Isaac the Confessor

ON S. ISAAC THE CONFESSOR,

ABBOT AT CONSTANTINOPLE.

YEAR CCCLXXXIII

PRELIMINARY COMMENTARY.

On the Saint's prophecy concerning Valens, his cult, his monastery at Constantinople, and the double Acts.

Isacius the Anchorite, at Constantinople (S.)

BY THE AUTHOR D. P.

At what time the Emperor Valens, by

his brother Valentinian of his own accord conceded to him

was governing the East, the Arian Valens generously rebuking, and

than with God and the Orthodox

was waging, of the Arian sect

in the same East Isaac,

of the solitary and ascetic life among the chief cultivators deservedly

to be numbered. Not so however of the quieter life was he

studious, that where God's and the orthodox faith's cause required it,

into the sight of men and the multitude to give himself

the most holy man refused. Which in Theodoret bishop of Cyrus

book 4 chapter 34 in these words is read. They say moreover

Isaac, to the Emperor, to war setting forth

together with the army, thus to have exclaimed: Whither dost thou go,

Emperor, who hast brought war upon God, nor hast him

as helper? For he it is who against thee the barbarians

stirred up, because thou first the tongues of many against

him to blasphemy didst excite, but those who

praised him from the churches didst expel. Cease therefore

to bring war upon him, and he will repress the war: restore

the best Pastors to their flocks, and a bloodless

victory over thy enemies thou wilt carry off: but if these moreover

being disregarded thou enter battle, by the very fact thou wilt experience how

hard it is against the goad to kick; thou foretellest death to him: for neither

wilt thou thyself return, and thy army thou wilt lose. To these the Emperor,

with anger roused, I will return, said he, and thee I will slay,

and the penalties of false soothsaying from thee I will exact. Then,

he, the threats by no means dreading, Slay, said he,

if in my words a lie has been detected.

[2] The same almost, but in a briefer phrase, Sozomen book 5

chapter 40. But Theophanes these words uses; and even absent he learns it. Thereupon Isaac,

the holy Monk, having seized the bridle of the horse of Valens,

leading the army out of the city, and to war advancing,

as if his last words foreshowing, to him

said: Whither dost thou hasten Emperor, against God fighting,

and him now soon about to experience an adversary:

he adds however, the death of Valens being narrated, by the enemies in a barn

to which he had fled burnt up; They relate also the divine

Isaac, in custody detained, the stench of the scorched Valens,

by God's nod and cleanness of soul, to have perceived; and

before those who were to announce the war's outcome had arrived, the very slaughter of the tyrant to the bystanders to have foretold.

So he, rightly omitting, what also omitted Sozomen, mention

of the village from which Isaac had come; because that he came

from the Eastern parts, that is from Asia Minor commonly

Anatolia, and there from a boy the yoke of the Lord bore, have

all both Menaea and Synaxaria on this XXX of May, and to them

consonant the Acts of his Life.

[3] For on this day (although on the XXVI he died) by the chief Office of the whole

day he is venerated at Constantinople it appears from the Greeks'

Typicon, he is venerated 30 May with chief cult, the Metrical Calendar, and the Muscovite Calendar

received from Constantinople, where he alone is commemorated,

equally as in the Menology of the Emperor Basil, from which

perhaps taken the Arabo-Egyptian Martyrology which

in MS. the Maronites have at Rome, placed under the care of our Society,

on this day also prescribes the Memory of S. Father Isaac

the Confessor: but especially the same is plain from the printed Menaea,

where a full Canon concerning him is set forth; but an epitome of his Life

more prolix in one place, briefer however than that which is had

in the Chiffletian Synaxarium: to which in both places this distich is prefixed.

By God's decree thou wast raised to a divine place,

Leaving, Isaac, the earthly region.

By God's bidding be carried to a divine place,

Deserting the earthly place, O Isaac.

[4] Moreover on the day August III in the aforesaid Menaea and

most Synaxaria is recalled S. Isaac's commemoration,

on the occasion of S. Dalmatus his successor and his son Faustus,

by whom S. Isaac's own monastery was increased with notable fame

(for Dalmatus himself was famous in secular soldiery, and 3 August with his successor S. Dalmatus: before

he, his wife and children left, subjected himself to Isaac;

and now Hegumen, of all the monasteries of the whole city

he bore the Prefecture committed to him) by this, I say,

Dalmatus, was the monastery called "of Dalmatus" and "of the Dalmati,"

of Dalmatus and of the Dalmati, and S. Isaac himself,

by a certain prolepsis of name, is called in the sacred books of the Greeks

Hegumen of the Dalmati. All add

the title of Confessor, on account of the prison, by Valens' command

endured: the Claromontane Synaxarium moreover calls him a Presbyter,

which since it is silent in the Life, does not seem

sufficiently founded in antiquity.

[5] But the Life and conversation of our holy Father Isaac, The Life when written; the Life and conversation of our holy Father Isaac,

was written after the times of the Emperor Justinian, when,

the temple of S. Sophia being built by him, from the old church of S. Irene

was translated the prerogative of the Cathedra, which in it

Constantine the founder had placed, as is gathered from num. 18:

and again it seems written out before the translation of the body into

the temple of all the Saints, made before the Empire of Leo

the Philosopher: who as Codinus says, the church of S. Stephen,

in which first was buried S. Isaac, neighbor to the monastery

of the Dalmati, reduced to a smaller form, and

all its material, the marbles, columns and golden

leaves into the temple of all the Saints

he transferred, the age of Isaac himself, where were deposited the Relics of S. Isaac. There lived

therefore the author in the sixth or seventh century, or at least not long after

the eighth; and indeed at that time, at which the Constantinopolitans

began to please themselves in the pseudo-canon below to be commemorated,

concerning the primacy of their Patriarchate above the rest except the Roman,

as is plain from num. 13. The same also seems

in the very monastery of the Dalmati to have been a Monk, who

perpetually calls S. Isaac our holy Father,

and the history of that monastery so accurately knew.

[6] Another Life, but much more contracted, exists in the MS.

Venetian of the Library of S. Mark, and miracles. whence to make it Latin

took care Aloysius Lipomanus, translated thence to

the Lives of the Saints of June under the day March XXVII, because there

is read the Saint to have died on the VI Kalends of April: perhaps by

an error of the Greek copyist reading 27 of March for 26 of May. But since it in some things is very different from

that which from the Vatican we have, probably also much

earlier written; that of each one by itself the Reader may judge,

it here we have determined to give, in the second place however: for although

earlier perhaps in time, it is yet in accuracy much later:

but its Greek text, which at Venice to obtain

we have not yet been able, we shall await at least for the work's Supplement.

