ON ST. EUDOCIMUS THE JUST OR THE YOUNGER, AT CONSTANTINOPLE.
Under the Emperor Theophilus.
PREVIOUS COMMENTARY.
His cult among the Greeks, eulogies, the time of his life, the manner of his death, his double surname, the Acts.
Eudocimus the Just, at Constantinople (St.)
BY THE AUTHOR J. P.
Two surnames, as you see, have been superadded to this Saint, namely of "the Just" and of "the Younger": for in the Greek Fasti he is recorded now with one, now with the other; although he also occurs without any of them in the same, The Saint in various ways as is plain from the announcements which we subjoin. The Typicon under the name of St. Sabas has thus: "Of the holy and just Eudocimus"; with which agree the Great Menaea of the Greeks struck in type, the Horologion published in the year 1607, the Anthologion. But the Menologium translated by the most eminent Sirleto, and published by Canisius, writes this: "The birthday of blessed Eudocimus the younger"; with which same surname he is likewise marked in the Menaeon of Chifflet and in the Ambrosian Menaea: but in the Horologion of the year 1601, "of Eudocius (for Eudocimus) the just." The Basilian Synaxarium, in a manner different from the preceding, announces thus: "The memory of our holy martyr Eudocimus the Younger." The Kalendar of the Ruthenians in Possevino simply puts "St. Eudocimus"; and in that which is in Genebrard "Eudocimus" is noted.
[2] noted in various Fasti; Nor indeed among others is the same manner of announcing this Saint preserved: for in the Slavo-Russian Menologium of Sparwenfeld mention is made of St. and just Eudocimus; but in the Greco-Muscovite Ephemerides published by us before volume 1 of May, page 37, is had "Eudocimus, tribune, martyr." The announcement of the Arabic-Egyptian Martyrology, "The Struggle of the holy new Academic," we altogether suspect to be corrupted and foully faulty; in place of which there ought to be written "of the holy NEW (τοῦ νέου, which means new; but here signifies young or younger) Eudocimus"; both because the day agrees, and the surname τοῦ νέου, "new," that is "of the Younger," agrees; nor does "struggle" conflict: for elsewhere too, as we have seen, he is reported as a martyr; not rightly, as we shall say hereafter. In favor of it is the incorruption of the body, as a mark most proper to the Saint according to the Acts, num. 14, where it is so greatly commended; concerning which the proper prayer of the Saint, in the said Martyrology, is expressed in these words: "O holy physician Academic, who wast called from earth to the heavenly dwellings: and thy incorrupt body remained after death, because thou didst walk in health * and in a perfect journey, since thou didst keep thy body from corruption; pray that we too may be saved." The title of physician here, singular, can conveniently be referred to the cures which were wrought through the anointing of the oil of the lamp placed at his tomb, concerning which the Acts speak. I pass over, that mention is also made of our Saint in Molanus, in the edition of the year 1573; in Ferrari, in his Catalogue of Saints who are not in the Roman Martyrology, and also in Castellanus, in the additions to his universal Martyrology, with a small eulogy: but concerning the eulogies we shall treat a little later, when first we have set forth some ornaments with which, beyond the announcement, somewhere in the sacred Tablets of the Greeks he is quite honorably adorned. This is done in their Great Menaea cited, as we are now about to see.
[3] Among other things, therefore, accommodated to St. Eudocimus in that same place, there is found a canon composed in his honor, to whom a canon is fitted and versicles: of which in this place let it be enough even to make mention, with the acrostich prefixed to it, expressed in these words:
Ὑμνῶ, Μάκαρ, σου τοὺς πανευσεβεῖς τρόπους. Ἰωσήφ.
That is: I sing, O Blessed one, your most pious ways. Joseph.
"Your most pious ways, O Blessed one, I sing." The name Ἰωσὴφ, which is added to that acrostic versicle, denotes Joseph, the composer of the canon; concerning which matter we said more on the 17th of this month, in the previous Commentary to the Life of St. Alexius, §4, page 247. Into the odes of the aforesaid canon is interspersed the repeated announcement of our Saint; and after this three following versicles are set:
Τὸν θεῖον Εὐδόκιμον, ᾧ βίος γέλως, Τὸ θεῖον εὐδόκησεν ἐκστῆναι βιου. Δέχνυται Εὐδόκιμον πρώτῃ τάφος ἐν τριακοστῇ.
