Demetrianus

ON ST. DEMETRIANUS, BISHOP OF CHYTRI IN CYPRUS,

THE YEARS 910–915

PRELIMINARY COMMENTARY

Demetrianus, bishop of Chytri. (S.)

BY H. D.

[1] The episcopal see of Chytri. Chytri or Χύτροι or also Κύθροι is an ancient city of the island of Cyprus, situated not far from the places which are now called Kythraea and Palaekythro [E. Oberhummer, under Chytroi, in Pauly-Wissowa, Real-Encyclopädie der classischen Altertumswissenschaft, vol. II, pp. 2530–32; the same, Die Insel Cypern, vol. I (Munich, 1903), p. 402 and passim.]. It was an episcopal see, whose history is very obscure. For Le Quien knew of only three prelates of Chytri Oriens christianus, vol. II, pp. 1067–1070.: Pappus, Photinus (451), Spyridon (787), to whom he added, as uncertain, Germanus. Δημητριανοῦ, Πάππου, Ἀθανασίου, Εὐσταθίου, Νικήτα ἐπισκόπου Κυθηρέων are mentioned by Leontius Macheras in his Chronicle E. Miller – C. Sathas, Chronique de Chypre, vol. I (Paris, 1882), p. 18., where one should read ἐπισκόπων Κυθηρέων. For we have from the Life soon to be edited, apart from Demetrianus, who is venerated today, that Athanasius succeeded his kinsman Pappus in the see of Chytri, and Demetrianus Eustathius. And with these the series of the bishops of Chytri whose names have reached us is completed.

[2] The cult of St. Demetrianus in Cyprus. The memory of St. Demetrianus we have come upon in one synaxarion, namely in the codex Medici-Laurentian San Marco 787, but written in the margin at 6 November by a recent hand: καὶ μνήμη τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Διμιτριανοῦ τοῦ θαυματουργοῦ ἐπισκόπου Κυθερίας Synax. Eccl. CP., pp. XV, 198.. Miracles of a certain St. Demetrianus seem to be recorded by Leontius Machaeras, from whose obscure and almost barbarous phrasing it by no means appears who he is, whether ours or some man of the same name: Εἰς

τὴν Κορφίνουν (elsewhere Κοφήνου, namely in a certain place of the island of Cyprus) ὁ ἅγιος Ἠράκλειος ἐπίσκοπος, ὁ ἅγιος Λαυρέντιος, ὁ ἅγιος Ἐλπίδιος, ὁ ἅγιος Χριστόφορος, ὁ ἅγιος Ὀρέστης καὶ ὁ ἅγιος Δημητριανός, ὁποῦ πολομοῦν ἄπειρα θαύματα Chronique de Chypre, p. 19.. In the year 1779 there was published, along with those of other Cypriot saints, τοῦ ἁγίου Δημητριανοῦ Κυθήρης ἀκολουθία, in which is read his office with the customary shorter Life, which was contracted from the longer one, soon to be brought forward [Ἀκολουθίαι τῶν ὁσίων Ἀναστασίου, Χαρίτωνος, Αὐξεντίου καὶ Κενδέα, τοῦ ἀποστόλου καὶ εὐαγγελιστοῦ Λουκᾶ, τοῦ ἁγίου Δημητριανοῦ Κυθήρης καὶ Κωνσταντίνου μάρτυρος, νῦν τὸ πρῶτον ἐκδοθεῖσαι σπουδῇ μὲν καὶ δαπάνῃ τοῦ μακαριωτάτου καὶ σεβασμιωτάτου ἀρχιεπισκόπου πάσης Κύπρου κυρίου κυρίου Χρυσάνθου δἰ ἐπιστασίας δὲ τοῦ Κυπριανοῦ ἀρχιμανδρίτου …, αψοθ᾽, Ἐνετίῃσιν, 1779.]. St. Demetrianus is venerated not only in the place where he lies buried and where balsam flows from his body and diseases are cured (Life, c. 15); for there are four villages in Cyprus which, taking their name from him, are called Ἅγιος Δημητριανός Compare Saints de Chypre, Anal. Boll., vol. XXVI, p. 267., for this reason, as is clear, that churches or chapels dedicated to the saint existed in these places. These are about all the things that could be gathered about the veneration shown to the holy bishop.

[3] His Life, worth reading. Whatever has been handed down of his history has been told us by one witness, who wrote his Life, recently edited by H. Grégoire Byzantinische Zeitschrift, vol. XVI (1907), pp. 217–37.. He was without doubt a Cypriot and, as it seems, enrolled in the clergy of Chytri, unless he was a monk in the monastery of St. Antony, where Demetrianus spent some years. He undertook to write the Life and miracles of St. Demetrianus, as he himself says, προτραπεὶς παῤ ὑμῶν, ἱερώτατοι, namely by priests. He by no means shows himself an eyewitness of the things narrated, nor did he think fit to disclose from whom he received them. Yet he is not of those who stitch together praises of holy men from shreds gathered from every side and strive to bring forward what is wonderful rather than what is true; for it is not usually enough for tellers of tales to have collected such slight and almost commonplace things about the saints. Whoever reads the deeds of Demetrianus, apart from those common things which either smack of the arts of rhetoricians or are merely hortatory and are set out with the greatest abundance of words, will judge that they were by no means invented but sincerely handed down by the saint's compatriots. Further, in these few things that follow, all redundancy being removed, the entire history of St. Demetrianus is summed up.

[4] The saint's birth, After in a very long prologue he has unfolded certain commonplaces on sacred matters, the author begins, as is the custom, to speak of the country and parents of Demetrianus. He was a Cypriot, coming from a village not far distant from the city of Chytri, whose name is Συκαῖς. He had as father the very presbyter of the place, and a most pious mother wholly worthy of her husband. He was born in the reign of the most impious Theophilus (829–841). When he had reached his fifteenth year, he is destined for marriage by his parents and soon, complying with them, takes a most beautiful girl as wife. youth, After three months had passed, the wife of Demetrianus dies a virgin, and he consecrates his virginity to God. Hence, bidding farewell to all things and to his parents themselves, he makes for an almost inaccessible mountain, where the monastery of St. Antony was situated in pathless places, and there he applies himself to all the labours of the ascetic life, until at the exhortation of the monks he is joined to them and presented with the sacred garment. Here the biographer describes in many words how much Demetrianus advanced in vigils, monastic life; fasts, prayers and every kind of virtue, so that here and there he was even compelled to withdraw from the society of his companions, and to devote himself to God alone in the more secret hiding-places of the mountain. He enjoyed the power of curing diseases and putting demons to flight, and in helping the sick he kept this order, that he healed the soul before the body.

[5] steward of Chytri, His reputation being heard of, Eustathius, bishop of Chytri, at length persuades the reluctant holy man to stay with him in the bishop's house; he ordains him presbyter and appoints him curator of the goods of the church. While Demetrianus diligently performs this office, he relaxes nothing of his accustomed exercises, nor is he deprived of the grace of healings. After he had carried out the duty of steward for some years with the highest praise, he is seized by the desire of going back to his former quiet and, with the bishop's assent, he returns to the monastery. abbot, Meanwhile the abbot dies and, the brothers urgently entreating, Demetrianus undertakes to rule the monastery, and exercises his new office piously, humbly, and at the same time most diligently.

[6] then bishop Now, when the archbishop of Salamis had departed from the living, Eustathius of Chytri is put in his place, who at once thinks of Demetrianus as his substitute in his native place. Divinely warned of the matter, Demetrianus secretly leaves the monastery and withdraws to more remote parts of the mountains. When he had sought a hiding-place in vain, he goes to a friend by name Paul, discloses his plan, and asks him to show him a place where he may safely conceal himself. Paul complies with Demetrianus, and leads him to a small cave, rough and impassable, situated near the sea; which he enters after he has adjured his friend to disclose the place to no one; and all services are rendered him by Paul. although reluctant, he is made; Meanwhile Eustathius searches through the monastery and neighbouring places, but in vain. Then they seize Paul, who had been seen speaking with the saint, and when they had accomplished nothing by persuasion, whips being applied, they compel him, setting aside his given pledge, to betray the secret. They search the cave, they bring out Demetrianus and present him to Eustathius. The saint recognizes the will of God, is ordained bishop, and, received with great exultation of the people, ascends the see of Chytri. Ever intent on all the works of mercy, he at once shows himself the best shepherd of his sheep and generously bestows alms on the poor, by no means ceasing, as he had done before, to heal souls and bodies.

[7] he frees the people from captivity. When he had now reached extreme old age, behold, the Saracens, after the manner of robbers, invade Cyprus, lay waste very many places, and plunder the very city of Demetrianus, and of the citizens they slaughter some and lead others away captive. These the good shepherd follows into exile, that he may at least become a sharer in their hardships, if he should not succeed in freeing them and bringing them back to their country. So he makes for Babylon, and reproaches the prince of the Saracens both for the violated treaties and for the cruelty of the soldiers. He, moved by the tears of the holy old man, after three days restored the spoils and captives to him and sent them back to their country. After narrating these things the biographer adds the story of a stubborn ox tamed by the saint's help and then handed over to a poor little woman. The saint lived eighty years; from his sixteenth year he spent forty years in the ascetic arena, and twenty-five in ruling the church of Chytri. He was buried in the cathedral church, and there his relics pour out balsam and put diseases and demons to flight.

[8] The reckoning of the dates. From these things we gather in the first place that St. Demetrianus was born about the years 830–835, and died 910–915, nor is it unlike the truth that the Arab raid which was the occasion for him to commit himself to a long journey, when he had already reached extreme old age (τῷ γήρᾳ πιεζομένου), was that very one which Damianus with his men undertook in the year 911–912, on the testimony of Mas'udi. Thus namely the Arab chronicler writes: In this year too Damianus [Certainly the Damianus of whom Tabari speaks, Annales, De Goeje, vol. III, 4, p. 2200.], commander of the raids in the sea of the Greeks, with a Moslem fleet raided the island of Cyprus; for they had broken the treaty, by which it had been agreed, at the beginning of the Islamic rule, that neither the Greeks should bring help against the Moslems nor the Moslems against the Greeks, and that half of its (the island's) revenues should be assigned to the Moslems and half to the Greeks. And Damianus remained in this island four months, meanwhile carrying off captives, raging with fires and storming the places that had been fortified there [Rendered into Latin by our Fr. Peeters from the Cairo edition, the year 1886, vol. II, p. 363.]. You hear the Arab complaining of the perfidy of the Cypriots, to excuse his people from brigandage and to plead that they used the right of war. The hagiographer seems to thrust back the accusation when he modestly rejects the φόρων παραβάσεως and ἐπαναστάσεως αἰτίαν (c. 13).

[9] The Life of St. Demetrianus About what year the Life of Demetrianus was written is not so easily defined. That the hagiographer should be said to have written his deeds immediately after the saint's death is obstructed by the fact that he testifies that the report of miracles wrought at his tomb was already widely spread. For he calls the unbelieving to his health-giving tomb, a fountain of balsam and health (cc. 13, 15), and proclaims again and again his power both over demons and over diseases. Yet it must not be thought that a space of many years intervened; for the saint's memory had not then been clouded either by a heap of wonderful things or by the little fables in which hagiographers are accustomed to delight, and the discourse proceeds in such a course that it is worlds removed from fictions squeezed for the most part from the writer's brain. That the island had not yet been freed from the Moslems, and that the hagiographer therefore wrote about the middle of the tenth century, is thought to be deducible from this passage where he asks the saint's patronage against enemies both visible and invisible: τὰς καθ᾽ ἡμῶν ἐπαναστάσεις τῶν ὁρατῶς καὶ ἀοράτως ἡμᾶς πολεμούντων κατάλυσον. As for the fact that in the last and very mutilated part of the Life he seems to commend to him the saint's successor μετὰ σὲ καὶ τοῦ … θρόνου διάδοχον, this is not so certain as to serve as an indication of date Compare Byzantinische Zeitschrift, in the work cited, pp. 212–14..

[10] preserved in one codex. The Life of St. Demetrianus, mutilated at the end, has been preserved for us by one codex, Sinaiticus 789, of 210 leaves, written in the twelfth century in full lines Gardthausen, Catalogus codicum graecorum Sinaiticorum (Oxford, 1886), p. 170., which, as far as I see, is a canonarion [The codex was examined quite perfunctorily both by Gardthausen, in the work cited, and by H. Grégoire, in Byzantinische Zeitschrift, in the work cited, pp. 214–15.]. At fol. 188v begins the office of St. Demetrianus: Εὐαγγέλιον τοῦ ὄρθρου τοῦ ὁσίου πατρὸς ἡμῶν Δημητριανοῦ ἐκ τοῦ κατὰ Ἰωάννην etc. In foll. 190–210, which make up an entire small codex, written on two-columned pages, is contained the Life of St. Demetrianus. As far as can be judged from the copy (= A) of Henri Grégoire, who first edited it, it was carelessly written and, apart from the usual errors of copyists, displays so many places corrupted by the scribe's carelessness that it very often needs correction. This was perceived by the most learned men P. Papageorgiou (= P), who published several in Ἐκκλησιαστικὴ Ἀλήθεια Vol. XXVII, pp. 269–71., and Edward Kurtz (= K), who published very many in our Analecta Anal. Boll., vol. XXVII, pp. 28–34., emendations to the Life of Demetrianus. Most of these we have used, and not a few also of those brought forward by the first editor (= G), and, with the exception of those which are obvious and necessarily occur to any reader, we have assigned his own to each in the critical apparatus. That well-worn

mingling of vowels, which is called itacism, we have for the most part silently corrected.

LIFE OF ST. DEMETRIANUS

Greek text only in the Acta; the English here is translated from the Greek.

from the Sinai codex 789. Compare Preliminary Commentary, no. 10.

Βίος καὶ πολιτεία τοῦ ἐν ἀγίοις καὶ θαυματουργοῦ πατρὸς ἡμῶν Δημητριανοῦ Δημητριανοῦ so A for the most part., ἐπισκόπου Χυτρίδων, μιᾶς τῶν ὑπὸ τὴν τῶν A. Κυπρίων νῆσον πόλεων adds G, εὐλόγησον κύριε (πάτερ?) adds A..

The Life and conduct of our father among the saints, the wonderworker Demetrianus, bishop of Chytri, one of those on the island of the Cypriots.

[1] Of the anonymous writer Ἡ παντουργὸς καὶ ὑπερούσιος καὶ παντεπίσκοπος μία θεότης καὶ δύναμις, ἡ συνάναρχος συνανάρχως G. καὶ ὁμοφυῶς καὶ ὁμοσθενῶς νοουμένη τρισυπόστατος φύσις, ἡ ἐκ πάντων ὁμοίως γινωσκομένη τε καὶ κηρυττομένη, ἔκ τε τῶν περὶ αὐτὴν ἰδιωμάτων, καὶ τῶν δευτέραν so K, P, δευτέρων C. ἐξ αὐτῆς εἰληχότων K, P, εἰλιχόων A, μειλιχίων? ἡλιοχρόων?G. τάξιν K, P, τάξεων A. λέγω δὴ τῶν ἀγγελικῶν καὶ ὑπερκοσμίων δυνάμεων, τρίτην τε τὴν ἐν ἡμῖν ἐκ τῶν ὁρωμένων καὶ νοουμένων καλῶς φυραθεῖσαν οὐσίαν, ἡ τόδε τὸ πᾶν διακοσμήσασα καὶ εἰς κάλλος καὶ μέγεθος αὐξήσασα καὶ ποικίλην ποικίλης A, ποικίλασα P. ἐξ ἁπάντων τῶν ὑπ᾽ αὐτῆς γεγονότων κτισμάτων 〈ἡ ἡ adds P. 〉 τῇ προνοητικῇ δυνάμει πἄσῃ ζωτικῇ αἰσθήσει τὴν λειτουργίαν κατασκευάσασα, ἡ καιροὺς καὶ χρόνους καὶ ἡμέρας καὶ ἐνιαυτοὺς τῇ τῶν ἄστρων φορᾷ διαλλάττουσα, ἡ ἐκ μεγέθους καὶ καλλονῆς κτισμάτων ἀλόγως γινωσκομένη τε καὶ κηρυττομένη κατὰ τὸ λόγιον, ἡ διακρατοῦσα καὶ συμβιβάζουσα πάντα εἰς μίαν δοξολογίαν καὶ αἴνεσιν K, P, ἕνωσιν A. τῶν τριαδικῶν ὑποστάσεων τῆς μιᾶς καὶ ἀχράντου θεότητος, ἐκ τῆς ἐπ᾽ ἐσχάτων τῶν χρόνων γενομένης παγκοσμίου σωτηρίας διὰ τῆς τοῦ μονογενοῦς Θεοῦ λόγου ἐνσάρκου οἰκονομίας πᾶσαν ἁγιωσύνης ὁδὸν τῷ τῶν ἀνθρώπων ὑπανοίξασα γένει, εὐδόκησε τὸν ἄνω κόσμον διὰ τούτων ἀναπληρωθῆναι καὶ γενέσθαι τοὺς ἐπὶ γῆς οὐρανίους, κατὰ τὸν ἀνυπέρβλητον πλοῦτον τῆς ἔμφύτου ἀγαθότητος πᾶσι προκειμένη διὰ τῶν ἐμπράκτων αὐτουργημάτων ποικίλη πρὸς σωτηρίαν ὁδός. Ps. 18, 2.

The all-working and super-essential and all-overseeing one Godhead and Power, the nature of three hypostases, understood as co-beginningless and of one nature and of equal strength, known and proclaimed alike by all things, both from the properties that concern it, and from those who have obtained from it the second rank, I mean the angelic and supramundane powers, and the third, the being in us finely kneaded from things seen and things understood; which adorned this whole universe and increased it into beauty and greatness, and, from all the creatures made by it, by its providential power fashioned a varied service with every vital sense; which alters seasons and times and days and years by the course of the stars; which from the greatness and beauty of creatures is known and proclaimed without speech, according to the oracle; which holds together and brings all things into one doxology and praise of the Trinitarian hypostases of the one and undefiled Godhead; which, from the universal salvation that came about in the last of times through the incarnate dispensation of the only-begotten Word of God, opened to the race of men every way of holiness, was pleased that the world above should be filled up through these, and that those on earth should become heavenly, according to the unsurpassable wealth of its innate goodness, there lying before all, through practical deeds of one's own hands, a varied way to salvation.

