Isaac the Confessor

ON S. ISAAC THE CONFESSOR, ABBOT AT CONSTANTINOPLE. YEAR CCCLXXXIII PRELIMINARY COMMENTARY.

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

Isacius the Anchorite, at Constantinople (S.)

BY THE AUTHOR D. P.

At what time the Emperor Valens, by his brother Valentinian of his own accord conceded to him was governing the East, the Arian Valens generously rebuking, and a continuous war no less with the Goths, than with God and the Orthodox was waging, of the Arian sect a champion far the most fierce; there arose in the same East Isaac, of the solitary and ascetic life among the chief cultivators deservedly to be numbered. Not so however of the quieter life was he studious, that where God's and the orthodox faith's cause required it, into the sight of men and the multitude to give himself the most holy man refused. Which in Theodoret bishop of Cyrus book 4 chapter 34 in these words is read. They say moreover Isaac, to the Emperor, to war setting forth together with the army, thus to have exclaimed: Whither dost thou go, Emperor, who hast brought war upon God, nor hast him as helper? For he it is who against thee the barbarians stirred up, because thou first the tongues of many against him to blasphemy didst excite, but those who praised him from the churches didst expel. Cease therefore to bring war upon him, and he will repress the war: restore the best Pastors to their flocks, and a bloodless victory over thy enemies thou wilt carry off: but if these moreover being disregarded thou enter battle, by the very fact thou wilt experience how hard it is against the goad to kick; thou foretellest death to him: for neither wilt thou thyself return, and thy army thou wilt lose. To these the Emperor, with anger roused, I will return, said he, and thee I will slay, and the penalties of false soothsaying from thee I will exact. Then, he, the threats by no means dreading, Slay, said he, if in my words a lie has been detected.

[2] The same almost, but in a briefer phrase, Sozomen book 5 chapter 40. But Theophanes these words uses; and even absent he learns it. Thereupon Isaac, the holy Monk, having seized the bridle of the horse of Valens, leading the army out of the city, and to war advancing, as if his last words foreshowing, to him said: Whither dost thou hasten Emperor, against God fighting, and him now soon about to experience an adversary: he adds however, the death of Valens being narrated, by the enemies in a barn to which he had fled burnt up; They relate also the divine Isaac, in custody detained, the stench of the scorched Valens, by God's nod and cleanness of soul, to have perceived; and before those who were to announce the war's outcome had arrived, the very slaughter of the tyrant to the bystanders to have foretold. So he, rightly omitting, what also omitted Sozomen, mention of the village from which Isaac had come; because that he came from the Eastern parts, that is from Asia Minor commonly Anatolia, and there from a boy the yoke of the Lord bore, have all both Menaea and Synaxaria on this XXX of May, and to them consonant the Acts of his Life.

[3] For on this day (although on the XXVI he died) by the chief Office of the whole day he is venerated at Constantinople it appears from the Greeks' Typicon, he is venerated 30 May with chief cult, the Metrical Calendar, and the Muscovite Calendar received from Constantinople, where he alone is commemorated, equally as in the Menology of the Emperor Basil, from which perhaps taken the Arabo-Egyptian Martyrology which in MS. the Maronites have at Rome, placed under the care of our Society, on this day also prescribes the Memory of S. Father Isaac the Confessor: but especially the same is plain from the printed Menaea, where a full Canon concerning him is set forth; but an epitome of his Life more prolix in one place, briefer however than that which is had in the Chiffletian Synaxarium: to which in both places this distich is prefixed. By God's decree thou wast raised to a divine place, Leaving, Isaac, the earthly region. By God's bidding be carried to a divine place, Deserting the earthly place, O Isaac.

[4] Moreover on the day August III in the aforesaid Menaea and most Synaxaria is recalled S. Isaac's commemoration, on the occasion of S. Dalmatus his successor and his son Faustus, by whom S. Isaac's own monastery was increased with notable fame (for Dalmatus himself was famous in secular soldiery, and 3 August with his successor S. Dalmatus: before he, his wife and children left, subjected himself to Isaac; and now Hegumen, of all the monasteries of the whole city he bore the Prefecture committed to him) by this, I say, Dalmatus, was the monastery called "of Dalmatus" and "of the Dalmati," of Dalmatus and of the Dalmati, and S. Isaac himself, by a certain prolepsis of name, is called in the sacred books of the Greeks Hegumen of the Dalmati. All add the title of Confessor, on account of the prison, by Valens' command endured: the Claromontane Synaxarium moreover calls him a Presbyter, which since it is silent in the Life, does not seem sufficiently founded in antiquity.