That is: The divine Eudocimus, to whom life was a laughter, the Divinity was well-pleased to take out of life. The tomb receives Eudocimus on the thirty-first. "O divine Eudocimus, to whom life was a laughter, It pleased God to snatch you to himself out of life. The thirty-first laid Eudocimus in the tomb."
There is a plain allusion of the poet to the name of holy Εὐδόκιμος and the verb εὐδοκέω, with a modest wit, as more often happens in allusions of this kind in the Menaea elsewhere.
[4] Among the eulogies, we render into Latin that one which is had in the Synaxarium of the Emperor Basil on this day, The eulogy from the Synaxarium of the Emperor Basil is rendered into Latin that the Greek text may be understood, published by us in print at the end of the first volume of the month of July. Thus therefore it runs: "This Blessed one lived under the reign of Theophilus, the hater of Christ: whose parents, together with the splendor of their life (for they were patricians), proved themselves orthodox, Cappadocians by race. Eudocimus, therefore, rightly instructed by them unto virtue, was created candidatus by Theophilus, and ordered to command the camps, first indeed through the region of the Cappadocians, but then through the Charsian: who, like a certain balance and rule of justice, rendered to each his own fairly, distributed very many alms daily, adorned churches gracefully and skillfully, defended widows and orphans, and, to embrace all in a word, exercised every kind of virtue. His life, therefore, being spent according to the will of God, seized by a bodily disease, he gave his spirit to God: whose kinsmen, fulfilling his will, buried the Saint with his garments and shoes; glorified by God with many miracles." Thus far the eulogy, which we shall first briefly explain, before we compare it with the eulogies noted elsewhere.
[5] and it is explained; Theophilus, who is recorded in it, the son of Michael the Stammerer, began to reign in the year of Christ 829; ceased in 842, as may be seen in Baronius and Pagi. Our Saint is said in the same place to have been made candidatus by him: concerning the dignity of which office, its institution, number, you will find various things in Du Cange in his Glossary of the writers of middle and low Latinity. As to what pertains to the Charsian; that it was situated in Cappadocia itself, we gather from those things which are had in Cedrenus in his compendium of histories, page 457 of the royal edition, narrating concerning Maslama, that when he had come into Cappadocia, he took by fraud the fortress Charsian (τὸ Χαρσιανὸν). Add that for its situation in Cappadocia there is cited in Ortelius Porphyrogenitus; but the place is not assigned. Further, that that fortress supported soldiers of no obscure name, we can understand from this, that in Porphyrogenitus, page 169 of the same royal edition, the Charsianites (τῶν τοῦ Χαρσιανοῦ) are named, contending in excellence of valor with the Armeniacs. The Great Menaea published in type and the Anthologion write χαρασιανῶν; but in favor of the other spelling as sincere and genuine make both those things which we have already cited, and also the Greek Acts which we have, and Surius employs. What follows in the eulogy about the excellent justice of the Saint pertains to his surname, concerning which soon.
[6] it is likewise compared with other copies of the eulogies. It follows, that we now observe a few things concerning the other copies of the eulogies: a few things, I say; since they are similar in matter and substance. In the printed Menaea, the Anthologion, and the Menologium in Canisius, the names of St. Eudocimus's parents, passed over in the above eulogy, are enumerated, namely Basil and Eudocia, conformably to the Acts; with which also agrees this clause of the Menologium of Canisius: "The translation indeed of the holy body was made on the sixth day of the month of June; but his falling asleep on the thirty-first of July." The printed Menaea with the Anthologion rightly add, that that translation was made πρὸς τὸ Βυζάντιον, toward Byzantium or Constantinople; but that translation, both in the eulogies in passing, and in the Acts handed down more fully, is affixed to no certain year; if however we believe the Acts, it must have happened not so very long after the Saint's death, since in them it is said to have happened while the Saint's mother was still living. But these and similar things will receive a little more light from the age and time in which he lived and died: concerning which matter we now bring forward our conjectures.