Οὐ γὰρ λόγῳ μόνῳ ὁ τοῦ Θεοῦ πατρὸς λόγος ἐπιδημήσας ἡμῖν τὸ τῆς εὐσεβείας μυστήριον ἔδειξε — τοῦτο γὰρ ἑλληνικῆς σκαιομυθίας ἐφεύρεμα — ἀλλ᾽ ἐν οἷς αὐτὸς ὁ Ἰησοῦς ἀπήξρατο ποιεῖν καὶ τὴν διδασκαλίαν ἐσφράγισε· ἀθάνατος γὰρ αὕτη ἡ τῆς νομοθεσίας στήλη, δἰ αὐτῶν τῶν πραγμάτων ἐναργεῖς παριστῶσα τῶν θείων γραμμάτων τὰς μαρτυρίας· δἰ αὐτῆς καθ᾽ ἑκάστην γενεὰν οἱ συμμορφούμενοι τούτῳ τῷ πάθει καὶ κοινωνοὶ τῆς αὐτοῦ δόξης γενέσθαι καταξιούμενοι, οὓς καὶ προωρισμένους ὁ μέγας ἀπόστολος Παῦλος προέφησε, ὑπὸ τῆς αὐτοῦ πυρωθέντες ἀγάπης καὶ ὅλον τὸ τοῦ φίλτρου ἱστίον πρὸς αὐτὸν αὐτοὺς A. ἀναπετάσαντες, πρὸς τὸν εὔδιον λιμένα τῆς τούτου τοῦτον A. συναφείας κατήντησαν. Rom. 8, 29.

For it was not by word alone that the Word of God the Father, sojourning among us, showed the mystery of piety — for that is an invention of Hellenic perverse storytelling — but in the things which Jesus himself began to do he also sealed his teaching; for this pillar of the legislation is immortal, presenting the testimonies of the divine writings clear through the very deeds; through it in each generation those conformed to this suffering and deemed worthy to become sharers of his glory, whom the great apostle Paul also foretold as predestined, set on fire by his love and spreading the whole sail of affection toward him, reached the calm harbour of union with him.

Ὅθεν καὶ τὸ φιλόνεικον ἐν τούτῳ μόνῳ ἐκτήσαντο, the prologue καίτοι τἄλλα εἰρηνικοί τε ἐν ἑαυτοῖς καὶ πᾶσιν ὄντες, ὥστε ἀλλήλους ὑπερβάλλειν ἐν τῇ κατ᾽ ἀρετὴν ἀσκήσει — καὶ τοῦτο πάλιν οὐ βασκάνως οὐδὲ ἀνελευθέρως, ἀλλὰ καὶ λίαν ἀνεπιφθόνως G, λίαν ἐπιφθόνως A.. Πᾶν γάρ, ὃ ἕκαστος ἑαυτῷ ἐθησαύρισε, τῷ πλησίον διακονεῖν οὐ κατώκνησε G, τὸ κατώκεισε A.. Ἐν τούτῳ γὰρ καὶ ἡ τῶν πραττομένων σπουδή, ἵνα διὰ τῆς ἀλλήλων οἰκοδομῆς τῇ πρώτῃ συνδεσμούμενοι ἀγάπῃ εἰς μίαν Θεοῦ δόξαν συντρέχωσιν.

Whence also they acquired rivalry in this alone, though in other things peaceable in themselves and with all, so as to surpass one another in the ascetic practice of virtue — and this again not enviously or meanly, but quite without grudging. For everything that each laid up for himself he did not shrink from ministering to his neighbour. For in this too lies the zeal of their deeds, that through the building up of one another, bound together in the first love, they may run together to the one glory of God.

Ἐπειδὴ δὲ πολλὰς μονὰς παρὰ τοῦ σωτῆρος ἐν τῇ τοῦ πατρὸς οἰκίᾳ εἶναι διδασκόμεθα, τοῦ λόγου δηλοῦντος τὸ τῶν ἀμοιβῶν διάφορον κατὰ τὴν ἀναλογίαν τῶν ἑκάστῳ βεβιωμένων, μία δὲ ἡ τοῦ Χριστοῦ βασιλεία ἡ πάντας τοὺς ἐν τῷ τοῦ βίου σκάμματι ἀγωνισαμένους ὑποδεχομένη, ἐπ᾽ ἴσης πᾶσι παρέχουσα τὴν ἐκ τῆς ἡδονῆς ὀδύνης P. ἀνάδοσιν τῷ ὑστερουμένῳ τε καὶ ἐλαττουμένῳ, κατὰ τὴν ἀνταπόδοσιν — ἀπέδρα γὰρ ἐν ταύτῃ πᾶσα ὀδύνη, λύπη τε καὶ στεναγμός, — εἰκότως καὶ τοῖς ἐνταῦθα ἀγωνιζομένοις ἡ τῶν ἀρετῶν ποικιλία παρέπεται. John 14, 2, Is. 35, 10; 51, 11.

And since we are taught by the Saviour that there are many mansions in the Father's house, the word showing the difference of the rewards according to the proportion of what each has lived, and the kingdom of Christ is one, which receives all who have contended in the arena of life, granting equally to all the giving-back from pleasure to the one who lacks and falls short, according to the recompense — for in it all pain, grief and groaning have fled away, — reasonably the variety of the virtues attends those who contend here also.

[2] on the just and holy Τοῦτο δὲ λέγω, οὐχ ὅτι δίκαιόν ἐστιν κληθῆναί τινα μὴ πᾶσαν ἀρετὴν κατορθώσαντα. Καὶ γὰρ διαρρήδην περὶ τούτου ὁ μακαριώτατος ἀπόστολος Ἰάκωβος ἐδήλωσε λέγων· ὅστις ὅλον τὸν νόμον τηρήσει, πταίσει δὲ ἐν ἑνί, γέγονε πάντων ἔνοχος. James 2, 10. Ἀλλὰ τῶν ἀρετῶν μὲν ἁπάντων so A. οἱ δίκαιοι μέτοχοι γεγόνασι κατὰ τὴν δεδομένην ἑκάστῳ ὑπὸ τοῦ πνεύματος δύναμιν, κατ᾽ ἐκεῖνο δὲ τὸ μέρος ἕκαστος καὶ τὸν ὕμνον ἐδέξατο, καθ᾽ ὅσον ὑπερκειμένη τῆς αὐτοῦ δόξης ἡ ἀρετὴ ἔσχε τὸ πλεονέκτημα.

I say this, not that a man may be called just who has not accomplished every virtue. For the most blessed apostle James showed this expressly, saying: Whoever keeps the whole law but stumbles in one point has become guilty of all. But the just have become sharers of all the virtues according to the power given to each by the Spirit, and each received his hymn of praise for that part in which the virtue exceeding his glory had its pre-eminence.

Ἔνθεν Ἀβραὰμ ἐπὶ τῷ φιλοξένῳ θαυμαζόμενος τρόπῳ, who both under the old ἐν οὐδενὶ τῶν ἁπάντων μερῶν τῆς ἀρετῆς ἐδείκνυτο ὑστερούμενος. Ἐκ πίστεως γὰρ καὶ ἐλπίδος τὸ ἐνυπόστατον τῶν οὐ βλεπομένων πραγμάτων βεβαιωθεὶς ταῖς ἐπαγγελίαις, τῇ τοῦ Θεοῦ διαπύρως διαπύρῳ? G. ἀγάπῃ συνεδέθη· ὅθεν καὶ πατρῴαν γῆν καταλέλειπεν A, better καταλέλοιπεν. καὶ τὴν ἀλλοτρίαν ὡς ἰδίαν κατῴκησε, τῷ αὐτοῦ μὴ ἀπειθήσας προστάγματι. Hebr. 11, 1. Ἐκ τῶν ἀναγράπτων δὲ τριῶν ἀρετῶν πᾶσα καὶ ἡ τῶν ἄλλων ὁμήγυρις τούτῳ συνείπετο· διὸ καὶ τῶν ἐπαγγελιῶν 〈οὐ adds G. 〉 διήμαρτεν, πατὴρ ἁπάντων χρηματίσας ἐθνῶν κατὰ τὴν ὑπόσχεσιν.

Hence Abraham, admired for his hospitable way, was shown to be lacking in none of the parts of virtue. For, established by the promises, from faith and hope, in the substance of things not seen, he was bound to God by fervent love; whence he also left his ancestral land and dwelt in the foreign land as his own, not disobeying his command. And from the three recorded virtues the whole assembly of the others also followed him; wherefore also he did 〈not〉 fail of the promises, being called father of all nations according to the undertaking.

Οὕτως Ἰσαὰκ εἰς τύπον τῆς καινῆς θυσίας, πατρικῷ πιθήσας θελήματι, ἀθύτως προσενεχθεὶς καὶ προφητικοῦ μετασχὼν χαρίσματος ἐπὶ τῷ τῶν εὐλογιῶν μερισμῷ, πασῶν τῶν ἀρετῶν ὑπῆρχεν ἀνάπλεος. Οὕτως Ἰακὼβ ἐφ᾽ ἁπλότητι καὶ ἀκακίᾳ μαρτυρηθείς, οὐδενὶ τῶν ἄλλων μερῶν τῆς ἀρετῆς ἀπελείπετο. Οὕτως Ἰωσὴφ ἐπὶ σωφροσύνῃ βοώμενος διὰ τὸ κατ᾽ αὐτοῦ ἐκτιναγὲν πορνικὸν βέλος τῆς Αἰγυπτίας, οὐδενὶ A, which K approves as to be retained, οὐδεμιᾶς G. τῶν ἑτέρων τριῶν γενικῶν ἀρετῶν ἔρημος ἦν. Αὐτίκα γὰρ τῇ τῆς ἀνδρείας στερρότητι τὴν πρὸς τοὺς ἀδελφοὺς ἀμνησικακίαν τελείως ἐπεδείξατο καὶ τῇ τῆς φρονήσεως πάλιν ἀρετῇ τῶν ἐνυπνίων τὰς συγκρίσεις ἐξεῖπεν, δικαιοσύνῃ δὲ διῴκησεν Αἴγυπτον.

So Isaac, as a type of the new sacrifice, obeying his father's will, offered unslain and sharing in the prophetic gift at the apportioning of the blessings, was full of all the virtues. So Jacob, witnessed to for simplicity and guilelessness, fell short in none of the other parts of virtue. So Joseph, cried up for temperance because of the harlot's dart shaken out against him by the Egyptian woman, was devoid of none of the other three generic virtues. For at once by the firmness of courage he fully displayed forgiveness toward his brothers, and again by the virtue of prudence he told out the interpretations of dreams, and by justice he administered Egypt.

Οὕτως Ἰὼβ ἐπὶ τῇ τῶν πειρασμῶν ὑπομονῇ ᾀδόμενος, οὐδενὶ δεύτερος τῶν ἄλλων γέγονεν ἁπάντων. Ὑπὸ τῆς θείας γὰρ φωνῆς μεμαρτύρηται ἄμεμπτος, ἄκακος, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος. Num. 12, 3. Οὕτως Μωϋσῆς πρᾳότατος παρὰ πάντας μαρτυρούμενος ἀνθρώπους, ἰσοταχῶς τὰς ἄλλας συμπεριέλαβεν ἀρετάς. Οὕτως Ἀαρὼν ὁ πρῶτος ἱερεὺς καὶ ἀδελφὸς τούτου ἐπὶ ἁγιωσύνῃ χρηματίσας συμπεριεκτικωτέραν ἔσχε τῆς ἀρετῆς ἐν ἑαυτῷ τὴν ἀνάληψιν. Οὕτως Ἰησοῦς μὲν ἐπὶ ἀνδρείᾳ στρατηγίᾳ τε καὶ κληροδοσίᾳ τῆς παρὰ Θεοῦ ἐπηγγελμένης γῆς, Σαμουὴλ δὲ ἐν τοῖς ἐπικαλουμένοις τὸν Κύριον, Δαυὶδ ἐπὶ ἀκακίᾳ καὶ πρᾳότητι καὶ ἀμνησικακίᾳ, ἐξ ὧν κατὰ τὴν τοῦ Θεοῦ καρδίαν ἀνὴρ ὠνόμασται, καὶ τῶν λοιπῶν ἕκαστος τῶν εὐαρεστηκότων A, εὐηρεστηκότων better. τῷ Κυρίῳ, ἐκ τῶν μερικῶν τῆς ἀρετῆς πλεονεκτημάτων τὸ ὅλον τούτων ἀποδείξαντες ὕφασμα, εἰκότως καὶ τοῦ τῆς δικαιοσύνης ὀνόματος τετυχήκασι· καὶ γὰρ αὕτη μία τῶν γενικῶν ἀρετῶν ὑπάρχουσα, πασῶν ὑπέρκειται τῷ ὀνόματι, ὡς ἐν ἑαυτῇ δεξιουμένη τὴν τῶν λοιπῶν ὑποδοχὴν καὶ μόνη τῷ τῶν ἁπασῶν καλλωπιζομένη ὀνόματι. I Kings 13, 14; Acts 13, 22.

So Job, sung for his endurance of trials, became second to none of all the others. For he was witnessed by the divine voice as blameless, guileless, God-fearing, abstaining from every evil thing. So Moses, witnessed as meekest above all men, at equal speed embraced the other virtues. So Aaron, the first priest and his brother, called to holiness, had in himself a more comprehensive taking-up of virtue. So Joshua for courage and generalship and the distribution of the land promised by God, Samuel among those who call upon the Lord, David for guilelessness and meekness and forgiveness, from which he was named a man after God's heart, and each of the others who have pleased the Lord, showing from their particular advantages of virtue the whole fabric of them, reasonably also attained the name of justice; for this, being one of the generic virtues, stands above all by its name, as receiving in itself the reception of the rest and alone adorned with the name of them all.

[3] and under the new law lived; Οὐ μόνον δὲ τῶν παλαιῶν ἀνδρῶν ἡ διήγησις ποικίλας ἡμῖν προβάλλει τὰς τῶν ἀρετῶν καλοκαγαθίας, ἀλλὰ πολλῷ μᾶλλον τῶν τῆς νέας ἀπολαυσάντων χάριτος τῆς ἐν Χριστῷ Ἰησοῦ γενομένης διαφερόντως καὶ ἡ τῶν ἀρετῶν τελειότης ἐπηκολούθησεν — εἴπερ ὁ νόμος μὲν ἐν σκιαῖς, ἡ δὲ χάρις κατὰ ἀλήθειαν· ἔνθεν ἀνέλαμψαν ἐκ τῶν πρώτως δεξαμένων τὸ τῆς διδασκαλίας ταύτης μυστήριον ὡς φωστῆρες ἐν κόσμῳ, λόγον ζωῆς ἐπέχοντες, Θεοῦ ἄνθρωποι K, ἐπέχοντος Θεοῦ, ἄνθρωποι G., οὐδὲν ἢ μικρὸν τῶν πρώτων παραδειγμάτων λειπόμενοι. Hebr. 10, 1, Phil. 2, 16.

Not only does the narrative of the men of old set before us the varied excellences of the virtues, but much more, among those who have enjoyed the new grace that came about in Christ Jesus, the perfection of the virtues followed in a special way — if indeed the law was in shadows, but grace in truth; whence there shone out, from those who first received the mystery of this teaching, as luminaries in the world, holding the word of life, men of God, falling little or nothing short of the first examples.

Διὰ τοῦτο καὶ ὁ θεῖος σπόρος εἷς μέν, ἀλλὰ διάφορα τὰ φυόμενα· σπόρον δὲ λέγω τὸν ἐν τῇ καλῇ καὶ ἀγαθῇ πεπτωκότα γῇ, ἐξ οὗ καὶ ἡ καρποφορία ἐν τριάκοντα καὶ ἐν ἑξήκοντα καὶ ἐν ἑκατόν, καθὼς ἐν τοῖς εὐαγγελίοις ἠκούσαμεν. Matth. 13, 9. Καὶ ἡ μὲν τῆς γεωργίας διαφορὰ κατά τε αὔξησιν καὶ μείωσιν δήλη τοῖς ἀναγινώσκουσι, ἡ δὲ τῶν καιρῶν ἐναλλαγὴ τοῖς ἀμελεστέροις ὑποτιθεμένη τὸ ἀδύνατον μέχρι τούτων τὴν ἀρετὴν περιορίζειν ὑποβάλλει, μήτε τὸ συγγενὲς ἀναλογιζομένη ἀναλογιζομένοις G. τῆς φύσεως τῶν ἀνδρῶν, μήτε τὴν τῆς θείας δυνάμεως ἐνέργειαν εἰς ἀεὶ διαμένειν ἀναλλοίωτον, ἀλλὰ τοσοῦτον τὴν χαύνωσιν αὔξουσα αὔξουσαν A, ἄξουσιν G., ὡς ἂν ὅσα A. τῶν ψυχικῶν δυνάμεων κατακρατῆσαι ἰσχύσειεν.

For this reason also the divine seed is one, but the things that grow from it are different; I mean the seed fallen on the fair and good earth, from which the bearing of fruit is thirty and sixty and a hundred, as we have heard in the Gospels. And the difference of the husbandry according to increase and decrease is clear to readers, but the change of the times, suggesting impossibility to the more negligent, prompts them to limit virtue to those persons, considering neither the kinship of the nature of the men, nor that the operation of the divine power remains unchanged for ever, but increasing the slackness so far that it could overpower the powers of the soul.