[5] But the Life and conversation of our holy Father Isaac, The Life when written; the Life and conversation of our holy Father Isaac, was written after the times of the Emperor Justinian, when, the temple of S. Sophia being built by him, from the old church of S. Irene was translated the prerogative of the Cathedra, which in it Constantine the founder had placed, as is gathered from num. 18: and again it seems written out before the translation of the body into the temple of all the Saints, made before the Empire of Leo the Philosopher: who as Codinus says, the church of S. Stephen, in which first was buried S. Isaac, neighbor to the monastery of the Dalmati, reduced to a smaller form, and all its material, the marbles, columns and golden leaves into the temple of all the Saints he transferred, the age of Isaac himself, where were deposited the Relics of S. Isaac. There lived therefore the author in the sixth or seventh century, or at least not long after the eighth; and indeed at that time, at which the Constantinopolitans began to please themselves in the pseudo-canon below to be commemorated, concerning the primacy of their Patriarchate above the rest except the Roman, as is plain from num. 13. The same also seems in the very monastery of the Dalmati to have been a Monk, who perpetually calls S. Isaac our holy Father, and the history of that monastery so accurately knew.

[6] Another Life, but much more contracted, exists in the MS. Venetian of the Library of S. Mark, and miracles. whence to make it Latin took care Aloysius Lipomanus, translated thence to the Lives of the Saints of June under the day March XXVII, because there is read the Saint to have died on the VI Kalends of April: perhaps by an error of the Greek copyist reading 27 of March for 26 of May. But since it in some things is very different from that which from the Vatican we have, probably also much earlier written; that of each one by itself the Reader may judge, it here we have determined to give, in the second place however: for although earlier perhaps in time, it is yet in accuracy much later: but its Greek text, which at Venice to obtain we have not yet been able, we shall await at least for the work's Supplement.

[7] whence the other was received. The Saint himself, as appears from what has been said, in the year CCCLXXX came to Constantinople, already great in birth; for he died full of days, as is said in num. 17, under Merobaudes II and Saturninus Consuls, that is in the year CCCLXXXIII: so that it is likely that with greater and more miracles dead there he shone than alive: of which however nothing in particular narrates the Life, nothing the Canon of the Office proper to him; only Ode V congratulates him, that he was in his life a driver-away of unclean spirits, an expeller of impure spirits: but the Claromontane Synaxarium ends his elogium by asserting, that, having worked very many miracles and saving many from soul-bearing dangers, in peace holily he rested in the Lord, very many wonders working, and many from dangers threatening the destruction of souls saving, in the peace of the Lord holily he rested.

LIFE

By an Anonymous author of the monastery of the Dalmati, from a MS. Greek of the Vatican Library, Cod. 1671 fol. 45. Translated by R. P. Daniel Cardonus S. J.

Isacius the Anchorite, at Constantinople (S.)

FROM THE VATICAN MS. PROLOGUE.

[1] After the most holy and venerable Cross of Jesus Christ, our Lord and Savior, began to be adored, and the cult of false gods ceased, At what time under Constantine the Great the orthodox faith flourished, no region of the world by the doctrines of the holy Apostles, thus as it were by the rays of a certain most beautiful and new light, was not continually illustrated. Hence also it came to pass, that the Emperor Constantine, most worthy of the veneration of men, when the empire of the whole world divinely to him offered he had received, and by the sacred laver of regeneration had merited to be purified, and the Lord also Jesus Christ, true God of true God to exist, openly with light professed; all through the world the images of the gods, the first of all Kings, he commanded to be abolished. But the cunning and crafty demon the Arian sect, as it were another idolatry, devised. For at that time when the now mentioned most Christian Emperor was governing the world subjected to him, of the most holy Alexandrian Church there arose a certain Presbyter, of morals quite corrupt, and to every malice of the worst demon by the deed itself to be executed a most ready instrument. Arius the heretic suddenly arising The man's name was Arius, of the execrable and altogether diabolical blasphemy the first inventor. He by S. Peter ^a, Bishop and Martyr, through divine revelation to this marvelously roused, from the communion of the orthodox Church was prohibited: but of the prohibition such was the reason. When by the Emperor [b] Diocletian against the holy Peter Protectors were sent in, for the cause of seizing the man, and Peter himself now was held shut up in prison; by chance it happened, that to prayer after his manner intent in the silence of midnight, the appearance of a most beautiful youth he saw offered to himself. [by S. Peter Bishop of Alexandria, impelled from heaven to this, he is excommunicated.] Before the very eyes of the holy Man this one stood, clad in a linen tunic, and it from the top to the lowest hem into two parts torn, which with either hand, lest the body's nakedness should appear, he seemed to gather. Forthwith S. Peter: Who, said he, my Lord, so shamefully has torn thy tunic? * nay rather Maximinus

To whom the youth: In this manner to treat me Arius did not fear. This therefore now beware, lest to that impious man milder thou ever show thyself, or him receive into communion, or from the bond of excommunication altogether loose. For, both in this, and in the future then world, Arius is to be excluded from the participation of the divine glory. But Achillas and Alexander the Presbyters bid be summoned, since they by lawful succession of thy Episcopate the throne shall occupy, when through martyrdom thou thyself shalt be taken from the living: to whom that thou wilt accurately enjoin, that they themselves Arius into their communion to return in no way ever and at no time suffer. These things to Peter being said, the young man from his eyes soon withdrew himself. But when, whatsoever he had heard commanded to himself, not undiligently he had executed the holy Man, in a fair confession of the faith persisting, closed his last day.