[7] The time of his life and death. Standing by the authority, which is certainly slight for us, of the Acts and the eulogies, we have from it, that he lived in the time of the Emperor Theophilus, under whom certainly he served as a soldier, and bore some name and honor, being ordered to command the camps: and therefore he numbered about twenty years at that time, when he was advanced to that rank of dignity; and then that he drew his birth about the year 813; and further ceased to live about the year 843; if again the Acts narrate truly, which report that he exchanged life for death at thirty-three years of age. And from these conjectures (for we do not wish that any greater weight be in them) it follows, that for about ten years he professed the military life, having begun it about the year 833. The time in which the Saint lived the Slavo-Russian Menologium defines, saying: "He lived in the year 836 under Theophilus, the enemy of Christ": which year coheres with the time defined by us rather by hypothesis than by thesis; for both that, and several other things, are not sufficiently certain to us, for the reason that they rest on Acts so uncertain.
[9] We saw above, that somewhere in the Fasti St. Eudocimus is announced with the title of martyr; Whether the Saint was a martyr: and, what you would wonder at, in the Synaxarium of the Emperor Basil; which title in what way it coheres with those things which are said in the eulogy of the same Synaxarium already adduced by us, we do not attain: for from it we have, that, seized by a bodily disease, he gave his spirit to God; in which conspire three other eulogies which we mentioned above. But in the Acts, num. 7, no trace of martyrdom occurs; but it is most plainly indicated, that he ended his last day by a natural death: and therefore we judge, that the title of martyr was thrust in there, and, as plainly undue to our Saint, is to be expunged from the said Menologium and also from the Greco-Muscovite Ephemerides.
[10] It also remains for us to treat with a little word of the double surname, of the Just, namely, and of the Younger, with which we have seen him inscribed in certain sacred Tablets, the reason for his double surname is given. The notion of the first can and ought to be sought from the eulogies and Acts, where he is chiefly praised for his justice: whence a name congruous to that virtue, exercised with the highest perfection, adhered to him. The second surname plainly indicates, that a certain synonymous Saint existed earlier in time than this one of ours: but who this may be, to whom he refers, or when he flourished, up to now we have nowhere been able to find. These things being thus set forth, now the Acts of the Saint come to be weighed; concerning which it pleases us to instruct the reader, by observing the following few things, which will suffice for their merit: for the rest will be cast into the notes.
[11] Of the Acts we can pronounce this, that they are of the number The character of the Acts; of those which savor not so much of history, as of a historical oration, decked in several places with the ornament of sentences and words; so much so that their author, whether it was Metaphrastes, under whose name they are published in Surius, or some other, preferred to speak copiously and to delight, rather than sincerely to instruct the reader; as is the custom of the Greeks; concerning which we are again and again compelled to renew just and repeated complaints in six hundred places, as is most well known to all who have greeted the Acts of the Saints from the threshold. But lest anyone think this censure, harder than the Life of St. Eudocimus and its merits, is branded by us gratuitously, let him receive a few specimens, by which that censure may be confirmed. To say nothing of the author's prologue; the apostrophe of the mother to her Son near his tomb, what does it savor of but a stage-scene, and theatrical pathos, eminently ready and adorned in words and affections, as may be seen at num. 13? Here also deserves to be referred the dialogism at num. 16. Florid too are the things which the author narrates about the body's integrity after death, num. 14. Add, that he could have refrained from the sentences of Holy Scripture, with which he stuffs the history of the matter. But as to what pertains to the substance of the Life, translation, and miracles, we give all on the author's credit: for nothing is at hand for us by which either to prove all those things as true, or to reject them as false, at least in some part.
[12] We have also Greek Acts, from July, as they are ascribed to Metaphrastes, which we have also in Greek. in the library of the King of France; namely transcribed from the Medicean manuscript, and marked with this title: Βίος καὶ πολιτεία τοῦ ὁσίου καὶ δικαίου Εὐδοκίμου. That is: The Life and conversation of the holy and just Eudocimus. The opening is of this kind: Εὐδοκίμου τοῦ κατὰ Θεὸν φερωνύμως εὐδοκιμήσαντος τὸν βίον ἐξηγήσασθαι καλόν· ἠδονὴ γὰρ ἐντεῦθεν &c. That is: "It is good to expound the life of Eudocimus, who according to God was, in keeping with his name, of good repute; for hence pleasure, etc." And the end is this: δι᾽ οὗ δαίμονες φυγαδεύονται, νόσοι λύονται, καὶ Θεὸς ἐν πᾶσι καὶ διὰ πάντων δοξάζεται &c. That is: "through whom demons are put to flight, diseases are loosed, and God is glorified in all things and through all things, etc."—which agree with the Life which we are about to give from Surius. But although the Latin version, which is read in him, has wherefore it may deservedly displease, as not rarely contorted, and less clear and lucid; because bound too slavishly to the interpretation of the idioms of the Greek text: yet to substitute a new one for it, we think is not worth the trouble. Receive therefore the old one, distributed into new numbers and chapter-titles after our manner.