Ὅμως εἰ καὶ τῶν ἀμελεστέρως K, ἀμελεστέρων A, ἀμελέστερον G. βιούντων ἔκλυτος ἡ προθυμία καὶ μόνῃ τῇ τῆς ἀσθενείας ἐπερειδομένη ἐπαιριδομένη A. αἰτίᾳ τῶν τῆς ἀρετῆς διαμαρτάνει καλῶν, and with every variety of virtues ἀλλ᾽ οὖν ἡ τῶν μεγάλων πραγμάτων πρόνοια οὐ παύεται κατὰ γενεὰν καὶ γενεὰν τοὺς αὑτῆς ἀξίους εἰς ἐπανόρθωσιν τῶν κειμένων ἐγείρουσα, ἵνα οἱ τοῖς πρώτοις μὴ πειθόμενοι παραδείγμασιν, ἐγγύθεν τὰς ἀφορμὰς ἔχοντες, πρὸς μίμησιν διυπνίζωνται·

Yet although the zeal of those who live more negligently is slack and, leaning on the sole excuse of weakness, misses the goods of virtue, yet the providence of great things does not cease in generation after generation raising up those worthy of it for the setting right of what has fallen, so that those who do not obey the first examples, having their occasions from nearby, may be awakened to imitation;

εἰ γὰρ καὶ ὁ τῶν μαρτυρικῶν στεφάνων νῦν καιρὸς ἐπιλέλοιπε διὰ τὴν δεδομένην Θεοῦ χάριτι παντὶ τῷ κόσμῳ ἐλευθερίαν τῆς εἰδωλικῆς πλάνης, ἀλλ᾽ οὖν πρόκειται πᾶσι τοῖς βουλομένοις τὸ τοῦ συνειδότος μαρτύριον πρὸς ἀνταγωνιστὴν βιαιότατον, τὸν ἄρχοντα λέγω τοῦ σκότους καὶ τὰ τῆς πονηρίας πνεύματα, ὧν τοῖς περιγινομένοις οὐ κότινος ὀλυμπικὸς ἢ μῆλα δελφικὰ παίγνια [παίγνια G deletes; but compare Gregory the Theologian, On St. Cyprian, n. 19: οὐ κότινος ὀλυμπιακὸς οὔτε μῆλα δελφικὰ παίγνια οὐδὲ ἰσθμικὴ πίτυς κτλ. P.G., XXXV, 1193.] δίδοται τὸ ἀγώνισμα τῶν ἀγωνισμάτων P., ἀλλὰ τῶν ἄνωθεν βραβείων καὶ στεφάνων τὰ ἔπαθλα, ἐπ᾽ ἴσης τοῖς ἐντέχνως δἰ αἵματος ἅλματος G. ὑπερβᾶσι K, ὑποβάση A. τὸν ἀντίπαλον καὶ τῆς K, τοῖς A. τοῦ ἀγωνοθέτου “νομίζω ὅτι μετὰ τὸ ἀγωνοθέτου ἐξερρύη ἡ λέξις Θεοῦ” P. δόξης ἠξιωμένοις·

for although the time of martyrs' crowns has now gone by, because of the freedom from idolatrous error given by the grace of God to all the world, yet there lies before all who wish the martyrdom of the conscience against a most violent antagonist, I mean the ruler of darkness and the spirits of wickedness; for those who overcome these the prize of the contest is not the Olympic wild olive or Delphic apples as toys, but the rewards of the prizes and crowns from above, alike for those who have skilfully overcome the adversary through blood and who have been deemed worthy of the glory of the president of the games;

οὐδεὶς δὲ πράγμασιν ὑλικοῖς συνδεδεμένος συδεδεμένος A. καὶ πάσῃ τῇ πᾶσι τῆς A. περὶ τὸν βίον ῥαστῴνῃ perhaps something is lacking. τὸν νικητήριον τοῦτον τῆς ἀθλήσεως ἀναδήσασθαι δυνήσεται στέφανον· ἀλλ᾽ ὁ ἑαυτὸν διὰ τῆς παντελοῦς τοῦ κόσμου σταυρώσεως ἔξω πάντων ποιήσας τῶν ἐπιγείων, οὗτος G, οὕτως A. τῶν τελείων τῆς ἀρετῆς τεύξεται πλεονεκτημάτων· ἐξ ὧν πάλιν, ἵνα μὴ καὶ οὗτος καταστρατηγῇ τὸ ἀδύνατον, διάφοροι τῶν ἀρετῶν ἀναθάλλουσιν αἱ βλαστήσεις· οἱ μὲν γὰρ τὸν πάντη μοναδικὸν πάντιμον ἄδικον A. ἀσπάζονται

and no one bound to material things and to all the ease of life will be able to bind on this victor's crown of the contest; but he who through the complete crucifixion of the world has put himself outside all earthly things, this man will attain the perfect advantages of virtue; from which again, lest this man too should be outgeneralled by impossibility, the shoots of the virtues sprout in diversity; for some embrace the wholly solitary

βίον, and of conduct were renowned. Θεῷ μόνῳ συγγινόμενοι καὶ ἀθλητικὴν μονίαν ἀνύοντες, οἱ δὲ σὺν ὁμοψύχοις δυσὶ ἢ τρισὶ ἀλλήλους πρὸς ἀρετὴν παραθήγοντες ὁμοφρόνως βιοῦσιν· οἱ δὲ μεγίστη συμμορία γενόμενοι, ὡς παράδεισος Θεοῦ ποικίλοις δένδροις κατακοσμούμενος, διαφόρους καρποφορίας τῷ Κυρίῳ προσφέρουσιν. Εἰσὶ δὲ τούτων οἳ πᾶσαν εἰς κάλλος καὶ μέγεθος αὐξήσαντες ἀρετὴν καὶ πρὸς τὸ τέλος αὐτῆς καταντήσαντες, ὑπὸ της ἄνωθεν χάριτος ἐπὶ μείζοσι προκαλοῦνται so K, and more probably the codex; προβαλοῦνται A, προβάλλονται? G. βαθμοῖς καὶ τῶν λειπομένων K and A; ἑπομένων G. τοῖς ἐρημικοῖς ἀρετῶν διὰ τὴν σπάνιν ἀπολειφθῆναι μὴ καταλιμπανόμενοι, ἀλλὰ καὶ προσκαλούμενοι καὶ ἐκ δόξης εἰς δόξαν μετοχετευόμενοι, πλειόνων καὶ τῶν χαρισμάτων καταξιοῦνται τοῦ πνεύματος. II Cor. 3, 18.

life, keeping company with God alone and accomplishing an athletic solitude; others with two or three like-minded, whetting one another to virtue, live in concord; others, becoming a very great company, like a paradise of God adorned with varied trees, offer diverse fruits to the Lord. And there are among these those who, having increased every virtue in beauty and greatness and reached its end, are called forth by the grace from above to greater steps, and, not being left behind for want of the virtues remaining to the hermits, but being also called forward and conveyed from glory to glory, are deemed worthy of more gifts of the Spirit as well.

Of St. Demetrianus Ὧν εἷς ὑπάρχει καὶ ὁ νῦν ἡμῖν εἰς εὐφημίαν προκείμενος Δημητριανὸς ὁ μακαριώτατος, οὗ τὸν βίον καὶ τὰ θαύματα προτραπεὶς παρ᾽ ὑμῶν, ἱερώτατοι, ἐντάξαι τῷδε τῷ διηγήματι, κοινὸν τοῖς ἀκούουσιν ὄφελος, λίαν ἐπὶ τούτῳ ἰλιγγίασα, τῆς ἐμῆς ἀμαθίας καὶ ἀτέχνου τοῦ λόγου κατασκευῆς τὸν κίνδυνον ὑφορώμενος· ὅμως ταῖς τοῦ νῦν εὐφημουμένου ἱερωτάτου πατρὸς πρεσβείαις τεθαρρηκὼς τῆς προκειμένης ἀπάρχομαι διηγήσεως.

Of whom one is the most blessed Demetrianus now set before us for praise, whose life and miracles, urged by you, most sacred ones, to set in order in this narrative, a common benefit to the hearers, I grew very dizzy at this, suspecting the danger of my ignorance and the artless construction of my speech; yet, taking courage from the intercessions of the most sacred father now being praised, I begin the narrative before us.

[4] birth, Δημητριανὸς τοίνυν ὁ ἅγιος τὸ γένος ἦν Κύπριος ὑπὸ τὴν ἐπαρχίαν τελῶν τῆς Χυτρίδων πόλεως, ἐκ κώμης τινὸς ὁρμώμενος καλουμένης Συκαῖς [A village, as it seems, which was afterwards called Casal Sicha, in the “baliazzo de Palochitro”, in L. de Mas-Latrie, Histoire de l'île de Chypre, vol. III, p. 509.], parents, πατρὸς μὲν λίαν ἐναρέτου καὶ φοβουμένου τὸν Κύριον, ὃς καὶ διὰ τὴν τῆς ἀρετῆς ὑπερβολὴν τῷ τῆς ἱερωσύνης κατεκοσμεῖτο ἀξιώματι· πρεσβύτερος γὰρ ταύτης ὑπῆρχεν τῆς κώμης, ὡς καὶ πάντων τῶν ἐν ταύτῃ οἰκούντων κρατῶν καὶ λίαν παρὰ πάντων φιλούμενός τε καὶ ἀγαπώμενος· μητρὸς δὲ λίαν εὐσεβοῦς καὶ φιλοθέου, ὡς εἶναι ταύτην ἐν γυναιξὶ τῶν ταῖς? G. τῆς κώμης, ὅπερ ἐν ἀνδράσιν ὁ πατὴρ ἐγνωρίζετο.

St. Demetrianus, then, was by race a Cypriot, belonging to the province of the city of Chytri, coming from a certain village called Sykai, of a father very virtuous and fearing the Lord, who because of the excess of his virtue was also adorned with the dignity of the priesthood; for he was presbyter of this village, as one who held sway over all who dwelt in it and was greatly loved and cherished by all; and of a mother very pious and God-loving, so that she was among the women of the village what the father was known to be among the men.

age, Ἐκ ταύτης τῆς καλλίστης συζυγίας ὁ μέγας ἤνθησε Δημητριανὸς ἐν ἀρχῇ τῆς βασιλείας Θεοφίλου τοῦ μισοχρίστου βασιλέως The years 829–842.. Ἐν τούτοις τοῖς χρόνοις γεννηθεὶς ὁ τοῦ Θεοῦ ἄνθρωπος, μητρικῶν εὐθὺς ἐκ σπαργάνων καθάπερ τις ἕτερος Σαμουὴλ τῷ τοῦ Θεοῦ κλήρῳ ἐγκαταλέγεται, καὶ πᾶσαν ἐκ νεαρᾶς ἡλικίας ἀσκήσας τὴν ἐν τοῖς θείοις ἤθεσί τε καὶ μαθήμασι παίδευσιν, τοῖς πατρικοῖς διέλαμπε κατορθώμασι. Τούτῳ γὰρ ἐν πωλικῷ παραθέων φρυάγματι, τῶν ἴσων τρόπων οὐδὲ τὸ βραχύτατον ἀπολειφθῆναι ἠνέσχετο. Ἐκ δὴ τούτων πάντας μὲν τοὺς καθ᾽ ἡλικίαν ἴσους ἢ καὶ ὑπερβεβηκότας ἦν ὑπερβάλλων, πᾶσιν δὲ τῶν ὕστερον αὐτοῦ κατορθωμάτων ἐδίδου προβλέπειν τὸ μέγεθος, εἴπερ ἐξ ὀνύχων καὶ λέοντός ἐστιν ἴχνη καταμαθεῖν τοῖς μὴ πάντη τυφλώττουσιν.

From this most beautiful union the great Demetrianus blossomed at the beginning of the reign of Theophilus, the Christ-hating emperor. Born in these times, the man of God, straightway from his mother's swaddling-clothes, like another Samuel, is enrolled in the clergy of God, and, having practised from a tender age all the education in divine manners and learning, he shone with his father's achievements. For, running beside him with a colt's snorting, he did not endure to be left even the slightest behind in equal ways. From these things he surpassed all those equal in age or even older, and he gave to all a foreview of the greatness of his later achievements, if indeed from the claws too it is possible to learn the tracks of a lion for those not wholly blind.

Γενομένου δὲ αὐτοῦ πεντεκαιδεκαέτους καὶ ἡβήσαντος ἥβης A., ἐκ ταύτης τῆς ἡλικίας βουλὴν οἱ τούτου K, P, τοῦτον A. γεννήτορες βουλευσάμενοι, τὴν ἀκινδυνοτέραν ὁδὸν ὁδὸν G strikes out. ὠς ᾤοντο πρὸς τὴν τῆς ψυχῆς φυλακήν, εἰ καὶ δευτέραν πρὸς τὸ τῆς παρθενίας καλόν, νομίμῳ καθ᾽ ὑπερβολὴν προσέθεντο G, προέθετο A. γάμῳ· καὶ τὸν ἀναντίλογον τοῦτον ὡς ἐν ἅπασι κατὰ πάντα ὑπήκοον ἔχοντες, πείθουσι καὶ μὴ βουλόμενον τῷ γαμικῷ ὑποκῦψαι ζυγῷ καὶ δουλείαν τῆς ἐλευθέρου ζωῆς ἡγήσασθαι κρείττονα.

When he had become fifteen and reached puberty, at this age his parents took counsel, the safer road as they thought for the guarding of the soul, even if second to the good of virginity, and exceedingly committed him to lawful marriage; and having him unresisting, as in everything obedient in all, they persuaded him, even unwilling, to bow under the yoke of marriage and to reckon slavery better than a free life.

Οἱ μὲν οὖν οὕτως βουλευσάμενοι καὶ πέρας τῇ αὑτῶν ἐπιθέντες γνώμῃ, marriage; τῷ νέῳ τὴν γαμήλιον ἑορτὴν ἐπετέλεσαν, κόρην τινὰ τῇ ὥρᾳ καὶ τῷ κάλλει διαφέρουσαν καὶ ἀξίαν ἐν τοῖς ἤθεσι τῆς τούτου ψυχῆς, τούτῳ συζεύξαντες. Ὁ δέ γε φιλάνθρωπος Κύριος, ὁ γινώσκων τοὺς ὄντας αὐτοῦ καὶ πρὸ γενέσεως, τάχιστα τῶν αὐτοῦ ἀγκαλῶν τὴν συζευχθεῖσαν ἀπέζευξε. II Tim. 2, 19. Τριμηναίου γὰρ παρελθόντος μετὰ τὴν συνάφειαν χρόνου, ἡ τοῦ μακαρίου Δημητριανοῦ σύνευνος τὸν ἀνθρώπινον μεταλλάττει βίον, πρὸς δὲ τὸν ἄλυπον καὶ ἀμείνονα μετατίθεται, τῆς θείας προνοίας τῶν ἀμφοτέρων τὸ συμφέρον οἰκονομησάσης καλῶς κατὰ τὸ ἄπειρον βάθος τῆς αὐτοῦ ἀνεξιχνιάστου γνώσεως. Καὶ γὰρ ἀμφοῖν τὰ τῆς παρθενίας σῷα διαφυλάξας σήμαντρα, οὕτω τὴν διάζευξιν ᾠκονόμησεν, ἐκείνην K, κἀκείνην A. μὲν τῶν οὐρανίων θαλάμων σὺν ταῖς φρονίμοις καταξιώσας παρθένοις, τῷ δὲ μειζόνων ἔργων καὶ στεφάνων ἐκ τούτου τοῦ δράματος δράγματος A. ὑπάρξας παραίτιος.

They then, thus taking counsel and putting an end to their purpose, celebrated the wedding feast for the youth, joining to him a certain girl excelling in bloom and beauty and worthy in character of his soul. But the man-loving Lord, who knows those who are his even before their birth, very quickly unyoked from his embraces her who had been yoked to him. For when a period of three months had passed after the union, the wife of blessed Demetrianus changes this human life, and is transferred to the painless and better one, divine providence finely arranging the advantage of both according to the boundless depth of its unsearchable knowledge. For, keeping intact the seals of virginity for both, it so arranged the separation, deeming her worthy of the heavenly bridal chambers with the wise virgins, and being for him the cause of greater works and crowns from this event.

Ὁ δὲ μακαριώτατος Δημητριανὸς τὸ ἐπ᾽ αὐτῷ γενόμενον θείας ἔργον εἶναι κρίνας προνοίας, he vows chastity; πᾶσαν τὴν ἐξ ἀθυμίας ἐπισυμβαίνουσαν ἐν τοῖς τοιούτοις ἀποτιναξάμενος λύπην, εἰς εὐχαριστίαν δὲ κινήσας πᾶσαν αἴσθησιν, τοιοῖσδε πρὸς τὸν δεσπότην εὐχαριστηρίοις ἐχρήσατο ῥήμασι· “Σοί, Κύριε, παρατίθημι τὴν ἐκ πατρικοῦ βουλήματος δεδομένην μοι βοηθόν· τῷ σῷ γὰρ πειθόμενος προστάγματι, τοῖς αὐτοῦ οὐκ ἀντεῖπον θελήμασι. Σοῦ γὰρ τῷ νεύματι τὸν ὑποσκελισμὸν ὑποσκελλισμὸν A. τῶν ἐμῶν ἀφείλου ποδῶν πανσόφως, τάχιστα τὴν παγίδα συνθλάσας καὶ ἀμέτοχόν με τῆς φθοροποιοῦ ἐργασάμενος ἁμαρτίας. Ps. 123, 7. Σοὶ σὺ A. θαρρῶν τὴν ἐμὴν ἀνατίθημι παρθενίαν, ἣν καὶ μετὰ τὴν συζυγίαν σῴαν ἐφύλαξας· σοὶ πάντα τὸν ἐμὸν προσάγω βίον διὰ τῆς πρὸς σὲ ὁλοψύχου εὐαρεστήσεως.”

The most blessed Demetrianus, judging what had happened to him to be a work of divine providence, shaking off all the grief that comes from despondency in such cases, and moving every sense to thanksgiving, used such words of thanks to the Master: “To you, Lord, I commit the helper given to me by my father's wish; for obeying your command, I did not gainsay his wishes. For by your nod you have most wisely taken away the tripping of my feet, very quickly crushing the snare and making me without share in corrupting sin. Trusting in you I dedicate to you my virginity, which even after the union you kept intact; to you I bring all my life through whole-souled pleasing of you.”

[5] of the monks of St. Antony Τούτοις καὶ ἑτέροις πλείοσι πρὸς τὸν Θεὸν χρησάμενος χρησάμενον A. λόγοις καὶ ἐκ της συμπεσούσης αὐτῷ ἀθυμίας διεγείρας ἑαυτόν, ὁ καὶ πρὸ τῆς πολιᾶς πολιός πολιὰς A., περιαγαγών τε κύκλῳ τὸ τῆς ψυχῆς ὄμμα ἐκ τῆς ἔξω περιπλανήσεως, καὶ εἰδὼς πάντα τὰ τοῦ βίου ὡς ἀνωφελῆ, ὡς μάταια, ὡς πάσης ὀνειρώδους τέρψεως εὐτελέστερα, χαίρειν πᾶσιν εἰπὼν καὶ αὐτοῖς τοῖς γεννήτορσι, μετανάστης πάντων τῶν τοῦ κόσμου γίνεται πραγμάτων· ὄρος δὲ τοῦτον ἡλίβατον ὑποδέχεται, ἐν ᾧ μοναστήριον ὑπῆρχεν τοῦ μεγάλου φωστῆρος τῆς οἰκουμένης Ἀντωνίου [Now, as it seems, Hagios Antonios near Khytraea (35°75′/33°30′). Compare Anal. Boll., vol. XXVI, p. 249.], οὐ πολλῶν μὲν ἐν τούτῳ ἀσκουμένων διὰ τὸ λίαν τραχὺ τοῦ τόπου καὶ ἀπαράκλητον, πάντων δὲ K, μὲν A. ὅμως τελείων ἀνδρῶν καὶ ἐν μηδενὶ λειπομένων τῶν τῆς ἀρετῆς πλεονεκτημάτων.

Having used these and many other words to God and having roused himself from the despondency that had befallen him, he who was grey before grey hairs, turning round the eye of the soul from outward wandering, and knowing all things of life as unprofitable, as vain, as cheaper than any dreamlike delight, bidding farewell to all and to his very parents, becomes an emigrant from all the affairs of the world; and a steep mountain receives him, on which there was a monastery of the great luminary of the world Antony, not many practising asceticism in it because of the great roughness and comfortlessness of the place, but all nevertheless perfect men and lacking in none of the advantages of virtue.