[7] whence the other was received. The Saint himself, as appears from what has been said, in the year CCCLXXX

came to Constantinople, already great in birth; for he died

full of days, as is said in num. 17, under Merobaudes II and

Saturninus Consuls, that is in the year CCCLXXXIII:

so that it is likely that with greater and more miracles

dead there he shone than alive: of which however

nothing in particular narrates the Life, nothing the Canon of the Office proper to him;

only Ode V congratulates him, that he was in his

life a driver-away of unclean spirits, an expeller of impure

spirits: but the Claromontane Synaxarium

ends his elogium by asserting, that, having worked very many miracles and saving many from soul-bearing dangers, in peace holily he rested in the Lord, very many wonders

working, and many from dangers threatening the destruction of souls

saving, in the peace of the Lord holily he rested.

LIFE

By an Anonymous author of the monastery of the Dalmati,

from a MS. Greek of the Vatican Library, Cod. 1671 fol. 45.

Translated by R. P. Daniel Cardonus S. J.

Isacius the Anchorite, at Constantinople (S.)

FROM THE VATICAN MS.

PROLOGUE.

[1] After the most holy and venerable Cross of Jesus Christ,

our Lord and Savior, began to be adored,

and the cult of false gods ceased, At what time under Constantine the Great the orthodox faith flourished, no

region of the world by the doctrines of the holy Apostles, thus

as it were by the rays of a certain most beautiful and new light,

was not continually illustrated. Hence also it came to pass, that

the Emperor Constantine, most worthy of the veneration of men,

when the empire of the whole world divinely to him

offered he had received, and by the sacred laver of regeneration

had merited to be purified, and the Lord also Jesus

Christ, true God of true God to exist, openly with light

professed; all through the world the images of the gods,

the first of all Kings, he commanded to be abolished.

But the cunning and crafty demon the Arian

sect, as it were another idolatry,

devised. For at that time when the now mentioned

most Christian Emperor was governing the world subjected to him,

of the most holy Alexandrian Church

there arose a certain Presbyter, of morals quite corrupt,

and to every malice of the worst demon by the deed

itself to be executed a most ready instrument. Arius the heretic suddenly arising

The man's name was Arius, of the execrable and altogether

diabolical blasphemy the first inventor. He by S.

Peter ^a, Bishop and Martyr, through divine revelation

to this marvelously roused, from the communion of the orthodox

Church was prohibited: but of the prohibition

such was the reason. When by the Emperor ^b Diocletian

against the holy Peter Protectors were sent in,

for the cause of seizing the man, and Peter himself now

was held shut up in prison; by chance it happened, that to prayer

after his manner intent in the silence of midnight,

the appearance of a most beautiful youth he saw offered to himself. [by S. Peter Bishop of Alexandria, impelled from heaven to this, he is excommunicated.]

Before the very eyes of the holy Man this one stood, clad in a linen

tunic, and it from the top to the lowest

hem into two parts torn, which with either

hand, lest the body's nakedness should appear, he

seemed to gather. Forthwith S. Peter: Who, said he, my Lord,

so shamefully has torn thy tunic? * nay rather Maximinus

To whom the youth: In this manner to treat me Arius did not

fear. This therefore now beware, lest to that impious man milder

thou ever show thyself, or him receive into

communion, or from the bond of excommunication

altogether loose. For, both in this, and in the future

then world, Arius is to be excluded from the participation of the divine glory. But Achillas and Alexander

the Presbyters bid be summoned, since they by lawful

succession of thy Episcopate the throne shall occupy,

when through martyrdom thou thyself shalt be taken from the living: to whom

that thou wilt accurately enjoin, that they themselves Arius into

their communion to return in no way ever and

at no time suffer. These things to Peter being said, the young man

from his eyes soon withdrew himself. But when, whatsoever

he had heard commanded to himself, not undiligently he had executed

the holy Man, in a fair confession of the faith persisting,

closed his last day.

[2] But Arius, when all the approaches to the communion of the faithful

he perceived to be closed to himself, Wherefore raging Arius openly divulges his heresy. against

the mystery of the most holy and consubstantial Trinity,

through the whole Alexandrian city,

his blasphemous tongue began to exert, and the divinely

inspired Scriptures into a depraved sense distorting,

to bring upon the souls of men wretched death and corruption

dogmas impiously to divulge; teaching,

that the Son of God and Word, which from himself before all

ages was begotten without any beginning of time,

was of a certain substance unlike from his Father God;

and him, through whom all creatures, whether those

which heaven or those which earth contains, and which either

fall under our sight or the same flee,

were produced, into the number and order of those same creatures

to reduce dared the man nefarious

and impure. All these things so pernicious when

at length at some time to the now often named and of pious

memory the Emperor Constantine's ears they had come,

the matter he thought by no means to be neglected, but

by most beautiful ^c letters soon to him sent,

partly of threats, partly of exhortations by the weight,

from so perverse and so to God hostile a doctrine that

henceforth he should abstain he bade. Who in vain by Constantine the Great by letters admonished, But after that of all

correction destitute in his opinion to persist

he knew the impious and unhappy Arius, from Alexandria

into this royal city by him so called ^d to be summoned

him forthwith he bade, about to answer for the blasphemies

by which the supreme deity he was assailing. He

then having convoked at Nicaea of Bithynia eighteen

above three hundred Bishops, by the sanctity of their lives most famous,

the heresy lately arisen against God

manifest he made, and them that the Lord Christ

to the defense of the true and orthodox religion to be undertaken

propitious they might render, to exhort he did not disdain.

[3] That illustrious assembly of the Fathers, by the work of the divine Spirit

not a little aided, and of his holy inspiration

full, of the heresy as not much from Judaism

abhorrent the contrivance destroyed, and its very

inventor by their prayers to God to the earth

prostrated. For he from Alexandria having set forth, and by the Nicene Council condemned, and to

the assembly of the holy Fathers whom I have said betaking himself,

relying on the audacity of his followers, the filthy novelties of his blasphemies

to vomit forth openly he did not doubt:

but the most holy and most wise Fathers when the foul

error with deserved infamy they had branded, the true

and uniform faith concerning the consubstantial Trinity to all

through the world cultivators of the Christian religion

they handed down, exhibiting to the Emperor Constantine,

most worthy of eternal memory, by their council

framed of the orthodox faith the rule indubitable.

Who soon as he saw it, and divinely conceived of our faith

the tradition to be believed, both he himself

it with veneration received, and through his edicts

most pious everywhere of places the rule he willed it to be of those things,

which concerning the consubstantiality of the Father and the Son and the Holy Spirit

were to be believed. But now, that as

many things as possible in silence I may pass over, to the head of the matter itself one must come.