Notes* is it "sanctitate" (in sanctity)?
THE LIFE
From those published in Surius under the name of Simeon Metaphrastes.
Eudocimus the Just, at Constantinople (St.)
From the edition in Surius.
PROLOGUE.
The author prefaces about the life of the Saint, conspicuous for all virtues. It is good to expound the life of Eudocimus, who fittingly to his name a obtained praise from God. For hence at once both pleasure and profit return not only to the expositors, but much more to the hearers: not only because he showed himself a vehement lover of virtue, and chose at once what is honorable from his earliest age (for this zeal for such a life was common to him with many others;) but because in this thing chief and almost singular he excelled either wholly or in great part, his life in the world was above the world: and because, while he lived in the midst of tumults and of these unstable things, which are full of all storms and filth, he preserved his soul pure and tranquil, and in no way defiled: and showed it to be of a timid and petty mind to pursue flight from the world, and to use solitude as a helper, just as if someone sailing in the tranquillity of the sea, and without any waves or vehement winds, should wish to be called skilled in navigation, and understanding of those things which pertain to the sea. Since therefore his life is a sufficient exemplar, both to all, to say it once, who claim for themselves the study of virtue, and to those who live in the world, and choose only to use the world (as I would say with the divine Paul), not to abuse it: let his deeds be told, and to the souls of good men let there be set a divine table, and viands which are never consumed.
NOTES.
CHAPTER I.
The Saint's birth, education, virtues, military service, death, the miracles that followed it.
Eudocimus, ennobling his illustrious parents by his virtue, The holy Eudocimus, then, drew his lineage indeed from the Cappadocians, the pious offspring of pious parents. Of whom the one, Basil, and the other, Eudocia by name, who had borne him, were notable in lineage, abounding in wealth, and illustrious in authority. For Basil was distinguished by the dignity of the Patricians a. But although he had such illustrious fountains of lineage, the son seemed not so much noble from his parents, nor received so much glory from them, as he himself by his own illustrious deeds brought nobility to his parents. For sons who are born of illustrious parents you will find very many: but parents of such sons, who in the midst of the world passed a life akin to no reproach, very few indeed. He therefore, being bidden to attend to learning and disciplines, placed great zeal in these, needing no stripes, no terrors, no other of those things which can rouse a boyish sloth to honorable things: but he was himself a spur to himself, from the propensity and alacrity of his mind to those things which are good. But much more did he watch over the reading of the divine eloquences, and assiduously was occupied in them, so much so that he too sang with the divine David: "I will exult over your eloquences, as one who has found much spoil." And: "How I have loved your law, O Lord: all the day it is my meditation." Therefore it was reputed to him above thousands of gold and silver, according to the divine prophet, I mean David: "And the eloquences of God were sweet to his throat, and above honey to his mouth."
[3] He was free for the divine temples and assiduously came to them. he excels in these wonderfully beyond his age. And when his equals and companions were given to hunting, and horse-racing, and other pursuits of youths, he bore these ill, and was in no way moved by them, and yielded to none of those things which flatter youthful desires. But Eudocimus dwelt pleasantly and gladly, either in the house of prayer, or in the reading of the divine eloquences, through which he strove to render himself a temple worthy of God, as one who showed nothing unpleasant, nothing base from the deformity of the soul's perturbations, and from zeal bestowed upon them. Neither adverse things, nor prosperous, nor anything of those which can either exalt or depress the mind, was strong enough to move him from his purpose: but with the arms on the right hand and on the left (as Paul says) he used them dexterously, and made them the material of philosophy. Nay, even when he often went upon the way, both that which led to the palace, and that which led to any other place, he had his mind and tongue at once intent upon the work: this one chanting the psalms of David, that one attending, and understanding what was said, and obeying David himself who bade it. For that did not happen to him which happens to many, who indeed chant, but do not understand: and who first fight with the things which they themselves say, and in the very deed openly contradict them, while their mind wanders far from the things which are said.