[2] But Arius, when all the approaches to the communion of the faithful he perceived to be closed to himself, Wherefore raging Arius openly divulges his heresy. against the mystery of the most holy and consubstantial Trinity, through the whole Alexandrian city, his blasphemous tongue began to exert, and the divinely inspired Scriptures into a depraved sense distorting, to bring upon the souls of men wretched death and corruption dogmas impiously to divulge; teaching, that the Son of God and Word, which from himself before all ages was begotten without any beginning of time, was of a certain substance unlike from his Father God; and him, through whom all creatures, whether those which heaven or those which earth contains, and which either fall under our sight or the same flee, were produced, into the number and order of those same creatures to reduce dared the man nefarious and impure. All these things so pernicious when at length at some time to the now often named and of pious memory the Emperor Constantine's ears they had come, the matter he thought by no means to be neglected, but by most beautiful [c] letters soon to him sent, partly of threats, partly of exhortations by the weight, from so perverse and so to God hostile a doctrine that henceforth he should abstain he bade. Who in vain by Constantine the Great by letters admonished, But after that of all correction destitute in his opinion to persist he knew the impious and unhappy Arius, from Alexandria into this royal city by him so called [d] to be summoned him forthwith he bade, about to answer for the blasphemies by which the supreme deity he was assailing. He then having convoked at Nicaea of Bithynia eighteen above three hundred Bishops, by the sanctity of their lives most famous, the heresy lately arisen against God manifest he made, and them that the Lord Christ to the defense of the true and orthodox religion to be undertaken propitious they might render, to exhort he did not disdain.

[3] That illustrious assembly of the Fathers, by the work of the divine Spirit not a little aided, and of his holy inspiration full, of the heresy as not much from Judaism abhorrent the contrivance destroyed, and its very inventor by their prayers to God to the earth prostrated. For he from Alexandria having set forth, and by the Nicene Council condemned, and to the assembly of the holy Fathers whom I have said betaking himself, relying on the audacity of his followers, the filthy novelties of his blasphemies to vomit forth openly he did not doubt: but the most holy and most wise Fathers when the foul error with deserved infamy they had branded, the true and uniform faith concerning the consubstantial Trinity to all through the world cultivators of the Christian religion they handed down, exhibiting to the Emperor Constantine, most worthy of eternal memory, by their council framed of the orthodox faith the rule indubitable. Who soon as he saw it, and divinely conceived of our faith the tradition to be believed, both he himself it with veneration received, and through his edicts most pious everywhere of places the rule he willed it to be of those things, which concerning the consubstantiality of the Father and the Son and the Holy Spirit were to be believed. But now, that as many things as possible in silence I may pass over, to the head of the matter itself one must come. The same therefore he, who from all back eternity of all things visible and invisible is the Rector and Lord, whom before men impiously had denied Arius, by a dismal death at length is extinguished. and into the order of created things had reduced, into that fatal place to retire compelled, in which not so much of an impure belly the filth, as his intestines all through the privy the unhappy man cast out; clearly namely demonstrating, even to the last ejection of excrements, what not unworthy of his life an end he had been allotted. For it was fitting, that, who on account of base blasphemies against Christ a grievous, while he lived, stench had exhaled, in places grievously stinking the end of his life should find.

ANNOTATA.

CHAPTER II.

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

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

[4] Valens invades the Churches of the Orthodox: These things which I have narrated so wondrous when beyond the expectation of all by the divine power of the Lord Jesus Christ they had come to pass, in the times following the enemy of all peace Belial another against the orthodox faith monster raises up, Valens the Emperor, to Arius not much dissimilar; who when he was most impious, not otherwise than a certain other Ahab, with great fury the holy Churches of God invaded, striving to renew the heresy of the wicked Arius. For all the churches of the Orthodox bidding be shut up, that no ministries of divine worship any more in them be performed; of these indeed some into barns he converted, others altogether to demolish he attempted. Nor indeed for a short time this foul tempest raged. But while it lasted a certain man arose, in the solitary places of the East a life among mortals leading an angelic. The name to him with the most holy son of Abraham, nor his morals less common: Isaac he was called. In integrity of faith also to Isaac most like, a voice he perceived ^a divinely brought to him, by which he was admonished, Whom about to admonish his solitude Isaac forsakes. that, the solitude he was dwelling in being left, to Constantinople he should betake himself. By the divine precept he by no means judging that it should be resisted, his solitude bidding farewell, to the city indicated to him a journey set up, and he found of the heresy. Arian by the deluge a huge multitude of souls overwhelmed. Then indeed, just as to Jeremiah full of compassion it befell, a fire was kindled in his inward parts, and everywhere it pervaded. Lam. 1, 13