The same therefore he, who from all back

eternity of all things visible and invisible is the Rector

and Lord, whom before men impiously

had denied Arius, by a dismal death at length is extinguished. and into the order of created things

had reduced, into that fatal place to retire

compelled, in which not so much of an impure belly the filth,

as his intestines all through the privy the unhappy man cast out;

clearly namely demonstrating, even to the last

ejection of excrements, what not unworthy

of his life an end he had been allotted. For it was fitting,

that, who on account of base blasphemies against Christ a grievous,

while he lived, stench had exhaled, in places grievously stinking the end of his life should find.

ANNOTATA.

CHAPTER II.

On the impiety of the Arian Emperor Valens, and the triple admonition and prediction of Isaac to him.

[4] These things so wondrously by the Lord Jesus Christ being worked, time advancing, the enemy of peace Belial

[4] Valens invades the Churches of the Orthodox: These things which I have narrated so wondrous when beyond

the expectation of all by the divine power of the Lord

Jesus Christ they had come to pass, in the times following

the enemy of all peace Belial another against

the orthodox faith monster raises up, Valens

the Emperor, to Arius not much dissimilar;

who when he was most impious, not otherwise than

invaded, striving to renew the heresy of the wicked Arius.

For all the churches of the Orthodox

bidding be shut up, that no ministries of divine worship any more

in them be performed; of these indeed some into

barns he converted, others altogether to demolish he attempted.

Nor indeed for a short time this foul tempest

raged. But while it lasted a certain man arose, in the solitary

places of the East a life among mortals leading

an angelic. The name to him with the most holy son of Abraham,

nor his morals less common: Isaac

he was called. In integrity of faith also to Isaac most like,

by which he was admonished, Whom about to admonish his solitude Isaac forsakes. that, the solitude he was dwelling in being left,

to Constantinople he should betake himself. By the divine

precept he by no means judging that it should be resisted, his solitude bidding farewell,

to the city indicated to him a journey set up, and he found

of the heresy. Arian by the deluge a huge multitude of souls

overwhelmed. Then indeed, just as

to Jeremiah full of compassion it befell,

it pervaded. Lam. 1, 13

[5] The Goths meanwhile rebel against the Romans. By divine providence then, which never

does not toward the utility of its own aim, it came to pass, that

who, their forces gathered into one and

the Danube being crossed, Thrace miserably depopulated,

relying on the infinite multitude of their soldiers.

In great straits therefore both for this, and

for the past calamity of the churches was engaged

the city of Constantinople. Then the Emperor,

resolved. But while for the sake of reviewing the army

into the field he was going forth, it happened that with the same spirit,

by which once in the cause of Susanna had been filled Daniel,

was filled also Isaac; against whom about to go Valens is admonished by Isaac once, who going to meet

Valens, Open, said he, O Emperor, of the Orthodox

the churches, and the Lord will render thy way prosperous

before thee. But Valens the man's abject and foreign

appearance beholding, the ragged old fellow thus

as a fool held in contempt, nor of a word deemed him worthy:

for of a Monk no vestige was it there to find.

The next day again, when anew he went out of the city

the Emperor, before him Isaac stood, and said:

Open, O Emperor, the churches of the Orthodox, and

over thy enemies a victor to thee it will be given in peace to return.

Then the King, of that promise, by which a return to him

was assigned peaceful, the efficacy perceiving, with

those who more closely accompanied him about opening

the churches of the Catholics a consultation set up.

But who at that time with the honor of Provost ^c was distinguished,

and also all the rest who the perverse Arian

dogmas followed, again, much from that counsel Valens

they endeavored to avert. Calumnies also being cast against the holy

Man, and his words with a malignant laugh

received, the same with scourges sorely beaten

they dismissed. By their discourses therefore persuaded the Emperor,

the admonition of the old man being despised,

the way which he had begun he pursued. The distinguished meanwhile

servant of the most high God Isaac without intermission

his prayers to God poured forth, that speedy to the orthodox faith

aid to bring he would not be loath.

[6] Two days had passed, when, the army being drawn up for fighting,

a third time, concerning the opening and restoring of the Orthodox Churches. to the Emperor advancing to war,

anew himself to meet presents the holy Man; who both

the royal horse's bridle seized, before him confidently stood,

and partly by rebuking as adversary to God, partly

by exhorting endeavored to persuade, that his to the Orthodox

temples he should yield and open. Unmoved however

as before persisted Valens; whom those who were nearer

were urging the holy man, that from the way he should depart, not

without blows; but in vain these were.

A great concourse therefore of the rest of the multitude being made,

some him with rods, some with scourges, with fists and twigs others

at their pleasure to beat, Wherefore with blows received, nor except hardly, God so willing,

could they effect, that his hands from the horse's bridle he should remove.

Then indeed the Emperor, as if into fury driven,

and his eyes into every part casting about, all

around him the place a marsh as it were of concreted

appearance to exhibit he beheld, which not a confluence of waters,

but a certain foul-smelling mire made up.

In the marsh also itself of reeds and thorns,

with their points a dire destruction threatening,

animal, as from error often is wont to happen, a step had brought,

place the Emperor, thus as a snare of death it

to be reckoned, and the holy Monk into the same

bade be cast, and his journey he pursued. Into the deadly

marsh cast the illustrious confessor of Christ,

nothing at all in it of evil or trouble suffered. and into the miry marsh cast, and freed divinely,

For behold by the divine power of the Lord Jesus Christ twin

to the holy Man presented themselves Angels, who both from

the miry lake him led out, and into the public way

conducted; Then, Peace, they say, to thee be: be comforted

and be robust: and these things said, straightway

they disappeared. But the holy Man to himself restored, on his knees

himself prostrated, and to God who so great for his servants

solicitude is wont to show, thanks immense

he rendered.

[7] To Valens in vain again admonished, His prayer then finished rising, with great

haste a different path having entered, by a shortcut

of the way the King advancing to war he forestalled,

and the imperial horse's bridle seized again,

thus confidently and bravely he spoke: Thou indeed,

O Emperor, to inevitable death delivered me hast judged,

when by thy command into that mire I was cast:

but the Lord Jesus Christ, whose faith thou

hast denied, a certain new life on me has bestowed; from the lake

into which to be immersed me thou hadst wished, safe and unharmed

leading me out, that the perverse opinion of thy mind

he may openly convict. Yet even now amicably I exhort thee,

me that kindly thou hear, and to the Orthodox their churches

unbar and restore; which done, thus persuade thyself,

that it will be that from the war, to which now thou goest, a victor

thou come forth, and to thee in peace returning true be afforded

of praises and congratulations the material. The Emperor Valens

his admonisher diligently beholding, and in the countenance

in him the cheerfulness and the liberty of speech attending,

thus as if out of himself he had been carried away, not a little word even

to those things which had been said to oppose was he able. Interposed

therefore some little delay, And what, says the Emperor

to the holy man turned, at length is to be,

if the churches of the Catholics to open and restore I refuse?

