Elias Speleotes

ON ST. ELIAS SPELEOTES, ABBOT AND CONFESSOR IN CALABRIA,

About the year CMLX.

PRELIMINARY COMMENTARY,

The Saint's Greek Life faithfully written by a disciple: it has been rendered into Latin and Italian not without faults, but never published.

Elias, surnamed Speleotes, abbot in Further Calabria (S.)

BY J. S.

About to publish the Life of S. Elias the abbot, whom from his dwelling in caves the author surnamed Σπηλαιώτην, The Saint's Life hitherto unpublished, or the dweller in a cave, I do not hesitate to assert that I am bringing forth a treasure long hidden. For, although this Life has not so lain hidden as never to have been seen, and was once given also in the Latin and Italian tongue, yet it was never brought forth into public light. Hence it came about that the Saint himself became known to few, and was wrongly confounded with another of the same name. And so I have been willing to spare no labor for publishing this Life, most worthy of the public light, both that the Saint, most celebrated in life and after death, may become known everywhere, and that the confusion of the two, already observed before in our Work, may be utterly removed, and finally that no one may be deceived by those things which are kept written about the Saint in Latin and Italian: for these are apt to bring in some errors about the Saint, if they fall into the hands of any learned man, who may be able to judge them wholly conformable to the Greek Life, and so adopt the errors inserted in them, or disapprove the whole Life on account of some errors found in the versions, from which the Life itself is free.

[2] That this Life existed in various libraries is clear from the versions and compendia to be mentioned. of which we have received a very faulty transcript, But the transcript which I have in hand was drawn from the library of S. Salvator near Messina, cod. 42, p. 30, as is noted above in the margin. Such a title is prefixed to the Life: Βίος καὶ πολιτεία τοῦ ὁσίου πατέρος ἡμῶν Ἠλίου τοῦ Σπηλαιώτου; that is, The Life and conversation of our holy father Elias Spelæotes. But I forewarn studious readers about this transcript, that not a few faults appear in it, which greatly increased the labor of interpreting, and continually made trouble for me. I judge that this came about from no other cause than the negligence of him who drew up the transcript: for I frequently found the same words written in different ways, and at last discovered that most of the faults arose from this, that the copyist very often confounded those vowels and diphthongs which among more recent Greeks scarcely differ in sound, writing one vowel for another, or a vowel for a diphthong, or again on the contrary a diphthong for a vowel. And this almost continual confusion at first created so great a difficulty that I should have cast the transcript aside — as our Pinius at the XVII of August in Elias the Younger rejected as faulty a transcript of plainly the same character and from the same library — if I had had a good Latin version, as he had.

[3] which, corrected as far as may be, we shall publish with a translation. Nevertheless, the origin of the faults being once detected, the difficulty was lighter; nor did I hesitate to correct the words faultily written, and to amend as best I could the accents and the other marks wont to be set upon words, in which also errors were frequent. Yet even so I have been compelled now and then to omit some words, since I preferred to make a loss of some words, not bearing on the history, than to apply corrections resting on uncertain conjectures. Further, where anything has been omitted, I shall warn the reader: I should warn him also of each of the corrections of words, which I judged sufficiently certain

I believe, were they not so frequent that these annotations by their multitude would be unwelcome to the reader. Wherefore I forewarn once for all that the transcript is such that I can give from it all the historical matter without just fear of straying: but that I cannot equally certainly know whether everything was written letter for letter in the Greek codex as I have judged the Greek text should be published, that it may be intelligible: for neither am I altogether certain that all the faults of orthography which I have corrected are the copyist's, since some may be the biographer's own. But whosever the faults be, I have judged that they should be corrected, both because it is not probable that the author wrote thus, and because historical truth suffers no harm from the correction: for the translation of the faulty transcript would be the same as that of the corrected one; but where this appears doubtful, I shall give notice in the Annotations.

[4] This Life was once rendered into Latin, Further, this Greek Life was, many centuries ago, translated after a fashion into Latin by some monk, probably an Italian, but ignorant of the Greek tongue and not very skilled in Latin. The lucubration of this translator was sent in the year 1636 to our Elders by Antonio Beatillo, a presbyter of our Society, frequently praised in this Work. The transcript is noted as taken from an old manuscript Passionary of the Saints of the Neapolitan monastery of Holy Mary of Monte Oliveto. That writer undertook that province at the urging of Robert the abbot, whom in his preface he thus addresses: The not-to-be-despised injunction of thy authority, lovable and venerable father abbot Robert, suggested to me, nay even compelled me, to do what almost exceeds the powers of my wit, and thy persistence of pious importunity made me translate the Life of the most blessed abbot Elias from the Greek into the Latin tongue. A little after he says that none of the ancients or of the moderns had set his zeal to this business, nor had any of our men hitherto handed it down to memory by the service of the pen, and thus by a long interval the time for that work had been neglected. He acknowledges therefore that he is the first translator of a Life written long before. And by whose help he supplied his want of skill in the Greek tongue he declares in the conclusion of his little work in these words: This Life therefore of the Most Blessed, and the miracles which we have written of him, we have translated from the Greek into the Latin tongue, with a certain monk, Elias by name, as interpreter, at the fitting command of the lord abbot Robert.

[5] What method of translating he set before himself he declares in the preface, but neither faithfully nor accurately enough: writing thus: At length I applied my mind to what was commanded, desiring to pluck, as flowers from a meadow, a few of the many deeds of the blessed Man, lest perhaps the prolixity of much speaking should breed a weight of weariness for some, … so that at least our men, who are exceedingly thirsty, may wet their lips at that full stream with which the Greeks are satisfied. In the conclusion he repeats that he studied brevity. Now indeed from a comparison of both Lives I have understood that what he says about the Greek Life being contracted is true; although he has not omitted so much as the words alleged seem to hint. He omitted the biographer's preface, for which he substituted his own, as also the epilogue. He omitted not a few things about the virtues and sayings and admonitions of the Saint reported by the biographer. He omitted now and then rather prolix circumstances of the events. But of events of any moment he passed over none, or at any rate very few: but he narrated them in such order and manner that it clearly appears that the Greek Life lighted his way. Of the miracles done after the Saint's death he passes over none, but relates each in the order in which they are reported in Greek. Nay rather, in reporting them he exceeded the measure and duty of a good translator, especially when, by circumstances more numerous than the Greek author has, he wished ineptly to adorn them. Like things also I found now and then added by him in reporting the Saint's deeds, and that so ineptly that he easily rendered the deeds themselves improbable. In a few words, reader, receive my mind about that Latin little work. The translator wrongly omitted many things rightly written, some also he did not rightly set forth, and finally he corrupted not a few facts by inept additions, so that he made his lucubration unworthy of the press; certainly when a better one is at hand.

[6] Another manuscript Translation of the same Greek Life was communicated to our Elders from the library of the Most Eminent Cardinal Francesco Barberini. another translation into Italian by no means accurate: It was composed and offered to the Most Eminent Barberini in the year 1631 by D. Antonio Tomasi, a monk of the Basilian Order, as I judge, since in the preface to Barberini he speaks of my no less ancient than holy Basilian Religion. And this translation is Italian, and has an author fitter for translating than the preceding. Certainly Tomasi everywhere sets forth the Greek text more rightly than the old Latin translator, and clings more closely to the phrasing. Nevertheless neither is he without his defects, nor did he perform the duty of a good translator. For first he omits many things, nay even more than the Latin; nor does he forewarn the reader of the facts omitted or curtailed; although he has made scarcely half the Life into Italian. But he sinned more grievously against fidelity of translation when he wished to correct the biographer in a matter of the greatest moment, in which he believed him to have erred. For such a correction, unless readers be warned of it, is apt to lead into error, and must be called rather a corruption than a correction of an ancient monument. What was corrupted by the translator I explain in a few words. In the Greek Life mention is made at various times of S. Elias the Younger, whom I have already said was by some confounded with our Elias: but all those passages are either omitted by the translator, or attributed to Daniel, that Elias's disciple. Hence it is clear that the translator was of that opinion by which those two Saints are confounded by some. And so he tried to correct our biographer, and to render him conformable to his own opinion. But that was not the translator's business: nor indeed is that correction necessary, as we shall see.

[7] certain compendia of the said Life, not without faults. Bernardino of Reggio, of the sacred Order of Capuchins, contracted the Life of S. Elias from the Greek Acts into a compendium, and wrote that compendium of the Life in the Italian tongue, but never published it in print, so far as I know. A transcript of that compendium our Janning brought hither from Italy in the year 1686. It has an Italian title, which I thus render into Latin: The Life and miracles of the glorious father S. Elias of the city of Reggio in Calabria, of the stock della Boccetta, abbot of the monks of the Order of S. Basil, taken by R. Fr. Bernardino of Reggio, Capuchin, from the library of the Greeks near the city of Seminara, on the first day of May, at the request of the Superiors of the Order of S. Basil, and at the prayers of my countrymen of Reggio. From this compendium of the Life our Cajetan gave a briefer compendium in vol. 2 of the Lives of the Sicilian Saints, in the Animadversions, p. 26, as he himself there testifies. Further, Bernardino of Reggio in most things followed the Greek Acts faithfully enough; yet at various times he strayed from them, and now and then seems to have added to the Acts some things not very happily. Cajetan followed him more closely, and for that cause now and then adopted the error of one who was erring. Another manuscript compendium too is at hand, which is noted as composed for an Office: but it contains scarcely anything except general eulogies, so that it can scarcely be of use.

[8] The Life faithfully written by a contemporary author. Wherefore the Greek Life must of necessity be published, from which as from a fountain flowed whatever those more recent authors of compendia rightly wrote about the Saint. The biographer's name is not expressed in our transcript; but the Latin translator near the end says that he was called Quiriacus, and was the disciple of S. Elias. And how far the Life is worthy of credit is gathered from the words of the biographer, who seems sincere and pious. He affirms in the preface at num. 2 that he will write what he had heard from the Saint himself obscurely by riddles, what he had heard from the elder disciples of the Saint, and finally what he himself had seen, living with the Saint, whose disciple he was. He could not have better and more certain aids for narrating true things: nor did S. Athanasius have better for writing the Life of S. Antony. This alone seems liable to doubt, whether the author used sufficient judgment in those things which he asserts that he understood obscurely by riddles from the Saint himself. For from obscure sayings he could form less certain conjectures, and from these conjectures report certain facts no more certain. But this observation bears less upon those deeds which are later than the founding of the monastery, since these the writer could also have learned from the Saint's disciples. But the deeds before the foundation of the monastery, which had almost all to be drawn from Elias himself, may, on the observation given, seem less certain — certainly as to the wonderful circumstances with which some of them are adorned.

[9] Wherefore I do not indeed judge that the facts themselves which are narrated in the first five chapters are to be held doubtful, who nevertheless in the earlier deeds could now and then be deceived. since the writer seems far too sincere for it to be credible that he rashly invented anything. But I willingly acknowledge that it can deservedly be doubted whether in them there are not some circumstances exaggerated beyond the truth, or asserted from slight conjectures. And what these are I shall explain at the same time in giving the chronology, nor shall I pass over those things which in the latter part of the Acts may seem doubtful. The writer's style is not elegant, nor altogether pure, but frequently entangled, obscure and gaping; now and then also sprinkled with Latin words and with words unknown among the ancients. These difficulties of style were not a little increased by the faults of my transcript. And so the studious reader will pardon me if he find the Greek phrasing not everywhere conformable to the laws of the Grammarians. This perhaps we ought not to expect from a monk of the X century, who wrote Greek in Calabria, where probably there was not so great care for writing Greek correctly as at Constantinople. It ought to be enough for us that he seems to have written faithfully.

§ II. Such chronology as there is of the deeds of S. Elias, with an examination of some facts intermingled; the Saint's relics and cult.

[ ] S. Elias surnamed the Younger is other than Elias Speleotes, That S. Elias Speleotes, or of Reggio, as others have called him from his native land, is distinct from another Elias, who likewise led the monastic life in Calabria, and who was called by the Greeks Ελίας Νέος, that is, the new Elias, or by the Latins Elias the Younger, our Pinius has already observed and shown with Cajetan in the Preliminary Commentary to the Acts of S. Elias the Younger, given at the XVII day of August, §4. That distinction is most certain and most manifest from the Acts presently to be given, in which repeated mention is made of S. Elias the Younger. For in chap. 5 various things are narrated of Elias the Younger, and his departure from Calabria a little before his death, and his prophecy about our Elias, is set forth at some length. Again in chap. 8, num. 55, our Elias makes mention of the monastery of S. Elias the Younger, then already dead. Finally in chap. 11, num. 76, the holy Speleotes is said, on the festival of S. Elias the Younger, to have gone to his monastery

to venerate his sacred relics. And so it is clearer than light that Ferrari and others erred who confounded these two Saints. But that error can easily be pardoned, since the Acts of both once lay hidden in libraries, especially since both were abbots in Calabria, and had monasteries not far distant from one another, and finally were so near in time that while the one was abbot, the other was already a monk.

[11] Nevertheless S. Elias, who is everywhere called the Younger, died at least fifty, and perhaps sixty, years before S. Elias ours. [and older than he by not a few years. S. Elias Speleotes born between 860 and 870] Why then, someone will say, is he named the Younger, who was older than ours? I answer that he was not called the Younger in respect of ours, but was called Ἐλίαν Νέον, that is, the new Elias, or the young one, in respect of Elias the prophet, because after the manner of Elias the prophet he shone with signs and prodigies. This I judge to have been the reason or occasion of the surname Νέος, from which among the Latins he was called the Younger, because the writer of his Life at num. 3 says that he would walk in the same steps as Elias (the prophet), being endowed with the same grace. Now indeed from the age of Elias the Younger, whose death is fixed in the year 903, the age of our Elias is in some measure gathered. For he had nineteen years when he was made a monk: then he was in Sicily, at Rome, in divers places of the territory of Reggio, eight years at Patras, and again for some time in the territory of Reggio, before Elias the Younger died. Not indeed were all these sojourns very long: nor do they seem to have been so short as not to have lasted at least twelve years, and more probably even fifteen, perhaps also twenty: for it is not set forth how long Elias stayed in each place, but only that he stayed at Patras eight years with Arsenius. Further, if those divers sojourns lasted fifteen years, and these fifteen years be joined to the other nineteen which he had when he began to live in solitude, he was about thirty-four years old when Elias surnamed the Younger died, and so would have been born in the year 869. But because it is uncertain how long each sojourn lasted, and more time rather than less seems to be assigned to them, I fix the Saint's birth broadly between the year 860 and 870.

[12] at Reggio in Calabria of wealthy parents, That S. Elias was born at Reggio in Calabria the Life testifies so clearly that no doubt can remain; nor need those be refuted at length who would have him given to the world at Bova, which is also a city of Calabria. He had parents abounding in riches and wealth, Peter and Leontia. But I plainly do not know whence Bernardino of Reggio learned their nobility and surnames, when he writes that they were most noble, and that the father was called Peter La Bocetta, and the mother Leontia de Leontinis. For neither is anything read of these things in the Life, nor anything about the surnames in the Life's translators, although they believed that nobility should be added to riches. So much the less probable therefore does the stock and nobility mentioned seem to me, the more difficult it is for me to perceive whence Bernardino could have drawn it after so many centuries, especially since the nobility and race of Elias the Younger is clearly declared in his Acts, both in Greek and rendered into Latin, while here the nobility and race of our Elias is altogether passed over.

[13] [he is wonderfully called to the monastic life: he preludes to this first in Sicily, then at Rome:] What is narrated in the Life at chap. 1 about his wonderful calling to the solitary life must be fixed between the year 880 and 890. And these things are doubtless of those which the biographer understood from Elias himself. The praised Bernardino seems to have understood a divine apparition in the coming of that monk who exhorted the Youth to forsake the world. But he was really a monk, if the biographer wrote rightly; although it seems to be attributed to divine providence that he addressed the Youth with so unwonted a discourse. The Saint's deliberation about choosing a state of life is narrated in the writer's words rather than in the Saint's: nor yet should I wish to deny that the reasons alleged for embracing the monastic life could have been written at the Saint's own report. The Sicilian sojourn which follows seems to have been altogether brief, and to be extended only to some days or a few weeks. Longer was the sojourn at Rome: for there he first dwelt alone, and then for a long time is said to have been under the discipline of Ignatius the monk, of whom I find no more. Nevertheless not even this sojourn seems to be extended beyond one year, because there he had not yet assumed the monastic garment, but went on wearing the clothes received from his parents. And so I suspect that the Saint returned to his parents after a pilgrimage of one year and perhaps some months. What is reported at num. 9 about the Saint's austere fastings and about the dream of Peter, S. Elias's father, and at num. 12 about the Saint's wonderful deliverance from the hands of robbers, seem to be reckoned among those facts which the biographer could draw by conjecture from things obscurely said by Elias himself, and therefore seem less certain.

[14] When S. Elias joined himself to Arsenius the abbot, that he might profess the monastic life in outward habit also, [at length he assumes the monastic garment under the discipline of Arsenius, with whom he dwells in various places.] as is narrated at num. 13, he probably numbered twenty or twenty-one years. Hence Arsenius at num. 29 says that he was very young in age when he received him as companion. With Arsenius he then dwelt some years in the territory of Reggio, before they departed together for Patras. And they seem to have sailed to Patras some years after 890, and thence to have returned to the territory of Reggio about the beginning of the X century. Certainly they returned before the death of S. Elias the Younger, which cannot be fixed after the year 903, as is clear from what was said of it at the XVII of August in the Preliminary Commentary, num. 33. For he died before Thessalonica was taken or besieged by the Saracens. And this happened in the year 904, and the siege was begun in the month of July. Elias therefore, who died in the month of August, did not die after the year 903. Nevertheless it is not equally certain that Elias the Younger did not die a year or two earlier: for about the year of the storming of Tauromenium, which was done while Elias the Younger was living, it is not so certainly established. After the return of Arsenius and Elias Speleotes into the territory of Reggio, Elias went on obeying his master Arsenius: but he did not long survive: for, the death of Elias the Younger being reported, the death of Arsenius also is quickly subjoined, and this can be fixed about the year 904, when S. Elias could not have been many years short of the fortieth year of his age.

[15] As regards the deeds of those perhaps eighteen or twenty years in which S. Elias lived with Arsenius, [What is narrated of the deeds of S. Elias at that time appears less certain than the later,] the biographer could draw most of them from no other source than from Elias himself, or from others who had heard him relating them. And since the Saint was wont to hint his own affairs obscurely by riddles, it is again to be feared lest perhaps he added some things from conjectures alone. Yet beyond the rest, what is narrated as done at Patras in chap. 4 seems suspect of excessive exaggeration. Certainly, although it is credible that the bishop of Patras wished to use a feigned accusation to hinder the departure of the holy men, yet I shall scarcely believe that he went so far as to have Elias committed to prison, or that all was done before so great a multitude of men as the biographer brings in. The marvels which are narrated of Arsenius S. Elias probably narrated to his disciples without ambiguity. This alone I somewhat wonder at, that I find nothing about the cult of Arsenius; but I see that this is common to him with not a few other anchorites, whose noble deeds were committed to writings, and yet whose memory was not honored with public cult. Arsenius indeed in the Acts at num. 35 is called Saint after his death, and that twice in succession. But our biographer readily attributes honorific titles to pious men, and for that cause that title of Saint, attributed to Arsenius only twice, does not suffice for me to gather from it a public cult of the pious man, especially since the biographer clearly records the cult of S. Elias the Younger at num. 76, but altogether passes over any public veneration of Arsenius.

[16] [nevertheless the prophecy of Elias the Younger about Elias Speleotes seems to have been fulfilled.] Someone will also ask in what manner the prophecy of S. Elias the Younger about today's S. Elias, reported in the Acts at num. 33, was fulfilled: for our Elias did not dwell in the monastery of S. Elias the Younger, and therefore does not seem to have fulfilled what is there read as foretold. I answer that it must be diligently observed to whom S. Elias the Younger there directs his discourse. He does not address his own monks, but the people dwelling in the neighborhood of his monastery: for their comfort, and not for the taking up of the prefecture of the monastery, he says another Elias will come. And so for the fulfilling of that prophecy it was not necessary that the Saint should dwell in the same monastery, but only that he should live in some place so near that the people, who had before been wont to go to Elias the Younger, might afterward come to holy Elias Speleotes. This in fact happened: for, Daniel inviting him, our Elias came to the monastery of S. Elias the Younger, and on that occasion fixed his dwelling with Cosmas the anchorite in a cave near enough to the monastery of S. Elias the Younger, and there afterward erected a monastery, and became renowned for many miracles. These things being observed, I return to the chronology.

[17] [The Saint visits Daniel the abbot, dwells with Cosmas the anchorite, then builds a monastery:] Arsenius being dead about the year 904, Elias Speleotes, at the urging of Daniel the abbot, came to the monastery in which S. Elias the Younger had dwelt, but stayed there a short time. Then he fixed his dwelling in a most solitary cave under the discipline of Cosmas the anchorite, who afterward withdrew thence for love of solitude. How long Cosmas remained with Elias the Acts do not record: yet they sufficiently hint that many years are not to be attributed to this cohabitation; nor yet do a few months suffice. For it is not likely that so great a multitude of men at once ran to Elias that Cosmas for that cause believed he must go elsewhere. I suspect therefore that they dwelt together a year or two, and on that reckoning I judge that Elias gave a beginning to a congregation of monks about the year 906, when the Saint could number about forty years of age. The number of his disciples grew little by little, so that the cave now seemed too narrow. But that inconvenience ceased when another far larger cave was found, which was adjoining the former, as is reported at num. 42.

[18] which still exists near the village of Melicuccà: This place requires that we inquire where S. Elias founded his monastery: for I find in the maps of Further Calabria in Blaeu various places on which the name of S. Elias has been imposed; but that very one which certain writers assign, S.

Elias's monastery, is not marked there. Girolamo Marafioti in the Chronicle of Calabria, bk. 1, chap. 33, assigns the monastery of S. Elias near the village or little town of Melicuccà, in Italian called Melicoccha. Cajetan too and Bernardino of Reggio assert that in a cave of the mountains near the town of Melicuccà a monastery was founded by our Elias, and that he died and was buried there. That opinion seems to me by no means doubtful, because it can be confirmed from the Life at num. 83. For the Saint is there said to have been godfather of a certain Theodore from a village which is called Melicuccon. And hence it is exceedingly likely that the Saint's monastery was founded near that place. Wherefore the praised Marafioti rightly writes of the place in Italian what I render into Latin: If, leaving the city of Seminara, we set our course straight through the mountains, on their slope there occurs a village called Melicuccà, which today is under the lordship of the knights of S. John of Jerusalem (that is, of Malta). This village is worthy of praise, because in its neighborhood it has a church of S. Elias the abbot, of the Order of S. Basil, of whom I made mention a little before. In this place the said Saint passed from this world to the other, and by dying ascended glorious into heaven … Today that church of S. Elias is a monastery of the aforesaid Order, and after the Saint's death it has always preserved the same institute. Melicuccà is marked in the maps of Calabria in Blaeu a few Italian miles south of the town of Seminara.

[19] But on the other side of Seminara, between that town and the village of Parma or Palma overhanging the sea, another place is marked on a mountain, the monastery which was near Palma seems to have been S. Elias the Younger's. called S. Elias's, of which Marafioti in chap. 32 speaks thus: Above Parma (elsewhere Palma) is a lofty mountain, on which today is seen a cave or cell, where blessed Elias the abbot was wont to practice the solitary life, and there he was frequently visited by blessed Nilus, most closely joined to him in friendship. The author in both places designates the same Elias, because he knew perhaps only one. Certainly I do not judge that that monastery which is on the mountain above Palma was our Elias's; nor do I see that the friendship asserted between S. Elias and S. Nilus is probable enough, because neither in the Acts of S. Elias nor in the Acts of S. Nilus do I find any foundation for that mutual friendship. S. Nilus was younger by so great a space of time that he could have been the disciple of our Elias: but I do not judge that he was his disciple, because he lived in another monastery. Cajetan and our Pinius judge that on the said mountain near Palma there dwelt S. Elias the elder, who is called by surname the Younger. The same opinion our Henschen had already asserted and explained at the VI day of April in S. Philaretus, who led the monastic life in the monastery of S. Elias the Younger, which others have named Aulinas or Salinas. This opinion also rightly agrees with the Acts to be given, from which it is clear that the monasteries of the two Eliases were neither altogether near, nor far apart from one another. And the two already assigned are, according to the maps, distant only some Italian miles.

[20] Now indeed, since nothing needs to be observed for the rest of the Saint's Life, [The Saint died about 960: some will have it that his body was translated to Galatro:] it must be examined in about what year the Saint seems to have departed from this life. We have said that he was probably born between the year 860 and 870: and he lived 96 years, as the Life has at num. 78. It is necessary therefore that we believe him to have died about the year 960, taken broadly. And from this epoch it is clear how ineptly S. Philaretus, just mentioned, is numbered among the disciples of S. Elias, who flourished in the XI century, and led his life in the monastery of the other Elias, as his Life, written by a contemporary author, clearly has. That the body of S. Elias was buried in his own monastery is certain from the Life. But Marafioti, already praised, in chap. 33 wrote this of our Saint's body: Whose body was translated by the monks of his Order to the village of Galatro, of which I shall discourse in bk. 2. Then in bk. 2, chap. 15, he treats of the village of Galatro situated in a valley, and there proceeds thus: Above this village (Galatro) is seen built an ancient church with the title of S. Elias, which was once a monastery of the Basilian Order, where many holy men of the said Order flourished. It is a widespread report that in this church is buried the body of S. Elias the abbot, a monk of the aforesaid Order, of whom we made mention in the preceding book. The same has Filippo Ferrari in the Catalogue of the Saints of Italy at this day, clearly confounding the two Saints.

[21] but it seems more probable that this is the body of S. Elias the Younger; Cajetan, vol. 2 of the Sicilian Saints, in the Animadversions, p. 26, judges that the body which is said to be at Galatro is our Elias's. But I do not see on what solid grounds he rests, since he himself there rightly observes that the two Eliases are wrongly confounded by some. For I suspect that it was from those very men who confound the two — namely from Marafioti and Ferrari — that the translation of the body to the church of S. Elias near Galatro became known to Cajetan. If the matter stands so, they affirm the translation of the one no more than of the other, since out of two they have made one. Hence I should not wish to affirm for certain that it is the body of S. Elias Speleotes which is said to have been translated thither. Nay rather the contrary appears to me more likely. First, Cajetan confesses that it is unascertained by him what afterward became of the body of Elias the Younger after its translation from Macedonia into Calabria, and consequently where it is now preserved. It can therefore be his body which is said to have been translated to the village of Galatro, and whose head is said to be in the church of S. Philaretus near Seminara. Secondly, the words which I gave from Marafioti about the mountain near Palma, where the monastery of Elias the Younger is believed to have been, sufficiently show that that monastery does not survive there. Hence again it is likely that the Saint's body was not left there. Thirdly, since S. Philaretus dwelt in the monastery of S. Elias the Younger, again it is more likely that the head of S. Elias, which is read to have been translated to his monastery, is that of Elias the Younger rather than of Elias Speleotes.

[22] but that the body of S. Elias Speleotes was left in his own monastery. On the contrary, it is not very probable that the body of S. Elias Speleotes was removed from his own monastery. For first, on the testimony of Marafioti, already praised at num. 18, that monastery preserved itself in its own state. Secondly, Bernardino of Reggio affirms that the Saint's body is kept in his own monastery, famous for many miracles; but he says that the head is in the monastery of S. Philaretus near Seminara. Of that head, according to what has already been said, I also doubt. Cajetan himself also confesses that others too agree about the body being preserved in the cave where it was buried, writing thus: Although others say that his body is in the cave near the church dedicated to that same S. Elias, not far from the town of Melicuccà. This indeed is more likely to me for the reasons given, which nevertheless I would have prevail over the contrary ones only until someone teaches more certain things.

[23] The Saint's memory is inscribed only in the more recent Fasti; Of the ecclesiastical cult of S. Elias few things remain to be said. His memory I do not find in the ancient Fasti of the Church: nor is that to be wondered at, because he was later than the chief martyrologists. Filippo Ferrari records S. Elias today in both Catalogues, but not without confusion with the other of the same name already frequently praised. Castellan in the Universal Martyrology distinguishes those two, but in announcing today's he slips in various ways, since he has thus: Near Parma in the diocese of Mileto in Calabria, of S. Elias of Galatro, of the Order of S. Basil. The cave in which he dwelt, and the church in which his body is kept, bear his name. Neither is he rightly announced near Parma or Palma, nor is he better called of Galatro. Moreover the year of his death, which is noted in the margin as about 1000, departs far enough from the truth. Older than the praised martyrologists is the Florentine Usuardine codex, in which at this day it is had thus: On the same day, of holy Elias the abbot. That this is said of our Elias, although on account of the place being passed over it is not plainly certain, is at least most likely, because he alone is venerated today as Elias, and the title of abbot suits him excellently.

[24] But that the Saint's cult is most ancient is clear from the Life to be given, but his festival is most ancient. in which Elias is not only named Saint by his disciple, and invoked at the end, but is also said to have been then already celebrated with an annual festival. Then a church also was dedicated to him, as we have already said above. Further, that the festival is celebrated on the XI day of September is noted in our transcript of the Life rendered into Latin, and of it the translator also makes mention in his preface. Cajetan, already often praised, observed the same in these words: The anniversary and feast day of S. Elias of Reggio is kept on the III of the Ides of September, on which day he passed to heaven. Ferrari, although he in some measure confounded the deeds of the two Eliases, because he had not seen their Lives, yet recorded both on the due day in the General Catalogue, and there today for our Elias praises the records of the church of Bova; and that S. Elias is venerated there David Romeo also observes in the Saints of the kingdom of Naples, p. 409, in these words: At Bova … Elias the bishop, whose body is believed to be at Galatro, III of the Ides of Sept. Among the Saints of Bova this our Elias is reckoned also by Paolo Regio in the Life of S. Irenæus, p. 465, where he not rightly calls him a bishop. These perhaps believed him born at Bova, but wrongly. Let these things suffice about his undoubted cult.

THE LIFE

By a disciple, a monk.

From manuscript codex 42 of the library of S. Salvator near Messina, p. 30.

Translated by J. S.

Elias, surnamed Speleotes, abbot in Further Calabria (S.)

A. By a disciple, a monk.

PREFACE.

Εμοὶ μὲν, τῷ γνώσει καὶ λόγῳ ἰδιωτῃ, ω ἱερὸν σύστημα καὶ θεοσύλλεκτον ἄθροισμα, ἐφετὸν ἦν καὶ ἐράσμιον ἱστορῆσαι ὑμῖν ἄνωθεν τὴν ὑψηλὴν καὶ θαυμαστὴν πολιτείαν τοῦ ὁσιου πατέρος ἡμῶν, καὶ οὐρανοδρόμου Ἠλίου· ἀλλ᾽ ἤ βραδυτὴς τοῦ νοὸς, καὶ τοῦ λόγου τὸ ἄπορον εἴργε μοὶ τὴν τοιαύτην καταθύμιον ἐγχείρησιν εἰς ἔργον ἀγαγεῖν ἄχρι τοῦ νυν. ἄμεινον δὲ ᾠήθην ᾥτινι, ἀλλὰ πίστῳ, λόγῳ σαφηνίσαι ὑμῖν, κατὰ τὸ καὶ ἐφικτόν μοι, τοὺς ἐκ παιδόθεν τοῦ τρισοσίου ἀσκητικοὺς ἀγῶνας καὶ τὰς ἄγαν παλαίστρας, ἃς κατὰ τῶν παθῶν, καὶ τῶν πονηρῶν πνευμάτων ὑπεδείξατο ὁ ἀήττητος, ἤ ἀλόγῳ σιωπῇ τόνδε ἐκβαλλόμενος τοσούτων ἐσμὸν ἀρετῶν λήθης βυθοῖς συγκαλύψαι…

Ἡ θεῖα χάρις, ἡ τούς ἁλιεῖς σοφίσασα, καὶ τρανὰς ποιοῦσα γλώσσας μογιλάλων, λαλῆσαι ὡς δικαίως τῶ θεῷ φίλον καὶ τῷ Ἁγίῳ, ουκ ἀκριβωλογοῦντας καὶ κατ᾽ ἀξίαν διηγουμένους τὸν ἱσάγγελον καὶ ὑψηλὸν αὐτοῦ βίον· ἀδύνατον γὰρ ἡμῖν

τοῖς ἀμαθέσι καὶ ἀμήχανον·

[2] Οοὐδὲ λόγοις πλαστοῖς ἐγκωμιάζειν τολμῶντος ἐγκωμίων ἀνθρωπίνων ἐνδέει ὑπὲρ ἐκεῖνα τυγχάνοντα. Ἀλλ᾽ ὅσα παρὰ τῆς ἀψευδοῦς αὐτοῦ γλώττης δι᾽ αἰνιγμάτων μυστηκῶς ἀκήκοα, καὶ ὅσα παρὰ τῶν πρὸ ἡμῶν σὺν αὐτῷ ἀσκησάντων ὁσίων ἀνδρῶν ἔμαθον, καὶ ἅπερ τοῖς ὀφθαλμοῖς ἑωράκαμεν καὶ αἱ χεῖρες ἡμῶν ἀπστολικῶς ἐψηλάφησαν, ταῦτα γράφειν, ὡς οἶμαι, ἀκουστά τε καὶ κατάδηλα τοῖς θέλουσι ποιεῖν καὶ ἀκίνδυνον. Δέξεται οὖν ἡμῶν τὸν μικρὸν λόγον, καὶ πάσης ἰδιωτείας ἀνάπλεον ὁ πανάριστος καὶ θεῖος Ποιμὴν, ὡς πατηρ φιλόστοργος ἰδίων τέκνων, τὰ ψελλίσματα δὲ ἀνταμείψεται αὐτοῦ θείαις ἐντεύξεσι ταῖς πρὸς τὸν Θεὸν, τοὺς τε λαλοῦντας καὶ πιστῶς ἀκούοντας μέρος καὶ κλῆρον σὺν αὐτῷ κληρώσασθαι ἐν τῇ ἠμέρᾳ τῆς ἀνταποδόσεως. οὐ γὰρ σοφισμένοις λόγοις, ἢ πλήθει λέξεων, ἀλλὰ πλήθει προθέσεως τοὺς μισθοὺς ὁ Θεὸς ἀποδίδωσι.

The author gives the reasons for his lucubration, To me indeed, rude in knowledge and in speech, O sacred company and congregation gathered by God, it was desirable and delightful to relate to you from the beginning the sublime and admirable conversation of our holy father, and of the lofty Elias ^a. But the slowness of my mind and my unskillfulness in speech hinder me from bringing forth into work until now such a treatise as hovers in my mind. Nevertheless I have thought it better that I should set forth to you in whatever speech, but a faithful one, so far as I shall be able, the ascetic contests of the most holy Man, begun from boyhood, and the many wrestlings which in his life he entered upon against the affections of the soul and against demons, than that, casting away this heap of so great virtues by an unreasonable silence, I should hide it in the abyss of oblivion …

[2] Nor is there need of human eulogies of any man who by feigned discourses should presume to extol one who is above them. and he indicates whence he learned the deeds of S. Elias. But whatever I have heard from his truthful tongue obscurely by riddles; whatever I have learned from the holy men who before me practiced the ascetic life with him; and what we have seen with our eyes, and our hands have handled with the Apostle *; these things to write, as I judge, and to make them heard and manifest to those who desire it, is also free from danger. The best and divine Shepherd therefore will receive our little discourse, full of all simplicity, as a loving father receives that of his own children, and will requite what has been uttered in stammering with divine intercessions before God, that both those who speak and those who faithfully hear may receive a part and lot with him by inheritance in the day of retribution. For not to learned discourses, nor to abundance of words, but to richness of purpose does God give the reward.

ANNOTATIONS.

another reading: as the Apostle says*

CHAPTER I.

The Saint's native land, parents, studies, calling to the monastic life: he goes into Sicily with a companion to the solitude, and, being forsaken by him, sails to Rome.

ΠΑτρὶς μὲν ἦν μεγάλῳ καὶ οὐρανοπολίτῃ ἡμῶν πατέρι Ἠλίᾳ ἡ τῆς ἑσπέρας πάσης πόλις προκαθημένη καὶ οἷόν τι τιμωμένη ἀνάκτορον, καὶ τὴν κλήσιν τῇ θέσει κατάλληλον φέρουσα ἀπὸ τῆς τῶν Λατίνων γλώσσης τὸ Ρήγιον· οἳ καὶ ρήγας τοὺς βασιλεῖς φημήζουσι. Ἐν ταύτῃ τοίνυν τῶν μητρικῶν λαγόνων προκύψας… τῶν τε αὐτοῦ γεννητόρων ἱκανῶς ὀλβοκομούντων καὶ τῇ λοιπῇ περιουσίᾳ, Πέτρου καὶ Λέοντους προσαγορευμένων, κέκληται τὸ ὄνομα τοῦ φαινοτάτου καὶ περιβοήτου πατέρος ἡμῶν ἐν τῷ σωτηριώδει βαπτίσματι Ἠλίας προνοίᾳ Θεοῦ· καὶ τούτο, ὡς οἶμαι, οὐχ ἀτελῶς οὐδὲ παρέργως· ἀλλὰ τὴν κλήσει πράξιν ἁρμόδιον καὶ ἀνόθευτον φέρων· ἡλίου γὰρ δίκην ἐκ δυσμῶν ἀνατείλας μέχρι ἑώας ταῖς ἀκτίσι τῶν ἔργων διέλαμψεν· οἱ δὲ τετοκότες τὸ παιδίον, ἰδόντες αὐτὸ ἀστεῖον, κατὰ τὸν θεῖον Μωσέα, ἠθέσι τε χρηστοῖς, καὶ τοῖς κατὰ τὴν ψυχὴν προτερήμασι κεκοσμημένον, τῇ δὲ ἡλικίᾳ τῶν παιδῶν ἐπιβάντα, καὶ εὐθέον πρὸς ἀρετῆς γυμνασίας ὄντα, διδοῦσι αὐτὸν εἰς μάθησιν τῶν ἱερῶν γραμμάτων. Προέκοπτε δὲ, καθώς φησι τὸ θεῖον λόγιον, φρονήσει καὶ ἡλικίᾳ καὶ χάριτι.

[4] Μιᾷ οὖν εἰς τὸν κυριακὸν φοιτήσαντος αὐτοῦ πρὸς μετάληψιν τῶν θεῖων μυστηρίων, αἴφνης ἐφίσταται μονάζων πλησίον αὐτοῦ, μέγας δὲ τῷ βίῳ, ὡς ἀποδέδυκται, διορατικῷ δὲ χαρίσματι κεκοσμημένος. Ὃς κατανοήσας τὴν μέλλουσαν θεῖαν χάριν, ἐπὶ ἐρυθροῦ ἵματίου αὐτοῦ λέγει· Ἀποβαλοῦ τὸ ἐρυθρὸν ἱμάτιόν σου, τέκνον, ἀπὸ τοῦ νυν. Τοῦτο γὰρ οὐ συντελεῖ πρὸς φρονησμὸν τῇ νεότητι· ἀλλὰ καὶ εἰς βλαβερὰς ἡδονὰς ἕλκει τοὺς προσθέντας. Ἔνδυσαι οὖν ἱμάτιον Σωτηρίου καὶ χιτῶνα ἀφθαρσίας, τὸν χρηστὸν ζυγὸν τοῦ Χριστοῦ ἐπί σου αὐχένα ἄρας, καὶ τοῖς ἵχνεσιν αὐτοῦ ἐπόμενος, κληρονόμος γενήσει τῶν αἰωνίων ἀγαθῶν, ἃ καὶ ἡτοίμασε τοῖς ἀγαπῶσιν αὐτὸν, ὡς γὰρ προέγνω καὶ προώρισεν τὰ κατὰ σὲ, ὁ ἀφορίσας σε ἐκ κοιλίας μητέρος σου. Ταῦτα ἀκούσας ὁ Παῖς, καὶ ἐνεὸς γενόμενος, καὶ ὅλος διόλου τῇ ἀπροσδοκήτῳ ἐπαγγελίᾳ τοῦ ἀνδρὸς φόβῳ μεγάλῳ ληφθεὶς καὶ κλωνιθεὶς ἀπίει εἰς τὸν ἑαυτοῦ οἵκον, σαυτετριμμένῃ καρδίᾳ λέγων· Τίς ὁ λόγος αὐτὸς ὁ καινὸς πρὸς ἐμὲ τὸν ἄνηβον, καὶ ταῖς φρεσὶν νηπιάζοντα; πῶς δυνήσομαι ἐννεαζούσῃ ἡλικίᾳ καὶ φρύγοντι σώματι τὰ πεπυρωμένα βέλη τῶν ἡδονῶν ἐναποσβέσαι; οἵῳ δὲ τρόπῳ ἐξισώσω ἐν τῷ ῥηπαρῷ καὶ ὀστρακίνῳ μου σκεύει τοῦ σώματος διατελεῖν τὴν ἀγγελικὴν ἀπόνασθαι πολιτείαν; ἡ γὰρ ἰσχὺς τοῦ ταῖς ἡδοναῖς πειράζοντος ἐχθροῦ κατὰ χρηματισμὸν τοῦ Ἰὼβ ἐπὶ ὀσφύος λέγεται εἶναι, ἡ δὲ δύναμις αὐτοῦ ἐπὶ ὀμφαλοῦ γαστρὸς.

[5] Οὐ δέ γε καταγώγιον μοναστώνων ἐνταῦθα συνέστηκεν, ὡς οἶμαι, ἐφ᾽ ὅπερ εἰσελθῶν, καὶ ἕστιος γεγονὼς ὑποτάξω τὴν σάρκα τῷ πνεύματι. Ἐν νῷ δὲ λαβὼν τοὺς πάλαι προπάτορας, ἑαυτὸν παραθαῤῥυνε, καὶ παραμυθεῖται λέγων· Πῶς μὲν Ἰὼβ ἐπὶ τῆς ἰδίας κοπρίας δι᾽ ὑπομονῆς ἐδικαιώθη; Ἀβρὰαμ δὲ διὰ τῆς φιλοξενίας καὶ πίστεως φίλος Θεοῦ μεμαρτύρηται. Ἰωσὴφ δι᾽ ἀποστροφὴν ἀμαρτίας μέγα κλέος ἐν πάσαις γενεαῖς κύρατο· Ἠλίας δὲ καὶ Ἐλισσαῖος νηστείαις καὶ προσευχαῖς διηνεκῶς σχολάζοντες, τέρασι καὶ σημείοις κατεκομίσθησαν *. Τούτους οὖν κἀγὼ μιμησάμενος, ἰχνηλατήσας διανεμῶ τὰ προσόντα μοι τοῖς χρήζουσι, λεπτυνῶ μου τὸ παχυμερὲς τοῦ σώματος, καὶ ὑποτάξω τῷ πνεύματι, σχολάσω νηστείαις καὶ ἀναγνώσεσι, καὶ οὕτω διατελῶν ἐν τῆ πατρίδι μου τὸν ἅπαντά μου χρόνον, σχῶ μέρος καὶ κλῆρον σὺν αὐτοῖς ἐν τῇ τῶν οὐρανῶν βασιλείᾳ. Τούτοῖς οὖν τοῖς λόγοις συνθεμένου τοῦ μακαρίου ἐν τοῦ αὐτοῦ δίανοίᾳ τοιούτω πολιτεύεσθαι, θερμῶς τὸ Θεῖον ἐλιπάρει δεῖξαι αὐτῷ τὸ Θεῖον θέλημα· ἐδεδοικει δὲ καὶ ἠνιᾶτο, μὴ πῶς ἀπὸ τῶν λογισμῶν ἀπὸ τοῦ ἐχθροῦ, ὡς ἀτελὴς καὶ ἠλίθιος πεπλάνηται.

[6] Τότε συνέστειλεν ἑαυτὸν ἐπιμελῶς ἀπὸ πάσης ἀδιαφορίας βιοτικῆς…, ἐγκύπτων ὡς φιλεργὸς μέλιττα, τοῖς τιμῶσι τῶν θείων Γραφῶν, πὰν ἄνθος ἀρετῆς ἐξ αὐτῷν ἐρανιζόμενος … Γενομένου οὖν τοῦ ἀοιδίμου ὀκτωκαιδεκάτου ἔτους, ἤκουσεν αὗθις τοῦ Κυρίου διὰ τοῦ εὐανγγελίου λέγοντος· Ὅστις οὐκ ἀποτάσσεται πᾶσι τοῖς ὑπάρχουσι αὐτοῦ, καὶ ἄρας τὸν σταυρὸν αὐτοῦ ἀκολούθει ὀπίσω μου, οὐ δύναταί μου εἶναι μαθητής. Καὶ αὖθις ἐτέρας Γραφῆς σύμφωνα βοώσης· Ἐξέλθατε ἐκ μέσου αὐτῶν, ἀφορίσθητε, καὶ ἀκατάρτου κόσμου μὴ ἅπτεσθε, λέγει Κύριος. Τίς γὰρ παρὰ ἐκείνοις θαῦμα πεπόηκε πώποτε; τίς νεκροὺς ἤγειρε; τίς δαίμονας ἀπήλασεν; οὐδεὶς γάρ. Ταῦτα πάντα μοναχῶν τὰ ἔπαθλα, ἃ κόσμος χαρίσαι οὐ δύναται. αἰσθομένου τε ὅτι καὶ ἄκοντα βούλονται αὐτὸν οἱ τεκόντες νομήμῳ γάμῳ προσομιλῆσαι, ἐν ἀθυμίᾳ γέγονεν ὁ τῆς εὐθυμίας ἀνάπλεος· τὴν γὰρ ἀγγελικὴν καὶ ἀκήρατον … ἠγάπα διαγωγὴν, καὶ τὸν τοῦ ὁμονύμου Ἠλίου ἠσπάζατο βίον. Καὶ ὁλος τῷ θείῳ πόθῳ ἀνεφλέγετο καὶ ἐθερμαίνετο, τὸν ὄντα πλοῦτον λογιζόμενος εἰς οὐδὲν, καὶ τὴν εὐκληρίαν τοῦ γένους ὡς τοῦ δρόμου ἐμτόδιον.

[7] Ἀναθεὶς οὖν τῇ μητρὶ τὸν εὐσεβῆ αὐτοῦ λογισμὸν, καὶ ὅτι θεῖος ἔρως καθῆψε τῇ ψυχῇ αὐτοῦ τοῦ ἐξελθεῖν καθάπερ Ἀβραὰμ ἐκ τῆς ἰδίας συγγενείας, καὶ ἐκ τοῦ πατρικοῦ οἴκου· ἐντολάς τε παρὰ αὐτῆς δεξάμενος, τὸ μετὰ τὴν πείρησιν τῆς ἀρίστης καὶ ἀγαθῆς μερίδος, ἧς ἐξελέξατο, πρὸς παράκλησιν καὶ εὐθυμίαν αὐτων, αὖθις ὑποστρέψας, τῆς ἰδίας πατρίδος γίνηται μετανάστης· εἶτα σύμψυχον ἐν τῷ αὐτῷ θείῳ ἔρωτι καὶ ὁμόφρονα εὐρων νεανίαν, ἴδιον κατὰ σάρκα, διαπεράσαντες ὁμοῦ τὸ αὐτόθι μικρὸν πέλαγος, τὴν Σικελῶν καταλαμβάνουσι νῆσον. Τοὺς δὲ τόπους περινοστήσαντες ἐπιμελῶς, ἥσυχόν τε καὶ ἄβατον ἐπιζητήσαντες, πρὸς τὸ, ὡς ἔτυχεν, εὑρίσκεσθαι, ὑπό τινος κατοικίζονται ἐν τῷ ναῷ τοῦ ἁγίου Αὐξεντίου, τῷ ὄντι ὑπὸ τὴν ὁδοιπορίαν τοῦ ὑψηλοῦ βουνοῦ τοῦ ἁγίου Νίκωνος, πάσης μὲν, ὡς ἀληθῶς, τῆς σωματικῆς παρακλήσεως ὑστερούμενοι, τῷ δὲ θείῳ λόγῳ καὶ τῇ ἐλπίδι τρεφόμενοι,

[8] Καὶ χρονοτριβήσαντος τοῖς ἐκεῖσε μέρεσι, μεταμεληθεὶς ὁ ἀγύμναστος καὶ ἀφερίπονος συνοδοιπόρος τοῦ ὁσίου, καὶ ἀκηδιάσας ἐκ της ζωὴν φερούσης ὁδοῦ, φιλήδονος ὢν, καὶ οὐ φιλόθεος, ὑπέστρεφεν εἰς τὰ ὀπίσω, καθάπερ κύων ἐπὶ τὸν ἴδιον ἔμετον, τοῦ διηνεκῶς ἐν τῷ βορβόρῳ τῶν παθῶν κυλίεσθαι· μετὰ ταῦτα ὑπὸ Ἰσμαηλητῶν ἀναιρεθεὶς διπλοῦν θάνατον τέθνηκε. Τότε ὁ ἡγιασμένος πατὴρ ἡμῶν Ἠλίας ἐπὶ τῇ ἀναχωρῆσει τοῦ λιποτακτήσαντος ἐκ τῆς ἀσκητικῆς παλαίστρας, μᾶλλον δὲ ἀπολλείας, περίλυπος σφόδρα γενόμενος, τοῖς δάκρυσι καὶ ὀλολυγμοῖς πολλῷ μᾶλλον ἑαυτὸν διετάραξεν, ἐμνήσθη γὰρ κυριολέκτου φῳνῆς λεγούσης· Ἄγαθοι οἱ δύο ὑπὲρ τὸν ἕνα· καὶ οὐαὶ τῷ ἕνι, ὅτι ἕαν πέσῇ εἰς τὸν ὕπνον, ἤ ἀκηδίαν ἢ ῥαθυμίαν, οὔκ ἐστιν ὁ ἐγείρων αὐτόν. Αὐτίκα οὖν κατελθὼν ἐν τῷ αἰγιαλῷ, καὶ προνοίᾳ τοῦ κηδεμόνος Θεοῦ πλοῖον εὑρὼν, τὴν πορείαν ἐπὶ τὰ μέρη Ἰταλίας ποιούμενον, ἀνέμου τε ἐπιτηδίου πνεύσαντος, τὴν πρεσβυτέραν Ρώμην γυμνὸς παντὸς ἠλικοῦ, πλὴν ὅπερ ἐνεδιδύσκετο, καταλαβὼν, λούει τὰς θήκας τῶν ἐνδόξων Ἀποστόλων τοῖς θερμοῖς δάκρυσι, περιπτύσσεται πόθου τοῖς χείλεσιν, ἀντλεῖ ἄφθονον χάριν ἐξ αὐτῶν, ὡς ἔλαφος δειψῶσα ἐκ πηγῶν ὑδάτων.

