὴν χεῖρα ὁ Ὅσιος, τὸ ἐξ ἑνὸς αὐτῶν κρατούμενον παξιμάτιον τοῦ ἐσθίειν ἥρπαζε. Ὁ δὲ ἀγανακτήσας, ἔφη τῷ Δικαίῳ· Οὐ καθεύδεις σιωπῶν, δαιμονιάριε καὶ παρατετραμμένε, ἀλλὰ ἀναιδῶς τὰ ἀλλότρια ἁρπάζεις. Λέγει πρὸς αὐτὸν ὁ Μακάριος· Κατὰ ἀλήθειαν, ἔξηχε, οὐχ ἡσυχάζεις ἠρεμῶν, ἀλλά γε τοῦ Συμεὼν τὰ πράγματα σεσύληκας· καὶ ἐχόμενος τοῦ ῥήματος, δίδωσιν αὐτῷ ῥάπισμα ὡς ἦν δυνάμει πολλῇ, ὥστε ἡμιώριονἠχεῖν τὴν ἀκοὴν αὐτοῦ. Συνεὶς δὲ ὁ κλὼψ τὸ ἴδιον πταῖσμα, οὐκ ἐτόλμησέν τι ἀποκριθῆναι ἤ ἀνταμύνασθαι αὐτῷ· ἐξενίζετο δὲ τὸ πρᾶγμα ἐν τῇ διανοίᾳ αὐτοῦ λέγων· Πόθεν οὗτος ἐπίσταται ταῦτα; Δίδωσιν οὖν καὶ τῳ ἑτέρῳ, καί φησιν· Καὶ σὺ, ἔξηχε, κλεψημαῖα ἐσθίων οὐκ αἰδαῖ; Ὁ δὲ φοβηθεὶς, ἠρνήσατο μὴ οὕτως εἶναι. Ὁ δὲ Μακάριος λέγει· Πίστευσον ἐὰν προσθήσῃς ἔτι τοῦ κλέψαι, ἐξετασθήσῃ τῷ δαίμονι· καὶ ἐπιστραφεὶς, λέγει ὡς πρός τινα· Εἰ ἕτι ἅπαξ προσθήσῃ τοῦ κλέψαι, χρῆσαι αὐτὸν εἰς ἐξέτασιν. Καὶ ταῦτα εἰπὼν, ἀνεχώρησεν. Ὁδεύοντος δὲ τοῦ Μακαρίου μετὰ τοῦ παιδὸς, συνήντησεν αὐτῷ ὁ διάβολος μετὰ ὀχλου πολλοῦ δαιμόνων, καὶ ἐθορύβει μεγάλως τὸν Ὅσιον, ὑπέρ γε τοῦ παιδὸς, καὶ ὧν ἤλεγξεν κλεπτῶν τὰ παραπτώματα. Ὁ δὲ Ὅσιος ἰδὼν τὸν δαίμονα θορυβούμενον, ἐμβρυμησάμενος λέγει· Καὶ πάλιν τὴν ὀργήν σου ἦκας ἐπάραι κατὰ τῶν φοβουμένων τὸν Κύριον, δόλιε; μὰ τὸν Ἰησοῦν! κακή σου ὥρα ἐγένετο· αἶρε ἐντεῦθεν, ταλαίπωρε, οὐθὲν ἡμῖν ἀπαρτὶ ὑπολέλειπται ἀπὸ τῆς σῆς ματαιότητος. Ταῦτα τοῦ Δικαίου εἰπόντος, ἀνταπεκρίθη αὐτῷ ὁ διάβολος· Ἀδικεῖς με Ἀνδρέα, μὰ τὸν ἀσάλευτον θρόνον, καὶ τὴν τούτου εὐπρέπειαν! πάντα κατὰ τυραννίδα τελεῖς, ἅπερ πράττων καθέστηκας· διατὶγαρ φανερεῖς τοῖς πολλοῖς τὰ ἔργα αὐτῶν, καὶ βλέποντες ταῦτα ἔρχονται εἰς κατάνυξιν καὶ μετάνοιαν· ὕπαγε ἀπ᾽ ἐμοῦ, ἀναχώρησον, φύλαττε δὲ ἐκ τῶν δι᾽ ἁμαρτίας φαυλότητα ὑποκειμένων μοι, καὶ μὴ παραίνει αὐτοις τῆς έμοὶ φιλτατης άνομίας ἀποδιδράσκειν· οὐκ οἶδας ὅτι ἔχουσιν Μωσέα, καὶ τοὺς Προφήτας; τούτων ἀκουσάτωσαν· οὐκ οἶδας ὅτι ἔχουσι τὰ Εὐαγγέλια, τὸν Παῦλον, τοὺς βίους τῶν Ἁγίων ἀναγράπτους; καὶ αὐτῶν ἀκουσάτωσαν· οὐκ ἀρκοῦσιν οὗτοι πρὸς νουθεσίαν, ἀλλὰ καὶ σύ μοι παρεμβέβληκας; τί δὲ ἐμοὶ καί σοι παρατετραμμένε καὶ κοσμοεμπαῖκτα; Ἀπόστηθι ἀπ᾽ ἐμοῦ, ὁ τὰ σέλη ἐσθίων· εἰ δὲ μὴ, ὡς τὸν Ἰώβ σε ἐξαιτήσομαι. Ἀποκριθεὶς δὲ ὁ Μακάριος λέγει· Ὦ ἐπικατάρατε, οἵοις πρηστῆρσι τῇ ὥρᾳ ταύτῃ τιτρώσκεται ἡ καρδία σου! τίς δὲ ὁ τρόπος, δι᾽ οὗ δυνήσῃ με ἀποστῆσαι τῆς προθέσεως, καί με παρὰ Κυρίου ἐξαιτήσασθαι; Φεῦ τῆς σῆς ληρωδείας, παγκάκιστε, διὰ ποῖαν πρόφασιν τὴν πράξιν ταύτην ἐπ᾽ ἐμοὶ βούλει ποιῆσαι; μὴ γὰρ διὰ τὸ χρυσίον, ὅπερ οὐ κέκτημαι· μὴ γὰρ διὰ τὸ ἀργύριον, ὅπερ οὐχ ὑπάρχει μοι· διὰ τὰ προάστεια; διὰ τοὺς οἰκέτας; διότι εἰμὶ εἷς τῶν μυλακὰ ἠμφιεσμένων; Εἰ ταῦτα ἐν ἐμοὶ, μὴ ἐλεήσῃς τί τῆς ἐμῆς ὑποστάσεως, τῆς οἰκίας τὰ οἰκοδομήματα κατάστρεψον, ποίησαί μοι βλασφημῆσαι πρὸς Κύριον· μὴ τὰ ἀλλασσόμενά μοι σκεπάσματα ἐπὶ φθόνῳ σοι καθέστηκεν; μὴ τὰ στίλβοντα ὑποδήματα; μὴ ἡ καλύβη, ἣν κέκτημαι ὡς πάντες οἱ πένητες; τίνα εἰσὶν ἃ ἔχεις κατ᾽ ἐμοῦ ἐργάσασθαι, βέβηλε, μάταιε, καὶ ψευδὴ, κύων μιαρὲ; πρόσχες καὶ θέασαι μὴ τὸ ἐῤῥυπωμένον. καὶ διέῤῥωγός σοι τοῦτο ῥακίον ὃ περιβέβλημαι· ἰδοὺ δίδωμί σοι καὶ αὐτό· καὶ σὺν τῷ λόγῳ ἀποδυσάμενος τὸ πενηχρὸν ἐκεῖνο χιτώνιον, εἰς τὴν ἀπρόσωπον αὐτοῦ ὄψιν ἔῤῥιψεν, καὶ γυμνὸς ἀπεχώρησεν. Ὁ δὲ παῖς θεασάμενος τοῦτο αὐτὸν ἐργασάμενον, ἦρεν καὶ ἐνέδυσεν ἑαυτόν. Ὁ δὲ μακάριος Ἀνδρέας ἀσπασάμενος τὸν παῖδα, καὶ πολλὰ παρεγγυήσας τῶν βλαβερῶν ἀπέχεσθαι, ἀπέλυσεν οἴκαδε· αὐτὸς δὲ μέσον τοῦ θορύβου ἐσχόλαζεν, ἐν τοῖς πνεύματικοῖς ἔργοις τε καὶ καμάτοις προκόπτων τε καὶ ὑπεραιρόμενος τῶν τοῦ πονηροῦ τεχνασμάτων, νηστεύων, ἀγρυπνῶν, κοπούμενος ἀπὸ τοῦ καθ᾽ ἡμέραν πόνου καὶ δρόμου καὶ ἱδρῶτος, ὑβριζόμενος, τυπτόμενος, ἐμπτυόμενος ἐν τοῖς τοιούτοις ἀγῶσι διημερεύων. Ὁ δὲ νεανίας ἐκεῖνος, ὅν παρήγγειλεν ὁ Δίκαιος τοῦ μηκέτι κλέπτειν, ἐπιλαθόμενος τῶν ῥημάτων τοῦ Ἁγίου ἐν τοῖς αὐτοῖς ἐπορεύετο ἤθεσιν, καὶ μᾶλλον ἐπὶ τὸ χεῖρον ἐληλάκει. Βλέψας δὲ ὁ Δίκαιος ὡς οὐδὲν ὀφελεῖ ἐπ᾽ αὐτῷ ἡ μακροθυμία, ἐπιστὰς ἐκεῖσε τῷ πνεύματι, ὅπου ἐποίει τὴν οἴκησιν, ἐκέλευσεν ἑνὶ τῶν πονηρῶν ἀγγέλων ἐξετᾶσαι αὐτὸν, καὶ διὰ τῶν ἰδίων ῥημάτων πάσας τὰς ἁμαρτίας αὐτοῦ θρίαμβον τοῖς ἅπασι καταστῆσαι. Ὡς οὖν συνελήφθη τῷ πονηρῷ πνεύματι, συνῆκεν εὐθέως τῇ ἐπαναμνήσει τοῦ κόσσου τοῦ ἀπὸ τοῦ Δικαίου, καὶ ὅπως ὡς αὐτῷ προειρήκει, ἐγένετο. Ἐν άδημονίᾳ οὖν ἐγένετο, καὶ καταφεύγει πρὸς εὐκτήριον οἶκον τῆς ὑπεραγίας Θεοτόκου, τὸν ἐπονομαζόμενον Μυρέλαιον, διὰ τὸ τὸν τίμιον αὐτῆς χαρακτῆρα βλύζειν τὸ μόρον ὡς ἔλαιον· ὡς δὲ ἐκεῖσε κατέφυγεν εἰς τὴν ἐπίσκεψιν ἐκείνην τὴν θαυματουργὸν, ἤρξατο δάκρυσιν εὐκατανύκτοις ἐκλιπαρεῖν τὴν βοηθὸν πάντων τῶν θλιβομένων γινομένην, καὶ μᾶλλον τοῖς πρὸς αὐτὴν θερμοτέρῳ καὶ ἀδιστάκτῳ πίστει προστρέχουσιν· λαβόμενος τοῦ θεοπαρόχου ἐλαίου, καὶ ἀλειψάμενος ἅπαν τὸ σῶμα, ἵστατο τὴν δέησιν ποιούμενος πρὸς τὴν προστασίαν τοῦ ἡμετέρου γένους. Εὐχομένου δὲ αὐτοῦ, ἔκστασις ἐπέπευσεν αὐτῷ, καὶ θεωρεῖ γυναῖκα ἑστῶσαν πρὸ τῶν θυρῶν τοῦ ἁγίου θυσιαστηρίου, βύσσου καὶ πορφύρας ἠμφιεσμένην· ἀπηύγαζεν δὲ τὸ πρόσωπον αὐτῆς καθάπερ ἥλιος· ἱταμῷ δὲ θυμῷ καὶ λοξῷ τῷ βλέμματι ἐπαπιδοῦσα τῷ δαίμονι, ἔφη· Μένεις ἀκμὴν ῥαδιουργὲ καὶ μεμελανωμένε; ἔξελθε ἐκ τοῦ πλάσματος τοῦ υἱοῦ μου κατάρατε, ἐπεὶ πρός με πέφευγεν. Ὁ δὲ διὰ τῶν ὀργάνων τοῦ νέου ἀπεκρίνατο· Ὁ διὰ τὸν σὸν υἱὸν τὰ παίγνια ἀπαναλαβόμενος Ἀνδρέας, αὐτός μοι τὴν τούτου ἐξέτασιν ἐνεχείρησεν. Ἡ δὲ πρὸς αὐτὸν ἀπεφθέγξατο· Ἔξελθε, καὶ μὴ φλυάρει, ἐπεὶ κᾀκεῖνός σοι τὴν ἀπόφασιν ἀπέστειλε ἀπενέγκαι ποιήσομαι πρὸς

τὸν λόγον τοῦτον. Πτήξας οὖν ὁ δαίμων, ἐξῆλθεν· αὐτῆς δὲ τῆς φανείσης ἔνδον τοῦ βήματος εἰσδυσάσης, εἰς ἑαυτὸν ὁ νέος ἐγένετο εὐθέως, καὶ έπέγνω ὅτι ἀπηλλάγη τοῦ πονηροῦ πνεύματος. Καὶ τὸν μεν φιλάνθρωπον Κύριον ἐδόξασεν, μεγάλως δὲ τῇ παναγίᾳ Θεοτόκῳ ἐπευχαριστήσας, δέδωκεν ὅρκῳ μηκέτι κλέψαι, ἤτε πορνεῦσαι, μή τε τοῖς μωροῖς καὶ τοῖς ἁμαρτάνουσιν τὸ λοιπὸν συνδυᾶσαι, ἢ συναναφύρεσθαι. Ταῦτα ἐνώπιον τοῦ σεπτοῦ χαρακτῆρος τῆς Θεοτόκου συνθέμενος, καὶ ταῖς πρεσβείαις τῆς ἐγγυησαμένης αὐτὸν πεποιθὼς, εἰς ἄκρον ἀρετῆς ἤλασεν, ὥστε έκπλήττεσθαι πάντας τὴν ἀθρόαν μεταβολὴν τῆς πολιτείας αὐτοῦ. Ὁπότε δὲ εἶχεν ἐν τῇ πλατείᾳ πορευόμενος, καὶ συνήντησεν τὸν Μακάριον παίζοντα, ἀπὸ τῆς δημοσίας ἐξέκλινεν, εἰς τὴν ῥύμην ἀχθησόμενος, καὶ λέγων· Μὰ τὸν Κύριον Ἰησοῦν, δριμὺς Δίκαιος! καὶ ἀπηυχαρίστει ἑκάστοτε, ὡς αἰτίῳ γεγονότι τῆς σωτηρίας αὐτοῦ.

[74] He is instigated by buffoons to eat figs, At some time in autumn, (when ripe fruits, as use everywhere obtains, are exposed by their vendors; and the more select indeed in glass vessels, that they may be sold more easily) there stood in a certain shop a vessel of this kind, full of select figs, the tavern-keeper sleeping deeply, his head reclined upon his knees. There was present the holy man, there were present also certain idle buffoons; one of whom by thrusting moved Andreas nearer to the apples, and the heap of figs being shown with the finger; Eat, he said, fool, and fill thy belly; perhaps there will be no abundance for thee hereafter. But he, obedient to the word, as he stood near, began to eat as greedily as he could: which those buffoons seeing, by signs made indication and exhorted, he is ill-mulcted with cudgels, that he should proceed further, fear being set aside. And now the vessel was nearly exhausted, when the vendor awakening beholds him intemperately devouring: and leaping from his seat, one cudgel being snatched from the several, which were at hand, so long he cut the man, as his strength permitted: and thus thrust, beaten, assailed with kicks he drove him far thence.

[75] But behold that same servant, who had seen the Saint suspended in the air and his other miracles, comes to meet him: and forthwith rushing into an embrace, and from this his punishment he gathers the future of sinners. he kissed his hands and mouth: but having beheld his whole body livid with scourges, he asked, by whom so inclemently he had been received. To whom the Saint: That allurement most voracious procured these things for me, O son, by the pleasure of figs inveigled and miserably deluded: but if I, having enjoyed the pleasure of a few figs, had need to suffer so grave blows of cudgels; what kind of penalty, thinkest thou, will God inflict on those, who, indulging in works of the highest wickedness, are touched by no care of repenting? Then turning his speech to the other; So, he said, hadst thou forgotten to keep my precepts? for unless the fiery hand of the coruscating young man by obstructing thy mouth had prohibited thee from speaking, thou wouldst now have augmented the number of demoniacs thyself. Which heard he wholly shuddered, on account of the Saint's prediction, recalling into memory that prodigy greatly to be wondered at. Nevertheless with hands joined among themselves they proceeded to go on.

[76] But the wicked demon, the benignity and love of Andreas toward the servant being seen; The demon meeting him expostulates concerning the damages inflicted on him; and that he had already exhibited to him at other times, those miracles which we have said, incited by envy; the most impure satan being assumed with him, comes forth to meet Andreas, walking with the same servant in a certain very obscure portico; and inflamed with the greatest wrath; Art thou, he said, insane, fraudulent illusor of the world, who extortest from my hands those subjected to me by sins? Did it not suffice, to have purged with crimes the families of Epiphanius and others, likewise subjected to my power by sin; unless thou also snatch this one from me, and cleanse him by penitence? and at the same time he began to enumerate the servant's sins. But the Saint, with a grim and menacing front intending upon the adversary; All these things, he said, let them be committed to my divine prudence; what concerns it thee of them, most wicked one? I pay the penalties for the delicts of this one: I oppignerate my soul for him, and no part of his soul will cede to thee. To which sayings of Andreas the devil, and attempting to snatch the sinner from him, and the most impure satan who accompanied him, driven into fury, injected their hands upon the servant, with this counsel that they might violently extort him from the Saint. Wherefore he, moved with great wrath, cast a stone lifted from the ground upon the wicked demons. But behold a pleasant spectacle! The demons, grunting through the air after the manner of swine, vanished from sight.

[77] he is basely put to flight. After these things Andreas came, the servant accompanying, into the wine-shop: and when this one had bought bread and wine, and they sat together and ate; there entered the same place two young men, on whom lately the first down of beard had grown, and sitting near the divine Andreas, likewise refreshed their bodies with food. But he, the sins of each being known, having intended upon them, and desiring to bring the oblivious into the knowledge of those things, instituted to use his accustomed ludification: whence as many as were present, having beheld his skill and feigned debauchery, were continually loosed into laughter, all of them. For the Saint with hand extended snatched the other's paximatium, which he now held to be put into his mouth. Wherefore indignant he; By no means dost thou sleep, insane energumen, he said, although thou art silent: but impudently snatchest the things of others. To whom thus the Saint occurred: Truly, fool, thou dost not sleep when thou art solitary, He opens and chastises the occult things of the two. but pilferest from Simeon what is his. Scarcely had he brought forth these sayings, when he infringed a buffet on the same with so great force, that thence for half an hour his ears tinkled. But he, conscious of the theft objected to himself, dared neither to take vengeance nor to give answer; only wondering with himself, whence these things had become known to Andreas. Then turned to the other, likewise a buffet being inflicted on him; And thou, he said, insane one, dost thou not fear to consume by guzzling the things which thou hast taken away by theft? But he terrified denied the deed. To whom the Saint: Believe, he said, if hereafter thou shalt commit theft, thou shalt be delivered to the demon to be extorted: and turned, as if he addressed someone, If yet once more, he said, he shall extend his hand to the things of others, snatch him into the question. Which said, he went away.

[78] wherefore the angry demon ferociously assails him, Andreas and the servant therefore walking together, the devil again throws himself in the way, accompanied by a great troop of demons: and with great tumult he rushes upon the Saint, both because he had brought the servant to a better fruit, and because he had convicted the said thieves of their crimes. Whom when Andreas beheld bearing himself in with so great a din, menacing thus he assails him: Dost thou again prepare to pour out thy bile upon those fearing the Lord, fraudulent one? Jesus I attest, thou art present under evil auspices: get hence, unhappy one. but he is despised: To such sayings of his thus answered the devil: Thou doest me injury, Andreas, by the unshaken throne and its beauty and majesty! in all things which thou doest, thou exercisest tyranny. For why dost thou manifest their works to so many, by knowing which they are brought to compunction and penitence? again he insults, Away, far from me withdraw; but chiefly beware, lest those, who by the wickedness of their crimes are bound to me, by thy exhortation decline from the iniquity, than which nothing is dearer to me. Dost thou not know, that they have Moses and the Prophets? let them hear them. Dost thou not know, that they have the Gospels, Paul, and the Lives of the Saints written? let them hearken to these. Are not these sufficient exhorters to a more honorable living, unless thou too interpose thyself? What of a matter is to me with thee, most stupid mocker of the world? snatch thyself from my sight, eater of beans: if thou shalt not do it, as formerly Job, so thee now I will demand to punishment.

[79] B. Andreas answered the one insulting: O exceedingly accursed one, but again he is spurned. with how great flames is thy heart now scorched! by what reason, I pray, wilt thou give effect, that I should desist from my purpose? in what manner wilt thou accerse penalties on me from God? Be ashamed of thy nugacity, most wicked one: for in what manner or under what pretext wilt thou execute a matter of this kind against me? Not by reason of gold, which I do not possess: not of silver, of which none is at hand to me. Or for the cause of estates? or of servants? or because I am clad in soft things? Come, if anything of those things thou shalt find with me, let no commiseration of my affairs take thee: overturn the substructions of houses: make, if thou canst, that I become a blasphemer of God. Are garments to be changed frequently by me, which might move envy in thee? are there splendid shoes? is there a domicile other than for most of the poor? What those things, prithee, with which thou preparest to assail me, impure, profane, lying, nefarious dog? Attend and see whether this sordid and torn fragment of cloth, with which I am covered, pleases thee: behold willingly I concede it. Nor did he sooner cease to speak these things, than the little pallium being stripped off he impudently cast it into the adversary's face; and so naked went away thence. But the servant, the companion of Andreas, having beheld what had been done, took up the pallium himself and clothed himself: whom the Saint soon embraced, and exhorting much that he should abstain from harmful things, dismissed home. But he himself in the midst of the crowds proceeding to act after his accustomed manner, with singular progress in spiritual and arduous things, mocked the worst arts of the crafty demon; and macerating himself with frequent fasts and vigils, and exhausting himself by his daily course through the city, by fatigue, by sweat; suffering injuries, spittings, blows, persevered in the instituted palaestra.

[80] But meanwhile that young man, whom Andreas had adjured, that he should no longer bind himself by theft, Andreas forbidding, having again stolen forgetful of the salutary admonitions, had returned to his disposition and the custom of stealing; nay even he lapsed daily into worse things. Wherefore Andreas perceiving, that nothing was effected by longanimity, carried in spirit, stood by in the domicile of that man; and commanded one of the evil angels, that, invading the one pertinaciously adhering to the depraved custom, he should torture him; and render all his sins, is occupied by a demon; enounced by his own words, perspicuous and manifest to the whole world. Scarcely was he beset by the evil genius, when suddenly the memory of the buffet, inflicted by Andreas, recurred to him finding, as he had foretold, all things to come to pass. Hence anxious in mind, he fled to the sacred oratory of the most holy Mother of God, which, because there her most sacred effigy distils unguent, like oil, is surnamed Myrelaeum. When therefore he came to the thaumaturgic image; with tears flowing copiously, indicators of a contrite heart, and fleeing to the image of the B. Virgin, he began to beseech the Helpress of all the afflicted, but singularly propitious to those who run to her with a more fervent and undoubting faith; and the oil, which by divine gift there abounded, anointing his whole body, he proceeded to interpellate by prayers the benign Patroness of our race.

[81] showing herself to be seen, But while praying, rapt into ecstasy, he beheld a woman, standing before the doors of the sacred Sanctuary ^g, clad in byssus and purple, with the splendor of her face obscuring the rays of the sun: who with a severe countenance and oblique eyes having looked upon the demon, said: Dost thou yet delay, most crafty and most sordid one? Go forth quickly from the creature of my son, most impure one, since he has fled to me. To whom the devil, using the organ of the young man, thus answered: He, who for the cause of thy son undertook to mock the world, Andreas, the man

committed this one to me to be tortured. But she: Go forth, all nugacities being cut off; since he also subscribing to my sentence sends thee hence away. Which the demon being terrified, went away thence: and the woman, who had appeared, withdrawing herself within the Bema, the young man returned to himself, and knew that the wicked spirit had departed from his body. Wherefore glory being attributed to the most benign Lord, he is freed and corrects his life. and thanks being rendered to the most holy Mother of God, he bound himself by an oath that it would be, that he would never take away anything by theft, that he would abstain from the sin of lust, that he would thereafter have no commerce with the impious and sinners. These things having holily promised before the venerable image of the Mother of God, and trusting in her prayers interceding for him, he escaped suddenly to so sublime a summit of virtue, that all with stupor wondered at so sudden a mutation of life. That same one, if at some time wandering the street he fell upon S. Andreas playing after his manner, declined from the public way into a by-street, with a groan and grief saying; Lord Jesus Christ, exceedingly just indeed is this one; and very frequently he rendered him immortal thanks, as the beginning and cause of his salvation.

ANNOTATA.

CHAPTER XI.

The damnation of a dead man known, and the Patriarchate foretold to Epiphanius.

Ἐν μιᾷ δὲ τῶν ἡμερῶν ἐπὶ τὸν πνευματικὸν ἀγῶνα μολοῦντος αὐτοῦ, συνήντησεν ἐξόδιον μήκοθεν πορευόμενον· ἦν δὲ μεγιστάνου τινὸς τῶν πάνυ εὐπόρων, πλῆθος δὲ ἀναρίθμητον περιείη αὐτῷ, βοή τε τῶν ψαλλόντων μεγίστη ἠκούετο, πλὴθη δὲ κηρῶν καὶ θυμιαμάτων, θρῆνός τε καὶ κοπετὸς τῶν συγγενῶν ἐξήρχετο. Θεασάμενός τε ὁ τοῦ Θεοῦ θεράπων τὸ ἐξόδιον συνεπόμενα, ἔστη, καὶ ἐννεὸς γενόμενος ἐπὶ πολλὴν ὥραν βλέπει· καὶ ἰδοὺ ἔμπροσθεν τῶν μανουαλίων πλῆθος Αἰθιόπων δαιμόνων ἐπορεύετο, σφοδρότερον τῶν ψαλλόντων κράζοντες τὸ, οὐαί· πάντα δὲ τὰ ἐκεῖ θυμιάματα ὡσεὶ κόπρος ἐδυσώδουν, καὶ ὥσπερ ἀσκοὺς ἐν ταῖς χερσὶν κατέχοντες ἀφοῦραν καὶ σποδὸν ἔῤῥαινον· ἑσπῶντο δὲ τῷ γελοίῳ ἀναιδῶς, ὃν τρόπον ἄσεμναι γυναῖκες, πόρναι καὶ ἀδιάτροπαι· καὶ ποτὲ μὲν ὡς κύνες ἐβάβιζον, ποτὲ δὲ ὡς χοῖροι ἐγρύλλιζον, καὶ ἦν αὐτοῖς τὸ ἐξόδιον εὐφροσύνη τις καὶ γεγήθησις· καὶ οἱ μὲν τῆς κλίνης ἐπορεύοντο κύκλῳ, βόρβορον καὶ καλανῶδες ὕδωρ τῷ προσώπῳ τοῦ τεθνεῶτος περιεπέταντο, ἐξήρχετο δὲ πολλῇ δυσωδία ἐκ τῆς κλίνης καὶ τοῦ σώματος ἐκείνου τοῦ ἐφαμάρτου, ὃν τρόπον οἱ ἐξαντλοῦντες κάλανον· καὶ οἱ μὲν κυνέαν μετὰ ἄλλων εἰδῶν δυσωδεστάτων ἐναπέῤῥιπτον εἰς τὸ πρόσωπον αὐτοῦ· ἕτεροι δὲ ἠκολούθουν ὄπισθεν ἀσέμνως ὀρχούμενοι, κρότον καὶ ψόφον ταῖς χερσὶ καὶ τοῖς ποσὶν ἀπετέλουν, γελῶντες καὶ χυδιάζοντες ἀσώτως τοῖς ψάλλουσι καὶ φάσκοντες· Μὴ ἴδοι φῶς εἷς ἐξ ὑμῶν, μάταιοι Χριστιανοὶ, ψάλλοντες τὸν κύνα, Μετὰ τῶν Ἁγίων ἀνάπαυσον τὴν ψυχὴν αὐτοῦ, ἀλλά γε καὶ δοῦλον Κυρίου τοῦτον ὀνομάζοντες, τὸν πάσης ἀλογίας ἀνάμεστον. Τοῦτο τὸ φοβερὸν ὅραμα τοῦ Δικαίου βλέποντος, καὶ ἰδοὺ ἄρχων τῶν πονηρῶν δαιμόνων ἀπηγριωμένους ἔχων τοὺς ὀφθαλμοὺς, καὶ τρόμον ἐξ ἀηδίας τῷ θεωροῦντι ἐμποιῶν· κατεῖχεν δὲ πῦρ εἰς τὴν χεῖρα αὐτοῦ μετὰ θεάφου καὶ πίσσης, καὶ ἔσπευδεν ἐπὶ τὸ μνημεῖον τοῦ δυστήνου νεκροῦ, ὥστε πυρίκαυστον αὐτὸν ἀπεργάσασθαι μετὰ τὴν ταφήν. Μετὰ οὐκ τὸ παρελθεῖν τὸ ἐξόδιον, ἰδοὺ ὄπισθεν ἠκολούθει νεανίας τις ὡραῖος, κατηφὴς, ἐκόπτετο δὲ κοπετῷ μεγάλῳ, ἀδημονίᾳ καὶ λύπῃ τινὶ συνεχόμενος· παράγοντος δὲ τοῦ Δικαίου, πλησίον ἐγένετο. Νομίσας δὲ ὅτι ἐστὶν ἀπὸ τῶν ἰδίων τοῦ τεθνεῶτος, καὶ τούτου χάριν ὀλοφύρεται, ὥσπερ ἐπιλαθόμενος τῆς κατὰ Θεὸν ἐργασίας, ἐκτείνας τὴν χεῖρα, καὶ κατασχῶν τὸν θρηνωδοῦντα νεανίαν παρακλήσει, ἔφη πρὸς αὐτόν· Τὸν Θεὸν τοῦ οὐρανοῦ καὶ τῆς γῆς ὁρκίζω σε τί σοι ἡ αἰτία, δι᾽ ἣν τοσαῦτα δάκρυα προβάλῃ ὀλοφυρόμενος; οὐ δὲ γὰρ πώποτε θέαμαι τηλικοῦτον θρῆνον ἐπὶ νεκρῷ· σαφήνισόν μοι παρακαλῶ, διά τι οὕτω θρηνεῖς. Λέγει πρὸς αὐτὸν ὁ Ἄγγελος· Ἡ αἰτία τοῦ θρήνους μου αὕτη ἐστὶν, ἐπεὶ κεκληρονόμηκεν αὐτὸν ὁ διάβολος οὗ τινος τὸ ἐξόδιον ἑωρακώς· αὐτός ἐστιν ἡ αἰτία τῆς θλίψεώς μου, καὶ τοῦ ὀλοφυρμοῦ, ὡς ἅτε ἀπωλέσας αὐτὸν οὕτως ἐποδύρομαι. Ἔφη πρὸς αὐτὸν ὁ Μακάριος· Ἀνάγγειλον δή μοι, φίλτατε, ἔγνων γὰρ τίς εἶ, τί ἄρα ἦσαν αὐτοῦ τὰ παραπτώματα; Λέγει πρὸς αὐτὸν ὁ Ἃγγελος· Ἐπειδὴ αὐτὸς εἶ Ἀνδρέας ὁ τοῦ Θεοῦ ἐκλεκτὸς, καὶ αὐτὸς συνῆκα, καὶ ἐπειδὴ ἔξεστίν σοι μαθεῖν, πρόσχες καὶ ἄκουσον· νυνὶ γάρ σου τὸ κάλλος τῆς ὡραιομόρφου ψυχῆς καθαρὸν καὶ στίλβον καὶ ὥσπερ χρυσίον θεασάμενος, ὀλίγον ἀνέθην τῆς λύπης μου. Οὗτος οὖν, ὤ σεβασμιώτατε, μεγιστάνος ὑπῆρχεν τοῦ Βασιλέως, ἦν δὲ ἐφάμαρτος ἄνθρωπος, καὶ χαλεπὸς λίαν ἐν πάσῃ τῇ ζωῇ αὐτοῦ· ὑπῆρχεν οὖν πόρνος καὶ μοιχὸς, ἀλαζὼν καὶ ὑπερήφανος, ἀρσενοκοίτης, φειδωλὸς, ἄσπλαγχνος, φιλάργυρος, ψεύστης, μνησίκακος, μισάνθρωπος, δωρολήπτης, ἐπίορκος, τοὺς οἰκέτας αὐτοῦ κατάγχων τῇ πείνῃ, καὶ τῇ δίψῃ, καὶ ταῖς μάστιξιν, καὶ τῇ γυμνότητι, ἀχίτωνας καὶ ἀνυποδήτους ἐπαφίων ταῖς τοῦ χειμῶνος ἡμέραις, ἱκανούς τε καὶ τοῖς ῥοπάλοις ἀνεῖλεν, καὶ τοῖς σπονδύλοις τῶν ἀλόγων συνέχωσεν· τοιοῦτος δὲ ἦν εἰς τὴν μυσαρὰν καὶ πυρίκαυστον ἀρσενοκοιτίαν, ὥστε τῶν παίδων καὶ τῶν εὐνούχων ἀσελγῆ καὶ θεομίσητον ἐπιθυμίαν, ὡς μιάναι αὐτῶν ὡσεὶ τριακοσίας ψυχὰς τὸν ἀριθμὸν αἱμοβόρῳ ἐπιμιξίᾳ τῆς βδελλυρᾶς ταύτης καὶ αἰσχρᾶς ἁμαρτίας· λοιπὸν, φιλούμενε ὑπὸ Κυρίου, ἔφθασεν εἰς αὐτὸν ὁ θερισμὸς, καὶ παραγενάμενος ὁ θάνατος εὗρεν αὐτὸν ἀμετανόητον, ἐν ἀφάτοις ἁμαρτημάτων πλήθεσι συνεχόμενον· τὸ δὲ βέβηλον καὶ μιαρὸν αὐτοῦ σῶμα αὐτὸς καθεώρακας ὁποίας ἀτιμίας ὑπέστη, ὡς ἦν ἄξιον· καὶ νῦν ἀπάγεται κατακαῆναι. Ἕνεκεν δὲ τούτου, ὦ ἁγία καὶ θεοφιλὴς ψυχὴ, καὶ αὐτὸς ἐγὼ ἀσχάλλων ἀλοιοῦμαι, διότι γέγονεν δαιμόνων παίγνιον, καὶ δυσωδίας μυσαρὸν καταγώγιον. Ταῦτα τοῦ θειοτάτου Ἀγγέλου λέγοντος, ἔφη πρὸς αὐτὸν ὁ Μακάριος· Ἱκετεύω σε, φίλτατε, δέξασθαι ἀγαθὴν παραμυθίαν, καὶ μὴ οὕτω πενθεῖν, ἐπεὶ οὗτος βίου τὸ πέρας ἐδέξατο. Αὐτὸς δὲ, πυρίμορφε, μέγιστε, θυμηδίας ἀνάπλεε, ἐν ὀνόματι Κυρίου σαβαὼθ Θεοῦ παντοκράτορος, ἔσῃ ἐν ἀγαθοῖς κραταιούμενος ἀπὸ τοῦ νῦν καὶ εἰς τοὺς αἰῶνας. Ἐν τῇ τοιαύτῃ οὖν ὁμιλίᾳ ἀπ᾽ αὐτοῦ ἐγένετο ὁ Ἄγγελος ἀόρατος· οἱ δὲ τὴν ὁδὸν πορευόμενοι, ἐν ᾗ μετὰ τοῦ Ἀγγέλου ὡμίλει ὁ Δίκαιος, βλέποντες μόνον ἑστῶτα καὶ φθεγγόμενον, τὸν γὰρ Ἄγγελον οὐκ ἑώρουν ὡς ἀνάξιοι, πρὸς ἑαυτοὺς ἐφθέγγοντο· Θεάσασθαι τὸν πάρετον, πῶς ἀσχολεῖ τῷ τοίχῳ προσομιλῶν ἀναισθήτως. Ὠθήσαντες οὖν αὐτὸν καὶ ἀποδιώκοντες ἔλεγον· Τίνα εἰσὶν, παρατετραμμένε, ἃ παρεστῶς τῷ τοίχῳ προσομιλεῖς; Ὁ δὲ Μακάριος τούτων τῶν ῥημάτων ἀκούσας παρ᾽ αὐτοῖς φληναφουμένων, μωκησάμενος, καὶ σιωπῇ προσμειδιάσας τὴν ἄγνοιαν τούτων, ἐκεῖθεν ἀνεχώρησεν, πορευθεὶς ἐν ἀποκρύφῳ ἐμβόλῳ τῆς πόλεως, κακεῖσε ἡσύχαζεν· καὶ ἐπιμνησθεὶς τοῦ ἐλεεινοῦ ἐκείνου, οὗ τινος τὸ ἐξόδιον ἐθεάσατο, ἔκλαυσεν πικρῶς, ὥστε ἐκ πολλῶν δακρύων ὀγκωθῆναι αὐτοῦ τὰ ὀμμάτα, εἶτα καὶ δέησιν ὑπὲρ αὐτοῦ προσήγαγε Κυρίῳ τῷ Θεῷ τήνδε· Ὁ Θεὸς, ὁ ἀπερίγραπτος καὶ φοβερός· ὁ Πατὴρ δημιουργὸς καὶ Κύριος· ὁ τελετής τῶν ἀπεράντων αἰώνων καὶ ἐφευρετὴς τῆς σοφίας καὶ ἐπιστήμης, ἀσύγκριτον γέννημα, ἡ μεγαλοπρέπεια τῆς δόξης τῆς ἁγιοσύνης, ὁ ὁλοφυὴς καὶ συμφυὴς καὶ ὁμότιμος τῷ Πατρὶ καὶ τῷ φιλτάτῳ σου καὶ παντοκράτορι Πνεύματι, ὁ ἐκ νοῦ τοῦ μεγάλου τὸ καταρχὰς γεννηθεὶς, ἀεὶ πέλων ἐν ταῖς τοῦδε τοῦ φύσαντος κόλποις, ῥῦσαι ἐκείνου τοῦ τάλανος τὸ πανάθλιον σῶμα ἀπὸ τοῦ παραδειγματισθῆναι ἐν τῇ πίσσῃ καὶ τῇ θεάφῳ, κάμφθητι τὰ σπλάγχνα τὰ ἅγια πρὸς τὴν τοῦ εὐτελοῦς οἰκέτου σου δέησιν· ἐφ᾽ ἣν γὰρ ἡ παμβέβηλος αὐτοῦ ψυχὴ οὐκ ἔκτηται, συνέκλεισεν γὰρ ὁ θάνατος τὰ κατ᾽ αὐτόν. Ἱκετεύω δεόμενος καὶ ἀντιβολῶ, κᾂν τὸ σκήνωμα αὐτοῦ διατηρηθείη ἀπὸ τῆς τοιαύτης αἰσχύνης, ὅπως μὴ ὁλοτελῶς εὐφρανθήσεται ἐπ᾽ αὐτὸν ὁ βύθιος δράκων ὁ κατάρατος, καταπιὼν τὴν ψυχὴν αὐτοῦ σὺν τῷ σώματι. Ταῦτα τοῦ Δικαίου προσευξαμένου, θεία τις ἔλλαμψις γέγονεν πρὸς αὐτὸν, καὶ ἐν ἐκστάσει γενόμενος, ἰδοὺ Ἄγγελος Κυρίου κατέβη ὡσεὶ τάχος ἀστραπῆς, κρατῶν ῥάβδον πυρινὴν ἐν τῇ χειρὶ αὐτοῦ, καὶ ἐκδιώκων τὰ ἀκάθαρτα

πνεύματα τὰ ὄντα ἐκεῖσε, καὶ ἠφάνησεν αὐτὰ, καὶ ἐπαύθη τοῦ κατακαίεσθαι τὸ σῶμα τῇ πίσσῃ καὶ τῇ θεάφῳ. Ταῦτα θεασάμενος ὁ Δίκαιος, εὐχαρίστησεν τῷ ταχύναντι εἰς τὴν δέησιν αὐτοῦ. Εν ἑαυτῷ δὲ γενόμενος ἀπὸ τῆς θεωρίας, ἑσπέρας ἤδη οὔσης, κατασφραγισάμενος τῷ σημείῳ τοῦ τιμίου σταυροῦ, ἀνεχώρησεν τῶν ἐκεῖσε, καὶ περιείη διὰ πάσης τῆς νυκτὸς προσευχόμενος. Ὡς δὲ ὄρθρος ἐγένετο, ἐπορεύθη ἐν τῷ ναῷ τῆς ὑπεραγίας Θεοτόκου, ἐν ᾧ πρὸς ἦθος εἶχεν τοῦ προσεύχεσθαι ὁ θεῖος Ἐπιφάνιος. Ἐν τούτοις τοῖς προπύλοις τοῦ τεμένους γενόμενος ὁ Ὅσιος, διανοιχθέντες οἱ ἔνδον ὀφθαλμοὶ Ἐπιφανίου, καὶ ἐπιστραφεὶς, βλέπει τὸν δίκαιον ἄνδρα ποτὲ μὲν ὡς φλόγα πυρὸς φαινόμενον, ποτὲ δὲ ὡσεὶ χιόνα, τὸ δὲ πρόσωπον ῥοδινόπυρον ἔχοντα· καὶ ἦν ἔκστασις τῷ φιλτατῳ παιδὶ ἐπὶ τῇ τοιαύτῃ ὁράσει. Ὡς δὲ οὐδένα τεθέακεν, πίπτει εἰς τοὺς πόδας αὐτοῦ λέγων· Εὐλόγησον, πάτερ ἅγιε, τὸ πνευματικόν σου τέκνον. Ὁ δὲ Μακάριος θεασάμενος τὸν Ἐπιφάνιον ἐν ἀποῤῥήτῳ ταπεινώσει, ἔπεσεν αὐτὸς εἰς τοὺς πόδας Ἐπιφανίου λέγων· Εὖξε ὑπὲρ ἐμοῦ καὶ αὐτὸς, ὦ δέσποτα, καὶ εὐλόγησόν με μᾶλλον σὺ, ἐπειδὴ τοῦτό σοι ἁρμόδιον· Τεθέαμαι γάρ σοι πρὸ ταύτης τῆς ὥρας χαριέντως τὸ πρόσωπον ἔχοντα, ὡς ἵστατο ἐν τῇ τοῦ Θεοῦ ἐκκλησίᾳ, καὶ στολὴν ἱεραρχίας, καὶ τὸ ὠμοφόριον οὐρανόθεν κομιζόμενον ἔκ χειρὸς. Κυρίου παντοκράτορος· ἐθεασάμην δύο φωστῆρας ὡραίους καὶ εὐμεγέθεις ἐν εὐπρεπεία, καὶ αὐτοὶ λαβόμενοι τῆς στολῆς ταύτης, ἐκόσμουν ἐνδύσαντες τὴν σὴν ὡραιότητα· μειδιῶντες δὲ τῷ προσώπῳ, καὶ χαριεντιζόμενοι, πρὸς ἀλλήλους ἔλεγον· Μὰ τὸν δεσπότην Χριστὸν, εὐπρεπῆ αὐτὸν ἐποίησεν τοῦτο τὸ ὠμοφόριον! ἡ γὰρ σύνεσις αὐτοῦ καὶ μελίῤῥυτος γλῶσσα τελείως αὐτὸν σεσοφίκασι. Καὶ ὁ μὲν εἷς, τὸ σημεῖον τοῦ σταυροῦ ἐπὶ τὸ σὸν μέτωπον ποιήσας, καὶ ἀσπασάμενός σου, ἀνεχώρησεν· ὁ δὲ ἕτερος πάντα σου τὰ μέλη σφραγίσας, καὶ τοὺς ὀφθαλμούς σου ἀσπασάμενος, ᾤχετο. Ταῦτα, γλυκύτατε Ἐπιφάνιε, εἴς σε διεπράχθησαν, καὶ αὐτὸς οὐχ ἑώρακας· καὶ πέπεισμαι ὅτι ἐμπιστεύσει σοι ἐνθᾶδε τοὺς οἴακας τῆς Ἐκκλησίας αὐτοῦ, καὶ ποιμανεῖς τὸν λαὸν αὐτοῦ, ὃν περιεποιήσατο ἰδίῳ αἵματι· καὶ ἕνεκεν τούτου, εὐλόγησον δὴ καὶ αὐτὸς ἐμὲ, καὶ εὖξαι ὑπὲρ τοῦ ἀγαπητοῦ σου Ἀνδρέου. Ταῦτα εἰρηκότος τοῦ θεοφόρου ἀνδρὸς, ἀσπασάμενοι ἀλλήλοις τῷ ἁγίῳ φιλήματι, ἐν ἀποκρύφῳ τόπῳ τοῦ νάρθηκος ἐκαθέσθησαν· καὶ ἤρξατο ὁ Μακάριος παραινεῖν τὸν Ἐπιφάνιον περὶ τῆς ἐκκλησιαστικῆς καταστάσεως, λέγων· Επίσταμαι, ὦ γλύκύτατε καὶ φίλτατε φίλε, καθ᾽ ὃτι εὐπρεπῶς εἰ καὶ εὐθὴς ἐν ταῖς ἐντολαῖς τοῦ Κυρίου, ἐπασχολούμενος καὶ ἀγωνιζόμενος τοῦ σώζεσθαι· πλὴν ἱκετεύω ἵνα δέχῃ καὶ τὴν ἡμετέραν παραίνεσιν, καὶ ἐνωτίσῃ τὰ ῥήματα μου. Πρόσθες περισσότερα δάκρυα πρὸς καθαρισμὸν τῆς ψυχῆς καὶ τοῦ σώματος καὶ τῆς καρδίας σου, ἵνα γένῃ ἐν δικαιοσύνῃ ἡδύτατος, ἐν ἐλεημοσύνῃ φιλάγαθος. Πρόσθες ἐπὶ τῇ πρᾳότητι, ἵνα γένῃ καθαρὸς τῇ καρδίᾳ, ἵνα χρηματίσῃς Ὅσιος καὶ ἄκακος, καθὼς τὸ σκεῦος τῆς ἐκλογῆς ἐντέλλεται, ὦ τὸ ἐμὸν φῶς, ἡ ἐμὴ χαρὰ, ἡ ἐμὴ εὐπρέπεια καὶ ἡδύτης, καὶ ἀγαλλίασις. Πρόσθες ἐν τῷ βίῳ σου κατάστασιν πλείωνα, σεμνοτητα, ἀγαθότητα, θαυμαστοτέραν σύνεσιν, προσευχὴν ἀδιάλειπτον, ἀγάπην ἀνυπόριτον, σωφροσύνης κοσμιώτηα. Γενοῦ συμπαθὴς, φιλόπτωχος, φιλομόναχος, φιλόθεος, καὶ φιλάρετος. Κατόρθωσον σιγὴν, καρτερίαν, ὑπομονὴν ἐν θλίψει, τὴν εὐσπλαγχνίαν, τὸ μὴ κρίνειν, τὸ μὴ λοιδορεῖν· κτῆσαι τὸ ἀόργητον, τὸ ἀκενόδοξον, τὸ ἄτυφον, τὸ ἀνυπερήφανον, ἵνα μεγαλύνῃ σε ὁ μεγαλόδωρος, ἐνώπιον πάντων τῶν Ἁγίων καὶ τῶν ἀπείρων ἐκείνων δυνάμεων. Ὀξυτέρως ἐπίβηθι τῇ πρακτικῇ τῶν ἀρετῶν ἐργασίᾳ, ἵνα ὁ Θεὸς πλειοτέρως σε ἐπιποθήσας, ὑψώσῃ, καὶ τιμήσῃ, καὶ δοξάσῃ σε. Ἀπάγαγε σαυτὸν εἰς περισσοτέραν τιμὴν καὶ κατάστασιν, καὶ ἀκρίβειαν, ὅπως ἄξιος εὑρεθῇς τῆς ἀρχιερωσύνης, ἦς μέλλεις ἐπιβαίνειν Θεοῦ χάριτι, μηδαμῶθεν καταισχυνόμενος. Φύλαττε οὖν ταῦτα, μηδενὶ ἀναγγέλλων, καὶ ἔσται ὁ Κύριος μετά σου.

[82] At some time having gone out to the spiritual palaestra, To a funeral meeting him he meets a funeral, coming from afar, of a certain Primate very opulent; an innumerable multitude accompanying, the cantors making a din with elevated voice, very many cereals shining, the air being obnubilated with the smoke of much incense, the groaning and lamentation of the relatives sounding far. Seeing therefore the servant of God, the things which accompanied the proceeding pomp of the obsequies, he stopped: and rapt out of himself for a long time, he beholds before the candelabra an immense troop of black demons proceeding, who using a much more contentious voice than the cantors, redoubled the lamentable Woe. Every suffumigation which was burned, smelled of dung; and as from skins which they held in their hands, they scattered soot and ashes; and they poured forth Andreas sees the demons insulting, into intemperate laughter, after the manner of base wenches and harlots of profligate immodesty: and now indeed they barked like dogs, now grunted like swine; and took singular pleasure from this funeral pomp and indicated it by their gestures. Others also running about the bier, immitted copiously into the face of the dead muddy water more fetid than a sink: from the very bier and the cadaver of the sinner placed on it came forth so great a stench, as is wont when a sink is emptied. Some cast into his face dog-skins and other sordid things of the heaviest odor: some finally followed behind basely dancing, and with an immense noise of hands and feet, and laughter and intemperate tumult excited, were an offense to those psalming, saying: Let none of you behold the light, stupid Christians, who pursue that dog with Psalms, and pray the rest of the Saints for his soul; nay even you name that one a servant of God, who is mere iniquity.

[83] That terrible vision being beheld by the blessed man, about to burn it; behold the prince of the evil demons is present, with a countenance so ferocious and terrible, that it inflicted horror on the beholder. He bore in his hands fire, sulphur, pitch; and contended swiftly to the monument of that unhappy one, about to reduce the cadaver to ashes, after it had been delivered to burial. But when the funeral had passed; behold a young man followed it behind, conspicuous in beauty, sad with countenance cast down to the ground, and with great lamentation for the sense of some calamity and grief miserably lamenting. and from the grieving Angel of the deceased Andreas approached this one nearer, and thinking him to be some one of the familiars of the deceased (as one whom it escaped that that was of a divine work) with hand extended detains the one mourning: but also about to console him, he said; By God, the Lord of heaven and earth, I adjure thee; come, say, wherefore so greatly with tears and groaning thou lamentest? for I do not remember that I ever saw so great a mourning excited for the sake of any deceased: indicate to me, I pray thee, the cause of the sadness. To whom the Angel: He, whose funeral here thou hast seen carried out, because he has been delivered to the power of the demons, is to me a cause of grieving and lamenting: for so I deplore him, as if I had lost him. Again Andreas: Narrate dearest (for I now know who thou art) what that man delinquished. The Angel answers: Since thou art Andreas, elected by God and not unknown to me, to whom it is permitted to learn these things, prick up thy ears and hearken: for a part of my grief was lightened, when first I beheld the most beautiful beauty of thy most beautiful soul, fulgent, glowing with golden color.

[84] That man therefore, most Religious Andreas, how great he was in authority with the Emperor, so was he always of a flagitious and intractable life. For he was a fornicator and adulterer, he understands the grave sins in which he had died; a proud boaster, infamous for the concubitus of males, tenacious and unmerciful, avaricious, lying, an avenger of injuries, a hater of others, a receiver of bribes, and a perjurer: he afflicted his servants with hunger, thirst, scourges, nakedness; he dismissed them in the wintry time destitute equally of garment and shoes; many ill-mulcted with cudgels he took out of the way, and entombed with the dry bones of brutes. But he was carried with so great insanity into the execrable and fire-chastised concubitus of males, that, kindled with a desire odious to God of boys and eunuchs, he easily defiled three hundred souls by that abominable and base crime. At last, beloved of God Andreas, ripe age coming, came also death; and found the man, as much implicated in many and grave crimes, as little penitent. But with how great ignominy, as he deserved, the wicked and foul cadaver was carried out, thou thyself hast seen: and now that very thing is carried off to be delivered to the flames. Wherefore I too myself, and that the unhappy one has been made a mockery of demons and a detestable receptacle of all stench, am tortured with wondrous grief.

[85] others wondering with whom he so spoke: Thus discoursing the holy Angel, Andreas receiving him; I beseech thee, he said, most beloved, conceive good hope, and admit some consolation, nor so greatly indulge grief, for the cause of that deceased one: for thou, Seraphic and most full of liquid pleasure Spirit, in the name of the Lord Sabaoth omnipotent God, shalt be confirmed in heavenly good things hereafter forever. He saying such things, the Angel disappeared. But those who there, the Angel and the Saint conversing, passed by, and saw him only speaking (for they were unworthy to behold the other) thus turned to themselves spoke: Behold the delirious head, how he is foolishly occupied by making words to a wall feeling nothing. And thrusting and driving him away; What those things, they said, fool, concerning which thou institutest discourse with the wall? To which words nugaciously uttered B. Andreas silently smiling, and deriding their ignorance, departed thence: and going to a secret portico of the city, gave himself to rest. But of that miserable one, whose funeral pomp he had just beheld, and compassionating the unhappy one having remembered, he wept bitterly, pouring forth so great an abundance of tears, that his eyes much swelled: and with such a prayer at last he set about to interpellate the Divine bounty for the dead:

[86] God, who art circumscribed by no bounds and art terrible: Father, he deprecates the extermination of the body, maker of the world and likewise Lord: and thou perfector of the infinite ages and inventor of all wisdom and knowledge, incomparable offspring, and the greatest decus of the glory promanating from sanctity, who art of altogether the same nature with the Father and the most beloved and omnipotent Spirit; to be venerated with equal glory and veneration with each; who already from the beginning begotten from the mind of the supreme Father, eternally remainest in the bosom of the begetter; rescue the most miserable body of that unhappy one from the torment of pitch and sulphur; let thy most holy bowels be moved to the prayers of thy useless servant: because to the impure soul of the dead nothing is left, since whatever were his all things, death has vindicated to itself. As a suppliant therefore I pray and beseech, that thou wilt have his body conserved from such ignominy, that that infernal and impure dragon may not at least in every part receive a perfect pleasure, and rejoices that he is heard. in that he has swallowed the soul together with the body. Andreas having so prayed, was surrounded with light glided down from heaven; and rapt into ecstasy, beheld the Angel of the Lord descend like lightning, and with the rod, which he held in his hand, fiery, expel the impure spirits thence: who suddenly vanished from sight, and ceased to reduce the body to ashes with pitch and sulphur. When the Blessed one had seen such things, he rendered him thanks,

who had given so easy ears to the one praying; and restored to himself after the vision, the evening now involving all things with darkness, he fortified himself with the sacrosanct sign of the Cross: and going thence, he wandered the city the whole night, never intermitting prayer.

[87] But when it grew light, Seen wholly luminous by Epiphanius; he betook himself in the morning to the church of the most holy Mother of God, in which the divine Epiphanius was wont to pour forth prayers: and when he had set foot into the vestibule, there were opened to him the interior eyes of the soul, turning himself forthwith and beholding the holy man, now coruscating like a lucid flame, now white like snow, but with a face ruddy with rosy color. From which spectacle no slight stupor invaded the dearest young man: who when with eyes carried around he had apprehended no witness, fell at the feet of Andreas; Holy father, saying, impart a benediction to thy spiritual son. But Andreas, the demission of mind so singular of Epiphanius being beheld, likewise also lowered himself to his feet, these words being added: Thou also, my lord, pray for me, do thou rather fortify me with thy benediction; since that becomes thee. For I saw thee a little before, he narrates how he beheld him clothed as a Patriarch. when in the church of God thou stoodest, spectable with a notable countenance, and I saw the stole of the Patriarchate and the humeral, brought from heaven from the hands of the omnipotent Lord: I saw besides two genii, conspicuous in eximious beauty and decorum, who the stole being received clothing thee, made thy beauty not a little more commendable; and with a smiling countenance very wittily speaking among themselves; By the Lord, they said, Jesus; this humeral has added eximious decus to him! for the knowledge and mellifluous eloquence of the Lord has perfectly instructed him. And one indeed, the sign of the Cross being impressed on thy front, an embrace being given departed: but the other signed all the parts of thy body in like manner, and as a future Patriarch and a kiss being impressed on the mouth also went away. These things, most sweet Epiphanius, were wrought around thee, seeing nothing indeed of those things: and I could not doubt, that here God will commit to thee the helms of his church, that thou mayest rule and govern the people, which he acquired to himself by his blood. Wherefore impart thou to me a benediction, and pray for thy beloved Andreas.

[88] These things said, having embraced among themselves with a holy kiss, they sat down in a hidden place of the narthex: he instructs him with salutary admonitions: and B. Andreas began to admonish Epiphanius many things as to the ecclesiastical state in this manner: It escapes me not, most sweet and most beloved young man, how decorous thou thinkest it, to run by a straight path the way of the Lord's mandates; with thy whole endeavor incumbent and laboring, that thou mayest at some time attain blessed immortality. Wherefore I beseech thee, that thou receive our exhortation with attentive ears. Thy eyes remain with more copious tears, that thou mayest induce greater cleanness into thy soul, body, conscience; and be occupied in exercising justice most sweetly, and in dispensing alms most benignly. Let thy meekness take increment, that a clean heart be created in thee, and that thou be holy and devoid of crime, just as the vessel of election Paul prescribes: so indeed let it be, O light, O joy, O decus, sweetness, and exultation of mine. Take in this life a more perfect state, follow a greater gravity of manners, add a heap to thy bounty, let thy prudence shine more admirable, let prayer be continued more prolix, let charity know not to feign, let temperance be more splendidly adorned. To these let there accede commiseration toward the afflicted; love toward the needy, Monks, God, virtue; let there accede silence, tolerance, patience in adversities; let there be to thee bowels of mercy, that thou judge not others, that thou rail not: procure for thyself those virtues, which thou knowest opposed to wrath, vainglory, insolence and pride; that before all the Saints and the innumerable assembly of Spirits, the Giver of all gifts make thee conspicuous and illustrious. As quickly as possible undertake the exercises of every kind of virtue, that God embracing thee with greater affection and love, may pursue thee exalted with even greater honor and glory. Excite thyself to a more eminent dignity, state, and perfection, that thou mayest be found worthy of the grade of the supreme Priesthood, to which by the grace of God thou must ascend, and be in no part confounded. If thou shalt keep these things and have them secret, the Lord will nowhere be lacking to thee.

ANNOTATA.

CHAPTER XII.

Andreas drives demons from the church: Epiphanius is taught by a vision the great perfection of this man and the glory destined for him in heaven.

ὩΣ οὖν ταῦτα εἰρήκει ὁ Δίκαιος, ἀναστάντες εἰσῆλθον ἔνδον τῆς ἐκκλησίας· καὶ δὴ τῆς ἀναγνώσεως προτεθείσης, ὁ μὲν Ἐπιφάνιος ἐν ἑνὶ τῶν σκαμνῶν ἐκαθέσθη, ὁ δὲ Μακάριος ὡς εἷς τῶν πενήτων ἐπὶ τοῦ ἐδάφους, ἔχων τὸ σῶμα ῥάκει εὑτελεῖ ἐνειλιμμένον. Ὡς οὖν χαμαὶ ἐκαθέσθη, βλέποντες αὐτὸν οἱ ἐκεῖσε, πρὸς ἀλλήλους ἔλεγον· Τί ἄρα γέγονεν τῷ δαιμονώδῃ τούτῳ, ὅτι ἐνταῦθα εἰσελήλυθεν; Καί τινες ἔλεγον· Ἴσως ἀνέθηβραχὺ ἀπὸ τοῦ ἐπηρεάζοντος αὐτὸν πονηροτάτου πνεύματος. Ἄλλοι ἔλεγον· Παροδὸς αὐτοῦ ἐγεγόνει, καὶ ὡς ἅτε εἰς οἰκίαν σκοπήσας εἰσελήλυθεν· ἐπεὶ ποῦ ᾔδει αὐτὸς ὅτι ἐκκλησία ἐστὶ, δώη Κύριος τῷ ταῦτα αὐτῷ ἐργασαμένῳ. Ἐθεώρει δὲ ὁ Δίκαιος τὸν τῆς ἀκηδίας δαίμονα ἐνεδρεύοντα, καὶ πειρώμενον μηχαναῖς τίνα ἐξώσῃ τῆς ἐκκλησίας, ὑποβάλλων αὐτοὺς φροντίσιν καὶ δουλείαις πρὸ τῆς ἀπολύσεως, λέγων· Ἔξελθε καὶ ποίησον τὸ ἔργον σου, ὅτ᾽ ἂν γὰρ δουλεία σοι πρόκειται, ἁμαρτία οὐκ ἔστιν σοι. Ταῦτα ὑποβάλλων ὁ ἐμποδιστὴς τῆς δικαιοσύνης διάβολος, ἱκανοὺς πρὸ τῆς ἀπολύσεως ἐποίει ἐξιέναι τῆς θείας συνάξεως· καίτοι Κύριος βοᾷ, Μὴ μεριμνήσητε τῇ ψυχῇ ἡμῶν τί φάγετε, ἢ τί περιβάλεσθε, ζητεῖτε δὲ πρῶτον τὴν βασιλείαν τοῦ Θεοῦ, καὶ τὰ ἑξῆς. Ἔβλεπε δὲ καὶ τὸν τῆς χασμωδίας δαίμονα καὶ τοῦ νυσταγμοῦ ἐκεῖ παρεδρεύοντα· ἐπορεύετο δὲ σὺν αὐτῷ καὶ ἕτερον πνεῦμα ἐξυπηρετὸν τῷ χαλεπῷ ἐκείνῳ δαίμονι, πεφορτωμένον ῥυπώδη πανία ἐπὶ τῶν ὤμων αὐτοῦ, καὶ τοὺς καθεζομένους ἐν τῇ ἀναγνώσει, καὶ ἀκροωμένους τῶν θείων λογίων κρούοντα μετ᾽ αὐτῶν καὶ ὑπνώττειν παρασκευάζοντα. Ὁρῶν δὲ ὁ Δίκαιος τὸ μηχανικὸν τοῦ παμπονήρου δαίμονος, ἐμμανὴς κατ᾽ αὐτοῦ ἐγένετο, καὶ ἐν ἑαυτῷ ἔλεγεν· Παμπόνηρε καὶ ὀλέθριε δαίμων, πῶς τῇ σκοτομήνῃ τῆς ματαιότητος κεχρημένος, ἀλλοτρίους ἡμᾶς καθιστᾷς τῆς ἀκροάσεως τῶν θείων λογίων, καταβαπτίζων τῷ ὕπνῳ τῆς ῥαθυμίας; ἀλλὰ Κύριε Ἰησοῦ τῶν δυνάμεων, ἔκχεε ἐπ᾽ αὐτοὺς τὴν ὀργήν σου, καὶ καταλάβετε τούτους. Καὶ ταῦτα εἰπόντος, ὡς εἶδος ἀστραπῆς ἐξῆλθεν ἐκ τοῦ θυσιαστηρίου ἐν φλογὶ πυρὸς καὶομένου, καὶ κατέκαυσε τούτους· οἱ δὲ τῷ ὕπνῳ κατασχεθέντες ἀπὸ τῆς αὐτῶν ἐνεργίας, εὐθέως ἀνένηψαν ἀκροώμενοι τῆς ἀναγνώσεως. Ὅτε δὲ ὁ ἑωθινὸς ὕμνος κατέπαυσεν, ἀσπασάμενος ὁ Ἐπιφάνιος τὸν Ὅσιον, εἰς τὸν οἶκον αὐτοῦ ἀνεχώρησεν· μεμνημένος δὲ τὴν νουθεσίαν τοῦ Δικαίου, διὰ πάσης ἡμέρας τὸ θαῦμα κατεπλήττετο, καὶ κατὰ μόνας ἡσύχαζεν ἐν τῷ κοιτῶνι αὐτοῦ, καὶ στεναγμοὺς βαθυτάτους ἐγκαρδίας κεχρημένος ἔλεγεν· Βαββαὶ! ἡλίκον φωστῆρα ἡβασιλεύουσα κέκτηται, καὶ οὐκ αἰσθάνεται! ἐπ᾽ ἀληθείας γὰρ εἶπεν ὁ Κύριος περὶ τῶν τοῖς γηΐνοις ἐπτοημένων, Ὅτι βλέποντες βλέψητε, καὶ οὐ μὴ ἰδητε. Καὶ γὰρ ὅσα ἐπὶ τοῦ Χριστοῦ διατρίβοντος ἐπὶ τῆς γῆς γεγόνασι σημεῖα καὶ τέρατα, παραπλήσια καὶ ἐπὶ τῷ θεράποντι αὐτοῦ ὁρῶμεν ἐπιτελούμενα. Τῇ νυκτὶ οὖν ἐκείνῃ ἱκέτευεν ὁ Ἐπιφάνιος τὸν Θεὸν φανερῶσαι αὐτῷ τὰ περὶ τοῦ Δικαίου, ὁποίαν αὐτοῦ λογίζεται τὴν ἀρετὴν ὁ Κύριος, καὶ οἷός ἐστιν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Καὶ δὴ ολίγον ὑπνώσας, βλέπει καθ᾽ ὕπνον τινὰ πεδιάδα, ἔχουσαν φυτὰ ἀνεξιχνίαστα· τὰ μὲν ξηρὰ πέλοντα, τὰ δὲ κεκαυμένα ὑπάρχοντα, τινὰ δὲ αὐτῶν ἀντὶ καρπῶν ἀκάνθα ἔφερον, τὰ δὲ εὔκαρπα γλυκὺν καρπὸν φέροντα, τὰ δὲ πικρὸν καὶ δυσσώδη· καὶ τὰ μὲν φύλλοις μόνον ἐκόμων, τὰ δὲ σαπρὰ φύλλα ἔφερον. Ἦν δὲ μεταξὺ αὐτῶν φυτὸν ὡραῖον, εὔκαρπον, ὑψηλὸν λίαν, καὶ ἡδὺν εἰς τὸ βλέπεσθαι· οἱ δὲ κλάδοι αὐτοῦ ποικίλοι λίαν, οἷαν γὰρ ὀπώραν τις ἐπεζήτει ἐξ αὐτοῦ λαβεῖν, ἐφεύρισκεν ἀδιάλειπτον καὶ ἡδύτατον λίαν. Τοιγαροῦν τῷ φυτῷ ἐκείνῳ γλιχόμενος, ἐπερείδετο ὁ πάνσεπτος νεανίας, ἔφριττεν καὶ ἰλιγγία, τὸ τί ἂν εἴῃ στοχαζόμενος. Ἐγγύσας οὖν πλησίον αὐτοῦ, ὁρᾷ χεληδόνα σεμνοτάτην καθεζομένην ἐν τοῖς κλάδοις τοῦ φυτοῦ· οὐ μέντοι πλήρης χεληδών· ἀπὸ γὰρ κεφαλῆς μέχρι τοῦ στήθους χεληδόνος εἶδος ἐκέκτητο, ἐπὶ δὲ τὰ πρόσω ἀηδόνος θέαν εἶχεν· ξένον τὸ θαῦμα! ποτὲ μὲν ὡς χεληδὼν ἐμελέτα λυρίζουσα, ποτὲ δὲ ὧς ἀηδὼν φθεγγομένη παπάδοξα, Ὡς δὲ ἡ δαυμασιωτάτη ἐκείνη χεληδὼν μεταξὺ τοῦ φοβεροῦ ἐκείνου φυτοῦ ἐκαθέζετο, μελωδοῦσα ἡδυφώνως, παρεῖσιν πετεινὰ ἐκ τοῦ οὐρανοῦ ὑπὲρ τοὺς ἀστέρας πλέον τὰ ἐκεῖσε ἁπτόμενα, καὶ ταῖς ἰδίαις φθογγαῖς ἐπιτέρποντα. Ἐξεπλήσσετο δὲ ὁ Ἐπιφάνιος ἐπὶ τὸ ὡραῖον φυτὸν, καὶ ἐπὶ τοῦ εὐπρεπεστάτου στρουθίου τὸν ἄπαυστον κελαδισμὸν, ὥστε ἀπὸ τῆς χαρᾶς τῆς ἀνεκλαλήτου δακρύων σταλαγμοῖς καταβρέχειν τὸ πρόσωπον. Ὡς δὲ ἵστατο, ἐντρανίζων ὁ παῖς τῷ φυτῷ καὶ τῷ στρουθίῳ, παραγίνεται πρὸς αὐτὸν πρεσβύτης τις ἐν εὐπρεπείᾳ λευκοῖς ἀμφίοις ἐστολισμένος· θεασάμενος δὲ τὸν Ἐπιφάνιον, εἶπεν· Σοὶ λέγω νεανία, τίς σε παρέστησεν ἐνθᾶδε ἄνευ τῆς ἐμῆς κελεύσεως; Ὁ δὲ λέγει πρὸς αὐτόν· Ἀνεκτῶς ἄκουσον τοῦ σου οἰκέτου. ὦ τίμιε πάτερ· παροδεύων γὰρ τὴν ὀδὸν τὴν ἐπὶ τὰ πρόσω ἀνάγουσαν, ἐν ὅσῳ τοῖς ὧδε ἀπήντησα, καὶ ἐθεασάμην τὸ ὁραῖον τοῦτο φυτὸν, τὸ κατέναντι ἡμῶν ἱστάμενον, οὗ τὸ εὐπρεπὲς ταῖς ἁρμονίαις τῶν κλάδων καὶ τῇ τοῦ καρποῦ αὐτοῦ ποικιλίᾳ εὐόπτως ἐνοπτριζόμενον, καὶ ἥνπερ καὶ αὐτὸς ἐνωτίζῃ ἡδυτάτην τοῦ στρουθίου φωνήν. Ἀλλὰ συγχώρησόν μοι τῷ ἐλεεινῷ, καὶ δεῦρο ψηλάφησόν με, εἰ ἄρα τινὰ ὑπόληψιν ἔχεις, καθ᾽ ὅτι σεσύληκα τοῦ καρποῦ αὐτοῦ. Ἔφη πρὸς αὐτὸν ὁ

πρεσβύτης· Βλέψον τὸν ἀχάριστον πῶς [ἀπαρνεῖται, ἃ ἀκριβῶς ἐπίσταμαι! Οὐκ ἐγώ σε ἴδον, ὅτι ἦρες ἐκ τοῦ καρποῦ, καὶ ἔφαγες; ἀλλὰ καὶ εἰς κόρον τούτου ἀπήλαυσας;] Ὁ δὲ καταναθεματίζων, ὤμνυε διἳσχυριζόμενος, μήτε ἕως ψηγήματος ἅψασθαι αὐτοῦ. Εἶτα ἕφησαν ὁ πρεσβύτης· Παῦσον τοῦ ψεύδεσθαι, νεανία, οὐ γὰρ ἐγκαλῶ σοι περὶ τούτου, δι᾽ ὧν ἦρες καὶ ἔφαγες· καὶ γὰρ κᾀγὼ ἐν εὐφροσύνῃ εἰμὶ, ἀφορῷν ἵνα τις φάγῃ ἀπ᾽ αὐτοῦ, καὶ εὐφρανθήσεται· δεῦρο οὖν μετ᾽ ἐμοῦ, καὶ ἔχω σοί τι καινότερον δεῖξαι. Ἀπῄει τοίνυν ὁ Ἐπιφάνιος ὄπισθεν· βλέπων δὲ αὐτὸν ἐμπροσθεν βηματίζοντα, καὶ εὐαγγέλιον τῇ χειρὶ αὐτοῦ κατέχοντα τῇ δεξιᾷ, καὶ τόμον χάρτου ἐν τῇ εὐωνύμῳ αὐτοῦ. Ὡς οὖν διώδευον ἐν περιβόλοις τισὶ, καταλαμβάνουσι περίαυλον πλήρη φωτὸς, ἐν ᾧ δὴ καὶ παλάτια ἐξ αὔρας ἡλιακῆς ᾠκοδομημένα, πάσης θυμηδίας ἀνάπλεα πέλοντα, καὶ ἀνερωτήτως εἰσήθοσαν ἐν αὐτοῖς. Θάμβῳ δὲ καὶ φρίκῃ βαλλόμενος ὁ Ἐπιφάνιος, κατεπλήττετο ἐπὶ τῷ κάλλει καὶ τῇ εὐπρεπείᾳ τῶν Ἀνακτόρων· καὶ εἰσεληλύθασιν ἐν ἑνὶ τῶν παραδόξων θαλάμων· ξένα τε μυστήρια ἐν αὐτοῖς ἐχρημάτιζεν καὶ ἀκατανόητα κάλλη. Ὑπῆρχον δὲ ἐκεῖ θρόνοι φοβεροὶ πῦρ ἀπαστράπτοντες· ἐκαθέζετο δὲ ἐν τῷ ἑνὶ αὐτῷ εἰς ἄῤῥητον ὕψος φοβερός τις Βασιλεὺς καὶ ἀπόῤῥητος, ἀπαστράπτων ὡς ἥλιος, σφαῖρα δὲ πυρὸς ἐκ τοῦ προσώπου αὐτοῦ ἐξεπορεύετο, καὶ ἀπὸ πολλῆς δόξης καὶ λαμπρότητος, καὶ αἴγλης, καὶ αὐτὸν τὸν αἰθέρα καταλάμπεσθαι· κύκλῳ δὲ αὐτοῦ παρειστήκεισαν μυρίαι μυριάδες καὶ χιλίαι χιλιάδες ταγμάτων καὶ στρατευμάτων Χερουβίμ τε καὶ Σεραφὶμ, καὶ αἱ Δυνάμεις, ἵν᾽ ούτως εἴπω, καθάπερ τινὰ δάση ὀρέων εἰς ὕψος λίαν ἐγηγερμένα. Ὡς οὖν ἔνδον ὑπεληλύθασιν· [πέσοντες εἰς γῆν προσεκύνησαν· φόβῳ δὲ καὶ τρόμῳ βαλλόμενος ὁ Ἐπιφάνιος πρηνὴς ἔκειτο, μὴ δυνάμενος αὐτοφθαλμεῖν τοῖς θεάμασιν· ὃν καὶ ἐξαναστήσας ὁ γηραιὸς, ἐπὶ πόδας ἵστησιν ἔντρομον, θαῤῥεῖν αὐτὸν διακελευσάμενος. Πρὸς ὃν ἔφη ὁ βασιλεὺς ἐκεῖνος·] Οὗτός ἐστιν ὁ παῖς, ὃς σαφέστερον ἡμῖν παρεκάλεσεν ἀποκαλυφθῆναι αὐτῷ περὶ τοῦ ἀοιδίμου καὶ προσφιλοῦς ἠμῶν Ἀνδρέου; Καὶ ὁ πρεσβύτης, ἀποκριθεῖς εἶπεν· Οὗτός ἐστι ὧ Δέσποτα. Ἔφη πρὸς αὐτὸν ὁ Βασιλεύς· Ἰδοὺ πᾶν τὸ φυτὸν, ὁ τεθέαται, ἐν ᾧ παντὸς εἴδους καρπὸς ἐπιφέρεται, ἡ ἐικὼν τοῦ σώματος τοῦ θεράποντός μου κεχρημάτικεν· καὶ γὰρ οὕτως ἐμὲ ἠδύνει ἡ τοῖς πολλοῖς ἀγνοουμένη Ἀνδρέου διαγωγὴ, καθάπερ αὐτῷ εἰς ἡδύτητα κατεφάνη τοῦ φυτοῦ τὸ ὡράἳσμα· τὸ δὲ στρουθίον, ὃ ἑώρακεν ὡς χεληδόνα καὶ ἀηδόνα, ἡ ψυχὴ τούτου τοῦ παιδός μου καθέστηκεν, καὶ τοῦ ἀγαπητοῦ μου τὸ πνεῦμα τὸ εὔθετον, ὅπερ ταῖς ἀκαταπαύστοις δοξολογίαις χρώμενον τὰ ἐμοὶ πρέποντα ᾄσματα ἐπανατίθησιν, ὥστε πάντα τῶν ἀσωμάτων Ἀγγέλων μου θεῖα στρατεύματα ἐπ᾽ αὐτῷ ἀνάκεισθαί τε καὶ ἐπαναπαύεσθαι. Λελάληκεν δὲ οὗτος, ὅτι οὐκ ἔφαγεν ἐκ τοῦ καρποῦ αὐτοῦ, μᾶλλον μὲν οὖν ὑπὲρ περισσοῦ ἐνεπλήσθη ἐξ αὐτοῦ, ἀφ᾽ ἧς ἡμέρας προσέσχεν αὐτῷ. Ἐπεὶ δὲ ᾐτήσατο ἀκριβέστερον γνῶναι, ὁποῖός ἐστιν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, ἆρον αὐτὸν καὶ ἄπαγε ἐν τῇ λαμπρότητι τῶν Ἁγίων, καὶ δεῖξον αὐτῷ ἅπαντα. Ἦρεν οὖν αὐτὸν ὁ γέρων ἐκεῖνος, καὶ ἀποφέρει εἰς θάλαμον, ὡς ἀστραπὴν χρηματίζοντα· καὶ ἰδοὺ ὡς ἐν εἰκόνι ὁ ἀοίδιμος Ἀνδρέας ἐξῆλθεν τῶν ἐκεῖ, σύμμορφον δόξαν κεκτημένος τοῦ βασιλικοῦ καὶ φρικτοῦ ὁμοιώματος, ὑπέρλαμπρον ἔχων τὸ πρόσωπον ὡς ὁ ἥλιος, αἱ χεῖρες αὐτοῦ ὡς εἶδος ἠλέκτρου, οί πόδες αὐτοῦ ἀστραπομόρφοις ὑποδήμασιν διαχρύσοις λώροις ἀναδεδεμένοι, τὰ ἱμάτια ποικίλα, ὡς ἀπὸ ἡλιακῆς ἀκτῖνος, ἢ ὡς ἀπὸ ἀστραπομόρφου ἀστραπῆς κατασκευασμένα. Ἦν δὲ ὑποκάτω πάντων τῇ θέᾳ ὡς χιὼν τῇ λευκότητι, ὥσπερ ἄνθος ἁρπάζον τὸν ὀφθαλμὸν εἰς ἡδύτητα· τὸ δὲ ἀπ᾽ αὐτοῦ ὡς οἴνου, οὐ μέντοι ὡσεὶ πορφύραν ἀλλ᾽ ἀπαγλαΐζον τῷ χρώματι· τὸ δὲ τρίτον ἐπάνω τι ὡς εἶδος χλαίνης ὡραιωτάτης, καὶ δόξα Κυρίου ἐξ αὐτῆς ἐξεφέρετο, καὶ ἦν στέφανος ἐπὶ τῆς κορυφῆς αὐτοῦ, καὶ λίθοι καὶ μαργαρίται ὡς ἀστέρες οὐράνιοι, σταυρὸς δὲ ὁ τοῦ στέμματος τοῦ βασιλικοῦ ἐπάνω τοῦ μετώπου αὐτοῦ· κατεῖχεν δὲ σκῆπτρον ἐν τῇ χειρὶ αὐτοῦ τῇ εὐωνύμῳ, καὶ γέγραπτο ἀληθινὰ γράμματα, ἅγιος, ἅγιος, ἅγιος· καὶ σταυρὸς ἐν τῇ δεξιᾷ αὐτοῦ. Ὅτε οὖν εῖδεν ὁ Ἐπιφάνιος, ἐξενίζετο ἐπὶ τοῖς θαυμασίοις τοῖς δειχθεῖσιν αὐτῷ. Εἶπεν οὖν αὐτῷ ὁ γηρεὸς ἐκεῖνος, ταῦτα ὑποδείξας· Τί θαυμάζεις ὄναρ ἰδὼν, ὅταν δὲ ἴδῃς τὸ ἀληθὲς, τί ποιήσεις; ἰδοὺ οὖν ἐν ἀληθείᾳ δέδεικταί σοι ἡ λαμπρότης τῶν δούλων Κυρίου, καὶ ὡς ᾔτησας, τὸ καταθύμιόν σου πεπλήρωκεν· σκεῦσον οὖν καὶ αὐτὸς ὄπως μὴ στερηθῇς τῆς βασιλείας τοῦ Θεοῦ. Καὶ τοῦτο εἰρηκὼς ὁ πρεσβύτης, ἔξυπνος γέγονεν ὁ Ἐπιφάνιος· ἦν δὲ ἡ ἐκκλησία τὸν κανόνα μεσάσασα. Ἐν ἑαυτῷ δὲ ταῦτα ἀναμνησάμενος, εἰς φρίκην φοβερὰν μετηνέχθη, καὶ ἀποθαυμάζων τὴν ὅρασιν, ἔλεγεν· Ὢ τάλας ἐγὼ! ὅτι ἄνθρωπος ἐν ἁμαρτίαις τεθραμμένος, καὶ λυγρῶς ταῖς ἀκαθαρσίαις ἀντλούμενος, τὸν παντοκράτορα Κύριον Ἰησοῦν τοῖς ὀφαλμοῖς ἠξιώθην θεάσασθαι, ἅτε δὴ καὶ τὴν ὡραιώτητα τοῦ θεράποντος αὐτοῦ. Ταῦτα εἰρηκὼς, ἀναστὰς ἐπορεύθη ἐν τῇ ἐκκλησίᾳ τὸν κανόνα τελέσαι· πρωΐας δὲ γεναμένης, ἀπὸ πρώτης ὥρας μέχρι τρίτης, ἐν τῷ κοιτῶνι αὐτοῦ μετὰ δακρύων πολλῶν προσευξάμενος, ἀπευχαρίστησεν τῷ Θεῷ, ἀποκαλύψαντι αὐτῷ τὰ ἄδηλα καὶ κρύφια τῆς ἀποῤῥήτου σοφίας αὐτοῦ· καὶ ἀναστὰς πρὸς τὴν μετριότητα παρεγένετο πρός με, τὰ προῤῥηθέντα μοι ἅπαντα ἀναγγέλλων ἐν ἀφάτῳ δέει καὶ ταπεινότητι. Καὶ καταπλαγεὶς εὐθέως ἀνέκραξα· Τίς μέγας ὡς ὁ Θεὸς ἡμῶν; σὺ εἶ ὁ Θεὸς ποιῶν θαυμάσια.

[89] Intent on the sacred lection, When Andreas made an end of his speech, rising, they betook themselves into the interior of the church; and when an exordium had now been made to the sacred lection, Epiphanius occupied a certain bench about to sit; but blessed Andreas, not otherwise than one of the poor, involved in a vile cloth, stretched himself on the bare ground. Whom thus sitting having beheld, those who were present; said within themselves: What has befallen this demoniac, that he has entered the temple? And others; Perhaps, he has obtained some respite from the vexation of the worst spirit. Some also; When he passed this way perhaps, thinking it a profane building, he betook himself hither; but since it is a church, which he too has known, may the Lord concede to him who has done these things to him, that he behave in such a manner there.

[90] the demons of acedia and somnolence, The holy Andreas therefore, in the temple, as has been said, sitting, had conspicuous the demon of acedia, tempting with various snares and machines, that he might expel someone from the temple, the sacred Office not yet being performed: to which end he suggested various cares and occupations; Go, saying, and gird thyself to thy work: since it must necessarily be done, it will be turned to no vice for thee. And indeed by these and other suggestions the devil, enemy and perturbator of piety, induced very many, that, the sacred assembly being left before it was finished, they should go out: although the Lord cry out; Be not solicitous for your souls, what you shall eat or wherewith you shall be clothed; but seek first the kingdom of God; grievous to many, and what follows. Matt. 6. There he beheld the demon of yawning and somnolence, no whit more slothfully constructing snares: whom another spirit also accompanied, his minister, bearing sordid cloths on his shoulders: with which striking those, who were present at the sacred lection, and with attentive ears received the divine oracles, they strove to induce them into sleep. Which machinations of the worst demon Andreas having beheld, indignant and seized with divine zeal, thus began to speak with himself: Most malign and pernicious spirit, in what manner, lurking in the darkness of thy vanity, dost thou avert our minds from the audition of the divine sermon, he drives them from the church. plunging the same in the deep slumber of sluggishness! But thou Jesus, Lord of virtues, pour out upon these demons thy wrath, and overtake them. Which said, a certain species of lightning, in a flame of burning fire, leaping from the altar, involved the cacodemons in its conflagration: but those who by their operation sat lulled, continually awakened, applied their mind to the sacred lection.

[91] The prayers and matutinal hymns being finished, To Epiphanius, asking to know the state of the Saint, after he had bidden the holy man farewell, Epiphanius betook himself to his house: and the memory of Andreas's admonitions recurring from time to time, daily he was astonished at that miracle; but by night resting in his bed, sighs being drawn from the bottom of his heart; Papae! he said, how illustrious a star this regal city has, and it is ignored! For most truly the Lord said of those, who astonished admire earthly things, That seeing you shall see, and shall not know. For whatever signs and prodigies Christ, when he was conversant on earth, did, the same nearly we see completed also in his servant. Matt. 13:14 That night therefore Epiphanius did not cease to supplicate God, that he would open to him the whole state of things pertaining to Andreas; namely how greatly the Lord valued his virtue, and in what place he was in the glory of the heavenly kingdom. And lightly falling asleep, he beholds a certain field, beset with shrubs of investigable nature; of which some were arid, others adust, in sleep is shown an all-bearing tree, some bore thorns instead of fruits; of the fruitful some were loaded with savory fruits, some with insipid and ill-smelling; to those green leaves only were a decus, to these withering ones a disgrace. Among the rest of the shrubs eminent was one tree, very beautiful, fruitful, lofty, pleasant to behold: from whose branches, very diverse, what most pleased anyone of kinds of apples could be gathered, of most sweet savor, others not failing after those were gathered. Inflamed therefore with desire of that tree the venerable young man Epiphanius, strove to contend thither, with horror and a certain trepidation weighing, what that thing might be. And when he was nearer, he beholds a notable swallow, sitting on its branches, nor yet on every part a swallow: and a most sweet bird, for from the head to the breast it bore the appearance of a swallow, but in the rest of the body the species of a nightingale. But an unusual miracle! sometimes like a swallow it twittered, sometimes wonderfully emulated the song of the philomel.

[92] That admirable swallow therefore sitting, covered with the leaves of the admirable tree, intent on which things to be wondered at, and filling all things round with sweet modulation, there fly thither also other birds glided down from heaven, more frequent than stars in number; which likewise by their concert brought a more liquid pleasure. Considering meanwhile Epiphanius the beauty in the tree, the perpetual song in the little bird; he was seized with so great admiration, that for inexplicable joy with tears flowing copiously his countenance was irrigated. But while he so admires the tree and the little bird, there approaches thither a man advanced in age, grave, clad in a white garment; who reflecting his eyes upon Epiphanius; Heus, he said, young man, who introduced thee hither, me not commanding? And he: Benign, venerable Father, to thy servant ears

afford; walking by the way, which led straight on, hither at last I escaped; and partly by the consideration of the most beautiful tree, standing opposite us, whose decus perspicuously shines from the concinnity of the branches and the diversity of the fruits, by the old man supervening partly by the most sweet song of the little bird, which thou too thyself perceivest, I was detained. But pardon me, wretched one: and about to scrutinize my garments approach, if perhaps any suspicion has arisen to thee, that I coming hither have surreptitiously taken thy fruits. To whom the old man: Behold, ungrateful head; how audaciously he denies those things, which are well known to me! Did not I see thee eat the fruits plucked thence, and that even to satiety? Then Epiphanius began to detest and to affirm by an oath, he is said to have eaten of the tree: that he had not touched even a crumb of them. And again the old man: Cease to lie, young man, he said; for not, because thou hast plucked and eaten the apples, do I reprehend thee; nay rather I even rejoice, that I see there is one, who eats thence, that he too may abound with gladness. Accompany me therefore, there is something else far more wonderful which I will show thee.

[93] Having followed therefore this guide preceding Epiphanius, he saw in his right hand the sacrosanct Gospel, and led to the throne of Christ himself, but in the left a volume of paper: and when they had gone over several streets, they came to a certain enclosure replete with light, in which also palaces, raised from solar light, abounding in no kind of pleasure, were beheld: and into it, asking pardon of no one, they entered. Here Epiphanius, moved equally with tremor and horror, was astonished on account of the beauty and majesty of the Kings sitting there: and they entered into one of those chambers, where so great elegance shone, as cannot be attained by cogitation; and many arcana were beheld, nowhere else seen. Among other things elevated hung admirable thrones, ejaculating fire round about; but one of them, raised to the highest altitude, was occupied by a certain King so admirable, that it cannot be said: he coruscated like the sun, a fiery globe proceeded from his face, which by its much glory, splendor, and brightness illuminated the very ether: round the throne stood thousands of thousands and ten thousands of thousands of orders and armies of Cherubim, Seraphim, and Virtues; who, that I may so speak, like most dense mountains, much elevated on high, appeared. Hither therefore having entered they fell upon the earth and adored: but Epiphanius, for fear and tremor lying prone, did not sustain to lift his eyes to contemplate the vision: until at last the old man raising him, ordered him still trembling to stand on his feet, and to be of good courage: to whom also turned that King; Is this, he said, that young man, who as a suppliant insisted by prayers, that it might be revealed to him, in what state are the affairs of our most celebrated and most beloved Andreas? To whom the old man: He is the one, Lord.

[94] Then again the King: Behold, the whole tree, which he saw, [he understands that in the tree the body, in the bird the soul of the saint is signified:] bringing forth fruit of every kind, is the image of the body of my servant. For so greatly does the institute of Andreas, unknown to most, delight me, as sweetly that young man seemed to be affected, the beauty of the tree being beheld. But the little bird, which he saw partly resembling a swallow, partly a nightingale; represents the soul of the same most beloved servant of mine and his eximious spirit, by which without intermission glorifying me, he sings hymns worthy of my name, so that all the divine armies of my Angels fly to him and rest. But he said that he had not eaten of that fruit, when yet he has abundantly been filled with it, from the time when he began to hear Andreas. But since with the highest contention he prayed, that it might be revealed to him, how great Andreas is in the kingdom of heaven; come, lift him hence and lead him into the glory of the Saints; and lead him through all things, whatsoever are there, to survey them. Epiphanius therefore being lifted the old man brings into a chamber, shining in the manner of lightning. But behold there comes forth thence, and he beholds his effigy in the highest glory; as in an image, the celebrated Andreas, shining with glory, most like that with which the King himself coruscated; his head glowed, like the sun; his hands, bore the appearance of amber; his feet, were clad in shoes, emitting no less brightness than lightning, bound with gilded thongs; his garments, which were manifold, you would have said were patched together from solar rays or vibrations of lightning. The lower part of the whole garment appeared whiter than snow, and affected the eyes most sweetly, as pleasant little flowers are wont: that next to it, as if tinged with wine, not indeed purple, but was decorous with a fulgent color: the third part, which also was the supreme, had the appearance of a most beautiful toga, whence the glory of the Lord proceeded: a crown adorned his locks, distinguished with gems and pearls as with stars of heaven; a cross of the royal crown insigned his front; the left hand a sceptre, inscribed with these words, Holy, Holy, Holy; but the right held a cross.

[95] and is admonished to strive to the same himself: So admirable portents having beheld Epiphanius, for admiration he was scarcely with himself. To whom the old man, the exhibitor of the things seen; What, he said, dost thou admire a dream? What therefore wilt thou do, when thou shalt behold the thing itself? Behold therefore now truly there has been exhibited to thee the splendor and glory of the servants of the Lord; and thy desire has been fulfilled, as thou didst ask: wherefore busy thou too thyself, that thou fall not from the hope of obtaining the kingdom of heaven. who awakened narrates the things seen to the Author. And these things being mentioned by the old man Epiphanius was awakened; at the same time at which the assembly of the church had now come to the middle of the Canon. And recollecting in mind all things, which he had seen, not without horror and admiration, he burst into these words: O me miserable! who nourished in sins and led out from filth, deserved to have conspicuous to my eyes the Lord Jesus omnipotent, just as also the beauty of his glorious servant. Which said, he rose and went into the church, about to finish the Canon; and the day coming, from the first hour even to the third, in his chamber with many tears being at leisure for prayer, he rendered thanks to God, that he had manifested to him the uncertain and occult things of his arcane wisdom. Then rising he came to my mediocrity, and reported with the highest fear and humility all things, which I have now narrated. Wherefore struck I exclaimed suddenly: Who is great as our God! thou doest wonders O God!

ANNOTATA.

CHAPTER XIII.

The prophetic spirit of Andreas in future and occult matters: a pest driven away, sins reproved.

Ὁ Δὲ Μακάριος ἀφ᾽ ἐσπέρας, ὡς ἦθος εἶχεν τοῦ ἀγωνίζεσθαι ἐν τοῖς ξιάροις, μόνου περιπατοῦντος ταῖς νυκτεριναῖς περιόδοις, συνέβη αὐτὸν πορευθῆναι πλησίον εὐκτηρίου τινὸς τῶν Ἁγίων καὶ κορυφαίων Ἀποστόλων Πέτρου καὶ Παύλου, ὅπερ ἔφασκον οἱ παλαιοὶ τῆς πόλεως, τὸν ἐν ἁγίοις Κωνσταντῖνον τὸν Βασιλέα οἰκοδομῆσαι. Παράγοντι οὖν ἐκεῖσε, ἀσελήνου οὔσης τῆς νυκτὸς, καὶ τῶν νεφελῶν ἀποκρυψάντων τοὺς ἐν τῷ στερεώματι ἀστέρας, ἔτυχεν εἶναι κατὰ τὸ μέσον τῆς ὁδοῦ βόθρον τινὰ ὀρύγματος, εἴτε διὰ νομὴν ὑδάτων, εἴτε δι᾽ ἄλλον τινὰ τρόπον ἀνώρυξαν, ὁ Κύριος ἐπίσταται. Ὡς οὖν πλησίον ὁ Μακάριος διόδευεν, παραχωρήσαντος τοῦ φιλανθρώπου Θεοῦ, ἰδοὺ ὁ σατανὰς ὡς αἰθίοψ τις παραφανεὶς, συμποδίσαι αὐτὸν εἰς τὸν βόθρον παρενέπειρεν. Ἐκεῖσε τοίνυν τῷ ὑλώδει πηλῷ συγχωσθεὶς, παρευθὺς ἐξεβόησεν· Οἱ τὴν τετραπέρατον φωταγωγήσαντες πυριναῖς διδαχαῖς Ἀπόστολοι, φωστῆρες μου φαἳνότατοι, βοηθήσατε τῷ εὐτελεῖ οἰκέτῃ, φὑόμενοί με ἐκ τοῦ βυθοτάτου ὀρύγματος. Καὶ εὐθέως ἐφάνη σταυρὸς ἀπὸ τοῦ εὐκτηρίου ἐπὶ τοῦ ἀέρος κρεμάμενος, καὶ ἦν ὥσπερ πῦρ φλέγον μαρμαρυγὰς λαμπηδόνων ἐπὶ τοῦ λάκκου ἐκπέμπων πρὸς τὸν Μακάριον. Ὅνπερ θεασάμενος ἐβόησε· Σημειωθήτω ἐφ᾽ ἡμᾶς τὸ φῶς τοῦ προσώπου σου Κύριε. Παραχρῆμα δὲ ἐφάνησαν δύο ἄνδρες ὡραῖοι σφόδρα ἐπὶ τοῦ αἰθέρος φερόμενοι, εἱς ἐντεῦθεν, καὶ εἱς ἐντεῦθεν ἐγένοντο τοῦ φωτοφόρου ἐκείνου σταυροῦ, ἐπὶ τοῦ ἀέρος ἑστῶτος καὶ φωτίζοντος· ὁ μὲν εἷς τῆς δεξιᾶς χειρὸς κρατήσας, ὁ δὲ ἔτερος τῆς εὐωνύμου, ἀπὸ τοῦ πηλοῦ καὶ τοῦ βόθρου ἀνήγαγον, καὶ ἐπὶ τῆς εὐθείας ὁδοῦ παρέστησαν· ἦν γὰρ κεχωσμένος ἕως τῶν γονάτων· καὶ εὐθέως ἄφαντοι ἐγένοντο. Ὁ δὲ θαυμάσιος ἐκεῖνος σταυρὸς προάγων ἔμπροσθεν τοῦ Ὁσίου ἐπὶ τοῦ ἀέρος προπορευόμενος οὐ διέλιπεν, φωτίζων αὐτοῦ τὴν πάροδον ἔως οὗ εἰσείη εἰς τὸν ἔμβολον· ἐπιστραφεὶς οὖν ἰδεῖν ἐκεῖνον τὸν θεῖον σταυρὸν ποῦ μετὰ ταῦτα ἀπελεύσεται, ἴδεν, καὶ ἰδοὺ καθάπερ πτέρυξιν διαχρύσοις εἰς ὕψος ἤρθη κατὰ τὸ μέσον τῆς πόλεως, καὶ τῇ ἀνόδῳ αὐτοῦ πυροειδεῖς ἀκτῖνας διὰ τοῦ ἀέρος ἀπέστειλεν. Καὶ ὄτε ὁ σταυρὸς ἀφανὴς ἐγένετο, σταθεὶς ἐν μέσῳ τοῦ ἐμβόλου ὁ Ὅσιος κατὰ τὴν ὁδὸν ἐκείνην ἴδεν, καὶ ἰδοὺ τὸ εὐκτήριον ἐκεῖνο τῶν Κορυφαίων Ἀποστόλων νεύσει Θεοῦ μετασκευασθὲν, πεντακόρυφος ναὸς σταυρωειδῶς ἐγεγόνει, καὶ περικαλλὴς τῷ μεγέθει καὶ τῷ εἴδει ἀμίμητος. Ἴδεν οὖν τὸν Κύριον ἐν μέσῳ τοῦ ναοῦ ἐπὶ θρόνου καθήμενον, καὶ Χερουβὶμ καὶ Σεραφὶμ κύκλῳ αὐτοῦ σὺν πάσῃ τῇ στρατιᾷ τῶν οὐρανίων δυνάμεων φόβῳ καὶ τρόμῳ παριστάμενα. Ὁ δὲ Ὅσιος ἐκτείνας τὰς χεῖρας πρὸς αὐτὸν, ἐβόησεν· Μνήσθητί μου, Κύριε, ἐν τῇ βασιλείᾳ σου. Κατὰ τὴν ὥραν ἐκείνην ἐν ἐκστάσει γενόμενος, προεῖπεν περὶ τοῦ ναοῦ· Καιρῷ φησιν προβαίνοντι ἀναστήσει αὐτὸν εὐσεβὴς Βασιλεὺς, καθ᾽ ὃν τρόπον ἐθεασάμην αὐτὸν, εὐσθενῆ καὶ περικαλλῆ τῷ μεγέθει, οἷον δὴ καὶ σχήματι ἐθεασάμην αὐτόν. Τῷ δὲ καιρῷ τούτῳ γέγονεν θανατικὸν πολὺ ἐν ταύτῃ τῇ βασιλίδι τῶν πόλεων· καὶ ἦν ἰδεῖν τὸν Μακάριον μέσον τῆς πλατείας, καὶ ἐν ῥύμαις καὶ τοῖς ἐμβόλοις καθεζόμενον ἐπὶ τοῦ

ἐδάφους, καὶ θρῆνον μετὰ ὀδυρμοῦ μέγαν ποιούμενον· καθικέτευε γὰρ τὸν φιλάνθρωπον Κύριον τοῦ φείσασθαι τὰς ἡμῶν ἁμαρτίας, καὶ πρᾴως ἐνέγκαι, σπλαγχνισθῆναι, καὶ παῦσαι τὸ δεινὸν θανατικόν. Οἱ οὖν διοδεύοντες, βλέποντες αὐτὸν οὕτω πράττοντα, ἔλεγον᾽ Τὰ τῶν λήρων ἤθη ποιεῖ φληναφῶν, θεάσασθε πῶς θρηνῶν ἀποδύρεται τὴν ἑαυτοῦ μάμμην τεθνηκῦιαν ἄρτιον. Ἄλλοι, ἔλεγον· Ἐπὶ ταῖς ἁμαρτίαις αὐτοῦ ὡς παρατετραμμένος ὀδύρεται, ἐστὶ γὰρ καὶ ἀπὸ δαιμόνων ἐξάξαι, ὀχετοὺς δακρύων, καθώς, φησιν ἡ γράφή. Ἀλλ᾽ εἴθε ἵνα τις Χριστιανῶν ἔσχε τοιαῦτα δάκρυα, καὶ κατεπόντιζεν τῶν ἑαυτοῦν πλημμελημάτων τὴν ἄβυσσον. Ἄλλοι ἔλεγον· Τίς οἶδεν εἰ ἄρα εἰς νῆψιν γενόμενος, τὴν ἓαυτοῦ ἀποδύρεται τύχην; Ταῦτα λέγοντες, ἀπ᾽ ἀὐτοῦ ἀνεχώρουν. Ὁ δὲ δοῦλος τοῦ Θεοῦ οὐκ ἐπαύσατο μετὰ δακρύων ποιεῖσθαι τὴν αἴτησιν, μέχρις ἂν ὁ Κύριος τῆς δεήσεως αὐτοῦ ἐπακούσας· τὴν θραῦσιν ἔπαισεν. Συμβὰν δὲ καὶ ἀλλὸ θαυμάσιον εἰς φιλανθρωκίαν τὸν Κύριον ἔκλινεν. Ἴδε γὰρ ἑαυτὸν ἐν μιᾷ ὡς ἐν ἐκστάσει γενόμενον, ὅτι εὑρέθη πρὸς τὸν δοῦλον τοῦ Θεοῦ Δανιὴλ ἐν τῷ Ἀνάπλῳ. Καὶ γὰρ ἦν καὶ αὐτὸς τῷ τηνικαῦτα αἴθριος, ἑστὼς ἐπὶ τοῦ στύλου ἠγωνίζετο, ἄπειρα θαύματα εἰς δόξαν Κυρίου ἐργαζόμενος· ἐν οἷς καὶ Λέων ὁ εὐσεβὴς Βασιλεὺς σὺν τῇ Αὐγούστῃ ἀπίεσαν συχνῶς πρὸς αὐτὸν εὐχῆς χάριν. Ὡς οὖν ἐκεῖσε τῇ θεωρίᾳ ὁ Δίκαιος γέγονεν, βλέπων αὐτὸν ὁ Ὅσιος Δανιὴλ, ὡς ἅτε χαριεντιζόμενος ἔλεγεν· Δεῦρο ὁ καλὸς δρομεὺς, καὶ σεμνὸς σταδιάρχης, ὁ ἐν μέσῳ θορύβου ἀστράπτων ὑπὲρ τὸν ἥλιον, δεηθῶμεν ἀμφότεροι τοῦ Κυρίου, καθ᾽ ὅτι οἰκτείρμων ἐστὶ καὶ μακρόθυμος, καὶ πολυέλεος, ὅπως ῥύσηται τὴν βασιλίδα ταύτην τῶν πόλεων ἀπὸ τοῦ ὀλοθρεύοντος· Εἶδεν οὖν καθ᾽ ὅτι ἐδεήθησαν τοῦ Κυρίου, καὶ εὐθέους κατέβη πῦρ ἐκ τοῦ οὐρανοῦ, καὶ ἐπιβάλλεταί τινος αἰθίοπος, οὕ τινος αἱ χεῖρες πλήρεις αἵματος μεμελανωμέναι ἀπέσταζον ὀλέθριον. Κατεσθίων οὖν αὐτὸν τὸ πῦρ ἐκεῖνο ἔθη διὰ τοῦ ἀέρος, καὶ βιάζων ἐξεδίωκεν ἐκ τῆς βασιλευούσης πόλεως, καὶ τῶν ὁρίων αὐτῆς, καὶ παραυτίκα έπαύθη ὁ ὀλέθριος. Μεθ᾽ ἡμέρας οὖν τινας ἐτελεύτησε θυγάτηρ τινὸς Πριμικηρίου, [σεμνῶς διεξελθοῦσα τὸν ἑαυτῆς βίον· ὁρκίσασα τὸν αὐτῆς πατέρα ἐν τῷ εὐκτηρίῳ, τῷ ὄντι ἐν τῷ ἀμπελῶνι αὐτοῦ, ἐκεῖσε αὐτὴν τάψαι. Ὂ καὶ ἐποίησε.] Κατ᾽ ἐκεῖνον δὲ τὸν καιρὸν ἦν τις λωποδύτης συλῶν τὰ ἐντάφια τῶν τεθνεώτων· ἱστάμενος δὲ παρετήρει τοὺς ἀποιχομένους, ποῦ μέλλουσιν θάψαι· καὶ μετὰ τὸ ἀναχωρῆσαι ἅπαντας, ἀνορύττων ἦρεν τὰ τούτων ἐνδύματα. Ὡς οὖν καὶ τῆς κόρης ταύτης τὸ ἐξόδιον ἐθεάσατο ἐν ποίῳ τόπῳ κατετέθη τῆς τεθνεώσης τὸ λείψανον, ἠβουλήθη καὶ ἐπ᾽ ἀὐτῷ τὰ ὅμοια καθεισπράξασθαι. Ἔτυχεν δὲ διαβαίνειν ἐκεῖσε τὸν Μακάριον, τὰ διὰ Χριστὸν ἔθη αὐτὸν ποιοῦντα· καὶ ὡς ἅτε βλέπων τοῖς νοεροῖς ὀφθαλμοῖς, ἔγνω τῷ πνεύματι τὸν μοχθηρὸν ἐκείνου τοῦ δολίου σκοπὸν, καὶ βουλόμενος ἀναστῆλαι τὴν τούτου ἐγχείρησιν (ἑῶρα γὰρ οἷος ὄλεθρος μέλλει αὐτῷ συναντῆσαι) καὶ βλοσυρὸς ἀπιδὼν εἰς τὴν αὐτοῦ ὄψιν, ἔφη πρὸς αὐτόν· Τάδε λέγει τὸ Πνεῦμα τὸ ἅγιον, σοὶ τῷ ἐσθίοντι τὰ ἀμφία τῶν ἐν μνημείοις κατατιθεμένων, οὐκ ἔτι ἴδῃς τὸν ἥλιον, οὐκέτι θεάσῃ ἡμέραν, οὐκέτι θεάσῃ μορφὴν ἀνθρώπου· κλεισθήσονται γὰρ οἱ πυλῶνες τοῦ οἴκου σου, καὶ οὐκέτι διανοιγήσονται, καὶ σκοτιάσει ἡ ἡμέρα, καὶ οὐ μὴ διαφαύσῃ εἰς τὸν αἰῶνα. Ὁ δὲ ταῦτα ἀκούσας, οὐ συνῆκεν τὰ παρὰ τοῦ Δικαίου ῥηθέντα, καὶ μηδὲν μελλήσας ἐπορεύετο. Ὁ δὲ Ὅσιος ἀπιδὼν πρὸς αὐτὸν, ἀπεφθέγξατο· Ἄπιθι κλέψαι, μάταιε, μὰ τὸν Ἰησοῦν οὐ μὴ θεάσῃ τὸν ἥλιον. Ὁ δὲ συνεὶς τελείως τὰ ῥηθέντα αὐτῶ, διεχλεύασεν τὸν Ὅσιον, εἰπών· Ναὶ, μαρατετραμμένε, ἄδηλα φήσοι, καὶ τοῦ φυρμοῦ τῶν δαιμόνων ἐφάμιλλα, ἐγὼ ἐκεῖ ἀπέρχομαι, καὶ βλέψω εἰ ἐνεργήσει σου τὰ ῥήματα. Ὁ δὲ Ὅσιος μετριοπαθῶν, διέβη τὸν τόπον. Ἑσπέρας δὲ ἤδη γενομένης, ἄδειαν εὑρὼν ὁ ἀτυχέστατος, ἀπελθὼν καὶ ἀποκυλίσας τὸν λίθον τοῦ μνήματος, εἰσίει ἐν αὐτῷ· καὶ πρῶτον μὲν ἦρεν τὸ σάβανον, καὶ τὸ μαφόριον κάλλιστα ὄντα· ὅτε οὖν ταῦτα ἦρεν, ἐβουλεύσατο ἀναχωρῆσαι· ὁ δὲ μισάνθρωπος δαίμων ὑπέβαλλεν αὐτὸν ἂραι καὶ τὴν ὀθόνην, καὶ γυμνὸν τὸ σῶμα καταλιπεῖν· ὁ καὶ πεποίηκεν. Ὅτε οὖν ταύτην ἧρεν, νεύσει Θεοῦ, ὡς ἀπόῤῥητόν ἑστιν τὸ διήγημα! τὴν δεξιὰν αὐτῆς χεῖρα κουφίσασα, δίδωσιν αὐτῷ ῥάπισμα, καὶ παραυτὰ ἐτυφλώθησαν αὐτοῦ οἱ ὀφθαλμοί· συνέσχεν δὲ αὐτόν τρόμος φοβερὸς καὶ φόβος ἀσύγκριτος, ὤστε ἀπὸ τοῦ γενομένου αὐτῷ κλόνου τὰς σιαγόνας αὐτοῦ σὺν τοῖς ὁδοῦσι συντρίβεσθαι, ὁμοίως δὲ καὶ τὰ γόνατα. Ἀνοίξασα δὲ ἡ νεκρὰ κόρη τὸ στόμα αὐτῆς, τάδε πρὸς αὐτὸν ἀπεφθέγξατο· Ἄθλιε καὶ ταλαίπωρε, ἔστω, οὐκ ἐφοβήθης τὸν Θεὸν, οὔτε τοὺς Ἀγγέλους αὐτοῦ, κᾂν ὡς εἷς τῶν ἀνθρώπων ἀπῃδέσθης τοῦ θεάσασθαι θηλείας σῶμα γεγυμνωμένον; οὐ ἠρκέσθης ἅπερ πρότερον ἔλαβες, κᾂν τὴν εὐτελῆ ὀθόνην οὐ ἐχαρίσω τῷ σώματι; ἀλλ᾽ ἐπεὶ ἀνελεὴς καὶ ἀπάνθρωπος καὶ ὠμὸς κατ᾽ ἐμὲ ἀπεφάνθης, καὶ ἐβουλεύθης γέλοιόν με ὀφθῆναι ἐν τῇ δευτέρᾳ ἐλεύσει πάσαις ταῖς ἁγίαις παρθένοις· ἰδοὺ ἐγώ σοι δείξω μηκέτι κλέπτειν· ἔπειτα ἵνα γινώσκεις Θεὸν ζῶντα καὶ ἀληθινὸν εἶναι τὸν Χριστὸν, καὶ ὅτι κρίσις ἐστὶν, καὶ ἀνταπόδωσις, καὶ μετὰ θάνατον ζώσιν καὶ εὐφραίνονται οἱ ἀγαπῶντες τὸν Θεόν. Ταῦτα εἰποῦσα ἡ κὁρη, ἀνέστη, καὶ λαβοῦσα τὴν ὀθόνην ἐνεδύσατο, ὁμοίως καὶ τὸ σάβανον καὶ τὸ μαφόριον ἐνειλίσατο εἰποῦσα· Ὅτι σὺ Κύριε καταμόνας ἐπ᾽ ἐλπίδι κατῴκισάς με· καὶ ἀναπεσοῦσα ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ ἐκοιμήθη. Ὁ δὲ μάταιος ἐκεῖνος μόλις εὑρὼν δυνηθεὶς τροχῶν τῶν ἀμπελώνων ἐξῆλθεν· καὶ πλησίον οὔσης τῆς δημοσίας ὁδοῦ, ψηλαφῶν τοίχον πρὸς τοίχον ἐν τῇ πόρτῃ ἐγένετο· καὶ τοῖς μανθάνουσι τὴν αἰτίαν τῆς τυφλώσεως αὐτοῦ, τὸ πῶς αὐτῷ ἐπῆλθεν τοῦτο τὸ πρᾶγμα, ἄλλους ἀπελογεῖτο τότε· ἔσχατον δὲ κατανυγεὶς, τὸ πᾶν τῆς ἀληθείας διηγήσατο. Ἀπὸ τότε οὖν ἐπῄτει καὶ οὕτως τὴν καθημερινὴν τροφὴν ἐπορίζετο· πολλάκις δὲ καθεζόμενος πρὸς τὴν γούλαν αὐτοῦ δικαζόμενος ἔλεγεν· Κατάθεμά σε, ἀκόρεστε λαιμὲ, ὅτι διά σε καὶ τὴν τῆς γαστρός μου ἀπόλαυσιν ταύτην τὴν τύφλωσιν ἔχω. Καὶ πάλιν ἔλεγεν· Εἴ τίς ἐσιν γαστρὸς τρυφητὴς καὶ κλέπτης, οὕτως καὶ πομπεύει. Πολλοὶ οὖν τοιοῦτοι τῷ καιρῷ ἐκείνῳ ἀπετάξαντο τῷ σαταναῖ πληροφορηθέντες τῷ πράγματι, καὶ γεγόνασι χρηστοὶ καὶ τοῖς ἤθεσι καὶ τοῖς πράγμασι. Μεμνημένος δὲ καὶ τοῖς τοῦ Ὁσίου προρήσεσιν, ὅπως προεῖπεν τὰ μέλλοντα αὐτῷ συμβαίνειν διὰ τὰς ἁμαρτίας αὐτοῦ, καὶ ἀποθαυμάζων ἐξεπλήσσετο. Μιᾷ δὲ τῶν ἡμερῶν μεσούσης τῆς ἁγίας Τεσσαρακοστῆς, ἦν ὁ Οσιος παίζων ἐν τῷ τοῦ φόρου πλακώματι, ὡς ἔθος εἶχεν, ποτὲ μὲν σάσειν, ποτὲ δὲ τρέχειν· καὶ γενόμενος κατέναντι τῆς μεγάλης πύλης τοῦ Σινάτου, κατεσκόπει τοὺς ἐκεῖσε ὄντας λουρόποδας. Εἷς δέ τις τῶν διερχομένων ἰδὼν τὸν Ὅσιον τούτοις ἐνατενίζοντα, δίδωσιν αὐτῷ κατὰ τοῦ αὐχένος, κέγων· Τί αὐτὸ, σαλὲ, ἵστασαι βλέπων; Ὁ δὲ Μακάριος ἔφη πρὸς αὐτόν· Ἐξηχε τῷ νοῒ, τῶν εἰδώλων τοῖς αἰσθητοῖς ἐντρανίζων ἓστηκα· καὶ γὰρ καὶ αὐτὸς συνὼν τοῖς λωρίποις πέφῃνας καὶ ὄφις καὶ γέννημα ἐχιδνῶν· οἱ γὰρ ἄξονες τῆς ψυχῆς σου, καὶ οἱ πόδες τοῦ πνεύματος διεστραμμένοι εἰσὶν, καὶ ἰδοὺ ἐγγίζει πρὸς τὸν χαίνοντα αἵδην τοῦ καταπιεῖν σε, τάδε εἰσπράττοντα καθεκάστην ἡμέραν. Ὡς δὲ ἤκουσεν ταῦτα ὁ ἄνθρωπος, φρίκῃ συσχεθεὶς ἐν αὐτῷ διελογίζετο λέγων· Ἄρα ἀπὸ Θεοῦ ταῦτα οἰδεν, ἤ ἀπὸ δαιμόνων; ἀλλ᾽ αὐτὸς πόθεν ἐπίσταται ἄνθρωπος ἔξηχος; Ὁ δὲ Ὅσιος μεταβὰς τῆς πύλης, ἔρχεται ἐπὶ τὸν τόπον, ἐν ᾧ καθέζονται αἱ λεγόμεναι πάτριαι, πιπράσκουσαι τὸν πολυτελῆ κόσμον ἐκεῖνον· καὶ στὰς ἐκεῖσε ἔκραξεν· Βαβαὶ ἄχυρα καὶ κονιορτός! Ἤκουον δὲ αὐτοῦ οἱ ἐκεῖσε, καὶ ἀγνοοῦντες ἐγέλων· οἱ δὲ ἐκομώδουν, ἕτεροι δὲ ἐκόσυζον αὑτοῦ τὸν τέναντα. Ὠς οὖν εἰστήκει ὁ Δίκαιος, καὶ ἅπαν τὸ τοῦ φόρου ἐσκόπευεν, τὶς γέρων διερχόμενος λέγει πρὸς αὐτόν· Εἰς τί ἀποβλέπων, σαλὲ, κράζεις ἄχυρα; ἐπεὶ γὰρ ἄχυρα πωλεῖς, πορεύου ἐν τῷ Ἀνεμοδουλείῳ. Ἔφη πρὸς αὐτὸν ὁ Ὅσιος· Ὕπαγον καὶ σκόρησον, ποῖος τόπος σε ὑποδέξεται. Ἐφη πρὸς αὐτὸν νεώτερός τις· Τὸν Θεὸν τί ὁραῖς; Ὁ δὲ λέγει· Ὄνειρον θεωρῶ, τέκνον. Σκιὰ γὰρ καὶ καπνὸς καὶ ὄναρ περίεστιν ὁ μάταιος βίος οὗτος, διά τοῦτο καὶ αὐτὸς εἶπεν, Ὤναρ βλέπω· δίκην ἀχύρου καὶ σκυβάλων τὴν ἐν τῷ φόρῳ φόρῳ ἅπασαν περιουσίαν, τὴν ἀποκειμένην τοῖς ἅπασιν.