[5] The Goths meanwhile rebel against the Romans. By divine providence then, which never does not toward the utility of its own aim, it came to pass, that a most grievous [b] rebellion of the Barbarians arose against the Romans; who, their forces gathered into one and the Danube being crossed, Thrace miserably depopulated, relying on the infinite multitude of their soldiers. In great straits therefore both for this, and for the past calamity of the churches was engaged the city of Constantinople. Then the Emperor, a soldiery gathered from everywhere, to the Barbarians to go to meet himself resolved. But while for the sake of reviewing the army into the field he was going forth, it happened that with the same spirit, by which once in the cause of Susanna had been filled Daniel, was filled also Isaac; against whom about to go Valens is admonished by Isaac once, who going to meet Valens, Open, said he, O Emperor, of the Orthodox the churches, and the Lord will render thy way prosperous before thee. But Valens the man's abject and foreign appearance beholding, the ragged old fellow thus as a fool held in contempt, nor of a word deemed him worthy: for of a Monk no vestige was it there to find. The next day again, when anew he went out of the city the Emperor, before him Isaac stood, and said: Open, O Emperor, the churches of the Orthodox, and over thy enemies a victor to thee it will be given in peace to return. Then the King, of that promise, by which a return to him was assigned peaceful, the efficacy perceiving, with those who more closely accompanied him about opening the churches of the Catholics a consultation set up. But who at that time with the honor of Provost [c] was distinguished, and also all the rest who the perverse Arian dogmas followed, again, much from that counsel Valens they endeavored to avert. Calumnies also being cast against the holy Man, and his words with a malignant laugh received, the same with scourges sorely beaten they dismissed. By their discourses therefore persuaded the Emperor, the admonition of the old man being despised, the way which he had begun he pursued. The distinguished meanwhile servant of the most high God Isaac without intermission his prayers to God poured forth, that speedy to the orthodox faith aid to bring he would not be loath.

[6] Two days had passed, when, the army being drawn up for fighting, a third time, concerning the opening and restoring of the Orthodox Churches. to the Emperor advancing to war, anew himself to meet presents the holy Man; who both the royal horse's bridle seized, before him confidently stood, and partly by rebuking as adversary to God, partly by exhorting endeavored to persuade, that his to the Orthodox temples he should yield and open. Unmoved however as before persisted Valens; whom those who were nearer were urging the holy man, that from the way he should depart, not without blows; but in vain these were. A great concourse therefore of the rest of the multitude being made, some him with rods, some with scourges, with fists and twigs others at their pleasure to beat, Wherefore with blows received, nor except hardly, God so willing, could they effect, that his hands from the horse's bridle he should remove. Then indeed the Emperor, as if into fury driven, and his eyes into every part casting about, all around him the place a marsh as it were of concreted appearance to exhibit he beheld, which not a confluence of waters, but a certain foul-smelling mire made up. In the marsh also itself of reeds and thorns, with their points a dire destruction threatening, a dense was seen forest, into which whatsoever animal, as from error often is wont to happen, a step had brought, a certain it ran upon death. This having contemplated place the Emperor, thus as a snare of death it to be reckoned, and the holy Monk into the same bade be cast, and his journey he pursued. Into the deadly marsh cast the illustrious confessor of Christ, nothing at all in it of evil or trouble suffered. and into the miry marsh cast, and freed divinely, For behold by the divine power of the Lord Jesus Christ twin to the holy Man presented themselves Angels, who both from the miry lake him led out, and into the public way conducted; Then, Peace, they say, to thee be: be comforted and be robust: and these things said, straightway they disappeared. But the holy Man to himself restored, on his knees himself prostrated, and to God who so great for his servants solicitude is wont to show, thanks immense he rendered.