The Saint's native land, birth, boyhood, studies of letters: The native land of the great citizen of heaven, our father Elias, was that city which was set first of all the West, and esteemed as something royal, and which received a name agreeing with its situation from the speech of the Latins, Regium ^a: these also name kings βασιλεῖς. In this city therefore, having come forth from his mother's womb … ^b, and his parents abounding much in riches and in the rest of their wealth ^c (these were named Peter and Leontia), our most illustrious and most celebrated Father was in saving baptism called Elias, by God's disposing: nor that vainly, as I judge, nor idly, but expressing by his name a work concordant with it and genuine. For, rising like the sun ^d in the Western parts, he shone with the rays of his works as far as the East. But his parents, when they saw him a comely boy — as befell in the case of the divine Moses — and adorned with honorable manners and with endowments of soul, and now entered upon the age of boyhood, and capable of the exercise of virtue, applied him to the study of sacred Letters. And he advanced, as the divine Word says, in wisdom and age and grace.

[4] wonderfully called to the monastic life, On a certain day therefore, as he was going to church that he might communicate in the divine Mysteries, suddenly there stands near him a monk, excellent in life, as appeared, and adorned with the grace of discernment. He, understanding the divine grace to come, says concerning his red garment: Cast off thy red garment even now, son: for this does not conduce for youth to the acquiring of prudence; but it also draws to harmful pleasures those who are so clothed. Put on therefore the garment of Salvation and the tunic of incorruption: laying the sweet yoke of Christ upon thy shoulders, and following his footsteps, thou shalt become heir of the eternal good things which God has prepared for those who love him: for so he foreknew and predestined what belongs to thee, who predestined thee from thy mother's womb ^e. Hearing these things the Boy, and being struck dumb, and wholly and utterly seized and shaken with great fear at the man's unexpected message, goes away to his own house, saying with contrite heart: What new speech is this to me, a beardless boy and a child in understanding? How shall I be able, in a youthful age and with a burning body, to quench the fiery darts of pleasures? And in what manner shall I be able to accomplish, in the sordid and earthen vessel of my body, that I may enjoy the angelic rule of living? For the strength of the enemy who tempts by pleasures is, according to the divine oracle of Job, said to be in the loins, but his power in the navel of the belly.

[5] Nor indeed is there here, as I judge, any monastery which I might enter and inhabit for the subduing of the flesh to the spirit. But turning his mind to the ancient fathers, he deliberates long upon it: and staying meanwhile with his parents he himself rouses and consoles himself, saying: How did Job indeed on his own dunghill come to justice through patience? And Abraham through hospitality and faith is declared by the divine testimony a friend of God? Joseph through turning away from sin obtained great glory in all generations. And Elias and Elisha, giving themselves continually to fastings and prayers, were adorned with prodigies and signs. Imitating these therefore, I too, tracking their footsteps, will distribute to those who ask what I have with me; I will thin the grossness of my body, and subject it to the spirit; I will give myself to fastings and readings, and thus passing all the time of my life in my native land, I shall have a part and a lot with them in the kingdom of heaven ^f. While therefore the Blessed one was in his mind resolving by these reasonings to live in the aforesaid manner, he fervently prayed the divine mercy to show him its will. But he feared and was distressed, lest perhaps by reasonings from the enemy he should, as imperfect and foolish, be deceived.

[6] Then he diligently restrained himself from every negligence of life, he lives piously, fearing however that he would be compelled to marry, … looking, like an industrious bee, to those who hold the sacred Scriptures in honor, gathering all the flowers of virtue from them ^g … When he was in the eighteenth year of his age, he heard again the Lord saying in the Gospel: He who shall not renounce all that he possesses, and, taking up his cross, follow after me, cannot be my disciple. Another Scripture again crying out in agreement: Go out from the midst of them, be separate, and touch not the polluted world, saith the Lord. For who among them ever wrought a sign? Who raised the dead? Who cast out demons? Assuredly none. All these are the rewards of monks, which the world cannot bestow. When he had understood that his parents wished to join him even against his will in lawful matrimony, he was seized with sadness, who was full of gladness: for he loved the angelic and pure … conversation, and reverenced the life of Elias, of the same name as himself. Moreover he was wholly kindled and grew warm with divine desire, esteeming present riches to be nothing, and the happiness of his birth as a hindrance to his course.

[7] Setting forth therefore to his mother his pious affection, and that a divine love commanded his soul [and desiring to embrace the monastic life, he flees with a companion into Sicily,] that he should go out, like Abraham, from his kindred and from his father's house; and having received from her to this end commands that, after taking trial of the best and noble portion which he had chosen, he should return for their consolation and joy, and become a sojourner of his own native land; and having then found a young man who in divine love was of the same mind and concordant in thought, and joined to him by carnal consanguinity, they crossed together the little sea which is there, and came into the island of the Sicilians. And while they went diligently about the places, seeking a quiet and inaccessible one, that they might obtain some such (as came to pass), they received from someone a dwelling in the church of S. Auxentius, which was by the way of the lofty hill of S. Nicon ^h, destitute indeed truly of all bodily solace, but sustained by the word of God and by hope.

[8] While he was staying in these parts, the Saint's companion, but when he forsook the eremitic life, he sails to Rome untried in contests and labors, being led by repentance and wearied of the way of salvation, because he was a lover of pleasures rather than of God, turned back, like a dog to his vomit, that he might wallow perpetually in the mire of his own lusts. Afterward, being slain by the Saracens, he fell by a twofold death. Then our holy father Elias, being vehemently saddened at the withdrawal of him who had forsaken the ascetic wrestling-place, or rather at his destruction, afflicted himself much more with tears and wailings. For he remembered the Lord's word, saying: It is better that two be together than one: and: Woe to him that is alone, for when he shall have fallen into sleep, into negligence or sloth, there is none to raise him up. And so, going at once to the shore, and by divine providence finding a ship which was directing its course toward the parts of Italy, the wind blowing favorably, he came to Rome, bare of all else save the clothes which he had put on, and washes the sepulchres of the glorious Apostles with warm tears, embraces them with lips of longing, draws abundant grace from them, as a thirsting stag from fountains of waters.

ANNOTATIONS.

* perhaps κατεκοσμήθησαν

CHAPTER II.

The Saint's austere life: a vision offered to his father: the dwelling of Elias with Ignatius the hermit: his return to his native land, where he practices the monastic life under the discipline of Arsenius near Reggio.

Καὶ δὴ περιστείλας ἑαυτὸν ἐν οἰκίσμῳ σμικρωτάτῳ, ἦν ὑποπιέζων τὸ σῶμα καὶ ἐκτήκων πείνῃ καὶ δείψει, ψύχει καὶ γυμνότητι, ποτὲ μὲν διὰ δύο ἐσθείων, ποτὲ δὲ διὰ τριῶν, καὶ ἀποστήσας διετέλει ὅλην τὴν ἑβδομάδα, ὥστε ἐκ τῆς ἄγαν κακουρχείας, καὶ τῶν θερμῶν δακρύων λεπτινωθῆναι τῷ σώματι καὶ εἰκέναι σκιᾴ θανάτου. Ἢν γὰρ καὶ λιμὸς ἐπικρατῶν ἄγαν σφόδρα, ὥστε τοὺς πτοχοὺς καὶ προσηλύτους, καὶ ἐν πυλῶσι τῶν πλουσίων ἀποθνήσκειν. Ὁ πατὴρ τοῦ Μακαρίου ἐπὶ τῇ ἀφαντώσει τοῦ υἱοῦ, θάμβῳ λειφθεὶς, ἤρξατο τίλλειν τὸν ἑαυτοῦ πώγωνα, καὶ τὰς παρείας τοῖς δάκρυσι βρέχων, ἔλεγεν· Οἵμοι τέκνον ἡμῶν γλυκύτατον, πῶς ἀφείθης ἀπὸ τῶν ὀφθαλμῶν ἡμῶν ἐκ νεοσσίας, ἐκ κοιλίας· καὶ οὐκ ἴσμεν, τί σοι γέγονεν, ἤ τι συμβήσεταί σοι. Εὐμενῶς δὲ τὸν Θεὸν ἐκλειπαρῶν περὶ τοῦ Μακαρίου, τό τι ἄρα γένηται, Θεοῦ ἀποκάλυψις φαίνεται αὐτῷ καθ᾽ ὕπνους, λέγουσα· Κῦρι Πέτρε τί οὕτως ἀποδύρεσαι, καὶ περίλυπος ἐγένου ἕνεκεν τοῦ υἵου σου; Ὅ δὲ ἄπειρος ὢν τοιαύτης ὁράσεως ἀπεκρίνετο ἔντρομος, καί φησι πρὸς τὸν λαλήσαντα· Κύριε πῶς μὴ θρηνήσω, καὶ κατέλθῃ τὸ γῆράς μου μετὰ λύπης εἰς ᾅδην; ὅτι ἐξῆλθεν λαθραίως, καὶ ἀπεδήμησεν ἐν ἀλλοδαπῇ γῇ μονότατος, οὐδὲν μεθ᾽ ἑαυτοῦ εἰληφὼς πλὴν πλούτου οἰκείου σώματος, καὶ τοῦτο παραμείψας· μονόχειρος γάρ ἐστι κύριε, καὶ οὐκ εὐχερὴς πρὸς ἀναγκαίαν χρείαν τοῦ σώματος.

[10] Ὁ δὲ πρὸς αὐτόν φησιν· Ἐγὼ συμβήσομαι σὺν αὐτῷ ἐν παντὶ τόπῳ ἐξαιρούμενος αὐτὸν ἐκ πάσης θλήψεως, καὶ διατρέφων ἐν λιμῷ· ἠρετησάμην γὰρ αὐτὸν λατρεῦσαι μοι ἐν ὁσιότητι

καὶ δικαιωσύνῃ. Ταῦτα ἀκούσας ὁ πατὴρ τοῦ μακαρίου, διανίσταται ἀπὸ τοῦ ὕπνου ἔντρομος, καὶ τῇ συζύγῳ τὰ ὁραθέντα διήγησάμενος, μιᾷ φωνῇ έδωκαν δόξαν τῷ εὐδοκήσαντι τοιούτην θυσίαν εὐάρεστον ἐκ τῆς ὁσφύος αὐτῷν δέξασθαι Θεῷ. Καὶ γὰρ ὄντως μονόχειρος ἦν Ὅσιος ἐξ ἀδοκήτου νηπίωθεν συμβεβηκότος αὐτῷ τοῦ πτώματος, ὑπό τινος συνηλίκου μειρακίου κρουσθεὶς ἀφ᾽ ὑψήλου τόπου, καὶ κατολισθήσας προσῄρησεν τὴν χεῖρα αὐτοῦ τῇ γῇ, καὶ συνετρίβησαν οἱ δάκτυλοι αὐτοῦ. Αὐτίκα οὖν ἐπιστὰς ἀνεπιστήμων, καὶ ἄπειρος ἰατρὸς, νάρθηκι περιδήσας τὴν χεῖρα παιδὸς, λεπτῷ τε νήματι καὶ ἀδεῶς περισφίγξας ἀπαλὴν οὖσαν, ἐως ὀκτῶ ἡμέρων ἀπέπεσον οἱ δάκτυλοι αὐτοῦ· ἐντεῦθεν τὴν μονόχειρος προσηγορίαν, ὡς εὐφημίαν, ἀν πλούτησεν· αὕτη ἀφορμὴ καὶ αιτία τῆς τοῦ κόσμου φηγῆς, καὶ πρὸς Θεὸν εὐαρεστήσεως τῷ τρίσοσίῳ γέγονεν.

[11] Τοῦ δὲ Μακαρίου πύκτου, κατὰ προλέλεκται, ἐν Ρώμῃ περίοντος ἐν μικρῷ οἰκήματι, καὶ τῇ συχνῇ μελέτῃ τῶν Γραφῶν, καὶ τῇ εὐχῇ προσκαρτεροῦντος, ἤρξατο ὁ μισόκαλλος, καὶ φθονερὸς δαίμων εἰς μνὴμην καὶ πόθον τῶν γονέων τὴν καρδίαν αὐτοῦ κινεῖν, καὶ τὴν τῶν παιδῶν ἐν τῇ σχολῇ διατριβὴν, ὥστε μετὰ κλαυθμῷ τὸ βραχύτατον ἐσθίειν· καί τις μονάζων μέγας τὸν ἐρημικὸν βίον ἄνωθεν ἀσπασάμενος, τούνομα Ἰγνάτιος, εἰσίει πρὸς αὐτὸν ἕνθαν ἦν· καὶ ἰδὼν κώμην ἁλμυρὰν, καὶ αἰσθητα ῥερυπωμένην, πρόσωπόν τε ὠχρὸν… τοῦ μακαρίου Πύκτου, λέγει αὐτῷ· Πόθεν εἶ, ἀδελφὲ, καὶ πῶς διακαρτερεῖς ὥδε ἐν τῇ τοιαύτῃ ἀνάγκῃ τοῦ λιμοῦ, καὶ τοῦ φύχους· ὁρῷ γάρ σε ἐξ ἀλλοδαπῆς γῆς πρόσφατον ἐληλυθότα; ὁ δὲ ταπεινὸς καὶ πρᾷος τῇ καρδίᾳ προσεκύνησεν αὐτῷ ἐπὶ τὴν γὴν λέγων· Σεβάσμιε πάτερ, ἐκ χώρας μέν εἰμι Καλαβρίας, ἀστέως Ρηγίου, ἐπιποθίαν τε ἔσχον τοῦ ἀσπάσασθαι τὰς τιμίας θήκας τῶν κορυφαίων Ἀποστόλων, καὶ ἐμάκρυνα φυγαδεύων, καὶ ηὐλίσθην ἐνταῦθα. ὁ δὲ μέγας φησίν· Καὶ τίς ὁ πορίζων σοι μικρὸν ἄρτον; Τότε ὁ μακαρίτης Ἠλίας ἐξενέγκας μικρὸν ἄγγος ὀστράκινον, ἀπένεγκεν ἔμπροσθεν αὐτοῦ μικρὰ τμήματα ἄρτου, λέγων· Ὁ εἰρηκὼς διὰ τοῦ Ἀποστόλου, ὁ ἀψευδὴς Θεὸς· Οὐ μή σε ἐγκαταλιπῶ, αὐτός ἐστιν ὁ δοὺς τροφὴν πάσῃ σαρκί.

[12] Ἀγάμενος οὖν ὁ μέγας τὴν τοῦ Νέου ὑπομονὴν καὶ πρὸς Θεὸν πεποίθησίν, φησι πρὸς αὐτόν· Ἐποῦ μοι, τέκνον, μηδὲν μεριμνῶν· Θέῳ γὰρ μέλει περὶ ἡμῶν· Ἦν δὲ Ἰδείν τὸν Νέον ἐπόμενον τῷ γέροντι καὶ ὑπήκοντα ἐν πᾶσιν ὡς ἄλογον, λογικὸν μέχρι θέσεως, ἀντιλέγειν μὴ ἐπιστάμενον. Μιᾶ δὲ τῶν ἡμερῶν ἀποσταλεὶς παρὰ τοῦ ἐπιστατοῦντος ὁ Μακαρίτης ἔξω τῆς πόλεως Ρώμης ποιμέσι τοῦ κρατοῦντος τῆς χῶρας περιέπεσε, δεινοῖς καὶ φονίοις τῷ τρόπῳ καὶ τῷ ἔργῳ· οἱ καὶ ἰδόντες τὸν δίκαιον ξένον καὶ παρεπίδημον ὄντα, συνεβουλεύσαντο ἐκχέαι αἷμα δίκαιον ἀδίκως, καὶ τοὺς ῥοπάλους ἐν ταῖς χερσὶ διακρατοῦντες, καὶ αλλήλοις διανεύοντες, πρὸς τὸ τὸν ἀνεύθυνον καὶ ἄκακον κατὰ τῆς κεφαλῆς κροῦσαι. Ὁ δὲ Μακάριος τὰς χεῖρας πρὸς τὸν οὔρανον διεπέτασεν λέγων· Ὁ ρυσάμενος τὸν Δανίηλ ἐκ βόρων λεόντων, σῶσόν με ἐκ τῆς ὥρας ταὐτης. Ὁ δὲ τῆς δεήσεως τῶν αὐτοῦ δούλων εἰσακούων Θεὸς, ἀπελίθωσεν τὰς χεῖρας τῶν παρανόμων ἀνδρῶν. Καὶ ἦν ἰδεῖν θέαμα ξένον, καὶ ὑπερφυὲς, τὸν ἀμνὸν ἐν μέσῳ τῶν θηρίων ἰστάμενον ἀβλαβῆ καὶ ἀπήμονα, τοὺς φωνεῖς ἀκινήτους, καὶ τοῖς ὀφθαλμοῖς ἀλλήλους προτρεπομένους. Τότε ὁ Σεβάσμιος συνιεὶς τὴν τοῦ Θεοῦ ταχεῖαν ἐπίσκεψιν, ἐξῆλθεν ἐκ μέσῳ αὐτῷν, μηδὲν δεινὸν πεπονθὼς, δοξάζων τὸν ῥυσάμενον.

[13] Ἐφ᾽ ἱκανὸν δὲ χρόνον τριβήσας σὺν μεγάλῳ ἐπιστάτῃ τὴν μοναδικὴν παλαίστραν, εἰς ἄκρον ἐκπαιδεύεται λογισμοὺς καθαίρειν, καὶ πὰν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ· καὶ οἵον τι μαχήτης περιφραγμένος τοῖς ὅπλοις ἀρετῶν, καὶ τὰ τῆς ψυχῆς αἰσθητήρια καλῶς ἐνγεγυμνασμένος πρὸς διατρίβησιν πονηρῶν, ὑπὸ τοῦ γυμναστοῦ ἐκπέμπεται πρὸς τὴν ἰδίαν πατρίδα, καὶ μικρὸν τοῖς αὐτόθι ἐνδιατρίψας, φήμη τις ῥέουσα πανταχοῦ διέτρεχε περί τινος ἀνδρὸς ὁσίου, αὐτόθι που πλησίον οἰκοῦντος, καὶ τὸν ἀπράγμον καὶ ἡσύχιον βίον διάγοντος· Ἀρσένιος ἦν ὄνομα τῷ μεγάλῳ. Οὖν περὶ τῷ ἀγγιλικῷ βίῳ τρωθεὶς ὁ Νέος, καὶ παρ᾽ αὐτῷ φοιτήσας, τὴν κόμην τῆς κεφαλῆς ἀποκείρεται, καὶ τὸ σχῆμα διὰ τῶν αγίων αὐτοῦ χειρῶν ἀμφιέννυται, ὑποτασσόμενος ὡς εὐγνώμων αὐτῷ τε, καὶ πᾶσιν ἐν εὐθύτητι καρδίας, καὶ πρᾳότητι πνεύματος, ξύλα κόπτων καὶ ὑδροφορῶν, δεσμεύων λεπτῷ σχοινίῳ τὴν ἀριστερὰν ἐν τῷ ὁμονυμῳ βραχίονι, καὶ τῇ δεξιᾷ χειρὶ σκάπτων ἐπιμελὼς καὶ προθύμως ἔν τε τῷ ἀγρῷ καὶ τῷ κήπῳ, νήστης διακαρτερῶν μέχρι σαββάτου, τῶν ἄλλων πάντων καθάπερ ἀνεσθιόντων. Καὶ γὰρ ἡ προθυμία τῆς ψυχῆς ἰσχὺν ἐδίδου τῷ σώματι. Δεῖ γὰρ, έλεγεν, τὴν νεότητα κόπῳ καὶ πείνῃ δαμάζειν, ἵνα μὴ τὰ πάθη τῆς ψυχης, καὶ ὁ γαργαλισμὸς τοῦ σώματος, ὡς κόλακες, ἐπαναστάντες καταβάλωσι τὸν ἐπιβάτην, τὸν νοῦν φημι, ἐν βορβόρῳ ἀτιμίας. Ἄδετε καὶ εὔχεσθε τῇ καρδίᾳ, ὥς φησιν ὁ θεῖος ἀπόστολος· ὁ γὰρ ταῖς χερσὶ κοπιῶν, καὶ τῆ καρδίᾳ εὐχόμενος, δισσῶς ὁ τοιοῦτος πλουτεῖ, ταῖς μὲν χερσὶ διὰ τῶν ἐνδεῶν Χριστῷ διακονεῖ, καθὼς καὶ ἡ Μαρθα, τῇ εὐχῇ νοητῶς παρακάθηται παρὰ τοὺς πόδας, ὥσπερ καὶ ἡ Μαρία. Ἀμφοτέρων τὸ ἔργον ὁ τοιοῦτος μιμεῖται, καὶ ἑκατέρωθεν ἐπιφέρει τὸν καρπὸν τῆς σωτηρίας.

[14] Οὕτως τῶν ἀοιδίμων πατέρων ἀγγελικῶς πολιτευομένων ἔξω οὐ μακρῶς τοῦ ἄστεος τοῦ Ρηγίου ἐν τῷ μετοχίῳ τῆς εὐαγοῦς μονῆς τῆς ἁγίας Λουκίας, τῷ λεγομένῳ Μίνδινον, καὶ τῷ Θεῷ ἡσύχως καὶ εἰλικρινῶς λατρευόντων, ἱερεύς τις τῶν λίαν καὶ ἐνδόξων καὶ περιφανῶν τῆς μητροπολεστοσσεως *, κατ᾽ ἦ πλεονεξίας, μᾶλλον δὲ ἀδικίας ἁλοὺς, ἀφείλατο τὸ ἐξαίρετον μάρτηρος τῆς προάστειον Λουκίας· εἶτα νυκτὸς εἰσελθὼν, καὶ δώροις ἱκανοῖς ἐκτυφλώσας τοὺς ὀφθαλμοὺς τοῦ τὰς ἡνίας τῆς χώρας κατέχοντος στρατηγοῦ, νεῦσαι τοῦτον πεποίηκε τῇ ἀδικίᾳ, καὶ σῶσαι τὸν ἀσεβῆ. Οἱ δὲ ὅσιοι πατέρες Ἀρσένιος καὶ Ἠλίας, συνιέντες τὸ γεγονὸς, καὶ λίαν πονήσαντες, ὡς ἱερὰ καὶ θεια ἐμπεπιστευμένοι, τάχιστα πορεύονται πρὸς τὸν κριτὴν, τὴν ἀφαίρεσιν τοῦ κτήματος, καὶ τὴν ἄδικον ἁρπαγὴν ἐκδιηγούμενοι, καὶ ὅ τι οὐ δίκαιόν ἐστι τὰ τῷ Θεῷ ἀφαιρώμενα, καὶ τῇ μάρτυρι, τοῖς κυσὶ γραφικῶς διδόναι. Ὁ δὲ τοῖς δώροις θελχθεὶς, βεβλαμμένος οὖν τοῦ νοῦν καὶ τὰς φρένας, μᾶλλον φρενοβλαβεῖν ὑπεκρίνατο τοὺς ἁγίους, καὶ λῆρον οἴεσθαι τοὺς λόγους αὐτῶν. Ὥσπερ ἀποκρινεται ὁ λαμπρότατος πατὴρ ἡμῶν Ἠλίας, στόμα ὦν τοῦ μεγάλου Ἀρσενίου, παρρησίᾳ τε ὀρθοτομῶν τὴν ἀλήθειάν, φησι τῷ παρανομοῦντι ἐν παρρησίᾳ· Μὴ τὴν κατ᾽ ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνων, ἀποδὸς τὸ ἀδίκως ἀφαιρεθὲν τὸ κτῆμα τῆς μάρτυρος· γέγραπται γὰρ· Μὴ ελπίζετε ἐπὶ ἀδικίαν, καὶ ἐπὶ ἅρπαγμα μὴ ἐπιποθεῖτε καὶ ὅτι πὺρ κατακαύσεται οἴκους δωροδέκτων.

[15] Τότε ἄδικος κριτὴς ἀλλιωθεὶς τῷ προσωπῳ, καὶ ὑπερζέσας τῷ θυμῷ, κελεύει τοῖς περιστῶσι ῥαπίσαι τὸν Ὅσιον κατὰ τοῦ αὐχένος καὶ τῶν σιαγώνων. Ὅθεν ὁ τῆς ὑπομονῆς ἀκράδαντος πύργος ταύτην τὴν πίνην γενναίως ὑπομείνας, σιωπὴν μᾶλλον ἐξέσκησεν. Οἰμώσας οὖν ὁ θεῖος Ἀρσένιος, καὶ εἰς τὸν οὔρανον ἀναβλέψας, θρηνωδῆ φωνὴν ἀφίησεν, ταῦτα λέχων· Μάρτυς Κυρίου, ἀδίκως τυπτόμεθα, Κύριε κρίνων δίκαια· καὶ οὕτως ὑποστρέψαντες οἱ ὅσιοι εἰς τὸ ἴδιον οἰκητήριον, καὶ τοῖς δάκρυσι τὸ ἔδαφος βρέξαντες, ἐδέοντο τὸν Θεὸν, μὴ παραβλέψαι τὸ ἀδίκημα. Ἐν αὐτῇ δὲ τῇ νυκτὶ ἐμφράξεως γενομένης κάτωθεν ἀδίκῳ χριτῇ ὑπὸ θεηλάτου ὁργῆς, καὶ ὀγκωθεὶς τῷ δέρματι, ὥσπερ θύλαξ, παραβραχὺ διερράγη τὴν γαστέρα, ὥστε διαχυθῆναι σπλάγχνα αὐτοῦ τῇ γῇ. Τότε εἰς αἴσθησιν ἐλθὼν τῆς ἑαυτοῦ παρανομίας, καὶ ὅτι πάντα ἐφορᾷ ὁ δίκαιος Κρίτης, ἕωθεν ἀπέρχεται ἐν σπουδῇ πρὸς τοὺς σεβασμίους πατέρας ἡμῶν, κηρίων μέγα ἐπιφερόμενος καὶ ἀσκὸν ἐλαίου, σὺν τῷ ἰδίῳ στρατεύματι, ἡμαρτηκέναι ὁμολογῶν εἰς τὸν Θεὸν καὶ εἰς τοὺς ἁγίους, καὶ ὅτι ἀποδίδωμι ἀδίκως ἀφαιρεθὲν κτῆμα τῆς μάρτυρος. Ἀποκρίνονται οἱ ὅσιοι, καὶ λέγουσι αὐτῷ· Τάδε λέγει Κύριος· Τάξαι περὶ τοῦ οίκου σου· ἀποθνήσκεις γάρ συ, καὶ οὐ ζῆσεις. Ἃ δὲ εἴληφας καὶ ἐθησαύρισας, τίνι ἔσται; οὕτως ὑποστρέψας εἰς τὸ ἴδιον πρετώριον, ἐντὸς τρεῖων ἡμέρων ἐν νεκροῖς ἦν ὁ δείλαιος, δίκην ἐνδικον στῆσας τῆς ἑαυτοῦ παρανομίας, τὸν οἰκτρὸν καὶ ἀόρατον θάνατον.

While he leads an austere life at Rome, his parents, anxious about him, Further, shutting himself up in a very small hut, he afflicted and wasted his body with hunger and thirst, with cold and nakedness, eating sometimes on the second, sometimes on the third day, and abstaining a whole week ^a, so that from the exceeding vexation of his body and from his fervid tears he was wholly attenuated in body, and not unlike the shadow of death. For a famine also was most grievously prevailing, so that the poor and strangers died even in the courts of the rich. The father of the Blessed one, because his Son had disappeared, being seized with fear, began to pluck his beard, and, wetting his cheeks with tears, said: Alas for me, most sweet son, how hast thou been let go from our eyes, out of the nest, out of the womb; and we know not what has befallen thee, or what shall befall thee! But while with kindly affection he prays God concerning his Son, what has befallen him, a divine vision appears to him in sleep, saying: Lord Peter, why dost thou lament so greatly, and art affected with so great sadness for thy Son? But he, unversed in such a vision, answered trembling, and says to him who had spoken: Lord, how should I not mourn, and how should not my old age go down with grief to hell? For my Only-begotten went out secretly, and departed into a strange land, taking nothing with him but the wealth of his own body, and even that he took away from himself. For he is one-handed, Lord, and not very fit for acquiring the necessaries of the body.

[10] But he said to him: I will be with him in every place, are comforted by a vision offered to the father in sleep. to snatch him from every tribulation, and to nourish him in famine. For I have strengthened him, that he may serve me in holiness and justice. Hearing these things the father of the Blessed one is presently roused from sleep ^b trembling, and, the whole vision being set forth to his wife, with one voice they gave glory to God, who had deigned to receive such an offering, pleasing to himself, out of their loins. And indeed the Saint used only one hand, which he had contracted from an unexpected fall that came upon him in boyhood, being pushed by a certain youth of his own age from a high place: for, being carried down, he stretched his hand upon the ground, and his fingers were crushed. When therefore an ignorant and unskilled physician was at once at hand, he bound with a splint

the Boy's hand; and bound it about with a thin thread, fearlessly constricting the tender hand, until in eight days his fingers fell off. Hence he obtained the surname ONE-HANDED, as a happy appellation. This became for the most holy Man the occasion and cause of fleeing the world and of pleasing God.

[11] When the holy Champion, as has been said before, was staying at Rome in a scanty dwelling, But the Saint is visited by Ignatius the monk, and was persisting in frequent meditation of the Scriptures and in prayer, the hater of good and envious demon began to move his heart to the memory and longing for his parents, and to the exercise of boys in school, so that with weeping he took the smallest food. Moreover a certain monk, already before great in the eremitic life, by name Ignatius, entered to him where he was, and, seeing the bitter dwelling, the squalid garment, and the pale countenance … of the blessed Champion, says to him: Whence art thou, brother? and how dost thou endure here in so great a necessity of hunger and cold? For I see that thou hast lately come from a foreign region. But he, humble and gentle of heart, fell down before him to the earth, saying: Venerable father, I am from the province of Calabria, from the city of Reggio, and I desired to venerate the honorable sepulchres of the Princes of the Apostles. I went far away in flight; and here I have stayed. But the great man said: And who supplies thee a little bread? Then blessed Elias, bringing forth a small earthen vessel, set before him little fragments of bread, saying: God, who knows not how to lie, who said through the Apostle, I will not forsake thee; he it is who gives food to all flesh.

[12] The old man therefore, admiring the Youth's patience and confidence in God, [to whose discipline he submits himself: he is delivered from the violence of robbers,] said to him: Follow me, Son, being anxious for nothing: for God has care of us. And it was a pleasant thing to see how the Youth followed the old man, and obeyed in all things as one void of reason — who was rational as far as execution went — not knowing how to contradict. On a certain day, when the Blessed one had been sent by his superior outside the city of Rome, he fell in with the shepherds of him to whom the place belonged, cruel men and savage in manners and in works. And these, when they had seen that the Just one was a stranger and a pilgrim, resolved to shed just blood unjustly, cudgels being taken in hand, and, nodding to one another, to strike upon the head one who was without crime and malice. But the Blessed one raised his hands to heaven, saying: Thou who didst deliver Daniel from the devouring lions, save me from this peril. But God, who hears the prayers of his servants, brought it about that the hands of the wicked men turned to stone ^c. It was truly a spectacle wonderful and surpassing natural power, to see the Lamb standing in the midst of the beasts, unharmed, unhurt; but the murderers motionless, and urging one another on with their eyes. Then the venerable Man, having perceived the swift visitation of God, went out from the midst of them having suffered no harm, glorifying God his deliverer.

[13] Sent back to his native land, he joins himself to Arsenius the monk: After he had for a long time been engaged under that great master in the monastic wrestling-place, he is accurately taught to destroy reasonings, and every height that lifts itself up against the knowledge of God. And, like a warrior girt with the arms of the virtues, and rightly exercised in the faculties of the soul for crushing the malignant ones *, he is dismissed by his master into his own native land, and there stays a short time. Then a report ran everywhere about a certain holy man who dwelt not far thence, and led a life free from business and quiet. Arsenius was the great man's name. And so the Youth, wounded with love of the angelic life, came to him, is shorn and lays aside the hair of his head, and is clothed with the habit by his holy hands, being subject, as of candid mind, both to him and to all in uprightness of heart and meekness of spirit; splitting wood, carrying water, binding his left hand with a thin cord to the arm of the same name, and with his right hand digging diligently and briskly, whether in the field or in the garden, remaining fasting until the sabbath ^d, like all the others who ate. For the eagerness of his soul supplied strength to his body. For, said he, youth must be tamed by labor and hunger, lest the affections of the soul and the titillation of the body, like flatterers, rise up and cast down the ruler — the mind, I say — into the mire of shame. Sing and pray with the heart, as the divine Apostle says. For if anyone labors with his hands and prays with his heart, such a one is doubly enriched: with his hands indeed he serves Christ through the needy, as Martha did; through prayer he sits in mind at the feet, as Mary did: such a one imitates the work of both, and from each draws the fruit of salvation.

[14] [these afterward, being unjustly despoiled of their possession, and demanding it back,] While the venerable fathers thus live angelically not far outside the city of Reggio in the cell of the holy solitary conversation, dedicated to S. Lucy, which is called Mindinum, and serve God quietly and sincerely; a certain priest, very illustrious and notable, of the metropolitan church ^e, being overcome by desire of getting, or rather by injustice, took away the choice suburb of the martyr Lucy: ^f then, entering by night, and blinding with many gifts the eyes of the commander who presided over the province, ^g … he brought it about that this man consented to the injustice, and kept the impious man safe. But the holy fathers, Arsenius and Elias, having learned the deed, and being vehemently saddened, inasmuch as the care of sacred and divine things had been entrusted to them, most swiftly approach the judge, setting forth the taking away of the possession and the unjust rapine, and saying that it was not right that what had been taken from God and from the martyr should be given to dogs, as the Scripture says. But he, softened by the gifts, and thence having suffered harm in mind and understanding, answered that the Saints were rather mad, and that he held their words for raving. Answering, our most celebrated father Elias, who was the mouth of the great Arsenius, and freely and rightly spoke the truth, says to the wrongdoer with liberty: Judging not according to the face but the just judgment, restore the possession of the martyr unjustly taken away. For it is written: Trust not in iniquity, and covet not robberies; and that fire shall burn up the houses of those who take gifts.

[15] Then the unjust judge, changed in countenance and boiling with anger, being visited with another injury, have God as their avenger. orders the bystanders to strike the Saint on the neck and on the cheeks. Whence he, as an immovable tower of patience, bearing this ignominy bravely, rather practiced silence. Suffering with him therefore, the divine Arsenius, and looking to heaven, sends forth a lamentable voice, saying this: Martyr of the Lord, we are unjustly beaten: O Lord, who judgest just things. And thus the Saints, returning to their own dwelling, and watering the pavement with tears, prayed God that he would not overlook the injury. And in that same night an obstruction arose below in the unjust judge from divine indignation, and, swollen in the skin like a sack, he was almost burst in the belly, so that his entrails were poured out on the ground. Then, calling to mind his iniquity, and the all-seeing eye of the just Judge, in the morning he goes with haste to our venerable fathers, carrying with him many honeycombs and a skin of oil, with his retinue, confessing that he had sinned against God and against the Saints, and, I restore, he says, the possession of the martyr unjustly taken away. The Saints answer, and say to him: Thus saith the Lord: Set thy house in order: for thou shalt die, and shalt not live. And what thou hast taken and heaped up, whose shall it be? So, returning to his own hall of judgment, within three days the wretch was dead, establishing a just judgment of his own iniquity, a pitiable and unseen death.

ANNOTATIONS.

* perhaps μητροπόλεως

* demons

CHAPTER III.

S. Elias dwells with Arsenius near the village of Armo, where certain marvels befell Arsenius: they sail to Patras, where they inhabit a place before infested by specters: Elias, being tempted, brings a woman to chastity.

ΠΕρίλυποι οὖν γενόμενοι οἱ ἀοίδιμοι ἐν τούτῳ σφόδρα, ἄρδην ἀποτιναξάμενοι ἅπαντα κονιορτὸν βιοτικὸν, μετῇραν ἐκεῖσε, καὶ κατῴκησαν εἰς νάον τοῦ ἁγίου μάρτυρος Εὐστρατίου πλησίον τοῦ χωρίου τοῦ λεγομένου τῶν Ἄρμων, πληροῦντες τὸν προφητικὸν λόγιον, τὸ φάσκον· σχολάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ Θεός. Επὶ πλεῖον δὲ ἐπέτεινεν τὴν ἑαυτῆς ἄσκησιν ἡ θεόκλητος ζυγὴ καὶ θεάρεστος νηστείαις οὐ ταῖς τυχούσαις, καὶ δεήσεσι παννύχοις, ἀγρυπνίαις τε καὶ ψαλμοδίαις. Ἐλέγετο μὲν οὖν τὸν μέγαν Ἀρσένιον ἑβδομάδα ἕλκειν τὴν νηστεῖαν· προβεβηκὼς γὰρ ἦν τῇ ἡλικίᾳ· τὸν δὲ θεῖον Ἠλίαν ὡς στεῤῥὸν καὶ πρόθυμον, ἀσινῆ τε καὶ νέον τῷ σώματι, ἀνὰ δεκα ἡμέρας ἐπιτείνειν τὴν νηστείαν, ὥστε τοὺς ὀφθαλμοὺς αὐτοῦ κατωποῦ εἰς βάθος εἰσδύναι. Τῆς γὰρ σοφρωσύνης σφόδρα ἐπιμελούμενος, τῆς σαρκὸς πρόνοιαν ποιούμενος συχνῶς. Ἐν δὲ τῷ καιρῷ τῶν ἁγίων καὶ ἱερῶν νηστείων, ἦν κάμπτων τὰ γόνατα συχνῶς, καὶ δεόμενος τῷ Θεῷ ἐκτανῶς, ὥστε ἐπὶ δυσὶ καὶ τρισὶ χιλιάσι μετανοίαις γονυκλινεῖν, τὸ καθ᾽ ἡμέραν μεχρὶ συμπληρώσεως τῆς ἁγίας τεσσαρακοστῆς. Εἰς ἑαυτὸν δὲ λογίζετο λέγων· Ἆρα ἐν τοσούτῳ κόπῳ διαρκέσει μοι τὸ σωμάτιον μέχρι τέλους; μέλλω γὰρ ποικίλαις νόσοις περιπίπτειν. Τῇ δὲ προθυμίᾳ ἑαυτὸν ὑποστηρίζων, ἐλεγεν· Ὀκ ἀξία τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς.

[17] Τῶν δὲ προσιόντων τῇ μυστικῇ τραπέζῃ πρὸς μετάληψιν τῶν θείων μυστηρίων, ὁ πεφωτισμένος μέγας Ἀρσένιος, ὅτε ἱερεὺς ὑπάρχων, καὶ τὰ θεῖα ἐκτελῶν μυστήρια, τινῶν μὲν ἐώρᾳ τὰ πρόσωπα λαμπρυνόμενα, καὶ ἀκτινοβολεῖν, τινῶν δὲ σκοτοῦσθαι καὶ μελανοῦσθαι ὡς πρόκαυμα χύτρας. Τοιαύτης ἠξιωμένος χάριτος, διὰ τοῦτο ὁ ἀοίδιμος παρῃνεῖ

τοῖς πᾶσι, λέγων; Εἴ τις ὑπομνήσει κακίας ἔσκωται, εἴ τις ὑπὸ ἁρπαγῆς, ἤ πλεονεξίας κεκράτηται, εἴ τις ὑπὸ λωβοῦ σαρκικοῦ καὶ πάσης ἀκαθαρσίας βεβορβόρωται, μὴ τολμήσει προσελθεῖν τῷ θείῳ τούτῳ πυρὶ, πρὶν ἤ διὰ προσηκούσης μετανοίας ἑαυτὸν διορθώσῃ· μυστηκῶς δὲ τοῖς οἰκείοις διεβεβαιοῦτο, λέγων· Πιστεύσατε μοι, ἀδελφοὶ, ὅτι οἱ ἐν κόπῳ καὶ μόχθῳ τὸν οἰκεῖον ἄρτον ἐργαζόμενοι, καὶ τὴν περισσείαν αὐτῶν εἰς τὸ τῶν δεομένων ὑστέρημα παρέχοντες, καθαρῷ τε συνειδότι μεταλαμβάνοντες τῶν θεῖων μυστηρίων, καθαίρονται τῶν ἰδίων ἁμαρτίων, καὶ ἐξαστράπτει τὸ πρόσωπον τῆς ψυχῆς αὐτῶν. Οἱ δέ γε τῆ ἔξωθεν μορφῇ τοῦ σώματος λευκαῖς καὶ ἐρυθραῖς στολαῖς καλλωπιζόμενοι, ἔσωθεν γεμοῦσι μίσους, καὶ ἁρπαγῆς, καὶ μολυσμοῦ σαρκικοῦ, οὗτοι μελαίνονται τὸ τῆς ψυχῆς πρόσωπον, ὡς ἀναξίως τοῦ θείου ἄρτου μεταλαμβάνοντες. Γενόμενοι δὲ οὕτως πᾶσιν ὑπογραμμὸς, καὶ τύπος ὀφελείας οἱ θεσπέσιοι. Τοὺς δὲ βεβήλους προσιέναι τῇ μυστηκῇ τραπέζῃ ἀβέβλεπον. Τὸν Θεὸν φοβεῖσθαι πάντας παρεκάλουν, ἄξια τῆς μετανοίας ἔργα πράττοντας.

[18] Καί τις ἔμπορος ἐκ τοῦ αὐτοῦ χωρίου Ἀρμῶν, σώματα ἀνθρώπων ὠνούμενος, καὶ ἀπεμπολὼν, ἐδιδάσκετο ὑπὸ τῶν ὁσίων, λεγόντων πρὸς αὐτόν· Παῦσαι, ἀδελφὲ, τῆς τοιαύτης ἐμπορείας, ὑπόδικόν σε ποιούσης τῆς αἰωνίου κατακρίσεως· ἐπιλαβοῦ τε ἑτέρας τῆς οἵας οἵας πραγματείας. Ὁ δὲ τάλας τῷ πόθῳ τῆς φιλαργυρείας ἁλοὺς, εἰς οὐδὲν τοὺς λόγους τῶν ἀοιδίμων ἐλογίζετο. Εἶτα ἐν ὀλίγῳ χρόνῳ τέλει τοῦ βίου ἐχρήσατο ὁ δύστηνος. Τότε ἡ τούτου σύμβιος, ἐνέγκασα νόμισμα ἓν, παρεκάλει τὸν θεῖον Ἀρσένιον λέγουσα· Δέξαι τὸ νόμισμα ἐκ τῆς χειρὸς τῆς δούλης σου, πάτερ ὅσιε, καὶ τὰς συνηθεῖς λειτουργίας τῷ συζύγῳ μου ἐκπλήρωσον· κεκοίμηται γάρ. Ὁ δὲ ἁμάρτωλον ἑαυτὸν λέγων *, καὶ τῷ γήρᾳ καμφθέντα. Τότε ὅρκοις φρικτοῖς βιασαμένη τὸν ὅσιον, ἐκπληρεῖν τὸ ἔργον συνέθετο. Καὶ δὴ τὴν θεῖαν λειτουργίαν ἀρξαμένου τοῦ θείου πρεσβύτου, καὶ εἰς ἀναμνησιν τοῦ ὀνόματος τοῦ τεθνεῶτος ἐλθόντος, ἄγγελος Κυρίου ὄπισθεν ἐπιστὰς, καὶ ἐπιλαβόμενος τῆς ἰερατικῆς αὐτοῦ στολῆς, καὶ τὴν χεῖρα τῷ στόματι ἐπιθεὶς, διεκώλυεν αὐτὸν μηδὲ μνήμην τοῦ τάλανος ποιήσασθαι. Ἀγασθεὶς οὖν ὁ μέγας ἐπὶ τῷ παραδόξῳ τούτῳ θαύματι, καὶ διδοιὼς, μήπως ἐξ ἐναντίας ἐνεργείας ἐστὶν ὁ κωλύων, ἐξεδέχετο δευτέραν καὶ τρίτην φανέρωσιν. Ὡς οὖν δὶς καὶ τρὶς τὸ αὐτὸ σημεῖον ἐπικολούθησε, συνῆκεν ὁ μέγας, ὅτι ὄντως ἐν μεγάλη καὶ φοβερᾷ κρίσει κέκριται ὁ ἀνήκοος, καὶ τὸ νόμισμα ἀπέδωκεν τῇ γυναικὶ, λέγων· Ἀπελθὲ καὶ δὸς τὸ νόμισμα ἑτέρῳ, γύναι, ὃς ἐκτελέσει τὰς θείας λειτουργίας τᾧ ἀνδρί σου· ἐγὼ γὰρ ἐν πολλοῖς βυζόμενος οὐ σχολάζω.

[19] Ἐν αὐτῇ δὲ τῇ κώμῃ ἕτερός τις ἦν τετελευτηκὼς ἐν ἐκείναις ταῖς ἡμέραις ἄγαν πτωχὸς καὶ πένης. Συνίδεν οὖν ὁ μέγας ἀντὶ τοῦ πλουσίου τῷ πτωχῷ ἐπιτελέσαι δωρεὰν, καὶ μὴ εἰς κενὸν τὸν κόπον αὐτοῦ, καὶ τὴν πρόθεσιν ποιῆσαι. Ἐν δὲ τῷ πληρῶσαι αὐτὸν τὰς θείας καὶ ἱερὰς λειτουργίας, κατὰ τὸ συνηθὲς τῶν τελευτώντων, ἐπιφαίνεται αὐτῷ ὁ πρὸ μικροῦ κοιμηθεὶς, ἀσμένως λέγων· Τὸ μνημόσυνόν σου αἰώνιον ἔσται, πάτερ οσιε, διὰ γὰρ σῶν διησέων… Ἔλεγεν δὲ τοῖς πᾶσιν ὁ θεῖος Ἀρσένιος, καὶ ἐβεβαίου, οτι ἃ μὲν δίκην χόρτου καὶ καλάμης ἐλεφρά εἰσι τὰ ἁμαρτήματα, εὐχερῶς ἐξαλείφονται διὰ θείου ἱερέως καὶ μεσίτου πρὸς Θεὸν· εἰ δὲ δίκην σιδήρου, καὶ μολύβδου, ἅ εἰσι μοιχίαι, καὶ φόνοι, καὶ ὅμοια κλοπὴ καὶ μῖσος, δυσκολῶς συγχωρήσεως τὰ τοιαῦτα τεύξονται.

[20] Ἔπειτα δὲ ἐκ τινος ἐπιπνοίας καὶ θεοφανείας ἡ τῶν Ἰσμαηλιτῶν διαπόντιος ἐλευσις, καὶ θεηλασία τοῖς μακαρίοις ἐδηλοῦτο. Τοιαύτης ἠξιωμένοι χάριτος, τὸν ἐξ εκείνων ἐκκλίνοντες κίνδυνον, μεχρι τῶν οὖν Πατράων ἐκ Ρυγίου ἀπεπλεσαν. Καὶ δὴ πολλὰ παρείσαντες τὸν τῆς πόλεως ἐπίσκοπον, καὶ τὸν εὐαγὴ κλῆρον, ᾔτουν παρ᾽ αὐτοῖς τόπον ἤρεμον, καὶ ἀνακεχωρισμένον πρὸς τὸ τῷ Θέῳ ἀνενοχλητῶς τὰς εὐχὰς ἀποδιδόναι. Οἱ δὲ ἤθεσι Χρηστοῖς καὶ πᾶσι κεκοσμημένους τοὺς ἁγίους ἰδόντες, φασὶ πρὸς αὐτούς· Πατέρες ὅσιοι, τόπος φιλήσυχος καὶ ἐπιτήδειος εἰς κατοίκησιν μοναχῶν, ὁ κατέναντι τῆς πόλεως πύργος ὑπάρχει, πλὴν ἱκανῶν θελησάντων τῶν ὁσίων μοναχῶν ἐκεῖσε παραμεῖναι, οὐδεὶς ἐδυνήθη ἀντιπαρατάξασθαι πρὸς τὸ αὐτόθι κατοικοῦν καὶ ἐμφιλοχωροῦν πονηρότατον πνεῦμα· Φασματα γὰρ καὶ ψόφους σφόδρα ἀποτελοῦν, θροείσθαι πάντας, καὶ φεύγειν ποιεῖ. Εἶτα ὁ θεῖος Ἀρσένιός φησι· Ἀδελφοὶ, πεντεκαιδεκαέτης ὢν γέγονα μοναχὸς· οὐκ εἶδον δαίμονα τοῖς αἰσθητοῖς ὀφθαλμοῖς μου, εἰ μή που διὰ λογισμῶν πεπείραμαι.