[4] But temperance, which is truly public, and by its beauty excels the other virtues, Chastity he so loved, and by it was so openly overcome, that he chose it as the companion of his life, and one who should dwell with him, and boldly said with Job not this alone: "My heart has not followed my eye": but also, what is greater than that, that he had made a covenant with his eyes, in no way to have thought upon a virgin: and so far did he avoid conversing with a woman, that to his mother alone it was not forbidden to approach him, whom he held in great veneration: as one who yielded not only to maternal, but also to virtue's laws. But besides her it was permitted to no woman at all to speak with him, or to come to him.
[5] With temperance he joined also almsgiving, with the fairest that which is most cheerful: so that by the light of the one his face was illumined, and by the oil of the other his heart made fat, and he was both pure and merciful: so that the loftiness which proceeds from purity, inclining itself to the neighbor (as is fitting) from consent, was in safety. So splendidly did he attend to almsgiving, he joins it with an eminent mercy toward the needy; and so embraced it, that not only in superfluous things, but also in necessary ones did he conduct himself piously: and did not sow sparingly, but in blessings: and not only with money, but also with meats, if from these help could be given to the poor, did he by no means spare, and that with a most cheerful, ready, and alacritous mind, moved by love toward God and neighbor. For the fruit of charity is mercy toward a brother, so much so that he himself was readier to give, than the one who had need of mercy to receive: and when he had given, he himself rejoiced the more, and believed himself more helped, than the one who had received: as the matter truly was. For greater are the divine graces than the human ones, which he with a lavish hand bought, gushing forth thence more lavishly. And, to say it once, Eudocimus was the father of orphans; the guardian of widows, the clothing of the naked, the bread of the hungry, the consolation of souls which were weighed down by sickness.
[6] and also, when he was a soldier, fulfilling all the parts of justice. Although he obtained both honors from the emperor b, and that glory which is for a time, on account of his virtue, he was in no way harmed thereby, as one whose warmth of soul did not grow tepid, nor whose impetus for the spiritual course became duller: but rather, ascribing that grace too to God, hence he took occasion of a greater desire toward him, and of cherishing him more readily and more eagerly. Certainly, when he had been chosen to command a part of the army of the Cappadocians, and was tarrying about that which is called the Charsian c, he bore great care of the people: as one who was not only paternally solicitous for them, but also solved the controversies which were among them mutually, as is wont, the balance of justice inclining to neither side: and "judging the orphan" (to say it with Isaiah) "and justifying the widow," and appearing the same to all by an equal benevolence toward all. And what need is there that I say each thing? Eudocimus was perfect in virtue: he was notable in charity toward God, and notable in charity toward his neighbor. Wherefore his ruin and destruction—to detract, I mean, secretly from a neighbor—he so held in hatred, that not only did he himself do nothing such, but also if another wished to do it, he by no means endured to lend his ears to unseemly words: and as to what pertained to himself, he kept those too superior to sins.
[7] In the flower of his age he dies most piously. Him thus living, and exercising a pious institute of life, and rightly conducting himself, the common end seizes in a foreign land d, when he was thirty- three years old, and had not yet indeed whitened the hairs of his hair with gray, but surpassed the gray hairs of many in prudence. But it grieved Eudocimus, not that he was absolutely dying, as one who through his whole life had meditated on that, and what life he had led, and what lot had followed him: and moreover, being wise, he was not altogether ignorant what the law was among composite things: namely, that having received a beginning, it was necessary to attain an end also: wherefore the separation of the body did not disturb him: but that, not having seen his dearest mother, he had journeyed far. But how did he die? For this is a partaker at once both of philosophy and of profit. That man indeed was sick, and the disease had now brought him to this, that he was drawing his last breath. But he, having summoned his household, first indeed diligently charged them, and bound them by an oath, to lay him in the tomb thus clad, and by no means to observe upon him those things which are wont to be done with the dead. Then, having ordered all to go out outside the doors, shut in alone, he gives himself to prayer. But the prayer was (for it was heard by someone who was listening near the doors) that his departure to God might be obscure and known to none, in the same way as almost his whole life turned out manifest to none. And when he had added other things also to his prayer, and had given thanks, and at last said, "Into your hands I commend my spirit," he sent forth a truly holy soul. But some of those who served at his burial, affected more rustically than piously in executing this charge, not only with the garments and shoes with which he was clad, but also with the coverlets in which he lay, thus placed him in a wooden coffin, and buried in the ground him who had nothing worthy of darkness—covering wholly the sun with a cloud, or a lamp with a bushel, or rather, if you prefer, in a storeroom a most precious treasure, which cannot be consumed. But he was thus indeed laid away: but God did not suffer him to lie hidden, but renders him manifest for the profit of many. And thus he does.