[96] The blessed Andreas meanwhile, when according to his custom exercising himself in his accustomed labors, Thrust into a muddy pit by a demon, from the evening time into deep night he went about the city alone, was carried by chance to a certain oratory, consecrated to the holy Princes of the Apostles Peter and Paul, which the older inhabitants relate was built up by S. Constantine the Emperor. There therefore, on a tenebrous night without a moon, the clouds obnubilating the stars of heaven, to Andreas having his way there occurred in the middle of the road a pit, whether to be a receptacle of waters, or for another cause, which God may know, dug out; into which Satan, appearing in the form of an Ethiopian, by thrusting precipitated the holy man passing near, the most benign God permitting. He, almost overwhelmed with uliginous mud, forthwith exclaimed: O you who illuminated the four parts of the world with your salutary doctrine, Apostles, you my most lucid luminaries, bring help to your most vile little servant, snatch me from this most deep pit. When immediately a Cross flashing from the oratory, was seen suspended in the air, emitting a splendor like fire immense toward the Saint in the pit: and thence drawn out by SS. Peter and Paul, which as he beheld he exclaimed again: Let the light of thy countenance be signed upon me, Lord. And continually there appeared two men of eximious beauty carried through the air, one from one, the other from the other part of the Cross, hanging in the air and widely illuminating all things: but one of them the right of the Saint being seized, the other the left, drew him out of the muddy pit, and restored him to the straight way, immersed in mud up to the knees; and immediately vanished from sight.

[97] he sees a Cross fulgent in that place, But the wonderful Cross, sublime in the air preceding the Saint, nowhere deserted him; but illuminated the way so long, until he should enter some portico. But here turned to the Cross, that he might observe whither it would afterward proceed; he saw it as if with gilded wings borne through the middle of the city on high, by what way it ascended, scattering fiery rays through the air. But the Cross being snatched from sight,

standing in the middle of the portico Andreas reflected his eyes upon that way: and he saw the oratory of the Princes of the Apostles by divine nod converted into a temple, exhibiting the figure of a Cross, decorous with five pinnacles, of so great capacity and beauty, that no one could imitate it: he saw also the Lord sitting in the throne in the middle of the temple, where he prophesies to them that a Basilica is to be built. there standing round about with fear and tremor the Cherubim, Seraphim, and the whole army of the heavenly militia: and with hands extended thither he exclaimed; Remember me, Lord, in thy kingdom: and at the same hour rapt into ecstasy, he prophesied many things concerning that temple in these words: In future times a pious and religious Emperor ^a will raise it up, to be beheld in that form, firmness, magnitude, and beauty in which it was offered to my eyes, altogether such, as just now I beheld it.

[98] In the time of pestilence, About that time when in this Queen of cities a great mortality had begun to rage, Andreas was beheld everywhere in the streets, in the lanes, in the porticoes prostrate on the ground, exciting an immense mourning with laments: he prayed meanwhile and besought the most benign Lord, that he would deign to pardon us our sins, to tolerate clemently our defects, to have mercy, to stop the immanely raging pest. Whom doing such things when those passing that way observed, some indeed; See, they said, how that one raving his deliriums, laments his grandmother long since deceased. But others; His sins, as a demoniac and insane, he bewails; for that one is made by demons to pour forth rivers of tears, ^c the sacred pages testify: but would that any Christian whatever would produce such a flood of tears, by which he might drown his infinite crimes. Others finally; Who would know, in public he greatly mourns; they said, whether restored to sanity of mind he does not lament his fortune? Which rashly being brought forth, each withdrew thence: the servant of God making no limit of pouring forth tears and prayers, until heard by the Lord, he became compos of his vow and the plague ceased.

[99] But there happened also another miracle, by which the Saint bent the Lord to mercy. and with S. Daniel the Stylite For having been at some time rapt by ecstasy from the senses of the body, he found himself carried to the servant of God Daniel ^e in Anaplus. He had at some time stood there upon a column sublime in the air, and patrating very frequent miracles to the glory of God; whom also the pious Emperor Leo with the Augusta visited frequently, for the sake of demanding his prayers for himself. Thither therefore through a vision Andreas being carried beholding Daniel, he seemed to him to say with a bland countenance; by praying he drives away the plague. Be present here, runner and champion eximious, who in the midst of the tumult of this world shinest more splendid than the sun itself, as suppliants together let us deprecate the Lord, since he is merciful, longanimous, and of much commiseration, that he will have this Queen of cities, freed from the pernicious evil by which it is ruined. When therefore they had offered their prayers to the Lord, fire seemed continually to descend from heaven; and upon the head of the Ethiopian, whose hands imbued with much blood brought destruction to the city, to be carried through the air; by which the Ethiopian being burned, and violently exterminated from the regal city and its bounds, immediately the pest ceased to rage.

[100] Made to meet the despoiler of sepulchres, After some days it happened that the daughter of a certain Primicerius died, distinguished among few for virginity and the innocence of her whole life: who had bound her father by an oath interposed, that in the chapel, situated in his vineyard, he should commend her to the earth: which also was done. But there raged at that time a certain thief, accustomed to surreptitiously take from the dead the linens, with which they were wrapped; who after, the libitinarii being diligently observed, he had learned in what place they had laid the funeral; all having returned home he removed the earth, and took away the mortuary garments. He therefore, having spied where the cadaver of this girl too had been commended to the earth, he threatens that he shall go on not seeing the sun had induced his mind in like manner to spoil that also: when by chance it happened that B. Andreas passed that way, acting his accustomed works for Christ's cause. Who intending the interior eyes of the mind upon the fraudulent man, knew his nefarious counsel; which that he intensely desired changed (for he saw how great a calamity hung over the wretch) with a grim countenance upon him having looked, thus he began to speak: This says the Holy Spirit to thee, who guzzlest the garments stripped from the dead and committed to the earth; no more shalt thou enjoy the aspect of the sun, nor of the day, nor of human form: for the gates of thy house shall be closed, no more to be opened; the day shall be involved in darkness, and shall not be illuminated forever.

[101] He heard indeed these sayings of the Saint, but not understanding, departed without hesitation. which he despising Whom Andreas following with his eyes; Go, he said, go, steal, wicked one. Jesus Christ I attest, that thou shalt no more see the sun. Which at last, what they meant, he taking, heaped on the prophesying Saint these things with mockery: Surely thou, energumen, speakest obscure things, such as demoniacs are wont to utter: but I go thither, about to make trial, whether any weight be in thy words. But after the Saint, moderately grieving, had pursued his way further on; that most unhappy one, the evening now coming on, looking around all things safe, approached the monument, and the stone being rolled away entered. And first indeed he took away the sabanum and maphorium, most beautiful garments; with which to him preparing to go away the cacodemon, the most sharp enemy of the human race, suggested another counsel; namely that he should take also the inner garment, and despoiling the girl's cadaver to nakedness, the cadaver being left naked: just as he set about to do in the very thing. But in the nefarious attempt, God willing, the deceased girl (how inexplicable this matter is!) the right hand being lifted on high impressed a notable buffet on the violator: by which immediately he was destitute of the use of his eyes, and seized with fear and tremor so vehement, that his jaws, his teeth, his knees collided among themselves.

[102] To this also the deceased opening her mouth, assailed him with such sayings: he is seized by the same rising; Miserable and to be pitied, be it so, fearest thou neither God nor his Angels: but at least, since thou thyself art a man, in what manner wast thou not ashamed to behold the body of a female, despoiled of its garments? Could not those things which thou hadst first surreptitiously taken have satisfied thy avarice, if thou hadst made the grace of this vile inner garment to my body? But since thou hast shown thyself unmerciful and inhuman and cruel to me, who hast attempted to expose me to all the holy Virgins, at the second coming of our Lord, to laughter and mockery; all faculty of stealing I will hereafter take from thee; that thou mayest know, that Christ is the true and living God; that judgment and remuneration are at hand; that those loving God, when they shall have departed from this life, begin another much more joyful. These things having spoken, the girl raised herself, and the inner garment being received, and also the sabanum and maphorium put on, and began to praise God with these words: Since thou, Lord, singularly hast made me to dwell in hope: and reclined, in peace in the selfsame slept.

[103] Meanwhile the unhappy thief, an exit being at last with difficulty found from the vineyard, where the monument was, and blind returns to the city, escaped into the public way; and feeling the walls, came at last to the gates of the city. But to those asking the cause of the blindness, and desiring to know how it had happened to him, then indeed he purged himself by many things adduced in defense; but afterward repenting the deed, what the matter was, he openly narrated to all. When therefore from that time he procured himself daily victual by begging; it happened not rarely, that sitting somewhere, he made his gullet a defendant and thus addressed it: Mayest thou perish ill, insatiable gullet, since for thy sake and for filling the delights of my belly I fell into this calamity of blindness. But at other times; If anyone, he said, a stuffer of his belly, addict himself to theft, let him expect a palm equal to mine. Hence many at that time men of like meal, his severe punishment being learned, sent a message back to satan, professing themselves true Christians both in manners and in works. as an example to many. But he, who had undergone the penalty, mindful of the vaticination of Andreas, how namely he had foretold the things which were to befall him for his flagitia, was filled with immense admiration and stupor.

[104] On a certain day of holy Lent, now advanced to the middle, Andreas argues occult sins, the Saint played after his manner in the plain of the forum, now giving labor to leaping, now to running: and when he had come to the greater gate of the Court, he spied the loripeds existing there. Whom some one of those passing seeing intent with so fixed a gaze, struck with a grave blow, this rebuke being added; Why standest thou here contemplating, fool? To whom the Saint: That I may contemplate the works of idols, here I stand, fool: for thou too conversant among the loripeds, hast seemed to me both a serpent and a generation of vipers: for both the hinges of thy soul, and the feet of thy spirit are inverted and divaricated; and behold thou art near to the orcus, which daily devours thee doing these things, immanely gaping. At which speech that man not lightly terrified, within himself silently said: Does he know these things, God revealing, or a demon? certainly to a man raving whence such knowledge?

[105] and the public vanity in the forum. Then the Saint passing the Senatorial gate, came to that place, where the women, who are commonly called Patriae, sitting, expose their wares pertaining to the female ornament for sale; and began to exclaim aloud: Papae! how much of chaff and ashes! Which when they were heard by all, but what they meant, was not grasped; laughter was forthwith raised, some holding him in mockery, others loading him with blows. Andreas nevertheless persisted in the forum; curiously considering all things which were there done; when an old man who by chance was instituting his way that way: Wherefore, he said, looking around all things, dost thou vociferate chaff, insane one? for if chaff be venal to thee, go to the Anemodolium. The Saint answered: Go thou, and what place is to receive thee, recollect in mind. Then also some one of the younger to Andreas: By God, he said, what beholdest thou? To whom Andreas: A dream I behold, son. Nor undeservedly, for a shadow and smoke and a dream is this vain life: and therefore he gave that answer, A dream I behold. As chaff and dung he reputed those things, which in so great abundance are sold in the forum and are in everyone's wishes.

ANNOTATA.

CHAPTER XIV.

There is revealed to Andreas the state of a monk, otherwise upright, but avaricious: but he admonished by him corrects himself.

Μετὰ ταῦτα ἀπάρας ἐκεῖθεν, ἔρχεται δρομαίως ἐν τῷ Σταυρίῳ, καὶ εὑρίσκει μοναχόν τινα, ὡς ἐπὶ εὐλαβείᾳ διαφημιζόμενον, μεθ᾽ ἑτέρου τινὸς, ὡς δῆθεν περὶ ὠφελείας ψυχῆς λόγον κινοῦντα· ἐπ᾽ ἀληθείας δὲ ἐν τῇ βιώσει αὐτοῦ εὐλαβὴς ὑπῆρχεν καὶ εὐσεβὴς, πάντα ἐργαζόμενος τὰ τοῖς μοναχοῖς εὐάρμοστα· ἐπὶ τούτοις δὲ ἔσφαλεν, ὢν φειδωλὸς καὶ φιλάργυρος. Τινὲς δὲ τῶν τῆς πόλεως ἐξαγορεύοντες τὰς ἁμαρτίας αὐτῶν, παρεῖχον αὐτῷ ἱκανὴν χρυσίου ποσότητα, τοῦ διανέμειν αὐτὸν χάριν τῆς ἐξαγορεύσεως τοῖς πένησιν ὑπὲρ σωτηρίας τῆς ψυχῆς αὐτῶν. Ὁ δὲ ἡττηθεὶς τῷ πάθει τῆς φιλαργυρίας, οὐδενὶ ἐξ αὐτῶν τι παρεῖχεν, ἀλλὰ πάντα εἰς τὸν κορβονᾶν ἐταμιεύετο· καὶ ὡς ἅτε τῷ βίῳ ζῶν, οὐ τῳ Χριστῷ, οὕτω τῇ φιλαργυρίᾳ μαινόμενος, βλέπων ἑαυτὸν πληθυνόμενον, ἠγάλλετο. Ὁ δὲ μακάριος Ἀνδέας ἐκεῖσε διερχόμενος, τῷ διορατικῷ χαρίσματι κοσμούμενος, ἐθεάσατο δράκοντα φοβερὸν εἰλιμμένον περὶ τὸν τράχηλον αὐτού, τρεῖς ἔχοντα κεφαλὰς, οὖ ἡ οὐρὰ ἐκρέματο μέχρι τῶν ποδῶν αὐτοῦ, αἱ δὲ κεφαλαὶ ὑπῆρχον, μία μὲν τῆς φιλαργυρίας, ἡ δὲ ἑτέρα τῆς μανίας, καὶ ἡ τρίτη τῆς ἀσπλαγχνίας. Ὡς οὖν ταῦτα ἑώρα ὁ Ὅσιος ξενιζόμενος, πλησίον τοῦ μοναχοῦ ἐγγίσας, χατενόει τὰ συνθήματα τοῦ δράκοντος, καὶ τὰ τούτου μορφώματα· δοκῶν δὲ ἐκεῖνος ὅτι εἷς τῶν πενήτων ὑπάρχει, καὶ ἕνεκέν τι λαβεῖν παρ᾽ αὐτοῦ ἐκδεχόμενος, λέγει αὐτῷ· Ὁ Θεὸς ἐλεήσει σε. Ὁ δὲ Μακάριος ὀλίγον μακρυνθεὶς ἀπ᾽ αὐτοῦ, ἴδεν γραφὴν κύκλῳ αὐτοῦ ἐπὶ τοῦ ἀέρος γεγραμμένην σκοτεινοῖς γράμμασιν· Δράκων, φησὶν, τῆς φιλαργυρίας, ἡ ῥίζα πασῶν τῶν ἀνομιῶν. Ἀπιδὼν δὲ ὄπισθεν αὐτοῦ, βλέπει δύο τινὰς τῇ φύσει εὐνούχους δι᾽ αὐτὸν δικαζομένους· ἦν δὲ ὁ μὲν εἷς μέλας, ἐσκοτισμένους ἔχων τοὺς ὀφθαλμούς· ὁ δὲ ἕτερος ἦν λευκὸς, ὡς τὸ κρύον τοῦ οὐρανοῦ. Ἔλεγεν δὲ ὁ μέλας, ἐμά εἰσι τὰ προτέλεια αὐτοῦ, ὅτι τὸ ἐμὸν θέλημα εἰσπράττεται· ἀνελεήμων γὰρ καὶ φιλάργυρος, μετὰ Θεοῦ μερίδα οὐ κέκτηται· Πάλιν ὁ ἕτερος ἕλεγεν· Οὐχὶ, ἀλλὰ ἐμά εἰσιν αὐτοῦ τὰ προτέλεια, ἐπεὶ καὶ νηστεύει, καὶ εὔχεται, καὶ ἔστιν ἄκακος, πραῖος, ταπεινὸς, καὶ ἡσύχιος. Ἐδικάζοντο οὖν οἱ δύο, καὶ οὐν ἦν εἰρήνη μεταξὺ τῶν ἀμφοτέρων. Ἔφη ἔσχατον ὁ μέλας τάδε· Τί λέγει ὁ κριτής; δεῦτε, τίνες οἱ φιλάργυροι, οἱ κνιποὶ, οἱ ἄσπλαγχνοι, οἱ ἀπροαίρετοι; ἢ τοὺς ἐλεήμονας προσκαλεῖται καὶ τοὺς συμπαθεῖς, καὶ τοὺς οἰκτείρμονας, καὶ τοὺς τούτων ὁμοίους; Ἔφη ὁ Ἄγγελος· Καὶ τί λέγει ὁ Κύριος; Ἐπί τινα ἴδω, ἄλλ᾽ ἢ ἐπὶ τὸν πραῖον καὶ ἥσυχον, καὶ τρέμοντά μου τοὺς λόγους; καὶ, Ὅτι μακάριοι οἱ πτωχοὶ τῷ πνεύματι, μακάριοι οἱ πραεῖς, μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, καὶ τὰ τούτοις παραπλήσια. Ἕφῃ ὁ μέλας· Θέαμα! τρέμει οὗτος ἐπὶ τῷ λόγῳ τούτῳ, Ὅτι Μακάριοι οἱ ελεήμονες, ὅτι αὐτοἱ ἐλεηθήσονται. Καὶ πάλιν· Γίνεσθε οἰκτείρμονες, καθὼς καὶ ὁ πατὴρ ἡμῶν ὁ οὐράνιος οἰκτείρμων ἐστί. Καὶ πάλιν· Ἔλεον θέλω, καὶ οὐ θυσίαν. Καί· Διάθρυπτε πεινῶντι τὸν ἄρτον σου. Καὶ ἄλλα πλείονα παραγγέλματα τοῦ Θεοῦ, ἃ οὐ φέρω λέγειν βδέλλυγμά μου ὑπάρχοντα, ὅτι ἐναντία μού εἰσιν· πῶς οὖν τὰ προτέλεια σὺ ἐπεχειν βουλει; Ἀποκριθεὶς οὖν ὁ τοῦ φωτὸς ἑκεῖνος ὑπηρέτης, ἔφη· Δίκη μεγάλη σήμερον μεταξὺ ἡμῶν, καὶ οὐχ ἀφίσταμαι μέχρις ἂν τὸν κριτὴν τῆς ἀληθείας ἐρωτήσωμεν. Ταῦτα ἀκούσας ὁ μέλας, ἐδυσχέραινεν, καί φησι πρὸς τὸν λευσχήσονα· Ἐπειδὴ ἀπὸ φιλανθρωρίας ἄρχεται ὁ φιλάνθρωπος, καὶ λήγει εἰς ἀγαθότητα, τῆς αἰτίας ἕνεκεν πανούργως πρὸς τὸν Θεὸν κατέφυγες, καὶ οἶδα ὅτι κατ᾽ ἐμοῦ ἕχεις ἐξενέγκαι τὴν ἀπόφασιν· διὸ καὶ ἀπαναίνομαι τὸν τοιοῦτον σκοπόν. Ὁ δὲ Ἄγγελος Κυρίου ἔφη πρὸς αὐτόν· Δόλιε καὶ ἀπατεὼν, ὁ νομοθετῶν τοὺς υἱοὺς τῶν ἀνθρώπων κρίνειν δίκαια, καὶ μὴ ἐλεεῖν πτωχὸν ἐν κρίσει, καὶ μὴ λαμβάνειν πρόσωπον δυνάστου, αὐτὸς ὢν ὅρος σοφίας καὶ δικαιοσύνης, ἕνεκεν σοῦ τοῦ μιαρωτάτου ἀρτίως ἔχει παροιστρῆσαι ἐν κρίσει; Δεῦρο τοίνυν ἅμα ἐμοὶ, καὶ διὰ κρίματος Θεοῦ ἢ πεῖσον, ἢ πείσθητι ταχέως. Τούτοις τοῖς ῥήμασιν θαῤῥήσας ὁ μέλας, ἐπένευσεν, παρὰ Κυρίου τὸ κρίμα αὐτοῖς ἔσεσθαι. Καὶ στραφέντων κατὰ Ἀνατολὰς, ἠρώτησεν τὸν Κύριον ὁ λαμπρὸς νεανίας ἐκεῖνος περὶ τῆς ὑποθέσεως· ὁ γὰρ μέλας εἰ καὶ σὺν αὐτῷ ἐπίδεν κατὰ ἀνατολὰς, ἀλλ᾽ εὐθέως ἀπέστρεψεν τὸ βδελλυρὸν αὐτοῦ πρόσωπον ἐπὶ δυσμάς. Ὡς οὖν ἠρώτησεν ὁ Ἄγγελος Κυρίου, εὐθέως φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν, λέγουσα· Ἐγὼ ἐνετειλάμην τοῖς Ἀποστόλοις μου, λέγων· Λάβετε Πνεῦμα ἅγιον, καὶ ὧν τινων ἀφίετε τὰς ἁμαρτίας, ἀφεθήσεται αὐτοῖς. Ἐπεὶ οὐκ εἴρηκα τοῖς φίλοις μου λέγων, Λάβετε χρυσίον ἀντὶ Πνεύματος ἁγίου, καὶ τότε συγχωρήσατε τοῖς ἀνθρώποις τὰ παραπτώματα· οὐκοῦν οὐκ ἔστιν σοι μερὶς ἐν αὐτῷ· ἐπεὶ τῶν ἐλεημόνων ἐστὶν ἡ ἀνάπαυσις καὶ οἰκητήριον ἡ ἐμὴ βασιλεία. Ταύτης τῆς φωνῆς γεγονυῖας, περιεχώρησεν ὁ Ἄγγελος Κυρίου τῷ ἐζοφωμένῳ ἐκείνῳ πνεύματι τὰ προτέλεια, καὶ αὐτὸς προσκυνήσας τῷ Κυρίῳ, μήκοθεν τοῦ μοναχοῦ ἐπορεύετο. Τοῦτο θεασάμενος ὁ Μακάριος, ἐξέστη τῷ πνεύματι καὶ ἰλιγγίασεν, ὅτι ὁ πονηρὸς δαίμων ἐκεῖνος ἀπογραφῆς τὸν τοῦ φωτὸς Ἄγγελον ἔπεισεν, καὶ πρὸς ἑαυτὸν ἀπεφθέγγετο· Ὢ τῆς τοῦ μιαροῦ κακοβουλίας! τοῖς ἡμετέροις ὅπλοις βαλλόμεθα· καὶ γὰρ οὗτος ὅ λυμεὼν καὶ λῃστὴς καὶ γραφεὺς ἔμπειρός ἐστιν. Τοῦτο εἰπὼν, προέλαβεν ἔν τινι ῥυμίδι, δι᾽ ἧς ἦμελλεν ὁ μοναχὸς διέρχεσθαι, καὶ καθεσθεὶς ἐκεῖσε αὐτὸν ἐξεδέχετο. Ὅτε οὖν ἐθεάσατο αὐτὸν μονώτατον διερχόμενον, ἐχάρη· τοῦτο γὰρ προσηύξατο· καὶ ἀναστὰς, ἤρξατο ὡς εἰς συνάντησιν αὐτοῦ πορεύεσθαι. Ἔγνω οὖν ὁ διάβολος, ὃς εἰλήφει τοῦ μοναχοῦ τὰ προτέλεια, καθότι ἐπὶ τῇ διορθώσει αὐτοῦ ἀφήκετο ὁ Δίκαιος, καὶ θροηθεὶς ἤρξατο κράζειν· Πάλιν, Ἀνδρέα, κατ᾽ ἐμοῦ ἥκεις; ἆρά γε ἐγὼ ἐξενιζόμην ὁρῶν σε αὐτῷ ἐντρανίζοντα; ἄδηλός μοι ἑστὼς, παρηκρόου τῆς δίκης μου, ἢ πάντως τι δεινόν μοι βουλόμενος ἑργάσασθαι· ἄπιθι ἀπὸ τῶν ὧδε, καὶ μὴ τυραννίσῃς ἀδίκως ἐνταῦθα· τί γάρ σοι καὶ τῷ ἀββᾷ τούτῳ; οὐ γὰρ προσφιλής σοί ἐστιν, ἀλλ᾽ οὐ δὲ μέχρι τῆς ἄρτι ὥρας αὐτὸν ἐθεάσω, συγγενής σου οὐκ ἔστιν, διδασκαλίας καὶ οὐ δέεται· ἄπιθι τοίνυν ἀπὸ τῶν ἐνθᾶδε, καὶ μὴ ἀδικῶν με καθέστηκας. Ταῦτα τοῦ ἀλαζόνος φλυαροῦντος, ὁ Μακάριος ἐσιώπα, μηδὲν ἀποκρινόμενος. Ὡς δὲ πλησίον αὐτοῦ ὀ μοναχὸς ἐγένετο, ἐκτελέσας εὐχὴν ὁ Ὅσιος μετὰ δακρύων, καὶ περιβλεψάμενος ὧδε κᾀκεῖσε, καί τινα μὴ ὁρῶν, κατέσχεν τὸν μοναχὸν τῆς δεξιᾷς χειρὸς αὐτοῦ, καὶ ἔφη πρὸς αὐτόν. Δέομαί

redierit; quod cito futurum Cæsarei contra Mahometanos progressus sperare faciunt.

[The annotata begun in chunk 0114 continue and conclude in that file; the present chunk resumes the Greek text of Chapter XIV.]

δέομαί σου, δοῦλε τοῦ Θεοῦ, μὴ ποιήσῃς τὸ πρᾶγμα τοῦτο ἐπὶ τῷ μοναχῷ τούτῳ, μή ποτε καὶ αὐτὸς ἐξουδενωθεὶς, καὶ ὁ Θεὸς ἀντὶ ἀγαθοῦ βλασφημηθήσεται· παρακαλῶ οὖν, μὴ κενὴν ἀποπέμψῃς τὴν δέησίν μου. Ὁ δὲ μοναχὸς ἐξενίζετο τὸ πρᾶγμα, ποίῳ ἄρα λαλεῖ ὁ παρατετραμμένος οὗτος· ἐκεῖνος γὰρ ὁ μοναχὸς οὐκ ἑώρα τὸν διάβολον, οὐδὲ ἤκουεν τὴν φωνὴν αὐτοῦ. Ὁ δὲ Ὅσιος βλέπων αὐτὸν ξενιζόμενον, λέγει πρὸς αὐτόν· Ἀββᾶ, εὐλόγησον. Ὁ δὲ μοναχὸς εἶπεν αὐτῷ· Ὁ Θεὸς εὐλογήσει σε, ἀδελφέ. Λέγει πρὸς αὐτὸν ὁ Ὅσιος· Ἀββᾶ, ἔχεις ῥῆσιν ψυχωφελῆ εἰπεῖν τῷ εὐτελεῖ ἐμοί; Λέγει ὁ μοναχός· Ναὶ, τέκνον· φεῦγε πορνείαν, μνησικακίαν, καὶ τὴν λοιπὴν ἁμαρτίαν, καὶ μετάνοιαν ποίει, καὶ σώζῃ. Λέγει αὐτῷ ὁ Ὅσιος· Καλῶς εἴρηκας, ἀββᾶ· πλὴν εἰπέ μοι, καλὸν ἢ φαῦλόν ἐστι τὸ φιλάργυρον; Ἀκούσας τοῦτο ὁ μοναχὸς, ἐσιώπησε, μηδὲν ἀποκρινόμενος· συνῆκεν γὰρ καθ᾽ ἑαυτὸν τὸ ἴδιον αὐτοῦ πταῖσμα. Ὁ δὲ Ὅσιος λέγει πρὸς αὐτόν· Ἀββᾶ, ἥμαρτες εἰς Κύριον, ὅτι κνιπὸς εἶ καὶ φιλάργυρος, καὶ ἀσπλαγχνία πεπληρωμένος· οὐκ οἶδας ὅτι γέγραπται, ῥίζα πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία; οὐκ οἶδας ὅτι οἱ ἐλεήμονες μετὰ Θεοῦ μερίδα κέκτηνται, οἱ δὲ ἀνελεήμονες μετὰ τοῦ διαβόλου; ποῦ ὑπάγεις τὸ χρυσίον, ὅταν ἀποθάνῃς; οὐκ οἶδας ὅτι γυμνὸς ἐξελήλυθας ἐκ κοιλίας μητρός σου, καὶ γυμνὸς ἀπελεύσῃ; ἐλέησον τοὺς πτωχοὺς, καὶ Θεὸν εὕρῃς ἐλεήμονα ἐν ἡμέρᾳ τῆς κρίσεως. Ταῦτα ἀκούσας ὁ μοναχὸς, καὶ κατανυγεὶς τῇ καρδίᾳ, ἔπεσεν εἰς τοὺς πόδας τοῦ Ὁσίου λέγων· Δέομαί σου, δοῦλε τοῦ Θεοῦ, εὖξαι ὑπὲρ ἐμοῦ, ἵνα συγχωρήσῃ μοι ὁ Θεὸς τὸ πλημμέλημα τοῦτο· ἰδοὺ γὰρ ἀπὸ τοῦ νῦν διασκορπίζω πάντα τοῖς πένησιν. Καὶ ἀπὸ τότε ἐγένετο ἐλεήμων καὶ φιλόπτωχος, ὥστε ἐκπλήττεσθαι πάντας τὴν ἀθρόαν αὐτοῦ μεταβολήν· καὶ διέμεινεν τὸ λοιπὸν τῆς ζωῆς αὐτοῦ ἐν ἀγαθῇ πολιτείᾳ, εὐχαριστῶν τῷ Θεῷ καὶ τῷ δούλῳ αὐτοῦ Ἀνδρέᾳ, δι᾽ οὗ ἐσώθη.

[106] [Andreas the monk, otherwise upright but avaricious, perceives the dragon of avarice about his neck:] After these things departing thence, he comes running to the Staurium, and finds a certain monk, renowned as for piety, with another, as if moving a discourse concerning the profit of the soul: but in truth in his living he was pious and devout, working all things suitable to monks; but in these things he erred, being sparing and a lover of money. But certain of the city confessing their sins, furnished him a sufficient quantity of gold, that he should distribute it for the sake of the confession to the poor for the salvation of their souls. But he overcome by the passion of avarice, gave nothing of them to any of them, but stored all things into the corban: and as one living to the world, not to Christ, so raging with avarice, beholding himself multiplied, he exulted. But blessed Andreas passing there, adorned with the gift of clear-sight, beheld a terrible dragon coiled about his neck, having three heads, whose tail hung even to his feet, but the heads were, one of avarice, the other of madness, and the third of unmercifulness. When therefore the Saint saw these things wondering, having approached near the monk, he considered the structures of the dragon, and its forms; but he thinking that he was one of the poor, and expecting to receive something from him, says to him: God will have mercy on thee. But Andreas a little removed from him, saw a writing round about him written in the air in dark letters; A dragon, it said, of avarice, the root of all iniquities. But looking behind him, he beholds two who were by nature eunuchs disputing on his account; but one was black, having darkened eyes; the other was white, like the frost of heaven. The black one said, His firstfruits are mine, because my will is exacted: for unmerciful and avaricious, he has no part with God. Again the other said: Nay, but his firstfruits are mine, since he both fasts, and prays, and is innocent, meek, humble, and quiet. The two therefore disputed, and there was no peace between both. At last the black one said these things: What says the judge? Come, who are the avaricious, the niggardly, the unmerciful, the unwilling? or does he call the merciful and the compassionate, and the pitying, and those like them? The Angel said: And what says the Lord? Upon whom shall I look, but upon the meek and quiet, and him that trembles at my words? and, Blessed are the poor in spirit, blessed the meek, blessed the clean in heart, and things like to these. The black one said: A spectacle! does this one tremble at this word, Blessed are the merciful, for they shall obtain mercy. And again: Be merciful, as also our heavenly father is merciful. And again: I will mercy, and not sacrifice. And: Break thy bread to the hungry. And many other precepts of God, which I cannot bear to say, being an abomination to me, because they are contrary to me; how therefore wilt thou have the firstfruits? Therefore answering that minister of light, he said: A great suit today between us, and I do not depart until we ask the judge of truth. Hearing these things the black one was vexed, and says to the white one: Since the merciful one begins from philanthropy, and ends in goodness, for the cause thou hast craftily fled to God, and I know that thou hast to bring forth the sentence against me; therefore I also renounce such a scope. But the Angel of the Lord said to him: Deceitful and impostor, he who legislates that the sons of men judge just things, and not pity the poor in judgment, and not take the person of the mighty, being himself the term of wisdom and justice, is he for the sake of thee the most impure now to be maddened in judgment? Come therefore together with me, and by the judgment of God either persuade, or be persuaded quickly. By these words emboldened the black one, assented, that from the Lord the judgment would be to them. And turned toward the East, that bright young man asked the Lord concerning the matter; for the black one although with him looked toward the east, yet immediately turned his abominable face toward the west. When therefore the Angel of the Lord asked, immediately a voice came from the heavens, saying: I commanded my Apostles, saying: Receive the Holy Spirit, and whose sins ye forgive, they shall be forgiven them. Since I did not say to my friends, Receive gold instead of the Holy Spirit, and then forgive men their trespasses; therefore there is no part for thee in him; since to the merciful is rest and the habitation my kingdom. This voice having come, the Angel of the Lord conceded to that darkened spirit the firstfruits, and himself having adored the Lord, departed far from the monk. This having beheld Andreas, was astonished in spirit and dizzied, that the wicked demon persuaded the Angel of light of a writing, and to himself said: O the evil counsel of the impure one! we are struck with our own arms; for this destroyer and robber and scribe is experienced. This having said, he went before into a certain by-street, through which the monk was about to pass, and sitting there awaited him. When therefore he beheld him passing most alone, he rejoiced; for this he had prayed; and rising, he began to go as to meet him. The devil therefore knew, who had received the firstfruits of the monk, that for his correction the Saint had come, and terrified began to cry: Again, Andreas, comest thou against me? did I indeed wonder, seeing thee gazing on him? unseen by me standing, thou eavesdroppedst on my suit, or altogether wishing to work some grievous thing to me: depart from these, and tyrannize not unjustly here; for what is to thee and to this abba? for he is not familiar to thee, but neither until the present hour hast thou beheld him, he is not thy kinsman, nor needs teaching: depart therefore from here, and stand not doing me injury. These things the boaster blabbering, Andreas was silent, answering nothing. But when the monk came near him, the Saint having finished a prayer with tears, and looking around hither and thither, and seeing no one, held the monk by his right hand, and said to him: I beseech thee, servant of God, do not this thing to this monk, lest both he be made of no account, and God instead of good be blasphemed: I pray therefore, send not away my prayer empty. But the monk wondered at the matter, in what manner this mad one spoke; for that monk did not see the devil, nor heard his voice. But the Saint seeing him wondering, says to him: Abba, bless me. And the monk said to him: God bless thee, brother. The Saint says to him: Abba, hast thou a soul-profiting word to say to vile me? The monk says: Yea, son; flee fornication, the remembrance of injuries, and the rest of sin, and do penance, and thou shalt be saved. The Saint says to him: Well hast thou said, abba; but tell me, is the love of money a good or an evil thing? Hearing this the monk was silent, answering nothing; for he understood with himself his own fault. But the Saint says to him: Abba, thou hast sinned against the Lord, because thou art niggardly and avaricious, and full of unmercifulness: knowest thou not that it is written, the love of money is the root of all evils? knowest thou not that the merciful have a part with God, but the unmerciful with the devil? whither carriest thou the gold, when thou diest? knowest thou not that thou camest forth naked from thy mother's womb, and naked shalt depart? have mercy on the poor, and thou shalt find God merciful in the day of judgment. Hearing these things the monk, and compunct in heart, fell at the feet of the Saint saying: I beseech thee, servant of God, pray for me, that God may forgive me this trespass; for behold from now I disperse all things to the poor. And from then he became merciful and a lover of the poor, so that all were astonished at his sudden change; and he remained the rest of his life in good conversation, giving thanks to God and to his servant Andreas, by whom he was saved.

σου, ἀνεκτὸς ἄκουσόν μου τοῦ οἰκέτου σου, καὶ ἰλέῳ προθέσει σου δέξαι τὰ εὐτελῆ μου ῥήματα· ἐπειδὴ θλίψις μοι διά σε μεγάλη καθέστηκεν, καὶ οὐχ ὑποφέρω ἀπὸ τῆς ὀδύνης. Τίνος χάριν, φίλος ὢν τοῦ Θεοῦ, ἀπέδρασας τοῦτον διὰ τὰ χρηματα, καὶ ἐχρημάτισας ὑπηρέτης τοῦ διαβόλου; ποίῳ δὲ τρόπῳ, πτέρυγας ἔχων ὡς τὰ Σεραφὶμ, τῷ σατανᾶ ταύτας ῥιζοτομήσας, συνεχώρησας; πῶς, ἀστραπόμορφος ὢν, γέγονας σκοτεινόμορφος; οἴ μοι! ὅτι ὀφθαλμοὺς ἔχων ὡς τὰ πολυόμματα, ἐτυφλώθης ὑπὸ τοῦ δράκοντος, καὶ ὡς ἥλιος ὑπάρχων ἔδυς ὡς νύκτα κακέσπερος! τίνος χάριν ἀδελφὲ τὴν σὴν ψυχὴν ἐθανάτωσας; διατὶ ἐκτήσω φίλον τὸν τῆς φιλαργυρίας δράκοντα; ἆρα οὐ συνιεῖς ποῖος ὀφείλει εἶναι ὁ μοναχός; Τί σοι θέλεις τὸ χρυσίον, ἀδελφέ; τίνος χάριν αὐτὸ ἐσώρευσας; ποίῳ τρόπῳ αὐτὸ ἐκτήσω, καὶ σεαυτῷ ἐπορίσω ἀπώλειαν; τί θέλεις τὸ χρυσίον, ὅπερ μετὰ θάνατόν σου, καὶ οἷς οὐ θέλεις ἢ καὶ ἐχθροῖς σου τούτοις, κληρονόμους ποιήσῃς; Εἰπέ μοι παρακαλῶ, μὴ ἀπὸ κόπου σού ἐστι, καὶ φυλάττεις τοῦ συντυφῆναί σοι; μὴ τῇ δικέλλῃ σκάψας, τοῦτο ἐσώρευσας, ἴνα θρέψῃς τὰ τέκνα σου; μὴ ἐργασίας ωοιησάμενος τοῦτο ἐδέξω εἰς μίσθωμα; Ἄλλοι πεινῶσι, καὶ διψῶσι, καὶ ῥηγῶσι τελευτῶντες, καὶ αὐτὸς βλέπων τὴν τοῦ χρυσίου ποσότητα εὐφραίνει; Ταῦτά εἰσιν τὰ ἴχνη τῆς μετανοίας; ταῦτα περίεστιν ἡ τάξις τῶν μοναζόντων; καὶ ἡ ἀκτημοσύνη, καὶ ἡ τοῦ ματαίου βίου ἀναχώρησις; οὕτω ἐμιμήσω τὸν Κύριον; οὕτω ἠρνίσω τὸν κόσμον; οὕτω ἑαυτὸν ἐσταύρωσας τῷ κόσμῳ καὶ ταῖς ἐπιθυμίαις; οὕτως ἀπηλλοτριωμένος ἐγενήθης τοῖς ἀδελφοῖς σου καὶ πᾶσι τοῖς ματαίοις καὶ ἀχυρώδεσι πράγμασι τοῦ βίου; οὐκ ἤκουσας τοῦ Κυρίου λέγοντος, μὴ κτήσασθε χρυσὸν ἢ ἄργυρον, μὴ πήραν, μὴ ῥάβδον, μὴ δύο χιτῶνας ἔχειν; Ἐκπλήττομαι ποίῳ τρόπῳ τὰς πραγματείας ταῦτας λήθῃ παραδέδωκας· ἰδοὺ σήμερον ἢ αὔριον τέλει τοῦ βίου χρησόμεθα, καὶ ἃ ἡτοίμασας, τίνι ἔσονται; Οὐ βλέπεις τὸν διάβολον ποῦ ἵσταται, κατέχων σου τῆς ψυχῆς τὰ προτέλεια; καὶ ὁ φυλάσσων σε Ἄγγελος μακρόθεν ἵστατο ὀλοφυρόμενος. Ἰδοὺ δὴ, ὦ φίλε μου, ὁ πονηρὸς δράκων ὁ τῆς φιλαργυρίας τῷ σῷ τραχήλῳ ἐνείλικται, κᾂν οὐχ ὁρᾷς, καὶ μεγάλην ἔχει ἔν σοι τὴν ἀνάπαυσιν· ἰδοὺ δὴ ἵνα συντελῶν εἴπω σοι, ὁ ταπεινὸς οἰκέτης σου παράγων, ἤκουσα τῆς φωνῆς Κυρίου τοῦ Θεοῦ ἀθετούσης σε, καὶ τάδε λεγούσης· Τῶν ἐλεημόνων ἐστὶν ἡ βασιλεία ἡ ἐμὴ, ἐπειδὴ καὶ τοῦτον καὶ τοὺς τοιούτους ἡ ψυχή μου μεμίσηκεν· ἀλλὰ παρακαλῶ, ἄκουσόν μου, καὶ σκόρπισον τὰ χρήματά σου τοῖς ἠναγκασμένοις, χήραις, ὀρφανοῖς, καὶ ξένοις, τοῖς μὴ ἔχουσι ποῦ τὴν κεφαλὴν κλίναι, καὶ ἀγωνίζου φίλος Θεοῦ γενέσται, ὡς διὰ πάντων καὶ διὰ τῆς ἀκτημοσύνης· τοῦτο γάρ ἐστιν τοῦ μοναδικοῦ ἐπαγγέλματος, τοῦ μηδὲν ἔχειν ἐν τῷ βίῳ τούτῳ τὸ σύνολον. Μὴ φοβοῦ δὲ ὅτι λείψει σοι ἄρτος ἤ τι τοῖς εἰς χρείαν Κυρίῳ δουλεύουσιν· ἄπιστοι γὰρ παρ᾽ αὐτοῦ δροσίζονται, καὶ πόρνοι, καὶ μοιχοὶ, καὶ ἀχάριστοι, καὶ πάντες τοιαῦτα ἐχθροδῶς διακείμενοι διὰ τῆς ἁμαρτίας, πόσῳ μᾶλλον οἱ δουλεύοντες αὐτῷ τῶν αὐτοῦ ἀγαθῶν ἐμπλησθήσονται; Ὅρα, καὶ μὴ παρακούσῃς μου τῶν ῥημάτων· ἑγὼ γὰρ ἐν πρώτοις παρεκάλεσά σε, ἵνα μηκέτι ἀφορμὴν κέκτησαι· ἐπεὶ ἐὰν παρακούσῃς μου, μὰ τὸν Ἰησοῦν, μὰ τὸν βασιλέα Χριστὸν, ὁρᾷς τὸν διάβολον; ἴδε ἐκεῖνον κατά σου ἀποστελῶ. Τοῦ δὲ μοναχοῦ διανοιγέντων τῶν ἔνδον ὀφθαλμῶν, ἴδε τὸν διάβολον αἰθίοπα, μαῦρον, βλοσυρὸν, μήκοθεν ἱστάμενον φόβῳ τοῦ Ἁγίου, καὶ λέγει πρὸς τὸν Μακάριον· Θεωρῶ αὐτὸν, λέγε δοῦλε τοῦ Θεοῦ τὰ εἱς σωτηρίαν ψυχῆς ἁρμόζοντα. Ἔφη πάλιν ὁ τοῦ Θεοῦ δοῦλος· Πίστευσον, ἐὰν παρακούσῃς μου, τοῦτον κατά σου ἀποστελῶ ἐκταράξαι σε, ἵνα ἡ αἰσχύνη τοῦ προσώπου σου ἀκουσθῇ, οὐ μόνον ἐν ταύτῃ τῇ βασιλίδι, ἀλλὰ καὶ εἰς τὰ τετραπέρατα τῆς οἰκουμένης· ὅρα οὖν μὴ ἐπιλάθῃ, ἀλλὰ ποίησον καθώς σοι ἐνετειλάμην. Ταῦτα ἀκούσας ὁ μοναχὸς ἔφριξεν, καὶ ἐξέστη τῷ πνεύματι· τοὺς δὲ ἐξελθόντας λόγους ἐκ τοῦ στόματος τοῦ Μακαρίου συνέθετο, ποιῆσαι ὄσα ἐνετείλατο αὐτῷ. Ὡς δὲ συνέθετο ὁρᾷ ὁ Δίκαιος ὅτι ἦλθεν ἐξ Ἀνατολῶν πνεῦμα κραταιὸν ὡς ἀστραπὴ, καὶ ἥψατο τοῦ δράκοντος, δαπανῶσα αὐτοῦ τὴν ἰσχὺν· ὁ δὲ μὴ φέρων, μετασχηματισθεὶς εἰς κόρακα, ἄφαντος ἐγένετο τῶν ἐκεῖ· ἰδὼν δὲ ὁ ἕτερος μαῦρος τοῦ ἑτέρου τὴν καῦσιν, καὶ αὐτὸς ἀφανὴς ἐγένετο· εὐθέως δὲ ἀπεκατεστάθη τῷ Ἀγγέλῳ τοῦ Θεοῦ τὰ προτέλεια τῆς συστάσεως τοῦ ἀνδρός. Αὐτοῦ δὲ μέλλοντος ἀναχωρεῖν ἐξ αὐτοῦ, παρήγγειλεν αὐτῷ ὁ Ὅσιος λέγων· Ὅρα, μηδενὶ ποιήσῃς κατάδηλα τὰ περὶ ἐμοῦ ὴ τί σοι λελάληκα· καὶ εἰ ταῦτα φυλάξεις, πίστευσον ὅτι κᾀγὼ, εἰ καὶ ἁμαρτωλὸς καὶ ἐλεεινὸς ὑπάρχω, μέμνησθαί σου ἔχω ἐν ταῖς δεήσεσίν μου ἡμέρας καὶ νυκτὸς, ὅπως ὁ Κύριος Ἰησοῦς Χριστὸς εὐοδώσει τὴν ὀδόν σου εἰς ἀγαθόν. Ὁ δὲ ταῦτα ἀκούσας, συνέθετο ταῦτα φυλάσσειν ἐπιμελῶς, καὶ ἀσπασάμενος τὸν Δίκαιον, ἀνεχώρησεν καὶ ἅπαν τὸ χρυσίον, ὃ ἐκέκτητο, θαυμαστῶς διένειμε τοῖς πενομένοις. Μετὰ ταῦτα πλείονος δόξης κατηξιώθη παρὰ τῷ Θεῷ, καὶ πολλοὶ χρυσίον προσέφερον αὐτῷ νέμειν τοῖς πένησιν· ἐξ αὐτῶν δύο νομίσματα κρατῶν εἰς ἰδίαν χρείαν, τὰ λοιπὰ τοῖς δεομένοις ἐσκόρπιζεν διὰ τῶν χειρῶν τῶν προσφερόντων, μεμνημένος τοῦ Μακαρίου τῶν παραινέσεων· Τί μοι τὸ ὄφελος ἀλλοτρίων ἀκανθῶν οἰκονόμον γίνεσθαι; ᾧ γὰρ οὐ χρήζω λαμβάνω, καὶ τοῖς πένησι ταῦτα παρέχω· ἀλλἀ καὶ οἴησίς μοι ἐπέρχεται, ἐμὸν εἶναι τὸν μισθὸν καὶ οὐχ ἕτερον, ὅθεν καὶ τοῖς προσάγουσιν ἔπρεπεν ἰδιοχείρως ταῦτα νέμειν. Οὕτως καλῶς καὶ εὐσεβῶς, καθὸ πρέπον μοναχοῖς πολιτεύεσθαι, πολιτευομένου αὐτοῦ, φαίνεται αὐτῷ καθ᾽ ὕπνους ὁ δοῦλος τοῦ Θεοῦ, μειδιῶν τῷ προσώπῳ, καὶ δείκνυσιν αὐτῷ δένδρον φαιδρὸν ἐν πεδιάδι τινι ἀνθεοφόρον, πλῆρες γλυκυτάτων καρπῶν καὶ ἔφη· Πολλάς μοι χάριτας ὀφείλεις, Κύρι ὁ μέγας, ὅτι πεποίηκα τὴν ψυχήν σου ἀνθεοφόρον φυτόν· σπούδασον οὖν τὰ ἄνθη ταῦτα εἰς καρπὸν γλυκύτατον μετατραπῆναι ὡς δύνασαι· τὸ γὰρ φυτὸν, ὁ ὁρᾷς ἐν τερπνότητι, ἡ τῆς ψυχῆς σου ὑπάρχει κατάστασις, ἀφ᾽ ἧς ἡμέρας ἴδες με, καὶ τὸ χρυσίον διένειμας. Ἔξυπνος δὲ γενόμενος, ἐπὶ πλεῖον ἐστηρίχθη, ἐπὶ τὴν πνευματικὴν ἐργασίαν προκόπτων, καὶ τὴν εὐχαριστίαν καθεκάστην προσέφερε τῷ Θεῷ καὶ τῷ θεράποντι αὐτοῦ.

[106] After Andreas snatched himself away thence, coming with a swift course into the Staurium ^a, he found a certain monk, Meeting an avaricious monk, most celebrated for the fame of religious piety, who with another mixed a colloquy concerning the profit of the soul: and indeed eximious religion and piety shone in his whole life, omitting none of those things, which it is incumbent on monks to do; meanwhile however by avarice and tenacity he basely delinquished. To this man therefore some citizens, their sins being expiated by exomologesis, often brought a great force of gold by reason of confession, to be distributed by him to the poor for the salvation of their souls. But he, captured by cupidity of gold, erogating nothing to anyone, recondited all things into the corban: and raged with so great a love of riches, that having beheld a heap added to them daily, he exulted and danced for joy; as though he led his life not to Christ the Lord, he sees a dragon implexed about his neck, but to the world. The blessed Andreas therefore passing there, as he was endowed with the faculty of perceiving occult things, deprehended a terrible dragon, coiled about the monk's neck; whose three heads were erected, the tail hanging down even to his feet: but the heads were of this kind; one of avarice, another of insanity, the third of immisericordy. Which beheld, the admirabund Andreas contended nearer to the man, considering the composition and form of the dragon. But he thinking Andreas to be one of the crowd of poor, and to wait for the sake of taking away alms; God, he said, will have mercy on thee, good man. And a little going back Andreas, around him in the air this sentence engraved with obscure characters he read: The demon of avarice, the root of all evils.

[107] and two genii, a good and an evil one, After this reflecting his eyes elsewhere, he sees behind the monk two in appearance eunuchs, sharply contending among themselves for his cause, of whom one was black in body and eyes, but the other of eximious whiteness like a celestial crystal. But the black one thus beginning; To me, he said, I claim the chief place in him, because by my nod and will he does all things; for unmerciful and avaricious he has no part with God. To whom the other: Not so; but to me rather the first should cede; because he is addicted chiefly to fasts, prayers, probity, meekness, disputing which of them had the chief place in him; humility, silence. With such things being brought forth back and forth, there being no measure of contending, no peace; these things at last for himself the black eunuch adduced: Come let us hear what the Judge says concerning these: does he say; Come avaricious, tenacious, immerciful, not obeying the will of others? or does he invite to himself the merciful, the gentle, those pitying the fortune of others, and the like? To this the Angel: Come let us hear what the Lord pronounces: Upon whom shall I look, but upon the humble, and quiet, and trembling at my words? And elsewhere: Blessed the poor in spirit, blessed the meek, blessed the clean of heart, and other things like these. Then the black one: O spectacle! does that one tremble at these words; Blessed the merciful, for they shall obtain mercy. And again: Be merciful, as also your heavenly father is merciful. And elsewhere: I will mercy and not sacrifice. And that: Break thy bread to the hungry. And many other mandates of the divine Numen, which, because they are adverse to me, I do not sustain to bring forth and reckon among abominations. In what manner therefore dost thou claim to thyself the firstfruits of his works? The Angel of light answered: A difficult suit has today arisen between us; nor will I acquiesce, until we have obtained the true decision of the Judge upon it.

[108] These things heard, the black eunuch was indignant, and said to the white one: and Christ being called arbiter, Since the benign lover of men God begins from benignity, and ends in benignity; hence craftily enough thou appellest him, from whom I well know that thou wilt take away, to my damage, what thou seekest: wherefore this condition I do not accept. To whom the Angel of the Lord with stomach thus occurred: Crafty machinator of fraud; who has constituted a law to the sons of men, by which they are commanded to bear right judgments, in nothing pitying the fortune of the poor, in nothing respecting the person of the rich; shall that same one, the term of wisdom and justice, for the cause of thee most wicked now deflect from the rectitude of judgment? Be present therefore hither together with me: and in the divine judgment, either by persuading obtain the cause, or vanquished forthwith yield. Which said the black one being confirmed, assented, that to the Lord, as the arbiter of judgment, the cause should be deferred:

and at the same time both being turned toward the Eastern quarter, that fulgid young man, or Angel, began to solicit the Lord concerning the proposed matter (for the black one, although first together with the Angel he looked toward the East, had immediately averted his abominable countenance toward the West) and forthwith there sounded from heaven this voice: to decide the suit for the evil one: I commanded my Apostles thus; Receive the Holy Spirit, whose sins ye remit, they shall be remitted to them: but to the same my friends I did not so command; Receive gold for the Holy Spirit, and then dismiss men their sins: nothing therefore of right is to thee in that monk. To those alone, who pity others, rest and habitation are prepared in my kingdom. When this voice ceased to sound, the Angel of the Lord also ceased to contend with the black spirit, and the chief place in the monk ceded to him; and reverence with adoration being exhibited to the Lord, he went far away from him.

[109] wherefore Andreas approaching him; Andreas was present at this spectacle, with great stupor of his mind, that that evil demon had obtained the cause against the Angel of light; and thus addressed himself: O the perversity of the wicked demon! we are expugned by him with our own arms; for he himself is the pernicies of our race, he the thief, and the crafty scribe. This having said, he went beforehand to the by-street, by which the monk had to pass, and sitting waited: but when he beheld him coming alone without witnesses, as he had wished, for joy he scarcely contained himself; and rising, began to tend to meet him. But the devil, who had just acquired the chief place in the monk, knowing that the holy man met him, that he might lead back the one erring into the right way, thus consternated began to exclaim: Again, Andreas, dost thou come forth against me? do I not deservedly indignor, when I see thee more attentively contemplating this man? Thou art suspect to me, lest thou invert the sentence brought forth for me, the demon by no means deterring, or altogether machinate something grave for me. Withdraw as quickly as possible hence: for what is to thee with this monk? not a friend to thee, not seen by thy eyes up to this day, thou touchest him by no blood, he needs no instruction: wherefore withdraw hence, and beware lest thou be injurious to me. The proud ostentator uttering such things, Andreas was silent, deigning him no answer: but the monk coming nearer, he poured out a prayer to God with tears, and looking around hither and thither and apprehending no one, seized the monk's right hand and thus began to speak.

[110] I pray thee, lend benign ears to me thy servant; and with a propitious mind receive my words, although they be of small weight: because a great grief for thy cause has occupied me, and for the sickness of my mind I am not master of myself. Why at last, when thou wast a friend to God, basely transfleeing, he reprehends him, that against the office of his state for the love of gold, hast thou enslaved thyself to the service of the cacodemon? In what manner, when like the Seraphim thou raisedst thyself on high with wings, hast thou given them as it were excised by the roots as a gift to satan? In what manner, when thou shonest brighter than lightning, hast thou involved thyself with the tenebrous caligine of orcus? Woe to me! that when thou wast full of eyes, like those celestial spirits in Scripture, thou hast been blinded by the nefarious dragon! and that when thou emulatedst the sun by thy splendor, thou hast ceased into the malign light of obscure night! Why hast thou inflicted death on thy soul? why hast thou adopted to thyself the spirit of avarice as a friend? Dost thou not know, what kind a monk ought to be? What to thee, my Brother, with gold? why hast thou so accumulated it? why hast thou procured it for thyself and accersed destruction? What to thee with gold, which when thou shalt go forth from the living, either to those whom thou least wouldst wish, or even to enemies, thou art about to leave to be possessed by inheritance? Tell me, I pray thee, dost thou perchance preserve it, gotten by thy labor, that it may be committed to burial with thee? Hast thou dug it out of the earth with mattocks, that thou mayest feed thy children? Hast thou perchance, hiring thy labor to someone, taken it thence as a wage? he intends accumulating gold; Others are extinguished by hunger, thirst, cold; and dost thou exult with gladness by considering thy money? Are these the indications of penitence? this the rule of monks? this poverty? this the flight of secular life? Thus dost thou imitate Christ the Lord? thus dost thou renounce the world? thus art thou crucified to the world and its concupiscences? thus hast thou abducted thy mind from the brothers and all the vain things of this world, to be esteemed of no more value than chaff? floccifying the words of the Lord saying: Do not possess gold, neither silver, nor scrip, nor staff, nor two tunics. Matt. 10:10

[111] Astonished I am, that thou hast given these divine precepts to oblivion. and persuades him to bestow all things on the poor. Behold today or tomorrow our supreme day will dawn; and the things which thou hast prepared, whose will they be? Dost thou not see the devil, who exceedingly close standing by thee, has obtained thy soul for himself; the Angel, to whom the care of guarding thee was committed, looking on from afar with the testification of the highest grief? Behold the dragon, the nefarious incentor of avarice, coiled about thy neck, although thou knowest it not, softly resting in thee: behold (that I may consult thy affairs, I speak, thy humble servant) when I passed this way, I heard the voice of the Lord God, reproving thee and saying: The merciful shall obtain my kingdom; but him and his likes my soul hates. Wherefore, hear me, I beseech; and to the needy, widows, orphans, pilgrims, having not where to recline their head, distribute thy riches, and labor that thou mayest escape as a friend of God, equally as through other virtues, also through religious poverty: for in that the monastic profession consists, that nothing at all of one's own be possessed in this life. Nor straightway must it be feared, lest either bread or anything else, which the servants of God need, fail thee. For when the infidels, fornicators, adulterers, the ungrateful, and all addicted to turpitude and sins, the Lord most benignly besprinkles with his dew and nourishes; by how much better a right will he replenish those faithfully serving him with his gifts? Beware therefore lest thou close thy ears to my words: for from the beginning my discourse aims at this, that it deter thee from the possession of riches; since, if thou hearest me less, I attest Jesus Christ our King (seest thou the devil?) him I will immit against thee.

[112] Here at last the eyes of the mind being opened, the monk saw the devil, in the form of an Ethiopian, black, and grim, yet from afar, because he did not bear a nearer encounter with Andreas, standing; and exclaimed; I see him, whom thou sayest; come, servant of God, what congruently must be done for the salvation of my soul, expound. Then he again receiving: He, having seen the demon who threatened him, I would have thee believe, he said, if thou hearest me not; I will immit this demon, to exagitate thee, whereby, with the confusion of thy face, the enormity of the crime not only in this regal city may become known, but be carried also to the extreme parts of the world. See therefore, that thou forget not, the things which I have mandated, but diligently commit them to execution. These things being again heard, proposes amendment: the monk shuddered and went out of his mind: and firmly constituted to perform in deed, whatever the Saint had commanded by his prayer. Scarcely had he so constituted, when Andreas perceives a spirit, no less violent than lightning, flying from the East, who the dragon being burned, broke all his strength; which he not bearing, transformed into a raven, vanished from sight: and the black demon seeing the burning of the other, himself likewise withdrew himself thence: and continually the principate in the monk was restored to the Angel of God. To whom also the Saint now about to depart enjoined, that he should reveal to no one anything of his affairs or sayings; and, If my mandates, he said, thou shalt keep, be certain, that I too, although a poor little sinner I am, will while praying be mindful of thee day and night, that the Lord Jesus Christ may fortune the course of thy life.

[113] The monk such things being heard, decreed accurately to keep all things; and farewell being said to the holy man departing, which he in the very thing performs, whatever of gold he had scraped together, wonderfully changed, he distributed to the needy: hence also with more heaped benefits continually he was increased by God, many bringing to him their money, to be expended for the uses of the poor; of which retaining only two little coins for his own necessity, he ordered all the rest to be erogated to the poor by the hands of those offering, never not mindful of the admonitions of B. Andreas. For what, he said, would it profit me to handle the thorns of others and become the dispenser of riches? For those things, of which there is no use to me, I receive and distribute to the needy: but also it occurs to me to think, that to me, as the distributor, a reward remains, but not to others bringing things to be distributed: whence it would be more advisable for these very ones to erogate their own with their own hands. To him thus rightly and piously, and not otherwise than becomes a religious man, living, and is instructed to perseverance by Andreas, there is present through quiet in a visible and smiling appearance the servant of God Andreas, indicating in a certain field a most beautiful tree, florid, loaded with most savory fruits, and says: Many thanks indeed, great Father, thou owest me, that I made thy soul a flower-bearing tree; make therefore that thou give labor according to thy strength, that these flowers may, what thou canst, be converted into most sweet fruits. For this tree, which thou beholdest with pleasure, represents the state of thy soul, from that time, in which thou first sawest me and erogatedst money, more and more flourishing. Awakened hence the Monk, very much confirmed in things well begun, daily profited in spirit, and rendered thanks to God and his servant.

ANNOTATA.

CHAPTER XV.

Two companions of Epiphanius, the one castigated by Andreas for hypocrisy, the other reproved by Epiphanius himself for a libidinous mind.

Νεανίας τις προσεκολλήθη τῷ Ἐπιφανίῳ, οὗ πρώην ἐμνήσθημεν, ἀκούων τὰς ἀρετὰς αὐτοῦ· ὁ δὲ Ἐπιφάνιος ἐνουθέτει αὐτὸν ἀπὸ τῶν θείων γραφῶν, ὡς καὶ ἄλλους πολλοὺς, βουλόμενος αὐτὸν στηρίξαι εἰς τὸν φόβον τοῦ Θεοῦ· ἐκεῖνος δὲ οὐ διὰ τὸ ζηλῶσαι τοῦ τιμίου παιδὸς ἐκείνου τὴν ἀρετὴν τούτῳ προσεκολλήθη, ἀλλὰ τοῦ τῶν ἀνθρώπων ἕνεκεν ἐπαίνου, ἵνα λέγουσιν καὶ περὶ αὐτοῦ, ἅπερ διὰ Ἐπιφανίου ὁρῶντες ἐγκωμιάζοντες ἔλεγον. Τί δὲ ἔλεγον; ἐρῶ. Πολλάκις διερχομένου αὐτοῦ ἐπιμέσεως ἀκουοντες ἅπαντες τὰς αὐτοῦ ἀρετὰς, δακτυλοδεικτύοντες ἔλεγον· Ἴδε ποῖα νεότης ὡραία καὶ κατάτερπνος, μέσον τοῦ πυρὸς διερχομένη, καὶ μὴ καιομένη, μὴ δὲ βλαπτομένη τῶν ἡδονῶν τοῖς ὑπεκκαύμασιν· φασὶν γὰρ ἅπαντες δι᾽ αὐτὸν, καθ᾽ ὅτι γὰρ γυναικὶ οὐκ ὠμίλησέν ποτε, ἀλλ᾽ ἁγνὸς καὶ ἄμεμπτος τὸν βίον αὐτοῦ διεπορεύετο, νηστείαις, ἀγρυπνίαις, προσευχαῖς, καὶ δεήσεσιν σχολάζων, καὶ ἀρεταῖς ἁπάσαις καθαίρων ἑαυτὸν, καὶ ἀποσμήχων ἀπὸ πάσης ὑλικῆς μοχθηρίας. Ταῦτα τῶν ἀνθρώπων λεγόντων, τούτων ἔνεκεν τοῦ προρηθέντος νεανίσκου τὸν παρὰ ἀνθρώπων ἔπαινον θηρᾶσαι γλιχόμενος, προσεκολλίθη τῷ Ἐπιφανίῳ. Ἐν μιᾷ δὲ τῶν ἡμερῶν, ὀρθρίσαντος τοῦ Ἐπιπανίου εἰς τὴν τοῦ Θεοῦ δοξολογίαν, συνηγέρθη αὐτῷ καὶ ὁ ῥηθεὶς νεανίας, καὶ σὺν αὐτῷ ἵστατο ψάλλων· νεύσει δὲ Θεοῦ ἔρχεται ἐκεῖσε ὁ μακάριος Ἀνδρέας ὡς εἷς τῶν παρατετραμμένων. Ἑωρακὼς δὲ αὐτὸν ὁ Ἐπιφάνιος, διὰ τοὺς ἀνθρώπους, ὅπως μὴ γνωσθήναι τοῦ Ὁσίου τὴν ἐργασίαν, οὐδὲν αἰσθητὸν πρὸς αὐτὸν ἐπεδείξατο, ἀλλὰ πνεύματι αὐτὸν ἠσπάσατο. Ὡς οὖν ένδον ἐγένετο, ἐλθὼν πλησίον αὐτοῦ, ἐστη ἐπὶ πολλὴν ὥραν σιωπῶν· ἀπιδὼν δὲ εἰς τὴν ὄψιν τοῦ νεανίσκου ἐκείνου βλοσυρῷ τῷ ὄμματι, δίδωσιν αὐτῷ κόσσον, ὡς ἠδύνατο, καί φησιν προς αὐτόν· Ἀπόστηθι τοῦ παιδὸς, οὐ γὰρ εἶ ἄξιος ἐστᾶναι πλησίον αὐτοῦ, διότι κακῶς κέχρηται τῇ ψαλμῳδίᾳ, ἐξουθενημένον σε κεκτημένος ὁ Κύριος; Ὡς οὖν ἐῤῥάπισεν αὐτὸν ὁ Δίκαιος, ἐκεῖνος εὐθέως ἐμμανὴς ἐγένετο, καὶ ὥρμησεν τοῦ δράξασθαι αὐτὸν ἀπὸ τῶν τριχῶν· δραμὼν δὲ ὁ Ἐπιφάνιος, ἐκώλυσεν αὐτὸν τοῦ ἐγχειρήματος, ὀνειδιστικῶς ἐπιπλήξας αὐτὸν καὶ λέγων· Οὕτως ἔξηχε ἐπ᾽ ἀληθείας, μεταξὺ τοῦ θείου χοροῦ ἱστάμενος, τοιαῦτα ἐπεχείρησας διαπράξασθαι; Οὕτως ἀναγινώσκεις, ὅτι κακὸν ἀντὶ κακοῦ μὴ ἀνταποδώσῃς; Οὕτω λέγει Κύριος, Ἐὰν τίς σε ῥαπίσῃ ἐις τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην; Αἰσχυνθήτω ὁ κατάρατος δαίμων, ὁ ταῦτα ὑποβάλλων. Τί λέγειν ἔχουσιν οἱ ἐνθᾶδε παρόντες; οὐχὶ σκάνδαλον ὀφθῶμεν αὐτοῖς; Οὐχὶ ὁ Κύριος κατηγορεῖ ἡμῶν λέγων· Οὐαὶ τῷ άνθρώπῳ, δι᾽ οὗ τὸ σκάνδαλον γίνεται. Εἰ οὖν βούλει μετ᾽ ἐμοῦ συνδιάζεὶν, ἐγὼ τοιοῦτόν σε εἶναι οὐ βούλομαι· ἐὰν γὰρ ὀφείλῃς εἶναι σὺν ἐμοὶ, μακρὰν σεαυτὸν ποίησον ἔριδος, ὀργῆς, φθόνου, καὶ κακὸν ἀντὶ κακοῦ μὴ σπεύδῃς ἀποδοῦναί τινι· ἀλλὰ μᾶλλον γίνου πτωχὸς τῷ πνεύματι, καὶ συντετριμμένος τῇ καρδίᾳ, πενθῶν καὶ σκυθρωπάζων τὰ σεαυτοῦ πλημμελήματα, πρᾷος καὶ φιλήσυχος κατεσταμένος πάντοθεν, καὶ μὴ κλεπτόμενος ὑπὸ τῶν βλαβερῶν καὶ πονηρῶν κινημάτων τῆς ἁμαρτίας, ἐν οἰκτειρμοῖς διαπρέπων καὶ χρηστότησιν, καὶ καλλωπισμένος τῇ γνώμῃ καὶ τῷ ἔθει, καὶ ταῖς σεμναῖς τῆς πνευματικῆς ἀρετῆς διαθέσεσιν· φεύγων βλακείαν, οἴησιν, ὑπερηφάνειαν, ὑψηλοφροσύνην· ἀπεχόμενος φειδωλείας, κνηπίας, πορνείας, μοιχίας, ἀνδρομανίας, μαλακίας, γαστριμαργίας, καὶ τῆς βεβυθισμένης μέθης· διὰ ταῦτα γὰρ ἐπέρχεται ἠ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. Εἰ τοίνυν βούλει συν εῖναί μοι, ταῦτα πάντα φύλαττε. Διότι τὸ παριστάμενον λέγω σοι, πρόσεχε σεαυτῷ, ἵνα μὴ μολύνῃς σου τὴν νεότητα πορνείαις καὶ τοῖς γὰρ γαλισμοῖς τῆς ἀσωτίας, [ἐν οὐδεμίᾳ γὰρ ἄλλῃ τοσοῦτον χαίρει ὁ σατανᾶς ἁμαρτίᾳ, ὄσον ἐν ταύτῃ, καὶ ταῖς ὁμοίαις αὐτῆς.] Ἰδοὺ τοίνυν νέος εἶ, φίλε, καὶ μέγας σοι ἀγὼν καθέστηκεν πρὸς τοὺς τέσσαρας δράκοντας τῆς ἁμαρτίας· καὶ εἰ βούλει ὀξέως τούτων περιγενέσθαι, σύντριψον τὸν βραχίονα τοῦ χαλεποῦ σου φρονήματος καὶ τῆς φιλυπαυχένου νεώτητος, καὶ ταπεινώθητι ὑποκάτω τῶν τοῦ Σωτῆρος ἰχνῶν· ὅπως αὐτὸς ἀνταγωνισάμενος ὑπέρ σου, νικήσει τὸν φιλόσαρκον καὶ φιλοπόλεμον δαίμονα, καί σοι τὴν νίκην ἐπιγράψηται. Κύριος γὰρ ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν. Ταῦτα τοῦ φωστῆρος Ἐπιφανίου τῷ νεωτέρῳ ἐκείνῳ νουθετοῦντος, ὑπὸ τοῦ πονηροῦ σκληρωθείσης αὐτοῦ τῆς καρδίας, βαρέως τὰ ῥήματα ἤνεγκεν, καὶ ὀκλάσας πρὸς τὰ λεγόμενα, λυπηθεὶς, ἀνεχώρησεν εἰπών· Ὁπηνίκα ὀφείλω, ἀπολαύσω τὸν κόσμον, τότε αὐτοῦ ἀπόσχομαι. Οὐκέτι οὖν προσέθετο συνελθεῖν τῷ Ἐπιφανίῳ εἰς τὸν πνευματικὸν ἀγῶνα, ἀλλ᾽ ἐμφιλοχωρῶν ταῖς ἡδυπαθείαις, πορνείαις καὶ μοιχείαις, τῆς ἐλεεινῆς αὐτοῦ ψυχῆς τὸ κάλλος κατεμίανεν. Μετὰ ταῦτα περιέπεσεν πειρασμοῖς καὶ θλίψεσιν σφοδροτάταις, ὥστε καὶ εἰς μεγίστην πενίαν έλθεῖν, καὶ τὸν ἄρτον ζητεῖν καθημέραν. Ἐλυπήθη οὖν έπὶ τούτῳ ὁ Ἐπιφάνιος, καὶ παρεκάλει τὸν δοῦλον τοῦ Θεοῦ ποιῆσαι μετ᾽ αὐτοῦ ἔλεος. Ὁ δὲ Ὅσιος ἔφη· Οὐχὶ τέκνον, ἀλλὰ συμπάθησον αὐτοῦ μᾶλλον τῇ ψυχῇ, κάμνοντος τοῦ σώματος· ἔασον τοίνυν αὐτὸν οὕτως· ἁρμόδιον γὰρ τοῦτο αὐτῷ περίεστιν. Ἐλεύσεται δὲ καιρὸς, ὁπηνίκα ὁ Κύριος θεασάμενος τῆς ταλαιπωρίας τὴν ταπείνωσιν, μετέπειτα ἐπὶ τὴν προτέραν αὐτοῦ κατάστασιν ἀνακαλέσηται αὐτόν. Ἐπιφάνιος ἔφη· Παρακαλῶ σε, δοῦλε Κυρίου, γνώρισόν μοι διὰ ποῖαν αἰτίαν οὕτως ὀξέως τοῖς πειρασμοῖς παρεδόθη. Ὁ δὲ εἶπεν· Οὐκ ὠργίσθη αὐτῷ ὁ Κύριος δι᾽ οὐδὲν ἔτερον, εἰ μὴ ὅτι ἦν ἐπίορκος, καὶ ψεύστης, καὶ θρασὺς, καὶ ὑπερήφανος, κᾂν τάχα γὰρ καὶ ἄλλα χείρονα διεπράξατο σωματικὰ πλημμεληματα· ἀλλ᾽ οὖν οὐ τοσοῦτον διὰ ταῦτα, ὄσον δι᾽ ἐκεῖνα. Οὕτως γάρ ἐστιν, ἐὰν γὰρ μὴ βράσῃ ἡ κύθρα ὑψομένη ἰσχυρῶς, ἡδύτητα βρῶσις οὐκ ἔχει· οὕτως καὶ ἡμεῖς οἱ ἁμαρτωλοὶ καὶ ταπεινοὶ ἐὰν μὴ ἑψηθῶμεν διὰ πολλῶν θλίψεων καὶ πειρασμῶν, οὐ μὴ εἰσέλθομεν εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ἐπιφάνιος εἶπεν· Εἰ οὕτως έστὶν τὸ συμφέρον τῆς ψυχῆς αὐτοῦ σωτηρίας, οὐκέτι περὶ αὐτοῦ φθέγξομαι, μόνον ἴδω αὐτὸν ἐν ὑπομονῇ ἀνδρειούμενον, καὶ εἰς ἀγαθὰς ἐλπίδας καὶ ἐπαύλεις παρὰ Κυρίου βαδίζοντα. Ἕτερος δέ τις νεανίας, ὀνόματι Ἰωάννης, ἐχρημάτιζε προσφιλὴς Ἐπιφανίῳ, καθότι καὶ τῶν ἱερῶν γραμμάτων ἀμφότεροι τὰ μαθήματα ἐπαιδεύθησαν· ἠγάπα οὖν τὸν Ἐπιφάνιον ὡς συμφοιτητὴν, τὴν δὲ ἀρετὴν αὐτοῦ οὐκ ἐμιμεῖτο τὸ σύνολον. Μιᾷ οὖν τῶν ἡμερῶν, συγκαθεζομένων τῶν ἀμφοτέρων παιδῶν ἐν τῷ δημοσίῳ, καί τα ῥήματα ὁμιλούντων, γυνή τις μιμὰς διερχομένη ἐν τοῖς ἐκεῖ, ὡς τοὺς ἀμφοτέρους παῖδας ἐθεάσατο, ἤρξατο ἡ ἀκάθαρτος σχήματα πράττειν, ἑξῆς καὶ κινήματα καὶ βλαβεύματα, πειρωμένη ἡ γάγγραινα κᾂν ἕνα συλῆσαι εἰς τὴν ἐπιθυμίαν αὐτῆς. Ὡς δὲ ταῦτα διεπράττετο, ἀπέστρεψεν τὴν ὄψιν αὐτοῦ ἰδὼν Ἐπιφάνιος ὑπομειδιάσας, καί φησιν· Βλέπε τὴν ἀλώπεκα τὴν ἀναίσχυντον, πῶς ὑποκυνεύεται ὄρνην πειρωμένη λαβεῖν, φημὶ νεωτέρου τινὸς ψυχὴν τοῦ θηρεῦσαι. Ὁ δὲ Ἰωάννης, ὡς ὢν ἐξωλέστατος, κατεσκόπει κρυφίως, ὡς ὑπολανθάνων τῷ Ἐπιφανίῳ. Πορευθεὶς δὲ ὁ Ἐπιφάνιος, ἐλυπεῖτο ἐπὶ τῇ ἀπωλείᾳ τῆς ψυχῆς αὐτοῦ· ἐπ᾽ ἀληθείας γὰρ ἄσωτος ὣν, ἐμαίνετο εἰς τὰ σκωληκόβρωτα πάχη τῶν γυναικῶν ὁ ταλαίπωρος. Ἐνεβριμήσατο οὖν ὁ Ἐπιφάνιος τῇ γυναικὶ ἐκείνῃ, καὶ εὐθέως ἀνεχώρησεν. Ἔφη δὲ Ἰωάννης πρὸς τὸν Ἐπιφάνιον· Ἐπιτιμήσεται αὐτὴν ὁ Θεὸς, ὄτι ἐσάλευσεν ἡ τάλαινα τὴν καρδίαν μου. Ἐπιφάνιος εἶπεν· Μακάριόν ἐστιν ἵνα ἐσάλευσεν καὶ μὴ ἥρπασεν· ὁ ἐμβλέψας γὰρ γυναικὶ πρὸς τὸ ἐπιθυμῆσαι, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. Νῦν οὖν ὡς οὐκ ἐπιθυμεῖς, πῶς ἐντρανίζεις ἡδέως τῇ πόρνῃ; διὰ τοῦτο εἶπον, Ὅτι μακάριόν ἐστιν, ἵνα σε παρεσάλευσεν καὶ μὴ ἥρπασεν. Ἔφη Ἰωάννης πρὸς αὐτόν· Καὶ μὴ ὁ διάβολος τὴν γυναῖκα ἐποίησεν; πάντως ὀ Θεὸς, κᾀκεῖνος ὥρισεν τοιαῦτα γενέσθαι· ἐὰν δὲ οὐκ ἤθελεν ταῦτα γενέσθαι, ἵνα τί αὐτὴν εἰς τὸν κόσμον παρήγαγεν; αἴτιός ἐστιν ὁ Θεὸς τοῦ τοιοῦτου πράγματος. Ἐπιφάνιος λέγει· Μὴ ἀπαρασκέπτως τι φθέγγου, ἀδελφὲ, στοχάζομαι γὰρ ὅτι οὐκ οἶδας τί φθέγγεσαι· εἰπὲ δέ μοι πρὸς τοῦτο· εἰσήγαγεν ὁ Θεὸς εἰς τὸν κόσμον τοῦτον, καὶ εἰς τὸν βίον τὸν ἡμέτερον μάχαιραν, διὰ ποῖαν αἰτίαν; πάντως, ἵνα τέμνωμέν τι τῶν προσδεομένων τῆς τομῆς αὐτῆς, οὐχ ἵνα σφάξωμεν ἀλλήλους. Ἐποίησεν ὁ Θεὸς σχοινίον, οὐχ ἵνα πνίγωμεν ἑαυτοὺς, ἀλλ᾽ ἵνα ἐν αὐτῷ στηριζώμεθα. Καὶ ἵνα τὰ πολλὰ παρεάσω, καὶ τοῦ ζητουμένου ἐπιμνησθῶ· ἐποίησεν ὁ Θεὸς καὶ τὴν γυναῖκα, ἵνα αὔξῃ ὁ κόσμος, καὶ ἵνα πᾶς ἄνθρωπος ὁ βουλόμενος ἔχειν γυναῖκα, ἔχῃ αὐτὴν μετὰ συνειδήσεως Θεοῦ, μετὰ βουλῆς αὐτοῦ· τουτέστι κατὰ τὸν νόμον, τὸν πρὸ τούτου ἐκδοθέντα ὑπ᾽ αὐτοῦ καὶ ἐν τοῖς θείοις Εὐαγγελίοις, παραγγελλόμενον, Ἔσονται οἱ δύο εἰς σάρκα μίαν· ἵνα σκέψῃ ἐν τῇ νεότητί σου, καὶ ἴδῃς εἰ ἄρα δύνῃ παρθενεύειν χάριτι Κυρίου· εἰ δὲ οὐ δύνῃ, ἵνα εὑρήσῃς γύναιον σεμνὸν, ἀγαθὸν, καὶ ἐνάρετον, καὶ βούλῃ τῶν γονέων ἵνα ἄρῃς αὐτήν. Καὶ λοιπὸν οὔτε ἐκείνη, οὕτε σὺ ἕξητε ἐξουσίαν τοῦ ἑτέρωθεν ῥέμβευσθαι, καὶ ὀφείλετε εἶναι ὥσπερ ζεῦγος τρυγόνων, ἢ σεμνὰ καὶ τερπνὰ ἀδέλφια. Εἴ τις οὖν φυλάξει οὕτως τὴν μονογαμίαν, ὥσπερ εἶπεν ὁ Κύριος, ὅτι ἐν τῇ ἀναστάσει ἐπιγνώσονται οὗτοι ἀλλήλους ἐν χάριτι, οὐ μέντοι πάλαι ὥσπερ ἐζεύχθησαν, ἀλλ᾽ ἔσονται ὡς ἄγγελοι Θεοῦ. Διά τοῦτο, ὁ Ἐπιφάνιος εἶπεν, ἡ γυνὴ κατὰ τὸν νόμον Κυρίου ζεύγνυται ἀνδρὶ, καὶ συνάπτεται χάριν παιδοποιΐας, οὐχὶ δὲ χάριν δαιμονολαγνείας. Ὅσοι οὖν πορνεύουσιν, ἢ μοιχεύουσιν, ἢ τὴν Σωδομικὴν ἐργασίαν ἐργάζονται, οὗτοι γνώσονται ἐν τῇ ὥρα τοῦ θανάτου τί αὐτοῖς ἡτοίμασται· ἐπεὶ ἀρτίως παίζουσιν ὥσπερ τετυφλωμένα κτήνη καὶ ἀναίσθητα. Οἷον γὰρ τὸ φοβερὸν ἐκεῖνο πῦρ, ό βρυγμὸς τῶν ὀδόντων, ὁ κλαυθμὸς ὁ ἀπαράκλητος, τὸ σκότος τὸ ἐξώτερον, οἱ δήμιοι ἐκεῖνοι ἄγγελοι, οἱ τὰς πυρίνους ῥάβδους κατέχοντες, καὶ τύπτοντες τοὺς ἐμοὶ ὁμοίους ἁμαρτωλοὺς, τοὺς μέλλοντας εἰς τὸ πῦρ ἐκεῖνο τὸ ἄσβεστον ἐμβιβάζεσθαι; νῦν οὖν καὶ σὺ, εἰ οὐ δύνῃ καρτερεῖν ἐν ἁγνείᾳ, χρῆσον κατὰ τὸν νόμον τοῦ Θεοῦ, ὅπως καὶ ἐνταῦθα σεμνῶς βιώσῃ, καὶ ἐν τῷ μέλλοντι πολλῆς ἀπολαύσῃ τῆς τοῦ Θεοῦ ἀντιλήψεως. Λέγει Ἰωάννης· Μακάριόν ἐστιν τὸ στόμα σου καὶ τὰ χείλη σου, κύρι Ἐπιφάνιε, ὅτι ταῦτα φθέγγεσαι πλὴν μὴ νομίσῃς ὅτι πάντας ὁ Θεὸς, οὕτως ἐσόφισεν, καὶ ἡγίασεν, καὶ ἐξελέξατο ὥσπέρ σε· προαιροῦμαι γὰρ εἶναι ὡς σὺ, ἀλλ᾽ οὐ δύναμαι γενέσθαι· ἥθελον νηστεύειν, καὶ δι᾽ ὅλης τῆς ἡμέρας καὶ νυκτὸς προσεύχεσθαι, ἀλλ᾽ οὐ δύναμαι·

[114] [With a feigned zeal for probity, a young man adhering to Epiphanius as a companion,] There adhered familiarly to Epiphanius, of whom we have already made mention, a certain young man, excited by the fame of his virtues: whom he, like many others, imbued with the knowledge of sacred letters, strove to confirm in the salutary fear of God: although that one had not joined himself to Epiphanius, that he might become an emulator of virtues, but that he might catch the vain praise of men, about to give of himself encomia, such as they were wont concerning Epiphanius. But what were the discourses of men concerning Epiphanius? Hear: I will explain. He passing often through the middle of the city, as many as had received the fame of his virtues, with the finger intent upon him pointing: Behold, they said, how illustriously his adolescence is conducted, knowing not to be moved by the delights of the world, unharmed in the midst of fires, not corrupted by the allurements of pleasures. And also with the common mouth of all it was said of him: He never had commerce with a woman, but passed his life chaste and inculpate perpetually; being at leisure for fasts, vigils, and prayers; adorning his soul with every kind of virtue; abstaining his body from any corporeal wickedness. By such encomia of men therefore captured, the young man whom I have mentioned, because he ardently desired equal things for himself, had insinuated himself into the familiarity of Epiphanius.

[115] It happened therefore at some time, that Epiphanius snatched himself at daybreak from his couch, and praying with him in the morning, that he might perform praises to God: and the aforesaid young man snatched himself also, and together was at leisure for the matutinal prayers: when, God so disposing, there came also to the same place B. Andreas, acting the energumen. Whom when Epiphanius beheld, fearing on account of the frequency of the people, lest his manner of acting should become known to anyone, he made no sensible indication, but with the spirit alone saluted the one coming. But Andreas having entered, joined himself to Epiphanius; and stood a long time, bringing forth no word, with only a gaze, and that grim and severe, fixed on his companion; to whom also a buffet, with as great violence as he could, impressing; Recede, he said, from this young man, as unworthy of his society; for because thou hast abused the hymns of divine praises, the Lord holds thee for reprobate. But he, on account of the inflicted buffet turned into fury, rushed upon the holy man, about to inject his hands into his hairs: by Andreas supervening he is cut with a buffet: but Epiphanius intervening at a run, prevented the deed; and rebuking the young man with sharp words:

[116] So, he said, devoid of mind and most truly to be numbered among the foolish, in this divine assembly dost thou presume to dare such a deed? 1 Pet. 3:9, Matt. 5:39. therefore excandescing, he is refuted by Epiphanius: So dost thou read; Do not return evil for evil? So speaks the Lord; If anyone strike thee on the right cheek, offer him also the other? Come, let the impudent and accursed demon be confounded, who suggests such things to thee. Luke 18:7. How, I pray, will all who are here present speak? Shall we not be a scandal to them? Does not the Lord accuse us, when he says: Woe to the man by whom scandal comes. If therefore thou desirest to enjoy my familiarity, it is not permitted thee through me to be of such manners: but labor must be given, that thou be most alien from contention, from wrath, from envy, that thou attempt not to return evil for evil to anyone. Nay even make thyself poor in spirit and contrite of heart; bewail thy sins; love meekness and quiet everywhere, moved by no depraved and noxious affections of vices; excel in benignity and mercy; contend that thou excel in knowledge equally and in egregious manners, and also in a spiritual affection toward virtue; flee softness and elation of mind and pride, be not wise above others; be not too sparing and avaricious; avoid fornications, adulteries, the insane love of males, gluttony, and that which precipitates man into the vortex of all vices, drunkenness: for therefore comes the wrath of God upon the sons of diffidence. All these things, if thou desirest me familiar to thee, must diligently be guarded against. Wherefore I admonish what is of thy concern; that thou consult thyself, nor by fornications or by the titillations of cupidities, defile thy adolescence; for from no other sin does satan take so great pleasure, as from this and the likes of this. Behold thou art in the first flower of age, O friend, and a perilous contest against the four dragons, the incentors of sins, is prepared for thee; over which if thou desirest to come out superior, that ferocity of thy talent must be refrained by thee, and the robur of indomitable youth crushed; and also the footsteps of our Savior must be trodden with humility: that decerting for thee himself, the spirit loving the flesh and war being profligated, he may carry off the victory for thee. For the Lord resists the proud, but to the humble gives grace.

[117] from whom that one departing The illustrious Epiphanius admonishing such things, the heart of the young man was indurated by the evil demon, even so much that he most grievously bore the one exhorting, and prostrated as it were and sad departed, thus speaking: When therefore it is permitted, I will give myself to the delights of the world; then when it shall seem good, about to send a message back to it. Nor afterward did he induce his mind to convene to Epiphanius, that he might be erudited in spirit: but addicting himself wholly to pleasures, and making no measure of whoring and adultering, he miserably befouled his most beautiful soul. Yet somewhat afterward he fell into temptations and gravest calamities, by which reduced to extremities, daily he had need to beg his bread. Hence sad and disturbed Epiphanius approached the servant of God Andreas and prayed, that he would have mercy on the poor little young man. To whom the Saint: Be it far, my son; he slips into vices and thence into mendicity, but let the commiseration of his soul rather take thee than of his body: let it further be with him so, as now; for that is expedient: but a time will come, when the Lord respecting his misery and humility, will restore him to his pristine state. Then Epiphanius: I beseech thee, he said, servant of God, that thou expound to me; wherefore that young man was so suddenly delivered to the temptation of demons. For no other cause, Andreas rejoins, did the Lord grow angry with him, except that he was perjurious, lying, presumptuous, and tumid; although also other, even graver, crimes he perhaps committed in himself: but not so much for these, as for those did he incur the indignation. For so the matter is: after penitence to be restored to his prior state. unless the pot placed on the fire shall have much boiled, the food which is contained will have no sweetness: so it is dealt with us poor little and abject sinners; unless we shall have been pressed by many calamities and exercised by temptations, the entrance into the kingdom of heaven will not lie open. Then Epiphanius: If it so conduces to the salvation of his soul, I will add no word for the cause of deprecating: provided I see him, generously sustaining adversities, come to the hope set before the good, and to the heavenly court of the Lord.

[118] Another young man also, whose name was John, used Epiphanius familiarly, and loved him as a fellow-disciple, because they had together been at leisure for the study of sacred letters: Another, lasciviously beholding a harlot, but he loved only, did not also emulate his virtue. It happened at some time, both sitting together in a public place and conversing, that a harlot had her way there: who when she beheld the young men, first to gesticulate impure things, then to move her body in indecorous manners; directing her endeavors thither, that at least one of them she might draw into her pernicious concupiscence. Meanwhile Epiphanius had averted his face, and smiling to his companion said: Behold the immodest little vixen, how blandly she tempts to intercept a little bird; a young man's, I say, soul to prey upon. But John, as he was most lost, had turned with a furtive gaze upon her, secretly as he thought from Epiphanius: who pursued the perdition of his soul, in truth libidinous, and Epiphanius therefore grieving and kindled with an insane love toward women, with copious tears; and menacingly rising against the harlot withdrew himself forthwith. To whom John: God will castigate her, he said, because the wretch moved my mind with her allurements. And Epiphanius: The matter is safe, he said, if she moved only, did not also snatch; for he who shall see a woman to lust after her, has now committed adultery with her in his heart. Now therefore, if thou lustest not, why dost thou intend thy eyes so blandly upon the harlot? And therefore I said; The matter is safe, if she moved only, did not also snatch.

[119] excusing himself; John again receiving the discourse: For, he said; did the devil perchance fashion the woman? By no means, but God, who also constituted such things to be done: for if he had not willed them to be done, why did he produce her into the world? God therefore must be said the cause of works of this kind. Do not, my Brother, Epiphanius subsumes, speak anything rashly concerning God: I think these things escaped thee not sufficiently attending. Answer, I pray, me to these things: For what cause did God will knives to be introduced into this world? Namely that with them we may cut, those things which for our use ought to be cut: but not that we may inflict death on another. Ropes also God made, not indeed that we ourselves should strangle ourselves;

ἤθελον διδόναι τοῖς πτωχοῖς, ἀλλ᾽ οὐκ ἔχω χρυσίον, ἢ ἀργύριον, οὐτε τι ἕτερον εἰς πλησμονὴν ἀποκείμενον· εἰ ἦν τὸ κατ᾽ ἐμὲ, οὐκ ἐβουλόμην τινὶ ὀργίζεσθαι, ἤ τινα καταλαβεῖν, ἤ τι τῶν βλαβερῶν ποιεῖν· νῦν δὲ καὶ ἅκων ἀναγκάζομαι, τὰ μὲν ὑπὸ τῆς φύσεως, τὰ δὲ ὑπὸ τοῦ δαίμονος, ἄλλα δὲ ὑπὸ κακῆς συνηθείας πράττειν. Λέγει πρὸς αὐτὸν Ἐπιφάνιος· Προφάσεις ταῦτα· εἶπας οὖν ὅτι ἤθελον εἶναι ὥσπερ καὶ σὺ, ἀλλ᾽ οὐ δύναμαι. Καὶ νῦν τί ἄρα ἐν ἐμοὶ στοχάζῃ ὡς ἔφησας; Μὴ οὐ δυνῃ ἡσύχάζειν ὡς ἐγὼ; μὴ οὐ δύνῃ τὰς θείας γραφὰς ἀναγινώσκειν; μὴ οὐ δύνῃ σχολάζειν τοῖς ναοῖς τῶν Ἁγίων; μὴ οὐκ ἰσχύεις ἔχειν ἀγάπην μετὰ πάντων; Οὐ δύνασαι νηστεύειν; Καὶ μὴ ὁ Κύριος ἐπ᾽ ἀνάγκαις τοῦτο ἔχει, οὐδὲν ἕτερον ἐπιζητεῖ, εἰ μὴ τοῦ μὴ γαστριμαργίζεσθαι, καὶ τοῦ μὴ μεθύσκεσθαι. Μὴ εἶπεν, Μὴ φάγης, μὴ πίης· άλλ᾽ εἶπεν, Μὴ γαστριμαργεῖν, μὴ μεθύειν καὶ ποιεῖν τὴν ἁμαρτίαν. Εἴρηκας, ὅτι θέλω προσεύχεσθαι καὶ οὐ δύναμαι· διατὶ οὐ δύνῃ, νεώτερος ὢν, καὶ ῥῶσιν ἔχων σώματος; Εἰ ταύτην τὴν ἀπολογίαν δώσης ἐν ἡμέρᾳ κρίσεως, ἓν γυναικάριον, γραΐδιον, ἐνάρετον, ἀδύνατον, ἔχει ἐκβάλαι, καὶ καταδικάσαι σε· ἐροῦσι γὰρ πρός σε· Θέασαι τὴν ἀδύνατον καὶ ταλαίπωρον τῷ σκηνώματι πῶς ὁλοψύχως ἠγωνίσατο· καὶ σὺ νέος ὢν τολμᾷς φθέγξασθαι τοιαῦτα; Πῶς διὰ τὴν ἀγάπην τοῦ Θεοῦ νυκτὶ καὶ ὴμέρα προσευχαῖ καὶ δεήσεσιν ἐσχόλαζεν; καὶ σὺ νέος ὢν, οὐ δὲ κᾂν ἴσην τῆς γραΐδος ἐπεδείξω εὐλάβειαν; Καὶ ἵνα παρεάσω τὰ πολλὰ, ἕν μόνον σοι λέγω· γίνωσκε ὅτι οὐδὲν ἡμᾶς ὠφελήσει ἐν τῷ κόσμῳ τούτῳ, οὐ πρόφασις, οὐκ ἀπολογία, ὄντος ἠν ἡμῖν τὸ αὐτεξουσίου. Καὶ εἰ ὄλως ἀγαπᾷς με, καὶ ἐμοὶ πείθῃ, φεῦγε ταπεινὲ τὴν πορνείαν, καὶ τὴν βλακείαν, καὶ τὴν μέθην, καὶ τὸ, ἑκάστῃ ὥρᾳ ἐπιμέσεως προσέρχεσθαι, καὶ βλέπειν τὰς θυρίδας τοῦ καθοπτεῦσαι κάλλος μοχθηρόν· καὶ ἀγώνισαι σωθῆναι, καὶ εὑρεῖν ἔλεος καὶ χάριν παρὰ Κυρίου ἠν τῇ ἡμέρᾳ τῆς κρίσεως· οὐδὲν γὰρ ἡμῖν ὠφελήσει, ὡς προείρηκα, εἰ μὴ μόνη ἡ εὐσπλαγχνία τοῦ Θεοῦ, καὶ τὰ ἔργα ημῶν.