[7] To Valens in vain again admonished, His prayer then finished rising, with great haste a different path having entered, by a shortcut of the way the King advancing to war he forestalled, and the imperial horse's bridle seized again, thus confidently and bravely he spoke: Thou indeed, O Emperor, to inevitable death delivered me hast judged, when by thy command into that mire I was cast: but the Lord Jesus Christ, whose faith thou hast denied, a certain new life on me has bestowed; from the lake into which to be immersed me thou hadst wished, safe and unharmed leading me out, that the perverse opinion of thy mind he may openly convict. Yet even now amicably I exhort thee, me that kindly thou hear, and to the Orthodox their churches unbar and restore; which done, thus persuade thyself, that it will be that from the war, to which now thou goest, a victor thou come forth, and to thee in peace returning true be afforded of praises and congratulations the material. The Emperor Valens his admonisher diligently beholding, and in the countenance in him the cheerfulness and the liberty of speech attending, thus as if out of himself he had been carried away, not a little word even to those things which had been said to oppose was he able. Interposed therefore some little delay, And what, says the Emperor to the holy man turned, at length is to be, if the churches of the Catholics to open and restore I refuse? Then by the Holy Spirit incited the servant of God, not otherwise than once to Ahab King of Israel the Prophet Micaiah, thus also he prophesied to Valens the Emperor, in this manner addressing him: More fortunately indeed with thee it would have been dealt, Emperor, The disaster he foretells and death: if to the words persuaded by me, the churches of the Orthodox to unbar and restore thou hadst brought into thy mind, and to that war departing in peace hadst chosen to return; but since up to this time inexorable to persist thou hast not doubted, thus to thee I announce: if after that expedition a survivor to Constantinople at some time alive to return thou shouldst chance, know that to me the Lord has not spoken. Thou shalt go namely into that place, and battle with the Barbarians joined, by no means them to resist shalt thou be able; nay they rather shall come off thy superiors, and thou shalt flee from the face of the pursuers, until into a tiny hut thou hide thyself, in which lurking with flames cast round about alive thou shalt be burned. That will be the time of thy misery and calamity, in which thou shalt know that there reigns some God in heaven, who by thee now is not acknowledged.

[8] These things heard, with great fury inflamed was the Emperor, and having called to himself forthwith two of the nobles, Into prison he is thrust down. of whom to one Saturninus, to the other the name was Victor, the holy man to them to be guarded he delivered, thus commanding: That old fellow you, with fetters and chains bound and burdened, in close custody shut up, until in peace home returned, punishment I take of the impudent man, and not less importunate this his soothsaying. Then B. Isaac, with a certain majesty of countenance smiling, thus the King again addressed: Now indeed to thee thus I have foretold. If from that war alive thou bring thyself into the city, the Lord has not spoken to me. To his enemies therefore to war down set out Valens [d]; but the aforenamed two magnates the holy man seized, as to them had been by the King commanded, in prison shut up. But from the time at which into it entered the holy Man, day and night supplications with tears to God he set up, that with appeased countenance at length his people he would look upon, and with present aid protect he would.

ANNOTATA.

CHAPTER III.

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

[9] Meanwhile the Emperor to a certain near the Danube ^a city had come, and the army being reviewed, and his men's opinions heard, Valens is conquered, and alive is burned, of the conflict with the enemy to be entered the day he had appointed. Which when it came, and it was begun to fight, to his enemies Valens equal to be could not; wherefore compelled into flight to give himself the impious man, so long the hands of the pursuing enemies he escaped, until in a certain field an open barn having spied, together with the Provost, his perverter, into it he hid himself. This pursuing him the Barbarians when they perceived, fire cast from every part into the barn, alive they burned. And in that manner at length punishment paying the merited, according to S. Isaac's prediction, his soul the wretch breathed out. But what part of the army from the slaughter survived, Sirmium [b] of the Illyrian tract the city sought, and a sent thence to Gratian [c] legation, him of all things which had happened informed. He to the aforesaid city soon as he came [d], as Emperor to them proposed Theodosius, divinely to so great a dignity elected, of the true faith and of Christ most loving, of the orthodox religion a follower, a man finally in war strenuous [e]. A renewed therefore from the mind of Theodosius and Gratian against the Barbarians who Valens by fire had slain war, To whom in the Empire succeeding Theodosius, and the Lord Jesus Christ well propitious, of the Barbarians some by the sword they destroyed, others they turned into flight; of whom the greatest also part, while the Ister they cross, by the waters swallowed up perished. Thus the Emperors Gratian and Theodosius, the victory over the Barbarians obtained, and with erected to themselves trophies famous, Gratian into Gaul, the Barbarians happily he overcomes, Theodosius to Constantinople proceeded. He Thessalonica when he reached, by a bodily infirmity suddenly began to be tried. Wherefore having summoned to himself ^f Acholius, of the city of Thessalonica the Bishop, what faith he professed he inquired. Answered he, ^g the Illyrian indeed nations by Arius' blasphemy breathed upon, yet so that the impious against God rebellion, which he introduced, them after himself it had not drawn: For the faith, said he, we hold even from the beginning through the holy Apostles to us consigned; and is baptized by Acholius. and by the holy Fathers handed down once by the doctrine in the Nicene Council, concerning the undivided and consubstantial Trinity. Which words with a willing mind receiving Theodosius, with the sacred forthwith of baptism's water wished to be purified. Baptized therefore he was by Acholius, of Thessalonica and of the metropolitan city the Bishop, in the name of the Father, and of the Son, and of the Holy Spirit: and the sacred then and incorruptible of our Lord Jesus Christ body, and the venerable blood reverently he received.