[8] A certain man was vexed by a demonic spirit, Elias by name, A demoniac is made free at his tomb; when after the Saint's death not many days had passed. Suddenly he approaches the tomb, saying many things indeed, but doing many things which the wickedness of demons is wont to do to the harm of human nature, which is assailed by them in war from above. The demon indeed being moved by the Saint, or rather by the virtue of Christ, that he might make him manifest and honor him: but moving and torturing, and disturbing the man with the greatest tempest, when it had cast Elias to the ground as though dead, that wicked demon at once departed, as being for the man as it were a certain discipline, and a medicine for expiating sins, by those judgments which God knows. And Elias indeed was thus freed from the demon: but God did not make the glory of his Servant stop there: nay rather, when, like a trumpet crying very loud, the miracle was dispersed among many, it called to the tomb the multitude of those who labored under various diseases; the tomb, I say, from which admirably for many there gushed life and cure.
[9] Of these one woman, who had a son whose hands were paralyzed, certain feeble people are healed by the oil of his lamp: and who bore them no otherwise than a stone and a statue, when she had ardently approached the tomb, had need of no long delay, no dealings, no days: but as soon as she came, the oil taken from the lamp of the blessed tomb brought her help to free her son from the disease: with which when she had anointed her son's hands, she saw him at once wholly unharmed, and using his hands both free, and performing their own office. But another boy affected in the same way indeed, differing in this alone, that to the former the hands, but to him the feet were immovable. He therefore, offered with a like faith, obtained also a like cure. For when he too had been anointed on the feet with the oil of the lamp, straightway he leapt up, and was the cause of great thanksgiving, which was offered to the Saint himself, who had cured him, and to God, who had furnished the grace of the cures.
[10] Again a woman vexed by a demon was freed from the malignant spirit vexing her, a demoniac is freed; and various diseases are cured by the dust of the tomb. when she had only approached the tomb, and had well learned how light pursues darkness, and how terrible to a bad and fugitive servant is a good and pleasing servant, because of that union and familiarity which intervenes for him with the Lord. Further, to another woman also, who labored under a grievous disease, the loosing of the tomb was a marvelous cure— dust taken with faith, then sprinkled with water, or, to say it better, with her tears, and placed upon the part of the body which was ailing. And therefore, when she had sowed in the tears of a faith fervent toward God, she reaped the exultation of cure. To not a few others also ill-affected, who were far off, but in faith were not far, this dust, brought to them, seemed an apt medicine in every disease, and one which in many other ways too was most pleasing. For along with that which it cured most certainly, it had also swiftness, and with swiftness, freedom from trouble, and with freedom from trouble, that there was no fee at all to be paid, and no harm whatever was received. Time and speech will fail me, and the hands serving the work of writing will be exhausted, if we should wish to comprehend all the miracles which both formerly he, where he was buried, and now here also translated, works.
NOTES.
CHAPTER II.
The integrity and flexibility of the body; its translation to Constantinople; its honorable deposition there.
To the borders of the Charsian, where the body of St. Eudocimus rested, Since the oration made mention of the translation, concerning that too it must be treated, in what manner it was done, and what was the cause that his body, buried in the borders of the Charsian, was translated to this royal city. Great and swift was the fame of his miracles pervading into all parts, and it filled the ears of all: and by nature indeed it was so, but now it became swifter also on account of the novelty of the thing. For where would anyone have hoped, that a man living in the world, and who had undertaken the administration of a people, and who at every single hour was tossed by such great waves, could by himself be at rest, and have the inner man vexed by no trouble, and preserve in himself unharmed and manifest the types of the memory of God, and by his fear keep his heart pure from all filth? For to exercise piety indeed, and to embrace honesty, and to be somewhat mindful of virtue and of God's commandments, you will perhaps find in many even of those who live in the world. For we will not altogether strip them of virtue, and attribute it as their own possession to those alone who are separated from the world. But to be raised to so great a height of impassibility and of virtue, that one attains the grace and splendor of miracles, that you would say belongs only to those who have bidden much farewell to the world and to all worldly things, and have embraced solitudes rather than cities, and deserts, and to be far removed from friends for Christ's sake, and of those few: for indeed of few do we know that perfection which is according to their powers.