[120] but that we may be supported by them. And that I may leave aside the many things, and recall what is sought; God made also the woman, that the world might increase, and that every man wishing to have a wife, may have her with the conscience of God, with his counsel; that is according to the law, given before this by him and in the divine Gospels enjoined, The two shall be in one flesh: that thou mayest consider in thy youth, and see whether thou canst be a virgin by the grace of the Lord: but if thou canst not, that thou mayest find a wife venerable, good, and virtuous, and wilt of her parents that thou take her. And for the rest neither she, nor thou shall have power to wander elsewhere, and ye ought to be as a pair of turtledoves, or venerable and pleasant brethren. If anyone therefore shall so keep monogamy, as the Lord said, that in the resurrection these shall recognize one another in grace, not however as formerly they were yoked, but they shall be as the angels of God. Therefore, Epiphanius said, the woman according to the law of the Lord is yoked to a man, and is conjoined for the sake of procreation of children, but not for the sake of demoniac lust. As many therefore as fornicate, or commit adultery, or work the Sodomitic work, these shall know in the hour of death what has been prepared for them; since now they play like blinded and senseless cattle. Of what kind is that terrible fire, the gnashing of teeth, the inconsolable weeping, the exterior darkness, those executioner angels, holding the fiery rods, and striking sinners like to me, those who are about to be cast into that inextinguishable fire? now therefore thou too, if thou canst not persist in chastity, use it according to the law of God, that thou mayest both here live venerably, and in the world to come enjoy much of the help of God. John says: Blessed is thy mouth and thy lips, lord Epiphanius, because thou utterest these things; yet think not that God has so made all wise, and sanctified, and chosen as thee: for I prefer to be as thou, but I cannot become so: I would fast, and through the whole day and night pray, but I cannot:

I would give to the poor, but I have not gold, or silver, nor anything else laid up to fullness: if it were with me, I would not wish to be angry with anyone, or to seize anyone, or to do any harmful thing: but now even unwilling I am compelled, some things by nature, some by the demon, others by evil custom, to do. Epiphanius says to him: These are pretexts; thou hast said therefore that I would be as thou too, but I cannot. And now what indeed dost thou conjecture in me as thou hast said? Canst thou not be quiet as I? canst thou not read the divine Scriptures? canst thou not be at leisure in the temples of the Saints? art thou not able to have charity with all? Canst thou not fast? And the Lord does not have this by necessity, he seeks nothing else, except not to be gluttonous, and not to be drunk. He did not say, Eat not, drink not; but he said, Be not gluttonous, be not drunk and commit sin. Thou hast said, I would pray and cannot: why canst thou not, being young, and having health of body? If thou shalt give this excuse on the day of judgment, one little woman, a little old woman, virtuous, infirm, has it to cast out, and condemn thee: for they shall say to thee: Behold the woman infirm and wretched in the tabernacle how with her whole soul she contended; and thou being young darest to utter such things? How for the love of God night and day she was at leisure for prayers and supplications; and thou being young, didst not show even equal piety to the old woman? And that I may leave aside the many things, one thing only I say to thee: know that nothing will profit us in this world, no pretext, no excuse, free will being in us. And if thou altogether lovest me, and art persuaded by me, flee, lowly one, fornication, and softness, and drunkenness, and the every hour going to the middle of the way, and looking at the windows to behold pernicious beauty; and strive to be saved, and to find mercy and grace from the Lord in the day of judgment; for nothing will profit us, as I have foretold, except only the compassion of God, and our works.

ANNOTATA.

CHAPTER XVI.

A heretic refuted, a Jew confounded; a chamberlain freed from a demon of unchastity.

[The Latin parallel translation of the preceding Greek (numbers 114–119) is given in chunk 0118; the Latin continuation of the present Greek (number 120) begins thus:]

[120] but that supported by them we may be confirmed. And that I may pass over the many things, and recall what is in question; God made also the woman, that the world might increase, and that every man wishing to have a wife may have her with the conscience of God, with his counsel; that is according to the law, given before this by him and in the divine Gospels enjoined, The two shall be in one flesh: that thou mayest consider in thy youth, and see whether perchance thou canst be a virgin by the grace of the Lord: but if thou canst not, that thou mayest find a woman venerable, good, and virtuous, and wilt of her parents that thou take her. And for the rest neither she, nor thou shall have power to roam elsewhere, and ye ought to be as a pair of turtledoves, or venerable and pleasant brethren. If anyone therefore shall so keep monogamy, as the Lord said, that in the resurrection these shall recognize one another in grace, not however as formerly they were yoked, but they shall be as the angels of God. Therefore, said Epiphanius, the woman according to the law of the Lord is yoked to a man, and is conjoined for the sake of the procreation of children, not for the sake of demoniac lust. As many therefore as fornicate, or commit adultery, or work the Sodomitic work, these shall know in the hour of death what has been prepared for them; since now they play like blinded and senseless beasts. For of what kind is that terrible fire, the gnashing of teeth, the inconsolable weeping, the exterior darkness, those executioner angels, holding fiery rods, and striking sinners like to me, who are about to be cast into that inextinguishable fire? Now therefore thou too, if thou canst not persist in chastity, marry according to the law of God, that thou mayest both here live venerably, and in the world to come enjoy much of the protection of God. John says: Blessed is thy mouth and thy lips, lord Epiphanius, that thou utterest these things; yet think not that God has so made all wise, and sanctified, and chosen as thee: for I prefer to be as thou, but I cannot become so: I would fast, and through the whole day and night pray, but I cannot: I would give to the poor, but I have not gold, or silver, nor anything else laid up to abundance: if it were in my power, I would not wish to be angry with anyone, or to assail anyone, or to do any harmful thing: but now even unwilling I am compelled, some things by nature, some by the demon, others by evil custom, to do. Epiphanius says to him: These are pretexts; thou hast said that I would be as thou too, but I cannot. And now what then dost thou conjecture in me, as thou hast said? Canst thou not be quiet as I? canst thou not read the divine Scriptures? canst thou not be at leisure in the temples of the Saints? art thou not able to have charity with all? Canst thou not fast? And the Lord does not require this by necessity, he seeks nothing else, except that one be not gluttonous, and not be drunk. He did not say, Eat not, drink not; but he said, Be not gluttonous, be not drunk and commit sin. Thou hast said, I would pray and cannot: why canst thou not, being young, and having health of body? If thou shalt give this excuse on the day of judgment, one little woman, a little old woman, virtuous, infirm, has it to cast out, and condemn thee: for they shall say to thee: Behold the woman infirm and wretched in the tabernacle how with her whole soul she contended; and thou being young darest to utter such things? How for the love of God night and day she was at leisure for prayers and supplications; and thou being young, didst not show even piety equal to the old woman's? And that I may pass over the many things, one thing only I say to thee: know that nothing will profit us in this world, no pretext, no excuse, free will being in us. And if thou altogether lovest me, and art persuaded by me, flee, lowly one, fornication, and softness, and drunkenness, and the going every hour to the middle of the way, and looking at the windows to behold pernicious beauty; and strive to be saved, and to find mercy and grace from the Lord in the day of judgment; for nothing will profit us, as I have foretold, except only the compassion of God, and our works.

but that, by them seized with the hand, we may steady our step. And that I, passing over the many things in silence, he is taught, that the woman was created for the cause of marriage, not of lust, may at last return to the proposed question; God founded the woman also, that the human race might grow and be multiplied; that every man, who has applied his mind to marriage, may join a woman to himself by the consent and divine will, that is congruently and conveniently to the law, which God already long ago gave, and left in the sacred Gospels to posterity, saying: The two shall be in one flesh: that thou mayest consider in thy youth and look around, whether thou canst cultivate virginity inviolate by the grace of God; but if thou canst not, that thou seek a chaste, good, virtue-devoted virgin, whom by the consent of her parents thou mayest take as wife. Matt. 19:5 Finally neither for her, nor for thee will it be lawful to be separated from the other; but ye ought to live, as a pair of turtledoves, or chaste and pleasant brothers. And if any shall so keep marriage from the precept of the Lord, in the resurrection of the dead they shall recognize one another in grace, not indeed as formerly married, but they shall be as the Angels of God. And therefore Epiphanius said; That a woman ought to be joined to a man and adhere, and how grievously unchastity is to be punished. congruently and conveniently to the divine law, for the cause of procreating children, not of immoderate and diabolical lust. Whoever therefore fornicate, commit adultery, or indulge the Sodomitic crime; they shall know at some time, when death shall supervene, what is prepared for them, because now they pass this life, like blinded and sense-destitute beasts, by playing. For of what kind is that terrible fire to be? what the gnashing of teeth? what the weeping, to be lenited by no consolation ever? what those exterior darknesses? what those tormentor Angels, armed with torches, and cutting sinners like to me, to be precipitated into that inextinguishable fire? Now therefore thou too, if thou canst not keep castimony, enter matrimony from the prescript of the divine law: that for the ratio of thy state living chastely here, in the world to come thou mayest obtain an ample reward from the munificent hand of God.

[120] Again pretexing his infirmity, To this John: Blessed, he said, is thy mouth and lips, Lord Epiphanius, who speakest such things: but think not, that all are instructed by God with so great wisdom, donated with such sanctity, so certainly preelected to salvation, as thou. For I wish to be like to thee; but I cannot become so: I desire to macerate my body with fasts, and through whole days and nights to continue prayer; but I cannot: I desire to erogate alms to the poor; but the faculty is not, gold, silver, and other things lacking. If it were in my power, I would not wish to grow angry with anyone, or to detract or inflict harm; but now even unwilling I am compelled, both by depraved nature, and by the demon, and by worst custom, to patrate such things.

[121] he is refuted by the example of those weaker than himself. To these things thus again occurred Epiphanius: Surely thou, he said, knowest very speciously to pretext those things. Thou hadst said, that thou greatly desiredst to follow a life like mine, but couldst not. Come therefore now: what eximious and inimitable, as thou sayest, dost thou deprehend in me? Canst thou not pass time quietly outside the crowds, as I? canst thou not turn the sacred Scripture, frequent the temples of the Saints, pursue all with love, castigate the body with fasts? But those things the Lord does not repose among the necessary things for salvation; requiring nothing else, than that one not serve gluttony and immoderate drunkenness: for he forbids not to eat or drink, but to stuff the belly with food and drink to drunkenness or otherwise to sin. Thou hadst said, that thou wishing to be at leisure for prayers couldst not. But, I pray, why canst thou not, since thou art a young man and of integral strength? An excuse of this kind if thou shalt bring for thyself on the last day of judgment; one little woman or little old woman, studious of virtue, although destitute of strength, will convince thee and condemn thee. For it shall be said to thee: Behold that woman, of no strength and afflicted health, behold how with her whole endeavor she contended in the palaestra of virtue: and thou, since thou excellest in robust youth, darest to bring forth such things? Behold how she, for the love of God, joined nights to days being at leisure for prayer: and thou a young man, couldst not attain a grade of piety equal to the little old woman's? and salubriously instructed he is dismissed. And that I may forbear the many things, this one thing I would have inculcated to thee now: namely that thou well understand, that there is nothing whatever in this world, which at that time will be of profit, no pretext or excuse, no defense; since free will is in us. But if thou sincerely lovest me and hearest me; flee fornication, luxury, drunkenness; beware lest at any hour of the day thou proceed into public, about to contemplate the beauty of flagitious women through windows; labor to save thy soul, and to obtain the mercy and grace of the Lord in the day of judgment: for nothing, as I have already admonished, will be a solace or subsidy to us there, except only the mercy of the benign Lord, and the good works which we shall have done.

ANNOTATA.

CHAPTER XVI.

The damnation of the aforesaid young man foreshown by Andreas to Epiphanius, and soon following.

ΩΣ δὲ ταῦτα ὡμίλει δ Ἐπιφάνιος τῷ Ἰωάννη, αἰφνηδίως εὑρέθη ὁ μακάριος Ἀνδρέας ἐκεῖσε διερχόμενος· καὶ ὡς ἐθεάσατο αὐτὸν ὁ Ἐπιφάνιος, ἀναστὰς ταχέως, καὶ ἀφεὶς τὸν Ἰωάννην, ἀπίει πρὸς τὸν Μακάριον· καὶ γενόμενος ἐν ἀποκρύφῳ τόπῳ, ἤρξαντό τινα θεόπνευστα ῥήματα ὁμιλεῖν τῶν γραψῶν. Ὑπολαβὼν δὲ ὁ Μακάριος πρὸς τὸν Ἐπιφάνιον ἔφη· Οἰμαι, ὦ φίλτατέ μου καὶ μελλίῤῥυτε, οἵους λόγους καὶ μυρίποα ῥήματα τῷ νέῳ ἐκείνῳ τῷ σύν σοι πρὸ τῆς ὥρας καθὲσθέντι, εἰς μάτην κεκαίνωκας. Λέγει Ἐπιφάνιος· Εἰς μάτην; κατά τινα τρόπον; Ἔφη ὁ Ὅσιος· Οὐκ εἰσακούσεταί σου είς τὸν αίῶνα, ἐπεὶ σφόδρα ἐστὶν ἐξωλέστατος· ἐγὼ γὰρ ἤμην πρὸς ὑμᾶς τῷ πνεύματι, ὁπηνίκα πρὸς ἑαυτοὺς διεσκέπτεσθε. Πρόσεχε δὲ, τίνα εἰσὶν ἅπερ συμβήσεται αὐτῷ, οὐ μετὰ πολὺν χρόνον ἀπὸ τῆς προκειμένης ὥρας, δι᾽ ὧν ἐστιν πόρνος καὶ μοιχὸς καὶ ἀρσενοκοίτης τὸ βδελυρώτατον. Πρὸ ὀλίγων ἡμερῶν ἔμελλέν ὁ Κύριος ἐξολοθρεῦσαι αὐτὸν ἀπὸ τῆς γῆς, δι᾽ ὧν θλίβῃ αὐτοῦ τὸ Πνεῦμα τὸ ἅγιον ἐν ταῖς ἀσωτίαις αὐτοῦ πορευομενος. Ἠιτήσατο δὲ τὸν Κύριον ὁ Ἄγγελος, ὁ φυλάσσων αὐτοῦ τὴν ψυχὴν, δοθῆναι αὐτῷ ὅρον μετανοίας κᾄν ἕνα καιρὸν, καὶ ἐπήκουσε Κύριος ὁ Θεὸς τοῦ Ἄγγέλου, καὶ ἐδόθη αὐτῷ ἐνιαυτὸς ἡμερῶν, καθάπερ ᾐτήσατο ὁ Ἄγγελος. Ἐνετείλατο δὲ ὁ Δίκαὶος κριτὴς, τῷ τῆς λύμης ὀλοθρεύοντι ἀγερίῳ Ἀγγέλῳ. Ἐὰν ἔνδοθεν τῆς ὁρισθείσης περιοπῆς μεταγνῶ, εὖ ἂν ἔχοι· εἰ δὲ μήγε, χρῆσαι αὐτῷ τῇ ἰδίᾳ τῆς σήψεως ἀνάγκη, ἤ τις καὶ διαλύσει τὰς ἁρμονίας αὐτοῦ, καὶ καταῤῥεῦσαι ποιήσει τὰς σάρκας αὐτοῦ, καὶ οὕτως τλὴν ἐλεεινὴν αὐτοῦ ψυχὴν εἰς τὸν ᾅδην παραπέμψει. Ἀλλ᾽ οὗτος εἰς ἀνονήτους φληναφίας καὶ αὐτὸν τὸν καὶρὸν κατεδαπάνησεν. καὶ οὐδὲν ὠφελήσας τὴν ὀργὴν ἐπεσπάσατο. Καὶ οὐαὶ τῷ φιλοπόρνῳ, τῷ ἐλεεινῷ καὶ βεβήλῳ καὶ ταλαιπώρῳ· ἱκανὰ γὰρ μεταμεληθήσεται ἐν σκοτεινοῖς καὶ σκιᾷ θανάτου καθεζόμενος, καὶ τῶν λόγων σου τῶν θεοπνεύστων μεμνημένος. Λέγει πρὸς αὐτὸν Ἐπιφάνιος· Κύριέ μου, εἰ κελεύεις, ἀναγγελῶ αὐτῷ ταῦτα, ἅπερ μοι λελάληκας, ἴσως εἰσελεύσεται εἰς τὴν καρδίαν αὐτοῦ φόβος Κυρίου, καὶ μεταμεληθεὶς ἀποστρέψῃ ἀπὸ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς. Ἔφη ὁ Μακάριος· Εἰ ταῦτα ἐρεῖς αὐτῷ, γελάσεται· ὅλως γάρ ἐστιν πεπωρωμένος τοῦ τῆς πορνείας δαίμονος· ἀλλ᾽ οὐ δὲ ὁ Κύριος τὰ τοιαῦτα λέγει τινὶ τοῦ ἐπιστρέφειν, οὐκ ἔστιν γὰρ τοῦτο συμφέρον αὐτῷ· εἰ γὰρ ἦν συμφέρον, ὁ Θεὸς ἂν τοῖς ἅπασιν τὴν ὥραν τοῦ θανάτου καὶ τὴν ἡμέραν δι᾽ Ἀγγέλως ἐμήνυεν. Σὺ δὲ ἀγαπητὸν τέκνον μου ἀγωνίζου, εἴ τι δύνασαι, ἵνα ὅτ᾽ ἂν ἔλθῃ ὁ Κύριος μεταστῆσαι ἡμᾶς ἐκ τῶν ὧδε, κληρονομήσωμεν τὰ ἀγαθὰ, ἃ ὀφθαλμὸς οὐκ οἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη. Πληρωθέντος δὲ τοῦ ὅρου τοῦ δοθέντος παρὰ Κυρίου τῷ Ἰωάννῃ, λόγῳ μετανοίας καὶ ἐπιστροφῆς αὐτοῦ, εἶδεν ἐν ὁράματι ὁ Επιφάνιος τὸν δοῦλον τοῦ Θεοῦ, ὅτι παρέλαβεν αὐτὸν καὶ ἤγαγεν εἰς δυσβάτους τόπους, δυσειδεῖς καὶ λίαν ζοφώδεις, καὶ κατεῖχεν λαμπάδα, καὶ δι᾽ αὐτῆς ἐρώτισε τὸν σκοτεινὸν ἐκεῖνον· εἴκαζεν δὲ ὅτι ὑποκάτω τῆς γῆς ἦν ταῦτα τὰ φαινόμενα. Ἑώρουν οὖν ἐκεῖ φυλακὰς, καὶ κλεῖθρα, καὶ δεσμωτήρια ἀειδῆ καὶ ζοφερὰ, καὶ ἐν αὐτοῖς μύες πολλοὶ καὶ αἴλουροι, καὶ ἀλώπεκες ἐν απέκλειστο. Ἐν δὲ ταῖς ἑτέροις, ὄφεις, καὶ ὄνοι, καὶ ἔχιδναι, καὶ ἀσπίδες, καὶ κορώναι, καὶ κόρακες, καὶ πετεινὰ ἄλλα ἀκάθαρτα καὶ δυσώδη, καὶ θηρία, καὶ κύνες, καὶ ἄλλα πλείονα ἐφαίνεντο ὡς τὰ ἄστρα τοῦ οὐρανοῦ. Ὅτε οὖν πάντα ἐθεάσαντο, ἔσχατον ἧλθεν ἔν τινι δυσώδει οἰκίσκῳ, ἐν ᾧ οὐδὲν ἦ, εἰ μὴ κοπρία ἀνθρώπων καὶ κυνῶν. Ἔφη Ἐπιφάνιος τῷ Μακαρίῳ· Δέομαί σου, τί ὧδε ἤλθομεν; εἰς τοῦτο ἦν ὁ ἀγὼν ἡμῶν, ἵνα ὧδε γενόμενοι τὰ ἐλεεινὰ ταῦτα ἴδωμεν; Λέγει ὁ Μακάριος· Οὐχὶ, τέκνον, ἀλλ᾽ ἵνα ἴδῃς τὸν τόπον, ὃν ὁ φίλος σου ὁ Ἱωάννης ἑαυτῷ ἐπεκτήσατο· τὰ δὲ κόπρια, ἅ ὁρᾷς, εἰσὶν αἱ ἐργασίαι αὐτοῦ, καὶ ὁ κόπος, καὶ ὁ κάματος· ἀλλὰ βλέψων τοῖς ὧδε, τί εἰσιν τὰ γεγαραμμένα. Βλέπει οὖν ὁ Ἐπιφάνιος, καὶ ἰδοὺ πίναξ σκοτώδης ἐπὶ τοῦ ἀέρος, καὶ ἐν αὐτῷ ἦν γεγαραμμένον· Μονὴ αἰωνία, καὶ τιμωρία βίαιος Ἰωάννου υἱοῦ Κελευστιόνου, τοῦτο γὰρ ἦν ὄνομα τῷ πατρὶ αὐτοῦ. Ἔφη Ἐπιφάνιος· Οὐαί μοι τῷ ἁμαρτωλῷ, ἐνταῦθα μὴ δὲ οἱ ἐχθροδῶς πρός με διακείμενοι. Τί δέ εἰσιν ταῦτα τὰ κόπρια; Ὁ Μακάριος ἔφη· Ἰδοὺ οὖν καὶ οἱ τούτῳ ὁμοίως ἐργαζόμενοι εἴτε ἄνδρες, εἴτε γυναῖκες, οὗτοι ὧδε στοιβάζουσιν κάλανον καὶ κόπρον, ἵνα ὅταν τελευτήσωσιν χορτασθήσονται τούτων αἱ ψυχαὶ δεδεμέναι ἁλύσεσιν, μετὰ δὲ τὴν ἐξανάστασιν τῶν σωμάτων, τότε πυρὶ ὁλοκλήρως παραδοθήσονται. Ὁ δὲ Ἐπιφάνιος ἠρώτησε τὸν Μακάριον περὶ τῶν προθεαθέντων μυῶν, καὶ κυνῶν, καὶ κνωδάλων, καὶ ὄνων καὶ ἡμιόνων, καὶ ἑρπετῶν τῶν ἐκεῖσε ἠσφαλισμένων. Λέγει ὁ Δίκαιος· Ταῦτα πάντα εἰσὶν τῶν ἀνόμων καὶ ἁμαρτωλῶν καὶ ἀσώτων αἱ ψυχαί. Ἐπιφάνιος εἶπεν· Οἴμοι, κύριέ μου, καὶ τοιαύτας ἰδέας αἱ ψυχαὶ τῶν ἀνθρώπων πεφῄνασιν! Ἔφη ὁ Ὅσιος· Οὐχὶ, τέκνον μου φίλτατον, ἀλλὰ δι᾽ ἡμᾶς ὁ Θεὸς οὕτω αὐτὰς θεαθῆναι παρεσκεύασε, δείξας, ὅτι ἑκάστῃ ἀφομοιοῦνται ἐν τῷ κόσμῳ τῇ πολιτείᾳ καὶ ταῖς αἰσχίστοις πράξεσιν· αἱ μὲν γάρ εἰσι φονέων, αἱ δὲ μοιχῶν, αἱ δὲ πορνῶν, αἱ

δὲ σοδομητῶν, αἱ δὲ κλεπτῶν καὶ φιλαργύρων, καὶ αἱρετικῶν, καὶ κενοδόξων, καὶ τῶν τοῖς πολοίποις πλημμελήμασιν καταδεδικασμένων. Αὗταί εἰσιν αἱ ψυχαὶ, αἳ παρεσυνεβλήθησαν τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθησαν αὐτοῖς· διὰ τοῦτο γὰρ ὁ Κύριος τοιαύτῃ ὁράσει θεαθῆναι αὐτοὺς παρεσκεύασεν, καὶ ὅπως ἡγεῖται αὐτούς. Τοὺς γὰρ φονεῖς ἡγεῖται ὡς σκορπίους, τοὺς εἰδωλολάτρας ὡς κίβδηλα, τοὺς μοιχοὺς ὥσπερ τοὺς τὸν νοῦν ἀπολέσαντας, τοὺς μάγους καὶ τοὺς φαρμάκους ὡς τοὺς ὄφεις, τοὺς κτηνοβάτας καὶ ἀρσενοκοίτας ὡς τὸν μῦν καὶ ὡς τὸν σκωληκόβρωτον κύνα τὸν ἐπὶ τῆς κόπρου ἐῤῥιμμένον, τοὺς πόρνους ὡς τοὺς χοίρους, τοὺς κλέπτας ὡς τοὺς λύκους, τοὺς δολεροὺς ὡς τὰς ἀλώπεκας, τοὺς φιλαργύρους ὡς τοὺς ἀιλούρους, τοὺς ὀργίλους ὡς τὰ θηρία, τοὺς μνησικάκους ὡς ἐχίδνας, τοὺς ψεύστας ὡς τὸν ὄφιν, τοὺς λαιμάργους ὡς τὰ ἄλογα, τοὺς μεθύοντας ὡς τοὺς δαιμονῶντας, τοὺς αἱρετικοὺς ὡς τὴν κόπρον, τοὺς πορνοκαπήλους ὡς ὄνους, τοὺς προξενιτὰς τῆς πορνείας, οἵ τινες ὅρκοις καὶ ψεύσμασιν ἄνδρας εἰς γυναῖκας καὶ γυναῖκας εἰς ἄνδρας ἐπιμιξίᾳ βοθρίζουσι, καὶ κατεργάζονται αὐτοὺς ναὸν τοῦ διαβόλου, καὶ τῆς κοπρίας καταγώγια, ἡγεῖται ὡς τὸν ἐρχόμενον Ἀντίχριστον· τοὺς λοιδόρους ὡς κορώνην, τοὺς καταλάλους ὡς κόρακας, τοὺς κρίνοντας τὰ ἀλλότρια πταίσματα ἀναισθήτως ὡς μεμηνότα κυνάρια καὶ τὰς ἀνθρωπίνας σάρκας ἐσθίοντα, τοὺς τραγῳδοῦντας ὡς βατράχους· τοὺς κιθαρωδοὺς ὡς τοῦ διαβόλου ὄργανα, τὰς ὀρχουμένας γυναῖκας ὡς τοὺς ἑρωδίους, τὰς πόρνας ὡς τὰς αἶγας· καὶ τὰ παιδάρια ὡς τοῖς παιγνίοις, καὶ τοῖς γελοίοις, καὶ ταῖς μιμολογίαις, καὶ τῇ μέθῃ, καὶ τῇ παιδοφθορίᾳ συνκυλινδούμενα ἡγεῖται ὡς ἀκἀθαρτα ἑρπετὰ τῆς γῆς, καὶ ὡς τὰ κνώδαλα, καὶ ὡς τὰ τῶν ἑχιδνῶν γεννήματα. Ὡς δὲ ταῦτα ὁμίλει ὁ Ὅσιος τῷ Ἑπιφανίῳ, εὐθέως ἔξυπνος, ἐγένετο ὁ Ἐπιφάνιος, ἐκπληττόμενος τοῖς δειχθεῖσιν αὐτῷ· Πρωΐας δὲ γεναμένης· φάσις ἦλθε πρὸς αὐτοὺς, Ὅτι Ἰωάννης ὁ φίλος σου τῷ τῆς λύμης κατεσχέθη νοσήματι, καὶ οὐκ ἀπέρχει τοῦ αὐτὸν ἐπισκέψασθαι; Ὁ δὲ ἀκούσας, συνδακρυς γενόμενος, ἔφη· Ἀβάλαι τῇ ἐμῇ ἀνικανότητι! ἴδε καὶ τὰ ὁραθέντα μοι. Ἀπάρας οὖν ἐπορεύθη ἐις ἐπίσκεψιν τοῦ ἀσθενοῦντος, καὶ ὡς αὐτὸν τῇ λυμικῇ νόσῳ τεθέακε ὀλλύμενον, ἔφη· Βαβαὶ τοῦ φρικωδεστάτου θαύματος, ἴδε τοῦ μακαριωτάτου Ἀνδρέου τὴν πρόῤῥησιν. Θεασάμενος δὲ αὐτὸν ὁ Ἰωάννης, καὶ ἐκ βάθους στενάξαι, ἔφη· Εὖξαι ὑπὲρ έμοῦ, ἅγιε τοῦ Θεοῦ, ὅπως φείσεταί μου ὁ Θεος, καὶ συμπαθήσῃ μοι πρὸς τὸ παρὸν, καὶ μή χρησομαι τέλει τοῦ τῇδε βίου· στοχάζομαι γὰρ ταύτης τῆς κλίνης μή ἀνίστασθαι. Ὁ δὲ σεμνὸς Επιφάνιος εἶπεν· Ὁ Κύριος, ἀδελφὲ, τὸ δέον ποιησει, αὐτὸς γὰρ γινώσκει τὰ συμφέροντα· έπεὶ αὐτὸς τί σε ὠφελῆσαι οὐκ ἔχω· Ἱκέτευσον οὖν τὸν Θεὸν, καὶ αὐτὸς τὰ δόξαντα τῇ αὐτοῦ ποήει ποαθότητι. Ἡμέρα δὲ καὶ ἡμέρα διελύθη ὁ ταλαίπωρος· καὶ ἔρευσαν αἱ σάρκες αὐτοῦ ἐπὶ τὴν γῆν ὡς ὕδωρ, καὶ ἠφανίσθη ὴ ὄψις αὐτοῦ ἅπασα· διεφθάρη δὲ καὶ ἐβδελύχθη τὰς ἁρμονίας ἐπὶ τοσοῦτον, ὥστε φοβηθῆναι πάντας τοὺς ὁρῶντας αὐτὸν, καὶ ἀναβοᾷν τὸ, Κύριε ἐλέησον. Οὕτω τὸν βίον αὐτοῦ κατέστρεψεν πολυωδύνως ὁ ταλαίπωρος, καὶ διεσκορπίσθη τὰ ὀστᾶ αὐτοῦ παρὰ τὸν ᾅδην. Μετὰ οὖν ἡμέρας τινὰς συναντᾷ ὁ θεσπέσιος Ἀνδρέας τῷ Ἐπιφανίῳ κατὰ τὴν πλατείαν τῆς λεωφόρου, καὶ τὰ ὁραθέντα αὐτοῦ ἐν ὁράματι τῆς νυκτὸς ἀναμνήσας αὐτὸν, εἰς φρίκην καὶ τρόμον ἐνέβαλεν λέγων· Οἶδας, τέκνον, τῇ προτέρᾳ νυκτὶ ποῦ οἱ ἀμφότεροι ἐπορεύθημεν ἐν τοῖς ζοφεροῖς ταμείοις τοῦ ᾅδου; κατενόησας τὰ ἐκεῖ κλεῖθρα καὶ φυλακὰς τὰς ἐν τοῖς καταχθονίοις; οἶδας τοῦ φίλου σου τὴν καχέσπερον καὶ ζοφερὰν κατάπαυσιν; ἀνέγνως τὸν χαλεπὸν ἐκεῖνον πίνακα, καὶ ἅπερ ἐν αὐτῷ γέγραπτο; κατενόησας τῶν ἀπ᾽ αἰῶνος ἁμαρτωλῶν τὰ πνεύματα, ὅπως ἐν σκοτεινοῖς καὶ σκιᾷ τοῦ θανάτου καθεύδουσιν; Ἀφαιρεῖται ἡμᾶς τῶν ἐκεῖσε Κύριος ὁ Θεός. Ὁ δὲ θαυμάσιος Ἐπιφάνιος ἐν τῷ ἀκηκοέναι αὐτὸν ταῦτα παρὰ τοῦ Δικαίου. ἰλλιγγιάσας ἔφριξε, καί φησι πρὸς αὐτόν· Τεθέαμαι, τίμιε πάτερ, καὶ θεασάμενος τρόμῳ συνεσχέθην· δεήθητι οὖν ὑπὲρ τοῦ τέκνου σου, τοῦ μὴ κατακριθῆναί με ἐν τοῖς ἐκεῖσε· δέος γὰρ ἐγεγόνει ἐπ᾽ ἐμὲ, καὶ ἐκάλυψέ με σκότος, καὶ φοβοῦμαι μήποτε ὁ τοῦ σκότους ἄρχων κατασπάσῃ με, ταῖς τῶν πλημμελημάτων ἡδυπαθείαις κρατούμενον. Ἔφη ὁ Μακάριος· Καὶ έμοὶ οὕτως ἐστὶν ἐράσμιον τοῦ φοβηθῆναί σε· διὰ τοῦτο ἑκάστοτε παραινῶ σε τοῦ ἀγωνίζεσθαι, ἵνα κληρονόμος γενήσῃ τῆς τῶν οὐρανῶν βασιλείας· διὰ τοῦτο παρακαλῶ καὶ ἱκετεύω, τέκνον εὐλογημένον, σπούδαζον ἑκάστοτε τρέχειν τὸν καλὸν ἀγῶνα τῆς ἐγκρατείας, ὅπως ὁρῶσά σε ἡ ψυχήμου ἐν τοῖς πνευματικοῖς προκόπτοντα, ἀγαλλιάσεται σὺν τῷ πνεύματι. Ὡς δὲ ταῦτα ὡμίλουν, τινῶν τῷ τόπῳ προσεγγιζόντων, σκέπων τὴν αὐτοῦ άρετὴν ὁ Δίκαὶος, πρὸ τοῦ ἐκείνους πλησιᾶσαι, ἀσπασάμενος τὸν Επιφάνιον, ἀνεχώρησεν.

[122] Thus Epiphanius and John conversing among themselves, Andreas supervening, suddenly B. Andreas passed that way; whom when Epiphanius saw, John being dismissed, he forthwith met: and retiring together into a place remote from crowds, they began to mix discourses concerning the sacred Scripture divinely inspired; thus Andreas first addressing Epiphanius: I think I attain, most beloved and most sweet young man, what kind of discourse, what sweet words thou madest to the youth, sitting at thy side a while ago; but in vain. What, said Epiphanius, he indicates that the admonition was in vain; in vain? wherefore? Because, the Saint answers; he is notably lascivious, he will not hear thee forever: for I was present to you conversing in spirit. But receive, what things are about to befall that wretched one not long after: because he is a fornicator, an adulterer, a most nefarious concubitor of males. A few days hence the Lord was about to take him away and disperse him from the earth, because persisting in his turpitude he saddened the Holy Spirit: when the Angel, to whom the care of guarding his soul was committed, interceding for him with the Lord, asked and obtained a space of penance at least a single year; the Lord hearing and conceding, that from the vow of the Angel one year should be given to the young man. The same Lord also, the just judge, commanded the evil genius prepared for our destruction, and that the time of penance given to the young man had elapsed, that if before the decourse of the prescribed time he should apply his mind to penance, he should be safe; but if not, that he should vindicate to himself him destined to destruction, that he should dissolve the compages of his members, make his putrefied flesh diffluere, and so lead his miserable soul to the orcus. But that time also he expended in useless nugacities and lost the unhappy one, and profiting nothing at all to the salvation of his soul, provoked the divine wrath upon his head. Woe to the luxurious, miserable, impure, to-be-pitied man; how often, when he shall sit in darkness and the shadow of death, will penitence be led in vain, never not mindful of thy divinely inspired admonitions!

[123] which yet he forbids to be indicated to him: Then indeed Epiphanius: My Lord, he said; if thou so orderest, I will report to that man these thy sayings: who knows whether the fear of the Lord will occupy his heart, about to do penance and decline from the way in which he treads, most wicked? To this B. Andreas: If thou shalt report such things to him, he will laugh at thee: for he is wholly indurated through the demon of lust. But neither does the Lord himself report such things to anyone, that he may convert himself; nor indeed does it expedite: for if it expedited, he would open to all men through the Angels the day and hour of their death. But thou, dearest son, as much as thou canst, contend, that when the Lord shall come, about to translate us hence elsewhere, we may enter the inheritance of those good things, which the eye has not seen, nor the ear heard, nor have ascended into the heart of man.

[124] but he himself in a vision leads Epiphanius to hell, The time conceded by the Lord to John, in which he should repent and return to a better fruit, had now expired: when through a vision B. Andreas the servant of God appeared to Epiphanius, and apprehending him by the hand led him to places very deep, horrid in aspect, and perfused with dense darkness; which with a light borne in hand he discussed. But these things seemed to Epiphanius to be carried on within the bosom of the earth: where also custodies, and claustra, and carcers deformed and tenebrous were beheld, of which some teemed with mice, cats, little foxes; in others serpents, asses, echidnae, asps, crows, ravens, and other birds unclean and fetid, and also wild dogs, and very many other animals were stabled in so great a number, that they equaled the stars of heaven. These being seen, it was come at last to a humble and stinking hovel, where there was nothing whatever to see except the excrements of men and dogs. Then Epiphanius to Andreas: I pray thee, why came we hither? Did we obtain this by our labors, that being carried hither we should usurp with our eyes things so unamene and miserable? And B. Andreas: By no means, and shows him the place destined for the wretch my son, but that thou mightest in person inspect the place, which thy familiar John procured for himself by his crimes: but the dung which thou seest, are his nefarious crimes and useless labors. But also regard that writing. To him regarding there was offered a tenebrous tablet, in the middle of the air, with this inscription: The everlasting commoration and grave penalty of John, son of Celeustio; for so his father was named.

[125] and the souls of the damned, To this Epiphanius exclaimed: Woe to me wretched sinner! let no one, I pray, even most ill deserving of me, come hither to remain. But what do these excrements mean? And answering Andreas: Behold, he said, those both men and women, who patrate equal crimes with John, here congest the sink and dung, that when they shall have departed from the living, their souls, constrained with chains, may be satiated with those filths, after the resurrection of the bodies to be wholly cast into the infernal fire. Then again Epiphanius asking concerning the mice, the dogs, the wild beasts, the asses, the mules, the serpents, which they had already before seen dwelling in that place; Andreas answers, that they were the souls of the unjust, the luxurious, those otherwise sinning. To this again Epiphanius exclaiming: Alas me, Lord, that the most noble souls of men have put on such abject forms! Again Andreas occurred: By no means, he said, dearest son, having put on the appearance of brutes, but for our cause God proposed them to be beheld under such a scheme, that through the appearance of each he might show, to whom they become like, who are conversant in this world, by any base action whatever. For some indeed are the souls of homicides, others of adulterers; those of fornicators, these of sodomites, the rest of thieves, euclios, heretics, the studious of vainglory, and if any are damned for other crimes, these are the souls: and they are of all those, who are compared to senseless beasts and are made like to them. And this is the reason, why the Lord offered them to us to be seen under such appearances, at the same time showing in what place he himself holds the same.

[126] according to the proportion of the vices, But he holds homicides in the place of scorpions; the worshipers of idols among hybrids of ambiguous appearance; adulterers among the mind-captured; magicians and poisoners among serpents; the assailers of beasts and the concubitors of males among mice and fetid dogs cast out upon the dunghill he reposes; fornicators he assimilates to swine, thieves to wolves, the fraudulent to foxes, the avaricious to cats, the iracund to wild beasts, those mindful of injuries to echidnae, the mendacious to snakes, gluttons to brute animals, the ebrious to demoniacs, heretics to dung, panders to asses. The arbiters and conciliators of stupration, who by oaths and lies impelling men into women, and these into those, for the cause of commixtion, make of them certain shrines of the devil and receptacles of all foulness, he considers not otherwise than the Antichrist about to come. with which things, while they lived, if they polluted themselves. But now those who easily revile, he considers as crows; those who detract from another's fame, ravens; those who rashly judge the deeds of their neighbors, rabid dogs filling themselves with human flesh; those who vaunt themselves after the manner of tragedians, frogs; those given to citharas, the organs of the devil; the women who indulge in choric dances, herons; those who give themselves to lust, are to be reckoned to refer to she-goats. Finally adolescents, who addict themselves wholly to sports, to laughter, to scurrility, to drunkenness, to the corruption of boys, are collocated in the number of the unclean serpents of the earth, of the wild beasts of the forest, and of the broods of vipers.

[127] Awakened, he is called to the sick man, When Epiphanius heard Andreas speaking such things to him, he was suddenly awakened, admiring with stupor the novelty of the things shown to him. But the light of the following day shining forth, a report flies in, thus chiding Epiphanius: John, thy intimate, seized by a pernicious malady, is in peril of his life, and dost thou not yet go to visit him? Which heard, with tears: Alas, me, impotent! he exclaims. These things, forsooth, the things lately seen to me did portend. And going to visit the sick man, he found him laboring unto desperation with the deadly disease, and he said: Strange! how horrendous that prodigy was! behold the vaticination of the most blessed Andreas fulfilled. When John beheld him coming, when he groaned from the bottom of his heart, who a little after unhappily dies, saying: Pray for me, O Saint, to the God whom thou servest, that sparing and pitying me he may now not cut the thread of my life: for I think I shall not rise from this little bed any more. To him Epiphanius: The Lord, my Brother, will do what is to be done; he himself best knows what is to thy advantage: for nothing is at hand to me, wherewith I may help thee. Wherefore flee suppliant to God, who will do whatever shall have seemed to his goodness to expedite. But daily the members and nerves of the wretched little man dissolved, his flesh diffluxed through the earth after the manner of water, the comeliness of his whole face fled, finally the whole compages of his body, loosed, wasted away, and seemed so horrendous, that as many as beheld the man, forthwith shuddered and exclaimed, Lord have mercy. And thus in the utmost dolors of mind and body the unhappy one terminated his life, and his bones were dissipated beside hell.

[128] Andreas, knowing whatever had happened, After some days, Andreas, made to meet Epiphanius in a public street, recalls to his memory all the things which had been offered to him through the vision, not without a certain horror and stupor, thus saying: Knowest thou, son, how the night before we both walked through the caliginous regions of hell? Art thou mindful, what kind of claustra and carcers there are in that subterranean cave? dost thou recollect, how caliginous and tenebrous a seat awaits thy friend John? didst thou read the inscription of that funereal tablet? do there still hover before thy eyes the souls, formerly damned for sins, how they sit in darkness and the shadow of death? May the Lord our God bid us live removed far from their society. The admirable adolescent Epiphanius, while he hears Andreas thus speaking, shaken with trembling through almost all his limbs: I have seen, he says, venerable Father, and in seeing I have shuddered: wherefore intercede for thy son, that he be not condemned to their consortium and penalties: he inculcates the fear of God upon his friend. for fear rushed upon me, and darkness covered me, and I fear lest the prince of darkness, by the allurements of sins overcome, drag me thither. To these the Blessed one: This fear of thine delights me; wherefore daily I exhort thee, that thou strenuously contend, lest thou fall away from the inheritance of the celestial kingdom: nay even I pray and beseech thee, blessed son, run alacriously the most beautiful stadium of continence, that I also, seeing thy spiritual progress, may exult in spirit. When they had conversed such things, some by chance approaching thither from afar, Andreas, in his zeal for concealing his virtue, before they came nearer, bidding Epiphanius farewell, withdrew himself thence.

CHAPTER XVII.

Epiphanius succors a woman deceived by a magician and subjected to diabolical illusions.

Γυνή τις ἐν τῷ Νεωρίῳ οἰκοῦσα, εὐλαβὴς καὶ φοβουμένη τὸν Κύριον, ἐκέκτητο ἄνδρα χαλεπὸν καὶ φιλήδονον σφόδρα, διασκορπίζων πάντα τὰ ὑπάρχοντα αὐτῷ, ἐν τοῖς πορνοκαπηλίοις ἀσχολούμενος ὁ ταλαίπωρος. Ἡ δὲ γυνὴ οὖσα εὐλαβεστάτη ἐλυπεῖτο λίαν, ἐπαποροῦσα τὸ τί δέοι γενέσθαι καὶ καταργῆσαι τοῦ ἀνδρὸς αὐτῆς τὸν πονηρότατον σκοπόν. Ὡς δὲ ταῦτα εἶχεν ἐν διανοίᾳ, ἀνίχνευε μεθεῖν περὶ ἀνδρὸς τοῦ τηνικαύτην δύναμιν κεκτημένου· ὑποβάλλει οὖν αὐτῇ γυνή τις, Βιγρῖνον ἄνδρα τινὰ, ὃς ἔφασκεν, δύνασθαι ποιεῖν πάντα αὐτῆς τὰ καταθύμια. Ἀναστᾶσα οὖν εὐθέως ἐπορεύθην πρὸς αὐτόν· εὗρεν δὲ ἐκεῖ πλῆθος ἱκανόν. Ὡς δὲ πάντων ἐποίει τὰ καταθύμια καὶ ἀνεχώρουν, ἐπὶ τέλους ἦλθεν καὶ αὐτὴ, καὶ ὡς ἐκαθέσθησαν, ἤρξατο ἡ γυνὴ τὸ κατόδυνον αὐτῆς ὁμιλεῖν αὐτῷ· ὡς ὅτι ὁ ἀνήρ μου ἐξέδολο ἑαυτὸν ταῖς τοῦ μοχθηροῦ βίου ἀπάταις, καὶ ἐκ καταγωγίου εἰς καταγώγιον τῶν μιμάδων ἀφικόμενος πᾶσαν τὴν περουσίαν μου κατηνάλευσε· νυνὶ δὲ ἄσεμνόν τινα κόρην ἐπελαύετο, καὶ καθεκάστην πρὸς αὐτὴν εἰσπορεύεται, ἀποφέρων πᾶσαν μου τὴν οὐσίαν. Νῦν οὖν ἤκουσταί μοι τὰ κατά σε, ὅτι εἷς ᾖ τῶν ἐναρέτων τῷ Κυρίῳ καθότι πολλοὺς τῶν κινδύνων ἐξήρπασας, καὶ ἐν τούτῳ παρεγενόμην πρός σε· εἴ τι δύνασαι, βοήθησόν μοι, καὶ παρέξω σοι ὅπερ μοι κατὰ δύναμιν πρόσεστιν. Ταῦτα εἰποῦσα, ἔφη ἐκεῖνος πρὸς αὐτήν· Πάντα ὅσα θέλεις καὶ φιλεῖς, παρ᾽ ἐμοὶ λήψῃ· ἐὰν γὰρ κελεύῃς, μαρανῶ τὴν αὐτοῦ ἐπιθυμίαν πρὸς τὸ μὴ χρᾶσθαι γυναικὸς συνουσίαν· εἰ δὲ βούλει ἐπιτρέψω, καὶ παραλήψεται αὐτὸν θάνατος· ἐὰν δὲ θέλῃς, παραδίδωμι αὐτὸν πνεύματι πονηρείας, καὶ ἔσται περιάγων καὶ δαιμονιζόμενος· σκέψαι οὖν, καὶ τὰ δοκοῦντά σοι δῆλα ποίησον. Ἔφη πρὸς αὐτὸν ἡ γυνή· Οὐδὲν ἕτερον βούλομαι, Κύριέ μου, ἤ τοῦ καταργηθῆναι ἀπὸ τῶν τοιούτων τὸν ἐμὸν σύζυγον, καὶ ἐμὲ μόνην ἀγαπᾷν καὶ φιλεῖν. Ὁ δὲ εἶπεν· Καθὰ ᾐτήσω, ποιήσω σοι. Ὡς δὲ ἐκαθέζοντο ἐξεῖπεν αὐτῇ ὅσα ἂν ἔπραξεν ἐκ νεαρᾶς ἡλικίας, ἐξέστη δὲ γυνὴ ἀκούουσα, καὶ θαμβουμένη ἥσυχος ἐκάθητο. Ἐκεῖνος δὲ λέγει πρὸς αὐτὴν· Ἀναστᾶσα πορεύθητι εἰς τὸν οἶκον σου, καὶ ἑτοίμασόν μοι κανδῆλαν καὶ ἔλαιον, καὶ ἀπτρότουβον, καὶ ζώνην, καὶ πῦρ· καὶ τῇ τετράδι ἐκεῖσε παραγενόμενος, τὸ b ποθούμενόν σοι ποιήσομαι. Ὁ δὲ παραγενόμενος τῇ τετράδι, ἔλαβεν τὸ ἔλαιον, ὑποψιθυρίζων δὲ καὶ ἐπικαλούμενος ἐν τῇ κανδήλῃ ἔβαλεν· καὶ ἀπάρας τὸ ἀπτρότουβον, ἧψεν αὐτὴν, καὶ τέθηκεν αὐτὴν ὅπου ὑπῆρχον αἱ εἰκόνες τῆς γυναικός· εἶτα λαβὼν καὶ τὴν ζώνην, καί τινα ῥήματα τῆς αὐτοῦ κακουργίας ὑποψιθυρίσας, καὶ δήσας τέσσαρας κόμβους, δέδωκεν αὐτῇ εἰπών· Περίζωσαι αὐτὴν ἐν τοῖς ὑποκάτω ἱματίοις· δὸς δέ μοι ἓν τριμήσιον τοῦ διανεῖμαι τοῖς πένησιν ὑπὲρ ψυχικῆς σου σωτηρίας. Ἡδὲ δέδωκεν αὐτῷ, ὑποσχομένη δοῦναι καὶ ἕτερα ἐὰν εἰς πέρας γένηται ὃ θέλει. Ὁ δὲ ἀνὴρ αὐτῆς ἐμίσησεν καὶ ἀπέσχετο ὅσα διεπράττετο, καὶ μόνην τὴν γυναῖκα αὐτοῦ ἠγάπα, καὶ ἠγωνίζετο εἰς τὰ τῆς οἰκίας αὐτοῦ. Μετὰ οὖν ἒξ ἡμέρας θεωρεῖ ἡ γυνὴ κατὰ τοὺς ὕπνους αὐτῆς ἑστάναι αὐτὴν ἐν πεδιάδι μόνην, καὶ ἔρχεται πρὸς αὐτὴν Αἰθίωψ γέρων, καὶ ἤρξατο ὡς ὑποπαιγνιάζων περιπλέκεσθαι καὶ καταφιλεῖν αὐτὴν. καὶ λέγειν· Καλῶς σε εὗρον, Κυρία μου, δεῦρο φιλία μου κοιμηθῶμεν ὁμοῦ οἱ δύο, καθ᾽ ὅτι νεωστὶ συνεζεύχθημεν· πολλά σου ἐγὼ ἐπεθύμουν, καὶ πρόφασιν ἐζήτουν ὅπως πρὸς ἐμαυτὸν συναγάγω σε· νῦν οὖν δεῦρο, ὡραία μου σύμβιε, κοιμηθῶμεν οἱ ἀμφότεροι, ὅπως καὶ σὺ ἐμοῦ ἀπολαύσῃς, κᾀγὼ τοῦ κάλλους σου κορεσθήσομαι. Ὡς δὲ ταῦτα ἐκεῖνος ἐφθέγγετο αὐτῇ, εἰς τρόμον ἐμπεσοῦσα ἡ γυνὴ, ἤρξατο ἀναθεματίζειν αὐτὸν καὶ φεύγειν, καὶ ἀνιᾶσθαι, καὶ ἐξορκίζειν αὐτὸν τοῦ ἀποστῆναι ἐξ αὐτῆς, λέγουσα· Ἀπόστα ἀπ᾽ ἐμοῦ, καθότι ἄνδρα κέκτημαι ἴδιον, καὶ ἑτέρῳ οὐ συνάπτομαι. Οὕτως δὲ ἡ γυνὴ βιαζομένη κατ᾽ ὄναρ καὶ πολεμουμένη, ἔξυπνος ἐγένετο· καὶ ὡς ἀπὸ κόπου ῥυσθεῖσα, μόλις εἰς ἑαυτὴν ἐπανῆλθεν. Διελογίζετο δὲ τὰ ὁραθέντα αὐτῇ, τὸ τί ἂν εἴῃ ταῦτα, καὶ πόθεν ὁ διάβολος εὗρεν τοσαύτην παῤῥησίαν κατ᾽ ἐμοῦ· ἔγνω γὰρ ὅτι ὁ αἰθίωψ ἐκεῖνος δαίμων ἦν πονηρός. Ὡς οὖν ταῦτα διελογίζετο, παλιν εἰς ὕπνον ἐτράπη, καὶ ἰδοὺ κύων μέλας, μέγας, καὶ ἄχρωμος, περιπλεκόμενος αὐτῇ στόμα πρὸς στόμα κατεφίλει αὐτὴν ὥσπερ ἄνθρωπος. Συντρομος δὲ γενομένη ἀφυπνίσθη, καὶ ἐν φόβῳ καθ᾽ ἑαυτὴν ἔλεγεν· Οἴμοι τῇ ταλαίνῃ καὶ ἁμαρτωλῷ, ὅτι ἔρωτα τέθηκε κατ᾽ ἐμοῦ ὁ πονηρὸς, καὶ οὐδ᾽ ὅλως μοι ἀπαλλάσσεται· τί ποιήσω οὐκ οἶδα, πόθεν μοι συνέβη οὐκ ἐπίσταμαι. Πάλιν οὖν ἑτέρᾳ νυκτὶ ὁρᾷ ἑαυτὴν ἐν τῷ θεάτρῳ τοῦ ἱπποδρομίου ἑστῶσα καὶ ἀσπαζομένη τὰ ἐκεῖσε ἰνδάλματα, νυττομένη ὑπὸ πορνικῆς ἐπιθυμίας τοῦ συγγενέσθαι αὐτοῖς· πάλιν δὲ ὁρᾷ κύνα ἄραντα αὐτὴν καὶ φεύγοντα· καὶ πάλιν ὁρᾷ ἑαυτὴν ἐσθίουσαν βατραχον, ποτὲ δὲ ὄφιν, ἓρπετὰ, καὶ τὰ τούτων χείρονα. Τούτοις ἡ έλεεινὴ ἐβασανίζετο, ἀγαθὸν ὕπνον μὴ ὑπνώσασά ποτε. Στενοχωρηθεῖσα οὖν καὶ μὴ ἔχουσα τί εἰσπράξασθαι, ἢρξατο προσευχαῖς καὶ νηστείαις σχολάζειν καὶ τὸν Θεὸν ἐξιλεοῦσθαι, πόθεν αὐτῇ συμβέβηκεν ταῦτα, καὶ τί δέῃ ποιῆσαι, καὶ ἀπαλλαγῆναι τῶν τοιούτων ἀτοπημάτων. Ὡς δὲ οὕτως ἐσχόλαζεν, ὁρᾷ κατ᾽ ὄναρ ὅτι ἵσταντο αἱ εἰκόνες αὐτῆς ἐπὶ δυσμὰς, καὶ αὐτὴ ὁμοιως, καὶ οὕτως προσευχομένη ὥσπερ τις πασχικὴ νομιζομένη καὶ πάρετος. Ὡς δὲ οὕτως ἠδολέσχη, ἔρχεταί τις νεώτερος πρὸς αὐτὴν καὶ λέγει· Ἐπειδὴ ἐθεράπευσάς με νηστεύσα, ἰδοὺ ἐγὼ παρεγενόμην τὴν αἰτίαν διδάσκων σε, δι᾽ ἢν ταῦτα συμβέβηκεν· καὶ σὺν τῷ λόγῳ δείκνυσιν αὐτῇ τὰς εἰκόνας, καί φησιν· Ἴδε τί σοι ἐποίησεν ὁ μάγος ἐκεῖνος ὁ κατάρατος. Ἡ δὲ προσέσχεν καὶ ὁρᾷ, καὶ ἦσαν κεχρισμέναι ἀνθρωπίνῳ κόπρῳ ἀπὸ ἄνωθεν ἕως κάτω, καὶ δυσωδίαν ἀνείκαστον φέρουσαι. Ὡς οὖν ταῦτα ἐθεάσατο ἡ γυνὴ, ἐξέστη, καὶ στραφεῖσα, λέγει πρὸς τὸν νεώτερον· Δέομαί σου, τίς ταῦτα ἐτόλμησε ποιῆσαι, ἀνάγγειλόν μοι. Ὁ δὲ εἶπεν· Βιγρῖνος ὁ φάρμακος καὶ μάγος καὶ τοῦ Θεοῦ ἀλλότριος, σου παρασχούσης αὐτῷ τὴν ἐξουσίαν· νῦν οὖν οὐκ ἔστιν ἐν ταῖς εἰκόσι σου εἰ μὴ χρῶμα, καὶ ξύλον,

καὶ κόπρος, καὶ δαιμόνων φαντάσματα· ἡ γὰρ χάρις τοῦ Θεοῦ ἐξ αὐτῶν ἀνεχώρησεν, μὴ φέρουσα τὴν τῶν δαιμόνων δυσωδίαν καὶ μείωσιν. Ὡς δὲ ταῦτα ἔλεγεν. ὁρᾷ τὴν κανδῆλαν γέμουσαν οὔρου κυναίου, καὶ ἐν τῷ ἀπτροτούβῳ ἐγγεγραμμενον τοῦ. Ἀντιχρίστου τὸ ὄνομα· ὑπεράνω δὲ ἐν τῷ ἀέρι ἐγγέγραπτο, Ουσία δαιμόνων. Τούτων τῇ γυναικὶ φανερουμένων, ὁ νεώτεροστ ἐκεῖνος ἀφανὴς, καὶ αὐτὴ ἔξυπνος ἐγένετο. Διανοηθεῖσα οὖν τὰ ὁραθέντα αὐτῆ ἐν τῷ ὕπνῳ, ἐξέστη καὶ ἔφριξεν·, καὶ ἑαυτὴν ἐμέμφετο λέγουσα· Οἴμοι τῇ ἁμαρτωλῷ, τί ἄρα πἐπονθα! δοκοῦσα γὰρ εἰς ποιμένα ὑπάγειν, e λύκῳ ἡ ἀθλία ἐνέτυχον· δοκοῦσα σωτηρίαν εὑρίσκειν, εἰς χάος τῆς ἀπωλείας ἐμπέπτωκα. Τούτοις οὗτως ἀποκλαιομένη ἡ γυνὴ, ἐβουλεύετο τί δέῃ γενέσθαι, ἔχειν τὰς εἰκόνας, ἢ μὴ ἔχειν; ἢ τί αὐτὰς εἰσπράξηται, ἐπεὶ μιαμέναι ἐτύγχανον; Ἀποροῦσα δὲ περὶ τούτου, ἀνέρχεται ἐν τῷ λογισμῷ αὐτῆς τοῦ θαῤῥῆσαι τῷ Ἐπιφανίῳ τὸ γεγονός· καταμένουσα δὲ ἦν πλησίον τοῦ οἴκου τοῦ πατρὸς αὐτοῦ· ἐπίστατο δὲ καὶ τὸν παῖδα ἐνάρετον ὄντα. Ἀποτηρήσασα δὲ τακτήν ὥραν, κατερχομένου αὐτοῦ ἀπὸ τῆς ἁγιωτάτης ἐκκλησίας τῆς τοῦ Θεοῦ Σοφίας, ἀπήντησεν αὐτῷ πρὸ τοῦ πυλῶνος, καὶ πίπτει εἰς τοὺς πόδας αὐτοῦ, ἀπαγγέλλουσα αὐτῷ ἅπαντα τὰ γεγονότα. Ὁ δὲ ἀκούσας καὶ μέγα στενάξας, καὶ δακρύσας, ἔφη· Κατάθεμά σοι, διάβολε, ὅτι οὐ παύει ἐπιβουλεύων τοὺς υἱοὺς τῶν ἀνθρώπων. Εἶτα βουλευσάμενος καθ᾽ ἑαυτὸν περὶ τούτου, εἶπεν τῇ γυναικί· Ὕπαγε καὶ τὴν ζώνην ἐκείνην πυρὶ κατάκαυσον, τὴν δὲ κανδῆλαν καὶ τὸν ἀπτρότουβον σύντριψον, καὶ τὰς εἰκόνας ἔνεγκέ μοι· καὶ εἴτι κελεύει ὁ Θεὸς, οἶδα ὅτι ἐπ᾽ ἐμοὶ γενήσονται αἱ τοῦ πονηροῦ δαίμονος ἀπειλαὶ καὶ φαντασίαι· ἀλλ᾽ ἔχω τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν βοηθὸν, καὶ τὴν τιμίαν εὐχὴν καὶ ἀντίληψιν του φωστῆρός μου, οὐ φοβηθήσομαι κακὰ, ὅτι αὐτὸς πάντοτε μετ᾽ ἐμοῦ ἐστιν. Ἡ δὲ γυνὴ ὅσα διετάξατο αὐτῇ ὁ Ἐπιφάνιος ἐποίησεν, καὶ τὰς εἰκόνας δέδωκεν αὐτῷ· τῇ δὲ νυκτὶ ἐκείνῃ ὁρᾷ κατ᾽ ὄναρ ἡ γυνὴ, ὅτι ἦλθεν Αἰθίωψ γυμνὸς πρὸς τὴν θύραν αὐτῆς κατακεκαυμένος, μὴ τολμῶν ἔνδοθεν εἰσελθεῖν, ἀλλ᾽ ἱστάμενος ἔξω καὶ ὀλοφυρόμενος. Ἕτερος δὲ Αἰθίωψ ἐρχόμενος ἐκεῖσε ὡς εἶδεν αὐτὸν κεκαυμένον, ἠρώτησεν αὐτὸν, Ποῦ αἱ καύστραι αὗται ἔν σοι ἐγενήθησαν. Ὁ δὲ εἶπεν· Ἐπιφάνιος ὁ πονηρὸς διεσάφησε τὴν τάλαιναν τοῦ καῦσαι με δεινῶς, καὶ οὐχ ὑποφέρω τὰ ἄλγη· τέσσαρσι γὰρ κόμβοις ἤμην δεδεμένος εἰς τὴν ζώνην δι᾽ ἐξορκισμοῦ τοῦ μύστου ἡμῶν· καυθείσης δὲ αὐτῆς ἀπελύθην διαδρὰς τῶν ἐκεῖθεν. Τίνα δὲ κατεργάσομαι τῷ Ἐπιφανίῳ; ἐπειδὴ αὐτὸς με ἠδίκησεν, καὶ ταῦτά μοι προεξένησεν, ἀποχωρίσας με τῆς συμβίου μου· βλέπε, Ἐπιφάνιε, κατά σου ἔχω ἐκχέαι τὴν ἁλμυρὰν μανίαν τῆς g φιάλεώς μου, καὶ μετά σου την μάχην ποιήσομαι. Ἡ δὲ γυνὴ, πρωΐας γενομένης, τὰ ὁραθέντα αὐτῇ ἅπαντα ἀνήγγειλεν τῷ Ἐπιφανίῳ· ὁ δὲ ἀκούσας ταῦτα έμειδίασεν, καί φησιν· Ναὶ, ναὶ, ἀπελθεῖν ἔχει εἰς τὸν ἀμπελῶνα Κυρίου τοῦ κλἑψαι σταφυλὴν, ἀλλ᾽ ὡς ὑπάρχη ὁ δραγάτης χωρικὸς, τί ἔχει γενέσθαι; ἐν τῷ τίτλῳ ἁπάντως αὐτὸν ἀσφαλίσεται αὐτὸν· ἐπίσταμαι γὰρ καὶ τοῦ φυλάσσοντός με τὴν δύναμιν.

[129] A certain woman dwelling at the Port ^a, very religious, and eminent in the fear of the Lord, had gotten a husband peevish and notably voluptuary, A woman, joined to a spendthrift and adulterous husband; who whatever there was of family substance squandered in brothels, the unhappy one. The wife therefore, as she was most pious, mourning and lamenting, was anxious in mind, what need there were to be done; that from his most wicked way of life she might lead her husband to saner counsels: and often turning such things in her mind, she resolved at last to seek concerning this matter some man, who might be able to render it effected for her; such a one another woman opportunely straightway suggests, namely a certain Bigrinus, promising that he would fulfill all the woman's wishes. Wherefore rising up forthwith, she went to the man, and found a frequent crowd in his house, awaiting for the cause of consulting. When these, having obtained their wishes, had each returned to themselves; at length she also comes nearer, and a seat near the man being occupied, she began to disclose to him the cause of her grief, thus having begun: My husband has given himself over to a flagitious life, to fallacies and deluding delights, and led to the magician as if to a Saint, and transferring himself from one brothel into another, has made no light dispendium of my family substance; but now he is dying with love for some infamous girl, whom convening every single day, he enriches with the goods that are left to us. Now therefore since it has become known to me, that thou art one of those men, who art strong with great virtue before God, and hast snatched very many from their perils; therefore I also come to thee, that if in any way thou canst, thou mayst aid me, about to bring back the reward, which my remaining faculties shall permit.

[130] as he had here promised, The woman here breaking off her discourse; Whatever thou wishest and desirest, says the other, through me thou shalt obtain. But if thou so wishest, I shall so extinguish all concupiscence in him, that he shall not henceforth desire the concubitus of any woman whatever. If thou wishest, I shall command, that death take him hence. If thou wishest, I shall deliver him to a wicked spirit to be tormented, and he shall be made a vagabond and a demoniac. Consider therefore, and what shall have been most approved by thee, signify to me. The woman responds: Nothing else is in my wishes, my Lord, than that my husband, averted from the depraved consuetude of other women, may transfer all his love upon me alone. To her the other: As thou hast asked, I shall give it effected: but while sitting he announced to her, whatever he had done from his tender years, to her stupefied at the things heard, he himself acting thus trembling, and uttering not a word; then thus he proceeds: Go home to thy house and prepare for me a wick, and oil, and a lamp, and a girdle, and fire; for on the fourth day hence I shall come, about to furnish thee the things thou desirest. And indeed he was present on the fourth day: and the oil received, murmuring I know not what and invoking, he infused it into the lamp; and the wick drawn upward he lit the lamp received, and collocated it in the same place where the woman's images ^c were kept: then he took also the girdle, and uttering certain arcane words of his nefarious art, and knitting four knots into it, he handed it to the woman saying: Within the garments adstring it to thy body, and offer me a tremiss ^d to be distributed to the poor for the salvation of thy soul. she recovers her husband's love: And she offered it, promising that she would give more, if she should obtain what she desired. But behold her husband began to hate and detest, what before he eagerly worked; and pursuing his wife alone with love, was wholly occupied in caring for his family substance.

[131] But not more than six days having elapsed, such a vision is presented to the woman through her sleep. She thought, that to her standing alone in a certain plain there approached an aged Ethiopian; but, sleeping, she is held by the embraces of demons; who after the manner of one playing began to rush into her embrace and to kiss her: Opportunely, saying, I have fallen in with thee, my Lady; come, my friend, let us both sleep together, since we have lately been conjoined: I was held with great desire of thee, and was seeking the mode by which I might lead thee to me. Now therefore, most beautiful companion of my life, let us lie here together, that both thou mayest enjoy me, and I be sated with the admiration and taste of thy comeliness. The Ethiopian blandishing and speaking such things to her unto pleasure, the woman to execrate, though trembling and seized with fear; to look round for flight, to be affected with vehement grief, to command his departure by whatever is sacred to the infamous one, thus saying: Be off hence quickly; for my husband is mine, never wont to give attention to any other man whatever. And in this mode through the dream repelling the violence intended against her, awakened; and as though having performed a great labor, scarcely was restored to herself at last: and she began to revolve in mind, what these portents might mean to her; and whence to the devil, whom she had now recognized to lie hidden under the appearance of the Ethiopian, so much against her was permitted.

[132] and thence obnoxious to various illusions, Occupied with such consideration, again she fell into sleep, and saw a dog of unusual magnitude, black in color, with the utmost impudence embracing her, and with mouth joined between them kissing her like a man. Terrified at the spectacle, the sleep shaken off, she begins thus to speak with herself: Wretched me, and a sinner! with love of whom a wicked spirit has burned, and whom the impure one ceases not to infest! What counsel I may take, I know not: for what cause spectra of this kind are offered to me, I am indeed not able to ascertain. Again on another night she beholds herself in the theater of the hippodrome, embracing the statues placed there, goaded by a libidinous concupiscence, that she might have commerce with them: at other times she contemplated herself carried off by a swiftly fleeing dog: not seldom she seemed to herself to be fed upon by frogs, serpents, vipers, and animals worse than these. Tormented miserably therefore with such spectra, and seeing sleep most rarely with her eyes, she was pressed with various afflictions; and when among men she found nothing of help, turning herself to prayer and fasting, she suppliantly questioned God, what at last might be the cause of her miseries, and what need there were to be done that she might be freed from affections so inordinate.

[133] she beholds the sacred images befouled: She was giving attention to such things, when in her sleep she sees her images turned to the West, as also herself, and not otherwise than as one delirious and mind-captured to insist upon prayer: and there supervened a certain young man, addressing her in this very manner: Because thou hast deserved well of me by thy fasts, behold I am present, about to explain the cause asked so often, why such things have befallen thee, at the same time pointing out the icons; See, he says, what that accursed magician has conferred upon thee. And the woman directing her eyes thither, sees them foully smeared with human dung, and that from the topmost crown to the sole of the feet, and perceives an incomparable stench to come off thence. She was stupefied in mind at such a spectacle, and turned to the young man: I pray thee, she says, but learning from the Angel that the magician did it, that thou tell me, who has dared to commit such things. And he: That Bigrinus, the poisoner and magician, most alien from the worship of the true God, thou making the faculty of doing it: now therefore thy icons, besides color, wood, dung, and the illusions of demons, are nothing; for the grace and divine virtue, with which they were endowed, has departed thence, unable to bear the heavy-smelling stench of demons and the injurious handling of the icons. The young man had said these things, when she discerns the lamp to be full of canine urine, and on the lamp the name of Antichrist; but above, in the air, Sacrifice of demons, inscribed.

[134] After these things had been shown to the woman, the young man vanished, but she herself was awakened: she discloses the whole matter to Epiphanius: and considering each of the things offered to her through her sleep, stupor and dread coming on, she burst into these complaints: Woe to me, a sinner! what and how great things have I now suffered! For I thought I was fleeing to a shepherd,

and behold I fell, unhappy, upon a wolf; I thought I was holding the right way of salvation, and I lie precipitated into the abyss of perdition. The woman having thus lamented, resolved to deliberate, what was to be done; whether she should retain the images, or not retain them; then what she should do with them, polluted as they were. To her therefore wavering and doubting about this matter, it came into mind, to disclose confidently whatever had happened to Epiphanius, dwelling not far thence in his paternal home, whom she was not ignorant to be instructed with eminent virtue. Wherefore observing the appointed hour, at which he was wont to return from the most holy church of the divine Sophia, proceeding to meet him, before the very valves of the temple she fell at his feet, and manifested all things, as they had been done. Which heard, deeply groaning and profusely pouring forth tears: Mayest thou be accursed, he exclaimed, wicked devil, who ceasest not to assail the sons of men with snares. Then counsel taken with himself, to the woman; Go, he says, and consign that girdle to the flames; but the wick and the lamp grind to pieces; who orders the signs of the sorcery to be burned, and bring me the images; and, if indeed God permit, I know that against me the most wicked demons will turn their threats and spectra: but with our Lord Jesus Christ aiding me, and the prayer and divine virtue of my Illuminator ^f protecting me, I shall not fear evils, since he himself is everywhere with me.

[135] The woman having executed whatever Epiphanius had ordered, the images also having been delivered to him, though the demon threatens evil to him had a vision on the following night through her sleep, in which a naked Ethiopian came to the door of the house, wholly scorched, and not daring to set foot within, stood outside lamenting much. But there came also another Ethiopian, who beholding the former, inquired; how he bore those stigmata, burned in every part. To him the other; Epiphanius, he says, that most wicked young man, taught the wretched woman who inhabits this house the mode, by which she might torment me with the gravest burning; and I am now unequal to the dolors: for I was bound with four knots into her womanly girdle, adjured with dire execrations by our mystagogue, which when they were dissolved with fire, I fled headlong thence. But indeed what shall I do to Epiphanius, who daring to inflict upon me this injury and calamity, fearing nothing his wrath. separated me from my consort? Behold, Epiphanius, against thee hereafter I shall pour out the bitter fury of my inmost breast, against thee I shall undertake an implacable war. The next day dawning, the woman straightway reported these things seen to Epiphanius; who receiving her with a bland and smiling countenance; Let him go, indeed, he says, let him go: into the vineyard of the Lord, about to steal the grapes: but since that fugitive ^h is its keeper, what will come of it? Altogether even for the title's sake he will guard her: for I know how great is the power of him who preserves me.

ANNOTATA.

CHAPTER XVIII.

What things were done concerning the woman and Epiphanius are known by Andreas and aptly explained: certain other of his obscure, but wise, responses.

Καὶ τῇ νυκτὶ, παραχωροῦντος τοῦ Κυρίου, παραλαμβάνει ὁ διάβολος μετ᾽ αὐτοῦ πλῆθος τῶν φλεγομένων πυῤῥῶν δαιμόνων, καὶ ἐπιπίπτει τῷ Ἐπιφανίῳ καθεύδοντι ὥρᾳ μεσονυκτίου· διήνοιξεν δὲ ὁ Θεὸς τὰς ἀκοὰς τοῦ παιδὸς, καὶ ἤκουσε τῆς ὀχλαγωγίας αὐτῶν, καὶ οὐδ᾽ ὅλως παρεσαλεύθη, στερεὸς γὰρ ἦν τῇ εἰς Θεὸν πεποιθήσει. Ἤρξαντο οὖν οἱ πύρακες δαίμονες εἰς αἰσχρὰς ἐννοίας καὶ τῆς σαρκὸς πύρωσιν καταφλέγειν αὐτόν. Ὁ δὲ σεμνότατος ἦν ὑπομένων, καὶ τὸν Θεὸν προσδεχόμενος. Ἐθεωροῦντο οὖν οἱ ἀλιτήριοι, οἱ μὲν ὡς θηρία μετασχηματισθέντες ἐφόβουν αὐτόν· ἄλλοι δὲ ὡς δράκοντες, καὶ λύκοι, καὶ σκορπιοὶ ὥρμουν ἐπὶ τὸ καταφαγεῖν αὐτόν· καὶ ἁπλῶς εἰπεῖν, ὅσοι δυνάμει ἐκέχρηντο ἐξεφόβουν αὐτόν. Ἰδὼν δὲ τὴν ἀναίδειαν αὐτῶν, ἔφη· Ἐπειδὴ ὁρῶ ὑμᾶς ὅτι ματαιοκοπούμενοι θλίβετέ με, ἰδοὺ ἁρπάζω τὸ ξίφος, ὅπερ μοι ὁ Κύριος ἐδωρήσατο, καὶ κινοῦμαι καθ᾽ ὑμῶν· καὶ σὺν τῷ λόγῳ αἴρει τὰς χεῖρας αὐτοῦ πρὸς τὸν Θεὸν μετὰ δακρύων, καὶ ἤρξατο τὸν ἔννατον ψαλμόν· καὶ ὅτε ἦλθεν εἰς τὸ, Ἐπετίμησας ἔθνεσιν, καὶ ἀπώλετο ὁ ἀσεβὴς, τὸ ὄνομα αὐτοῦ ἐξήλειψας· καὶ, Τοῦ ἐχθροῦ ἐξέλιπον αἱ ῥομφαῖαι εἰς τέλος· καὶ, Ἀπώλετο τὸ μνημόσυνον αὐτοῦ μετ᾽ ἤχου· γίνεται ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος, καὶ ἰδοὺ a σαγίτα ὡς ἀστραπὴ, καὶ διεσκόρπισεν ἅπαντας κράζοντας τὸ οὐαί. Καὶ οὕτως ἀπαλλαγεὶς αὐτῶν Ἐπιφάνιος, ἐδόξασε τὸν Θεὸν, εἰς ὃν κατέφυγεν, καὶ οὐ κατῃσχύνθη. Πρωΐας δὲ γενομένης, ἐπορεύετο ὁ Ἐπιφάνιος πρὸς το ἀναζητῆσαι τὸν μακάριον Ἀνδρέαν, καὶ συναντᾷ αὐτῷ ἐκείνῳ τὸ γύναιον καί φησιν· Νῦν οἶδα ἀληθῶς, ὅτι διά σου τοὺς ἐχθρούς μου πάντας ὁ Θεὸς ἐθανάτωσεν· καὶ ἀνήγγειλεν αὐτῷ τὰ ὁραθέντα αὐτῇ διὰ τῆς νυκτός. Καὶ λέγει αὐτῇ ὁ Ἐπιφάνιος· Ἡ πίστις σου ἡ ἀγαθὴ ταῦτα πάντα σοι ἐπορίσατο· ἐπεὶ ἡμεῖς ἄνθρωποι ἁμαρτωλοί ἐσμεν, δεόμενοι τοῦ ἐλέους Κυρίου. Τοῦτο εἰρηκὼς ἀνεχώρησεν, καὶ συναντᾷ τὸν μακάριον Ανδρέαν ἔμπροσθεν τῶν Χαλκοπρατείων b παιζοντα καὶ σάσοντα c. Καὶ ὡς ἐθεάσατο τὸν Ἐπιφάνιον, ἦλθε πρὸς αὐτὸν μειδιῶν τῷ προσώπῳ καὶ εὐφραινόμενος. Ἐγγὺς δὲ γενόμενος, εἶπεν· Εἰδες τὸν δραγάτην πῶς φυλάσσει τὸν ἀμπελῶνα Κυρίου, καὶ πῶς ἐκδιώκει τὰς κορώνας καὶ τοὺς κόρακας; Λέγει. ὁ Ἐπιφάνιος· ἐθαμβήθην, πάτερ, λίαν· ἀλλ᾽ οἶδας πυῤῥῶν δαιμόνων τὸν καύσωνα, καὶ ὅσα δεινά μοιτὰ θηρία καὶ τὰ ἑρπετὰ σὺν τοῖς λοιποῖς ἐνεδείξαντο; Ὁ Μακάριος ἔφη· Τὰ πλείω τούτων ὁ Κύριος ἠλάττωσεν· καίτοι εἰ μὴ ταῦτα συνέβη γενέσθαι, πῶς ἂν ὴ γυνὴ ἐκ τῶν ἀναγκῶν αὐτῆς ἀπηλλάσσετο; πῶς ἂν αἱ κορῶναι καὶ τὰ πετεινὰ ἀπενεκρώθησαν; πῶς ἂν ὁ Αἰθίωψ ἐκεῖνος ἀπεστρεβλοῦτο; καὶ ἵνα γινώσκῃς ποῖόν ἐστιν τὸ ἀλλήλων τὰ βάρη βαστάζειν. Ταῦτα εἰρηκότος τοῦ Μακαρίου, λέγει ὁ Ἐπιφάνιος· Δέομαί σου, ἐπεὶ πάντα ἐπίστασαι, ἀνάγγειλόν μοι τί ἦν ἡ ζώνη, καὶ τί ἡ κανδῆλα, καὶ οἱ τέσσαρες κόμβοι τῆς ζώνης, καὶ τὸ ὕδωρ, καὶ τὸ ἔλαιον, καὶ τὸ ἀπτρότουβον, καὶ διατὶ διὰ τῶν τοιούτων ὁ μάταιος τοιαῦτα ἐνείργησεν εἰς τὴν γυναῖκα. Ὁ μακάριος εἶπεν· Εἰ θέλεις μαθεῖν, ἄκουσον· καὶ γὰρ ὡσ οὐδ᾽ ὅλως σοι ἀπέκρυψά τι, οὐ δὲ νῦν ἀποκρύψω. Ἔθος τῷ διαβόλῳ ἐστὶν, πρῶτον διώκειν τὴν χάριν τοῦ Θεοῦ ἀπὸ τῶν ἀνθρώπων, καὶ τότε εἰσέρχεται ἀνεμποδίστως ἐν αὐτῷ· οὐχ ὅτι αὐτὸν φοβουμένη ἡ χἄρις ἀποδιδράσκει. ἀλλὰ μισουμένη καὶ βδελυσσομένη τὴν δυσωδίαν τῆς ἁμαρτίας· ἀλλ᾽ οὐδὲ κατὰ τυραννίδα ἀποφέρει εἰς ἁμαρτίαν τὸν ἄνθρωπον, ἀλλ᾽ ἀπὸ προαιρέσεως· κολάζει γὰρ καὶ γὰρ γαλίζει· καὶ οὕτως μὴ φέρων ἐκεῖνος τὴν ὄχλησιν, d ἀπερχόμενος ἁμαρτάνει, καὶ ἔχει εὔλογον ὁ διάβολος ἀπ᾽ αὐτῆς τῆς αἰτίας, ὅτι ἰδιοπροαιρέτως ἁμαρτάνει ὁ ἄνθρωπος· διὰ τοῦτο ἀφίσταται ἡ χάρις τοῦ Κυρίου ἀπ᾽ αὐτοῦ. Οὕτως οὖν ἐποίησεν ὁ ἀλλότριος καὶ τὰ περὶ τῆς γυναικός· ἔβλεπε γὰρ ἀεὶ αὐτὴν ἀγαπῶσαν ὁλοψύχως τὸν Θεὸν, καὶ πῶς αὐτὴν καταβαλεῖν οὐ δυνάμενος, διὰ τοῦ ἀνδρὸς αὐτῆς εἰς ταῦτα ἐνέπειρεν, ἰδιοπροαιρέτως ἀπελθοῦσαν εἰς τὸν πλάνον ἐκεῖνον. Αἰτούσης γὰρ αὐτῆς τὸ καταθύμιον γενέσθαι, καὶ τὴν ψυχὴν αὐτῆς ἀποβαλέσθαι, ὅρα τί ποιεῖ πρὸς τὸ ποιῆσαι τὴν ἀπώλειαν τῆς ψυχῆς αὐτῆς, καὶ τοῦ κατοικεῖν ἐν αὐτῇ ὡς ἰδίᾳ προαιρέσει, τῷ λυμεῶνι τὰ ἐπιτήδεια εἰς μαγείαν παράξασα. Εἶπεν γὰρ αὐτῇ ἑτοιμᾶσαι κανδῆλαν, καὶ ἔλαιον, καὶ ἀπτρότουβον, καὶ ζώνην, καὶ πῦρ, ἀφανίσαι βουλόμενος τοῦ τιμίου βαπτίσματος τὴν χάριν ἀπ᾽ αὐτῆς· ἡ μὲν γὰρ κανδῆλα, ἀντὶ τῆς ἁγίας κολυμβήθρας ἐξῃτήθη· τὸ δὲ ὕδωρ, ἀντὶ τοῦ ἁγίου ὕδατος ἐκείνου· τὸ δὲ ἔλαιον, ἀντὶ τοῦ ἁγίου ἐλαίου· τὸ δὲ ἀπτρότουβον καὶ τὸ πῦρ, ἀντὶ τῶν λαμπάδων τῶν ἀναφθέντων· τὴν δὲ ζώνην, ἀντὶ τῆς ζώνης, ἣν ἐν τῷ βαπτίσματι διεζώσθη. Ταῦτα πάντα λαβὼν ἀπ᾽ αὐτῆς ὁ μάταιος ἐν ὑποκρίσει, τοῦ σωτηρίου βαπτίσματος αὐτὴν ἀπέδυσε· διὰ τοῦτο καὶ ἔλεγεν αὐτῇ ὁ Αἰθίωψ, ὅτι ἐμὴ τυγχάνεις γυνὴ, τουτέστιν, ἐμὴ ὑπάρχεις, καὶ οὐχὶ τοῦ Χριστοῦ. Ναὶ μὴν καὶ εἰς τὰς εἰκόνας αὐτῆς ἐν εδείξατο ταῦτα, καὶ ἀπ᾽ αὐτῶν τὴν χάριν ἐδίωξεν, χρίσας λαθραίως κόπρον ξηρὰν καὶ ἐν τῇ κανδήλᾳ βαλών· Καὶ οὕτως τὸ ἑαυτοῦ ἔργον ἀφιέρωσεν, ὡς ἰδίαν προσαγωγὴν εἰς θυσίαν, τῷ ὀλεθρίῳ δράκοντι. Περὶ δὲ τῶν τεσσάρων κόμβων τῆς ζώνης, ἐκεῖ ἦν δεδεμένος ὁ σατανᾶς, καὶ μέχρις ὅτε ἐκάη οὐκ ἠδύνατο ἀναχωρῆσαι· ὥρισε γὰρ αὐτὴν ὑποκάτω φορεῖν αὐτὴν, ἵνα ἕχῃ· τὸν σατανᾶν εἰλιμμένον περὶ τὴν ὀσφὺν αὐτῆς. Ἐπιφάνιος εἶπεν· θαυμαστός ἐστιν ὁ Θεὸς ἐπί σε, ὅτι οὐδέν σοι ἀπέκρυψεν. Πόθεν δὲ ἐγίνωσκεν ὁ μάγος, καὶ εἶπεν αὐτῇ, ὅσα ἐκ νεότητος ἔπραξεν; Ὁ Μακάριος εἶπεν· Οὐκ οἶδας ὅτι τῶν Χριστιανῶν ἀχώριστοί εἰσιν οἱ δαίμονες; διὰ τοῦτο καὶ τὰ ἔργα αὐτῶν γινώσκουσιν; ὅταν γάρ τις ὑπάγῃ εἰς μάγον, ἐρωτᾷ ὁ μάγος τὸν διάβολον τὸν ἀκολουθοῦντα τῷ ἐληλυθότι λέγων· Εἰπέ μοι, τί ἐποίησεν ἐκ νεότητος μέχρι τῆς δεῦρο. Ὁ δὲ ἀχώριστος

αὐτοῦ ὢν καὶ πάντα θεασάμενος, ὡς ίδίῳ αὐτοῦ συνδαίμονι καὶ συγκοινωνῷ ἅπαντα καταγγέλλει αὐτῷ. Ὥσπερ γὰρ οἱ Ἄγγελοι ἡμῖν τοῦ Θεοῦ πολλὰ ἀπαγγέλλουσιν, οὕτως καὶ τούτοις οἱ δαίμονες ὅσα ἐπίστανται λέγουσιν. Ταῦτα τοῦ Μακαρίου λαλήσαντος, θαυμάσας ὁ Ἐπιφάνιος, καὶ τὸν φιλάνθρωπον Θεὸν ὑπερδοξάσας, ἀσπασάμενος τὸν Ὅσιον, ἀνεχώρησεν. Ἐν μιᾷ τοίνυν τῶν ἡμερῶν πληρωθείσης τῆς ἁγίας Τεσσαρακοστῆς, καὶ τοῦ πλήθους τῆς βασιλευούσης πόλεως, βαΐοις καὶ ὕμνοις τὸν Δεσπότην Χριστὸν ἀνευφημούντων, ἑώρα ὁ μακάριος Ἀνδρέας ἄνδρα πολιὸν, καὶ πάνυ ὡραῖον ἐν τῇ ἁγίᾳ τοῦ Θεοῦ Σοφίᾳ, μετὰ πλήθους παραγεγονότα ἀναριθμήτου, κρατοῦντος βαΐα καὶ σταυρία, ἀστραπῆς διαυγείαν ἐκπέμποντα, καὶ ἐμελώδουν μέλος τερπνὸν καὶ ἡδὺ καὶ σωτήριον· ἕτερος δὲ τῷ ἑτέρῳ ὑποκελευόμενοι προέβαινον, ὡς ἐπὶ τὸν ἄμβωνα πορευόμενοι, ὡραῖα τὰ πρόσωπα ἔχοντες. Ὁ δὲ πολιὸς ἐκεῖνος κατεῖχεν κιννύραν καὶ ἔκρουεν τὰς χόρδας ὑποφωνῶν τοῖς ψάλλουσιν, ὥστε ἐνηχηθέντα τὸν Μακάριον μεγάλως καὶ τερφθέντα τῇ θεωρίᾳ, σκιρτῆσαί τε καὶ εἰπεῖν· Μνήσθητι Κύριε τοῦ Δαυῒδ, καὶ πάσης τῆς πρᾳὁτητος αὐτοῦ. Ἰδοὺ ἠκούσαμεν τὴν Κυρίαν, τὴν Κυριοπρεσβεύτρειαν, καὶ εὕρομεν αὐτὴν, καὶ παρόμοιον τὴν Σοφίαν τὴν τερπνήν.. Ταῦτα αὐτοῦ λαλοῦντος, τινὲς τῶν σοφῶν ἐκεῖσε παρόντες, ἔλεγον αὐτῷ· Πῶς, ἔξηχε; ἰδοὺ, οὐδὲ αὐτὰ ὤρθωσας· ἆρα ἔχει τὸ ψαλτήριον ἐν τῇ τοῦ στίχου περιοχῇ τὴν Κυρὰν πρεσβεύουσαν, διά σε σημειωμένην; τί οὖν εἰσιν ἃ λαλεῖς; Ἔφη πρὸς αὐτοὺς ὁ Ὅσιος· Οἶκος καὶ οἶκος Θεοῦ ἀνάπαυσις. Οἱ δὲ τοῦτο ἀκούσαντες ἐξ ἀγνοίας ἐμώκισαν, καὶ γελοιάζοντες ἀνεχώρησαν. Ἔλεγεν δὲ ταῦτα ὁ Μακάριος, θεωρήσας τὸν Δαυῒδ μετὰ τῶν Προφητῶν ἐκεῖσε παραγεγονότα· Ἴδε φησὶν, κύρι ὁ Δαυῒδ, ὃν ἐξ ἀρχαίων γενεῶν ἔλεγες, Ἕως οὗ εὗρω τόπον τῷ Κυρίῳ, σκήνωμα τῷ Θεῷ Ἰακὼβ, ἀνάπαυσιν καὶ κατοίκησιν, ἐν πρώτοις τὴν πρεσβεύουσαν ὑπὲρ ἡμῶν τὴν μεγάλην Δέσποιναν, ἔπειτα ταύτην τὴν μεγάλην τοῦ Θεοῦ ἐκκλησίαν· οἶκος γὰρ ἐκείνη Θεοῦ, καὶ οἶκος αὐτοῦ αὕτη· ὁποῖα δὲ μελῳδεῖ τῇ ὥρᾳ ταύτῃ τὰ νοητὰ κιννυρίσματα, ἵνα ἐμβλέπετε. Τούτων δὲ θεαθέντων καὶ λεχθέντων παρὰ τοῦ Δικαίου, ἀφεὶς εὐθέως τὴν ἐκκλησίαν, ἐξείη ἔξω, καὶ περιείη εἰς τὰς πλατείας, ψάλλων καὶ ὑποψιθυρίζων τοῖς χείλεσιν. Καὶ συναντᾷ πλουσίῳ τινὶ διερχομένῳ, καὶ λέγει αὐτῷ· Δός μοι τί ποτε. Ὁ δὲ ἔφη· Ἔξηχε οὐκ ἔχω. Ἔφη ὁ Δίκαὶος· Καλῶς εἶπεν ὁ ἀκρογωνιαῖος λίθος, ὅτι τρυμαλὶς οὐ χωρεῖ σε. Λέγει ἐκεῖνος· Σαλὲ ἐπ᾽ ἀληθείας, καὶ ἔστιν τρυμαλιᾶς, πάρετε, ἡ ἀπάγουσα εἰς τὴν βασιλείαν. Καὶ αὐτός· Παχὺς εἶ καὶ λιπαρὸς, καὶ οἱ πίονες τῆς γῆς δι᾽ αὐτῆς οὐ μὴ εἰσελεύσονται, ὄνος γὰρ λακτίζων ἐπ᾽ εὐθείας διὰ στενῆς ῥύμης οὐκέτι διελεύσεται. Ταῦτα ἀκούσας ὁ φειδωλὸς, ἐγέλασε, καί φησιν· Πίστευσον, κᾂν ἔξηχος εἶ, καλῶς ἡμᾶς ὕβρισας. Λέγει αὐτῷ ὁ Δίκαὶος· Εἰς πλησμονὴν μέν εἰσιν αἱ μέλισσαι· ἀλλ᾽ ἄλλαι μέν εἰσιν εἰς ἴασιν, ἄλλαι δὲ εἰς ἐξίασιν· ὡσαύτως δὲ καὶ μύρμηκες· ἀλλ᾽ ὥσπερ ἡ θάλασσα, καὶ ὁ δράκων, καὶ ὁ ἅδης ἀκόρεστοι καὶ ἄπλειστοι τυγχάνουσιν, οὕτως καὶ οἱ πλούσιοί εἰσιν. Οὐ δυνηθεὶς δὲ καρδάναι αὐτὸν, ἀποδυσπετήσας ἀνεχώρησε, λέγων πρὸς ἑαυτόν· f Ὢ τύφλωσις ψυχῆς καὶ πώρωσις! πῶς ἰσχύσωμεν ἰδεῖν ἡμεῖς οἱ ἀνελεήμονες Κυρίου τὸ πρόσωπον; ὢ τῆς μιαρᾶς προαιρέσεως, καὶ ψυχρᾶς συνειδήσεως! πῶς καθάπερ λίθοι ἄψυχοι τὰ πρὸς τὸν Θεὸν διακείμεθα, καὶ οὐ φροντίζομεν οἱ ἐλεεινοὶ, ὅτι ὧδε γινόμεθα, καὶ ἀλλαχοῦ ὑπάγομεν; καὶ ποταπὴν ἀπολογίαν θέλομεν δοῦναι τῷ φοβερῷ ἐκείνῳ καὶ ἀπροσοπολήπτῳ Δικαστῇ; Ἀλλ᾽ ἐπειχθῶμεν καὶ ἡμεῖς, ψυχή μου, πρὸς τὸ προκείμενον, καὶ πάλιν τῷ μύλωνι ἀλήθωμεν· οὐ μακρὰν γὰρ καὶ ἀπίομεν ἐκεῖθεν, ὅπου ἡ ταγὴ ἡ φίλτατος, καὶ τὸ ὕδωρ τὸ μελίῤῥυτον· ἄγωμεν ταπεινὸν παραπεφυρμένον ὀνάριον, ὡς τὸν Κύριον ὁ πῶλος· τὴν πνευματικὴν ἐργασίαν ἑλώμεθα, ἵν᾽ ὅταν τὸ μὲν ἀφίεται, τὸ δὲ παραλαμβάνεται, κατοφθῶμεν εἰς ἀπάντησιν τοῦ Κυρίου ὑπὸ τῶν ἁγίων Ἀγγέλων. Ταῦτα εἰρηκὼς, ἔβαλεν σάσειν καὶ τρέχειν· οἱ δὲ καθεζόμενοι ἐν ταῖς ἐργασίαις πρὸ τῶν θυρῶν αὐτῶν, καὶ οἱ διοδεύοντες, βλέποντες σάσοντα αὐτὸν, ἔλεγον· Δῆσαι τὸν ὄνον, δῆσαι τὸν ὄνον. Ὁ δὲ Μακάριος ἔλεγεν· Θάψατε τοὺς ὄνους, θάψατε, ἐπειδὴ τελευτήκασιν. Ἔλεγεν δὲ ὁ Ὅσιος πρὸς αὐτούς· Ὅτιπερ ὁ ἐμὸς ὄνος, κᾂν λακτίζει, εὐσεβῶς ζῇ· ὁ δὲ ὑμέτερος ἤδη τέθνηκεν ὑπο τῆς ἁμαρτίας καὶ σέσηπται, καὶ πρὸς τὸ μὴ g πνέειν τοὺς ἀνθρώπους, ἐπιδέεται ταφῆς.

[136] The nocturnal temptations of the demon On a certain night, the Lord thus permitting, the devil took with himself a very great troop of demons glowing red from fire, and suddenly at the untimely hour of night is present to Epiphanius sleeping: who, the Lord opening his ears, perceived at once the tumultuating band of those coming; yet he felt in himself nothing of fear or commotion, supported as he was by firm confidence in God. The fiery demons, of whom I spoke, therefore began to inject lascivious cogitations into Epiphanius, and to apply to his flesh the dishonest torches of lust: which with as great patience as the most chaste young man bore them, with as great confidence did he await the divine help. But the demons appeared in the forms of ferocious beasts; some transformed into wild beasts strove to strike terror, some, the appearance of a dragon, a wolf, a scorpion assumed, rushed in with great impetus, as though about to devour; and that I may say it summarily, they did everything, whereby they might perturb the young man. Who, beholding the insolence of the evil demons: Since, he says, I see you to labor in vain, afflict me, through me it is permitted; for behold I take the sword, which the Lord has bestowed upon me, when Epiphanius had overcome them, and I turn it against you. As soon as he had said these things, at once raising his hands with tears to God, he began the ninth Psalm; and when to that point: Thou hast rebuked the gentiles, and the impious one has perished, thou hast blotted out his name; and, The frameae of the enemy have failed unto the end; and, His memory has perished with a sound: when, I say, he had reached that point; suddenly a sound was heard from heaven, and an arrow sent down not more slowly than a thunderbolt dissipated them all, lamentably repeating their familiar, Woe. And thus freed from their machinations, Epiphanius rendered glory to God, to whom he had fled, and was not confounded.

[137] in the morning he learns the woman to have been freed, At dawn straightway Epiphanius hastens to B. Andreas, about to inquire his judgment concerning this matter: but he first falls in with the aforesaid woman, thus addressing him; Now truly I know, that the Lord through thee has crushed all my enemies: and at the same time she disclosed, what she had learned that night through a vision. To her Epiphanius: Thy excellent faith has brought thee these good things, for we are wretched little sinners, ever needing the divine mercy. Adding no more, he pursued his way: and soon he has B. Andreas to meet him, near the bronze-workers' shops playing and kicking after his manner: who when he beheld Epiphanius coming, gently laughing and exulting with joy, hastily ran up, and standing near; Hast thou seen, he says, that fugitive, how he guards the vineyard of the Lord, how he wards off the crows and ravens? Epiphanius responds: I trembled vehemently, my Father: and that each thing had become known to Andreas, but knowest thou the attempt of the fiery demons against me and the gravest molitions of beasts, serpents, and others unto my destruction? To this the Saint: More than these the Lord beat down: for indeed unless these things had happened, by what means would the woman have been snatched from the danger in which she was engaged? by what means would the crows and the other birds have been slain? by what means would that Ethiopian have been tortured and dashed to the ground? finally those things happened, that thou by experience mightest learn, of how great moment a thing it is, for one to bear the calamities and burdens of another.

[138] Andreas had finished his discourse, when Epiphanius beginning; I pray thee, he says, whence asking from him the cause of the deeds, since all things have become known to thee, tell me, what the girdle, what the wick, what the four knots in the girdle, what the water, the oil, the lamp mean; then also, why the demon for the sake of things of this kind excited so great tumults against that woman. To him Andreas thus responded; If thou desirest to penetrate these things more deeply, prick up thy ears: for as I have never concealed anything whatever of my affairs from thee, so neither shall I now bring it about that thou be ignorant of these. This is the custom of the devil, that first indeed he expels the divine grace from the hearts of men, that thence he may the more freely occupy them himself: nor yet does grace take flight thence because it is expelled by any fear of the demon, but because it pursues with capital hatred and abominates the turpitude of sin. Nor yet is man violently precipitated into sin, but is led of his own accord and with assenting will; for, not bearing the temptation of the demon blandishing and titillating the flesh, he commits the crime: and thus the devil occupies the man sinning from full consent, grace having been driven off by sin.

[139] he learns the demon to have abused the woman's consent, And in this manner the enemy demon dealt with the aforesaid woman also. For perceiving that she loved and cultivated God with her whole heart, and that she could not otherwise be led to sin; under the specious title of conciliating her husband's love for herself he set about to tempt her, soon of her own accord going to that poisoner: from whom while she demands that her wishes be satisfied, almost all care of the soul having been cast away; attend now, what the demon did, that he might bring destruction upon her soul; and that, with her consenting and conferring the things necessary for the sorcery, he might dwell in her, being admitted of free will. For he ordered a lamp, oil, a wick, a girdle, and fire to be prepared; whereby he might strip the woman of the grace of holy baptism: for the lamp, in place of the sacred baptismal font; the water, in place of its holy water; the oil, in place of the sacred oil; the wick and the fire, in place of the lighted candles; the girdle, in place of that with which she had been girded in baptism, were demanded. These things having been received from the woman through impious hypocrisy, he expelled the baptismal grace from her: and for the same cause the Ethiopian said, Thou art my woman; in order to expel from her the grace of baptism, that is, thou art of my right, not of Christ's: nay even working similar things in her images, he drove grace from them, secretly smearing them with dried dung, and casting it into the lamp: and thus he consecrated his work, as offering an oblation in sacrifice, to the most wicked demon. As for the four knots of the girdle, bound by them Satan was held fast, nor could he depart, unless the girdle were burned: for the magician had instructed the woman, that it was to be worn within the garments, that namely she might carry the demon about her loins.

[140] and how her former life had become known to the magician. After these things Epiphanius; Wonderful, he says, is God in thee, Andreas, who suffers thee to be ignorant of nothing. But indeed whence could the magician know and recount to the woman, whatever from her tender years she had thus far done? To him B. Andreas: Dost thou not know, that certain spirits are present to Christians, who, not receding from their sides, know all their works whatsoever? When therefore anyone proceeds to a magician, the latter is wont to question the demon companion of that one,

what this man has done from boyhood up to that very time: and the demon, the inseparable companion of the man, having all his works thoroughly inspected, to the magician; not otherwise than to a fellow demon or his tent-mate, lays open the whole series of his life. For as good Angels are destined to us by God as messengers of many things; so also to their magicians the evil ones bring whatever they know. After Epiphanius had learned from the holy man things so unknown to the common people, fixed in great admiration, and having pursued with praises the Lord most benign toward the mortal race, Andreas being saluted, he betook himself to another place.

[141] The fast of forty days was at length verging toward its end, Palm Sunday, and the inhabitants of the city of Constantinople were venerating the Lord Jesus Christ with palm branches and sacred hymns; when B. Andreas beholds, in the sacred temple of the divine Sophia, a man notable for much hoariness and dignity of form; an innumerable crowd accompanying the man, holding palm branches and crosses, coruscating after the manner of lightning, he sees David psalming, and putting forth a most jocund, most sweet, and salutary melody: of these some modestly excited others to advance, until the ambo was reached: but all were conspicuous for beauty of face as much as could be. But that old man so aptly and congruently struck the cithara which he held to the concert of those psalming, that Andreas, supremely delighted by the hearing of it, exulted for joy and said: Remember, Lord, David and all his meekness: behold, we have heard the Lady who intercedes with the Lord, and we have found both her and the equally delectable Sophia.

[142] and he imitates it. Such things being put forth by Andreas, certain of the wise of this world, who by chance were present, said to him: What is this, fool? dost thou not even know these things rightly? does the Psalter, in the period of the verse, contain that, the Lady interceding, as thou wilt? What therefore dost thou speak? To whom Andreas; A house, he says, and a house, the rest of God. Which heard by them, but not understood, mocking him and laughing they departed. But B. Andreas said these things, because he saw there David with the Prophets: Behold, Lord David, of whom from ancient generations thou didst say, Until I find a place for the Lord, a tabernacle for the God of Jacob, namely a rest and habitation; and first indeed, the great Lady interceding for us, then this great Church of God: for she is the house of God, but this also is. But how sweetly resounds at this very hour the song of the cithara, that ye may see. And these things both seen and pronounced, the holy man went forth at once from the temple, and went about the streets psalming and subsusurring with his lips.

[143] He teaches that a tenacious rich man is hardly to be saved: But it happened, that he met a certain rich man, to whom also he said: Hold out to me at length some alms. But he: Nothing is left over to me, fool. Again Andreas: Rightly has the supreme cornerstone pronounced; that the eye of the needle does not receive thee. And the other: Thou art truly a fool; and the way which leads to heaven is a hole. Then the Saint: But thou art gross and obese; the fat of the earth, however, shall not enter through the said hole; for a kicking ass on a level road cannot pass through a narrow alley. When the rich man had heard these things, with poured-forth laughter: Surely, he says, although thou art insane, thou hast roundly reviled us. Further the Saint: Bees indeed are very frequent, yet some enter, others go out, and in like manner it is dealt with concerning ants. But just as the sea, the dragon, and hell are insatiable and inexplicable; so also are the rich. But when he could not gain him, he grieved and went away, thus speaking with himself: O the blindness and hardness of heart! and he animates himself to act strenuously, by what means shall we, the unkind and unmerciful, see the face of the Lord? O the wicked counsel, O the coldness of the soul! By what means do we, not otherwise than inanimate stones, regard the things which are holy and divine? How do we wretched ones not better consult our affairs, since now existing here we know ourselves to tend elsewhere? What, I pray, shall we plead before that terrible Judge, who without respect of persons shall pass sentence? But let us also gird ourselves, my soul, to those things which press on, and let us put hand to the work again; for not much time is left over, when we must depart thither, where the most grateful food and drink sweeter than honey is found: let the foolish little ass of our body be driven, just as the colt of the ass, which carried the Lord: let us choose the exercise of holy works, that when one is to be dismissed, another to be received, we may be beheld by the holy Angels hastening to meet the Lord.

[144] This discourse finished, he began to run about and to kick: comparing sinners to dead asses. which those who were sitting before their doors intent on their craft, and those who passed that way, beholding, cried out: Bind the ass, bind the ass: and the Saint likewise cried out: Bury the asses, bury them, since they are dead: and turned to those crying out; Mine, he said, though it kick, lives piously; but yours, now already dead through sin and putrefied, must be buried in a sepulcher, lest by its stench it infect men.

ANNOTATA.

CHAPTER XIX.

Epiphanius overcomes the temptations of the flesh: and beholding the horrendous end of an impure Deacon, hears his sins from Andreas.