[21] Τὸν δὲ ὕψιστον θέμενοι βοηθὸν ὁ παναγαστοὶ, ἀπέρχονται σὺν τῇ δυνάμει τοῦ Κυρίου ἡμῶν Ιησου Χριστοῦ. Καὶ ἔνθεν τοῦ πύργου εἰσελθόντες, καὶ γονυκλίναντες, ἡτοίμαζον ἑαυτοὺς ἀντιπαρατάξασθαι τοῖς τῆς πίστεως ὅπλοις πρὸς τὰ πνεύματα τῆς πονηρίας. Τῇ δὲ προσευχῇ ἐπὶ πλεῖον προσκαρτερούντων, ἰδοῦ ὁ πειράζων παραγίνεται, καὶ πρῶτον ἤρξατο ἐν τῇ γωνία τοῦ πύργου ψόφους μεγίστους καὶ φόβητρα ἀποτελεῖν, ἅπερ μηδόλως δεδοικότες οἱ πανάγαστοι, παννύχιον διέμειναν ἀγρυπνοῦντες. Ἔπειτα δὲ πάλιν καὶ τῆ ἐπιούσῃ νυκτὶ παραγίνεται τὸ ἀναιδὲς καὶ ἁμίλλικτον πνεῦμα, οὐκ ἐν τῃ γωνίᾳ, ἀλλ᾽ ἐκ πλαγίου τού πύργου, πολλῷ πλέον φαντασιοκοπῶν. Τῇ δὲ τρίτῃ νυκτὶ ἔξω πρὸ τῶν θυρῶν τοῦ πύργου ψόφους καὶ κρότους καὶ φωνὰς οἰκτρὰς ἀφεὶς, ἄφαντον ἐγένετο ἀπὸ τῆς τότε ὥρας καὶ ἐπέκεινα. Ἐκ τότε οὖν χάριτι Χριστοῦ καταγώγιον ἀπήμαντον ἐχρημάτισεν τὸ τῶν δαιμόνων οἴκημα, καὶ διέμειναν ἐκεῖσε οἱ πατέρες ἡμῶν ἐπὶ ὀκτὼ ἐνιαυτοὺς ἀκράδαντοι καὶ ἀδιάστατοι ἀλλήλων, ταῖς πράξεσι τῶν ἀρετῶν, καὶ ταῖς τῶν θείων θεωρίων ἐπιβάσεσι διηνεκῶς λαμπρυνόμενοι.

[22] Ὅθεν οἱ αὐτόχθονες καταπλαγέντες ἐπὶ καρτερίᾳ καὶ ὑπομονῇ τῶν θεσπεσίων πατέρων, καὶ ὅτι οὐδαμῶς ἴσχυσαν ὅλως θροῆσαι αὐτοὺς σὰ τῆς πονηρίας πνεύματα; συνεχέστερον ἀπίεσαν πρὸς αὐτοὺς, ἐρωτήσεως καὶ ὠφελείας χάριν. Ἑώρων γὰρ τὴν πράξιν πρὸ τῶν λόγων φθεγγομένην, καὶ ἐξίσταντο. Καὶ ὁ μὲν μακαρίτης Πατὴρ ἡμῶν Ἠλίας στερεὸς ὢν καὶ πρόθυμος, τῷ σώματι ἄζων, σκληροτέπαις καὶ συντονωτέραις ἀγωγαῖς ἑαυτὸν ὑπεπίεζεν, καὶ ἐδουλαγώγει, καύσωνι συγκαιόμενος, καὶ ψύχει πηγνύμενος, ἀγρυπνίᾳ τε πολλῇ καὶ χαμευνίᾳ ἑαυτὸν ἐκτήκων, ὥστε ἐκ τῆς ἄγαν κακουργίας, καὶ τήξεως κατασβεσθῆναι τὰς ὑπογαστρίους ἡδονὰς, καὶ κατευνασθῆναι εἰς τέλεον. Εἷς δέ τις τῶν λίαν περιφανῶν καὶ ἐνδόξων τῆς πόλεως προσελθὼν, προσέπεσε τοῖς γόνασι τοῦ θείου Ἀρσενίου, λέγων· Εἰ κέκρικας μοι πιστὸν εἶναι τῷ Θεῶ, ἐλθὼν ἐν τῷ οἴκῳ μου μετάλαβε σὺν ἐμοὶ ἄρτον σήμερον. εὐθὺς οὖν ἐπὶ τῷ λόγῳ ὁ πρεσβύτης ἀναστάς, φησι τῷ φαινοτάτῳ Ἠλίᾳ. Ἕπου μοι, τέκνον, ἐπιστηρίζων τὸ ἐμὸν γήρας· κέκρικα γὰρ· καὶ αἱ δυνάμεις τοῦ σώματος μου ἠσθένησαν. Ὀ δὲ εἰς πάντα ὑπήκοος, καὶ ἀντιλέγειν μὴ εἰδὼς, προθύμως ἠκολούθη τῷ γέρωντι.

[23] Καὶ δἡ ἀνακλιθέντες ἐπὶ τὸ αὐτὸ ἐπὶ τῇ τραπέζῃ σὺν τῷ καλέσαντι, ἤσθιον τῶν προκεκειμένων εὐχαρίστως. Τὸ δὲ φλύαρον, μᾶλλον δὲ βέβηλον καὶ δύστροπον γύναιον τοῦ καλέσαντος, ἰδὸν τὸν τῇ ἐγκρατείᾳ λαμπρυθὲν καὶ ἀπόστιλβον πρόσωπον τοῦ φαινοτάτου πατέρος ἠμῶν Ἠλίου, ἐτρώθη τὴν καρδίαν οἴστρῳ ἀκολασίας ἡ νέα Αἰγύπτια, καὶ ὀφθαλμοῖς ἀκολάστοις περιεβλέπετο τὸν σώφρονα πλησίον αὐτου ἀνακειμένη· καὶ ὑπὸ τοῦ πειράζοντος πυρωθεῖσα, ἐκτείνασα τὸν ἑαυτῆς πόδα ἡ ἀναιδὴς καὶ ἄσεμνος, καψῦσαι τοῦ ποδὸς τοῦ Ὁσίου, καὶ ἀπέτριψεν ἰσχυρῶς. Τότε ὁ νἐος Ἰωσὴφ μηδόλως τῇ καρδίᾳ τρωθεὶς, μήτε τοῖς λογισμοῖς ἡδυνθεὶς, ὡς φίλαγνος ὢν, καὶ ἀθήλυντος τὸ πὰν, τεφρὸν ὄμμα νοερῶς ἀνεκαλεῖτο· διεβεβαιοῦτο γὰρ ἡμᾶς μετὰ ταῦτα ὁ ἀοίδιμος, ὅτι οὐκ ᾔσθετο ἡ σάρξ μού τινος κινήσεως σαρκικῆς, οὔτε σεσάλευμαι κρέᾳ τὸ αἰώνιον πὺρ ἐννοούμενος. Ἀλλ᾽ ὥσπερ ξύλον πρὸς ξύλον ἀναισθητῇ τῇ προσψαύσει, οὕτως κᾀγὼ διεκείμην, τὴν καρδίαν πρὸς τὸν Θεὸν ἔχων πρὸ τῶν ὀφθαλμῶν, καὶ προσευχόμενος.

[24] Μετὰ ταῦτα ἀναχωρησάντων τῶν θεσπεσίων πατέρων ἐν ἰδίῳ σεμνείῳ, κρίσει δικαίᾳ τοῦ πάντα φέροντος Θεοῦ, καὶ ἀνεχομένου πρὸς δοκιμὴν καὶ γυμνασίαν τοῦ ἑαυτοῦ δούλων, ἄγγελος ἀνελεήμων ἐπιπεμπη τῇ ταλαίνῃ, ὃς τρόμῳ λαβροτάτῳ συντρίψας καὶ καταῤῥάξας αὐτὴν, ἐν τῇ γῇ ὅλην διόλου κραδαίνεσθαι, καὶ τοὺς ὀδόντας βρυγμῷ σφόδρῳ ἀράσσειν ἐποίει. Μόλις δὲ εἰς αἴστησιν ἐλθοῦσα τοῦ ἀναιδοῦς αὐτῆς τολμήματος, καὶ ὅτι πειράσαι οἰηθῆσα ὅσιον ἄνδρα πειρασμῷ δεινῷ ἐνδίκως παραδίδοται, τὸν ἅγιον ἐξ ὀνόματος συχνῶς ἐπεκαλεῖτο, λέγουσα. Ἅγιε πάτερ τάχιον ἐλθὲ· ἰδοῦ γὰρ πνεῦμα ἐκλείπει. Τότε οἱ ταύτης οἰκέται σπουδῇ πορευθέντες, καὶ τὸ ἐξαίφνης σύμπτωμα τῆς αὐτῶν κυρίας ἀπαγγείλαντες εἰς οἰκτὸν συμπαθείας τοῦτον ἐκίνησαν. Καὶ αὐτὸς καλέσας, λέγει αὐτῷ· Ἀπελθὲ, τέκνον, πρὸς τὸν κεκληκότα ἡμᾶς σήμερον, ὅτι ἐκ σωματικοῦ τινος πειρασμοῦ ἡ σύμβιος αὐτοῦ δεινῶς τρυχομένη, τὸ ὄνομά σου ἐπικαλεῖται.

[25] Ἐξέστη δὲ ἐπὶ τοῦτο ὁ ἀοίδιμος, καὶ τὴν ἀνόθευτον τοῦ πρεσβύτου ὑπακοὴν ποιησάμενος, ἀπίει θαυμάζων τὸ γεγονὸς· καὶ δὴ εἰσελθὼν ἐν τῇ οἰκίᾳ, καὶ πάντων ἐκληθέντων, ἐπιλαμβάνεται τῶν ποδῶν αὐτοῦ σὺν δάκρυσι τὸ γύναιον, λέγον· Συγχώρησόν μοι τῇ ἀναιδεῖ, καὶ πρὸς ἡδονὰς νενευκώσῃ, μιμητὰ τοῦ Χριστοῦ· ἑβδομηκοντάκις γὰρ ἑπτὰ τῷ εἰς ἡμᾶς ἁμαρτάνοντι ὑπὸ τοῦ Κυρίου παρηγγέλμεθα. Τότε ὁ Ὅσιος, γνοὺς ὅτι ἐκ ψυχῆς, καὶ ὡς δεῖ, κατέγνω ἑαυτῆς τὸ γύναιον, καὶ μεταμεμέληταί, φησι πρὸς αὐτὴν συμπαθώς· Εἰ ὅλως ἀπὸ τοῦ νυν σωφρόνως βιώσεις, καὶ πέρας ἐπέθης τοῖς σφάλμασί σου, Κύριος ἀφελεῖ τὰ ἁμαρτήματά σου, ἔσῃ καὶ ἀπὸ τῆς μάστιγος ταύτης ἐλεύθερα, εὐθέως δὲ σὺν τῷ λόγῳ ἀφῆκεν αὐτὴν ὁ πυρετὸς, καὶ ἅπας ὁ δαιμονικὸς τρόμος, καὶ ἀναστᾶσα σωφρόνως τοῦ λοιποῦ βεβίωκεν. ὅθεν ὑποστρέψας πρὸς τὸν θεῖον Ἀρσένιον, οὐδὲν τῶν γεγονότων εἴρηκεν· ἀλλ᾽ ἢν ὑποπιέζων ἐπὶ πλεῖον ἑαυτὸν πείνῃ καὶ δίψει, καὶ παννύχῳ ἀγρυπνίᾳ, ὥστε δι᾽ ὅλης τῆς νυκτὸς καλλιγράφειν καὶ προσεύχεσθαι· καὶ μετὰ τὴν συμπλήρωσιν τῶν ἑωθινῶν ὕμνων ἐν τῷ ἐδάφει ἑαυτὸν ἀνακλίνων τῷ ὕπνω ἐγκελεύεσθαι καὶ αὐτὸς, λέγων· Δεῦρο κακὲ δοῦλε. Τίνα σε καλέσω φαινοτατε Ἠλία; ἐπίγειον ἄγγελον, ἤ οὐράνιον ἄνθρωπον, Ἰωσὴφ σώφρονα; ἀλλὰ τοῦτο διττὸν ἐπὶ πλεῖον ἔκτικας. Ἐκεῖνος μὲν γὰρ εἰκαὶ διὰ στροφὴν ἁμαρτείας μέγα κλέος ἐν ταῖς Γραφαῖς ηὕρετο, ἀλλὰ μετὰ ταῦτα νομίμῳ γάμῳ προσομιλήσας, παιδῶν πατὴρ ἐγένετο. Σύ δὲ καὶ τὴν ἁγνείαν μέχρι τέλους διετήρησας, καὶ τὸ ταῖς ἡδοναῖς ὀλισθῆσαν γύναιον σωφρονεῖν τοῦ λειποῦ ἐξεπαίδευσας.

Arsenius and Elias, the former place being left, dwell in the village of Armo, Wherefore the venerable men, being vehemently saddened by that deed, departed thence, and chose a dwelling at the church of the holy martyr Eustratius near

the place which is called Armo, fulfilling the prophetic oracle which says: Be still and see, for I am God. And so that pair, called by God and pleasing to God, extended its practice further with no common fastings, with prayers continued through the night, and with vigils and singing of psalms. It was said therefore that the great Arsenius prolonged his fast to a week; for he was advanced in age: but that Elias, as robust and brisk, unhurt in body and young, extended his fast to ten days, so that the eyes of his head, sunk downward, went into the depth of their hollows ^a. For, having the utmost care of chastity, he watched much over the flesh. And in the time of the venerable and sacred fast he frequently bent his knees, and prayed God at length, so that he made two or three thousand penitential genuflections daily, until the holy time of forty days was completed ^b. And he reasoned with himself, saying: Will my poor body suffice me in so great labor to the end? for I shall fall into various diseases. But strengthening himself by his eagerness, he said: The sufferings of this time are not worthy to be compared with the glory to come, which shall be revealed in us.

[17] where Arsenius shines with divine favors: While once they were approaching the sacred table, that they might receive the divine Mysteries, the enlightened great Arsenius, since he was a priest and performed the sacred rites, saw the faces of some shining and sending forth rays, but those of others darkened and turning black like the scorching of a pot. The venerable Man, having been granted this grace, therefore admonished all, saying: If anyone is darkened by the remembrance of malice, if anyone is overcome by rapine or avarice, if anyone is befouled with carnal vice and with all uncleanness, let him not presume to approach this divine fire before he has corrected himself by fitting penitence. And mystically he affirmed to his own, saying: Believe me, brethren, those who in labor and toil earn their own bread, and bestow their abundance upon the want of the needy, and with a pure conscience receive the divine Mysteries — these are cleansed of their sins, and the face of their soul shines. But those who, according to the outward appearance of the body, are adorned with white and red garments, but within are full of hatred and rapine, and defiled with the stain of the flesh — these grow black in the countenance of the soul, as receiving the divine bread unworthily. Thus therefore the divine men became a pattern and example of brotherly fellowship. And they did not suffer the profane to approach the sacred table ^c. They exhorted all to fear God and to do works worthy of penitence.

[18] the avarice of a certain trader punished: A certain trader of that same place Armo, buying the bodies of men and selling them again, was taught by the Saints, who said to him: Cease, brother, from such trading, which makes thee liable to eternal damnation: and undertake some other business whatsoever. But the wretch, seized by the desire of avarice, made nothing of the words of the venerable men. Then in a short time the unhappy man came to the end of his life. Then his wife, bringing a coin, asked the divine Arsenius, saying: Take this coin from the hand of thy handmaid, holy father; and offer the accustomed sacrifices of the Mass for my husband: for he has died. But he says that he is a sinner and bowed with age. Then, she compelling the Saint with dreadful adjurations, he determined to accomplish the work. And indeed, after the venerable presbyter had begun the divine ministry, and had come to the commemoration of the dead man's name, an angel of the Lord standing behind him, and holding his priestly vestment, and laying his hand upon his mouth, hindered him from making mention of the wretched man. Wondering therefore at this amazing prodigy, and fearing lest perhaps he who forbade were of a hostile power, the great man waited for a second and a third manifestation. When therefore twice and thrice the same sign had followed, the great man understood that that disobedient man had altogether been condemned by a great and terrible judgment; and he gave back the coin to his wife, saying: Go, woman, and give the coin to another, who will perform the divine ministries for thy husband: for I, being occupied with many things, have no leisure.

[19] In the same village in those days another man had died, exceedingly poor and needy. the soul of another delivered by Arsenius's Sacrifice. And so the great man determined that in the rich man's place he would sacrifice freely for the poor man, that he might not make his labor and purpose vain. But while he was performing the divine and sacred ministries, as is done for the dead, there appears to him he who a little before had died, saying joyfully: The remembrance of thee shall be eternal, holy father: for through thy prayers … ^d And the divine Arsenius said and affirmed that the sins which are light like hay and stubble are easily blotted out through a divine priest and mediator with God: but if they are heavy like iron and lead — such as adulteries and murders, and like them theft and hatred — such sins are with difficulty to be remitted.

[20] Then by a certain inspiration and divine revelation the coming of the Saracens across the sea, They sail to Patras: where, the bishop and clergy consenting, and the divine permission of it, became known to the Blessed ones. Being granted such a favor, and avoiding the danger which threatened from them, they sailed from Reggio as far as Patras ^e. And indeed, approaching the bishop of the city and the venerable clergy, they asked of them a quiet and separate place, where they might quietly offer their prayers to God. But they, seeing that the Saints were adorned with honorable manners and with all things, say: Venerable fathers, a place quiet and suitable for the dwelling of monks is the tower situated opposite the city; but, though many holy monks have desired to stay there, none has been able to withstand a most wicked spirit dwelling and abiding there. For, stirring up portents and noises vehemently, it brings it about that all are disturbed and turn to flight. Then the divine Arsenius says: Brethren, when I was fifteen years old I became a monk. I have not seen a demon with my bodily eyes: nevertheless I have been tempted through thoughts.

[21] And so the admirable men, setting the Most High as their helper, they dwell outside the city in a tower, before infested by specters, go, armed with the power of our Lord Jesus Christ, and, having entered the tower, on bended knees they prepared themselves to resist with the arms of faith the spirits of wickedness. As they persisted long in prayer, behold, the tempter is at hand, and first indeed in the corner of the tower he began to make the greatest noises and terrors: which the admirable men in no wise fearing, they went on watching the whole night. Then again on the following night the shameless and contentious spirit is at hand, not in the corner, but across the tower, casting up far more phantoms. But on the third night, sending forth outside before the door of the tower noises, clappings and pitiable voices, it disappeared from that hour, and afterward did not appear. From that time therefore the lodging was held unharmed by the grace of Christ, which had been the dwelling of demons: and our fathers remained there for eight years unshaken, and become famous among the men of Patras. Being invited to a meal they go, and not separated from one another, being perpetually made illustrious by the exercises of virtues and by ascents in divine contemplations.

[22] Wherefore the natives, marveling at the fortitude and endurance of the wonderful fathers, and that the malignant spirits had not at all been able to disturb them, more frequently came to them, that they might question them and use their help. For they saw their deeds speaking in place of words, and were struck with amazement. And our blessed father Elias, since he was robust and brisk, drying up his body, vexed himself and reduced himself to servitude by harder and stronger methods, scorched by heat and bound with cold, and macerating himself with frequent vigil and lying on the ground, so that by the vehement vexation and maceration of his body the carnal pleasures in him were quieted and utterly lulled to sleep. But one of the very notable and honored men of the city, coming, fell at the knees of the divine Arsenius, saying: If thou believest me to be faithful to God, come into my house and take food with me today. Swiftly therefore at those words the old man, rising, says to the most celebrated Elias: Follow me, son, supporting my old age: for I judge that we must go, and the powers of my body are weakened. But he, obedient in all things and knowing not how to contradict, briskly followed the old man.

[23] and while they recline at table, Elias is tempted by a woman, Further, reclining together at table with him who had invited them, they quietly ate of the food set before them. But a trifling little woman, or rather impure and disordered in manners — the wife of him who had invited them — while she saw the countenance of our most celebrated father Elias, splendid and gleaming with continence, was wounded in heart with the sting of unchastity, that new Egyptian woman, and with unrestrained eyes gazed upon the chaste man beside whom she sat: and, being kindled by the tempter, the shameless and dishonorable woman stretched out her foot, that she might cover the Saint's foot, and pressed it strongly. Then the new Joseph, in no wise wounded in heart, nor softened in his thoughts, as a lover of chastity and superior to all things, purposely restrained his gaze. For the venerable Man afterward affirmed to us: My body felt no carnal motion: nor was I moved in the flesh, having the eternal fire in mind. But as wood set against wood by an insensible contact, so was I disposed, having my heart lifted up to God before my eyes, and praying ^f.

[24] who afterward is seized by a demon, After these things, the venerable fathers departing to their own monastery, by the just judgment of him who bears and permits all things for the proving and exercising of his servants, an unmerciful angel was sent to that wretched woman, who, crushing and dashing her with the most violent trembling, forced her to roll wholly upon the ground, and to gnash her teeth vehemently. Scarcely being brought to an understanding of her shameless daring, and perceiving that, because she had presumed to tempt a holy Man, she had justly been given over to a grievous temptation, she frequently invoked the Saint by name, saying: Holy Father, come most swiftly: for lo, my breath fails. Then her household went earnestly, and told of the sudden ill of their mistress, and moved him to a feeling of compassion. He therefore, Elias being called, said: Go, son, to him who invited us today, because his wife, grievously oppressed by some ill of the body, invokes thy name.

[25] and, having confessed her fault, is healed by the Saint. The venerable Man was amazed at this, and, performing sincerely the old man's bidding, goes away marveling at the deed. And indeed, when he had entered the house and all had been dismissed, the woman fell at his feet with tears, saying: Forgive me, shameless as I am, and one who presumed to consent to pleasures, Imitator of Christ. For the Lord commanded us that we should forgive seventy times seven him who sins against us. Then the Saint, knowing that the woman had condemned herself from the heart and as she ought, and that she repented of the deed, says to her with compassion: If from this time thou shalt altogether live chastely, and hast set an end to thy falls, the Lord will forgive thy sin, and thou shalt be free also from this scourge. Straightway at this word the fever left her, and every demonic trembling, and rising she lived chastely thereafter. Whence Elias, returning to the divine Arsenius, said nothing of what had happened. But he went on more

to afflict himself with hunger and thirst, and with vigils prolonged through the whole night, so that all night he wrote and prayed. After the morning hymns were finished he reclined on the pavement, that he might himself invite sleep, saying: Come, wicked servant. What shall I call thee, most illustrious Elias? An earthly angel, or a heavenly man, and a chaste Joseph? But this thou hast doubly the more accomplished. For he indeed obtained great praise in the sacred Letters for fleeing sin; but afterward, being joined in lawful matrimony, he became the father of children. But thou hast both preserved chastity to the very end, and hast taught a little woman perishing in pleasures to live chastely thereafter.

ANNOTATIONS.

* Arsenius, namely

* λέγες

CHAPTER IV.

A wonderful grace granted to Arsenius, by which the fame of the Saints grows: hence they desire to depart, the bishop trying in vain to hold them back.

Ο μέντοι θεῖος Ἀρσένιος, ὡς ἄγαν προβεβηκὼς, ἠσθένει ἀσθένειαν δι᾽ ὑπερβολὴν κακουργίας, ὡς τὸ σῶμα αὐτοῦ λεπτωθῆναι εἰς ἅπαξ. Ὅνπερ ἰδὼν ὁ τῆς πόλεως ἐπίσκοπος, καὶ θελήσας ἀνακτίσασθαι τὸ σῶμα αὐτοῦ, φησι πρὸς αὐτόν· Σεβάσμιε πάτερ, ἐπιθυμίᾳ ἐπεθύμησα λούσασθαι σύν σοι σήμερον. Ὁ δὲ εὐθέως εὐμείλικτος ὤν, προθύμως συνάπτετο φήσαντι. Καὶ δὴ ἐν τῷ λουτρῷ εἰσελθόντων, καὶ τὰ ἱμάτια ἀποδυσαμένων, φησὶ πρὸς τὸν ὅσιον ὁ ἐπίσκοπος κατελθὲ πρῶτον, εὐλόγησον τὸ ὕδωρ, πάτερ, ἵνα καὶ ἡμᾶς μετασχῶμεν τῆς σῆς ἁγιότητος. Τότε ὁ μέγας τὸν τύπον τοῦ σταὐροῦ ποιήσας, καὶ ἐν τῷ ὕδατι καταδὺς, αἴφνης εὐωδιάζεται ὁ χῶρος ὀσμὴν θείαν, ὑπερβαίνουσαν πᾶσαν μυρεψικὴν ἐπιστήμην· ἐκπλαγεὶς δὲ ὁ ἐπίσκοπος σὺν τῷ κλήρῳ ἐπὶ τῷ παραδόξῳ θαύματι, ἔκραζον, Κύριε ἐλέησον, ἐπὶ ὥρας ἱκανὰς. Οοὐδεὶς μὲντοι ἕτερος τῶν ἐκεῖσε ἐλούσατο. Ἀλλῶς ἡ παράδωσις ἔχει, ἀποκέκλεισθαι ἀπὸ τῆς τότε ὥρας ἐπὶ χρόνους ἱκανοὺς τὸ λουτρὸν, ὥστε τοὺς πλησιάζοντας τῇ θύρᾳ ὁσφραίνεσθαι πλουσίως τῆς εὐωδίας. Τούτου οὖν τοῦ θαύματος διαφημισθέντος ἐν πάσῃ περιχώρῳ, πολλοὶ συνῆλθον ὠφελείας χάριν λαβεῖν. Διεδόθη γὰρ τὸ ὄνομα, καὶ ἡ πολιτεία τῶν ὁσίων ἐν ταῖς κύκλῳ ἐπαρχίαις πάσαις, ὥστε μὴ δύνασθαι αὐτοὺς, ὡς δεῖ, ἠρεμεῖν καὶ προσεύχεσθαι.

[27] Καὶ τοῦτο δυσφοροῦντες σφόδρα, καὶ δυσχεραίνοντες οἱ μισόδοξοι, συνεβούλευσαν τὰ, ἅπερ τοῦ ἐπισκόπου, καὶ τοῦ φιλοχρίστου λαοῦ, αὖθις κατελθεῖν πρὸς τὴν ἰδίαν πατρίδα, ἰδόντες, ὅτι οὐ τῶν ἐνδεχομένων ἐστὶ τοῦτο γενέσθαι, διὰ τὸ σφόδρα φιλεῖσθαι αὐτοὺς ὑπὸ πάντων. Ἀπέστειλεν ὁ θεῖος Ἀρσένιος τὸν φαινότατον Ἠλίαν, δηλῶν τῷ ἐπισκόπῳ οὕτως· Εὐδοκιᾳ τοῦ Θεοῦ καὶ συνεργείᾳ τῇ σῇ, δέσποτα, ἀκώλυτοι γενόμεθα πρὸς τὸ αὖθις ὑποστρέψαι, καὶ κατελθεῖν εἰς τὴν ἐνεγκαμένην ῆμᾶς· ἰδοῦ γὰρ καὶ τῆς ἀγάπης, καὶ τῆς εὐνομίας ὑμῶν, ὦ φιλότης, εἰς κόρον κατετρυφήσαμεν ἐπὶ ὀκτω ἐνιαυτούς. Ταῦτα ἀκήκοος ἐπίσκοπος, καὶ περίλυπος σφόδρα γενόμενος, ἤρξατο λόγοις κολακευτικοῖς καὶ παρακλητικοῖς εἵργειν τῶν μακαρίων τῆς τοιαύτης προθέσεως· ὡς δὲ τὸ ἔμμονον τῆς τῶν ὁσίων βουλῆς, καὶ τὸ εὐμείλικτον συνῆκεν, προσεποιήσατο, ἀρ᾽ ὀτρύνεσθαι, καί φησι· Πῶς; λάθρα τῆς ἐμῆς βουλῆς διαδράσητε; ὁ δὲ πρὸς αὐτόν· Σύγνοθί μοι, κύριε. Ὁ μέγας· Οὐ μενῶ μέντοι ἐνθάδε.

[28] Ἴδιον κλῆρον καὶ τοὺς κατ᾽ ἐξωχὴν προσκαλεσάμενος, λέγει αὐτός· Οἴδατε ὅτι ἡ θεοφιλὴς ζυγὴ τῶν ὁσίων πατέρων τῶν ἐντεῦθεν ἀπαίρουσα κατέρχεται εἰς τὰ ἴδια; Οἱ δὲ πρὸς αὐτόν· Νῦν οἴδαμεν ὅτι τοιούτους φωστῆρας ἀλλοὺς οὐχ εὑρησωμεν· καὶ εἰ παρακλήσει ῥᾳδίως οὐ πείθονται· καὶ κατελθεῖν δι᾽ ἐναντίων πειρασμῶν εἱργέσθωσαν. Τῆς οὖν ἑορτῆς τῶν ἁγίων θεοφανίων φθασάσης καὶ χιόνος πολλοῦ ἐπικειμένου, τελέσαντες τὴν θείαν λειτουργίαν, καὶ ἐπὶ τὸ αὐτὸ σχεδὸν τοῦ πλήθους τοῦ λαοῦ σὺν τῷ ἐπισκόπῳ γενομένου, ἐξίεσαν τῆς πόλεως τὴν ὁρμὴν πρὸς τοὺς ὁσίους ποιούμενοι, φέροντες καὶ τὸν τῆς ἐκκλησίας σκευοφυλακὴν ὑπὸ τινῶν συρόμενον, καὶ τὰς χεῖρας ὄπισθεν δεδεμένον, καὶ μετρίως τυπτόμενον. Καὶ δὴ εἰσελθόντες ἐν τῷ οἰκήματι, καὶ τοὺς ἁγίους ἀσπασάμενοι, ἤρξατο ὁ ἐπίσκοπος ἐμβριθῶς κατακράζειν αὐτῶν, καὶ λέγειν· Ὑμεῖς μοναχοὶ; ὑμεις φοβεῖσθε τὸν Θεὸν, τοιαύτην ἱεροσυλίαν εἰς ἡμᾶς ἐργασάμενοι; Ἀπεδώκατε ἡμῖν πονηρὰ ἀντὶ ἀγαθῶν. Ἀψευδὲς γὰρ τὸ θεῖον λόγιον, φάσκον· Ὅτι πολλοὶ ἐλεύσονται πρὸς ἡμᾶς ἐν ἐνδύμασι προβάτων· ἔνδωθεν δέ εἰσι λύκοι ἅρπαγες. Ἀποκρίνεται δὲ ὁ θεῖος Ἀρσένιος ἐν πολλῇ ταπεινοφροσύνῃ πρὸς αὐτόν· Σύγνοθί μοι, δέσποτα, ὅτι, ὡς οἶμαι, ἐν ὅλῇ καρδίᾳ καὶ καθαρῷ σανήδοτι ἀνεστράφημεν πρὸς ὑμᾶς μέχρι τοῦ νυν. Τὶς δέ ἐστιν ὁ πειρασμὸς, οὐκ ἴσμεν.

[29] Τότε ὁ ἐπίσκοπος εἰς μέσον ἀγαγὼν τὸν τοῦ ψευδοῦς συνήγορον, καὶ τοῦ ὁσίου ἐπίπλαστον κατήγορόν, φησι· Τὸν ὑπηρτισμένον σοι κίνδυνον ὑφορούμενος, τὸ ἀληθὲς σαφέστατα καθομολόγησον. Πῶς τὰ τῆς ἐκκλησίας ἱερὰ σκεύη λάθρα συλήσας ἀπεμπωλήσατε; Ὁ δὲ ἀπυλώτῳ στόματι ἀποκριθεὶς, λέγει· Ἐπειδὴ πολλαῖς θωπείαις, καὶ κολακίαις ὑπὸ τοῦ μοναχοῦ Ἠλίου ἐξαπατηθεὶς, συλήσαντες ἀπεμπωλήσαμεν αὐτὰ, καὶ διεμερισάμεθα τὸ τίμημα αὐτῶν. Ἀποκρίνεται ὁ θεῖος Ἀρσένιος σὺν δάκρυσι, καί φησι· Πίστευσόν μοι δέσποτα· πάνυ νέοντα τῇ ἡλικίᾳ ἐδεξάμην αὐτὸν ἕως ὁμόλου· ἄνευ εἰδήσεώς μου οὐχ ἥψατο. Λέγει αὐτῷ ὁ ἐπίσκοπος· ὧ πάτερ ὅσιε, σὺ ἐν ἀπλότητι, καὶ ἐν ἀκακίᾳ πορευόμενος, τοὺς δεινοὺς καὶ σκολιοὺς οὐ κατανωεῖς. Ὁ δὲ ἀδαμάντινον τὴν καρδίαν ἔχων, συνιεὶς πειρασμὸν πρὸς δοκιμὴν εἶναι αὐτοῦ, ἵστατο σιωπῇ ἀσκῶν, καὶ τοῖς λεγομένοις θαυμάζων. Εἶτα εἰς μέσον ἀχθεὶς τὸ καθ ἑαυτὸν ἐν ταπεινώσει ἀπελογείτο, λέγων· Μαρτυρούσης μου τῆς συνειδήσεως ἐν πνεύματι ἁγίῳ, οὐδὲν τῶν λαληθέντων ἐν ἐμοὶ ἐξήργασται. Εἰ δὲ ὑμεῖς μαρτυρῆτε ὅτι ναὶ· οὐκ ἀπειθῶ, οὐδὲν λέγων. Ἰδοὺ τὸν νῶτόν μου δίδωμι εἰς μάστιγας, καὶ τὰς σιαγόνας μου εἰς ῥαπίσματα. Τότε ὁ ἐπίσκοπος προσοιησάμενος ἑαυτὸν δῆθεν τὸν ὀργιζόμενον, κελεύει τοῖς παρεστῶσι, συρέντα αὐτὸν βληθῆναι ἐν τῇ φυλακῇ.

[30] Οἱ δὲ ἐπιλαβόμενοι τῶν χειρῶν αὐτοῦ, εἷλκον αὐτὸν λέγοντες· Μὴ βαρέως φέροις τὸν πειρασμὸν, πάτερ ὅσιε· δυνατὸς γάρ ἐστι ὁ Θεὸς καὶ τὴν ἔκβασιν ποίησαι ἐν τάχει. Ἀποκρίνεται ὁ θαυμάσιος, καὶ λέγει· Οἱ τῇ ἐλπίδι χαίροντες, ἐν τοῖς τοιούτοις πειρασμοῖς γάνυνται, καὶ οὐ δειλαίνονται· Φόβος δὲ μέγας ἄν ὑποστάτος ἐστὶν, ὅταν ἑλκόμεθα ὑπὸ ἀποτόμων ἀγγέλων ἀπ᾽ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, καὶ βαλλόμεθα εἰς τὸ σκότος τὸ ἐξώτερον. Τότε ἤρξατο ὁ θεῖος Ἀρσένιος ποταμιδὸν δάκρυα φέρειν, καὶ τὰς αὐτοῦ πολίας καταβρέχειν. Ὅνπερ ἰδὼν, ὁ τὸν ψευδεπίπλαστον πειρασμὸν μάτην συσκευάσας ἀρχιερεὺς, καὶ πάνυ μεταμεληθεὶς, ὡς ἀσύνεστα πράξας, ἤρξατο λόγοις παρακλητικοῖς παραμυθεῖσθαι καὶ ἐξευμενίζειν τὸν πρεσβύτην. Εὐθέως δὲ ἀποστείλας, καὶ τὸν ὅσιον ἐκ τῆς εἱρκτῆς ἐξαγαγών, φησι πρὸς αὐτὸν τὸν φοβοῦντα τοῦ Θεοῦ· Πάτερ ὅσιε, διελογίζου ἐν τῷ εἰκῆ πειράζεσθαί σε ἐξ ἡμῶν; Ὀ δὲ γαληνὸς τῷ ἤθει, καὶ τῷ εἴδει, λέγει αὐτῷ· Γέγραπται· Ἐὰν λοιδωρήθη, σκόπει, μήτι σοι τῆς λοιδωρίας πέπρακται ἄξιον· εἰ δὲ οὐ πέπρακται, καπνὸν εἶναι φεύγοντα τὴν λοιδωρίαν νόμιζε. Ἄπερ ἀκούσας ὁ ἐπίσκοπος, καὶ λίαν ὠφεληθείς, φησι· Ὄντως ἀψευδὲς τὸ Θεῖον λόγιον λέγω, ὅτι δίκαιος ὡς λέων πέποιθεν. Ἢν γὰρ ἀληθῶς ὁ μακάριος στεῤῥὸς, καὶ ἀκράδαντος τῇ καρδίᾳ, εἰδὼς ὑποφέρειν πάντα πειρασμὸν γενναίως. Οὖτε γὰρ τυπτόμενος ἐχαυνοῦτο καὶ ἐκυλαίνετο, οὔτε ἐπαινούμενος ἐφυσιοῦτο καὶ ἐφαίρετο… Ὁ μέντοι ἐπίσκοπος ἐκ ψυχῆς μετανωήσας τοῖς ἁγίοις, καὶ πταῖσθαι εἰπων ἐν τοͅ πειράσαι αὐτοὺς, προετρέψατο ἀπελθεῖν ἐν εἰρήνῃ.

[Arsenius, at the bishop's persuasion, entering a bath, leaves a sweet odor in it:] The divine Arsenius, inasmuch as he was very far advanced in age, labored under an infirmity exceedingly malignant, so that his body was at the same time attenuated. Seeing him, the bishop of the city, and desiring to refresh his body, said to him: Reverend father, I greatly desire to use the bath with thee today. But he at once, as one wont readily to acquiesce, briskly joined himself to him who spoke. Further, when they were about to enter the bath and had laid aside their clothes, the bishop said to the holy man: Enter first, and bless the water, father, that we too may be made partakers of thy sanctity. Then, when the great man had formed the sign of the cross and had entered the water, suddenly the place was flooded with a divine fragrance, which surpasses all the art of a skilled perfumer. And the bishop and the clergy, struck by the amazing prodigy, cried out for many hours: Lord, have mercy. Yet no other of those present bathed there. Tradition also has it that from that very hour the bath was closed for a long time, so that those approaching the door abundantly perceived a most excellent odor. This prodigy therefore being spread abroad through all the neighborhood, many ran up that they might obtain help. Indeed the name and manner of life of the Saints became known in all the surrounding provinces, so that they could not be quiet and pray as they ought.

[27] But bearing this exceedingly ill and grieving at it, [hence, becoming famous among all, he deliberates about departing to his native land:] the men who hated glory deliberated about those things which concerned the bishop and the people that loved God, that they should go again to their own native land, knowing

that they would not consent that this should be done, because they were vehemently loved by all. And so the divine Arsenius sent the most illustrious Elias to speak to the bishop in this manner: By the divine kindness and by thy help, lord, we have been made free to return and to see again the land which brought us forth. For lo, we have enjoyed to satiety your charity and equity, O most loving one, for eight years. Hearing these things, the bishop, being made exceedingly sad, began with words gentle and fit for consoling to oppose this purpose of the Saints: but when he perceived the constancy of their counsel, and their readiness at other times to acquiesce, he feigned to be angry, and said: How? Would you go off secretly without my counsel? But he replied: Forgive me, Lord. My master says: I will not stay here, however.

[28] but the bishop, to keep the Saints, arranges that a fictitious calumny He, his clerics and other more eminent men being called, says: Do you know that the most pious pair of holy fathers who are here are departing, and returning to their own? But they replied: Now we know that we shall not find other such luminaries: and, if they do not readily obey exhortation, let them be hindered from departing even by adverse trials. And so, when the festival of the Epiphany had come, when abundant snow was covering the earth, the most sacred sacrifice of the Mass being performed, when a numerous multitude of the people had come to the bishop for this purpose, they suddenly went out of the city to the monastery of the Saints, leading also the keeper of the sacred vessels of the church, dragged by some with his hands bound behind him, and moderately beaten. After they had entered the house and had greeted the Saints, the bishop began to cry out harshly against them, and to say: Are you monks? Do you fear God, you who have endured to commit against us the sacrilege of so great a theft? You have rendered us evil for good. The divine oracle does not deceive, which says that many shall come to us in sheep's clothing, but inwardly they are ravening wolves. But the divine Arsenius answers him with much humility: Forgive me, lord; for with a whole heart and a pure conscience, as I judge, we have conversed with you until this day. But what that charge is, we do not know.

[29] be brought against S. Elias: Then the bishop, bringing forward into the midst the patron of the fiction and the suborned accuser of the Saint, says: Seeing him who is the author of thy peril, confess the truth most plainly. How did you sell the sacred vessels of the church, secretly stolen? But he, answering with unbridled mouth, says: After I had been deceived by much flattery and adulation by the monk Elias, we sold them, having stolen them, and divided their price. The divine Arsenius answers with tears, and says: Believe me, lord: I received him as a companion when he was very young in age: without my knowledge he has touched nothing. The bishop says to him: O holy father, thou, walking in simplicity and without malice, dost not observe the cunning and the crooked. But he, having an adamantine heart, although he understood that the impending trial concerned himself, stood silent, and marveling at what was said. Then, being brought into the midst, he humbly defended his own cause, saying: My conscience bearing witness to me in the Holy Spirit, nothing of what has been said has been done by me. But if you are witnesses that these things were done by me, I do not refuse, I say nothing: behold, I offer my back to scourges, and my cheeks to blows. Then the bishop, feigning himself indeed angry, ordered the bystanders to drag him and commit him to prison.

[30] But they, his hands being seized, dragged him, [and at last, the constancy of Elias being thus excellently proved, he consents to the Saints' departure.] saying: Bear not the trial grievously, holy father: for God is able quickly to grant an issue. The admirable Man answers, and says: Those who rejoice in hope are glad in such trials, and are by no means saddened. But a mighty fear presses when we are dragged by stern angels from the tribunal of Christ the judge and cast into the outer darkness. Then the divine Arsenius began to pour out tears like a river, and to water his gray hairs. And the bishop, seeing him — the rash contriver of a feigned trial — and touched with no small grief, as one who had acted foolishly, began to use words fit for consoling, and to soothe the old man. Presently, sending his men and bringing the Saint out of prison, he says to the Man who feared God: Holy father, wast thou thinking that thou wast rashly tried by us in this matter? But he, serene in disposition and in countenance, said to him: It is written: When thou art reviled, consider whether perhaps thou hast done anything worthy of the reviling: but if thou hast not done it, think the reviling to be like fleeing smoke. Hearing these things with great profit, the bishop says: I declare the divine oracle to be altogether true, that the just man is confident as a lion. For the Blessed one was in truth strong and unshaken in heart, knowing how to bear every trial nobly: neither, when struck, was he softened or shaken, nor, when praised, was he puffed up or lifted up … ^a The bishop, however, declaring his grief from the heart to the Saints, and saying that he had offended in trying them, exhorted them to go in peace.

ANNOTATION.

CHAPTER V.

The Saints' renewed dwelling at S. Eustratius's: Arsenius's dealings with the other Elias, and the latter's prophecy: the death of Arsenius: the meeting of Elias with Daniel, the disciple of the other Elias.

Ο Ὕτως εὐπλώσαντες νεύσει τοῦ Θεοῦ οἰ ὅσιοι κατῆλθον εἰς τὰ μέρη Ριγίου, καὶ κατῴκησαν αὖθις εἰς τὸν ναὸν τοῦ ἁγίου μεγάλου μάρτυρος Ευστρατίου. Ἀπεδέξαντο δὲ αὐτοὺς ἅπαντες ξένοι τε καὶ αὐτόχθονες, ὥς ἄλλον Ἠλίαν καὶ Ἐλισσαῖον, ἰδεῖν τὴν θεόλεκτον ζυγὴν, ως μίαν ψυχὴν ἐν δυσὶ σώμασι, τὸ ἓν πνέοντας, καὶ πληροῦντας τὸν προφητικὸν θεῖον λόγον· Κύριος κατοικίζει μονοτρόπους ἐν οἴκῳ. Ἐν αὐταῖς δὲ ταῖς ἡμέραις ἦν ὁ μέγας καὶ περιβοητὸς πατὴρ ἡμῶν Ἠλίας σὺν τῷ φοιτητῇ αὐτοῦ Δανίηλ ἐν τοῖς τοῦ Ῥηγίου μέρεσιν ὑπερέκεινα τοῦ ἁγίου μάρτυρος Δονάτου ἐν σπηλαίῳ οἰκῶν, πόλλην γνώσιν ἁγαπατικὴν πρὸς τοὺς πατέρας ἡμῶν κεκτημένος, τάτε θεῖα καὶ ἐξαίσια τεράστια τελῶν, καὶ τὰς ἁλώσεις τῶν πόλεων ἀριδήλως προλέγων. ἅπερ ἀκούων ὁ θεῖος Ἀρσένιος, καὶ λίαν ἐξεστηκὼς, κατέγνω τῆς αὐτοῦ ζωῆς· δηλοῖ δὲ αὐτῷ διά τινος οὕτως, ὡς οἶμαι· Πάτερ ὅσιε προσώχθησε Κύριος τὰ ἔργα μου· καὶ διὰ τοῦτο οὐδὲν τῶν μελλόντων προβλέπω.

[32] Τότε ὁ ἅγιος σεμνῶς μειδιάσας ἀντεδήλωσεν αὐτῷ οὕτως· Πάτερ Ἀρσένιε, ὡς ἕοικε, μάντεως ἔργου ἐφίεσέ τι πλέον ἔν σοι χαρίσματος. Έπιζητεῖς; Τί ὁρᾷς ἐν τῇ θείᾳ λειτουργίᾳ, τὰ ἅγια ἐπιτελῶν; Μεμαρτύρηκε γὰρ περὶ αὐτοῦ ὁ μέγας Ἠλίας, ὅτι μέσον πυρὸς πνευματικοῦ ἑστὼς ὁ θεῖος Ἀρσένιος τὴν ἀναίμακτον λειτουργίαν ἐπιτελεῖ· διὸ ἐξ αὐτοῦ μετέλαμβανεν τοῦ σώματος καὶ αἵματος τοῦ Κυρίου Ἰησοῦ Χριστοῦ· καὶ αὐτὸς ὁ θεῖος Ἀρσένιος ὡς πὺρ ἦν θεωρῶν περικάλυπτον τὸ θυσιαστήριον τὴν χάριν τοῦ ἁγίου Πνεύματος ἐν τῷ προσκομίζειν τὰ θεῖα δῶρα ἀπὸ τῆς εἰσόδου τῆς θείας λειτουργίας μέχρι συμπληρούσεως. Διὸ καὶ τοῖς ὀφθαλμοῖς δακρυῤῥοῶν οὐ διελίμπανεν. Τοῦ οὖν μεγάλου καὶ ἀοιδίμου Ἠλίου, τοῦ καὶ προφητικοῦ χαρίσματος δοχεῖου ὑπάρχοντος, μέλλοντος ἀπαίρειν διὰ τῆς αἰτήσεως τοῦ ἐπιγείου βασιλέως πρὸς ἐπουράνιον, καὶ τοῦ πλήθεος τοῦ λαοῦ σὺν δάκρυσι καὶ ὀδυρμοῖς προπέμπόντος αὐτὸν, ἠρέμα πως ἐπιστραφεὶς, λέγει τοῖς πᾶσι· Τεκνία μου, μὴ κλαίετε ἐπ᾽ ἐμοὶ· οὐ γὰρ λείπω ὑμᾶς ὀρφανοὺς, ἐλεύσομαι δὲ καὶ ἔσομαι μεθ᾽ ὑμῶν.

[33] Πλὴν τοῦτό ἐστε γινώσκοντες, ὅτι Ἠλίας ἤδη ἀποδημεῖ πρὸς Κύριον. Ἐπιδημεῖ διὰ Κύριον. Ἠλίας κατατίθεται σωματικῶς ἐν μνημείω. Ἠλίας ἀνίσταται ἀρετῆς ἐν τῷ βίῳ. Καὶ καθὼς ἐμοὶ πειθήνιοι γεγόνατε, ὡς πατέρι τέκνα φίλτατα, τοιούτως κἀκείνῳ κλίνατε τοὺς ἑαυτῶν αὐχένας. Μέλλει γὰρ εὐσεβῶς διατρίψαι ἔτη μοναδικῇ πολιτείᾳ, καὶ τὸ ὄνομα αὐτοῦ διαδοθῆναι ἐν πάσαις ταῖς ὑπαρχίαις. Αὐτὸς γὰρ παρακαλέσει καὶ παραμυθήσεται τὰς καρδίας ὑμῶν ἐν πάσῃ ἀνάγκῃ. Εἷτα προφητεία οὐ διήμαρτεν, ἀλλὰ πεπλήρωται ἐν ὀφθαλμοῖς ἡμῶν. Καὶ τῷ αὐτοῦ φοιτητῇ Δανιὴλ ἐνετείλατο, λέγων, ὅτι μετὰ τὴν ἐμὴν ἀποβίωσιν ἀποστείλας ἐνέγκατε τὸν μαθητὴν τοῦ θείου Ἀρσενίου, ὅπως ποιμανεῖ έμὸν ποίμνιον· ἀγαθοῦ γὰρ πνεύματός ἐστι καὶ τελείου. Καὶ ταῦτα μὲν ἐν τούτοις.