Then by the Holy Spirit incited the servant of God,

not otherwise than once to Ahab King of Israel the Prophet

Micaiah, thus also he prophesied to Valens

the Emperor, in this manner addressing him: More fortunately

indeed with thee it would have been dealt, Emperor, The disaster he foretells and death: if to the words

persuaded by me, the churches of the Orthodox to unbar

and restore thou hadst brought into thy mind, and to

that war departing in peace hadst chosen to return;

but since up to this time inexorable to persist

thou hast not doubted, thus to thee I announce: if after that expedition

alive to return thou shouldst chance, know that

to me the Lord has not spoken. Thou shalt go namely into

that place, and battle with the Barbarians joined,

by no means them to resist shalt thou be able; nay they rather

shall come off thy superiors, and thou shalt flee from the face of the pursuers,

until into a tiny hut thou hide thyself, in which

lurking with flames cast round about alive thou shalt be burned.

That will be the time of thy misery and calamity,

in which thou shalt know that there reigns some God in heaven, who

by thee now is not acknowledged.

[8] These things heard, with great fury inflamed was the Emperor,

and having called to himself forthwith two of the nobles, Into prison he is thrust down.

of whom to one Saturninus, to the other the name was Victor,

the holy man to them to be guarded he delivered, thus commanding:

That old fellow you, with fetters and chains

bound and burdened, in close custody shut up,

until in peace home returned, punishment

I take of the impudent man, and not less importunate this

his soothsaying. Then B. Isaac, with a certain

majesty of countenance smiling, thus the King again

addressed: Now indeed to thee thus I have foretold. If from that war

alive thou bring thyself into the city, the Lord has not spoken

to me. To his enemies therefore to war down

set out Valens ^d; but the aforenamed two magnates

the holy man seized, as to them

had been by the King commanded, in prison shut up.

But from the time at which into it entered the holy

Man, day and night supplications with tears

to God he set up, that with appeased countenance at length

his people he would look upon, and with present aid protect

he would.

ANNOTATA.

CHAPTER III.

On the destruction of Valens, and the election of Theodosius as Emperor: who having received baptism, holds Isaac in honor; and, the Arians being driven out, restores peace to the Church.

[9] Meanwhile the Emperor to a certain near the Danube

and his men's opinions heard, Valens is conquered, and alive is burned, of the conflict with

the enemy to be entered the day he had appointed. Which when it came,

and it was begun to fight, to his enemies Valens equal to be

could not; wherefore compelled into flight to give himself

the impious man, so long the hands of the pursuing enemies

he escaped, until in a certain field an open barn

having spied, together with the Provost, his perverter, into

it he hid himself. This pursuing him the Barbarians when

they perceived, fire cast from every part into the barn,

alive they burned. And in that manner at length

punishment paying the merited, according to S. Isaac's

prediction, his soul the wretch breathed out. But what

part of the army from the slaughter survived, Sirmium ^b of the Illyrian

tract the city sought, and a sent thence to Gratian

He to the aforesaid city soon as he came

^d, as Emperor to them proposed Theodosius,

divinely to so great a dignity elected, of the true faith

and of Christ most loving, of the orthodox religion

A renewed therefore from the mind of Theodosius and Gratian

against the Barbarians who Valens by fire had slain

war, To whom in the Empire succeeding Theodosius, and the Lord Jesus Christ well propitious, of the Barbarians

some by the sword they destroyed, others they turned

into flight; of whom the greatest also part, while the Ister

they cross, by the waters swallowed up perished. Thus the Emperors Gratian

and Theodosius, the victory over the Barbarians

obtained, and with erected to themselves trophies famous, Gratian into

Gaul, the Barbarians happily he overcomes, Theodosius to Constantinople proceeded. He

Thessalonica when he reached, by a bodily infirmity suddenly

began to be tried. Wherefore having summoned to himself ^f Acholius, of the city

of Thessalonica the Bishop, what faith he professed

he inquired. Answered he, ^g the Illyrian indeed

nations by Arius' blasphemy breathed upon, yet so that the impious

against God rebellion, which he introduced, them

after himself it had not drawn: For the faith, said he, we hold

even from the beginning through the holy Apostles to us

consigned; and is baptized by Acholius. and by the holy Fathers handed down once by the doctrine

in the Nicene Council, concerning the undivided and consubstantial

Trinity. Which words with a willing mind receiving

Theodosius, with the sacred forthwith of baptism's water

wished to be purified. Baptized therefore he was by Acholius,

of Thessalonica and of the metropolitan city the Bishop,

in the name of the Father, and of the Son, and of the Holy Spirit: and the sacred

then and incorruptible of our Lord

Jesus Christ body, and the venerable blood reverently

he received.

[10] Restored after some little days his bodily health

to Constantinople he entered in the month of November, To Constantinople then having set forth

on the day XXIV, in the fifth Indiction ^h, the most religious

Princes, Gratian the fifth, and himself Theodosius

the first time Consuls; at which also time Gregory

Nazianzen the Bishop in a tiny Oratory

of the Orthodox assemblies held, them from everywhere

convoking, and by his sound doctrine in the right faith

confirming. And the same afterward Oratory, by royal magnificence

not a little increased, from ⁱ Anastasia a name

then its own had. Saturninus meanwhile and Victor

going to meet the Emperor, all things which

about the holy Confessor Isaac had been done

related; the soothsaying especially, which to Valens to

his face to announce he had not feared, and which in all its

numbers now had been fulfilled. The things being heard which were narrated,

Theodosius seized great of so great a man admiration, all things about Isaac he is informed,

and him to the Imperial palace to be led as

soon as possible he commanded. The men therefore, whom I have said, most famous,

into the prison with haste having entered, the holy man's

knees suppliant they seized, and sacred from him

prayers for themselves they begged, since now from the matter

itself's outcome a Prophet him to be they had known.

Led then out from custody to the Emperor forthwith

they offered; who the holy Man going to meet receiving

and suppliantly venerating, that God to himself by praying propitious

he might render, earnestly he sought. and him he holds in honor. To the Emperor prosperous

all things after he had prayed the Apostolic man, and

health restored, all things which under the unhappy Valens

had happened he announced.