Συνέβη δὲ τῷ καὶρῷ ἐκείνῳ ἐπάραι θράσος ὁ διάβολος κατὰ Ἐπιφανίου, καὶ ἐξέκαιεν αὐτὸν ὁ τῆς πορνείας δαίμων χαλεπῶς, μεγίστῃ μανίᾳ προσφερόμενος. Ἠνιᾶτο οὖν ὁ τερπνὸς νεανίας, καὶ ἔσχαλλεν πτοούμενος μὴ μιανθῇ ἡ φίλτατος νεότης αὐτοῦ τῷ βορβόρῳ τῆς κοπρώδου δυσωδίας· πολλὰ μὲν καὶ ἐνήστευεν, καὶ ἠγρύπνει, καὶ δάκρυσιν ἐπεκαλεῖτο τὸν Θεὸν, μὴ ἐμπεσεῖν εἰς τὴν τοιαύτην ἀπώλειαν. Καὶ οὐκ ἀπηλλάσσετο αὐτῷ ὁ κατάρατος, καὶ τοῖς πονηροῖς λογισμοῖς διὰ τῆς πυρώσεως τῆς σαρκὸς ὑπαναγκάζων, εἶλκεν οἰκτρῶς a ἐν τῷ τῆς λαγνείας βορβόρῳ, καὶ τὸ τούτου ψυχικὸν κάλλος σβέσαι, ὥστε καὶ κατὰ τοὺς ὕπνους ἐφάνταζεν αὐτὸν ἀναμίγνυσθαι γύναια δυσώδη, καὶ τῇ ἁμαρτίᾳ συγγίνεσθαι. Ὁσάκις δὲ ἐφαντάζετο ἀνιστάμενος b, τρεῖς ὀγκίας ἅλατος ἤσθιεν, πικραίνων τὴν αἴσθησιν, καὶ δεινῶς ἔφερεν ὑπὸ τῆς ἅλμης· καὶ ἐν τούτῳ κατενόει τοῦ πολέμου ἐλαττούμενον. Ἴδε δὲ κατ᾽ ὄναρ τὸν τῆς πορνείας δαίμονα ὡς ὅμοιονχοίρῳ βεβορβορωμένῳ, κεχρισμένον ἀνθρωπίας κόπρου, ἑστῶτα καὶ ἀποπνέοντα· νεανίας δέ τις λευχείμων ἠνάγκαζε πιεῖν· ὁ δὲ οὐδὲ τὸν θυμὸν ἠδύνατο φέρειν. Ἠρώτα δὲ ὁ μέλας τὸν λευχείμονα λέγων· Λέξον μοι δι᾽ ἣν αἰτίαν βιάζεις με πιεῖν τὸ ποτήριον; Ὁ δὲ πρὸς αὐτὸν ἔφη· Ἔπειδὴ σὺ ἐποίησας τὸν παῖδα Κυρίου Ἐπιφάνιον ἅλμην δριμύξασθαι τὰ ἐντὸς αὐτοῦ, τῇ δικαιοκρισίᾳ τοῦ Θεοῦ ἐταζόμενος περὶ τούτου, δίκας νῦν ὀφείλεις εἰσπραχθῆναι. Εἶπεν δὲ ὁ μέλας· Οὐαί μοι, πάτερ καὶ· προστάτα, ὅτι θέλων θεραπεῦσαί σε τούτοις τοῖς δεινοῖς περιπέπτωκα! ὢ βία, ὢ βία, ἀπό σου Ναζαρηνὲ, καθότι τὰ ἐντός μου διέπρησας! Ταῦτα εἰρηκὼς, δεξάμενος τὸ ποτήριον, βίᾳ ἔπιεν· καὶ πλησθεὶς θυμοῦ καὶ ἀσυγκρίτου πικρίας, ὀδυνόμενος ἀνεχώρησεν. Ἔξυπνος δὲ γενόμενος ὁ Ἐπιφάνιος ἀπὸ τῆς ὁράσεως, καὶ θαυμάσας εἰς τὴν τοῦ Θεοῦ φιλανθρωπίαν, καὶ ταχεῖαν ἀντίληψιν, ἐγέλασε τὸ πρόσωπον τοῦ παμπονήρου δαίμονος. Μετὰ δέ τινας ἡμέρας συναντᾷ αὐτῷ ὁ μακάριος Ἀνδρέας ἔν τινι ἐμβόλῳ ἀπὸ τῆς συνάξεως ὑποστρέφων· καὶ θεασάμενος αὐτὸν, ὑπομειδιάσας, ἔφη· Πρόβατόν εἰμι τῆς λογικῆς σου ποίμνης, καὶ ἅλμην ἀγαπῶ καὶ ἐσθίω τὸ ἅλας. Ταῦτα ἀκούσας ὁ Ἐπιφάνιος, μεγάλως ἐθαύμασεν ἐπὶ τῷ ῥήματι, καὶ φησιν· Οὐ δὲ ταῦτά σε ἔλαθεν, κύρι ὁ μέγας; ἀλλὰ τί ὅτι οὕτως με κατέλιπας; καὶ c παρὰ μικρὸν ἐσαλεύθη τὰ διαβήματά μου. Ἔφη ὁ Ὅσιος· Καὶ πῶς φανῇ ἢ κληθῇ τις στρατιώτης, ἐὰν μὴ τοῖς πολεμίοις ἐφεδρεύει γενναίως, καὶ συγκρούει, καὶ νικᾷ, καὶ δοκιμάζεται; πῶς δὲ καὶ d γνώσεται ὁ ἀντικείμενος ποίας ἰσχύος εἶ, ἐὰν μὴ συνάρῃ πόλεμον μετά σου ἐὰν μή σε ἵδῃ συμβάλοντα; καὶ πῶς λήψῃ μισθὸν, μὴ ὑπομείνας πειρασμὸν, καὶ τας ἐπιβουλὰς τῶν ματαίων; πάντες οἱ ζῶντες ἀγωνίζονται ἕως ἐστὶν ὥρα, καὶ ἕως ἐστὶν καὶρὸς, θλίβονται, πειράζονται, ἵνα σήμερον ἢ αὔριον τὸν σωματικὸν τοῦτον ἀποθανόντες θάνατον, συγκλείσωσίν τι ἀγαθὸν, ἵνα ἔχωσιν ἐν τῇ φοβερᾷ ἡμέρᾳ τῆς κρίσεως. Ὅσοι δέ εἰσιν νεκροὶ, τυφλοὶ, ἀνωφέλητοι, ἐσκοτισμένοι κατὰ τὸν ἔσω ἄνθρωπον, οὖτοι ἡδέως ὑπνοῦσιν, τρώγοντες, πίνοντες, τὴν ἄνεσιν καταδιώκουσιν, πορνεύουσιν, γαστριμαργοῦσιν, τραγῳδοῦσιν, κιθαρίζουσιν, καὶ τὰ ἐπιθυμήματα τῆς σαρκὸς εὐκόλως εἰσπράττουσιν, Θεοῦ μὴ μεμνημένοι, μὴ δὲ κρίσεως, μὴ δὲ ἀνταποδώσεως, μήτε βασιλείας οὐρανῶν· οὗτοι πάντοτε τῷ διαβόλῳ συνέρχονται εἰς τὰ θελήματα αὐτοῦ· κᾀκεῖνος ὁρῶν ματαίαν χαρὰν κατὰ τόνδε τὸν κόσμον παρέχει ὡς ἰδίοις φίλοις καὶ ὑπηρέταις· ἀλλ᾽ οὐαὶ τῇ θλίψει τῇ μενούσῃ αὐτοῖς. Σὺ οὖν τέκνον, αἱ βίαι, ἃς λέγεις, γλυκεῖαι ἡμῖν γενήσονται, ἐὰν ὑπομένωμεν, καὶ ὡς ἀναγκάζεσαι εἰς τὴν κίνησιν καὶ πύρωσιν τῆς σαρκὸς, καὶ τῷ πονηρῷ ἀντιτάσσεσαι, καὶ γενναίως φέρεις τοσοῦτοί σοι πλέκονται στέφανοι, καὶ ὁ μισθός σου αὔξει· μὴ οὖν ὀλιγόρει, τέκνον, πρὸς ταῦτα, ἀλλὰ καρτέρει, ἵνα ἔχεις μισθὸν, καὶ γένῃ κληρονόμος τῆς βασιλείας τῶν οὐρανῶν· σήμερον, αὔριον ὁ κόσμος οὗτος παρέρχεται ὡσεὶ ἐνὐπνιον ἐξεγειρομένου, ὡς καπνὸς ἀφανίζεται, καὶ πάντα παρέρχονται, καὶ μόνον πλανώμεθα, ὑπομονὴν ἐν τοῖς πειρασμοῖς μὴ δ᾽ ὅλως ἔχοντες· ἀκούεις ὅτι πολλαὶ αἱ θλίψεις τῶν δικαίων, καὶ ἐκ πασῶν αὐτῶν ῥύσεται αὐτοὺς ὁ Κύριος. Οὐ συνεχῶς ψάλλεις, Θλίψεις καὶ ὀδύναι εὕρησάν με, καὶ αἱ ἐντολαί σου μελέτη μού εἰσιν; οὐκ ἴδῃς ὅτι παλαιστὰς ἔθετο ὁ Θεὸς τὰς ἡμέρας ἡμῶν, ἵνα παλαίωμεν μετὰ τῶν δαιμόνων, ἵνα ἐν νυκτὶ καὶ ἡμέρᾳ γρηγορῶμεν· Προσευχώμεθα, ἀγωνιζώμεθα πληρῶσαι τοῦ Θεοῦ τὰ προστάγματα· εἰς τοῦτο οὖν τέκνον μου μὴ ἐρυθρία ὅτι πολεμεῖ σε ὁ διάβολος· χαίρου δὲ

μάλλον καὶ ἀγάλλου, εἰδὼς ὅτι ἐὰν μὴ ἐψιθῶμεν διὰ τῶν πειρασμῶν, Θεῷ ἡδύτατος ἄρτος γενέσθαι οὐ δυνάμεθα· ὑπομονῆς γὰρ ἔχομεν χρείαν [ἵνα τὸ θέλημα τοῦ Θεοῦ ποιἡσαντες, κομησώμεθα τὸν ἀμαράντινον τῆς δόξης στέφανον.] Ταῦτα εἰρηκὼς ὁ Ὅσιος πρὸς τὸν Ἐπιφάνιον, εὐχαριστήσας τῷ Κυρίῳ καὶ τῷ Ὁσίῳ, εἰς τὴν ὁδὸν αὐτοῦ ἀνεχώρησεν. Ὡς δὲ ἔνδον αὐτοῦ ἐγένετο, ἰδού τις νεανίσκος προσῆλθεν αὐτῷ λέγων· Κύριέ μου Ἐπιφάνιε, ὁ ἀγαπητός σου Ῥαφαὴλ ἐν ἀσθενείᾳ περιέπεσεν, καὶ δηλοῖ σοι ὅπως παραγενόμενος ἐπισκέψῃ αὐτόν· σπούδασον οὖν, ὅτι ὡς δοκῶ οὐκέτι θεάσῃ αὐτόν. Ὁ δὲ ἀκούσας ταῦτα, εὐθέως σύνδακρυς ἐγένετο, καὶ τῷ δηλάτωρι ἐπακολουθήσας, σύν αὐτῷ ἐπορεύθη· καὶ ἐλθὼν πλησίον αὐτοῦ ἐκαθέσθη, καὶ ἔγνω αὐτὸν πλησιάζειν τὸ τέλος, καὶ τῷ e βέλει τρωθεὶς τῆς ἀγάπης, ἦς πρὸς αὐτὸν ἐκέκτητο, ἐπὶ πολλὴν ὥραν ἐθρὴνει αὐτὸν, ἐπειδὴ πάνυ ἐφίλει αὐτόν. Ὡς δὲ μικρὸν ἀνέθη τοῦ ὀδυρμοῦ, ἥρξατο ἐκεῖνος κείμενος δεινῶς ἀγωνιᾷν καὶ ὀλοφύρεσθαι, ὥστε φοβηθὴναι οὐ μόνον τὸν Ἐπιφάνιον, ἀλλᾲ καὶ τοὺς ἐν τῇ οἰκίᾳ αὐτοῦ διαφέροντας. Ἐπηρώτα δὲ αὐτὸν ὁ Ἐπιφάνιος, τί παθὼν, τοῦτο διεταράχθη; Μικρὸν δ᾽ ἔτι ἐν ἑαυτῷ γενόμενος, καὶ θεασάμενος τὸν Ἐπιφάνιον ἔφη· Οἴμοι, γλυκύτατέ μου ἀδελφὲ, ὅτι πάντα τὰ ἔργα τὰ πνευματικὰ καθήρπασαν οἱ δαίμονες· καθὼς γὰρ καταχθονίζομαι τῷ πυρετῷ βαλλόμενος, ἐθεασάμην τοὺς Ἀγγέλους τοῦ Θεοῦ, καὶ τοὺς πονηροὺς δαίμονας, καθ᾽ ὅτι ἐζυγοστάτησαν τὰ ἐμοὶ πεπραγμένα f, καὶ ὑπερηκόντισαν τῶν ἀγαθῶν τὰ φαῦλα· καὶ πέπεισμαι ὅτι οὐ μὴ κατασκηνώσω εἰς τὰς μακαρίας σκηνὰς τῶν δικαίων, ἀλλὰ ἀπελεύσομαι εἰς τὸ πῦρ τὸ ἐξώτερον· ἴδον γὰρ ἐγὼ ὅτι λυπηθέντες οἱ ἅγιοι Ἄγγελοι ἀπ᾽ ἐμοῦ ἀνεχώρησαν, ἐν δὲ τῷ αὐτοὺς ἐξέρχεσθαι, εἶς ἐξ αὐτῶν εἴρηκέ μοι· Οὐαί σοι ταπεινὲ, ὄτι κακῶς ἐχρήσω τῷ βίῳ σου. Ὡς δὲ ταῦτα εἴρηκε, ἐμμανὴς γενάμενος κατ᾽ αὐτοῦ ὁ διάβολος, ἐνεποίησεν ἐν τοῖς ἐγκάτοις αὐτοῦ θόρυβον πολὺν καὶ τάραχον· καὶ ἢν κείμενος σωβῶν καὶ σπαραττόμενος· καὶ ἀπρεπῆ τινα ληροδούμενος. Ὁ δὲ Ἐπιφάνιος συμπαθήσας ἄγαν τῇ ψυχῇ αὐτοῦ, καθεζόμενος, εὐχὴν μετὰ δακρύων ἐν τῷ κρυπτῷ ταμείῳ ὑπὲρ αὐτοῦ τῷ Κυρίῳ προσφερόμενος, ὅπως κᾂν τοῦ παραδειγματισθῆναι αὐτῷ μὴ γένηται ἔφοδος. Ὁ δὲ σατανᾶς μετὰ τῶν δαιμόνων αὐτοῦ ἐκεῖσε ἐφεδρεύων, συνῆκε τὸν Ἐπιφάνιον προσευχόμενον· θράσος φοβερὸν ὁ κακομήχανος κεκτημένος, διὰ τὸ ἤδη τὸν ἀσθενοῦντα ὑπαίτιον αὐτὸν πεφῃνέναι· καὶ ἐβουλεύσατο κατακρημνίσαι τὸν Ἐπιφάνιον ἐν ᾧ ἐκαθέζετο θρόνῳ, ἐν τῷ σύνεγγυς ὄντι καταῤῥάκτῃ τοῦ οἰκήματος. Γνοὺς δὲ τῷ πνεύματι ὁ παῖς, ταχέως ἀναστὰς ἀπρονόητον τὴν βουλὴν αὐτοῦ ἐποίησεν. Ἀποτυχὼν δὲ ὁ παμμίαρος τοῦ σκοποῦ αὐτοῦ, ἤρξατο πάλιν τοῦ παραδειγματίζειν τὸν ἐλεεινὸν ἐκεῖνον· καὶ εὐθέως κείμενος, ἤρξατο τίλλειν τὸν ἑαυτοῦ πώγωνα, και μετέπειτα ὥσπερ αἰγίδιον φωνάζον, καὶ πάλιν τὴν γλῶσσαν ἔξω ἐκβάλλων ἐσεληνίαζεν ἀσέμνως, καὶ πάλιν ὥσπερ κύων ποιμνίου βαρέως βαβίζων εἴς τοὺς παρεστῶτας, ὥστε φοβηθῆναι φόβον μέγαν πάντας τοὺς ὁρῶντας τὸν ἑαυτοῦ βαβίζοντα δαίμονα. Οἱ δὲ ἐκεῖσε εὑρεθέντες ἠρώτουν τὸν Ἐπιφάνιον, πόθεν εἰς αὐτὸν τοιαύτην ἐξουσίαν ἐλαβεν ὁ διάβολος, ἵνα τοιαῦτα πράττῃ. Ὁ δὲ εἶπεν πρὸς αὐτούς· Ἀδελφοἰ μου; ἐγὼ εἰς τοῦτο οὐδὲν ἐπίσταμαι φθέγξασθαι, πλὴν στοχάζομαι, ὅτι μεγάλῳ παραπτώματι ἦν συμπεποδισμένος, καὶ οὐδ᾽ ὅλως ἀπέστη ἐξ αὐτοῦ μέχρι τῆς δεῦρο, ἣ οὐκ ἐξήγγειλεν, ἣ οὐ μετενόησεν, διὰ τοῦτο τοὺς ἀμετανοήτους κληρονομεῖ ὁ διάβολος· Ἐν τῇ τοιαύτῃ οὖν ἐξετάσει ἐκεῖνος τὸν βίον κατέλυσεν. Ἐν μιᾷ οὖν ἡμέρᾳ εὑρηκὼς ὁ Ἐπιφάνιος τὸν μακάριον Ἀνδρέᾳν, διηγήσατο αὐτῷ ἅπαντα, και παρεκάλει μαθεῖν, δι᾽ ἢν αἰτίαν οὗτος ὁ ταπεινὸς καθάπερ κύων ὑλακτῶν τετελεύτηκεν. Ἀπεκρίθη ὁ Ὄσιος πρὸς αὐτὸν καὶ λέγει· Ἐκεῖνος ὁ φίλος σου μοιχὸς ἦν καὶ μνησίκακος ἄνθρωπος, ἐῶν γὰρ τὴν ἑαυτοῦ σύμβιον, τῇ θεραπαινίδι αὐτοῦ ἀδεῶς συνεμίγνυτο· Διάκονός τε χρηματίζων, οὐκ ἔφριττε τὴν φοβερὰν δύναμιν τῆς ἀπροσίτου θεότητος ὁ ταλαίπωρος· καὶ εἰδὼς αὐτὸν ἁμαρτωλὸν οὐχ ἡσύχαζεν, ἀλλὰ μοιχεύων, φορῶν τὸ φελώνιον αὐτοῦ ἱεράτευεν, καταφρονῶν τῶν ζωοποιῶν έκείνων καὶ ἀθανάτων μυστηρίων· καὶ εἴκαζεν ὅτι λαθεῖν ἔχει Κυρίῳ τῷ Θεῷ ἡμῶν. Ἱερεὺς γὰρ πόρνος, καὶ Διάκονος μοιχός τε καὶ πόρνος, ἐπικατάρατοι ἔσονται Κυρίῳ τῷ Θεῷ πολὺ γὰρ ὀφείλει καθαρὸς εἶναι ὁ τῷ ἁγίῳ θυσιαστηρίῳ παριστάμενος· Σὺ γὰρ οἶδας τέκνον ὅτι ὁ Θεὸς ῥυπαροὺς ὑπηρέτας οὐ χρήζει· μισεῖ γὰρ γενεὰν μοιχαλλίδα καὶ ἁμαρτωλόν. Εἰκάζουν τινὲς τῶν ἀνθρώπων, ὅτι μῦθός ἔστιν τὰ τῶν Χριστιανῶν διαγγέλματα· ὅθεν τινὲς καὶ ἀηδίαν φαντάζονται, λίθοις βυθοῖς ἀμαυρούμενοι, καὶ ἐντεῦθεν ἀδεῶς ποιοῦσιν τὰ καταθύμια· καὶ οὐκ οἴδασιν ποῖός ἐστιν ὁ δράκων ἄγαριος καὶ πικρὸς, ὁ τοῦ κόσμου ἄρχων φημὶ, ὁ ἀποστελλόμενος εἰς ἑνὸς ἑκάστου θάνατον τοῦ ἐρευνᾶν τὰ πονηρὰ ἔργα, καὶ δίκην λαμβάνειν μετὰ τῶν Ἀγγέλων τοῦ Θεοῦ περὶ τῶν ἁμαρτησάντων ψυχῶν, ποῦ ἢ πῶς εὕρῃ τὴν ψυχὴν τὴν τὸ σκότος ἀγαπήσασαν, ὅπως κληρονομήσῃ αὐτήν. Πολλοὶ οὖν μετὰ χαρᾶς πορνεύουσιν, καὶ μετὰ δώρων καὶ ξενίων μοιχεύουσιν, καὶ κατασήπουσιν τὴν τῆς ψυχῆς οὐσίαν, καὶ οὐκ οἴδασιν ποῖος ἐμπρησμὸς τοῦ θανάτου καὶ θλίψις ὀδύνη αὐτοὺς περιμένει, καὶ πικρία, καὶ φρίκη, καὶ συντριμμός. Μετὰ δὲ ταῦτα, Κύριε, φεῖσαι. Τὶς γὰρ ἐκεῖνα δύναται διηγήσασθαι ἅπερ καὶ οἱ Ἄγγελοι ἐννοοῦντες φρίττουσι καὶ τρέμουσι; Τοιοῦτον γάρ ἐστιν τὸ πῦρ ἐκεῖνο, καθ᾽ ὅτι καὶ αὐτῆς τῆς ἀσωμάτου φύσεως ἅπτεται, φοβερῶς καὶ ἀποτόμως, τῆς ἀγγελικῆς λέγω, ἢ παραπέση, ἐξ ἧς καὶ οἱ δαίμονες. Οὐκ ἤρκει γὰρ αὐτῷ ἡ σύμβιος αὐτοῦ ἣν εἶχεν ὁ πανάθλιος· ἀλλὰ καὶ τῆς δούλης ἐγλίχετο, τὴν αἰσχύνην τοῦ διαβόλου ἐργαζόμενος, ἀπεστύβασεν τὰ χρέη τῆς ψυχῆς αὐτοῦ μέχρι τέλους. Ἦλθε τὸ τέλος, ἦλθεν ὁ δράκων, ἦλθον καὶ οἱ ἅγιοι Ἄγγελοι, ἐψηλάφησαν τὰ κατ᾽ ἀὐτὸν, καὶ εὑρόντες τὴν ἐλεεινὴν αὐτοῦ ψυχὴν μεμιαμμένην καὶ g σήπουσαν καὶ ἀπόζουσαν καὶ ἀλειμένην κόπρον καὶ τέαφον, καὶ ἀπεστράφησαν, καὶ ἐπεσπάσατο αὐτὴν ὁ διάβολος, καὶ ὡς ἠγάπησεν παρεδειγμάτισεν αὐτόν. Ἱερεὺς γὰρ πολλὴν ἔχειν ἀκρίβειαν ὀφείλει, ὅπως μὴ ἐφάμαρτον εἰσέρχεται· οὐ μόνον οὐδὲν ὀφελεῖ, ἀλλὰ τοὐναντίον καὶ ἁμαρτίας προσθήκην δέχεται· δι᾽ αὐτὸν γὰρ ἐκεῖ τὸ Πνεῦμα τὸ ἅγιον οὐ κατέρχεται, καὶ ὑστεροῦνται οἱ ἐκεῖ σεσυνηγμένοι τῆς χάριτος τοῦ ἁγίου Πνεύματος.

[145] It happened through that time, that the demon of unchastity raised his horns against Epiphanius, Epiphanius, agitated by the goads of the flesh. and driven by great fury, set the torches of lust before him. Wherefore the most chaste young man was tortured with grief, consternated in mind, and feared, lest perchance his youth should be contaminated with the most foul mire of sordid sin: hence he frequently gave himself to fasts and vigils, and with tears invoked the divine help, that he might not incur a ruin of this kind to his soul. Yet the demon, not at all less infesting, pressed on, by injecting through the goads of the flesh depraved cogitations, with which he attempted to immerse him miserably in the mire of lust, and to extinguish the excellent beauty of his soul; hence he also offered him various phantasms through his sleep, namely that he had commerce with fetid women and consented to sin. having tasted salt he represses them: But Epiphanius, as often as he was inflamed to lust by such images, masticated three ounces of salt, excruciating the sense of taste, and bearing the saltness with the greatest difficulty: and he thought meanwhile with fear, lest perchance in that war he should be the inferior.

[146] But then in his sleep he had conspicuous the demon of luxury, most like to his own muddy self, smeared with human excrements; it stood, however, and breathed heavily; but opposite to it stood also a candidate young man, who, because he held in hand a most bitter cup, with blows compelled the demon itself to drain it. The demon truly, not master of himself for fury, asked the candidate young man, why he compelled him to drink up that cup. To him the other thus responded: and by this very thing torments the demon: Because thou hast compelled the servant of the Lord Epiphanius by the acrimony of saltness to excruciate his own viscera, the just balance of divine justice having weighed thy deed, it behooves thee to pay deserved penalties. Then the devil: Alas, me, father and prince Satan, because I wished to serve thee, I have fallen into these calamities! O thy force, O thy violence, Nazarene! because thou hast burned my viscera with flames. Which when he had said, the cup snatched up, he drained it violently; and filled with fury and incomparable bitterness, lamenting he hurried himself away thence. After this vision Epiphanius awaking, having admired God's benignity and prompt help, derided the wicked demon.

[147] After some days B. Andreas met Epiphanius in a certain portico, which does not lie hidden from the absent Andreas: returning from the sacred Office; and when he had seen him: I, he says, am a sheep of thy flock, I love saltness, and I feed on salt. Epiphanius heard these things, and having vehemently admired the things heard; Did not those things, he says, lie hidden from thee, great Lord? But what was the cause, that thou didst so desert me? well-nigh were my steps shaken. To this the Saint thus sweetly: For by what means may any generous soldier appear or be named, unless he know both to lie in wait for the enemy, and to repel and conquer the same, and at last to prove himself in war? By what means will the adversary have it ascertained, with how great virtue thou art strong, unless he have engaged with thee? By what means finally wilt thou be able to obtain a reward, if thou hast not sustained temptations, and instructed by him concerning the utility of temptations, nor experienced the snares of demons? As many as live in the world, while time allows, strive, are afflicted, are tempted; that if on this day's or tomorrow's light something humanly perchance shall have happened, they may carry off good works concluded with them, lest they find nothing in the tremendous day of judgment. But whoever are dead, blind, useless, involved in darkness as regards the inner man, they sweetly take sleep, enjoy delights in food and drink, pursue idleness; give attention to unchastity, gluttony, comedies, music; promptly execute the desires of the flesh, unmindful of God, of judgment, of retribution, of the kingdom of heaven. These are they who, adhering to the devil, everywhere obey his will: but he, knowing this well, in turn forestalls them in this world with his vain and empty favor, as his own friends and servants. But woe, woe! on account of the calamity, which awaits those wretched ones.

[148] Thou therefore be of good cheer, son; the violence, of which thou speakest, will be jocund to us, if we have patiently sustained it; but when thou art impelled to depraved motions and sufferest the goads of the flesh, and animated to sustain them, if thou hast resisted the enemy bravely and generously tolerated his insults, just so many crowns are plaited for thee, and an immense increment will accrue to thy reward. Do not therefore, when thou art assailed by such things, yawn drowsily; but bear it with longanimity, that thou mayest obtain at length the rewards laid up for thee, having been made an heir of the celestial kingdom. Sooner or later this world passes away,

like the dream of one awaking; it vanishes as we are, and all things that are, pass away: but we are deceived by one thing only, when in temptations and adversities we cast away patience. Thou hast often heard that of the Psalm, Many are the tribulations of the just; and out of them all the Lord has delivered them. Ps. 33, 20; Ps. 118. 143 Dost thou not psalm again and again: Tribulation and anguish have found me, in thy commandments I shall meditate? Dost thou not know, that we are set as wrestlers by God in our days, that watching day and night, we may join battle with the demons? Let us therefore pray and contend to fulfill the precepts of the Lord; nor must thou be ashamed, my son, that the devil assails thee; but rather thou must rejoice and exult, as one well knowing, that we cannot become bread grateful to God, unless duly subdued and baked through temptation: for patience is necessary to us, that performing the will of God, we may carry off the unfading crown of glory. When Epiphanius had received such things spoken by the Saint, thanks having been paid to God and to him, he retraced his way.

[149] And now he had entered his house, when behold a young man hastily running up, he is called to a dying friend: thus addresses him: My lord Epiphanius, Raphael most dear to thee has fallen into sickness, and orders it to be announced to thee, that thou shouldst visit him: hasten therefore, because as I persuade myself, thou wilt scarcely find him surviving. The message heard, straightway suffused with tears, he joined himself as companion to the one announcing; and having entered the house of his friend, he sat down near the bed. But having perceived, that he was very near to death; wounded with the dart of the love with which he pursued his comrade, he long and much lamented him lying there, since he loved him much. But when Epiphanius's grief had a little relaxed itself, the sick man began to give up his soul and to wail in so horrendous a manner, that a huge terror occupied all the domestics, not only Epiphanius. But when he asked, why he was so greatly disturbed; breathing a little and gazing at the one asking: Alas, me! he said, most jocund friend; whom he finds despairing, all my good works the demons have plundered. For when I lay prostrate with fever, I saw both the good Angels of God, and the evil ones of hell, weigh in a balance all things either rightly or perversely done by me, the iniquitous works subsiding and lifting on high the lighter scale of right deeds. And hence I am compelled to bring it into my mind, that no seat is vacant for me in the holy tabernacles of the Just, about to depart into the outer flames. For I saw, I saw the holy Angels with a sad and tearful countenance recede hence, one saying to me as he receded: Woe to thee, wretched young man, because thou hast abused the space given thee for living. When the sick man had imposed an end upon his words, he felt the impetus of the demon raging against him, vehemently disturbing and consternating his soul; and he lay thereafter plucking and lacerating his face, and blurting out certain insolent speeches.

[150] Meanwhile Epiphanius, touched with the utmost commiseration of that soul, in the secret closet of his heart with tears offered his prayers to the Lord, and not without peril to himself supplicating for his friend, that he might not be assailed and chastised so immanely by the demon. But when Satan, with the rest of the troop of demons, intent sedulously upon all things, detected Epiphanius praying (for the machinator of evil was the more insolent and audacious, because the sick man now already seemed adjudged to him) he entered into a counsel of precipitating the pious young man with his seat into the cataract near the house. But Epiphanius, the machinator's counsel foreknown, by rising at once made it void and vain. Cast down therefore from his hope and intent, the most wicked demon turned himself again to vexing the sick man: who soon to pluck out his beard for himself, then by his clamor to imitate the voice of goats, at other times with tongue protruded foully from the mouth to act the lunatic, at other times finally after the manner of a shepherd's dog to rage with so terrible a barking against the bystanders, that all were seized with great fear, he tries in vain to help. seeing the demon bark through the mouth of the young man: and they inquired of Epiphanius, whence so much was permitted to the devil, patrating things so terrible. To whom Epiphanius: I do not indeed know, my Brothers, what response I may give to these things; except that I think, that he is held by the conscience of some grave crime, which committed again and again up to this very day he has deleted neither by confessing nor by repenting; and therefore, as the impenitent are wont, he has passed into the power of the demon. But the sick man amid such cruciations and torments made an end of living.

[151] Epiphanius some time after made to meet B. Andreas, then he learns from Andreas that he was therefore damned, narrated to him the series of the whole matter, desirous to learn from him, wherefore that unhappy young man had departed from the living barking after the manner of a dog. To whom thus the Saint: That comrade of thine was an adulterer and chiefly mindful of injuries: for his own wife being repudiated, he had commerce with his little maidservant through the utmost crime: and when he discharged the office of Deacon, the unhappy one did not shudder at the tremendous power of the inaccessible Deity; but to the sins, in which he was not at all ignorant himself to be deeply immersed, not ceasing to add sins, and polluting himself with frequent adulteries, the sacred pallium put on, he discharged the divine office, with no reverence of the vivific and immortal mysteries: nay even he opined, that his crimes were hidden from God and our Lord. For a fornicating Priest, and an adulterous and fornicating Deacon, shall be accursed to the Lord God: for it behooves him to be of integral and pure life, because he had befouled the Deacon's office with adulteries, who stand at the sacred altars. For thou knowest, son, that ministers contaminated with the sordidness of sin are rejected by God, as he pursues the adulterous and sinful progeny with capital hatred. There are nevertheless, who opine that the sacred Gospels of the Christians are to be held in the place of fables; whence also intent upon morose cogitations, as if they lurked in a subterranean edifice, modesty and fear being laid aside, they indulge their genius; ignorant indeed, how great and how fierce and infesting is the dragon, the prince, I say, of this world, who is sent to every dying man, that he may discuss the iniquitous works and contend in litigation with the holy Angels of God as regards the sinful souls; about to adduce into the midst, where and how he found the soul that studiously pursued darkness; that he may vindicate it to his power.

[152] secure of the gehenna prepared for him. Very many therefore fornicate with joy, very many by gifts and presents procure for themselves the abundance of adultery, exhausting the substance of their soul: and they never seriously recollect, what kind of conflagration after death, how great tribulation, how great dolor, bitterness, horror, contrition await them. Finally, be propitious, O Lord. For who could pursue with narration those things, at the memory of which the Angels also themselves shudder for horror? For such is the force of that fire in burning, that it pervades and excruciates terribly and rigidly even the very nature destitute of body, the Angelic, I mean, of which the spirits cast down from heaven consist. Further, that unhappy comrade of thine by no means had his wife sufficient for him: but seized also with foul love of the maidservant, he committed the diabolical crime, and accumulated the debts of his soul up to death more and more. The supreme day of life came at length, the infernal dragon was present, the holy Angels from heaven were present; they discussed all the man's acts with sharp judgment; but finding his soul polluted in every part, putrid, fetid, smeared with dung and sulphur, they departed thence; the devil seizing the wretched one, and vexing it at his pleasure. For a Priest ought studiously to keep watch, lest, defiled with sin, he enter into the church: for so far is it from being able thus to profit anyone, that on the contrary he augments his own sin: for he himself will be the cause, that the grace of the Holy Spirit descend not there, and those who are congregated will be deprived of it.

ANNOTATA.

CHAPTER XX.

Concerning the soul and the creation of the world and divine things Andreas sublimely teaches Epiphanius.

Ταῦτα τοῦ Δικαίου λέγοντος μετὰ Ἐπιφανίου, Κυριακὴ ἦν πρωῒ, καί τις Ἄρχων διέβαινεν πρὸς παλάτιον. Οὗτος παρενοχληθεὶς εἰς τὴν τῆς σαρκὸς πύρωσιν εἰς ἐπιθυμίαν τῆς γυναικὸς, ὅθεν καὶ συνεγένετο μετ᾽ αὐτῆς. Ὡς δὲ προήρχετο εἰς τὸ παλάτιον, καὶ πλησίον τοῦ Δικαίου ἐγένετο, βλέψας εἰς αὐτὸν ὁ Μακάριος, ἔγνω τὰ κατ᾽ ἀὐτὸν τῇ ἁγίᾳ Κυριακῇ διαπραξάμενον, καί φησιν πρὸς αὐτόν. Ἴδε ὁ ἔξηχος, ὃς ἐμίανε τὴν ἁγίαν Κυριακὴν, καὶ ἀπέρχει μιᾶναι καὶ τὸ παλάτιον. Ἐκεῖνος δὲ ὡς ἤκουσεν, κατεπλάγη μεγάλως, καὶ ὑπομειδιάσας παρῆλθεν. Διηγήσατο δὲ τοῦτο τοῖς φίλοις αὐτοῦ καὶ οἱ μὲν ἐθαύμαζον, οἱ δὲ ἠπίστουν, οἱ δὲ ἔλεγον ἀπὸ δαιμόνων λέγειν αὐτὸν ταῦτα. Ὁ δὲ Ἐπιφάνιος ἐθαύμασεν ἐπὶ τῇ προγνώσει τοῦ δικαίου ἀνδρός. Ὁ δὲ Μακάριος λέγει πρὸς αὐτόν· Ταύτῃ νυκτὶ εἶδον γυναῖκα βασίλισσαν, φοροῦσαν στέμμα βασιλικὸν μαργαρῶδες καὶ διὰ λίθων, καὶ δικαζομένην τῷ παρελθόντι Ἄρχοντι· Πῶς, φησιν, ἐτόλμησας μιᾶναι τὴν Κυριακὴν ἅθλιε; οὐ κορεῖ δι᾽ ὅλης ἑβδομάδος ἀκορέστως ὑλακτεῖν εἰς τὴν ἐπιθυμίαν σου, ἀλλὰ καὶ τὴν ἡμέραν μου τὴν ἁγίαν ἀπροσκέπτως εἰσπράττεις; Μὰ τὸν νυμφίον μου Χριστὸν, εἰ δευτερώσεις, οὐ τριτώσεις! Τοῦτο εἰποῦσα ἀπέστη ἀπ ἁὐτοῦ. Ἐγὼ δὲ τοῦτο θεασάμενος, τέκνον μου, ὀδυνηθην τὴν καρδίαν μου, καὶ ὠνείδισα αὐτὸν, ἴσως σωφρονισθῇ. Εἰ δὲ δευτερώσεις οὐ τριτώσεις, τουτέστιν, ἐξαιτήσομαι δρέπανον κατά σου, καὶ θερίσω σε. Ἀφ᾽ ἧς γὰρ ἀποθάνῃ ὁ ἄνθρωπος, οὐκέτι λοιπὸν ἀμαρτάνει, οὔτε δικαίως πράττει· λυθείσης γὰρ τῆς ψυχῆς τοῦ σώματος, καὶ κατάπαυσιν δεξάμενος. Ἔφη πρὸς αὐτὸν Ἐπιφάνιος· Δέομαί σου, εἰ εὗρον χάριν ἐναντίον σου, ἀπάγγειλόν μοι τὸ, ποταπή ἐστιν ἡ ψυχὴ τοῦ ἀνθρώπου. Ἐπίσταμαι γὰρ αὐτὸς ἔγωγε μικρὸν τὰ περὶ αὐτῆς, ἀλλ᾽ οὐ πληροφοροῦμαι ἐπὶ τοῖς ἐμοῖς στοχασμοῖς, ὅσον ἔχω πληροφορηθῆναι ἐπὶ τοῖς παρά σού μοι λεγομένοις θείοις ῥήμασιν. Λέγει πρὸς αὐτὸν ὁ Μακάριος· Τέκνον, ἡ ψυχὴ τοῦ ἀνθρώπου τὸ πᾶν ὲκείνη περίεστιν, τῆς γὰρ σαρκὸς ταύτης τοῦ σώματος ἡμῶν τοῦ πηλίνου αὕτη ἐστὶν, εἴτε ζωὴ, εἴτε καὶ Θεὸς, ἵν᾽ οὕτως εἴπω, καὶ ἄλλο τι. Ταύτῃ γὰρ ἔδωκεν ὁ Θεὸς τὴν δύναμιν ζωοποιεῖν αὐτὸ καὶ κυβερνᾷν, καὶ θάλπειν αὐτὸ, καὶ ἀναψύχειν διὰ τῆς θέρμης· ἄνευ γὰρ ταύτης τὰ σώματα ἠμῶν πηλὸς, καὶ κόνις, καὶ τέφρα καθέστηκεν. Ἐπιφάνιος εἶπεν· Ἐπίστμαι τὰ τοιαῦτα καὶ αὐτὸς, ἀλλ᾽ ἐρωτῶ τις ἡ τῆς ψυχῆς οὐσία, ποταπὴ δὲ ἡ ταύτης θεωρία ἀπὸ τοῦ ἐξελθεῖν αὐτὴν ἀπὸ τοῦ σώματος, a ποταπόν τε τὸ γνώρισμα τῆς τε δικαίας τῆς τε ἁμαρτωλοῦ. Ἔφη πρὸς αὐτὸν ὁ Μακάριος. Ἡ οὐσία τῆς ψυχῆς νοερόν ἐστι πνεῦμα, ἐλαφρόν τε

καὶ σοφώτατον σφόδρα, γαληνόν τε καὶ ἡδὺ, ἥσυχον καὶ πραότατον, τετορνευμένον εἰς ἀόρατά τινα μέλη, ὑπὲρ διήγησιν ὡραῖὰ καὶ ἥδιστα, πανευπρεπῆ καὶ καταθύμια λίαν Θεῷ καὶ ταῖς χορείαις τῶν ἁγίων Ἀγγέλων χρηματίζοντα. Κατ᾽ ἀρχὰς δὲ πάντες. ἄνθρωποι ὑπὲρ τὸν ἥλιον τρανώτερον ἀπαστράπτουσιν· αὐξανόμενοι δὲ, καὶ τῇ ἡλικίᾳ προβαίνοντες, οἵαις αὐταῖς χρησόμεθα. Οὔκ εἰσιν δὲ πάντων τῶν ἐν ἀρετῇ βιούντων αἱ ψυχαὶ ἴσαι τῇ λαμπρότητι· ἀλλὰ καθὼς ἔκαστος ἐσπευσεν λαμπρῦναι τὴν ἑαυτοῦ ψυχὴν, δι᾽ ἀγώνων θείων καὶ ἐναρέτων. Τέως δὲ, καθὼς εἴρηκα, πρὸς ὅ τις ἀγωνίζεται, φαιδρύνεται· καὶ ὅσον ἐγγύζει Θεῷ, ἀπαστράπτεται· ὅσον τις ὑπομένει θλίψεις καὶ πόνους διὰ Κύριον; ἀνάγεται πλησιάζειν Θεῷ, φωτίζεται, λαμπρύνεται, γίνεται τῇ μεθέξει Θεὸς κατὰ χάριν τοῦ ἁγίου Πνεύματος. Ὥσπερ δέ ἐστιν ὁ σίδηρος μέλας καὶ ψυχρὸς, κείμενος δὲ ἔνδον τοῦ πυρὸς καὶ χρονίζων λαμπρύνεται πλεῖον· οὕτως καὶ οἱ ἄνθρωποι. Πῦρ ἐστιν τὸ Πνεῦμα τὸ ἅγιον, μέλας σίδηρος ἡμεῖς χρηματίζομεν· ὅσον ἐπιμείνομεν τῇ νηστείᾳ, τῇ παννύχῳ στάσει, τῇ προσευχῇ, τῇ δεήσει, τῇ ἐγκρατείͅ, τοῖς νενομοθετημένοις ἡμῖν ὑπὸ τοῦ ἁγίου Πνεύματος, τοσοῦτον φαιδρυνόμεθα, φωτιζόμενοι, λαμπρυνόμενοι. Τὸ αὐτὸ δέ μοι νόει καὶ ἐπὶ τῶν ἐν ἁμαρτίαις ψυχῶν· τὸ κατ᾽ ἀρχὰς οἷαν ὥραν δοθῶσιν ἐν τοῖς σκηνώμασι τῶν βασταζομένων βρεφῶν ἐν τῇ γαστρὶ τῶν ἰδίων μητέρων, ἄσπιλοι χρηματίζουσιν· ὅταν δὲ εἰς τὸν βίον ἀπολυθῶσιν, καὶ ἄρξωνται ἁμαρτάνειν, σκοτίζονται· καὶ ὅσον εἰς τὸ βάθος κακῶν εἰσέρχονται ἐν τῷ βορβόρῳ τῆς ἁμαρτίας κυλινδούμενοι, μέλανες ὡσεὶ ἀσβόλη γίνονται. Νοητῶς ταῦτα ὑπολάμβανε, ὦ τέκνον, εἰς μουθεσίαν τῆς ψυχῆς σου, ἀνθ᾽ ὧν εἶ φίλτατόν μου στρουθίον. Ὁ δὲ Ἐπιφάνιος παραλαβὼν τὸν Μακάριον, ἔρχεται εἰς τὸν ἅγιον Ἀγαθόνικον, καὶ πλησίον τῆς αὐτοῦ φιάλεως καθεσθέντες, διὰ τὸ ἤσυχον τοῦ τόπου, λέγει πρὸς αὐτὸν ὁ Ἐπιφάνιος· Εἰπέ μοι, ποῖον δημιούργημα πρὸ τῆς ἄλλων ὁ Θεὸς ἐποίησεν; ἐπεὶ ποθῷ ἀκούειν ἀπό σου, ὡς ἀπὸ πηγῆς τῆς βρυούσης μέλι καὶ γάλα. Ἔφη ὁ Ὅσιος· Ὁ μὲν Θεὸς ἀεὶ ἐχρημάτιζεν σὺν τῷ Λόγῳ αὐτοῦ καὶ τῷ Πνεύματι, καὶ τὸ οἱονεὶ πώποτε οὐκ ἐχρημάτιζε τῶν ἀρτίως χρηματιζόντων, ἦν τε ἐν σιγῇ καὶ γαλήνῃ ἐπὶ τὸ αὐτὸ ὁ Ὕψιστος· οὐ γὰρ ἦν ἕτερός τις πρὸς ὃν ὁμιλήσει, ἐξαγαγὼν τὸν Λόγον καὶ Θεὸν σὺν τῷ ἁγίῳ Πνεύματι ἀχρόνως ἀπὸ τοῦ νοῦ καὶ πυρφόρου στόματος αὐτοῦ. Συνετῶς, τέκνον ἄκουε, ἵνα καὶ αὐτὸς ἑτέρους ὠφελῆσαι δυνήσῃ. Εἶτα ἐνενόησεν ὁ Ὕψιστος τοῦ συστήσασθαι τὸν κόσμον, καὶ ἐλάλησεν, Γενηθήτωσαν αἰῶνες· καὶ παραχρῆμα παρέστησαν. Πρῶτον εἶπεν τὸν Λόγον, καὶ γεννηθεὶς, τὸ ἔργον ἐτελείωσεν· οὗτος δέ ἐστιν ὁ Λόγος, ὁ πρὸ αἰώνων ἐκ τοῦ Πατρὸς γεννηθεὶς ἀρεύστως· τοῦτο δὲ λέγεται ἡ γέννησις τοῦ Θεοῦ Λόγου. Ὅταν γεννηθεὶς ἐκ τοῦ Θεοῦ καὶ Πατρὸς πρῶτον ἐτέθη θεμέλιον, καὶ τὸ τηνικαῦτα ἐφ᾽ ἑαυτῷ τοὺς ἀπεράντους αἰῶνας ἑδράσας, ἐτελειούργησεν. Κεῖται οὖν καὶ θεμέλιος ἐν ᾧ, καὶ πρὸς τὸν πατέρα ὁ Λόγος οὗτος, ὁ ἐπ᾽ ἐσχάτων δι᾽ ἡμᾶς ἐκ τῆς Παρθένου Μαρίας γεννόμενος ᾄνθρωπος. Ἐπιφάνιος εἶπεν· Παχύτερόν μοι λέξον, τίς ἠ τῶν αἰώνων ὑπόστασις. Καὶ ὁ Δίκαὶος ἔφη· Τὸ μὴ ἐκλείπειν τοῦ εἶναι αὐτῶν τὴν παρέκτασιν· οἷον τὸ διηνεκὲς τῶν καὶρῶν καὶ τῶν χρόνων τὸ ἄπειρον· Ἡ δὲ οὐσία αὐτῶν πνεῦμα ἓν, πολύμορφον καὶ θαυμαστότερον, ἑπτὰ σημείοις σταδιοδρομούμενον, ἐπὶ τούτοις ἔλαβον νοῒ οἵ τε Ἄγγελοι καὶ ἄνθρωποι· καὶ οἱ μὲν τοῦ βαδίζειν τὴν ἀρχὴν ἔλαβον, ὁ γὰρ Κύριος τὴν ζωὴν αὐτοῖς ἐχαρίσατο, προτρέπουσιν οὖν ἡμᾶς ὧς τε εἰς ἐκείνους ἀνελλιπῶς βαδίζειν τε καὶ πορεύεσθαι. Ἡ δὲ ὁδὸς αὐτῶν καὶ πορεία ἀρχὴν κέκτηται, καὶ τέλος οὐ παραδέχεται εἰς τὸν αἰῶνα· ἐβάδισε γὰρ ὁ Πρωτόπλαστος ἀρχὴν τῶν αἰώνων τὴν ὁδὸν τούτων, καὶ οὔπω ἠδυνήθη ὑπεξελθεῖν αὐτῷ δι᾽ ἡμᾶς· ἐπειδήπερ ἡμεῖς κᾀκεῖνος ἕν εσμεν, διὰ τὴν γονὴν καὶ τὸ αἷμα· ἕως νῦν γὰρ οἱ ἑπτὰ αἰῶνες τοῦ κόσμου τούτου, οἱ χρόνοις μετρούμενοι, οὐ συνετελέσθησαν· μετὰ δὲ τὸ πλήρωμα αὐτῶν, τότε ἀρεῖ πνεῦμα φοβερὸν ὁ Θεὸς ἐπὶ πάσαν τὴν γῆν, καὶ συναχθήσονται τὰ ὀστᾶ τῶν ἀνθρώπων, ἕκαστον πρὸς τὴν ἁρμονίαν αὐτοῦ καὶ ἐφαρμώσουσι, καὶ κολληθήσονται· καὶ ἀναβήσεται ἐπ᾽ αὐτὰ νεῦρα καὶ σάρκες, καὶ δοθήσεται ἑκάστῳ τῷ σώματι ἡ ψυχή αὐτοῦ ἄφθαρτος ἀπολυθεῖσα τῶν σκηνῶν, ἐφ᾽ οἷς νῦν καὶ ἀποκέκλεισται. Καὶ τότε σαλπίσει ὁ Ἅγγελος φωνῇ καὶ τρόμῳ, καὶ ἀναστήσονται οἱ νεκροὶ ἐν ῥιπῇ ὀφθαλμοῦ. Καὶ καταβήσεται ὁ Κριτὴς, καὶ ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. Καὶ τηνικαῦτα λοιπὸν ἀρχὴν δέχεται ὁ ὄγδοος αἰὼν, καὶ καθώς φησιν ὁ Σολομών. Δὸς μερίδα τοῖς ἔπτα, καί γε τοῖς ὀκτώ. Πλήρωμα δὲ οὗτος ὁ αἰὼν οὐ κέκτηται· ἄξει δὲ τοὺς δικαίους ἐν ἀσυγκρίτᾡ εὐφροσύνῃ, καὶ κολἀσει διηνεκῶς τοὺς ἁμαρτωλούς· οἱ γὰρ ἄνθρωποι, ἄφθαρτοι καὶ ἀθάνατοι ἔσονται μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν, διηνεκής τε ὁ παράδεισος, καὶ ἡ κόλασις ἀτελεύτητος, καὶ ὁ αἰὼν ἀσυντέλεστος καὶ ἀπέραντος· αἰὼν γὰρ ἑρμηνεύεται ἐκτεινόμενος ὢν ἀεὶ εἰς τὰς ἀπεράντους καὶ ἀπαροδεύτους κατοικήσεις, ἄκραν ἢ πλήρωμα μὴ κεκτημένος τὸ σύνολον. Ἐπιφάνιος εἶπεν· Ποῖόν ἐστιν δεύτερον δημιούργημα τοῦ Θεοῦ; Ὁ Ὅσιος λέγει· Οἱ αἰῶνες πρῶτον αὐτοῦ κτίσμα πεφῄνασιν· ἐπειδὴ γὰρ ἀσώματός ἐστιν ὁ Ὕψιστος, ἐν πρώτοις ἀσώματον, νοερόν τε καὶ ἄϋλον, τὸν περὶ αὐτὸν ἐδημιούργησε κόσμον. Ἐπιφάνιος εἶπεν· Αἱ τῶν οὐρανίων δυνάμεων στρατηγίαι ἐκ μιᾶς παρήχθησαν εἰς τὸν κόσμον εἶναι, ἢ ἒν κατ᾽ ἓν, ὡς ἡ κτίσις; Ὁ Ὅσιος εἶπεν· Ἠδύνατο καὶ ἑνὶ λόγῳ πάντας τοὺς ἄνω λεγεῶνας παραστῆσαι τῷ φοβερῷ θρόνῳ τῆς δόξης τοῦ Θεοῦ τῆς ἀστέκτου· ἀλλ᾽ ὥσπερ τοῦ τῇδέ κόσμου ὁρώμενα στοιχεῖα ἔν καθ᾽ ἓν ἐδημιούργησεν, οὕτω καὶ τὰς ἄνω στρατηγίας τελεσιουργηθῆναι. Δημιουργήσας δὲ τὸ πολύμορφον πνεῦμα τῶν αἰώνων, απ᾽ αὐτοῦ ἐλαβεν, ὡς ἀπὸ γῆς τὸ σῶμα, καὶ τὰς ἀχράντους καὶ παναγίας δυνάμεις τῶν οὐρανίων δυνάμεων ἀποκαταστήσας ἐδημιούργησεν, ἐν πρώτοις τὰ Χερουβὶμ, ἐπειτα Σεραφὶμ, εἶτα τοὺς Θρόνους, τὰς Κυριότητας, τὰς Ἀρχὰς, τὰς Ἐξουσίας, τὰς Δυνάμεις, τοὺς Ἀγγέλους καὶ Ἀρχαγγέλους, τῶν ἄνω ἀπείρων μυριάδων καὶ χιλιάδων τῶν οὐρανίων δυνάμεων, Μιχαὴλ καὶ Γαβριὴλ, Οὐριὴλ καὶ Ῥαφαὴλ, καὶ Σαμαὴλ, οἱ πρωτεύοντες τῶν ἀσωμάτων δυνάμεων. Οὗτος ὁ Σαμαὴλ ὑπάρχει ὁ σατᾶν, ὁ ῥιφεὶς ἐκ τῶν οὐρανῶν, οὐκ ἐπειδὴ οὐ προσεκύνησε τὸν Ἀδὰμ, καθώς τινες μυθολογοῦντες ὑπειλήφασιν (Καὶ δὴ οὐκ ἦν ἄνθρωπος ἔτι πλασθεὶς) ἀλλὰ ὅτι ἐνενόησε στῆσαι τὸν θρόνον ἐν νεφέλαις, καὶ ἔσεσθαι ὁμοιος τῷ Ὑψίστῳ, ὥστε τὴν δόξαν Κυρίου περιεφθόνησεν; καὶ διὰ τοῦτο αὐτὸν ὁ Θεὸς κατεκρήμνισεν ἄνωθεν κάτω σὺν πάσῃ τῇ στρατιᾷ αὐτοῦ, μεθ᾽ ὧν ταῦτα ἐβουλεύσατο. Τάξεις οὖν μεγάλας ὁ Θεὸς ὑπεστήσατο, μέτρῳ ἀνθρωπίνῳ μὴ ἀριθμουμένας, καθὼς εἶπεν ὁ μονογενὴς Λόγος τοῦ Θεοῦ τῷ μακαρίῳ Πέτρῳ ἐν τῷ καιρῷ τοῦ πάθους αὐτοῦ· Ὅτι ἠδυνάμην πλείους ἢ δώδεκα λεγεωνας παραστῆσαι Ἀγγέλων. Ὅθεν οὗτοι ἐξέπεσον, έκεῖθεν χορὸς τῶν σωζομένων ἀνάγεται, ὅπως ἀναπληρωθῇ τὸ δέκατον τάγμα τῶν Ἀγγέλων τοῦ Θεοῦ. Δῆλον οὖν ὅτι δευτέρᾳ φορᾷ αἱ ἄνω στρατηγίαι ἐτελεσιουργήθησαν. Ἐπιφάνιος εἶπεν· d Τρίτον ὁ Θεὸς τί ἐποίησεν; Ἔφη ὁ Ὅσιος· Ἐποίησεν Ἔρεβος καὶ χάος, σκότος καὶ ὕδωρ, πυρ καὶ ὀμίχλην, καὶ τὰ ἀφεγγῆ χωρία τῶν καταχθονίων. Τότε ὕδωρ οὐκ ἦν ἑστὼς, ἀλλὰ κλυζόμενον καὶ κινούμενον· πνεῦμα γὰρ Θεοῦ ἐπεφέρετο, ὥς φησιν ἡ Γραφὴ, ἐπάνω τοῦ ὕδατος, καὶ εὐθυπόρως ἐπήγαγεν αὐτῷ εὐθέτως, καὶ. περιέθαλπε τὸ πνεῦμα τοῦτο. Οὐχὶ τὸ Πνεῦμα τὸ ἅγιον ἦν, μὴ γένοιτο, ὥς τινες ὑπειλήφασιν· πνεῦμα δὲ ἦν καὶ αὐτὸ διμιουργηθὲν, ἀφ᾽ οὗ οἱ ἄνεμοι ἐτελεσιουργήθησαν. Ἐπιφάνιος εἶπεν· Πῶς ἐστιν ὁ γεννήτωρ Πατὴρ, καὶ ὁ γεννηθεὶς Υἱὸς, καὶ τὸ Πνεῦμα τὸ ἅγιον; Ὁ Ὅσιος εἶπεν· Ἐκ τῆς τοῦ ἀνθρώπου συνθέσεώς ἐστιν τὸ πᾶν κατοπτεῦσαι· νοῦς γὰρ ὁ Πατὴρ, λόγος ὁ Ὑιὸς, Πνεῦμα ἐκείνη ἡ εὔπνοια, δι᾽ ἧς τὸν αἰθέρα ἀναπνέομεν· καθάπερ γὰρ νοῦν τις ἴδιον κέκτηται, ὁ δὲ νοῦς λόγον καὶ πνεῦμα, συστοιχοῦσι δὲ εἰς ἕνα σὺν τῷ σώματι ἄνθρωπον· νοερὰ γὰρ ἡ ψυχὴ, καὶ λογικὴ, καὶ πνευματικὴ κεχρηματίζει, ἄλλη τε ἡ τῆς ψυχῆς ὑπόστασις, ἄλλη τε ἡ τοῦ νοὸς, ἑτέρα τε ἡ τοῦ λόγου, ὡς οἶμαι· ἀλλὰ μία τῶν ἐγκατέρων ἡ οὐσία, ὡς πρόδηλον, καὶ μία ἡ φύσις, καὶ αὐτὴ καὶ ἐνέργεια, καὶ ἓν αὐτῶν τὸ θέλημα πάρεξ τοῦ σώματος. Καὶ ταῦτα ἐρεύνα καὶ τὰ περὶ τῆς Θεότητος, καὶ εὑρήσεις Πνεῦμα Θεοῦ, νοῦν Πατέρα, καὶ λόγον τὸν μονογενῆ αὐτοῦ Υἱόν· διὰ γὰρ τῶν τριῶν τούτων ὑποστάσεων εἷς Θεὸς καὶ ὁρᾶται καὶ κηρύσσεται θεοπρεπῶς. Ἐπιφάνιος εἶπεν· Ἆρά γε τὸ θεῖον ἀνθρωπόμορφόν ἐστιν; e Ὁ μακάριος ἔφη· Μὴ γένοιτο τέκνον· οὐ γάρ ἐστι, ὡς ἔφης ἀνθρωπόμορφον, οὔτε ὁμοιοῖ τινι κτίσματι· ἀλλ᾽ οὔτε ἑώρακεν αὐτόν τις ὡς ἔστι, ἵνα τὴν αὐτοῦ μορφὴν διηγήσηται. Ὁρᾶται δὲ Θεὸς πολλάκις τοῖς ἐκλεκτοῖς αὐτοῦ, σχηματίζων ἑαυτὸν, ὡς ἡ δύναμις ἀπαιτεῖ τῶν βουλομένων ἰδεῖν αυτόν. Ἐπιφάνιος εἶπεν· Πῶς ἐστιν ὁ Χριστὸς Θεὸς καὶ ἄνθρωπος, ἔν τε θεότητι καὶ ἀνθρωπότητι κεκτημένος ὑπόστασιν; εἶς δὲ πάλιν Υἱὸς διπλαῖς ταῖς φύσεσι προσαγορεύεται; Ὁ Ὅσιος ἕφη· Ὁ Λόγος τοῦ Θεοῦ, καθὼς ἔφη Ἰωάννης ὁ θεολόγος, σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν, οὐκ ἀλλοιωθεὶς τοῦ εἶναι Θεὸς, ἄπαγε· ἀλλ᾽ ὢν Θεὸς οὗτος Λόγος καὶ ἄνθρωπος ἐν ἀληθείᾳ ἐγένετο, βροτείαν ἔχων φύσιν καὶ θέλησιν, μία τε ἦν ἡ τῶν ἑκατέρων ὑπόστασις, δύο τε οὐσίαι, ἕν τε πρόσωπον τῆς θεότητος· ἐπειδὴ ἐκ τοῦ θεἳκοῦ Λόγου ἐπάγει τὸ τῆς ἀνθρωπότητος αὐτοῦ σεβάσμιον πρόσωπον. Εἷς δὲ Υἱὸς ὀνομάζεται, καθότι ἐκ μιᾶς ὑποστάσεως ἡ ἀνθρωπότης αὐτοῦ καὶ ἡ θεότης χρηματίζουσιν. Καθάπερ πολλάκις καὶ ἡ ἁπαλὴ φύσις τοῦ ὕδατος πεπηγῶσα δύο προσηγορίας f δέχεται. Καὶ γὰρ ὅτε ἐστὶ ὕδωρ ἰδιάζον, μίαν ἔχει προσηγορίαν· ὅταν δὲ εἰς πάγος κατενεχθῃ, ἐπ᾽ ἀνάγκαὶς καὶ ἄλλην προσηγορίαν προσλαμβάνει τοῦ καλεῖσθαι πάγος. Λοιπὸν τοιούτῳ τρόπῳ καὶ ὁ Θεὸς Λόγος· ἕως ὅτε οὐκ ἐσαρκώθη, ἤκουε Θεὸς μόνον· μετὰ δὲ τὸ σαρκωθῆναι, καὶ Θεὸς ὁ Λόγος, καὶ Υἱὸς ἀνθρώπου ὀνομαζόμενος· g εἷς Υἱὸς ἐκ δυὸ φύσεων. Ἐπιφάνιος εἶπεν· Ὁ οὐρανὀς ὁ ὁρώμενος

ἐπάνω αὐτοῦ τί ἔχει ἐπιστεγάζων; Ὁ Ὅσιος εἶπεν· Ὥσπερ ὑποκάτω τὰ νέφη τοῦτον καλύπτουσιν, οὕτω καὶ ἐπάνω τῇ φορᾷ τῶν ὑδάτων ἐστέγασται. Λέγει γὰρ ὁ Δαυῒδ· Ὁ στεγάζων ἐν ὕδασι τὰ ὑπερῷα αὐτοῦ. h Ἐπιφάνιος εἶπεν· Ἀρα πόσοι οὐρανοὶ δοκοῦσιν εἶναι· εἷς κατὰ τὸν Μωυσὴν, ἢ καὶ ἄλλοι; Ὁ Ὅσιος εἶπεν· Ὁ μὲν Μωυσῆς τοῖς ἐν σκιᾷ καὶ τῷ λύχνῳ προσηλωμένοις Ἰουδαίοις ταῦτα ἔλεγεν, ὅτι ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν φαινόμενον καὶ τὴν γῆν, ἕνα οὐρανὸν σημαίνων. Ὁ δὲ μακάριος Παῦλος, καὶ αὐτὸς νομοθέτης ὢν τῆς νέας χάριτος, ἐκέκραγε λέγων· Ὁ Θεὸς οἶδεν ἁρπαγέντα τὸν τοιοῦτον ἄνθρωπον ἕως τρίτου οὐρανοῦ. Ἐκεῖνος λέγει ἕνα τὸν οὐρανὸν τὸν ὁρώμενον· ὁ δὲ Ἀπόστολος καὶ τὸν ὁρώμενον καὶ τοὺς μὴ βλεπομένους. Χρὴ οὖν πιστεύειν τῷ νέῳ νομοθέτῃ· τὰ γὰρ τῆς νέας χάριτος πληροφορίας ἀναμεστα καὶ πάσης ἀληθείας καὶ σεμνότητος. Ἐπιφάνιος ἔφη· Ἐν τᾦ οὐρανῷ εἰσι τὰ νοερὰ θεῖα στρατεύματα, καὶ ἐπάνω τούτων ὁ Θεός ἐστιν· ὑπεράνω δὲ τοῦ Θεοῦ τί ἐστιν; ἀπάγγειλόν μοι παρακαλῶ. Ὁ Ὁσιος λέγει· Μὰ τὸν Ἰησοῦν ὑψηλὰ καὶ ἄνορμα λέγεις ἐρωτῶν! πλὴν ἐρῶ σοι καὶ αὐτὸ. Ἐπάνω πάντων τῶν νοερῶν δυνάμεών ἐστιν ὁ Θεὸς, καὶ ἐκ δεξιῶν αὐτοῦ κάθηται ὁ Χριστὸς ἐπὶ θρόνου φοβεροῦ, ὡς ἀστραπὴ χρηματίζοντος· ἀποφορὰ δὲ φοβερὰ φοβεροῦ φωτὸς ἀπ᾽ αὐτοῦ ἐκπορεύεται διαστρέφων τὰ οὐράνια τάγματα. Ὑπεράνω δὲ τοῦ Θεοῦ ἐστιν ἀὴρ ὥσπερ ἤλεκτρος, λευκὸς ὡσεὶ χιὼν, καὶ αὐτὸς ὑπάγει εἰς ὕψος ἀπλήρωτον, καὶ ἐπ᾽ αὐτῷ ἡ θεότης, καὶ πάλιν ὑπάγει εἰς ὕψος φοβερὸν καὶ ἀχανὲς πέλαγος ὁ ἀὴρ ἐκεῖνος, καὶ ἐν αὐτῷ ἡ θεότης. Λοιπὸν, τέκνον, πλήρωμα οὐκ ἔστιν τοῦ ὕψους ἐκείνου, κᾂν ἔνθεν ἴδῃς ἢ ἐκεῖθεν τὸ αὐτό· ἄκραν γάρ ποτε οὐχ εὑρίσῃς τοῦ ἀέρος καὶ τῆς ἀοράτου θεότητος· ἄβυσσος γὰρ ἄβυσσον i ἐπικαλεῖται τὴν τῆς θεότητος φοβερὰν οὐσίαν τε καὶ ἀστραπὴν καὶ ἐπαπόῤῥητον θεότητα. Ἐπιφάνιος λέγει· Πόθεν ταῦτα ἐπ᾽ εὐθύτητι οὕτως γινώσκεις καὶ λέγεις, ὡς πάντοτε αὐτὰ ἐπιστάμενος; Ὁ Ὅσιος ἀπεκρίθη· k Ὥι τινι ὁ Θεὸς τοὺς νοεροὺς αὐτοῦ ὀφθαλμοὺς ἀποκαλύψει καὶ φωτίσει, πολλὰ βλέπει καὶ ὁρᾷ, ἅπερ καὶ βλέπων ἐξίσταται.

[153] When Andreas was teaching Epiphanius the things which have now been narrated, A fornicating Magnate it was the matutinal time of the Lord's day: and a certain Prince passed toward the palace, who, kindled with the flame of lust, had fulfilled his cupidity with a woman, with love of whom he was perishing. Tending therefore toward the palace, and now not far distant from him, B. Andreas, having beheld him, knew what things had been patrated by him on that day, and said: Lo, the insane man, who, not fearing now to profane the holy day of the Lord, goes to the palace, about to defile that also. When that Prince heard these things, he was vehemently stupefied; subriding however he proceeded on his way. Then indeed narrating these things to his friends, to some he begot admiration, with others he found no credence, from others finally he received this for answer, that Andreas had enunciated such things by the instinct of demons. Andreas recognizes and reprehends. Further when Epiphanius wondered, whence or how the holy man had known these things; he merited to hear him speaking thus: This very night I beheld a woman, notable in royal attire and a crown, distinguished with pearls and gems; who, dragging as it were into court the Magnate, whom we just saw passing by: With what brow, she said, hast thou dared to befoul the Lord's day, unhappy one? does an entire week not suffice for satiating thy insatiable lust, that thou shouldst rashly and inconsiderately violate also my sacred day for me? By my spouse Christ I swear to thee, if thou shalt have dared to repeat it, I shall see to it that thou add not a third time. And having spoken these things she departed. But I, who was present at the deed done, my son, took grave dolor in mind, and ingested these things to the man, if perchance he might come to his senses. But what she said, If thou shalt have dared to repeat it, I shall see to it that thou add not a third time; is just as if she had said, I shall demand a sickle against thee, and I shall mow thee down. For after a man has exchanged life for death, there is nothing that he may sin thereafter, as neither that he may work well: as one who ceases from all action, as soon as the soul shall have been loosed from the bonds of the body.

[154] To this; I beseech thee, said Epiphanius, expound, if I am of any avail in favor with thee, Asked to explain what the soul of man is, what kind of thing the soul of man is: of which although the nature is not altogether unknown to me, there is nevertheless reason why I myself less acquiesce in my own cogitations and considerations, about to acquire greater certitude if the weight of thy words be added. To whom thus Andreas: Altogether such is the soul of man, son; that it is to be called either the life, or (so to speak) the God, or some other thing not unlike, of our carnal body compacted of clay: to it certainly God has conferred such virtue, that it may supply life to the body, that it may govern it by reason, foster it with heat, by fostering recreate and conserve it. For without the soul, our bodies would now relapse into clay, into ashes, into sordidness.

[155] Resuming, Epiphanius; Neither do these very things escape me, he said: but I was asking this; What chiefly the substance of the soul is; what its beatific vision is, he responds, that it is a rational spirit; when it shall have departed from the body; what finally the criterion is, whence a sinful soul, whence a just one can be recognized. To these questions Andreas thus met: The substance of the soul is a rational spirit, most easy to be moved, endowed with singular wisdom, it rejoices in quiet and tranquillity, is bland and mild, and formed of certain parts as it were, not falling under our aspect, yet so beautiful, jocund, decent, and delectable, that no one can explain them in words, ravishing into admiration of itself God himself and the Angels. which while it is created most beautiful; But the souls of all men are at the beginning far more refulgent than the sun itself; but as age proceeds they turn out such, as we ourselves shall have made them by our works. For it must not be thought, that the souls of all running in the stadium of virtue shine with equal beauty; by no means: but as each one shall have cultivated and exercised it with less or greater zeal in holy works, so also shall he have augmented or diminished that beauty. For as much as, as I just said, anyone has labored, with so great joy is he accumulated; as much as he approaches God, with so great light does he shine; as much finally as he sustains graver labors and tribulations for the Lord, so much the nearer is he to God, with so much the more copious light is he illustrated, and becomes by participation of the grace of the Holy Spirit in a manner himself God.

[156] through the exercise of virtue it turns out in the forms of God, For just as iron, black and cold, if it be cast into fire and remain some time, more and more grows fiery and rutilates: so also it is dealt with concerning man. Fire adumbrates the Holy Spirit; black iron, us little men; as much as we profit by fasts, by the vigilant station, by prayer, by temperance, by observance of the laws laid by the Holy Spirit; so much does joy increase, the light is intensified, our glory grows. In the same manner I would have thee ratiocinate, concerning the souls of sinners: for they at the beginning, when first they are infused into the bodies of infants still enclosed in the maternal womb, good God, how comely, but is darkened through sins, and removed from every blemish they are! But when they have already entered into mortal life and have begun to sin, suddenly unlike themselves the souls turn out tenebrous: but when they immerse and wallow themselves more deeply in the mire of sins, they are infected with so great a blackness, that soot may be called white in comparison to it. Lay up these things in a mindful soul, son, my most beloved little sparrow, about to profit thee unto salvation.

[157] After these things Epiphanius, Andreas taken with him, withdrew to S. Agathonicus's ^b, and a seat near the Phiala ^c chosen, because it lacked the noise of the people, thus addresses his comrade: Then he explains the eternity of the divine Word: Tell now, what first of all works did God make? I desire to learn it now from thee, as from a mellifluous and lactifluous fount. About to satisfy his desire, Andreas; God, he said, with his Word and Holy Spirit was perpetually; and before anything of those things, which are now beheld, existed; rejoicing in silence and placid tranquillity in that very thing, the Most High (for there was not that with which he might converse) produced without time the Word God, with the Holy Spirit, from his mind and igniferous mouth. But thou indeed, my son, well and prudently understand these things, that thou also in turn mayst be able to profit others. Then the Most High resolved also to produce the world, and said: Let the ages be made, and continuously they were made. First therefore he spoke his Word, and this begotten perfected the work intended by the Father. And this is that Word, through which were first created the ages, which before all ages without corruption or immutation of himself the Father begot: that which is called the Generation of the Word God. When therefore the Word had been begotten of God the Father, there was constituted the first principle of the other things, which founding in itself the ages never to be terminated, brought the whole work of creation to its end. There is therefore a foundation in the Word, and the Word with the Father; which at the end at length of the ages for the cause of our salvation assumed human nature from the Virgin Mary.

[158] of which there shall be no end, Again Epiphanius: Now I would, he said, that thou expound, at least in a rude manner; what the substance of the ages is. And Andreas: It is, he said, an extension never to be terminated; that is, the infinite perpetuity of times and years. But their essence is one spirit, multiform and admirable, running through seven signs; which it is given to understand by the mind both to Angels and to men. And these indeed have obtained the principle and faculty of stepping, the Lord granting them life; and they exhort and excite us, that we may never cease to tend and progress through them. But the way of the ages has indeed a beginning, about to have no exit unto eternity. The first parent of the human race began to step that way of the ages, but hitherto could not find an exit because of us: for we are one with him, on account of the generation and conjunction of blood. For up to this very time the seven ages of this world, which are measured by years, are not evolved: but when their course shall have been completed, then the Lord will raise up a formidable spirit over the whole earth, yet the course will be halted at the end of the world, and the bones of men will be congregated, to be coagmented and conjoined each into its own seat and order, and also to be covered over with nerves and flesh: then to each body also its own soul will be restored, incorruptible after it has remained loosed from its tabernacle, in which it is now enclosed and detained. Then also the Angel will sound the trumpet with great sound and tremor, and all the dead will rise in the twinkling of an eye, and the Judge will descend from heaven, about to render to each according to his works. Then truly at length at some time the principle of the eighth age will be present;

just as Solomon also speaks: Give a portion to seven, and also to eight. Eccl. 11. 2 This age moreover, and it will be changed into a good or evil eternity, never to be completed, will be transacted by the just in incomparable joy, but by sinners in indesinent penalties. For men, after the general resurrection of the dead, will not be able to die or be extinguished: the celestial paradise will be perennial, the torments of hell will not be terminated, the age itself will be extended into all eternity without measure and end: for αἰὼν or age, by the Greeks is explained ἀεὶ ὢν or always existing, inasmuch as it knows no terminus, runs indesinently, and is altogether unable to attain its summit or be completed.

[157] Resuming, Epiphanius: What then, he said, is the second work of God? Andreas responds: But the ages having been founded, he teaches, I have already said in the first place that the ages were produced: for because the Most High is destitute of body, he began to mold first of all that part of the world, which is incorporeal, intelligible, weighed down with the admixture of no matter, and is nearer to himself. And Epiphanius asking; whether the universal army of the celestial virtues, jointly or separately, as was done with the rest of the creatures, one succeeding to another, had been introduced into the world: thus B. Andreas discoursed: God could indeed collocate all the legions of Angels whatsoever, produced by a single word, around the tremendous throne of his inaccessible glory at once: nevertheless, just as he molded successively the elements and principles of this inferior world, which we see; so also it seems to be said that some Angelic spirits, who inhabit the heavens, succeeded to others. But that multiform spirit of the ages, which we have spoken of, being founded, that nine choirs of Angels were created, he took thence (just as he formed bodies from earth) wherewith to make the purest and most holy genii of the celestial virtues; and in the first place indeed the Cherubim, then the Seraphim, afterward the Thrones, then the Dominations, Principalities, Powers, Virtues, Angels, and Archangels. But of that number of infinite spirits the first places are held by Michael, Gabriel, Uriel, Raphael, and also Samael, who soon cast down from the heavens, was made Satan; not because he refused to adore Adam, as certain fabulators have suspected; for man was not yet formed: but because he induced into his mind, to collocate his throne in the clouds, and wished to be like the Most High, envying him his glory; hence God gave him, with the whole army of his counsel, headlong from the highest to the lowest. God therefore constituted very great orders of Angels, whose number cannot be found by the human mode of computing; just as the only-begotten Son of God at the time of his passion said to B. Peter, that he could exhibit more than twelve legions of Angels. But now whence those proud spirits fell, thither the men, who are saved, numerously ascend; that the tenth Choir of Angels may be supplied. It is manifest therefore, that in the second place the celestial spirits were produced.

[160] and afterward the things which are under heaven. To Epiphanius asking again: What further God had founded in the third place; Erebus, responded Andreas, and chaos, darkness and water, fire and clouds, and the blind region of the lower world. Then water did not stand immobile, but fluctuated and was agitated: for the Spirit of the Lord, as Scripture speaks, was borne over the waters, and proceeding by a straight track fostered them on every side. Nor yet shouldst thou think, that he, of whom we here treat, was the Holy Spirit, as the opinion of certain ones bears; but that he too was created by the same artificer, by whom the winds were produced. To Epiphanius interrogating anew, In what manner the Father is genitor; and the Son, begotten; and the Spirit, holy: This, said Andreas, He adumbrates the substance of the three Persons in one Deity. is most beautifully given to be understood from the composition of man. For our mind adumbrates the Father, our reason the Son, the faculty of breathing and attracting air the Spirit: for as to each one his own mind, but to the mind its own reason and spirituality is inherent, so they constitute one man with the body. For the soul is intellectual, rational, and spiritual: and one indeed is the hypostasis of the soul, another that of the mind, another that of reason, as I think: but the substance, nature, operating force, and will, are found in them one and the same outside the body. And these very things I would have thee sedulously compare with the divine things, about to find indeed the spirit for the Holy Spirit of God, the mind for the Father, the reason for his only-begotten Son: for through these three hypostases one God is both known and preached, as is fitting.

[161] To these words of Andreas Epiphanius thus subjoins: Has God therefore a human form? and in the one Person of Christ the duality of natures. To whom Andreas: By no means, my son; for he has not the human appearance, which thou sayest, nor the likeness of any creature whatever: nay neither has anyone seen him, as he is, that he could narrate how his form is constituted: but when he appears to his elect, which is done very frequently; another form being assumed, he accommodates himself to the imbecility of those desiring his aspect. But how, asks Epiphanius, is Christ at once God and man, and in what manner has he subsistence in Deity and humanity? In what manner likewise, since he is only one Son, is he asserted to have a double nature? John 1.14 Which S. Andreas thus resolved: The divine Word, as S. John the Theologian speaks, was made flesh and dwelt in us, the Deity not lost, in no way; but it retained, the same Word truly was made man, a mortal nature and will being assumed; but the subsistence of both was one, the substances twofold, the person of the Deity one: since from the divine Word proceeds the venerable person of his humanity: but he is called one Son, because in one subsistence the humanity and divinity consist. So not seldom the fluid nature of water, hardened into ice, receives a double nomenclature; for when it is water simply, it is called by one name only; but when frost congeals it, it is altogether necessary both to bring forth another nomenclature, and to call it ice. In quite the same manner Deus the Word is constituted; as long as it was not incarnate, he was called only Deus: but after it was incarnate, he began to be called both Deus the Word and Son of man: one Son out of two natures.

[162] He says there are waters above the visible heaven: Tell further, said Epiphanius, that Heaven, which we gaze upon with our eyes, what at length has it, by which it may be covered from above? And S. Andreas: Just as the lower part of heaven the clouds often snatch from our sight; so also its upper part is overlaid with a great force of waters; the Prophet David testifying, Who coverest with waters its upper parts. Ps. 103.3 Epiphanius again: How many heavens, dost thou think there are, one only with Moses, or also more? To which the Saint: Moses indeed to the Jews, engaged in the caligo of ignorance and blinking toward the least light, chanted these things; In the beginning God created the visible Heaven and the earth, signifying one heaven. But blessed Paul, who himself also was a Legislator in the new law of grace, with elated voice thus exclaimed: God knows such a man caught up unto the third heaven. He speaks of one heaven, which is open to the eyes; but the Apostle asserts that there are both that and other heavens besides, which are not seen. It is therefore fitting, that we give faith rather to the more recent Legislator: since the things which are comprehended in the new law are supported by greater certitude, truth, authority.

[163] and above these Angels, Here Epiphanius: In heaven, he said, are the armies of rational spirits, over whom God himself eminently stands: this I grasp. But above God what at length is found? this, I pray thee, now declare. And Andreas: By Jesus, he said, thou indeed dost pose sublime and portentous questions! Nevertheless I shall give thee those also explained. In a place more sublime than all the intelligences endowed with virtues resides God, at whose right hand Christ the Lord occupies an admirable throne, rutilating like lightning: and above these Christ; but from him proceed rays of light so vehement, that the celestial orders of spirits are dazzled. Above God a copious air, in its appearance electrum, in whiteness referring snow, is extended into the height; but more sublime than it is God: and again into immense altitude and latitude, equal to a most vast sea, that air is diffused; but here too everywhere is God. Moreover, my son, into whatever part of that altitude thou shalt have cast thy eyes, but above all things the infinitely diffused Deity. thou wilt nowhere attain any terminus of the air, as neither of the Divinity itself. For abyss invokes abyss, namely the Deity of admirable essence and splendor, to be explained by no speech. Epiphanius wondering at one speaking such things: Whence to thee, he said, so prompt a knowledge and explanation of these things, as if thou hadst always been engaged in knowing them? The holy man replies: When God shall have opened and illuminated to anyone the interior eyes of the mind; very many things does he both see and know, and knowing is stupefied.

ANNOTATA.

CHAPTER XXI.

Andreas explains various Scriptures and the phenomena of nature to Epiphanius.

Ἐπιφάνιος λέγει· Τίνα λύσιν ἔχει τὸ ὑπὁ τοῦ Κυρίου εἰρημένον· Εὔχεσθε ἵνα μὴ ἡ φυγὴ ὑμῶν γένηται χειμῶνος, μὲ δὲ σαββάτῳ; Ὁ Ἅγιος εἶπεν· Ἐπειδὴ εἴδῃ ὁ μέγας ὀφθαλμὸς ὁ προειδὼς τὰ ὁρατὰ καὶ τὰ ἀόρατα ὡς προγνώστης, ὅτι μέλλει Ἱερουσαλὴμ παραδίδωσθαι εἰς χεῖρας τῶν Ῥωμαίων εἰς ἄπειρον ἐξάλειψιν διὰ την ἀπιστίαν αὐτῶν, προείρηκεν αὐτοῖς ταῦτα· ὅτι ἐὰν γένηται ἡ φυγὴ αὐτῶν ἐν σαββάτῳ κατὰ τὸ ἔθος αὐτῶν ἐν τοῖς σάββασιν ἐπὶ κράβαττον κείμενοι, καὶ ἀναστῆναι πῶς μὴ ἔχοντες καὶ φυγεῖν, ἄρδην ἐμπεσοῦνται εἰς χεῖρας τῶν ἐχθρῶν· ἐν τῷ δὲ χειμῶνι οἶμαι, διὰ τὸ κρύος καὶ διὰ τὸ ἄβατον τῶν ὀρέων, ὅτι εἰ καὶ φύγωσι, ποῦ ἐχουσι κρυβῆναι, βίας οὔσης πολλῆς τοῦ χειμῶνος ἐν τοῖς ὅρεσιν; Τὸ δὲ ἀληθὲς ἠνοίξατο, καθὼς αὐτοῖς προφητεύσας ἀπεφήνατο· εἶπεν γὰρ, ὅτι λίθος ἐπὶ

λίθον ἐνθᾶδε οὐχ εὑρεθήσεται, καὶ ἐγένετο οὕτως. Μετά τινας γὰρ καὶροὺς ἐλθὼν ἀπὸ Ῥώμης a Οὐεσπασιανὸς καὶ Τίτος ὁ τούτου υἱὸς, κατὰ τὸ ῥήμα Κυρίου πάντα αὐτοῖς τὰ δεινὰ ἐπετέλεσεν, ὅσα αὐτοῖς ὁ δημιουργὸς προκηρύξατο. Ἐπιφάνιος εἶπεν· Τί εἶπεν ὁ Προφήτης, Ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα, καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν; Ὁ Μακάριος ἔφη· Ἔγγισον τῷ Ἰορδάνῃ καὶ εὑρίσεις τὸ ζητούμενον· b Ἡμέρα γὰρ ὁ Πατὴρ μαρτυῶν τῷ Υἱῷ καθὼς φῶς ὁ Υἱὸς ὁ βαπτιζόμενος· ῥῆμα τὸ ἐν μέσῳ τὸ ἅγιον Πνεῦμα, καθότι ἐν εἴδει περιστερᾶς ἐκεῖσε ἐκατέβη. Παῦλος γὰρ ὁ Ἀπόστολος λέγει περὶ τοῦ Πνεύματος, Καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα Θεοῦ. Νὺξ δὲ ὁ Πρόδρομος πρὸς τὴν θεότητα συγκρινόμενος, νὺξ δὲ καὶ οἱ Ἰουδαῖοι· Γνῶσις δὲ, ἡ ἀναγγελλομένη παρὰ Ἰωάννου τοῖς Ἰουδαίοις, πίστις. Ἐπιφάνιος λέγει· Ἆρα τὸ ὕδωρ, τὸ ἐκ τῶν νεφελῶν c βροχηστημόνως ἐκ τοῦ οὐρανοῦ κατερχόμενον ἀποῤῥέει, εἴπερ ἄλλοθεν ἐν ταῖς νεφέλαις ἀνάγεται; Ὁ Ἅγιος εἶπεν· Τὸ τόξον μου τίθημί, φησιν ὁ Θεὸς, ἐν ταῖς νεφέλαις. Τοῦτο οὖν τὸ τόξον προστάξει Θεοῦ συνάγει ὕδατα θαλάσσης ὡς εἰς ἀσκὸν, καὶ τίθησιν ἐν τοῖς λαγόσι τῶν νεφελῶν, καὶ ὅτε νεύσει ὁ Θεὸς ὑετὸν δοθῆναι τῇ γῇ, ἀναδίδοται πνεύματος ἦχος σφοδρὸς ἐκ τῆς γαστρὸς τοῦ τόξου, καὶ τὸ πνεῦμα ἐκεῖνο θρόηλόν ἐστι καὶ ταρακτικόν. d Ὅτε οὖν τοῦτο προσέλθῃ, καὶ παγιώσῃ τὰ νέφη, καὶ διυγράνῃ αὐτὰ, τότε πάλιν ἀναδίδοται ἕτερον πνεῦμα ὑδατόῤῥυτον, βρύχον καὶ αὐτὸ βροντῶν, καὶ ἐμπίπλησι τὰς νεφέλας τοῦ ὕδατος· ὥσπερ γὰρ σπόγγον πληροῦν αὐτάς. Καὶ μετὰ τοῦτο ἀνοίγεται ἕτερος θησαυρὸς ἐκ τῶν τὸ ὕδωρ κατεχόντων, καὶ προσέρχεται τὸ πνεῦμα τὸ ἐξ αὐτοῦ μητὰ βροντῆς, ὁδὸν ποιοῦν τῷ ἐρχομένῳ ὕδατι ἐπὶ τὰς νεφέλας. Οὕτως οὖν ὁσάκις ἀνοίγεται θησαυρὸς ὑδατόῤῥυτος, καὶ βρονταὶ ἀκούονται· βροντὴ γαρ προπορεύεται τοῦ ὕδατος· πολλάκις δὲ καὶ δίχα βροντῆς βρέχει. Οὐκ αὐτὰ δὲ ἐκεῖνα τὰ στοιχεῖα ἀφ᾽ ἑατῶν νάουσιν, ἀλλ᾽ ὁ Δεσπότης Θεὸς τούς Ἀγγέλους αὐτοῦ διευθύνοντας κατεστήσατο, καθὼς καὶ ἐπὶ πάντα τὰ στοιχεῖα τοῦ οὐρανοῦ. Ἐπιφάνιος λέγει· Ὑπὲρ τί ὠνόμασεν ὁ Χριστὸς τὸν Θεολόγον βροντῆς υἱόν; Ὁ Ὅσιος εἶπεν· Οἶμαι διὰ τὸ ἀρύσασθαι αὐτὸν τὰ ἀπόῤῥητα ῥήματα τοῦ Εὐαγγελίου ἐκ τῆς ἀθανάτου πηγῆς· Κύριος γάρ ἐστιν ἡ ἀπόῤῥητος βροντή. Αὐτὸς γὰρ ἀνέβη τῷ πνεύματι εἰς τοὺς οὐρανοὺς, ὡς ὁ Ἀπόστολος. Νοητοὶ γὰρ Κυρίου οὐρανοὶ οἱ Ἀπόστολοι, καὶ ἐβρόντησεν δι᾽ αὐτῶν τὸ Εὐαγγέλιον πάσῃ τῇ κτίσει. Κύριος γάρ ἐστιν ἡ βροντὴ, Υἱὸς δὲ βροντῆς ὁ Θεολόγος· φοβερῴτερα γὰρ αὐτοῦ ἄλλος βροντῆσαι οὐκ ἴσχυσεν· Υἱὸς Θεοῦ κατ᾽ ἐξαιρετωτέραν χάριν, ἄλλος τις οὐκ ἔστιν. Βροντή ἐστι τὸ Πνεῦμα τὸ Ἅγιον, οὗ υἱὸς κατὰ χάριν ὁ Ἰωάννης. Καὶ τῆ ἁγίᾳ Θεοτόκῳ ὁ Κύριος ἐπὶ τοῦ σταυροῦ ἔλεγεν κρεμάμενος· Γύναι ἴδε ὁ υἱός σου. Καὶ ἀνέβη πάλιν εἰς οὐρανοὺς ὁ Κύριος μετὰ τὴν ἐκ νεκρῶν αὐτοῦ ἐξανάστασιν, καὶ ἐκάθησεν ἐκ δεξιῶν τοῦ Πατρὸς αὐτοῦ, καὶ τότε ἐβρόντησεν ἐν ἦχῳ σφοδρῷ τοῦ ἁγίου Πνεύματος, ἐξαποστείλας αὐτὸ ἐν εἴδει πυρινῶν γλωσσῶν ἐπὶ τοὺς Ἀποστόλους. Κεφάλαιον δέ ἐστιν τῶν Εὐαγγελιστῶν ὁ Θεολόγος, καὶ λευκὸς ἵππος ὀνομάζεται, καὶ υἱὸς βροντῆς. Ἐπιφάνιος εἶπεν· Πόθεν ὴ ἀστραπὴ ἐξέρχεται; καὶ τίς ἡ ταύτης οὐσία; Ὁ Ὄσιος εἶπεν· οἱ σίφωνες ἀνάγουσι καὶ θαλάσσης, καὶ ποταμῶν, καὶ λιμνῶν ὕδατα, καὶ γεμίζοντες ἑαυτοὺς ἀνέρχονται, καὶ κενοῦσιν ἑαυτοὺς εἰς τὰς τῶν θησαυρῶν ἀβύσσους· καὶ ὅταν γεμίσωσι πάντας, διΐστανται εἰς τὰς συστάσεις αὐτῶν, διαμένουσι πάγιοι. Ἔπειτα ἡ ἀστραπὴ ἀσφάλεία ἐστὶ τῶν θησαυρῶν ἐκείνων, καὶ συνέχει ἐν ἑαυτῇ ὅλον τὸ ὕδωρ, καὶ κατεσθίει αὐτοῦ πᾶσαν τὴν ἅλμην καὶ τὸν ῥῦπον, εἰ ἄρα ἐστὶν ἀπὸ θαλάσσης· καὶ κατέρχεται Ἄγγελος Κυρίου, καὶ ἐμφαίνει τὸ ξύλον τοῦ τιμίου σταυροῦ, καὶ καταγλυκαίνει τὰ ὕδατα ἐκεῖνα· καὶ λοιπὸν ἡ ἀστραπὴ ἑκείνη προπορεύεται τῆς βροντῆς, τελοῦσα εἰς ὁρμὴν τῶν ἐν νεφέλαις ἀγωγῶν, καὶ προκαθαίρει καὶ προετοιμάζει· καὶ εἰ λάχῃ ἀραίωμα νεφελῶν, συντίθησιν εἰς εὐθύτητα. Πλειστάκις δὲ καὶ ἔρχεται εἰς τὸν ἀέρα, ἐπὶ τῆς γῆς αὐγάζουσα καὶ φέγγουσα· πολλάκις δὲ εἰ ἔστιν πλούσιος ἡ ὁρμὴ αὐτῆς, φαίνουσα φθάνει καὶ μέχρι τῆς γῆς ἀστράπτουσα, καὶ πᾶν ὅ, τι ἐπιλάβηται δαπανᾷ καὶ ἐμπιπρᾷ. Καύσεως γὰρ δύναμιν ἔχει ἐν ἑαυτῇ ὑπερτέραν τοῦ ἐπιγείου πυρός· ἴσως φημὶ καὶ τῆς ἀσβέστου κολάσεως. Ὅτι δὲ ὁ Θεὸς καὶ ταύτην τὴν ἀστραπὴν διὰ χρείαν βροχῆς παρήγαγεν, οὐκ ἐμὸς ὁ λόγος, τέκνον, ἀλλὰ τοῦ Προφήτου· Ἀστραπὰς γάρ, φησιν, ὁ Θεὸς εἰς ὑετὸν ἐποίησεν. Καὶ ἕτερος Προφήτης λέγει· Ταῖς ἀστραπαῖς ὁ κατευθύνων τὰ ὕδατα, καὶ ταῖς ἐπιβροντήσεσιν ὁ κατασπέρων εἰς βρόχους, καὶ ταῖς νεφέλαις τὸ ὄμβρισμα. Ἔστιν δὲ τῆς ἀστραπῆς οὐσία ἐκ τοῦ οὐρανίου πυρός. Ὤσπερ δὲ ὁ ἥλιος ἔχει τὰς ἀκτῖνας ἀπαύγασμα αὐτοῦ, οὕτως καὶ ἡ ἀστραπὴ ἀπαύγασμά ἐστιν τοῦ αἰωνίου πυρὸς, ἤτοι τοῦ ἐπάνω τοῦ στερεώματος χρηματίζοντος. Οὐράνιον δὲ πῦρ ἐκεῖνό μοι νόει, ὅπερ Ἡλίας προσευχῇ κατήγαγεν ἐπὶ τὰς σχίδακας καὶ τὸ ὁλοκαύτωμα, καὶ τοὺς ἱερεῖς τῆς αἰσχύνης, καὶ τοὺς μηνυτὰς τῆς Ἰεζάβελ· τούτου τοῦ πυρὸς ἀπαύγασμα πέφυκεν ἡ ἀστραπὴ, ἔνυλόν τε καὶ ἐνυπόστατον. Ἐπιφάνιος εἶπεν· Ἆρα ἀληθεύουσιν οἱ λέγοντες, Ὅτι ὁ Προφήτης Ἡλίας ἐστὶν, ὁ τῷ ἅρματι βροντῶν καὶ ἀστράπτων ἐν ταῖς νεφέλαις; καὶ ὅτι δράκοντα διώκει; Ὁ Ἅγιος λέγει· Μὴ γένοιτο, τέκνον μου· ἐσχάτης γὰρ ἀνοίας τοῦτό ἐστιν καὶ ἀκοῇ παραδέξασθαι, ἄνθρωποι γὰρ φρενοβλαβῶς ἐξ οἰκείας διανοίας ταῦτα συνεγράψαντο· ὥσπερ καὶ τοῦτο, ὅτι τὰ στρουθία ὁ Χριστὸς ἐναντίον τῶν Ἰουδαίων ἐκ πηλοῦ διαπλάττων, εἰς τὸν ἀέρα ἀπέῤῥιπτεν, ἐμφυσῶν καὶ ἐπέταντο· καὶ πάλιν ὁ χιὼν ἄλευρος ἐχρημάτιζεν. Ὥσπερ δὲ ταῦτἀ ἐστιν ψεῦδος, οὕτως καὶ αὐτὰ ψεῦδος καθεστήκασιν, ὁπόσα οἱ αἱρετικοὶ νοθεύσαντες ἐδογμάτισαν ἀλλόκοτα· e καὶ χρὴ ταῦτα πάντα Χριστιανὸν μὴ παραδέχεσθαι. Ἡλίας οὖν εἰς οὐρανοὺς οὐκ ἀνέβη, μὴ γένοιτο, οὔτε ἐπὶ ἅρματος καθέζεται· χάριν δὲ ἔχει ἐπὶ τὸν ὐετὸν τοῦ παρακαλεῖν τὸν Θεὸν, ὅπως ἐν καιρῷ ἀνύδρῳ δίδωσι τῇ γῇ ὑετόν. Ἐπεὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, ὁ Υἱὸς τοῦ ἀνθρώπου, ὁ ὢν ἐν τῷ οὐρανῷ· Οὗτος δὲ ζῇ ἐν σαρκὶ καὶ ἔστιν ἐπὶ γῆς, κᾂν οὐδείς ἐστιν ὸ γνωρίζων αύτὸν. Ζῇ δὲ Ἐνὼχ, καὶ ἐν μέσῳ πολλῶν ἀναστρέφεται, καὶ οὐδείς ἐστιν ὁ γινώσκων αὐτόν. Ζῆ δὲ καὶ ὁ Εὐαγγελιστὴς Ἰωάννης καὶ ἔστιν εἰς τὸν κόσμον, ὥσπερ μαργαρίτης ἐν μέσῳ βορβόρου ἀφεθεὶς, τοῦ εἶναι ἐν σαρκὶ ἐπὶ τῆς γῆς, ἀντιπρόσωπος Ἰησοῦ Χριστοῦ τοῦ ἐξιλάσκεσθαι ἡμῶν τὰς ἁμαρτίας, καὶ τοῦ ἀποστρέφειν τὴν δικαίαν ὀργὴν αὐτοῦ τὴν καθ᾽ ἡμῶν, ὁπηνίκα πληθυνθῆ τὰ ἡμῶν πλημμελήματα τοῦ ἀπαλεῖψαι ἡμᾶς διὰ τὰς ἁμαρτίας ἡμῶν. Πολλοὶ οὖν τῶν δικαίων ἐθεάσαντο αὐτὸν, ἀλλ᾽ οὐκ ἐφανέρωσαν αὐτὸν διά τό ἄπιστον καὶ περίεργον τῆς ἀνθρωπίνης ἀσθενείας. Ὅθεν οἱ τρεῖς οὗτοι ζῶσιν μέχρι τῆς συντελείας, καὶ τότε μετὰ τοῦ Ἀντιχρίστου παλαίσαντες, νικήσουσιν αὐτὸν, καὶ οὕτως τὸν τοῦ μαρτυρίου στέφανον ἀναδήσονται παρὰ Χριστοῦ τοῦ Θεοῦ. Ταῦτα μὲν οὕτως. Περὶ δὲ τοῦ καίειν δράκοντα ἡ ἀστραπὴ, οὐκ ἀμφιβάλλω, ἀληθὲς γάρ ἐστιν· ἀλλ᾽ οὐχ ὁ ἅγιος Ἡλίας ᾀστράπτων ἐστὶν, ἀλλ᾽ ὁ Ἄγγελος Κυρίου, ὁ εἰς τοῦτο τεταγμένος. Δράκων δὲ ἐκεῖθεν γίνεται· θεωρεῖ ὁ δαίμων τοὺς ὄφεις, καὶ f εἰς οἷον ἀρέσθη, ὅπου ἐστὶν, εἰσέρχεται, καὶ γίνεται σύμφυτος αὐτοῦ καὶ συνανάτροφος καὶ συνκακοῦργος· καὶ προβαίνοντος τοῦ καιροῦ, ἀπεργάζεται ὁ δαίμων τὸν ὄφιν φαντασμὸν μέγαν, καὶ φοβερὸν καὶ θρασὺν, καὶ κακὸν σφόδρα, καὶ οὐ χωρίζεται αὐτῷ τὸ σύνολον, ἀλλὰ μένει ἐν αὐτῷ βλάπτων μεγάλως. Ἐντεῦθεν ὁ ὄφις γίνεται δράκων, θηρίον πικρὸν καὶ ἐξολέστατον· g [καί ἔστι μὲν καὶ αὐτὸς καθ᾽ ἑαυτὸ κακὸν, ἀλλ᾽ ἐνδύεται καὶ τὸν διάβολον, καὶ γίνεται διπλοῦν τὸ κακὸν κατὰ τὸν λέγοντα· Εὗρεν ὁ σατανᾶς τὸν διάβολον. Ὅταν οὖν διανοηθῇ ὁ διάβολος, ὁ ἐν τῷ ὄφει, ἐξελθεῖν ἐκ τοῦ φολεοῦ αὐτοῦ τοῦ βλάψαι, ἤ ἀπολέσαι ἀνθρώπους, θεωρεῖ ὁ Θεὸς ἄνωθεν, καὶ μὴ θέλων γενέσθαι κακὸν, νεύει τῷ Ἀγγέλῳ τῆς ἀστραπῆς, καὶ εὐθἐως ἄρχεται κατά τοῦ δράκοντος βροντᾷν, καὶ ἀποστέλλει τὸν σίφωνα τῆς ἀστραπῆς, καὶ κατακαίει αὐτόν. Ὁ δὲ διάβολος, ὁ ἐν τῷ ὄφει ὑπερασπιζόμενος αὐτὸν, αἴρει αὐτὸν ἐν τῷ ἀέρι, καὶ φεύγει ἀπὸ τοῦ φοβεροῦ φόβου καὶ τρόμου τῆς ἀστραπῆς. Φεύγων δὲ, ἀγωνίζεται εἰς ἄνθρωπον ἀποκρεμασθῆναι, ὅπως ὁ Θεὸς φειδόμενος τοῦ ἀνθρώπου, ἀφεθῇ κᾀκεῖνος· ἀλλ᾽ εἰδὼς, ὁ τὰ ἀπόῤῥητα ἐπιστάμενος Θεὸς τῆς σκοπὸν τοῦ ματαίου, ἔδωκεν σημεῖον τῷ Ἀγγέλῳ τῆς ἀστραπῆς φήσας· Ἄρον φίλον σὺν ἐχθρῷ· τοὐτέστιν, ὅτι κᾂν εἰς ἅγιον προσφύγῃ, καύσον αὐτὸν σὺν αὐτῷ, καὶ ἐγὼ τὸν δοῦλόν μου πλείονος παραμυθίας ἀξιώσομαι. Λοιπὸν ὅπου καταλάβῃ αὐτὸν, κᾂν ἐπὶ δένδρον, κᾂν ἐπὶ κάμπου, κᾂν ἐν οἰκίᾳ, κᾂν ἐν πλοίῳ, κᾂν ἐν ἀνθρώπῳ προσφεύγει, ἐκεῖ αὐτὸν πατάσσει καὶ τεφρόνει, καὶ τὴν φύσιν αὐτοῦ διαφθείρει· τὸν δὲ σατανᾶν δεσμοῖς ἀλύτοις ὑποβάλλων, τῇ ἀστραπῇ κατακαίει μέχρι τῆς συντελείας τῆς πληρεστάτης ἀνταποδώσεως. Ἐπιφάνιος λέγει· Ὁ χιὼν ὁ φερόμενος ἐκ τοῦ οὐρανοῦ, πόθεν λευκαίνεται, ἢ πόθεν πήσστεται εἰς χιόνα μεταπεμπόμενος; Ὁ Ἅγιος εἶπεν· Πρόδηλόν ἐστιν, ὅτι ἔτι τοῦ ὕδατος ἐν ταῖς νεφέλαῖς χρηματίζοντος, ἐξέρχεται ἐκ τοῦ στερεώματος τὸ πνεῦμα λευκὸν ὡσεὶ ἔριον προστάξει Θεοῦ, καὶ αὐτὸ ἐπιπίπτει ταῖς νεφέλαις τοῦ ὕδατος ἀναμέστοις χρηματιζούσαις, καὶ λευκαίνει τὸ ὕδωρ ἄγαν, ὃν τρόπον καὶ τὸν h κηρὸν ἡ δρόσος. Κατερχόμενον δὲ τὸ ὕδωρ διὰ τοῦ ἀέρος, οὐχ οἶον δὲ ἐπὶ τῆς γῆς φθάνει λεπτότατον, τοιοῦτον ἐκ τοῦ ὕψους ἐκείνου τοῦ φοβεροῦ ἐκ τοῦ ἀέρος κατέρχεται, ἀλλὰ μεγεθέστερον· κατερχόμενον δὲ εἰς πολλὰ τμήματα, μερίζεται διαχεόμενον. Ὅρα δὲ Θεοῦ φρικτὴν δύναμιν, πῶς ὅταν δόξῃ αὐτῷ, ποιεῖ τὴν βροχὴν ὥσπερ κόκκον στρογγυλοειδῆ ἐπὶ τῆς γῆς κατέρχεσθαι, ὃ χάλαζαν καλεῖν εἰώθαμεν. Ὅτε δὲ δόξῃ αὐτῷ, ποιεῖ αὐτὴν φύσιν ἁπαλὴν χιόνα ὥσπερ ἔριον, καὶ οὕτως αὐτὸ καταφέρει ἐπὶ τῆς γῆς. Πάλιν κελεύει, καὶ μετατρέπεται τὸ ὔδωρ εἰς πάγος, καὶ πάλιν τὸ πάγος εἰς ὕδωρ. Θαυμαστὸς γάρ

ἐστιν εἰς ταῦτα ὁ Κύριος. Ἐπιφανιος εἶπεν· Τί ἑρμηνεύει, Ὅτι ποτήριον ἐν χειρὶ Κυρίου, οἴνου ἀκράτου πλῆρες κεράσματος, καὶ ἔκλινεν ἐκ τούτου εἰς τοῦτο, πλὴν ὁ τρυγίας αὐτοῦ οὐκ ἐξεκενώθη, πίονται πάντες οἱ ἁμαρτωλοὶ τῆς γῆς. Ὁ Ἅγιος εἶπεν· Ὁ Κύριος ἡμῶν εἴρηκεν· Ὁ διψῶν ἐρχέσθω πρός με, καὶ πινέτω. i [Ποτήριον οὖν ἐστιν Ἰησοῦς ὁ Χριστὸς Θεὸς τέλειος καὶ ἄνθρωπος. Ποτήριον, ἡ ἀνθρωπότης αὐτοῦ· οἶνος ἄκρατος, ὁ Λόγος τῆς θεότητος ἄδολος.] Ἀνεὺ γὰρ ἀγγείου ὁ οἶνος οὐ κατέχεται, οὕτως καὶ ἀνεὺ σαρκὸς ἡ τοῦ Θεοῦ σοφία ἀνθρώποις προσομιλῆσαι k ὁρατῶς οὐκ ἠνέσχετο. Ἐν χειρὶ οὖν Πατρὸς ὁ Υἱὸς τοῦ ἀνθρώπου· αὐτὸς γὰρ εἶπεν· Πάτερ εἰς χεῖράς σου παρατίθημι τὸ πνεῦμά μου. Τὸ δὲ, Πλῆρες κεράσματος, ὅλη ἡ Θεότης, τὸ γλυκὺ κέρασμα, τὸ εὐφραῖνον τὰς καρδίας ἡμῶν τῶν πιστευόντων εἰς αὐτὸν· πλήρης γὰρ Θεότητος ἀκράτου ἤγουν άδόλου ἡ ἀνθρωπότης αὐτοῦ. Τὸ δὲ, Ἔκλινεν ἐκ τούτου εἰς τοῦτο, ἦλθε σαρκωθεὶς εἰς τὸ ἔθνος τῶν Ἰουδαίων, ἵνα διὰ τῆς ἐνανθρωπήσεως αὐτοῦ γνωρίσῃ τὴν ἔνδον ἄκρατον Θεότητα, l [δι᾽ ἦς ἐποίησε σημεῖα καὶ τέρατα ἔμπροσθεν αὐτῶν· ἐκεῖνοι δὲ φθόνῳ βαλλόμενοι, ἔλεγον· Ἐκ μαγείας ποιεῖ αὐτά·] Εἶτα ἰδὼν ὁ Πατὴρ ὅτι ἀπιστοῦσι τῷ μονογενεῖ αὐτοῦ Υἱῷ, καὶ ὅτι ἐθανάτωσαν αὐτόν· αὐτὸς ὁ ἐν τῇ χειρὶ αὐτοῦ τὸ ποτήριον κρατῶν, ἤγουν τὴν χάριν αὐτοῦ, ἐκ τοῦ ἔθνους τῶν Ἰουδαίων ἦρεν, καὶ Ῥωμαίοις παρέδωκεν. Πλὴν ὁ τρυγίας, ἤγουν τὸ ἔσχατον τῆς ὀργῆς αὐτοῦ οὐκ ἐξεκενώθη. Ἔκλινε τὸ Εὐαγγέλιον αὐτοῦ ἐκ τῶν Ἰουδαίων εἰς τὰ θεοφόρητα ἔθνη, ὁμοίως τοὺς Ἀποστόλους καὶ τὸ πανάγιον Πνεῦμα· καὶ ἅπασαν τὴν χάριν καὶ γνῶσιν τῶν θεοπνεύστων γραφῶν ἐκένωσεν εἰς ἡμᾶς. Πλὴν ὁ τρυγίας αὐτοῦ οὐκ ἐξεκενώθη· ὥσπερ ἡ τρυγία τοῦ οἴνου ἐν πίθῳ οὐκ ἐκκενοῦται, οὕτως τὸ γράμμα τὸ νομικὸν ἀνενέργητόν ἐστιν καὶ ἀνωφέλητον. Τρυγία γὰρ ἡ ἐλπὶς τῶν Ἰουδαίων ἐστίν· ἔτι γὰρ πάσῃ τῇ γῇ σκορπισθέντες, πίνουσιν ἐν τῇ τρυγίᾳ τὴν πλάνην, προσδοκῶντες τὸν Ἀντίχριστον. Ἐπιφάνιος λέγει· Εἰπέ μοι παρακαλῶ, ποταπὴν ἕρμηνείαν βεβαίαν ἔχει καὶ τοῦτο, Κτηνώδης έγενήθὴν παρά σοι, κᾀγὼ διὰ παντὸς μετά σου; Ὁ Μακάριος εἶπεν· Ἐκ προσώπου τοῦ Χριστοῦ λέγει ὁ Προφήτης, διὰ τὸ γενέσθαι ἄνθρωπον τὸν σὺν Πατρὶ ὄντα ἀΐδιον Λόγον καὶ Θεόν· ἄνθρωπος γὰρ ὀνομάζεται κτῆνος Θεοῦ λογικόν. Ἐπεὶ οὖν ὁ Υἱὸς τοῦ Θεοῦ ἐγένετο ἄνθρωπος τέλειος, λέγει πρὸς τὸν Πατέρα, Εἰ καὶ ἄνθρωπός φησιν ἐγενήθην παρά σοι ἐπ᾽ ἐσχάτων τῶν ἡμερῶν τούτων, ἀλλὰ τῇ θεότητί εἰμι διαπαντὸς μετά σου. Ἐπιφάνιος εἶπεν· Τίνα ἑρμηνείαν ἔχει τὸ ῥηθὲν ὑπὸ τοῦ Κυρίου; Μὴ βαττολογήσητε ἐν ταῖς προσευχαῖς ὑμῶν, ἀλλ᾽ ὡς ἐδιδάχθητε, οὕτως προσεύχεσθε. Ὁ Μακάριος λέγει· Βαττολογία ἐστὶν ὅταν τις ἑστὼς ἐν τῇ προσευχῇ οὐ λέγει, Κύριε ἥμαρτον, συγχώρησόν μοι, καὶ ἐλέησόν με, καὶ τὰ τούτοις ὅμοια· ἀλλ᾽ ἀντὶ τούτων λέγει τῷ Θεῷ, Κύριε μερίμνησόν μοι φαγεῖν καὶ πιεῖν καὶ πλουτεῖν, ἵνα χαίρωμαι εἰς τόνδε τὸν κόσμον, σωματικῶς ἀπολαύων τῆς σαρκικῆς ἡδονῆς. Τοῦτό ἐστι βαττολογία, καὶ τὰ τούτοις ὅμοια. Ὁ δὲ Θεὸς οὐκ ἀγαπᾷ οὕτως ἡμᾶς προσεύχεσθαι· ἀλλὰ ζητεῖν πρῶτον τὴν βασιλείαν τοῦ Θεοῦ καὶ τὴν δικαίοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ἡμῖν.