[34] Οἱ δὲ θεῖοι καὶ θαυμαστοὶ πατέρες Ἀρσένιος καὶ Ἠλίας μεγάλως τῷ ὕψει τῶν ἀρετῶν δοκιμοῦντες ὁδηγοὶ, καὶ τύπος ὠφελείας τοῖς πᾶσι ἐχρημάτιζον. Μικρὸν οὖν νοσηλευθεὶς ὁ θεῖος Ἀρσένιος, καὶ ἐν τῆ εὐνῇ κατακλιθεὶς, δηλοῖ τῷ φαινοτάτῳ Ἠλίᾳ ἐν τῷ καστελλίῳ Πέτρᾳ Καυκας πεμφθέντι, λέγων· Ἐλθὲ τάχιον, τέκνον γλυκύτατον, θέασαι μὲν τὸν γέροντα πρινὴ ἐκδημήσω τούτου μου τοῦ ταπεινοῦ σώματος. Ὅς ἀγγελίαν δεξάμενος ταχεῖ δρόμῳ καταλαμβάνει τὸν ὅσιον, καὶ ἐπιπεσὼν, ἐν ᾧ κατέκειτο ὁ θεῖος πρεσβύτης, δάκρυσι τοὺς ἁγίους αὐτοῦ πόδας κατεφίλει, λέγων· ὦμοι πάτερ ὅσιε, καὶ ἀγαθὲ ποιμὴν, πῶς διαχωριζόμεθα ἀπ᾽ ἀλλήλων σήμερον; ἐνόμιζον γὰρ διὰ τῶν ὁσίων σου χειρῶν πρὸ σοῦ ταφῇ παραδοθῆναι ὁ ἀνάξιος· συγχυθεὶς δὲ τοῖς δάκρυσιν ὁ θεῖος Ἀρσένιος, καὶ ἐφ᾽ ἱκανὴν ὥραν κλαύσαντες οἱ ἀμφότεροι, φησὶν πρὸς τὸν μακαρίτην Ἠλίαν ὁ πρεσβύτατος· Πίστεύω τῷ Θεῷ, ᾧ ἀφιέρομαι ἐκ νεότητός μου, ἀδελφὲ, ὅτι τὸ ὄνομά σου ἐγγέγραπται ἐν βίβλῳ ζωῆς. ἐγώ τε ὁ τάπεινος καὶ μέτριος πεντεκαιδεκαέτης ὤν, τὸν ζυγὸν τοῦ Χριστοῦ ἐπὶ τῶν ὤμων μου ἀναλαβὼν, οὐκ ἴσμαι ὅτι εὐηρέστησα ἐν τῇ ζωῇ μου. Πλὴν εἰ εὕροιμοι χάριν ἐνώπιον τῆς αὐτοῦ ἀγαθότητος, ἀχώριστός σου ἔσομαι ἐν τῷ νῦν αἰῶνι, καὶ ἐν τῷ μέλλοντι. Ταῦτα εἰπὼν καὶ ἐπευξάμενος, ἀσπασάμενός τε πάντας ἐν αγίῳ φιλήματι, παρέθετο τὴν αὐτοῦ ἁγίαν καὶ ἀλώβητον ψυχὴν εἰς χεῖρας τοῦ Θεοῦ. καὶ γὰρ ὄντως ἐπαίνεται, διηνεκῶς τῷ μακαριωτάτῳ Ἠλίᾳ μέχρις ἐξόδου παραμυθούμενος, καὶ παρακαλῶν αὐτὸν ἐν πάσῃ θλίψει.

[35] Κεκοίμηται δὲ πρεσβύτης καὶ πλήρης ἡμέρων ὁ θεῖος καὶ μέγας Ἀρσένιος, καὶ κέκειται τὸ θεῖον καὶ ἅγιον αὐτοῦ λείψανον ἐν αὐτῷ τῷ ναῷ τοῦ ἁγίου μάρτυρος Εὐστρατίου. Μετὰ δὲ χρόνους ἱκανοὺς, καθὼς ὁ μέγας πατὴρ ἡμῶν Ἠλίας διηγεῖτο, τῶν ἀθέων Ἀγαρηνῶν τῇ χώρᾳ ἐπιδημησάντων, τὸν τάφον τοῦ ὁσίου συμπτυσθέντα ἰδόντες, ὑπέλαβον θησαυρόν τινα ἐν αὐτῷ ἐνκεκρύφθαι· ὅνπερ ὀρύξαντες, καὶ τὸ σῶμα τοῦ ὁσίου Ἀρσένιου σῶον καὶ ὁλόκληρον μὲν εὑρηκότες, καὶ ἱερατικὴν στολὴν σεμνῶς ἠμφιεσμένον, ἤρξαντο οἱ ἀγνώμονες διαπαίζειν πρὸς ἑαυτοὺς καὶ λέγειν· Οὗτοί εἰσι οἱ ἀποβουκολοῦντες τοὺς ἀνοήτους Χριστιανοὺς, σαύθρονον Υἵον λέγοντες ἔχειν τὸν ἕνα καὶ μόνον Θεὸν. Δεῦτε καὶ τοῦτον ἐν τῇ γῂ ἀνανέγκαντες πυρίκαυστον τὸ σῶμα

τοῦ πλάνου ποιησώμεθα Τότε ἐνέγκαντες φρυγάνων καὶ καλάμων πολὺ πλῆθος, καὶ ἐπὶ τὸ αὐτὸ συναφθέντες, διέμειναν φυσῶντες ἀνανέργητα ἕως οὗ εἰς τέλος ἠτόνησαν· ὅθεν τῷ θαύματι καταπλαγέντες οἱ ἀλάστορες, ἔφυγον, καὶ ἀπῆλθον καταισχυμμένοι, καὶ ἄπρακτοι. Μετὰ δὲ τὴν ἀπέλευσιν Ἀγαρηνοῦ ἔθνους, ἐξῆλθεν ὁ σεβάσμιος ῆμῶν Ἡλίας ἐκ τοῦ καστελλίου, καὶ περιειλήσας τὸ τίμιον λείψανον, μετὰ τῆς ἱερατικῆς στολῆς, καὶ πόθω περιπτυσάμενος κατέθετο αὐτὸ ἔνδον τοῦ ναοῦ.

[36] Ἀὐτοῦ τε τοῖς τοῦ καστελλίου μέρεσιν ὑποστρέψαντος, καὶ τῇ προσευχῇ, καὶ ἡσυχίᾳ σχολάζοντος, ἀπέστειλεν πρὸς αὐτὸν ὁ θεῖος Δανιὴλ, τοῦ ὀξέως φοιτῆσαι πρὸς αὐτὸν, Δεῦρο, λέγων, θεασώμεθα ἀλλήλους, ἀδελφὲ, πρινὴ τοῦ βίου ἐκδημῆσαι ἡμᾶς. Σὺν τάχει οὖν ὁ ἀοίδιμος νήστης πεζοπορήσας ὅλον τὸ μῆκος τῆς ὀδοῦ, ὡς ἔθος ἦν αὐτῷ, καταλαμβάνει, τὰς ἑσπερέας ὥρας τὰ μέρη τῶν Σαλινῶν εἰς τὸ μοναστήριον τῷ δίψει καὶ τῷ καύσωνι εἰς ἄγαν πιασθεὶς· ἦν γὰρ λοιπὸν καιρὸς θέρους· τὴν δὲ αὐτοῦ ἐπιδημίαν διὰ τοῦ θυρωροῦ νοήσας, εὐθὺ ἀποκλύει αὐτῷ τὴν θύραν τῆς μονῆς ὁ θεῖος Δανιήλ, λέγων· Στῆθι, ἀναξιος γὰρ εἶ τῆς ἐνταῦθα εἰσόδου. Τότε ὁ πρᾳὸς, καὶ ταπεινὸς τῇ καρδίᾳ ἔφερε πάντα πειρασμὸν ἱλαρῶς, καὶ εὐχαρίστως. Εἶτα μετὰ τὴν δύσιν ἡλίου ἀποστέλλει αὐτῷ βραχύ τι ἄρτου, καὶ βουκάλιον ὕδατος· ἅπερ δεξάμενος ὁ μακάριος, καὶ εὐχαρίστως μεταλαβὼν, ἀνάξιον ἑαυτὸν διηγεῖτο, καὶ αὐτῆς τῆς βραχυτάτης τροφῆς· οὕτως τε ἐφ᾽ ἱκανὸν πειρασμὸν ἐν πάντι δόκιμος, ὁ θεῖος Δανιὴλ ἠνοῖξεν αὐτῷ τὴν εἴσοδον μειδιῶντι προσώπῳ, καὶ ἀσπασάμενος αὐτὸν ἐν φιλήματι ἁγιίῳ, λέγει πρὸς αὐτόν· Νῦν οἷδα ὅτι μοναχὸς ἀληθῶς εἶ, καὶ μιμητὴς τοῦ μεγάλου Ἀρσενίου· λίαν γὰρ ἐθαύμασεν καὶ ἡγαλιᾶτο ἐπὶ τῇ ἀνεξηκακίᾳ καὶ ἀκαρεότητι τοῦ ὁσίου πατέρος ἡμῶν Ἠλίου.

[37] Μετὰ δὲ τὸ ἐπὶ πολὺ προσομηλῆσαι αὐτοὺς περὶ σωτηρίας ψυχῆς, καὶ τῆς μελλούσης ἔσεσθαι τοῖς ἁγίοις ἀνταποδώσεως, προετρέψατο ὁ θεῖος Δανιὴλ τὸν φαινότατον Ἠλίαν τοῦ μικρὸν διαναπαύσασθαι διὰ τῆς ὁδουπορίας κόπον. Καὶ δὴ μικρὸν ἰδιάσαντος αὐτοῦ, καὶ τῇ προσευχῇ ἐγκαρτεροῦντος, ψαλμούς τε Δαβιδικοὺς ἀποστηθίζοντος ἐν ἑαυτῷ, κατὰ τὸ ἔθος κρούει εὐθέως τὸ ξύλον ὁ προσμονάριος πρὸς τοὺς ἑωθινοὺς ὕμνους ἐκπληρῶσαι. Ἐξέστη δὲ ἐπὶ τοῦτο ὁ μέγας πατὴρ ἡμῶν Ἠλίας, έν ἑαυτῶ λέγων· Τοῦτο πειρασμός ἐστι πρὸς δοκιμασίαν καρδίας. Τῆς οὖν ὑμνωδίας ἐπιτελουμένης, καὶ τῆς ἀναγνώσεως εἰσαχθήσης, ἀκηδιάσας ὁ θεῖος Δανιὴλ καὶ ὅλως τῷ ὕπνῳ κλονηθεὶς, σὺνιδεν ἠρεμέως ἐξελθεῖν τῆς ἐκκλησίας, καὶ διαναπαῦσασθαι. Τότε ὁ στεῤῥὸς καὶ ἀδαμάντινος πατὴρ ἡμῶν Ἠλίας ἐπιλαμβάνεται τοῦ παλλίου τοῦ δειλανδρίσαντος μειδιῶντι προσώπῳ λέγων· Μἡ δὸς τόπον τῷ πνεύματι τῆς ἀκηδίας, ἀδελφὲ· στῆθι συν ἐμοὶ πυκτεύων μέκρι πρωΐας· βιαστῶν γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν· καὶ οὕτως σὺν αὐτῷ προσκαρτερήσας ἄχρι συμπληρώσεώς, φησιν πρὸς αὐτὸν μετ᾽ ἐκπλίξεως· Ὄντως πάτερ Ἠλία, ὡς ὁ ζέων σίδηρος στομοῦται τῷ ψυχρῶ ὕδατι, οὕτως σε ἡ θεία χάρις στομῶσα στεῤῥὸν πεποίηκεν· πᾶντα γὰρ ἰσχύεις ἐν τῷ ἐνδυναμοῦντί σε Χριστῷ.

[The Saints dwell again at S. Eustratius's: whence Arsenius proposes certain things to Elias the Younger,] In this way the Saints, sailing prosperously, returned by God's nod into the parts of Reggio, and dwelt again at the church of holy Eustratius the martyr. And all, both strangers and natives, received them as another Elias and another Elisha, seeing a pair chosen by God, as one soul in two bodies, both breathing the same, and fulfilling that prophetic and divine word: God maketh those of one manner to dwell in a house. In those very days our great and famous father Elias ^a was with his disciple Daniel in the parts of Reggio above the church of the holy martyr Donatus, dwelling in a cave; who was joined in much friendly familiarity with our fathers, and wrought divine and mighty miracles, and manifestly foretold the stormings of cities. Hearing these things, the divine Arsenius, and being vehemently astounded, condemned his own life. And he said to him through someone thus, as I judge: Holy father, the Lord has despised my works: and for that cause I foresee nothing of things to come.

[32] who praises him and foretells his own death, Then the Saint, smiling honorably, answered him in this manner: Father Arsenius, a gift of grace greater, as it seems, than the prophetic work is, has come to thee. Thou askest what sort? What seest thou in the most holy sacrifice of the Mass, when performing the divine mysteries? For the great Elias bore witness of him that, standing in the midst of a spiritual fire, he performed the unbloody Sacrifice. Therefore he received from him the Body and Blood of our Lord Jesus Christ. And the divine Arsenius himself contemplated the grace of the Holy Spirit in the manner of a fire covering the altar round about, during the offering of the divine Gifts from the entrance of the Mass to its completion. Wherefore also he did not cease to pour tears from his eyes. When therefore the great and venerable Elias, who was also partaker of the prophetic grace, was about to depart at the summons of the earthly king ^b to the heavenly King, and a multitude of the people were escorting him with tears and lamentation, turning quietly, he said to all: My little children, weep not over me: for I do not leave you orphans, but I will come, and will be with you.

[33] as also various things about our S. Elias. Nevertheless know this: Elias now departs to the Lord. He comes for the Lord's sake. Elias is laid in body in a tomb. Elias rises again in the life of virtue. And as ye have obeyed me, as most dear sons obey a father, so bow your necks to him also. For he shall pass years piously in the solitary life, and his name shall be spread abroad in all provinces. For he shall exhort and console your hearts in every necessity. And this prophecy went not astray, but has been fulfilled before our eyes. To the aforesaid disciple Daniel also he gave charge, saying: After my death, sending, bring the Disciple of the divine Arsenius, that he may feed my sheepfold: for he is of a good and perfect spirit. And so much for these matters.

[34] The pious death of Arsenius, But the divine and admirable fathers Arsenius and Elias, being proved guides by the sublimity of their virtues, were held also as a pattern of help to be given. Then the divine Arsenius, being seized with sickness and lying on his bed, sends word to the most illustrious Elias, who had been sent to the castle whose name is Petra Caucas ^c, saying: Come most swiftly, most sweet son, see the old man before I depart from this abject body of mine. He, the message being received, hastens with swift course to the Saint, and, falling down where the divine old man lay, kissed his holy feet with tears, saying: Alas, holy father and good shepherd, how are we torn from one another today? For I, unworthy, thought that I should be given to the tomb before thee by thy holy hands. The divine Arsenius also was overflowed with tears, and both wept for a long space. Then the presbyter says to blessed Elias: I believe in God, to whom I have been consecrated from my youth, brother, that thy name is written in the book of life. But I, humble and abject, who at fifteen years old set the yoke of Christ upon my shoulders, know not that I have pleased him in my life. Nevertheless, if I shall have found grace in the sight of his goodness, I shall be inseparable from thee in this world and in the world to come. These things being said, and prayers poured forth, and all saluted with a holy kiss, he gave up his holy and unblemished soul into the hands of God. And indeed he is deservedly praised, who perpetually until his death exhorted blessed Elias and consoled him in every tribulation.

[35] and his burial: the Saracens cannot burn his body when dug up. And the divine and great Arsenius died an old man and full of days, and his divine and holy body was laid in that same church of the holy martyr Eustratius. But after much time, as our great father Elias narrated, the impious Saracens coming to the place, who had seen that the Saint's sepulchre was closed, believed that a treasure had been hidden in it: seeking it by digging, when indeed they had found the body of S. Arsenius safe and whole, and fittingly clothed with a priestly vestment, the senseless men began to mock at it among themselves, and to say to one another: These are they who deceive the faithless and mad Christians, saying that the one and only God has a Son of majesty and glory equal with himself. Come, let us bring this out upon the ground and burn the body of the deceiver. Then, a great quantity of brushwood and stubble being brought, and the body laid upon it, they persisted in blowing without effect, until at last they gave out. Whence those destructive men, amazed at the prodigy, took to flight, and departed confounded, their business by no means accomplished. And after the departure of the Saracen nation, our venerable Elias came out of the castle, and, the venerable body with its priestly vestment being received, and embraced with tender affection, laid it up within the church.

[36] After he had returned to the parts of the castle, and was giving himself to prayer and to silence, Elias, at Daniel's urging, comes to the monastery of Elias the Younger, where the divine Daniel sent to him, that he should come to him at once, saying: Come, let us see one another, brother, before we depart from this life. Hastily therefore the venerable Man, fasting and on foot, as he was wont, completes the whole space of the road, and in the evening hours comes into the parts of Salinas ^d to the monastery, vehemently pressed by thirst and heat: for it was moreover summer time. But when he had learned of his arrival through the doorkeeper, the divine Daniel straightway shuts the gate of the monastery, saying: Stand, for thou art not worthy to enter here. Then the Meek and humble of heart bore every trial cheerfully and with thanksgiving. Then after sunset he sends him a little bread and a small vessel of water. Receiving these, the Blessed one, and taking them with thanksgiving, said that he was unworthy even of that very scanty nourishment. And so, when he had been thoroughly proved by much trial, the divine Daniel opened him the entrance with a smiling countenance, and, saluting him with a holy kiss, says to him: Now I have learned that thou art truly a monk and an imitator of the great Arsenius: for he greatly marveled and exulted at the endurance and integrity of our holy father Elias.

[37] But after they had long conversed about the salvation of the soul he gives examples of sublime virtue. and about the future reward of the Saints, the divine Daniel exhorted the most illustrious Elias to rest a little because of the labor of the journey undertaken. Further, when he had been alone for some time, giving himself to prayer, and reciting the psalms of David to himself, according to custom the sacristan quickly strikes the wooden signal for the performing of the morning hymns. At this our great father Elias was amazed, saying to himself: This is a trial for the proving of the heart. But when the singing of the psalms was finished and the reading begun, the divine Daniel, being affected with weariness and quite overcome by sleep, considered going out of the church quietly and resting. Then our robust and adamantine father Elias seized the cloak of the faltering man, saying with a smiling countenance:

Give not place to the spirit of sloth, brother: stand contending with me until the morning hour: for the kingdom of heaven is of the violent. And so he remained with him to the end, and, amazed at him, said: Truly, father Elias, as glowing iron is tempered by cold water, so the divine grace, tempering thee, has made thee strong: for thou canst do all things in Christ who strengthens thee.

ANNOTATIONS.

CHAPTER VI.

S. Elias dwells with Cosmas the abbot: the latter afterward departing on account of the foreseen building of a convent, he admits monks and founds a convent.

Καὶ οὕτως ἐν ὀλίγῳ συνέστιοι ἅμα, καὶ συνόμιλοι γεγονότες, ἐπιθυμίαν εἰσδέχεται ὁ πατὴρ ἡμῶν Ἠλίας τοῦ καταμόνας ἡσύχως οἰκῆσαι, καὶ, ὡς δεῖ, τῷ Θεῷ λατρεῦσαι, μεμνημένος καὶ ἀποστολικοῦ ῥητοῦ, φάσκοντος· Ἐπ᾽ ἐρημίαις πλανώμενοι, καὶ ὄρεσι καὶ σπηλαίοις, καὶ ταῖς ὀπαῖς τῆς γῆς. Καὶ δὴ συντυχὼν μεγάλῳ γέροντι, καὶ τὰ καθ᾽ ἑαυτὸν αὐτῷ ἀναθέμενος, εὐθὺ ἀναφέρει αὐτον ὁ θεῖος Κοσμὰς ἅμα τῷ μαθητῇ αὐτοῦ, τοὔνομα Βιταλίῳ, ἐν ᾥπερ κατῴκησεν μονωτάτῳ σπηλαῖῳ, τῷ ὄντι ἔνδον τοῦ πύλης, ἔνδα νυν ἡ ἀποθήκη τοῦ οἴνου γέγονεν. Τότε ἠγαλλιάσατο τῷ πνεύματι ὁ μέγας πατὴρ Ἠλίας ἐπὶ τοῦ τόπου ἐπιτηδιότητι, ἔρημον ὄντα τε πρὶν καὶ ἄβατον, ἅμα τε καὶ ἐργάτην δόκιμον εὑρηκὼς. Τούτου οὖν διαφημισθέντος ἐν ταῖς πέριξ χώραις καὶ κώμαις, πολλοὶ συνῆλθον ὠφελείας χάριν πρὸς αὐτοὺς, ἅμα καὶ τὰ πρὸς τὴν χρείαν διακονοῦντες αὐτοῖς, ἄνδρες εὐγενεῖς καὶ πριφανεῖς· καὶ εἰς ἄκρον τὴν ἀσκητικὴν παλαίστραν κατορθοκότες, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς.

[39] Ὁ μέντοι θεῖος Κοσμὰς, ὀχληθεὶς ἐπὶ τῷ πλήθει τῶν ἀδελφῶν, καὶ σφόδρα μεταμεληθεὶς, φιλήσυχος ὤν, ἐβουλήθη τοῦ ἀπάραι τῶν ἐκεῖσε σὺν τῷ μαθητῇ αὐτοῦ, καὶ ἐν ἑτέρῳ τόπῳ αὖθις καταμόνας οἰκῆσαι. Ὅπερ ἐπιγνοὺς ὁ πανάγαστος πατὴρ ἡμῶν Ἠλίας, προσέπεσε τοῖς ποσὶν αὐτοῦ, λέγων· Μὴ διαζευχθῶμεν ἀπ᾽ ἀλλήλων, πάτερ ὅσιε, ἀλλ᾽ ὡς συνέθεμεν ἀλλήλους, διαμείνωμεν. Ἔσομαι γάρ σοι πειθήνιος ἐν πᾶσιν, καὶ δουλεύσω σοι ὡς πατέρι, καθὼς τῷ μεγάλῳ Ἀρσενίῳ. Εἶξας οὖν ἐν τῇ κλήσει τοῦ μεγάλου Ἠλίου ὁ μοναχὸς, καὶ μικρὸν ἐφυσυχάσας, θεωρεῖ κατὰ τοὺς ὕμνους πᾶσαν τὴν περιγραφὴν τοῦ μοναστηρίου σπηλαίοις μικροῖς πλήθει τε μοναχῶν αἰνούντων καὶ ψαλλόντων τῷ Θεῷ, καὶ τὸν ὅσιον Ἠλίαν ὥσπερ περιφανῆ ἀστέρα ἐν μέσῳ αὐτῷν· ταῦτα θεασάμενος, καὶ καλῶς διακρίνας, ἕωθεν ἀναστὰς, λέγει τῷ μαθητῇ αὐτοῦ· Ἀνάστα, ἀδελφὲ· ἐγὼ μὲν ἐντεῦθεν· εὐδόκησεν ὁ Θεὸς κοινόβιον γένεσθαι τὸν τόπον τοῦτον, καὶ πολλοὺς σωθῆναι διὰ τοῦ πατέρος ἡμῶν Ἠλίου, ὡς γὰρ προέγνω καὶ προώρισεν. Ἀσπασάμενός τε αὐτοὺς ἀπῃρεν ἐκεῖθεν καὶ ἀπεδήμησε.

[40] Ὸ οὖν πανάγαστος πατὴρ ἡμῶν Ἠλίας συν τοῖς ἀδελφοῖς ἐν τῷ σεμνῷ σπηλαίῳ ἦν, ὑστερούμενος, θλιβόμενος, κακουχούμενος, λειπόμενος καὶ αὐτῆς τῆς ἐφημέρου τροφῆς· ἰδὼν δὲ καὶ τὸν τόπον δύσβατον ὄντα, στενὸν καὶ κρημνώδη, καὶ ἐπιτήδειον πρὸς ὑποδοχὴν πλειόνων ἀδελφῶν, κέκρικεν ἐν αὐτῷ σὺν ὀλίγοις ἐπὶ τὸ αὐτὸ διαμένειν· ὅραμά τε κατὰ τοὺς ὕπνους θεωρεῖ, ὡς ὅτι ἐσμὸς μελίσσων συναθροισθεὶς περιΐπτατο περὶ τὴν κεφαλὴν αὐτοῦ, οὑ τοῖς κέντροις πλήττων τὸν ὅσιον, ἀλλὰ μέλος ἡδὺ συρίζων περὶ αὐτὸν. Ἠρέμα οὖν πορευθεὶς ὁ ἀοίδιμος, καὶ εὑρὼν σκεῦος μέγα καινὸν, ὑποκλίνας τε τὴν κεφαλὴν, καὶ περισυνάξας ἐν τῶ καινῷ ἀγγείῳ ἀπέθετο αὐτοῦ ὡς ἐν παραδείσῳ φυτοῖς ἄειθαλέσι κομῶντι, καὶ ἄνθεσι ποικίλοις εὐανθοῦντι. Ὀλίγα δέ τινα ἐξ αὐτῶν ἐναπομεῖναι ἐπὶ τὸν πώγωνα αὐτοῦ, καὶ μετ᾽ ὀλίγον ἀφίπτατα ἀφαντωθῆναι ἀπὸ τῶν ὀφθαλμῶν αὔτοῦ. Τοῦτο οὖν ἰδὼν, καὶ καλῶς διακρίνας, συνῆκεν εὐδοκίαν εἶναι Θεοῦ πληθυθῆναι τοὺς ἀδελφοὺς, καὶ σωθῆναι· ὀλίγοι δέ τινες ἐξ αὐτῶν τῇ ἀθετήσει τοῦ μοναδικοῦ ἐπαγγέλματος τούτου προαιρέσεως, τὰ τῆς σαρκὸς φρονήσαντες, ἀπόλλυνται· καὶ ἐπὶ μὲν τοῖς καλουμένοις σωτηρίας τυχεῖν ἔχαιρε, καὶ ἠγαλλιᾶτο, ἐπὶ δὲ τοῖς ἀπολυμένοις ἔστενε καὶ ἠνιᾶτο σφόδρως.

[41] Ἀπὸ τότε ἤρξατο ὁ πανάριστος Ποιμὴν πάντας εἰσδέχεσθαι τοὺς προσερχομένους τῇ μοναδικῇ πολιτείᾳ. Συνέθεον πάντες, ἀκούοντες τὴν αὐτοῦ ἀρετὴν καὶ πολιτείαν, ὥσπερ ὁ μαγνήτης τὸν σίδηρον, βλέποντες τὴν πράξιν αὐτοῦ πρὸ τῶν ἔργων φθεγγομένην. Ἤν γὰρ τῷ λόγῳ ἡδὺς, ὑπομονικὸς ἐν πειρασμοῖς, χαίρων ἐν θλίψεσιν, ἐν πτωχείᾳ πλούσιος διὰ τὴν ἐλπίδα, πρόθυμος ἐν τῇ εὐχῇ καὶ τῇ ἐλπίδι καὶ ψαλμωδίᾳ, διδάσκων τοὺς ἀποτασσομένους τῷ βίῳ ἀπομνημονεύιν τῶν κατὰ σάρκα ἰδίων διὰ τὴν ἐντολὴν τῆς Κυρίου, καὶ μὴ τούτοις εὐθὺ μετὰ τὴν κλῆσιν ἐμπαθῶς διακεῖσθαι, ἐξομολογεῖσθαι πρὸ πάντων τὰ ἐν γνώσει καὶ ἐν ἀγνοίᾳ πλημελήματα, ὡς χωρὶς οὐδεὶς ἀφέσεως τεύξεται, μὴ ἔχειν ἴδιον θέλημα, ἀλλὰ τὴν ὑπακοὴν ἀδιστάκτῳ πίστει τῷ προεστότι, καὶ πάντα πληροῦν ἐν ταπεινοφροσύνῃ, κρατεῖν γλώσσης καὶ κοιλίας ἰσχυρῶς, καὶ οὕτως ἀνθίστασθαι τοῖς πονηροῖς λογισμοῖς· ἀδυνατὸν γὰρ τὸν πληροῦντα γαστέρα μὴ συγκατατίθεσθαι τούτοις, καὶ κατὰ διάνοιαν ἐκπορνεύειν. Δεῖ γὰρ, ἔλεγεν, καὶ ταῖς χερσὶ κοπιᾶν κατὰ τὸν ἀπόστολον, ἐσθίειν τε τὸν ἴδιον κόπον, καὶ τὴν περισσίαν τοῖς κρῇζουσι διδόναι. Οὕτως δὲ διδασκόμενοι οἱ προσερχόμενοι ἐκαρποφόρουν ἀξίως τῆς κλήσεως.

[42] Τῆς οὖν ἀδελφότητος πληθυνομένης, καὶ στενοχωρουμένης ἐν τῷ σμικρῷ σπηλαίῳ, εὐδόκησεν ὁ πρυτάνις Θεὸς τὴν φανέρωσιν τοῦ θείου καὶ περιβοήτου ἄντρου γένεσθαι τρόπῳ τοιούτῳ διὰ τῶν αὐτοῦ δούλων. Πλῆθος νυκτερίδων δι᾽ ὐπῆς μικρὰς ἐξήρχετο ἐκ τοῦ ὑπερωἳόθεν βούνου, καὶ πάλιν εἰσήρκετο. Ὄπερ θεασάμενοι πληστάκις οἱ πατέρες ἡμῶν, συνῆκαν κενὸν εἶναι τὸν βοῦνον τοῦ ὄρους ὑποκούφου. Ἁψάντες φῶτα, καὶ διὰ τῆς στενῆς πύλης καὶ τεθλιμμένης ὀπῆς μόλις εἰσελθόντες, ἔνδον θεωροῦσι σπήλαιον μέγα, καὶ εὐρύχωρον κατά τε ὕψος καὶ βάθος πλάτος τε καὶ μῆκος. Ἔχαρε οὖν ὁ θεοσεβὴς Ἀνήρ ἐπὶ τούτῳ, καὶ ἠγαλλιάσατο τῷ πνεύματι, ὡσεὶ ναὸν ἐκ Θεοῦ εἶναι αὐτοῖς ἡτοιμασμένον. Ἠθύμει δὲ αὖθις, καὶ ἠνιᾶτο λίαν, ὅτι οὐκ ἐνδεχομένον ἡλιακὴν ἀκτίνα δι᾽ ὀπῆς εἰσελθεῖν καὶ φωτίσαι αὐτὸ. Ἀλλὰ τῆς φοβουμένων αὐτὸν τὸ θέλημα ποιῶν Θεὸς, καὶ τῆς δεήσεως αὐτῶν εἰσακούων, ἐξάπινα ἀποστέλλει αὐτῷ ἄνθρωπόν τινα πεπειραμένον κατὰ πάντα, ᾧ ὄνομα Κοσμὰς. Ὅς εἰσελθὼν ἔνδον τοῦ σπηλαίου καὶ ἐξελθὼν, ἐπιμελῶς τὸν βοῦνον ἐπισκεψάμενος, καὶ ἐργάτας μισθωσάμενος τοὺς εὐφιλοῦντας λατωμῆσαι, ἤνοιξεν τὴν εἴσοδον τοῦ σπηλαίου ἐκ τοῦ μεσημβρινοῦ μέρους πλατεῖαν καὶ εὐρύχωρον· καὶ οὕτως τὸ ἡλιακὸν φῶς τοῖς ἔνδον ἐπίλαμψαν, ἐξηλθόντα τε ἔθιστα πετεινὰ τάτε νοήματα σκοτεινὰ τῶν πονηρῶν καὶ ἀκατάρτων πνευμάτων· ὅτι δὲ κατοικητήριον δαιμόνων ὕπηρχε τὸ σπήλαιον μετ᾽ ὀλίγον ἐρῶ.

[43] Ὁ οὖν αὐτὸς Κοσμὰς ἐκεῖσε ἀποταξάμενος, καὶ ἔργα μεγάλα ἐν τῶ μοναστηρίῳ ἐργασάμενος, τὴν τε ἁλικὴν εἰς χρείαν τῆς μονῆς, καὶ μικρὸν ἐργαστήριον εἰς τὸ τὸν σῖτον ἀλήθειν, ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ ἐκοιμήθη, καὶ ὕπνωσε. Ὁ μέντοι ἡγιασμένος πατὴρ ἡμῶν Ἠλίας κόπῳ πολλῷ, καὶ ἱδρῶτι τὴν ἔνδον ἄπειρον ὕλην σὺν τοῖς ἀδελφοῖς ἐγκαθάρας, καὶ θυσιαστήριον ἡγιασμένον οἰκοδομήσας, τέμενος ἱερὸν ἀνοίγει, ῥητὸν τῶν κορηφαίων καὶ θείων ἀποστόλων, οἷς δὴ καὶ βοηθοῖς χρώμενος. Οὐκ ἐνεδίδου ταῖς ὑμνωδίαις καὶ ταῖς παννύχοις προσευχαῖς ἰκετεύων τὸ Θεῖον, τοῦ ἀπελάσαι τὰ ἐκεῖσε κατοικοῦντα πονηρότατα πνεύματα. Ἐμμανὴς δὲ γενόμενος ὁ πονηρὸς καὶ φθονερὸς διάβολος ἐπὶ τῇ τοσαύτῃ ὑπομονῇ καὶ καρτερίᾳ τοῦ Ἀνδρὸς, ἐκινήθη κατὰ αὐτοῦ σὺν πάσῃ τῇ ὀλεθρίῳ αὐτοῦ δυνάμει· καὶ πρῶτον μὲν ἐδόκει κτύποις, καὶ φαντασίαις ἐκθροεῖν· Ἔπειτα δὲ συριγμοὺς μεγίστους ἐκπέμπειν, ὥστε διεχεῖν τὴν κοιλάδα τῆς μονῆς καί τινα τῶν φοιτητῶν τοῦ Ἁγίου ἀκοῦσαι οὕτω πως τοῦ πονηροῦ πνεύματος κατὰ πρόσωπον λέγοντος· Μηκέτι φέρειν τὴν Ἠλίου τοῦ μονοχείρου ἐκεῖσε διατριβὴν. αἰσθόμενός τε ὁ ἀοίδιμος τὴν κατὰ τῶν δαιμόνων κίνησιν, δάκρυσι καὶ ἰκεσίαις τὴν ἄνωθεν συμμαχείαν ἐπικαλεῖτο.

[44] Μιᾷ δὲ τῶν ἡμερῶν σχολάζοντος αὐτοῦ ἐν τῷ αὐτῷ σεμνῷ σπηλαίῳ, καὶ καλλιγραφοῦντος κατὰ τὸ ἔθος, ἄνδρες τινὲς εὐλαβεῖς τοῦ χωρίου τοῦ ἐπονομαζομένου Σιμιναρίον, ἤρχοντο πρὸς αὐτὸν ὠφελείας χάριν· καὶ ὡς πλησίον τῶν τῆς μονῆς μέρων προσήγγησαν, ἀπαντᾷ αὐτοῖς αἰθίωψ παμμεγέθης, φοβερὸς τῷ εἴδει, καὶ ζοφοειδὴς σφόδρα. Οἱ καὶ ἀφομοιώσαντες αὐτόν τινι γνωστῷ αἰθίοπί, φασι πρὸς αὐτὸν· Πόθεν ἔρχεις, κύρι φώτι, καὶ ποῦ πορεύῃ; ὁ δὲ ἀποκριθεὶς τραχείᾳ καὶ ὀργίλῳ φωνῇ, ἔφη· Ἐλθὼν Ἠλίας ὁ μονόχειρος ἐξέωσεν ἡμᾶς τῆς ἀρχαίας κατοικίας· καὶ νυν πορευόμεθα εἰς μέρη Μεσοβιάνου πρὸς τοὺς ἑταίρους ἡμῶν, ὅπως ἐν ὁμονοίᾳ ἐπὶ τὸ αὐτὸ γενόμενοι, ἀντιστρατευσώμεθα αὐτῷ πρὸς τὰ βάθη ἡμῶν πόλεμον. Ταῦτα εἰπὼν καὶ ὑψωθεὶς ἐν τῷ ἀέρι, ἀπίει χολαίνων ἐπαμφότερα ταῖς ἰγνύαις, καὶ τὸν Ὅσιον καταρώμενος. Καὶ γὰρ ἀληθῶς σπήλαιόν ἐστι μέγα καὶ φοβερώτατον ἐν τοῖς ὁρίοις Μεσοβιάνου, ὁ καλοῦσι τῆς ἁγίας μάρτυρος Χριστίνης. Τότε οἱ ἄνδρες συνιέντες δαίμονα εἶναι τὸν ὁφθέντα καὶ λαλήσαντα, ἑαυτοὺς θωρακίζοντες τῷ σημείῳ τοῦ σταυροῦ, καὶ ταῖς εὐχαῖς τοῦ Ὁσίου, ἀπίεσαν τὴν ὅδον αὐτῶν χαίροντες ἐπὶ τῇ ἀποδημίᾳ τούτων πονηρῶν πνευμάτων.

[45] Ἅπερ ἀκήκοος παρὰ τῶν ἐκχωρίων ὁ μέγας πατὴρ ἡμῶν, καὶ λίαν τῷ Θεῷ εὐχαριστήσας ἐπὶ τούτῳ, μείζονι καὶ κόπῳ καὶ πόνοις ἑαὐτὸν ἐγύμναζε, τῶν μὴν ἃ ὄπισθεν ἐπιλανθανόμενος, κατὰ σκοπὸν διώκων πρὸς τὸ βραβεῖον τῆς ἄνω κλήσεως, ψάλλων συνετῶς, καὶ νουνεχῶς ἐν ταῖς ἑσπεριναῖς καὶ ὀρθριναῖς ὑμνωδίαις, ὡς ἐνώπιον Κυρίου μετὰ παντὸς φόβου καὶ

εὐλαβείας, ἱστάμενος ἀκινήτους ἔχων τοὺς πόδας καὶ ἀκραδάντους μέχρι συμπληρώσεως, καὶ ὥσπερ τῇ γῃ ἐῤῥιζωθέντας, μήτε ὑπὸ βακτηρίας ποτὲ στηριζόμενος, ἢ τῷ καγκέλλῳ προσεγγίζων. Οὖ δε ὅλως ὑπὸ φθῆρος ἢ ψύλλου ἢ κώνωπος κνηθόμενον αὐτόν τις τεθέαταί ποτε ἐν τῇ ψαλμωδίᾳ, ἤ τοὺς ὀφθαλμοὺς καμμύοντα. Ἐν δὲ τῇ θείᾳ λειτουργίᾳ ἱστάμενος ἀπενοοὖτο ἅλις τῇ θεωρείᾳ καὶ ἐξίστατο, ὥστε τοὺς ὀφθαλμοὺς αὐτοῦ κατόπιν εἰς βάθος εἰσδῦναι, ἀπὸ τῆς κατάρξεως μέχρι συμπληρώσεως αὐτῆς· καὶ οὕτως τὸν οὐράνιον μαργαρίτην μετὰ παντὸς φόβου ὑπεδέχετο καὶ μετελάμβανεν ὁ πεφωτισμένος καὶ ἰσάγγελος, καθῶς Ἠσαίας, ὑπὸ τοῦ σεραφὶμ.

The Saint, the monastery being left, dwells in a cave with Cosmas; And thus, when they had lived together and conversed together for a short time, our holy father Elias desired to dwell in solitude and quiet, and to serve God as he ought, mindful also of that Apostolic saying which has: Wandering in solitudes, in mountains and caves, and in the caverns of the earth. When therefore he had met with an old man of great name, and had declared his purpose to him, the divine Cosmas at once leads him, together with his disciple whose name was Vitalius, to the cave where he dwelt, a most solitary one, which was within the gate, where now the wine-cellar has been made. Then the great father Elias exulted in spirit at the fitness of the place, because he had found it both solitary, as it was before, and inaccessible, and at the same time with it a proved workman. And this being spread abroad in the surrounding places and towns, many ran together to them for the sake of help, who at the same time supplied them with necessaries — noble and illustrious men, and at length perfectly following the ascetic wrestling-place, whose names are in the book of life.

[39] and when he departed on account of the foreseen building of a convent, The divine Cosmas, however, being troubled at the multitude of monks, and vehemently repenting, since he was a lover of quiet, wished to depart thence with his disciple, and again to dwell in solitude in another place. Learning this, our admirable father Elias fell at his feet, saying: Let us not be separated from one another, holy father; but, as we have joined ourselves to one another, let us persevere: for I will obey thee in all things, and will serve thee as a father, as I served the great Arsenius. After therefore the monk had yielded to the petition of the great Elias, and had rested a while, he sees at the time of the hymns the whole circuit of the monastery filled * with little caves and with a multitude of monks praising God and singing psalms, and holy Elias, like a bright star, in the midst of them. Beholding these things, and rightly judging of them, when he had risen in the morning he says to his disciple: Rise, brother: I indeed depart hence. It has pleased God that this place should become a convent, and that many should be saved through our father Elias: for so he foreknew and predestined. And, having saluted them, he went thence and departed.

[40] And so our admirable father Elias was with the brethren in that honorable cave, needy, being roused and encouraged by a vision, afflicted, suffering hardships, destitute even of daily food. But seeing also that the place was difficult of access, and narrow and steep, and yet capable of receiving more brethren, he determined to remain in it with a few for that same purpose. Further, in sleep he receives a vision, as though a gathered swarm of bees were flying about his head, not striking the Saint with their stings, but modulating a sweet song about him. Going therefore quietly, the Saint, and finding a great and new vessel, and bending his head and gathering them into that new vessel, laid them there as in a garden adorned with ever-green trees and beautifully blooming with various flowers: but he saw that a few of those creatures remained in his beard, and a little after, flying away, were taken from his sight. When therefore he had seen this and had rightly judged of what he had seen, he understood that it was God's will that brethren should be gathered and saved. But a few of them, by rejecting the counsel of this monastic profession, and savoring of carnal things, perish. And over those called to obtain salvation he rejoiced and exulted; but over the lost he groaned and was greatly distressed.

[41] From that time the excellent Shepherd began to receive all who came to the monastic life. he gathers monks, to whom he gives noble admonitions. All ran together who heard of his virtue and life, as the magnet draws ^a iron, seeing his manner of life speaking before his works. For he was sweet in word, patient in trials, rejoicing in tribulations, rich in poverty through his confidence, brisk in prayer and in hope and in the singing of psalms, teaching those who had renounced the secular life to forget their kinsfolk for the Lord's commandment, and not immediately after their calling to cling to them with disordered affection: that before all things they should confess their sins done knowingly and unknowingly, because without that no one will obtain pardon; that they should not have their own will, but render obedience to their superior with undoubting faith, and should accomplish all things with humility; that they should strongly restrain the tongue and the belly, and so resist evil thoughts: for it cannot be that he who fills his belly should not do things agreeable to them, and be defiled in mind. For it behoves, he said, both to labor with the hands according to the Apostle, and to eat of one's own labor, and to give the surplus to the needy. And when those who came were thus instructed, they bore fruits worthy of their calling.

[42] When therefore the congregation of brethren had been multiplied, A greater cave being found near the former, and was too much cramped in that small cave, it pleased God, the supreme dispenser, that the manifestation of the divine and famous cavern should be made in this manner through his servants. A crowd of bats went out through a small opening from the hill overhanging the cave, and again entered. When our fathers had seen this many times, they understood that the hill of the mountain ὑποκούφου ^b was hollow. A light being kindled, and, having with difficulty at last entered through the narrow gate and the strait opening, within they see a great and spacious cave in height, depth, breadth and length. The pious Man therefore rejoiced and exulted in spirit, that it was as a temple prepared for them by God. But again he was cast down in mind and grieved, because it did not admit a ray of the sun to enter through any opening, by which it might be lighted. But God, who does the will of them that fear him, and hears their prayers, suddenly sends him a certain man expert in all things, whose name was Cosmas. He, having entered the cave and gone out again, carefully surveyed the hill, and hired workmen well accustomed to cutting stone, and opened on the southern side a broad and spacious entrance to the cave: and thus the light of the sun shone upon those staying within, and the accustomed birds went forth, and the dark minds of the wicked and unclean spirits: for that the cave was a dwelling of demons I shall say after a few words.

[43] he builds there a church and monastery. The war And so that same Cosmas, settled there, accomplished great works in the monastery, and among these a salt-pan for the use of the congregation, and a small workshop for grinding grain, and, persevering in these, died in peace and fell asleep. Nevertheless our holy father Elias, when with much labor and sweat he had prepared with the brethren the rough material within, and had built a sanctified altar, opens a sacred church to the great chiefs and divine Apostles, whom indeed he also used as helpers. He did not cease with the singing of hymns and with prayers continued all night to pray God that he would drive away the most wicked spirits dwelling there. But the evil and envious devil, driven into fury at so great patience and endurance of the Man, attacks him with all his destructive power: and first indeed he seemed to strike terror with noises and portents: then to send forth the greatest hissings, so that the valley of the monastery resounded, and one of the Saint's disciples heard the malignant spirit speaking openly in this manner: It is no longer to be borne that Elias the one-handed should stay here. But when the venerable Man perceived the war stirred against him by the demons, with tears and supplications he implored heavenly help.

[44] waged against the Saint by demons, and their departure. But on a certain day, when he was in that noble cave, and was occupying himself with writing according to custom, certain pious men from the place which is called Siminarium ^c were going to him for the sake of obtaining help. But when they were drawing near to the parts of the monastery, there meets them an Ethiopian of monstrous stature, terrible in aspect, and exceedingly black. And they likened him to a certain known Ethiopian, and said to him: Whence comest thou, Photius, and whither goest thou? But he, answering with a harsh and angry voice, said: Elias the one-handed, coming, has driven us out of our ancient dwelling; and now we go into the parts of Mesobianum to our comrades, that, being made of one mind to this end, we may wage war against him at our caverns. Saying these things, and being lifted into the air, he goes away limping on both hams, and cursing the Saint. And indeed there is a great and most terrible cave in the borders of Mesobianum ^d, which is named after S. Christina the martyr. Then those men, understanding that it was a demon who had been seen and had spoken to them, fortified themselves with the sign of the cross and with the prayers of the Saint, and went on their way, rejoicing at the departure ^e of those evil spirits.

[45] When our great Father had heard these things from those who were withdrawing, and had given God the highest thanks for it, he exercised himself with greater trouble and labors, forgetting indeed the things that were behind, and pursuing his aim toward the prize of the heavenly calling, singing psalms prudently and considerately in the evening and morning singings of psalms, The Saint's wonderful piety and reverence in the divine offices, as before the Lord, with all fear and piety, standing with feet fixed and unmoved to the end of the office, as if they had struck roots in the earth, and never supported by a staff nor leaning on the choir-screen. Nor did anyone ever see him at all scratching himself on account of a louse or a flea or a gnat during the singing of the psalms, or closing his eyes. And while he was present at the divine Sacrifice of the Mass, he was sufficiently drawn out of himself by contemplation, and so rapt that his eyes sank back into their hollows, from the beginning of it to the end: and thus he received the heavenly Pearl with all fear, like the angels and enlightened, as Isaiah was by the Seraph.

ANNOTATIONS.

* This word is lacking in the Greek.

CHAPTER VII.

Wine made from water by the sign of the cross: a she-bear driven off by a command alone: the disobedience of certain men divinely chastised: but obedience protected against danger.

Ὁ δὲ Θεὸς ὡς οἰκεῖον καὶ πιστὸν θεράποντα τὸν όσιον οὐ μόνον νοητῶς ταῖς ἀναβάσεσι τῶν ἀρετῶν κατήρτιζεν, ἀλλὰ καὶ αἰσθητῶς τοῖς θείοις σημείοις ἐδόξαζεν. Πίθου γάρ ποτε κεχωσμένου ἔμπροσθεν τῆς λελατωμημένης πέτρας, ἐν ᾗπερ πρώην κατῴκει ὁ ἀοίδιμος καλλιγραφῶν, καὶ ὀλίγου οἶνου ὄντος ἐν πύθμενι αὐτοῦ, ἐξ οὗ τὴν θείαν λειτουργίαν ἐπετέλουν, κατῆλθεν ἐν μιᾷ νυκτὶ βροχὴ ῥαγδαία καὶ πολλὴ, ὥστε ἐμπλησθῆναι καὶ ὑπερεκβλύζειν τὸν πίθον. Ἰδὼν οὖν ὁ θεῖος Λουκὰς, ὁ καὶ φαλακρὸς, καὶ σφόδρα λυπηθείς, φησι πρὸς τὸν μέγαν ἐν κατηφίᾳ πολλῇ· ὦ πάτερ πόθεν τῆς θείας μετασχῶμεν κοινωνίας; Ἰδοὺ γὰρ ὁ πίθος ἐμπέπλησται βροχαίου ὕδατος καὶ ύπερεκβλύζει ἄνωθεν. Τότε ὁ μέγας σεμνὸν μειδιάσας, λἐγει αὐτῷ. Γεμίσας ποτήριον ἐξ αὐτοῦ, ἀδελφὲ, δός μοι πιεῖν. Ὁ δὲ σὺν τάχει τοῦτο ποιήσας, καὶ τοῦ Μακαρίου τὸν τύπον τοῦ σταυροῦ πεποιηκότος, καὶ μικρὸν ἐξ αὐτοῦ γευσαμένου, φησὶ πρὸς τὸν μοναχόν· Γεύσασθε καὶ ἴδετε ὅτι Χριστος ὁ Κύριος. Αὐτίκα οὖν εὑρέθη τὸ ὕδωρ οἴνος καλῶς γεγενημένος καὶ εὐώδης, ἤτοι τοῦ Θεοῦ, ὡς ἐπὶ Ἐλισσαίου τὸ ἔλαιον, ἤτοι καὶ ὡς ἐν Κανᾷ τὸ ὕδωρ εἰς οἶνον μετεβλήθη, αὐτῷ μόνῳ ἔγνωσται· πλὴν ὁ γέγονεν ὄντως.