[12] When therefore the fame of his death and of his miracles had thus been dispersed, roused by the fame of the miracles, his mother hastens; his parents (for while they were still living he died) and especially his mother, who with the greatest and most genuine love, as mothers are wont toward their sons, followed him, had a great fire in their inward parts, both at once as longing for their son, and desiring to be seen the parents of him who was so illustrious for miracles. The mother therefore, not bearing the impulse of her heart, judging it to be something small and to be esteemed as nothing, and not sufficiently firm an excuse for a pious mother the length of the journey and the weakness of old age, taking account of none of all these things, setting out from Byzantium, to that which we already said before, the Charsian, with incredible speed she came. Then, when she had beheld the multitude of those who assiduously came to the tomb, and the gift which they obtained who labored under many and various diseases and afflictions, and how swift a cure they obtained of those very things, I mean, the malignant spirits, and of diseases and afflictions, as if the tomb struck into them a horrible terror, not permitting them to approach, so that they could not remain: or rather as certain hostile enemies, who cannot even endure the sight of a brave Emperor, but at once dismiss those whom they have seized, and cast themselves into flight. When she had seen these things, and had been poured around the tomb, pleasantly and tunefully she wept, partly indeed mourning her son as dead, partly admiring him as living from God, and honored with such great miracles: and that she herself too might enjoy the grace and glory, and glory in that name.
[13] "Son," she said with a rather high voice, "son, eternal light of my eyes, and she indulges maternal affections at the tomb. son, a certain hidden and ineffable good to your parents: whence to you this clear and great light of cures? Whence has flowed the copious grace of the spirit? Are these altogether the recompense of a pious life, and of hidden labors? Or rather not only a recompense, but an earnest and prelude of the goods which await you after these things? Truly I am blessed among mothers, who am held worthy to be and to be called the mother of such a son. No longer do I weave for you maternal lamentations as for a son, but as for a friend of God I sing spiritual hymns. No longer do I call you son, and the fruit of my womb, but son of God by grace, not of bloods, nor of the will of the flesh, but truly born of God. Whom, though I myself bore him carnally, by him again in turn I am begotten spiritually. Nor do I blush to call him father, whose true father is that heavenly one: and his kinsmen are the angels and the choirs of all the Saints, by the communion of good works and the equality of reward. Take care of your parents, whose desire for you is heavier than old age. And yet, O dearest one, well will you render thanks to your carnal mother for the nourishment given, if to your spiritual father by your intercessions you make her familiar. Well also will you render thanks to your father, that he brought you to this, that you should be, if for the rest of his old age and weakness you seek the bosom of Abraham. These things now demand of you both your father's gray hairs, and your mother's pains in childbirth, and the breasts which you, who are in every part perfect, sucked, when you were still an infant. Take care of your parents, take care of your kinsmen. He will rejoice, I well know, God, whom you judge is to be honored in your parents, whom his precept bids you honor, inasmuch as through them honor is carried to him. For he is both the first of all, a father, and maker, and cause, that they should be brought to this, that they should be."
[14] The body whole She said these things, and orders the stone to be lifted, and the coffin to be drawn out of the monument. When this had been done, and, at her order, the coffin was opened, a miracle is beheld, both most divine to see, and most pleasant to tell, and most valid for confirming those things which had preceded. Eighteen months had passed after the death, and he who so many days before was dead, had no sign, not a flowing of the body, not a loosing of the frame, not a consuming of the flesh, not blackness, not anything that was faded, or that had withered and was liquefied: but he seemed wholly fresh, just as if the soul had lately left him. The members seemed almost to be with motion, the cheeks with ruddiness, the lips with bloom, the mouth with breath. You would have thought that you saw him not at all dead, but rather sleeping, or collecting himself, and meditating something more diligently. Further, the very tunics, the very coverlet garments were so whole and unharmed, and affected with no detriment (as regards the burial), as though they had been placed in a chest, and diligently guarded. There is in dead bodies of themselves something unpleasant and foul. There is in garments too, which have lain a long time, and in other things of that kind, a certain evil odor, which offends the smell. But there nothing of that kind, but a good odor, and grace and delight, as though it were not some tomb and coffin, but an open garden. What has been said is proved, and that the body was still whole and fresh, from what follows.