[164] Hence turning to other things, Epiphanius: How, he said, He explains the passages concerning the flight predicted by Christ to the Jews, is that to be explained, which the Lord said: Pray, that your flight be not in winter or on the sabbath? Because, said Andreas, the most perspicacious eye of God, which both the things falling under aspect, and those not falling, long before knows and foresees; foresaw also this, that it would come to pass that Jerusalem would be delivered into the hands of the Romans, to be utterly overthrown on account of its incredulity; hence he put forth this vaticination. Matt. 24. 20. For if the flight had fallen on the sabbath or winter; the Jews lying after their custom through the sabbath on their pallets, whence it is lawful for them neither to rise nor to take to flight, by no means could have escaped the hands of the enemies: but lest the flight fall in winter, therefore, I should think, he orders them to pray, because then with cold all things are rigid and the mountains are impassable: but if even they should flee, they would find no recess where they might lie hidden, winter prohibiting it, raging inclemently in the mountains. But the outcome proved abundantly enough that Christ's prediction was true: for what he had said, that a stone upon a stone would not be found there, so appeared by the event: for some years afterward, Vespasian arriving from Rome with his son Titus, brought upon them all the evils, which the Lord had vaticinated.

[165] Again something else Epiphanius: What does that of the Prophet mean; the same being indicated of John the Baptist. Day to day belches forth a word, and night to night announces knowledge? Ps. 18.3. Andreas responds: Go to the Jordan, about to find indeed the solution of thy query. For Day is the Father, bearing witness to the Son; just as the Son baptized is the light: the Word, which there mediates between both, is the Holy Spirit, who in the appearance of a dove descended there; and who is called by the Apostle Paul; The sword of the spirit, which is the word of God. Eph. 6.17 Further by the name of night comes the Precursor, night indeed, if he be compared with the Divinity; night likewise also the Jews. Knowledge finally, announced to the Jews by John, designates faith.

[166] What the cause of rain Then Epiphanius: Does that water, which we see rain down from the clouds, descending from heaven glide hither, or is it elsewhere collected in the clouds? Which Andreas solves in this manner: I set my bow in the cloud, says the Lord. This bow, God so ordaining, collects the water of the sea as into a wineskin, and stores it in the bosoms and receptacles of the clouds; and when by the nod of God rain is to be sent to the lands, a vehement and turbulent sound of a spirit is emitted from the middle of the bow. Gen. 9.13. When therefore that one came forth, and collected and moistened the clouds: then again another spirit comes forth, and of thunder. almost diffluing with water, which itself also excites the thunder; and fills the clouds, not otherwise than a sponge, with water. After these things another receptacle of waters is opened, and a spirit comes forth with thunder, making a way for the waters coming to the clouds. But as often as this receptacle is opened, so often rain follows and thunder is heard: for that precedes the rain; although nevertheless I would not deny, that often the earth is irrigated by rain, that not having gone before. Nor indeed do those elements rain of themselves; but the Lord God has constituted his Angels, who, like all the other signs of heaven, so also direct and govern these.

[167] Further, to Epiphanius inquiring; Why Christ the Lord cognominated S. John the Theologian Son of Thunder: Because, responds Andreas, as my opinion at least bears, from the inexhaust fount of the Lord, who is the arcane and ineffable thunder, he drew the arcane words of his Gospel. For he himself, equally as the Apostle Paul, was caught up into the heavens; Why S. John the Evangelist is called son of thunder: for the Apostles are the animated heavens of the divine Majesty, through whom the Gospel thundered to the ears of all creatures. The Lord certainly is rightly called Thunder, but the Theologian Son of Thunder: since no one is found, who has thundered more deeply than he; no one, who has more justly merited the name of son of God on account of more eminent grace. Add that the holy Spirit also is thunder; of which through grace John is the son. But let this also be added, that the Lord said, hanging from the cross, to his most holy mother, Woman, behold thy son. Nor must it be omitted, that the Lord after his resurrection from the dead, the heavens ascended, collocated at the right hand of the father, with thunder and a vehement sound sent the Holy Spirit in the appearance of fiery tongues upon the Apostles. But the head of the rest of the Evangelists is John, who is called both the white Horse, and the Son of thunder.

[168] Then whence lightnings flash forth, and what their substance is, when Epiphanius asked; whence and what lightnings are: thus B. Andreas responded. Siphons attract now marine, now fluviatile, now palustrine water; and filled they ascend to the most capacious receptacles, about to evacuate themselves there: but after they have filled all, they depart elsewhere, and there constantly remain. Afterward the lightning, which in a manner presides over those receptacles and furnishes security, embracing in itself all the water, consumes whatever of saltness or sordidness is perchance mixed in it from the sea. Then the Angel of the Lord descending, shows the wood of the sacrosanct Cross, and induces sweetness into those waters. Finally the lightning, which I have spoken of, preceding the thunders, ends in the conflict of the clouds, and purges and prepares them; and if anywhere it perchance finds them rarer, it composes them into their state: but very frequently it also goes out into the air, and illustrates the lands with its light and splendor: not seldom also, where a more vehement impetus has come on, the lightning itself reaches the earth, and whatever it has met in its way, scorched by the violence of its fire, it utterly consumes: for the force of it in burning is much sharper than that of our fire, perhaps also of the inextinguishable hell. Now indeed that God induces lightning of this kind, when the scarcity of water is labored under; flows not from my brain, my son; but from the sense of the Prophet saying: God has made lightnings into rain: and of another, who says: With lightnings he directs the waters, and with thunders he scatters rains and showers upon the clouds. Ps. 134.7. Moreover the substance of lightning consists of celestial fire: for as the sun has its rays, with which it shines; so the lightning is the splendor of the eternal fire, which exists above the firmament. Finally I would have thee consider, that celestial fire, which Elijah by his prayers from heaven summoned upon the prepared wood, upon the holocaust, upon the Priests of confusion, and the informers of Jezebel: for the splendor of fire of this kind, material and truly existing, is wont to be lightning.

[169] Mention of Elijah being made; Do they, said Epiphanius, narrate true things, the things which some fable to be sent by Elijah who say that Elijah in the clouds with his chariot excites thunders and lightnings, and pursues the dragon? By no means, my son, replies Andreas: nay rather it is of the utmost dementia to lend ears to little narrations of this kind; for men mind-captured have written down such deliria of their brain. As also that, which some fable, that Christ the Lord, the crowd of the Jews looking on, fashioned little birds from clay, and that they, after life was inspired into them, cast into the air, flew away: and that; that snow was had for flour. But as these things are splendidly fabricated, so also those are most alien from truth, and by heretics prodigiously adulterated and feigned; and therefore by no means to be admitted by any Christian. Be it far from us therefore, to say either that Elijah was carried into the heavens, or that he still even now sits in his chariot: that is truer, that he rejoices with God in this prerogative, that

in time of drought he imparts rain to the arid earth. For no one ascends into heaven, except him who descended from heaven, the Son of man, who is in heaven. But Elijah, clothed with flesh, lives on earth; and there is no one, who knows him. Enoch too lives, and is conversant in the midst of many, but he says that this one with Enoch and John the Evangelist still lives. although unknown to all. Finally John the Evangelist also lives in the world, like a pearl in the midst of mud, so that he does not appear, lurking; that in the flesh before the face of Jesus Christ he may deprecate for our sins, and avert his just iracundy against us, when, the number of our delicts being complete, he will come to blot us out into the earth. Many indeed of the Saints have merited to behold him, but to others on account of the incredulity and curiosity of human infirmity they did not manifest him. And these three by living shall reach to the consummation of the age, when joining battle with Antichrist, they are to obtain the victory, and to be presented with the glorious crown of martyrdom by Christ the Lord.

[170] The devil taking up a serpent, And those things indeed are so constituted, as we have thus far said: but as regards the dragon, that struck by lightning it is forced to pay penalties, I doubt not at all; for it is consonant to truth: yet not with Elijah moderating and hurling the lightnings, but with the Angel of the Lord designated for this. But hear the origin of the dragon. Serpents being beheld, the demon enters whichever it wishes, and with it becomes in a manner of one nature, with it is nourished, with it communicates its malice: but as time proceeds, it forms thence an immense, terrible, audacious, and most cunning spectrum, from which not departing a finger's breadth as a constant inhabitant, it carries about vastation and damage far and wide. Hence at length that serpent becomes a dragon, how he makes a dragon, an immane and most pernicious wild beast, which indeed sufficiently noxious from its innate nature, through the inhabiting demon becomes doubly more malicious, in the sense of him who says: Satan has found the devil. When therefore it has seemed good to the demon, inhabiting the serpent, to come forth from its hiding places, for the cause of harming men and inflicting destruction; God speculating that from above, not suffering the nefarious counsels of the machinator to be brought to their end, indicates them at once by divine nod to the Angel set over the lightning: but he continuously stirs up thunders against the dragon, emits the siphon of lightning, and from every part infests it with flames. Then truly the devil, the inhabitant of the serpent, but this one God lightnings through his Angel. about to repel the imminent calamity, raises himself on high; and fleeing through the air, declines the terrible and violent lightning: but while fleeing, he studiously does this, that somewhere he may remain suspended from a man, that, with God desiring to spare the man, he himself also may be spared. But God who perceives all the most occult things whatever, the counsel of the most nefarious spirit being known, gives a sign to the aforesaid Angel, saying: Take away both the friend and likewise the enemy. That is, since the most wicked one shall have sought himself asylum with a just man, burn both: my servant I shall then dignify with a more copious consolation. Finally wherever the Angel shall have apprehended the dragon, whether in a tree, or a field, in a house, in a ship, in a man; there he strikes it, reduces it to ashes, and utterly destroys its nature: but Satan, bound with chains that know not how to be loosed, he will torment with fiery lightning up to the very last day of judgment.

[171] Interloquting again, Epiphanius: Snow, he said, which from time to time we see fall down from heaven, whence does it whiten, or whence does it concresce into flakes? Andreas responds: It is ascertained, that, the water residing in the clouds, by the order of God a spirit comes forth from the firmament, what the origin of snow and hail. bearing before it a laneous candor; and that it, fallen down into the clouds replete with water, communicates its whiteness with it: in nearly that manner, by which dew bleaches wax. Now indeed that water falling down through the air, is not a tenuous and minute droplet, such as is beheld on earth after its descent from the immense altitude of heaven; but it is a copious and conjoined mass; which while falling divided into many particles, at length reaches us. But consider here the admirable power of God; in what manner, when it has pleased him, he makes the rain to fall down into round grains as it were, which we have been wont to call hail: in what manner, when it has pleased him, he forms the same rain into soft snow, which we see descend onto the earth like wool: in what manner finally, when it has pleased him, he orders the water to pass into ice, and this again into water. For wonderful in all these things is the Lord.

[172] And Epiphanius, soon subjoining another question; In what manner, he said, dost thou think it is to be interpreted, What the chalice in the hand of the Lord full of mixture, which the Prophet says: For a chalice in the hand of the Lord of pure wine full of mixture. Ps. 74. 9. And he has inclined from this into this: nevertheless its dregs are not emptied out: all the sinners of the earth shall drink? But the solution Andreas at once thus subjoins: Our Lord said; If anyone thirsts, let him come to me, and drink. The chalice therefore is Jesus Christ, true God and man. The chalice adumbrates his humanity; the pure wine, the simple Word of the Deity. For as wine is not held except in a vessel; so without flesh the invisible wisdom of God could not converse visibly with men. John 7.37. In the hand therefore of the Father is the Son of man; he himself saying: Father, into thy hands I commend my spirit. But what is said, A chalice full of mixture, understand the whole Deity, which is a sweet mixture, that exhilarates the hearts of men believing in God: for his humanity is full of pure and simple Deity.

[173] inclined from this into this? What then is subjoined: He has inclined from this into this; sounds thus: He came through the incarnation to the Jewish nation, that he might thus make the pure Divinity, lurking within, through which he patrated signs and prodigies, known before them. But they, stimulated by envy, said these things were to be attributed to the magic art. Afterward when the Father observed, that they persisted in infidelity, unwilling in any way to give faith to his only-begotten Son, nay even to have machinated death for him; the chalice which he held in his hand, his grace I say, taken away from the Jewish nation, he transferred to the Romans. Nevertheless the dregs, or the extreme of his wrath, is not emptied out. His Gospel indeed, as also the Apostles and the Holy Spirit, he willed to be conveyed from the Jews to the Gentiles, ready to receive it; and poured out all the grace and the intelligence of the divinely inspired Scriptures into us: nevertheless its dregs are not emptied out. For just as the dregs which are in the cask are not drained out, so the legal word remains useless and inefficacious to them. For the dregs are the hope of the Jews: for at present too dispersed throughout the whole world, from those dregs they draw the grossest error, by which they anxiously await the advent of Antichrist.

[174] But what, asks Epiphanius further, is the genuine sense of that place: As a beast of burden I was made before thee, and I am always with thee? Ps. 72. 23. Who as a beast of burden before God? Of the person of Christ, says S. Andreas, the Prophet there makes mention: because namely he, who is the sempiternal God with the Father and the divine Word, put on human nature: for man, the beast of burden of God, endowed with reason, is called. When therefore the Son of God was made perfect man, he in a manner thus addresses the Father: Although in these last times I have been made man before thee, nevertheless by reason of the Divinity I am always with thee. Again Epiphanius: How dost thou explain, he said, that sentence of the Lord? But praying, do not speak much, but as ye have been taught, and what it is to speak much in praying. so pray. Matt. 6. 7. Much-speaking is, replies Andreas, when anyone prepared for praying, says not: Lord, I have sinned; remit my delicts, and have mercy on me; and other things similar to these: but on the contrary thus addresses God: Lord, take care of me, that I may abound in food, drink, riches, that I may transact my life happily in this world, that I may flow with the voluptuousnesses of the flesh. These and things similar to these are much-speaking. God indeed wills us to institute prayer not in that manner, but first that the kingdom of God and his justice be sought; and all these things shall be adjected to us.

ANNOTATA.

f. There, ὅπου ἐστίν.

CHAPTER XXII.

The remaining questions proposed by Epiphanius, and aptly solved by Andreas.

Ἐπιφάνιος λέγει· Τί περισσὸν κέκτηνται οἱ δαίμονες ἐν τῇ φύσει αὐτῶν ὑπὲρ τοὺς Ἀγγέλους τοῦ Θεοῦ; Ὁ Ὅσιος λέγει· Τοιαύτη καὶ τοῖς δαίμοσιν ὑπάρχει· ἓν δὲ μόνον χωρίζει αὐτοὺς ἀπ᾽ ἀλλήλων, ὅτι οἱ Ἄγγελοι τοῦ Θεοῦ εἰσιν ἄσπιλοι καὶ καθαροὶ, οἱ δὲ δαίμονες ἄχριοι, μαῦροι, ζοφώδεις, ἁμαρτωλοὶ, καὶ ἐπικατάρατοι· οἱ Ἄγγελοι ἀστράπτουσιν, οἱ δαίμονες ζοφώζουσιν· ἐκεῖνοι φῶς, οὗτοι σκότος· εἴ τι δὲ διαφέρει ἁμαρτωλὸς δικαίου, τοῦτο διαφέρει καὶ δαίμων Ἀγγέλου. Ἐπιφάνιος εἶπεν· Αἱ ψυχαὶ τῶν Ἁγίων ποῦ εἰσιν ἀρτίως; Ἔφη ὁ Ἅγιος· Αἱ ψυχαὶ τῶν Ἁγίων ἐν τῷ Παραδείσῳ εἰσὶν, καὶ βλέπουσινἃ μέλλουσιν ἀγαθὰ κληρονομεῖν μετὰ τὴν φρικτὴν ἐκείνην τῶν σωμάτων ἐξανάστασιν. Ἐὰν γὰρ μὴ ἐγερθῇ τὰ τίμια αὐτῶν σώματα, αἱ ψυχαὶ μόναι ἀπολαῦσαι οὐ δύνανται τῶν ἐκεῖ ἡτοιμασμένων αὐτοῖς ἀγαθῶν. Ἐπιφάνιος εἶπεν· Τί ἑρμηνείαν ἔχει, Κύριος ἔκτησέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ; Ἐν ταύτῃ γὰρ τῇ ῥήσει ἀπώλετο Ἄρειος, κτίσμα εἶναι ὑπολαβὼν τὸν Υἱὸν τοῦ Θεοῦ. Ὁ Ἅγιος ἔφη· Ἡ ἀνθρωπότης τοῦ Υἱοῦ τοῦ Θεοῦ τοῦτο λέγει, τῇ σοφίᾳ τοῦ Σολομῶντος· a [Κύριον καὶ Θεὸν αὕτη καλεῖ τὸν προάναρχον

Πατέρα] Κύριος γάρ, φησιν, ἔκτησέ με εἰς ἄνθρωπον ἐπ᾽ ἐσχάτων τῶν χρόνων, ἀρχὴν ὁδῶν τῆς νέας χάριτος καὶ νομοθέτην. Καὶ γὰρ αὐτὸς ὁ Χριστὸς, ἀρχὴ σωτηρίας ὑπάρχει, ἀρχὴ ἐλεημοσύνης, ἀρχὴ ἀγἀπης, ἀρχὴ σημείων τῶν ἐν τῇ νέᾳ χάριτι, ἀρχή τε διδαγμάτων, νομοθετημάτων, πρᾳότητος καὶ εἰρήνης. Αὐτὸς ὁ Κύριος καὶ Θεὸς καὶ ἄνθρωπος, ἀρχὴ ἐγκρατείας, καὶ πάσης ἀρετῆς καὶ σεμνότητος· b πᾶσα γὰρ ἀρετὴ, ὅση εἰσάγει είς τὸν Παράδεισον τοὺς ἀνθρώπους, ὀδὸς ὀνομάζεται παρὰ τῆς θείας γραφῆς· πάσης ὁδοῦ νοητῆς ὁ Χριστὸς κατὰ τὴν ἀνθρωπότητα πέφυκεν ὥσπερ κεφαλὴ, καὶ τῆς ἀλλαχοῦ Ἐκκλησίας ἑτοιμάζεται, ἐπειδὴ αὐτὸς ἐν πρώτοις πᾶσαν ὁδὸν ἔτεμεν τὴν ἀπάγουσαν εἰς τὴν ζωὴν καὶ εἰς τὸν Παράδεισον, ὡς νομοθέτης ἡδὺς καὶ πανωραῖος. Καὶ τοῦτο μὲν τὸ, Ὁ Κύριος ἔκτησέ με ἀρχὴν ὁδῶν αὐτοῦ. Τὸ δὲ, Πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με, πρόσεχε· Ἐνθᾶδε τὴν ἄχρονον γέννησιν ὑποσημαίνειν ἠνοίξατο, καὶ ὅτι πρὸ πάντων αἰώνων ἐκτίσθη. Ἔχει δὲ θεμέλιον τοῦ Πατρὸς τὸν Λόγον· πρῶτον μὲν ὅτι ἐγεννήθη ἐκ τοῦ Πατρὸς αὐτοῦ ὁ μονογενὴς καὶ Λόγος υἱὸς τοῦ Θεοῦ, καὶ ἐτέθη θεμέλιος, καὶ τότε αἰὼν ἐπὶ τῷ θεμελίῳ ἐκτίσθη. Πρόδηλον ἦν, ὅτι ὁ Λόγος τοῦ Θεοῦ τοὺς αἰῶνας συνέχει· εἰ μὴ γὰρ αὐτὸς ἐτέθην θεμέλιος, οὐδαμοῦ εἶχον σύστασιν τὰ κτίσματα πάντα. Λέγει γὰρ ὁ Ἀπόστολος Παῦλος, Ὅτι ἐν αὐτῷ, καὶ εἰς αὐτὸν τὰ πάντα ἐκτίσθη, καὶ δι᾽ αὐτοῦ. Τὸ μὲν, Ἐν αὐτῷ, λέγει αὐτὸν θεμέλιον· τὸ δὲ, Δι᾽ αὐτοῦ, σημαίνει ὅτι ὁ Λόγος ὢν τοῦ Πατρὸς, ἐξ αὐτοῦ τοῦ πατρὸς ἐξήρχετο ἀρεύστως,καὶ τῶν κτισμάτων τὴν ποίησιν εἰργάζετο· ὥστε αὐτὸς ἦν καὶ θεμέλιος, καὶ κτίζων ἐπὶ ἑαυτοῦ τὰ σύμπαντα, αὐτὸς γάρ ἐστιν ἡ σύστασις τῶν ὁρατῶν καὶ τῶν ἀοράτων· διὰ τοῦτό φησιν, Πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με· καὶ ὁ Ἀπόστολός φησιν· Ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομῇ, θεμέλιον γὰρ παρὰ τὸν κείμενον, ἕτερον κτισθῆναι οὐ δύναται, ὅς ἐστιν Ἰησοῦς Χριστός. Ἐπιφάνιος λέγει· Πῶς καὶ ἐν τούτῳ Ἄρειος κατεστράφη; Ὁ Ἅγιος εἶπεν· Ἀκούων ὁ ἄθλιος τὸ, Ὁ Κύριος ἔκτησέ με, οὐκ ἐνόησεν ὅτι περὶ τῆς ἀνθρωπότητος τοῦ υἱοῦ τοῦ Θεοῦ λέγει, ἀλλ᾽ ἐνόησεν ὅτι περὶ τῆς θεότητος αὐτοῦ τοῦτο ἐλέχθη· καὶ οἶμαι συναπαχθεὶς τῇ φρενοβλαβίᾳ τῶν δαιμόνων, εἰς ἄνοιαν ἐξέπεσεν· οὐ γὰρ ἐφρόνει τὸν Χριστὸν διπλοῦν εἶναι, Θεὸν καὶ ἄνθρωπον, ἀλλὰ μοναπλοῦν τοῦτον στοιχειώσας καὶ δεινὰ φαντασθεὶς, εἰς κτίσμα καὶ ποίημα τὸ θεῖον κατήγαγεν. ἘπιΦάνιος εἶπεν· Τί λέγει, Ὁ Θεὸς ἐν τῷ ὀνόματί σου σῶσόν με, καὶ ἐν τῇ· δυνάμει σου κρινεῖς με; Ὁ μακάριος ἔφη· Ἡ κρίσις αὕτη καθολική ἐστιν πάσης ἀνθρωπότητος, μᾶλλον δὲ τῆς Ἐκκλησίας ὐπάρχει πρὸς τὸν Θεὸν ἡ παράκλησις· βοᾷ γὰρ αὕτη διὰ στόματος τοῦ Προφήτου πρὸς τὸν Ὕψιστον, λέγουσα· Ὁ Θεὸς, δίκην ἔχων μετὰ τοῦ διαβόλου καὶ τῶν εἰδώλων αὐτοῦ, καταπονεῖ γὰρ τυραννῶν με τῇ πονηρίᾳ αὐτοῦ, ἀλλ᾽ ἐλθέ σαρκωθεὶς, ὀνομάσθητι Ἰησοῦς Χριστὸς, καὶ πιστεύσω· ἐν τῷ ὀνόματί σου σῶζόν με, πλήρωσόν σου πᾶσαν οἰκονομίαν, θανατώθητι δι᾽ ἐμὲ, ἐγέρθητι, ἀναλήφθητι, κάθησον ἐκ δεξιῶν τοῦ Πατρὸς, πέμψον μοι τὸν Παράκλητον διὰ τῶν Ἀποστόλων σου, καὶ λύσεις τὴν δίκην μου, καταβαλεῖς τὰ εἴδωλα, συντρίψεις τοὺς βωμοὺς, κωλήσεις τὰς αἰσχρὰς θμσίας, ἀποδώσεις μοι τὰ ἔθνη τὰ ὑπουράνια. καὶ ἐν τῇ δυνάμει σου κρινεῖς με, διακρινεῖς μοι ἀγαθὰ ἐν τῇ διακρίσει γινώσκειν σε, καὶ τὰς ἐντολάς σου τηρεῖν καὶ φυλάσσειν με τά σου c ζωκρὰ προστάγματα. Ὄνομα οὖν, Ἰησοῦς ὁ Χριστός· δύναμις τὸ Πνεῦμα τὸ ἅγιον. Ζητεῖ οὖν Ἐκκλησία πρὸς τὸν Πατέρα, λέγουσα· Ὁ Θεὸς, ἐν τῷ Χριστῷ Ἰησοῦ σῶσόν με, καὶ τῷ Πνεύματί σου τῷ ἁγίῳ διάκρισόν μοι δώρησαι. Ἡ γὰρ διάκρισις δεικνύει τῷ ἀνθρώπῳ πᾶσαν ὁδὸν ἀγαθὴν, καὶ οὐκ ἐᾷ αὐτὸν ἐν ὁδῷ ὑποσκελλίζεσθαι· πρωτεύει γὰρ πάντων τῶν ἀρετῶν αὕτη· ἐκ ταύτης γὰρ γεννᾶται ἡ ἀγάπη, ἐκ δὲ τῆς ἀγάπης ἡ ἐλεημοσύνη, ὥστε ἡ διάκρισις φυτεύει πᾶσαν ἀγαθοεργείαν, προχέουσα πρῶτον καρπὸν τὴν εὐποιΐαν, ἔπειτα τὴν ἀκακίαν, καὶ τὴν ὑψωποιὸν ταπείνωσιν, τὴν εἰρήνην, τὴν πρᾳότητα· Ἡ διάκρισις γὰρ νοῦς ἐστιν τοῦ ἁγίου Πνεύματος, καὶ ὄταν χωρεθῇ· εἰς διάνοιαν ἀνθρώπου τοῦ μένειν, ἡδυτέρως αὐτοῦ ποιεῖ τοῖς αἰσθητηρίοις τοῖς νοητοῖς διακεῖσθαι. Τί δέ ἐστιν διάκρισις; ἄκουσον, Διάκρισίς ἐστιν ἡ ἅπαν νόημα ζυγοστατοῦσα, καὶ ὅσον ὑγιὲς εὕρῃ, δίδοσιν κατέχειν τὴν διάνοιαν καὶ ποιεῖν· ὅσον δὲ σαθρὸν, ἐκτρέπει τῆς διανοίας καὶ σφενδόνος δίκην μακρὰν ἀποῤῥίπτει. Ἐπιφάνιος εἶπεν· Τί λέγει ὁ ἅγιος Παῦλος, ὅτι πᾶσα ἁμαρτία ἐκτὸς τοῦ σώματός ἐστιν· ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει; Ἔφη ὁ Ὅσιος· Πᾶσα ἄλλη ἁμαρτία ψυχική ἐστιν, ἡ δὲ πορνεία σωματική ἐστιν· ἐκ γὰρ τῆς πλευρᾶς τοῦ Ἀδὰμ ᾠκοδομήθη ἡ γυνὴ, ὥστε οἱ δύο ἓν σῶμά εἰσιν. Πᾶσα οὖν ἁμαρτία ἐκτὸς τοῦ σώματός ἐστιν, τουτέστιν, οὐ τῷ σώματι πράττει, ἀλλὰ τῇ ψυχῇ, καὶ τῷ νοῒ, καὶ τῷ πνεύματι, ὡς προέφην. Καὶ γὰρ ἐκ στόματος τὴν ἡδονὴν καρποῦται ὁ ψεύστης, ἢ ὁ ἐπίορκος, ἢ ὁ κατάλαλος, ἢ ὁ ἑτέραν τινὰ ἀνομίαν ἐργαζόμενος· μόνον σὲ ὁ πορνεύων τῷ ἰδίῳ σώματι συντελεῖ τὴν ἁμαρτίαν. Ὥσπερ ὁ χοῖρος ὅταν κυλισθῇ ἐν βορβόρῳ οὐ τὰ ἔνδον αὐτοῦ μολύνει, ἀλλὰ τὴν ἔξῶ αὐτοῦ πᾶσαν δορὰν σιχαντὴν καὶ βρομώδη ἀπεργάζεται, οὕτως καὶ ὸ πορνεύων, κοίταις καὶ ἀσελγίαις ἑαυτὸν ἀναμιγνύων, σιχαντὸν αὐτοῦ τὸ σῶμα καὶ τὴν ψυχὴν ἀπεργαζόμενος, οὗτος πορεύεται γέλοιον τοῖς ἀοράτοις δαίμοσιν ἀναφαινόμενος. Λοιπὸν εἰς τὸ ἴδιον σῶμα ἁμαρτάνει, μιαίνων αὐτό· οὐκ αὐτὸ δὲ μόνον, ἀλλά γε καὶ τὸ τῆς γυναικὸς εἰς ὃ περιπλέκεται. Ἀνὴρ γυναῖκα ἔχων, καὶ γυνὴ νόμιμον ἄνδρα ἔχουσα, οὐκ ἔχουσι τὰ ἑαυτὸν σώματα ἴδια· τοῦ ἀνδρὸς γὰρ τὸ σῶμά ἐστιν τῆς γυναικὸς αὐτοῦ, καὶ τῆς γυναικός ἐστιν τοῦ ἀνδρὸς αὐτῆς, ὥστε οὐκέτι εἰσὶν δύο, ἀλλὰ σὰρξ μία, Ἐὰν οὖν ἡ γυνὴ πορνεύσῃ, εἰς τὸ σῶμα τοῦ ἀνδρὸς ἁμαρτάνει· ἐὰν δὲ ὁ ἀνὴρ ἁμαρτήσῃ, εἰς τὸ ἴδιον σῶμα τῆς γυναικὸς ἁμαρτάνει· οὕτως οὖν εἰς τὰ ἑαυτῶν σώματα ἁμαρτάνουσιν ὁπηνίκα οὐχ ἑαυτῶν ἐρῶνται, ἀλλὰ τῶν ἀλλοτρίων, ὡς ἀμφότεροι τὴν ἰδίαν κοίτην μιαίνοντες. Διὰ τοῦτο γὰρ πᾶσα ἁμαρτία ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων, εἰς τὸ ἰδιον σῶμα ἁμαρτάνει, ὥσπερ χοῖρος ἐν κόπρῳ κυλινδούμενος, καὶ γίνεται αὐτοῦ τὸ σῶμα σιχαντὸν, καὶ ὀζομένη ἡ ψυχὴ αὐτοῦ, ὥσπερ δαίμονος· καὶ πᾶσα μὲν ἁμαρτία δεινῶς τὴν ψυχὴν ζοφώδη, ἡ δὲ πορνεία δυσσῶδες καὶ αἰσχρὸν τὸ σῶμα ἀπεργάζεται. Ἐπιφάνιος εἶπεν· Τίνα λέγει τὸ Εὐαγγέλιον Μαμωνᾶν; Ὁ Ἅγιος εἶπεν. Μαμωνᾶς ἐστιν, ὁ ὢν τελώνης, καὶ ἅρπαξ, καὶ πλεονέκτης, ὁ κατεσθίων τὰς οἰκίας τῶν χηρῶν καὶ ὀρφανῶν ἀδίκως, κατὰ δυναστείαν τούτοις ἐπεμβαίνων· καὶ Μαμωνᾶς λέγεται ὁ τῆς πλεονεξίας δαίμων, ὁ εἰς τὸ πάθος τοῦτο ὠθεῖ. Ὁ Ἐπιφάνιος λέγει· Τί λέγει τὸ εἰρημένον· Οἱ υἱοί σου ὡς νεόφυτα ἐλαιῶν κύκλῳ τῆς τραπέζης σου. Ὁ Μακάριος εἶπεν· Βλέψον, ἀγαπητέ μου, εἰς τὰ ἅγια θυσιαστήρια ἐν τῇ ὥρᾳ τῆς φρικτῆς λειτουργίας, καὶ θὲασαι κύκλῳ τῆς τραπέζης τοὺς υἱοὺς τοῦ Θεοῦ μετὰ λαμπάδων ἑστῶτας, ὡς νεόφυτα ἐλαιῶν ἐν ἀμπελῶνι· τοὺς νεοφωτίστους λέγω ἐν τῇ ὥρᾳ τῆς ἱερουργίας, ὥσπερ ὡραῖα φυτὰ μεταφυτευθέντα ἀπὸ σκότους εἰς φῶς. Τούτους γὰρ ἔχων ὁ Προφήτης κατὰ νοῦν, ταῦτα εἴρηκεν. Ἐπιφάνιος εἶπεν· Τίνα ἑρμηνείαν ἔχει τὸ ὑπὸ τοῦ Ἡσαΐου εἰρημένον· Οἱ δὲ νεκροὶ ζωὴν οὐ μὴ ἴδωσιν, οὐ δὲ ἰατροὶ οὐ μὴ ἀναστήσουσιν; Ἰσχυρῶς γὰρ ἡμῖν πείθουσιν αἱρετικῶν παῖδες, λέγοντες· Μὴ εἶναι ἀνάστασιν νεκρῶν. Ὁ Μακάριος λέγει· Ὁ Δίος καὶ Ἀπόλλων, καὶ ὁ Ἐρμῆς, καὶ ὁ Κρόνος, ἡ Ἥρα καὶ ἡ Ἄρτεμις, καὶ πᾶς ὁ κατάλογος τῶν εἰδώλων, νεκροὶ ὀνομάζονται καὶ τυφλοί· τούτους γὰρ νεκροὺς ἀποκαλεῖ ὁ Προφήτης· λίθοι γὰρ καὶ χρυσὸς καὶ ἄργυρος οὔτε ἔζησαν, οὔτε ζήσονται τὸ σύνολον, ἄψυχα γὰρ ταῦτα καὶ νεκρὰ πεφύκασιν· διὸ καὶ οἱ Ἕλληνες ὡς ἰατροῖς οὖσιν τὸ δοκεῖν πλανώμενοι, τούτοις προσήρχοντο, θυσίας αὐτοῖς σπένδοντες. Αὐτῶν οὖν βλέπων ὁ Προφήτης τὸ ἄψυχόν φημι καὶ ἀναίσθητον τῶν εἰδώλων, ὡς ἰατροῖς προσεπέλαζον τὰ πλανώμενα ἔθνη, οὕτω πῶς περὶ αὐτῶν τροπωσάμενος ἔφη ὁ Προφήτης· Οἱ δὲ νεκροὶ ζωὴν οὐ μὴ ἴδωσιν, τουτέστιν, οἱ Θεοὶ τῶν Ἑλλήνων, οἱ λίθινοι καὶ ξύλινοι, ἀργυροί καὶ χρυσοὶ, καὶ ὀστράκινοι καὶ χαλκοὶ, ὕλη νεκρὰ ὄντες· οὔτε ἰατροὶ, οἱ αὐτῶν d ζώδονες, ὑπὸ Χριστοῦ συντριβέντες, οὐκέτι ἀναστήσονται. Ἐπιφάνιος λέγει· Τί ἑρμηνεύει, Λίθον ὄν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας; Ὁ Ἅγιος εἶπεν· Ὁ λίθος οὖτος ὁ Χριστός ἐστιν· ἀπεδοκιμάσθη δὲ ὑπὸ γραμματέων καὶ πρεσβυτέρων τοῦ λαοῦ τῶν Ἰουδαίων, καὶ ἐγένετο κεφαλὴ τῆς Ἐκκλησίας τῶν, ἐθνῶν, ἥ τις λέγεται Γωνία· Γωνία δὲ λέγεται, ὅτι οὐ τὸ πᾶν τοῦ κόσμου εἰς τὸν Χριστὸν πεπίστευκεν, ἀλλὰ μόλις τὰ ἐπίσημα γωνίᾳ ἀπεικασμένα τῶν Ἑλλήνων ἐθνῶν, οἵ τινές ἐσμεν ἡμεῖς οἱ Χριστιανοί. Ἐπιφάνιος εἶπεν· Τί ἑρμηνεύει, Ἐκεῖ ἐξανατελῶ κέρας τῷ Δαυῒδ, ἡτοίμασα λύχνον τῷ Χριστῷ μου. Ὁ Μακάριος λέγει· Κέρας μὲν ὁ Θεὸς ἐξανέτειλε τῷ Δαυῒδ· πρόδηλον ἐκ τῆς ἁγίας Παρθένου τὸν Χριστόν· Λύχνον δὲ ἡτοίμασεν ὁ Πατὴρ τῶν οἰκτειρμῶν τῷ Χριστῷ καὶ υἱῷ αὐτοῦ, τὸν μακάριον Ἰωάννην τὸν Πρόδρομον. Ἐπιφάνιος εἶπεν· Τίνα λύσιν ἔχει, Ἡ μαρτυρία Κυρίου πιστὴ, σοφίζουσα νήπια; Ὁ Ἅγιος ἔφη· Τὸ Πνεῦμα τὸ ἄγιόν ἐστιν τὸ μαρτυρουν περὶ τοῦ Κυρίου Ἰησοῦ Χριστοῦ· αὐτὸς γὰρ ὁ Κύριος λέγει τοῖς μαθηταῖς αὐτοῦ· Ὅταν δὲ ἔλθῃ ὁ Παράκλητος, ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ Πατρός μου τὸ Πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ, δηλονότι ἡ μαρτυρία Κυρίου τὸ Πνεῦμα τὸ ἅγιόν ἐστιν. Τὸ αὐτὸ ἐνόησε καὶ τὸ ἐν Ἰωρδάνῃ μυστήριον· ἐκεῖ γὰρ ὁ Παράκλητος τὸν Υἱὸν ἐμαρτύρησεν, ὡσαύτως καὶ ἐν τῷ Θαβορίῳ. Ἐπεὶ οὖν μαρτυρία Κυρίου τὸ Πνεῦμα τὸ ἅγιον ὀνομάζεται, ἔξεστι νοῖσαι Νήπια τοὺς Ἀποστόλους, οἵ τινες πρὸ τοῦ δὲξασθαι τὸ Πνεῦμα τὸ ἅγιον, νήπιοι ταῖς φρεσὶν ἐτύγχανον, διὰ τὸ ἀτελεῖς τούτους ὑπάρχειν.

Ὅτε οὖν ἐν τῷ ὑπερώῳ μετὰ τὴν σωτήριον ἀνάληψιν, ἐκαθέζοντο οἱ Ἀπόστολοι, καὶ κατελθὼν ὁ Παράκλητος, τοὺς πρώην ἀγραμμάτους καὶ ἁλιεῖς ὑπάρχοντας, σοφωτέρους ῥητόρων καὶ ἁπάντων τῶν ἐν φρονήσει θαυμαζομένων ἀπέδειξεν, οὐδὲν παρ᾽ αὐτῶν εἰς ἀντιμισθίαν δεξάμενος, ἢ πίστιν εἰλικρινεστάτην καὶ πόθον. Δύναται δὲ ὁ λόγος εἰς τὰ νήπια ἐκεῖνα ἀναφέρεσθαι, ἅπερ μετὰ βαΐων ὁπαντοῦντα, τὸν Κύριον εὐφήμουν καὶ ἐδόξαζον· καὶ γὰρ οἱ σοφοὶ καὶ οἱ γραμματεῖς οὐ συνῆκαν ποιῆσαι τοῦτο τῶν ἐλαχιστοτάτων νηπίων, ὑπὸ τοῦ ἁγίου Πνεύματος σοφισθέντων. Ταῦτα τοῦ μακαρίου Ἀνδρέου μετὰ Ἐπιφανίου ὁμιλήσαντος, ἑσπέρας ἤδη βαθείας οὔσης, ἀφ᾽ ἑαυτῶν ἀνεχώρησαν. Καὶ ὁ μὲν Ἐπιφάνιος εἰς τὸν οἶκον αὐτοῦ ἐπορεύθη, φρίττων καὶ ξενιζόμενος τὴν σοφίαν καὶ τὴν σύνεσιν τὴν ἐξελθοῦσαν ἐκ τῶν χειλέων τοῦ Μακαρίου· ἔλεγ γὰρ ὅτι έπ᾽ ἀληθείας οὐδεὶς δύναται ταῦτα οὕτως ἐν εὐθύτητι λαλεῖν, εἰ μὴ ᾖ ὁ Θεὸς μετ᾽ αὐτοῦ. Ὁ δὲ μακάριος Ἀνδρέας πάλιν κατὰ τὸ σύνηθες ἐν τοῖς τῆς νυκτὸς ἀγῶσιν ἐπασχολεῖτο, τὰ ἐξ ἔθους ἐργαζόμενος.

[175] In what demons differ from Angels. To Epiphanius again asking, whether demons have anything more, as regards nature, than the blessed Angels, Blessed Andrew answered in this manner. The same nature belongs to demons as to the Angels; with this one distinction alone intervening: that the Angels are undefiled and most pure; but the demons are foul, black, murky, defiled with sins and accursed: that the Angels shine with much light, but the demons are wrapped about with darkness: that they seem to be light itself, these the very darkness itself. In short, as great as the difference is between a just man and a sinner, so great is it between an angel and a demon. Furthermore, when Epiphanius inquired where the souls of the Saints now are, Andrew answered: That they are in Paradise, contemplating those good things which, after that terrible resurrection of bodies, they are to possess by hereditary right: for if their venerable bodies be not raised up, the souls alone will not be able fully to enjoy the joys prepared there.

[176] After these things Epiphanius: What notion underlies, he says, that saying of Solomon: The Lord created me the beginning of his ways in his works? Prov. 8. 22. Who is said to be the beginning of the Lord's ways, Surely here Arius perished, maintaining that the Son of God is a creature. Andrew answered: The human nature of the Son of God speaks thus through the mouth of the most wise Solomon, calling Lord and God the Father, who existed before the beginning of things. For he says: The Lord created me a man, in the last times, the beginning of the ways of new grace, and the lawgiver. For Christ through Himself is the beginning of salvation; the beginning of mercy, the beginning of charity, the beginning of the signs of the new law, the beginning of doctrines, of precepts, of meekness and of peace. The Lord Himself, truly existing as God and man, is the beginning of continence, of all virtue, and of honesty. For whatsoever virtue leads men to the heavenly Paradise is by sacred Scripture called a way: and Christ, as regards His human nature, is, as it were, the head and the sum of every way that is trodden through virtue; being also, as elsewhere it is, the head of the Church: because He first of all cut out and prepared every way which leads to life eternal, as the most sweet and most beautiful lawgiver. And these things indeed concerning the saying: The Lord created me the beginning of his ways.

[177] established before the ages? But now that which in the same Scripture is presently subjoined; Before the ages he founded me; receive with attentive ears. That the generation was eternal and before the ages is here signified; whose foundation is the Word of the eternal Father; first indeed because the Son, the divine Word, was begotten of His own Father, the only-begotten: and that foundation having been laid, then the age was imposed. It is manifest therefore that the divine Word embraces absolutely all the ages. But if it had not itself the nature of a foundation; then neither would all creatures have where to subsist. For the Apostle Paul says: In him and through him all things were created. Rom. 11, 36. Where that which is said, In him, indicates that the Word is the foundation: but that, Through him, shows that, since He is the Word of the Father, He went forth from the Father Himself without corruption, and perfected the creation of all things; so that He Himself is both the foundation and the maker of the universe: since He sustains all things, both those which are seen and those which are not seen. Hence it is said: Before the ages he founded me. 1 Cor. 3. 10 And the Apostle: But let each one, he says, see how he builds thereupon: for other foundation no one can lay, beside that which is laid, Jesus Christ.

[178] And presently Epiphanius: But how through the aforesaid place was Arius overthrown? and Arius's error concerning him. And Andrew: That wretch, when he had heard, The Lord created me; not perceiving that this is to be understood of the human nature of the Son of God, wished to apply it to the Deity. And I for my part am persuaded that the man, seized with a diabolical fury, fell into this madness, because, refusing to admit a twofold nature in Christ, namely human and divine, he taught through a grievous delusion that one and simple only is to be established, referring the Deity to the order of creatures.

[179] Verse 3 of Ps. 53 is explained, And Epiphanius: What means that: God, save me in thy name, and in thy strength thou shalt judge me? Andrew says: You may understand here the general judgment, which hangs over all men: unless you prefer to say with me that it is that prayer of the Church, crying out to God most high through the mouth of the Prophet: Seest thou, O God, what a doubtful contest I have with the devil, who would grievously afflict me, oppressed by his tyranny, and with his idols? But do thou come hither, clothed in human flesh: take the most sweet name of Jesus Christ, concerning the name of Jesus, in which I will place all my faith and confidence. In thy name save me; whatsoever thou art to undergo in the flesh, fulfill the more quickly; for me undergo death, rise from the dead, ascend into the heavens, sit at the right hand of the Father, whence also impart to me the Spirit the Paraclete through thy Apostles: so at length thou wilt decide our battle, cast down idols, shatter altars, hinder base and profane sacrifices; subdue to me the nations that are under heaven, and in thy strength thou shalt judge me: by thy judgment thou shalt bestow good things on me, that in thy judgment I may know thee, that I may keep thy saving commandments, and execute all thy wills.

[180] The Name therefore is Jesus Christ; but the Strength, the Holy Spirit. Thus then the Church calls upon the eternal Father, and the grace of Discretion. saying: O God, in Christ Jesus, save me, and in thy Holy Spirit bestow on me discretion. For discretion shows a man every good way, nor suffers him to wander from the right path of the way. It holds the chief place among the other virtues; inasmuch as from it charity, and from charity mercy is born. It finally produces every good work, and chiefly indeed kindness toward others, then aversion and detestation of crimes, humility too exalting its own, and finally peace and meekness. That very discretion is, as it were, the mind of the Holy Spirit; which, when once received into the soul of a man, has there chosen a seat for itself, most sweetly affects his spiritual faculties. What further is that discretion? attend, pray. It weighs every thought with an even balance: and what it finds wholesome, it permits both to remain in the soul and to be put into execution: but what is noxious and foul, it expels from the soul, and, like a stone cast from a sling, shakes it far off.

[181] But Epiphanius, going on to ask: What, he says, does St. Paul wish to be asserted by that: Every sin is outside the body: Why a fornicator sins against his own body, but he who fornicates, sins against his own body? 1 Cor. 6. 18 And Andrew answering: Every other sin, he says, is engaged in the soul, except fornication, which pertains to the body: for from the side of Adam was the woman formed, that the two might be one body. Every sin therefore is outside the body: or, as I have already noted, is committed not with the body, but with the soul, but with the mind, but with the spirit. For both the liar, and the perjurer, and he who detracts from another's reputation, or perpetrates any other wickedness, takes from his words a certain pleasure: only the fornicator completes his sin with his body. But just as a sow, which wallows in mud, rather than one offending otherwise. does not defile its flesh within, but only without infects its hide with filth and stench: so also the fornicator, who is perpetually engaged in beds and unchastities, foully stains alike his body and his soul: and thus becomes a sport and laughingstock to the invisible demons. Moreover, when he sins against his own body; he foully befouls not only his own body, but also that of the woman with whom he sins. To the man who has a wife; and to the woman who has a husband, the body is not their own: for the body of the man is subject to the will of the wife; and likewise the body of the woman is in the power of the husband, so that they are no more two, but one flesh. If the woman therefore fornicates, she sins against the body of the husband: but if the husband, he sins against his own body, which is the wife: thus also the one against the other sin against each other's bodies, when they love not themselves, but strangers, inasmuch as both dishonor the marriage bed with foul wickedness. For this cause therefore, every sin is outside the body: but he who fornicates, sins against his own body; and his body grows filthy, after the manner of a sow wallowing in dung, and his soul, after the manner of a demon, begins to stink: and whereas the other sins wrap the soul in certain darknesses, fornication besides makes the body foul and stinking.

[182] To Epiphanius, after these things asking, Who in the Gospel is meant by Mammon. Andrew answers: That under that name come publicans, Who is meant by Mammon? the rapacious, the avaricious, and all those who unjustly take away and consume the goods of widows and orphans, and procure for themselves dignities and authorities thereby. Under the same name also comes the demon of avarice, who inflames men with the sordid desire of riches. Again, when Epiphanius asked what that oracle of the Psalmist was to be understood: Thy sons as new olive plants round about thy table: again such an answer Blessed Andrew gave: Turn thine eyes, dearest one, when the most holy sacrifice of the Mass is performed, to the sacred altar; and look round about the table at the sons of God, furnished with lamps, Who are the new olive plants, like new olive plants standing in a vineyard; those, I say, who recently through holy baptism at the time of the divine sacrifice, like most beautiful plants, were translated from darkness to light. Ps. 127. 3 For they are those whom the Prophet had in mind, when he uttered that oracle.

[183] Again Epiphanius asks: What at last is that, which Isaiah pronounced; why the dead shall not see, and physicians shall not be raised? But the dead shall not see life, neither shall the physicians be raised up?

For the followers of the heretics strive vehemently to persuade us that there will be no resurrection of the dead. And again Blessed Andrew answered him who asked: Jupiter, Apollo, Mercury, Saturn, Juno, Diana, and the rest of the throng of false gods, dead and blind, as they are, so also are they called by the Prophet: for stones and gold and silver have neither ever lived nor are at all going to live; since they are both inanimate and utterly destitute of life. Isaiah 26. Hence also the Gentiles, to whom these gods were in place of physicians, were foully deceived, when they approached to venerate them and to honor them with sacrifices. Looking therefore upon these gods, or idols, lacking life and sense, which the deceived and deluded Gentiles approached with veneration, the Prophet thus pronounced: But the dead, that is, the gods of the Gentiles, of stone, of wood, of silver, of gold, of earthenware, and of bronze, since they are matter devoid of spirit, shall not see life: nor shall the physicians, namely those same gods, whom they worship as givers of life, having been crushed by Christ, ever at any time be raised up.

[184] Furthermore, when Epiphanius said, Interpret for me that place; The stone, Who is the cornerstone, which the builders rejected, this has been made into the head of the corner; that interpretation Blessed Andrew gave: That stone is Christ, who, rejected by the Scribes and Elders of the Jewish people, was made the head of the Church of the Gentiles, which is called the Corner, because not the whole world, far as it extends; but scarcely a notable part, if it be compared with the whole Gentile world, the part which is constituted out of us Christians, has believed in Christ. Ps. 117. 23 the horn, and the lamp? Then, when Epiphanius demanded the explanation also of that place of the Psalms, There will I raise up a horn for David, I have prepared a lamp for my Christ; this Blessed Andrew subjoined: A horn indeed God raised up for David, namely, as is plain, Christ from the most blessed Virgin: but the Father of mercies prepared a lamp for Christ His Son, namely the blessed Forerunner John. Ps. 131. 17

[185] Finally Epiphanius asks the solution of that sentence; The testimony of the Lord is faithful, What is the testimony, giving wisdom to little ones? giving wisdom to little ones: and that one Andrew gave in this manner. Ps. 18. 8. The Holy Spirit bears testimony concerning the Lord Jesus Christ, the Lord Himself thus affirming to His disciples; But when the Paraclete shall come, whom I will send to you from the Father, the Spirit of truth, whom the world cannot receive, because it sees him not, he shall bear testimony of me. John 15. 26. & 14. 17. Whence it plainly appears, what I said, that the testimony of the Lord is the Holy Spirit. The same most beautifully indicates that mystery which was accomplished in the Jordan: for there, as also on Mount Tabor, the same Holy Spirit gave testimony concerning the Son. Since therefore the testimony of the Lord is called the Holy Spirit, it will be permitted to understand under the name of little ones the Apostles: who, before they were strengthened by the grace of the Holy Spirit, were in mind and virtue little ones, inasmuch as exceedingly imperfect. But indeed when after the glorious ascent of the Lord the Apostles sat together in the upper room; the Paraclete Spirit, descending, rendered men, lately unlettered and fishermen, far wiser than the most excellent in the science of rhetoric and of the other arts; no reward received for the gift given, save most sincere faith and a desire of the divine glory. The said sentence can also be referred to those little ones, who, furnished with palm branches, meeting the Lord, praised and extolled Him with many acclamations: for neither had the wise men of the people and the scribes the faculty of doing that, which those little ones of no account, taught by the Holy Spirit, gloriously performed.

[186] Detained by so prolix a conversation far into the night, Andrew and Epiphanius, The conversation finished, Epiphanius departs full of wonder. at length the one from the other departed: and Epiphanius indeed betook himself home, marveling with astonishment of mind at the wisdom and intelligence which had proceeded from the mouth of the blessed man; and thus he reckoned with himself and spoke, That it could in no way come to pass that anyone should so dexterously and so suitably to the true faith bring forth into the open things so abstruse, unless aided by the present help of God. But Blessed Andrew, holding to his accustomed manner, girded himself to the exercises which he was wont to undergo in the night-time.

ANNOTATA.

CHAPTER XXIII.

The unhappy death of a most impure sinner foreshown to Andrew; and his exceeding charity toward enemies made manifest to a pious woman.

Ἐν μιᾷ οὖν τῶν ἡμερῶν τοῦ Μακαριωτάτου παίζοντος ἐν τῷ περιπάτῳ τοῦ δημοσίου ἐμβόλου τοῦ λεγομένου Μαυριανοῦ, ἔτυχεν τοῦ γενέσθαι αὐτὸν ἐπὶ τὴν λιθίνην πόρταν, ἐκνεύσαντα τῆς δημοσίας. Ἦν δὲ ἡ ἡμέρα, καθ᾽ ἣν τοῦ μεγάλου μάρτυρος Θύρσου, ἡ διὰ Κύριον ἐπετελεῖτο ἄθλησις. Ὡς οὖν εἴρηται, πλησίον τῆς λιθίνης πόρτας λενέσθαι αὐτὸν, ὁρᾷ, καὶ ἰδοὺ ἄνθρωπός τις ἐκ τοῦ μαρτυρίου τοῦ Ἁγίου ὑποστρέφων, ἀπίει εἰς τὴν οἰκίαν αὐτοῦ, ἦν δὲ ὅλος μέλας καὶ ζοφώδης· πλῆθός τε δαιμόνων ἔμπροσθεν αὐτοῦ καὶ ὄπισθεν πορευομένων, καὶ κατεγέλων τραγῳδίαν τινὰ περὶ αὐτοῦ· ὀρχούμενοι δὲ ἔλεγον· Οὗτος τέως ἡμῶν ἐστι. Οἱ δὲ λοιποὶ ἀνταποκρινόμενοι πρὸς τὴν κατάληξιν, ἔλεγον· Ἰδοὺ κερδάνομεν αὐτὸν ὁμόσωμον καὶ ὁμότροπον, καὶ οὐκ ἔστιν ἀντίῤῥησις περὶ αὐτοῦ οὐδενὸς, ὅλως γὰρ ἡμῶν ἐστιν. Ταῦτα μὲν ἔλεγον περὶ αὐτοῦ, καὶ ἄλλα πολλὰ, ἄ οὐκ ἐξὸν γράφειν, καὶ εἷλκον τὸν ἐλεεινὸν εὐφραινόμενοι· γνώσαντες γὰρ ἦσαν τῇ αὔριον ἐκδημεῖν αὐτὸν ἀπὸ τοῦ σώματος, καὶ διὰ τοῦτο ηὐφραίνοντο εἰς τὴν ἀπώλειαν αὐτοῦ.

Ὁ δὲ μακάριος ἑστὼς, ὡς εἶδεν ταῦτα, ἐν λύπῃ ἐγένετο, ἰδῇ γὰρ ὅτι ἅπαξ κερδάνωσιν αὐτὸν, ὡς ἐξ αὐτῆς τῆς νέας ἡλικίας πορνοκάπηλος ἦν, αἱμομιξίαις καὶ ἀσελγίαις σχολάζων· τὸ δὲ πάντων χεῖρον, ὅτι καὶ εἰς τὴν βδελυρὰν τῶν Σοδομιτῶν αἵρεσιν ὁ ἄθλιος ἐπεμαίνετο, ἀλλὰ μήτε ἐκκλησίαν γνωρίζων, εἴτε κοινωνίαν, εἴτε εὐχὴν πώποτε δεξάμενος, ἀλλ᾽ οὔτε τι τῶν πνευματικῶν ἐπίστατο, ἀλλὰ πάντα σαρκικὰ, πάντα δαιμονικά· πάντα γὰρ τὰ αὐτοῦ ἄσωτα, καὶ δεινὰ, καὶ σατανικὰ ἐχρημάτιζεν, πάντα τὸν βίον αὐτοῦ μετὰ πορνῶν, καὶ μεθυόντων, καὶ κιθαρῳδῶν ἀνήλισκεν τούτους τερπόμενος.

Ὡς δὲ ἐπορεύετο ὁ ἐλεεινὸς ἐπὶ τὴν οἰκίαν αὐτοῦ, ἠκολουθησεν ὁ Δίκαιος ὄπισθεν, θέλων ἰδεῖν που μενει· καὶ ὡς ἔμαθεν, τῇ ἐπαύριον ἦλθεν ἐν τῇ οἰκίᾳ, πόῤῥωθεν ἑστὼς, βουλόμενος ἰδεῖν τὰ συμβάντα αὐτῷ. Εὗρεν δὲ αὐτὸν ἐν τῇ παγίδι τοῦ θανάτου ζωγρηθέντα καὶ κείμενον, καί τινα ἄσχημα ἔθη εἰσπράττοντα. Ἦσαν δὲ ἐκεῖ πλεῖστοι τῶν ἰδίων, χάριν ἐπισκέψεως ἐληλυθότες, καὶ ἕτεροι πολλοὶ ἱστάμενοι, ἐθρήνουν αὐτόν. Ἐπεὶ δέ τινα δεινὰ ἐκεκράγει καὶ αἰσχρὰ, οὐκ αὐτὸς, ἀλλ᾽ ὁ κερδήσας αὐτὸν διάβολος. Ἐθεώρει δὲ ὁ Δίκαιος τὸν σατανᾶν ὥσπερ μῦς, ποτὲ δὲ ὡς ὄφις, ἢ ὡς ἔχιδνα ἐκχέειν, καὶ ἐξίει ἐκ τοῦ στόματος αὐτοῦ, καὶ κράζων διὰ τῶν ὀργάνων τοῦ ἐλεεινοῦ, ποτὲ μὲν ὡς κάττα, ποτὲ δὲ ὡς κύων, ἢ ὡς χοῖρος. c Ἀπίει δὲ τὴν χεῖρα αὐτοῦ ἐν τῷ ἀφεδρῶνι αὐτοῦ, τῆς κόπρου αὐτοῦ ἀπογευόμενος· ἀπὸ γὰρ τοῦ πολλοῦ κλόνου ἠρίμονεν ἐν τῇ τοῦ θανάτου προσεγγίζων τομῇ. Οὕτως οὖν ὁ ταλαίπωρος παραδειγματιζόμενος, καὶ αἰσχύνη τοῖς πᾶσι φανεὶς, πικρὸν τὸ τέλος ἀπηνέγκατο· καὶ γὰρ οὔτε ἐξέκλινεν ἡ ψυχὴ αὐτοῦ πώποτε, ἀλλ᾽ ὀρθοβατοῦσα πρὸς τὸν πυθμένα τοῦ ᾅδου παρεγένετο, ἐν τῷ αἰωνίῳ σκότει ἐκεῖσε δεσμευθεῖσα ὀξύτατα.

Ταφέντος οὖν τοῦ σώματος αὐτοῦ καί τινων παραγενομένων πρὸς τὴν γυναῖκα αὐτοῦ χάριν παραμυθίας, καθεζόμενοι ἐκίνουν λόγον περὶ τοῦ βίου αὐτοῦ, ὁποῖος ἦν χαλεπός· καὶ οἱ μὲν ἔλεγον, ὅτι ὅπου γυναῖκα ἐθεάσατο, εἴτε ἄγαμον, εἴτε παλλακίδα, εἴτε ὕπανδρον, εὐθέως οὐ διέδρα ἀπὸ τῶν χειρῶν αὐτοῦ, μέχρις ἂν τοῦ διαβόλου τὴν ἐπιθυμίαν εἰργάσατο· ἄλλοι ἔλεγον, ὅτι φλυαρὸς ἦν, καὶ γλωσσώδης, καὶ μοιχὸς σφόδρα. Ἡ δὲ γυνὴ αὐτοῦ διηγήσατο περὶ αὐτοῦ, ὅτι ἀφ᾽ οὗ συνεζεύχθη αὐτῷ οὐδέποτε ἐκκλησίαν ἐγνώριζεν, οὔτε προσηύξατο, οὔτε σταυρὸν εἰς τὸ πρόσωπον αὐτοῦ ἐποίησεν, οὔτε ἐκοινώνησεν, ἀλλ᾽ ἀεὶ διανυκτερεύων εἰς τὰ πορνεῖα· εἰ δὲ ἐνθᾶδε ἐγένετο, ἢ ἅπαξ τι ἐλάλησα, τὴν ῥάβδον ἐκ τοῦ ἀτυχεστάτου μου σώματος οὐδόλως κατέφερεν, ἀλλὰ πάντα δεινά μοι κατηργάζετο. Ἐν οἷς τῇ πρὸ χθὲς κατανυγέντος αὐτοῦ, καὶ ἐν τῇ κλίνῃ μου γεγονότος πρός με, ἡμεροθείσης τῆς ψυχῆς αὐτοῦ, ὡς ἐκαθεύδομεν, ἠρξάμην νουθετεῖν αὐτόν. Κᾀκεῖνος ἔφη μοι, Καὶ τί θέλεις ποιήσω; εἰπέ μοι. Λέγω αὐτῷ· Θέλω ἵνα τῇ αὔριον ἀπέλθωμεν εἰς τὸν ἅγιον Θύρσον, καθ᾽ ὅτι ἐστὶν ἡ μνήμη αὐτοῦ, καὶ ἵνα μείνωμεν ἐκεῖσε τῇ ἁγίᾳ λειτουργίᾳ, ὅπως κοινωνήσαντες τῶν ζωοποιῶν τοῦ Χριστοῦ μυστηρίων, καὶ φωτισθέντες ἁγιασθῶμεν ταπεινὲ, καὶ γένῃ Χριστιανὸς, κᾄν μίαν ἡμέραν· καὶ ἴσως Κύριος ὁ Θεὸς ἐμβαλεῖ εἴς σε τὸν φόβον αὐτοῦ, καὶ σπουδάσῃς ἀπαλλαγῆναι τῶν προημαρτημένων σου, ἐπικτίσῃς δὲ καὶ ἔργα δικαιοσύνης, καὶ οὕτως δυνησώμεθα εἰσελθεῖν εἰς τὴν ζωήν. Ὁ δὲ συνέθετό μοι οὕτω ποιῆσαι.

Πρωΐας δὲ γενομένης, ἐπορεύθημεν ἐν τῷ πανσέπτῳ ναῷ τοῦ ἁγίου μάρτυρος Θύρσου, καὶ ὡς εἰσήλθομεν ἔνδον, ἐμοῦ προσευχομένης, ἴστατο μωκίζων, καὶ οὔτε τὴν κεφαλὴν ἔκλινεν εἰς τὸ γόνυ τοῦ προσκυνῆσαι τῷ ἁγίῳ Μάρτυρι, ἀλλ᾽ οὔτε τὴν σφραγίδα τοῦ τιμίου καὶ ζωοποιοῦ, σταυροῦ ἐν τῷ προσώπῳ ἐποίησεν, ἢ τὴν εἰκόνα τοῦ Ἁγίου ἀσπάσασθαι, ἀλλ᾽ ἵστατο κεχαλασμένας ἔχων τὰς χεῖρας, καὶ μωκίζων τοὺς προσευχομένους Θεῷ. Ὡς δὲ ἐτέλεσα τὴν εὐχὴν, στραφεῖσα λέγω πρὸς αὐτόν· Τί ἵστασαι ὥσπερ ζωδίον ἄψυχον, ταλαίπωρε, καὶ οὐ ποιεῖς κᾂν τὴν σφραγίδα τοῦ δεσπότου Θεοῦ ἐν τῷ προσώπῳ σου, ἀλλὰ παντελῶς ἐματαιώθης ἐλεεινὲ, καὶ ἵστασο ὥσπερ Ἰουδαῖος; οὐ φοβεῖ σὺ τὸν Θεὸν, κᾂν τοὺς ἀνθρώπους αἰσχύνθητι, καὶ πορευθεὶς πρόσευξαι ὡς εἶπόν σοι. Λέγει ἐκεῖνος· Τίνι προσεύξομαι, δεῖξόν μοι. Ἐγὼ δὲ ἔδειξα αὐτῷ τοῦ ἁγίου Μάρτυρος τὴν τιμίαν εἰκόνα, φήσασα, ἐνθᾶδε πρόσευξαι. Ὡς δὲ ταῦτα ἤκουσεν, ἐβδελύξατο τὴν εἰκόνα, καί φησιν· Καὶ τίς ἡ ταύτης δύναμις περίεστιν, ἀψύχῳ οὖσα καὶ ἀναισθήτῳ, ματαία πλάνη τῶν ἀναισθήτων; τί γὰρ ὠφελεῖ αὕτῃ, Σοὶ λέγω, τοῖχε, βοήθησόν μοι; Τοῦτο εἰρηκὼς ὁ πανάθλιος καὶ θροηθεὶς, δρομέως τῆς ἐκκλησίας ἐξῄει. Ἐγὼ δὲ φοβηθεῖσα τὴν εἰς τὸν Ἅγιον βλασφημίαν, ἠρξάμην παρακαλεῖν τὸν Ἅγιον φείσασθαι τοῦ μιαρωτάτου τὴν ἀναισθησίαν, καὶ μὴ ἀποδοῦναι αὐτῷ τὴν βλασφημίαν αὐτοῦ· καὶ αἴφνης ἁρπαγέντος τοῦ νοός μου

ὡς πρὸς τὴν εἰκόνα τοῦ Μάρτυρος, ἀκούω λεγούσης πρός με· Ἐγὼ μὲν συμπαθῶ, ἀλλ᾽ ὁ Θεὸς ὠργίσθη αὐτῷ καὶ οὐκ ἀνέχεται, αὔριον. γὰρ ἐκέλευσεν ῥιζοτομηθῆναι αὐτὸν, ἵνα ἐξολοθρευθῇ ἐκ γῆς τὸ μνημόσυνον αὐτοῦ, καὶ γνώσεται ἐν τῷ ἀσβέστῳ πυρὶ, ὅτι ἀληθής ἐστιν ἡ δόξα τῶν τοῦ Θεοῦ γνησίων φίλων τε καὶ μαρτύων. Μετὰ δὲ τὴν τῆς θείας λειτουργίας ἀπόλυσιν ἔνδον γενομένης μου, εὗρον αὐτὸν λαύρῳ πυρετῷ συνεχόμενον, καὶ ἐν τῇ κλίνῃ κείμενον, ὡς ἑωράκατε. Τοῦτο τῆς γυναικὸς αὐτοῦ εἰρηκυῖας, τρόμος ἔλαβε πάντας τοὺς ἐκεῖσε εὑρεθέντας, καὶ ἔλεγον· Ὄντως Θεὸς οὐ μυκτιρίζεται· καὶ γὰρ ἀδιάψευστά εἰσιν αὐτοῦ τὰ δικαιώματα, καὶ τὰ κρίματα, καὶ αὐτὸς αποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. Ταῦτα μὲν, ἀγαπητοὶ, οὐ μόνον ἀπὸ τοῦ μακαρίου ἐκείνου στόματος τοῦ Δικαίου ἤκουσα, ἀλλὰ καὶ ἀπὸ τῆς γυναικὸς τοῦ ταλαιπώρου ἐκείνου. Καὶ γὰρ ὠφελείας χάριν, καὶ τοῦ ἕνεκεν τοῦ φοβεῖσθαι τὸν Κύριον, καὶ φεύγειν ἀεὶ τὴν πορνείαν, καὶ τὴν μοιχείαν, καὶ τὴν μέθην, καὶ ζητεῖν ἐν νυκτί τε καὶ ἡμέρᾳ τὴν παρὰ τοῦ Κυρίου βοήθειαν, καὶ μὴ καταφρονεῖν τῶν ἁγίων Μαρτύρων, καὶ τῶν τιμίων λειψάνων αὐτῶν, καὶ τῶν σεπτῶν εἰκόνων.

Ποτὲ δὲ περιπατοῦντος τοῦ Ὁσίου ἐν τῷ δημοσίῳ φόρῳ πλησίον τοῦ κίονος, ὃν ὁ ἐν μακαρίᾳ τῇ μνήμῃ Κωνσταντῖνος ὁ ἐν ἁγίοις Βασιλεὺς ἔστησεν, ἐν ᾧ φασι καὶ τοὺς τιμίους ἥλους, τοὺς ἐν τῷ ζωοποιῷ Χριστοῦ σώματι ἐμπαρέντας, ἐν τῷ ἐπάνω τούτου ἱσταμένῳ ἀνδριάντι ἐφαιδρύνατο, πρὸς δόξαν μὲν Θεοῦ, σκέπην τε καὶ φυλακτήριον τῆς βασιλευούσης πόλεως. Καὶ ἰδοὺ γυνή τις, τιμίῳ πνεύματι Θεοῦ φαιδρυνομένη, ἐν ἐκστάσει γεναμένη, διανοιγέντων τῶν ψυχικῶν αὐτῆς ὀμμάτων, ὁρᾷ τὸν Μακάριον περιπατοῦντα μέσον τοῦ πλήθους, ὡς στύλον πυρὸς ἐξαστράπτοντα, καὶ ὡς βολίδας πυρὸς εἰς τὸν ἀέρα ὲπαφιέντα καὶ αὐγάζοντα. Τινὲς δὲ μωροὶ ἐδίδωσαν αὐτῷ κόσσους, ἄλλοι δὲ κατὰ τοῦ αὐχένος ἔτυπτον· καὶ πολλοὶ βλέποντες αὐτὸν ἀηδιζόμενοι, ἔλεγον· Κύριε, μὴ δὲ ἐχθρὸν ἐὰν ἔχωμεν, ἵνα οὔτως αὐτῷ συμβέβηκεν. Τινὲς δὲ ζοφώδεις καὶ μέλανες δαίμονες ἐπακροώμενοι, ὄπισθεν περιπατοῦντες, ἔλεγον· Ναὶ ὁ Θεὸς εἰσακούσεται τῆς εὐχῆς ὑμῶν, καὶ μὴ ἐγείρῃ εἰς τὸν αἰῶνα ἄλλον τοιοῦτον ἐπὶ τῆς γῆς· οὐδεὶς γὰρ κατέκαυσεν ἡμῶν τὰς καρδίας, ὡς άκαμάτης οὗτος· μὴ βουλόμενος γὰρ κάμνειν τὰ ἔργα τοῦ Κυρίου αὐτοῦ, μωρὸν ἑαυτὸν προφασισάμενος, παίζει τὸν κόσμον. Ταῦτα μὲν οὔτως ἔλεγον· ἑώρα δὲ ἡ γυνὴ τοὺς τύπτοντας τὸν Δίκαιον, ὅτι ἐσημειοῦντο οἱ ζοφώδεις ἐκεῖνοι, καὶ ἔλεγον· Κᾂν τοῦτο τὸ κρίμα ἔχωμεν εἰς παπαμυθίαν, ὅτι ἀδίκως αὐτὸν οὗτοι τύπτοντες ἔχουσιν ἁμαπτίαν· πάντως γὰρ ἀπὸ τῆς τοσαύτης προφάσεως καταδικάζομεν ἀυτοὺς ἐν τῇ ὥρᾳ τοῦ θανάτου αὐτῶν, ὄτι ἐκλεκτὸν τοῦ Θεοῦ ἔτυπτον ἀδίκως, καὶ οὐκ ἔστιν σωτηρία ἐν τούτοις.

Ἀκούων δὲ ταῦτα ὁ Μακάριος πνεύματι θείῳ, e ἑνὶ λόγῳ τὰς πανουργίας αὐτῶν ἔλυεν καὶ ἐδικάζετο αὐτοῖς λέγων· Οὐκ ἔστιν ὑμῖν σημειοῦσθαι ταῦτα, ἐγὼ γὰρ παρεκάλεσα τῷ φοβερῷ Δεσπότῃ μου, μή ἡγεῖσθαι αὐτοῖς εἰς ἁμαρτίαν τούτου ἕνεκα ὐπὲρ ὅσον με τύπτουσιν, καὶ ἡ ἄγνοια τόπον αὐτοῖς ἀπολογίας δίδωσιν. Ὡς οὖν ταῦτα ἤκουσεν ἠ γυνὴ ὁμιλοῦντα μετὰ τοῖς σκοτεινοῖς ἐκείνοις, ὀρᾷ εἰς ὕψος, καὶ ἰδοὺ ὥσπερ πύλη ἀνεωγῶσα τοῦ οὐρανοῦ, καὶ ἐξ αὐτῆς ἐξιὼν πλῆθος χελιδόνων τερπνῶν, μέσον δὲ αὐτῶν περιστερὰ ὡς χιὼν, μεγάλη σφόδρα, καὶ κατίει ἅμα ταῖς χελιδόσιν ἐπὶ τὸν Μακάριον, κάρφος ἐλαίας χρυσίου στίλβον βαστάζουσα ἐν τῷ στόματι αὐτης, καὶ ἀνθρωπίνως διαλεγομένη τῷ Μακαρίῳ καὶ λέγουσα· Δέξαι τοῦτο τὸ κάρφος, ὄτι ὁ παντοκράτωρ Πατὴρ καὶ Κύριος σαβαώθ σοι ἐκ τοῦ Παραδείσου ἀπέστειλε γνώρισμα, διὰ τὸ εἷναί σε οἰκτείρμονα καὶ φιλάνθρωπον, ὃν τρόπον οἰκτείρμων καὶ ἐλεήμων ἐκεῖνος καθέστηκεν· ἰδοὺ γὰρ δοξάσει σε ὁ Κύριος ἔτι καὶ ἔτι, καὶ ὑψωθήσεται τὸ ὄνομα τὸ ἅγιον αὐτοῦ ἐπί σοι, ἀνθ᾽ ὧν σὺ ἔκρινας τοῦ μὴ ἔχειν ἁμαρτίαν τοὺς καθεκάστην σε τύπτοντας. Ταῦτα εἰρηκυῖα ἐκαθέσθη ἐπὶ τὴν κεφαλὴν αὐτοῦ, καὶ ἦν ὅλη περιηργυρωμένη, καὶ τὰ μετάφρενα αὐτῆς ἐν χλορότητι χρυσίου· οἱ δὲ ὀφθαλμοὶ αὐτῆς ὡς μαργαρῖται τίμιοι· οἱ δὲ πόδες αὐτῆς ὑπῆρχον βαφῇ βασιλικῇ βεβαμμένοι, καὶ σταυρὸν ἀπὸ ἀνθέων ἐπὶ τὴν κεφαλὴν αὐτῆς· καὶ ἦν κύκλῳ αὐτῆς πολὺς τῶν χελιδόνων κελαδισμός. Ταῦτα ὁρῶσα ἡ γυνή ἐκείνη ἠ θεοσεβής, ἐξεπλήσσετο σφόδρα· ἐν ἑαυτῇ δὲ γεναμένη ἀπὸ τῆς θέας ἐκείνης, οὐκέτι ἠδυνήθη εἰπεῖν τινι, μόνον δὲ καθ᾽ ἑαυτὴν ἔλεγε· f Βαβαὶ, τῆς τοῦ Θεοῦ ἀγαθότητος, οἵους φωστῆρας ἔχει ἐπὶ γῆς, καὶ οὐδεὶς αὐτοὺς ἐπίσταται! Πολλάκις οὖν ἠβουλήθη τὰ ὁρασθέντα αὐτῇ τισι διηγῆσασθαι, καὶ παραχρῆμά τις δύναμις ἐκώλυεν αὐτὴν, εἰς τρόμον ἄγουσα, καὶ λοιπὸν ἑκοῦσα καὶ ἄηουσα τὸ θαῦμα ἀπέκρυβεν. Ὅθεν ἐν μιᾷ συναντᾷ αὐτῇ ὁ Δίκαιος καὶ λέγει αὐτῇ· φύλαττέ μου τὸ μυστήριον ἐν τῷ τέως, Βαρβάρα, τοῦτο γὰρ ὄνομα αὐτῇ, καὶ μηδενὶ αὐτὸ ἐξείπῃς, ἕως οὗ διελεύσομαι ἐν τόπῳ σκηνῆς θαυμαστῆς ἕως τοῦ οἴκου τοῦ Θεοῦ. Ἡ δὲ πρὸς αὐτὸν εἶπεν· Κακῶς οὐ θέλω, εἰ δὲ καὶ θελήσω τινὶ διηγήσασθαι, οὐ δύναμαι, τίμιε φωστὴρ καὶ ἐκλεκτὲ Κυρίου πανθαύμαστε· κωλύομαι γὰρ ἀοράτῳ δυνάμει, καὶ εἰσέρχεται τρόμος εἰς τὰ ὀστᾶ μου, καὶ ἐν ἐμοὶ ἡ ἰσχύς μου ταράττεται.

[187] Andrew sees a sinner, delivered over to the demons, The most blessed Andrew therefore, sporting at one time after the manner of a man not sufficiently in possession of himself, in the walk of the public portico which is called the portico of Maurianus; and turning aside thence, came by chance to the Stone Gate. Now it was the day on which the great martyr of Christ, Thyrsus, ^b had completed the contest of his martyrdom. On that day therefore, approaching the Stone Gate, as has been said, Andrew beholds a certain man, going forth from the church of the said Martyr, betaking himself home, black and murky in every part: a huge throng of demons went before the man, a huge one followed; and that throng, with mocking and dancing, acting indeed no glad tragedy, exclaimed: This man is now subjected to our power. To whom others, immediately chiming in, answered: Behold, we have gained him, most like to us in manners and foulness: nor is there any who would dare to contend with us about any part of him: for wholly, great as he is, he is ours. And these things indeed, besides very many others which it is of no concern here to describe, the demons boasted, and dragged off the wretched man, exulting, because they knew that on the following day he would migrate from the body: and thus the destruction of this man was their joy.

[188] Andrew therefore, standing and contemplating the sad spectacle, on account of his enormous lust: conceived great sadness of mind: for he noted that the man had long ago been delivered over to the power of the demons, because, dwelling from his youthful age in a brothel, he had set no end to fornications and incestuous lusts; and what is more to be detested, the wretch was borne with so insane a fury into the abominable heresy and madness of the Sodomites, that he never approached either church or the sacred assemblies for the sake of prayer, nor had any knowledge of spiritual things, but the greatest knowledge of all carnal and diabolical ones: for all things which he was wont to do reeked of lust, of wickedness, of sin; consuming his whole life with harlots, with drunkards, with harpers, in whose company he delighted. Andrew therefore followed this wretched man, going home, behind, to observe in what place he had his dwelling: and when he had learned this, he returned to the same place on the following day; and standing afar off, contemplated what was about to happen. and on the following day finds him He found him first of all, already bound by the snare of death, expressing certain foul things to which he had grown accustomed: he found also a numerous throng, both of relatives, who had flocked together for the sake of visiting, and of others, all attending the dying man with laments and beatings of the breast: he found finally also Satan, who through the organs of the sick man stirred up a terrible and absurd clamor; and who came forth through the mouth now in the likeness of a mouse, now of a serpent, now of a viper; and, vociferating much, imitated now the voice of a cat, now of a dog, now of a swine. dying most miserably. Sometimes thrusting his hand into the secret parts of the body, he tasted with his mouth the dung drawn forth thence: for already by the violence of so great a convulsion he had grown silent, oppressed by the straits of approaching death. And in this manner that wretch, set before all who were present as an example of confusion, ended his life with a bitter end at last, his soul nowhere turning aside to byways, but hastening straight to the pit of hell, where in everlasting darkness and indissoluble chains it was to abide forever.

[189] Hence, when the friends were grieving When the corpse was then buried, numerous people came together to the wife of the deceased, for the sake of consoling her; and when speech fell upon the lost life and morals of that man, some indeed repeatedly saying that he had been of so unbridled a petulance that, if he had by chance caught sight of any woman, whether unmarried, or a prostitute, or joined in matrimony, she did not escape the hands of the lustful man, until he had glutted his diabolical intemperance; but others contending that he had been a trifler, a babbler, and a notable adulterer; at length the wife herself began to relate, how from the beginning of her marriage he had never set foot in a church, never poured forth a prayer, never signed his brow with the Cross, never communicated: how finally he had been wont to spend the night among harlots: and if at any time, she said, returning thence, I interrupted him even with a little word, the wife relates his foul life, forthwith the unhappy man, with the staff made ready over my head, not ceasing to rage with blows, inflicted whatever of trouble and pain he could. Meanwhile, when a late repentance of his deeds had come upon him the day before yesterday, and he had come to me to bed, and we were now lying down to sleep together; finding him gentler than usual, I began to urge him with various admonitions: then, when he asked what I would bid him do, I answered, That on the morrow we should go together to St. Thyrsus's, whose memory is solemnly kept; that there we might be present at the most holy sacrifice of the Mass; that we might communicate the saving mysteries of Christ; and how, persuaded to go at least once to St. Thyrsus, and, illumined by divine grace, pass the rest of our life more holily: that finally at length, even for a single day, you might act the Christian: perhaps the kindly Lord is about to send into your soul a saving fear of Himself, whereby, stirred up, you may study to expiate the offenses of your past life, and besides to exercise the works of justice; that so we both may merit to enter into life eternal. These my admonitions he undertook to fulfill in deed.

[190] When therefore it grew light, we went to the church of the holy Martyr Thyrsus, and having entered, I presently began to pray, and having entered there irreverently, while he derided everything; not deigning by an inclination of the head, as though about to pray, to honor the holy Martyr; not fortifying his brow with the most holy sign of the Cross; not saluting the image of the Saint; but standing with hands let down, and deriding, as has been said, others offering their prayers to God. But I, my prayer finished, turned to him

turned to him; Why standest thou here, I said, unhappy one, no otherwise than a brute animal? why dost thou not at least imprint the sign of the Lord's Cross on thy brow? Why dost thou thus, vain and profane, bear thyself in a holy place after the manner of the Jews? If thou fearest God the less, at least reverence men; come therefore, and blaspheming against the image, and, as I have admonished thee, adore. Then he, Show me, he says, what I should adore. And I showed the venerable icon of the holy Martyr, saying, Adore this. Which things heard, he, execrating the image: What virtue, he says, is in that, which, since it is itself destitute of life and sense, no whit saner foully deceives you? For what would that profit it; To thee I speak, O wall, Help me? And these things said, dismayed in mind, he forthwith betook himself in haste out of the church.

[191] though she in vain deprecated the punishment, But I, terrified on account of that blasphemy against the holy Martyr, set myself to placate him with prayers, beseeching that he would spare the madness of my husband, and forbear to inflict the deserved punishments for the blasphemy. When suddenly, my mind being caught up to the image of the Martyr, I heard it thus speaking with me: I indeed am touched with compassion for thy husband: but God, who has been vehemently angered with him, will not suffer so great a crime unpunished: for tomorrow He has bidden the impious man be cut down by the root, so that not even his memory may survive on earth, and that at last in the inextinguishable flame he may know that to the true friends of God and to the martyrs a true glory remains in heaven. After these things, the divine Sacrifice being finished, returning home I found my husband, seized by the keenest fevers, in bed; just as you also saw him. As the wife of the man was relating such things, a trembling invaded all who were present, saying: Truly God is not mocked, having been seized by a deadly fever. whose justifications and judgments are infallible, who will render to each one according to his works. And these things, most beloved, not only from the blessed mouth of St. Andrew, but also from the very wife of the deceased man heard in my presence, I have narrated to you, that, taking thence some fruit, you may continue to live in the fear of God; that you may always flee fornication, adultery, drunkenness wheresoever; that day and night you may implore divine aid; and finally that you may not despise the holy Martyrs and their venerable Relics and Images.

[192] A pious woman beholds the saint like a pillar of fire; Andrew was walking at one time in the public forum near the column which Constantine, the most holy Emperor of blessed memory, erected aloft, and the statue set upon the column is said to have adorned with the venerable nails by which the life-giving body of Christ was pierced, to the glory of God and the defense and preservation of the royal city. But behold a certain woman, rapt by the divine spirit into ecstasy, with the eyes of her soul opened beholds the blessed man walking through the midst of the crowds, no otherwise than a column glittering with fire, and emitting fiery darts far through the air. But certain madmen loaded his head and neck egregiously with blows; which others, sad and indignant, beholding, said: Lord, not even if we had an enemy, would he be treated in so unworthy a manner. Which words the demons, meanwhile, while those striking him, who walked behind, dark and black, hearing, said: Just so indeed will God hear your prayers, not raising up another like to this one upon earth forever: there was never anyone who scorched our hearts with so great a grief as this idle man; who, withdrawing himself from the service of his Lord, by feigning folly, mocks the world.

[193] and therefore to be punished, And these things they indeed. But the woman, looking upon those who were beating Andrew, observed at the same time that this crime of theirs was being noted by those dark ones, saying: At least this judgment can console us, since against right and law they rage with blows against him, and raging they bind themselves with no light crime: for on this head they are altogether to be accused by us in the hour of death, that they unjustly struck the Elect of God; nor is there reason for them to hope for salvation. But Andrew, hearing these things divinely, with a single word eluded all their fraudulence, and thus expostulated with them: excuses them before God: It is not for you to note this deed of those striking me; for I have asked my admirable Lord that He set not the sin to them that they beat me; and the ignorance of those who do not recognize against whom they rage has left room for pardon.

[94] When the aforesaid woman had perceived these discourses of the holy man addressed to the dark demons, she hears also from a heavenly dove lifting up her eyes on high, she sees the gate of heaven opened, and a throng of most beautiful swallows poured forth thence, whose midmost place a very great dove, whiter than snow, held: which, gliding down with the swallows to Blessed Andrew, bore in its mouth an olive branch, marked with golden flowers; and addressing him after the manner of men; Receive, it said, this olive branch, which the omnipotent Father and Lord of Sabaoth sends thee as a specimen of His paradise, that he is praised therefore: for no other cause than that thou art merciful and kind, even as He Himself is: behold therefore more and more day by day the Lord will glorify thee, and His holy name will be exalted in thee, because thou hast judged that those are bound by no sin who, by beating thee daily, deserve most ill of thee. These things said, the dove sat upon Andrew's head, all bright with a silver color, except the back, which glittered with the splendor of gold: but the eyes shone like precious gems; the feet were tinged with a purple color; the head was marked with a flowery cross; and round about finally the swallows made melody with varied harmony.

[195] yet she is forbidden to relate the matter to anyone, Here truly that devout woman was vehemently astonished, and at length, restored to herself from the spectacle, could relate to others nothing of what she had seen, and to herself alone thus only spoke: Immortal God! how many luminaries thy goodness has on earth, men, I say, conspicuous in holiness, although here and there they lie hidden unknown! And though she often endeavored to communicate her visions with others, she was unable to set them forth, a certain hidden power forbidding, and casting in a trepidation: whence thereafter, willing or unwilling, she was compelled to wrap in silence the matter most worthy of admiration. But when at one time the holy man met her: Beware, pray, he said, O Barbara, (for that was the woman's name) lest thou reveal to anyone the mysteries which thou hast seen, so long as he shall live. until I shall have arrived at the place of the admirable tabernacle, even unto the house of God. To whom in turn Barbara: Taught by my own hurt I keep the secret, venerable man, chosen of God, and exceedingly admirable: and even if there be a desire of revealing, the faculty is not present: for I am forbidden by a certain invisible force, a certain trembling entering my inmost bones, and the powers of my body failing.

ANNOTATA.

CHAPTER XXIV.

Epiphanius freed from a temptation of the flesh: the Mother of God seen protecting the people: the hypocrisy of an impure man laid bare.

Τούτοις τοῖς τεραστίοις τοῦ θαυμασίου Ἀνδρέου διαπρέποντος, συνέβη Ἐπιφανίῳ πόλεμος χαλεπὸς τῆς πορνείας· φθονήσας γὰρ αὐτῷ ὁ ἐπικατάρατος σατανὰς, ἑκατόνταρχον δαίμονα ἀπέστειλεν αὐτῷ, ὄπως τῇ λύπῃ ἀφανίσῃ, καὶ ἐξάρῃ ἐκ γῆς τὸ μνημόσυνον αὐτοῦ· Ὁ οὖν Ἐπιφάνιος ἄγαν διδαχθεὶς, ἀηδῶς εἶχεν, πικρῶς συνεχόμενος, καὶ τί δρᾶσαι μή ἔχων, διὰ τὸ λίαν ἐπελθεῖν αὐτῷ καὶ συνταράσσειν, ἀναζητήσας, εὗρεν τὸν μακάριον Ἀνδρέαν· καὶ ἅπαντα αὐτῷ ἀναθέμενος, παρεκάλει ἀπαλλαγῆναι τῆς πικρᾶς τυραννίδος τοῦ διαβόλου, καὶ μὴ παντελῶς παροραθῆναι τοῦ μὴ εἰσελθῆναι εἰς πειρασμόν· δεινῶς γὰρ ἔλεγεν πάσχειν ἀπὸ τῆς τοῦ δαίμονος προσβολῆς. Ὁ δὲ Μακάριος, ὄντως ἐν ἀληθείᾳ ἡδύς τε καὶ συμπαθέστατος, οἰκτείρας αὐτὸν, ὡς ἅτε γνήσιον τέκνον, λέγει πρὸς αὐτόν· Τέκνον γλυκύτατον, ἔπαρσις ἡμῖν ἐγένετο, καὶ διὰ τοῦτο ἀπελύθη καθ᾽ ἡμῶν ὁ δράκων, ὃπως γνωσόμεθα τὴν ἑαυτῶν εὐτέλειαν· καὶ ὅτι οὐδέν ἐστιν ἡ ἰσχύς ἡμῶν πρὸς τὴν πονηρίαν τοῦ σατανᾶ, ἀλλὰ τὸ πᾶν τοῦ φοβεροῦ Θεοῦ ἐστιν, εἶτε νίκη, εἶτε ἀνδρεία, εἶτε προσευχὴ, εἶτε νηστεία, εἶτε ἕτερον εὑρεθῇ ἐν ἡμῖν, πάντα δωρεαὶ πεφύκασι a [τοῦ ἀγαθοῦ Θεοῦ ἡμῶν· αὐτὸς γὰρ εἶπεν· Ὅτι ἄνευ ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν· καὶ ὅτι πᾶσα δικαιοσύνη ἀνθρώπου ὡς ῥάκος ἀποκαθημένης ἐνώπιον Κυρίου]. Νῦν οὖν τέκνον μου, ἐγὼ διατάττομαί σοι, καὶ ἡ ὑπακοή σου ἔργον ἀνύσει· αὔριον γὰρ πορευθῶμεν ἐννῷ ναῷ τοῦ ἁγίου μάρτυρος b Ἀκακίου ἐν τῷ Ἑπτασκάλῳ, ἐκεῖσε γὰρ ἐλεύσομαι κᾀγὼ πνεύματι πρὸς αὐτὸν, καὶ λοιπὸν ἀμφότεροι δεηθησώμεθα μετὰ πικρῶν δακρύων, ὅπως συντύχῃ περὶ τούτου τῷ φιλανθρώπῳ καὶ ἀγαθῷ Δεσπότῃ· καὶ οἶδα ὅτι οὐκ ἀποτύχει ὁ Μεγαλομάρτυς πρὸς τὸν Κύριον, διὰ τὴν γενναίαν ἄθλησιν καὶ διὰ τὸ τίμιον αἷμα, ὃ ὑπὲρ τῆς ἀγάπης αὐτοῦ προθύμως ἐξέχεε, καὶ γίνεται ἡτῶν τὸ καταθύμιον παρ᾽ αὐτοῦ, καὶ ἀναπαυόμεθα. Ὅταν δὲ γένῃ πρὸς αὐτὸν, μὴ χρήσῃ τινὶ βαττολογίᾳ, ἀλλὰ πνεύματι συντετριμμένῳ καὶ τεταπεινωμένῃ καρδίᾳ, καὶ δάηρυσι, καὶ βαθέοις στεναγμοῖς καὶ λόγοις θλιβεροῖς αὐτὸν ἐξιλέωσαι· καὶ εὖ οἶδα ὅτι εὐθέως ὄψῃ τὴν δόξαν τοῦ Θεοῦ. Ναὶ τέκνον μου, οὕτως ποιῄσεις, καὶ ἔσται σοι ὃν τρόπον εἴρηκα ἡ ἐκβασις. Ταῦτα ἀκούσας ὁ Ἐπιφάνιος, πεσὼν εἰς τοὺς τιμίους αὐτοῦ πόδας, καὶ ἀσπασάμενος αὐτὸν τῷ ἁγίῳ φιλήματι, ἀνεχώρησεν.

Πρωΐας δὲ γενομένης, ἐπορεύθη ὁ Ἐπιφάνιος ἐν τῷ ναῷ τοῦ τιμίου Ἰωάννου τοῦ Βαπτιστοῦ, κᾀκεῖσε τὴν λειτουργίαν ἐσχόλασεν· περὶ δὲ τὸ δειλινὸν ἀπῄει ἐν τῷ ναῷ τοῦ ἁγίου Ἀκακίου· ἦν δὲ ὥρα ἑβδόμη, καὶ αἱ πύλαι τοῦ ναοῦ ὑπῆρχον ἐσφαλισμέναι, ἐν δὲ τῷ νάρθηκι προσεδρεύων, δάκρυσι θλιβεροῖς ἠντιβόλει τὸν Μάρτυρα μὴ κενὸν ἀποστραφῆναι. Τοῦ δὲ ξύλου κρούσαντος τοῦ ἑσπερινοῦ ὕμνου, καὶ τοῦ ναοῦ ἀνεωχθέντος, πρῶτος

εἰσῄει αὐτὸς στένων καὶ ὀδυρόμενος, καὶ τῇ δεήσει συγκιρνῶν τὰ δάκρυα. Ὡς δὲ ἤγγισε τῇ θήκῃ τοῦ Μάρτυρος, τοιαῦτα πρὸς αὐτὸν τῷ πνεύματι ἀπεφθέγγετο· Φωστὴρ ἅγιε, ἀγαπητὲ τοῦ Κυρίου ἡγιασμένε, μεμυρισμένε, μάρτυς Κυρίου πανθαύμαστε, ἐλέησόν με τὸν ἀσθενῆ καὶ ταλαίπωρον, κακῶς ἔχοντα ἀπὸ τοῦ πλήθους τῶν πταισμάτων, δράγματος σατᾶν διαβόλου· θεράπευσον τὰ ἕλκη, ἀπόσμηξον τὰ τραύματα, ἴασαι τοὺς μώλοπας, καὶ τῶν πόνων τὰ στίγματα· ἴδε τὸν κύνα, θέασαι τὸν ὄφιν, πρόσχες τῷ λύκῳ, τῷ λέοντι τῷ κατ᾽ ἐμοῦ τοῦ ταπεινοῦ φρυαττομένῳ, e καὶ εἰς βυθὸν ἀσωτίας κατασπᾶσαί με σπεύδοντι. Μὴ βραδύνῃς ὁ γλυκὺς, μὴ ἀναβάλῃς ὁ ἡδὺς, μὴ παραβλέψῃς μου τὰ αἰσχρότατα δάκρυα ὁ μελίῤῥυτος, ἀπ᾽ ἐμοῦ ἀπέλασον τῇ φοβερᾷ τῆς βρεσβείας σου δρεπάνῃ· δύνασται γὰρ, οἷα θαυμαστὸς στρατιώτης τοῦ Ἰησοῦ, τοῖς αἰτοῦσιν παρέχειν τὰ καταθύμια. Ταῦτα εἰρηκὼς ὁ Ἐπιφάνιος μετὰ δακρύων πρὸς τὸν τῆς ἀληθείας Μάρτυρα, εὐθέως ὁρᾷ ὡς εἶδος ἀστραπῆς ἐξελθοῦσαν ἀπὸ τῆς θήκης τοῦ Ἁγίου, καὶ αὐτὸν περικυκλώσασαν· ἦν δὲ τὸ εἶδος λίαν θερμώτατον, ἠ γὰρ θέρμη τοῦ ἀθλοφόρου ἡ πρὸς εὐεργεσίαν ἐπιφοιτήσασα. Ὁρᾷ οὖν πάλιν καὶ ἰδοὺ ἐκ τῆς θήκης ἐξῄει εὐωδία; ὥσπερ κρίνων καὶ ῥόδων, καὶ ὡς μύρου πολυτίμου παραπλήσια, καὶ φωνὴ γέγονεν αὐτῷ λέγουσα· Ἤκουσα τῆς δεήσεώς σου· καὶ γὰρ καὶ πρό σου ὁ διὰ Κύριον παίζων διά σού μοι ἐνέτυχεν· ἄπηθι οὖν, κᾀγὼ περὶ τούτου τῷ Δεσποτῇ καὶ Θεῷ δεηθήσομαι· ἅψομαι γὰρ τῶν τιμίων ἰχνῶν αὐτοῦ, καὶ ἴδω εἰ παραβλέψηταί μου τὴν δέησιν. Καὶ εὐθέως ἀπέστη ἡ φωνή. Ὁ δὲ Ἐπιφάνιος θαυμάσας τὴν τοῦ Ἁγίου ἐνέργειαν, ἱκέτευεν αὖθις αὐτὸν τοῦ ἐπιτυχῆναι τὴν δέησιν. Θέλω γὰρ, Μεγαλομάρτυς τοῦ Χριστοῦ ἠγαπημένε, ἵνα τὸ πᾶν μέχρι μεσονυκτίου κατεργάσῃ τῷ δούλῳ σου, καὶ εἰδῶ σου τὸ γλυκύτατον πρόσωπον, κᾂν ἐν ὁράσει τὴν χαρὰν καὶ τὴν ἀντίληψιν κομίζων μοι. Ταῦτα εἰρηκὼς καὶ ἀσπασάμενος τὴν θήκην τοῦ Μάρτυρος, ἀνεχώρησεν.

Ὡς δὲ εἰσῄει ἐν τῷ κοιτῶνι αὐτοῦ, ἐτέλεσιν τὴν ἐννάτην ὥραν τῆς νυκτὸς, καὶ μικρὸν ἀφυπνώσαντος, ὁρᾷ εὐθέως ὄχλον τινὰ ἐπιστάντα αὐτῷ ἐν τῷ κοιτῶνι αὐτοῦ λευκοφόρους, καὶ ἕτεροι ἀληθινὰ f φοροῦντες, μέσον δὲ αὐτῶν ὁ μάρτυς Ἀκάκιος, ὥσπερ μαργαρίτης ἀστράπτων, νέου φαιδρότητα ἔχοντα ἡλίκων, καὶ τὴν μὲν γενειάδα ἀρτίως καταστέφουσαν τὸν τίμιον πώγονα, καὶ φησιν πρὸς τὸν Ἐπιφάνιον· Ἤκουσα τῆς φωνῆς σου, καὶ εἶπον τῷ Δεσπότῃ περὶ οὗ ἐδεήθης μοι, καὶ εἴρηκέν μοι ποιῆσαι μετά σου ὅσα ἂν βούλομαι· καὶ δι᾽ ἐμοῦ ὁ Κύριος βοήθειαν παρέχει σοι, καὶ πτήξει ὁ θλίβων σε δράκων. Ὁ δὲ φησιν· Ναὶ Κύριέ μου. Καὶ εὐθέως ὁρᾷ σκεῦος χρυσοῦν προσενεχθὲν αὐτῷ, ἔχον εἰκόνας τέσσαρας, μίαν μὲν τοῦ Δεσπότου Χριστοῦ, ἄλλην τῆς Θεοτόκου, ἑκατέρωθεν δὲ Χερουβὶμ καὶ Σεραφίν· ἔνδον ἐν τῷ σκεύει εἶδός τι ὡς πυῤῥακίζον g εὐῶδες σφόδρα. Καὶ ὥσπερ ἐν ἁγιάσματι τοῦτο μίξας καὶ κλάσας, δέδωκε τῷ Ἐπιφανίῳ εἰρηκὼς αὐτῷ· Εἰρήνη σοι, καὶ ἀνεχώρησε σὺν πάσῃ τῇ συνοδᾴ αὐτοῦ. Σπασθεὶς οὖν, ὄξυπνος ἐγένετο, καὶ κατανοήσας τὰ ὁραθέντα αὐτῷ, εὗρε τὸ στόμα αὐτοῦ ὡς μέλι γλυκὺ, καὶ ἐκτείνας τὴν χεῖρα αὐτοῦ πρὸς τὸ ὕψος τοῦ οὐρανοῦ, ἀπευχαρίστει τῷ Θεῷ τῷ οἰκτείρμονι καὶ τῷ ἁγίῳ Μάρτυρι.

Οὕτως h δὲ ἀπαλλαγεὶς τοῦ πονηροῦ ἐκείνου πολέμου, τῇ ἐπαύριον ἀναστὰς, αἴρει μεθ᾽ ἑαυτοῦ ἕνα τῶν παίδων τοῦ πατρὸς αὐτοῦ, καὶ ἐπορεύθη ἐν τῷ σεβασμίῳ οἴκῳ τοῦ Μάρτυρος, καὶ δὴ ὡς εἰσῄει ἔνδον μετὰ ἐξομολογήσεως καὶ χύσεως δακρύων, αὖθις δὲ θεωρεῖ ὀφθαλμοφανῶς τὸν τοῦ Χριστοῦ ἀθλοφόρον, ἠμφιεσμένον χλαίναν ἀληθινὴν καὶ καθυπαντῶντα, καὶ τὰ ὑπ᾽ αὐτοῦ προσαγόμενα δεχόμενον μετὰ πολλῆς χαρᾶς καὶ προθυμίας λέγοντα αὐτῷ· Πάλιν ἐπεθύμουν σὲ βλέπειν ὧδε ἐρχόμενον, ὧ Ἐπιφάνιε, καθότι γλυκὺς ὁ πόθος τῶν θεοφόβων ὑμῖν τοῖς φίλοις Χριστοῦ ἄγαν καταφαίνεται· οὐ τοσοῦτον γὰρ τερπόμεθα προσευχῇ καὶ ψυχῇ καὶ καρδίᾳ τῆς ὑμῶν διαθέσεως, ὅσον ἡ ἄγαν προαίρεσις. Διὸ θέλω ἵνα ἐπισυχνάζων ἐνθᾶδε ἔρχῃ, τῆς ἐμῆς μεμνημένος φιλίας· ἔσομαί σοι γὰρ βοηθὸς, καὶ συμπορεύσομαί σοι πάσας τὰς ἡμέρας τῆς ζωῆς σου ἐν πνεύματι, καὶ ἔση ἐμὸς, ὅτι ἐγὼ πεφίληκά σε, καὶ ἐθέμην σε εἶναι ἴδιον ἐμοὶ πεφιλημένον· ὅθεν καὶ τὸ ὄνομά σου ἰδιοχείρως ἔγαραψα ἐνθᾶδὲ ἐξ ἀριστερῶν ὑποκάτω τοῦ ἄμβωνος· ὁ γὰρ Κύριος παρέθετό σε ἔμοὶ τοῦ ἐπιμελεῖσθαί σοι. Ἥκε οὖν συχνοτέρως, ὅπως ἀγαπηθῇς, ἀλλ᾽ ἐπ᾽ ἄλληλα. Ὡς δὲ ταῦτα ἤκουεν ὁρῶν ὁ Ἐπιφάνιος, ἵστατο ἐννεὼς, τρανῷ τῷ βλέμματι βλέπων τὸν Μάρτυρα. Καί τις τῶν τῆς ἐκκλησίας ὁρῶν αύτὸν ὀξέως ἐναποσκοποῦντα πρὸ τοῦ ἄμβωνος, ἔδοξεν ἔξηχον βλέπειν, καὶ ἐλυπεῖτο λέγων, Ἴδε ποία νεώτης τοῦ ὡραίου, καὶ παρατρέπεται! Ὅτε οὖν ὁ Μάρτυς ἀπέστη, αὐτὸς δὲ περιῄει κύκλῳ τοῦ ναοῦ προσευχόμενος, καὶ τῆς τοῦ Θεοῦ ἀγαθότητος δεόμενος. Λειτουργηθεὶς οὖν ἐκεῖσε, καὶ τῶν τοῦ Θεοῦ δωρεῶν ἀπολαύσας, μετὰ πολλῆς χαρᾶς ἀνεχώρησεν, θαυμάζων τὴν ταχεῖαν σχέσιν καὶ ἀντίληψιν τοῦ Μάρτυρος. Οὕτως οὖν ἀπαλλαγεὶς τοῦ πονηροῦ ἐκείνου πολέμου, διὰ τῶν πρεσβειῶν τοῦ καλοῦ μεσίτου τοῦ μακαρίου Ἀνδρέου (καὶ γὰρ αὐτὸς ἦν αὐτῷ οἰκειωσάμενος παραθέσαι τῷ Μάρτυρι) πρῶτον ηὐχαρίστει Θεῷ, ἔπειτα τῷ ἁγίῳ Ἀκακίῳ, καὶ οὕτως τῷ τοῦ Σωτῆρος θεράποντι Ἀνδρέᾳ. Ἔκτοτε οὖν ἐσύχναζεν ὁ Ἐπιφάνιος τῷ σεβασμίῳ τεμένει τοῦ Μάρτυρος, σχέσει καὶ πόθῳ πολλῷ ἀπολαύων διηνεκῶς τῶν τιμίων αὐτοῦ πρεσβειῶν.