[10] Restored after some little days his bodily health to Constantinople he entered in the month of November, To Constantinople then having set forth on the day XXIV, in the fifth Indiction [h], the most religious Princes, Gratian the fifth, and himself Theodosius the first time Consuls; at which also time Gregory

Nazianzen the Bishop in a tiny Oratory of the Orthodox assemblies held, them from everywhere convoking, and by his sound doctrine in the right faith confirming. And the same afterward Oratory, by royal magnificence not a little increased, from [i] Anastasia a name then its own had. Saturninus meanwhile and Victor going to meet the Emperor, all things which about the holy Confessor Isaac had been done related; the soothsaying especially, which to Valens to his face to announce he had not feared, and which in all its numbers now had been fulfilled. The things being heard which were narrated, Theodosius seized great of so great a man admiration, all things about Isaac he is informed, and him to the Imperial palace to be led as soon as possible he commanded. The men therefore, whom I have said, most famous, into the prison with haste having entered, the holy man's knees suppliant they seized, and sacred from him prayers for themselves they begged, since now from the matter itself's outcome a Prophet him to be they had known. Led then out from custody to the Emperor forthwith they offered; who the holy Man going to meet receiving and suppliantly venerating, that God to himself by praying propitious he might render, earnestly he sought. and him he holds in honor. To the Emperor prosperous all things after he had prayed the Apostolic man, and health restored, all things which under the unhappy Valens had happened he announced.

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

calamity his own reckoning, an edict forthwith in the more celebrated places of the city to be set forth he commanded, The edict of Theodosius against the Arians: by which these things were prescribed. The Emperor Theodosius,

Victor and Triumpher, to all of the Arian impiety the Priests. Be it known to you, that, whosoever of you from this day shall be detected within the city's walls, in any of the Orthodox churches assemblies to gather, with a penalty not light is to be chastised. But which hitherto most holy churches through wars and rapines you have occupied, those now in peace to their possessors restore, content outside the city's walls to remain. To Demophilus [k] also, of the Arian impiety at that time the Prince and Bishop of Constantinople, the same were announced, and of him asked, whether, the Nicene and sacrosanct synod admitted, into the union of all the Christian people and the peace of the Church to consent he would. who also Demophilus from the city of Constantinople drives, Who when all concerning peace and union discourse plainly he refused, against him thus pronounced the Emperor: Peace fliest thou and concord? I bid therefore that hence as soon as possible elsewhere thou betake thyself, nor any more among us oratories occupy. The announcement received Demophilus, to the convoked from everywhere of the Arian doctrine adherents thus spoke: Brothers, an Emperor we have obtained most humane, who of his own proper faith and consubstantiality assertors the churches bids be restored, thus peaceably to us decreeing: Which of wars and tumults in the time the churches you have occupied, those now in and with peace restore. Know therefore outside the city's walls henceforth to us it is to be assembled. These things having spoken, and peace he restores to the Church. together with all the Arian multitude the city leaving, outside its walls a sojourn for himself he chose. Thus indeed when for forty [l] altogether years the Orthodox churches they had held the Arians, with Theodosius reigning, not from them only, but the very city also to depart they were compelled, in that same Consulate, and in that same month.

[12] When in that manner there had prevailed again the Nicene faith, and its own the city of Constantinople had received

Bishop [m], to the holy Churches and the whole people was restored peace; their own also temples and oratories received and frequented the Orthodox: this hope indeed had conceived the Emperor, that it could be that into the same with the Catholics doctrine of faith and communion would come both Arians and Macedonians, of the truth of Consubstantiality persuaded, as they had been before from the Catholic Church themselves they had separated: for whatsoever to the heretics them regarded, already before the Emperor had taught the Bishop, Nazianzen Gregory; by what namely reckoning Constantius, The First Council of Constantinople the same convokes. of Constantine the Great the son, in favor of Arius and Macedonius, all things which by his Father so rightly and so religiously had been established overturning, the orthodox faith also subverted, and his example imitated had Valens. After these things Theodosius the chief of either sect's champions to a [n] Synod at Constantinople to be held to assemble wished. There were present forthwith of Consubstantiality the patrons most fierce [o], from Alexandria having set forth Timothy, Cyril [p] of Jerusalem to right concerning the Trinity to think anew led, and Meletius [q] of Antioch. He himself also was present Gregory Nazianzen, and Acholius of Thessalonica, and others several, a hundred all together and fifty. For Arius and Macedonius the cause to defend had come, Eleusius [r] of Cyzicus, Marcian of Lampsacus, Euethius of Ephesus, Mares of Chalcedon, and the rest all to thirty up, of whom far the greater part the Hellespont and Asiatic cities inhabited. In the Consulate therefore [s] of Eucherius and Syagrius, in the month of May, all whom I have said the Bishops, and the Emperor, and the holy Confessor and our Father [t] Isaac into one came, with the rest all, who the orthodox concerning Consubstantiality faith openly professed: [u] but those to whom less was of prudence, Condemned and driven out are the heretics. the wiser ones' exhortations being spurned, into the Arian sect to consent rather chose, than Consubstantiality in the divine Persons to admit. And when thus concerning themselves openly they professed, not only from the assembly of the Church, but from the very also city were they cast out, and from the orthodox-thinking altogether separated: but the Fathers those things which at Nicaea as to faith had been established, firmer to be wishing, similar to the Nicene decrees they published.