[11] Which all things understanding Theodosius, and the Churches'

calamity his own reckoning, an edict

forthwith in the more celebrated places of the city to be set forth he commanded, The edict of Theodosius against the Arians:

by which these things were prescribed. The Emperor Theodosius,

Victor and Triumpher, to all of the Arian impiety

the Priests. Be it known to you, that, whosoever

of you from this day shall be detected within the city's

walls, in any of the Orthodox churches assemblies to gather,

with a penalty not light is to be chastised. But which hitherto

most holy churches through wars and rapines

you have occupied, those now in peace to their possessors restore,

content outside the city's walls to remain. To Demophilus

the Prince and Bishop of Constantinople, the same were announced,

and of him asked, whether, the Nicene and sacrosanct synod admitted,

into the union of all the Christian people

and the peace of the Church to consent he would. who also Demophilus from the city of Constantinople drives, Who when all

concerning peace and union discourse plainly he refused,

against him thus pronounced the Emperor: Peace fliest thou

and concord? I bid therefore that hence as soon as possible

elsewhere thou betake thyself, nor any more among us

oratories occupy. The announcement received Demophilus,

to the convoked from everywhere of the Arian doctrine adherents

thus spoke: Brothers, an Emperor we have obtained

most humane, who of his own proper faith and consubstantiality

assertors the churches bids be restored,

thus peaceably to us decreeing: Which of wars and

tumults in the time the churches you have occupied, those

now in and with peace restore. Know therefore outside the city's

walls henceforth to us it is to be assembled. These things

having spoken, and peace he restores to the Church. together with all the Arian multitude

the city leaving, outside its walls a sojourn

for himself he chose. Thus indeed when for forty ^l

altogether years the Orthodox churches they had held

the Arians, with Theodosius reigning, not from them only, but the very

city also to depart they were compelled, in that same Consulate,

and in that same month.

[12] When in that manner there had prevailed again the Nicene

faith, and its own the city of Constantinople had received

Bishop ^m, to the holy Churches and the whole

people was restored peace; their own also temples and oratories

received and frequented the Orthodox: this hope

indeed had conceived the Emperor, that it could be that into

the same with the Catholics doctrine of faith and communion

would come both Arians and Macedonians,

of the truth of Consubstantiality persuaded,

as they had been before from the Catholic Church themselves

they had separated: for whatsoever to the heretics them

regarded, already before the Emperor had taught the Bishop,

Nazianzen Gregory; by what namely reckoning

Constantius, The First Council of Constantinople the same convokes. of Constantine the Great the son, in favor

of Arius and Macedonius, all things which by his Father so rightly

and so religiously had been established overturning,

the orthodox faith also subverted, and his

example imitated had Valens. After these things Theodosius

the chief of either sect's champions to

wished. There were present forthwith of Consubstantiality the patrons

most fierce ^o, from Alexandria having set forth Timothy, Cyril

[p] of Jerusalem to right concerning the Trinity

to think anew led, and Meletius [q] of Antioch.

He himself also was present Gregory Nazianzen,

and Acholius of Thessalonica, and others several,

Macedonius the cause to defend had come, Eleusius [r] of Cyzicus,

Marcian of Lampsacus, Euethius of Ephesus,

Mares of Chalcedon, and the rest all to thirty

up, of whom far the greater part the Hellespont

and Asiatic cities inhabited. In the Consulate therefore

[s] of Eucherius and Syagrius, in the month of May, all whom I have said

the Bishops, and the Emperor, and the holy Confessor

and our Father [t] Isaac into one came, with

the rest all, who the orthodox concerning Consubstantiality

faith openly professed: [u] but those

to whom less was of prudence, Condemned and driven out are the heretics. the wiser ones'

exhortations being spurned, into the Arian sect to consent rather

chose, than Consubstantiality in the divine

Persons to admit. And when thus concerning themselves openly

they professed, not only from the assembly of the Church, but from

the very also city were they cast out, and from the orthodox-thinking

altogether separated: but the Fathers those things which at Nicaea

as to faith had been established, firmer to be wishing, similar

to the Nicene decrees they published.

[13] The Emperor also after to the Council Fathers

concerning the Constantinopolitan Bishop's election he had referred,

by several of the Clergy's suffrages designated was

[x] a certain Nectarius, a man in piety eminent, of Senatorial

blood, The election of Nectarius as Bishop of Constantinople. of morals the best, who of Praetor then the office

was discharging. He by the whole people to the Episcopate

requested, by a hundred also and fifty

Fathers' assent that dignity received, with present

the Emperor of Christ most loving Theodosius, the father

of Arcadius and Honorius, who themselves also afterward the Empire ruled,

together with the most holy Isaac. Then that

also was established, that the second from the Roman

Bishop place of dignity should obtain the Bishop

of Constantinople [y], because Constantinople

all things when his likewise assent had given

the Emperor, an end at length to the Council was put,

to the greater glory of Our Lord Jesus Christ.

ANNOTATA.

p Concerning Cyril of Jerusalem see, if it please, the Historical Commentary of our Month of March on the 18th day, on which this holy Bishop's memory with solemn cult the Church venerates. In it it will be to see, that never from the Orthodox faith he had defected, as supposes this Life's Author (by the common of several report to this opinion induced) when to the Confession of the Homoousion him anew he says to have returned. There is noted in the same place accurately the time, at which he entered and held his Episcopate.

q S. Meletius' Acts are prefixed on the 12th of February: a Man he was of admirable sanctity, which by many, from the Arians' fury, troubles exercised, more brightly thence shone forth. His image on rings, on cups, on phials, on the walls of bedchambers, by many for veneration's sake painted writes Chrysostom, in the Encomium which of him he wove.

r The leader he was Eleusius, of thirty-six Macedonian Bishops, whom into the Council to be called had bidden Theodosius, for the reason that he hoped, these Bishops, for that which with Liberius they had entered fellowship, the faith of the Homoousion more easily would receive.

s This same of the celebrated Council time, that is the year 381 and the month May, indicates Socrates book 5 chap. 8.

t There was present Isaac, as other Abbots or Monks, as a Consultor, not as a Definitor, which of the Bishops only was; and therefore among the Fathers of the Council he is not numbered.

u Of these in the faith of the Homoousion to be rejected the pertinacity describes Socrates, book 5 chap. 8, and from him Baronius.

x For peace' sake namely had yielded Gregory, a notable to the Fathers oration having delivered, which among the published ones is the 32nd: but Nectarius also among the Saints is venerated in the Menaea on October XI: but this he that praise in the Episcopate especially merited. More moved against him Baronius, in his creation to have happened says, a prodigy and plainly a monster. For indeed, when a Bishop, to Gregory not unequal in merits and doctrine, who in his place was to be substituted, ought to be sought … it happened, in place of a most accomplished Christian, to be substituted a man not yet a Christian, but a Catechumen still; and in place of a most perfect Theologian, to be subrogated a man of Ecclesiastical affairs utterly unskilled; and finally for a Monk of most consummate perfection, a man sought from the court; and in place of a virgin, to be given one who hitherto more intemperately had lived. In which some perhaps things are more than fair exaggerated.

y Of this Canon also Socrates and Sozomen made mention, nor altogether it denies S. Gregory Epist. 123, but denies it by the Roman Church received. S. Leo also Epist. 53: In vain of certain Bishops, says he, is brought forth the consent, to which so many years' series deny effect: so that not even in the East indeed received he hints. But how would it have received it, with the prejudice of its own See, the present Timothy of Alexandria? how the same afterward for himself would not have alleged Anatolius? unless because it was established, with most Bishops now and namely the Alexandrian having departed and the Council dissolved, by a few who remained it to have been stuffed into the rest of the Canons; unless perhaps these too by those few were published, and therefore deservedly together all by the Roman church not received. Of which matter an argument can be the day 7 Ides of July, to them ascribed, when the very Council, in those things which the faith regard and on account of which it had been convoked, was celebrated in the Month of May.