[15] and flexible; whose garments a certain man takes away; A certain monk, Joseph by name, a priest, and one who was zealous for piety, when he was then present, with his hands placed under, and having embraced the dead man, tried to raise him up. But he yielded, and seemed to obey, and to give himself up. And so that admirable man was raised up, his joints and frame holding rightly among themselves. When the priest had seen this, and was filled with fear, he asked that he might be permitted to take away those things with which he was clad. He again obeyed, and released his hands to the priest and his feet, that he might use them as he wished. The priest therefore stripped him of his tunic, and clad him with another. And from his feet he removes not only the shoes, but also those things of silk which were placed within upon the feet. All these things therefore he did so easily, and without any labor, just as if he brought help to the priest, and gave himself up, that he might use him conveniently. Then he lays him back in that figure in which he was before: so that this whole thing was done by divine counsel, that he was thus buried, as he was before: that even from this it might be manifest to all, that after burial the body remained more powerful than destruction and dissolution. Which indeed, being seen, was to many demons and diseases a cause that they should flee; and deservedly: for if even when it was hidden, it was terrible to them; after it appeared, how would it not be of such a kind that it could not at all be endured?
[16] and likewise secretly the body itself; What followed after these things? The mother strove, the holy body being taken up, to return home. "For this star," she said, "arose from my womb." But those who dwelt in that region strove not to concede that she should attempt it. For "although," they said, "that star proceeded from you, yet it is seen to have set among us. How therefore will you take from us him who has shown such rays of miracles? From you indeed a fair shoot sprouted, but among us it produced the clusters of miracles, and it pleased him that we should enjoy the new wine of graces and cures. It was not difficult for God, if he had wished to turn him back thither whence he proceeded. Do not therefore seem to fight against the judgment of God and his will, nor envy us the divine graces. Do not deprive us of a fountain, which is set forth not for us alone, but also in common for all to enjoy. For glory it is enough for you, that you appeared his mother, over whose dead body even there is so great contention. You will sooner drive us out of this country, than deprive our country of this good given to us by God." She, after she had heard these things, knowing that some wiser counsel was to be taken by her, was at rest. Then, when she had bidden all farewell, she returns home. But that monk and priest, pious above others, of whom we spoke before, when he had remained, and by the multitude of days had driven out all suspicion, and in guarding him had made the guards more careless, entering by night, stole away the divine treasure, and fled with the theft. But the odor of the miracles showed the ointment which was concealed, and the cure of diseases was the accuser of the theft.
[17] For a certain woman, while he was borne on the way, and those who bore him wished to rest in a certain place, famous for miracles on the way toward Constantinople: as is fitting: she, I say, when she was vexed by a malignant spirit, rushed upon the coffin, and leapt grievously upon it, and as by a great wave was tossed. Then, when she had assailed the Saint with the foulest curses—not she indeed altogether, but he who dwelt within her, whom you would call the adversary—that strong one, struck by him, withdrew, going away into the places to which by God he had been condemned. But she returned home again healed. No long time had passed, and a certain virgin, superioress of a monastery which was called Mantineum a, when she labored under a certain secret and grievous disease, and could not bear the grievous pains which she felt from it, when she had learned that that dead body bringing life was being brought, and with great faith and ardor of mind had gone to meet it, as though to a living and hearing Saint had told her disease at the coffin, found the reward of an ardent faith, a swift cure. Working miracles of this kind, and obtaining that glory from God, the body is at last brought into Byzantium, most pleasant to the parents, and most useful to mortals, more powerful than evil spirits, stronger than maladies and diseases, a medicine truly impregnable: nor availing only against one disease, but, to say it once, resisting all.
[18] which is honorably deposited at Constantinople. The mother therefore, glad at such a return of her son, and at once lifting up her head in Christ, and showing splendor and magnificence in due time, at great expense of silver clothed the coffin: not only doing this, as in favor of her son, but striving to honor him as a friend of God: so that the one indeed was of nature, but the other of a pious mind, and of a mind loving God. When therefore the best parents had thus surrounded the coffin with silver, this truly sacred temple they deposit in a fair temple which they themselves had built to the Mother of God herself, made common benefactors to men, a gift being given which extends into everlasting: through whom demons are put to flight, diseases are loosed, and God in all things, and through all things, is glorified. Since to him is due all glory, honor, and adoration, now and always, and forever and ever. Amen.