[47] Έπὶ πλεῖον ὁ πανάγαστος τῇ πρὸς Θεὸν ἀγάπῃ καὶ ἐλπίδι ἐπτεροῦτο, καὶ πρὸς αὐτον ἱπτάνετο, καὶ τοῖς θείοις χαρίσμασι παρὰ αὐτοῦ ἐπλουτίζετο, ὡς οὐ μόνον τὰ νοητὰ θηρία τῶν δαιμόνων, ἀλλὰ καὶ τὰ αἰσθητὰ τοῖς προστάγμασιν αὐτοῦ ὑποτάττεσθαι, καὶ ὑπακούειν. Ἄρκτος γὰρ ἐκ τοῦ ἀπέναντι ὄρους τῆς μονῆς ἡμετέρας ἐξερχομένη, καὶ συλοῦσα ἀπὸ τῶν ἀγγείων τῶν μελίσσων, ἡσυχῶς ἀναχωροῦσα καὶ συντρίβουσα κατήσθιεν. Ἥνπερ ἐν μιᾷ ἡμέρᾳ ἐρχομένην κατὰ τὸ σύνηθες θεωρήσαντες οἱ μοναχοὶ, καὶ σφόδρα θορυβηθέντες, κραυγῇ χρησάμενοι πρὸς τὸν Μέγαν, Φασί· Ἐξελθὲ πάτερ ὅσιε, ἰδὲ τὸ δεινὸν θηρίον αὖθις κατερχόμενον. Ὁ δὲ σημειοφόρος πατὴρ ἡμῶν, ἰδὼν τὴν ἄρκτον ἀπεναντίας αὐτοῦ κατερχομένην πρὸς τὸ κλωποφορῆσαι, ἤρξατο αὐστηρᾷ τῇ φωνῇ ἐγκαλεῖν αὐτῷ, καὶ λέγειν οὕτως· Οὐκ αἰσχύνει; οὐ φονήσει τὸν Θεὸν, συλοῦσα τοῦς κόπους τῶν πατέρων, καὶ κακῶς κατεσθίουσα; Ὑπόστρεψον εἰς τὰ ὀπίσω, καὶ μηκέτι ἀπὸ τοῦ νῦν προσεγγήσεις τοῖς ὧδε. Τότε τὸ θηρίον ὥσπερ λογικὴ φύσις εὐαισθήτως δεξαμένη τὴν παραγγελίαν τοῦ Ἁγίου, ὑποκλίναν τε τὴν κεφαλὴν, καὶ εἰς γὴν τὸ πρόσωπον νενευκὸς, ὑπέστρεψεν εἰς τὰ ὀπίσω τεταπεινωμένον καὶ κατῃσχυμμένον.

[48] Ἔλεγε γὰρ τοῖς ἀδελφοῖς ὁ Ὅσιος· Τέκνα, εἰ τὰς ἐντολὰς τοῦ Θεοῦ, ὡς δεῖ, ἐφυλάττομεν, πάντα ἡμῖν ὑποτάσσοιντο, καθὼς τῷ προπάτορι ἡμῶν, πρινὴ παραβῆναι τὴν ἐντολὴν τοῦ Θεοῦ· νυνὶ διὰ τῆς παραβάσεως, τὰ ὑποτεταγμένα ἡμῖν καθ᾽ ἡμῶν γεγόνασι, καὶ μᾶλλον ἡμεῖς αὐτοῖς δεδοίκαμεν, ἢ ἐκεῖνα ἡμῖν. Χρεῖ οὖν ἡμᾶς πρῶτον μὲν ὑποτάσσεσθαι τῷ Θεῷ καὶ ὑπακούειν διὰ τῆς φυλακῆς τῶν αὐτοῦ ἐντολῶν· ἔπειτα καὶ ἀλλήλοις διὰ τὸν τῆς ἀγάπης σύνδεσμον. Διηγήσατό μοι ὁ προμιμνησθεὶς ἀνωτέρω μέγας Λουκὰς, λέγων; ὅτι ἐν τῇ νεότητί μου ἀποσταλεὶς παρὰ τοῦ σεβασμίου Πατέρος σὺν τῷ μοναχῷ Βιταλίῳ εἰς τὰ τῆς ἁγίας Ἀγάθης μέρη πρὸς τὸ ἐνέγκαι ἐν τῇ μονῇ, ὅν ἀποκλείσας ἐκεῖσε, ὀλίγον οἶνον εἰς χρείαν τῆς μονῆς, διένεμον τὸν οἶνον τοῖς ἐμοῖς φίλοις, καὶ διῳκησα πρὸς δοκοῦν μοι, μὴ ἐάσας ἐν τῷ πύθμενι τοῦ πίθου εἰ μὴ ὀλίγον πάνυ. Εἶτα ὑποστρέψας σὺν τῷ μοναχῷ ἐν τῇ μονῇ, καὶ γενόμενοι πλησίον τοῦ καπηλείου, καὶ αὐτοῦ προπορευομένου, αἴφνης ἐκ πλαγίου μέρους τῆς ὁδοῦ ἄρκτος ἐξελθοῦσα, καὶ συναντίσασα μοι τοῖς ὄνυξιν αὐτῆς καθῆψε τῆς κεφαλῆς μου δεινῶς καὶ διασπαράξασα τὸ ὑμὴν σὺν τῷ δέρματι καὶ ταῖς θριξὶ καθεῖλε μέχρι τοῦ ὠτίου, τὸν δὲ ὦμον καὶ τὸ γόνυ δεινῶς συντρίψασα ἀπῆλθεν. Εἰς ἐμαυτὸν κατὰ μικρὸν γενόμενος, καὶ γνοὺς ὁ πέπονθα παρὰ τοῦ δεινοῦ θηρὸς, κραυγῇ πρὸς τὸν πορευθέντα προσεκαλοῦμην. Ὅς ὑποστρέψας, καὶ ἰδὼν τὰ σπαράγματα τῶν μελῶν, ὅλος διελύθη· εἶτα ἐπιβιβάσας με ἐπὶ τὸ ἴδιον κτῆνος δεινῶς ψυχοραγοῦντα, καὶ πεφυρμένον τῷ αἵματι, μόλις ἤγαγεν τῷ μοναστηρίῳ.

[49] Τότε οἰ ἀδελφοὶ ἰδόντες, καὶ λίαν θροηθέντες θρηνώδει φωνῇ ἀνέκραξαν πρὸς τὸν Μέγαν, λέγοντες· ὦ πάτερ οὗτος παραυτίκα σκωληκόβρωτος γενόμενος ἀποθανεῖται. ἦν γὰρ καιρὸς θέρους. Συνιεὶς οὖν ὁ Δίκαιος ὅτι τὴν ἐντολὴν αὐτοῦ ἠθέτησα καὶ πρὸς δοκοῦν μοι κακῶς διῴκησα, λέγει τοῖς παροῦσι· Παρακούσας τῆς ἐντολῆς τοῦ προστάξαντος ὁ ἄνθρωπος τοῦ Θεοῦ, καὶ φάγων ἄρτον παρακοῆς, διὰ πλανήτου ψευδοπροφήτου, λέοντι εἰς βρῶσιν παραδίδοται· καὶ οὗτος τὴν ἐμὴν ἐντολὴν οὐ διετήρησεν ἄτρωτον. Οὐκ ἄν ὑπὸ τοῦ αἱμοβόρου θηρὸς δεινὼς ἐσπάρακται; Πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδωσίαν· σφραγίσας τε αὐτὸν Ὅσιος, καὶ εὐξάμενος, ἐπὶ ὀλίγων ἡμέρων ὑγιὴς γεγονὼς, προθύμως διεκόνει, εὐχαριστῶν τῶ Θεῷ. Μετὰ μικρὸν δὲ ἀποσταλεὶς αὖθις ὑπὸ τοῦ μεγάλου Προεστότος ἐν ἀπομείναντα ὀλίγον οἶνον ἐνεγκεῖν, τὸν Θεὸν προεβάλλετο μάρτυρα, καὶ τοὺς ἁγίους ἀγγέκους· Εὗρόν, φησι, τὸν πίθον μεμεστωμένον κάλλιστον.

[50] Ἦν γὰρ ὁ λόγος τοῦ Μεγάλου φοβερὸς καὶ ἐνεργὴς, ὥστε τὸν μὲν παρακούσαντα αὐτῷ καὶ σκιῤῥούμενον, πειρασμῷ παραυτίκα παραδίδοσθαι, τὸν δὲ ἀδιστάκτῳ πίστει ὑπακούοντα αἰσθάνεσθαι κουφισμὸν παντὸς πάθους, καὶ ἀπαλλαγὴν ὁπωμένου τε καὶ νοουμένου. Φοιτητής ποτε τοῦ Ὁσίου, Σάββας τοὔνομα, πάνυ εὐλαβὴς, παρακοῇ τινι ἐξελθὼν τοῦ μοναστηρίου, μέχρι τῶν μέρων Μαλαΐτου άπῆλθεν. Ὃς πνεύματι πονηρῷ αὐτίκα παραδοθεὶς, καὶ δεινῶς παρ᾽ αὐτοῦ σπαραχθεὶς, προσάγεται τῷ Ἁγίῳ δεδεμένος εἰς τὰ ὀπίσω. Τοῦτον δεξάμενος ὁ συμπαθὴς ἰατρὸς, καὶ τὸ Θεῖον ὑπὲρ αὐτοῦ ἐξιλεωσάμενος, δι᾽ ὀλίγων ἡμέρων ἀποκαθάρας τοῦ πονηροῦ πνεύματος, συγκατέλεξε τῷ πλήθει τῆς ἀδελφότητος.

[51] Γρηγόριος ὁ Βουρτουανίτης, καλῶς διαπρέψας ἐν τῇ μοναδικῇ πολιτείᾳ, δυσαρεσθεὶς ἐν ἀρχῇ τῆς εἰσόδου αὐτοῦ εἰς τὴν τῆς μονῆς διοίκησιν, καὶ βουλόμενος λάθρα ἀποδημῆσαι καὶ ἀλλαχοῦ πορευθῆναι, ἐνουθετεῖτο ὑπὸ τοῦ Μεγαλου μηδαμῶς ἀπελθεῖν. Ὁ γὰρ δόκιμός, φησι, πάντη δόκιμος, ὥσπερ καὶ τὸ ἔμπαλιν. Ὁ δὲ τῇ παρακλήσει, καὶ τῇ νουθεσίᾳ τοῦ Θεσπεσίου μὴ εἴξας, διεμεινεν ἀκαμπτὴς καὶ ἀμείλικτος. Τότε ἐπιπίπτει αὐτῷ ἄλγος δεινὸν καὶ ἀφόρητον κατὰ τῆς γλώττης, ὥστε μὴ κινηθῆναι αὐτὴν ὀγκωθῆσαν, καὶ φθάνειν μέχρι τοῦ πώγωνος. Ἧν δὲ θέαμα φοβερὸν καὶ ἔμπληκτον τοῖς ὁρῶσιν. Οὕτως τε ἐφ᾽ ἱκαναῖς ἡμέραις δεινῶς πιεζόμενος, ὁρᾷ κατὰ τοὺς ὕπνους ἄγγελον ἱστάμενον πλησίον τοῦ Μακαρίου, καὶ λέγοντα αὐτῷ· Διάτι οὐ καποκείρεις τοῦτον τὸν ἀδελφὸν, καὶ συγκαταριθμεῖς τῇ σῇ θείᾳ ποίμνῃ. Ἀποκρίνεται πρᾳείᾳ τῇ φωνῇ καί φησι πρὸς αὐτόν· Ἐπειδὴ πολλὰ παρακληθεὶς ὑπ᾽ ἐμοῦ τοῦ μὴ ἀποφοιτῆσαι ἐξ ἡμῶν καὶ ἀποδράσαι, οὐδαμῶς εἶξε τῇ παρακλήσει μου. Τότε δίδωσιν ὁ ἄγγελος ῥάπισμα κατὰ τοῦ ἀπειθοῦς αὐχένος, λέγων αὐτῷ· ὑποτάγηθι τῷ πατέρι σου, καὶ συναριθμήθητι τῇ ἀδελφότητι. Εὐθέως δὲ ἔξυπνος γενόμενος, καὶ γνοὺς ὅτι τοὺς καρποὺς τῆς παρακοῆς ἐνδίκως ἐτρύγησε, προκαλεῖται τὸν Ὅσιον, καὶ διὰ νεύματος τῆς χειρὸς δυσωπεῖ ἀποκαρθῆναι. Τούτου οὖν ἐπιτελεσθέντος, καὶ τῶν θείων μηστηρίων μεταλαβόντος, παραχρῆμα ἰάσεως ἔτυχεν, καλῶς τε τὸν ἐπίλοιπον χρόνον ἐν τῇ μονῇ τετελεκὼς, ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ ἐκοιμήθη καὶ ὕπνωσεν.

[52] Ἄλλοτε δένδρου ἱσταμέννου πλησίον τῆς πύλης τοῦ μοναστηρίου, προσέταξεν ὁ ὅσιος πατὴρ ἡμῶν Ἠλίας τῷ προμνημονευθέντι θείῳ Λουκᾷ τὸ ἐκκόψαι αὐτὸ, καὶ τὴν εἴσοδον πλατεῖαν καὶ εὐρύχωρον ποιῆσαι τοῖς ἐξιοῦσι καὶ εἰσιοῦσι. Τοῦ μέντοι δένδρου τμηθέντος, καὶ μικρὸν ἐκ τῆς τομῆς διακρατομένου, δεδοικὼς ὁ μοναχὸς μή τι σύμπτωμα ὑποστῆ διὰ τὸ κρύμνωδες τοῦ τόπου (ὃ δὴ καὶ γέγονε) ἤρξατο διστάζειν πρὸς τὴν πρόσταξιν τοῦ Ἁγίου ὀλιγόπιστος. Τότε φησὶν ὁ Μέγας θαρσαλαίως πρὸς αὐτόν· Ἔκκοψον τὸ δένδρον παντελῶς, ἀδελφὲ, ἁδέως· ὁ γὰρ Κύριος ἡμῶν Ἰήσους Χριστὸς ὑπήκοος γέγονε τῷ Πατέρι μέχρι θανάτου, θανάτου δὲ σταυροῦ. Εἶτα εἰς τέλεον τούτου τῇ προστάξει τοῦ Ὁσίου ἐκτμηθέντος, ὑποκλίναν τὴν κορυφὴν εἰς βάθος τῇ τομῇ, ὑψωθέντος τε ἐπιλαμβάνεται τῶν ἱματίων τοῦ μοναχοῦ, καὶ ἀναῤῥιπίζει αὐτὸν ἄνω εἰς τὸ ὕψος τοῦ ἀέρος, καὶ καταφέρει ὡς λίθου βολὴν πλησίον τῆς πέτρας, ἐξ οὗ τὸ ὕδωρ ἐκβλύζει διὰ τῆς ὀπῆς· Οἱ οὖν μοναχοὶ ἄγαν θροηθέντες, καὶ ἐναγώνιοι γενόμενοι μέγα ἠλάλαξαν.

[53] Ὁ δὲ ἡγιασμένος πατὴρ ἡμῶν τὰς χεῖρας εἰς τὸ ὕψος τοῦ οὐρανοῦ διαπετάσας, τὸν Θεὸν ὕπερ αὐτοῦ ἱκέτευεν, τὸν ἐξ αὐτῶν πύλῶν τοῦ θανάτου ῥυσασθαι δυνάμενον. Καὶ δὴ σπουδαίως τῶν πατέρων κατερχομένων πρὸς τὸ σῶμα τοῦ μοναχοῦ νεκρὸν, καὶ συντετριμμένον διόλου ἀνενέγκαι, ἠπήντησεν αὐτοῖς ὁ θεῖος Λουκὰς, μειδιῶντι προσώπῳ λέγων· Μὴ θορηβεῖσθε πατέρες· οὐδὲν κακὸν ἔπαθον εὐχαῖς τοῦ καλοῦ Ποιμένος. Ἐρωτηθεὶς δὲ παρὰ τοῦ σημειοφόρου Πατρὸς, πῶς ἐν τῷ ὕψει τοῦ ἀέρος μετεωρισθεὶς, καὶ ἐν τῷ βάθει καταπεσὼν, ὅλως οὐ συνετριβη καὶ τέθνηκεν, διεμνήσετο λέγων, ὅτι οὐ συνῆκα πῶς ἐξαίφνης ἡρπάγην, καὶ ἐπὶ γῆς ἐγενόμην, ἢ πῶς ἄλματι τοῦ χώρου ἐκπεπήδηκα, καὶ ἀνῆλθον· πλὴν ὅτι ὥσπερ ὑπό τινος θείας δυνάμεως ἀπαθῶς βασταζόμενος, οὕτως ἡσύχως καθῆκα ἐν τῇ γῇ ὡς ἐπὶ στρώμνης ἀπαλῆς. Τότε ὁ ἀοίδιμος καὶ θεῖος ὄντως Ποιμὴν τὸ παράδοξον καὶ ἐξαίσιον θαῦμα οὐχ ἑαυτοῦ ἀλλὰ τῆς Θεοῦ δυνάμεως καὶ τῆς ὑπακοῆς τοῦ μοναχοῦ ἔργον εἶναι ἔλεγεν. Ἐπὶ πλεῖον δὲ ἠγωνίζατο ἀπὸ τότε ὁ θαυμάσιος, καὶ ἐλιπάρει τὸ Θεῖον ὑπὲρ τοῦ ἰδίου ποιμνίου, συνιεὶς ὅτι συνεργεῖ αὐτῷ ἡ θεία χάρις ἐν πᾶσι τοῖς αἰτήμασιν, τύπον ἑαυτὸν ταπεινωφροσύνης πᾶσιν ὑποδεικνὺς, πρᾳότητός τε καὶ ἀπλώτητος, καὶ ἀνεξικακίας, ὅτι εἴ ποτε συνέβη παροξυσμὸν ἀπειθείας ἐν τοῖς ἐπιτάγμασιν αὐτοῦ γενέσθαι, οὐκ ἐδεῖτο ὡς ποιμὴν πρῶτον μετανοῆσαι τῷ τῇ ἀπειθείᾳ ἐμμείναντι πρὸς τὸ διαλύσαι τὴν μονὴν, ἀλλὰ τοῖς πᾶσι τὰ πάντα γέγονεν, ἵνα τοὺς πάντας κερδήσῃ.

The Saint obtains wine from water by divine power, But God adorned the Saint, as a household and faithful servant, not only in mind with ascents of the virtues, but glorified him also in a sensible manner with divine prodigies. For when once a jar had been set before the cut rock in which the venerable Scribe formerly dwelt, and there was a little wine in the bottom of the jar, from which they celebrated Mass, there arose on a certain night a violent and abundant rain, so that the whole jar was filled and overflowed. Seeing this, the divine Lucas, surnamed the Bald,

and being touched with great grief, says to the Saint with much sadness: O Father, whence shall we take the holy Communion? For lo, the jar has been filled with a shower of waters, and overflows from above. Then the great Man, decently smiling, says to him: Fill a cup from it, brother, and give me to drink. When he had swiftly done this, the Blessed one, the sign of the cross being formed, tasted a little of it, and said to the monk: Taste and know that Christ is the Lord. And so it was presently found that the water had beautifully become wine, and that of the best odor — whether God giving * the wine, as in the time of Elisha the oil, or as at Cana the water was changed into wine, is known to God alone; but the thing altogether happened.

[47] he drives off a she-bear by a command alone, Further, the admirable Man was as though furnished with wings by the love and hope of God, and flew to him, and was enriched by him with divine graces, so that not only the beasts endowed with mind — that is, the demons — but also those which use sense alone were subject to his commands and obeyed. For a she-bear, wont to come out of the mountain which lies over against our monastery, and to plunder the hives of the bees, withdrawing quietly and crushing what she had seized, used to eat. When on a certain day the monks had seen her coming as usual, being much disturbed and crying out they say to the Saint: Come out, holy Father: see the terrible beast coming again. But our Father, the worker of signs, seeing the she-bear advancing before him to steal, began with a stern voice to accuse her, and to speak thus: Art thou not ashamed? Wilt thou not fear God, seizing the labors of the fathers, and wickedly devouring them? Return back, and from this time thou shalt no more approach the things set in this place. Then the beast (as though a nature possessed of reason, and receiving the Saint's command with ready sense), its head being bowed and its face turned to the earth, returned back, humbled and confounded.

[48] a monk, grievously wounded by a she-bear for disobedience, For the Saint said to the brethren: Sons, if we kept the commandments of God as we ought, all things would be subject to us, as befell our first father before he had violated God's commandment. Now through transgression, the things which were subordinate to us have been made contrary to us, and we rather fear them than they fear us. It behoves therefore first that we be subject to God and obey him by the observance of his precepts, and then one another for the bond of charity. The great man Lucas, mentioned above, told me, saying: In my youth, being sent by the venerable Father with the monk Vitalius ^b to the parts of holy Agatha ^c, that I might carry to the monastery a little wine, which I had there stored, for the use of the monastery; I divided the wine among my friends, and dispensed it as it pleased me, leaving in the bottom of the jar only a very little. Then, when we were returning to the monastery and had come near the tavern ^d, he going before, suddenly a she-bear coming from the side of the road, and meeting me, terribly seized my head, and tore away the lacerated membrane with the skin and hair down to my ear, and, my shoulder and knee also being grievously crushed, went away. Coming to myself a little after, and knowing what I had suffered from the terrible beast, I called with a cry to him who went before me. He, returning, and seeing the lacerations of my limbs, was wholly cast down in mind. Then, setting me on his own beast ^e, fainting in mind and wet with blood, he brought me with difficulty to the monastery.

[49] [he signs with the cross, and he is healed within a few days, and he multiplies the wine:] Then the brethren, seeing the matter, being much disturbed, cried out to the Saint with a lamentable voice, saying: O Father, he will presently die eaten of worms: for it was summer time. Understanding therefore that his command had been neglected by me, and that all had been ill dispensed at my own pleasure, the just Man says to those present: He who transgressed the precept of him who commanded him, and ate the bread of disobedience through a seducing false prophet — the man of God — is given to a lion ^f for food; he too has not kept my precept unbroken. Was he not terribly torn by a bloody beast? Every transgression and disobedience has received a just retribution of punishment. Then, when the Saint had signed him with the sign of the cross and had prayed, in a few days he was made whole, and briskly ministered, giving thanks to God. After a short time, being sent again by the great Superior to fetch the little wine that had remained, I found, he said (calling God and the holy angels to witness), the jar excellently full.

[50] For the word of the great Man was awful and effectual, so that he who was disobedient to him and resisted with a hard heart was straightway given over to some trial; he frees another, seized by a demon on account of a fault: but he who obeyed with undoubting faith felt every disordered affection quieted in him, and himself freed from the desire of things seen and thought. It happened once that a very pious disciple of the Saint, Sabbas by name, going out of the monastery through some disobedience, went as far as the parts of Maletum ^g. He, being at once given over to a perverse spirit, and horribly torn by it, is brought back to the Saint bound with chains. Him the compassionate Physician received, and, having reconciled the divine Majesty on his behalf, and having in a few days cleansed him of the evil spirit, restored him to the multitude of the brethren.

[51] Gregory Burtuanitas ^h, who lived honorably in the monastic institute, he clothes another with the habit, and obtains health for him. when he had been offended at the beginning of his entrance into the monastery, and wished to go away secretly and depart elsewhere, was admonished by the Saint that he should by no means go. For he who is upright, he said, is everywhere upright; as also the contrary. But he, not yielding to the admonition and exhortation of the venerable Man, remained inflexible and implacable. Then a vehement and inexplicable pain seized him in the tongue, so that it was swollen without motion, and protruded as far as his beard. It was indeed a spectacle awful and horrible to the beholders. After he had been so oppressed for many days, in sleep he sees an angel standing by the Blessed one and saying to him: Why dost thou not shear the head of this brother, and number him in thy divine sheepfold? He answers with a mild voice, and says: Because, having been often admonished by me not to depart from us and not to run away, he by no means acquiesced in my admonition. Then the angel struck a blow upon the stubborn neck, and said to him: Submit thyself to thy Father, and join thyself to the brotherhood. And so, when he had quickly awoke, knowing that by a just judgment he had gathered the fruits of disobedience, he calls the Saint, and by a sign of his hand begs that he be shorn. This therefore being done, and being refreshed also with the holy Communion, he straightway obtained health. Then he rightly persevered the rest of his time in the monastery, and there fell asleep in peace.

[52] At another time, when a tree stood near the gate of the monastery, our holy father Elias commanded the aforementioned Lucas [A monk, cutting down a tree at the Saint's bidding, and being snatched into a precipice,] to cut it down, and to make a broad and spacious entrance for the convenience of those going out and coming in. Nevertheless when the tree was being cut, and had already suffered a little from the cutting, the monk, fearing lest through the precipice of the place he should be hurt by some fall (as in fact happened), began with little faith to hesitate at the Saint's command. Then the great Father boldly says to him: Cut down the tree utterly, brother, without fear: for our Lord Jesus Christ became obedient unto death, even the death of the cross. Then, when it was wholly cut down according to the Saint's command, it bent its top by the cutting into the deep precipice, and, being lifted up, seized the monk's garments, and snatches him upward into the air, and carries him down a stone's throw ⁱ near the rock, from which the water gushes through an opening. The monks therefore, greatly terrified and struck with the utmost fear, wailed loudly.

[53] But our holy Father, stretching his hands to heaven, he praying, is found unhurt. besought God for him, who could snatch him from the very gates of death. And indeed, as the fathers were diligently going down to carry away the dead body, utterly crushed *, the divine Lucas came to meet them, saying with a smiling countenance: Be not troubled, fathers; by the prayers of the good Shepherd I have suffered no harm. But he is asked by the wonder-working Father how, being carried through the air and falling into the depth, he had not been utterly crushed and killed: he answered, saying this: I did not understand in what manner I was suddenly snatched up and carried to the ground, or by what leap I sprang from the place and reached the spot: nevertheless I know this, that, being borne as by a certain divine power without any suffering, I was so quietly let down upon the ground as upon a soft bed. Then the venerable and truly divine Shepherd warned that that wonderful and great prodigy was not his own, but the work of the divine power, and to be ascribed to the obedience of the monk. From that time the admirable Man used greater fervor, and besought the divine Majesty for his flock, understanding that the divine grace assisted him in all his petitions, offering himself to all as a pattern of humility, mildness, simplicity and endurance: for if at any time it happened that from his commands there arose some exacerbation of disobedience, he did not, as a shepherd, ask that the disobedient man, who clung obstinately to the dissolving of the congregation, should first do penance, but became all things to all, that he might gain all.

ANNOTATIONS.

* as they believed

CHAPTER VIII.

The death of a tyrant foreseen and foretold: certain other things also foretold: many possessed persons freed through the Saint.

Καὶ προβλεπτικοῦ δὲ χαρίσματος οὐκ ἄμοιρος ἦν ὁ πανάγαστος. Ποτὲ γὰρ τοῦ ἀλάζονος καὶ ἀγερώχου πατρικίου Βυζάλονος πτέρναν κατὰ τοῦ βασιλέως ἁράντος, καὶ ἀποστασίαν εἰς τὸ ἔθνος μελετήσαντος, ἠλέγχετο ὑπὸ τοῦ ἀοιδίμου, μὴ οὕτως τραχηλίασας κατὰ τοῦ αὐτοκράτορος· ὁ γὰρ ἀνθιστάμενός, φησιν, τῇ τοῦ Θεοῦ διαταγῇ ἀνθέστηκεν. Τούτου δὲ μὴ φέρων τοὺς ἐλέγκους, ὁ ἀκαμπὴς καὶ ἀμείλικτος θάνατον ὑπερόριον κατεψηφίσατο· ἀλλ᾽ ἔψευσται ὁ δείλαιος, καὶ τοῦ ἰδίου σκοποῦ διήμαρτεν. Ὅθεν, ἐν μιᾷ ἐξελθόντος ἀπ᾽ ἔμπροσθεν τοῦ τυράννου ἐν θυμῷ, λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. Ἰδὲ, πάτερ, ποταπαὶ οἰκοδομαὶ, καὶ ὀχυρώματα τοῦ ἀσεβοῦς, καὶ πῶς ταῦτα αὐτοκράτωρ διαχειρώσεται; Λέγει αὐτοῖς· Ὑμεῖς βλέπετε οὐδέν· τὰ δὲ Λέγει Κύριος Οὐ μὴ παρελθοῖ ὁ ἐνιαυτὸς, καὶ καταστραφήσονται οἰκοδομαὶ αὐταὶ, ὥστε γενέσθαι αὐτὰς δυσωδίαν τῆς πόλεως, αὐτὸν δὲ τὸν δύστηνον κακίστῳ μόρῳ ἀποθανεῖν. Οὔπω γὰρ πεπλήρωται ὁ ἐνιαυτὸς καὶ ἐπαναστάντες οἱ οἰκεῖοι αὐτοῦ, μαχαίραις αὐτὸν ἀνήλωσαν· οὐδὲ ἔλαθε δὲ τὸν Ἅγιον ἡμέρα καὶ ὥρα τῆς αὐτοῦ ἀναιρέσεως, καίτοι ἔχοντος σταδίους τριάκοντα καὶ διακοσίους ἀπο τοῦ ἀσκητηρίου αὐτοῦ· ἀλλὰ τοῖς φοιτηταῖς αὐτοῦ ἐγνώρισεν, λέγων· Ταύτῃ τῇ ὥρᾳ ἀνηρέθη, τέκνια, Βυζαλὼν ὁ ἀντάρτης.

[55] Ὁ προιστάμενος Λαυρέντιος, ὁ πανευκλέης, καὶ πανευλαβέστατος ἡγούμενος, διηγήσατό μοι λέγων, ὅτι ποτὲ τοῦ μοναστηρίου ἐξερχομένου μου, καὶ πρὸς τὴν κέλλαν μου δρομαίως ἀπίοντος, προσκαλεῖταί με ὁ Δίκαιος τοῦ πλησίον αὐτοῦ ἐλθόντα καθῆσαι. Εἶτα ἐμοῦ δειλιάσαντος, καὶ φόβῳ καθήσαντος, πτύξας τὸ βίβλιον, ὃ ἀνεγίνωσκέ, φησι πρὸς μὲ ἐν εὐλαβείᾳ πολλῇ· Ἀδελφὲ Λαυρέντιε, εἰ ἐθεάσω ἐνταῦθα ἄνδρας καὶ γυναῖκας εἰσερχομένους, ἆρα παρέμενες ἐν τῷ μοναστηρίῳ; καί μου εἰπόντος, Μὴ γένοιτο· λεγει μοι μετ᾽ εὐμενείας· Δι᾽ ὑμᾶς τοὺς νέους οὐκ εὐδοκῶ ἐν τούτῳ, επεὶ ἐθέασα πλήθη ἀνδρῶν τε καὶ γυναίκων εἰσιόντα, καθὼς ἐν τῇ μνήμῃ τοῦ ἁγιασμένου πατρὸς ἡμῶν Ἠλίου τοῦ Νέου. Ἐγὼ δὲ θαμβηθεὶς ἐπὶ τοὶς λόγοις τούτοις, λέγω αὐτῷ· Σεβάσμιε πάτερ, καὶ τίς ἡ αἰτία τῆς ἐλεύσεως τοῦ λαοῦ; Ἀποκρίνεται μοι λέγων· Ὄντως, ἀδελφὲ, τὸ ὕδωρ τὸ ἐκ τῆς νοτιζομένης πέτρας τοῦ σπηλαίου ἀποστάζον ἰαματικόν ἐστιν· ἀλλ᾽ οὐ θέλω νυν, ἱνα θαυματουργήσῃ τι δι᾽ ὑμᾶς· μιᾷς γὰρ ψυχῆς ἐξ ὑμῶν ἀντάλλαγμα ὅλος ὁ κόσμος. Πλὴν εὐχεσθε καὶ ὑμεῖς σὺν ἐμοὶ· καθὼς προεῖπον, μὴ θαυματουργήσει ἐν ταῖς ἡμέραις τῆς ζωῆς μου. Σὺ δὲ, ἀδελφὲ, ἐὰν παραμείνῃς ἐνταῦθα, τὴν προστασίαν τῶν ἀδελφῶν διαδέξῃ ἐν τῷ ἁρμόζοντι καιρῷ, ὕδωρ τε ζῶν καὶ ἀποστάζον τῆς νοητῆς πέτρας, ἧτέ ἐστιν ὁ Χριστός. Ὑπὲρ ἑαυτοῦ, ὡς οἶμαι, ὁ Μακάριος ὑπῃνίττετο. Καὶ γὰρ ἀληθῶς, ὅσα ἐποίησε, καὶ προέλεγεν, συσκιασμένος αἰνιγματοδῶς, μὴ θέλων ἐπιδεικτικῶς λαλῆσαι ἤ θαυματουργῆσαί τι, μυοκττόμενος τὸν τῶν ἀνθρώπων ἔπαινον, καὶ τὴν ἐξ αὐτοῦ τοῖς κουφοτέροις ἐγγενομένην βλάβην. Ὁ γὰρ ἐν τούτοις ἀλούς, φησιν, ἀπέχει τὸν μισθὸν αὐτοῦ. Ἐπὰν δὲ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γήν, φησιν, ἀποθάνῃ, τότε πολύχουν τὸν καρπὸν τῶν ἰάσεων, καὶ ἄσυλον φέρει.

[56] Ἃ δὲ κατὰ τῶν δαιμόνων ἔστησε τρόπαια, τίσι καλῶς διηγεῖται; Νεανίου γάρ τινος δεινῶς συνεχομένου ὑπὸ τοῦ πονηροῦ πνεύματος, φημωθὲν τῆ ἐπιτιμήσει τοῦ Ὁσίου, ἄπρακτον ἦν ἐν τῶ ἀνθρώπῳ, ἡμέρων τε ὀλίγων παρελθουσῶν, καὶ ἐν τῇ ἐκκλησίᾳ τῶν μοναχῶν ψαλλόντων, αἰφνης ἀνακράξαν, τὸν πάσχοντα τὸ ἀναιδὲς καὶ πονηρὸν πνεῦμα εἰς τὴν γὴν κατέῤῥηξεν. Τοὺς πάντας οὖν ἀποπεμψάμενος ὁ μέγας πρὸς τὴν ἐστίασιν ὄρθριον, τὸ ὄμμα καὶ τὰς χεῖρας πρὸς τὸν οὐρανον ἀνατείνας, ὡς ἐξ ὕπνου τοῦτον ἀποθεραπευθέντα ἀνέστησεν, καὶ τῶν θείων μηστηρίων ἀξιώσας, ὑγιὴ ἀπέλυσεν.

[57] Χωρίον ἐστὶν ἐν τοῖς μέρεσιν Μεσοβιάνου Ασφαλαδέος λεγομενον. Ἐν τούτῳ ἱερεύς τις ᾤκει Επιφάνιος, πολλὰς περιεργίας ποιῶν, ἐγγράμματά τε καὶ ἐπάσματα γράφων, ἔν τε ἀνθρώποις καὶ κτήνεσι, καὶ ἃ οὐ θέμις γραφῇ παραδοῦναι. Κρίσει δὲ τοῦ Θεοῦ δικαίᾳ, τοῦ πάντας πρὸς τὸ συμφέρον παιδεύοντος, πνεύματι βιαίω, καὶ πονηροτάτῳ παραδίδωται, ὃς τῆς δεξίας χειρὸς περιέργου βιαίως ἐν τῷ ὕψει τοῦ ἀέρος ἑλκομένος, παραβραχὺ τῆς βάσεως τῶν ποδῶν ἐπαίρετο, μετὰ ταῦτα εἰς τὴν γὴν καταῤῥασσόμενος, καὶ συντριβόμενος, ἀνιλέως ἐσπαράττετο. Εὐλαβούμενος οὖν μήτι τοῦ πνεύματος τοῦ πονηροῦ φανερώσει ἐκπέσῃ τοῦ ἰδίου βαθμοῦς, προσφεύγει λεληθότως τῷ Μακαρίῳ, καὶ δάκρυσι τὴν τοῦ δαιμονίου κάκωσιν διηγεῖται. Ὅθεν ὁ Μέγας συνιεὶς, καὶ τὴν χεῖρα ἐκτείνας, ἅπτεται τῆς κορυφῆς αὐτοῦ μειδιῶντι προσώπῳ, καί φησι· Συνθοῦ μοι, τέκνον, ἐνώπιον Κυρίου, μηκέτι περιεργάσασθαι τὰ τοιαῦτα πονηρὰ καὶ ἀθέμιτα ἔργα· καὶ μάστιξ ἀπὸ τοῦ νυν οὐκ ἐγγιεῖ ἐν τῷ σκηνώματί σου. Τοῦτο δὲ εἰλικρινῶς μεθ᾽ ὅρκου συνθεμένου τὸν ὅρον αὐτοῦ ἀσφαλῶς τηρεῖν, σφραγίσας αὐτοῦ τὴν κεφαλὴν τῷ σημείῳ τοῦ σταυροῦ, καὶ ἐπευξάμενος, ἀπέλυσεν τὸν δὴ ἀναπαύσασθαι· ἑσπέρα γὰρ ἦν· καὶ τῇ ἕωθεν προσκαλεσάμενος, λέγει αὐτῷ· Ὕπαγε, ἀδελφὲ, ἐν εἰρήνῃ, καὶ Κύριος ἰάσατό σε ὁ ἰατρὸς τῶν ψυχῶν καὶ σωμάτων. Ἡμεῖς γὰρ τί ἐσμεν ταῖς ἁμαρτίαις ἡμῶν; Ἦν δὲ ὁ Μέγας δι᾽ ὅλης τῆς νυκτὸς ὑπὲρ αὐτοῦ τὸ Θεῖον ἐξιλεώμενος, ὡς ἰδεῖν τὸν πάσχοντα κόρακα ἐξελθόντα διὰ τοῦ στόματος αὐτοῦ, καὶ ἀφιπτάντα ἀφαντωθῆναι. Τὰς δὲ πρὸς τὸν Ὅσιον συνθηκὰς ἀτρώτους φυλάξας τοῦ μηκέτι ἐπονειδίζεσθαι, ἠλευθέρωται καὶ αὐτὸς τῆς μάστιγος τοῦ πονηροῦ πνεύματος.

[58] Ἄλλοτε προσηνέχθη αὐτῷ βρέφος βασταζόμενον ὑπὸ τοῦ ἰδίου πατρὸς, τοὔνομα Ἰωάννης. Ἦν δὲ παρὰ φύσιν τούς τε ὀφθαλμοὺς, καὶ τὸ στόμα ἔχων, καὶ τρέμων τῇ ἐνεργίᾳ τοῦ πονηροῦ πνεύματος. Καμφθεὶς οὖν ὁ Θεοφόρος Πατὴρ ἡμῶν τοῖς δάκρυσι τοῦ τεκόντος, καὶ συμπαθείᾳ πολλῇ κινηθεὶς, ἐδέξατο τὸ βρέφος ἐν ταῖς ἁγκάλαις αὐτοῦ, σφραγίζει αὐτῷ τὸ στόμα καὶ τοὺς ὀφθαλμοὺς τῷ σημείῳ τοῦ σταυροῦ, λέγων· Προσήνεγκάς μοι τὸ βρέφος, ἀδελφὲ, ὡς ἐκ τοῦ πονηροῦ ἐνεργούμενον· καὶ ἰδοὺ οὐδὲν κακὸν ἔχει· λαβὼν αὐτὸ πορευοῦ ἐν εἰρήνῃ. Δεξάμενος οὖν τὸ νήπιον σὺν δάκρυσιν ὁ τούτου πατὴρ, καὶ τὴν πύλην τοῦ μοναστηρίου ἐξελθὼν καὶ ἐπιμελῶς κατανοήσας, ὁρᾷ τὴν τῆς ὄψεως στρέβλωσιν κατὰ φύσιν γεγονυῖαν, καὶ τὸ ἇλμα τοῦ σώματος παντελῶς ἠρεμῆσαν· καὶ οὕτως ἀπίει δοξάζων τὸν Θεὸν, τὸν δοξάζοντα τοὺς δούλους αὐτοῦ.

[59] Ἄξιον δὲ, ὡς οἶμαι, καὶ τοῦτο γραφῇ παραδοῦναι τὸ κεφάλαιον, ὅπερ Λουκὰς ὁ μέγας διηγήσατο· ἔλεγεν γὰρ ὅτι ποτέ τις ἄρχων τῶν λίαν περιφανῶν καὶ ἐνδόξων, τοὔνομα Γαυδιόσος, ὑπὸ τοῦ πονηροῦ πνεύματος ὀχλούμενος, δεινῶς ταρασσόμενος, καὶ ἀνελέως συντριβόμενος ὑπ᾽ αὐτοῦ, ἔρχεται τῷ ἡγιασμένῳ πατέρι ἡμῶν Ἠλίᾳ, λέγων· Ὀχλοῦμαι δεινῶς ὑπὸ τοῦ πειράζοντος· καὶ ἰδοὺ περινοστήσας τοὺς ναοὺς τῶν ἁγίων, καὶ περιπτυξάμενος τὰ σεβάσμια λείψανα αὐτῶν, μάτην κεκοπίακα οὐδὲν ὠφελεθεὶς. Βούλομαι οὖν ἀπελθεῖν εἰς ἰατροὺς ἐν Πανόρμῳ. Ἴσως ἄρα δι᾽ ἀνθρωπίνης περιοδίας τυχῶ ἰάσεως. Ἀποκρίνεται ὁ θαυμάσιος, καὶ λέγει αὐτῷ· Ὑπόμεινον, τέκνον, τὴν ἐκ τοῦ Θεοῦ σοι ἐνεχθεῖσαν παιδείαν πρὸς τὴν ψυχικὴν λυσιτελείαν, εὐχαριστῶν αὐτῷ ἐπὶ τούτῳ· ὃν γὰρ ἀγαπᾷ Κύριος παιδεύει· μαστιγοῖ δὲ υἱὸν, ὃν παραδέχεται. Ὁ δὲ τῇ ἄγαν ὀχλήσει τοῦ δαίμονος πιεζόμενος, εἰσελθὼν ἐν πλοίῳ ἐν Πανόρμῳ ἀπίοντι, καὶ αὐτὸς συναπίει.

[60] Ὅθεν ὁ Μέγας ὑπὲρ αὐτοῦ ἄγαν τὸ Θεῖον ἐξελιπάρει θερμοῖς. Ἐν δὲ τῷ εὐπλοεῖν αὐτὸν κατέναντι τῶν Μυλῶν, εἰς ἔμφασιν ὕπνου κατηνέχθη. Εἶτα ἔξυπνος γενόμενος ἤρξατο τοῖς ἐν τῶ πλοίῳ κράζειν μεγάλῃ τῇ φωνῇ· Ἐξάγετέ με ἐν τῇ γῇ, ἀδελφοὶ, ἐξάγετέ με. Τότε οἱ ναυτικοὶ λίαν θροηθέντες λέγουσιν αὐτῷ· Τίς ἡ αἰτία τῆς ἐξάξεως Κύριε; Ὁ μέγας ἀποκρίνεται σὺν δάκρυσι καὶ εὐφροσύνῃ ψυχῆς, λέγων· Νῦν ἐπέστη ὁ μέγας ἰατρὸς Ἠλίας, καὶ ἀνοίξας τὸ στόμα, ἀνήλκυσεν ἐκ τῆς γαστρός μου γαλαθηνὸν χοῖρον, καὶ ἠκόντισεν ἐν τῷ βαθῷ τῆς θαλάσσης· καὶ ἰδοὺ ὑγιεὶς γέγονα εὐχαῖς τοῦ ἀοιδίμου πατρός. Ταῦτα ἀκηκοότες οἱ ἐν τῷ πλοίῳ, ἐδόξασαν τὸν Θεὸν, τὸν ποιοῦντα τὸ θέλημα τῶν φοβουμένων αὐτοῦ. Ταῦτα οὖν πάντα μυστηκῶς τῆς εὐχῆς καὶ μόνης ἐπετέλει ὁ μισόδοξος, μυσαττόμενος τῶν κατὰ πρόσωπον τὸν πολλῶν ἔπαινον καὶ δόξαν.

[The death of a certain tyrant foreseen, and known by the Saint though far distant:] Nor indeed was the admirable Man without the grace of foreseeing. For while the boastful and proud patrician Byzalon was lifting up his heel against the emperor, and was planning to stir up a rebellion ^a among the people, he was rebuked by the venerable Father, that he should not so raise his neck against the monarch: for he who resists, said he, resists the ordinance of God. But when he could not bear his reproofs, being inflexible and implacable he condemned him to death in exile: but the wretched man was deceived and wandered from his purpose. Whence on a certain day, while the Saint was withdrawing angry from the tyrant's sight, his disciples say to him: Behold, Father, how great are the structures, how great the fortifications of the impious man: how shall the emperor be able to subdue them? He answers them: You see nothing. But thus says the Lord: A year shall not pass before these structures shall be destroyed, so that they shall be turned into a stench of the city, and that unhappy man shall perish by the worst death. Not yet had the year passed, when

his household servants, rising against him, killed him with swords. Nor indeed was the day and hour of his slaying hidden from the Saint, although he was two hundred and thirty stadia distant from his monastery; but he made it known to his disciples, saying: At this very hour, little sons, Byzalon the tyrant has been slain.

[55] Laurentius the provost, a most renowned and most religious hegumen, other things foretold about the affairs of the monastery. told me that once, when he had gone out of the monastery and was returning in haste to his cell, he was called by the Just man, near whom he was walking, to sit down. Then, he said, as I was trembling and sitting in fear, he closed the book which he was reading, addressed me very devoutly, and said: Brother Laurentius, if thou hadst seen men and women entering here, wouldst thou remain in the monastery? And when I said, God forbid; he said to me kindly: For your sakes, the younger men, I do not acquiesce in these things, because I have seen multitudes of men and women coming in, such as happens on the feast of our holy father Elias the Younger. But I, astonished at these words, say to him: Reverend Father, what is the cause of the people's coming? He answers me, saying: Truly, brother, the water dripping from the rock of the cave, which is moistened, has power to heal; but I do not wish that it should now become known by any prodigy, for your sake: for one soul of you is equal to the whole world. Nevertheless pray you also with me: as I was just saying, he will not become famous by prodigies in the days of my life. But thou, brother, if thou shalt persevere here, shalt obtain the prefecture of the brethren at the fitting time, and the water living and gushing from the mystical rock, which is Christ. Of himself, as I think, the Blessed one was speaking enigmatically. For in truth, the things which he did he also foretold, veiling them enigmatically, unwilling to speak with ostentation or to work any prodigy, because he detested the praise of men and the harm accustomed to arise from it to ^a the lighter sort. For he who is caught by these, he said, has received his reward. But when the grain of wheat, he says, falling into the ground shall have died, it bears a manifold fruit of healings, and that by no means to be taken away.

[56] But by what words may the trophies which he raised against the demons be rightly recounted? For when a certain youth was terribly possessed by a malignant spirit, that spirit, driven to silence by the Saint's rebuke, Possessed persons was without operation in the man; and when some days had passed, as the monks were singing in the church, suddenly crying out, the shameless and malignant spirit cast the sufferer to the ground. And so the Saint, when he had dismissed all to the morning meal, with eyes and hands lifted to heaven, raised him healed upon his feet as though out of sleep, and, having thought him worthy of the divine Mysteries, dismissed him whole.

[57] various persons There is a village in the parts of Mesobianum, called Asphaladius. In it there dwelt a certain presbyter Epiphanius, practising many superstitions and writings and drawing up incantations upon men and upon beasts of burden, and things which it is unlawful to commit to writing. But by the just judgment of God, who instructs all men unto profitable things, he is handed over to a violent and most wicked spirit. He, being drawn by his superstitious right hand into the air, was raised a little from the support of his feet: then, dashed to the ground and crushed, he was mercilessly torn. Fearing therefore lest by the manifestation of the malignant spirit he should fall from his rank, he flees secretly to the Blessed one, and sets forth with tears the malice of the demon. Whence the great Man, understanding the matter, and stretching out his hand, touches his crown with a smiling countenance, and says: Promise me, son, before the Lord, that thou wilt no more superstitiously work such evil and unjust works: and from this time the scourge shall not draw near thy tabernacle. And when he had sincerely promised with an oath that he would remain within his own bounds, signing his head with the sign of the cross and praying, he sent him away to rest: for it was evening. Then on the morning of the following day, calling him, he said to him: Go, brother, in peace: the Lord has healed thee, who is the physician of souls and of bodies. But what are we, with our sins? Now the Saint had all the night appeased God for him, so that the sufferer saw a raven come forth out of his mouth, and, flying away, vanish. And since he kept unbroken those covenants entered into with the Saint, that he should be no more dishonored, he was freed also from the scourge of the evil spirit.

[58] brought and freed, Once an infant was brought to him, carried by his own father, whose name was John. He had his eyes and mouth contrary to nature, and trembled through the operation of the evil spirit. Our divine Father therefore, bent by the father's tears, and moved with much compassion, takes the infant into his arms, signs his mouth and eyes with the sign of the holy Cross, saying: Thou hast brought me the infant, brother, as vexed by an evil demon: but behold, he suffers nothing of evil: take him, and go in peace. And so his father, taking the little one with tears, and going out at the gate of the monastery, when he had carefully considered the infant, perceives that the distorted look had returned to its natural state, and that the movement of the body had entirely subsided. And so he went away, giving glory to God, who honors his servants.

[59] as also befell a nobleman, It will be worth while, as I think, if I commit to writing also that deed which this renowned Lucas related. For he reported that once there came to our holy father Elias a certain very famous and glorious prince, by name Gaudiosus, who was possessed by a malignant spirit and grievously vexed and mercilessly crushed by it, and that he said to him: I am terribly vexed by the tempter: and behold, I have betaken myself to the temples of the Saints, and have embraced their venerable relics; but I have labored in vain, having obtained no profit. I wish therefore to set out for Palermo to the physicians. Perhaps by the treatment of men I shall obtain healing. The admirable Man answers, and says to him: Bear, son, the chastisement sent thee from God for the profit of thy soul, giving him thanks for these things. For whom the Lord loves he chastises: and he scourges the son whom he receives. But he, pressed by the exceedingly vehement vexation of the demon, enters a ship departing for Palermo, and departs with it.