* I read "ninth."

CHAPTER IV.

On the Monastic life of Isaac, his Disciples, Death, and Burial.

[This chunk contains the Greek text of Chapter IV of the Life of S. Isaac (sections 14–17). Its Latin parallel rendering, and the corresponding English translation, follow in the next chunk, where the Latin text of these sections is set out in full.]

[14] But the most blessed Isaac for the restored to the Churches

peace, Isaac, wishing to seek again the solitary life. and for the confirmation of the true faith, not a little

in soul exulting, the due to God praises rendered

for all the wondrous things which he had done. But since most loving

of solitude, in it the last breath of life

to send forth vehemently he desired; the work being now

especially accomplished, on account of which, the desert left, into the frequency

of men, God commanding, he had given himself; the matter

known, those two, whom often I have mentioned, men most famous,

Saturninus and Victor, suppliantly, that they should not by him

be deserted, the holy Man besought. Whom he,

as a spiritual Father admonished, that it was fair,

that when the work, to which to be accomplished one is applied by God,

to a happy end now is brought, to ascetic

then functions he should give himself back. Nevertheless still they insisted

with tears the most faithful men, to their petition

that Isaac would assent. When therefore the blessed Ascetic

their holy desire had understood, thus them

he addressed: Uniquely indeed that to me is in my prayers, that

to that whence hither I came, in friendly wise retain him Saturninus and Victor. again I betake myself; since

however, as distinguished servants of Christ, this you desire,

that the little which to me remains of life's time

tranquilly among you I pass, my as of a certain Father

best the voice receive: If any of you

promise to spend my life. Conveniently it happened that a suburban,

nor so far from the city's walls removed

house possessed Saturninus; similarly also Victor,

on what part the city to the sea inclines, near the Heleniana,

in the village which Psamathea ^a was called, certain

houses obtained: A meaner for himself a cell choosing Isaac, and began both in the name of B. Isaac

to build. Wisely however this had thought Saturninus,

that a man to a solitude to be inhabited accustomed by ampler

buildings is by no means delighted. Of two

stories therefore a little house he took care to be made, from dwellings

other, as the holy man had sought, separated. Then

Isaac meeting, Lo, said he, such as thou didst desire

Having entered into the house the Saint, when not at all toilsome

to be he beheld it, not a little delighted, a sojourn

there for himself he chose.

[15] But Victor not a small of his possessions

space with ample and many buildings was filling.

Who after he learned by Saturninus his hope

to have been forestalled, the more proudly built houses he rejects. great in soul grief he took:

and the holy man in that cell which he was inhabiting

visiting, his knees on the ground placed, that the place which for him

to be inhabited he had prepared to admit he would not be loath,

ardently he importuned. Him the holy man,

as a most loving of his children father, with this

answer pacified: Do not I pray, said he, son, what is done

so grievously bear; this indeed from the Lord we have

than, It is, it is; No, no; but what is more,

is of evil. In whatsoever therefore place from this life

to migrate the Lord shall have willed me, in it it is fair that

to the last even I persist. Which when he had said, and

to the man well had prayed, him in peace from himself he dismissed.

Isaac moreover an angelic on earth life was leading:

but the aforementioned Men illustrious to the royal

palace themselves never betook, unless first much

in the morning the holy Ascetic they had saluted, by whose then prosperous

apprecation fortified, Grows his among men veneration, to their affairs more alacritously

much they departed. To several also others when the wondrous

virtues of the holy man they had opened, with a certain holy

zeal all they filled: and there began on every

part eagerly to be made on the several days to Isaac

in the true faith and Christian morals not

into their own house him invited, that by his holy

prayers aided happy all things they might obtain;

whose notable faith perceiving Isaac, from all

vain glory's pursuit far placed, Which his humility and miracles increase. their houses

to go to he did not disdain. And when from time to time

it happened, that a longer somewhere delay for a just

cause he drew, and he wished much by night to himself to retire,

shut he found the city's gates. Before these

then standing the holy man, his to God poured

prayers; which finished, and of the Lord's Cross the sign

on the doors of the city impressed, of their own accord very often to be opened

these were seen; and his then cell thus sought again

Isaac, the divine majesty with deserved having pursued

praises. Nay even the Emperor himself Theodosius

very him frequently to go to, and of himself that among

praying mindful to be he would vehemently sought.

[16] At the last also it seemed good to the supreme Lord,

who where two or three in his name gathered

were, in the midst of them to be himself he promised,

to the greater glory of his name, not a few to his servant

Isaac disciples to commit and followers;

so that, Disciples not a few he gathers, divulged everywhere of the heavenly of S. our Father

Isaac's conversation the fame, to that angelic of living

reckoning very many from everywhere were excited, when

no there of a Monk ^b vestige was. Saturninus

however when the holy man through divine grace

with so many brothers and disciples increased he saw, with immense

toward him love compelled, all of that place's instruments

and rights he handed over, that altogether free to him it might remain.

He was therefore the blessed man as it were a most clear

light, in an obscure place shining forth: which if at any time

it happened to him going into the city, to those

who very many that for his house and family he would pray

besought, of the beggars some to come to meet,

nor what to the wretch he might bestow to be at hand; of his own

cloak divesting himself, to the needy that to grant he was wont. he is famed for virtues,

In this manner the whole of his life's course he consummated,

to his Lord most faithful obedience exhibiting,

to prayer assiduous intent, of hospitality most loving,

the needy with every aid cherishing, to the necessities

contentious, of injuries patient, of wrath devoid,

useful many things with praise teaching, and those gently

and kindly instructing who to the right faith contrary

opined. and by sound doctrine. To all these that uniquely he inculcated

to be confessed and with highest to be extolled praises,

that in the most holy Trinity of one and the same

substance is the Father and the Son and the Holy Spirit:

in this indeed most pious confession the salvation of men

to be situated, and other many things to good living useful to urge

by no means he ceased.