Οὓς ἰδὼν Δημητριανὸς ἐζήλωσεν ἐν καλῷ· καὶ τέως μὲν καὶ πρὸ τῆς ἀσκητικῆς παλαίστρας ἑαυτὸν ἐν τοῖς πόνοις ἐθίζων, he first emulates the virtues νηστείαις καὶ ἀγρυπνίαις καὶ ταῖς ἄλλαις κακοπαθείαις τὸ ἑαυτοῦ ἐγύμναζεν σῶμα, πάντων μὲν τῶν ὅσα ὅσα G strikes out. πρὸς τὸ τῆς ἡδονῆς ἕλκουσι K, ἑλκόντων A. λεῖον ἀποστρεφόμενος, μόνην δὲ τὴν κακοπάθειαν τῆς δαψιλοῦς ἀεὶ προτιμῶν καρυκείας, ὡς ἐκ τῶν προοιμίων πάντας τοὺς χρόνῳ καὶ ἡλικίᾳ προβεβηκότας ὑπερβάλλει ὑπὲρ βάλλειν A, ὑπερέβαλλεν G. ἐν τῇ κατὰ Θεὸν ἀσκήσει σπουδῇ τε καὶ προθυμίᾳ· ὅθεν ὁρῶντες τὴν τούτου καλλίστην ἀναστροφὴν οἱ τοῦ τόπου πατέρες, πρὸς τὴν τοῦ μονήρους βίου ἀμφίασιν τοῦτον παραινεῖν ἀπήρξαντο, τοιοῖσδε χρώμενοι ῥήμασι· “Οὐ δίκαιόν σε, τέκνον, τοῦ σχήματος ἀλλοτριοῦσθαι, οὗπερ τοὺς τρόπους μετ᾽ ἐπιστήμης ἀνύειν μεμάθηκας. Τοίνυν εἰ ταῖς ἡμετέραις πείθῃ γνώμαις, καλῶς σοι συμβουλεύουσι, τάχιστα τούτῳ κατακοσμηθῆναι θέλησον, ὅπως πλείονα τὸν ἐκ τούτου δεξάμενος φωτισμὸν τῶν μυστικωτέρων τῆς ἀρετῆς κατορθωμάτων ἐπιτεύξῃ.”

Seeing them, Demetrianus became zealous for good; and for a time, even before the ascetic arena accustoming himself to labours, he exercised his body with fasts and vigils and the other hardships, turning away from all things that draw toward the smoothness of pleasure, ever preferring hardship alone to abundant seasoned food, so that from the very outset he surpassed all those advanced in time and age in ascetic practice according to God, in zeal and eagerness; whence the fathers of the place, seeing his most beautiful manner of life, began to urge him toward the garment of the solitary life, using such words: “It is not right, child, that you be a stranger to the habit, whose ways you have learned to accomplish with skill. If then you trust our judgment, which advises you well, be willing very quickly to be adorned with it, so that, having received greater enlightenment from it, you may attain the more mystical achievements of virtue.”

Ὁ δὲ μακαριώτατος Δημητριανὸς τοῖς τῶν πατέρων λόγοις ἡσθείς, γονυπετῶν ἐλιπάρει τὰ καλῶς αὐτῷ παρ᾽ αὐτῶν βεβουλευμένα δεξιὸν δέξασθαι πέρας· ἐπὶ τούτῳ τούτων A. γὰρ ἔφασκε πᾶσαν καταλελοιπέναι κοσμικὴν προσπάθειαν καὶ γονέων whose sacred garment he puts on. φίλτρον, ἵνα τῆς τοιαύτης χάριτος μέτοχος γένηται. Εὐθέως οὖν τῆς συνήθους ἐπ᾽ αὐτῷ τελεσθείσης ἀκολούθου A, ἀκολουθοῦ G. τάξεως τῆς μοναχικῆς ἱερολογίας, τὸ οὐράνιον καὶ ἀγγελικὸν περιβάλλεται σχῆμα· οὗτινος καταξιωθεὶς ὁ μακαριώτατος τοῖς προτέροις πόνοις πόνους προσετέθη πρὸς ἐτέθη A, προσετίθει G., καὶ ἐπὶ τῷ προκαταβληθέντι θεμελίῳ καλῶς ἐπῳκοδόμησε χρυσόν, ἄργυρον, λίθους τιμίους, καὶ τέσσαρας ἐν αὐτῷ οὐρανομήκεις στύλους πηξάμενος, τὰς πασῶν ὑπερκειμένας ἀρετάς, φρόνησιν, ἀνδρείαν, σωφροσύνην καὶ δικαιοσύνην, τῷ κύκλῳ τῶν λοιπῶν ἀρετῶν τούτους κατεστεφάνωσε· ἐξ ὧν ἄρτιον ἑαυτὸν οἶκον τοῦ παναγίου ἐργασάμενος πνεύματος, τῆς τούτου ὑποδοχῆς κατηξίωται, οὗτινος τῇ ἐπιδημίᾳ πᾶσα ἡ τῶν πονηρῶν δαιμόνων φάλαγξ φύλαξ A. μὴ εὑροῦσα παρείσδυσιν φροῦδος γίνεται. I Cor. 3, 12.

The most blessed Demetrianus, delighted by the words of the fathers, on bended knee begged that what had been well counselled for him by them should receive a favourable end; for this he said that he had left behind all worldly attachment and love of parents, that he might become a sharer in such grace. So at once, the customary sequence of order of the monastic consecration being performed over him, he puts on the heavenly and angelic habit; having been deemed worthy of which, the most blessed man added labours to his former labours, and on the foundation laid before he finely built up gold, silver, precious stones, and fixing in himself four sky-high pillars, the virtues that lie above all, prudence, courage, temperance and justice, he crowned them with the circle of the other virtues; from which, making himself a fit house of the all-holy Spirit, he was deemed worthy of receiving him, at whose sojourn the whole phalanx of wicked demons, finding no entrance, vanishes.

[6] His fasts, Ἔνθεν αὐτοκράτωρ ἁπάντων γενόμενος τῶν παθῶν καὶ ἔξω τῆς αὐτῶν χρηματίσας ὀχλήσεως, τελείας ἐλευθερίας ἀπήλαυσε. Ἐν γὰρ τῆ καλλίστῃ συζυγίᾳ τῆς πρακτικῆς ἀρετῆς, νηστείας τέ φημι καὶ ἀγρυπνίας, τὰς ψυχικὰς νευρώσας δυνάμεις, τῶν σωματικῶν ἀνώτερος ἀπεφάνθη παθῶν. Τῶν δὲ ψυχικῶν δυνάμεων τοσοῦτον κατεκράτησεν, ὡς μηδὲ ὁρμὴν παρασχεῖν ταύταις K, ταύτης A, ταύτης τῆς G. παρὰ φύσιν ἐνεργείας, ἀλλ᾽ ἣν ἐκ τοῦ δημιουργοῦ εἰς K, ἐκ A, G strikes out. τῶν ἀντικειμένων ἔσχον A, ἔσχεν G. διάκρισιν, ταύτην ἔχειν εἰς ἁπάντων τῶν ἀγαθῶν ἐπανάληψιν· τὸ δὲ τριμερὲς τῆς ψυχῆς ὡς θέμις οἰκονομήσας, τὸ ἀπηγορευμένον τούτου καλῶς ἀπεπέμψατο, κατανύξεως δὲ καὶ συννοίας τοσοῦτον ἐπεμελήθη, ὡς μηδὲ ὁρμὴν μειδιάματος προβάλλεσθαι πώποτε· εἴσω δὲ συννενευκὼς συνενευκῶς A. καὶ ἀεὶ Θεῷ τε καὶ ἑαυτῷ συγγινόμενος, τὰς ἀκαίρους φιλολαλίας ὑπεξέκλινεν· ἔνθεν αὐτῷ τοσοῦτον ἐπεγένετο δακρύων πλῆθος, ὡς διὰ παντὸς ἐν νυκτὶ καὶ ἡμέρᾳ κοιταζομένῳ τε καὶ ἀνισταμένῳ καὶ τροφῆς μετέχοντι καὶ ποτοῦ τούτῳ K, τούτων A. ὑπάρχειν ὑπάρχει A. ἀχώριστον.

Thence, becoming master of all the passions and standing outside their troubling, he enjoyed perfect freedom. For in the most beautiful union of practical virtue, I mean fasting and vigil, nerving the powers of the soul, he was shown to be superior to the bodily passions. And he so gained control of the powers of the soul as not even to give them an impulse of activity against nature, but to have that discernment of opposites which they had from the Creator, for the recovery of all goods; and, ordering the threefold part of the soul as is right, he finely sent away what was forbidden in it, and he so cultivated compunction and recollection as never to let out even an impulse of a smile; and, drawn inward and ever keeping company with God and himself, he avoided unseasonable love of talk; whence so great a multitude of tears came upon him that continually, night and day, lying down and rising up and taking food and drink, this was inseparable from him.

vigils, Ἐν δὲ ταῖς ἀγρύπνοις ἀναγνώσεσι καὶ πρὸς Θεὸν ὁμιλίαις τόσῳ μάλιστα ὁ τῶν δακρύων πλεονασμὸς αὐτῷ προσετίθετο, ὡς ἐπαρκοῦν G, ἐπαρκεῖν A. εἰς πᾶσαν ἐργασίαν ἔχειν τοῦτον τοῦτο A. ἀένναον, λέγω δὴ τὴν τῆς θείας ἀγάπης κίνησιν, τὴν κάθαρσιν τῶν ἐξ ἀγνοίας ὀλισθημάτων ὀλισμάτων A., τὴν τῆς κρίσεως ἔννοιαν, τὴν τοῦ θανάτου ἀνάμνησιν, τὴν ἀποκειμένην τοῖς ἁμαρτάνουσι κόλασιν, τῶν οὐρανίων μονῶν τὴν ἀνάμνησιν, τὴν τοῦ μετεωριζομένου ἀνάκλησιν, τὸν ἐκ συμπαθείας ἐπὶ τοῖς ἁμαρτάνουσιν εὐκτικῆς δεήσεως ἔλεον, καὶ πολλῶν ἑτέρων τρόπων, ἐν οἷς ἅπασι τούτῳ τῷ καλλίστῳ κεχρημένος βοηθήματι, ἑαυτῷ τε καὶ τοῖς πέλας ἐξήρκει εἰς τὴν ἐκ τούτου γινομένην παράκλησιν· εἰ δέ που καὶ περισσοτέρας ἐπιμελουμένῳ ταπεινοφροσύνης, εἰς ἁμαρτιῶν ἀνάμνησιν, ὧν αὐτῷ οὐ κατείργαστο, τοῦτο μετωχέτευεν· φιλοῦσι γὰρ αἱ φιλόθεοι ψυχαὶ ἐν ταῖς τοιαύταις ἐργασίαις μάλιστα ἑαυτὰς ὁρᾶν ὑποκάτωθεν πάσης τῆς κτίσεως.

And in the sleepless readings and conversations with God especially the abundance of tears was so added to him, that he had it ever-flowing and sufficient for every work, I mean the movement of divine love, the purging of slips due to ignorance, the thought of judgment, the remembrance of death, the punishment laid up for sinners, the remembrance of the heavenly mansions, the recalling of the wandering mind, the mercy of prayerful entreaty out of compassion for sinners, and in many other ways, in all of which, having used this most excellent aid, he sufficed for himself and his neighbours for the comfort that comes from this; and if perhaps, caring for greater humility, he diverted this into remembrance of sins, which he had not committed; for God-loving souls are wont in such works most of all to see themselves beneath all creation.

Τί χρὴ λέγειν, tears, ὅσων ποταμίων ῥευμάτων τὰ ἐκ τούτων ῥεῖθρα μιμεῖσθαι εἰκάζοντι corrupt passage.; Ἵνα δὲ μὴ μακρὸν ἀποτείνω λόγον, τῶν τούτου δακρύων μεμνημένος τὸ πλῆθος, ὧν ἐκ τῆς θείας χάριτος ἐκεῖνος ἔσχε τὸ χάρισμα, ἐπὶ τὸ τῶν ἄλλων αὐτοῦ ἀρετῶν διήγημα τρέψω τὸν

What need is there to say to how many river-streams the flows from these would be likened by one comparing them? But lest I draw out a long discourse, remembering the multitude of his tears, of which he had the gift from the divine grace, I will turn to the narrative of his other virtues the

κάλαμον.

pen.

[7] prayers, Εὐχῆς μὲν γὰρ τοσοῦτον ἐπεμελήθη, ὡς ἑαυτὸν αὐτῷ τῷ Θεῷ συνάψαι καὶ χωρῆσαι τὴν αὐτοῦ φαντασίαν, ὅσον τοῖς δεσμίοις ἐφεῖται τῆς σαρκὸς εἰς τοιαύτην κατανόησιν. Πρῶτον γὰρ ἐκ τῶν ποιημάτων καταμαθὼν ἀκριβῶς τὴν τοῦ πάντα παντός A. ποιήσαντος δύναμιν καὶ ἐκ ταύτης φωτισθεὶς τῆς πρώτης ἐργασίας, εἶτα τῆς οἰκονομίας Χριστοῦ ἐξερευνήσας τὸ μέγεθος καὶ συσταυρώσας ἑαυτὸν τῷ ὑπὲρ ἡμῶν ἐπὶ σταυροῦ τὰς χεῖρας γενναίως ἐκτείναντι καὶ πάντας ὑπελθὼν τοὺς βαθμοὺς τοὺς πρὸς τελείωσιν ἀναφέροντας, οὕτω τῆς τῶν θείων μυστηρίων κατατρυφᾶν ἀξιοῦται μυήσεώς τε καὶ ἀπολαύσεως διὰ τῆς ἔξω σαρκὸς ἐν σαρκὶ γινομένης τοῖς ἐπιμόνως ἐν ταύτῃ σχολάζουσιν συναφείας Θεοῦ καὶ μεγαλοδώρου φιλοτιμίας.

For he so cultivated prayer as to join himself to God himself and to contain his image, as far as is permitted to those bound by the flesh for such contemplation. For first, having learned exactly from the things made the power of the Maker of all, and being enlightened by this first working, then searching out the greatness of the dispensation of Christ, and crucifying himself with him who for us nobly stretched out his hands on the cross, and going under all the steps that lead up to perfection, thus he is deemed worthy to luxuriate in the initiation into and enjoyment of the divine mysteries, through the union with God that comes about, outside the flesh while in the flesh, for those who persistently give themselves to it, and through his greatly generous munificence.

Τὸν οὖν τοιαύταις σχολάζοντα θεωρίαις καὶ πνευματικοῖς ἀριστεύμασιν οὐκ ἦν εἰκὸς ἀεὶ τοῖς πολλοῖς συναγελάζεσθαι, ἀλλ᾽ ἐπὶ μικρὸν χρόνον ἑαυτὸν ἀποδιορίζων τῶν συνασκουμένων ἀδελφῶν, ἡνίκα πλείονος ἔρωτος τῆς πρὸς Θεὸν ὁμιλίας ἐκάλει καιρός καιρὸν A., καὶ τοὺς ἄκρως ἡσυχωτέρους καταλαμβάνων τόπους τοῦ ὄρους, τὴν τῆς ἐπιθυμίας φλεγμονὴν φθεγμονὴν A. ἀνέψυχεν. Καὶ ταύτης ὅσον ἐβούλετο κορεννύμενος, πάλιν ἑαυτὸν ἑαυτούς A. τούτοις συγκατεμίγνυ, humility, τὸ τοῦ τύφου κέρας κλῶν πανσόφως καὶ ἀπρόσκοπος τοῖς τῶν βασκάνων ὀφθαλμοῖς ἀεὶ φυλαττόμενος.

It was not fitting, then, that one so given to such contemplations and spiritual exploits should always herd with the many; but, separating himself for a little time from the brothers who practised with him, when the season of greater longing for converse with God called, and reaching the extremely quieter places of the mountain, he cooled the inflammation of desire. And when he had been filled with it as much as he wished, he mingled himself again with them, most wisely breaking the horn of pride and ever keeping himself without offence to the eyes of the envious.

Τοσούτοις δὲ κατορθώμασι φαιδρυνόμενος, ἀνάξιον ἑαυτὸν πάσης ἡγεῖτο τῆς ἀδελφότητος, τῷ τῆς ταπεινοφροσύνης καλῷ καλῷ A, κάλῳ G. ταινιούμενος. Πᾶν γὰρ τὸ κατορθούμενον ταύτης χωρὶς ἀκατόρθωτον καὶ ἀνεπιστήρικτον· τάχιστα γὰρ κυλίνδρου δίκην τῶν ἐπιβεβηκότων ἐπὶ ταύτης τῆς βάσεως ὑπεκτρέχον, ἐλεεινῷ πτώματι τοὺς ἐκπίπτοντας ὑποβάλλει. apathy; Συνεπηκολούθει δὲ τούτοις τοῖς κατορθώμασι καὶ ἡ οὐρανοπολῖτις ἐν σαρκὶ ἀπάθεια, ἧς ὁ πανδαμάτωρ τῶν παθῶν καταξιοῦται καταξίωται A, καταξιοῦται or κατηξίωται K. διὰ τὴν προκατορθωθεῖσαν τούτῳ τῶν τρόπων εὐθύτητα. Ἐκ δὴ τούτων καὶ τῶν τοιούτων οὐδὲ τῶν τοῦ Πνεύματος χαρισμάτων γέγονεν ἄμοιρος.

Made radiant by so many achievements, he thought himself unworthy of the whole brotherhood, bound with the fillet of the beauty of humility. For everything achieved without this is unachieved and unsupported; for very quickly, after the manner of a cylinder, running out from under those who have stepped on this base, it subjects those who fall to a pitiable collapse. And there followed on these achievements also the heaven-citizen apathy in the flesh, of which the all-subduer of the passions is deemed worthy through the uprightness of ways previously achieved in him. From these and such things he did not remain without share in the gifts of the Spirit either.

of diseases Ἔνθεν νοσήματα χαλεπὰ τῷ τοῦ Δημητριανοῦ λόγῳ ἐφυγαδεύοντο, δαίμονες ἀπηλαύνοντο, παθῶν παντοίων ἡ θεραπεία ἐπηκολούθει. Ἦν οὖν ἐν μέσῳ τοῦ πνευματικοῦ συστήματος οἷα φωστὴρ παμφαὴς πάντας καταυγάζων τῇ λάμψει τῶν οἰκείων κατορθωμάτων, καὶ τύπος ὠφελείας γινόμενος τοῖς πρὸς αὐτὸν ἀτενῶς ἀεὶ βλέπουσι· οὐ μόνον δὲ τούτοις τοιοῦτος ἦν, ἀλλὰ καὶ τοὺς ἐν μέσῳ στρεφομένους τοῦ κόσμου, ὡς μαγνήτης ἕλκων παραπλήσιον σιδήρῳ, τῆς οἰκείας ὠφελείας μετεδίδου· πολλοὺς δὲ τούτων καὶ τῆς τῶν ὀχλούντων παθῶν ἕνεκα θεραπείας τὸ βιαιότατον τῆς ἀνάγκης πρὸς τοῦτον κατήπειγεν· οὐδεὶς δὲ τῶν ἐλπίδων κενὸς ἀπεπέμπετο, ἀλλὰ πάντες τῶν ποθουμένων δαψιλῶς ἀπολαύοντες ἀπολαβόντες G, ἀπολάβοντες A., χαίροντες τὰ οἰκεῖα κατελάμβανον.