[60] Whence the Saint fervently besought God for him with warm tears. who had been with him, as he was going away. But when he was sailing over against Mylæ ^b, he was as it were carried into sleep. Then, awaking, he began to cry with a loud voice: Set me on land, brethren, set me down. Then the sailors, greatly disturbed, say to him: What is the reason for setting thee ashore, lord? That great man answers with tears and gladness of soul, saying: Just now the great physician Elias came upon me, and, opening my mouth, drew out of my belly a sucking pig, and hurled it into the deep of the sea: behold, by the prayers of the reverend Father I am healed. When those who were in the ship had heard these things, they glorified God, who does the will of them that fear him. All these things therefore, pertaining both to prayer and to the solitary life, the Hater of glory performed secretly, detesting the praise and the glory of the many who extol a man to his face.

ANNOTATIONS.

CHAPTER IX.

A horse suddenly healed: a monk's wonderful dream about the Saint: the Saint's remarkable chastity: certain healings: a certain presbyter freed from the danger of fire at the invocation of the Saint.

Οὐ μόνον τε ἐπὶ λογικοῖς καὶ ὁμοφυέσιν ἦν λίαν συμπαθὴς καὶ φιλόστοργος, ἀλλὰ καὶ ἐπὶ ἀψύχοις καὶ ἀλόγοις ζώοις. Ποτὲ γὰρ τῶν οὐ πέλας, Πέτρος τοὔνομα, ἐπεδήμησεν πρὸς τὸ μοναστήριον ἔφιππος ὢν, τοῦ ἀσπάσασθαι τὸν Ὅσιον, ὡς γνωστὸς αὐτῷ καὶ προσφιλὴς ὑπάρχων, ἦν δὲ ἄγαν πτωχὸς καὶ πένης, εἰκαὶ λίαν φιλομόναχος. Ἐν ἀγνοίᾳ τὸν ἑαυτοῦ ἵππον ἀπήλασεν, ἔνθα οἱ προκεκοιμημένος πατέρες τῆς μονῆς κατάκεινται· οἷς οὐκ ἦν τολμῶν προσεγγίσαι τοῖς τάφοις οἷον κτῆνος λαικοῦ. Εἰ δὲ καὶ προσήγγιζεν, ἢ ὑπὸ θηρίων ἐβιβρώσκετο ἢ αὐτίκα καταπίπτον ἐνεκροῦτο. Καὶ τῇ αὐτῇ νυκτὶ φαίνεται αὐτῷ νεώτερος μοναχὸς φωτὶ περιαστραπτόμενος, καὶ οὕτως ἐπαπειλούμενος ἀπλῶς· Ἄνθρωπε, τὸν οἶκον ἡμῶν νομὴν τοῦ οἴκου σου πεποίηκας· μικρὸν καὶ ὅψει τὸν ἐπακουλουθούσαντα ἔνδικον τοῦ Θεοῦ κρίσιν. Τῆ δὲ ἕωθεν ἀναστὰς, εὗρεν τὸν ἑαυτοῦ ἵππον ἐν τῇ γῇ πεπτωκότα ἡμίθνητον, καὶ τοσοῦτον ὀγκωθέντα, ὥστε παραβραχὴ λακῆσαι μέσον, καὶ ἐκχεθῆναι τὰ σπλάγχνα αὐτοῦ. θαμβηθείς τε καὶ οἰμώζας ἐπὶ τῇ ἐξαίφνης συμπτώσει τοῦ ἑαυτοῦ ἵππου, δάκρυσι τοῖς γόνασι τοῦ Ὁσίου προσεκύνει, λέγων· ὦ συμπαθέστατε Πάτερ, νῦν ὠνησάμην τὸν αὐτὸν ἵππον πρὸς ὑπηρεσίαν τοῦ οἴκου μού· ἅπασα δὲ ἡ τιμὴ αὐτοῦ ἐστι ἐν κρίσει. Ταῦτα ἀκούσας ὁ Ἅγιος, καὶ στενάξας, λέγει μοι συμπαθῶς· Ἄπιθι αδελφὲ, ἄγαγέ μοι τὸ βουκάλιον τοῦ ὕδατος τῆς νοτιζομένης πέτρας. Ἐμοῦ δὲ πολλῷ σὺν τάχει τοῦτο ἐνέγκαντος, καὶ αὐτοῦ τὸν τύπον τοῦ σταυροῦ ἐν αὐτῷ πεποιηκότος, λέγει· ὕπαγε, ἀδελφὲ, καὶ ἀνοίξας τὸ στόμα τοῦ ἵππου, ἔκχεε εἰς αὐτὸ ἐκ τοῦ εύλογηθέντος ὕδατος, καὶ ὁ Κύριος ὁ Θεὸς ποιῇ τὸ ἔλεος αὐτοῦ ἐν τάχει. Τούτου οὖν γενομένου, θάττον ὁ ἵππος ἐκ τῆς γῆς ἀνέθορε, καὶ ἑαυτὸν ἀποτιναξάμενος, ἔστη ὅλος ὑγιὴς καὶ ἀπήμαντος. τοῦτον λαβὼν ὁ κύριος αὐτοῦ, ἀπίει σὺν αὐτῷ χαίρων καὶ ἁλλόμενος εἰς τὸν οἶκον αὐτοῦ.

[62] Ὁ τὴν διακονίαν τοῦ κελλαρίου ποτὲ ἐμπιστεύμενος Ἰοαννης ὁ εὐκλεὴς μοναχὸς, ὁ καὶ Ἱεροσολυμήτης, διηγήσατό μοι, λέγων· ὅτι ἀποσταλεὶς παρὰ τοῦ ἀοιδίμου Πατρὸς ἐν τῷ ἄστει Ρυγίου, δι᾽ ἀναγκαίας χρείας τῆς κοινότητος, καὶ πολλὰ περισπασθεὶς, ὥδευε κᾀκεῖσαι δι᾽ ὅλης τῆς ἡμέρας. Ὀψέ ποτε καθ᾽ ἑαυτὸν γενόμενος, καὶ ἐν τῇ εὐνῇ κατακληθεὶς, ἠρξάμην τοῖς λογισμοῖς μου συνταράσσεσθαι, λέγων· Ἆρα ἐν τούτοις σωθήσομαι; ἆρα λυσιτελεῖ τὸν ἐν ὑποταγῆ οὕτως βάζεσθαι, καὶ περίσπασθαι, μὴ πληροῦντα τὴν μελέτην τῶν ψαλμῶν; Ἐν τούτοις τοῖς λογισμοῖς ἀφυπνώσας, ὁρῶ, φησιν, τὸν Ὅσιον καρατομηθέντα καὶ τὸ αἷμα αὐτοῦ διαῤῥέοντα ἐν τῇ γῇ, λαλῆσαι δέ μοι διὰ τῆς κάρας οὕτως· Ὀλίγοστε, εἰς τί ἐδίστασας; ἐκ σῆς σπουδῆς καὶ δικαιωσύνης πέποιθας σωθῆναι; πᾶσα ἡ δικαιωσύνη σου, ὡς ῥάκος ἀποκαθημένης ἐνώπιον Κυρίου. Οὐχ ὁρᾷς ὅτι τὸ αἷμά μου δι᾽ ὑμᾶς ἐξέχεα; οὐκ ἤκουσας τοῦ ἀποστόλου λέγοντος· Πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε· αὐτοὶ γὰρ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, ὡς λόγον ἀποδώσοντες. Ὁ γὰρ φόβος τῆς ἀπολογίας τῶν ἐμπιστευθήσων ψυχῶν, καὶ ἡ μέριμνα παντὸς τοῦ ποιμνίου, ὁ κόπος τῆς διδασκαλίας νυκτὸς καὶ ἡμέρας ἐν δάκρυσι καὶ στεναγμοῖς δίκην μαρτυρίου τοῖς προεστῶσι λογίζονται· ὁ καλὸς γὰρ ποιμὴν τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων. Ὁ δὲ

ἀμελὴς, καὶ διαχεόμενος, καὶ εἰς οὐδὲν τὴν προστασίαν θέμενος, ἐσθίων τε καὶ πίνων ἀδιαφόρως μετὰ τῶν μεθυστῶν καὶ ἁβροδιαιτῶν τοῦ αἰῶνος τούτου· ἥξει ὁ Κύριος τοῦ πονηροῦ ποιμένος ἐκείνου, καὶ διχοτομήσει αὐτὸν, καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει· ἐκεῖ ἔσταὶ ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.

[63] Ἑτέρου φοιτητοῦ ἐν τῇ νεότητι πειραζομένου ὑπὸ τοῦ φιλόσαρκος δαίμονος, καὶ τὸν πειρασμὸν τῷ Μεγάλῳ δάκρυσι μεμνημένου, φησὶν πρὸς αὐτὸν συμπαθῶς· Κράτει κοιλίας, ἀδελφὲ, ἱσχυρῶς, πύκτευε πρὸς αὐτὴν κραταιῶς, καὶ τὰ πεπυρωμένα βέλη τοῦ ἐχθροῦ εὖ ἀποσβεννοῦνται. Τοῦ δὲ τῶν οὐκ ἐνδεχομένων εἶναι λέγοντος μέσον τῆς ὕλης τῶν βρωμάτων τῆς ἐφέσεως τούτων κρατεῖν· ἀποκρίνεται ὁ θαυμάσιος, λέγων· Ὄντως, ἀδελφὲ, ἔτεσι τριάκοντα τῆς πάλης τῶν πειρασμῶν οὐ μέμνημαι ἄρτου τὴν γαστέρα πληρώσας. Πορεύου, καὶ σὺ ποιεῖ ὀμοίως, καὶ σώζει. Καὶ γὰρ ἀληθῶς ἐν τοσούτῳ ὕψει ἀπαθείας ἦν ἀναβεβηκὼς ὁ φιλάγιος, ὡς θαρρῆσαι, καὶ εἴπειν ὅτι οὐδέποτε εἰκόνισμα γυναικὸς, ἢ ἑτέρου χλευάσματος ἀπατης νυκτερινού συνηδύνθη τῷ λογισμῷ, ἢ συνκατεθέμην. Δεῖ γὰρ, ἔλεγεν, τὸν ἀπαθείᾳ γλιχόμενον πάντοτε τὴν νέκρωσιν τοῦ Χριστοῦ ἐν τῷ σώματι βαστάζειν· τὸ δὲ αἴτιον τῆς ὑπὲρ φύσιν τοῦ Ἁγίου ἁγνείας· ὑποπιάζων ἦν τὸ σῶμα ψύχει καὶ γυμνότητι, ἑνὶ ῥακίῳ χρώμενος θέρει καὶ χειμῶνι, καὶ παλλίῳ ἐκ δερμάτων μέχρι τῶν ὤμων φθάνοντι, ὥστε ποτὲ ὑφ᾽ ἡμῶν ερωτηθεὶς μέσον τοῦ ἡλιακοῦ φλογμοῦ καθεζόμενος, Ἄραγε, λεγόντων, οὐ καταπήγνυται τὸ σῶμά σου τῷ κρύει τοῦ χειμῶνος, καὶ συγκαίεται τῷ φλογμῷ τοῦ ἡλίου, σεβάσμιε Πάτερ; Ἀποκρίνεται ἐν ἀκεραιότητι καὶ πρᾳότητι ἤθους λέγων· Τέκνα, εἰσὶ μοι τρεῖς ἐνιαυτοὶ, ἀφ᾽ οὗ οὐκ ἤσθετο τὸ σῶμά μου οὔτε ψύχος χειμῶνος οὔτε καύσωνα θέρους, ἀλλ᾽ ὅλος εἰμὶ ἀναισθητῶν ἐν τούτοις· τούτο δὲ οὔτε θέλοντος, οὐδὲ τρέχοντος, ἀλλὰ τοῦ διδόντος Θεοῦ. Ἔδει τὸν κατὰ πάντα νόσων τε καὶ ποικίλων παθῶν ἰατῆρα ἐμπειρότατον, ἰατρὸν χωρῆσαι τὸν ἄνοσον, καὶ δεῖ πάντως δοξασθῆναι τὸν Θεὸν ἐν αὐτῷ.

[64] Παῖς γάρ τις υἱοθετημένος ἦν αὐτῷ ἐκ οὑ θείου βαπτίσματος, ὄνομα αὐτοῦ Ἠλίας, ὁς γαγγραίνᾳ νόσῳ τὸ σῶμα λυμανθεὶς. Οοὐ πρότερον ἔφη ὁ Μέγας τὸν νέον τῆς νόσου ἀπαλλαγῆναι, πρινὴ αὐτὸς τὸν μοναδικὸν βίον ἕληται· καὶ αὐτοῦ εἰλικρινῶς συνθεμένου, ἐν μιᾷ ῥοπῇ ἀπέδειξεν ὑγιῆ. Τὸν δὲ τούτου κατὰ σάρκα ἀδελφὸν Ἰωαννην, βαθμῷ ἱερωσύνης τετιμημένον, καὶ δεινῶς παρειμένον, βραχεῖ λόγῳ τὸν Ἰήσουν μιμούμενος ἐθεράπευσεν μηδὲν ἄλλο φήσας, εἰμὴ, Κατὰ τὴν πίστιν σου γενηθήτω σοι· εὐθὺ δὲ τῷ λόγῳ τὸ ἔργον ἐπεκουλούθησεν. Πάντα γὰρ δυνατὰ τῷ ἀδιστάκτως πιστεύοντι, ὁ Κύριος εἴρηκέν, ἐστιν.

[65] Ποτὲ οὐ μόνον ἐν τῇ παρουσίᾳ τοῦ Κυρίου Θεράποντος τὰ ἐξαίσια Θεὸς ἐπετέλει, ἀλλὰ καὶ ἐν τῇ ἀπουσίᾳ, διὰ μόνης πολλῷ μᾶλλον τῆς ἐπικλήσεως τοῦ ὀνόματος αὐτοῦ. Ὡς γὰρ ἔκ τινος πυρκαΐας ἀναφθήσης, καὶ νεμομένης ὄρη τε καὶ νάπας, ἔμελλεν καὶ τὸ χωρίον Καβερῶν, καὶ τὰ πιπράσθαι εἰς ἅπαξ. Ὃ δὴ καὶ γέγονεν. Ἱερεὺς δὲ τοῦ αὐτοῦ χωρίου ὀνόματι Λούκιος τὰ σκύλα τοῦ ἑαυτοῦ οἴκου μερικῶς ἐξεώσας, καὶ τῷ πόνῳ τοῦ σίτου κατακεντούμενος, εἰς τὸ ὡρεῖον ἀναβὰς, κραυγῇ τὸν Ἅγιον ἐπεκαλεῖτο, λέγων· Ὅσιε πάτερ Ἠλία, νυν ὥρα βοηθείας, φθασάτω ἡ πρεσβεία, καὶ περικλωσάτω με σὺν τῇ ἀποθήκῃ τοῦ σίτου, ἵνα μὴ περίκαυστος γένωμαι ἐκ τῆς ἐπῃρμένης καὶ φοβερὰς φλογὸς ταύτης. Τότε τὸ ἄσχετον πὺρ προσεγγῆσαν, καὶ διχῃ κοπὲν τὰ μὲν πέριξ τοῦ ὡρείου καὶ οἴκου αὐτοῦ, εἰς τέλος κατέφαγεν, αὐτοῦ δὲ οὐδόλως σὺν τοῖς αὐτοῦ πᾶσιν ἥψατο. θάμβος οὖν ἦν ἰδεῖν καὶ θαῦμα μέγιστον σῶμα ὑλικὸν καὶ φθαρτὸν μέσον τῆς ἐπηρτισμένης φλογὸς περικλείμενον, καὶ μὴ πυρπολούμενον, ὡς πάλαι τοὺς παῖδας ὑμνολογοῦντας καὶ χορεύοντας. Μετὰ δὲ τὰ πέριξ ἐφ᾽ ἅπαξ ἀποτεφρῶσαι, καὶ ἀποσυνεσθίσαι τὸ ἅστεκτον πὺρ, κατῆλθεν σκηρτῶν, καὶ ἀγαλλόμενος, μεγαλῶς τῷ Θεῷ διὰ τοῦ Ὁσίου ἀποχαριστῶν, καὶ τὸ θαῦμα διηγούμενος τοῖς πᾶσιν.

[66] Ἰωάννης ὁ εὐλαβέστατος μοναχὸς, ὁ τοῦ Παρδελέοντος ὑἳὸς, διηγήσατό μοι, ὅτι, φησὶν, νέου ὄντος μου πάνυ καὶ ἀπὸ τῆς ἐκβράσεως τῆς λοιμικῆς νόσου δεινῶς τὰς χεῖρας, τοὺς πόδας, καὶ ἅπαντά μου τὰ μέγη ἀποσκληκότα, ἅρας με ὁ πατήρ μου ἐπὶ τῶν ὤμων, ἀπήγαγέ με πρὸς τὸν ἀοίδιμον πατέρα Ἠλίαν, καὶ τοῖς ποσὶν αὐτοῦ προσπεσὼν μετὰ δακρύων παρεκάλει, λέγων· Ὅσιε πάτερ, ἐπιθὲς τὴν χεῖρά σου ἐπὶ τὸν υἱόν μου Ἰωάννην, ὅπως ζήσηται, ὅτι ἰδοῦ ἀπεξήρανται τὰ μέλη αὐτοῦ. Τότε ὁ Μέγας προσεγγίσας τὰ γόνατα καὶ τὰς χεῖρας, καὶ τὰ ἅπαντά μου τὰ μέγη, ἵνα μὴ τὸ θαῦμα ἑαυτοῦ λογίσηται ὁ μισόδοξος, ἀλλὰ τὸ τοῦ Θεοῦ εὐδοκίᾳ καὶ χάριτι, λέγει τῷ πατέρι μου· Λάβε τὸν υἱόν σου, ἀδελφὲ, καὶ πορεύου ἐν τῇ ἐκκλησίᾳ πρὸς τὸν πρεσβύτερον, ὅπως εὔξηται ὑπὲρ αὐτοῦ. Εὐθὺ οὖν ἐγὼ σὺν τῷ λόγῳ τοῦ Ἁγίου ᾑσθόμην ἐμαυτὸν κουφισθέντα τῶν πόνων διόλου· καὶ ὀρθὸς στὰς ἐπὶ τοὺς πόδας μου εἰσῆλθον σὺν τῷ πατέρι μου ἐν τῇ ἐκκλησίᾳ, εἶτα ἀσπασάμενος καὶ ἐξελθων, οἰκείοις ποσὶ βαίνων καὶ ἀλλόμενος, ἀπῆλθον ἐν τῷ οἴκῳ μου δοξάζων τὸν Θεὸν. Θάμβος δὲ καὶ ἔκστασις ἔλαβεν ἅπαντας τοὺς ἰδόντας τὴν τοιαύτην εἰς ἐμὲ γεγενημένην ἀθρόαν μεταβολὴν διὰ τῆς τοῦ Ἁγίου ἁφῆς. Ὁμοίως καὶ τὴν αὐτοῦ τεκοῦσαν ἐπὶ ἐνιαυτοῦ περίοδον ῥιγίῳ τριταίῳ δεινῶς συνεχομένην καὶ πιεζομένην παριὼν ὁ Μακάριος, καὶ παρακλήσει εἰσἐλθὼν, ἔνθα καθέκειτο, ἐσφράγισεν αὐτῆς τὸ μέτωπον, καὶ τὴν κεφαλὴν καὶ τὸ στῆθος. Εὐθέως οὖν ἀφῆκεν αυτὴν τὸ ῥιγος, καὶ οὐδεμία νόσος προσήγγισεν αὐτῇ τοῦ λοιποῦ μέχρι τῆς ἐξόδου αὐτῆς τοῦ βίου.

Not only toward those who use reason and who share the same nature with him, A horse is suddenly healed by water which the Saint had blessed: was the Saint borne with a great affection of compassion and benevolence, but also toward living creatures destitute of a rational soul and of reason. At a certain time one of those who were not neighbors, someone by name Peter, set out for the monastery sitting on a horse, to salute the Saint, as being known to him and a friend. But he was very needy and poor, though exceedingly fond of the monks. He, unwittingly, put his horse in that place where the deceased fathers of the monastery lay buried: to which sepulchres no one dared to bring the like beast of a layman. But if one approached, either it was devoured by wild beasts, or, falling at once, it died. On the same night also there appears to him a younger monk surrounded with light, and thus simply threatening: Man, thou hast made our house the pasture of thy house: shortly thou shalt see the just judgment of God follow. But in the morning, when he had risen, he saw his horse fallen on the ground, half dead, and so swollen that it was nearly bursting in the middle, and its bowels pouring out. Terrified, however, and weeping at the sudden mishap of his horse, he fell with tears at the Saint's knees, saying: O Father most compassionate, I have just bought this horse for the service of my house: but all its price is now in doubt. Hearing this, the Saint, uttering a groan, says to me compassionately: Go, brother, bring a cup of water from the moistened rock. But when with much speed I had brought it, and he had made the sign of the cross over it, he said: Go, brother, open the horse's mouth, and pour into it some of the blessed water; and may the Lord God quickly show his mercy. This therefore being done, the horse quickly springs up from the ground, and, shaking itself, stood wholly sound and unhurt. And his master, taking him, goes home with him rejoicing and leaping.

[62] a monk's wonderful dream about the Saint: The noble monk John, surnamed the Hierosolymitan, to whom at one time the office of cellarer was committed, related to me, saying, that he had been sent by the venerable Father to the city of Reggio for a necessary business of the community, and had been much distracted the whole day on the journey. At evening at last, having returned to myself, and lying down on my bed, I began, he said, to be disturbed by my thoughts, saying: Shall I be saved in these things? Does it profit to prate and be distracted thus under obedience, without fulfilling the meditation of the psalms? Falling asleep upon these thoughts, I see, said he, the Saint with his head cut off, and his blood flowing down upon the ground, and himself speaking to me through his head thus: Poor little man, why hast thou doubted? Dost thou trust to be saved by thy own zeal and righteousness? All thy righteousness is as the cloth of a menstruous woman before the Lord. Dost thou not see that I have shed my blood for you? Dost thou not hear the Apostle saying: Obey your prelates and be subject to them: for they watch, as being to render an account for your souls? For the fear of the account to be rendered for the souls entrusted to them, the care of the whole flock, and the labor of teaching night and day with tears and groanings, are held as a martyrdom for prelates. For the good shepherd lays down his life for the sheep. But if anyone is negligent and dissolute, who has no care of his prefecture, and eats and drinks indifferently with the drunken and the luxurious of this world; the Lord of that evil shepherd shall come, and shall divide him, and shall appoint his portion with the hypocrites: there shall be weeping and gnashing of teeth.

[63] his admirable chastity, and his command over the affections: When another of his disciples in his youth was tempted by the demon that loves the flesh, and had declared his temptation to the great Man with tears, he said to him compassionately: Restrain the belly mightily, brother, wrestle strongly with it, and the fiery darts of the enemy will be happily extinguished. But when he said that this was not among the things which are wont to happen, to restrain the appetite for them in the midst of meats; the admirable Man answers, saying: Truly, brother, in the thirty years of the wrestling of temptations I do not remember that I filled my belly with bread. Go, and do thou likewise, and thou art saved. And indeed the Lover of holiness had ascended to so lofty a command over his affections that he could be confident and say: Never has the form of a woman, or of any other mockery of nocturnal deceit, brought delight to my thought, or have I consented to it. For it behoves, he said, him who desires emptiness of the affections always to bear about the mortification of Christ in his body. And this was the cause of the Saint's purity surpassing nature. He pressed the body with cold and nakedness, using a single mean garment both in summer and in winter, and a cloak of skins which reached as far as his shoulders; so that once, as he was sitting in the midst of the sun's heat, he was asked by us, saying this: Is thy body perchance not contracted by the winter cold, or not burned by the sun's heat, venerable Father? He answers with simplicity and mildness of countenance, saying: Sons, it is now three years in which my body has felt neither cold

of winter, nor heat of summer: of these I feel nothing at all. But this is not of him that wills, nor of him that runs; but of God that gives. It was fitting that he who in all things was a most skilled healer both of diseases and of various affections should turn out a physician not subject to disease, and that God should altogether be glorified in him.

[64] A certain boy had been adopted by him as a son from holy baptism, two brothers healed through the Saint: by name Elias, who had his body affected with the disease of gangrene. The Saint said that the young man was not to be freed from the disease before he should choose the monastic life; and when he sincerely consented to it, in a single moment he showed him whole. And his own brother John, honored with the degree of the priesthood, and very ill, he healed with a few words, following Jesus, saying to him only: According to thy faith be it done to thee. Immediately after the words the work followed. For all things are possible to him that believes without doubting, the Lord said.

[65] At times God accomplished the greatest things not only in the presence of the Servant of the Lord, another freed from the peril of a fire at the mere invocation of the Saint: but also in his absence, or rather through the mere invocation of his name. For thus, when a certain fire had arisen, feeding upon mountains and woods, the village of Caberon ^a also was about to be set alight, and all things together to be burned, as indeed in fact happened. But the presbyter of that village, by name Lucius, when he had partly thrown out the goods of his house, and was greatly urged by the labor of the grain, entering the barn, called upon the Saint with a cry, saying: Holy father Elias, now is the time of helping: let thy intercession come, and encompass me with the granary, that I be not burned by this lofty and terrible flame. Then the unconquerable fire, drawing near and cut in two, wholly consumed indeed the things which were around the barn and his house; but it touched neither him nor all those things which were his in any way. It was therefore a horror and a very great prodigy to see a material and corruptible body enclosed in the midst of the lofty flame, and untouched by the fire, just as of old the children ^b singing a hymn and dancing. After the things round about had been reduced to ashes, and that intolerable fire had at the same time ceased to consume, he came down exulting and greatly rejoicing, and giving thanks to God through the Saint, and recounting the prodigy to all.

[66] John, a most pious monk, son of Pardeleon ^c, a son and his mother immediately healed through the Saint. related to me that, when he was quite young, and from an outbreak of a pestilential evil had his hands, feet and all his limbs terribly affected and dead, he was lifted upon his father's shoulders and carried to the venerable father Elias, at whose feet his father, prostrating himself, entreated him with these words: Holy Father, lay thy hand on my son John, that he may live: for behold, his limbs are dried up. Then (he said) the great Man, when he had touched my knees, hands and all my limbs, lest the miracle should be believed his own, but should be ascribed to the divine goodness and grace, the hater of glory said to my father: Take thy son, brother, and go into the church to the presbyter, that he may pray over him. Immediately therefore at the Saint's word I felt myself wholly freed from pains: and standing upright on my feet, I entered the church with my father. Then, having saluted those present, going out, and walking and leaping on my own feet, I returned home praising God. But all who had seen so great and so perfect a change wrought in me by the Saint's touch were seized with admiration and amazement. Likewise also his mother, who through the circuit of a year was grievously laboring and oppressed with a tertian fever — the Blessed one, coming near, and entering for her comfort where she lay, signed her forehead, head and breast with the cross. Immediately therefore the fever left her, nor did any disease afterward attack her until her departure out of this life.

ANNOTATIONS.

CHAPTER X.

The Saint's admonitions and virtues: various things done at the time of the incursions of the Saracens: his severity in preserving monastic discipline.

Ἐδίδασκεν οὖν ὁ φαινότατος τοὺς οἰκείους μαθητὰς μηδὲν θαυμάζειν ἢ ξενίζεσθαι ἐπὶ τούτοις· τὰ γὰρ σημεῖα οὐ τοῦ ποιοῦντος, ἀλλὰ τοῦ ἐνεργοῦντος Θεοῦ εἰσιν· πολλάκις δὲ καὶ ἡ πίστις τοῦ προσερχομένου, φησὶν, ἐνεργεῖ. Σημεῖα δὲ ἀληθῶς ἀξιέπαινα παρὰ τῷ Θεῷ καὶ ἀγγέλοις τοῖς ὑπηκόοις ταῦτά εἰσιν, ὑποφέρειν ὕβριν καὶ ἐξουδένησιν παρὰ παντὸς ἀνθρώπου, οἰκείῳ θελήματι ποιεῖν ἑαυτοὺς ἀπὸ τῶν σαρκικῶν ἡδονῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς, ἐκτήκειν τὸ σῶμα πείνῃ καὶ δίψῃ, ψύχει καὶ γυμνότητι, ἵνα οὕτως εὐήνιον γενόμενον, εὐχερῶς ὑποταγήσηται τῷ πνεύματι, τὸ πᾶσιν ζητητέον, καὶ ἐν ὀλίγοις εὑρετέον, ἡ ἐγκοπὴ τοῦ ἰδίου θελήματος ἀγογγύστως· ὁ γὰρ τῇ ἐπιταγῇ ἐπιμιγνύων τὸ θέλημα, μοιχός ἐστι τῆς ἑαυτοῦ ἀποταγῆς κατὰ τὴν θείαν Γραφὴν· δεῖ γὰρ αὐτὴν ἐπιτελεῖν ἐν καθαρῷ συνειδότι, ἵνα μὴ ἀντὶ σίτου ζιζάνια θερίσῃ. Ἐμοί τε τῷ ταπεινῷ καὶ μετρίῳ ἡ μέριμνα, πασῶν, ὧν ἐπιστεύθην, ψυχῶν, τύπον ἐμαυτὸν, καὶ ὑπογραμμὸν δεικνύων τοῖς πᾶσιν ἔργῳ καὶ λόγῳ καὶ ἀναστροφῇ ἡμέρας καὶ νυκτὸς, ἀναγγέλλειν τὸ δικαίωμα τοῦ Θεοῦ τὸ ἀγαθὸν καὶ εὐάρεστον, κατὰ τὸ ἐμοὶ ἐφικτόν. Ὑιὲ ἀνθρώπου, φησὶν, σκοπὸν τέθηκά σε τῷ οἴκῳ Ἰσραὴλ, καὶ τὰ ἐξῆς.

[68] Ἦν ὁ μὲν λόγος τοῦ θεοφόρου Πατρὸς ἡμῶν δυνατὸς καὶ ἐνεργὴς· ὡς γὰρ προετρέπετο τοὺς οἰκείους μαθητὰς δένδρα παμμεγεθῆ ἐκκόπτειν, καὶ λίθους μεγάλους κυλίειν ἀπὸ τῆς κορυφῆς τοῦ ὄρους τῆς μονῆς αὐτῆς, αὐτὸς εἰσήρχετο εἰς τὸ ἑαυτοῦ κελλίον, καὶ ἀπέκλειεν τὴν θύραν, τὸν Θεὸν δυσώπων. Ἦν δὲ ἰδεῖν αὐτὰ ἐπὶ τὸ πρανὲς ῤυποφερόμενα μετ᾽ ἤχους σφόδρου, ἐκκλίνειν τε δεξίᾳ καὶ εὐωνύμᾳ, ὥσπερ φύσις λογικὴ, καὶ μήτε κελλίου ἅπτεσθαι, μήτε φυτοῦ καρποφόρου διόλου, ὥστε ἐξίστασθαι τοὺς ὁρῶντας τὸ ὑπερφυὲς, καὶ ἐκπλήττεσθαι. Τότε ἐξήρχετο ὁ Μακάριος μειδιῶντι προσώπῳ, ὡς ἔθος ἦν αὐτῷ, καὶ τὴν εὐχαριστίαν τῷ Θεῷ ἀπεδίδου, καὶ τοῖς φοιτηταῖς αὐτοῦ ἔλεγεν· Τὶ ξενίζεσθαι ἐπὶ τοῦτο; ἀψευδὴς γὰρ ὁ εἰρηκὼς, ἔαν ἔχετε πίστιν ὡς κόκκον συνάπεως, ἐρεῖτε τῷ ὄρει τούτῳ μετάβηθι ἐντεῦθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν αδυνατήσει ὑμῖν.

[69] Ἐν δὲ ταῖς ἐλεύσεσι τῶν ἀθέων Ἀγαρηνῶν ἦν ὑποχωρῶν, καὶ κρυπτόμενος ὁ φιλήσυχος ἐν τοῖς πέριξ ὄρεσι τοῦ μοναστηρίου, χιτῶνα ἐκ δερμάτων σκληρῶν ἐνδεδυμένος, καὶ καταμόνας διὰ προσευχῆς ὁμηλῶν τῷ Θεῷ. Ἐν δὲ τῇ ἀποδημίᾳ τοῦ ἔθνους ἐξήρχετο, πολλὰ ζητούμενος ὑπὸ τῶν οἰκείων τε καὶ ἀνδρῶν εὐλαβῶν, καὶ μὴ εὑρισκόμενος, μυστηκῶς τε τοῖς οἰκείοις ἀνετίθετο, λέγων· ὅτι ἐν ὅλαις τεσσαράκοντα ἡμέραις, τέκνια, ἄρτου μικροῦ κατὰ τὸ ἔφικτόν μοι μεταλαβὼν, ὕδατος οὐδόλως ἐγευσάμην· ὡς αὐτός. Καὶ ἐν ταῖς λοιπαῖς τῆς χώρας ἀλώσεσιν ὑπεχώρει, καὶ εἰσήρχετο ἐν τῷ καστελλίῳ σὺν τοῖς προβεβηκόσι μοναχοῖς, λαικοῖς τε καὶ μιγάσι, διδάσκων πάντας μετανοεῖν ἐκ τῶν ἰδίων κακῶν, ἔργα καλὰ πράττοντας, καὶ ἐν τούτοις ἐξιλοῦσθαι τὸ Θεῖον. Καὶ δὲ ὑπτάκοοι τῷ καλῷ Ποιμένι ὄντες, διέμειναν ἀβλαβεῖς καὶ ἀπήμονες ἐκ τοῦ μιαιφόνου καὶ βαρβαρικοῦ ἔθνους. Οἱ καὶ μετὰ τὴν κοίμησιν τοῦ Ἁγίου, αὖθις μετὰ μισθωτοῦ ποιμένος, καὶ οὐκ ἀληθινοῦ πρὸς τὸν Θεὸν μεσίτου, ἐν τῷ αὐτῷ καστελλίῳ προφυγόντες, φεῦ τῆς συμφορὰς εἰσυπέστησαν· ἐκτέτηκεν ὁ λαὸς δίψει ἐκ τοῦ συγκλεισμοῦ τῶν Ἰσμαηλητῶν, καὶ διαμερισθεὶς, ὥσπερ πρόβατα ἀπολολότα, οἱ μὲν οἰμηθανεῖς γεγόνασι, οἱ δὲ κατῆλθον εἰς τὰς χεῖρας αὐτῶν. Ἄλλοτε τῇ τοῦ Ἁγίου ποίμνῃ ἐφόρμησαν τὸ αὐτὸ Ἀραβικὸν ἔθνος τοῦ προνομεῦσαι καὶ πορθῆσαι καὶ πυρίκαυστον ποιῆσαι· καὶ ὡς πλησίον τῆς πύλης τῆς μονῆς ἤγγισαν, τὰ μὲν ἔμπροσθεν αὐτῶν γέγονε χάος καὶ σκότος ἀπέραντον, τὰ δὲ ὄπισθεν φωτεινὰ καὶ εύθεῖα. Ἐν τούτω ἄγαν καταπλαγέντες οἱ ἀλάστορες, καὶ ἔμφοβοι γενόμενοι, ὑπέστρέψαν εἰς τὰ ὀπίσω κατῃσχυμμένοι.

[70] Ὁ μέντοι μέγας καὶ θεῖος Ποιμὴν ἐσχόλαζε τῇ προσευχῆ καὶ ταῖς ὑψηλαῖς θεωρίαις, τὴν ἐκδημίαν τὴν ἀπὸ τοῦ σώματος μελετῶν διηνεκῶς, καὶ τὰ ἐκεῖ κάλλη φανταζόμενος ταύτῃ τῇ φοβερᾷ θεωρείᾳ Ποτὲ γάρ μου πρὸς αὐτὸν ἀθρόως εἰσελθόντος σὺν ἑτέρῳ μοναχῷ, ἦν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἑτέρον, λαμπρυνθέν τε θείως καὶ ἀλλοιωθὲν· μικρόν τε ἡσυχάσας, ἀποκρίνεται εὐλαβείᾳ πολλῇ, λέγων ἡμῖν, φησι· Τέκνα, ἐν ἐφέσει γέγονά ποτε κατ᾽ ἐμαυτὸν ὢν, τῷ ποίῳ ἄρα τρόπῳ ἐξερχομένη τοῦ σώματος ἡ ψυχὴ παρέρχεται, καὶ ὑπερβαίνει τὰ νοητὰ θηρία τοῦ καλάμου κατὰ τὸν Δαβὶδ, ἀρχάς τε καὶ ἐξουσίας ἐναντίας τοῦ ἀέρος, καὶ ταῦτά μου διενθυμουμένου, εὐθέως γένομαι ἐν εκστάσει· ὁρῶ δὲ ἐμαυτὸν ἀνερχόμενον, εἶτε τῷ νοὶ εἶτε ἄλλως πως, οὐκ οἶδα, πλὴν ὅτι παρῆλθον καὶ ὑπεράνω γενόμενος πάσης ἀρχῆς καὶ ἐξουσίας πονηρᾶς ἀκωλύτως, καὶ ἀβλαβῶς εὑρέθην ἐν ῷ ἤμην τόπῳ καθεζόμενος. Ταύτῇ τῇ φοβερᾷ θεωρείᾳ καὶ φρικτῇ ἐγγίνομαι διηνεκῶς, τέκνια, ὄταν κατ᾽ ἐμαυτὸν γενόμενος ἐρεμήσω. Ἐθαύμαζε δὲ καὶ ἐξίστατο ὁ ἀοίδιμος ἐννοῶν πρὸς πόσους φορολόγους καὶ τελωνάρχας ἡμῖν ἐστιν ἡ πάλῆ τῆς ἀνόδου, καὶ κρίμα. Ἔργων γὰρ καὶ λόγων καὶ ἐνθυμήσεων ἀκριβὴς ἐξέτασις γίνεται τότε. Καὶ τίς ἄρα ἀνέγκλητος εὑρέθη ἐν ἐκείνῃ τῇ ὥρᾳ, αδελφοί; δεῖ γὰρ ἡμᾶς διηνεκῶς ταῦτα ἐννοεῖν καὶ λέγειν, καὶ ἑαυτοὺς ἀσφαλίζεσθαι πάσης ἁμαρτίας καὶ ματαιολογίας.

[71] Ἐπεὶ οὖν προβεβηκὼς ἦν ὁ πανσέβαστος τῆ ἡλικίᾳ, καὶ τῷ γήρει καμπτόμενος, ἤσθιεν μὲν ἅπαξ τῆς ἡμέρας, ἃ ἀμέμπτως ἔφιεται τῷ ἐπαγγέλματι, βραχὺ δὲ λίαν, τῇ μὲν βραχύτητι τὴν γαστέρα ἐκθλίβων καὶ διαίτᾳ ἔντερα συσφίγγων διηνεκῶς. Ἐν τῇ μονῇ ἀκαμπὴς ἦν εἰσάπαν καὶ ἀμείλικτος, διὰ τὸν ἐξ ἑκατέρωθεν κίνδυνον, καὶ ὑπόνοιαν. Καίπερ ποτὲ κανονική τις πόῤῥωθεν ἐληλυθυῖα πρὸς τὸν Ἅγιον θεάσασθαι, καὶ παῤῥησίᾳ αὐτομολήσασα καὶ τὴν πύλην εἰσελθοῦσα, ἀπαντᾷ αὐτῇ κατὰ συγκυρίαν ὁ Ὅσιος, καὶ τοὺς ὀφθαλμοὺς διάρας, καὶ τὸ πρόσωπον τὸ ἀγγελοειδὲς ἀλλοιώσας, λέγει αὐτῇ· Τί σοι καὶ τοῖς ἐνταῦθα, δι᾽ ἧς ὁ θάνατος εἰς τὸν κόσμον εἰσῆλθεν; Ἡ δὲ τρόμῳ ληφθεῖσα, καὶ ὅλη διόλου κλονηθεῖσα φόβῳ, εὐθέως οὖν ὑπέστρεψε τεταπεινομένη, κατῃσχυμένη, τὴν φοβερὰν στηλιτεύουσιν τοῦ ἀνδρὸς πᾶσι καταγγέλλουσα. Ὁμοίως καὶ περὶ κρεῶν. Τινὸς τῶν φοιτητῶν αὐτοῦ λαθρέως τοῦτο ἐσθίοντος, καὶ ὑπὸ τῆς κνίσης γνωσθέντος καὶ Μεγάλῳ μηνυθέντος, εὐθέως διεγείρεται ἐν σπουδῇ, καὶ ἐρεύνης ἀκριβῶς γινομένης, καὶ ὀλίγων λειψάνων κρεῶν εὑρεθέντων, προσκαλεῖται τοὺς

κῦνας τῆς μονῆς ὁ ἀοίδιμος, καὶ τούτους ἐπισυνάξας, καὶ κρέα ἔμπροσθεν αὐτῶν ἐπιῤῥίψας, οὐκ ἥψαντο αὐτοῦ καθόλου. Τότε ἤρξατο ὀνειδιστικῶς ἐνώπιον πάντων λέγων· Ὁρᾷς ὅτι οὐχ ἅπτονται αὐτοῦ οἱ κῦνες, ὡς ξηροτέρᾳ διαίτῃ συννειδότες· σὺ δὲ λογικὸς ὢν, ἀδελφὲ, καὶ τὴν στενὴν καὶ τεθλιμμένην ὁδὸν βαδίζειν καθομολογήσας διὰ τὴν μέλλουσαν ζωὴν, τὴν πλατεῖαν, καὶ εὐρύχωρον διώκων ἐπλανήθης. Ἐοίκασι μὲν οἱ κρεοφαγοῦντες θηρίοις αἱμοβόροις, οἷον λύκοις, ἄρκτοις λέουσι, καὶ τοῖς ὁμοίοις ἀκαθάρτοις· οἱ δέ γε λαχάνοις καὶ ὀσπρίοις διηνεκῶς ἐνδιαιτώμενοι, τοῖς καθαροῖς πετινοῖς εἰσι ὅμοιοι, περιστεροῖς, φημι, καὶ τρυγόσι, καὶ τοῖς λοιποῖς καθαροῖς στρουθίοις.

[72] Ἐν τούτοις πᾶσι νουθετῶν, καὶ στηρίζων τοὺς φοιτητὰς, ἑαυτὸν πρὸς τὴν ἔξοδον πολλῷ πλέον ἐτοιμάζων, ἐπιστὰς αὐτῷ ὁ ἄγγελος Κυρίου κατ᾽ ὄναρ, λέγει· Εἶτε ἐσθίεις εἶτε πίεις, τοῦτό σοι τὸ ῥῆμα ἔστω διηνεκῶς μελετώμενον, Δόξα τῶ Θεῷ, τῷ ῥυσαμένῳ ἐκ πάντων τῶν εἰδώλων, ὅ ἐστι παντὸς πάθους Ὁρωμένου τε καὶ νοουμένου. Ἦν οὖν ὁ πανάγαστος καὶ τὸν ἴδιον τάφον λατομήσας ἐκ χρόνων ἱκανῶν ὑποκάτω τῆς ἰδίας εὐνῆς, ἐν ᾧ κατέμενεν, σπηλαίου, καὶ τοῦτον βρέχων τοῖς θερμοῖς δάκρυσι διηνεκῶς οὐ διελίμπανεν, ὡς δοχεῖον ὄντα, καὶ χωνευτήριον τοῦ πηλίνου τούτου σώματος, ἐλπίζων αὖθις ἀναστήσεσθαι μεθ᾽ ὧν ὁ Κύριος ἀνιστήσει, καὶ τοῦτο ἐπενδύσασθαι ἄφθαρτον καὶ ἀθάνατον. Μετὰ πάντων οὖν τῶν ἄλλων αὐτοῦ ἀρετῶν τὸ τῶν δακρύων χάρισμα ὑπὲρ πολλοὺς ἐκέκτητο ὁ τρισόλβιος. Καὶ γὰρ οὐκ ἔλειπέ ποτε ὀλοφυρόμενος καὶ κλαίων ἔν τε τῇ ἐκκλησίᾳ καὶ καταμόνας ἐπὶ χειρὸς κατέχων τὴν βίβλον, καὶ ἀναγινώσκων. Ἀλλὰ τοῖς μάρτυσι συνήθλει τῇ προαιρέσει, καὶ τοῖς θείοις ἀσκηταῖς συνηγονίζετο. Ἐν δὲ ταῖς ἑορταῖς παννύχιον ἠγρύπνει καὶ ἠγονίζετο ὁ Μακάριος, ψαλμοῖς καὶ ὕμνοις καὶ ὡδαῖς πνευματικαῖς διατελῶν ὅλην τὴν νύκτα, ὥστε λαμπρύνεσθαι τὸ πρόσωπον αὐτοῦ ἐκ θείας χάριτος δι᾽ ὅλης τῆς ἡμέρας, καὶ ἀκτινοβόλειν.

The most renowned Man therefore taught his disciples not to wonder vehemently or be amazed on account of these things: The Saint's admonitions, that the virtues are to be preferred to miracles: for signs are not of the man who performs them, but of God who works in the man: and frequently, he said, the faith also of him who has come works. But the signs which are altogether worthy of praise with God and the good angels are these: to bear injury and contempt from any man whatever; of one's own will to restrain oneself from carnal pleasures, which war against the soul; to macerate the body with hunger and thirst, with cold and nakedness, that being thus made obedient it may easily be subjected to the spirit; and — what is to be sought by all, and found in few — to cut off one's own will without murmuring: for he who mingles his own will with the command adulterates his own renunciation according to the divine Scripture: for one must fulfil the command with a pure conscience, lest anyone reap cockle instead of wheat. But upon me, humble and mean, lies the care of all the souls which have been entrusted to me; that, showing myself a rule and pattern to all, I may day and night by deed, word and conversation announce the good and well-pleasing commandment of God, according to the ability given me. Son of man, he says, I have given thee a watchman to the house of Israel, and what follows.

[68] the wonderful efficacy of his words; The speech of our God-bearing Father was powerful and effectual: for when he was exhorting his disciples to cut down trees of wonderful size, and to roll down very great stones from the summit of the mountain of that monastery, he himself entered his cell and closed the door, that he might pray to God. And it was to be seen there that those trees were carried headlong down, roots and all, with a mighty noise, and turned aside to the right and to the left after the manner of a rational nature, and touched neither the cell nor any fruit-bearing plant at all, so that those who saw were amazed at the thing surpassing nature, and were struck with awe. Then the Blessed one came out with a smiling countenance, as was his custom, and rendered thanksgiving to God, and thus addressed his disciples: Why do you wonder at this? For he does not lie who said: If you shall have faith as a grain of mustard seed, you shall say to this mountain: Remove hence thither, and it shall remove, and nothing shall be impossible to you.

[69] In the time of the incursions of the unbelieving Saracens the Man who loved quiet withdrew and hid himself in the mountains near the monastery, wonderful things done at the time of the incursions of the Saracens: clad in a tunic of rough skins, and conversing alone with God through prayer. But when that nation had departed, he came out, having been much sought both by his own people and by pious men, and yet not found, and restored himself secretly to his own, saying: For whole forty days, sons, taking a little bread as I could, I have not tasted water. Thus he. In the other subjugations of the province also he withdrew, and entered the little fortress with those monks who had gone before, and with laymen and others mingled with them, teaching all to repent of their sins by the exercise of good works, and by these to render God propitious. And indeed those who obeyed the good Shepherd remained safe and unhurt from that cruel and barbarous nation. And they, when after the Saint's death they again betook themselves to the same fortress with a hireling shepherd, and not a true intercessor with God, alas! endured calamity. The people wasted away with thirst, the Saracens surrounding the fortress, and being scattered, like sheep gone astray, some indeed fell on the road, others fell into their hands. At another time the same Arab nation wished to rush upon the Saint's flock, to lay waste, plunder and burn the monastery: but while they were approaching its gate, there appeared before them chasms and the greatest darkness, but behind, all things appeared bright and straight. Vehemently astonished at these things, those destructive men, seized with fear, turned back covered with shame.

[70] Further, the great and divine Shepherd gave himself to prayer and to sublime contemplations, the Saint's contemplations concerning the life to come: perpetually meditating his own departure from the body, and setting before himself by imagination, in that dread contemplation, the beauties of the other life. For when I had once suddenly entered to him with another monk, the appearance of his countenance was other than usual, divinely shining and changed. And when he had been silent a little, he answers with much piety, saying to us: Sons, when I was alone, I fell into a desire to know in what manner at last the soul, having gone out of the body, passes through and transcends the rational beasts of the reed ^a according to David, and the principalities and powers of the air: and thinking these things, I was straightway rapt into ecstasy; and I see myself ascending, whether in mind or in some other way, I know not: but I passed through, and without hindrance escaped above every principality and wicked power, and without harm was found in the place in which I had been sitting. This terrible and dread contemplation is always before my mind when I am alone and at rest. And the venerable Man wondered and was struck with awe as he thought with how many exactors of tribute and prefects we have to do in the struggle of death and in the judgment: for then an exact inquisition is instituted into deeds, words and thoughts. Who therefore is found free of guilt in that hour? For it behoves us perpetually to think and to speak of these things, and to fortify ourselves against every sin and idle talk. his severity in vindicating monastic solitude,

[71] After that most venerable Man had come to a very advanced age, and was bent with old age, he ate indeed once a day the things which are blamelessly allowed by the rule, but very little, wearing down his belly by scantiness, and constraining his bowels with a perpetual diet. In monastic solitude he was altogether inflexible and severe, both because of the danger and because of suspicion. When on a time a canoness, who had come from afar to see the Saint, had boldly approached of her own accord, and had entered the gate, the Saint by chance meets her, and, raising his eyes and changing his angelic countenance, says to her: What business hast thou with those who dwell here, thou through whom death entered into the world? But she, seized with trembling, and wholly disturbed with fear, at once turned back, humbled, confounded, recounting to all the Saint's terrible rebuke.

and in doing away with the eating of flesh: The same was his severity concerning the eating of flesh. When a certain one of his disciples was secretly eating meat, and it had become known by the smell, and the matter had been reported garbled: deiata for delata to the great Elias; his zeal is at once aroused, and, a diligent search having been made, and a few remnants of flesh having been found, the venerable Man calls the dogs of the monastery: and when he had gathered them and had thrown the flesh before them, they refused altogether to touch it. Then he began to reproach the deed before all, saying: Thou seest that it is not touched by the dogs, as being conscious of a drier diet: but thou, brother, using reason, and having professed that thou wouldst walk by the narrow and strait way for the sake of the life to come, hast gone astray by following the broad and spacious way. Those who eat flesh are like the beasts ^b that devour blood, such as wolves, bears, lions, and other like unclean animals: but those who feed perpetually on herbs and pulse are like the clean birds, doves, I say, and turtle-doves, and the rest of the clean little birds.