[13] The Emperor also after to the Council Fathers concerning the Constantinopolitan Bishop's election he had referred, by several of the Clergy's suffrages designated was [x] a certain Nectarius, a man in piety eminent, of Senatorial blood, The election of Nectarius as Bishop of Constantinople. of morals the best, who of Praetor then the office was discharging. He by the whole people to the Episcopate requested, by a hundred also and fifty Fathers' assent that dignity received, with present the Emperor of Christ most loving Theodosius, the father of Arcadius and Honorius, who themselves also afterward the Empire ruled, together with the most holy Isaac. Then that also was established, that the second from the Roman Bishop place of dignity should obtain the Bishop of Constantinople [y], because Constantinople a new Rome both is and is called. To these all things when his likewise assent had given the Emperor, an end at length to the Council was put, to the greater glory of Our Lord Jesus Christ.

ANNOTATA.

CHAPTER IV.

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

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

[14] But the most blessed Isaac for the restored to the Churches peace, Isaac, wishing to seek again the solitary life. and for the confirmation of the true faith, not a little in soul exulting, the due to God praises rendered for all the wondrous things which he had done. But since most loving of solitude, in it the last breath of life to send forth vehemently he desired; the work being now especially accomplished, on account of which, the desert left, into the frequency of men, God commanding, he had given himself; the matter known, those two, whom often I have mentioned, men most famous, Saturninus and Victor, suppliantly, that they should not by him be deserted, the holy Man besought. Whom he, as a spiritual Father admonished, that it was fair, that when the work, to which to be accomplished one is applied by God, to a happy end now is brought, to ascetic then functions he should give himself back. Nevertheless still they insisted with tears the most faithful men, to their petition that Isaac would assent. When therefore the blessed Ascetic their holy desire had understood, thus them he addressed: Uniquely indeed that to me is in my prayers, that to that whence hither I came, in friendly wise retain him Saturninus and Victor. again I betake myself; since however, as distinguished servants of Christ, this you desire, that the little which to me remains of life's time tranquilly among you I pass, my as of a certain Father best the voice receive: If any of you a little cell to build for me does not refuse, in it I promise to spend my life. Conveniently it happened that a suburban, nor so far from the city's walls removed house possessed Saturninus; similarly also Victor, on what part the city to the sea inclines, near the Heleniana, in the village which Psamathea ^a was called, certain houses obtained: A meaner for himself a cell choosing Isaac, and began both in the name of B. Isaac to build. Wisely however this had thought Saturninus, that a man to a solitude to be inhabited accustomed by ampler buildings is by no means delighted. Of two stories therefore a little house he took care to be made, from dwellings other, as the holy man had sought, separated. Then Isaac meeting, Lo, said he, such as thou didst desire a cell for thee I have built: it now, if it please, inhabit. Having entered into the house the Saint, when not at all toilsome to be he beheld it, not a little delighted, a sojourn there for himself he chose.

[15] But Victor not a small of his possessions space with ample and many buildings was filling. Who after he learned by Saturninus his hope to have been forestalled, the more proudly built houses he rejects. great in soul grief he took: and the holy man in that cell which he was inhabiting visiting, his knees on the ground placed, that the place which for him to be inhabited he had prepared to admit he would not be loath, ardently he importuned. Him the holy man, as a most loving of his children father, with this answer pacified: Do not I pray, said he, son, what is done so grievously bear; this indeed from the Lord we have a command, that our speech not other be than, It is, it is; No, no; but what is more, is of evil. In whatsoever therefore place from this life to migrate the Lord shall have willed me, in it it is fair that to the last even I persist. Which when he had said, and to the man well had prayed, him in peace from himself he dismissed. Isaac moreover an angelic on earth life was leading: but the aforementioned Men illustrious to the royal palace themselves never betook, unless first much in the morning the holy Ascetic they had saluted, by whose then prosperous apprecation fortified, Grows his among men veneration, to their affairs more alacritously much they departed. To several also others when the wondrous virtues of the holy man they had opened, with a certain holy zeal all they filled: and there began on every part eagerly to be made on the several days to Isaac a concourse of men, who by his holy discourses in the true faith and Christian morals not a little were confirmed. Hence it came that of them very many into their own house him invited, that by his holy prayers aided happy all things they might obtain; whose notable faith perceiving Isaac, from all vain glory's pursuit far placed, Which his humility and miracles increase. their houses to go to he did not disdain. And when from time to time it happened, that a longer somewhere delay for a just cause he drew, and he wished much by night to himself to retire, shut he found the city's gates. Before these then standing the holy man, his to God poured prayers; which finished, and of the Lord's Cross the sign on the doors of the city impressed, of their own accord very often to be opened these were seen; and his then cell thus sought again Isaac, the divine majesty with deserved having pursued praises. Nay even the Emperor himself Theodosius very him frequently to go to, and of himself that among praying mindful to be he would vehemently sought.