Thence grave diseases were put to flight at the word of Demetrianus, demons were driven away, the healing of all kinds of passions followed. He was then in the midst of the spiritual community like an all-bright luminary lighting all with the shining of his own achievements, and a type of benefit to those always looking intently at him; and he was such not only to these, but also those living in the midst of the world, drawing them as a magnet nearly does iron, he shared with them his own benefit; and many of them too the most violent necessity, for the sake of the healing of troublesome passions, pressed to him; and no one was sent away empty of hopes, but all, enjoying abundantly what they desired, reached their homes rejoicing.

cure of soul and body. Καὶ γὰρ καὶ τοῖς τῆς A. θεραπείας ἕνεκα παραγινομένοις προηγουμένως τὴν ψυχικὴν ὠφέλειαν διὰ τῆς διδασκαλίας προετίθει, καὶ οὐ πρότερον ἡ τῶν σωματικῶν ἐπηκολούθει παθῶν ἀπαλλαγή, πρὶν ἡ τῆς ψυχικῆς δυνάμεως χωλεύουσα ἐνέργεια τὴν θεραπείαν ἐδέχετο· εἶθ᾽ οὕτως δευτέρᾳ τάξει τὸ σωματικῶς ἀρρωστοῦν ὑγιάζεται· καὶ ἦν ὁ αὐτὸς ἡδὺς ἅπασι, καὶ τοῖς παρὰ τοῦ σωτῆρος δἰ αὐτοῦ δεχομένοις τὴν θεραπείαν καὶ τοῖς διὰ θείαν τινὰ οἰκονομίαν ταύτης ἀστοχοῦσι τῆς χάριτος· τοῖς μὲν γὰρ εὐεργέτης, τοῖς δὲ παράκλησις γινόμενος, πάντας ἀλύπως ἀπέπεμπε. Ἡ γὰρ τοῦ λόγου τούτου ὠφέλεια πάσης θεραπείας τῷ ταύτης ὑστερουμένῳ χρησιμωτέρα ἐγίνετο. Διὸ καὶ πάντες καὶ τὴν νουθεσίαν καὶ τὴν θεραπείαν ὡς ἐκ θείας ἐνεργείας λαμβάνοντες, σὺν μεγίστῃ εὐφροσύνῃ ὑπέστρεφον.

For to those too who came for healing he first set forth the benefit of the soul through teaching, and the deliverance from bodily passions did not follow before the limping activity of the power of the soul received healing; then thus in second order the bodily sickness is cured; and the same man was sweet to all, both to those who received healing through him from the Saviour and to those who through some divine dispensation missed this grace; for, becoming to the ones a benefactor, to the others a comfort, he sent all away without grief. For the benefit of his word became more useful than any healing to him who lacked it. Wherefore all, receiving both the admonition and the healing as from divine operation, returned with the greatest gladness.

[8] By the bishop of Chytri Ταύτης τῆς φήμης καὶ ὁ τῆς Χυτρίδων πόλεως ἐπίσκοπος Εὐστάθιος ἔργον ἐγένετο — ἀληθὴς γὰρ ἡ λέγουσα παροιμία ὅτι “φήμη ἀγαθὴ πιαίνει ὀστᾶ” τὴν γὰρ πιότητα δεξάμενος ἐν καρδίᾳ, τὴν γεωργοῦσαν ταύτην ῥίζαν θεάσασθαι ἐπεθύμησεν, καὶ ἐπιθυμήσας ἐπεθύμησεν A. εὗρε, καὶ εὑρὼν τῷ ἰδίῳ παραδείσῳ μεταφυτεῦσαι ἠθέλησεν, καὶ θελήσας τοῦ ἔρωτος οὐκ ἠστόχησεν, καὶ πάλιν τῇ ῥίζῃ εἰς τὴν ἰδίαν μετακλινούσῃ γῆν ἀκώλυτον ἐδίδου τὸ μέγα φύτευμα. Prov. 16, 2. Τὸ γὰρ ἀειθαλὲς αὐτῆς πείρᾳ μαθὼν καὶ ἀείζωον, οὐδεμίαν λύμην ταύτην ὑποστῆναι καλῶς ὑπελάμβανεν ἐκ τῆς ὧδε κᾀκεῖσε μετοχετεύσεως.

Of this report Eustathius too, bishop of the city of Chytri, became the prey — for the proverb is true that says “a good report fattens the bones” — for receiving the fatness in his heart, he desired to behold this root that tilled it, and having desired he found it, and having found it he wished to transplant it to his own paradise, and having wished he did not miss his longing, and again he gave the great plant unhindered to the root inclining to its own ground. For having learned by experience its evergreen and ever-living nature, he rightly supposed that it would suffer no harm from being moved hither and thither.

Ὅρα γὰρ τὸ ἐσόμενον. Ἀνελθὼν πρὸς τὸν ὅσιον ὁ εἰρημένος ἐπίσκοπος Εὐστάθιος καὶ καταμαθὼν πᾶσαν τὴν τοῦ βίου τούτου ἀκρίβειαν, πολλαῖς ἱκεσίαις καὶ παρακλήσεσι λιπαρήσας τὸν ἐν παντὶ ἀναντίλογον πείθει καὶ μὴ βουλόμενον τὸ ἐπισκοπεῖον σὺν αὐτῷ καταλαβεῖν. Καὶ τούτου γεγονότος, he is ordained presbyter πρεσβύτερον τὸν μακαριώτατον χειροτονεῖ Δημητριανόν, καὶ διὰ τῆς ὑφεδρίας ταύτης τὴν προεδρίαν πόρρωθεν ὑπεμφαίνει τῆς πόλεως, οἰκονόμον τε πάντων τῶν ὑπὸ τὴν αὐτοῦ ἐκκλησίαν διοικουμένων κατέστησε πραγμάτων.

For see what was to be. The said bishop Eustathius, going up to the holy man and learning all the exactness of his life, pressing with many supplications and exhortations persuades him, unresisting in everything, even unwilling, to take himself to the bishop's house with him. And when this had been done, he ordains the most blessed Demetrianus presbyter, and through this subordinate seat he hints from afar at the presidency of the city, and he appointed him steward of all the affairs administered under his church.

and appointed steward; Ὅθεν οὐκ ἄμισθον αὐτῷ τὸ τῆς οἰκονομίας ἔργον, εἰ καὶ δεύτερον τοῦ προτέρου γέγονε βίου, εἰς τὴν τῶν λειπομένων ἀρετῶν ἐπανάληψιν. Καὶ γὰρ τὸν πρῶτον κανόνα τῆς ἀσκήσεως τηρῶν ἀπαράτρωτον, τῶν συντρόφων εἴχετο πόνων ἔν τε νηστείᾳ καὶ ἀγρυπνίᾳ καὶ ταῖς ἄλλαις τῶν ἀγαθῶν ἐργασίαις. Τὸ γὰρ ἄλλοις δυσεπιχείρητον ἢ καὶ ἀδύνατον — ἀληθὴς γὰρ ἡ λέγουσα τοῦ Κυρίου φωνή, οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν — τούτῳ παραδόξως ἀνεμπόδιστον γέγονεν, ὡς εἶναι μᾶλλον μετὰ πάντων καὶ τοῦτο θείας οἰκονομίας ἔργον, εἰς ἐκκοπὴν παντοίας ἀφορμῆς τῶν νωθρῶς καὶ ἠμελημένως ἅπασαν τεμνόντων βίου ὁδόν. Matth. 6, 24. Ἐκ πάντων γὰρ τῷ βουλομένῳ πολλαὶ τῶν ἀρετῶν αἱ βλαστήσεις ἐκφύουσι πρὸς τὴν τῆς σωτηρίας ἀνάληψιν.

Whence the work of stewardship was not without reward for him, even if it was second to his former life, for the recovery of the remaining virtues. For, keeping the first rule of ascetic practice inviolate, he held to the labours he had been reared with, in fasting and vigil and the other works of good. For what to others is hard to undertake or even impossible — for true is the voice of the Lord that says, no one can serve two masters — to this man became strangely unhindered, so that this too, with all else, was rather a work of divine dispensation, for the cutting off of every pretext of those who sluggishly and carelessly cut through the whole road of life. For from all things many shoots of the virtues spring for him who wills it, for the taking-up of salvation.

Ἐκ δὴ τούτων τῶν τῆς οἰκονομίας ἐπιχειρημάτων πᾶσιν ὑπῆρχεν ὁ μακαρίτης Δημητριανὸς εὐπρόσιτος, γαληνός, πρᾷος, ἡσύχιος, μέτριος, he performs the office excellently; συμπαθὴς καὶ τούτοις οὐ φαινόμενος μόνον, ἀλλὰ καὶ τοῖς ἔργοις βεβαιούμενος· πᾶσαν δὲ χορηγίαν πένησι καὶ πτωχοῖς, ὀρφανοῖς τε καὶ χήραις ἐκ τῶν παρὰ Θεοῦ ἐμπεπιστευμένων αὐτῷ δωρεῶν πλουσίως οἰκονομῶν, προῖκα χρηστὸς ἦν. Συνεπηκολούθει δὲ τούτοις ἅπασι τῷ μακαρίτῃ καὶ ἡ ἄνωθεν αὐτῷ δεδομένη παρὰ τοῦ ἁγίου Πνεύματος χάρις τῶν ἰαμάτων. Τὰς γὰρ ἀλεξικάκους αὐτοῦ παλάμας ἅπασιν ἀφθόνως ἐπιτιθεὶς τοῖς χρῄζουσιν, τὴν τῶν θαυμάτων χάριν ἐβράβευεν· ἔνθεν πάλιν δαίμονες ἀπηλαύνοντο, ἐδραπέτευον νόσοι, καὶ πάθη παντοῖς ἐθεραπεύοντο. Ἡ γὰρ τοιαύτη χάρις αὐτῷ προπεπρωμένη G, προπεποιωμένη A, τυγχάνουσα μέχρι βίου παντὸς ταῖς ὑπαλλαγαῖς τῶν βίων ἀχωρίστως συνῴκησεν· ἀμεταμέλητα γὰρ τὰ τοῦ Θεοῦ χαρίσματα καὶ αἱ δωρεαὶ κατὰ τὸν θεῖον ἀπόστολον. Rom. 11, 29.

From these undertakings of stewardship the blessed Demetrianus was to all approachable, calm, meek, quiet, moderate, sympathetic, and not only appearing so to them, but also confirming it by his works; and, administering richly every supply to the needy and poor, orphans and widows, from the gifts entrusted to him by God, he was freely kind. And there followed on all these things for the blessed man the grace of healings given him from above by the Holy Spirit. For, laying his evil-averting palms ungrudgingly on all who had need, he dispensed the grace of miracles; whence again demons were driven off, diseases fled, and passions of all kinds were healed. For such grace, destined for him, dwelt with him inseparably for his whole life through the changes of his manner of life; for the gifts and the presents of God are without repentance according to the divine apostle.

[9] he goes back to the monastery, Οὕτω μὲν οὖν ὁ μέγας Δημητριανὸς ἐπὶ χρόνους ἱκανοὺς οἰκονόμος τῶν τοῦ θεοῦ γενόμενος πραγμάτων καὶ πολλοῖς ἐκ τούτου τοῦ ἐγχειρήματος φανεὶς ἐπιτήδειος, τῷ ἔρωτι πάλιν τῆς πρώτης βληθεὶς ἡσυχίας καὶ πολλαῖς ἱκεσίαις τὴν τοῦ ἐπισκόπου Εὐσταθίου χαυνώσας τῆς ἐνστάσεως στερρότητα, πρὸς τὸ ἑαυτοῦ ἐξαποστέλλεται μοναστήριον, ταῖς καλαῖς ἐλπίσι τῆς πρὶν ἀποβουκολούμενος ἡσυχίας· ἀλλὰ πάλιν αὐτὸν ἑτέρα φροντὶς μείζων τῆς προτέρας διαδέχεται· μήπω γὰρ τῶν ἐντὸς ὀδῶν K, ὁδῶν A. τῆς ἰδίας μονῆς ἐπιβάς, ὁ ταύτης τὴν ἡγεμονίαν ἰθύνων μακαριώτατος ἀββᾶς πρὸς τὴν ἀγήρω ζωὴν μετατίθεται. Εὗρε δὲ πάντας τοὺς πνευματικοὺς ἀδελφοὺς αὐτοῦ τὴν ἑαυτῶν ἀποδυρομένους ὀρφανίαν, καὶ μεγάλης τραγῳδίας τὸ δρᾶμα τούτοις ὑπάρχον παραίτιον.

Thus, then, the great Demetrianus, having been steward of the things of God for a considerable time and having shown himself suited to many from this undertaking, struck again by love of his first quiet and by many supplications slackening the firmness of the insistence of Bishop Eustathius, is sent off to his own monastery, beguiled by the fair hopes of his former quiet; but another care greater than the former succeeds it; for before he had even set foot on the ways within his own monastery, the most blessed abba who directed its government is transferred to the ageless life. And he found all his spiritual brothers lamenting their orphanhood, and the event the cause to them of great tragedy.

Ἀλλὰ τὸν μακαρίτην ἰδόντες Δημητριανὸν καὶ τὴν ἀθυμίαν ἐκείνην πᾶσαν ἀφ᾽ ἑαυτῶν ἐκτιναξάμενοι, εἰς ἱκεσίαν τρέπονται τούτου· καὶ πολλοῖς αὐτὸν πείσαντες δάκρυσι, and is elected abbot. τὴν τούτων ἀναδέχεται προστασίαν, ἔργῳ καὶ ἐν τούτῳ τὸν μακάριον μιμούμενος ἀπόστολον, μὴ τὸ ἑαυτοῦ ζητῶν, ἀλλὰ τὸ τῶν πολλῶν, ἵνα τῆς ἐν Χριστῷ Ἰησοῦ τύχωσι σωτηρίας I Cor. 10, 33.

But seeing the blessed Demetrianus and shaking off from themselves all that despondency, they turn to supplication of him; and persuading him with many tears, he takes up their headship, imitating in deed in this too the blessed apostle, not seeking his own but that of the many, that they may attain salvation in Christ Jesus.

Ἆῤ οὖν οὕτω μὲν τὴν προστασίαν ἐδέξατο, ἐβίω δὲ ἀναξίως ταύτης, ἢ συνετῶς μὲν ἐπιδεικτικῶς δέ, ἢ τετυφωμένως μὲν οὒ K, καὶ A. ὑπεροπτικῶς δέ, ἢ κατῄσχυνέ τι τῶν τοῦ προτέρου βίου καλῶν, ὡς ἄν τις τὸ ἐκ ταύτης ἐμποδῶν προβαλλόμενος; Οὐ μὲν οὖν, ἀλλ᾽ ὁμοῦ τὰ πάντα ἔχων ἐν ἑαυτῷ, τῆς πρώτης τέ φημι ἡσυχίας καὶ τῆς οἰκονομικῆς ἐπιστήμης, ἀρίστως τὴν ἐμπιστευθεῖσαν αὐτῷ ποίμνην διΐθυνεν, ὡς εἶναι πάντα τὰ ἐπ᾽ αὐτῷ προλαβόντα θείας οἰκονομίας γνωρίσματα.

Did he then thus receive the headship but live unworthily of it, or wisely but ostentatiously, or not puffed up but disdainfully, or did he disgrace any of the goods of his former life, as one might put forward the hindrance from this office? Not so; but having all things together in himself, I mean both his first quiet and his stewardly knowledge, he directed excellently the flock entrusted to him, so that all that had gone before in him were marks of divine dispensation.

Ἐξ ἀμφοτέρων γὰρ τὴν ἰσχὺν προσλαβόμενος, εἰς μίαν ἐπιστημόνως ἐμπειρίαν καλῶς συνεκέρασε. Φρόνιμος δὲ λίαν ὑπάρχων, τῆς ἐπαινουμένης ἁπλότητος οὐκ ἐλείπετο, ἀλλὰ καὶ τούτοις ἄριστος ὤφθη διαιτητής· οὔτε γὰρ τὸ φρόνιμον ἀσυγκατάθετον εἴασε οὔτε τὸ ἁπλοῦν ἀνοικονόμητον, πάντα δὲ ὁμοῦ εἰς ἓν τὰ τῶν ἀγαθῶν συλλέξας ἀποτελέσματα, μίαν στήλην ἐξ ἁπάντων τὸν ἐκείνου βίον ὁρᾶσθαι πεποίηκε, οὐ μόνον τοῖς ὑπηκόοις K, ἐπηκόοις A., ἀλλὰ καὶ πᾶσι τοῖς πρὸς αὐτὸν πίστει συντρέχουσιν ὠφελείας ὁμοῦ καὶ ἰαματικῆς ἕνεκα ἕνεκε? A. χάριτος. Ἤρκει γὰρ καὶ μόνον βλεπόμενος Δημητριανὸς πάσης ἐντέχνου διδασκαλίας τε καὶ παιδεύσεως χωρὶς τοὺς λείποντας τῇ ἑκάστου ψυχῇ τῶν ἀρετῶν ἐντυπῶσαι χαρακτῆρας.

For taking strength from both, he finely mixed them with skill into one experience. Being very prudent, he did not fall short of praiseworthy simplicity, but in these too he was seen to be an excellent arbiter; for neither did he leave prudence unassenting nor simplicity unarranged, but gathering together into one all the results of the goods, he made his life to be seen as one pillar out of all, not only to his subjects, but also to all who ran to him in faith for the sake of benefit and at the same time healing grace. For it was enough for Demetrianus merely to be seen, apart from any artful teaching and education, to imprint on the soul of each the lacking marks of the virtues.