[72] pious preparation for death and other virtues. While with all these things he was exhorting and confirming his disciples, and was much more preparing himself for his departure, the angel of the Lord, standing by him in his rest, says: Whether thou eatest or drinkest, always meditate this word, saying: Glory to God, who has freed me from all idols, that is, from every disordered affection toward things seen and thought of. Further, the wholly admirable Man had also long since hewn out his own sepulchre beneath his own bed in the cave in which he dwelt; and he did not cease perpetually to water it with warm tears, as the lodging of this clayey body, and the workshop in which it was to be dissolved, hoping that it would be raised again with those whom the Lord will raise, and that he would be clothed upon with it incorruptible and immortal. And along with all his other virtues the thrice-happy man possessed also the gift of tears above many. For he never ceased to lament and weep, whether in church, or apart, holding the book in his hand and reading. But he also wrestled with the martyrs by the purpose of his will, and contended with the divine ascetics. Further, on feast days the Blessed one watched and exercised himself the whole night, spending the whole night in psalms, hymns and spiritual canticles, so that all the day his countenance shone with divine grace and sent forth rays.

ANNOTATIONS.

CHAPTER XI.

His approaching death foreseen and foretold by various signs: his happy death, the likeness of his body and of his soul: various visions concerning his death.

Ἤρξατο οὖν καὶ τοῖς φοιτηταῖς αἰνιγματοδῶς τὴν αὐτοῦ ἀνάλυσιν

ὑπομιμνήσκειν, καὶ ὥσπερ ὑπὸ βασιλέως κεκλημένος, σὺν αὐτοῖς χαριεντίζεσθαι. Μιᾷ τῶν νυκτῶν πέτρα παμμεγέθης ἄνωθεν ἐῤῥιζωμένη τοῦ, ἐν ᾧ κατῳκει, σπηλαίου, ἠρέμα πως ἀποῤῥαγεῖσα τοῦ ἰδίου στηριγμοῦ, ἔστη ὀρθρίως ἔμπροσθεν τῆς θύρας τοῦ Μεγάλου· ἣν περαιόθεν ἐξελθὼν καὶ ἰδὼν, ἐξέστη, καὶ τὴν αὐτοῦ ἐκδημίαν πολλῷ μᾶλλον ὑπῃνίττετο. Ἡμεῖς δὲ συνήκαμεν σαφῶς, ὅτι ἡ μηδέποτε ἀποῤῥαγεῖσα πέτρα τοῦ ἰδίου στηριγμοῦ σημεῖον τῆς πέτρας ἦν, ἐφ᾽ ἣν ἡ νεόλεκτος ποίμνη Χριστοῦ ἐπεστήρικτο, μελλούσης ἀποῤῥαγῆναι ἐξ ἡμῶν τῷ σώματι, καὶ πρὸς Θεὸν ὑψωθῆναι τῷ πνεύματι· ὃ δὴ καὶ γέγονεν. Καίπερ ἀληθῶς ὑπ᾽ αὐτῆς σκιαζόμενοι, καὶ ἀναψυχὴν εὑρίσκοντες ἐκ πασῶν τῶν θλίψεων, νῦν τῷ καύσωνι τῶν παθῶν καὶ τῶν πονηρῶν λογισμῶν διηνεκῶς γενομένων. Ἄλλοτε ἐκ θείας ἀποκαλύψεως ὥσπερ ἔνθεος γενόμενος ὁ ἱσάγγελος καὶ μέγας Πατὴρ ἡμῶν, μυστηκῶς τοῖς οἰκείοις φοιτηταῖς ταύτην διηγεῖτο· ἑωρακέναι γὰρ ἔλεγεν δύο… πρὸς βασιλέα μετὰ ἄλλους πεμπομένους αὐτὸν. Καὶ δὴ ἐπὶ τοῦτο καταπληττομένου αὐτοῦ (οὖ γὰρ ἔλεγεν ἑωρακέναι ἕως νυν βασιλέα) καὶ ἅμα ἀκολουθοῦντος, ἐφίστανται στύλῳ τινὶ οὐρανομήκει, οὐ καὶ τὴν ἄνοδον εὐχερῶς καὶ ἀκόπως ἀνῆλθον, ἠρέμα τέ πως ἁπλῶς ἀποστραφεὶς ὁρᾷ κατόπισθεν αὐτοῦ βαθμίδος, ᾗ χρώμενος ἀνῆλθεν εὐχερῶς, τὸν δὲ χορὸν τῶν φοιτητῶν ἃδημονοῦντα, καὶ σφόδρα λυπούμενον ἰδὼν, ἔφη. Ὦ τέκνα τηρήσει τῶν τοῦ Χριστοῦ ἐντολῶν βαθμίδας ἀρετῶν σεαυτοῖς περιποιησάμενοι κατόπιν μου βαίνετε· καὶ ταῦτα εἰπὼν, ἀνίε ἐνθαρσῶς, ἐκείνῳ τε ὤφθη, ὃν καὶ ἡ ὅρασις ἐζωγράφει βασιλέα, καὶ τῷ προσήκοντι αὐτῷ χορῷ συντέτακται. Καὶ ἡ μέν ὅρασις ταῦτα. Στύλος μὲν ἦν, ὡς οἴμαὶ, οὐρανομήκης ἐνταῦθα, ἥνπερ κλίμακα ὁ πτερνηστὴς τῶν παθῶν Ἰακὼβ ἐθεάσατο· βαθμίδες δὲ τὰς ἀρετὰς, ἃς καὶ ὁ θεῖος μελωδὸς ἀναβάσεις ἐν τῇ καρδίᾳ αὐτοῦ ἔθετο, ἐπεὶ οὖν, ὡς ἐστήρικται, τὸν καλὸν ἀγῶνα κατὰ τῶν παθῶν ἀγωνισάμενος, καὶ τὴν νίκην κατὰ τῶν ἀντικειμένων πονηρῶν δυνάμεων ἀράμενος.

[74] Λοιπὸν δὲ καὶ εἰς πολιὰν ἐλελακὼς οὐκ ἔλημεν ἀγωνιστηκότερον πάντας νουθετῶν, οὕτως λέγων· Ἐγὼ μὲν, τέκνιά μου, γεγήρακα, καὶ ὁ καιρος τῆς ἀναλύσεώς μου ἐφέστηκεν. Οὐ γάρ ἐστιν, κατὰ τὸν Δαβιδ, ὃς ζήσεται, καὶ οὐκ ὄψεται τὸν θάνατον. Ὑμεῖς δὲ τοῖς καλοῖς ἠργμένοις ὑμῖν ὁδοῦ τοῦ μοναδικοῦ οἵου μὴ ἐγκλίνητε· οὐ γὰρ ἡ ἀρχὴ τῶν ἀγαθῶν ἔργων στεφανοῖ τὸν ἐργάτην, ἀλλὰ τὸ πλήρωμα. Μὴ τὸν ἁγιασμὸν τοῦ σώματος κραιπάλῃ καὶ μέθῃ βεβυλώσητε· Στενη γὰρ ὄντως καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωὴν· ἡ δὲ σπαταλῶσα ψυχὴ, ζῶσα τέθνηκε. Τὴν ὁμολογίαν ὑμῶν, ἣν ἐνώπιον Θεοῦ καὶ ἀγγέλων καθωμολογήσατε, διὰ τῆς ἀνοθεύτου ὑποταγῆς ἀποπληρώσατε, ἵνα ἐκ δεξιῶν τοῦ Ἐσταυρωμένου μετὰ παῤῥησίᾳ σταθήσεσθαι. Ἔσεσθε σπουδαῖοι καὶ τῷ πνεύματι ζέοντες ἔν τε νυκτεριναῖς προσευχαῖς τε καὶ ψαλμωδίαις, ἐν ταῖς διακονίαις τοῦ κοινοβίου ἀσκητοὶ αγόγγυστοι· μείζων γὰρ ὁ διὰ Χριστὸν διακονῶν ὑπὲρ τὸν ἀνακείμενον. Στέφανος τῶν προηρημένων πάντων ἡ ταπεινοφροσύνη· ὁ γὰρ ἑαυτὸν τοῖς πᾶσι ταπεινῶν, οὗτος ὑψωθήσεται. Ἐπὶ πλεῖον διώκετε τὴν ἀγάπην, ἥτις ἐστὶ σύνδεσμος τῆς τελειότητος· ἀγάπη γάρ, φησι, τοῦ πλησίου κακὸν οὐκ ἐργάζεται. Ὁ δὲ μνησικακῶν τῷ ἀδελφῷ αὐτοῦ, ἐν σκότει διάγει· ὁδοι γὰρ μνησικακῶν εἰς θάνατον.

[75] Ἔστω οὖν καὶ τοῦτο γνωστὸν ὑμῖν, ἀδελφοὶ, πρὸς τὸ μὴ ἐκκακεῖν ἐν τῇ πολυχρονίῳ ἀσκήσει, ὅτι οἱ δοκοῦντες ἀρχεῖν καὶ βασιεύειν τῆς γῆς, καὶ ἀβροδιαιτᾷν ζωὴν διηνεκῶς ἀκόλαστον ἐν τῷ πάροντι βίῳ, ἐν καιρῷ έξόδου αὐτῶν θρηνήσουσι ἀνόητα, ὡς ἐνταῦθα ἀπολαβόντες τὰ ἀγαθὰ αὐτῶν, καὶ τὰ τοῦ πλουσίου ἐκείνου. Ὃν γὰρ τρόπον κόραξ ἀφίπταται ἐκ καλιᾶς, οὕτως ψυχὴ ἀκάθαρτος ἐκ τοῦ ἰδίου σώματος. Οἱ δέ γε ταῖς νηστείαις, καὶ ἀγρυπνίαις, χαμευνίαις τε καὶ κακουχίαις τὰ πάθη νεκρώσαντες, ἔσται ἡ ἔξοδος τῆς ψυχῆς αὐτῶν ἡ ἀπὸ τοῦ σώματος ὑπὲρ ἀστέρων, καὶ ἡ ἀνάστασις αὐτῶν ἥλιον ἐκλάμψει, σκηρτήσουσί τε καὶ ἀγαλλιασθήσονται, ὡς ἀρνία ἄμωμα ἐν ταῖς αὐλαῖς Κυρίου, καὶ ὡς μοσχάρια ἀνειμένα ἐκ δεσμῶν. Ὀφθαλμὸς γὰρ ἀμελοῦς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσεν, οὐδὲ ἐπὶ καρδίαν ἐμπαθοὺς ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν.

[76] Τῆς οὖν αἰδεσίμης καὶ μακαρίας μνήμης φθασάσης τοῦ ἀοιδίμου καὶ ἁγίου πατρὸς ἡμῶν Ἠλίου, κατῆλθεν καὶ αὐτὸς ὁ σεβάσμιος καὶ ἱσάγγελος Ἠλίας κατὰ τὸ ἔθος, τοῦ ἀσπάσασθαι τὴν τιμίαν αὐτοῦ θήκην, ἅμα καὶ νοητῶς συντάξασθαι αὐτῷ ὡς συνονύμῳ, καὶ ὁμοτρόπῳ καὶ γνησίῳ φίλῳ. Ἦν γὰρ, ὡς ἔφην. Ὅπη ὁ Ἅγιος δι᾽ ὅλου τοῦ ἐνιαυτοῦ χαριεντιζόμενος, ὡς οὐδέποτε, τοῖς Φοιτηταῖς, καὶ τὴν αὐτοῦ ἀνάλυσιν αἰνιττόμενος, μικρόν τε τὴν γαστέρα συνήθως νυχθεὶς ὁ τῇ ψυχῇ ἄνοσος, καὶ τὸ αὐτοῦ βίου πέρας ἔχειν ἐγνωκὼς, σπουδαίως ἀνῆλθεν εἰς τὴν ἰδίαν μάνδραν, καὶ ἀποκειράμενος τοὺς μέλλοντας δέχεσθαι τὸ ἅγιον καὶ ἀγγελικὸν σχῆμα, συγκατέλεξε τοῖς λοιποῖς νεόλεκτον σύστημα. Εἶτα ἐπὶ πλεῖον τῆς γαστρὸς λυομένης, ἐκαρτέρει δι᾽ ὑπομονῆς τῇ νόσῳ, σφόδρα εὐχαριστῶν τῷ Θεῶ, καὶ οὔτε στεναγμίς τις ἐξ αὐτοῦ ἠκούετο, οὔτε ἀλλοίωσις ἐν τῷ προσώπῳ αὐτοῦ ἐφαίνετο· ἀλλ᾽ ἦν πᾶσιν ἀτενίζων ὄμματι γαληνῷ καὶ ἱλαρᾷ τῇ ὄψει. Τῆς δὲ σαρκὸς αὐτοῦ λεπτυνθήσης εἰς ἅπαξ τῇ κατακενώσει τοῦ αἵματος, οὐκ ἤλλαξεν τὸν κάνονα τῆς ἀσκήσεως, ἀλλὰ μικροῦ χιλοῦ κριθῆς ἅπαξ τῆς ἡμέρας λαμβάνων, ἐκ τούτου διηρκεῖτο.

[77] Οοὕτως τε ἐπὶ εἴκοσι καὶ πέντε ἡμέρας ὁ τῆς ὑπομονῆς στερρὸς ἀδάμας προσκαρτερήσας, νήφων τῷ νοῒ πρὸς πάντας, καὶ τῇ ἐλπίδι χαίρων, τῆς εὐχαριστίας ἔτι οὔσης ἐν τῷ στόματι αὐτοῦ, εἰς χεῖρας Θεοῦ παρέδετο τὴν καθαρὰν καὶ ἀλώβητον αὐτοῦ ψυχήν. Αὐτίκα οὖν ἔλαμψεν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἐκ θείας χάριτος, ὥστε δι᾽ ὅλης τῆς νυκτὸς ἀκτινοβολεῖν θαυμαστῶς. Προσετέθη δὲ μετὰ τῶν ὁσίων ὄντως Ὁσιος, μετὰ ἀσκητῶν ὁ ὑπερλίαν ἀσκητὴς, μετὰ τῶν ποιμένων ὁ μέγας ποιμὴν καὶ πανάγαστος. Ἦν γὰρ ἀγγελικὸν ἔχων τὸ εἶδος· ἡ ἔξις ἄπλαστος καὶ ἀπερίεργος, τὸ ἔθος πρᾳότατον καὶ εὐχαρέστατον, κατὰ τὸ γεγραμμένον· Ὅσιος, ἄκακος, ἄμεμπτος, δίκαιος, θεοσεβής. Ἡ δὲ φαινομένη ὄψις τοῦ σώματος εὐμήκης ὑπῆρχε τῇ ἡλικίᾳ καὶ τῷ προσώπῳ, χαροποὺς τοὺς ὀφθαλμοὺς ἔχων, καὶ λευκοὺς τοὺς ὁδόντας, τὸν πώγωνα μέγαν καὶ διχῆ διηρημένον, ἐρυθρόν τε τὸν πρόσωπον καὶ ψαιδρὸν, πρὸς πάντας διηνεκῶς μειδιῶντα ἐκ θείας χάριτος, ὥστε τοὺς ὀχλουμένους ὑπὸ πονηρῶν λογισμῶν καὶ ποικιλων θλίψεων, ἅμα τῷ προσπελάσαι αὐτῷ, καὶ αἴσθανεσθαι κουφισμὸν καὶ ἀπαλλαγὴν πολέμων, καὶ παθῶν. Οὔτε γὰρ οἱ ὀφθαλμοὶ ἢ ὁδόντες εβλαβήσαντο καθόλου· οὐ νόσος αὐτοῦ τῷ σωματι ἢ πάθος τῇ ψυχῇ παρενώχλησέ ποτε· ἀλλὰ στερῥὸς ὢν καὶ πρόθυμος οὕτω ἐτελειώθη.

[78] Ἡ δὲ τελείωσις τοῦ Μακαρίου γέγονε κατὰ τὴν ἐνδεκατὴν τοῦ Σεπτεμβρίου μηνὸς, πάροντος καὶ τοῦ Βιταλίου ἐπισκόπου ἱερέων τε καὶ λαἳκῶν ἱκανῶν, ὥστε δι᾽ ὅλης τῆς νυκτὸς ἐπιτάφια ἄσματα σὺν δάκρυσι ῥάναντες κατέθεντο τὸ ἅγιον καὶ τίμιον αὐτοῦ λείψανον ἐν τῷ μνημείῳ καινῷ, ὅ ἦν λελατομηκὼς ἑαυτῷ χρόνων ἱκανῶν ἔνδον τοῦ σπηλαίου. Ὁ δὲ πὰς χρόνος τῆς ἐν σαρκὶ ζωῆς αὐτοῦ, οὕτως ἦν. Παῖς ὢν καὶ ἐν τῇ μαθήσει τῶν ἱερῶν γραμμάτων ὑπὸ τῶν γονέων ἐκδοθεὶς προμηνύεται αὐτῷ ὑπὸ τοῦ μεγάλου μονάζοντος, ὠς προλέλεκται, ἡ τοῦ κόσμου φυγὴ, καὶ ἡ τοῦ μοναδικοῦ βίου ἡ ἀνάληψις. Εἶτα ἀπὸ τότε ῥυθμίσας βίῳ μοναδικῷ, καὶ γενόμενος ἐννεακαιδεκάτου ἔτους, ἐξῆλθεν ἐκ τῆς ἰδίας πατρίδος, καὶ ἀπεκείρετο. Ἐν δὲ τῇ μοναδικῇ παλαίστρᾳ ἐξήσκησε χρόνον ἑβδομήκοντα ἑπτὰ, ὥστε εἶναι ἅπαντα χρόνον τῆς ἐν γῇ βιώσεως αὐτοῦ ἔτη ἐνενήκοντα ἓξ.

[79] Πρινὴ δὲ τοῦ βίου ἐξελθεῖν τὸν Ἀοίδιμον, ἐθεάσατο ὁ προμνημονευθεὶς Ἰωάννης ὁ μοναχὸς κατ᾽ ὄναρ πλῆθος λευκοφόρων ἀνδρῶν, ἐπιβεβηκότας ἐτὶ ἵππους λευκοὺς, καὶ μέσον αὐτῶν γυναῖκα πορφυρόστολον, καὶ ἔκθαμβον τῇ τοῦ προσώπου θέᾳ, ἐν κυμβάλοις εὐήχοις καὶ τερπναῖς κιθάραις, καὶ ἑτέροις ὀργάνοις μουσικοῖς ἄδοντας, καὶ ταῖς χερσὶ κροτοῦντας, ὡς ἐπὶ γάμῳ· τήν τε πύλην ἀνοίξαντες, ἐν μεγάλῳ ἤχῳ ἐνδον εἰσῆρχοντο. Αὐτοῦ δὲ δυσαρεσθέντος ἐπὶ τῇ τοσαύτῃ τῶν ὁργάνων ἐκχήσει, καὶ τῇ τῶν χειρῶν κροτήσει, διὰ τὸ ἀσύνεθες εἶναι τοῖς μοναχοῖς, καὶ ἀντιουμένου τῇ εἰσόδῳ αὐτῶν, ἀπώσαντο αὐτὸν καὶ αὐτοὶ αὐστηροτάτῃ φωνῇ λέγοντες· Παῦσαι στασιάζων ἡμᾶς, καὶ ἐναντιούμενος μοναχὲ, ἐπειδὴ νύμφην ἑαυτοῦ ἡρμόσατο ἔνθα ὁ βασιλεὺς, καὶ βούλεται συναφθῆναι αὐτῇ ἐν τῷ ἐπουρανίῳ νυμφῶνι. Ταύτην λαβόντες ἀπελευσόμεθα. Εὐθέως οὖν ἔξυπνος γενόμενος ο μοναχὸς, καὶ καλῶς τὰ ὁραθέντα διακρίνας, φησὶ πρὸς τὸν Ὅσιον σὺν δάκρυσιν· ὦ Πάτερ ταῦτα κατ᾽ ὄναρ ἐθεασάμην· νῦν ἡ ψυχὴ τετάρακται. Ἀποκρίνεται ὁ Θαυμάσιος καὶ λέγει· Οὕτω ὄντως, ἀδελφὲ, δι᾽ ὀλίγων ἡμέρων μέλλουσι λαβεῖν τὸ πνεῦμά μου ἀπὸ τοῦ σώματος. Ὁ Θεὸς βούλεται· δι᾽ ἐμὲ γὰρ ἀληθῶς ἡ παρουσία αὐτῶν. Γέγονε δὲ ὅλως ἀληθὴς τοῦ ἔργου βεβαίωσις, καὶ ἐκπλήρωσις.

[80] Πάλιν μετ᾽ ὀλίγον τῆς ἀγίας αὐτοῦ κοιμησεως ἐπιφαίνεταί τινι φοιτητῇ ἀνδρὶ εὐλαβεῖ προβεβηκότι, δόξῃ πολλῇ καὶ θείᾳ περιαυγαζόμενος· αὐτοῦ τε πενθουμένου, ὅτι ποίεις, ὧ Πάτερ, καταλειπὼν ἡμᾶς, ὀρφανοὺς ἔπειτα αὐτὸς ἡμᾶς, ἀποκριθεὶς ὁ Μακάριος λέγει· Τέκνον ἐν τοῖς ὑπερανω τάγμασι τῶν αὐλῶν συνηρίθμησέ με ὁ βασιλεὺς δυνάμεων· ὀφθαλμὸς γὰρ οὐκ εἶδέ, φησιν ἡ Γραφὴ, καὶ οὖς οὐκ ἤκουσεν, οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν. Ἐνθα ὁ χορὸς τῶν ὑπερλίαν ἀσκητῶν τῇ θείᾳ δόξῃ περιαυγάζεται. Ἔνθα ἦχος καθαρὸς ἑορταζόντων. Ἀντόνιός τε ὁ μοναχὸς, ὁ ἐν τῇ διακονίᾳ μονῆς πάλαι διαπρέψας διηγήσατό μοι ὅτι περ ἐν τῇ σεπτῇ κοιμήσει τοῦ ὁσίου Πατρὸς ἡμῶν ὁρῶ, φησιν, αὐτὸν καθεζόμενον ἔνδον τῆς πύλης τοῦ μοναστηρίου σταυρὸν ἀργύρειόν τε τῇ χειρὶ κρατοῦντα, καὶ πάντας ἀπίοντας, καὶ φόβῳ ἀσπαζομένους, μοναχοὺς καὶ μιγάδας, κἀμοῦ, φησιν, προσελθόντος, καὶ ἀσπασαμένου, καί, φησιν, ὑποστρέψαντος, ἐπέβλεψα αὖθις εἰς τὰ ὀπίσω, καὶ ἰδοὺ οὐκ ἦν· ακρούω δὲ μέλος ἡδὺ καὶ ἔκθαμβον, ὡς ἀπὸ ὄχλου ἀναριθμήτου, ἄνωθεν τῆς πύλης ἐν τῷ ἀέρι ἐνηχούμενον, οἷον οὐ δύναται στόμα ἀνθρώπου ἆσαι. Εἶτα βουλομένου μου ἐξελθεῖν, καὶ πρὸς τὸ μέλος ἀκολουθῆσαι, ἦν ἡ πύλη τῆς μονῆς κεκλεισμένη ἐν ἀσφαλείᾳ πολλῇ. Τότε πείθομαι παρὰ τῶν ἑστότων μαθεῖν, τίς ἄρα ὁ ἀποκλείσας τὴν πύλην, καὶ τίς ὁ ἦχος ὁ ἡδὺς καὶ ἔκθαμβος· ποῦ δὲ ὁ μέγας Ποίμην πεπόρευται. Λέγουσί μοι καὶ αὐτοί· Τὴν μὲν πύλην

τῆς μονῆς αὐτὸς ἀπέκλεισεν, ἀφ᾽ οὗ καὶ ᾠκοδόμησεν αὐτὴν· αὐτὸν δὲ λαβόντες, οὓς ἀκήκοας ἄδοντας καὶ ψάλλοντας τὸ γλυκὺ μέλος, πορεύονται. Τότε διὰ μικρὰς ὀπῆς βιαζομένου μου ἐξελθεῖν, καὶ μὴ ἰσχύοντος, εὐθέως ἔξυπνος γενόμενος.

Signs of his impending death and a vision of the Saint: He began therefore to recall his own dissolution enigmatically to his disciples, and, as though summoned by the emperor, to jest graciously with them. On a certain night a huge rock, which was rooted in the upper part of the cave in which he dwelt, being gradually torn from its support, stood in the morning before the great Father's door: and he, coming out over against it, and beholding it, wondered, and much more intimated his own passing. But we clearly understood that the rock, otherwise never torn from its foundation, was a sign of that Rock on which the newly chosen flock had been founded garbled: sundatus for fundatus, and which was to be torn from us in body, and lifted up to God in spirit: as indeed happened. And truly, being overshadowed by it, we found refreshment in all the tribulations which are wont to arise perpetually from the fervor of the affections and from evil thoughts. At another time our angelic and great Father, as though breathed upon by the Deity from a divine revelation, recounted it mystically to his disciples: for he said that he had seen two, … ^a who after others were summoning him to the emperor. And indeed, when he had been struck on that account (for he said that he had not yet seen the emperor), and was at the same time following, they are set at a column reaching even to heaven, which also they ascended easily and without weariness: then, turning somewhat lightly, he sees behind him steps, using which he ascended easily. But seeing the choir of his disciples failing in mind and very sad, he said: O sons, by the observance of the commandments of Christ make for yourselves steps of the virtues, and come after me: and saying these things he ascended confidently, and appeared to him whose aspect represented the Emperor, and was joined to that becoming choir. And this indeed is what the vision suggests. The column reaching to heaven is, as I think, the same here as the ladder which Jacob, the supplanter of the affections, contemplated: but by the steps are designated the virtues, which the divine Singer set as ascents in his heart; since, as has been confirmed, he had fought the good fight against the passions, and had carried off the victory over the adverse evil powers.

[74] For the rest, when in advanced age he had come to grey hairs, excellent admonitions, he did not cease to exhort all, speaking thus: I indeed, my little sons, have now grown old, and the time of my dissolution is at hand: for there is no man, according to David, who shall live and shall not see death. But do not you turn aside from your noble beginnings in the way of the monastic institute: for it is not the beginning of good works, but the consummation, that crowns the workman. Do not defile the sanctification of the body with surfeiting and drunkenness: for truly narrow and strait is the way which leads to life. But the soul which lives in delights is dead while living. Fulfil your confession, which you have confessed before God and the angels, by genuine subjection, that you may be placed with confidence at the right hand of the Crucified. You shall be diligent and fervent in spirit in nightly prayers and in the singing of psalms, exercised in the ministries of the monastery without murmuring: for he who ministers for Christ's sake is greater than he who reclines at table. The crown of all the aforesaid is humility: for he who humbles himself to all shall be exalted. Moreover, follow after charity, which is the bond of perfection: for the love of one's neighbor, he says, works no evil. But he who, mindful of an injury, does not forgive his brother, walks in darkness: for the ways of those who do not forgive lead to death.

[75] with which he instructs his disciples. Let this also be known to you, brethren, lest you fail in mind in your long exercise, that those who seem to hold the principality and kingdom of the earth, and to lead a perpetually delicate and licentious life, will at the time of their departure be in the greatest mourning, as those who have received their good things here, and the same things as that rich feaster. For as the raven flies away from its nest, so the unclean soul from its body. But if any have mortified their affections by fastings, watchings, lying on the ground, and other hardships, the going forth of their souls from the body shall shine above the stars, and their resurrection above the sun, and they shall exult and leap for joy as unspotted lambs in the folds of the Lord, and as calves loosed from their bonds. For neither has the eye of a negligent man seen, nor his ear heard, nor has it entered into the heart of one subject to disordered affections ^b, what God has prepared for them that love him.

[76] Visiting the sepulchre of S. Elias the Younger, and being seized with sickness, Further, when the reverend and blessed memory of our venerable and holy Father Elias had come round, the venerable and angelic Elias went thither also according to custom, to venerate his precious sepulchre, and at the same time to be joined with him in mind, as one who bore the same name, had the same manners, and was his true friend: for so he was, as I have said. There the Saint, who through the whole year, as never before, had jested graciously with his disciples and had intimated his dissolution, was for a little while troubled in the belly as usual, his soul being altogether free from sickness; and understanding that the end of his life was at hand, he studiously returned to his own cave, and, having shorn those who were to receive the holy and angelic habit, he added to the rest the newly chosen band. Then, his bowels being further loosened, he patiently bore the sickness, giving abundant thanks to God: nor was any groan heard from him, nor did any change appear in his countenance; but he looked upon all with a tranquil eye and cheerful aspect. And though his flesh was very quickly wasted by the evacuation of blood, he did not change the rule of monastic living, but, taking a little nourishment of barley once a day, was content with it.

[77] he dies piously. The habit of his body and soul: When thus, like a solid adamant of patience, he had borne the sickness for twenty-five days, with a mind watchful toward all, and rejoicing in hope, while thanksgiving was still in his mouth, he delivered his holy and unhurt soul into the hands of God. Presently therefore the appearance of his countenance shone with divine grace, so that it wonderfully sent forth rays the whole night. And he was laid to rest, truly a Saint with the Saints, with the ascetics a very great Ascetic, with the shepherds a great Shepherd ^c and admirable. For he was of an angelic appearance: his bearing was simple and in no way affected, his manner of acting most mild and most gracious, according to that which is written: holy, innocent, undefiled, just, godly. According to the outward form of his body he was tall in stature and in countenance, having blue eyes, white teeth, a great beard divided in two, a ruddy and cheerful countenance, perpetually smiling on all with divine grace, so that those troubled with evil thoughts and various tribulations, as soon as they came to him, at once felt themselves refreshed and freed from their wars and disordered affections. For neither his eyes nor his teeth had suffered any damage: neither had sickness troubled his body, nor passion his soul; but being robust and cheerful, thus ^d he died.

[78] the day of his death: the years of his life enumerated. Now the death of the Blessed one happened on the eleventh day ^e of the month of September, Vitalis ^f the bishop also being present, and a great number of priests and laymen: and so, watering their funeral songs with tears through the whole night, they laid his sacred and precious body in the new sepulchre, which he had long before hewn out for himself within the cave. And the whole time in which he lived in the flesh was passed thus. While he was a boy, and had been given by his parents to the study of sacred letters, flight from the world and the taking up of the monastic life were foretold to him by a renowned monk. Then, when from that time he had disposed himself to the monastic life, having reached the age of nineteen years, he went out from his fatherland and was shorn. And in the monastic wrestling-place he exercised himself for seventy-seven years, so that the whole time in which he lived in the flesh is ninety-six years.

[79] Various things seen in dreams about the time, But before the venerable Man departed from life, John the monk, mentioned before, saw in a dream a multitude of men clothed in white garments and borne on white horses, and in the midst of them a woman clad in a purple robe, and admirable in the spectacle of her countenance, singing to the accompaniment of sweet-sounding cymbals, sweet harps, and other musical instruments, clapping their hands as at a wedding: and, the gate being opened, they were entering with a mighty sound. But when he bore ill garbled: ære ferret for ægre ferret so great an outpouring of instruments and clapping of hands, because the thing was unusual to monks, and opposed their entrance, they in turn thrust him away, saying with a most stern voice: Cease to raise a tumult and to oppose us, monk; for the Emperor has here betrothed a bride to himself, and wishes to be joined to her in the heavenly bridal chamber: when we have received her, we shall depart. And so, presently awaking, the monk, judging rightly of what he had seen, said to the Saint with tears: O Father, these things I have seen in a dream: now my soul is troubled. Answering, the wonderful Man said: So indeed, brother, within a few days they will take away my spirit from my body. God wills it: for truly it was for me that they were present. And a wholly true confirmation and fulfilment of the matter followed.

[80] Again a little after his holy death he appears to a certain disciple, at which the Saint died. a pious man and of advanced age, shining with great and divine glory: and when he said to him with grief, O Father, in leaving us thou dost henceforth make us orphans, the Blessed one, answering, says: Son, the King of hosts has numbered me among the ranks of the heavenly palaces. For the eye has not seen, says the Scripture, nor the ear heard, nor has it entered into the heart of man, what God has prepared for them that love him. There the choir of the greatest ascetics shines with divine glory. There is the pure sound of those who keep festival. Antony also, a monk who once excelled in the service of the monastery, told me this: At the venerable falling asleep of our holy Father I see him, he says, sitting within the gate of the monastery, and holding a silver cross in his hand, and all who were departing and saluting him with reverence, both monks and seculars. Then when I too, he says, approach and salute him, and step back again, I looked once more behind me, and behold, he was not there: but I hear a sweet and admirable singing, as though uttered by an innumerable crowd above the gate in the air, such as the mouth of man cannot modulate. Then, when I wished to go out and follow the singing, the gate of the monastery was most securely shut. Then I am led to ask of those standing by who at last had shut the gate, what that sweet and stupendous singing was, and whither the great Shepherd had gone? But they say to me: The gate of the monastery he himself shut from the time in which he built it: but those whom thou hast heard singing that sweet melody, having received him, are departing. Then, when I tried to go out through a small opening, I could not, and presently I awoke.

ANNOTATIONS.

CHAPTER XII.

Miracles wrought after his death, both by the deliverance of possessed persons and by the healing of very many from various diseases.

Πολλὰ δὲ παράδοξα σημεῖα πεποίηκεν ὁ Κύριος διὰ τούτου ἁγίου λειψάνου τοῦ ὁσίου πατρὸς ἡμῶν Ἠλίου· οὐ μὴν δὲ, ἀλλὰ καὶ διὰ τῶν ἀμφίων αὐτοῦ, ἐξ ὧν ἐκ πολλῶν ὀλίγα ἰδιωτικῶς συντάξω. Πέτρος εὐλαβέστατος καὶ περιβόητος ἱερεὺς, ὁ τῇ ἐπικλήσει Ροφὴς, πίστει ἀδιστάκτῳ φερόμενος, καὶ τῇ τοῦ Ὁσίου ἀγάπῇ ἐκ πάλαι τετρωμένος, λαβὼν τὴν βακτηρίαν αὐτοῦ, ἐν ᾕπερ ἐν ἀσθενείᾳ μικρὸν ἐπεστήρικται ὁ Ἅγιος, προσεκόμισεν, ὡς παθῶν ἀλεξητήριον· καὶ ταύτην ἀποπλύνας ὔδατι καθαρῶ, τὸν ὅλως παρειμένον καὶ παραλελυμένον ἇπαν τὸ σώμα Νικήταν, τοῦ Ἐρωτίκου υἱὸν ποτίσας, τὴν βακτηρίαν ἐπάνω αὐτοῦ τέθηκεν. Θᾶττον οὖν, ἡ ρῶσις ἐπηκολούθησεν τῷ κάμνοντι, καὶ ἀπήλλακται τῆς χαλεπῆς καὶ δεινῆς ἀῤῥωστείας ὁ ἄνθρωπος. Τοῦτο δὲ τὸ ἐξαίσιον καὶ παράδοξον θαῦμα ἐκίνεσεν τοὺς βλέποντας. Ὅσοι εἶχον ἀσθενεῖς, καὶ ῥιγῶντας τριταίους καὶ τεταρταίους, λαβόντες τοῦ αὐτοῦ ἁγίου ὕδατος, καὶ τούτους ὁμοίως σὺν τῷ ῥαντισμῷ ποτίσαντες, ἀνέθορον οἱ μὲν ἀπὸ κλίνων καὶ κραββάτων, οἱ δὲ ἐκ τῶν ποικίλων νόσων λελύτρωνται· κεφαλαλγούσαντες δεινῶς ὁμοίως σὺν τοῖς λοιποῖς ἰάσεως ἔτυχον, ὥστε ἐν ὀφθαλμοῖς αὐτῶν πληρωθῆναι τὸ προφητικὸν λόγιον τὸ φάσκον· Θαυμαστὸς ὁ Θεὸς ἐν τοῖς ἁγίοις αὐτοῦ.

[82] Ὀλίγων τε ἡμέρων παρελθουσῶν μετὰ τὴν κοίμησιν τοῦ Ἁγίου, Ἰάκωβος ὁ εὐλαβέστατος περιβόητός τε καὶ περιφανὴς μοναχὸς ἀδελφιδὴν ἦν ἔχων κατὰ σάρκα δεινῶς ὑπὸ πονηροῦ πνεύματος τὸν νοῦν καὶ τὰς φρένας βεβλαμμένην… Ὁ οὖν μοναχὸς Ἰάκωβος μὴ δυνηθεὶς εἰσενέγκαι εἰς προσκύνησιν τῆς τιμίας αὐτοῦ θήκης διὰ τὸ ἀσύνηθες, ἐνδύει αὐτὴν ἰμάτιον ἐρυθρὸν, κολόβιον ἀνδρικὸν, καὶ ὑποδύσας τοὺς πόδας ὑποδήμασιν, καὶ τὴν κεφαλὴν σεμνῶς κοσμήσας, σὺν τοῖς οὖσιν εἰσήγαγεν· φόβῳ τε καὶ πόθῳ τὸν τάφον ἀσπασαμένη, δι᾽ ὅλης τῆς νυκτὸς προσευχῇ προσκαρτερήσασα, μικρὸν ἀφύπνωσεν· εἶτα ἐπιφαίνεται αὐτῇ ὁ Ἁγιος δόξῃ πολλῇ περιλαμπόμενος, καὶ τῷ προσώπῳ μειδιῶν φησι πρὸς αὐτήν· Τοῦ Ἁποστόλου παραγγέλλοντος. Ὁ κλέπτης μηκέτι κλεπτέτω, σὺ τὴν ἴασιν διὰ πενομένης ἐπιθέσεως ἐσύλησας. Εἶτά φησιν· Χάνον τὸ στόμα σου· καὶ αὐτῆς σὺν τάχει ἀνοιξάσης, ἐξήγαγεν ἐξ αὐτοῦ ὄφιν μικρὸν σκολιὸν, καὶ τοῖς ποσὶν αὐτοῦ τοῦτον συντρίψας καὶ θανατώσας, λέγει αὐτῇ· ἰδὲ ὑγιὴς γέγονας· πορεύου εἰς τὸν οἶκόν σου. Ευθέως οὖν ἔξυπνος γενομένη, ἔγνω ἑαυτὴν ἐν τοῖς κατὰ φύσιν γεγονυῖαν, καὶ τῆς μάστιγος τοῦ δαίμονος ἐλευθερωθεῖσα, ὄρθρου τε εἰσελθοῦσα ἐν τῷ σπηλαίῳ, συνέψαλλε τοῖς μοναχοῖς, μὴ γνωσθεῖσα· καὶ οὕτως ἀπῆλθεν μετὰ χαρᾶς δοξάζασα τὸν Θεον, τὸ θαῦμα πᾶσι καταγγέλλουσα.

[83] Ἐκ δὲ τοῦ χωρίου Μελικούκκων Θεόδωρος, ἐκ σωτηριώδους βαπτίσματος υἱοθετημένος τῷ Ἁγίῳ, γυναῖκα εἶχε δεινῶς ὑπὸ τοῦ ἀκαθάρτου δαίμονος ῥηγνυμένην καὶ συντριβομένην ἀνηλεῶς. Τοῦτο γνοὺς ὁ τοῦτου πατὴρ καὶ τῇ ἀδιστάκτῳ πίστει τῇ πρὸς τὸν Ἅγιον δυνναμωθεὶς, ἀπίει σὺν τῇ πασχούσῃ ἑσπέρας βαθείας πρὸς τὸ ἅγιον αὐτοῦ μνῆμα· κατὰ δὲ τὴν ὁδὸν τοῖς δάκρυσι τὰς πολιὰς αὐτοῦ βρέχων, ἔλεγεν· Πάτερ ὅσιε νῦν γνώσομαι εἰ εὕρες χάριν καὶ παῤῥησίαν ἐνώπιον Κυρίου. Ταῦτα βοῶν, καὶ τὸν Ἅγιον εἰς ἐπίσκεψιν τῆς πασχούσης προσκαθήμενος, καὶ τὸ θυρώριον τοῦ τάφου φόβῳ καὶ πίστει ἀσπασάμενος σὺν αὐτῇ, εὐθέως καὶ παραχρῆμα ἐξῆλθεν ἀπ᾽ αὐτῆς τὸ ἀκάθαρτον πνεῦμα· ὄρθρου τε βαθέος ἐξελθόντες, ἀπεἶσαν μετὰ χαρᾶς, τὴν ταχεῖαν τοῦ Ἁγίου ἐπίσκεψιν διηγούμενοι.

[84] Γεόργιος, ὁ ἐν τῷ χωρίῳ Γαιανῶν οἰκῶν, καὶ αὐτὸς υἱὸν ἦν ἔχων λίαν ὑπὸ τοῦ πονηροῦ πνεύματος παραγόμενον, εἰς γήν τε ἄφνης ῥησσόμενον, καὶ ἄσεμνα κράζοντα. Τοῦτον ἄρας ἤνεγκεν, καὶ ἐκοίμησεν πλησίον τῆς θήκης τοῦ σημειοφόρου Πατρός. Ἱκανοῖς δὲ δάκρυσι καὶ στεναγμοῖς τὸν Ἅγιον ἐλίπαρον. Θάττον καὶ ὁ τούτου παῖς ἀποκαθαίρεται τοῦ ἀκαθάρτου πνεύματος. Ὃν ἰδὼν ἀποθεραπευθέντα ὁ γεννήσας, ἀπίει σὺν αὐτῷ σκηρτῶν καὶ ἀλλόμενος, καὶ δοξάζων τὸν Θεόν. Οὐ μονὸν γὰρ τοῖς πέλας, ἀλλὰ καὶ τοῖς πόῤῥωθεν φοιτῶσι τῇ τοῦ Ἁγίου σωρῷ θᾶττον ἡ ρῶσις ἐπακολουθεῖν πέφυκεν.

[85] Ἱερεύς τις, ἐπιλεγόμενος Μεσα, πάνυ εὐλαβὴς ὢν καὶ ἥσυχος, κρίσει τοῦ ἐπάγοντος Θεοῦ πρὸς τὸ συμφέρον, παιδεύτικῇ μάστιγι τοῦ δαίμονος παραδίδοται, ὡς οὐ μόνον στρεβλοῦσθαι αὐτὸν καὶ τὴν ὄψιν ἀλλοιώειν· ἀλλὰ καὶ τοῦ στόματος ἀφορμῆς ἐκβάλλεται. Τοῦτο μὴ δυνηθεὶς λαθεῖν, διαβάλλεται τῷ τῆς χώρας ἀρχιερεῖ, καὶ δεδειὼς μὴ τοῦ ἰδίου βαθμοῦ ἐκπέσῃ, προσφεύγει καὶ αὐτὸς πρὸς τὸ καινὸν ἰατρεῖον· λούει τὴν θήκην τοῖς δάκρυσι, περιπτύσσεται πίστει τοῖς χείλεσι, καὶ δὴ παννύχιον προσκαρτερήσας τῇ προσευχῇ καὶ τῇ δεήσει, ἕωθεν ἐξέρχεται εὐχαριστῶν τῷ Θεῷ, καὶ λέγων· εὔξασθέ μοι ὅσιοι πατέρες, διὰ γὰρ τῆς τοῦ Ἁγίου ταχείας ἐπισκέψεως ἠσθόμην ἐμαυτὸν ἄρδην ἐλευθερωθέντα τῆς τοῦ δαίμονος ἐνεργείας. οὕτως οὖν λελυθότως ὑποστρέψας ἐν τῇ ἑαυτοῦ ἐπαρχείᾳ, διέμεινεν ἐν τῷ ἰδίῳ βαθμῷ, δοξάζων τὸν Θεόν. Ὁμοίῳ δὲ τρόπῳ ὁ τούτου σύγγονος ἀπήλλακται ἐκ κακίας τοῦ δαίμονος, ἐν τῷ φοιτῆσαι καὶ αὐτὸν τῇ σεβασμίᾳ θήκῃ τοῦ Ἁγίου καὶ ἅψασθαι ταύτης τῇ προσηκούσῃ πίστει.

[86] Ἔδει οὖν τὸν θεῖα ἐκ βρέφους πλουτήσαντα χαρίσματα καὶ μετὰ τέλους πρὸς πᾶσαν νόσον καὶ μαλακίαν τὴν ἴασιν ἐνδείξασθαι. Παιδίον γὰρ θῆλυ τῶν τοῦ Βουττιάνου μερῶν παρειμένον χεῖρας καὶ πόδας, καὶ ὅλον διόλου λίθου δίκην ἐν τῇ γῇ καλινδούμενον, ἡνέχθη ὑπὸ τῆς τεκούσης τετρυχωμένης τῷ πόνῳ, καὶ ἐτέθη ἐν τῷ σεμνῷ σπηλαίῳ λαθραίως. Ὅπερ δεξάμενος Ἠλίας ὁ μοναχὸς, κατέκλινε πλησίον τοῦ σώρου τοῦ Ἁγίου, καὶ ἀπέκλεισε τὴν θύραν· εἶτα μετὰ μικρὸν αὖθις ὑποστρέψας ἐν σπουδῇ, δεδοιὼς μή τινα ἀφανισμὸν ἔνδον, ὡς ἀκίνητον, ἐργάσηται, θεωρεῖ τὸ βρέφος ἐπὶ τῆς γῆς εὐσχημόνως καθεζόμενον τάς τε χεῖρας ἐκτεῖνον, καὶ τοῖς φύλλοις τῶν κιτρίων χαριεντιζόμενον· δούς τε αὐτῇ χεῖρα, ἀνέστησεν ὁρθὴν καὶ ἐξαγαγὼν τοῖς οἰκείοις ποσὶ βαίνουσαν, ἀπέδωκε τῇ μητέρι ψυχικὸν παραμύθιον. Θάμβος δὲ ἔλαβεν ἅπαντας, καὶ ἔκστασις, τὸ προφητικὸν λόγιον πληρωθὲν ἐνώπιον αὐτῶν ἰδοντας. Τότε ἁλλεῖται, φησὶν, ὡς ἔλαφος ὁ χολὸς, καὶ τρανήσεται γλῶσσα μογιλάλων.

[87] Γεόργιος ὁ μοναχὸς, ἐν τοῖς κρημνοῖς τοῖς τοῦ Μαραθῶνος ἄνωθεν καὶ ἐξ ἀρχῆς ὄντως οἰκήσας, ποτὲ τοὺς ὀδόντας δεινῶς ἀλγήσας, καὶ ταῖς βιαῖς τῶν πόνων τὸν ἀέρα δονῶν, λιπαρεῖ Καρπὸν εὐλαβέστατον μοναχὸν σὺν δάκρυσι λέγων· Ἐπιθὲς, πάτερ τὸν μικρὸν μαχαίριον τοῦ Ἁγίου ἐπὶ τοῦ ὀδόντος μου, ὅτι ἐκλίπει τὸ πνεῦμά μου τῷ πόνῳ πιεζόμενον. Τούτου γεγονότος, ἀνακλίνας ἑαυτὸν, εὐθέως ἀφύπνωσεν. Αὐτίκα δὲ ὁρᾷ τὸν φαινότατον φωτὶ περιαστραπτόμενον, τὸν δὲ πόνον τῶν ὀδόντων ἀποδοκοῦντα ἐξ αὐτοῦ. Ἔξυπνος γεγονὼς μεγάλῃ τῇ φωνῇ ἤρξατο προσκαλεῖσθαι τὸν μοναχὸν, λέγων· Ἀνάστα, πάτερ, εὐξώμεθα· νῦν γὰρ ἐπέστη μοι, θερμώτατος ἰατρὸς, καὶ ᾖρεν ἐξ ἐμοῦ πάντα πόνον καὶ ἄλγος. Ταῦτά μοι ὁ μοναχὸς διηγήσατο, εὐχαριστῶν τῷ Θεῶ, καὶ τῷ Ἁγίῳ.