Ἀύπνου δόξολογίας ποτὲ ἐπιτελουμένης ἐν τῇ ἀγία σορῷ τῇ οὔσῃ ἐν Βλαχέρναις, ἀπῄει ὁ μακάριος Ἀνδρέας ἐκεῖσε τὰ ἐξ ἔθους ποιῶν· παρῆν δὲ καὶ Ἐπιφάνιος, καὶ εἷς τῶν παίδων αὐτοῦ μετ᾽ αὐτοῦ· καὶ ἔχων ἦθος, ἵστατο, ὡς ἡ προθυμία τόνον ἐδίδου, ποτὲ μὲν μέχρι μεσονυκτίου, ποτὲ δὲ ἔως πρωΐ. Τετάρτης οὖν ὥρας ἤδη οὔσης τῆς νυκτὸς, ὁρᾷ ὁ μακάριος Ἀνδρέας ὀφθαλμοφανῶς μεγεθεστάτην σφόδρα, παραγενομένην ἐν γυναικείῳ τῷ σχήματι ἀπὸ τῶν βασιλικῶν πυλῶν μετὰ φοβεροῦ ὀψικίου, ἐν οἷς ἦν καὶ ὁ τίμιος Πρόδρομος, καὶ ὁ τῆς βροντῆς Υἱὸς, ἑκατέρωθεν χειροκρατοῦντες αὐτῆς, καὶ Ἅγιοι πολλοὶ λευκοφόροι προεπορεύοντο αὐτῆς· οἱ δὲ ἐπηκολούθουν μετὰ ὑμνῳδίας καὶ ᾀσμάτων πνευματικῶν. Ὡς οὖν ἧλθεν πλησίον τοῦ ἄμβωνος, ἀπίει ὁ Ὅσιος πρὸς τὸν Ἐπιφάνιον λέγων· Ὁρᾷς τὴν Κυρίαν καὶ δέσποιναν τοῦ κόσμου; Ὁ δέ φησιν· Ναὶ, πάτερ μου πνευματικέ. Καὶ τούτων ὁρώντων, κλίνασα τὰ γόνατα αὐτῆς, ἐπὶ πολλὴν ὥραν προσηύχετο, δάκρυσι ῥαίνουσα τὸ θεοειδὲς αὐτῆς καὶ ἄχραντον πρόσωπον. Μετὰ δὲ τὸ προσεύξασθαι, προσῆν ἐπὶ τὸ θυσιαστήριον, δεομένη ἐκεῖσε ὑπὲρ τοῦ περιεστῶτος λαοῦ. Ὅτε οὖν ἀπηύξατο τὸ μαφόριον αὐτῆς, ὅπερ ἐπὶ τῆς παναχράντου αὐτῆς κορυφῆς ἔφερεν, ὡς εἶδος ἀστραπῆς ὑπάρχον, καὶ ἀποτυλίξασα ἐξ αὐτῆς τῇ ὡραίᾳ σεμνότητι ταῖς παναχράντοις χερσὶν αὐτῆς λαβοῦσα, μέγα καὶ φοβερὸν ὑπάρχον, ἐπάνῳ παντὸς τοῦ ἐκεῖσε ἑστῶτος λαοῦ διεπέτασεν· ὅπερ ἐπὶ ἱκανὰς ὥρας ἑώρων οἱ θαυμάσιοι ὑπεράνω τοῦ λαοῦ ἐκτεταμένον καὶ αὐγάζον δόξαν Κυρίου ὡς ἤλεκτρον. Μέχρις οὖν ἦν ἐκεῖ ἡ ὑπεραγία Θεοτόκος, ἐβλέπετο κᾀκεῖνο· μετὰ δὲ τὸ ἀναχωρῆσαι αὐτὴν, οὐκέτι τεθέατο· πάντως γὰρ ἦρεν αὐτὸ μεθ᾽ ἑαυτῆς, τὴν δὲ χάριν ἀφῆκεν τοῖς οὖσιν ἐκεῖ. Ταῦτα μὲν αὐτὸς εἶδεν καὶ ἑώρακεν μεσιτείαις τοῦ θεοφόρου Πατρός· αὐτὸς γὰρ παῤῥησίαν ἔχων, τῆς αὐτοῦ θεωρίας ἐχαρίζετο μεσιτεύων αὐτῷ, καὶ πανταχοῦ αὐτοῦ προἳστάμενος, δόξαν εὐκλεῆ αὐτῷ ἀναπετίθετο.

Ἄλλοτε δὲ πάλιν τοῦ Μακαρίου ἐν τῷ Ἱπποδρομίῳ παίζοντος κατὰ τὸ εἰωθὸς αὐτῷ, καί τινα ἄθεσμα ὡς δῆθεν εἰσπράττοντος, οἱ λαοὶ βλέποντες, οἱ μὲν ἐθλίβοντο, οἱ δὲ μισαττόμενοι ἀνεθεμάτιζον, καὶ κατηρῶντο αὐτῷ ὡς πικρὸν δαίμονα ἔχοντα. Εἷς δέ τις τῶν Μεγάλων διερχόμενος, ἰδὼν αὐτὸν, έβδελλύξατο αὐτὸν καὶ ἐνέπτυσεν. Ὁ δὲ θεράπων τοῦ Χριστοῦ ἐπὶ πολλὴν ὥραν προσέχων αὐτὸν, καὶ κατανοήσας τὰ αὐτοῦ, λέγει πρὸς αὐτόν· Δόλιε, μοιχὲ, ἐκκλησιεμπεῖκτα, ὁ ἀφορμῇ τῆς ἐκκλησίας, τῷ σατανᾷ ὀρθρίζεις ἀπὸ μεσονυκτίου ἐγειρόμενος· οὐκ ἰδοὺ ἔφθασεν ἡ ῥόγα k σου, ἵνα λήψῃ καθὰ ἔπραξας, λαθεῖν νομίζων τῷ φοβερῷ ὀφθαλμῷ τοῦ ἐτάζοντος. Ταῦτα ἐκεῖνος ἀκούσας, πτερνίσας τὸν ἵππον, ἀνεχώρησεν· καὶ γὰρ Χαρτουλάριος τῶν πλοΐμων ἐχρημάτιζεν, ἀπὸ Ἀμάστρων ὡρμώμενος. Μεθ᾽ ἡμέρας οὖν τινας νόσῳ δεινοτάτῃ συσχεθεὶς, κατὰ μικρὸν ἤρξατο n ταλαιπωρεῖσθαι· ἀπῄεσαν οὖν ἀπὸ ἐκκλησίας εἰς ἐκκλησίαν, καὶ ἀπὸ ἰατροῦ εἰς ἰατρὸν, καὶ οὐκ ἦν τὸ ζητούμενον. Νυκτὸς δὲ οὔσης, βλέπει ὁ Ὅσιος πλησίον τοῦ οἴκου αὐτοῦ Ἄγγελον Κυρίου, ὡς ἀπὸ δυσμῶν παραγενόμενον διὰ τοῦ ἀέρος, ὅς ἦν πυρινὸς, ἀγρίους ἔχων τοὺς ὀφθαλμοὺς, καὶ ἡ ἰδέα τοῦ προσώπου αὐτοῦ ὡς πῦρ, καθὰ ἐν δρυμῷ φλέγον καὶ βρύχον τοῦ ἐξαλεῖψαι, κρατῶν ἐν τῇ χειρὶ αὐτοῦ ῥάβδον πυρινὸν, καὶ ἤρχετο ἐπὶ τὸν οἶκον τοῦ ἐλεεινοῦ ἐκείνου ἀπειλούμενος ἠκρινοῦν καὶ τὰ θεμέλια. Ὅτε οὖν ἐπὶ τὸν ἀσθενοῦντα ἐγένετο, ἀκούει φωνῆς ὥσπερ ἐξ ὕψους λεγούσης· Δέρε τὸν ἐμπαίκτην, τὸν σοδομίτην, τὸν μοιχὸν, τὸν πόρνον, τὸν ἀσεβῆ καὶ ἀλάστορα· ἕως οὗ τύπτῃς αὐτὸν, οὕτως λέγε, Πορνεύεις; Ἀπήρξατο οὖν τύπτειν αὐτὸν, καὶ λέγει αὐτῷ· Πορνεύεις, μοιχεύεις, ὀρθρίξεις τῷ διαβόλῳ; Καὶ ἦν μὲν φωνὴν αὐτοῦ ἀκούεσθαι, τὸν δὲ ταύτην εἰσπράττοντα μὴ φαίνεσθαι. Βιαζόμενος δὲ ὁ ἐλεεινὸς, θέλων καὶ μὴ θέλων ὠμολόγει λέγων· Οὐ πορνεύω εἰς τὸν αἰῶνα, μόνον ἐλέησόν με. Οὕτως ἐπὶ τρία νυχθήμερα ἐβασανίζετο, λέγων τὸ, Οὐ πορνεύω, καὶ οὕτως τὴν ἐλεεινὴν αὐτοῦ ψυχὴν ἀναπέῤῥιψεν εἰς τὴν αἰώνιον κόλασιν. Ταῦτα, ὦ φίλοι, γεγράφηκα, μεμαθηκὼς παρὰ τοῦ μακαρίου Ἀνδρέου, πρὸς ὠφέλειαν καὶ φόβον τῶν ἡμετέρων ψυχῶν, ὅπως κόπῳ μὲν περιπατοῦμεν ἐν τῷ κόσμῳ τούτῳ, οὐδὲν γὰρ λανθάνει Θεῷ καὶ τοὺς Ἁγίους αὐτοῦ. Ἐρωτήσαντος γάρ μου τὸν Δίκαιον, ποίῳ τρόπῳ ἐποίει τὴν ἁμαρτίαν, εἶπέν μοι· Ὅτι εἶχε δύο εὐνούχους, οἷς ἐχρᾶτο τῇ ἁμαρτίᾳ· αὐτοὶ γὰρ πορευόμενοι ὧδε κακεῖσε, ἀγάμους, πόρνας, ὑπάνδρας, ἀσέμνας o γυναῖκας, μοιχαλίδας τε καὶ πορνευομένας άλογιστα· λοιπὸν έμμέριμνος ἐν τούτοις ὑπάρχων πρὸ τοῦ ἀλεκτοροφωνῆσαι ἀνίστατο τοῦ ὑπάγειν ὅπου ἐτύγχανον οἱ τῆς ἀπωλείας αὐτοῦ ἑτοιμασταί. Πολλάκις γὰρ ἠρῶτα αὐτὸν ἡ γυνὴ αὐτοῦ, ποῦ ἀπέρχεται τὴν ὥραν ταύτην· Ὁ δὲ ἔλεγεν, ἐν τῇ ἐκηλησίͅ. Πορευόμενος οὖν, πρῶτον ἐποίει τὸ ἔργον τοῦ διαβόλου, καὶ οὕτως παρεγένετο ἐν τῇ ἐκκλησίᾳ, τὸν βρῶμον ἀπόζων μεμιαμμένος. Πολλοὶ οὖν ὁρῶντες αὐτὸν ἀνιστάμενον, ταχέως ἔλεγον· Ἴδε ὁ ἅγιος ἄνθρωπος· ἐκεῖνος δὲ ἦν κρυπτὸς

[196] While by such and other prodigies the admirable virtue of Andrew shines more brightly day by day, Epiphanius, grievously tempted to lust, a grave war was stirred up against Epiphanius by an intemperate lust. For accursed Satan, driven by the goads of envy, sends against the young man a certain centurion of his demons, that he might wound his mind with immoderate sadness and take away his memory from the earth. Epiphanius therefore, having experienced the onset of this one, was consumed with sadness and bitterness of mind; and when he had no defense against the strong assaults and terrors of the enemy, he found at length, after he had long sought, Blessed Andrew; and, the state of his whole soul being first opened, he begs his help; namely that, freed from the bitter tyranny of the demon, he might not succumb to the temptation; nor that he should despise him praying, and bearing the most grievous assaults of the devil.

[197] and fleeing to Andrew, But Andrew, truly blessed, truly sweet and merciful, having pitied Epiphanius no otherwise than his own son, thus addresses him: Dearest son, because we have been elated in mind, the infernal dragon has broken out against us, that, our smallness being known, we may confess that there are no powers of ours, if there be need to fight to the end with most wicked Satan; but that all things must be referred to our admirable God: for whether we conquer the enemy, or resist manfully, or are at leisure for prayers, fastings, or other pious works, all are the gift of our most kind God. For He Himself says: Because without me you can do nothing; and all the justice of man is as the cloth of a menstruous woman before the Lord. John 15. 5, Is. 64, 6 Now therefore, my son, I enjoin upon thee, and thy obedience will give effect; that on the morrow thou go to the sacred shrine of St. Acacius the Martyr in the Heptascalum; he is sent by him to St. Acacius; whither I also will come in spirit; and we shall both supplicate the holy Martyr with tears, that the benefit which thou askest of me, he may himself obtain for thee from our best and most loving Lord. But it is established for me that this great Martyr does not bear a rebuff from the Lord, because by a generous contest he did not hesitate with a ready mind to pour forth his precious blood for love of Him: and there will befall us what we desire; and we shall recover our wished-for rest. But when thou shalt have come to the Saint, do not pray with much speaking; but with a contrite spirit and a humbled heart, with tears, and with sighs drawn from the bottom of the breast, and with words testifying the affliction of mind, thou shalt earnestly supplicate; and at once, I know, thou shalt see the glory of God. So therefore it must be done by thee, my son; and all things will befall as I have foretold.

[198] whom entreating, These things heard, Epiphanius casts himself down at the venerable feet of Andrew, and, having saluted him with a holy kiss, departing, left him. But when the following day dawned, he betook himself to St. John the Baptist's, and there was present at the divine sacrifice: but in the afternoon, about the seventh hour, he went to St. Acacius's; and finding the doors closed, he sat for a while in the Narthex, praying with tears, the tokens of affliction, to the most holy Martyr, that he would not suffer him, frustrated of his vows, to return home. But when the signal was given for the vesper hymns, and the doors of the temple were opened, he himself entered first, groaning and weeping and mingling tears with prayers. But when he had approached nearer to the ark of the holy Martyr, he began thus to address him: Holy luminary of God, man most beloved of the Lord, anointed with the most fragrant unguent of holiness, Martyr greatly to be admired, have mercy on me, a man indeed infirm and miserable, who, on account of the multitude of his offenses, is in evil case, and has yielded as plunder to the demon: heal my ulcers, and demanding help, cleanse my wounds, cure my plagues, and the scars of the stripes. Look upon this dog, gaze upon the serpent, attend, pray, to the wolf and that lion, raging against wretched me, and hastening to plunge me into the depth of lust: do not delay thy help, most sweet one; do not reject me, most gentle one; do not despise my most shameful tears, mellifluous one; drive away from me with the terrible sickle of thy intercession all my enemies; for thou canst, O admirable soldier of Christ, obtain for those who ask all the things they desire from God.

[199] When Epiphanius had poured forth this prayer with tears, he hears that he is assigned to him: imploring the help of Acacius, crowned with martyrdom for the truth; he beholds suddenly from the very reliquary of the Saint a likeness of lightning flash forth and surround him: but in that lightning there was the highest warmth, as it were a forerunner of the beneficence which was soon to follow. Again he turns his eyes thither, and perceives there issue forth a fragrance of lilies and roses and most precious unguent: and a voice sounded in his ears; I have heard, it said, thy prayer; but even before thou didst call upon me, that man who for God's sake put on folly supplicated me for thee. Go therefore, and I will obtain thy matter for thee from the Lord God: for it cannot be that He should reject my prayers, falling at His venerable feet. And so that voice ceased to be heard: and Epiphanius, having admired the singular power of the holy Martyr with God, supplicated him again, that he might be made partaker of his vows, saying: Great Martyr and much beloved of Christ, I ask thee that thou solve thy promises before midnight to me thy servant, and exhibit thy most sweet face to be seen, bringing me help at least through a vision. And having prayed these things, and venerated the sacred casket of the Martyr, he departed from the temple.

[200] But when after these things, having returned home, he had composed himself in his bed; and, the None having been said, then he beholds the Saint in a vision, he gently fell asleep; he beheld at once standing by his bed a twofold throng; one clad in garments of white, the other of yellow color: whose midmost place St. Acacius held, like a most resplendent pearl; conspicuous in a quite youthful and flourishing age, although the cheeks were already clothed with a comely beard. And turning to Epiphanius; I have heard, he said, thy voice, and have set forth to the Lord what thy petition was: and He gave me leave to bestow on thee whatsoever benefits I shall wish. Therefore the help of the Lord through me shall be at hand for thee, and that infernal dragon, which has hitherto dismayed thee, shall tremble at the memory of thee. To whom Epiphanius: So, I pray, Lord, so be it done. And presently he sees a golden vessel brought to him, marked with four images, one indeed representing Christ the Lord, another His Mother, but the others on either side a Cherub and a Seraph. In the vessel itself something of a ruddy color appeared, exhaling indeed an admirable odor: and freed by him from the temptation, which St. Acacius, breaking small and mingling, sanctified, and gave to Epiphanius, and said: Peace to thee: and immediately with all its fragrance it vanished. Hence Epiphanius, roused from sleep, when he weighed the prodigies in his mind, found his mouth infected with a honeyed sweetness; and lifting up his hands to heaven, rendered thanks to merciful God and to the holy Martyr.

[201] In this manner freed from the most grievous temptation of the most wicked enemy, very early hastening from his bed, he is again visited by him, accompanied by one of his father's servants, he went to the august shrine of the holy Martyr: which, weeping abundantly in confession of praise, having entered, he again beholds with ocular gaze the same Martyr of Christ, surrounded with a yellow-colored chlamys: who, hastening to meet Epiphanius, and kindly accepting whatsoever gifts he had brought, with much joy and alacrity of mind broke forth into these words: I earnestly desired to see thee again entering here, O Epiphanius; since the desires of those who fear God turn out exceedingly pleasant to us friends of Christ; for there is not so much pleasure to us from prayer and from the unfolding of your heart and mind, as flows from ardent desire and right intention. Wherefore I will that, never unmindful of my friendship, thou diligently frequent this temple; and I will be a helper to thee; and I will accompany thee in spirit, wheresoever thou shalt go, all the days of thy life; for thou shalt always be mine, because I have loved thee, and have enrolled thee in the number of my intimates: hence also I have written thy name here at the left under the ambo with my own hand: for the Lord has committed the care of thee to me. Be present here frequently, that thou mayest henceforward show thyself further worthy of love.

[202] Such a discourse heard, Epiphanius stood by, in a manner struck, with his great consolation. gazing with a fixed look upon the holy Martyr: whom a certain one of the ministers of the church, considering to stand motionless before the ambo, and to look upon the same place with unaverted eyes, thought that he saw a man of disturbed mind, and said not without a sense of grief: Behold how comely a youth, how prematurely cast down from the seat of his mind! But after the blessed Martyr withdrew himself from sight, Epiphanius began to go about the temple, not ceasing to pour forth prayers to the divine goodness: then, the divine Sacrifice being celebrated and the divine Mysteries received, filled with much joy he departed thence, marveling at the suddenly offered sight of the holy Martyr and the present aid. So therefore, freed from the machinations of the most wicked enemy, by the intercession of the efficacious mediator Blessed Andrew (for he had familiarly commended Epiphanius to the holy Martyr) he first rendered thanks to God, then to St. Acacius, finally to Andrew the faithful servant of the Savior: and he continued from that time frequently to visit the venerable temple of the Martyr, with great desire and affection continually both imploring and obtaining his intercession.

[203] Andrew in the Blachernae The matins hymns being one time finished, Blessed Andrew betook himself to the sacred casket in the Blachernae, sporting along the way after his manner; but there was present also Epiphanius, accompanied only by one servant of his; and after his custom he persisted there, as alacrity of mind supplied strength, now to midnight, now to the dawn of the following day. And now the fourth hour of the night was passing, when Andrew clearly beholds with his eyes a matron, of a quite tall stature, in a feminine habit, coming from the royal gate, with a great resounding retinue; among whom the venerable Forerunner and the Son of Thunder, hemming her in on either side, held her hand: of the Saints clad in white garments some went before on the way, he sees the Mother of God, others followed, modulating hymns and spiritual songs. But when this procession had come even to the ambo, Andrew going to Epiphanius; Seest thou, he said, the Lady and Queen of the world? Who answered: I see, my spiritual Father.

[204] But then, both seeing, the Lady inclined her knees, unfolding the veil of her head over the people and wove a quite prolix prayer, the tears flowing abundantly down her divine and uncontaminated cheeks: but this prayer finished, she approached the most holy altar, about to pour forth prayers again for the people who stood round about. Which again being finished, the most beautiful veil of her most beautiful head, which surpassed lightning in splendor, drawn off from herself with becoming gravity she unfolded; and holding it stretched far and wide with her most resplendent hands, she spread it over the whole assembly of the people there gathered: and that thus spread out, the glory of the Lord shining on every side like electrum, the admirable men beheld

διάβολος, καὶ ὁ Θεὸς πάνυ βδελλύσσεται τοὺς τὰ τοιαῦτα πράσσοντας. Ταῦτα, ὦ φίλοι, καθὼς προεῖπον τοῦ φωστῆρος ἐμοὶ διηγησαμένου, κᾀγὼ ὑμῖν ὡς ἀγαπητοῖς μου διεθέμην διηγησάμενος.

continued: he was a hidden devil, and God greatly abhors those who do such things. These things, O friends, even as I foretold, the luminary having related them to me, I also have set forth, narrating them to you as to my beloved.

[196] While by such and other prodigies the admirable virtue of Andrew shines more brightly day by day, Epiphanius, grievously tempted to lust, a grave war was stirred up against Epiphanius by an intemperate lust. For accursed Satan, driven by the goads of envy, sends against the young man a certain centurion of his demons, that he might wound his mind with immoderate sadness and take away his memory from the earth. Epiphanius therefore, having experienced the onset of this one, was consumed with sadness and bitterness of mind; and when he had no defense against the strong assaults and terrors of the enemy, he found at length, after he had long sought, Blessed Andrew; whom also, the state of his whole soul being first opened, he begs for help; namely that, freed from the bitter tyranny of the demon, he might not succumb to the temptation; nor that he should despise him praying, and bearing the most grievous assaults of the devil.

[197] and fleeing to Andrew, But Andrew, truly blessed, truly sweet and merciful, having pitied Epiphanius no otherwise than his own son, thus addresses him: Dearest son, because we have been elated in mind, the infernal dragon has broken out against us, that, our smallness being known, we may confess that there are no powers of ours, if there be need to fight to the end with most wicked Satan; but that all things must be referred to our admirable God: for whether we conquer the enemy, or resist manfully, or are at leisure for prayers, fastings, or other pious works, all are the gift of our most kind God. For He Himself says: Because without me you can do nothing; and all the justice of man is as the cloth of a menstruous woman before the Lord. John 15. 5, Is. 64, 6 Now therefore, my son, I enjoin upon thee, and thy obedience will give effect; that on the morrow thou go to the sacred shrine of St. Acacius the Martyr in the Heptascalum; he is sent by him to St. Acacius; whither I also will come in spirit; and we shall both supplicate the holy Martyr with bitter tears, that he may meet with the kind and good Lord concerning this. And I know that the great Martyr does not fail with the Lord, on account of the noble contest and on account of the precious blood which for love of Him he readily poured forth, and our desire becomes through him granted, and we are at rest. But when thou shalt have come to him, do not use any vain babbling, but with a contrite spirit and a humbled heart, and with tears, and with deep groanings and afflicted words, propitiate him; and well I know that at once thou shalt see the glory of God. Yea, my son, thus shalt thou do, and the outcome shall be for thee in the manner I have said. These things Epiphanius having heard, falling at his venerable feet, and having saluted him with the holy kiss, departed.

[198] whom entreating, But when morning came, Epiphanius went to the temple of the venerable John the Baptist, and there was at leisure for the Liturgy: but about the afternoon he went away to the temple of holy Acacius; and it was the seventh hour, and the gates of the temple were closed, and waiting in the narthex, with afflicted tears he besought the Martyr not to turn him away empty. But when the wood had struck for the vesper hymn, and the temple was opened, he himself entered first, groaning and lamenting, and mingling tears with his prayer. But when he had drawn near to the shrine of the Martyr, he uttered such things to him in spirit: Holy luminary, beloved of the Lord, sanctified, anointed, Martyr of the Lord greatly to be admired, have mercy on me the weak and miserable, in evil case from the multitude of my offenses, the prey of Satan the devil: heal my ulcers, and demanding help, cleanse my wounds, cure my bruises, and the marks of my pains; look upon the dog, gaze upon the serpent, attend to the wolf, to the lion that rages against me the humble one, and that hastens to drag me down into the depth of profligacy. Do not tarry, O sweet one; do not delay, O gentle one; do not overlook my most shameful tears, O honey-flowing one; drive away from me with the terrible sickle of thy intercession; for thou canst, as an admirable soldier of Jesus, furnish to those who ask the things they desire.

[199] When Epiphanius had said these things with tears to the Martyr of the truth, he hears that he is assigned to him: immediately he sees as it were a likeness of lightning go forth from the shrine of the Saint, and surround him: but the likeness was exceedingly warm, for it was the warmth of the victor coming upon him for benefit. He sees therefore again, and behold there issued forth from the shrine a fragrance; as of lilies and roses, and like that of most precious unguent, and a voice came to him saying: I have heard thy prayer; for even before thee, the one who for the Lord's sake plays the fool interceded with me through thee; depart therefore, and I also will pray to the Lord and God concerning this; for I will touch His venerable footsteps, and see whether He will overlook my prayer. And immediately the voice ceased. But Epiphanius, having marveled at the working of the Saint, again besought him to obtain his prayer. For I will, O great Martyr beloved of Christ, that thou accomplish the whole for thy servant before midnight, and that I may know thy most sweet face, bringing me joy and aid at least in a vision. Having said these things and saluted the shrine of the Martyr, he departed.

[200] But when he entered into his bedchamber, he completed the ninth hour of the night, and having slept a little, then he beholds the Saint in a vision, he sees at once a certain throng standing by him in his bedchamber, clad in white, and others wearing true garments, and in the midst of them the martyr Acacius, glittering like a pearl, having the brightness of a young man of his years, and the beard newly crowning his venerable chin, and he says to Epiphanius: I have heard thy voice, and I told the Lord concerning what thou didst ask of me, and He has told me to do with thee whatsoever I will; and through me the Lord furnishes help to thee, and the dragon that afflicts thee shall cower. And he says: Yea, my Lord. And immediately he sees a golden vessel brought to him, having four images, one indeed of Christ the Lord, another of the Mother of God, and on either side Cherubim and Seraphim; within in the vessel a certain likeness, as if ruddy, exceedingly sweet-smelling. And as in a sanctifying, mingling and breaking this, he gave it to Epiphanius, saying to him: Peace to thee, and he departed with all his company. Being drawn forth, he became wakeful, and having considered the things shown to him, he found his mouth as sweet as honey, and stretching his hand to the height of heaven, he gave thanks to merciful God and to the holy Martyr.

[201] he is again visited by him, And thus freed from that wicked war, rising on the morrow, he takes with him one of his father's servants, and went to the venerable house of the Martyr, and indeed as he entered within with confession and a shedding of tears, again he beholds with his eyes the victor of Christ, clad in a true mantle, and meeting him, and receiving the things brought by him with much joy and alacrity, saying to him: Again I longed to see thee coming hither, O Epiphanius, since sweet is the longing of the God-fearing to you who are the friends of Christ exceedingly evident: for we are not so delighted with prayer and soul and heart of your disposition, as with the great resolve. Wherefore I will that thou come hither frequently, mindful of my friendship; for I will be a helper to thee, and I will go along with thee all the days of thy life in spirit, and thou shalt be mine, because I have loved thee, and have appointed thee to be my own beloved one; whence also I have written thy name with my own hand here at the left below the ambo; for the Lord has committed thee to me to take care of thee. Come therefore the more frequently, that thou mayest be loved, one upon another. But when Epiphanius heard and saw these things, he stood speechless, looking with a clear gaze upon the Martyr. And a certain one of those of the church, seeing him gazing intently before the ambo, thought he saw a man out of his senses, and was grieved, saying, See what youth of the comely one, and he is turned aside! When therefore the Martyr departed, he himself went round about the temple praying, and beseeching the goodness of God. Having had the Liturgy celebrated there, and having enjoyed the gifts of God, with much joy he departed, marveling at the swift regard and aid of the Martyr. So therefore freed from that wicked war, through the intercessions of the good mediator the blessed Andrew (for he himself had familiarly commended him to the Martyr) he first gave thanks to God, then to holy Acacius, and so to Andrew the servant of the Savior. From that time therefore Epiphanius frequented the venerable shrine of the Martyr, with great regard and longing continually enjoying his venerable intercessions.

When a sleepless doxology was once being performed in the holy reliquary which is in the Blachernae, the blessed Andrew went away thither doing his accustomed things; and Epiphanius also was present, and one of his servants with him; and having his manner, he stood, as alacrity gave strength, now until midnight, now until morning. The fourth hour of the night being now come, the blessed Andrew beholds with his eyes a woman exceedingly great in stature, coming in feminine form from the royal gates with an awesome retinue, among whom was also the venerable Forerunner, and the Son of Thunder, holding her hand on either side, and many Saints clad in white went before her; and others followed with hymnody and spiritual songs. When therefore she came near the ambo, the holy man went to Epiphanius saying: Seest thou the Lady and mistress of the world? And he says: Yea, my spiritual father. And while these were looking on, having bent her knees, for a long while she prayed, bedewing with tears her godlike and undefiled face. And after the praying, she came to the altar, praying there for the people who stood round. When therefore she took off her maphorion, which she bore upon her most undefiled head, being like a likeness of lightning, and having unrolled it from herself with comely dignity, taking it in her most undefiled hands, great and awesome being, she spread it out over all the people who stood there; which for many hours the admirable men beheld stretched out above the people and shining with the glory of the Lord like electrum. So long therefore as the most holy Mother of God was there, that also was seen; but after her departing, it was no longer beheld; for she altogether took it away with herself, but left the grace to those who were there. These things he himself saw and beheld by the intercessions of the God-bearing Father; for he, having boldness, granted the sight of it, interceding for him, and everywhere standing forth for him, ascribed glorious glory to him.

At another time again, when the blessed one was sporting in the Hippodrome according to his custom, and was as it were performing certain unlawful things, the people seeing, some were grieved, but others, abhorring him, anathematized, and cursed him as having a bitter demon. And a certain one of the Great Ones, passing through, seeing him, abhorred him and spat upon him. But the servant of Christ, attending to him for a long while, and having considered his affairs, says to him: O crafty one, adulterer, mocker of the church, who under the pretext of the church risest early for Satan, rising from midnight: behold, has not thy stipend come, that thou mayest receive according as thou hast done, thinking to escape the terrible eye of Him who examines? These things that one having heard, having spurred his horse, departed; for he was Chartulary of the seafaring men, hailing from Amastris. After some days therefore, seized by a most dire disease, little by little he began to be miserably afflicted; they went therefore from church to church, and from physician to physician, and the thing sought was not found. It being night, the holy man sees near his house an Angel of the Lord, as if coming from the west through the air, who was fiery, having wild eyes, and the form of his face like fire, as flaming in a thicket and roaring to consume, holding in his hand a fiery rod, and he was coming upon the house of that wretched man, threatening to root out even the foundations. When therefore he came upon the sick man, he hears a voice as if from on high saying: Beat the mocker, the sodomite, the adulterer, the fornicator, the impious and accursed one; while thou beatest him, thus say, Dost thou fornicate? He began therefore to beat him, and says to him: Dost thou fornicate, dost thou commit adultery, dost thou rise early for the devil? And his voice was heard, but the one inflicting this did not appear. The wretched man being constrained, willing and unwilling confessed, saying: I will not fornicate forever, only have mercy on me. Thus for three days and nights he was tormented, saying, I do not fornicate, and thus he cast forth his wretched soul into eternal punishment. These things, O friends, I have written, having learned from the blessed Andrew, for the profit and fear of our souls, that with labor we walk in this world, for nothing escapes God and His Saints. For when I asked the Just one in what manner he committed the sin, he said to me: That he had two eunuchs, whom he used for the sin; for they, going here and there, brought the unmarried, harlots, married, immodest women, adulteresses and prostitutes, irrationally; then, being anxious in these things, before cockcrow he would rise to go where the preparers of his destruction happened to be. For often his wife asked him, where he was going at that hour; and he would say, to the church. Going therefore, he first did the work of the devil, and so came to the church, reeking of stench, defiled. Many therefore seeing him rising, quickly said: Behold the holy man; but that one was a hidden devil.

Epiphanius and Andrew; and they beheld it for a long enough time, namely so long as the most holy Mother of God was present there: after whose departure, the veil also ceased to be seen, taken up together with her, a singular grace left to all who were present. And Epiphanius was deemed worthy of this vision, by the intervening prayers of the divine Father Andrew: for he prevailed with such grace and confidence among the heavenly ones, that he both made him through his intercession a partaker of his visions, whose help he was everywhere prompt to give, and greatly amplified his renowned glory.

[205] The same one recognizes an impure hypocrite, At another time, when the blessed man was playing the part of a man of little soundness, as he was accustomed, in the Hippodrome, and was committing certain less seemly things; some of those present were tortured in mind, others were indignant and execrated the man, and assailed him with curses, as one beset by a most wicked demon. There passed by also by chance some one of the Magnates, who, having looked upon Andrew, began to assail him with reproaches, to spit upon him, and to execrate him. Whom the servant of Christ, looking upon attentively for a long time, and considering his inner parts, thus addresses: O fraudulent, adulterer, profane mocker of the church; who, under pretext of frequenting it, awakened ever since midnight, keepest vigil for Satan; dost thou not see? But attend, pray, that thy reward is prepared for thee, which according as thou hast labored thou shalt receive, miserably deceived by thy opinion, hoping that thy works can escape the keen eyes of the all-seeing Judge. He, hearing these things, having put spurs to his horse, hastened away thence on the spot: soon to perish, but he was a Chartulary of the navy, a native of Amastris. Not many days passed when this same man, falling into a most grievous disease, in a short time burned up by a fever, was reduced to extremity: and there was going at once from church to church, from physician to physician; nor yet anywhere was the remedy that was sought found.

[206] to be scourged by his Angel; Now night had set in, when St. Andrew, not far from the house of the aforesaid man, beholds an Angel of the Lord flying through the air from the West: but the Angel was inflamed on every side, and with a grim gaze of the eyes and a face resembling fire, such as could even set a forest ablaze, and reduce it to ashes with a crackling. He bore in his hand a burning rod, and thus coming to the dwelling of the wretched man, he threatened to overthrow its foundations to the very bottom. But after he had come to the sick man himself, this voice was heard, as though glided down from heaven: Flay that derider, sodomite, adulterer, fornicator, the bane of religion and people: and so long as thou strikest him, say repeatedly; Dost thou even now fornicate? And at once, the scourges seized, the Angel began to strike, repeating that: Dost thou still fornicate? dost thou still commit adultery? art thou still up before dawn for the favor of Satan? And this voice indeed was perceived, but he who emitted the voice nowhere appeared. Hence the unhappy man, driven by force and blows, even unwilling confessing exclaimed: Far be it, far be it, I will not henceforth forever commit such a crime: only do thou have mercy on me. And thus, tortured by being beaten three continuous days and as many nights, he kept repeating that same thing, that he would no more whore; meanwhile breathing out his miserable soul, to be tortured with everlasting pains.

[207] and explains his hypocrisy to the Author. And these are the things, Most Beloved, which, taught by Blessed Andrew, I have committed to writing, for the profit and the salutary fear to be instilled in your souls; that, since nothing can be hidden from the eyes of God and of His Saints, we may walk in this world solicitously and cautiously. For when I had asked of the holy man how that other unhappy one had sinned; he answered me, that he had had two eunuchs, by whose service he used to sin; for they, running about hither and thither, sought out the unmarried, the married, harlots, and unchaste women of every sort, adulteresses and the abominably incestuous. Then he himself, dreaming of nothing but unchastities of this kind, before cockcrow withdrawing himself from his bed, would fly thither where he knew the eunuchs to be keeping his prepared destruction. But not rarely, when his wife asked him, thus departing from his bed, whither he was going at such untimely hours, he would answer: To church. But, but, he first sacrificed to the devil through the crime of lust; and then at length betook himself to the temple, exhaling a foul stench from his pollution. But there, not rarely beholding him standing by; Behold, they would say, a holy man: when rather, Behold a hidden demon, ought to have been said. For God wonderfully hates and execrates those who do such things. These things therefore, O most beloved, received from the mouth of the holy man, as I have just said, I wished to share with you, my dearest ones.

ANNOTATA.

CHAPTER XXV.

On the beginning of sorrows, to precede the coming of Antichrist; and on the various Kings to be at Constantinople in this last age.

Ποτὲ εὐκαιρήσαντος Ἐπιφανίου καὶ τοῦ μακαρίου Ἀνδρέου, ἔλαβεν αὐτὸν ὁ Ἐπιφάνιος εἰς τὸν οἶκον αὐτοῦ, ποιῆσαι ἐν ἀνέσει κᾂν τὴν μίαν ταύτην ἑβδομάδα. Καὶ δὴ καθεζομένων αὐτῶν καταμόνας, ἢρξατο ἐρωτᾷν ὁ Ἐπιφάνιος τὸν Μακάριον λέγων· Εἰπέ μοι παρακαλω, πῶς τὸ τέλος τοῦ κόσμου τούτου; καὶ πότε, καὶ τί εἰσιν ἀρχαὶ ὠδίνων; καὶ πῶς γνώσονται οἱ ἄνθρωποι ἐγγὺς εἶναι ἐπὶ θύραις; ἀπὸ ποίων δὲ σημείων ἀπόδειξις τῆς συντελείας ἔσται; καὶ ποῦ παρελεύσεται ἡ πόλις αὕτη ἡ νέα Ἱερουσαλὴμ, καὶ οἱ ἐνθᾶδε ὄντες ναοὶ ἅγιοι τί γενήσονται, καὶ αἱ τίμιαι εἰκόνες, καὶ τὰ λείψανα τῶν ἁγίων, καὶ αἱ βίβλοι; Ἀνάγγειλόν μοι παρακαλῶ· οἶδα γὰρ ὅτι περί σου καὶ τῶν ὁμοίων σου εἶπεν ὸ Θεὸς, Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, πόσῳ μᾶλλον δὲ τὰ τοῦ κόσμου; Ὁ Μακάριος εἶπεν· Περὶ τῆς πόλεως ἡμῶν γίνωσκε, ὅτι μέχρι τῆς συντελείας τοῦ αἰῶνος τὸ οἱονοῦν ἔθνος οὐδαμῶς φωβηθήσεται, οὐ γὰρ μὴ παγιδεύσει αὐτήν τις, ἢ παραλήψεται, μὴ γένοιτο· κεχάρισται γὰρ αὐτὴν τῇ Θεοτόκῳ, καὶ οὐδεὶς ἁρπάσει αὐτὴν ἀπὸ τῶν τιμίων χειρῶν αὐτῆς. Ἔθνη γὰρ πολλὰ δώσουσιν τὰ τείχη αὐτῆς, καὶ τὰ κέρατα αὐτῶν συντρίψωσιν ἐν αἰσχύνῃ ἀναχωροῦντα, δόματα δὲ καὶ πλοῦτον πολὺν παρ᾽ αὐτῆς κομιζόμεθα. Ἄκουσον δὲ περὶ ἀρχῆς ὠδίνων, καὶ περὶ τῆς συντελείας τοῦ κόσμου καὶ τῶν λοιπῶν. Ἐν ταῖς ἐσχάταις ἡμέραις ἀναστήσει Κύριος ὁ Θεὸς Βασιλέα ἀπὸ πενίας, καὶ πορεύσεται ἐν δικαιοσύνῃ πολλῇ, καὶ πάντα πόλεμον παύσει, καὶ τοὺς πένητας πλουτίσει, καὶ ἔσται ὡς ἐπὶ τῷ Νῶε τὰ ἔτη· οὐ μέντοι κατὰ τὰς ἐκείνων πονηρίας, ἀλλὰ κατὰ τῆς ἀνέσεως οὕτως παρεικᾶσαι. Ἔσονται γὰρ οἱ ἄνθρωποι ἐν ταῖς ἡμέραις αὐτοῦ πλούσιοι σφόδρα, καὶ ἐν εἰρήνῃ ἀπείρῳ, τρώγοντες καὶ πίνοντες, γαμοῦντες καὶ ἐκγαμίζοντες, καὶ ἐν ἀφοβίᾳ πολέμου πορευόμενοι, καὶ ἀμερίμνως τοῖς γηΐνοις ἐπανακείμενοι, καὶ ἐν τῷ μὴ εἶναι πόλεμον συγκόψουσι τὰς σπάθας αὐτῶν εἰς δρέπανα, b καὶ τὰ βέλη εἰς κόντους, καὶ τὰς ζιβύνας εἰς ἐργαλεῖα γεηπονικὰ, δι᾽ ὧν τὴν γῆν ἐργάζονται. Καὶ μετὰ ταῦτα δώσει τὸ πρόσωπον αὐτοῦ ἐπὶ Ἀνατολὰς, καὶ ταπεινώσει τοὺς υἱοὺς Ἀγάρ· ὀργισθήσεται γὰρ ὁ Κύριος διὰ τὴν βλασφημίαν αὐτῶν, καὶ διὰ τὸ εἶναι τὸν καρπὸν αὐτῶν χολὴν Σοδόμων, καὶ πικρίας Γομόῤῥων· καὶ διὰ τοῦτο νύξας ἐγερεῖ τὸν Βασιλέα Ῥωμαίων ἐπ᾽ αὐτοὺς, καὶ ἐξολοθρεύσει αὐτοὺς, καὶ τα τέκνα αὐτῶν πυρὶ ἀναλώσει· καὶ αὐτοὶ οἱ παραδεδομένοι εἰς τὰς χεῖρας αὐτοῦ, ἐμπρησμῷ βιαιοτάτῳ παραδοθήσονται· καὶ ἀποκατασταθήσεται πάλιν τὸ Ἰλλυρικὸν τῇ βασιλείᾳ Ῥωμαίων· κομίσει δὲ καὶ ἡ Αἴγυπτος τὰ d πάκτα αὐτῆς. Καὶ θήσει τὴν χεῖρα αὐτοῦ τὴν δεξιὰν ἐπὶ τὴν θάλασσαν, καὶ ἡμερώσει τὰ ξανθᾶ γένη, καὶ ταπεινώσει τοὺς ἐχθροὺς ὑπὸ τὰς χεῖρας αὐτοῦ, καὶ τὸ σκῆπτρον αὐτοῦ ἔσται τριάκοντα δύο ἔτη· τῷ δωδεκάτῳ ἔτει τῆς βασιλείας αὐτοῦ κῆνσον καὶ δόματα οὐ λήψεται, ἀλλ᾽ ἀναστήσει ναοὺς ἁγίους, καὶ ἀνοικοδομήσει συντετριμμένα θυσιαστήρια, καὶ δίκη οὐκέτι ἔσται, οὐ δὲ ὁ ἀδικῶν, οὔτε ὁ ἀδικούμενος· φόβον γὰρ ποιήσει τοῖς υἱοῖς τῶν ἀνθρώπων σωφρονεῖν, καὶ τοὺς παρανομοῦντας τῶν μεγιστάνων ταπεινώσει, καὶ θανάτῳ παραδώσει. Ἐν τοῖς καιροῖς γὰρ ἐκείνοις πᾶς χρυσὸς, ὅς ἐστιν ἐν οἱωδήποτε τόπῳ κρυπτόμενος, νεύσει Θεοῦ ἀποκαλυφθήσεται τῇ βασιλείᾳ αὐτοῦ καὶ πτύῳ αὐτὸν σκορπίσει πάσῃ τῇ πολιτείᾳ αὐτοῦ καὶ πλουτήσουσιν πάντες οἱ μεγιστάνες αὐτοῦ, καὶ ἔσονται ὡς βασιλεῖς, καὶ οἱ πένητες ἔσονται ὡς οἱ ἄρχοντες. Καὶ ἔσται αὐτῷ ζῆλος μέγας, καὶ τοὺς Ἰουδαίους καταδιώξει, καὶ ἐν τῇ πόλει ταύτῃ Ἰσμαηλίτης οὐχ εὑρεθήσεται· καὶ αὐτὸς φοβήσει μεγάλως τὴν πόλιν, καὶ οὐκ ἔστιν ὁ λυριζων, ἢ κιθαρίζων, ἢ ὁ τραγῳδῶν, ἤ τις αἰσχρὸν πρᾶγμα ἐργαζόμενος· πάντας γὰρ τοὺς τοιούτους μισήσει, καὶ ἐξολοθρεύσει ἐκ πόλεως Κυρίου, καὶ ἔσται πολλὴ χαρὰ τότε καὶ ἀγαλλίασις, καὶ ἀγαθὰ ἀπὸ τῆς γῆς καὶ ἀπὸ τῆς θαλάσσης ἀνατελεῖ πλούσια, καὶ ἔσται ὅν τρόπον ἦσαν ἐπὶ τοῦ Νῶε ἐν ἀμεριμνίᾳ εὐφραινόμενοι μέχρις οὗ ἦλθεν ὁ κατακλυσμός. Παρελθόντος δὲ τοῦ σκήπτρου ἐκείνου, ἀναστήσονται ἀρχαὶ ὀδύνων. Τότε ἀναστήσεται ὁ υἱος τῆς ἀνομίας, καὶ βασιλεύσει

ἐν τῇ πόλει ἔτη τρία ἥμισυ, καὶ ποιήσει ἀνομίαν γενέσθαι, οἵα οὐ γέγονεν ἀπ᾽ ἀρχῆς κοσμου, οὐ δὲ μὴ γενήσεται· καθεσθεὶς γὰρ δογματίσει τοιαῦτα, ὅπως μίγνυται πατὴρ θυγατρὶ, καὶ υἱὸς μητρὶ, καὶ ἀδελφὸς ἀδελφῇ· εἰ δὲ μὴ, ὁ ἀνταίρων θανάτῳ ἀποθανέτω. Καὶ ὁ τοιοῦτος σὺν τῷ Προδρόμῳ Ἰωάννῃ e κατασταθήσεται ἐν τῇ ἡμέρᾳ τῆς κρίσεως. Τότε ζεύξει μοναχοὺς ταῖς μοναστρίαις, καὶ ἱερεῖς ὁμοίως, καὶ γενησεται ἡ ἀνομοία τῆς μίξεως, χεῖρον φόνου· καὶ αὐτὸς πορνεύσει μητέρα καὶ θυγατέρα. Καὶ τῷ καιρῷ ἐκείνῳ διὰ τὴν κατάρατον ἀκολασίαν, λύσιν λαβόντες οἱ μωροὶ, ἀσώτως ταῖς ἑαυτῶν ἀδελφαῖς ἐπιχρεμετίσουσιν. Καὶ ἀναβήσεται ἡ σαπρία καὶ ὁ βρῶμος ὡς βδέλυγμα ἐνώπιον Κυρίου, καὶ πικρῶς ὀργισθήσεται Κύριος ὁ Θεὸς, καὶ τῷ θυμῷ μεγάλῳ ἐπιβλέψει ἐπὶ πᾶσαν τὴν γῆν, καὶ ἐντελεῖται τῇ βροντῇ αὐτοῦ ἄνωθεν καὶ ταῖς αστραπαῖς, καὶ ἄρξονται ἀκρατῶς φρίκῃ πολλῇ καταφέρεσθαι ἐπὶ τῆς γῆς, καὶ πολλαὶ πόλεις πυρίκαυστοι γενήσονται, καὶ ἄνθρωποι ἐκ τοῦ πατάγου τῶν φοβερῶν ἐκείνων βροντῶν θροῖσμῷ μεγάλῳ παραλυθήσονται, καὶ κακῶς ἀποθάνωσιν, καὶ πολλοὶ ἀστραπόκαυστοι γενήσονται. Οὐαὶ δὲ τότε τῇ γῇ ἀπὸ τῆς ἀπειλῆς τοῦ Παντοκράτορος, καὶ τῆς ἀπείρου ὀργῆς τε καὶ θυμοῦ αὐτοῦ, τοῦ ἤδη ἐπερχομένου εἰς πᾶσαν τὴν οἰκουμένην. Παταχθήσεται γὰρ τοῦτο τὸ σκῆπτρον τῆς ανομίας, καὶ ἐν τῷ ἀσβέστῳ πυρὶ ληφθήσεται. Ἀπὸ δὲ τῶν ἡμερῶν ἐκείνων μακάριοι οἱ κατοικοῦντες ἐν Ῥώμῃ, ἢ ἐν Ῥίζᾳ, ἢ ἐν Ἀρμενοπέτρᾳ, ἢ ἐν Στροβύλῳ, ἢ ἐν Καριοπόλει· ἐνταύταις ταῖς πόλεσιν, καὶ τόποις ἀναπαύσονται. Τὰ γὰρ ἄλλα πάντα πόλεμοι καὶ ταραχαὶ καὶ θόρυβοι πολλοὶ γενήσονται, κατὰ τὸν εἰπόντα· Ὅτι μελλήσεται ἀκούειν πολέμους, καὶ ἀκοὰς πολέμων, καὶ τὰ ἑξῆς. Μετὰ δὲ ταῦτα ἐγερθήσεται Βασιλεία ἑτέρα ἐπὶ τὴν πόλιν ταύτην, καὶ αὐτὸς βλοσυρὸς ὄνος καὶ ἔξαρνος Ἰησοῦ Χριστοῦ, καὶ ἀναγνώσας τῶν Ἑλλήνων γραφὰς μετατραπήσεται εἰς Ἑλληνισμὸν, k καὶ ποιήσει πόλεμον μετὰ τῶν Ἁγίων· καὶ κατὰ τὸ γεγραμμένον, Ἀπὸ τὸν σατανᾶν ὁ διάβολος. Μετὰ γὰρ ὀλίγας ἡμέρας τοῦ κρατῆσαι αὐτὸν, πάντα τὰ ἱερὰ ἰσκεῦα l πυρίκαυστα ποιήσει, καὶ τὸν τίμιον καὶ ζωοποιὸν σταυρὸν φούρκαν ὀνομάσει, καὶ ποιήσει τὸ ἱερατεῖον εἰς πτῶσιν, καὶ κατακοπὴν λαοῦ τῆς m μέσεως ποιήσει κατὰ τὰς δημοσίας n στράτας. Καὶ τότε προδόσουσιν φίλοι φίλους εἰς θάνατον, καὶ ἀδελφοὶ ἀδελφοὺς, καὶ γείτονες γείτονας, καὶ πατὴρ τέκνον, καὶ τέκνον πατέρα· καὶ πολλοὶ ζήλῳ Κυρίου ὁμολογήσουσιν, ὧν τὸ τέλος μακάριον· οὗτοι γὰρ σὺν Χριστῷ βασιλεύσουσιν. [Τότε οἱ ἐν ταῖς νήσοις, καὶ οἱ ἐν ταῖς κοιλάσι ταῖς o πρὸς Θράκην τε καὶ ταῖς κάτω, ἄκοντες αὐτοὺς πεσοῦνται εἰς ἐρήμωσιν, σπήλαια δαιμόνων γενόμενοι, καὶ κνοδάλων p καὶ ἑρπετῶν βαττολογία.] Ἔσονταῖ δὲ τῷ καιρῷ ἐκείνῳ κτύποι ἐν τῷ οὐρανῷ φοβερώτατοι, καὶ σεισμοὶ μεγάλοι, καὶ συμπτώματα πόλεων μεγάλων· ἀναστήσεται γὰρ ἔθνος ἐπὶ ἔθνος, καὶ βασιλεῖς ἐπὶ βασιλεῖς, καὶ ἔσται συντριμμὸς φοβερὸς ἐπὶ τῆς γῆς, καὶ θλίφις, καὶ στενοχωρία ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων. Τότε φανήσεται πῦρ ἀπ᾽ οὐρανοῦ ὡσεὶ ἀστραπῆς τάχος ἀπειλοῦν ἐπισκιάζον πᾶν τὸ πρόσωπον τῆς γῆς, [καὶ πετεινῶν συνοχαὶ πολλαὶ, καὶ ὄφεων πονηρῶν. Τότε πλησθήσεται ἡ γῆ δακνόντων τοὺς ἀνθρώπους τοὺς σεβομένους τοῖς παραπτώμασιν.] Πάντα γὰρ ταῦτα ἀρχὴ ὀδύνων καθεστήκασιν. Τελευτήσαντος δὲ τοῦτου τοῦ ἀθέου σκήπτρου, τότε ἔρχεται ὁ Αἰθιοπίας ἀπὸ τοῦ πρώτου κέρατος, ὅν φασιν ἔτη δώδεκα κατέχειν τῆς βασιλείας τοὺς οἴακας. Οὗτος ἀγαθὸς καὶ βασιλεύσει ἐν εἰρήνῃ, καὶ Ἁγίων οἴκους οἰκοδομήσει τοὺς πρὸ αὐτοῦ συμπτωθέντας, καὶ ὡς ἀγαθὸς άγαπηθήσεται ὑπὸ τοῦ λαοῦ· καὶ ἐφαπλωθήσεται ἡ ἀγάπη Κυρίου ἐπ᾽ αὐτὸν καὶ ἔσται χαρὰ καὶ ἀγαλλίασις ἐν ὅλῃ τῃ οἰκουμένῃ. Παρελεύσεται δὲ καὶ αὐτὸ τὸ σκῆπτρον. Ἐλεύσεται γὰρ σκῆπτρον ἕτερον τὸ ἀπὸ Ἀραβίας [ὥς φασι χρόνον. Καὶ ἐπὶ τῆς βασιλείας αὐτοῦ, ἑνωθήσεται τοῦ τιμίου καὶ ζωοποιοῦ ξύλου τὰ ἅγια τμήματα, εἰς ἔμπνευσιν τοῦ ἀοράτου Θεοῦ, καὶ δοθήσεται τῷ Βασιλεῖ] καὶ αὐτὸς γενόμενος ἐν Ἱερουσαλὴμ ἐν τῷ τόπῳ οὗ ἔστησαν οἱ πόδες Ἰησοῦ Χριστοῦ τοῦ ἀληθινοῦ Θεοῦ ἡμῶν, s οἰκείαις χερσὶ, τὸ τῆς βασιλείας διάδημα Κυρίῳ τῷ Θεῷ ἡμῶν ἐπιθεῖς ἔπὶ τὸ τίμιον ξύλον, ἅμα δὲ καὶ τὴν ψυχὴν αὐτοῦ. Καὶ τότε ἀναστήσονται ἐν τῇ πόλει ταύτῃ νεώτεροι τρεῖς, ἀναιδεῖς, μωροὶ, καὶ ἀνωφέλητοι, καὶ κρατήσουσιν ἐν εἰρήνῃ ἡμέρας ἑκατὸν πεντήκοντα· καὶ μετὰ ταῦτα ἐπεισαγωγῇ διαβόλου, ὀργισθέντες ἑαυτοὺς, δώσουσιν ἀλλήλους πόλεμον καθ᾽ ἑαυτοὺς ἰσχυρόν. Καὶ ἐπάρας ὁ πρῶτος πορεύσεται εἰς Θεσσαλονίκην, λέγων αὺτῃ· Θεσσαλονίκη, σὺ νικήσεις τοὺς ἐχθρούς σου· καύχημα γὰρ Ἁγίων σὺ εἶ, καὶ ἡγίασέν σε ὁ Ὕψιστος. Καὶ τότε σρατεύσει τοὺς λαοὺς αὐτῆς ἀπὸ ἑπταετοῦς καὶ ἐπάνω, καὶ τοὺς ἱερεῖς καὶ τοὺς μονάζοντας· φορέσει ἅρματα πολεμικὰ, καὶ ποιήσει πλοῖα μεγάλα, καὶ ἐλεύσεται ἐν ῥώμῃ, καὶ στὰς πρὸ τῆς πύλης αὐτῆς, ἐρεῖ αὐτῇ· Χαίροις Ῥώμῃ τρίυμε, ἡ μάχαιρά σου ὀξεῖα, τὰ βέλη σου πυκνὰ, ἔντιμος εἶ σὺ, κρατήσεις τὴν πίστιν σοί, καὶ μὴ ἐκπέσῃ ἔκ σου· μακάριοι γὰρ οἱ κατοικοῦντες ἔν σο. Τότε στρατεύσει τὰ ξανθὰ γένη, καὶ ποιήσει ναῦς, καὶ εἰσελεύσεται ἀναμέσον δήλου καὶ ἀδήλου, καὶ ἐκδέξεται τοὺς ἑταίρους αὐτοῦ. Ὁ δὲ δεύτερος μείραξ ἐκστρατεύσει καὶ αὐτὸς τὴν Μεσοροταμίαν, τὰς κυκλάδας x τῶν νήσων, καὶ στρατεύσει τοὺς ἱερεῖς, καὶ τοὺς μονάζοντας, μανείᾳ δεινῇ κατὰ τῶν ἄλλων κινούμενος. Καὶ ἐπάρας ἐλεύσεται κατὰ τὸν ὀμφαλὸν τῆς κτίσεως· τινὲς δέ φασιν ἐπὶ Ἀλεξανδρείαν· κᾀκεῖσε ἐκδέξεται τοὺς ἑταίρους αὐτοῦ, μεθ᾽ ὧν ὀφείλει μάχεσθαι. Καὶ ὁ τρίτος ἐξελεύσεται, καὶ στρατοπεδεύσει Φρυγίαν, Καρύαν, Γαλατίαν, καὶ τὴν Ἀσίαν, Ἀρμενίαν καὶ Ἀραβίαν, καὶ εἰσελεύσεται ἐν Συλαίῳ· Τὸ δὲ λεγόμενον Σύλαιον κληθησεται, καὶ οὐ συλληφθησεται, οὐδὲ παραλειφθήσεται εἰς τὸν αἰῶνα aa. Καὶ ἐλεύσεται καὶ αὐτὸς ἐν λαῷ ἀσυνθέτῳ, τουτέστιν μὴ ὄντος ὑποκάτω αὐτοῦ, ἢ τῶν ἑταίρων αὐτοῦ. Μετὰ οὖν τὸ συναχθῆναι αὐτοὺς κατέναντι ἀλλήλων, τότε κροτήσουσι πόλεμον μέγαν καὶ φοβερὸν καθ᾽ ἑαυτοὺς, καὶ συγκόψουσιν ἀλλήλους μεληδὸν, ὥσπερ ἐν μακέλλῳ τὰ πρόβατα· καὶ ἀποκτανθήσονται οἱ τρεῖς βασιλεῖς, καὶ γενομένης κοπῆς χυθήσεται αἷμα Ῥωμαίων ὡς ἀφόρητος βροχὴ, καὶ ἐξ αὐτῶν οὐ καταλειφθήσεται οὐδείς. Τότε συγκερασθήσεται ἡ θάλασσα ἐν τῷ τόπῳ ἐκείνῳ ἐκ τοῦ αἵματος αὐτῶν σταδίους δώδεκα. Καὶ λοιπὸν πᾶσα γυνὴ χήρα, ὥστε ἑπτὰ γυναῖκες ζητήσουσιν ἕνα ἄνδρα ἔχειν, καὶ οὐχ εὑρήσουσιν, μέχρις ἄν ἀπὸ ἀλλοδαπῆς χώρας ἀκούσαντες ἧξουσιν. Καὶ οἱ νεανίσκοι οἱ καταλειφθέντες ἀνήλικοι ἀνδρυνθήσονται, καὶ ἔσονται ὡς χοίροι ἀπὸ πολλῆς ἀσωτίας μὴ αἰσθανόμενοι. Τότε μακάριοι καὶ τρισμακάριοι οἱ ἐν ὄρεσι καὶ σπηλαίοις τῷ Κυρίῳ δουλεύοντες, ὅτι τὰ δημοσίως κακὰ γινόμενα οὐ θεάσονται, ἀλλ᾽ ἔσονται ἰδίως ἐπὶ θύραις ἐκδεχόμενοι τὸ μέγα ἔλεος· οἱ γλυκύτατοι ἄρνες, οἱ μέλλοντες θύεσθαι διὰ Χριστὸν ὑπὸ τοῦ πονηοῦ δαίμονος τοῦ Ἀντιχρίστου. Τότε δὲ διὰ τὸ μὴ εἶναι ἄνδρα ἐπίσημον, ἀλλὰ ἄπαντας τῆς ἀπωλείας, ἀναστήσεται γύναιον αἰσχρὸν Μόνδιον ἐκ τοῦ Πόντου, καὶ βασιλεύσει ἐν τῇ πόλει ταύτῃ, καὶ αὐτῇ βακχεύτρια, τοῦ διαβόλου θυγάτηρ, μάγισσα καὶ ἀῤῥενοθηλυμανής. Καὶ ἐν ταῖς ἡμέραις ταύτης ἔσονται ἀλληλοεπιβουλίαι καὶ σπαγμοὶ κατὰ ῥύμην καὶ κατὰ, οἰκίαν, καὶ σφάξουσιν υἱος πατέρα, καὶ πατηρ υἱὸν, καὶ μήτηρ θυγατέρα, καὶ θυγάτηρ μητέρα, καὶ ἀδελφὸς ἀδελφὸν, καὶ φίλος φίλον· καὶ ἔσται κακία πολλὴ καὶ μῖσος ἐν τῇ πόλει ταύτῃ, καὶ ἐν ταῖς ἐκκλησίαις ἔσονται ἀσελγίαι καὶ ἀσωτίαι, καὶ αἱμομιξίαι, καὶ κιθάραι ὀρχήσεις, καὶ τραγῳδίαι σατανικαὶ, καὶ χλευασμοὶ καὶ παίγνια, ἅπερ ἄνθρωπος οὔτε εἶδεν, οὔτε ἰδεῖν δύνησεται ἕως τοῦ καιροῦ ἐκείνου. Καὶ γὰρ ἡ Βασιλὶς ἐκείνη ἀκάθαρτος, θεὰν ἑαυτὴν πρατοῦσα, καὶ Θεῷ μαχομένη καὶ προαιρουμένη μετ᾽ αὐτοῦ παλαίσασθαι· καὶ γὰρ τότε κόπρῳ μιανεῖ τὰ ἅγια θυσιαστήρια, καὶ τῆς αἰσχύνης αὐτῆς ἅπαντι μιάσματι μιανεῖ πάντα τὸν λαὸν, καὶ στρέψει τὸ πρόσωπον αὐτῆς κακὰ, καὶ ἁρπάσει πᾶν σκεῦος ἐκ τοῦ ναοῦ, καὶ συναθροίσει τὰς τιμίας μορφώσεις τῶν Ἁγίων, καὶ τοὺς τιμίους σταυροὺς, καὶ τὰ ἅγια Εὐαγγέλια, καὶ ἅπαντα Ἀπόστολον, καὶ ἅπαν ἔγγραφον βιβλίον, καὶ ποιήσει σωρὸν μεγάλην, καὶ βαλοῦσα πῦρ κατατεφρώσει πάντα, καὶ τὰς ἐκκλησίας καταστρέψει, καὶ ζητήσει λείψανα Ἁγίων τοῦ άπαλεῖψαι καὶ οὐχ εὑρήσει, ὁ γὰρ Θεὸς ἀοράτῳ δυνάμει μετάγει αὐτὰ ἀπὸ τῆσδε τῆς πόλεως. Τότε ἡ τάλαινα τῆς μεγάλης ἐκκλησίας τῆς τοῦ Θεοῦ Σοφίας καταστρέψει τὴν ἁγίαν τράπεζαν, καὶ τὸ πᾶν τοῦ ναοῦ διαθρύψασα, στήσεται κατὰ Ἀνατολὰς φρυαττομένη, καὶ ἐρεῖ πρὸς τῆς Ὕψιστον λέγουσα· Μὴ κατώκνησα, ὦ λεγόμενε Θεὲ, ἀπαλεῖψαί σου τὸ πρόσωπον ἀπὸ τῆς γῆς· ἰδού σοι τί ἔκαμον, καὶ οὐκ ἠδυνήθης κᾂν τριχός μου ἅψασθαι, καὶ ἰδοὺ ἔκδεξαι μικρὸν, καὶ χαλῶν τὸ στερέωμα, καὶ ἀνέρχομαι πρός σε, καὶ θεάσομαι τίς ὁ δυνατώτερος, καὶ ὄψομαι τίς ὁ ἰσχυρότερος ἐν θεοῖς. Καὶ ταῦτα λαλήσει ἡ γάγγραινα, ἢ καὶ πλείω· καὶ δράσει εἰς ὕψος ἐμπτύουσα, καὶ λίθους πέμπουσα, ἕως λέγειν αὐτῆς τὰ δεινώτερα. Ἐν τῷ καιρῷ ἐκείνῳ κλινεῖ Κύριος ὁ Θεὸς ὁ παντοκράτωρ τὸ τόξον αὐτοῦ καὶ τὸν ἄκρατον θυμὸν αὐτοῦ, καὶ φοβερᾷ δυνάμει τῆς ἰσχύος αὐτοῦ ἐκτενεῖ τὴν χεῖρα αὐτοῦ ἐπὶ τὴν πόλιν ταύτην, καὶ δράξεται αὐτῆς ἐν ἰσχύἳ, καὶ τῷ δρεπάνῳ τῆς δυνάμεως αὐτοῦ ὑποτεμεῖ τὸν χοῦν τὸν ὑποκάτω τῆς πόλεως, καὶ ἐρεῖ τοῖς ὕδασιν, τοῖς ἀπ᾽ αἰῶνος βαστάζουσιν αὐτὴν, τοῦ καταπιεῖν αὐτήν· ἅπερ φοβερῶς ὑπακούσαντα τάχει σφοδρῷ κατήχῳ φοβερωτάτῳ ἀναβρύσουσιν αὐτὴν, καὶ τὸ ὑποκάτω αὐτῆς ἀνασπάσει ἀπὸ τῆς γῆς, καὶ ἀρεῖ αὐτὴν εἰς ὕψος ὡς μύλον γυροβολούμενον, ὥστε τοὺς ἐν μέσῳ τῆς πόλεως ἐν φρίκῃ πολλῇ βοᾷν τὸ, Οὐαί· καὶ πάλιν ταχέως κατενεχθείσης αὐτῆς κάτωθεν, καὶ τὰ ἀναβρύσαντα ὕδατα σφοδρῶς κατακλύσαντα, καὶ κατακαλύψαντα τῷ φοβερῷ καὶ ἀχανεῖ πελάγει τῆς ἀβύσσου παραπέμψαντα. Οὕτως οὖν, τέκνον μου, Ἐπιφάνιε, ἡ πόλις ἡμῶν συντελεσθήσεται, καὶ ἅπέρ σοι εἴρηκα ὄπισθεν τί μέλλουσιν τῷ κόσμῳ δεινὰ συμβαίνειν, ἐκεῖνά εἰσιν, ἅπερ ὁ Κύριος Ἰησοῦς Χριστὸς εἴρηκεν ἀρχὴν εἶναι ὠδύνων.

(This chunk is a continuous Greek block of the apocalyptic discourse of St. Andrew; its Latin parallel is given in the following chunk. Greek preserved verbatim per the source.)

208 continued ... what end this world will be allotted, and when? what is the beginning of sorrows? and how shall men know that those are near, at the doors? what signs will foretell the impending ruin of the world? finally, whither shall this city pass, a kind of new Jerusalem? what is to become of the sacred shrines existing in it, what of the venerable images, what of the Relics of the Saints, what of the books? I beg thee and beseech thee, that thou explain these things: for I know that God said of thee and of those like thee; To you it is given to know the mysteries of the kingdom of heaven; how much more therefore those of this lower world? Matt. 13. 11

[209] he denies that it will ever be taken by the Gentiles, To whom Andrew, complying, thus begins: Concerning this our city know thus, that until the consummation of the age, no nation will ever be formidable to it; for no enemy will ever drag it into his snares, none will intercept it; none surely: for it has been given and committed to the most holy Mother of God, nor will there be anyone to snatch it from her hands, from whom we shall obtain both gifts and copious riches. The Gentiles will indeed attempt to surround the city with wall and rampart, but they will break their horns, and will be compelled to withdraw with confusion. Now hear me speaking of the beginning of sorrows, and of the destruction of the world and of all things. In the last times God will raise up a King from poverty, and he will walk in much justice; he will restrain every enemy, and enrich the poor; and times will flow such as were under Noah, but that in the last times a King will arise, not indeed as to the evil deeds and iniquities, but as to the ease and relaxation of mind. For men, under the rule of that King, will abound in riches, secure in the deepest peace, eating and drinking, marrying and giving in marriage, living without fear of war, possessing earthly things without anxiety: and when nothing was less to be feared than war, in the highest peace they will turn their swords into sickles, and their javelins into poles, and their lances into rustic implements, by which the earth is cultivated.

[10] He will exterminate the Mohammedans, After these things the King will turn his face to the East, about to humble the sons of Hagar ^c: for the Lord will be angry with them with a vehement wrath on account of the blasphemies and fruits which they will produce, more bitter than those of the Sodomites and the Gomorrhaeans; and with certain goads he will rouse the King of the Romans, about utterly to cut off the impious nation, and to abolish their children by fire; but they themselves, delivered into his hands, will be consumed by the most violent flames. But Illyricum being restored to the Roman Empire, and Egypt bringing its tribute; the same King will set his right hand upon the sea, and will tame the yellow nations, and will humble his enemies under his hands: and his rule will last thirty-two years. But in the twelfth year of his reign he will accept no census and no gifts, and will restore the fallen sacred things, but will raise up sacred shrines, and will rebuild the broken altars; there will then be no use of tribunals, since there will be no one to inflict or to suffer injury: for, the fear of himself instilled, he will impel the sons of men to whatever is better, and the Magnates, who do all things against right and law, humbled, he will adjudge to death.

[211] with the highest glory and justice. Furthermore, in those same times, that King reigning, whatever gold now lies hidden in any place, will by divine nod be brought forth; and as with a winnowing-fan it will be scattered among all his subjects: whence also his Magnates will be heaped with riches, about to be as if no whit inferior to Kings themselves; and those who for want all but perished, will be raised to the glory and opulence of Princes. The zeal of the same King will be most ardent, with which he will persecute the Jews everywhere among the nations, and in this whole city no Ishmaelite will be found: the same city also he will fill with so great a fear of himself, that no one who gives attention to the lyre, the cithara, the comedy, or to any other less seemly thing, is to be found: for as many as are addicted to such things he will pursue with a capital hatred and will cast out of the city of the Lord. Then truly joy will be seen everywhere and exultation, then the greatest abundance of all things will arise both from land and sea, then at last the Noachic times will return, when all lived without care and rejoiced, until the deluge should come upon them.

[212] When the scepter of that kingdom shall have passed, the beginning of sorrows will be at the doors. after him another wicked one, For then the son of iniquity will be raised up, who is to rule in this city three years and a half; and he will introduce so great a license of living as has not been heard from the beginning of the world nor will be heard hereafter: for he will pronounce such precepts of his doctrine: Let father be commingled with daughter, son with mother, brother with sister; if anyone refuse, let him be punished with death. But he will be placed with John the Forerunner on the day of judgment. who will loose the reins of public luxury, This King will join Monks and also Priests with Virgins consecrated to God, and a commingling will be made more abominable than homicide: nor indeed will he himself abstain from his own mother and daughter. At the same time, for the cause of unbridled intemperance and lust, loosed from their bonds and from fear, the senseless and foolish will not be afraid to invade their own sisters.

[213] But indeed that corruption and the stench of sins, with divine vengeance following: as an abomination, will ascend in the sight of the Lord, who in the greatest wrath is about to kindle and to traverse the whole earth with great fury, and to give command to His thunder and lightning, that, brought down to the earth with a terrible din, they may fill all things with great trembling. Hence soon very many cities will be consumed by fire, and men, struck lifeless by the excessive crash of the terrible thunders, will be loosed in all their limbs and will perish miserably: nor will a few of them, touched by lightning, be allotted the end of life. Woe to the earth at that time from the menacing countenance, from the implacable wrath and fury of the Almighty, about to ruin the whole world! for then the scepter of iniquity is to be crushed, and to be delivered to the fire that is not extinguished. But blessed those who in those days will dwell either at Rome, or at Riza ^f, or at Armenopetra ^g, or at Strobylus ^h, or at Cariopolis ⁱ, in which cities and places there will be the highest tranquility: but all the rest will be shaken with wars, tumults, various disturbances, according to the saying of him who says: You shall hear wars and reports of wars; and what follows.

[214] a stupid iconoclast to reign thereafter, These things transacted, another kingdom will be raised up in this city, whose King will be a dull ass, who, having sent back with denial the message to Jesus Christ, when he has read through the writings of the Gentiles, will turn his mind to Gentilism, and will move war against the Saints; and as it is written, he will be from Satan a devil. Mark 13. 7 For when a few days of his rule have elapsed, he will order all the sacred vessels to be burned with fire, will call the venerable and life-giving Cross a gallows, and will destroy the sanctuary from the foundations, and will cut down half the people in the public streets: but then also friends will deliver friends, neighbors neighbors, brothers their own brothers, father son, and on the contrary son parent, to be slain with death. Nor yet will there be lacking very many also, who, kindled with zeal of the Lord, are about freely to confess Him; and these will be most blessed in that very end, inasmuch as about to reign with Christ forever. Then those who are in the islands, and those who are in the caves near and below Thrace, smiting themselves, will fall into desolation, made dens of demons and a hissing of serpents and reptiles. In the same times also fragores will be heard in heaven, terrible, the earth will be shaken vehemently, many cities will be involved in sad ruins: for nation will rise against nation, and kings against kings: the whole earth will be sorely smitten, and the sons of men will waste away with tribulation and anxiety. Then there will be seen in heaven a fire as it were of lightning, which will brood over all the surface of the earth, threatening devastation far and wide: there will be seen also many conflicts of birds and noxious serpents; and the earth will swarm with beasts and insects, biting men who adore their sins. And all these things are the beginning of sorrows.

[215] and again a pious Ethiopian, This impious King's rule again being ended, there will be present from the first horn an Ethiopian [q], whom they say will govern the helm of the Empire twelve years. He, as he will be upright, so also will reign in peace; he will again erect the shrines of the Saints long fallen; and as an excellent cultivator of virtues, he will be in the loves of all the people. The grace of the love of God will also be spread over him, and there will be joy and exultation in the whole world. and an equally pious Arab: But this Empire too will be terminated; another soon succeeding, from Arabia, for one year, as they say. And he reigning, there will be collected into one, by the nod of the invisible God, the venerable fragments of the life-giving Wood, and they will be given to the Emperor. But the King himself, having proceeded to Jerusalem, to the place where the feet of Jesus Christ our true God stood, will deliver with his own hands, to the Lord our God, the royal diadem; and placing it on the venerable wood of the most holy Cross, will offer and consecrate his soul to Him.

[216] After these things there will arise in this city three adolescents, shameless, foolish, pernicious, after whom three adolescents are to reign about to hold the scepter of empire peaceably a hundred and fifty days. Which elapsed, by diabolical instinct angered with one another, they will wage a grave war among themselves. And the first indeed, having set out for Thessalonica, will thus address it: Thessalonica, thou shalt subdue thy enemies, because thou art the glory of the Saints, and the Most High has filled thee with sanctity. Then the men of it, who exceed the seventh year of age, and the first, with Macedonia, Italy, Gaul joined to himself, and also the Priests and Monks he will force into arms, will lead out into the field war-chariots, will prepare a very great fleet, and will take the road toward Rome; and standing before its gates; Rejoice, he will say, most powerful Rome; thy sword is sharp, and thy javelins are thick; thou art renowned above all, thou shalt hold thy faith, and shalt not totter: for blessed are they who inhabit thee. Then he will also arm the yellow [u] nations, and will fit out ships; and in the time midway between light and darkness he will enter, and will take up his allies.

[217] The other adolescent will undertake an expedition into Mesopotamia and the circuit of the islands, the second with Syria and Egypt, and will bid Priests and Monks take up arms, moved with grave fury against the others. And, elated, he will come to the navel of the earth [y] (but others say against Alexandria), and there will await his allies, with whom he is about to try the hazard of war. The third adolescent finally, Phrygia, Carya, Galatia, Asia, Armenia, and Arabia being subdued, will assail Sylaeum [z] with hostile arms; and this indeed will be summoned to surrender, the third with all Asia Minor, but will not be taken forever. And hence he himself also will set out on the road toward the disordered people; that is, which is subject neither to himself nor to his allies.

[218] Their armies therefore enrolled, they will come together against one another, about to wage an internecine war, about to fight to mutual destruction; and to cut one another piecemeal; and just as sheep are wont to be slaughtered in the shambles, so those three Kings will perish: but from the slaughter of the Romans so copious a blood will flow, that it could have seemed to rain, not even one of them escaping the fight

218 continued surviving. Then, in the place where the battle was joined, the sea will be made discolored from the admixed blood for twelve stadia. Then indeed seven women, all having been reduced to widowhood, seeking one man for themselves, will not find him, until, called by this report from elsewhere, they shall have come thither. But those who, quite young and unwarlike, shall have been left to their mothers, brought to a riper age, foully immersed in pleasures like swine, will retain no trace of human sense. O blessed and most blessed those, who at that time will lie hidden in the mountains and caves consecrated to the divine service! because, not made spectators of the public calamity, within their cloisters apart they will await the great mercy of the Lord: those most sweet lambs, namely, who are to be slaughtered by the most wicked demon Antichrist for Christ's cause.

[219] But then, no illustrious man surviving any longer, but all destroyed by mutual slaughter, and then a most impious Queen to arise from Pontus there will bring herself forth from Pontus a base little woman, called Mondium, who is to seize the empire in this city: that daughter of the devil she will be, furious, addicted to magic arts, and madly burning with the loves of men and women. She reigning, they will assail one another with mutual snares; murders will be perpetrated in villages and houses; father against son, and son against father; mother against daughter, and she against her; brother against brother, friend against friend will contrive death: there will be no measure of malice, no measure of hatred in this city. Within the walls of the churches, intemperances, lusts, incests will rage; citharas, dancings, diabolical tragedies, cavillings, and scurrilous trifles, such as no one has seen nor will see before that time, will resound far and wide.

[220] and most impure; For that most impure Queen, accounting herself a goddess, will not hesitate to provoke God, and even to assail Him with war, and to challenge Him to battle. She will sprinkle the sacred altars with filth, she will infect the whole people with her foulness and crimes; turning away her most wicked face, she will spoil the temples of all their vessels; she will seek out everywhere the venerable images of the Saints, the most holy Crosses, the sacred Gospels, all the effigies of the Apostles, finally all the written books; and these heaped into one pile, fire set under, she will reduce to ashes and embers; she will overthrow also the churches themselves: she will track down also the Relics of the Saints, likewise to be destroyed, but will not find them, God transferring them from this city by an invisible power. She will then undermine the sacred table of the great church of holy Sophia, and the temple itself overthrown, she will turn herself to the East, much raging, and thus addressing the Most High: I have not delayed at all, O whoever thou art who art called God, to delete thy memory from the face of the earth; blaspheming God as feeble against her, behold how injurious and iniquitous I have been to thee, and thou hast not been able even to harm a hair of my head: tarry yet a little while, I will unbar the firmament and ascend the heavens, to make trial which of us two is the more powerful and the stronger God. With such things and others when that foul woman shall have insulted, she will, mad, send spittle and stones into heaven, until she break forth into still graver blasphemies.

[221] But at that time the Lord God almighty will bend His bow, the city of Constantinople will be swallowed by the waters. and will sharpen His anger vehemently, and with the terrible might of His strength will stretch forth His right hand over this city; and will lay hold of it in strength, and with the sickle of His power will cut down its foundations; and will command the waters, that what they have perpetually sustained, at that time they utterly sink and absorb. But the waters, hearing the word, will presently with the swiftest course and greatest sound break forth, and the foundations torn from the earth, the city lifted on high they will whirl round like a mill, so that those who inhabit the middle of it, seized with vehement fear, are about to send forth a most mournful cry: but the city soon brought down to its place the waters, invading it with vehement force, will sink, and will hide it received in the terrible and immense abyss of the deep. And this at last, my son Epiphanius, will be the end of our city: but the things which I have just narrated as about to happen to the world, are the beginning of sorrows, which the Lord Jesus Christ spoke of.

ANNOTATA.

σατανᾶν ὁ διάβολος. I would correct ἀπὸ τοῦ σατανᾶ unless it were read otherwise in both places. But I do not know what the Mazarine Ms. says, where that is written.

p What κνόδαλα are, I would not understand, unless ἑρπετὰ were joined: but βαττολογία, which is proper to men of foolish speech, is here transferred to signify the voices, or rather the stridulations, of insects of this kind. Meanwhile these are wanting, and whatever in this Chapter I have enclosed and shall enclose in [ ], in the Mazarine Ms.

q What is that first horn? Is it the first mouth of the Nile? I would gladly learn.

r Hence it appears that all these things are referred not as revealed by the Saint, but as read or heard from elsewhere.

s The Vatican Ms. less clearly; Οἰκείαις χερσὶν αὐτοῦ παραθήσει ἐπὶ τὸ τίμιον ξύλον, καὶ τὸ ταῖς βασιλείας διάδημα παραδώσει Κυρίῳ τῷ Θεῷ σὺν τῶν ἑκκατέρων καὶ τὴν ψυχὴν αὐτοῦ.

t What if it be read, "the Seventeenth"? The yellow nations are understood chiefly the Gauls, then the Britons, the Germans, and whatever there is of nations beyond the Alps toward the North, concerning whom see our Ludovicus de la Cerda and others, commenting on this Verse of Virgil, describing the Gauls, Aeneid 8: "Golden was their hair, and milky their necks."

x Thus the Mazarine Ms. Κυκλάδες, in the Vatican Κοιλάδες τῶν νησῶν, "the caverns of the islands." But I think that κυκλάδες are more aptly taken appellatively, and rendered "the circuit of the islands"; than that the name be taken properly for the islands so called the Archipelago: and so also below at number 226 both Mss. have Κυκλάδας τῶν νησῶν.

y Sophocles in the Oedipus is believed to name "the navel of the earth" the place of the Delphic oracle on Mount Parnassus; because it is the middle of all Greece, as may be seen in the Commentators. But Strabo book 9 also relates a fable, there expressed in a stone navel, and sung by Pindar, by which the ancients wished it to be signified that that place lies in the middle of the whole world.

z Zyllaeus, a city of Pamphylia, in Constantine Porphyrogennetus in the Novels.

aa Καὶ ταῦτα εἰρηκὼς the Vatican Ms. had here, so that there seem, after συλληφθήσεται, to have fallen out some words, to be referred to the King himself, who in his withdrawal said that the city was not to be taken even forever. And presently what here he sets down ἀσυνθέτῳ, in the Mazarine Ms. is written with the privative letter removed, συνθέτῳ.

CHAPTER XXVI.

On the Jews and Antichrist, and his tyranny and the end of the world.

Εἶτα μετὰ τὴν παρέλευσιν τῆς πόλεως τὸ τηνικαῦτα τὰ τῆς βασιλείας συνίσταται· τινές φασιν, ὅτι μετὰ τὸ πλήρωμα τῆς τῶν ἐθνῶν βασιλείας, μελλήσεται ὁ Θεὸς τὰ θεόσκηπτρα Ἰσραὴλ ἀναστῆσαι πρὸς τὸ βασιλεῦσαι τὸ λοιπὸν, πρὸς ἀναπλήρωσιν τοῦ ἑβδόμου αἰῶνος, φέροντες εἰς μαρτυρίαν τὸ ὑπὸ Ἡσαΐου εἰρημένον· Καὶ ἐν ταῖς ἐσχάταις ἡμέραις φησὶν, ἀρεῖ Κύριος ὁ Θεὸς σημεῖον ἐν τῇ συμπληρώσει τῶν ἐθνῶν, ἐπὶ πάντα τὰ πρόβατα Ἰούδα, τὰ διεσκορπισμένα ἐν τοῖς ἔθνεσι, καὶ συνάξει τοὺς ἀπωσμένους Ἰσραὴλ τῇ ἁγίᾳ πόλει Ἱερουσαλὴμ, καὶ ἔσται τῷ Ἰσραὴλ, ὡς τῇ ἡμέρᾳ, ᾗ ἐξῆλθεν ἐκ γῆς Αἰγύπτου. Καὶ μὲν καὶ τὸ ὑπὸ τοῦ μακαρίου Ἀποστόλου εἰρημένον, Ὅταν τὸ πλήρωμα τῶν ἐθνῶν ἥξει, τότε πᾶς Ἰσραὴλ σωθήσεται. Καὶ οὗτοι μὲν οὕτω λέγουσιν καὶ ἰσοφωνοῦσιν. Ἱππόλυτος δὲ ὁ μακάριος ἔφησεν, ὅτι ἐν τῇ ἐπιδημίᾳ τοῦ Ἀντιχρίστου, πρῶτοι Ἰουδαῖοι πλανηθήσονται· καὶ ὁ Χριστὸς ἐπιμαρτυρούμενος αὐτῷ, πρὸς τοὺς Ἰουδαίους ἔλεγεν· Ὅτι ἐγὼ ἧλθον ἐν τῷ ὀνόματι τοῦ Πατρός μου, καὶ οὐ λαμβάνετέ με· ἄλλος ἐλεύσεται ἐν τῷ ἰδίῳ ὀνόματι, κᾀκεῖνον λήψεσθε, ὅτι ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε. Ὅτι μὲν οὖν συνάξει αὐτοὺς ἐν τῇ πόλει Ἱερουσαλὴμ, καὶ τὰ αὐτῶν αὐτοῖς άνταποδώσει […] ὅπως τοῦ διασκορπισμοῦ εἶπον τὴν ἀπώλειαν, εἰ τοῦτο πάλαι ἐποίησεν, ἀποκαταστατήσας τὰ ἡμῶν, πάλαι ἂν ἐπιστεύσαμεν τῷ Χριστῷ, τὴν ἀφορμὴν τοῦ φόνου ἐξεώσαντες, τοῦ ἕνεκεν προτιμηθῆναι τὰ ἔθνη ὑπὲρ ἡμᾶς. Τοῦτο οὐκ ἐποίησεν· νῦν δὲ συναχθέντες καὶ τὰ αὐτῶν ἀπολαβόντες ἐν τῇ αὐτῇ ἀπιστίᾳ μείναντες, πῶς σωθήσονται, εὐθέως τοῦ Ἀντιχρίστου ἐρχομένου ἐν μέσῳ αὐτῶν; ᾧ καὶ πιστεύειν μέλλουσιν, κατὰ τὴν φοβερὰν φωνὴν τοῦ Υἱοῦ τοῦ Θεοῦ· Θεὸς γὰρ οὐ ψεύδεται, ὁ μονογενὴς, ὁ εἰπών· Ἐγώ εἰμι ἡ ἀλήθεια. Τέως καὶ ἐν τῷ συνάξαι αὐτοὺς, ἐν πρώτοις τῆς ἀπολογίας ταύτης αὐτοὺς ἀποστερήσει· καὶ γὰρ ὁ Παῦλος σωθῆναι αὐτοὺς εἴρηκεν, οὐκ ἐκ τῆς αἰωνίου κολάσεως, d ἀλλὰ τῆς ἀπὸ τόπου εἰς τόπον περιπλανήσεως, καὶ τοῦ ὀνειδισμοῦ τῶν ἐθνῶν, καὶ τῆς ἀφάτου αἰσχύνης, ὅτι ἐν τοσαύτῃ ἀνάγκῃ, καὶ ἐν τοσούτῳ χλευασμῷ e [νῦν ὄντες, καὶ ὑπὸ τῶν ἐθνῶν κωμῳδούμενοι, καὶ τούτοις δουλέυοντες, σωθήσονται τοῦ τῆς δουλείας ζυγοῦ, συναχθέντες εἰς τὰ ἴδια,] οὐ μέντοι ὡς προεῖπον τῆς αἰωνίου κολάσεως· οὓς γὰρ ἡ θλίψις οὐκ ἔπεισε πιστεῦσαι τῷ ζωοποιῷ καὶ μονογενεῖ Υἱῷ τοῦ Θεοῦ, πῶς πείσει αὐτοὺς ἡ νομιζωμένη χάρις; Καὶ τὰ ἑξῆς.

Ἐπιφάνιος εἶπεν· Ἄφες ταῦτα, πάτερ μου φίλτατε, τοῦτό μοι ἀνάγγειλον, ὅτι τινές φησιν, μὴ συμποτίζεσθαι τῇ πόλει τὴν μεγαλην τοῦ Θεοῦ ἁγίαν Σοφίαν, ἀλλὰ ἀοράτῳ δυνάμει κρεμασθῆναι αὐτὴν ἐπὶ τοῦ ἀέρος. Ὁ Δίκαιος ἔφη· Τί λέγεις, τέκνον; Πάσης τῆς πόλεως βυθιζομένης, αὕτη πῶς μενεῖ; τίς γὰρ ὁ ταύτης δεόμενος; μὴ γὰρ Θεὸς ὁ ἐν χειροποιήτοις ναοῖς κατοικῶν. Οὐ μέντοι πάντος ψευδὴς ὁ λόγος, μενεῖ δὲ μόνος ὁ ἐν τῷ φόρῳ στύλος, καθότι κέκτηται τοὺς τιμίους ἥλους· αὐτὸς γὰρ μόνος μενεῖ καὶ σωθήσεται· ὥστε παραγενάμενα τὰ πλοῖα, καὶ ἐν τούτῳ τοὺς σχοίνους αὐτῶν ἀποδήσαντες, κλαύσωσιν, καὶ θρηνήσωσιν τὴν Βαβυλῶνα ταύτην, λέγοντες· Οὐαὶ ἡμεῖν, ὅτι ἡ πόλις ἡμῶν ἡ μεγάλη βεβύθισται, ἐν ᾖ εἰσιόντες τὰς πραγματείας ἐποιοῦμεν καλῶς ἐν ταύτῃ. Ἔσται δὲ τὸ πένθος αὐτῆς ἡμέρας τεσσαράκοντα, καὶ ἀπὸ πόνου τῶν ἡμερῶν ἐκείνων δοθήσεται τὸ βασίλειον τῇ Ρώμῃ, καὶ τῷ Συλαίῳ, καὶ τῇ Θεσσαλονίκῃ, καὶ τούτων ἤδη πρὸς τὸ τέλος ἐγγισάντων, καὶ λοιπὸν ἄτονα τὰ πράγματα γενήσονται καὶ δεινότερα καὶ ὀλεθρώτερα. Τὸ γὰρ ἕτος ἐκεῖνο, ἀποφράξει Κύριος ὁ Θεὸς τὰς πύλας τὰς ἐν Ἰνδίᾳ, ἃς ἔκλεισεν Ἀλέξανδρος ὁ τῶν Μακεδόνων, καὶ ἐξελεύσονται βασιλεῖαι ἑβδομήκοντα δύο ἅμα τοῦ λαοῦ αὐτῶν, τὰ λεγόμενα ῥυπαρὰ ἔθνη, τὰ βδελυρώτατα πάσης συχασίας καὶ δυσωδίας, καὶ διασκορπισθήσονται ἐν πάσῃ τῇ γῇ τῇ ὑπ᾽ οὐρανὸν, σάρκας ἀνθρώπων ζώσας ἐσθίοντες, καὶ τὸ αἷμα πίνοντες, κύνας, καὶ μύας, καὶ βατράχους δαπανῶντες, καὶ πᾶσαν ῥυπαρὰν τοῦ κόσμου ἐν ἡδονῇ. Καὶ οὐαὶ τῇ οἰκουμένῃ πάσῃ, ἐν ᾗ οὗτοι πορεύσονται· τὰς γὰρ ἡμέρας ἐκείνας μὴ ἔστω Χριστιανὸς, Κύριε, εἰ δυνατόν· ἀλλ᾽ οἶδα ὅτι ἔσονται. Τότε αἱ ἡμέραι ἐκεῖναι σκοτισθήσονται, δίκην θρηνοῦσαι τῷ ἀέρι διὰ τὸ μῖσος, ὅπερ τὰ βδελυρὰ ἔθνη ἐκεῖσα ἐργάσονται· ὁ ἥλιος ὡς αἷμα γενήσεται, βλέπων τὰ βδελύγματα ἐπὶ τῆς γῆς ἀμιλλώμενα· ἡ σελήνη καὶ πάντα τἀ στοιχεῖα σκοτισθήσονται· φάγονται γὰρ καὶ τὸν χοῦν τῆς γῆς, τὰ θυσιαστήρια κύθρους οἶκον ἐργάσονται. Τότε οἱ κατοικοῦντες Ἀσίαν φευγέτωσαν εἰς τὰς κυκλάδας τῶν νήσων· οὐ γὰρ πορεύσονται ἐν αὐταῖς οἱ λαοὶ, ἀλλ᾽ ἔσονται πενθοῦντες ἡμέρας ἑξακοσίας ἑξήκοντα. Τότε ἐγερθήσεται ὁ σατανᾶς ὁ Ἀντίχριστος ἐκ φυλῆς τοῦ Δὰν, οὐ μέντοι ἰδίᾳ δυνάμει ἄνθρωνος γενόμενος, μὴ γένοιτο, ἀλλὰ πλάσει αὐτὸν Κύριος ὁ Θεὸς σκεῦος αἰσχρὸν καὶ ῥυπαρόν· ὅπως πληρωθῇ ἐν αὐτῷ τὰ τῶν Προφητῶν· καὶ ἀπολυθήσεται ἐκ τῶν τοῦ ἅιδου δεσμῶν, ἐν οἷς αὐτῶν ὁ δεσπότης Χριστὸς ἐκεῖσε γενόμενος ἔδησεν, καὶ εἰσελεύσεται εἰς τὸ σκεῦος τὸ πλασθὲν αὐτῷ. Καὶ γεννηθέντος αὐτοῦ ἀνθρώπου, καὶ ἀνδρυνθέντος, καὶ βασιλεύσαντος, τότε ἄρξηται ἐπιδεικνύειν τὴν πλάνην αὐτοῦ, καθά φησιν περὶ αὐτοῦ Ἰωάννης ὁ Θεολόγος, ὃς καὶ ἐγερεῖ πόλεμον ἐπὶ τὰς κυκλάδας τῶν νἡσων· νῆσοι δὲ, φησὶν Ἡσαΐας, αἱ ἐξ ἐθνῶν Ἐκκλησίαι εἰσίν. Ἡλιοῦ δἐ καὶ Ἐνὼχ, καὶ τοῦ Υἱοῦ τῆς βροντῆς ἐξελθόντων καὶ προκηρυξάντων τὴν αὐτοῦ ἀποπλάνησιν, τὴν τε τοῦ Κυρίου Ἰησοῦ δευτέραν ἐλευσιν, πικρῶς δὲ ταπεινώσει τοὺς τότε Χριστιανοὺς μέχρι τῆς ἐσχάτης αὐτῶν ἀναπνοῆς, θλίβων καὶ ὀλέκων αὐτοὺς ὁ μάταιος ἄγαν. Τότε εἴ τις οὐ πλανηθῇ, μέγας καὶ φοβερὸς φίλος Χριστοῦ ἀποφανθείη· μακάριοι γὰρ πάντες οἱ Ἅγιοι, ἀλλά γε πλείω οἱ ἐπὶ τοῦ Ἀντιχρίστου μαρτυρήσαντες, ἢ οἱ μέλλοντες μαρτυρεῖν, μακάριοι καὶ τρισμακάριοι· μεγίστη γὰρ δόξα αὐτοὺς διαδέξηται εἰς ἀτελευτήτους αἰῶνας. Πρῶτον ἀποκτενεῖ τὸν Ἡλίαν, εἶτα τὸν Ἐνὼχ, μετέπειτα τὸν τῆς βροντῆς Υἱὸν, καὶ τότε τοὺς μὴ πιστεύοντας εἰς αὐτὸν θανάτῳ πικρῷ παραδώσει· Τότε ἔσται μεταξὺ αὐτοῦ καὶ τοῦ Δεσπότου Χριστοῦ πόλεμος φοβερὸς, ἐπὰν γνώσῃ πρὸ τέλους [μανίαν δεινὴν ἔχειν, καὶ πρὸς οὐρανὸν ἀντιπράξεται ἀστράπτων, καὶ βροντῶν, καὶ κτύπους ποιπν, ὥστε τῷ ἤχῳ τῆς βοῆς τὴν ὑπ᾽ οὐρανὸν δονῆσαι καὶ περιηγεῖσθαι φοβερῶς. Καὶ τίς τότε οὐ θαμβηθήσεται καὶ πτήξει, τέκνον γλυκύτατον; Μακάριοι τότε οἵ τινες οὐ σκανδαλισθήσονται ἐν τῷ Δεσπότῃ ἡμῶν Χριστῷ τῷ ἀληθινῷ Θεῷ ἡμῶν. Μακάριοι τότε οἵ τινες οὐκ ἀποσχοινίσουσιν τὸν γεννηθέντα ἐκ τῆς ἁγίας παρθένου Μαρίας. Μακάριοι οἵ τινες διὰ τὴν ἀγάπην αὐτοῦ ἀποθανοῦσιν, καὶ ἐλέγξουσιν κατὰ πρόσωπον τὸν δράκοντα καὶ τὴν αὐτοῦ ἀποπλάνησιν. Μακάριοι ὅσοι κατὰ τοῦ δράκοντος ἀνδρυνθήσονται, καὶ γενναίως τὰ δεινὰ αὐτοῦ ἐλέγξουσιν· οἱ φωστῆρες, οἱ ὡραῖοι, οἱ φίλτατοι μαργαρῖται, αἱ γλυκεῖαι καρδίαι, καὶ τερπναὶ καὶ μελίῤῥυτοι, καὶ ὅσοι εἰς Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα, εἰς τὴν ἁγίαν καὶ ὁμοούσιον Τριάδα τὴν ζωοποιὸν, πιστεύσωσιν. Ταῦτα τοῦ Μακαρίου καθεζομένου καὶ λέγοντος, Ἐπιφανίου δὲ ἀκούοντος τὰ μέλλοντα γενέσθαι κατὰ τὴν οἰκουμένην, έθρήνει ἐκ βαθέων στεναγμῶν, καθὼς πολλάκις εἴρηται, ἄγαν συμπαθὴς ἐχρημάτιζεν. Εἶτα λέγει πρὸς τὸν Ὅσιον· Δέομαί σου, εἰπέ μοι, πῶς μέλλει ἀπὸ

τῆς γῆς ἀπαλειφθῆναι ἡ ἀνθρωπότης, καὶ οὕτω γενέσθαι ἡ ἀνάστασις; Ἔφη ὁ Ὅσιος· Τοὺς μὲν τὰ μυσαρὰ ἔθνη ἔκουσιν ἀναλῶσαι, τοὺς δὲ ἐν τοῖς πυκνοτάτοις τόποις καὶ πολέμοις θανατώσουσιν, τοὺς δὲ ὑπολοίπους πιστοὺς ὁ Ἀντίχριστος ἐν Κυρίῳ ἀναλώσει· ὅσοι δὲ τῷ Ἀντιχρίστῳ πιστεύσωσιν, ἀποστελεῖ Κύριος ὁ Θεὸς θηρία πετόμενα, κατὰ τὸν Ἰεζεκιὴλ, ἔχοντα ἐν ταῖς οὐραῖς αὐτῶν βούκεντρα ἰοῦ μεμεστωμένα· καὶ ὅσοι οὐκ ἕξουσιν τὸ σημεῖον τῆς γραφίδος τοῦ Χριστοῦ σῶον καὶ ἀκέραιον ἐν τοῖς μετώποις αὐτῶν, ὑπὸ τῶν θηρίων κεντούμενοι καὶ ἰῷ χαλεπαινόμενοι, θανάτῳ πικρῷ τελευτήσουσιν. Τότε εἴ τις τῶν Ἁγίων λαθὼν τῷ Ἁντιχρίστῳ, εὑρεθήσεται ἐν ἐρημίαις· καὶ ἅπαντας ὁ Κύριος πνεύματι δυνάμεως αὐτοῦ ἐν τῇ ἁγίᾳ πόλει Σιὼν ἀθροίσει· οὗτοί εἰσιν οἱ γραφέντες εἰς ζωήν. Τοῦ Ἀντιχρίστου δὲ ἤδη παταχθέντος, καὶ σὺν τοῖς δαίμοσιν αὐτοῦ συλληφθέντος, καὶ ὑπὸ πυρινῶν Ἀγγέλων δεσμευθέντος καὶ φυλασσομένου, τῷ κριτηρίῳ παρίστασθαι καὶ ἀπαιτεῖσθαι δίκας περὶ τῶν ψυχῶν, ὧν ἀπώλεσεν. Τότε οὖν ἡ σάλπιγξ ἠχήσει καὶ οἱ νεκροὶ ἀναστήσονται ἄφθαρτοι· ἔπειτα οἱ ζῶντες, καθὼς εἶπεν ὁ Παῦλος, εἰς τὴν παρουσίαν τοῦ Κυρίου οἱ περιλειφθέντες, ἀλλαγέντες ἐν ῥιπῇ ὀφθαλμοῦ ἀπὸ φθορᾶς εἰς ἀφθαρσίαν ἅμα σὺν αὐτοῖς ἁρπαγήσονται ἐν νεφέλαις εἰς ἀπάντησιν τοῦ Κυρίου εἰς ἀέρα. Ὅταν οὖν ἴδῃ τις τὰ βδελυρὰ ἔθνη εἰς τὸν κόσμον ἐληλυθότα, τέκνον, τότε γινωσκέτω ὅτι ἐπὶ θύραις πάντα, καὶ μετὰ μικρὸν ὁ Κριτής ἐπελεύσεται. Ταῦτα ἐλάλησεν ὁ Μακάριος τῇ νυκτὶ ἐκείνῃ τῷ Ἐπιφανίῳ, ἀγρυπνούντων αὐτῶν καὶ τῆς ἐμῆς ταπεινώτητος. Τοῦ δὲ ξύλον τῆς Ἐκκλησίας κρούσαντος, ἐπορεύθη ὁ Ἐπιφάνιος ἐκεῖσε· ὁ δὲ Μακάριος ἐν τῷ οἴκῳ καθ᾽ ἑαυτὸν προσηύχετο.

[222] After the destruction then of the city a new empire will be established. There are those who assert that, the kingdom of the Gentiles being finished, [Andrew, having refuted those who think the kingdom of Israel is then to be restored,] God is about to raise up the divine empire of Israel, to reign thenceforth even to the end of the seventh age: and to confirm faith in their sayings they bring forth the testimony of Isaiah saying: In the last days, he says, the Lord God will lift up a sign in the consummation of the Gentiles upon all the sheep of Judah, which are dispersed among the nations, and will gather the lost of Israel to the holy city Jerusalem, and it will be for Israel as the day when he went forth from the land of Egypt. Isa. 11, 12., Rom. 11. 26 Then they also allege that of the Apostle: When the fullness of the gentiles shall come, then all Israel shall be saved. Thus indeed they speak not incongruously. But Blessed Hippolytus left in writing that by the coming of Antichrist the Jews are first to be led into error; Or. on Christ & Antichrist with whom also the testimony of Christ agrees, addressing the Jews in this manner: I came in the name of my Father, and you receive me not: another will come in his own name, and him you will receive; because in your sins you shall die. John 5. 43

[223] That is to say, when He shall gather them in the city of Jerusalem and reward them with a recompense worthy of their merits. whereas the Jews on the contrary will adhere to Antichrist For seeing the bane of their dispersion restored by him in their dispersion and destruction they are about to say: If Christ had done this long ago, and restored to us our things; long ago we would have believed in Him, nor would we have brought death upon Him, the cause taken from this, that the gentiles were preferred to us. But the Lord did not do that: how then now, gathered together, having their things to themselves and persisting in unbelief, will they be saved? since they are about to believe in Antichrist soon to be present, as the said terrible sentence of the Son of God testifies: For the only-begotten Son of God does not lie, inasmuch as He says; I am the truth. John 14, 16 But when He shall have gathered them into one, He will by no means leave them the means of this excuse. For when Paul said that they are saved, he did not mean to imply that they are to be saved from the eternal torments: but that they will not wander vagrant from place to place, that they will not be an opprobrium to the gentiles, and will be freed from their inexplicable confusion: who, recollected, He will lead back to their own because, since now, existing in such necessity and mockery, they are derided by the gentiles, and are compelled to serve them servitude; they will be freed from this yoke, when they shall have been gathered in their own city, although not to be freed, as has been said, from the everlasting torments: for those whom affliction could not persuade to believe in the life-giving and only-begotten Son of God, by what means will the grace, which is thought to be, persuade them? and the rest.