[17] Full of days, Moreover when of a distinguished old age the years

now entered, and full he was of days, to his life's

term to draw near he began. Having convoked therefore

all to whose spiritual profit he attended

the disciples, much to them he used admonition, that in

of the Lord's faith the rock firm and immovable they should persist,

and to God of mercies the Father them he commended.

Chosen then from all some one, to whom

Dalmatius ^d was the name, of most fervent faith a man, and of the virtues

of Isaac an imitator excellent, a new for them moderator

he substituted. Then vows again and prayers for their

cause to God conceiving, in peace all from himself he

dismissed. When therefore, that from this life he should depart, and

into the heavens to the Lord he should go, the time now had come;

through the Angels' hands, and his successor being designated, he dies. who not otherwise than intimate

certain his familiars to the dying were present, his spirit

to God he delivered. Then indeed immense the Brothers

all sorrow invaded. He himself also most Christian

the Emperor Theodosius, hearing of so great a man's

death, not a little grieved. A litter also he sent down,

on which the venerable of the holy man body placed,

to the great and most holy church,

which then from ^e Irene was surnamed, the vigils being celebrated in the Cathedral church, should be carried.

Which when it was done, in the same most holy church

was begun to be held a vigil. The next morning

the city whole with its most holy Archbishop

Nectarius, and all the Clergy, not without psalms and

hymns spiritual, to the very sepulchre carried out

the deceased.

[18] But Aurelian, of the magnates ^f of the Emperor

one, in the protomartyr Stephen's honor,

had built a Confession toward the south over against

the Monastery of S. Abbot Isaac. When therefore

he from the living had gone, he set up before the way

of the monastery a guard of many men, he is buried in the Martyrium of S. Stephen. that the venerable

of S. our Father Isaac relics they should seize, and into

the mentioned now Confession for blessing's sake

deposit; which also was done. In this therefore

manner in S. Protomartyr Stephen's Confession

at the sacred table's right side, in the Sacred

part itself, the venerable of S. Isaac body to place

it was necessary. But indeed his disciples, with great affected

sorrow, to their monastery returned,

which from the aforesaid Oratory not far was.

He ceased to live S. Father and Confessor of Christ Isaac

on the month of May the twenty-sixth day, with ruling the empire

Theodosius, and his son Arcadius Caesar

declared, the Consuls being Miarobaudus the second

ANNOTATA.

ANOTHER LIFE

From a Greek MS. of Venice in Lipomanus, the Interpreter being Francis Zini.

Isacius the Anchorite, at Constantinople (S.)

FROM LIPOMANUS.

[1] After the venerable and immaculate and precious

Cross of our Lord Jesus Christ's

finding, Valens persecuting the Orthodox, after the empire of Constantine

the Great the Emperor, the crafty and

cunning and wily serpent, who always

to the race of pious men hostile and envious and

malevolent is opposed, and the faith of our Savior Jesus

Christ always impugns, such a thing against God's

churches contrived. For with reigning the impious and

iniquitous Emperor Valens, a great against the orthodox

faith assault was made. For he of the Arian

heresy zealous and a defender, bade that

the holy churches of the faithful be closed: and forbade,

that the wonted in them sacrifices be made: nay even some

of them to be demolished, others into stables to be reduced he caused.

And this indeed pride long flourished: at which

indeed time, great was the grief and sorrow of the servants

of God. They prayed however night and day, that

the Lord God to mercy might be moved, and

justice might exercise. Thus therefore then it was done, as

once under Herod the king for the Prince of the Apostles

it was done.

[2] God therefore some years interposed, of a certain

servant of his a Monk, who Isaac was called, the spirit,

as for Susanna once Daniel, and Isaac of the evils an end from God seeking, roused:

who, like Elijah the Prophet, when an angelic life

he had set up, from the East set forth. But his

prayer like a lamp burned: for the divine Spirit

and grace heavenly in him rested. He when

the Emperor iniquitously to bear himself he perceived, vehemently

grieved and was anguished; and prayed the Lord,

that from his sublime and holy seats he would look down,

and his mercy demonstrate. Heard

him God, as Moses against

Pharaoh, and against the Emperor of the enemies an assault

stirred up. For at that time the Barbarians, at

the Danube gathered, their forces had drawn together, and

war against the Emperor were moving, and with all

their strength into the city to enter attempted. A great therefore

tumult arose, and much booty was driven off.

Gathered also the Emperor his army, and against

the enemy an expedition prepared. there rush into the Empire the barbarians: But the same to him happened,

which to Saul David's enemy had befallen: neither

indeed did he return: for Samuel's prophecy in

him also was fulfilled, that God to wrath

he had incited.

[3] When therefore to war was setting forth the Emperor,

there met him blessed Isaac, and thus him addressed:

Emperor, against whom about to move Valens twice in vain admonishes Isaac: of the Orthodox the churches open,

and God thy journey will prosper. But he the holy man

not even to answer deigned: but him, as a fool,

left, departed. On another day the holy man the Emperor

again having overtaken: Open, said he, Emperor

the churches of the Orthodox, and the war prosperously thou wilt finish,

and a victor thou wilt return in peace. The Emperor himself

collecting, and considering what to him meant those words,

Thou wilt return in peace; wished to him the churches free to dismiss.

And a council gathered, of opening the Orthodox

churches he consulted: but who at that time

Prefect was, since he was of the impious of the Arians

flock, persuaded the Emperor, that B. Isaac he should not hear,

but with contumely affected and afflicted dismiss.

By which words led the Emperor, the man

pious despised. But he the just of God judgment awaited.

[4] But a few days interposed, the Emperor

setting forth again he overtakes; and the horse's

bridle seized, he began him both to reprehend, and

to exhort, at length also the horse's bridle seized once and again, that to him he should grant, what he asked: but

he was unwilling. There were however near the way thorns with

paliuri, so dense and rough, that whatever animal

had entered, could not itself thence alive extricate.

This the Emperor place as a snare having spied,

bade, that the holy man thither they should cast,

that he might perish. But when into the thorns he had been cast,

so softly he lay, as if on a couch he were resting,

nor in any way was he hurt. And when the Emperor with

his army had departed, there approached three ^a men in white

garments clad, whom the blessed man did not recognize,

and him unharmed they drew out, and themselves from his eyes

withdrew, that he could not understand, who

they were. But when into himself he had returned, he knew them to be

Angels of God: and bending his knees, thanks he gave to the Lord,

to whom a care are those who fear him. And when

long on prayers he had dwelt, and God had praised,

he rose: and by the Holy Spirit corroborated, by another

way he met the Emperor, and stood in his sight.