[88] Χριστοφόρος ἀπὸ τοῦ χωρίου Σίκρων ὁρμώμενος, πρὸς ὤνησιν σίτου ἐν τῷ αἰγιαλῷ ποτε ἀπιὼν, καὶ μέσον τῆς ὁδοῦ ὑπὸ μεσημβρινοῦ δαιμονίου δεινῶς πληγεὶς, ἦν θέαμα ξένον καὶ ἐκπλῆττον τοῖς ὁρῶσιν. Τοὺς γὰρ ὀφθαλμοὺς πυκνῶς σκαρδαμύκτων, τὴν κεφαλὴν διόλου ἐκραδαίνετο, ἄσιτός τε καὶ ἄϋπνος ἐπὶ εἴκοσι ἡμέρας διατελῶν, ἠνέχθη ὑπὸ τῶν ἰδίων ἐπὶ κλίνης, καὶ ἐτέθη πλησίον τῆς θήκης τοῦ Ἁγίου. Ὁς ἀλειψάμενος ἔλαιον ἰάσεως ἐκ τῆς κανδήλας, καὶ μικρὸν ἀφυπνώσας, εὐθέως ὁρᾷ τὸν Ὅσιον φωτὶ αὐγαζόμενον, καὶ ἐπ᾽ ἄνωθεν αὐτοῦ ἱστάμενον· εἶτα εἰς ὁρθὸν τοὺς δακτύλους αὐτοῦ συνζεύξας, καὶ τὴν κοιλίαν τοῦ πάσχοντος διχοτομήσας, ἐξήγαγεν ἐξ αὐτῆς ὦον χηνὸς, λέγων αὐτῷ· Ἰδὲ ἀκοντίζω αὐτὸν ἐν τοῖς κατωτάτοις τῆς γῆς; ἔσῃ δὲ ἀπὸ τοῦ νυν ὑγιὴς ἀπὸ τοῦ πονηροῦ πνεύματος· πορεύου ὑγιὴς εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα σοι Κύριος πεποίηκε, καὶ ἠλέησέ σε. Καὶ τῇ ἕωθεν ἀφεὶς τὸ κράββατον εἰς ἔνδειγμα τῆς ταχείας ἰάσεως ᾠχετο, κηρύσσων πᾶσι τὸ γεγονός.

[89] Ἄξιον δὲ, ὡς οἶμαι, καὶ τοῦτο κατάδηλον ποιῆσαι τὸ θαῦμα, ὅπερ εἰς τὸν υἱὸν τοῦ προλεχθέντος Πέτρου τοῦ εὐλαβεστάτου ἱερεως σεμνὸν ὁ Ἅγιος πεποίηκεν… εὐσπλαγχνίσθη ἐπ᾽ αὐτῷ ἀλείψας αὐτὸν ἐκ τῆς κανδήλας, Οὕτως οὖν τοῦ παιδὸς δίκην λίθου ἔνδον κατακειμένου.

[90] Ἐν μιᾷ νυκτὶ, ὡς αὐτός μοι μετὰ τὴν παντελῆ ρῶσιν διηγήσατο, τῆς κανδήλας ἀποσβεσθήσης μεσονυκτίου, κᾀμου ἐπιμελῶς γρηγοροῦντος, καὶ τῶν ὀφθαλμῶν ἀνεωγμένων, φῶς ἔλαμψεν ἐν τῷ οἰκήματι, ὥστε φωτίσαι τὰ ἔνδον ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου· θροηθέντος δέ μου, καὶ τῷ φωτὶ ἐκπληττομένου, ἰδοῦ θεωρῶ μοναχὸν, μακρὸν τῇ ἡλικίᾳ, λευκὴν τὴν τρίχα, τὸν πώγωνα μέγαν ἔχοντα, καὶ φωτὶ ἀσυγκρίτῳ διαλάμποντα. Εἶτα τῷ ποδὶ αὐτοῦ τὴν πλευράν μου νύξας, ἠρξάμην ὑπογογγύζειν, καὶ ἀκλινῶς αὐτῷ ἀτενίζειν. Τότε λέγει μοι πραείᾳ τῇ φωνῇ· Μὴ φοβοῦ, βοηθεῖ ὁ Θεός· ὑποκλίνας τε τὴν ἁγίαν αὐτοῦ κεφαλὴν, καὶ ταῖς χερσὶν ἁψάμενος τῆς δεξίας μου χειρὸς, κεκολλωμένης οὔσης ἐν τῷ στήθει μου, καὶ ἀποξυρομένην εἷλκεν αὐτὴν εὐφυῶς ἐπὶ τὰ ἔξω, καὶ ἀπεκαταστάθη ὑγιὴς· ὁμοίως δὲ καὶ τὴν εὐώνυμον. Τούς τε δακτύλους αὐτοῦ ἐν τοῖς ὠσί μου ἐμβαλὼν, καὶ ἐπιστήσας, εὐθέως ἠρξάμην ἀκούειν· αὖθίς τε τὸ στόμα μου ἀνοίξας, καὶ τὴν γλῶτταν μου ἔξω ἑλκύσας, καὶ ἀποθλίψας, καὶ αὐτῆς ὁ δεσμὸς διελύθη. Τότε λέγει μοι· Ἰδὲ ὑγιὴς γέγονας· δούλευε υἱὲ τῷ ἰασαμένῳ σε Χριστῷ, καὶ τοῦτο εἰπὼν, ἄφαντος ἐγεγόνει ἀπὸ τῶν ὀφθαλμῶν μου. Τότε ᾐσθόμην ἐμαυτὸν ὀλίγον ὑγιῆ γεγονότα. Τοῦτο δὲ τὸ παράδοξον θαῦμα ἐν ἐμοὶ ἐξήργασται, διηγήσατο ὁ παῖς, οὐκ ἐν ἐκστάσει, οὐδὲ ὡς ἐν ὀνείροις, ἀλλὰ γρηγοροῦντί μοι, καὶ τοῖς

ὀφθαλμοῖς μου ἀκριβῶς ἀτενίζοντι. Ὄθρου τε τοῖς οἰκείοις ποσὶν βαίνων, καὶ ταῖς χερσὶν ἁπτόμενος, κατῆλθεν ἐν τῇ ἐκκλησίᾳ πρὸς τοὺς ψάλλοντας, οί καὶ ἰδόντες, καὶ εἰς θαῦμα κινηθέντες, δόξαν ἀνέπεμψαν τῷ διὰ τῶν δούλων αὐτοῦ ποιοῦντι θαυμάσια. Πρωΐας δὲ ἐνέγκαντες τὴν μορφὴν τῆς εἰκόνος καὶ τοῦ Ἁγίου καὶ ἑτέρων, ἐπηρότων τὸ παιδίον, λέγοντες· Τίς ἐστιν ὁ φανεὶς τῆς νυκτὸς καὶ ἰασάμενός σε; Ὁ δὲ τὴν χεῖρα ἐκτείνας, ὑπεδείκνυ εἰς τὴν μορφὴν τῆς εἰκόνος τοῦ Ἁγίου, λέγων. Ἀληθῶς οὗτός ἐστιν ὁ φανεὶς καὶ ἰασάμενός με. Οὐκέτι οὖν ἀπέστη τοῦ μοναστηρίου ὁ παῖς, ἀλλὰ ἀποτασσόμενος τῷ κόσμῳ, καὶ τοῦ Χριστοῦ ζυγὸν ἀναλαβόμενος, κατὰ δύναμιν ἐδούλευσε τῷ δεσπότῃ Χριστῷ.

[91] Ἀλλὸ παράδοξον ἀκούσατε, ὅπερ εἰς τὸν Γλαυκεῖαν, τὸν τοῦ Μώρου οἰκηστὴν ὁ Ἅγιος ἔδειξεν· οὗτός ποτε ἐκ δαιμονικῆς ἐνεργείας τὰ σπλάχνα δεινῶς συγκαιόμενος ἦν, πίνων δὲ καὶ ἡμίνην ὕδατος ἢ οἴνου καθ᾽ ἑκάστην ἡμέραν καὶ νύκτα, καὶ μηδόλως χορταζόμενος· πλειστάκις τε ταῖς ἰατρικαῖς ἐπιστήμαις περιοδευθεὶς, καὶ μηδὲν ὠφεληθεὶς, προσφεύγει πρὸς τὸν πνευματικὸν ἰατρὸν τὸν τοῦ Ἁγίου φημὶ σῶρον· καὶ δύο νυχθήμερα τῇ προσκαρτερήσας ὁρᾷ τὸν Ὅσιον καθ᾽ ὕπνους, ἐν ῇ ὑπῆρχεν μορφῇ λέγοντα αὐτῷ· Ἄνοιξον τὸ στόμα σου. Κᾀκείνου συντόμως ἀνοίξαντος, ἀνείλκυσεν ἐκ τῆς κοιλίας αὐτοῦ ὄφιν σκολιὸν, καὶ τοῦτον ἐνώπιον αὐτοῦ ἀποκτείνας φησὶ πρὸς αὐτόν· Ἀπελθὲ, ἀδελφὲ Γλαυκεῖα, ὑγιὴς εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα σοι Κύριος ὁ Θεὸς ἐποίησεν, καὶ ἠλέησέ σε. Εὥθεν δὲ ἀναστὰς μηδὲ τὴν ἐνέργειαν τοῦ πονηροῦ πνεύματος ἔχων, ᾤχετο εἰς τὰ ἴδια, καὶ αὐτὸς δοξάζων τὸν Θεόν.

[92] Μαῆλις, ὁ ἀπὸ τοῦ μεγάλου χωρίου Σικρούων, παῖδα οἰκέτην κεκτημένος, δεκάκις τῆς ἡμέρας, καὶ τοσαυτάκις τῆς νυκτὸς ὑπὸ δεινοῦ δαιμονίου καταρηγνύμενον ἐν τῇ γῇ, καὶ ἀφρεοῦντα, φέρων μεθ᾽ ἑαυτοῦ, ἀποδήμησεν ἐν τῷ μοναστηρίῳ. Τοῦ δὲ εὐλαβεστάτου ἡγουμένου Λαυρεντίου τὴν θείαν λειτουργίαν ἐπιτελοῦντος, ἐννάκις ὀχλῆσαν τὸν παῖδα τὸ ἀναιδὲς καὶ πονηρότατον πνεῦμα κατέῤῥασσεν ἐν τῇ γῇ, καὶ συνέτριβεν ἀνηλεῶς· θείᾳ τε συμπαθείᾳ κινηθέντες οἱ μοναχοὶ ὑπὲρ τοῦ παιδὸς, σφόδρα διαπονηθέντες τὸν Ἅγιον εἰς ἐπίσκεψιν τοῦ πάσχοντος ἐπεκαλοῦντο, καὶ δὴ τὸν σπόγγον, δι᾽ οὗ τὸ ἅγιον σῶμα αὐτοῦ ἐν τῇ κοιμήσει ἀπέπλυναν, τάχιον ἐνέγκαντες, καὶ τοῦτον ἀποτρίψαντες ὕδατι καθαρῷ, καὶ τῷ πυκνῶς ῥησσόμενον ποτίσαντες, παραχρῆμα ἐξῆλθεν ἀπ᾽ αὐτοῦ τὸ πονηρὸν καὶ ἀκάθαρτον πνεῦμα, μηκέτι τοῦ λοιποῦ προσέγγισεν, ἤ παρενώχλησεν τῷ παιδὶ ἀπὸ τῆς ὥρας ἐκείνης καὶ ἐπέκεινα· ὅνπερ λαβὼν ὁ κύριος αὐτοῦ ἀβλαβῆ καὶ ἀπήμονα, ἀπίει σύν αὐτῷ χαίρων, καὶ τὸν δοξάζοντα σὺν δοξασθέντι δοξάζων· φησὶ γὰρ ὁ Κύριος πρὸς τὴν Χαναναίαν· ὦ γύναι, μεγάλη σου ἡ πίστις· γενήθω σοι, ὡς θέλεις.

[93] Λεοντοὺς ἡ θυγάτηρ Λικάστου, τοῦ κατὰ σάρκα ἀνεψιοῦ τοῦ Ἁγίου, ἐκ τῶν μερῶν Πλαγείας, ἐπι ἐνιαυτοῦ κύκλον ὅλη διόλου παραλελυμένη, καὶ ἀκίνητος ἐν τῇ γῇ δικην λίθου κατακειμένη, ἤρξασα καθ᾽ ἑαυτὴν ἐν μιᾷ νυκτὶ ἀπομάχεσθαι τῷ Ἁγίῳ, καὶ ὡς πάροντι δικάζεσθαι, πρὸς αὐτὸν ταῦτα λέγουσα· Ἅγιε τοῦ Θεοῦ τοὺς ξένους καὶ παρεπιδήμους λύτρωσαι νόσων ποικίλων, καὶ ἐμὲ τὴν σὴν ἀνεψίαν κατὰ σάρκα νόσῳ δεινῇ, καὶ μακρᾷ τρυχωμένην παρορᾷς. Εἴδει ὁ Θεὸς καὶ κρίνει. Τούτοις τῆς πίστεως λόγοις καὶ ἑτέροις πλείοσιν ἀπέστηλεν αὐτῇ ὁ Ἅγιος ποτήριον οἴνου κατὰ τῆς μητρὸς αὐτῆς, λέγων· Λάβε τοῦτο, καὶ πίε, καὶ αὐτῆς προθύμως πιούσης, ᾔσθετο ἑαυτὴν κουφισθεῖσαν εἰς ἅπαν ἐκ τῶν συνεχόντων αὐτῇ ἀφορήτων πόνων· εἶτα ἔξυπνος γενομένη, ἀνεθορεν ἐκ τῆς κοίτης αὐτῆς, μηδὲ τὴν τυχοῦσαν παράλυσιν ἐν τῷ σώματι ἔχουσα, καὶ τῷ Θεῷ εὐχαριστηρίας φωνὰς ἀναπέμπουσα. Συμμίξασα ἑαυτὴν μετά τινος Ἐλευθέρας περιφανοῦς τε λίαν καὶ κατὰ τὸν βίον ἐνδόξου, γυναικὸς οὔσης τῶν ὑπερεχόντων, ἦλθε πρὸς τάφον τοῦ Ἁγίου, εὐθέτως τοῖς οἰκείοις τοῖς ποσὶ βαδίζουσα· καὶ μὴ δυνηθεῖσα εἰσελθεῖν ἔνδον, καὶ ἀνακλιθῆναι διὰ τὸ κωλύεσθαι ὑπὸ τῶν οἰκετίδων τῆς Ελευθέρας, ἔξω πρὸ τῶν θυρῶν, ἐν τῷ μικρῷ σπηλαίῳ ἑαυτὴν κατακλίνασα αφύπνωσεν. Ἐπιστὰς αὐτῇ ὁ Ὅσιος, ἐφώνησεν αὐτὴν τρίτον, λέγων· Λεοντοῦ, οὐκ ἀπέστειλά σοι κατὰ τῆς μητρός σου ποτήριον οἴνου, καὶ πιοῦσα γέγονας ὑγιής; Ἠ δέ φησιν· Ναὶ τοῦ Θεοῦ Ἅγιε. Ἀλλὰ μὴν τὴν κεφαλὴν ἀλγῶ. Τότε ἅπτεται τῆς κεφαλῆς αὐτῆς, λέγων· Ἰδοῦ ὑγιὴς γέγονας· ἄπελθε ἐν εἰρήνῃ εἰς τὸν οἶκόν σου. Καὶ οὓτως ἀποθεραπευθεῖσα ἅπαν τὸ σῶμα. Διὸ γρηγορήσασα, καὶ μεγάλως εὐχαρεστήσασα, πάλιν ἀφύπνωσεν. Αὐτίκα οὖν ἐφίσταται αὐτῇ γυνὴ, περιβεβλημένη στολὴν λευκὴν, λέγουσα. Λεοντοῦ, εὖ σοι πεποίηκεν ὁ ἅγιος θεῖός σου· πλὴν ταύτῃ τῇ νυκτὶ εἰσῆλθεν αὐτὴ ἡ μεγιστάνα εἰς τὴνὴν τοῦ Ἁγίου μονὴν ῥυπαρὰ οὖσα, καὶ ἐμίανεν τὸν ἅγιον οἶκον· σὺ δὲ πορεύου ἐν εἰρήνῃ.

[94] Ὁ ἀνωτέρω προμνημονευθεὶς Σάβας ὁ εὐλαβέστατος μοναχὸς, πίστει ἀδιστάκτῳ τῇ πρὸς τὸν Ὅσιον φερόμενος, λαβῶν οἵσπερ εἴωθεν ἐπιβαίνειν ὁ Ἅγιος τοῖς ποσὶν, ξύλινα ἄναχθα μαλὰ ὄντα καὶ μετρία, πάντοτε περιέφερε μεθ᾽ ἑαυτοῦ. Ὑπὸ δὲ τῶν μοναχῶν τοὺς Πηλαίους ἀποσταλεὶς ἐν τοῖς ὑψιλοῖς ὄρεσι πρὸς τὸ ἐργάζεσθαι πίσσαν, συνέβη τινὶ τῶν ἐκεῖσε ποιμανευόντων πνεῦμα πονηρὸν εἰσδεῖναι, καὶ τοῦτον ἐν τῇ γῇ δεινῶς συντρίψαι· εἶτα ἐν τοῖς ὄρεσι ἐλαύνειν πρὸς σὸ τάχιον ἀπολέσαι. Τοῦτον οὕτως οἱ συμποιμένες θεασάμενοι, καὶ περίλυποι περὶ αὐτοῦ γενόμενοι, δήσαντες ἀσφαλῶς ἤγαγον ἐν τῇ ἰδίᾳ μάνδρᾳ. Ὁ οὖν μοναχὸς Σάβας ἰδὼν τὰς ἀτάκτους ὁρμὰς τῶν δαιμόνων, τὰς διὰ τοῦ πάσχοντος ἐνεργουμένας, μνήμην πεποίηκε τοῦ σεβασμίου ζυλίνου τοῦ Ὁσίου· καὶ τὸν δεινῶς πάσχοντα ἐν γῇ ἀπλώσαντες, καὶ βίᾳ κρατοῦντες, ἐπέθηκαν τὸ σκεῦος ἐν τῷ στήθει αὐτοῦ. Ἤρξατο οὖν ὁ δαίμων ἐπὶ πλεῖον ἀγριοῦσθαι καὶ ταράττεσθαι, καὶ διὰ τοῦ ἀνθρωπίνου στόματος ἀσέμνους φωνὰς ἐκπέμπειν, λέγων· ὢ βία· λάβετε ἀπ᾽ ἐμοῦ τὴν χελῶνα Ἠλίου τοῦ μονοχείρου, ἐπειδήπερ δεινῶς με ὑποπιάζει, καὶ ἄχθει αὐτῆς συνθλᾷ τὰ ὀστᾶ μοῦ. Οἱ δὲ συνέχοντες τὸν δεινῶς πάσχοντα, αἰσθόμενοι τὴν τῆς χάριτος ἐνέργειαν, καὶ τὴν τοῦ δαίμονος χορηγείαν, πολλῷ μᾶλλον τοῦτο ἐπικαθήσαντες, εὐθέως ἀφύπνωσεν· ἑσπέρα γὰρ ἦν· ἕωθέν τε ἀνέστη νήφων τῷ νοῒ καὶ ταῖς φρεσὶν ἀβλαβὴς, πᾶσι λέγων· εὔχεσθέ μοι πατέρες καὶ ἀδελφοὶ· διὰ γὰρ τῆς ταχείας ἐπισκιάσεως τοῦ σημειοφόρου πατρὸς ἡμῶν Ἠλίου ἠλευθέρωμαι τοῦ συνέχοντός με, καὶ συνθλίβοντος πονηροῦ πνεύματος. ἄπιε δὲ καὶ οὕτως ἐν τοῖς αὐτοῦ θρέμμασιν, δοξάζων τὸν Θεὸν, τὸν διὰ τῶν οἰκείων αὐτοῦ δούλων ποιοῦντα παράδοξα. Ὁ οὖν εὐλαβέστατος Σάβας ὁ μοναχὸς τὸ μὲν ἓν ἡγιασμένον ξύλινον τοῦ Ὁσίου ἤγαγεν μεθ᾽ ἑαυτοῦ ἐν Συρακούσει πρὸς τοὺς ἐκεῖσε μοναχοὺς. Τὸ δὲ ἕτερον, ὃ καὶ δεξιὸν, ἀνήγαγεν πρὸς ἡμᾶς.

[95] … Εὐθέως οὖν ὁ μοναχὸς ἔξυπνος γενόμενος, καὶ τὴν ἀθρόαν μεταβολὴν εἰς ἑαυτὸν θαυμάσας, ἀνέθορεν ἐκ τῆς κοίτης αὐτοῦ ὅλος ὑγιὴς· μηδὲ τὴν τυχοῦσαν μελάνωσιν ἐν τῷ σώματι ἔχων, ὥστε τοὺς παρακαθημένους, καὶ τηροῦντας αὐτὸν τῷ θαύματι καταπλαγέντας καὶ εἴπειν. Νῦν ἔγνωμεν ὅτι ἐκ πυλῶν τοῦ θανάτου Θεὸς ἀνάγει διὰ τῶν ἁγίων αὐτοῦ τοὺς ἐπικαλουμένους αὐτόν. Ταῦτά μοι ὁ παθὼν διηγήσατο, τὸν δοξάσαντα δι᾽ αὐτοῦ δοξασθέντος δοξάζων.

[96] Ἑνὸς δὲ μόνου θαύματος ἐπιμνησθεὶς, τέλος ἐπιθήσω τότε τῷ διηγήματι. Ίωάννης ὁ πάνυ σεβάσμιος, καὶ περιβόητος ἱερεὺς, ὁ ἐκ χρόνων ἱκανῶν σοφροσύνῃ καὶ ἁγνείᾳ συζῶν μετὰ τῆς ἰδίας συζύγου, καὶ τὴν οἴκεσεν ἔχων ἐν τῷ καστελλίῳ Τουρτούρων, αὐτός τε θυγατέρα ἔχων ἀνδρὶ συναφθεῖσαν· καὶ τέκνα ἐξ αὐτοῦ ἔχουσα, κρίσει Θεοῦ, τοῦ πάντα συμφερόντως πρὸς σωφρονισμὸν παιδεύοντος, σεληναίῳ δαίμονι παραδίδοται, ὅς μετὰ τὸ καταῤῥάξαι τὸ σῶμα ἐν τῇ γῇ καὶ δεινῶς συντρίψαι, ἠλλοίου τὸν νοῦν καὶ τὰς φρένας αὐτῆς εἰς τὸ παντελές. Εἶτα ἐκ τῆς γῆς ἅλματι ἐκπηδῶσα, καὶ δίκην ἀτιθάσσου θηρίου ἀγραινομένη πᾶσαν τὴν ὁρμὴν ἐποιῆτο τοῦ ἀνελεῖν τὰ ἑαυτῆς βρέφη, εἶτε διὰ ξίφους εἶτε διὰ λίθου, εἶτε διὰ πυρὸς. Οἱ δὲ ταύτης γεννήτορες σὺν τῷ αὐτὴς συζύγῳ, καὶ τοῖς γείτοσιν δεσμοῖς ἰσχυροῖς αὐτὴν δεσμοῦντες κατεῖχον μέχρι οὗ ἐν ταῖς καταφύσιν φρεσὶ ἐγεγόνει. οὕτως οὖν ἐπὶ χρονοὺς ἱκανοὺς τοῦ γυναίου πάσχοντος, καὶ τῶν αὐτῆς σφόδρα πενθούντων, ἀκουστὸν αὐτοῖς ἐγένετο περὶ τοῦ σεβασμίου ξυλίνου τοῦ Ἁγίου. Τότε ὁ γεννήτωρ μὴ μελλήσας πεζοπερῶν, καὶ τὸ ἔδαφος τοῖς δάκρυσι βρέχων, τὴν ἡμῶν καταλάμβανε μετριότητα, καὶ τοῖς δάκρυσι συγχυθεὶς, τὰ σεβάσμα ξύλα παρὰ ἡμῶν ᾐτῆτο πρὸς ἀποπλῦναι, καὶ τὴν δεινῶς πάσχουσαν ποτίσαι. Ἐμοῦ δὲ διαμνημένου μηδὲν τοιοῦτον ἔχειν, εἰ μὴ τὸ ξύλινον σκεῦος τοῦ Ὁσίου· ἀποκρίνεται ὁ θεοφιλὴς λέγων· Ναὶ πάτερ, τοῦτό ἐστιν· καὶ γὰρ περὶ αὐτοῦ πολλὰ παράδοξα ἀκήκοα γεγονέναι. Τότε ἐξενέγκας δίδωμι αὐτῷ σὺν τῇ θήκῃ, αὐτῷ λέγων· Ὁρκίζω σε κατὰ τοῦ ἐτάζοντος καρδίας, μὴ ἅψηται μήτε ἀνὴρ γυναῖκα ἔχων· σὺ δὲ, ὠς φιλάγιος, καὶ τῇ προσευχῇ, καὶ τῇ ψαλμωδίᾳ διηνεκῶς σχολάζων, κατ᾽ αὐτὴν τὴν ὥραν τῆς τοῦ δαίμονος ἐνεργείας φόβῳ καὶ πίστει ἀδιστάκτῳ τὸ σκεῦος ἀποπλύνας, καὶ τὴν δεινῶς ὀχλουμένην, τὸν Ἅγιον ἐπικαλούμενος, ῥαντήσας πότισον, καὶ ὅψει τὴν ἐπακολουθοῦσαν χάριν τῆς ἰάσεως· πάντα γὰρ δυνατὰ τῷ πιστεύοντι, ὁ Κύριος ἤρηκεν. Οὕτως ἐν σπουδῇ ὑποστρέψας, καὶ τῇ ὥρᾳ τῆς τοῦ δαίμονος ἐνεργείας εὐσχημόνως πάντα, καὶ κατὰ τάξιν ποιήσας, ἔστη τὸ γύναιον ὄρθριον καὶ ἀκράδαντον οἰκείοις ποσὶ καλῶς πεπηγὸς, μήτε εἰς γὴν κατενεχθὲν, μήτε τὸν νοῦν ἀλλοιωθὲν, μὴ προσεγγίσαντος αὐτῇ τοῦ πονηροῦ πνεύματος ἀπὸ τῆς ὥρας ἐκείνς, καὶ ἐπέκεινα.

[97] Τότε τῷ θαύματι καταπλαγεὶς ὁ θεοσεβὴς ἱερεὺς, καὶ ἕτερον γύναιον ἄλαλον ἐκ κοιλίας μητέρος ἐκ τοῦ αὐτοῦ εὐλογηθέντος ὕδατος ποτίσας, ἀνοῖξαν τὸ στόμα παραχρῆμα τὸν Θεὸν εὐλογεῖ.

[98] Ὁμοίως δὲ καὶ τὴν ἐπὶ ὀκτωκαιδεκάτην ἡμέραν ἄϋπνον κατακειμένην καὶ ἀναίσθητον, ἐξ αὐτοῦ γεύσασθαι ποιήσας, καὶ ῥαντίσας, εὐθέως ὕπνῳ συνεσχέθη· ρωσθεῖσα δὲ τῇ ἐπισκιάσει τοῦ Ἁγίου, ἀνέστη καὶ αὐτὴ ὥσπερ ἐξ ὕπνου, τὴν νόσον ἀποτιναξαμένη. Ταῦτα οὖν ἑωρακότες τὰ παράδοξα οἱ τὸ αὐτὸ καστέλλιον οἰκοῦντες, καὶ λίαν καταπλαγέντες, ἐβούλευσαν χειρὶ κραταιᾷ τὸ ἡγιασμένον ξύλινον παρ᾽ ἑαυτοῖς διακατέχειν. Εἶτα ὁμοῦ ὅρκοις φρικτοῖς, καὶ ἀραῖς αὐτοὺς τοὺς τοιούτους διὰ γραμμάτων κατακρίνοντες, βαστάσας ὁ αὐτὸς πάλιν ὁ εὐλαβέστατος ἱερεὺς Ἰωάννης, χαίρων καὶ ἀλλόμενος, καὶ τοῖς οἰκείοις ποσὶ βαίνων, ἤνεγκε πρὸς ἡμᾶς, τὸν Θεὸν μάρτυρα τοῦ λεγομένου προβαλλόμενος, ὅτι

ἐν μιᾷ καιροῦ ῥοπῇ τὸ τρίτον γύναιον τῆς τρίτης μάστιγος τῆς νόσου λελύτρωται.

[99] Τούτοις οὖν πᾶσι τοῖς θείοις τοῦ Ὁσίου κατορθώμασι καὶ σημείοις, ὤσπερ ὑπὸ τινος κέντρου τὴν καρδίαν τρωθεὶς, μᾶλλον δὲ πόθῳ καὶ θείῳ ἔρωτι τῷ πρὸς αὐτὸν τὴν ψυχὴν πτερωθεὶς ὁ ἀπαίδευτος ἐγὼ, ἔργῳ τε καὶ λόγῳ ἀμαθὴς καὶ μέτριος, τὰ κατ᾽ ἑαυτὸν μέτρα εὐσεβῷς παριδὼν ἐν τοῖς ὑπὲρ αὐτοῦ ἀλόγως, καὶ ταπεινῶς τὴν ἐνχείρησιν ἐποιησάμην, αἰτῶν πάντας τοὺς ἐγκύπτοντας τοῖς λεγομένοις, εἰ τίς τινα ἐν τούτοις αὐγὴν ψυχωφελῆ φέρων θεάσοιτο, τῷ χορηγῷ τῶν ἀγαθῶν, καὶ τῷ Ἁγίῳ τὴν εὐχαριστίαν ἀποδιδότω, ἡμῖν δὲ συγγνώμην αἰτησάτω καὶ τὴν τῆς ἐγχειρήσεως μόνην ἀντάμειψιν. Ἀλλ᾽ ὦ τοῦ χοροῦ τῶν Ἁγίων ἀγγέλων συνόμιλε· ὦ τῶν μακαρίων πόνων καὶ καμάτων τὸ θεῖον φῶς ἀπόλαυσιν εὑρηκὼς· ὦ τῶν ἑσπερίων φαινόταιτι ἥλιε, ἐπανατέλλεις ἡμῖν τοῖς ἐν σκότει τῶν παθῶν διάγουσι τὸ ἀΐδιον ἐκεῖνον καὶ θεῖον φῶς, καὶ νῦν μὲν τὴν τῶν παθῶν διαλύων νύκτα, καὶ τοὺς ἐπηρτημένους ἡμῖν πάντοτε πειρασμοὺς, νῦν δὲ τῶν δαιμόνων ἀποῤῥαπίζων ἐσμὸν, ὁπηνίκα τὸ τοῦ βίου περῶμεν κλυδώνιον. Ὧ φωστὴρ φωστήρων, καὶ ποιμὴν ποιμένων· μὴ ἐπιλάθῃς τῆς νεολέκτου σου ταύτης καὶ θείας ποίμνης, ὑπὲρ ἧς πολλὰ κεκοπίακας, τῶν τε λογικῶν σου προβάτων, δι᾽ ὧν καὶ τὴν ψυχὴν τέθηκας, καὶ μυστηκῶς τὸ αἷμά σου τῇ τῶν δακρύων πλημμύρᾳ ἐξέχεας, ὅπως τῷ ἱστίῳ τῆς πρεσβείας σου καὶ ἡμεῖς διαπλεύσαντες τὸ πολυμέριμνον τοῦ βίου πέλαγος, εἰσέλθωμεν εἰς τόν εὔδιον λιμένα τῆς ἀναπαύσεως, τοὺς τὴν θείαν σου καὶ ἐτήσιον μνήμην πιστῶς πανηγυρίζοντας, καὶ παυνύχιον ὑμνωδίαν ἐπιτελέσαντας, καὶ ἐν παντὶ τόπῳ τοῖς τὴν μνήμην σου ἑορτάζουσι βασιλείας οὐρανίου σαῖς λιταῖς τυχεῖν ἀξίωσον ἐν Χριστῷ Ἰησοῦ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ καὶ Υιῷ σὺν τῷ παναγίῳ πνεύματι δόξα καὶ μεγαλοσύνη εἰς τοὺς αἰῶνας. Ἀμὴν.

Many healed by the water with which the Saint's staff had been washed: Many and wonderful signs the Lord wrought through that sacred body of our holy father Elias, and not only through his body, but also through his garments, of which I shall gather a few out of many in a simple manner. Peter, a most pious and famous priest, surnamed Rophes ^a, stirred by a firm faith, and long since wounded with love of the Saint, took away with him the staff on which he had leaned a little in the time of his sickness, as a present remedy of sufferings. And when it had been washed with pure water, he gave that water to drink to Nicetas, son of Eroticus, who was utterly wasted and paralytic in his whole body, and laid the staff upon him. Presently therefore health returned and followed upon the sufferer, and the man was freed from that difficult and grievous infirmity. And this by no means common and admirable prodigy moved those who saw it. Whoever had sick persons, and those suffering from a tertian or quartan fever, took of that same holy water, and likewise gave them to drink of the liquid of the same sprinkling: and these indeed leaped up from their beds and pallets; and those were freed from various diseases: those who suffered grievously in the head likewise obtained health with the rest; so that before their eyes was fulfilled that prophetic oracle: God is wonderful in his Saints.

[82] a possessed woman, led to the sepulchre in male dress, A few days after the falling asleep of the Saint, Jacob, a most pious, famous and illustrious monk, had after the flesh a brother's or sister's daughter, who by the operation of an evil spirit was grievously injured in mind… And so the monk Jacob, since he could not bring her into the oratory of his venerable sepulchre, because that was contrary to custom, clothed her in a purple garment and a man's tunic: shoes also being given her, and her head being splendidly adorned, he brings her in with the rest. But she, having venerated the sepulchre with fear and desire, and spending the whole night in prayer, slept a little: then the Saint appears to her shining round about with great glory, and with a smiling countenance says to her: Though the Apostle declares, Let him that stole steal no more, thou hast snatched a healing by putting on the guise of a poor woman. Then he says: Open thy mouth. And when she quickly opened it, he drew out of it a small twisted serpent ^b, which he crushed with his feet and killed, saying to her: Behold, thou art made whole: go home. Presently therefore, awaking, she knew herself restored to her natural condition: and, being freed from the demon's scourge, and entering the cave in the morning, she sang with the monks, and was not recognized: and so she went away with joy, glorifying God, and recounting the wonderful deed to all.

[83] others before the door are freed from the vexation of the demon, Theodore, from the village which is called Melicuccon ^c, the Saint's spiritual son from saving baptism, had a wife who was terribly afflicted and crushed by an unclean spirit. Learning this, the husband's father, stirred by a confidence in no way wavering concerning the Saint, goes late in the evening with the suffering woman to his holy sepulchre: and on the way, watering his grey hairs with tears, he said: Holy Father, now I shall know whether thou hast found grace and confidence with the Lord. Crying out these things, and calling on the Saint to visit her, he saluted the little door of the sepulchre with reverence and faith together with her, and immediately and in that very moment the unclean spirit went out of her: then, going out at first dawn, they departed with joy, recounting the Saint's swift visitation.

[84] George, dwelling in the village of Gaianum, had a son much agitated by an evil spirit, as also another at the sepulchre, and suddenly cast on the ground, and crying out unseemly things. Him he took up and carried, and laid him near the sepulchre of the wonder-working Father. And with many tears and groanings they besought the Saint: and swiftly his son also is freed from the unclean spirit. And the father, seeing him healed, returned home with him, leaping and exulting, and praising God. For not only neighbors, but also those coming from afar to the Saint's sepulchre, were wont to obtain health at once.

[85] A certain priest, surnamed Mesa, a very pious and tranquil man, and a presbyter and his kinsman. by the judgment of God, who sends such things for our profit, is given over to be instructed by the chastisement of a demon, so that he was not only tormented and changed in countenance, but was also deprived of the use of his mouth. Since he could not conceal this, he is accused to the archpriest of the district: and fearing lest he should fall from his rank, he too flees to the new workshop of healing: he waters the sepulchre with tears, kisses it with his lips in faith, and at last, spending the whole night in prayer and supplication, goes out in the morning giving thanks to God, and saying: Pray for me, holy fathers; for by the swift visitation of the Saint I feel myself utterly freed from the demon's operation. Thus therefore, returning secretly to his own province, he remained in his rank, praising God. In a like manner this man's kinsman was freed from the demon's malice, when he too came to the venerable sepulchre of the Saint, and touched it with fitting faith.

[86] It was fitting, moreover, that he who from boyhood had been enriched with divine graces should also after his death show the power of healing garbled: sahandi for sanandi in all diseases and infirmities. A little girl from the parts of Butzianum, weak in hands and feet, and wont to roll wholly on the ground like a stone, the vigor of her limbs restored to a paralytic girl: was brought by her mother, who was worn out with the labor, and laid secretly in the venerable cave. Taking her, the monk Elias laid her down near the Saint's tomb, and shut the door. Then, returning carefully a little after, fearing lest she should be affected by some fainting of mind, being unable to move, he perceives the child sitting becomingly on the ground, and playing with the leaves of the citrons: then, stretching out his hand to her, he made the little girl stand upright, and, leading her out walking on her own feet, restored to her mother a human consolation. And admiration and amazement seized all, because they saw fulfilled before their eyes that prophetic oracle in which it is said: Then shall the lame leap as a hart, and the tongue of the dumb shall be opened.

[87] a monk freed from toothache, George ^d, who of old and from the beginning truly dwelt [ ], being at one time tortured with a grievous pain of the teeth, and shaking the air with the violence of his pains, asks Carpus, a most pious monk, saying with tears: Lay, father, the Saint's little knife upon my tooth, for my spirit fails me, pressed with pain. This being done, he lay back and quickly fell asleep. And immediately he sees the most illustrious Saint surrounded with light, and casting the pain of the teeth out of him. When he had awoke, he began with a loud voice to call the monk, saying: Rise, father; let us pray: for just now the most fervent Physician was present with me, and took from me all trouble and pain. This the monk himself related to me, giving thanks to God and to the Saint.

[88] another from a grievous evil, which is attributed to the operation of a demon, Christopher, sprung from the village of Sicrum, going at one time to the shore to buy grain, and being terribly struck in the middle of the road by the noonday demon, was a strange and startling spectacle to those who saw him. For, blinking his eyes frequently, he was shaken wholly in the head, and, continuing twenty days without food and sleep, he was brought by his own people on a bed, and laid near the Saint's sepulchre. And he, being anointed with the oil of healing from the lamp, and falling asleep a little, at once sees the Saint shining with light, and standing over him. Then the Saint, joining his fingers into a straight form, and cutting through the middle of the sufferer's belly, drew out of it a goose's egg ^e, saying to him: Behold, I hurl it into the depths of the earth: and thou shalt from this time be freed from the vexation of the evil spirit: go whole to thy house, and tell how great things the Lord has done for thee, and how greatly he has had mercy on thee. And at that same dawn, leaving his pallet as a sign of the swift healing, he departed, proclaiming the deed to all.

[89] a boy from a grievous sickness. It will also be worth while, as I think, if I make manifest the prodigy which the Saint splendidly wrought in the son of the aforesaid Peter, that most pious priest … ^f He had pity on him, anointing him from the lamp. Thus therefore, the boy [g] lying like a stone.

[90] Wonderful On a certain ^h night, as he himself related to me after his complete healing, the lamp being extinguished in the middle of the night, and I (he said) watching diligently and having my eyes open, a light shone in the house, so that it lit up the interior beyond the brightness of the sun. And when I was disturbed and struck by that light; behold, I see a monk tall in stature, whose hairs were white and his beard long, shining with an incomparable light. Then, when he pricked my side with his foot, I began to murmur and to gaze on him with fixed eyes. Then he says to me with a mild voice: Fear not, God helps: and bowing his holy head, and touching with his hands my right hand, which was fastened to my breast, he easily drew it out, torn away, and it was restored whole: the same was done with the left. Further, when he had put his fingers into my ears and raised me up, I at once began to hear. Again, when he had opened my mouth, and had drawn out my tongue and pressed it, the bond of my tongue was loosed. Then he says to me: Behold, thou art healed: serve, son, Christ who has healed thee;

and when he had said these things, he had vanished from my eyes. Then I understood that I, little as I was, had been restored to health. And this admirable prodigy was wrought in me, said the boy, not in an ecstasy or as in sleep, but while I was awake and gazing accurately with my eyes ⁱ. And at dawn, walking on his own feet and handling things with his hands, he came into the church to those who were singing: and they, seeing him, moved by the miracle, gave praise to him who through his servants works wonders. Then in the morning, images both of the Saint and of others having been brought, they questioned the boy in this manner: Who is he who appeared to thee this night and healed thee? But he, stretching out his hand, pointed to the likeness of the Saint, saying: Truly this is he who appeared and healed me. The boy therefore departed no more from the monastery; but, having left the world and taken up the yoke of Christ, he served Christ the Lord according to his strength.

[91] other Hear another miracle which the Saint showed in an inhabitant of the village of Morum, whose name was Glaucia. He at one time by the operation of a demon ^k was terribly burned in his bowels: and though he drank even a hemina of water or wine each day and each night, he was by no means satisfied. And when he had gone round very many times through the medical sciences, and had obtained no profit; he flees to the spiritual physician, namely to the Saint's sepulchre. And when he had persevered there two days and as many nights, he sees the Saint in that form which he had, saying to him: Open thy mouth. And when he quickly opened it, he drew a twisted serpent out of his belly, and killed it before him, saying to him: Go, brother Glaucia, whole to thy house: and tell how great things the Lord God has done for thee, and how he has had mercy on thee. And rising in the morning, and being freed from the operation of the malignant spirit, he returned to his own, himself also praising God.

[92] Mailis, from the great village of Sicrum, had a household servant healings who ten times a day and as often by night was dashed to the ground by a terrible demon, and sent forth foam from his mouth. Leading him with him, he set out for the monastery. And while the most pious hegumen Laurentius was celebrating holy Mass, the shameless and most wicked spirit, vexing the boy nine times, dashed him to the ground and mercilessly crushed him. But the monks, moved with a divine compassion for the boy, with much solicitude invoked the Saint to visit the sufferer: and indeed, bringing at once the sponge with which his holy body had been washed after his death, and rinsing it in pure water, they offered of this a drink to him who was frequently agitated; and immediately the evil and unclean spirit went out of him, no more thereafter approaching him or causing him trouble from that hour and afterward. And his master, receiving him unhurt and safe, went away rejoicing with him, glorifying the Glorifier together with him who was glorified. For the Lord says to the woman of Canaan: O woman, great is thy faith; be it done to thee as thou wilt.

[93] Leontia, daughter of Licastus, who after the flesh was the Saint's cousin, from various evils. from the parts of Plagia, being for the circuit of a year wholly paralytic, and lying immovable on the ground like a stone, had begun on a certain night to contend with the Saint within herself, and as it were to undergo judgment with him as though present, saying this to him: Holy one of God, thou dost free strangers and newcomers from various diseases, and dost despise me, thy cousin by carnal kindred, worn out with a grievous and long disease. God sees and judges. When these words of faith and many others had been uttered, the Saint sent her a cup of wine by her mother, saying: Take this, and drink. She, when she had at once drunk, felt herself utterly refreshed from the intolerable pains by which she was constrained. Then, awaking from sleep, she leaped from her bed, now free from the accustomed paralysis of her body, and sending up words of thanksgiving to God. Further, joining herself with a certain Eleutera, a very renowned woman and illustrious in means, being the wife of one of the eminent men, she set out for the Saint's sepulchre, walking properly on her own feet: but when she could not enter within and lie down, because she was hindered by Eleutera's maidservants, she lay down outside before the doors in a small cave and fell asleep. Then the Saint, standing by her, called her three times, saying: Leontia, did I not send thee a cup of wine by thy mother, and, drinking, wast thou not made whole? She answered: Yes, holy one of God: nevertheless I have a pain in my head. Then he touches her head, saying: Behold, thou art healed; go in peace to thy house. Hereupon, waking and giving thanks exceedingly, she then fell asleep again. And immediately a woman stands by her, clothed in a white garment, saying: Leontia, thy holy uncle * has done well by thee: but this night that principal woman entered the Saint's monastery, who is unclean, and has defiled the holy house: but do thou go in peace.

[94] Other miracles Sabas, the most pious monk mentioned before, led by an undoubting confidence in the Saint, took the wooden shoes in which the Saint had been wont to walk, and, since they were of no weight and small, carried them with him wherever he went. But when he had been sent by the monks to the place called Πηλαίους, situated in the high mountains, to work at pitch *, it happened that one of those pasturing a flock in that place was seized by a malignant spirit, and violently crushed on the ground: and then driven about in the mountains, that he might the sooner perish. When the other shepherds saw him thus affected, grieving much over him, they bound him securely with fetters and led him to their own hut. And so Sabas the monk, seeing those disordered motions of the demons exercised through the sufferer, remembered the venerable shoe of the Saint: then, stretching out on the ground the man terribly suffering, and holding him by force, they laid that instrument upon his breast. The demon therefore began to rage more and to make a tumult, and to send forth unseemly words through the man's mouth, saying: O violence! Take from me the χελῶνα ^l of Elias the one-handed, since it presses me terribly, and with its weight crushes my bones. But they, holding the sufferer firmly, since they understood the operation of grace and the demon's sport, pressed it on much more: and thus he quickly fell asleep: for it was evening. In the morning, moreover, he rose with a sober mind and unhurt understanding, saying to all: Pray for me, fathers and brethren: for by the swift overshadowing of our wonder-working father Elias I have been freed from the malignant spirit that besieged and crushed me. And he went away thus to his cattle, glorifying God, who through his servants works wonders. And so the most pious monk Sabas carried one of the Saint's sanctified wooden shoes with him to Syracuse to the monks dwelling there; but the other, and that the right one, he brought to us ^m.

[95] … ⁿ … Immediately therefore the monk, roused from sleep, wrought and wondering at the sudden change, leaped from his bed wholly healed, having no blackness whatever in his body, so that those sitting by and watching him, struck by the miracle, even said: Now we acknowledge that God brings back from the gates of death, through his Saints, those who call upon him. This the man himself who suffered related to me, glorifying the Glorifier through him who was glorified.

[96] With only one miracle yet related, I shall make an end of narrating. by water, John, a very venerable and renowned priest, who for many years lived continently and chastely with his wife, dwelling in the fortress of Turturum, has a daughter married to a husband: and she, children having already been born of him, by the judgment of God, who disposes all things usefully for our instruction, is given over to a lunar demon, by which, after her body had been dashed on the ground and wretchedly crushed, she was wholly deprived of mind and understanding: then, lifting herself with a leap from the ground, and exasperated like an untamable beast, she was borne with all her force to kill her infants, whether with a sword, or with a stone, or with fire. But her parents with her husband and neighbors held her bound with strong fetters, until she should have returned to her natural understanding. And so, as the poor woman suffered for a long time, and her friends grieved vehemently, at last they heard of the Saint's venerable wooden shoe. Then without delay her father sets out on foot on the journey, and, watering the ground with tears, finds me, the least of men, and, bathed in tears, asked of us the venerable wood, that he might wash it and give the terribly suffering woman to drink. But when I recalled that I had nothing of the sort, except the Saint's wooden instrument; the man who loves God answers: Indeed, father, that is the very thing: for concerning it I have heard that many miracles have been wrought. Then, having brought it out, I hand it over to him together with its case, saying to him: I bind thee with an oath by him who searches hearts, that no man who has a wife shall touch it: but do thou, as one who loves holiness and is perpetually free for prayer and the singing of psalms, at the very hour in which the demon shall work, wash the instrument with reverence and firm faith, and with that water sprinkle and give drink to her who suffers grievously: and thou shalt see the grace of healing follow: for all things are possible to him that believes, said the Lord. Thus returning diligently, and performing all things becomingly and in order at the time of the demonic operation, he brought it about that in the morning the poor woman stood unshaken, standing on her own feet, and was neither cast to the ground nor alienated in mind: the malignant spirit not approaching her from that hour onward.

[97] on which had been laid When the pious priest had been carried away into admiration by that miracle, and had also made another woman, dumb from her mother's womb, drink of that same sacred water, she, opening her mouth, at once praised God.

[98] In like manner, when he had also made a woman, who now for the eighteenth day lay without sleep and sense, the Saint's wooden shoe. taste of it, and had sprinkled her with it, immediately she fell asleep: and being healed by the Saint's overshadowing, she too rose as from sleep, her infirmity being shaken off. When therefore the inhabitants of that same fortress had seen these miracles, seized with the greatest amazement, they tried to keep the sanctified wooden shoe among themselves with a strong hand. Then, after we had condemned such persons by letters with dreadful oaths and imprecations at once, the same most pious priest John, bearing that pledge again, rejoicing and exulting and walking on his own feet, brought it to us, alleging God as witness of what he said, that a third woman had been freed from the third scourge of her sickness in a single moment of time.

[99] The author's epilogue to his readers and to the Saint, By all these illustrious works and signs of the Saint, therefore, being wounded in heart as by a certain goad, or rather lifted up as on wings of the soul by desire and divine love toward him, I, unlearned and unskilled and small both in work and in speech, piously neglecting my own measure, have inconsiderately and humbly undertaken the task of writing of his affairs, asking all who look upon my writings that, if anyone sees himself to have from them any light profitable to his soul, he give thanks to the Giver of good things and to the Saint; but for us let him ask pardon, the one reward of the office undertaken. But O companion of the choir of the holy angels! O of blessed sorrows and labors

the reward, thou who hast attained the fruition of the divine light! O most brilliant Sun of the Westerns! Thou dost rise upon us who dwell in the darkness of the passions with that eternal and divine light; and now indeed dispelling the night of the passions and the temptations that perpetually rush upon us; and now driving off by a blow the troop of demons, when we cross the billowy sea of life. O Luminary of luminaries, and Shepherd of shepherds! Forget not this newly chosen and divine flock of thine, for which thou hast labored much, and thy rational sheep, for whom thou hast also laid down thy life, and hast mystically shed thy blood in the overflowing of thy tears, that we too, sailing through the sea of this life full of cares, may enter by the sail of thy embassy into the tranquil harbor of rest — we who faithfully celebrate thy divine and yearly memory and complete the nightly singing of the psalms. For those also who celebrate thy memory in whatever place, entreat that by thy prayers they may obtain the kingdom of heaven, in Christ Jesus our Lord, with whom to the Father and the Holy Spirit be glory and majesty for ever. Amen.

ANNOTATIONS.

* or a maternal uncle

* or resin