[224] Here at length again Epiphanius: Let those things now, I pray, be dismissed, dearest Father, he says; he refutes also those who assert that the church of St. Sophia and rather teach me this, which some say, that the great and Holy Sophia of God is not, together with this city, to be drawn into the waters; but that it will, by an invisible power, remain hanging in the midst of the air. To this question Blessed Andrew thus answered: What sayest thou, my son? the whole city being absorbed by the abyss of waters, how should holy Sophia remain? what need will there be of it? For neither is our God such as inhabits temples made by hand. Yet thy speech is not wholly abhorrent from the truth: for the column set in the forum, because it has the most holy nails fixed in it, will survive: it alone will persist entire and without breach; so that the sailors, having brought their ships hither, casting ropes upon it, to be exempted from the common fate. binding and fastening them, will weep and follow with lamentation this Babylon, saying: Woe to us, because our great city has been swallowed by the sea, which formerly we were wont to frequent and where to traffic happily. But its mourning and squalor will last forty days, which elapsed the Empire will be transferred to Rome, Sylaeum, and Thessalonica: which also being not so far distant from their end, all things will tend to the worse and to ruin and to extreme calamity.

[225] But he says, the gates of Alexander broken open For at that time coming, the Lord God will tear away the gates ^f with which Alexander the Macedonian shut in India; and there will go forth thence seventy-two Kingdoms with their peoples, most filthy and most execrable for all impurity and stench: who, dispersed through every region that is under heaven, will devour human flesh, and that still palpitating and living; will drink blood; dogs, mice, frogs, and whatever filth there is anywhere, they will consume with pleasure. Woe to all lands to which these shall have come! Let there not, I pray, Lord God, let there not be in those days any Christian, if it can be done: the most filthy nations to break into the Empire; but that it cannot be done, I well know. The days certainly will be wrapped in darkness, as it were bewailing in the dark air the crimes which will be committed by those execrable nations: the sun will be turned into blood, at the sight of the enormous crimes which will be perpetrated in emulation on the earth: the moon and all the stars will be darkened: so that men feed on the mud of the earth, and the altars are turned into a dunghill. Then let the inhabitants of Asia flee to the circuit of the islands; for those nations will not pass thither, being about to spend six hundred and sixty days perpetually in mourning.

[226] After these things there will come forth from the tribe of Dan that Satan Antichrist, and finally Antichrist to be born, not indeed by his own power having put on human nature, by no means; but formed by the Lord God into a foul and filthy vessel; that there may be fulfilled in him the things which were foretold through the Prophets: and he will be loosed from the bonds with which Christ the Lord bound him among the infernal regions, when He descended thither; and he will enter into the body ^g which has been prepared for him: and thus first made man, then advanced to manly age and to the throne of the kingdom, he will at length begin to bring in his erroneous doctrine, as John the Theologian testifies of him: and he will stir up war against the circuit of the islands; but the Islands are, Isaiah witnessing, the Churches of the Gentiles. Further, Elias, and Enoch, and the son of thunder ^h coming forth and promulgating the second coming of the Lord Jesus, after the errors of Antichrist refuted; he will vehemently humble the Christians, and persecute them to their last breath, afflicting and destroying them in a wretched manner.

[227] If anyone at that time be not led into error, he will assuredly have prevailed by a great and singular grace with God: and to rage against the Christians: for although all the Saints are to be called blessed; yet far more blessed those, who in the times of Antichrist are to testify the truth of the faith by their blood: more blessed, I say, those and most blessed, inasmuch as the greatest glory awaits them through interminable eternity. And first indeed he will inflict death on Elias, then on Enoch, then on the son of thunder ⁱ, finally on all who are unwilling to believe in him. Then between him and our Lord Jesus Christ there will be a terrible war; and since at length it will become manifest that he is carried away by an immense fury, and opposes himself to heaven, by eliciting lightnings, stirring up thunders, and making so great a crash, that as many as inhabit the whole world he is about terribly to strike and to make lifeless. Who at that time will not tremble, who will not be afraid, my son? Blessed they who then will not be scandalized in our Lord Jesus Christ, the true God: blessed they who will not be separated from the son of the holy Virgin Mary: blessed they who for love of Him will undergo death, fearing nothing to rebuke to his face that infernal dragon and his errors: blessed finally all who will manfully fight against the same, and generously reprehend his enormity: those namely certain luminaries of the earth, those comely champions, those precious pearls, those sweet, pleasant souls, sweeter than honey: as also all who in the Father and the Son and the Holy Spirit, the holy and consubstantial Trinity, which gives life to all, are about to believe.

[228] Blessed Andrew was sitting when he spoke these things: but Epiphanius hearing the things which were to befall the whole world, then he explains how the remaining men are to die, wept and groaned grievously, as has often been said, touched with much commiseration. Then he thus addresses Andrew: Explain, I pray thee, to me, how the whole human race is to be taken from the earth, and so afterwards the resurrection is to come to pass. To whom the Saint: Some indeed the abominable nations, of whom I spoke, will destroy; others they will slay in obscure places and wars; the rest of the faithful of Christ Antichrist will slaughter: but against his followers and adherents the Lord will send flying animals, of which Ezekiel speaks, having in their tails ox-goads infected with poison: by which, as many as have not the saving and true sign of Christ on their foreheads, pricked and infected with poison, will perish by a most bitter death. But if any also of the Saints, passed over by Antichrist, shall have been found in the solitudes; all those will by the power of the divine Spirit be gathered into the holy city Sion: and these are they who will be transcribed into blessed immortality.

[229] and Antichrist struck down But Antichrist now struck down, and seized with his demons, and carried by fiery Angels into chains and custody, to be presented at the Judge's tribunal

229 continued tribunal, and to be required a reckoning of the souls which he drove into destruction. Then both the trumpet will sound, and the dead will rise incorrupt: then those who live, as St. Paul says, and who are left at the coming of the Lord, in the twinkling of an eye changed from corruption to incorruption, will at the same time be caught up with them in the clouds to meet Christ in the air. the future resurrection of the dead. When therefore anyone shall have seen, my son, those execrable nations to have broken into the world; let him know that all the things which I have said are near, at the doors; and that in a short time the Judge will be present. And these were the discourses which Andrew held to Epiphanius on that night, passed both by them, then by me also, without sleep; until the given signal called to the church: whither Epiphanius indeed betook himself; but Andrew gave himself at home apart to prayer.

ANNOTATA.

CHAPTER XXVII.

On occasion of a heavenly fragrance, perceived during a sacred reading, the history of Theodore is narrated, comforted by the Angels amid torments.

Πρωΐας δὲ γενομένης, πάλιν ἐπὶ τὸ αὐτὸ συνελθόντες καὶ καθεσθέντες ὡμίλουν τὰ τοῦ πνεύματος· καὶ δὴ βίβλου έκεῖσε κειμένης τοῦ μεγάλου Βασιλείου, προετρέψατο ὁ Ὅσιος τῷ Ἐπιφανἴῳ τοῦ λαβεῖν καὶ ἀναγινώσκειν· ἦν δὲ ὁ λόγος προτρεπτικὸς, ὁμιλία εἰς τὸ βάπτισμα, Ὁ μὲν σοφὸς Σολωμών. Τοῦτου δὲ ἀναγινωσκομένου, ἡδέως ἠκροᾶτο ὁ Μακάριος, μειδιῶν τῷ προσώπῳ καὶ εὐφραινόμενος· ὁ δὲ Ἐπιφάνιος ἔχεε δάκρυα τῇ βίβλῳ, καὶ στεναγμοὺς ἐκ βαθέων ἀνέπεμπεν. Ἔφη δὲ πρὸς αὐτὸν ὁ Μακάριος· Τέκνον μου, τί δακρύεις; εὐφραίνου δὲ μᾶλλον κατὰ τὸν μακάριον Παῦλον τὸν λέγοντα· Χαίρετε ἐν Κυρίῳ πάντοτε· καὶ ὅσοι τὰ τοῦ Πνεύματος πράττουσι, χρἡ αὐτοὺς σκιρτᾶν καὶ εὐφραίνεσθαι· ὅσοι δὲ πάλιν ποιοῦσι τοῦ διαβόλου τὰ θελήματα, σκυθρωπαζέτωσαν, καθότι τὸ φῶς τοῦ Θεοῦ ἐλἡλυθεν εἰς τὸν κόσμον, καὶ ἡγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς. Ἔφη Ἐπιφάνιος· Οὐκ οὖν κᾀγὼ ἁμαρτωλὸς, καὶ θρηνῶ μου τὰς πράξεις τὰς πονηράς, πῶς ἀπολογίζομαι; λέγει γάρ μοι ὁ Ἅγιος οὗτος· Πότε φησὶν οἰκειωθήσῃ τῷ Θεῷ, καὶ πότε σε γνωρίσομεν ὡς ἡμέτερον. Ταῦτα άκούων τὰ ὀνείδη μὴ θρηνήσω τὴν δεινὴν ἀπολογίαν μου; πῶς ἀνέχοιτο, Κύρι ὁ μέγας; Ἔφη ὁ Ὅσιος· Οὗτος ὁ λόγος, τέκνον μου, μὴ γὰρ οἶδας, τοῖς ἔτι ἀμυήτοις οὖσι τοῦ θείου βαπτίσματος ὀνειδίζων ἔλεγεν. Ἐπιφάνιος λέγει· Ναὶ τίμιε πάτερ, κἀγὼ οἶδα· πλὴν ὁ λόγος οὗτος, ὅν φασιν οἱ τῶν ἀγροίκων αἰνιγματωδεῖς, ὅτι σοι ὦ νύμφη ὁμιλῶ, ἵνα καὶ αὐτὴ ἡ πενθερὰ ἐνοτίζει. Ταῦτα τοῦ Ἐπιφανίου λαλήσαντος, ὑπομειδιάσας ὁ Μακάριος, ἐπέστρεψεν αὐτὸν πάλιν τοῦ ἄναγινώσκειν. Αναγινώσκοντος δὲ αὐτοῦ, αἴφνης διεδόθη ταῖς φρεσὶν αὐτῶν εὐωδία τις ὡς τιμίων άρωμάτων, ὥστε φρίττειν τὸν Ἐπιφάνιον ἐπὶ ἱκανὴν ὥραν καὶ ξενίζεσθαι. Ἑώρα δὲ ὁ Μακάριος τὸν τὴν εὐωδίαν κομίζοντα ἀεννάως. Ὅτε δὲ τὸν λόγον κατέπαυσεν, εὐθέως καὶ ἡ εὐωδία ἀπέστη. Θαυμάσας δὲ ὁ Ἐπιφάνιος πῶς τῇ καταπαύσει τοῦ λόγου καὶ ἡ μυρίπνοος εὐωδία ἀπέστη, ἠρώτησε τὸν Δίκαιον λέγων· Δέομαί σου, κύρι ὁ μέγας, τίς ἦν ἡ εὐωδία ἡ πρὸ τῆς ὥρας ἡμῖν γενομένη ὁπηνίκα τὸν λόγον διεξερχόμην; Ἔφη ὁ Μακάριος· Ὡς γλυκεῖα τῷ λάριγγί μου τὰ λόγιά σου ὑπὲρ μέλι τῷ στόματί μου! νοητὸν δὲ χρὴ γινώσκειν τὸ στόματι καὶ τὸ λάριγγι, περὶ τοῦ ψυχικοῦ λάριγγος καὶ στόματος εἴρηκεν. Ἐπιφάνιος εἶπεν· Ἄφες ταῦτα, καὶ εἰπέ μοι εἰ ἔχεις τι ἀπὸ θεωρίας· οἶδα γὰρ κᾀγὼ διὰ τῶν τιμίων σου δεήσεων ταῦτα. Ὁ Μακάριος ἔφη· Τί σοι θέλω εἰπεῖν, φίλτατέ μου; Ἄγγελοι γὰρ Κυρίου ἦσαν ἱκανοὶ ἐπὶ τὸ αὐτὸ ὡς ἀνεγίνωσκες· εἷς δὲ ἐξ αὐτῶν, δοξάζων τὰ ῥήματα τοῦ Ἁγίου Πνεύματος, καθότι εὐφρασία ἐστὶν ἡδύνουσα, ἐθυμίαζεν θεοπρεπῶς ἀγαλλόμενος. Ἐπιφάνιος εἶπεν· Καὶ ποῦ οἱ τοῦ Σωτῆρος Ἄγγελοι, τότε θυμίαμα, καὶ τὸ θυμιαστήριον, τούς τε ἄνθρακας, εὑρίσκουσιν, ἄυλοι ὄντες, καὶ ὑλικοῖς μὴ συγχρώμενοι; Ὁ δὲ Μακάριος ἀτενίσας εἰς αὐτὸν, καὶ τὴν χεῖρα αὐτοῦ πρὸς αὐτὸν ἀνατείνας, λέγει· Θαυμαστὰ ὡμίλησας, ἄνθρωπε. Τίς γάρ σοι εἶπεν, ὄτι αἰσθητὰ θυμιατήρια οἱ Ἄγγελοι κέκτηνται, ἢ κοσμικὰ θυμιάματα ἔχουσιν, ἢ τὸν τοῦ κόσμου ἄνθρακα ἐπιδέονται· οἱ γὰρ πνευματικοὶ πνευματικὰ, καὶ οἱ ἔνυλοι ἔνυλα κέκτηνται. Ἄγγελοι δὲ ἡνίκα θυμιᾶσαι βούλονται, οὐδὲν ἄλλο θυμιῶσιν ἔμπροσθεν τοῦ Ὑψίστου, ἢ τὸν θρόνον ἐκεῖνον τὸν πάντα νοῦν ὑπερβαίνοντα, φημὶ τὴν εὐωδίαν, τὴν ἡδύτατον ἐκείνην τὴν ἐξερχομένην ἐκ τῆς φοβερᾶς καὶ ἀπροσίτου θεότητος. Ὡς γὰρ παρίστανται τῷ φοβερῷ θρόνῳ τοῦ Παντοκράτορος, δέχονται τῆς ἐκεῖθεν ἐκπηδώσης ἀστραπῆς τὴν εὐοσμίαν, καὶ ἀδιαλείπτως ἔκτοτε μυρίζουσιν ἀποῤῥήτῳ εὐωδίᾳ τῆς θεότητος. b Ὅταν οὖν ὀφείλωσιν, βούλονται ὅπως μετάσχῃ τῆς ἡδύτητος αὐτῆς, καὶ αὐτοὶ οἱ ἱστάμενοι ἔμπροσθεν αὐτοῦ, τὐπτουσιν αὐτοῦ τὸ πρόσωπον τῇ εὐοσμίᾳ τῇ θεἳκῇ ὅσῳ μέτρῳ βούλονται· καὶ λοιπὸν ὀσφραινόμενος ἐκεῖνος ἐπαπορεῖ τῇ ἡδυτάτῃ γλυκύτητι εὐφραινόμενος. Εὐωδιάζουσι δὲ καὶ ἄλλῳ πῶς ἐκ τῶν ἀνθέων τοῦ Παραδείσου κομιζόμενοι, καὶ ἀοράτῳ παραστάσει τὴν ὄσφρησιν τοῦ ἀνθρώπου ἐμπιπλῶσιν. Κατὰ γὰρ τρεῖς τρόπους ἔχουσιν ἐξουσίαν θυμιᾶνͅ οἱ ἅγιοι Ἄγγελοι τοῖς ἐχομένοις αὐτοῖς φιλίᾳ καὶ σεμνότητι. Ἐν πρωτοις ὅταν τὰς ἱερὰς βίβλους ἀναγινώσκουσιν· περικυκλοῦσιν γὰρ ἐκεῖνοι τότε ἀοράτως, ἀκοῦσαι θέλοντες τὰ τοῦ παναγίου Πνεύματος θεότερπνα ῥήματα. Πάλιν ἡνίκα τις προσεύχεται, καὶ ὁμιλεῖ τῷ Θεῷ· καὶ ὅτε κόπῳ, ἢ πόνῳ, ἢ μάστιγι καρτερεῖ τις διὰ Θεόν· τότε γὰρ ἀΐδιον ἕχωσιν ἀλείφειν τε καὶ εὐωδιάζειν, καὶ προθυμοποιεῖν τὸν ὑπὲρ εὐσεβείας ἀγωνιζόμενον. Γέγραπται γὰρ ὅτι ἐπὶ Ἰουλιανοῦ τοῦ παραβάτου ἀπιόντος πρὸς τοὺς Πέρσας, ἔδοξεν αὐτὸν καταβῆναι πρὸς τὸν πύθιον δαίμονα, τὸν ἐν τῇ Δάφνῃ, ὅπως ἀποκαλύψῃ αὐτὸν περὶ οὗ ἠπείγῃ πολέμου, κᾄν τε νικήσῃ, κᾄν τε ἡττηθῇ. Θυσιάσαντος οὖν τῷ πυθίῳ ξοάνῳ, ἐνεφάνησεν αὐτῷ ἐκείνῳ, μὴ δύνασθαι ἐνεργεῖν κατὰ τὰς ἡμέρας, διὰ τὸ ἐκεῖσε κεῖσθαι τὸν ἅγιον καὶ άοίδιμον Βαβυλᾶ μετὰ τῶν τριῶν νηπίων, τὰ καρτερικώτατα καὶ θεάρεστα λείψανα. Τότε ὁ δυσσεβὴς παραβάτης ἐκέλευσεν τοῖς Ἀντιοχεῦσιν αὐτοῦ ἀτρόμως καὶ ἀφόβως μετακομίσαι αὐτὰ τῶν ἐκεῖσε, καὶ ὅπου δ᾽ ἂν βούλωνται καταθέσθαι αὐτὰ, ἄνεσιν παραποιούμενος τῷ ὀφθέντι αὐτῷ πονηροτάτῳ πνεύματι. Ὅτε οὖν τὸ πλῆθος τῆς πόλεως ἐξῆλθον μετὰ κηρῶν καὶ ὕμνων καὶ λιτανίας, ἦραν τὴν σωρὸν τῶν Ἁγίων, καὶ ἐπορεύοντο ψάλλοντες· Αἰσχυνθήτωσαν πάντες οἱ προσκυνοῦντες τοῖς γλυπτοῖς, οἱ ἐγκαυχόμενοι ἐν τοῖς εἰδώλοις αὐτῶν. Ὁ οὖν θεομίσητος Βασιλεὺς ἀκούσας ταῦτα, ὀργίσθεις, ἐκέλευσε τῷ Ἐπάρχῳ τῆς πόλεως κρατῆσαι πάντας

τοὺς τῇ λιγῇ παρακολουθοῦντας. Καταδραμὼν οὖν ὁ Ἔπαρχος τῆς λεωφόρου, ἐκράτησεν ἱκανοὺς, καὶ ἐν τῷ δεσμωτηρίῳ ἐνέκλεισεν· ἐν οἷς καὶ παῖδά τινα τῶν πρώτων τῆς πόλεως, ὡσεὶ ἐτῶν πεντεκαίδεκα, ὡραῖον τῷ κάλλει καὶ ἀμώμητον σφόδρα, ὀνόματι Θεόδωρον· ὃν καὶ προσήνεγκαν τῷ Ἡγεμόνι λέγοντες μεγάλῃ τῇ φωνῇ Χριστιανὸν ἑαυτὸν ὀνομάζοντα, καὶ δοῦλον Χριστοῦ εἶναι. Τοῦτον πολλὰ παραινέσας ὁ Ἔπαρχος ἀποστῆναι τῆς ἀληθείας, οὐκ ἔπεισεν. Ὡς δὲ ἀπειθοῦντα ἑώρα, ἐκέλευσεν αὐτὸν ἐπὶ τοῦ ξύλου ἀναρτηθῆναι, καὶ ξέεσθαι καὶ αἰκίζεσθαι· πολλὰ οὖν δεινὰ ὑπομείνας ἐπὶ τοῦ ξύλου κρεμάμενος, πρὸς ἑσπέραν δὲ κατενεχθεὶς ἀπὸ τοῦ ξύλου, ἐβλήθη εἰς φυλακήν. Ποιήσας οὖν ἡμέρας μετὰ πάντων τῶν τότε κατασχεθέντων ἐν τῷ δεσμωτηρίῳ, καὶ τοῦ παρανόμου ἐκείνου Βασιλέως ἐν τῷ πολέμῳ ἀναιρεθέντος, ἀπελύθη μετὰ πάντων τῶν ἐν δεσμοῖς καθηρχθέντων, καὶ ὁ σεβάσμιος οὗτος παῖς. Ὡς οὖν εἰς τὰ οἰκεῖα ἐγένετο, ἠρώτων αὐτὸν οἵ τε φίλοι, καὶ οἱ συγγενεῖς, καὶ οἱ ὁμοήλικοι αὐτοῦ μετὰ τῶν γονέων, καταφιλοῦντες τὰ τραύματα αὐτοῦ καὶ λέγοντες αὐτῷ· Τί ᾐσθάνου, κύρι Θεόδωρε, ἡνίκα ἐν τῷ ξύλῳ ἐκρέμασο, καὶ τὰς ἁγίας ταύτας σάρκας τοῖς ὄνυξι διεσπαράττου; Ὁ δὲ ἀνένευσε τοῦ διηγήσασθαι· πολλά τε παρακληθεὶς, μόλις αὐτοῖς τὰ τοιαῦτα διηγήσατο λέγων· Ἐγὼ ὅτε ἐν τῷ ξύλῳ ἀνηρτήθην καὶ τῶν σαρκῶν μου οἱ ὄνυχες ἀπήρξαντο ἅπτεσθαι, τὸ καταρχὰς βιαίως ἔφερον, καὶ ἐμαυτὸν παραμυθούμενος ἔλεγον· Ταπεινὲ θεόδωρε, φέρε γενναίως, καὶ ὑπόμεινον τὴν πικρίαν ταύτην, ὅτι d ἄνευ αὐτῆς τὸ αἰώνιον πῦρ μέλλει σε καταλαβεῖν. Ὡς δὲ ταῦτα ἔλεγον, θεωρῶ καὶ ἰδοὺ τέσσαρες εὐνοῦχοι ὡραῖοι, τὰ πρόσωπα ἔχοντες ὡς ῥόδον, καὶ αἱ στολαὶ αὐτῶν λευκαὶ ὡς χιών· καὶ ὁ μὲν εἷς ἐκράτει ὡς λεκάνης εἶδος, ἥ τις ἦν λευκὴ καὶ λαμπροτάτη καὶ καταπλήττουσα τῇ θεωρίᾳ, ὄψιν ἀνθρώπου, καὶ εἰς ἔκστασιν φέρουσα. Ὁ δὲ ἕτερος ἐκράτει βησίριον f διάχρυσον, μύρου θεἳκοῦ μεμεστωμένον ὡς ῥοδοστάγματος. Οἱ δὲ ἄλλοι δύο ὀθόνας λευκὰς ὡς χιὼν, δεδιπλωμένας εἰς τέσσαρα, ἐκράτουν ἐν ταῖς ὑπτίαις χερσὶν αὐτῶν. Ὡς δὲ ἐπ᾽ ὄψεσί μου ἐγένοντο, λέγει εἷς τῷ τὴν φαιδρὰν ἐκείνην λεκάνην κατέχοντι, Φέρε ἐνταῦθα· καὶ ὡς ἤνεγκε, λέγει τῷ κατέχοντι τὸ βησίριον τὸ διάχρυσον, Βάλε ἐνταῦθα. Ὡς οὖν ἔβαλεν, ἐξήρχετο τὸ μύρον ἐκεῖνο, ὡς εἶδος ἀστραπῆς ἐρχόμενον εἰς τοὺς ὀφθαλμούς μου, καὶ διὰ τῶν ἐνδοσθίων μου εἰς πάντα μου τὰ μέλη σκορπιζόμενον, ὥστε ἡ εὐωδία τοῦ μύρου ἐκείνου ἐνίκα, καὶ περιεγένετο τῶν φοβερῶν ἐκείνων πόνων τῶν ἐκ τῶν αἰκισμῶν προσαγομένων μοι. Εἷς οὖν τὸ παννίον ἐκεῖνο, ὃ κατεῖχε, βρέχων ἐν τῇ λεκάνῃ, ἐπετίθει τῇ ὄψει μου, καὶ ἐκράτει ἐπὶ πολλὴν ὥραν, ὥστε έκ τῆς ἡδονῆς ἐκείνης της ἡδυτάτης, καθὼς προεῖπον, ἐπιλανθάνεσθαι τῶν πόνων μου. Πάλιν οὖν τούτου αἴροντος τὸ παννίον ἐκεῖνο ἐκ τῆς ὄψεώς μου· ἄλλος εἱστήκει ἕτοιμος τοῦ ἐπιθεῖναι· καὶ οὕτω διήρκεσαν ποιοῦντες, μέχρις οὗ οἱ τύπτοντές με ἐπαύσαντο, καὶ ἀπὸ τοῦ ξύλου κατήγαγον· καὶ εὐθέως ὡς τοῦτο ἐγένετο, ἀπέστησαν οἱ Ἄγγελοι ἀπ᾽ ἐμοῦ, καὶ στερηθεὶς ἀπὸ της ἡδονῆς ἐκείνης τῆς ἡδυτάτης πάνυ ἐλυπήθην· ἤθελον γὰρ ἔτι βασανίζεσθαι. Πληροφορεῖ γὰρ ἡμᾶς ὁ Θεὸς, ὅτι τοιοῦτόν ἐστι τὸ πρᾶγμα, οἷον νοῦς ἀνθρώπου ἀπεικάσαι οὐ δύναται. Μόνον ἡ ἀρχὴ καὶ ἡ θέα g τῶν βασάνων ἔχει τὸν φόβον· ἡ δὲ προσβολὴ, δυναμουμένη τῇ χάριτι τοῦ Θεοῦ, τῶν προσαγομένων ἀλγηδόνων οὐκ αἰσθάνεται. Ταῦτα, Ἐπιφάνιέ μου, οὕτως ἐτελέσθησαν· διηγησάμην σοι δὲ ταῦτα, ἵνα γνῶς πῶς θυμιῶσιν τοὺς ἀγωνιζομένους διὰ Κύριον ἅγιοι Ἄγγελοι. Τοῦτο τὸ παράδοξον ἀκούσας ἐκεῖνος, ἔφριττε πάλιν, καθ᾽ ὃ Ἄβυσσος ἄβυσσον, καὶ χάος χάος, καὶ ἐπέκεινα· πολλάκις γὰρ κατῆλθεν ἐν ἑαυτῷ, καὶ ἐν τῇ καρδίᾳ αὐτοῦ διαλογιζόμενος, περὶ τοῦ Δικαίου ἔλεγεν· Ἴδε ῥήματα θεῖα ἀνθρώπου νομιζομένου σαλοῦ, καὶ οἱ ἐπ᾽ ἀληθείας σαλοὶ, οἱ θεωροῦντες αὐτὸν, ὥσπερ κύνα σεσηπότα ἀποβδελύσσονται. Βαβαι! ἄλλος ἐν τῇ πόλει ταύτῃ τοιοῦτος φρόνιμος οὐχ εὑρεθήσεται φωστὴρ, ἢ τηλικοῦτος Ἅγιος.

[230] Epiphanius reading something from Basil, When the following day grew light, coming together again to the same place and sitting down, they began to confer on matters pertaining to the spirit; and when by chance a certain volume of the great Basil was there at hand, Andrew exhorted Epiphanius to take and read it. Now it was an exhortatory discourse, a homily namely on Baptism, which thus begins: The wise Solomon indeed. Epiphanius therefore reading, the holy man listened with sweet delight, his countenance composed to a smile and gladness: but Epiphanius, watering the book with tears, continually drew sighs from the bottom of his breast. To whom the Saint: Whither these tears, my son? rather show thyself cheerful, from the mind of Blessed Paul, saying, Rejoice in the Lord always. Phil. 4. 4. And surely those who do the things that are of the Spirit, it befits them to exult with joy and gladness: let those on the contrary walk with a countenance cast down to earth and sad, who execute the will of the devil; since the divine light came into the world, and men loved darkness rather than light. Then Epiphanius: But this is the very cause, why I, who am a sinner, and weeping for compunction, lament the things wrongly done by me; since, wherewith I may purge myself, nothing remains. For this holy Basil says to me: At some time thou wilt be admitted into the familiarity of God, at some time we shall know thee as one of ours. Which reproach when I hear, how shall I refrain from tears, my great Lord, from bewailing my so difficult defense? To whom the Saint: That discourse, my son, what thou seemest not to know, is directed against those who have not yet been washed with the sacred wave of baptism. And Epiphanius: Indeed, venerable Father, I know that well; nevertheless that discourse is like to that, by which the rustics enigmatically say: I speak to thee, O bride; that the mother-in-law also may hear.

[231] As Epiphanius made this reply, Andrew, smiling, exhorted him to read again. He complying, there glided in a most sweet fragrance of odors, as of precious aromatics, penetrating even to the soul, Andrew causes him to be refreshed by a heavenly odor, so that Epiphanius, struck, was for a long time scarcely himself for stupor: Blessed Andrew meanwhile seeing him who was incessantly scattering the said fragrance. But when he ceased to read; the fragrance also ceased to be perceived. Which Epiphanius having greatly admired, asked St. Andrew, saying: I beg thee and beseech thee, great Lord, what was that fragrance, which just now, while I was reading, we perceived? To whom the holy man: How sweet to my jaws are thy words, and teaches him that it proceeds from the Angels: above honey to my mouth! But here it must be understood that the discourse is made not so much of the bodily, as of the spiritual mouth and jaws. After these things, Epiphanius again saying: Dismiss those things, and if any vision has been offered to thee, declare it; for I have obtained the knowledge of those things through thy prayers; Andrew answered: What shall I declare, dearest one? So long as thou didst read, there were present here frequent Angels; one of whom, wishing to honor the words of the Holy Spirit, because they are sweetness and joy, was offering with a cheerful countenance a suffumigation worthy of God.

[232] But, but, Epiphanius rejoining, whence do the Angels procure for themselves the suffumigation, who, although they be spiritual, whence the censer, whence the coals; since to those immaterial beings there is no conjunction with material things? Then the blessed man, looking upon him, and extending his hand; Wonderful things, he says, thou bringest forward, my man. But who told thee that the Angels have censers perceptible to the senses, who that they employ the suffumigation of this world, or coals? Those who consist of spirit alone, handle spiritual things; those compacted of matter, material things. But the Angels, when they are to offer incense to the Most High, suffumigate nothing else than that throne, surpassing every power of understanding; that, I say, most sweet fragrance, which proceeds from the tremendous and inaccessible Deity. For standing by the terrible throne of the Almighty, they receive the fragrance of odors, which thence with much splendor stands forth, inexplicable by human speech, and they suffumigate it continually. When therefore they wish to share with someone the most sweet odor of that Deity, standing before Him, as much of the odor as they wish they pour upon his face; which he, continually perceiving by smell, yet know also how to delight bodies; hangs doubtful whence so great a fragrance is breathed. At other times also the same Angels apply flowers brought from Paradise in an invisible manner to a man's nostrils, and fill them with sweet odor. For in a threefold manner can the holy Angels suffuse with odor those with whom there is to them familiarity and a conjunction of morals. And first indeed they do this, when attention is given to the reading of sacred books: for they then stand round, although they escape our sight, desirous to hear the most pleasant words of the Holy Spirit. Again they do this, when anyone, giving himself to prayer, converses with God: finally when anyone for the same cause tortures himself with laborious works, and chastises his body with scourges: for then they are present to their illustrious champion, and soothe, refresh, and animate him in various ways.

[233] as was done at Antioch, For it is delivered to memory that Julian the Apostate, meditating to make war on the Persians, wished to descend to the Pythian demon, who gave responses to those who consulted at Daphne; that he might learn from him of the event of the war which he was undertaking, whether he was to be superior or inferior. When therefore he was burning incense to the simulacrum of Apollo, it was shown by the demon that responses were asked of it in vain through that time, because the sacred Relics of holy and celebrated Babylas, and of the three children who suffered bravely, were stored there in that place. Then the impious Apostate, about to make freer room for the most wicked demon, who had offered himself to be seen, commanded the Antiochenes, trembling and fearing nothing, to transport freely the Relics taken away thence, and to deposit them wheresoever it should please. Therefore the citizens, going out of the city in great numbers, with tapers, hymns and litanies, took up the arks of the Saints, and returning sang, Let all be confounded who adore graven things, where, after the relics of St. Babylas were translated, who glory in their idols. But they added also certain other things not light, fearing nothing. Which brought to the ears of the Emperor, who pursued the divine name with bitter hatred; his anger blazed up, and he ordered the Prefect of the city to seize all who had been present at the supplication.

[234] The Prefect therefore, hastening to the public forum, committed to prison very many of those seized: Theodore, having professed the faith and been torturedamong whom was numbered a boy of chief nobility, about fifteen years old, Theodore by name, of notable form and life altogether blameless. When the lictors, exclaiming with a loud voice that he called himself a Christian and a servant of Christ, had brought him to the Prefect: this one tried by many means to persuade him to fall away from the truth; but persuaded nothing. He ordered therefore the boy, constant in the faith, to be stretched on the wood, lacerated, and beaten with many blows;

234 continued and when, thus hanging, he had endured many things, toward evening to be taken down and cast into prison. The venerable boy had lain hidden there for some time with the other captives, when, the death of the most wicked Emperor, slain in war, being announced, and afterwards dismissed, all were dismissed from prison and restored to liberty. Our Theodore coming home, presently there fly to him companions, friends, kinsmen, parents; they kiss his wounds, they ask, What pains didst thou feel, Lord Theodore, when, suspended on the rack, thy sacred flesh was torn with the claws? But he refused to relate what had been done; until, urgently asked by many, he scarcely at length began thus to speak:

[235] he related to his companions that 4 Angels stood by him, In the beginning, when they began to handle me more harshly, suspended from the wood, and to lacerate me with the claws, I bore the pains very grievously indeed, and consoled myself, thus addressing myself: Bear bravely, O Theodore, not unmindful of thy vileness, and endure the bitterness of the torments with a generous mind: since, were it without these, the everlasting fire would await thee. I had said these things, when there give themselves to my sight four eunuchs, of comely appearance, glowing in countenance like roses, white in garments like snow. One of them bore before him a certain basin, white, striking the eyes with so great a splendor, that those gazing on it were caught up into admiration and astonishment. Another carried a pyx, gilded and filled with a divine unguent, not unlike that which distills from roses. The two others bore in their upturned hands snow-white linens, folded into four plies.

[236] After they had thus come into sight, one said to him who held the splendid basin, which I mentioned, by whom he was wondrously refreshed, Bring it here: and when it had been brought; he said also to the other, carrying the gilded pyx; Pour out thy unguent here: which when it had been likewise poured out, like a certain lightning invading my eyes, it penetrated my bowels and all my members; so great a fragrance of the unguent accompanying, that the sense of all pains and torments was extinguished. Then another, moistening in the basin the linen which he had in his hands, placed it on my head, and left it a long enough time: whence, suffused with a most pleasant delight, I was, as I just said, forgetful of all torments. But again, this one taking away his linen and uncovering my face, another was at hand to cast on his; and so alternating they continued, until the executioners made an end of beating and took me down from the wood. Which when it was done, the Angels, withdrawing at once, he wished to be tortured more: left me, deprived of so liquid a pleasure, exceedingly sad, and wishing to be thus tortured even more. For I call God to witness, that so admirable was that which happened, that the human mind cannot attain it by thinking. Only the beginning and the sight of the torments strike some fear; but in the progress we are strengthened by so abundant a grace of God, that no pains at all are felt.

[237] Epiphanius marveling at so great wisdom of Andrew. And these things, my Epiphanius, as they were done, I wished to narrate to thee, that thou mayest understand how the holy Angels are at hand with suffumigation and pleasant odors to those who contend for Christ. So unusual a narration when Epiphanius heard, he was again struck with a certain sacred horror, according to that, Deep calls to deep, and chaos to chaos ^h, and what follows. For often recalling to his mind his thoughts, he thus discoursed within himself of the holy man: Behold the divine words of a man who is everywhere held one of the number of fools: but those truly fools, who, as often as they see him, execrate him no less than a stinking dog. Assuredly another in this city of so great prudence, so great glory, so great sanctity will be found no one.

ANNOTATA.

CHAPTER XXVIII.

The last conversation of Andrew with Epiphanius and the Author: his departure, death, sanctity indicated by a heavenly odor.

Ταῦτα τοῦ Ἐπιφανίου διαλογιζομένου, ἐγένετο συνφθᾶσαι τὸν καιρὸν τῆς θείας λειτουργίας, καὶ ἀναστὰς, ἐπορεύθη ἐν τῇ ἐκκλησίᾳ· ἔθος γὰρ ἦν αὐτῷ πάντοτε ἐν ταῖς συνάξεσι τῆς ἁγίας ἐκκλησίας πόθῳ πολλῷ σχολάζειν, καὶ μεταχειρίζεσθαι τὰς ἱερὰς βίβλους πρὸς ὠφέλειαν τῆς ψυχῆς αὐτοῦ. Ὅτε οὖν ὑπέστρεψεν, τεθείσης τῆς τραπέζης, τῶν δωρεῶν Κυρίου ἀπήλαυσαν ἀμφότεροι· παρήμην γὰρ κᾀγὼ ὁ τάλας ἐκεῖσε, μέσον Ἁγίων Ὑψίστου, ὡς κύων ἀσχολούμενος, καὶ τῶν πνευματικῶν αὐτῶν ὁμιλιῶν ἀπολαύων. Καὶ γὰρ ἐκ Πνεύματος ἁγίου γλώσσας ἀλλογενῶν ἡρμήνευεν οἷάν τις ἤθελεν, οὔτε τῶν άποῤῥήτων τῆς γραφῆς τι ἐλάνθανεν· ἦν γὰρ αὐτὴν ἄκρως πεπαιδευμένος, ἦν δὲ καὶ ἁγνὸς, καὶ εὔγλωττος γλώσστῃ, καὶ γνῶσιν ἔχων ἀσυνείκαστον, ὥστε τὰ εἴκοσι τέσσαρα στοιχεῖα τῶν γὰρ αμμάτων, οὕτως τὰ νοερά τε καὶ αἰσθητὰ, ἀπὸ φοβερᾶς θεωρίας Πνεύματος ἁγίου ἐγίνωσκεν. Ἀλλ᾽ ὅτι μόνῳ ἐμοί τε καὶ Ἐπιφανίῳ ὁμίλει, ἡνίκα πρός με ἐγένετο, ἢ πάλαι πρὸς τοῦτον ἐπεδήμησεν· ἑτέρῳ δέ τινι οὔτε κᾂν ψιλὸν λόγον περὶ γὰρ αφῆς. Εἶτα καθεζομένων ἡμῶν καὶ ἐσθιόντων, ἔφη ὁ Ἐπιφάνιος τῷ Ὁσίῳ· Πατήρ μου, τί ἑρμηνεύει ἄρτος; Ὁ Δίκαιος ἔφη· Τὸ δέκατον καὶ τὸ διακοσιοστὸν ὁ σοφὸς ὑποκλέψας, ὤφειλε καλέσαι αὐτὸν ἄριστον, καὶ ἐκάλεσεν ἄρτον. Ὁ δὲ Ἐπιφάνιος μειδιάσας ἐπὶ τοῦτῳ, πάλιν περὶ ἀκαταλήπτου θεότητος φόβῳ πολλῷ ὡμίλουν διαλεγόμενοι ἀμφότεροι· ὅτι πνεῦμά ἐστιν ἡ θεότης, ὑπὲρ πάντα αὐτοῦ τὰ ποιητὰ πνεύματα ἀποκρυφότερόν τε καὶ ἀδηλότερον καὶ ἀθέατον, γλυκὺ σφόδρα καὶ ἀκόρεστον τῇ ηδονῇ, λεπτώτατον, ὑπεράπειρον καὶ φρικτὸν, πολλὰ μὲν νοούμενον ἐπεὶ οὐσία αὐτοῦ ἀπερίγραπτος, ὅσον ἐστὶν καὶ θεωρεῖν οὐ δύναται, διὰ τὸ τὸν νοῦν μὴ χωρεῖν τὸν ἀνθρώπινον. Ὅταν οὖν ἀνοίξῃ καὶ ὀφθήσεται, ᾧ βούλεται, χέεται τὸ μέλι τῆς ἀστραπῆς ἐν καρδίᾳ γλυκύτερον, καὶ ἁρπάζει φοβερὸς, καὶ οὐχ ἵσταται· μάλα δὲ γαληνόν ἐστι καὶ εὐμενὲς, καὶ ἀπόῤῥητον, τινὶ μὴ παρεικαζόμενον τὸ σύνολον. Οὕτως οὖν τὸ ἐπάνω τοῦ στερεώματος τοῦ οὐρανοῦ, τουτέστιν ὁ ἀὴρ, ὑπάγει εἰς ὕψος, ὅσον τις νοῆσαι οὐ δύναται· ὅσον γὰρ ἀναβῇς τῇ θεωρίᾳ, τοσοῦτον κάτω εὐρίσκεται, ἄβυσσος γάρ ἐστι τὸ πρᾶγμα· ἴσως γὰρ ὅτι εὑρίσκεις ἀβύσσου ἄκραν; καὶ πάλιν τὴν ἄνω, τί ἄρα ὑπολαμβάνεις ὑπάρχειν; πάντως, ὅτι ἔκταμα φοβερὸν, ἔπειτα πέλαγος ἀχανὲς καὶ ἀπερίβλεπτον καὶ ἀπεριόριστον. Καὶ ἀφίης τὰ ἐκεῖ, καὶ βλέψον ὑποκάτω τοῦ χάσματος χάος, ὑποκάτω τοῦ χάους ἕτερον χάσμα, ὑποκάτω τοῦ ᾄδου ἄβυσσος, ὑποκάτω τῆς ἀβύσσου ἔρεβος, ὁ ἀὴρ σκοτεινὸς καὶ ἀπερίβλεπτος, πάλιν κάτω ἄβυσσος ἀβύσσων, καὶ χάους χάος ἐπέκεινα. Πολλάκις γὰρ κατῆλθον ἐκεῖ τῇ θεωρίᾳ, ὅπως θεάσωμαι τέλος τοῦ ὑποκάτω τῆς γῆς κρημνοῦ, καὶ οὐχ εὗρον· ἔπειτα κατωτέρω κατῆλθον καὶ οὐχ εὗρον· ἔπειτα ἔῥῥιψα ἐμαυτὸν τῷ νοερῷ, καὶ ἄπειμι ὡς τάχος ἀστραπῆς διὰ ζοφερᾶς ἀβύσσου τῶν ἀβύσσων, καὶ εἰσδὺς εἰς χάος ἀβύσσου, πέλαγος ἀχανές τε καὶ ἀπερίβλεπτον· καὶ ἐν τῷ μὴ συναντῆσαί μοι ἢ τεῖχος νεφέλης, ἢ πλήρωμα τὸ οἱονοῦν, μόλις ἐμαυτῷ τῶν ἐκεῖ νοερῶν τε καὶ θεορητικῶν τοῦ πνεύματος ὄμμα ἀνήνεγκα· καὶ ἐν τῷ ἀναβῆναί με τῶν ἐκεῖ, ἐπορεύθην κατὰ ὰνατολὰς, καὶ ἐπέβλεψα δυνάμει Κυρίου σαβαὼθ καὶ ὀξέα σφόδρα, καὶ εἶδον, καὶ ἰδοὺ τὸ ἐπ᾽ ἄκρον τῆς γῆς ἐν αὐτῷ· καὶ πάλιν ἦλθον τὸ πλάτος τῆς ἀνατολῆς, καὶ εὗρον ποταμὸν, ἐν ᾧ ὁ οὐρανὸς ἐπικείμενος ἵστατο, καὶ ἀποκλείει τὸ προσωπον τῆς γῆς ἔνδοθεν· καὶ εἶδον καὶ ἰδοὺ τὴν ἄνω ἐκεῖθεν τοῦ οὐρανοῦ καὶ τῆς γῆς κατὰ ἀνατολὰς πολλὰ ὕδατα, φωτεινὰ καὶ λευκὰ καὶ ἀπόῤῥητα· πάλιν δέδωκα τὴν ἄνω, καὶ μόλιν ἠδυνήθην ὑπεξελθεῖν τὴν ὁλκὴν τοῦ ὕδατος. Εἴτα λέγει αὐτῷ ὁ Ἅγιος· Ἰδοὺ, τέκνον μου γλυκύτατον, αὕτη μου ἡ ἐσχάτη ὁμιλία πρός σε, οὐκέτι γὰρ ὄψει με οὐδὲ θεάσει με ζῶντα ἢ τεθνεῶτα, εἰ μὴ τῷ πνεύματι. Ἐρῶ δέ σοι καθαρῶς πάντα τὰ ἐπ᾽ ἐσχάτων ἀποβησόμενα εἴς σε, ἵνα μου μέμνησαι διὰ παντὸς, καὶ τὰ ῥήματά μου ἔχεις διηνεκῶς. Μέλλεις γὰρ, τοῦ πατρός σου ἀποβιώσαντος, ἐνδύσασθαι τὸ μοναχικὸν σχῆμα, καὶ διαπρέψαι καλῶς ἐν ἐλέει καὶ χάριτι τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ, καὶ ἐξελεύσεται φήμη περί σου ἀλλαγέντος καὶ τοῦ ὀνόματός σου ἐν τῷ σχήματι. Τῆς δὲ ἁγίας ταύτης χηρευσάσης Ἐκκλησίας, σὲ ἐγερεῖ Κύριος φωστῆρα καὶ ὁδηγὸν καὶ ποιμένα τῶν πεπλανημένων ψυχῶν ἐμπειρότατον. Μέλλεις καὶ εἰς ὁμολογίαν ὑπὲρ τοῦ ὀνόματος τοῦ Χριστοῦ ἔρχεσθαι, καὶ σὺν τοῖς Ἁγίοις γενήσεται ὁ κλῆρός σου. Σὺ δὲ, τέκνον, ἔχε τὸν φόβον τοῦ Θεοῦ ἐν τῇ ψυχῇ σου, καὶ ἀγάπα αὐτὸν ἐν ὅλῃ καρδίᾳ σου, καὶ προσεύχου αὐτῷ συχνῶς μετὰ πολλῶν δακρύων· μέμνησο δέ μου πάντοτε ἐν ταῖς ἱεραῖς σου ἀναφοραῖς, ἡνίκα λειτουργῶν τῷ Κυρίῳ παρίστασαι πολλῇ τῇ αἰδῲ καὶ

καταστάσει τῆς ταπεινοφροσύνης· καὶ ἰδοὺ γὰρ Κύριος ὁ Θεὸς ὑπεράνω ὑπερασπίσει σου, ὑπὲρ πάσης καταστάσεως προμυθούμενος. Ἰδοὺ ἡ ὑπερευλογημένη καὶ δεδοξασμένη Θεογεννήτειρα, αὕτη κυβέρνησις καὶ ἀντίληψίς σοι γενήσεται. Δεῦρο οὖν τέκνον, καὶ κλίνωμεν γόνυ οἱ ἀμφότεροι Κυρίῳ τῷ Θεῷ, καὶ τὸ τελευταῖον προσευξώμεθα. Καὶ κλινάντων γόνυ, ἤρξατο προσεύχεσθαι ὁ Ὅσιος οὕτως· Ὁ Πατὴρ, ὁ Υἱὸς, καὶ τὸ ἅγιον Πνεῦμα, Τριὰς ἡ ζωοποιὸς καὶ ὁμοούσιος καὶ σύνθρονος καὶ ἀμέριστος, παρακαλοῦμέν σε οἱ πένητες, καὶ ξένοι, καὶ πτωχοὶ, καὶ γυμνοὶ, καὶ μὴ ἔχοντες τὴν κεφαλὴν ποῦ κλίναι· ἕνεκεν τοῦ ὀνόματός σου κλίνομεν τὸ γόνυ τῆς ψυχῆς καὶ τοῦ σώματος, καὶ τῆς καρδίας καὶ τοῦ πνεύματος, καὶ δεόμεθά σου καὶ παρακαλοῦμεν, καὶ ἱκετεύομέν σε, ὁ Θεὸς, ὁ Θεὸς τὸ φοβερὸν ὄνομα σαβαὼθ, ἀγαθὲ καὶ ἅγιε Δέσποτα, πλαστουργὲ ποιητὰ παντοκράτωρ, κλίνον τὸ οὖς σου, καὶ εὐμενῶς πρόσδεξαι τὴν ἱκετηρίαν ἡμῶν τῶν ταπεινῶν ἔντευξιν καὶ δέησιν, καὶ καταξίωσον ἡμᾶς ἁγιασθῆναι ἐν τῇ δυνάμει σου καὶ ἐν τῷ ὀνόματί σου, οἰκτείρμων καὶ ἐλεήμων, μακρόθυμε καὶ πολυέλεε Κύριε. Ἔλθε Πατὴρ, Υἱὸς καὶ τὸ Πνεῦμα τὸ ἅγιον· ἐλθὲ ἡ φοβερὰ ἀστραπὴ τῆς θεότητος· ἐλθὲ τὸ κράτος τὸ φοβερόν· ἐλθὲ τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υίοῦ, καὶ τοῦ ἁγίου Πνεύματος, συμπαθῶν τὰ παραπτώματα ἡμῶν, ἅπερ ἡμάρτομεν ἐν λόγῳ ἢ ἔργῳ, ἢ ἐν ἐνθυμήσει, ἢ ἐν διανοίᾳ. Δεόμεθα, πάριδε, ἄνες, ἄφες ἀγαθὲ, εὔσπλαγχνε, ἐλεήμων, πολυέλεε· καὶ μὴ καταισχύνῃς ἡμᾶς, μὴ δὲ ἀποῤῥίψῃς ἀπὸ τοῦ προσώπου σου, ὁ ἡδονῇ καὶ φίλτρῳ ἔρωτος γλυκυτάτου καμπτόμενος, ἐπὶ ταῖς ἐντεύξεσι τῶν ἀγαπόντων σε. Παρακαλῶ σε, Δέσποτα, τὸ τέκνον μου τοῦτο τὸ ὄπιθεν τῆς ἐμῆς ἀνικανότητος τὸ γόνυ κλίναν, φώτισον αὐτοῦ τὰ ὄμματα τῇ ἀστραπῇ τῆς σῆς θεότητος· ἁγίασον αὐτοῦ τὰ νοερὰ αἰσθητήρια τῷ ἁγίῳ σου Πνεύματι· φαίδρυνον αὐτοῦ τοὺς τῆς ψυχῆς διαλογισμοὺς τῇ ἀφάτῳ εὐωδίᾳ τῆς ἀειζώου σου χάριτος· ἔμπνευσον αὐτῷ πνεῦμα σοφίας, πνεῦμα ἰσχύος, πνεῦμα συνέσεως, πνεῦμα ἀγάπης καὶ εἰρήνης, πνεῦμα πρᾳότητος, πνεῦμα δακρύων ῥοητικὸν, ἵνα εὐοδούμενος καὶ κυβερνώμενος παρὰ τῆς ἀῤῥήτου σου δεξιᾶς, ποιήσῃ πάντα τὰ εὐάρεστά σου ἐν τῇ δυνάμει σου σωζόμενος. Ταῦτα εὐξάμενος ὁ Ὅσιος, ἀναστὰς, καὶ κατασπασάμενος αὐτοῦ τὰ ὄμματα, καὶ τὸ πρόσωπον, καὶ τὸ στῆθος, καὶ τὰς χεῖρας, καὶ εἰρήνην ἄγειν αὐτὸν ἐντειλάμενος ἔνδον τοῦ κοιτῶνος αὐτοῦ, οὕτω πικρῶς θρηνοῦντα ἀφεὶς, ἀνεχώρησε. Καταλαβὼν δὲ ἐν τοῖς περιπάτοις τόποις τοῖς ὑποκάτω οὖσιν ἐμβόλοις, καὶ διὰ πάσης νυκτὸς προσευχόμενος ὑπὲρ τῶν ἐν κινδύνοις καὶ θλίψεσι, καὶ ἀνάγκαις, καὶ ἐν αἰχμαλωσίαις, καὶ ὑπὲρ παντὸς τοῦ κόσμου, οὕτως ἐπὶ γῆς ἀνακληθεὶς, καὶ ὁρῶν ἅπαντας τοὺς Ἁγίους ὣσπερ φίλους πρὸς αὐτὸν παραγενομένους, μειδιῶν τῷ προσώπῳ, ἀφῆκε τὸ πνεῦμα. Ἐν οἷς γύναιον πενηχρὸν τῶν ἐκεῖσε, ἐπὶ καλύβης τὴν κατοίκησιν ἔχον, τὴν πολυτελῆ τοῦ μύρου εὐωδίαν καὶ θυμιαμάτων ἐκείνων, τῶν ἡδυπνόων καὶ ἀσυγκρίτων, καὶ πάντα νοῦν ὑπερβαινόντων κατοσφρανθεῖσα, σπουδῇ ἀναστάσα, καὶ φῶτα αἰτησαμένη, καὶ ἐξακολουθήσασα τὴν εὐωδίαν τῷ τόπῳ ἐπέστη· εὂρε δὲ τὸν Μακάριον τέλει τοῦ βίου χρησάμενον, καὶ τὴν θεἳκὴν ἐκείνην εὐωδίαν πολλῶ μεῖζον ἀναδιδομένην, καὶ μόρων ἔκβλυσιν παραδόξως ἐκ τοῦ λειψάνου ἐξερχομένην ποταμηδόν. Ἔδραμεν οὖν καί τισι τὸ θαῦμα ἀπήγγειλε σὺν ὅρκῳ, μάρτυρα τὸν Θεὸν προσκαλουμένη. Καὶ δὴ πολλῶν συνδεδραμηκότων, ὡς δὲ πλησίον ἐγένοντο, οὐκέτι τινὰ ἑωράκασιν, εἰ μὴ ὑπὸ τῆς εὐοσμίας τοῦ μύρου καὶ τῶν θυμιαμάτων, κατεπλήττοντο λίαν, οὐδαμῶς εὑρεῖν δυνηθέντες τοῦ Ἁγίου τὸ λείψανον. Μετέθηκε γὰρ αὐτὸ ὁ Κύριος, κρίμασιν ἰδίοις οἷς ἐκεῖνος έπίσταται, ὁ καὶ τὰ ἀπόκρυφα αὐτοῦ κατορθώματα ἐπιστάμενος. Ἐτελειώθη δὲ ὁ κρυπτὸς ἥλιος καὶ οὐρανομήκης στύλος πυρὸς, ὁ μακάριος Ἀνδρέας, ὁ διὰ Κύριον πένης καὶ ξένος καὶ καταπεφρονημένος, καὶ ὑπὸ πάντων ἐξουθενημένος, μηνὶ Μαΐῳ εἰκάδι ὀγδόῃ, ἑξηκοστῶ ἕκτῳ ἔτεσι τὸν ἀγῶνα κρυπτὸς διηγωνισμένος, Θεῷ δὲ διεγνωσμένος, ὡς καλῶς ἀγωνισάμενος. Ἐγὼ δὲ Νικηφόρος, ἐλέει τοῦ παντοκράτορος Θεοῦ ὑπάρχων κατηριθμημένος ἐν τοῖς ἱερεῦσι ταύτης τῆς μεγάλης ἐκκλησίας τῆς βασιλίδος τῶν πόλεων τῆς ἐπωνύμου Θεοῦ Σοφίας, συνεγραψάμην τὸν θαυμαστὸν τοῦτον βίον καὶ πολυθρύλλητον τοῦ σεβασμίου Πατρὸς τοῦ ἐν Ἅγιοις Ἀνδρέου, ἃ καὶ οἰκείοις ὀφθαλμοῖς ἑώρακα, καὶ παρὰ τοῦ Ἐπιφανίου τοῦ ἀοιδήμου, τοῦ γεγονότος ἐνθάδε Ἀρχιερέως μεμάθηκα, καὶ τῷδε τῷ συγγράμματι συνέταξα, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ μετὰ τῷ Πατρὶ δόξα ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

[238] Andrew, endowed with the gifts of tongues and of understanding, As Epiphanius was revolving such things with himself, the time of the sacred Liturgy is at hand: wherefore rising he went to the church. For the custom had long ago grown strong with him, that he should always be present with great fervor at the sacred assemblies in the temple, and turn over in his hands the sacred books for the profit of his soul. When afterwards he returned from the temple, the table was set, and together with Andrew he refreshed himself with the divine gifts. I also myself was present, most miserable of all, dwelling among the holy servants of God like a dog, and refreshing myself with their spiritual discourses. For whatever foreign tongue anyone offered to be explained, he interpreted readily by the instinct of the Holy Spirit, nor was he less versed in expounding any of the most obscure places of sacred Scripture; inasmuch as he had attained the most perfect understanding of it. He was besides of notable chastity, the Author being present, as above, he was eloquent of tongue, he was endowed with so singular a science, that the twenty-four elements of the letters, both those which fall under the intellect and those which fall under the sense, he thoroughly pervaded by the wonderful illumination of the Holy Spirit. Nevertheless he was wont to communicate that science only with me and with Epiphanius, when either of us met him: but with any other man not even a word about the sacred Scripture.

[239] after the etymon of the word ἄρτος was given Afterwards, as we reclined and were eating, Epiphanius, asking Andrew; My father, he says, how is ἄρτος, or bread, to be interpreted? To whom Andrew: The wise man, withdrawing from the elements both what is worth ten and what is worth two hundred, called it ἄρτος or bread, which he ought to have called ἄριστον or best. Epiphanius received the answer with a sweet smile: then both turned themselves, with a certain sacred horror, to a more sublime discourse concerning the incomprehensible God; saying, that God is a spirit, far more excellent than all the spiritual things which He created, far more arcane, he explains to Epiphanius the divine incomprehensibility, far more remote from our knowledge and eyes; that He is a spirit exceedingly sweet, infinitely pleasant, most simple, comprehended by no terms, to be revered in majesty; that He is a spirit, of whom we conceive many things indeed with the mind, but because His essence cannot be circumscribed by terms, how great He is we cannot understand, the human mind not extending itself to grasp things so abstruse. But when He shall have exhibited Himself to be seen by whom He wills, He pours into his heart a certain honeyed sweetness of His splendor, and snatches him to Himself more vehemently, impatient of delay. That He is finally a spirit very tranquil, benevolent, inexplicable by words, and who can be compared with nothing at all.

[240] So almost what is above the firmament of heaven, the air I say, is extended into the height to such a degree that it is not permitted to attain it by thought: for as much as thou shalt have ascended by thought, by so much less is it found; comparing it to the immense [air which is above the firmament] for it is an abyss. Dost thou think perchance that thou canst attain with thy mind the summit of the abyss? what then dost thou conceive to exist beyond? assuredly, I believe, an immense extension and a most vast sea, which can in no way be looked round by the eyes and comprehended by any terms. But dismiss these things, and see beneath the earth: ^b there water is under water, abyss under abyss, chaos under chaos and another abyss, under hell an abyss, under the abyss erebus, and beneath the earth there is, under erebus a dark air and by no means clear; but again beneath those things an abyss of abysses. For I have often descended thither in contemplation, that I might see the end of the depth which is under the earth, and I have not found it: then I went even lower, nor yet found it. Afterwards I cast myself down intellectually, and like the swiftest lightning passed through the dark abyss of abysses, and entered the abyssal chaos, an immense sea and impassable to sight: and since there occurred to me neither a cloud like a wall, nor any other of grosser body prohibiting further view, yet with difficulty I carried round the eyes of my mind through these imaginary things, accessible to contemplation alone. But ascending thence I went toward the East, the extension of air and water. and through the power of the Lord of Sabaoth perceived most acutely, and saw the surface of the earth there founded: and again I passed through the breadth of the East, and found a river upon which the incumbent heaven rests, and shuts the face of the earth within itself. And behold from there above heaven and earth, toward the East, there were many waters, lucid, white, and ineffable. But again carried upward, I could with difficulty emerge from the rapacity of those waters.

[241] Then Andrew went on thus to address Epiphanius: Behold, my dearest son, this is my last meeting and conversation with thee; for thou wilt not henceforth see me, either living or dead, except perhaps in spirit. Finally, after the Monastic state foretold to Epiphanius Now therefore I will manifestly declare all the things which are to befall thee afterward; that forgetfulness of me and of my words may never take thee. Thy father having died, thou shalt put on the monastic habit; and the state received, living laudably, thou shalt be heaped with abundant gifts of mercy and graces from the only-begotten Son of God, with the spreading of a fame about thee quite illustrious. But when with the habit thou shalt have changed thy name ^c, and this holy Church shall be widowed of its Bishop; the Lord will raise thee up a luminary, leader and most experienced shepherd of erring souls. Thou shalt also give testimony for the name of Christ, an illustrious Confessor, and the Patriarchate, and thy lot will be with the Saints. But thou, my son, see that the fear of the Lord never slip from thy mind, with thy whole heart love Him, and frequently with many tears pray. As often as thou shalt stand to sacrifice before the Lord, with much reverence and humility, remember always me in thy holy oblations; and the Lord God, in whatsoever state thou shalt be, will defend thee. Behold, she who is above measure blessed and glorified, the holy Mother of God will most rightly govern and defend thee and thine. Come hither, son; let us bend together our knees to the Lord God, about to pour forth together a last prayer; and they being bent, thus it was prayed by the holy man:

[242] Father, Son, and Holy Spirit, life-giving Trinity, in the same substance, he pours forth common prayers for himself and him, in glory equal, in parts undivided; we, poor, pilgrims, beggars and naked,

who have not where to lay our head, implore thy help, bending, for thy name's sake, the knees both of soul and of body, both of heart and of our spirit, and we pray and beseech and also supplicate thee, O God, God, whose terrible name is Sabaoth; best and most holy Lord, maker and creator almighty, that, inclining thy ear to us, thou kindly receive the suppliant prayer of thy humble servants, and that in thy power and name thou deign to make us holy, merciful and compassionate, long-suffering and of much mercy, God. the pardon of offenses Be present to us, Father, Son, and Holy Spirit, be present, splendor of infinite brightness, God, be present, thy wonderful power, and in the name of the Father and the Son and the Holy Spirit whatsoever offenses we have committed, either by deed, or by word, or by concupiscence, or by thought, mercifully forgive us: forgive, I say, condone, and blot out, most merciful Lord, whose mercies and compassions are many: confound us not, nor cast us from thy face, who by a certain pleasure and allurement of most sweet love art turned to the prayer of those who love thee. and seeking the gifts of the Holy Spirit; I beseech thee, Lord, that thou illumine the eyes of this my son, who behind me is bending his knees, with the splendor of thy divine brightness; that thou sanctify all the faculties of his soul with thy Spirit; that thou cheer the thoughts of his mind, seasoned with the ineffable fragrance of thy ever-vigorous grace; that thou breathe into him a spirit of wisdom, a spirit of fortitude, a spirit of understanding, a spirit of love and peace, a spirit of meekness, a spirit finally eliciting salutary tears; whereby, walking the right way, he may be governed by thy infallible right hand directing him; and working everything according to thy will and good pleasure, may in thy power attain life eternal.

[243] and a farewell said, Having prayed thus, Andrew rose: then, having kissed Epiphanius's eyes, face, breast and hands, and exhorted him to contain himself peacefully in his chamber, leaving him bitterly grieving and lamenting, he departed. Coming hence to the walks which are under the porticoes, he passed the whole night praying for those in peril, for the afflicted, for those pressed by some necessity, for those detained in prison, for all finally the inhabitants of the world. And thus called from the earth, seeing the whole company of the Saints, he dies unknown to all. as it were visiting their familiar, with a cheerful and smiling countenance he gave up his spirit.

[244] Meanwhile a certain poor woman, who dwelt there in a little hut, A poor woman, drawn to the corpse by the token of the emanating fragrance, perceiving a copious fragrance of unguent and of sweetly smelling incense, to be compared with no other, and surpassing all the comprehension of men, leapt up suddenly; and a light being asked for, following the odor, she came to the place whence it streamed forth: and found there Blessed Andrew, having died, and discovered that this divine odor breathed more and more fragrantly, and that a welling of unguents like a river wonderfully issued from the Relics. For which cause, running hastily to certain others, she narrated under oath, God Himself called to witness, the miracle which had happened. Hence several, roused, ran together to the designated place: she brings others who, the body taken away, perceive only the odor, approaching which, they saw no man at all, but perceived only the fragrance of unguent and incense, marveling vehemently that no Relics of the holy man were anywhere found: for the Lord had transferred them elsewhere by His divine judgment, which is not hidden from Him who has thoroughly seen any hidden deeds of his.

[245] Blessed Andrew therefore, that hidden sun, and a column reaching even to heaven, on the 28th day of May. who had been made both poor and pilgrim and fool and the offscouring of all for the Lord, concluded this life on the twenty-eighth day of May; in the sixty-sixth year of his age, secretly consummating his contest and known to God alone. But I, Nicephorus, by the mercy of almighty God enrolled in the number of the Presbyters of the great Church, which in this Queen of cities is surnamed of the Wisdom of God, have written this wonderful and to be of celebrated fame Life of the most religious and most holy Father Andrew, the Author's epilogue. referring into the present commentary those things which partly I myself saw with my eyes, partly learned from Epiphanius, made afterward here the most reverend Archbishop according to the prediction of the same Saint: by whose prayers may we merit to obtain mercy in the day of judgment, through the grace and benignity of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, now and always and unto the ages of ages. Amen.

ANNOTATA.

SUPPLEMENT

On page 1* in the previous Commentary, the last line, read thus --- afterwards a Monk, ἀλλαγέντος καὶ τοῦ ὀνόματος ἐν σχήματι, as is said at number 241, the name changed with the garment, and from a Monk Patriarch of Constantinople.

ON VEN. MARIA BAGNESIA, VIRGIN OF THE THIRD ORDER OF ST. DOMINIC,

AT FLORENCE IN TUSCANY.

A.D. 1577.

PREVIOUS COMMENTARY

On the cult of the incorrupt Body begun; and on the Life written two or three times by Confessors and members of the household in Italian.

Ven. Maria Bagnesia of the Third Order of St. Dominic at Florence in Tuscany.

BY THE AUTHOR D. P.

Virgil Ceparius, a Priest of our Society and once Rector of the Florentine College, and Confessor of St. Mary Magdalen de Pazzi, In the church of St. Mary of the Angels in her Life, which for the greater part rendered into Latin I gave in the second place on the XXV day of May, number 27 and following, accurately describes the origin of the monastery, which, now placed in the locality of Cestello, before the times of Urban VIII stood in the suburb of St. Frigidian, whence it had its name, as also the old church of the Carmelite Fathers, in which the first Virgins took the habit in the year 1450. Scipio Ammirato, in the History of Florence book 29, defers the foundation of the monastery to the year 1514, and ascribes it to Cardinal Soderini: he perhaps enlarged the place with buildings, and endowed it with revenues. That this, withdrawn from the rule of the Carmelite Order, might be subjected to the power of the Ordinary, in the year 1520 Leo X established, without any loss of religious Discipline. For when a Secular Priest, Rector of the place, perhaps the first or second from the Clergy, in the thirty-first year after the withdrawal had departed from the living; our Society, then recently introduced to Florence, was compelled to undertake the spiritual rule of those Nuns, whose church it used for its functions in that beginning. But although that lasted only three years, yet to such and so great a perfection of discipline did that Convent advance under such a magistracy, especially the Fathers persevering, not only of our Society, first placed under the altar, but also the Preachers of St. Dominic, in expending extraordinary care on it for Confessions and Sermons; that the Venerable Maria Bagnesia, of whom we have undertaken to treat, allured by the odor of so eminent sanctity, chose and obtained to be entombed there, although she herself had professed the Rule of the third Order at the hands of the Father Preachers; who brought the body of the deceased thither on their shoulders in the year 1577. But it was buried there under the high altar, within a special ark covered with brickwork, as is clear from the last number of the Life; not indeed to be religiously venerated, for so it would have been placed within the altar itself; but (as I myself think) from the convenience which some vault offered, previously led under the altar below the pavement of the church, and judged suitable for such use, in view of the special devotion which while living she had had toward the most holy sacrifice of the Mass, taking care that it be celebrated daily before her in her own chamber.

[2] But, whether that seemed too much to the Superiors, or whatever other cause persuaded them to take her thence, perhaps to be buried in the common cemetery of the other Religious; this counsel God turned to the greater glory of the same: for He brought it about that on that occasion the whole body, which had now been buried some years, was found in its ark entire and comely. Wherefore the aforesaid Nuns asked, then translated to the place of the Chapter, and easily obtained, for their spiritual solace, that it might be permitted them to transfer it within their monastery, to the Chapter place, in which they might venerate it with special devotion. There was then at Florence Archbishop Alexander de' Medici, translated from the Church of Pistoia to the Metropolitan See in the year 1574: who in the ninth year after made Cardinal, at length also was set over the Universal Church, under the name of Leo XI, in the year 1605, a Pontiff of only a few days. That the aforesaid translation was made by his indult, as we ought to believe; so we can suppose, the honor approved by the same, which the pious Nuns, not only as now individually, but formerly also commonly, paid to that sacred deposit. Among them, in honoring the tomb of Bagnesia, the most holy Virgin, Sister Mary Magdalen de Pazzi, was eminent; and this was so known to the other sisters, that when she herself in the year 1584, her religious vows pronounced, rapt for forty days in spirit, was left so weakened that by no natural reason did she seem able to be retained among the living; a certain pious Lay-sister, considering how devout Sister Mary Magdalen was toward the Venerable Mother Sister Maria Bagnesia, and devoutly venerated by St. Mary Magd. de Pazzi and others, whose body was reverently kept in the Chapter of the monastery, made a vow for her to the same: and behold Magdalen, on the very day on which the vow was made most exceedingly sick, on the following day miraculously well, to the astonishment no less than the consolation of all, rose from her bed, free from every disease: then on the 11th of July, that is on the fifth day after the end of the forty-day rapture, she saw the soul of the aforesaid Mother Bagnesia placed in sublime glory, as the aforesaid Ceparius writes, extraordinary Confessor of the monastery, in the Life of the same, now placed in the Canon of the female Saints, number 49. and often beheld in glory, The manner and form of that Vision and of others like it, attesting the certainty of the heavenly glory, and indeed very sublime, already obtained by Bagnesia,

will be given below in the Supplement after the Life; here I note that the Nuns of that time were wont to call her "Blessed Mother," and to spend the Tuesday of the week with peculiar devotion toward her, because on such a day, and on the same 28th of May, she departed from the living.

[3] Further, as much as in that monastery the esteem of the living Magdalen grew, and of the spirit by which she was acted; so much also seems to have been added to the devotion with which the Nuns followed the deceased Maria; whence it came to pass that, the wooden chest in which the body lay being to be held more honorably, they decreed an elegant stone ark to be hollowed out; in the year 1591 she is transferred to a stone ark on which even now these words are read inscribed: Here lies the body of the Venerable Sister Maria de Bagnesis, of the third Order of St. Dominic, of life most upright in honesty and probity of morals: who lived 63 years, died on the 5th of the Kalends of June 1577; the Nuns of St. Mary of the Angels placed it in the year 1591. And within this sepulcher even now the aforesaid body is to be seen, not diminished even by a single tooth, in the white habit of the Dominican Order, and a black silk cloak, with head-coverings suitable to the habit. Not however in the same Borgo of St. Frigidian, in which formerly. For when Francis Cardinal Barberini, as said elsewhere, the body even now incorrupt. in the year 1627 returning to Rome from the Spanish Legation, had come to visit his two sisters there, and had observed them placed in a less healthy and too narrow a place; he brought it about that the common uncle of all, Urban VIII, should procure for them a more convenient and more spacious habitation, an exchange being made with the Cistercian Monks, remaining in the square which is called of the Painters. But before the Nuns were transferred to this place, on the 8th day of December of the year 1628, it pleased them to transfer the bones of all the deceased Mothers; for that this might be permitted had been provided through the agreed terms, and D. Alexander Marzio Medici, Archbishop of Florence, had approved its being done. But a translation of this kind was made, as the Relation sent to us in Italian has it, on the 2nd day of December, secretly and by night. For the recent decrees of Urban VIII standing, prohibiting an honor greater than civil to be paid to the memory of those more recently deceased, by the public judgment of the Church not yet beatified; it seemed that nothing should be done publicly concerning the body of the Venerable Maria; nor was anything given to her above the rest, except the honor of the special ark, in which she had long ago stood composed; and which, secured with three keys and sealed, was conveyed together with the remains of the others, the keys themselves remaining with the Mother Prioress. And then indeed that ark, equally as the bones of the others, was deposited in a subterranean place, destined for the common burial of all hereafter to be built; but some time after, the same ark was again raised, and placed in the Chapter of the new Monastery, under the altar which has its name from the Most Holy Rosary, where it is even now kept, as before the migration it was kept.

[4] But unless that felicity had befallen the often-named Monastery of St. Mary, that in the sixth year after the body of the deceased Bagnesia was brought thither, Her memory, obscured by the greater renown of Mary Magdalen de Pazzi Pazzi entered it, soon to be celebrated through the whole city with the greatest prodigies of heavenly favors; and therefore the studies of the Nuns had been transferred from a guest of another Order to domestic Sanctity, to be received with a prone mind by the Pontiff; I think it would have been done not negligently for the Beatification of the same Bagnesia. Now, since that has not been done, and those pious Virgins, with a stronger regard busying themselves for Magdalen, were content to pay a private cult to Bagnesia; far be it that, with Arturus, from the monastery in the sacred Gynaeceum, by my own authority, without the title of Blessed she is referred to the Appendix I should attribute to her the title and order of Blessed, in a work to be digested from the Urbanian Constitutions, if any other. Since however to this 28th of May a certain notable Appendix had to be made, on account of Andrew the Fool, in his own Acts indeed absolutely called Saint, but whose public cult in the Church of Constantinople is not sufficiently certainly proved to us; why should it not be permitted, from one of the Latin Churches, to join to the same Appendix this Virgin; whose true beatitude in heaven, by so notable testimonies of so great a Saint, God wished to make credible to men? With such license therefore modestly and cautiously presumed, I have decreed that the same Venerable Maria Bagnesia must be treated outside the order of Saints and Blessed, such as she herself, doubtless even now would be called, on account only of the defect of cult from time immemorial. if she had died a hundred years earlier; and the same cult which she obtained among the Nuns soon after her death, she would have obtained so much earlier, that it, supported by the prerogative of immemorial time, could have been exempted from the rigor of the Urbanian Decree. For Blessed Veronica of Binasco, whose Life we gave on the 13th of January, obtained no ampler cult than this one, but from a time immemorial, in her Milanese cloister of St. Martha; and that was believed to suffice, that her Beatitude might be held beyond controversy, and at length also a public cult of the same be granted to the whole Order of the Augustinian Hermits through an Office and Mass, as of an incontestable Blessed of their Order.

[5] But I will give first the Life, which immediately after the death of Maria D. Augustine Campi wrote in Italian, The Life written by D. Augustine is given, domestic Priest and Confessor of the sick Virgin through the last twenty-two years; the very same whom the Nuns of St. Mary of the Angels soon chose as their Rector; and who, as such, received Pazzi coming to the monastery, and clothed her with the sacred habit, and ruled her for thirteen whole years, having died in the year 1591; so that God may seem to have given Bagnesia first to be instructed in the spiritual life by him, whom He was preparing as a master to rule Pazzi in the same. The original Ms., preserved in the monastery itself, its most Reverend Prioress, Sister Frances Teresa of the Heart of Mary, had transcribed for me. By the care of the same I had previously received a copy of another Life, which in the same year, but in the fourth month after the Virgin's death, the other and prior Confessor of the same had written, and a supplement from another, of his Confessor likewise; of the Order of St. Dominic, Ven. Fr. Alexander Capoccius; a man himself also of eminent sanctity, and esteemed by the Nuns of St. Mary of the Angels with filial affection as a Father; whose life also is variously had printed in Italian, among the Lives of the Order of Preachers. Since this little writing of his concerning Maria Bagnesia is had printed in both Razzi, Silvanus and Seraphinus, writing of the Saints and Blessed of the Order of Preachers and of Tuscany, and Alexander himself remits his reader to the prior one of D. Augustine; I held it enough to take from the later one a Supplement of those things which were not contained in the prior.

[6] There will follow the Letter which to the aforesaid D. Augustine Campi, as here he attests in his own hand, with the Letter of Zacharias Foresti, likewise of the household, another member of Maria's household wrote, devoted to the service of Cosimo I and his son Francis, successively Grand Dukes of Tuscany, D. Zacharias Foresti. But he wrote about ten years from the Virgin's death, explaining many and beautiful things passed over by others, which had happened to himself with Maria. The indication of this Letter was made to me by the most Illustrious Senator Alexander de' Circoli, praised in the Acts of his fellow-citizen St. Humiliana on the 19th; adding, for the other Supplement to be made, and the Revelations of St. M. Magd. de Pazzi. those things which pertain to Bagnesia, transcribed by his own hand, from the books of revelations of St. Mary Magdalen de Pazzi; and at the same time signifying that some Carmelite also had written something on the same subject, which it had not yet befallen him to see, wherefore neither could he indicate anything about it.

LIFE

From the Italian Ms. of D. Augustine Campi of Pontremoli, domestic Priest of the sick Virgin for 22 years.

Ven. Maria Bagnesia of the Third Order of St. Dominic at Florence in Tuscany.

BY AUGUSTINE CAMPI FROM THE ITALIAN MS.

PROLOGUE

It pleased the benignity and charity of the Lord God and our Savior, magnificent in all His works, to manifest a new star of most clear splendor in the city of Florence; willing in the same, after the example of so great a light, to revive and renew the most beautiful image of His likeness. But if she was unknown before this to the world, yet she was not hidden from the Angels and the holy Heavenly ones: since God had long ago revealed to them those great and wonderful things which He willed to do through His beloved daughter Sister Maria.

DIVISION OF THE CHAPTERS.

About to distribute this Life after our manner into longer, and therefore fewer, chapters, I here append the titles of the original division, to which the Latin numbers in the margin will correspond.

[V] ... something to the effect that she was, lest the future Nun should enter the cloister.

VI Charles her father is persuaded to seek for her certain remedies, which, in place of relief, brought her the greatest torment and affliction.

VII The Father procures that she be clothed with the Habit of the Order of St. Dominic.

VIII She returns to her infirmity with most grievous symptoms.

IX On her great charity and love toward God and neighbor.

X On her prompt and simple obedience.

XI To the pains and sorrows by which she was continually afflicted, the Lord added and permitted, by various ways and means, many others.

XII At certain times the infirmity was more aggravated.

XIII She exhorted everyone to exercise the virtue of patience.

XIV How her food, even as to the body, was chiefly the most holy Sacrament.

XV The Lord used her for the help of many wretched persons.

XVI She always tried to decline conversations and colloquies.

XVII She continually busied herself by her holy prayers to placate God toward sinners.

XVIII She moves to great compassion a certain foreign Physician, who saw her laboring with so many kinds of diseases.

XIX How much she loved and esteemed the virtue of holy virginity and purity.

XX Her food was so scanty that her whole life could be called a continual fast.

XXI She could not bear anyone to be afflicted and melancholy.

XXII How she was wont to make holy Confession.

XXIII On the great temptations which the demon brought upon her.

XXIV The holy fear of God shone vehemently in her.

XXV By holy prayers she obtains peace between two adolescents known to her.

XXVI On her prudence in concealing the ecstasies and inner lights which the Lord communicated to her.

XXVII On a certain act of eminent charity, which she exercised on the occasion of a misfortune that happened at Florence.

XXVIII She foretells certain new pains and symptoms, about to come upon her before death.

XXIX Grievously afflicted by infirmity, she sustains it with incredible patience.

XXX How she received the Sacrament of Extreme Unction.

XXXI Some time before, there had been shown to her the assaults to be inflicted on her by the demon.

XXXII Her heart always sighed toward God, and she desired to be dissolved and joined to Him.

XXXIII When she had spent the whole Monday in those great torments, on Tuesday morning about the 12th hour she passes to the other life.

XXXIV The funeral is prepared in her chamber, to which the people ran, so that they seemed to contend among themselves who should arrive there first.

XXXV Two of us Priests, known to her, remained there the whole night.

XXXVI The order of the Father Prior of St. Mary Novella, that the Friars should carry the funeral.

XXXVII The body is carried to the church of St. Mary of the Angels in the Borgo of St. Frigidian.

XXXVIII Only with the greatest labor could the gate be closed.

XXXIX On the third day the body is laid down by the hands of the Rev. Father Fr. Alexander.

CHAPTER I.

The infancy, childhood, adolescence, and disease of Maria, and the remedies applied to her with harm.

[2] Maria was born of Charles, son of Rinieri Bagnesi, ^a and D. Alexandra his wife, daughter of D. Bartholomew Orlandini, of a noble family on both sides, on the 24th day of August, sacred to St. Bartholomew the Apostle, brought toward evening, Nobly born namely at the third hour and a half after sunset, in the year 1514. On the following day, the little infant being carried to baptism, the most fitting name of Maria was given, as a presage of her most devout affection, with which through all her subsequent life she was to follow the Virgin Mother of God; wherefore also it seems to have been divinely preordained that the little one should be handed over to be reared at Impruneta, ^b a place so greatly celebrated for the Marian cult. God also willing, above all blessed, to make her more fit to participate more copiously in His goodness, and to dispose her to a state of greater perfection; and called Maria, He provided that from her first age, accustoming herself to scanty fare, she might be prepared for tasting the delights of His love. For He permitted that she be handed over to a nurse, not only most poor, but destitute even of milk itself (which however her parents did not know): whence it came that she all but died of hunger; perhaps altogether to die, had not the neighbors, moved by compassion, sometimes given an egg to the woman, with which in place of milk she might sustain her nursling. Hence it came most sparingly nourished by a nurse destitute of milk; that, as soon as she began to have her hands free from the swaddling-bands, with them she diligently gathered any crumbs scattered on the ground, and put them in her mouth. Let this therefore be noted as the first mystery of the divine providence toward the little one, that He willed her to be reared in so great scarcity; and that at Impruneta, where there is so beautiful and noble a temple of the most holy Virgin.

[3] She was therefore wont to say; At St. Mary of Impruneta I first began to taste the food of my body: in the place of Impruneta, sacred to the B. V.; but it behooves that in St. Mary the Virgin, mother of my most sweet Spouse, I lay the foundation of the spiritual life, that is, in the perfection of her admirable virtues, or at least some one of them: and her dearest Son and my Spouse will give me grace, that I may be able to imitate her in some measure. But that I might better attain this, He willed to hedge in my life on this side and that, lest I decline to the right or left; and lest I be able to wander from it, He shut me in this bed, in which He willed me, lying in it, to advance. He also hedged my way on the right and left, lest the evil beasts, namely the infernal demons, always hidden within the dense woods of their iniquities, should attempt to impede my progress, and the journey by which I ought to tend to that great palace of my heavenly Spouse, as I heard it said, when extreme Unction was being administered to me. These things she, anointed seven times in all, except the last time when she died. But meditating and ruminating such things repeatedly, she reckoned herself unworthy to be called Maria: and she said, If Maria is interpreted "Star of the sea," it is indeed true whence her singular love toward the Mother of God. that the Most Holy Virgin is a most clear and most lucid star to the world, which is and ever will be like a vast ocean: but how shall I be so called, who on account of my sins ought to be likened to an extinguished coal? But if it ought to be rendered, "Lady," by no means does this belong to me, who never had that virtue by which I could rule over myself. But if thou shalt say that "Bitter sea" signifies the name Maria, this I confess I have been; a most bitter sea, namely, of sins, which have filled my soul with bitterness and grief: for what else from sins would be born than bitterness and confusion? Thus even from the consideration of her own name she knew how to humble herself, and to take no small profit.

[4] The divine benignity toward this His spouse and beloved little daughter was so liberal, a little girl wondrously gracious that He gave her not only a soul full of grace and virtue, in which her beauty consists; but also a most beautiful form of a most well-conformed body. Her eyes, like the clearest stars and as it were angelic, made that any persons whatever, delighted by her aspect, contended to receive her in their arms, or at least to have her before them. And so, when in the Faentine monastery (which today is called St. Salvius's) a certain sister of hers was a Nun, she often asked that the little one be sent to her by her mother, and counted herself happy as often as she could keep her with her. Now she had learned, as she was of precocious wit, and held in memory certain praises of the Lord Jesus; she professes to wish Jesus alone as her spouse: and when they said to her, Sing, Marietta (for so she was called), and to one bashful covered her face with a veil, saying, Sing, because no one will see thee; she presently most graciously and in a truly angelic tone began to sing, and to suffuse all with joy and solace. Moreover the same sister of hers was wont, for the delight of the other Nuns, to ask and say, Marietta, what spouse dost thou desire? and the little one most sweetly answered, with a voice still stammering, I want Jesus, Jesus must be my Spouse. ^c Thus from her first little age this mind, this purpose stood with her, that she should desire Jesus, because Jesus wanted her for Himself; and those who wished to see her glad and cheerful had only need to speak to her of Jesus, on whom she had her whole heart already then fixed, so seriously affirming that He was most beautiful; as if she had seen Him with bodily eyes: but if anyone wished to see her afflicted, there was no need of anything other than to say that she would not have Jesus.

[5] she is moved with great desire to hear sermons: Whenever it happened that a discourse was begun about Him by anyone, or the preachers (as is wont to be done) taught with words composed for elegance in what manner He was to be loved; she was carried up with so great a jubilation, that her tender soul as it were did not contain itself. When therefore one day she was in the house of Lady Vaggia, married to Bartholomew Bartolini, who was her mother's sister, and she said that she would go the next morning to a sermon: Eia, she says, my Aunt, take me also thither. And she answering; So be it indeed, tomorrow I will call thee; the little one, doubting whether it was said in earnest, Nay, nay, she says, wilt thou call me? Yet not quite secure she passed almost the whole night sleepless: but when she thought the hour was approaching, she began, no one noticing it, gradually to dress herself. But her aunt calling, as she had promised, leaping out at once she presented herself to her, and having wished her aunt good day; Here I am, she says. And to her marveling how she was so quickly dressed, Because, she says, I must go to the sermon. Moreover, as they went out of the house, a most copious rain fell, wherefore the aunt, doubting whether the little one could conveniently reach the church, wished one of the company to take her up in his arms, especially in crossing the larger channels: but she, going before, so promptly set her steps on the higher stones placed for the convenience of those crossing, ^d that she was a marvel to all and flew across like a dove. I seem to myself to have heard that this was the first sermon she ever heard; and that as soon as she beheld the sacred orator in the pulpit, she once fixed her gaze on him and never moved it, as if she saw and heard her own Spouse, without doubt speaking inwardly to her heart.

[6] In the time of her first youth, because her mother was of weak health, and her elder sisters married out, it happened that especially upon her fell the rule of the whole house: in which she acted so prudently and so discreetly, she rules the household for her sick mother, as if she had been a woman of mature age; and disposed all things in the family, not a little numerous, in order; herself everywhere present, and like a little bird flying to all the ministries. Yet she so acted that amid occupations so manifold she never interrupted her spiritual exercises and devout prayers, to which, by a special gift of God most devoted, she persevered in the same even unto death. For she thought, as she was often heard to say, that the soul, without prayer and holy meditation, was like a fish out of water: given to prayer and therefore she exhorted and stimulated all to the study of frequent prayer, and to seizing solitude away from the occasions of distractions and of the many defects in daily conversation; how great moment these things are of, not all equally apprehend. But the girl growing in age and body, came to a middling stature, yet slender, because she used very scanty food; nevertheless with a face always glad and smiling, and always cheerful; and loving cheerfulness in all things. But if at any time she saw someone sad; Eia, she would say, be cheerful. But to one denying that he could, she would say; Wilt thou that I teach thee a good medicine, that thou mayest be able to be cheerful? Be good and upright, so thou wilt have durable gladness, and wilt see Jesus, who is the true joy of the human heart; and He will make thee not only rejoice, but even exult.

[7] The infinite goodness of almighty God, of whose wisdom there is no number, and who disposes all things sweetly; by that His paternal benignity, even amid the straits of household affairs, not only provided for the sanctification of this His beloved little dove and dear spouse, that He might perfect her and fill her with His love; but also showed by manifest indications that He willed to extend grace and help to this whole family, by which it too might attain to a sanctity not common. And because the affluence of earthly riches, by their evil use, often estranges men from their Creator; He permitted that, afflicted with various inconveniences and misfortunes, she should be much afflicted and tried. and the mother having died. But first of all D. Alexandra the mother of the family, after many labors and hardships endured, was confined to bed, and so grew infirm, the disease increasing, that at last she suffered a fainting fit: from which, her daughter caring for her, and most lovingly comforting her mother, but more aiding her with her prayers, recalled to her senses, she received all the Sacraments of the Church; and so (as it is permitted to presume) flew away to heaven. Henceforth the burden of Maria was doubled: and when she was now seventeen years old; her father Charles, calling her aside, asked whether she would rather become a Religious, or remain in the world. ^e At this so unexpected question she, as she was timid, so shuddered, that all her blood seemed to her to congeal, Invited to marriage by her father nor could she answer her father even a single word; as she afterward related to her Confessor, the Reverend Master Raphael, Rector of St. Romaeus's. ^f He afterward, approaching the father, admonished him not to speak so openly to that his daughter, who could thence contract a grave hurt; as in fact happened. For that perturbation brought upon her so great an infirmity, that for forty-five whole years ^g she could never be restored to her former health, she incurs a sickness: always full of pains and torments, as will be said below. And this was the chief cause that impeded her from being able to embrace the religious life

in a monastery.

[8] The sickness moreover growing worse, she was at last compelled to lie in bed, from head to foot full of torments, and likened to holy Job. But God permitted that she be tortured in various ways under the pretext of cure; her domestics not understanding the secret counsels of God concerning her, and what His immense goodness intended to work in this His beloved spouse. for whose cure a druggist was summoned in vain, For her father Charles, at the persuasion of others, allowed certain remedies, exceedingly noxious, to be applied to her; and brought into her chamber persons, of whom even the sight was a horror and grief to the sick one; and among others a certain druggist proposed to him: for at that time anyone played the physician, no decree to the contrary then existing. He, having seen the sick one, declared that she labored under a sevenfold quartan, and prescribed a certain mixture to be cooked with a seven-year-old chicken; almost brings her to death; and from it gave her a potion in the manner of a syrup to be drunk: by which the poor little one, brought to the point of death, had to be anointed with the last Oil. And now she was being mourned as dead; when she, gradually returning to herself, said to her father and the others present, that they should not so lament, For I shall live, she said, so long a time, and shall dwell so long among mortals, that I shall see many hardships and tribulations: as in truth happened: for she survived forty-five years, and saw the greater part of her own die before her.

[9] But because God willed to prove her, as gold in the furnace; He permitted again another torment to be prepared for her, as also a foreign woman, her father being persuaded to bring to the bedridden one a certain foreign woman, whom her speech indicated to be from the Romagna or Lombardy, and whom they said to be of great experience. She, approaching the bed: Be of good courage, she said, little daughter; and have faith, for I wish to heal thee. But she within, in her pure heart, said, I wish to have faith in God, and committed herself to Him from her soul, fearing lest anything be done concerning her with His offense. But that woman ordered a certain great plaster to be made, of salt and bran and other manifold mixture, cooked in a cauldron, and spread over a coverlet, in which she ordered the poor little one to be wholly wrapped. Nothing could befall her more grievous, than that for that end she should suffer herself to be stripped naked: yet to the will of her father and the clamors of all present, ordering this to be done, who dismissed her almost flayed. she humbly yielded; although certainly persuaded that it would be not only of no aid to her, but rather of great harm. Indeed, when she had thus lain for some time, she appeared half-dead and wholly flayed; and, had not the Lord provided, it was over with her life. Then indeed the father, seeing himself deluded, ordered physicians at last to be summoned, if perchance they could heal his daughter. They, having so beheld her, said: Behold to what danger you have exposed this poor girl; and she was drawn out of that plaster, without skin, so to speak; so that it may seem able to be said, that God willed her to be likened to St. Bartholomew, whose skin was drawn off, and therefore made her be born on his holy festival: wherefore, when she had returned to her senses, she said: Do you not see me as though I had been in a winepress? And blessing God in all things, she rendered Him acts of thanksgiving.

ANNOTATA.

CHAPTER II.

Maria takes the habit of the third Order, receives the Author as Domestic Chaplain, merciful, humble, and wondrously obedient.

[10] In this manner, as the poor little one lay confined to bed, amid so many torments and her own sorrows, she had no solace and joy outside God, Thus lying confined to bed, nor was she held by the desire of any other thing. And so in her chamber there stood a little altar, furnished with several devout images, so that the place seemed an oratory or rather a little church. ^a Meanwhile the disease grew more and more, the torments likewise growing: wherefore, when again she was seen brought to the danger of near death, the father, fearing lest she should depart from life before she became a nun, which he knew had always been in her wishes, spoke to her in this manner: I know, daughter, of what sort thy desire of the Religious state has always been: the habit of the 3rd Order offered to her when therefore thou art so infirm that thou canst by no means enter a monastery; see whether thou wilt that here, in the bed itself, I have thee clothed with the habit of St. Catharine of Siena, which I know has always been dear to thee. The most glad daughter heard such words, and answered that she altogether desired death, to be undergone in that sacred habit; nor to have anything else in her wishes, than that she might be able to offer to her most beloved spouse Jesus a complete holocaust of herself: Which desire if I ever had, she said, now also more ardently I feel it by God's grace. The Father, nothing delaying, bought and ordered the habit of the Order to be made; and the daughter assenting, he summoned R. P. Fr. Vectorius of the Order of St. Dominic at St. Mary Novella: who, having imparted holy Communion to her, she receives it most devoutly, blessed the Habit: and clothing her, delivered a most beautiful discourse, and accommodated to this holy espousal; declaring it was not his mind to oblige her by such an act to the recitation of the Office, her continual pains not permitting it, especially the most intense ones of the head, with which she was continually afflicted.

[11] and pronounces as it were three vows: Then, the year being finished, she made, as she could, Profession into the hands of the aforesaid Father, not intending by the same to bind herself under the hurt ^b of any sin. But when the same Father explained to her the substance of those three vows which Religious are wont to pronounce; she, who had no knowledge of this unhappy world, asked of him what was the vow of chastity. And the Father answered that by those words nothing else was signified, than to be unwilling to have another spouse than Jesus. Then she, smiling, If that is no other thing, she said, surely I have always had this will, nor ever desired a mortal man: only those I loved and revered, then, strength being divinely received, as creatures of God; but much more Priests, as His ministers: and so even now I love and revere all. And hence it is permitted to know the immense purity of that soul, and the true love with which she embraced her heavenly Spouse. But it pleased Him in that espousal to do for His beloved one such a grace, that she who before lay wholly as it were contracted in bed, suddenly resumed so much strength as sufficed, that she could not only go out of bed, but even go forth toward the Annunziata and other churches, she visits on foot the church of the Annunziata as she had long ago desired. But understanding that so many sins were committed outside, anxious in mind she hesitated some time; until the aforesaid desire prevailed, and drove her out to the Annunziata. ^c But as she went out of the house, the streets were filled, the people running together to see her, as if one had told the other the matter.

[12] Moreover, coming to the Annunziata, and there seeing so great a crowd of poor, she felt all her bowels moved, and various monasteries. having compassion on such manifold unhappiness, for her innate charity toward all creatures. At length, having entered the church, she stayed there a long enough space of time, full of jubilation and gladness, offering herself to God and to the most blessed Virgin Queen of heaven. Then, seeing what strength the Lord had conferred on her, taking courage and as if secure of the help to be present to her, she went on also to visit her four Sisters, nuns in different cloisters, namely at St. Salvius's, St. Apollonia's, St. Ursula's, and St. Clare's; nay, she went also to St. James of Ripoli's, where she had made a certain nursling of hers a nun. Hence she passed to the cloister of St. Mary Novella, which was all shown to her, D. Camilla her sister leading her with maidservants and several Fathers, among whom were P. Vectorius and P. Fr. Alexander Capoccius; with whom, passing through the then most pleasant garden, she applied her mind to no other thing than to mixing discourses with P. Fr. Alexander about divine things. ^d Finally she went to the places of SS. Julian and Catharine of Siena, because they were of the Order of St. Dominic: and that was her last walk in this mortal life. ^e

[13] Not many days afterward did she pass, but again she was confined to bed; Again confined to bed, afflicted with most grievous torments, of which the chief were a continual pain of the head, a most frequent fever, the torments of the stone and of gravel, pleurisy, and an evil diffused through all her limbs, asthma besides so vehement that she never dared to remain without a light by day or night: and it was so aggravated from time to time that it was several times necessary to administer to her the sacrament of extreme Unction. But the report being spread through the city that she was thus infirm, there began

several to run together to see her, she is wearied by the frequent concourse of visitors. in so great a number that the Rev. Master Raphael with P. Alexander, to consult for the rest of the poor sick one, were compelled to interpose a prohibition, that no one at all should be permitted to enter to her except by their leave. I was staying in the Borgo of Mugello, ^f when it was reported to me concerning the aforesaid Reverend Mother; and I took counsel to set out for Florence for the sake of visiting her. And when I stood by her little bed, where R. P. Fr. Alexander also was present, she said to him with a slow and submissive voice: This is that Father whom God has provided as a helper of my soul even unto death, The Author himself also coming as in fact I stood by her even unto her most happy passing. ^g Then, having returned to the aforenamed Borgo, I asked leave to withdraw thence, and came to dwell at Florence; and at once visited this good Mother: who, as she was most full of charity, received me with a willing mind; yet did not make me partaker of the secret which she had revealed to P. Alexander, perhaps by reason of her great humility.

[14] he devotes himself to her service: At the same time there came from the aforesaid Borgo to Florence Peter Villanius, and together with D. Goro, Chaplain of St. Mary ^h of the Flower, deliberated about introducing me into some one of the principal families of the city. And when I was in the very church of St. Mary, they sought my consent in that matter: but I, although wholly ignorant of the divine counsel concerning me, yet suddenly denied that I was willing. For God had made me come to Florence for another cause, namely that I might be of help to this His beloved one; who, moved by charity toward me, and knowing that I had no certain lodging, took care that there be given me, by D. Lucretia her sister, then by chance returned to the city, the keys of her house in the neighborhood, whence I daily came to hear the Confession of the sick one, and often to administer the Eucharist, with the consent of the aforesaid RR. PP. Master Raphael and Fr. Alexander: ⁱ nor much after I moved, and took my habitation in her very house, and there remained even unto her blessed death.

[15] The breast of that beloved soul burned with holy charity toward God and neighbor: who, poured out to works of mercy, and since by exterior signs the affection of interior propensity is known, she busied herself as much as she could, nor knew any tribulation or affliction of anyone, which she did not take care to relieve; withdrawing necessaries from her own self, nay, even willing to spend her own blood: and when she could do nothing else, she begged alms, for endowing girls for a monastery or for marriage, or for clothing the needy. But in this work of charity she used some of those, of whose prompt will to obey her she was the more secure; and for the most part she ordered me to buy together what seemed necessary, and spent and overspent herself wholly in the help of others. she has even the cats obsequious to her: Therefore for her most kind disposition she was loved in return by all, even by irrational living things: and, as we often saw, the cats themselves showed signs of compassion in her ills. Whence it happened sometimes, that when, the domestics having gone off into the hall of the house or elsewhere, she was left alone amid most grievous torments, they themselves remained with her, forgetful of food and drink; and seeing that no one came to help her, they went and sought out some of the familiar women, and, having seized her by the lower garments with their teeth, dragged her, until she understood that the sick one had need of something, and that she must go to her chamber; where sometimes she was found so ill that she seemed about immediately to expire. But at other times the same beasts brought her flesh or other foods, ^k God willing to show that He subjected all things under the feet of her, who postpones all things to His love; and that, obedient to the command of His most holy will, she has all creatures obedient to her. Thus of tigers, bears, lions, and other most ferocious animals we read, that in the service of various Saints men and women they showed themselves gentle as lambs, so far from being noxious to them, that they surpassed in the promptitude of ministry the charity even of rational creatures. And hence it can be understood how much that blessed soul loved her Creator.

[16] Indeed, for the time during which I dwelt in her house, she does nothing except out of obedience, I can testify before God and men, that on account of her great humility she never wished anything except holy obedience: and she always said to me, Father, if it please thee, I would wish to exercise this or that charity. But although I was wont to answer, Do whatever God shall inspire thee, for these alms, when done with a pure intention, will always be well bestowed; yet if some present necessity arose, perhaps in my absence, as soon as I had returned she said to me, Father, I have done this or that charity; which, although I know is approved by thee, yet I say it, because I wish to do all things through holy obedience: for whatever the Lord has conferred on us, He willed to be common with His poor, saying, What you did to one of my least, you did to me. O blessed Soul, of whom it can truly be said, that already from thy mother's womb thou wast associated with the virtue of charity and mercy, and it always grew with thee; who wouldst willingly have spent thy life and all thy blood, recalling in mind that of the Redeemer, and deeply penetrating it, That it is better to give than to receive. Therefore she said, So liberal was Jesus in giving, that He not only bestowed on man all created things, but before all spent Himself as a gift and an alms: could there be anything more or more precious? O if this truth about the divine liberality were perfectly understood by the world! nothing but charity, amiability and sweetness would be found among creatures: no one would dare, nay, nor would think to harm a neighbor even in the least thing: and this disemboweled her heart.

[17] This good Mother was always, so to speak, in the act of holy humility and obedience, and does not move even her body to its side, and her mind day and night meditated on the example of these two most excellent virtues, left to the world by the most holy Savior. And because of Him it is found written, He was subject to them; but holy Paul says, He humbled Himself, being made obedient even unto death; she tried, as far as was possible to her, to show herself obedient in His imitation, without contradiction or the least. Let this one specimen, among many others, be enough. When once, afflicted with various symptoms and the greatest pains, she found neither place nor manner of remaining in bed because of the excess of torments; her domestics sent and asked R. D. Raphael, Rector of St. Romaeus's, her Confessor, to come. He, arriving, saluted her, and having spoken with her, after some exhortation bestowed on her, departing said: Sister Maria, hear, rest, and the blessing given he went away. But she so steadied herself upon the side on which she then lay, moving herself to no part from evening even until morning, that it easily appeared how much the virtue of obedience could prevail upon her: she who before that command, equally as often at other times, had never been able to rest. Which her domestics noticing, D. Raphael being again summoned in the morning, they asked that he give her leave to move and turn herself at her own discretion: as she presently began to do, showing that by the benefit of holy obedience alone she had been able to conquer all the disquietudes of that night; and consequently had acquired for herself many crowns. O holy virtue, how comely are thy fruits! truly blessed whoever possesses thee.

ANNOTATA.

CHAPTER III.

The patience of Maria proved also by external vexations, her wonderful grace for consoling the afflicted.

[18] It is no wonder, if the Lord willed this His beloved one to pass through fire and water, by afflicting her in soul and body, that He might lead her into refreshment, and weave for her unfading crowns in eternal glory. But if the demon's purpose was to prostrate her,

to lay her low, the will of God was to purge her like gold in a furnace: She endures the detractions stirred up by the demon, and in His light He made her both know and overcome whatsoever temptations. The demon therefore did as much as he could to vanquish the spouse of Christ, and stirred up a murmur and a report among the people, that in the house of Sister Maria Bagnesia synagogues and conventicles were held; although she was always utterly most alien from such things, and excluded all worldly conversation from herself; as I, having so familiarly known her, can most certainly affirm. But the scurrility of the malevolent went so far that even outside the city a rumor of this kind wandered. When therefore R. P. Fr. Jerome Bartolini was at Arezzo, and heard such things said; he, who was best disposed toward her, for that cause alone came to Florence, that he might more surely explore everything; and might most cautiously investigate whether there was any truth underlying discourses of this kind: wherefore, lodging being taken at his Convent of St. Mark, he took care as often as he could on different occasions and hours to come in to her for some continuous days, staying with her a large space of time. But these things being transacted, whose falsity is uncovered, when he saw nothing fit to found any suspicion; he resolved to indicate to her herself that, for his singular affection toward her, he had hastened to Florence, and because he desired well for her soul. And know, he said, my Sister, that I heard so many things said of thee altogether unpleasant and silly, that I could take no rest until I myself had recognized in person that whatever was related to me about thee was false, and for this cause I give thanks to God. But she, with her accustomed humility and courtesy, gave him thanks in turn, that out of regard for her he had taken on so much inconvenience; and commending herself to his holy prayers, asked that he continue to take care of her soul. Which he promising, and fortifying the sick one with his holy blessing, exhorted her further to continue in the chaste fear of God, nor doubt but that the demon, confounded, would at length withdraw.

[19] Yet he did not fail himself, but tribulated her in another way also, She endures a maidservant wont to command insolently, by means of a certain maidservant, who had stayed twenty-four years in her house: who, acting exceedingly fiercely toward the poor sick one, without any reverence and compassion for her, supplied her with much matter of patience. For if at any time she could raise herself a little, and walk on her feet through the house, she commanded her as her maidservant, or as a slave. But that Sor. Maria might execute her commands to her mind, the poor little one had almost to divine, so harsh and morose was she of disposition. But the thing went so far, that even when she went out, she carried wood for her and drew water, and prepared other ministries, lest, returning home, she be more bitterly chided. It happened also once, that the poor little one, falling with a full water-jar, twisted her foot, whence she was ill for a long time. But if she was burdened with such pains that she could by no means rise from bed, and the other, returning, found nothing of what she had commanded done; she seemed to wish to turn everything upside down, so she filled the whole house with clamors, and belching the foam of her rage like an asp or a basilisk, struck horror into those who heard her reproaches and curses. If the poor one dared to reply anything to these, or to soften her fury with words however sweet; even to the sick one and bedridden. she was the more exasperated, nor would she at all hear her speaking; so that, no other remedy seeming to her who saw it, it was necessary to let her say what she would; and her hands placed crosswise before her breast, this alone was heard from her mouth, I ask for the love of God that thou forgive me. ^a

[20] With similar humility and meekness she dealt with all who had to do with her, to soften and pacify their hearts. This a certain woman experienced one day, entering her chamber, on whom she had conferred very many benefits. For when this woman was wholly seething with anger against another by whom she thought herself injured; Another, implacably angry at a third, and the good Mother exhorted her to remit the offense, for the love of God, who so willingly remits to us our offenses; she answered; Sayest thou, that I should forgive her the injury? I would indeed, if I could, devour her heart while she lives. But because she, asked not to speak so, seemed to feel herself reprehended, and to grow more heated; the sick one believed it necessary to rise from the bed, in which she always lay clothed; and prostrated at her feet in the middle of the chamber, to ask pardon on her knees. she humbly placates. For although she had said nothing to her but what was sweet and salutary, yet she wished by this humiliation of herself and gentleness of words to break the hardness of the angry mind, and to repair the injury done to God, which alone she most grievously felt. But experience taught that, when similar cases occurred, she was wont to draw from them so much grief and pain, that most dire symptoms generally followed; not only her bed trembling, but the whole chamber; and the very bells, hung on the timbers of the little bed, from that more vehement motion, were heard to give a sound. But when men of so great hardness came to her, she feels offenses against God most grievously. she was wont to say: O my Lord, how can it be that I see thee so greatly offended, and my heart does not crack? rather I beseech, my Jesus, that thou make me die than that I be compelled to endure this: but if I could prevent it, I would think even life itself well bestowed: and saying these things, she seemed to perish and to be consumed with zeal.