[10] Eustathius, elected archbishop, Τούτων οὕτως Θεοῦ χάριτι καλῶς οὐρανοδρομούντων, ὁ τῆς Σαλαμινίων μητροπόλεως ἀρχιεπίσκοπος πρὸς Κύριον ἐξεδήμησε· πάντων δὲ τῶν ὑπὸ τὴν Κυπρίων τελούντων νῆσον ὁσιωτάτων ἐπισκόπων συμψήφων καὶ ὁμογνωμόνων γεγονότων, προβάλλονται τὸν εἰρημένον ἐπίσκοπον Εὐστάθιον τῆς Χυτρίδων πόλεως ὡς ἐν ἅπασι ἱκανώτατον εἰς τὴν τῆς πρώτης αὐτῶν καθέδρας ἀρχήν [Eustathius was lacking both in the series of the bishops of Chytri, as has been said, and in the series of the archbishops of Salamis or Constantia, in which he is to be inserted between Epiphanius III and the anonymous one who flourished under Alexius Comnenus. Le Quien, Oriens christianus, vol. II, p. 1052.] · ὁ μὲν οὖν οὕτως τὴν τοῦ μεγάλου ἀποστόλου Βαρνάβα καθέδραν [On the fictitious history of St. Barnabas read what we have said in Anal. Boll., vol. XXVI, pp. 235–36.] καὶ τοῦ ὕστερον διαλάμψαντος φωστῆρος τῆς οἰκουμένης Ἐπιφανίου διαδεξάμενος, ἐν οὐδενὶ τῶν ἁπάντων τῆς ἀρετῆς χαρακτήρων τῶν προηγησαμένων γέγονε δεύτερος, ἀλλ᾽ ὁσίως καὶ δικαίως καὶ ἀμέμπτως τὴν ἐμπεπιστευμένην αὐτῷ ἴθυνε ποίμνην κατὰ τὸν πρέποντα κανόνα τῇ ἀρχιερατικῇ τελειότητι.

These things thus, by the grace of God, running well heavenward, the archbishop of the metropolis of Salamis departed to the Lord; and all the most holy bishops belonging to the island of the Cypriots being of one vote and mind, they put forward the said Eustathius, bishop of the city of Chytri, as in all things most fit for the rule of their first see; and he, thus succeeding to the see of the great apostle Barnabas and of Epiphanius, the luminary of the world who later shone forth, became second in none of all the marks of virtue to those who had gone before, but holily and justly and blamelessly directed the flock entrusted to him according to the rule befitting high-priestly perfection.

Ἐπειδὴ δὲ τὴν πρώτην αὑτοῦ ποίμνην ἀποίμαντον καταλέλοιπε, διὰ σπουδῆς μεγάλης ἐτίθετο τὸν ἄξιον ταύτης εὑρεῖν ποιμένα τε καὶ διδάσκαλον. Καὶ δὴ εἰς ἀνάμνησιν ἐλθὼν τοῦ μακαριωτάτου Δημητριανοῦ, designates Demetrianus as his successor βουλὴν ἀρίστην καθ᾽ ἑαυτὸν βουλευσάμενος, τοῦτον ὡς ἐπ᾽ ἄλλῳ τινὶ ἠθέλησεν πρὸς ἑαυτὸν μεταστείλασθαι καὶ τῆς εἰρημένης πόλεως Χυτρίδων χειροτονῆσαι ἐπίσκοπον· ἐγίνωσκε γὰρ τὸν πρότερον αὐτοῦ βίον καὶ τὴν ἐκ τοῦ ἁγίου Πνεύματος δεδομὲνην αὐτῷ τῶν ἰαμάτων χάριν. Ὁ δέ γε Κύριος ὁ ἀποκαλύπτων τοῖς δούλοις αὑτοῦ ἅπαντα τὰ μυστήρια, ὁ καὶ ἐν τοῖς προφήταις ἐνεργήσας τῇ τοῦ ἁγίου Πνεύματος

But since he had left his first flock without a shepherd, he set with great zeal about finding a worthy shepherd and teacher for it. And coming to remember the most blessed Demetrianus, taking an excellent counsel with himself, he wished to summon him to himself as if for something else and to ordain him bishop of the said city of Chytri; for he knew his former life and the grace of healings given him by the Holy Spirit. But the Lord who reveals all mysteries to his servants, who also worked in the prophets by the Holy Spirit's

χάριτι καὶ τῷ Δανιὴλ τὴν τῶν ἐνυπνίων δηλώσας σύγκρισιν, ὁ τῷ Ἐλισσαίῳ φανερώσας τὴν βουλὴν τοῦ τῆς Συρίας ἄρχοντος κατὰ τῶν υἱῶν Ἰσραήλ, οὗτος τούτῳ διά τινος θείας ἐμφανείας τὰ κατ᾽ αὐτοῦ μελετώμενα ὑποδείκνυσιν· καὶ ταῦτα μαθὼν οὐκ ἐξ ἀνθρωπίνης ἀγγελίας, ἀλλ᾽ ἐκ θείας δυνάμεως, τὰ ἐν χερσὶ καταλιπὼν ἅπαντα καὶ μόνοις τοῖς ποσὶ συνεργοῖς πρὸς τὴν φυγαδείαν χρησάμενος, λάθρα τῆς μονῆς ἀνεχώρησε· καὶ καταλαβὼν τὰ βορειότερα μέρη τοῦ ὄρους, τόπον ἀποκρυβῆς ἑαυτῷ περιεσκόπει, τὸ τῆς ἀρχιερωσύνης φεύγων ἐγχείρημα.

grace and showed Daniel the interpretation of dreams, who revealed to Elisha the counsel of the ruler of Syria against the sons of Israel, he shows this man through a certain divine appearance what was being planned concerning him; and he, learning these things not from human message but from divine power, leaving all that was in his hands and using only his feet as fellow-workers for flight, secretly withdrew from the monastery; and reaching the more northern parts of the mountain, he looked about for a place of hiding for himself, fleeing the undertaking of the high priesthood.

who into the hidden places of the mountain Τοῦτο δὲ διὰ πολλῆς ποιούμενος φροντίδος ὁ μακαρίτης καὶ τοῦ προκειμένου μὴ ἐπιτυγχάνων σκοποῦ, παραγίνεται πρός τινα γνήσιον αὐτοῦ φίλον, Παῦλον ὀνόματι, καὶ τὸν σκοπὸν τῆς αὐτοῦ φυγῆς φανερώσας τούτῳ, παρακαλεῖ τόπον αὐτῷ ὑποδείξειν P, ὐπόδειξιν A, ὑποδεῖξαι G. τὸν ἄγνωστον πᾶσιν, ὅπως ἐν αὐτῷ τὴν οἴκησιν ποιησάμενος τοῖς τῶν ζητουμένων ὀφθαλμοῖς ἀθεώρητος διαμείνῃ. Ὁ δὲ καὶ ὑποδείξειν ὑπέσχετο, καὶ τῆς προθυμίας οὐδὲν ἀποδέοντα· εἰ γὰρ βούλοιτο, μέχρι βίου παντὸς οὐδενὶ τῶν ἁπάντων κατάδηλος γενήσεται.

The blessed man, giving much thought to this and not attaining the aim set before him, comes to a certain true friend of his, Paul by name, and, revealing to him the purpose of his flight, begs him to show him a place unknown to all, that making his dwelling in it he might remain unseen by the eyes of those seeking him. And he promised to show it, and one not falling short of his eagerness; for if he wished, he would for his whole life be manifest to no one at all.

flees Ὁ δὲ ἄγιος ἐπὶ τοῖς Παύλου λόγοις μεγάλως ἡσθείς, σὺν αὐτῷ τὸν τόπον κατέλαβε. Σπήλαιον δὲ σμικρότατον ὑπῆρχεν παρὰ ταῖς ὄχθαις τῆς θαλάσσης ἀπῃωρημένον, φοβερώτατον καὶ λίαν δύσβατον· εἰς ὃ μετὰ πολλῆς ἀνῆλθε τῆς προθυμίας ὁ μακαρίτης, τὸ τῶν ἀνθρώπων κενὸν διαφεύγων δοξάριον· ὁρκώσας δὲ τὸν Παῦλον μηδενὶ τῶν ἁπάντων ποιῆσαι τοῦτον κατάδηλον, οὕτως ἀνέκαμψεν. Ὁ δὲ Παῦλος εἰς τὸν ἑαυτοῦ οἶκον ἀπελθών, λεληθώτως τῷ ἁγίῳ πᾶσαν ὑπηρεσίαν ἐποίει.

The saint, greatly delighted at Paul's words, reached the place with him. It was a very small cave hanging by the banks of the sea, most fearful and very hard of access; into which the blessed man went up with much eagerness, escaping the empty petty glory of men; and having put Paul on oath to make this manifest to no one at all, thus he turned back. And Paul, going off to his own house, secretly did all service for the saint.

[11] and, sought out by the archbishop, Ὁ δὲ ἀρχιεπίσκοπος Εὐστάθιος ἀποστείλας ἐν τῷ μοναστηρίῳ ἐζήτει τὸν μακάριον· καὶ μὴ εὑρὼν ἀπέστειλε πανταχοῦ, μετὰ πάσης ἐπιμελείας τοῦτον ἀνερευνώμενος. Ἐπεὶ οὖν ἀδύνατον ἦν τὸν τοιοῦτον λύχνον ἐν τῷ ἀφεγγεῖ ἐκείνῳ μοδίῳ καλύπτεσθαι, φανεροῖ αὐτὸν ὁ Κύριος τρόπῳ τοιῷδε. Ἀνὴρ γὰρ τις τῶν ἐν τοῖς μέρεσιν ἐκείνοις, ἐν οἷς ὁ ἅγιος λαθεῖν ἐνόμιζε, τοῦτον μετὰ τοῦ Παύλου ἀφανῶς θεασάμενος, κατάδηλον τοῖς ἐρευνῶσι πεποίηκε· καὶ τὸν τόπον δέ, καθ᾽ ὃν ὁ Παῦλος ᾤκει, καὶ τὴν κώμην ὑπέδειζε καὶ αὐτὸν τὴν τοῦ ἁγίου ἀποκρυβὴν εἰδέναι διἳσχυρίσατο.

The archbishop Eustathius, sending to the monastery, sought the blessed man; and not finding him he sent everywhere, searching him out with every care. Since then it was impossible that such a lamp should be covered in that lightless bushel, the Lord reveals him in this manner. For a certain man of those parts, in which the saint thought he lay hidden, having unobserved seen him with Paul, made him manifest to those searching; and he pointed out both the place where Paul dwelt and the village, and asserted firmly that he knew the saint's hiding-place.

Οἱ δὲ τὸν Παῦλον συλλαβόμενοι καὶ πολλαῖς πρότερον λιπαρήσαντες παρακλήσεσιν ὑποδεῖζαι τούτοις τὸν τοῦ Θεοῦ δοῦλον Δημητριανόν, ὡς ἀνανεύοντα εἶδον καὶ ἄκαμπτον πάντη πρὸς τὸ αὐτοῖς καταθύμιον, ἐπὶ μάστιγας τρέπονται· καὶ τοῦτον οὐ μετρίως ταῖς τῶν βουνεύρων πληγαῖς αἰκισάμενοι, ἰσχυροτέραν τῆς ἐνστάσεως τὴν βίαν πεποιήκασιν. Ἄκων γὰρ ταῖς ἐκ τῶν μαστίγων ἀνάγκαις στρεβλούμενος τῶν ὅρκων παραβάτης γενέσθαι καταναγκάζεται καὶ σὺν τάχει πολλῷ τὸν τόπον καταλαβὼν τοῖς ζητοῦσι κατάδηλον πεποίηκε.

They, seizing Paul and first pressing him with many exhortations to show them the servant of God Demetrianus, when they saw him refusing and wholly unbending to what they desired, turn to whips; and torturing him not moderately with the strokes of ox-hide thongs, they made force stronger than his resistance. For unwilling, racked by the compulsion of the whips, he is forced to become a transgressor of his oaths, and, reaching the place with great speed, he made it manifest to those seeking.

is brought out of his hiding-place, Ὡς δὲ 〈τὸν omits A, adds K. 〉 τόπον ἐθεάσαντο, ἀνῆλθον ἐν τῷ σπηλαίῳ πρὸς τὸν ἅγιον καὶ ὑποδεικνύουσιν αὐτῷ τὸ τοῦ ἀρχιεπισκόπου Εὐσταθίου ἔνταλμα καὶ τὴν τούτου ἀνυπέρθετον ἀπῄτουν ἐκπλήρωσιν. Ὁ δὲ μετὰ πολλῶν καὶ ἀφάτων δακρύων τοῦ σπηλαίου ὑπέξεισε, μηκέτι δυνάμενος ἀνανεύειν, διὰ τὸ μὴ δύνασθαι ἀσφαλεστέραν ταύτης εὑρεῖν τῆς ἀποκρυβῆς οἴκησιν· ἴσως δὲ καὶ θείας ἐμφανείας ἐν τούτῳ σχολάζων κατηξίωται, εἰς τοῦτο ἀγούσης αὐτὸν καὶ μὴ βουλόμενον· παραγενόμενος οὖν σὺν αὐτοῖς πρὸς τὸν ἀρχιεπίσκοπον Εὐστάθιον, πρῶτον μὲν τὸν ἐν Κυρίῳ ἀσπασμὸν τούτῳ ἀπέδωκεν καὶ παῤ αὐτοῦ ὁμοίως ἀντεδέξατο.

And when they beheld the place, they went up into the cave to the saint and show him the command of Archbishop Eustathius and demanded its fulfilment without delay. He, with many and unspeakable tears, came out from the cave, no longer able to refuse, because he could not find a safer dwelling than this hiding-place; and perhaps, giving himself to this, he was deemed worthy of a divine appearance, leading him to this even unwilling; so coming with them to Archbishop Eustathius, first he gave him the greeting in the Lord and likewise received it from him.

Ἔπειτα περὶ τῆς προκειμένης ἤρετο συζητήσεως. Ὁ δὲ καὶ τὸν σκοπὸν εἶπεν καὶ τὸ πρὶν ἀλάθητον δἰ οἰκείας ἐφανέρου γλώσσης. Ὁ δὲ μακαριώτατος Δημητριανός· “Ἀντέλεγον ἄν σοι, τιμιώτατε δέσποτα, καὶ σκληρότερος τῆς πρῴην ἐδεικνύμην ἐνστάσεως, εἰ μὴ θείας ἔγνων εἶναι προνοίας τὸ τελούμενον.” Ὁ δὲ ἀρχιεπίσκοπος· “Ἐν τοῖς ἀμφιβόλοις τὴν τῆς ἀντιλογίας ἰσχὺν ἀρίστην εἶναι διδασκόμεθα, πάτερ Δημητριανέ, ἐν δὲ τοῖς τῶν καλῶν ὁμολογουμένοις ἀναμφίλεκτον ἔχειν τὸν λογισμόν· ἢ οὐκ οἶδας, ὅσα δἰ ἀντιλογίαν ὑπέστη κακὰ ὁ παλαιὸς ἐν τῇ ἐρήμῳ λαός;” Ὁ δὲ μακαρίτης· “Καὶ νῦν ἔχεις με νενικημένον ὡς πρότερον· ἀντιλέγειν γὰρ Θεῷ ἐπικίνδυνον.”

Then he asked about the question before them. And he both told his purpose and disclosed by his own tongue what had before been hidden. And the most blessed Demetrianus: “I should gainsay you, most honoured master, and I should show myself harder than my former resistance, if I did not know that what is being done is of divine providence.” And the archbishop: “In doubtful matters we are taught that the strength of contradiction is excellent, father Demetrianus, but in the acknowledged goods to have our reasoning undisputing; or do you not know how many evils the old people suffered in the desert for contradiction?” And the blessed man: “Now too you have me conquered as before; for to gainsay God is perilous.”

and is consecrated bishop. Ἐν τούτοις τῆς συνήθους ὑπηρεσίας γενομένης τῆς ἐκκλησιαστικῆς καταστάσεως, ἀναδείκνυσι τοῦτον τῆς προειρημένης Χυτρίδων πόλεως ἐπίσκοπον, διὰ τῆς ἰδίας χειρὸς τὴν τοῦ παναγίου 〈Πνεύματος omits A, adds G. 〉 δηλώσας ἐπὶ τῇ τοῦ μακαρίου Δημητριανοῦ κεφαλῇ ἐπιφοίτησιν, καὶ τὴν ἀναίμακτον θυσίαν τοῦτον ποιήσας προσαγαγεῖν, τὴν θείαν μυσταγωγίαν τετέλεκε. Οὕτως τε ἐν τῷ ἐπισκοπείῳ φιλοφρόνως αὐτὸν δεξιωσάμενος καὶ πάνδημον ἑορτὴν ἐκτελέσας, μετὰ πολλῆς περιφανείας καὶ φιλοφροσύνης πρὸς τὴν αὐτῷ ἐγκεχειρισμένην ἐξαπέστειλε πόλιν· ἐν ᾗ πρὸ πολλῶν ἄλλων Πάππος τε καὶ Ἀθανάσιος [On the bishops Pappus and Athanasius, predecessors of Demetrianus, compare Anal. Boll., in the work cited, pp. 243–44.], οἱ τῷ τῆς φύσεως συνδέσμῳ ὡς τῷ τοῦ πνεύματος συνδεόμενοι καὶ μεγάλων αὐτουργοὶ θαυμάτων γενόμενοι, κατὰ διαδοχὴν τὴν καθέδραν ἐδέξαντο.

Amid these things, the customary service of the ecclesiastical installation having been performed, he proclaims him bishop of the aforesaid city of Chytri, showing through his own hand the descent of the all-holy 〈Spirit〉 on the head of blessed Demetrianus, and having him offer the unbloody sacrifice, he completed the divine mystagogy. And thus, receiving him kindly in the bishop's house and holding a public feast, with much splendour and kindliness he sent him off to the city entrusted to him; in which, before many others, Pappus and Athanasius, bound by the bond of nature as by that of the Spirit and having become workers of great miracles, received the see in succession.

Ὑπεδέχθη οὖν παρὰ πάντων μετὰ πάσης εὐφροσύνης ἀγαλλιάσεώς τε καὶ περιφανοῦς δεξιώσεως. Προπεπειραμένοι K, προπεποιωμένοι A, προπεπυσμένοι G. γὰρ ὑπῆρχον τῶν εὐεργεσιῶν τούτου καὶ ἰαματικῶν δωρεῶν, ἐκ τῆς πρῴην αὐτῶν συνδιατριβῆς, ἡνίκα ταύτης τῆς ἐπισκοπῆς τὴν οἰκονομικὴν φροντίδα ἀμέμπτως διήνυσεν.

He was received, then, by all with all gladness and exultation and splendid welcome. For they had had previous experience of his benefits and healing gifts, from their former life together, when he had blamelessly carried out the stewardly care of this bishopric.