But the Emperor him beholding, wondered,

and at the holy man's presence so was astonished, that to speak he could not.

to him death he threatens unless the churches he restore. He indeed with confidence: Thou indeed me, said he,

about to perish in the thorns didst think, but me

God through his Angels alive preserved. Wherefore

hear me, Emperor, and open the churches of the Orthodox,

and the adversaries thou wilt overcome, and with praise and

glory thou wilt return. The Emperor, although the liberty and countenance

of the man he admired, not however obeyed: was

for his heart blinded and alien from God: but

to two Senators, Saturninus and Victor, the holy

man he delivered: This one to me, saying, to be guarded

take care, until I return in peace: and then his

arrogance with deserved penalties I will affect. But holy

Isaac, of the Holy Spirit full, as once against

Ahab king of Israel Micaiah the Prophet, thus answered:

If returned in peace thou shalt be, know in me not to have spoken

the Lord God. Thou indeed hand

shalt join, but thou shalt not be able the enemies to resist, and from their

sight thou shalt flee: at length thou shalt be taken, and alive

with fire thou shalt burn up.

[5] The holy man therefore being delivered to guards, departed

the Emperor, by his words moved and perturbed. The Saint into custody given,

And when he was about to enter war, into a certain town

he reviewed, and a day to the battle named: and when for a few

days he had rested, standards he joined and clashed.

But as the holy man had foretold, of the enemies

the assault to sustain he could not: and so to flight himself

committed, and into a field, in which a stable was

of chaff full, he came; and there with the Prefect,

through whom he had been corrupted, hid himself. The Barbarians

indeed, who followed, and Valens being slain, when there him to lurk they had found,

with fire cast round the stable they kindled.

And thus the wretch burned, his spirit rendered. The whole

however his army to Thessalonica ^c betook itself,

and Gratian the Roman Emperor awaited:

who when to it, God favoring, he had come,

another to them Emperor, by name Theodosius, a man

faithful and glorious, and of the orthodox faith most zealous

appointed: Theodosius Emperor is appointed. and so to Rome Gratian

returned: the soldiers however, having received the Emperor

Theodosius, glad with him to Constantinople

set forth. Saturninus indeed and Victor, to whom

holy Isaac to be guarded had been delivered, to

the Emperor to salute approached: and they besought

from the holy man, that for them God he would pray:

for they venerated him as a prophet, since whatsoever

to the Emperor as future he had foretold, had come to pass.

[6] Isaac from prison loosed They led however him into the city, and among

themselves contended, which of them for the holy man a house

should build. But he, their contention known:

Hear, said he, me, servants of Christ, do not contend:

to me grateful is your zeal. But because to you

it is at heart, that for my humility a refuge you prepare,

what is to be done by you, I will say. If anyone shall be first,

to build me a house, there I will dwell all

the days of my life. They however, the holy man heard,

eagerly a house began to build. And Saturninus

indeed, since a place outside the gate ^d, which Collarida

is called, he possessed, there built. Victor however,

in the palace's place ^e, which Sandy is called, a house

constructed. When therefore both, of the blessed man's name

an edifice were contriving, Saturninus with applied diligence,

so willing God, a dwelling of double

consisting story finished: and the blessed man

approaching: Lo, said he, servant of God, a dwelling for thee

I have constructed: come therefore, and there dwell. Approached

the holy man, and there in the name of our God remained.

Victor however with great ambition a dwelling

when he had built, came and saw himself by Saturninus to have been

surpassed. And so with great affected grief, the built for him cell he enters, suppliant

to the holy man's feet he prostrated himself: I pray thee, saying,

Father, that my also place thou take, and

in it abide, since it in thy name to be built

I took care. And when with many words he had besought,

answered him the just Isaac: Son, saying,

in what place willed me God to dwell, in it I will rest,

until of my life the end shall come: and he blessed

him, and dismissed. In his dwelling therefore glad he was abiding.

[7] Saturninus however and Victor frequently him

visited, by the sign of the Cross the gates he opens, and led with them also other friends; and

those things, which for relieving the poor are necessary,

supplied. To his house also each of them him

invited, that to them the Lord at his entrance and

going-out might bless. But if it happened, that, he later

going out, the gates of the city were shut; he stood

and prayed, and the sign of the Cross made, of their own accord

the gates were opened, and so he went out, giving thanks

to God. Saturninus however since him vehemently he loved,

brought to him the deeds of the whole place, that proper it might be

of his dwelling. Nights therefore and days assiduous to God

prayers he offered, nor ever ceased to the poor

alms to distribute. But if it came to pass, that

some poor man on the way begged of him an alm,

at once he stripped off his cloak, and to the poor man gave.

In all however the time of his life gravity he kept,

in spirit fervent, as says the Apostle, the Lord serving,

in hope rejoicing, in tribulation patient, to prayer

instant, to the necessities of the saints communicating,

to all blessing, cursing no one, of the Angels

imitating the life, the footsteps following Apostolic,

both in zeal, both in sacrifice, both in desire of Christ;

all meekness toward all men before

himself bearing, The virtues of the holy man: with God's virtues adorned, by no means pugnacious,

from all malevolence and malice alien, peace and

quiet seeking, the adversaries admonishing and exhorting,

that they confess and adore the most holy

Trinity, in which consists the salvation of men; and that

the heavenly order of the Angels and the divine life

they imitate. Rom. 12, 13 Advanced however to a good old age,

to which Abraham in the land of promise, to

the common end of life he hastened.

[8] On a certain day therefore having convoked all the Brothers,

with a long them discourse he instructed, and his pious death and exhorted,

that stable and firm in the faith they should remain, and far

from all reproof to God's commands they should obey:

and so them to Christ most clement he commended:

and a man faithful ^f and constant,

and of his discipline zealous he chose, whom over them he might set:

and God having prayed, them he dismissed. But when

the hour had come, that from the body to God he should migrate, in

peace his spirit to the holy Angels he delivered. A great

indeed among the Brothers cry and grief arose,

who with tears said: Father, be mindful

of us: and tending him, according to his dignity carried him out.

The citizens however all to his death had run together,

and to the tomb even accompanied him, and with honorable burial. and his holy

and precious Relics in the church of S. Stephen the Protomartyr,

in ^g the sacred altar placed. And the rest

indeed to their own each places returned: the Brothers

indeed to his dwelling, God praising, returned.

He migrated to the Lord our holy Father

Isaac on the VI Kalends of April ^h, and assiduously for

us with the Savior Christ intercedes, confidence

using with God and the Father: to whom glory and dominion

and adoration and praise is owed, with his only-begotten

Son, and the Holy Spirit, now and always, and world

without end. Amen.

ANNOTATA.