[21] The Lord was wont moreover to visit this His beloved one at certain times more specially, At the greater feasts she is more tormented; by sending her new torments; and ordinarily, every sixth day, through the whole Holy and Paschal week, on the feast of His admirable Ascension, and on the festivities of the Virgin Mother of God, and of some other Saints, her special Patrons. But although at the same times she was seen more afflicted as to the body, she was nevertheless inwardly strengthened; while her beloved imparted to her soul the delights of paradise, but to her body afforded that same food, with which He Himself was satisfied while dwelling in this mortal life. As often therefore as her domestics saw her worse than usual, they were wont to say that this was no wonder, because such was the time, or such or such a solemnity approached. She nevertheless, the graces conferred on her kept hidden; as she was prudent, discreet and humble, busied herself in every way to hide the graces and gifts of God conferred on her; so that whoever did not know her more inwardly would never have noticed them. Hence a certain person, very familiar with her, said: Whoever should judge Sister Maria from her face would think her a woman like the rest: but we, who know her more intimately and are with her daily, easily understand that all her zeal is rapt to inward things, and tends only to please God as much as possible, and to be led by no other regard in her actions.

[22] Asked from time to time to give some salutary admonition, if I was present, she would say, Ask the Father: asked, she gives others salutary counsel: but to those urging more importunately she answered; Confess frequently, and take care to find a Confessor prudent and good, who may teach thee to set up prayer; and may tell thee to bear thyself devoutly toward the Mother of God, by saying, Mary, mother of grace: esteem time, nor let it or the occasions of doing well slip from thy hands: converse as little as thou canst with men, for much conversation makes the soul wander. For if even in solitude it is difficult to unite the mind to God, how shall it be done amid worldly tumults and noises? Therefore be not solicitous that the world know thee: for blessed will he be who shall care nothing for worldly things; but he who could observe this, O how great peace and quiet he would obtain.

[23] Further, he who is not exercised in some science, how shall he be able to teach others it? When therefore our good Mother, she effectively consoles the sad, instructed in the school of the divine Master, and taught perfect patience, exercised the same so long; what wonder if she easily taught it to whomsoever wished to learn it? As often therefore as she wished to console some afflicted one, she exhorted him to commit all things to God; and always to fix the eye of his mind on Him who would never desert those hoping in Him, and trusting in His goodness, and for His love patiently bearing something. And saying these things she so kindled the heart of the hearer, that it easily appeared that Jesus spoke through her, her eyes glowing in an angelic rather than a human manner. Afterward, she would say, you will know how well you have done by resigning yourself wholly into God: who, since He is your most clement father, and follows you with infinite love, how should He not have a care of you? Meanwhile, he who gazed on the face of the speaker could not but be partaker of the joy, with which so great a purity overflowed inwardly. I know, and have often heard from a certain secular person and in different places, that by her sole aspect he felt himself incited to all honesty, modesty and purity; and perceived thence so much of strength and spiritual help, that he did not think himself equal to rendering thanks to God for such a benefit. ^b

[24] even when by reason of diseases she almost lacked speech. If at any time, aggravated by pleuritic torments, she labored more than usual in forming her voice, and there came upon her some urgent occasion of exercising charity toward a neighbor; she seemed suddenly restored to herself; and with a certain grace and modesty began to speak thus, as if she suffered no ill. And in such a holy colloquy, growing fervent, her whole face was inflamed: in which the purple of roses contending with a milky whiteness made her seem like a girl of twenty years; so that all marveled, and were vehemently edified, seeing the grace divinely infused into that blessed soul. Wont to consider these things, her Physician D. Francis Rugerii of Arezzo, said often; As often as I meet with other physicians, and narrate to them the infirmities of Mother Maria, her most grievous symptoms, and kinds of diseases, and scanty food; and say that amid these she is not consumed, but after such long-lasting infirmities still speaks as one enjoying full health; they are astonished, of course; But, he says, not I, having been with her so long a time: for I say absolutely, that this is the work of the right hand of the Most High; and that God, nourishing and sustaining her, bestows strength on her.

[25] The same Creator, who compacted man of soul and body, Having received the Eucharist, she is sustained more than by food. so provided for each its own food, that, on account of the intrinsic union of both, it sometimes happens that one part participates in the nutrition of the other, and is preserved and sustained; as appeared in St. Mary Magdalen, St. Catharine of Siena, and other Saints of both sexes, according to the good pleasure of His eternal wisdom. It happened therefore also to this good Mother, that when the Physician among many other things had prescribed for her certain syrups, to be taken very early in the morning; and she, now long wont to vomit up whatever food she took, therefore

would not dare to communicate before she took those, and so for three days had abstained from that sacred Banquet; she began to be so weakened that she seemed to approach death. When the Physician had observed this; I do not, he said, wish thee to act thus, Sister Maria: but thou shalt take those syrups as late as thou canst, even deferred until midday; since even then thou eatest so little, that thou canst be said always to be fasting. But we, having experienced this very thing, often manifestly found that God sustained her rather with that heavenly Bread than with any other food whatsoever.

[26] The Lord also willed to have her always occupied with some pious exercise, A certain man, full of despair, coming to her, exterior or interior, besides the tenor of her ordinary patience amid so many ills and pains. It happened therefore one day, that John of Prato, an acquaintance and familiar of hers, coming to visit her, brought with him a most afflicted man, vexed with many temptations, whose very face breathed mere bitterness of mind. And when they, Maria saluted, had composed themselves to sit upon the little bed, standing by her bed; Sister Maria, noticing the affliction of that poor man, began with her accustomed humility and prudence to utter a few words; which he hearing, I would wish, he said, to speak four words alone with her alone. Then John, rising, went off into the hall of the house, and D. Camilla, Maria's sister, and gently heard, remaining in the chamber, withdrew apart, taking with her the little scissors which she used in sewing. Which he observing; Rightly, he said, hast thou done in taking them away: for who knows whether I would not have killed myself with them, or perpetrated some other great evil; to such a degree, of course, had the temptation, with which he was assailed, occupied him wholly. He therefore sitting upon the little bed, she reclining in her couch, and looking about herself (as she afterward related) almost alone, the sign of the Cross made, she studied to recollect herself, because she feared to hear something unusual and incongruous. For although by God's grace she had the simplicity of the dove, yet she held prudence and wisdom enough for knowing and fleeing diabolical snares: she receives serenity of mind. because she was moved by no curiosity to know and hear anything not pertaining to herself; wont to say, What one does not know, of that one does not think. I closed, she said, as I could, my external and internal senses, and God made me answer things which I did not know nor understand. But that poor man began to be restored to himself, and as though awakened from a heavy sleep, to laugh for inward jubilation. This noticing, John, returned into the chamber, Dost thou laugh? he said: but he, I laugh indeed, and have a great cause for laughing. But cases of this kind happened many: and a heart would have had to be of stone, which did not soften at the most sweet discourses of Maria: and yet it cannot be explained in words to him who has not learned to suffer, how continually she groaned under the winepress of tribulations, poverty, and other inconveniences. She exhorted all to the contempt of the world, and that they should give themselves to God; and this with so great an energy of words, that it appeared the Holy Spirit spoke through her, who in her face and eyes kindled in her that flame, with which she could kindle the hearts of those who heard her. For she understood thoroughly how dear the souls of men stood to God; and therefore she made so much of, and labored so much for their salvation, that it can be expressed by no speech.

ANNOTATA.

CHAPTER IV.

The prudence, chastity, sobriety, and discretion of Maria; likewise the practice of frequent Confession.

[27] She was often wont to say; My Jesus, give me grace that I may keep myself alien from every creature, nor care or seek to be known by anyone: Visited by Joanna, wife of the Grand Duke, thou alone sufficest me, do thou care for me, if I have thee nothing will be lacking to me. But when in the first year the Most Serene Princess Joanna ^a had come to Florence, and on Good Friday after dinner, visiting her, had conversed with her about half an hour; it cannot indeed be denied that she gladly saw her, taking pleasure in her good and honored favor; but considering that if the same should continue her visitation with so great a retinue of men and women, it could cause her some distraction; although she addressed her with much demonstration of love, nevertheless she said; My Jesus, give me this grace, that the desire of returning hither may never come to her. she obtains that she should not return more often. And she obtained the effect of her pious prayer; although the fear often returned, and singularly once, when a forerunning lancer announced the Princess to be coming; but a certain impediment supervening she did not return, and she held the quiet and peace which she had desired.

[28] In the year 1568, on the 5th day of June, so copious a rain fell, By praying she averts a dreaded inundation. that the overflowing of the river was vehemently feared: for it was still in the memory of men, what had happened in the year 1557 on the Vigil of the Holy Cross, when a huge flood brought to the whole city of Florence inestimable damage. She therefore, impelled by ardent charity, continued her prayers and supplications, saying with tears; O my Jesus, do not, I pray, regard our sins: but if it is altogether decreed to send upon us a plague of this kind, let it be at least for correction, that the souls, redeemed by the incomparable price of thy blood, may not perish: for this she desired singularly and above all things, and on all occasions showed bowels full of charity toward God and neighbor.

[29] Among other Physicians there was one, by nation (as I think) a Frenchman, She bears many diseases at once, who, visiting her, and considering the most grievous ills which she suffered, said, O poor little one, thou sufferest much: for besides other sicknesses, thou laborest with spasm of the nerves and with asthma; and thou hast need of great and present help of God to be able to endure these; and he animated her as he could to patience. But as for the asthma, by its cause she could not remain without a light: but if it happened that the lamp was extinguished by night, it had to be at once relighted; for she seemed about immediately to expire. Through the whole time of her sickness she suffered very much from medicines and remedies, applied by the Physician's command, namely baths of several kinds, of oil, of wine-lees, and other similar things, fit to move the compassion of those who beheld. ^b And when from time to time it was said to her; Seest thou, poor little one, in how great torments thou art? I have compassion indeed on thee, etc.; she answered: For what would you have me do? I must obey, and have patience with God's help, into whose most holy good pleasure I resign myself wholly. And from time to time she said; O my Jesus, relieve me a little through thy mercy, wholly resigned to God's good pleasure. if it please, and through the merits of thy most holy Mother and of all the Saints of paradise; not however on account of my merits, which I know I have none good, but only evil. But if I do not yet suffer pains enough, add more: but increase patience, that I may not offend thee. And in these things she was of so great admiration to all and at the same time of edification, that the Physician said; When I have to visit sick people who number their days, I say to them, Bethink yourselves of the sick Sister Maria Bagnesia, now so many years and amid so many pains confined to bed, and nevertheless keeping her patience, proposing her to all as an example.

[30] This holy soul, kindled with love of chaste virginity, was wont often to say: O my Jesus! She makes the greatest account of chastity, how greatly thou hast taken pleasure in the odor of this holy virginity; who, that thou mightest add greater beauty to it, and render it more gracious, didst choose it for thyself, assuming the virginal state, and being born of a virgin, and at the same time taking up the complement of all perfection with that title. Therefore, my Jesus, I cannot render thee praises worthy enough, nor fitting acts of thanksgiving, that thou hast inspired me to embrace such a state: grant me that I may preserve it: but if I could bring it about that all creatures should know the eminence of its perfection, as I by thy grace know and understand, with how great zeal they would seek and choose it! But these things she pronounced with so great affection, that holy virginity seemed to shine in her very face: nor only by approaching her, by the fragrance of her odor; and provokes others to its love. but by gazing also on her most pure and most glowing eyes, you would recognize that purity had fixed its seat and dwelling in them. For she provoked all to the love of purity; nor was there lacking one who said, that whoever even beheld her, or came nearer to her, felt kindled in himself a desire of that virtue, which she showed herself to make so much of, and taught to be acceptable to the eternal goodness. ^c

[31] It can also be said, that the whole life of this venerable and good Mother was a continual Lent: She uses most scanty and almost no food, nor could you ever truly say, Sister Maria has dined or supped. The smallest thing whatever sufficed her; nor did the quantity of her food reach so far that it could in any way be deemed enough to nourish even a single little bird. Two morsels of bread, and one or another still green grape, with a most scanty drink, were her whole refection: from time to time also for a good space of time she chewed nothing else than four capers, berries, or grains of an apple, not yet ripe, which were prepared for her, that she might at least seem to eat something. But when it was said to her, It is altogether necessary, Sister Maria, that thou eat a little; she graciously answered; You see, how any trifles suffice me. For confined to bed and sleeping very little, and mortifies herself much therein, I could not digest if I ate a little more, and would harm myself. It is likely however that even in this she studied to mortify herself; for when she believed herself alone, she was often heard thus addressing herself; O little glutton, little glutton; thou indeed wouldst wish to have this or that, but thou shalt not have it: and so it happened, that when her Sister wished to prepare something for her more carefully seasoned; always, God so permitting, it was found either burnt or half-raw; so that, as she said, she was compelled even unwilling to mortify herself; but when it happened that something well seasoned was brought, nausea presently coming on, she refused it. God indeed willed that she should often vary in that scanty food; yet always, whatever it was, it was reckoned of slight nourishment and price; namely a little sorrel herb,

capers, olives, and similar little things, which from time to time seemed to her to be savory, Discreetly however. but at other times not even tolerable to the sight. ^d Sometimes it was said to her, If I were in your place, I would try and make trial to eat anything, that I might sustain myself; eat whatever thou canst; she answered, I do not wish to tempt God, and to harm myself of my own accord: but if anything sinister befall me, at least I shall lack the remorse of conscience, as though I myself had given the cause. Would you that for the sake of an experiment I should harm myself? but what if then patience should fail me? You will see how you bear your own ills; if anything sinister befall me, God will be my help; but I do not wish myself to bring it upon me, lest I sin. And so, although she loved mortification, she yet joined prudence to mortification, lest she offend God, wishing to conform herself, as much as she could, to the divine good pleasure.

[32] So sweet and kind, nay even by nature so cheerful was she, She consoles the sad, that she always appeared with a face composed to a smile, nor could she bear it if anyone was seen melancholy or disturbed; and she would say, Come hither to me: what ails thee? do not be so. Give thyself to Jesus, who is true gladness, and He will come into thy heart, and will make thee exult. Think a little while of Paradise, if thou wishest to drive away all sorrow: nor doubt but that tedium and labors and any hardships will receive an end. Dost thou think that I shall always remain in this bed? By no means. For if here we suffer, we shall have a reward in heaven multiplied, and to be ended by no age. Wherefore commit thyself to God, without ambiguity, without fear. And these things she said with so great efficacy, that she penetrated the hearts of those who heard, and comforted and consoled all.

[33] Sacramental Confession she repeated daily, and sometimes oftener as she believed it expedient for herself, Wont to confess more frequently, and the faculty for it was afforded by the Lord: but if from time to time, for the sake of some charity or another regard, she could not make it, she passed even several continuous days without it, adapting herself to the time; but receiving good from the Lord's hand, when an occasion was offered, for which by God's grace she was always found prompt and willing. While therefore she saw the opportunity of time and of a Confessor, she presently ran back within herself; and looking about the interior state of her soul, she always had the eye of her mind fixed on this, that for the sake of making Confession she should create no inconvenience to anyone, namely when something had to be done in her chamber, or to be brought thither as soon as possible; she herself readier to endure inconvenience than to cause it to anyone. But from time to time she said: yet not scrupulously importunate for it, Let us wait a little, when namely it seemed to her that someone was waiting or knocking at the door. But if the matter did not concern her, nor was an answer expected from her, she bent her mind to preparing for Confession: but if charity or some utility of a neighbor required an answer, she did not at all delay to render it to whomsoever asking. For in this she was in no way scrupulous; but seized all the occasions offered, according to the most holy good pleasure of her Lord. For she said; Confession is good, and this also is a certain good; one charity does not corrupt the other; I will wait until evening, or until God shall give the convenience of confessing: nay, she easily interrupted a Confession begun, when the matter required it.

[34] most humbly she accuses herself of any most slight blemishes. Then making Confession, if I, considering that of which she accused herself, interposed and said: I know how thou art, by God's grace thou bearest no fault in that; she answered; O if I were such as I ought, it would not be so dealt with! I have need to ask mercy of God, and to impute the fault to my scanty charity, because I did not pray for that person as I ought. Then she pursued to the end the humble and devout formula of her Confession, and said to me, Thou, who standest by me and seest almost every hour spoken, if at any time thou shalt note me to have failed in anything, tell it me for the love of God; but she concluded with these or similar words; In these and other things if in any way I have offended God, or my soul, or my neighbor, I say my fault; and that those very sins which I confess, I confess not with that grief of a penitent mind with which I ought, on account of the scanty love which I bear my Jesus. Confession thus finished, she prepared herself to hear Mass; then she heard the same with the greatest devotion and ardent desire of receiving Communion; which she received, as has been said, daily in the morning.

ANNOTATA.

CHAPTER V.

Temptations endured, ecstasies concealed, evils averted from neighbors.

[35] To the long infirmities and most grievous pains, and the symptoms which she continually suffered, there were added various temptations from the demon; so that she said: See, how the devil, She is tempted by the demon, as though her diseases were imaginary. in the very heat of the most urgent torments, greatly and beyond measure tempts me; wishing to persuade me that there is no ill of mine but mere fiction, and that I act like the hypocrites, feigning one thing for another: and by this reasoning I am much more afflicted than by the infirmity itself: for I see myself truly to be sick. But when I said to her, Thou oughtest not to believe him; she answered: I know that I ought not believe him; but thinkest thou that this does not afflict me? But to the Physician she said, Believest thou, that I truly am in evil case? and he answered; Indeed I believe; and do thou believe me, that thou art truly and very ill; but when a thought of this kind shall assail thy mind, know then that thou art most of all sick. But this our adversary the devil, that he may afflict thee, would wish to persuade thee the contrary. I also often asked her, saying; And now how dost thou feel thyself to be? well? And she, By no means, Father: for I feel a grave ill, and the same the physician also judges. But when she was in her greater pains, and we wished to console her, we said to her: Now indeed thou art in evil case: and she, I know that I am in evil case, and I bless God, and always wish to bless: or herself possessed: but when that temptation ceases another comes upon me, and there is never not some bone offered to be gnawed: but the demon often says to me, that I am beset by some evil spirit: and although I do not believe it, yet it vexes me: and when I asked thee to sign me in this or that part, although I truly felt there pain or grief, yet I asked it for that reason. May God give me grace, that I be not possessed by the demon in my soul, and this is enough for me.

[36] which is also erroneously persuaded to others. Some time back, the demon had persuaded others also, that Sister Maria was beset by an evil spirit. Wherefore R. D. Raphael, then her Confessor, wishing to explore the matter more surely, and to confute their error; conferred the matter with the very Reverend Father N., Governor of the Nuns called of the Crucula, asking that he would deign to visit her with him: which he willingly assenting, took secretly some Relics: for he said, If Sister Maria is possessed, the Spirit will at once feel what I bear, and will manifest itself. Together therefore they entered the chamber of the bedridden one, and the aforesaid Rev. Father, saluting her, spent not a little time in mingling spiritual discourses with her; but the blessing given, departing, and turning to D. Raphael; Would, he said, that many were thus possessed! for to me she seems an Angel from paradise: and so the tempter remained confounded.

[37] She thinks most humbly of herself. Nevertheless she always experienced something of a new cross, made now blind, now deaf, now afflicted in some other of her senses, as it pleased her most loving and most beloved Spouse; ^a and she said, Pray God that He confer on me the gift of patience: for I deserve graver things on account of my sins. I know however that my sweet Jesus does not wish to confound me. Is it not so, my Jesus? Do not forsake me, I beseech, Lord. But we, seeing her in such great straits, said to her sometimes, O Sister Maria, how many ills thou sufferest? But she with great fervor of spirit answered: The things which I do are evil; not the things which Jesus does, the true and supreme good: for what to our eyes seems evil, when Jesus does it is always good: and when we let Him act, He knows how to draw thence the good intended by Him. Pray Him, that He give me grace, that I may permit Him always to do of me His holy will, nor impede or corrupt His work; and although I can impute the harm itself to myself, this same is yet good for me, except in so far as it is from me. And this so humble knowledge of herself clung exceedingly deeply fixed in her mind; since she recognized herself to be most wretched, and that whatever she had of good came to her from the hand of God, to whom she always gave thanks and blessed.

[38] But she not only feared to offend God, but also lest any other creatures whatever should offend Him. Fearing God, she inculcates the same fear on others, Wherefore, as often as she saw or heard some defect of another, she busied herself to repair it by her holy prayers, and sometimes said, How can it be, that men live so inconsiderately, and without the fear of God? But when she wished to induce someone and exhort him to lead a life out of the fear of God; lest she give occasion to a graver evil, she proposed herself as an example, and said: See how I would always wish to have the fear of God before my eyes; for he who so has it is wary of sinning. Indeed I confess that I do not have it, or if I have it, I have it only on the surface: but he who does not fear God, forgets Him: and he who forgets Him, see how it is dealt with him. And saying this, she showed a certain sentence of St. Augustine, which she had made for herself in larger letters

to be written, beside a certain figure of Death, made for her by P. Fr. Alexander. Now this sentence was, The sinner is struck on account of his sin, that dying he may forget himself, who living forgot God. And therefore she subjoined, If I forget God while I live, consider what will be to me when dead. And with this dexterity and prudence she tried to induce men to live with that holy fear of God, although by reason of her great humility she said that she herself also lacked it.

[39] yet in Him she places her confidence. But the Lord, willing to perfect that same fear more and more in her, sometimes permitted it with so great a vehemence of inner feeling to rush upon her mind, that she reckoned herself unworthy of every good; and so we, wishing somewhat to comfort her, sometimes said; Unless thou didst remember God, thou wouldst not for that cause so greatly afflict thyself. It is indeed true that thou art not such as thou oughtest; not therefore however oughtest thou to despond, but to trust in His mercy and grace. But she answered: I wish always to hope in Him, and to commit myself to His sweet mercy; although I understand that I deserve a thousand hells. I grieve that I do not love Him, as I ought and as I could; because, since He is infinitely good, He merits infinite love. But there is no one who can attain this; He alone possesses the infinitude of love: and, if I am sometimes struck with that great fear, I seem unable to be affected otherwise, considering that infinitude. Yet, behold me: let His most holy will be done: I resign myself wholly into His hands.

[40] When a certain great enmity had arisen between two young men known to her, both students; and the matter brought, at the instigation of the infernal demon, Moved by the deadly hatred of two young men, the sower of discords, to such a point that one contrived death for the other; it happened that one of them set out for the sake of study to Pisa. The other understanding this, he too set himself on the way with a certain friend, with the intention of killing his enemy. But it pleased God that that most wicked counsel should not succeed with him; but He awaited him for penitence, who nevertheless persevered in that obdurate mind. But the danger being brought to the knowledge of the kinsmen on both sides, although many interposed their effort to reconcile them, no one could profit anything in the affair; God willing to manifest that confidence is not to be reposed in human power or wisdom, and that one poor sick woman sufficed Him for attaining His intent. For she, understanding the great peril of those young men, as she was full of compassion, grieved vehemently; and the more vehemently, after prayers poured forth to God, because she had known both from their tender years. And so with great fervor she turned herself to prayer, beseeching God that He would convert that hatred and discord into love and charity. But it pleased the divine Majesty to hear the prayers of His beloved one; and softened one of them so far that he altogether resolved to be reconciled with his enemy; for the obtaining of which he seemed to himself able to use no one's mediation more surely than that of Mother Sister Maria, whose excessive goodness and charity he had found by experience.

[41] he comes of his own accord to one of them, He came therefore to her, and she saluted, opened his intention; narrating how God had touched his heart, and he wished her as mediatrix of this good work; for he could not live longer in this manner. And so, with great joy and jubilation, she commanded me, then by chance present, to summon the other to her in her name, not indicating what she wanted with him. I went, nor did I find no difficulty, because I found him in the company of many young men: God nevertheless helping, I brought the man whither I wished. But he, having entered the chamber, and beholding there him whom he believed his greatest enemy (for he had not yet heard the divine voice and inspiration) showed some indignation and rancor toward him. At length however the Holy Spirit, through the mouth of the good Mother, pleaded so efficaciously, that both were tamed like lambs. For although the other showed himself more difficult, she yet softened him gradually, by showing him the great peril of body and soul in which he was implicated. and reconciles the summoned other to him: And so at last, going into a mutual embrace, like most loving brothers, they forgave each other the injury: and all discord removed, on the very spot, to give greater strength to the reconciliation, they wished an instrument of the peace made to be written and signed, a copy delivered to each of them: and both, glad and cheerful, leave to withdraw taken, went out together: for which so unhoped-for success thanks are to be rendered to God, who deigned to hear the prayers of this His beloved one.

[42] The good Mother, wishing to avoid all the snares of the devil, and to keep herself in holy humility, She studiously conceals the ecstasies sent upon her, tried in every way to hide the graces and inner illuminations divinely imparted to her, especially when she saw how great was the curiosity of men. Among other things it happened that there came to visit her unexpectedly a certain Countess of Bagno, with a great retinue of both sexes: who, as soon as she had entered the chamber, asked whether she saw, and used the faculty of seeing. To whom she, as though she had not understood, answered nothing, and using very few words dismissed her. But because she was wont, after pains and tribulations longer endured, to faint and suffer a fainting fit; she used the same means to conceal her ecstasies. Nevertheless she could not bring it about that we, continually assisting her, should not note what difference there was between one and the other of her states. For when she did not suffer a swoon, she always turned herself onto her right side toward the wall; and her ruddy face was wholly inflamed like a Seraph: but when she fell into a fainting fit, she could not use so great caution but that she rolled herself now to one, now to the other side, and pallid in face appeared half-dead. which however the domestics easily distinguished from faintings. But the physician coming, and hearing that she was in a fainting fit, answered; Let us wait a little while until she returns to herself. But when he noted it to be other than a fainting fit, as he was of a cheerful disposition, he was wont to say: What sort of sick woman is this? she seems to me a girl of fifteen years; plump, ruddy, and blooming like a rose. But she saying, Thou seest how I am; he answered: I know that thou art in evil case, both in giving and in keeping. In short, in all her actions the greatest prudence shone forth, just as the Lord willed His servants to be found prudent as serpents, and simple as doves, which words were often in her mouth. In that state, that she might keep herself as much as she could, she bent her mind to the exercise of holy prayer, especially mental: and it had so grown habitual to her, that almost every hour and moment she was found with her spirit elevated to God. But sometimes, when supervening I asked, saying, Ho there! What art thou doing? she graciously answered, I hear thee, and I am well: nor was she at all disturbed.

[43] Understanding at one time that two Florentine youths were held in prison, condemned to death; Compassionate toward two condemned to death, she turned herself to holy prayers, praying God that He would furnish help to their souls; nay, that He would, if it pleased, exempt their bodies also from peril; and her charity was so inflamed that she began to say: My Lord, what hinders that I should not go out of this bed, and approach the Grand Duke? Why do I not go, and prostrate at his feet ask this grace, that he make my head be cut off, who am at last useful for nothing; but let them live, who are young men, and fit to do much good, especially since they now must have learned to lead a truly Christian life. Nor on that occasion alone, but on many others also she came into thoughts of this kind; so that I dare to say, it was almost made a miracle that she did not go out of bed and run to the Palace. But on such occasions she said: Why should I care for this little body? O my God! I would that thou wert not offended, because thou dost not deserve it: and I know that thou wouldst, she exercises acts of heroic charity. that thy creatures should not harm one another: wherefore I pray, defend thyself, by taking away the will of doing evil from all men. Why do we not all, Lord, delight in doing well? or what profits it creatures if they harm one another? I would wish to run through the streets and like a madwoman cry out, What are you doing? what thing is this, that you prefer to do evil rather than well? But although she could not do this corporeally, so impeded; yet her heart and will could not be restrained but that, running in mind through the streets of the heavenly Jerusalem, she cried out in holy prayers, and asked mercy of the most holy Trinity, for so many wretched souls. From time to time also she was heard to say: They wish to be Christians without Christ, and spiritual without the spirit: which cannot be. Holy charity therefore held her continually intent on fervent prayer, the more securely, as she more surely knew that in it she could in no way be impeded.

ANNOTATA.

CHAPTER VI.

The last disease, acts, and death of Maria.

[44] Long before death she had said, Consider, that a day will be to me a year, until my upper and lower parts be closed up: ^a for I shall die by no other death. And this also we saw fulfilled in fact. She foretells the manner of her death, But whoever had diligently attended to her every word would have understood that God repeatedly showed her, not only the symptoms of the ills to come to her; but also many other things, which on various occasions were to come to her or to others. But God permitting it, for the most part no one attended to her. But when, she saying, You will see this or that ill come to me, someone answered, More than enough of ills is to thee, that thou shouldst not expect others; she said: Eia, see whether it will not be so: and it always came to pass as she had foretold. But she came to such a point of miseries, on account of the continual and new accidents, she sustains new and graver torments, that she could now eat almost nothing more, whence she failed more than usual: because that most scanty thing which she took in produced for her the greatest affliction and pain, so that she moved compassion in all who saw her. But when she disposed herself to take something, or spoke of food; she seemed as though led to death, saying, Behold again, behold my torment: yet she remitted herself wholly into God's will, by which alone the faculty was left to her of taking a little white wine, for of red

she could not bear even the smell.

[45] Nor almost ever did things taste to her as they were; as appeared in wine, of which when she had sipped a little, and judged it good; a little after it seemed to her to afford an altogether other taste, she uses an almost always depraved taste, and she said; This indeed is from myself, not from the wine; and she bore it with the greatest patience, accommodating herself to whatever case, even if something sour was offered to her. For more than once it happened that he who had gone to draw wine inadvertently changed the flask. But perceiving it to be sour, she said; Perhaps thou hast drawn from another little vessel, and ordered it to be tasted by others, that she might know whether that defect was in her own palate: and so the truth was understood. But when such a thing happened, it caused her immense torment, and long enough; so that sometimes, wholly dissolved, she could not rest even for a moment: and in those greatest pains she said, O my Jesus! my Jesus! help me, have mercy on me, though unworthy and undeserving. O most holy Virgin, afford me thy holy help; and so commending herself she invoked all the holy Angels and Men of paradise. But although her most loving Spouse permitted her to be thus afflicted and tortured in body, He yet infused into her soul so great a sweetness, that even outwardly gladness appeared in her as it were angelic face, on account of her most perfect conformity with the divine will.

[46] And the whole life of this holy and blessed Mother had been one continual cross and passion: more however toward the end the Lord willed her to be united and conformed to Himself crucified. finally by an incurable suppression of urine And so on the 4th day of May in the year 1577 the ills were aggravated so far that day and night she could take no portion of rest. But on the 9th day, as she had foretold, the lower parts of her body were closed up, and it remained until the 16th day that she could pass no urine; ^b but on the 16th day itself, which was the feast of the Lord's Ascension, ^c she made a little water, and that lasted for her until the following Sunday. But she, who with the greatest desire wished that it might please the Lord to associate her with His triumph into heaven, said; O Lord, must I then go back? indeed I would have come gladly. Afterward returning to the same indisposition, from that Sunday until the Tuesday of Pentecost she persisted, so that again she could not urinate, her loins and sides being utterly closed; whence the vapors rising upward made her throat so swell, and constricted by a swelling of the throat, that she could swallow nothing without the greatest difficulty. Yet on the day of St. Zenobius, which was the Vigil ^d of Pentecost, when in the morning I had said Mass for her and given her the Eucharist; certain blessed little loaves were brought; whence taking one crumb she took it with white wine, nor afterward tasted anything more, because her throat swelled more and more: which however did not prevent that both on the following day, and also on the second feria, by God's grace she communicated. But on the third feria, although I said Mass for her, she communicates for the last time; I could not however give her Communion: since her throat was so constricted, that she could scarcely draw by sucking a little of a distilled liquor, applied to her on a little feather.

[47] Seeing therefore the good Mother much failing and the ill aggravating, and being anointed with the holy Oil, we went to the Rev. Lord Parish-priest of St. Romaeus's, ^e to ask leave to administer to her extreme Unction; which obtained, and finding with her P. Fr. Alexander, I asked him that he himself would perform this office, as he did; ^f reading afterward the Commendations of the soul, the Passion of the Lord, and other devout prayers. But she had prepared herself with the greatest devotion to receive that holy Sacrament: after which we were there five Priests, and all read to her the Passion: during which she, inwardly occupied, often raised her eyes to heaven, and sighing said; O my Jesus! O my Jesus! and in repeating more frequently that mellifluous name, with an affectionate gesture she moved her head. At the same time, a son Francis having been born to the Grand Duke, there was through the whole city a great roar and din of mural cannon, of drums, of trumpets, amid great molestations and of bells, especially from the palace: which although at other times were wont to create the greatest molestation for her, because her ears rang thence the whole night; yet then she seemed to care nothing, bending her mind to no other thing than to hold her mind joined to her most loving Spouse, and to prepare for the passage soon to be made with the same, to enjoy forever: only there were heard some groans, proceeding from the bottom of her heart, which could even have broken rocks.

[48] Then there was to be seen, amid those greatest straits, which the constriction of the throat brought her, her countenance nevertheless so cheerful, ^h as if she had seen heaven open, and the holy Angels there rejoicing, and the dire torments, she invokes the Saints and the Mother of God. in expectation of that blessed soul, to be led to the nuptials of the Lamb. And when she could now scarcely any more form words, it was yet understood, with the motion of her head erected upward, that she named St. Catharine and St. Cecilia, then to say many other things, which we could in no way grasp. She persevered moreover with that smiling countenance and festively cheerful eyes: and because she had always been most devout toward the Virgin Mother of God; her name, which she had had continually in her heart, she repeatedly ruminated with her mouth. Whence when one of the Priests present had said, Mary, mother of grace, mother of mercy, protect us from the enemy, and receive us in the hour of death; she showed by her countenance and eyes that this had been singularly pleasing to her; and said, O! as though giving thanks to God, that He had suggested those words to be pronounced to her. For in past times, in her discourse she had frequently been wont to persuade men to be singularly devout toward the blessed Virgin, having herself experienced the greatest and plainly miraculous effects of that devotion: and therefore she was wont to have recourse to her, so that there can be no doubt but that in this her last passage she most devoutly invoked her.

[49] By reason of her profound humility, if at any time she related any of those things which the Lord had revealed to her, By the Lord's Passion she fortifies herself against the demons, she was wont to conceal that grace under the name of dreams: but those who dealt more familiarly with her, and applied their mind to her words, noted that her every saying truly received its event. This blessed Mother therefore once said, I dreamed that I was crossing a most narrow bridge, over a huge precipice; and while I crossed, the infernal demons approached, to cast me down into that immense chaos: but as often as they tried to push me, I said, The Passion of our Lord Jesus Christ; and by those words, as though disarmed and weakened, they were put to flight. And indeed against every temptation she was wont to use those sacred words, always by their virtue victrix of her enemies. At another time she said, I dreamed that I saw my intestines, which appeared to me as though without spot: which afterward was found true. For although for more than forty-five years she had lain in bed, she was preserved always so entire and clean, as if she had lain wrapped in cotton: and contrary to the opinion of many saying that it must necessarily have happened that Sister Maria was inwardly wholly consumed, no indication of any corruption ever appeared in her, and to those approaching her there seemed to be opened a cabinet of sweet-smelling aromatics: by which it was clearly declared that her ill was by no means ordinary and natural; under which as it were a winepress it had pleased the Lord to have her compressed.

[50] She knew herself created by God, and that her heart could not rest except in her Creator: and therefore she said, When shall I come, my Lord, my holy Father, to praise thee, prepared to endure anything from them. and to bless thee together with the Saints and Blessed, as I desire? Yet if it please thee, that I should still tarry a little in this pilgrimage, I am thine, let thy most holy good pleasure be done of me: it suffices me, if thou keep me joined to thee. Let me be tribulated, afflicted, tortured: be thou my Savior, because I commit myself to thee, awaiting until it please to call me, and to lead me thither where every desire of mine will be fully satisfied.

[51] Moreover the whole night and day of the second feria of Pentecost she persevered in that greatest strait of the constricted throat, Mass said before her, and likewise the following night: but first in the morning I celebrated Mass before her: yet she could not communicate sacramentally, although she seemed to have prepared herself wholly for it; whence for her singular devotion she is to be believed to have communicated spiritually. Meanwhile P. Fr. Alexander returned from St. Mary Novella with a companion: who having read the Passion to her with some prayers, after some space of time, blessing her said: We return to St. Mary Novella, to say Mass and soon to be present again; and so he went, and said Mass (as he afterward related to us) for her. the Passion read, Meanwhile she commended herself to God: and when I had applied to her mouth a little feather dipped in distilled liquor, I observed that she made no resistance, such as she was wont, on account of the narrowness of the throat, by a motion of the hand signifying that she could not bear it. Then I, the little feather laid down, explored the pulse of the artery; and finding it most weak, so that scarcely any was perceived, I said; Alas! the pulse fails: she now departs. Then taking the blessed candle, I signed her: and all the rest did the same. Then she, raising her head somewhat, opened her eyes, and showed a countenance so cheerful, her eyes cheerfully raised she expires. that it appeared she festively received and saluted in return her devout Patrons from heaven. Nor can anyone easily, who has not seen it, estimate how great devotion and gladness she excited in that act in the heart of all who stood by her: who seemed as it were to feel the chamber filled with Angels and festive spectacles, representing the dance and joy of paradise. And in this gladness, which doubled the beauty of that comely face, she delivered her spirit to her most holy Creator; and, as we can believe, Angels and Saints accompanying, entered the palace of eternal life.

ANNOTATA.

CHAPTER VII.

The popular concourse to the body and the obsequies; the burial in the church of St. Mary of the Angels.

[52] Meanwhile P. Fr. Alexander was occupied in the act of performing the sacrifice of the Mass at St. Mary Novella: Fr. Alexander, returned to the deceased, and, as he said had been foretold to him by her, was not present at her passing; but he affirmed that at the very altar he knew by a certain sign that Maria had departed to the other life. As soon therefore as he finished Mass, he returned with his companion, and having gone home remained in the hall, until the deceased was clothed with the holy Habit: which done, she was placed upon the little bed: and to us, returned into the chamber, D. Camilla, her sister, said: For my part I do not wish to invite any of the kinsmen: for I know her intention, who would have wished, if it could have been done, to be carried to burial with all altogether ignorant of it: ^b which was also known to us all, because she had said it several times, among other things once thus speaking: she has the body cared for in her very chamber, Attend to yourselves, for when I am dead the house will be so filled, that you will be greatly troubled. We were thinking therefore how we might avoid the tumult; and we decided not to place the body in the lower part of the house on the ground, but in the hall: and while it was deliberated somewhat upon this, P. Fr. Alexander said; Let us compose her here in her chamber, in which for so many years she remained, received so many graces and gifts divinely, so often also God Himself.

[53] Said, done. The bed and all the chests were carried out of the chamber, and the body was placed upon a table covered with a carpet ^c in the Habit of the Order, with a crown on the head of flowers woven with gold and silk, and with a most beautiful and most devout Crucifix, to which a most frequent people flows together: and a fresh lily in the hand; also four bronze candlesticks, with white candles blessed by the Pope, which for that end she had kept; saying to me a few weeks before her death; When I am dead, thou shalt take the candles, which thou knowest I have reserved for this. While we do these things, the Saints and Angels seemed to have gone round the city, inviting the peoples to visit and honor this beloved one of Jesus. For suddenly there ran together an incredible multitude of men; and each reputed himself blessed, to whom it should befall to see her, to touch her, to take of the flowers scattered upon the body: and they were heard in withdrawing saying one to another, and admires the eminent beauty of the deceased. Never indeed have I seen a more comely deceased; so great grace appears in the face, that she seems to laugh. ^d But the whole day until evening this concourse lasted: but in the evening the door to the square was closed: nevertheless many came the whole night knocking, and asking with humble prayers to be admitted: to whom from within it was answered, Have patience until morning, then you will be consoled, and so they were dismissed.

[54] Moreover the whole night two Priests known to her remained there, with great devotion and joy of mind; for the presence of that corpse, as others are wont everywhere, struck no horror: After the night vigils to it, no deathly odor either provoked disgust, but rather all felt themselves comforted, some even testified that they perceived a most sweet fragrance. No tedium therefore did it give to keep watch there. But day being come, the doors began again to be knocked at; so that it was necessary to open them, and to satisfy the popular devotion, flowing more abundantly than before. But because the preceding day it had been taken care that at the twelfth hour or a little later the Religious should be invited to carry the funeral, it could not be granted her as much as they wished: for this was done, that, the obsequies hastened as much as could be, there might be a smaller concourse. But who could resist the will of God? There had been invited to lead the funeral the Reverend Fathers of both convents, St. Mary Novella and St. Mark; the Sodality of the Conception, to which for many years back she had been enrolled; the Priests of St. Romaeus's, there is a running to the obsequies to be led in the morning: and the Confraternity of St. Sebastian, of which while living she had been most devout, wont to name her St. Sebastian: because some years before P. Fr. Alexander had given her a beautiful Relic of that most glorious Martyr, which she held in great price and devotion, and therefore to her obsequies the aforesaid Confraternity also wished to come together.

[55] But the Rev. P. Prior of St. Mary Novella, The corpse is borne out by the Dominican Fathers, Fr. Timothy Riccius, had ordered eight Fathers who, four at a time by turns, should carry the bier, even to St. Mary of the Angels, ^e in which church she herself had commanded her body ^f to be buried. But among them there was a certain Chrysostom ^g of Perugia: who, as he afterward confessed to the Prior, gravely disturbed within said within himself; This was the office of the Lay-brothers, by no means to be imposed on us; he yet conquered the temptation by the motive of obedience, and overcame himself in that matter; affected, while carrying, with so great consolation, as he did not remember to have felt in his life. But he added, Had I not conquered myself by obeying, Father, I believe that I should have repented even unto death, nor would I for any created thing exchange the joy with which I was affected. But this R. P. Fr. Alexander related, ^h to the honor and glory of God and of His beloved daughter.

[56] The body stood placed at the door of the house which leads into the square, and on account of the pressure ⁱ of the much people, not without labor it was lifted onto the shoulders by the aforesaid Fathers. to the shrine of St. Mary of the Angels: But the way was through the grain forum; and a passage made before the Palace, through the Vacchereccia street, they came to the Old Bridge, and thence to the monastery of St. Mary of the Angels, where while living Maria had chosen her burial. But it seemed, wherever they went, not that a funeral was led, but a most solemn procession; so great and so frequent was the crowd most devoutly ^k accompanying; and many of the seculars, praying most instantly, said to the Fathers, Grant us also, for the love of God, that we may carry a little with you. But they answered: This pertains to us, we ought to carry: but he reputed himself blessed who could approach nearer. Nay, there was found one who, having often tried to touch the bier, could never penetrate to it: and when at length they had come to the door of the church of the aforenamed monastery, the Friars were compelled by the multitude to place the corpse upon the very threshold; where that same man cast himself upon that blessed body with so great faith and devotion, that it seemed impossible to tear him thence. ^l At length by God's grace the funeral was carried even to the middle of the church, and Mass began to be sung by the Priests who had remained in the church. But meanwhile the number of the people flowing together increased more and more: wherefore for the custody of the body there were appointed one Priest, the difficultly flowing crowd being restrained: and a certain young secular. There was indeed fear lest some part be torn off, or some other inconvenience happen, as is wont to befall on a similar occasion: because it was placed in the part of beatitude to touch the deceased or at least to see her, or to participate of the flowers covering her; which flowers also, that satisfaction might be made to the devotion of those asking, it was necessary often to strew new ones: but of the prayer-beads, which were applied to her, the number was as it were infinite, and the devotion always seemed to increase.

[57] Toward midday, the Nuns themselves also desiring to see their Mother, took care, although with great labor, that the great door of the church should be closed, which toward midday being shut out, and that which leads into the parlor: where so great a multitude had come together, packed even into the very square, that even the sole sight of so great devotion and reverence brought spiritual solace. I was then still at home: but it seemed good to God, by a vehement inspiration to impel me, to go to the monastery: where finding the crowd of people so copious, and wishing to satisfy the devotion of those asking to be admitted, I ordered the keys of the church to be brought to me, and the door to be opened. Then indeed everyone contended for the first entrance, is again admitted by the Author. and to obey his piety; some by applying beads and flowers, others by touching the holy body itself; nor could they be satiated. Thus glorious does God appear in His Saints, who be blessed through all ages.

[58] On the following day, which was the fifth feria after Pentecost, when another Office had been sung, and more Masses than before had been said; Then the body translated into a special chest, P. Fr. Alexander came after dinner, who had told me to wait for him at the monastery; and ordering a key to be given me, I entered with him within the church: where in the middle we found placed the chest, which the Nuns had had made, and in it the body, and prepared the holes through which the nails passed should fix the lid of the chest. Then Father Fr. Alexander with his companion ^m took the Stole (as I also did) and certain books being brought forth, according to the rite of his Order, he began to recite Psalms and some Prayers after his manner, to which I and the companion responded. Meanwhile, looking upon the corpse, I saw some blood had come forth from the nostrils, and I indicated it to P. Fr. Alexander: who admonished, it drips blood through the nostrils, that, a little white band taken, I should clean it; the same had happened to St. Bernardine, ⁿ and many miracles followed thereupon. At length, the prayers and other ceremonies finished, I placed within the hands of the deceased the bronze Crucifix, and with a waxed cloth covered the face and hands, and sprinkled the whole body with flowers, and afterward fixed the chest with nails. This done, P. Fr. Alexander said to me; Now we shall return to the Convent, but do thou stay here, and is buried under the altar. until the mason workman shall have finished his work: which he began, those having gone out, to compose of bricks under the high altar, ^o closing within the chest with the body; and so, leave taken, he withdrew. But the Nuns asked me that I should give them the aforesaid little band: which receiving with singular faith, they carried round to certain of their sick; one of whom, the Caretaker of the infirmary or Infirmarian, Sister Ludovica

Morelli by name, who for a long time had languished, afflicted with great pain of the stomach, was soon by God's grace freed: for which thing be praise to God, and to the blessed Virgin, and to all the Saints of Paradise. Amen.

ANNOTATA.

Ven. Maria Bagnesia of the Third Order of St. Dominic at Florence in Tuscany.

FROM THE LIFE BY ALEXANDER CAPOCCIUS.

SUPPLEMENT I.

From the Life written in Italian by Fr. Alexander Capoccius, of the Order of Preachers, Maria's Confessor.

[59] To all the faithful, soldiering in Christ Jesus through the whole world, The Virgin proposed as an example of patience Fr. Alexander, son of Peter, called Capoccius, the least of the Order of Preachers, health and peace. Considering how great is the virtue of patience, and how it is crowned and rewarded by God (which also can be diffusely proved and understood, both by the example of many Saints, and by the testimony of the Scriptures), I intend to exhibit it in this holy Virgin, shining like a most splendid light and a most clear sun; inasmuch as by her singular endurance she merited to be held as another Job. is invoked by the Author, Hence therefore let an occasion of imitation be taken: and I, to the praise and glory of Jesus Christ our Redeemer, will write what I saw in her, or heard from her own mouth, of her holy life and morals; praying that holy soul to intercede for my most poor soul, and for all the devout servants and handmaids of Jesus Christ, her own Spouse. Amen.

[60] After this Prologue the Life is divided into the following chapters. I on her infancy and childhood. II on faith. III on hope. IV on charity. V on prayers and ecstasies. VI on prudence. VII on justice. whence certain excerpts are given, not found elsewhere. VIII on fortitude. IX on temperance. X on the seven gifts of the Holy Spirit. XI on the veneration with which she followed the Saints. XII on her death. We, those things omitted which pertain to the beginning and end of the life, and are in the prior Life either more prolixly narrated, or added to the same in the Annotata, will excerpt only those things which we have not yet given, in the same order in which they are had in the Italian Ms. and in Silvanus and Seraphinus Razzi, on the Saints and Blessed either of Tuscany or of the Order of Preachers.

[61] Placed in the little bed, she had no consolation except in God: In the chamber, composed to the form of an oratory, therefore there was erected an altar in her chamber, adorned with certain most simple figures: so that the same chamber seemed to be not the couch of a sick woman, but a most devout oratory or little church. And there the Sacraments were administered to her: for she had obtained the faculty that even unto the day of her death Mass could there be celebrated, with the good leave of the Superiors. She began therefore there to confess and communicate more frequently; and although many murmured, the help of the divine Sacraments was never on that account taken from her. And in the last twenty years indeed, she communicated three, four, or six times a week: and she was in the reception of those Sacraments most devout and most diligent, she most devoutly confesses and communicates. before and after taking the Eucharist remaining a good space of time in mental prayer, which indeed is a sign of great faith. But when one morning, wishing to give her Communion, I premised a certain discourse and said, that for our salvation faith alone does not suffice, but works also are required; she sighing, from the bottom of her heart emitted such a groan, as will always cling to my memory: and she often repeated to me these words, Works are required. And hence we can estimate her faith, how living and by no means dead it was. But when I absolved her from her sins, indeed most slight, she took the little cord, on which her prayer-beads were strung, and held it in her hand to gain the Indulgence of her offenses.

[62] A great argument of firm faith in her was also her devotion toward the Saints, with whom she was affected with singular reverence. her singular devotion toward certain Saints, But it happened one day, that, pressed with the greatest torments, among the rest whom she most piously called to her help, she named also by name St. Pantaleon; all the bystanders marveling at this, who had never heard that name from her mouth; but neither did she herself know who this was. The matter then examined, it was found that it was the very day of St. Pantaleon, and that he was anciently held an Advocate of the Bagnesi family, and as such was had painted in their church; which neither she nor any of the bystanders knew; whence it is understood that it must be ascribed to a supernatural instinct and an illumination of God, consulting the honor of His Saints. She was also wont in her greatest pains, when she was visited by Priests, to ask that they recite some prayer over her, and asked that the sign of the holy Cross be made. But several times, when she could not speak or open her eyes; at the beginning of the prayer or sign, she moved herself and spoke, as one healthy, and with eyes opened appeared wholly another; with great admiration of those who beheld, and mine chiefly, who very often saw this.

[63] Any Reader can also understand her faith her reverence toward Priests; from her prayers and most holy humility. For when her Spiritual Father, Master Rector Raphael, an aged and prudent man, adorned with singular goodness, visited her and extended his hand, she always seized the index finger; and gripping it most firmly, did not easily let it go. This I beholding, when I had once asked why she did so; she answered; That finger touches Jesus: no other finger of that holy man did she touch. Great therefore was her faith, both interior and exterior: and in every action of hers she turned herself inward. her cleverness in humbling herself from anything; Thus, when she adorned her chapel with lights and flowers, she said: These paper flowers represent the hypocrites, who always bear themselves in the same manner, and present only an exterior beauty; whereas true flowers give off an odor and wither. But such must I believe myself, since I do not change. And let this be said, that it may appear how easily she drew everything into a spiritual sense, inasmuch as adorned with much light of faith. Amen.

[64] Tempted by the demon, she armed herself with firm hope in God, and said; I make nothing of him; inasmuch as most vile, her prudence against diabolical temptations, nor anything other than a little abominable dung. And she considered him to be the King of pride, and took strength from the vigor of hope, and so that great dragon raged in vain. It happened therefore that one day she held a little knife in her hand for I know not what to be done; and the enemy by tempting suggested to her, Plunge that knife into thy breast, and kill thyself, or by any other means cut off thy life, which he repeated more frequently; but she, the little knife cast away, turned herself to prayer. Hence it was advised her, that she should not wish to remain too solitary, but use a more frequent conversation and discourse with others. But the most ferocious wolf renewed his contest, by suggesting that it was hers, on account of vainglory; by which he dismayed her, recalling the examples read or heard of those whom vainglory consigned to hell: but she held all her hope placed in Jesus Christ. It happened that once, most grievously sick and brought to extremity, she was believed to be dying; when in that so tremendous agony she saw with her bodily eyes a cruel beast, like a rabid infernal dog; who, leaping upon the bed, placed himself at her feet, and with terrible and bloody eyes gazed on her: but she said nothing, but collected within herself prayed the Lord that He would free her soul from the hand of the dog. But, a Priest entering, to administer extreme Unction, and beginning the anointings with the prayers begun, suddenly there fled away what appeared a dog, unable to bear the virtue of the Sacraments: and she, restored to her senses, began to be better both in body and in soul.

[65] I asked her at one time that she would in spirit accompany me on the night of the sixth feria in Holy week, her frequent meditation of the Lord's Passion; when I was to preach on the Passion of the Lord in the church of St. Frigidian: but I felt in that exposition of it that I was helped in an altogether singular manner. Amen. But she was affected by meditating the mysteries of that same Passion; amid which, her mind elevated upward, she often seemed rapt in spirit. For many months also it lasted, that, when a discourse was set up about God and divine things, she suddenly stood erect on her feet upon the bed, and long so remained, as if she had been a marble statue. But then she was transformed into that beauty, the manner of her ecstasy, which seemed not human but Angelic, forming various gestures with her body, hands, and chiefly with her face. Indeed I often found her rigid like a rock and wholly stretched out, and with a countenance so afflicted that she seemed a true image of the Crucified. One day, one of her nephews, named Charles, holding a lyre in his hand, said; I will sing the triumphs and praises of Jesus; and the thing done, he began to strike his lyre. At this melody she raised herself onto her feet, with so great swiftness as if a dove had flown up, and long so stood rapt. Then returning to her senses, with equal celerity she laid herself again in bed; and covering herself wholly, covered also her countenance and face; inasmuch as she would have wished to have no one conscious of her raptures and ecstasies.

[66] in which she is found elevated above the little bed, One morning, when, if I rightly remember, I had given her Communion, there was present a certain Master Reginald Nerli of Mantua, a man most experienced in spiritual things; who, beholding her rapt from the received Eucharist in so great beauty, full of stupor said to me: A great thing indeed is this, and altogether from God. Sometimes she was beheld wholly elevated above the bed, but I saw her stretched out with her hands before her breast; and only one elbow, as far as could be noted, rested in the couch: whence many, fearing some illusion, did not do her good offices. Among others a certain physician imprudently distorted her finger seized: which then after the ecstasy had to be reduced to its joint, and bound, lest she remain forever maimed in it. Often asked or thence the humbler. what she herself felt in those raptures, she returned very few words: nay rather with many tears she asked that prayer be made for her, that the Lord would take away every exterior appearance; and with great sorrow she said: Alas for me, I have placed a diadem on my own head. But so great was her lamentation, that one who did not know her would have believed she had committed some great sin. Yet she once said to me, that it seemed to her in those ecstasies, as if her whole soul melted into tears; I believe, from the abundance of the internal unction, but she did not wish it to appear by exterior signs: which also she obtained: for after some time all these things ceased.

[67] Moreover so assiduous in prayer, Efficacious prayer, she obtained from God many graces; and when I at one time labored with grave sorrow, I commended myself to her, and she praying I experienced the efficacy of her prayers, and was wondrously comforted, to sustain whatever it should please God to impose on me for my good. She was therefore a virgin most addicted to prayer, especially mental. Amen. But her prudence was such, that concerning her own person she avoided every scandal, spoke little, her singular prudence. and rejoiced to be solitary. She also dexterously directed all the affairs of her house, and whatever happened she providently disposed. Namely when her brother Reinerius died in Sicily, and it was necessary to litigate with the City, and to pay a good sum of money; I often heard her say, this or that thing will so happen, and it is necessary to provide and to speak to this or that one, or for such a cause to approach the Magistrate; and she foresaw all things, so that not one jot of her words fell in vain, which was not most perfectly fulfilled. For she was endowed with an acute intellect, and a memory so happy, that she had before her eyes things however minute: and she seemed in those things which were to happen to look equally upon past, present and future. Amen.

[68] Epilogue of Fr. Alexander. I omit the remaining Chapters, in which nothing remains not before written by D. Augustine, or already excerpted and placed in the Annotata: but Chapter 12 thus ends: Because the aforesaid D. Augustine copiously and truthfully wrote the life and some miracles of this Blessed, I did not wish to labor in rewriting them: but these things I have written out in a rude style, as everyone can see, only that I might give some testimony of her patience, and of her virginity, which were her two singular prerogatives. And let all that redound to the praise of God, the giver of every good, who willed to enrich your monastery with so holy a Relic. May He bestow on you grace to imitate her, and preserve you in the spirit of devotion: but when you read these four lines, pray for me a wretched sinner, that at length we may all together be found in the holy kingdom of heaven, praising God together, to whom is honor for ages of ages. Amen. And these things from the asterisk are written in the Italian, otherwise original, in Latin, as also the following: I, Fr. Alexander, son of the late Peter de Capocchis, wrote with my own hand, the 19th of the kalends of September 1577, in our convent of St. Mary Novella of Florence. Then again in Italian there followed a letter of this kind, inscribed To the Venerable Mother Prioress and the Nuns of St. Mary of the Angels.

[69] To you, venerable Mothers, I send this brief narration of Sister Maria, now Mother, and Sister, and (as I believe) your Advocate and Procuratrix with God. and a Letter to the Nuns of St. M. of the Angels, You will hold me excused, that I have not used all diligence: for I am most occupied, nor can I write, and now I approach my end, and have need to rethink my sins. You can read the Life written by your Father Augustine: but this only will be to you a testimony, that I knew her, and that of her I can testify nothing else than every good: but do you imitate her holy morals, and persevere in the common and regular life, referring to the prior Life, never permitting that it be not perpetual in your monastery. Do not depart from the observance of the Rule, because this is the ladder which will lead you to eternal life. Be prudent in choosing Confessors and Directors of your souls: but seek diligently persons, not only learned and upright, but also experienced in cenobitic rule. Live in simplicity, never caring for familiarity or friendship of any kind: but rather be solitary, with an exhortation to live religiously. and disjoined from the whole world. Frequent holy prayer. Live in simplicity and spirit, educating your novices and juniors in holy obedience. Nourish them with discretion as to body and soul. May Jesus Christ, your Spouse, ever preserve you. Remember me a wretched sinner, who require nothing else, than that in Paradise we may enjoy that true angelic and inestimable love, Jesus Christ and Mary, His most sweet mother.

Your Servant and Slave: Brother Alexander in Christ Jesus.

[70] It must be known that our Reverend Father Fr. Alexander, Prior of St. Mary Novella, The death of the same author, who with his own hand wrote the present Life of our blessed Mother Sister Maria, after he had lain infirm for some time, in the morning on the day of St. Reparata Virgin and Martyr, the 8th of October 1581, which was a Sunday; when he had again communicated about the 12th hour, at length between the 14th and 15th hour with great spirit passed to the true life: of which may God give us also the grace. Amen. In the year then 1583, there came forth at Florence, printed, a notable Life of a man (as it appears) endowed with the grace of miracles and a prophetic Spirit, who, the author of the Regular observance to be established in the convent of St. Mary Novella, toward the end of his life was also elected Prior. whose Life also is had written. That Life Francis Marchi wrote, which only it has been permitted us hitherto to see; but we have an elegant Epitome inserted in the sacred Dominican Diary, which Fr. Dominic Maria Marchesius lately published at Naples: where although no mention is made of this Venerable Virgin, yet in general it is said that Fr. Alexander ruled various Confraternities and Cloisters of Nuns with great spirit, among which the Monastery of St. Mary of the Angels can be reckoned only so far as he functioned in it in the office of extraordinary Confessor, as afterward our P. Virgil Ceparius, and others of the Society of Jesus did. The Monastery itself is otherwise of the Carmelite Order: which I know not whether the much-praised Marchesius sufficiently understood, when, speaking of the Nuns of the Angels, to whom Brother Alexander made his last sermon on the day of St. Mary Magdalen, he says, our Nuns of the Angels.

[71] The same Nuns have, and have communicated to me, an Italian Letter, on this same subject; to which their Ordinary Confessor prefixed in his own hand a title of this kind, Life of the blessed Mother Sister Maria Bagnesia, written by D. Jeremiah Foresti, directed to me Priest Augustine Campi of Pontremoli. Which Letter, the title slightly changed, receive here in Latin; and consider with me, how solid and savory a piety, from a more familiar conversation with Maria, a secular man drew, and one married, and implicated in court ministries, such as that Jeremiah was: for the whole writing breathes I know not what of tenderer devotion, than that of the two others, although in spirit very advanced.

* The 27th of July.

EPISTLE

Of D. Jeremiah Foresti, familiar of the Virgin, to her Confessor D. Augustine Campi. From the Ms. of the Monastery of St. Mary of the Angels.

BY ZACHARIAS FORESTI.

EXORDIUM.

To thee, Father in the sweet Christ Jesus reverend, I, Jeremiah Foresti, an unprofitable servant and a sinner, desire peace and everlasting joy.

[1] After the most happy passing, which by God's grace she made, Bidden to write what he knew, when it pleased Him, that blessed soul, our blessed and reverend Mother, Sister Maria Bagnesia; whom we trust to have been received by her most sweet Spouse Christ Jesus in glory, among the happier and more blessed souls of Paradise, as a Virgin and Martyr, on account of that long and continual patience which she exercised through the whole course of her life, adorned and enriched with heavenly virtues and honors; I could not contain myself, but that, to the praise, honor and glory of God, and to the solace of those who shall read the present epistle, the divine grace inspiring and in the better manner that I know, I should write some things of her life; asked, dearest Father, by thee and in a manner compelled in virtue of holy obedience, and of that devotion and reverence which I always had toward her. obligated by many benefits to the deceased,

[2] Wherefore, as one obligated, though unworthy,

[3] But what do I say, or what do I promise? when that good Prophet and great servant of God, whose name unworthy I bear, sanctified in his mother's womb, answered God commanding him something; and humbling himself as unfit for it, A a a, Lord, I know not how to speak, because I am a child, so greatly humbling himself. O blessed he who is humble! because he knows himself to be in God's sight a child, that is, useful for nothing. But so pleasing to the most kind Lord is this virtue of holy humility, that He answers him, It pleases Me that thou know thyself, and humble thyself, knowing that of thyself thou neither knowest nor canst do anything good: but I, my son, will give thee grace to work every good which I shall desire; and therefore, to all things to which I shall send thee thou shalt go, and whatsoever I shall command thee thou shalt speak. I feared therefore and dreaded, lest it should be rash to stretch out my hand to write of light and of virtue, since I am conceived in iniquities, and in sins did my mother conceive me. O most clement Father and my God, thou who knowest and canst whatever thou willest and whatever pleases thee; and who art the true light, he asks to be helped divinely. enlightening every man coming into this world; I ask thee, through thy only-begotten Jesus Christ, with all the humility and reverence possible to me, and from all the bowels of my heart, that, not regarding my vileness and unworthiness, thou wouldst be willing to bestow grace on me, and to expel from my mind all the darkness of ignorance, born in me from sins; and so to enrich my great poverty with the copious riches of thy holy love, and so to illumine it, that I may be able to understand what I ought to say and write, and as is right to the praise and glory of thy most holy Name, of the new spouse of thy most holy Only-begotten, Sister Maria; to whom thou hast granted so much of grace and virtue as it pleased thee. Purge therefore, I beseech, and renew this old man, then give me grace and virtue, Lord, that I may be able faithfully to set down in these pages whatever I know of this beloved and blessed daughter of thine, to her praise, and to the honor and glory of thy most holy Name, for the consolation of thy faithful, thus beginning:

PART I.

On the report of Maria brought to the author, and his first meeting with her.

In the year of the Lord 1555 or a little before; when I was at Rome the general Chancellor of one and another Custody of happy memory of our holy Lord Pope Julius III, In the year 1555, the Author dwelling at Rome, I understood from devout men and worthy of belief, that at Prato and at Florence there were found two holy women of the Order of St. Dominic, one of whom is called Sor. Catharine de' Ricci, ^a and lives even now; the other Sor. Maria, of the noble and ancient family of the Bagnesi (to whom this great grace befell, that she is under the special protection of St. Frigidian, Bishop of Lucca, son ^b of the King of Ulster in the parts of Ireland), both of eminent virtue and a very exemplary life. It was also said to me that the aforesaid Mother Sor. Maria, on occasion of a certain not sufficiently known infirmity, had lain in bed now very many years, exercised with strange accidents, and almost intolerable torments: enduring pains of the head, so to speak, continual; but now pains of the throat and eyes, now of the teeth, he hears of Maria's many diseases, of the ears, of the stomach and of all the members; now suffering in the sides, now in the kidneys, gravel, stones, catarrhs; in the shins, in the feet; bearing also either a cough or straits of the breast, the obstruction and suppression of urine; but often a fever, or some other very evil inconvenience, besides other tediums and a continual passion, affecting her inwardly more than could be believed; and besides the afflictions which she bore, on occasion of her neighbors, and especially in view of the divine honor. So that it seemed an altogether miraculous thing, an almost perpetual fasting, that she remained so long among the living, vomiting up within a brief space of time the little which she took for her sustenance, and which was given her by her domestics, and which she with the greatest difficulty passed into her stomach: nay, even to those very ones who governed her her life was reckoned a prodigious thing, and in a manner impossible, whom they knew to be nourished so sparingly. But I often heard it said, that she lived as it were miraculously by the virtue of the most holy Sacrament, which almost every day in the morning she was wont to take, from the hand of the same Priest who said Mass for her.

[5] with incredible patience, But in that infirmity, as I afterward observed with my own eyes, the blessed Mother always showed herself cheerful, and as strong as if she suffered no ill at all, and had continually lived among roses and lilies, in the highest peace and gladness. These things heard brought me often consolation and at the same time admiration, considering the providence of God and His particular care concerning her; besides the patience of the sick little girl, lying in bed for at least forty-five years, ^c and bearing her cross with so great promptitude and constancy. But she did not lack the society of her sweet Jesus, in the great difficulty of her household affairs, well content and resigned amid the most holy arms of her most loving Spouse Jesus Christ; and conforming herself always in His will, by whom she was comforted and instructed, in all things conducing to her salvation; with resignation, whether by Him immediately, or by His servants; that she might understand the graces which He imparted to one trusting in Him. And so she, receiving all things from the clement hand of God, and reckoning herself unworthy of so great goods, accused herself as a sinner and ungrateful: inasmuch as she seemed to herself to feel no ill, with humility. nor to render to God the fruit and continual giving of thanks which she owed; whence she sighed to the Lord, and blessing Him asked Him pardon of her offenses.

[6] Then migrating to Florence, But I, understanding such things, was kindled with a most ardent desire of knowing her, and of ministering in something, through certain secret helps of my private medicine, the efficacy of which I had happily experienced in others. It happened moreover, by God's good pleasure, that, having returned ^d to Florence with all my household, I established myself in the service (as thou knowest) of their Most Serene Highnesses, ^e where with great diligence I sought some person, friendly and familiar with her, who could and would give me a greater and more distinct knowledge of that holy handmaid of God. Desirous of seeing Maria At length I fell, with no small delight and solace to myself, upon certain servants of God; by whom I was fully instructed concerning all the things which I desired to know, of the infirmity and holy life of that new Martyr and blessed Virgin. Many things also I learned from her own physician D. Francis Rugerius of Arezzo, and from P. Fr. Alexander Capoccius, her intimate, of the Order of Observant Preachers, a man of holy life: as also from John Nicolozzio of Prato, a very spiritual man. But hoping, he is introduced to her; by means of some one of them, to obtain the grace of seeing her, and of serving in something (as I said); at length I resolved with myself to ask the aforesaid John, as a man of known charity, that he would at some time be willing to lead me to her (as he afterward did) into her own private chamber, where the holy sick one so long and so faithfully had served her most holy Spouse, in true humility and patience.

[7] Having entered there the first time, I as it were wholly trembled for reverence and devotion; and with great devotion, both on account of certain servants of God found there, and also on account of the most devout altar there built, and adorned with images of the Saints and rich with relics of others, upon which in its time Mass was celebrated: her whole chamber otherwise was furnished by holy poverty, and true and Christian simplicity. But suddenly I felt myself filled with a thousand most sweet odors and precious aromatics; and I was carried up with so great gladness and so great a jubilation, that, forgetful of every other thing, I would willingly have chosen for myself a dwelling of this kind forever, where I might live and dwell among so many Saints: he silently observes everything: for I seemed to be as it were in a certain sanctuary or most devout oratory, and a house of holy prayers, where God dwelt. Then, due reverence made to the altar, when I had signed my brow with the sign of a truly Christian man and with holy water, in the peace of the Lord I saluted the holy little Virgin, by whom in turn I was kindly and modestly saluted back. Then for this first time withdrawn apart, I preferred to use silence, rather than to speak much: for I judged a moderate fear there more becoming, than a bold presumption. Meanwhile I observed, as much as the weakness of my wit could attain, all the things which I had before heard from divers persons about her sanctity and about her sister, etc. And seeing with how great humility she obeyed all, even the least little maidservant, and with how great strength she tolerated her infirmity, and how sweetly also she dealt with every

kind, although it was granted to few and almost only to her domestics to see and address her, who was by no means delighted with the company of men; I stood wholly astonished, and full of spiritual solace, clearly recognizing in her the grace of her Spouse, by which in her greater necessities she was comforted and strengthened.

[8] The graver and more troublesome the disease was, the more she showed her virtue and constancy; although she, sighing to God, and is greatly edified, seeing her humility, seemed to grieve, because she did not believe herself such in suffering, as she herself wished to be; asking pardon for her ingratitude and negligence, and saying that she did not serve His divine majesty as she ought; nor render to Him fitting praises and thanks, which to so great a Lord she was bound to return, whence daily she received new gifts and new helps; inwardly visited by Him, with the sweetness of love, but outwardly variously refreshed, with the greater gain of new benefits, and of merits and perfections. Wherefore, recognizing all that was hers to flow from God, through His infinite goodness, she gave thanks for all things which she received from His most gracious and most kind hand; likewise for all her pains and torments, and every help; but keeping silence reverently, with discretion, or speaking discreetly, she always blessed God and gave thanks. I was also vehemently edified by this holy Virgin, hearing with how great grace and prudence she spoke and answered; and with how great modesty and discretion she demanded from those whom she could by right command the services necessary to her; having compassion on others' infirmities, and bearing it ill if even the least thing was suffered by another on her account.

[9] Moreover she was much loved by all, on account of her singular meekness and great benignity; with amiability, because even to the very birds (which she so loved, that she could not see them suffer anything, much less die) and other domestic animals she was kind and compassionate. But those little birds seemed in turn to have compassion on her, when she was in her pains and sorrows, singing to refresh her; but at other times, lest, more grievously oppressed, they create trouble, even toward irrational creatures, keeping silent. But among other things a certain cat of hers, seeing this blessed Mother, for the intensity of the torments, eat nothing at all for several days, wished himself also by fasting to be a companion to her: nor did he depart from her sooner than he felt some appetite for food had returned to her: then indeed he caught a little bird, and brought it to her, and by mewing as it were said; From now take food, because so it pleases God. Other cats also brought her from time to time various foods: which I understood from herself, narrating this with a certain courtesy; and it made me remember many servants of God, for whom by birds or other animals provision was made in their necessities.

[10] And by the promptitude of her Sister and Confessor: In a similar manner I considered her long infirmity and continual pains, and the diligent charity of her Sister and spiritual Father about her ministry: and I marveled at both this one and that one, great in age and modest in strength, of weak body, but of the greatest promptitude, serving her: and I remained so well edified, both by them and by all the domestics of that household; that whatever I had heard of them I reckoned little compared to those things which I drew with my own eyes. For I judged there to be there far greater perfection than I had hitherto known or could understand: and I seemed inwardly to hear a voice saying to me, Behold in long-lasting patience Job, in contemplation Magdalen, Martha in the ministry of the sister, and in the spiritual Father the faithful custody of Maximinus. ^f All these considerations and delights were offered me in the first visitation and he departs desirous of returning. which I made to that holy handmaid of Jesus: from whom leave asked, because the hour was now later, I withdrew; more than before desirous of returning, to see her again; and of offering myself for all time, with all my domestics, most prompt to any command of hers: but wishing her peace, I desired from the inmost affection of my heart to be received among her dearer ministers and friends, wherever any use of me could be.

ANNOTATA.

PART II.

The spiritual fruits from the colloquies of Maria related by Jeremiah.

Asking her about her infirmity, Some days thence transacted, with the same John, having returned to visit the aforesaid sick one; scarcely had I entered her accustomed chamber, but I suddenly felt myself full of spiritual gladness, and a most ardent desire of serving her. Taking courage therefore, when I had reverently (as was fitting) saluted her and all present; I asked, with the greatest tenderness and compassion, the blessed Mother about her infirmity, and about the time during which she had thus lain. But she, with a kind and cheerful countenance, answered me: Already from childhood I began to bear my cross; and now it is ten years that I am confined to bed: he understands that she had lain ten years which time on the one hand seems to me very long, because I see meanwhile that I have done no good; and that the end of this most perilous exile of mine is too much deferred; but on the other hand I live most content, and suffer as much and as long as it shall please God, provided I serve Him; because I know that this mortal life is but a slight shadow; which passes quickly, and like a dream or an empty vapor suddenly vanishes. To her thus speaking I offered moreover, with a prompt and good will, that little which I could, and far inferior to her great merits, and offers her his service. and by no means equal to her infirmity. But she, who, willingly suffering, seemed to herself to suffer nothing, on account of the great love with which she embraced her dearest Spouse Christ Jesus; full of His grace, would at length ask nothing else of me, than that I be mindful of her in the prayers which I made to God. But as I afterward understood from John, she wished to know my profession and the condition of my family.

[12] Thence often returning to visit her, I was always received with most sweet colloquies and efficacious examples, returning then more often, by which she animated and excited me to the exercises of holy virtues, the service of God, the hatred of myself, and the contempt of the world; likewise to flee the occasions of sins, and to exercise works of charity, exhorting me to frequent the churches and prayers, to gain indulgences, to pray for my enemies, to forget the injuries done to me, and to do good to those from whom I had borne any evil; finally to any holy exercise and work of the Christian profession; withdrawing me from too much conversation with worldly people, he profits much from her admonitions: and admonishing me to live in the fear of God, from whom I should ask grace to know Him, and strength to love Him most perfectly, and to grieve for every offense against Him, and to renew my life by means of true penitence: wherefore she persuaded me frequently to use the Sacraments, through which is received virtue and grace for living well and dying well.

[13] When I stood by most attentive to admonitions of this kind, as one desirous of my salvation, with weeping and reverent eyes I gazed repeatedly upon her face, which on one occasion among others appeared to me so gracious and clear, and resplendent with a violet color so kindled, he sees her face most beautifully shining, as in mid spring a white lily, joined to a purple rose, is wont to appear; or as a clear crystal, struck by the shining sun. Wherefore, returned home, that whole evening and often at other times, I could not speak of any other thing than of that holy Virgin; and I did the same outside, as often as I fell upon a person fearing God and loving virtue. Nor could I be satiated thinking of her, because I seemed to myself to have beheld a most comely and most honorable little Virgin of twelve years and of an Angelic aspect; not however a woman, of so advanced an age and for so many years sick, since she was then about forty years old. I noted also that she was simple and most prudent in words, in works just, in commands discreet, patient in afflictions and in diseases robust, most strong in conquering infirmities and temptations, most humble in obeying, a lover of good works, a liberal dispenser of what she had to the poor, and considers her several virtues, a merciful consoler of the afflicted and tribulated; heavenly in desires, modest and kind in answers, most prompt to succor, most poor as to temporal goods, diligent in the service of her most sweet Jesus, fervent in prayer, and burning in divine love. Wherefore since in her, as in a most clear mirror, much virtue and great perfection appeared; it was easy for anyone gazing on her to see most clearly his own defects; as I often noted my imperfections; having in her example, occasion, and matter sufficient for all virtue and discipline.

[14] Assailed by some temptation he has recourse to her, I am not indeed ignorant, reverend Father, that to write to thee about these things, who served her for so many years and wast familiar with her, is as much as to carry water with a small vessel into the sea; and that whatever I shall write on these leaves, I shall have related the least part

of those things which could have been written of her with truth: since nevertheless when the truth is told, whether little or much, it is always pleasing and acceptable to those to whom there is a good interior taste, and a light fit for beholding divine things. I will not however omit to tell thee, that from time to time finding myself held by a spirit of accidie and melancholy and full of displeasure, I went to the blessed Mother to visit her for the sake of consolation, led by great hope of finding with her quiet and help. But as soon as I entered her chamber, she noted my trouble, however much she strove to dissimulate it, lest she increase my pain for me. But, as she was merciful and born to help, at once she thought of a remedy to be made for me, addressing me with these or similar words; Welcome; thou hast certainly delayed much to come, but I was awaiting thee with great desire, that thou mightest emerge from that tedium of thine and the most troublesome thoughts by which thy heart is pressed. Indeed I said today to those of ours, It cannot be long before our Zacharias comes: and scarcely had I said this, when hearing a knock at the door, He himself it is, I said, Zacharias.

[15] Then beginning to speak with me of my passions and tediums, and is relieved in manifold ways, as if she had been in the midst of my heart, and had looked into all my secrets; seeing that I could form no word or sign of gladness; that she might free me from such a strait and so great a sadness, she changed the discourse, and began to speak of God and of the vanity of this most wretched world. But such was that discoursing of hers, that in a short time I felt myself wholly lightened and serened, every cloud of mind dispelled: and so free from any perturbation and trouble, I returned glad and cheerful, feeling myself inwardly vehemently strengthened, and grieving only at this, that I could not be with her continually, and live and die in so good and holy a conversation: and such and so great was my devotion and love toward her, as toward the friend of so great a Spouse, that I would gladly have laid down my life for her service. But however great was the peril in which I was, yet so great was the joy and solace which I perceived while she spoke, that, forgetful of all other things and almost even of myself, it did not please me to think of taking food or of any other business of mine. In short, so great virtue came forth from her admonitions and colloquies, that far from me fled all melancholy, all worldly thought, all carnal temptation; and is stimulated to virtue. and from time to time I became an enemy to myself and as it were dead. At other times, moved by her holy examples and exhortations, I would have wished to distribute to the poor of Jesus Christ whatever I possessed; and caring nothing to remain naked, I seemed to hear a voice inwardly saying to me; If thou wouldst become great, and be blessed in the heavens; take care to be humble on earth, and embrace holy poverty. At other times I was impelled to beg through the city, and to preach my vileness, and my abject condition or rather my pride, and foolish presumption, and all my defects, to the greater confusion of myself, and the greater contempt.

[16] Indeed I think that whatever there was in me of good and holy desire came to me from the mercy of the Most High, by means of the prayers of that holy little Virgin; he attributes all his goods to her prayers, certainly persuaded that she took me under her protection, and that by her intercession I twice escaped from a most grievous and as it were incurable infirmity, for which there was humanly no remedy, to the stupor of the physicians and others who saw me; when almost no other talk was heard through the city, than of me as one revived from death and resuscitated from the tomb. But whoever had any judgment believed without doubt that I had been saved, not by the work of physicians or the virtue of medicines; but, and his recovered health from a disease of the bed, that through the continual prayers of some good person and handmaid of God I had obtained a grace of this kind; as in truth I confess that I also believe. For when I was in extreme peril, oppressed by the disease, it seemed to me that my spirit was led to behold the eternal punishments, and there to gaze upon certain Magnates with veiled faces; and that the malign spirits, having put on human forms, with all kinds of frauds entangled the whole world; and at length precipitated a number almost infinite of mortals, little attentive to themselves, into the infernal pit.

[17] Going forth hence, I saw offered to me a certain most happy mountain, after a notable vision offered to the sick man. all full of most pure emeralds, topazes, diamonds, and sapphires; where with great gladness I beheld certain winged ones like Seraphim; and I heard a voice saying to me: This is the holy place and the dwelling of purity. Then lifting my eyes on high, there appeared to them suddenly the most blessed Mother of Jesus Christ, accompanied by an infinite number of most chaste Virgins, altogether shining, among whom were several Nuns, clad in a most white habit and like that of the blessed Mother Sister Maria, who all most swiftly passed by, leaping up and returning to the glorious felicity of Paradise. There again the Queen of heaven showed herself to me, the mother of the most holy Redeemer, holding her son standing in her lap, and wholly surrounded with heavenly splendors and Angelic choirs, but with a cheerful countenance and full of grace, sitting in majesty with an innumerable crowd of Saints. The same most holy Mother had before, in the same disease, on other occasions appeared to me, with a sad countenance and showing compassion, with her son dead in her arms. But these things appeared to me in a most urgent necessity and danger of life, not on account of any good things which I did, but only on account of the goodness and infinite mercy of God, through the prayers of Mary the Virgin, and through the intercession of this holy and devout handmaid of His, who daily prayed God for my salvation.

PART III.

Certain wonderful things done concerning her and through her.

[18] Many things could I write of her life exercised with sorrows, and of the long-lasting patience which she held even to the last day; The endurance of injuries and in particular how she bore to be despised, ill-treated, and affected with injuries; sometimes even by the very little maidservants of her house, on whom she had vehement compassion, and always returned good for evil. I could also narrate a miracle wrought in a little vessel of white wine, which the Reverend Mothers of the monastery of the Angels kept for her, commonly called the Monachine; and truly Monachine or little Nuns, because poor in spirit, the wine kept for her, but corrupted, is restored by a miracle. but rich with much peace and grace of God. That wine was so corrupted that it had neither the color of wine any more, nor the taste, but seemed nothing else than a certain putrid dreggy matter. But they, placed in prayer, lest our venerable Mother should suffer any inconvenience by reason of that defect, obtained from God that the wine should be restored to its former goodness, nay even to a better state than before, such besides that it gave health to some sick persons who drank of it. In which prayer the aforesaid Nuns employed also some Relics of R. P. Brother Jerome Savonarola of Ferrara: and in this it is given to understand how the Saints help other Saints still existing on the way.

[19] But because these and many other wonderful things are known and manifest to thee, dearest Father, The Author's wife often helped, I will not undertake to relate them now, leaving them to those who know them better than I: but I will narrate that D. Constance Ugolini of Perugia, my wife, sometimes visiting that holy little Virgin, always returned from her well edified and content: and induced by her good counsels and admonitions, resolved to frequent the most holy Sacraments, and to contemn the world, giving herself to mortification, and bearing with much patience whatever tribulations. But once, when she had revealed to the aforesaid Mother certain tediums more secretly haunting her mind, and had asked a remedy for them, she quickly recognized how much it profited her. But first of all she relates, that when she had commended to her a certain own brother of hers, Octavian de Ugolinis of Perugia, an honored Knight, on account of a certain peril of his, she obtained whatever she wished. Hear then.

[20] That young man, my brother-in-law, withdrawing from a certain silk shop, and walking through the forum of the city, not far from the palace of the Governor of Perugia, she commends to her her brother, was assailed unexpectedly by four well-armored men, and another also of Perugia: and his hand sent to his sword that he might defend himself, when he judged himself unequal to all together, he went straight at his enemy: and the point driven into him as chance bore it, he transfixed his throat, so that on the spot he fell down dead. And at the same moment was heard the sound of a powder-firearm: by which the Governor, roused, with some inhabitants of that Palace, and hearing the rumor of the crowd and of the constabulary, and suspecting some sedition in the people (especially on account of the gun fired, on account of a slaying done in his own defense, and because the thing had been done in the area before the palace), every other consideration set aside, sent out his whole household; nay, he himself descended to the chief door of the Palace, with some Nobles of his household, wholly angry and most vehemently moved: and commanded the Prefect of the public constabulary, either to seize the guilty man, and at once deliver him to death; or if he could not seize him alive, to slay him by any manner whatever. The wretched young man therefore, seeing no place of flight left to him, entered a certain house, defending himself from the constabulary as he could. But the constables, despairing that he could thus be taken, having mounted the roof of the house, let themselves down within, to assail him from every side. seized Then indeed perceiving that he could be saved far more hardly, alone now opposed to so many; he chose to deliver himself to one of the Priors of the city, there present. And so led into the palace, and tightly bound, he was forthwith thrust into a secret prison, that the Governor's command might be put into execution as soon as possible, a certain minister of the treasury, very influential, and most animated to avenge his slain kinsman, instigating it.

[21] Meanwhile it was dealt with the Governor, the deed narrated, and consigned to death, he instantly asked by many Nobles of chief dignity, that he would deign to examine and take cognizance of the cause in due time. His anger somewhat mitigated, the Governor assented that for some days the execution of the decreed death should be suspended, chiefly in this respect, that he wished satisfaction to be made to those Nobles, to whose faith Octavian had delivered himself a captive, and into whose custody he had gone: yet so that the Governor remained fixed in his purpose of exacting capital punishment. When this was understood, it was written to Rome and to Florence, for obtaining the intercessions of several Princely men: by which nothing else was profited, than that he was kept among the living some months, to break the efforts of the adverse party, which hastened to take from the guilty man at once his life and his honor. The case heard, I and my wife at once went to visit our common Mother, and to narrate to her the matter as it had been done, with as much sorrow and feeling as thou thyself canst imagine.

When therefore she had understood in what peril my brother-in-law was; moved with compassion, and most ill-treated; she promised to pray for him, and to ask the prayers of others daily. By such sweet words, in some measure consoled, we asked leave to withdraw; and after some weeks we understood that the captive was still held among the living, but so ill-treated that he could scarcely any more be recognized: and that he had resolved rather to kill himself with his own hands, than to offer himself to be slaughtered to the ministers of public justice, so everywhere hated and abominated.

[22] Then indeed we returned to Mother Sor. Maria, and narrated in what state the matter was: whom she promises will be released, but she answered my wife: Trust God, my Sister, and leave all your desire to His arbitration, because He is wholly kind and merciful: but hope that He Himself will free him, and will save him from the hands of his enemies. Few days then passed, when, we returning to her, she said, announcing happy things: Your captive soon, soon, will be dismissed from prison, and will be freed: only be of good courage. After about fifteen days it was written from Rome and Perugia, by D. Peter-Gentile her brother, and D. Porcia the sister of my wife, the effect following within 15 days. that the aforesaid Octavian had been absolved from the homicide; but for some satisfaction of the offended party, relegated for some time from the city: and so he was sent out of prison, and lives even today, by God's indulgence and the merits and prayers of Mother Sor. Maria, by means of which we believe this grace to have been obtained from the Lord, to whom for this and every other benefit be praise and thanksgiving.

[23] It happened at another time that Julius my little son, hearing in the square a great din of boys, The Author's son seized by a raging heifer, ran out of the house, to see what was being done; but he ran upon a most ferocious beast, namely a heifer running loose, and which had already done other damage along the way, while it was driven by the clamors and the running together of those pursuing it. The boy, seized by the horns by this beast, who had found no place of flight, was tossed on high about six ells, and with torn garments cast on the ground, yet not at all hurt in body. D. Constance the mother was watching these things at the window; and since we had no other son, as neither now have we, crying out and commending him to God and the most holy Virgin, he is preserved unharmed. she fell down as dead. But because a few days before she had commended the boy to Mother Sor. Maria, it pleases to believe that the divine goodness, in view of the protection and prayers of that blessed one, preserved the boy safe and immune from all evil.

[24] Maria distinctly explains the interior state of a matron visiting her. At another time, when a certain Volterran Matron, my kinswoman, was in the company of my wife, and had before heard some wonderful things of that holy woman, but first of all of her long-lasting infirmity, and great patience; she, who was held by a certain strange and unknown disease, was moved with a great desire of going and visiting the aforesaid sick one, hoping to find some remedy for her ill, or at least to see some sign of her sanctity. With this end, as far as I remember, and perhaps stimulated by no other view, although she was not ignorant how much it displeased the good Mother to be visited, not only by Magnates, but even by any worldly persons whatever; relying however on the company of her who was with her, my wife, and whom she knew to be friendly and familiar with her, she took confidence to approach. When therefore she had entered to her, and had given occasion of speaking, the holy woman knew how to explain so well, and as in a parable, part of her life and of her more secret thoughts, and of those temptations by which she had long been assailed, although never before seen by her; as if she had her whole conscience most thoroughly seen, and had known her from a hundred years. Afterward she set up a discourse of things pertaining to God and the spirit: whence she was wholly astonished and compunct; and, if she had known how to profit from her admonitions and holy counsels, her affairs would have had a much better outcome and one more conducible to her salvation.

[25] The Author, relating the many things received from her, I could also add something of myself: but lest I create tedium for anyone, I will only say, that since that blessed and holy Mother took me under her protection, I think every good desire, by which I was ever moved to do good or to flee evil, and whatever of Christian virtue I ever exercised by God's inspiration, befell me by her means, who obtained for me from God many graces, which I had never merited; graces, I say, not temporal or of this world, but pertaining to the salvation of the soul, and the honor and glory of God Himself. I likewise acknowledge that I owe it to her intercession, that I remained in the same rank and condition with the Most Serene Grand Duke Francis for eighteen years, he hopes more from her in the future, although meanwhile the whole Court was renewed, and from the roll of palatine ministers all those were removed who had served the elder Grand Duke, whom God our Lord keep in the eternal felicity of heaven. But since to this our dear Mother Sor. Maria after a long and laborious exile has come, I am confident to write of her life; and since her charity is now in glory, where life is without death, joy without sorrow, and love everywhere perfect; I conclude, that she who so greatly helped me on earth, will more do it in heaven; where that she is I hold most certain, and that by God's grace and the merits of good works and a holy life, for which may God ever be blessed.

[26] One thing remains for me to say, that when I had understood from her ordinary physician the gravity of her last disease, concerning whose salvation before her death because nature now in no way obeyed art, and all her strength was exhausted by years and diseases, so that only a few days of life were believed to remain to her; seeing no medicines any more profit her, not even that extraordinary one which on the part of His Most Serene Highness I myself had brought, I judged it was over with her, and that nothing else remained than to make continual prayers for her most happy passing. When I had persevered to do this for three days, while she approached the death of her infirm body, a certain devout person of hers and a friend of mine and well known, placed before the most holy Sacrament, a friend of his heard an inner voice: and praying for her before and after Communion, heard as it were a voice inwardly saying to him, Son and sinner, pray for thyself, because thou art poor and miserable; but she is most happy and blessed in heaven: although at that point of time her soul was not yet loosed from the body. Then the same one, wishing through those three days to compose himself to pray for her, did not find words; but only felt a wonderful joy thinking of her, as if she enjoyed the fullest health, or rather as if he had seen her, among the Angels and blessed Souls, before the supreme God placed in much glory; which it pleased His divine majesty to render to her, for the purity of her body and the brightness of her soul, and the long martyrdom borne with so great patience in all her members; as He did not omit, even in this life, to give her every virtue and help necessary to her salvation even to the end.

[27] By her example both I, and any other desirous of obtaining salvation, can most easily learn and commends himself to her prayers, how evil is to be borne and good done out of love of Jesus Christ, to whom we are all obligated; how also we ought to fear Him, obey Him, love Him perfectly and ever praise Him. Of Him I ask pardon, for all my fault and imperfection, and the disturbed order which I held in speaking and writing these few things: but I grieve that I could not express more perfectly, as I would have wished, the things which I knew and held by memory, of that beloved spouse of His, our dearest Mother. And do thou, reverend Father, excuse my ignorance with the most high and most clement God: that the good and true which He made me write (for by His grace I had no other intention, than to proceed according to truth) may turn to the honor and glory of His divine Majesty, to the consolation of His friends, and of him to whom he writes. who shall hear her praises in that little Virgin, His beloved daughter and dear spouse, who now is in heaven in that everlasting glory; of which I ask that she make me partaker with her eternal Spouse, the exalted King and supreme Monarch, who lives and reigns for ages of ages. Amen.

SUPPLEMENT II

From the Revelations of St. Mary Magdalen de Pazzi.

[28] With what faith and certitude the books were written, of the things said and done by the aforetitled Saint, St. Mary Magdalen de Pazzi in ecstasy, when, rapt into ecstasy, she was divinely acted and spoke, has been declared in the Proem of the first Life of her and elsewhere. In the same place at number 19 it is narrated how, most devout to the Venerable Mother Bagnesia, she merited often to see her in Paradise, and namely on the 11th of July in the year 1584, which was the eighth after Maria's death. But she saw her in a most beautiful manner, which, bound by the command of obedience, she set forth in these words: I saw in paradise a most beautiful throne of incomprehensible light, she sees M. Bagnesia on a most adorned throne on which sat the Blessed Mother Sister Maria Bagnesia, wholly resplendent and full of singular majesty; and I understood that throne to be her virginity and purity, which was for her a chief ornament. I saw also that the aforesaid throne was adorned with precious necklaces: and these were all those souls whom she had induced to serve God, which round about, surrounding her in the manner of a throne, procured for her the greatest beauty. Thus Puccinus at number 19; who, when he testifies that he describes these things in the words of Blessed Magdalen herself, at the same time also indicates that those Nuns, before Urban's Bull, without scruple called Mother Sister Bagnesia with the title of Blessed, although their successors now abstain from it.

[29] The same Life written by Puccinus, but by his successor Riconesius, after the Beatification of Magdalen, in the year 1626 reformed, in the year 1584 on the 11th of July, and in many things contracted, in some augmented, narrates more distinctly the occasion on which a vision of this kind befell Magdalen. Then namely, when according to a vow made by another for her convalescence, on a certain sixth feria, and the same fortieth day after the religious Profession made on the 27th of May, that is, on the 7th day of July (for it was the year 1584 having the Dominical letters A G) the same Magdalen fulfilled that vow by herself, visiting Maria's sepulcher. From the same narration also it appears that any Tuesday was held by the Nuns in honor

to be, because on such a feria Maria died: for on such a feria that pious Sister promised to fast for a third time, if Magdalen should convalesce. And she indeed the vow made for herself, of visiting the sepulcher three times, after the vow made to her for herself; began to fulfill on the following Saturday, that is, the 8th of July: but bidden for some days to keep herself in the infirmary, she returned there again on the 11th day, and had that vision, which is related also in the Mss. excerpts sent to us, with this addition: Among the aforesaid Necklaces, adorning round about the throne of Maria, she saw a diamond of special splendor most beautiful and indeed adorned with other souls like necklaces, (which she understood to be a soul, advanced by that Mother to the Religious state); but this was quite white, on account of her purity; and as the diamond itself is strong, so had she been strong and patient, in sustaining a quite troublesome infirmity. She saw besides Mother Maria herself offering to Jesus all the Nuns of the monastery of St. Mary of the Angels, some indeed in the manner of flowers, others in the manner of fruits, according to the measure of the merits of each of them: thus the vision was ended.

[30] Thus far the Ms. sent to us, in which, while the 13th day of July is noted, and again on the 14th, not of June, but of July, it is necessary that either in the figure 13, for 11, there was an error to be transcribed, or that the same vision was offered twice to that Saint; once simply, as it is narrated by Puccinus; and again with the additions which the Ms. transcript has: to which, lest I attribute too much, as to the numbers and the order of the visions, it makes, that in the same place there are premised two other visions, as of the 14th of June and the 5th of July, offered in a similar visitation of the sepulcher, and indeed after health recovered by a miracle: which cannot consist with the aforesaid number of forty days, between the profession and the recovered health. Wherefore it pleases to change the order of the visions, so that the first was made on the 11th or 13th of July; the second, on the 14th day of the same July, not however of June; the third, on the 15th day, not the 5th, of the said month. When therefore, according to that correction, on the 14th of July, the holy Mother Magdalen, together with two other Mothers, standing between Maria and Jesus, had gone to visit the body of the aforesaid Mother Sister Maria, and gave her thanks for the health miraculously recovered through that venerable Mother, by means of the vow made for her, and meanwhile was rapt into ecstasy; she saw her in Paradise standing at the right of Jesus, in the midst between Jesus Himself and the Most Holy Virgin; but she saw her clad in a silver cloth, subtle and white, which cloth a fringe of gold and tawny silk adorned; gold, on account of charity; tawny silk, on account of patience. In her hand she had a palm like the Martyrs: and she was most beautiful and at the same time most adorned.

[31] Likewise she saw Jesus, drawing forth from His most holy hands many gems and necklaces, and distributing her gifts, various to various. with which He filled the hand of the aforesaid Sister Maria Bagnesia, to be dispensed at her discretion. Moreover these gems were of four colors, namely white, red, violet, and tawny; white on account of charity, red on account of the love of God, violet on account of humility, tawny on account of patience: which gems when she dispensed, Sister Mary Magdalen saw that she gave many of them to the Nuns of this monastery, especially of the white and red; but to the holy Mother herself she gave indeed of all, but more of the aforesaid white and red. But to the Father Confessor of the monastery also of all, but more of the red, violet, and tawny: she saw also that she gave the same to secular persons, but most of them violet and tawny. Afterward she beheld the aforesaid Mother elevated in a fiery chariot, after the manner of our Father Elias; and she understood that chariot to signify Charity, exercised in works of spiritual and corporal mercy: but its four wheels to be the four Cardinal Virtues, Justice, Fortitude, Temperance, and Prudence, which she had exercised in life: and many thanks rendered to the Lord, she returned from the ecstasy to her senses.

[33] On the 15th of July, the holy Mother coming to visit the body of Mother Sister Maria Bagnesia, Likewise placed higher than St. Catharine of Siena, she was again alienated from her senses, and saw the aforesaid Mother Sister Maria standing in Paradise at the side of St. Catharine of Siena, but in a much higher place; and she understood from Jesus, that, although Sister Maria did not write discourses, nor composed books, nor directed so many souls visibly, as St. Catharine of Siena; yet she did nothing less in secret, by the virtue of her exhortations and prayers, by moving the hearts of men: and the same she performed by her example, especially in that long-lasting infirmity, so many years cheerfully borne: and so she supplied that in which St. Catharine surpassed her by working outwardly: on account of the patience of a longer disease, because she lived much more years than she in such great pains, and meanwhile did very much good, and loved Jesus. Likewise she saw, that Jesus gave her as it were an aqueduct, or a certain fountain, through which by her means He communicated to us many gifts and graces; and not only to us dwelling in this monastery, but also to many other creatures: and making her accustomed petitions, she put an end to this rapture.

[34] On the night preceding the 12th day of February, of the year 1584 according to the Florentines, and in the year 1585 on the 12th of February, but with us the year 1585 now begun, she being placed in prayer, was suddenly rapt into ecstatic contemplation, and with the eyes of her mind saw the soul of Mother Sor. Maria Bagnesia; but in heaven, in the midst of the breast of the incarnate Word, like a most precious stone; with which the Word so delighted, as a spouse is delighted with some most beautiful necklace of his ornament. in the breast of the Word placed as a necklace, And she understood, that the Word bore that inestimable stone not only in the midst of His breast, that He might take pleasure in it; but also that it might be beheld by all, and be in place of a mirror to all who gazed, for knowing its virtues; namely purity, humility, charity, patience, modesty, benignity, and the sweetness of love, with which she followed God and His creatures; and so they might be sweetly compelled to imitate her in some thing, and to afford some delight to God, as she afforded continually.

[35] But to her contemplating that blessed soul it was given to understand, and that she is to the monastery, that for the singular love with which God embraces this His house, that is the monastery of St. Mary of the Angels, He placed over it two great Luminaries, namely His most holy Mother and Mother Sor. Maria, just as in Genesis it is read, that God creating the world placed in it two luminaries, a greater Luminary to rule the day, and a lesser Luminary to rule the night. The most holy Virgin is the luminary of the Sun, because she is the special mother of this her monastery, to whom the Mother of God is the greater luminary, under whose banner we soldier; whence over it she scatters her rays like the sun; and in the day of grace, that is, in the present time, she illumines the souls, gathered in this her dwelling, that they may walk securely by the way of God; making them know the snares of the adversary, and all the scandals which the fraudulent enemies wish to set before their eyes to precipitate them; but she manifests all things to her daughters, and besides extends help to remove them: and also with maternal affection she warms the sterile lands or hearts of these her beloved daughters by the fire of divine love; and so, she furnishing it, there begin to germinate the flowers of holy desires, and the fruits of good works, and of holy virtues. But in a far more sublime manner the same most holy Mother works in those daughters who are strong in good will, and dispose themselves more and more every hour; because in such she not only works spiritually the aforesaid effects, but also all the rest and even greater than the sun works in the material earth.

[36] The lesser Luminary is Mother Sor. Maria Bagnesia, placed over the house of the most holy Mother of God like the Moon. granted divinely as the lesser luminary: For as this one, the sun withdrawing its rays, lends its light to the lands; so that blessed soul, if at any time the Mother of God, namely the greater Luminary, offended by the imperfections and negligences committed by her dear daughters, withdraws from them the rays of her splendor, and leaves them wrapped in dark gloom; with full affection of compassion she meets them in such obscurity of night, and illumines the souls so darkened by exterior defects, extending efficacious helps for recognizing their imperfections; and inciting them to true penitence, by her suppliant prayers she compels (so to speak) the Mother of God, to condone the faults committed, by the ungrateful indeed, but now penitent daughters. And the Saint herself added, O if the daughters of Maria could understand, how much of help comes to them from that lesser Luminary, at the time when they are in the darkness of defects! how much the more would they use it than they now use it! Nor only is she a help to them in heaven, with God and the Most Holy Virgin; but also in the singular examples of her virtues, which she left on earth, she is most useful to the souls consecrated to God; if however they will use them, by working out of virtue in imitation of her.

[37] But again considering those two heavenly Luminaries, but the more imperfect Religious like clouds, continually infusing light into the souls devoted to God; she understood that those who live more imperfectly within the religious cloisters oppose themselves to them like clouds: which although they cannot bring it about that the sun and moon should not give their light; yet they blunt it, and intercept their rays, so that they cannot work their accustomed effects in creatures. For those souls, which in the sacred place live more imperfectly, not only impede the operations which our Luminaries would produce in them; but also set an obstacle in all other souls. And with much admiration she said: Defects, even committed through frailty, are clouds to the Luminaries. But afterward she was comforted to behold, how the divine Spirit, refract their benign rays: blowing upon such souls, dispels all those clouds of defects; and so the Luminaries themselves wonderfully begin to exercise their operations, and to bring them to perfection. She saw also certain souls like very dense clouds, which neither by the light of the second Luminary, nor by the breathing of the divine Spirit were dissolved; and without doubt would impede the aforesaid effects, unless the more vehement wind of the Holy Spirit with great force propelled them into some part and corner; and so those indeed were, but did not impede anything, whereby the Mother of God and the blessed Soul above named might exert their powers over the whole Congregation. But these clouds she said were souls, which will not remove out of the way the impediments, that in them the grace of God may work, and therefore persevere in their imperfections.

[38] She understood also, with her great delight,

how the most holy Virgin takes up with ineffable love all those daughters likewise that Mary is mother to them, Bagnesia a nurse, who choose to consecrate themselves to God in this her house, and brings them forth, adopted, in spirit before the Word; but after the bringing forth delivers them to that blessed Soul, of Mother Sister Maria, who like a most loving nurse rears them. After these things she returned to her senses full of joy, on account of the divine protection prepared for this her Congregation, by means of the most blessed Virgin, together with this venerable Mother. Thanks be to God. To all these visions of St. Mary Magdalen, pertaining to the first year from her religious Profession, let there be subjoined another, which is understood to have been offered her one year after that; namely when she was divinely admonished of the five-year temptation impending over her, which she herself called the Lake of Lions: and finally before Pentecost, it is however in the excerpts sent to me placed in the first place: and so I am confirmed in the aforesaid opinion, namely that they were transcribed for me without the order of time being observed. But that vision is of this kind, offered to her between Easter and Pentecost of the year 1585, probably in the month of May.

[39] While the aforesaid holy Mother, Mary Magdalen de Pazzi, remained rapt in spirit, [she sees the same clothing the Religious with garments taken from the side of Jesus,] she saw Mother Sister Maria Bagnesia, having in her hand many white garments: which she understood to note purity, and which the aforesaid Mother greatly desired to give to souls, desiring that purity and fit to receive it. But because not all, desiring it, were also fit to receive it; that Mother took the aforesaid garments, and placed them on the side of Jesus; where, leaving Him in that degree of purity which they were not apt to receive, they were imbued with the color of that virtue of which they more had need; that is, for one was made a garment of humility, for another of patience, for another of charity, for another of humility, and so of the rest; but for some, though not many, the same garment on the side of Jesus was made purer and whiter. But the venerable Mother went, and clothed those souls with those garments; and took also the heart of some, and most diligently washed put it back for them. and infusing His blood into their hearts: She saw also that she opened some of those hearts, that they might be able to receive the blood of Jesus: but this she did only to those who had asked it, desiring that their heart, purified, might become a vessel fit for receiving the blood of Jesus Christ. This Saint understood besides, that Jesus so took pleasure in that His handmaid, because she was a virgin and so pure; and that His divine majesty more willingly dispenses His gifts through those who have in themselves that virginity and purity, than through other Saints; and therefore she beheld, that through her Jesus distributed those gifts to the souls for whom the venerable Mother had prayed.

[40] Afterward concerning herself she understood, how the will of God was that she should enter into the Lake of lions: she understands that she is given as a patroness to her, with 4 others, adding, that she should not fear, because the Word would overshadow her in that lake; and the Most Holy Virgin, St. Augustine, St. Angelus the Martyr, St. Catharine of Siena, and the said Mother Sor. Maria would exercise toward her the office of Habakkuk toward Daniel, by bringing food for her refreshment: and that the same Saints would draw forth those foods from the Divinity and Humanity of the Word: and the most holy Virgin indeed from His mouth would take the food of purity, against the temptation contrary to this virtue; St. Augustine, the distillate of His Divinity, namely Wisdom, by which she would be refreshed and comforted against all temptations together; St. Angelus, from the right hand, justice and patience; St. Catharine, from the side of the Word, love and contempt; but Mother Sor. Maria, for the five-year temptation soon to begin. humility and charity, from the left hand of the Word: but refreshed and comforted by these aliments through the aforesaid Saints, she would escape unharmed all temptations, as Daniel escaped the teeth of the lions. She understood also, that as Jesus, in the beginning of all His actions, while He lived mortal among us men, namely according to His humanity, was humbled, but in the end glorified; so also she, in the beginning of her operations, ought to be prostrated and dashed to the ground; and that those operations, which were contradicted even by one single person, ought first to be despised and trodden under; but neither would they be glorified. But of all be glory to God. Thus far the excerpts, not immediately from the books of the Revelations themselves, which I would have preferred; but from a certain collection thence made, after the death of Magdalen, or even after her Beatification or Canonization, as is sufficiently indicated by the title of Saint, not to be found in the books written while she herself lived.