[12] With what virtues, Ὁ δὲ μακαρίτης Δημητριανὸς ταύτης τῆς πόλεως ἐπειλημμένος τοὺς οἴακας, πᾶσαν ἐπιμέλειαν ποιμαντικῆς ἐπιστήμης ἐν αὐτῇ ἐπεδείξατο. Εἰς κάλλος γὰρ καὶ μέγεθος ταύτην αὐξήσας τῇ τοῦ ἐνδυναμοῦντος Θεοῦ χάριτι, πᾶσαν ἀρετῆς καλοκἀγαθίαν ἐν αὐτῇ κατεφύτευσε. Ταῖς ἐκκλησιαστικαῖς οὖν μεριζόμενος φροντίσιν, τῶν τῆς ἐρήμου καλῶν ἑαυτὸν οὐκ ἐγύμνωσεν, ἀλλὰ ἀπὸ δόξης εἰς δόξαν κληθεὶς τὸ τῆς τελειότητος ὕψος κατείληφε. II Cor. 3, 18.

The blessed Demetrianus, having taken up the rudders of this city, displayed in it every care of pastoral knowledge. For increasing it in beauty and greatness by the grace of God who strengthens, he planted in it every excellence of virtue. So, divided by ecclesiastical cares, he did not strip himself of the goods of the desert, but, called from glory to glory, he reached the height of perfection.

Ὅσα γὰρ τούτῳ ἐν τῇ ἐρήμῳ διὰ τὴν σπάνιν παρημέληντο τῶν ἀρετῶν ἀριστεύματα, ἐνταῦθα, τῆς ὕλης δαψιλῶς K, ἀριστεύματα ἐνταῦθα, τῆς ὕλης δαψιλῶς G. ὑπαρχούσης, μετὰ προσθήκης κατώρθωσε, especially by works of mercy, λέγω δὴ τὴν τῶν πενήτων ἐπιμέλειαν, τὴν τῶν χηρῶν προστασίαν, τὴν τῶν ὀρφανῶν ἀντίληψιν, τὴν τῶν ἀδικουμένων ἐκδίκησιν, τὴν τῶν ξένων δεξίωσιν, τὴν τῶν ἀσθενούντων ἐπίσκεψιν, τὴν τῶν ἐν φυλακῇ συμπάθειαν, τὴν τῶν γυμνῶν ἀμφίασιν, τὴν τῶν πεινώντων τροφήν, τὴν τῶν διψώντων ἀνάψυξιν, τὴν τῶν μαχομένων εἰρήνην· τοῖς πᾶσιν ἁπλῶς ἦν ἰδεῖν τοῦτον προνοούμενον K, P, προσνοούμενον A. ὡς πατέρα καὶ πᾶσι πάντα γινόμενον ἵνα πάντας κερδήσῃ κατὰ τὸν μέγαν ἀπόστολον. I Cor. 9, 19.

For whatever exploits of the virtues had been neglected by him in the desert through scarcity, here, the material being abundant, he accomplished with addition, I mean the care of the poor, the protection of widows, the support of orphans, the vindication of the wronged, the welcome of strangers, the visiting of the sick, the sympathy for those in prison, the clothing of the naked, the feeding of the hungry, the refreshing of the thirsty, the peace of those at strife; one could see him simply providing for all as a father and becoming all things to all that he might gain all, according to the great apostle.

Τῶν γὰρ τοῦ Θεοῦ δωρεῶν οὐκ ἔχων ὡς ὡς G strikes out. 〈πρότερον omits A, I have added. 〉 ἀνθρώποις ὑπέχειν ὑπέχων A. λόγον, — καὶ καὶ G strikes out. 〈γὰρ οὐχ ἁπλῶς γὰρ οὐχ ἁπλῶς I have added; ὡς ὅτε adds G. 〉 οἰκονομικὴν ἐμπεπιστευμένος ἦν διακονίαν, — ἀλλὰ κυρίως καὶ ἐλευθερίως ἁπάντων ἔχων τὴν ἐξουσίαν, κυρίως καὶ ταύτας διένεμε, ἐπαρκῶν μὲν ἅπασι τοῖς διαφόροις συνεχομένοις θλίψεσιν, μετὰ δὲ πάντων καὶ σὺν τούτοις, τυφλοῖς τε καὶ ἀναπήροις, ἀδυνάτοις τε καὶ πρωχοῖς, μάλιστα τοῖς ὑπὸ τῆς ἱερᾶς νόσου συνεχομένοις συνεχομένους A. καὶ παντοίαν λώβην ἐκ ταύτης ὑφισταμένοις ὑφισταμένους A., αἰχμαλώτους ῥυόμενος, τοὺς ἐν ἀνάγκαις λυτρούμενος, ξένους δεξιούμενος, τῶν οἰκείων ἐπιμελούμενος ὅτι μάλιστα· ταῦτα Δημητριανὸς ἐν τῷ τῆς ἐπισκοπῆς κατώρθωσεν ἀξιώματι, ἅπερ ἐν τῇ ἐρήμῳ διὰ τὴν σπάνιν οὐκ ἦν τούτῳ K, τούτων A. ἐπιμελήσασθαι.

For not having as 〈before〉 to render account to men for the gifts of God — 〈for not simply〉 had he been entrusted with a stewardly ministry — but having authority over all properly and freely, he distributed these properly too, supplying all who were held by various afflictions, and with all and among these, the blind and the crippled, the disabled and the poor, especially those held by the sacred disease and suffering every kind of mutilation from it, rescuing captives, ransoming those in necessities, welcoming strangers, caring as much as possible for his own; these things Demetrianus accomplished in the dignity of the bishopric, which in the desert through scarcity it had not been possible for him to take care of.

Καὶ οὕτως K, οὗτος A. τῶν ἐκ τοῦ κόσμου μετέχων ἀγαθῶν πλεονεκτημάτων, τῶν τῆς τὴν A. ἐρήμου καλῶν οὐχ ὑστέρει τὸν ὑπ᾽ αὐτοῦ ποιμαινόμενον 〈λαόν omits A, adds G. 〉, ἀλλ᾽ ἦν ἅπασι πρᾷος, γαληνός, ἡσύχιος, φίλος, ἱκέσιος, εὐπρόσιτος, συμπαθής, μέτριος, θείας φιλανθρωπίας ἀνάπλεος.

And thus, sharing in the good advantages from the world, he did not leave the 〈people〉 shepherded by him lacking the goods of the desert, but was to all meek, calm, quiet, friendly, approachable in supplication, accessible, sympathetic, moderate, full of divine love of man.

Πρὸς τούτοις δὲ πᾶσι καὶ ἰατρείαν ἦν βουλὴν so A, καλὴν G. παρέχων τοῖς χρῄζουσι. Τῷ γὰρ λόγῳ, ἅλατι ἠρτυσμένῳ ἠρτυσμένος A., τὸ τῆς ψυχῆς ἄναλον ἤρτυεν, τῷ δὲ χαρίσματι τῶν ἰαμάτων πᾶσαν ἀπήλαυνεν νόσον καὶ μαλακίαν κατὰ τὸ λόγιον, οὐ τέχνῃ χρώμενος ἰατρικῇ τῶν ἐξ Ἱπποκράτους καὶ Γαληνοῦ Ἱππουκράτους καὶ Γαλινοῦ A. βοηθημάτων, Χριστοῦ δὲ μόνον τῇ κλήσει K, θελήσει A. καὶ τῇ τοῦ σταυροῦ σφραγῖδι ἡ δοθεῖσα τούτῳ χάρις τῶν ἰαμάτων ἐπηκολούθει· ἔνθεν δαιμόνων πάλιν ἐφυγαδεύετο πλήθη τῷ λόγῳ Δημητριανοῦ, καὶ οὐ λόγῳ μόνῳ ἀλλὰ καὶ τῇ κλήσει. Matth. 4, 23.

In addition to all these he also gave healing counsel to those in need. For by his word, seasoned with salt, he seasoned the saltlessness of the soul, and by the gift of healings he drove out every disease and weakness according to the oracle, not using the medical art of the aids from Hippocrates and Galen, but only at the call of Christ and the seal of the cross the grace of healings given him followed; whence again multitudes of demons were put to flight by the word of Demetrianus, and not by word alone but also by the call.

and with what miracles he was renowned. Ἐκ μακρῶν γὰρ διαστημάτων οὐκ ἔλαττον τοῦ λόγου ἡ χάρις ἐνήργει· τὸ δὲ τούτων ἔτι παραδοξότερον, ὅτι καὶ μετὰ τὴν τοῦ σώματος διάζευξιν ἡ ἰαματοφόρος χάρις τῶν αὐτοῦ λειψάνων οὐκ ἀπεζεύχθη, ἀλλ᾽ ἣν ἐκ τῆς ἄνωθεν εἴληφεν χειρός, ταύτην καὶ μετὰ 〈τὸ〉 τέλος μετὰ τέλους A. ἔσχεν ἀναλλοίωτον, εἰς βεβαίωσιν μὲν τῶν αὐτοῦ μέχρι τέλους ἀγωνιστικῶν παλαισμάτων, δόξαν τε καὶ αἶνον τοῦ δοξάζοντος 〈τοὺς omits A, adds K. 〉 αὐτὸν διὰ βίου παντὸς δοξάζοντάς τε καὶ μεγαλύνοντας δοξάζοντάς τε καὶ μεγαλύνοντας G deletes.. I Reg. 2, 30.

For from long distances the grace worked no less than the word; and what is still more paradoxical than these, that even after the separation from the body the healing-bearing grace was not separated from his remains, but what he had received from the hand above he had unchanged also after the end, for the confirmation of his contending wrestlings to the end, and for glory and praise of him who glorifies those who glorify and magnify him through their whole life.

Μικρὸν δὲ ἔτι τῇ ἐν σαρκὶ αὐτοῦ βιοτῇ προσδιατρίψαντες προσδιατρίψαι A. καὶ ἓν ἢ δύο τῶν ὑπ᾽ αὐτοῦ γενομένων διηγησάμενοι, οὕτω τῇ τοῦ βίου τούτου καταλύσει τὸν λόγον συγκαταλύσωμεν A, συγκαταλύσομεν G., πάσης διηγήσεως θαυμαστικῆς πιστοτέραν τὴν ὄψιν τῶν βουλομένων κρίναντες. Οἱ γὰρ τοῖς ἡμετέροις μὴ πειθόμενοι λόγοις, ἐπὶ τῇ ἰαματοφόρῳ λάρνακι τοῦ ἁγίου παραστάντες, αὐταῖς ὄψεσι διδαχθήτωσαν τὴν ἐκβλύζουσαν τοῦ μύρου πηγήν, ἐξ ἧς δραπετεύει τῶν νοσημάτων ἡ ὄχλησις.

Lingering a little longer on his life in the flesh and narrating one or two of the things done by him, let us thus end our discourse together with the ending of this life, judging the sight of those who wish to be more trustworthy than any wonderful narrative. For let those who do not trust our words, standing by the healing-bearing chest of the saint, be taught by their very eyes the gushing fountain of myrrh, from which the troubling of diseases takes flight.

[13] By the Saracens Ἔτι δὲ αὐτοῦ ἐν σαρκὶ διατρίβοντος, τῷ γήρᾳ πιεζομένου καὶ τὴν ἐκεῖθεν ἀνάλυσιν ἐκδεχομένου, δἰ ἧς ὁ τῆς δικαιοσύνης ἀπάρχεται στέφανος, γέγονεν ἐπανάστασις Βαβυλωνίων βαρβάρων κατὰ τὴν τῶν Κυπρίων νῆσον, οὐ φόρων παραβάσεως ἐγκαλεῖν αὐτοὺς G, ἐγκαλούς A. ἐχόντων, οὐκ ἐπαναστάσεως αἰτίαν, ἀλλὰ τὸν λῃστρικὸν τρόπον συνεργὸν ἐχόντων καὶ τὴν ἔμφυτον ἀγριότητα. Οἳ K, P, οἱ A. ταύτης ἐπιβάντες τῆς νήσου καὶ πολλὰς ληἳσάμενοι χώρας πλῆθός τε ἀπείρων αἰχμαλώτων συναγαγόντες καὶ πολλὴν προνομὴν ποιησάμενοι σκύλων, ἧκον καὶ ἐπὶ 〈τὴν omits A. 〉 τοῦ μακαριωτάτου Δημητριανοῦ πόλιν, καὶ ταύτην λαφυραγωγήσαντες καὶ ἐξανδραποδισάμενοι, πρὸς ἥνπερ G, προσείπερ A. ὥρμηντο, μετὰ τάχους ὑπέστρεψαν K, ἀπέστρεψαν A., πολλῶν θρήνων καὶ ὀδυρμῶν παραίτιοι τοῖς ὑπολειφθεῖσιν ἐν τῇ Κύπρῳ νήσῳ γενόμενοι.

While he was still living in the flesh, pressed by old age and awaiting the departure from here, through which the crown of justice begins, there came an uprising of Babylonian barbarians against the island of the Cypriots, who had no transgression of tributes to charge them with, no cause of revolt, but had their brigandly way as fellow-worker and their innate savagery. They, landing on this island and plundering many regions and gathering a multitude of countless captives and making much booty of spoils, came also to the city of the most blessed Demetrianus, and, pillaging it and enslaving its people, they quickly returned to the place from which they had set out, becoming the cause of many lamentations and wailings to those left behind in the island of Cyprus.

Πῶς γὰρ ἦν ἀδακρυτὶ ἀδακρὺ τὴν A, ἀδακρυτὶ τὴν P. τοιαύτην παρελθεῖν τραγῳδίαν, led away into slavery ὁρῶντας ὑπὸ ἀνηλεῶν βαρβάρων ἄνδρας μὲν ὡς ἐν μακέλλῳ τοῖς ξίφεσι κατατμηθέντας, γυναῖκας ἁρπαγείσας, νήπια φειδοῦς μὴ τυχόντα, παρθένων αἰδῶ καθυβρισθεῖσαν,

For how was it possible to pass without tears by such a tragedy, seeing men cut down by the swords of merciless barbarians as in a butcher's shop, women carried off, infants finding no mercy, the modesty of virgins outraged,

νεανίσκους δοριαλώτους γεγενημένους, πάντων τῶν ὑπαρχόντων ἅπαντας γυμνωθέντας καὶ μηδὲν τῶν αἰχμαλωτισθέντων φιλανθρωπότερον ἔχοντας.

young men made captive by the spear, all stripped of all they possessed and having nothing more humane than those taken captive?

Γενομένης δὲ ταύτης τῆς ἐλεεινῆς τραγῳδίας, πάντες μὲν τοῖς ἑαυτῶν πλησίον κακὰ διετίθεσαν· ὁ δὲ μέγας Δημητριανὸς τοῦ ἰδίου ἀπορφανισθεὶς ποιμνίου, ἐποτνιᾶτο καὶ ἔστενε καὶ δάκρυσι πολλοῖς τὸν τοῦ Θεοῦ ἐπεκαλεῖτο ἔλεον, εἰς ἀνάρρυσιν τῆς ὑπὸ λύκων ἀγρίων διεσπαρμένης καὶ διεφθαρμένης 〈ποίμνης G, omits A. 〉 · καὶ δὴ μὴ φέρων ἐπὶ πολὺ τὴν ἐξ ἀθυμίας αὐτῷ γινομένης γινομένην G. ἐγκάρδιον θλῖψιν, he accompanies his flock ὀπισθόπους καὶ αὐτὸς εἵπετο τῶν αἰχμαλώτων, δύο τὰ μάλιστα συμβουλευσάμενος, ἢ συγκακουχεῖσθαι τούτοις καὶ τὸ πολὺ ἐπικουφίζειν τῆς θλίψεως ἢ πάντως τῶν κινδύνων τούτους λυτρώσασθαι καὶ πρὸς τὴν θρεψαμένην ἐπαναγαγεῖν ἐπαναγάγει A..

When this pitiable tragedy had come about, all were recounting their evils to those near them; but the great Demetrianus, orphaned of his own flock, lamented and groaned and with many tears called on the mercy of God for the rescue of the 〈flock〉 scattered and destroyed by savage wolves; and indeed, not bearing for long the affliction of heart that came on him from despondency, he himself too followed behind the captives, having resolved on two things above all, either to suffer ill with them and lighten much of their affliction, or altogether to ransom them from their perils and lead them back to the land that had nourished them.

Καὶ δὴ καταλαβὼν τὴν Βαβυλῶνα [By the name of Babylon in the Middle Ages is designated not Baghdad of Mesopotamia (so Grégoire, in the place cited), but Cairo of Egypt.] καὶ τῷ ταύτης ἐμφανισθεὶς πρωτεύοντι, τήν τε παράβασιν τῶν συνθηκῶν εἶπεν καὶ τὴν τῶν βαρβάρων ἀγριότητα ὅτι μάλιστα τούτῳ ἐνεφάνισεν. Τοῦτο δὲ οὐ παρέργως ἀλλὰ μετὰ πολλῶν καὶ πικροτάτων δακρύων ἀπήγγειλεν· ἦν γὰρ εἰς φύσιν λοιπὸν μετελθὸν τὸ G, μετελθόντων A. ἐκ πολλῶν πόνων προστεθὲν σωτήριον φάρμακον. Ὁ δὲ τῶν βαρβάρων ἔξαρχος τοῖς δάκρυσι τούτου καταπλαγεὶς καὶ μεταβαλὼν G, μεταλαβών A. τὴν φυσικὴν ἀγριότητα· “Παῦσαι, and brings it back free. ἄνθρωπε, ἔφη, καὶ τὸ πολὺ τοῦ πένθους περίκοψον· ἄπολήψει γὰρ πάντως τῆς ἐπιθυμουμένης σου δεήσεως τὴν περαίωσιν.”

And reaching Babylon and appearing before its chief, he told of the transgression of the treaties and showed him as far as possible the savagery of the barbarians. This he reported not in passing but with many and most bitter tears; for the saving medicine added from many labours had by then passed into his nature. And the ruler of the barbarians, astounded at his tears and changing his natural savagery, said: “Cease, man, and cut short the greatness of your grief; for you will certainly receive the accomplishment of the petition you desire.”

Τὴν αἰτίαν οὖν μαθὼν ὁ εἰρημένος βάρβαρος καὶ τὴν τῶν διωκτῶν ἀπάνθρωπον ὠμότητα, μετὰ τρίτην ἡμέραν προσκαλεσάμενος τὸν μακαριώτατον Δημητριανὸν παραδίδωσιν αὐτῷ τά τε σκῦλα καὶ τοὺς αἰχμαλωτισθέντας ἅπαντας, καὶ οὕτως μετ᾽ εὐφροσύνης πολλῆς πρὸς τὴν ἰδίαν γῆν ἐξαπέστειλεν. Ὁ δὲ μακαρίτης σὺν παντὶ τῷ αἰχμαλώτῳ λαῷ τὴν οἰκείαν καταλαβὼν πατρίδα καὶ δόξαν ἀναπέμψας σὺν αὐτοῖς τῷ σεσωκότι Θεῷ, χαίροντας καὶ ἀγαλλιωμένους χαίροντες καὶ ἀγαλλιώμενοι A. εἰς τὰ ἴδια ἐξαπέστειλε so A, ὑπέστρεψαν G..

So the said barbarian, learning the cause and the inhuman cruelty of the pursuers, after the third day summoned the most blessed Demetrianus and hands over to him both the spoils and all those taken captive, and thus sent him off with much gladness to his own land. And the blessed man with all the captive people reached his own country and, sending up glory with them to God who had saved them, sent them off rejoicing and exulting to their own homes.

[14] Miracle of the tamed ox Τοῦτο K, τούτων A. τῶν μακρῶν αὐτοῦ νηστειῶν καὶ κακοπαθειῶν πολὺ τιμιώτερον, τοῦτο τῶν ἄλλων ἁπάντων κατορθωμάτων ἐξαίρετον· ἕτερον δὲ τῶν αὐτοῦ διηγήσομαι θαυμάτων. Σπόρου ποτὲ καταλαβόντος, ἦλθέν τις τῶς τοῦ ἐπισκοπείου γεωργῶν αἰτῶν παρὰ τοῦ ἁγίου βοῦν εἰς ἐργασίαν. Ὁ δὲ ἀπέστειλε Μακεδόνιον Μακεδώνιον A. τὸν αὑτοῦ νομέα G, αὐτοῦς ὁνομαίας A. ὠνήσασθαι K, ὀνήσασθαι A. τὸν ἐπιτηδειότατον βοῦν. Παραγενόμενος οὖν ὁ ἐπὶ τούτῳ τούτου A. ἀποσταλεὶς καὶ πολλὰ ἐρευνήσας, οὐκ ἠδυνήθη εὑρεῖν εἰ μὴ ἕνα βοῦν ἀκαμβῆ καὶ ἀγέρωχον, πολλὴν ὅμως ἐπιτηδειότητα 〈ἐπιδεικνύμενον omits A, adds G. 〉 πρὸς τὴν ζητουμένην ἐργασίαν.

This is far more honourable than his long fasts and hardships, this is outstanding among all his other achievements; and I will narrate another of his miracles. When sowing-time had once come, one of the farmers of the bishop's house came asking the saint for an ox for work. And he sent Macedonius, his herdsman, to buy the most suitable ox. So the man sent for this, arriving and searching much, could find only one ox, unbending and proud, yet 〈showing〉 much suitability for the work sought.

Δοὺς δὲ τὸ τίμημα τῷ κυρίῳ τοῦ βοὸς ἦλθεν μετ᾽ αὐτοῦ συλλαβέσθαι τοῦτον. Καὶ μὴ δυνηθέντες μόνοι διὰ τὸ φύσει αὐτοῦ ἄγριον, προσέλαβον μεθ᾽ ἑαυτῶν καὶ ἑτέρους πλείονας, οὓς μὲν πεζοὺς οὓς δὲ μεθ᾽ ἵππων καὶ ἡμιόνων. Πολλὰ οὖν καμόντες καὶ μὴ δυνηθέντες τοῦτον κατασχεῖν, διὰ τὸ ἐπέρχεσθαι K, ἀπέρχεσθαι A, ἀπέχθεσθαι G. πᾶσιν καὶ τοῖς τῶν κεράτων ὅπλοις ἀμύνεσθαι αὐτούς K, τοὺς A, G strikes out., εἴασαν K, ἕασαν A, ἔασαν G. τοῦτον ἅπαντες. Ὁ δὲ Μακεδόνιος παραγενόμενος πρὸς τὸν ἅγιον ἀπήγγειλεν αὐτῷ τὴν τοῦ βοὸς ἐπιτηδειότητά τε καὶ ἀγριότητα. Καὶ δὴ σὺν τῷ Μακεδονίῳ Μακεδωνίω A. μόνος παραγενόμενος, τὸν βοῦν μακρόθεν παρεκελεύσατο τοῦτον καθυποδεῖξαι. Ὁ δὲ ὑπέδειξέν τε καὶ τοῦ μὴ γενέσθαι πλησίον παρεγγυήσατο.

Giving the price to the owner of the ox, he came with him to seize it. And not being able by themselves, because of its wild nature, they took with them several others as well, some on foot and some with horses and mules. So having laboured much and not being able to hold it, because it came at all and defended itself against them with the weapons of its horns, they all let it be. And Macedonius, coming to the saint, reported to him both the suitability and the wildness of the ox. And indeed going alone with Macedonius, he ordered him to point out the ox from afar. And he pointed it out and urged him not to come near.

Ὁ δὲ ἅγιος — ἀτάραχος οὕτως ἦν καὶ πρᾷος — προσῆλθεν τῷ βοΐ, καὶ τῶν αὐτοῦ κεράτων δραξάμενος, ὡς πρόβατον εἷλκε, μηδὲν ἐπιδεικνύμενον ἐπιδεικνύμενος A. λείψανον τῆς πρώτης αὐτοῦ ἀγριότητος. Εἶπεν δὲ πρὸς τὸν Μακεδόνιον Μακεδώνιον A. · “Ὄντως, οὐδέποτε τοιοῦτον βοῦν ἐθεασάμην πρᾳότερον.” Ἔκστασις δὲ μεγάλη συνέσχεν τὸν Μακεδόνιον Μακεδώνιον A. ἐπὶ τῷ παραδόξῳ τοῦ θαύματος. Ὁ δὲ ἅγιος, τὸν κάλων περιθεὶς τοῖς τοῦ βοὸς κέρασι, δέδωκεν τῷ Μακεδονίῳ ἔμπροσθεν τούτου ἕλκειν.

But the saint — so untroubled was he and meek — approached the ox, and seizing its horns, drew it like a sheep, it showing no remnant of its former wildness. And he said to Macedonius: “Truly, I have never beheld so gentle an ox.” A great astonishment held Macedonius at the strangeness of the miracle. And the saint, putting the rope around the horns of the ox, gave it to Macedonius to draw it before him.

Ὡς δὲ τὴν ὁδοιπορίαν ὁμοῦ διήνυον, ἔρχονται κατά τινα τόπον τοῦ ἀναπαύσασθαι. Καὶ ἰδοὺ μία γραῦς προσελθοῦσα τῷ ἁγίῳ ᾔτει παῤ αὐτοῦ ἐλεημοσύνην. Ὁ δὲ ἅγιός ψησι πρὸς αὐτήν· “Πίστευσόν μοι, γύναι· οὔτε ἀργύριον ἄργυρον A. οὔτε χρυσίον ὑπάρχει μοι· ἀλλ᾽ εἰ βούλει, μίσθωσαι σεαυτῇ σεαυτὴν A. ζῷον, καὶ ἐλθὲ ἐν τῷ ἐπισκοπείῳ, καὶ παρέχω σοι χρείαν πᾶσαν τὴν ἐπιζητουμένην παρὰ σοῦ, καὶ τοῦτο οὐχ ἅπαξ, ἀλλ᾽ ὁσάκις βούλει καὶ ὑπὸ τῆς πενίας καταναγκάζει. Acts 3, 6.” Ἡ δὲ ἔψη· “Οὐκ ἐστίν μοι εὐπορία, ψιλανθρωπότατε δέσποτα, πρὸς ἐψεύρεσιν ζῴου, ἀλλὰ ὡς ἂν βούλῃ, τὴν ἐμὴν μὴ ἀπαξιώσῃς πτωχείαν K, πτωχίαν A. παραμυθήσασθαι.”

And as they were finishing the journey together, they come to a certain place to rest. And behold, an old woman approaching the saint asked alms of him. And the saint says to her: “Believe me, woman: neither silver nor gold have I; but if you wish, hire a beast for yourself, and come to the bishop's house, and I will furnish you every need sought by you, and this not once, but as often as you wish and poverty compels.” And she said: “I have not the means, most man-loving master, to find a beast, but as you will, do not disdain to comfort my poverty.”

Ὁ δὲ πάσης συμπαθείας ἀνάπλεος τοῦ Θεοῦ ἄνθρωπος Δημητριανὸς ἀναστὰς καὶ ἰδίαις χερσὶ λύσας τὸν βοῦν, δέδωκεν τῇ ἀπόρῳ εἰπών· “Δέξαι τοῦτον, καὶ δὸς ἀροτριᾶν, καὶ τὸν ἐκ τούτου κάματον ἕξεις ἐπαρκοῦντα P, ἐπαρκοῦν A. εἰς διατροφήν σου καὶ τοῖς τέκνοις σου.” Οὕτως οὖν μετὰ πάσης εὐφροσύνης ἡ γραῦς δεξαμένη παρὰ τοῦ ἁγίου τὸν βοῦν, ἀπῆλθεν εἰς τὰ ἴδια εὐχαριστοῦσα τῷ Θεῷ καὶ τῷ ἁγίῳ αὐτοῦ θεράποντι.

Then the man of God Demetrianus, full of all compassion, rising and loosing the ox with his own hands, gave it to the destitute woman, saying: “Take this, and give it to plough, and you will have the labour from it sufficient for your sustenance and for your children.” Thus therefore with all gladness the old woman, receiving the ox from the saint, went away to her own home, giving thanks to God and to his holy servant.

[15] The saint's miracles Πολλὰ μὲν οὖν ἕτερα τοῦ ἁγίου τούτου γεγόνασιν θαύματα καὶ ἀξιομνημόνευτα πράγματα, ἅτινα διὰ τὸ πλῆθος παριδεῖν ἐγνώκαμεν. Ἀρκεῖ γὰρ τοῖς πιστεύσασιν καὶ θαυμάτων χωρὶς ἐκ τοῦ πρακτικοῦ αὐτοῦ βίου τὴν ὠφέλειαν δρέπεσθαι. Εἰ δὲ καὶ ταῦτα εἰς προσθήκην μείζονα ὁ μεγαλόδωρος Κύριος τούτῳ παρέσχεν τῷ ἁγίῳ καὶ ζῶντι καὶ μετὰ θάνατον, τίς ἔτι ἀμφιβολίας ἀφορμὴ λείπεται τοῖς φιλοσκώπταις εἰσ τὸ μὴ ἀνυπερθέτως ἐπιγράφειν τούτῳ K, P, τούτων A. τὴν ἁγιότητα Τοῖς γὰρ πάντα ῥᾳδίως διαβάλλειν θέλουσιν οὔτε ὁ τοῦ ἁγίου Ἰωάννου βίος ἀρέσει οὔτε ὁ τοῦ τῶν ὅλων δεσπότου, ὅτι ὁ μὲν δαιμονῶν ἤκουσεν διὰ τὸ ἄγαν ἀτρύφητον, ὁ δὲ φάγος καὶ οἰνοπότης διὰ τὸ K, 〈τὸ〉 τῶν P, τῶν A. τελωνῶν καὶ ἁμαρτωλῶν ἐπίμικτον ἐπιμικτὸν A. καὶ συνέστιον συνεσθίον A.. Matth. 11, 19. Ἀλλ᾽ ἡμεῖς δεξάμενοι καὶ θαυμάσαντες τὴν τοῦ ἁγίου τούτου μεγάλην βίου ἀκρίβειαν, κατὰ δύναμιν ταύτην την A. εἰς ὡφέλειαν τῶν ἐντυγχανόντων γραφῇ παρεδώκαμεν, ἡμᾶς γε αὐτοὺς τῇ μνήμῃ ταύτῃ καθαγιάζοντες καὶ τῶν ἡμᾶς προτρεψαμένων εἰς τοῦτο τὸν πόθον ἀφοσιούμενοι.

Many other miracles of this saint, then, have come about and things worthy of memory, which because of their number we have decided to pass over. For it suffices those who believe, even apart from miracles, to gather benefit from his practical life. And if the greatly generous Lord furnished these too in greater addition to this saint both alive and after death, what occasion of doubt still remains to the mockers for not ascribing holiness to him without delay? For those who wish to slander everything easily neither the life of St. John will please nor that of the Master of all, because the one was reputed to have a demon on account of his extreme austerity, the other a glutton and wine-drinker because of his mingling and sharing a hearth with tax-collectors and sinners. But we, receiving and marvelling at the great exactness of life of this saint, have committed it in writing according to our power for the benefit of those who read, hallowing ourselves by this memory and paying what we owe to the desire of those who urged us to this.

and death. Ζήσας δὲ σχεδὸν περὶ τὰ ὀγδοήκοντα ἔτη ὁ μακάριος Δημητριανὸς καὶ τὸν δαυιτικὸν ὅρον πληρώσας ἐν γήρει καλῷ καταλύει τὸν βίον πρεσβύτης 〈καὶ omits A. Compare Gen. XXV, 8. 〉 πλήρης ἡμερῶν. Gen. 25, 8. Τὸ δὲ τέλος αὐτοῦ γέγονεν κατὰ τὴν ἕκτην τοῦ νοεμβρίου μηνός, ἑκκαίδεκα μὲν χρόνων ἀποταξάμενος, τεσσαράκοντα δὲ χρόνους ἐν τῇ ἀσκητικῇ τελέσας παλαίστρᾳ εἴκοσι δὲ καὶ πέντε τὸν τῆς ἐπισκοπῆς Ξυτρίδων ἰθύνας θρόνον· τὸ δὲ τίμιον αὐτοῦ λείψανον κατετέθη ἐν τῇ ἐμπιστευθείσῃ αὐτῷ ὑπὸ τοῦ ἁγίου Πνεύματος ἐκκλησίᾳ. Καὶ νῦν ὁρᾶται καθ᾽ ἑκάστην μύρων ἀναβλύζων πηγάς, ἐξ ὧν ἅπας so A. νόσος τοῖς πίστει τούτων μετέχουσιν ἀπελαύνεται, δαίμονες δραπετεύουσιν καὶ πάντων τῶν παθῶν ἀλεξητήριον φάρμακον πίνονται.

The blessed Demetrianus, having lived about eighty years and fulfilled the Davidic term, ends his life in a good old age, an old man 〈and〉 full of days. His end came about on the sixth of the month of November; having renounced the world at sixteen years, having completed forty years in the ascetic arena and having directed for twenty-five the throne of the bishopric of Chytri; and his honoured remains were laid in the church entrusted to him by the Holy Spirit. And now he is seen daily gushing fountains of myrrh, from which all disease is driven away from those who share in them with faith, demons flee, and they drink an averting medicine against all passions.

Ἡ δὲ ἁγία αὐτοῦ ψυχὴ ἐν ἀγαλλιάσει τοῦ σκήνους ὑποχωρήσασα ὑποχωρήσας A. ταῖς οὐρανίαις δυνάμεσιν ἐμφιλοχωρεῖ, τῷ προσώπῳ Κυρίου ἐμφανιζομένη καὶ τῶν αἰτουμένων τὰς δωρεὰς ἀκωλύτως λαμβάνουσα.

And his holy soul, departing in exultation from the tent, dwells gladly with the heavenly powers, appearing before the face of the Lord and receiving without hindrance the gifts of what is asked.

Ἤνθεν παρρησίαν ἔχων πρὸς ὃν ἐκ ψυχῆς ἐπεπόθησας, ὦ ἱερώτατε πάτερ, A pious entreaty. μέμνησο ἡμῶν τῶν ἀναξίων ὑμνῳδῶν σου, καὶ τὰς καθ᾽ ἡμῶν ἐπαν〈ασ〉τάσεις τῶν ὁρατῶς 〈καὶ〉 ἀοράτως ἡμᾶς πολεμούντων κατ〈άλυσον〉, καὶ τὸν κόσμον τὸν κόσμον την A, κόσμον μὲν ὅλον G. … αἰωνίως ταῖς σαῖς 〈πρεσ〉βείαις πρυτάνευσον, 〈πάτερ〉, ἐξαιρέτως δὲ τὴν σοὶ ἀνατεθεῖσαν ποίμνην φυλάττων μὴ διαλείποις ἐκ παντοίας βλάβης τῶν συνεπιτιθεμένων κακῶν. Ὁρᾷς γὰρ τὴν ἀγριότητα τῶν ἐπανισταμένων αὐτῇ αὐτῆ A. πολεμίων καὶ τὴν ἐπικειμένην ἐπιπ̤κειμένην A. ἐκ πάντων συντριβὴς τῆς καθ᾽ ἡμέραν ταλαιπωρίας.

Hence, having boldness before him whom you have longed for from your soul, O most sacred father, remember us your unworthy hymn-singers, and put down the uprisings against us of those who war against us visibly 〈and〉 invisibly, and the world … govern for ever by your intercessions, 〈father〉, and especially, guarding the flock dedicated to you, may you not cease from every harm of the evils that press together against it. For you see the savagery of the enemies rising against it and the crushing pressing on us from all sides of the daily distress.

Στῆσον τὰ νέφη καὶ τὴν καταιγίδα τῶν πειρασμῶν καὶ παράσχου εἰρήνην, εἰρηνοβράβευ〈τε〉 […]π ν τε ταῖς ὑ […]νε μέ […]αις ὑπὸ […]ριωναιχ […]νο […]ἐπαινου […]ε παρα […]φόρους ἀέ […]σίαν καρ […]τῆς γῆς ευ η νίαν απαντωνα ων θυμιαν τον μετὰ σὲ καὶ τοῦ θρόνου διάδοχον τον[…]οσ τον ἱερώτατον ππ̤ιτρρ̤ου πω ἀνάδειξον[…]μιμητὴν πίστεως ὀφθαλμ[…] τῶν σῶν κατορθωμάτων κατανοήσας τὸ μέγεθος τοῦτον σου τὸν βίον εἰς ὠ φέλειαν τῶν ἐντυγχανόν των, εἰς προτροὴν δ ἐγραψ[…] τὰσ[…]γλ[…]αὐτὸν καὶ διδάσκαλον καὶ κυ βερνήτην τησ[…] παντὶ τῷ λαῷ[…] […] ἁγία σου ποίμνη[…] δεομένων ἀντιλή ψεως καὶ βοηθείας σου πρὸς σωτηρίαν[…] ὡς ἂν ἄλλο[…]

Stay the clouds and the storm of trials and furnish peace, bestower of peace […] praised […] of the earth […] the one after you, the successor also of the throne […] the most sacred […] show forth […] an imitator of faith […] having considered the greatness of your achievements, this your life for the benefit of those who read, for exhortation wrote […] him both teacher and helmsman […] to all the people […] your holy flock […] of those needing your support and help for salvation […] as another […]

The rest is lacking.