[16] At the last also it seemed good to the supreme Lord, who where two or three in his name gathered were, in the midst of them to be himself he promised, to the greater glory of his name, not a few to his servant Isaac disciples to commit and followers; so that, Disciples not a few he gathers, divulged everywhere of the heavenly of S. our Father Isaac's conversation the fame, to that angelic of living reckoning very many from everywhere were excited, when no there of a Monk [b] vestige was. Saturninus however when the holy man through divine grace with so many brothers and disciples increased he saw, with immense toward him love compelled, all of that place's instruments and rights he handed over, that altogether free to him it might remain. He was therefore the blessed man as it were a most clear light, in an obscure place shining forth: which if at any time it happened to him going into the city, to those who very many that for his house and family he would pray besought, of the beggars some to come to meet, nor what to the wretch he might bestow to be at hand; of his own cloak divesting himself, to the needy that to grant he was wont. he is famed for virtues, In this manner the whole of his life's course he consummated, to his Lord most faithful obedience exhibiting, to prayer assiduous intent, of hospitality most loving, the needy with every aid cherishing, to the necessities [c] of the Saints communicating, in dealing easy, by no means contentious, of injuries patient, of wrath devoid, useful many things with praise teaching, and those gently and kindly instructing who to the right faith contrary opined. and by sound doctrine. To all these that uniquely he inculcated to be confessed and with highest to be extolled praises, that in the most holy Trinity of one and the same substance is the Father and the Son and the Holy Spirit: in this indeed most pious confession the salvation of men to be situated, and other many things to good living useful to urge by no means he ceased.

[17] Full of days, Moreover when of a distinguished old age the years now entered, and full he was of days, to his life's term to draw near he began. Having convoked therefore all to whose spiritual profit he attended the disciples, much to them he used admonition, that in of the Lord's faith the rock firm and immovable they should persist, and to God of mercies the Father them he commended. Chosen then from all some one, to whom Dalmatius [d] was the name, of most fervent faith a man, and of the virtues of Isaac an imitator excellent, a new for them moderator he substituted. Then vows again and prayers for their cause to God conceiving, in peace all from himself he dismissed. When therefore, that from this life he should depart, and into the heavens to the Lord he should go, the time now had come; through the Angels' hands, and his successor being designated, he dies. who not otherwise than intimate certain his familiars to the dying were present, his spirit to God he delivered. Then indeed immense the Brothers all sorrow invaded. He himself also most Christian the Emperor Theodosius, hearing of so great a man's death, not a little grieved. A litter also he sent down, on which the venerable of the holy man body placed, to the great and most holy church, which then from [e] Irene was surnamed, the vigils being celebrated in the Cathedral church, should be carried. Which when it was done, in the same most holy church was begun to be held a vigil. The next morning the city whole with its most holy Archbishop Nectarius, and all the Clergy, not without psalms and hymns spiritual, to the very sepulchre carried out the deceased.

[18] But Aurelian, of the magnates [f] of the Emperor one, in the protomartyr Stephen's honor, had built a Confession toward the south over against the Monastery of S. Abbot Isaac. When therefore he from the living had gone, he set up before the way of the monastery a guard of many men, he is buried in the Martyrium of S. Stephen. that the venerable of S. our Father Isaac relics they should seize, and into the mentioned now Confession for blessing's sake deposit; which also was done. In this therefore manner in S. Protomartyr Stephen's Confession at the sacred table's right side, in the Sacred part itself, the venerable of S. Isaac body to place it was necessary. But indeed his disciples, with great affected sorrow, to their monastery returned, which from the aforesaid Oratory not far was. He ceased to live S. Father and Confessor of Christ Isaac on the month of May the twenty-sixth day, with ruling the empire Theodosius, and his son Arcadius Caesar declared, the Consuls being Miarobaudus the second [g] and Saturninus, to the glory of Our Lord Jesus Christ, to whom be praise and honor, world without end. Amen.

ANNOTATA.

ANOTHER LIFE

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

Isacius the Anchorite, at Constantinople (S.)

FROM LIPOMANUS.

[1] After the venerable and immaculate and precious Cross of our Lord Jesus Christ's finding, Valens persecuting the Orthodox, after the empire of Constantine the Great the Emperor, the crafty and cunning and wily serpent, who always to the race of pious men hostile and envious and malevolent is opposed, and the faith of our Savior Jesus Christ always impugns, such a thing against God's churches contrived. For with reigning the impious and iniquitous Emperor Valens, a great against the orthodox faith assault was made. For he of the Arian heresy zealous and a defender, bade that the holy churches of the faithful be closed: and forbade, that the wonted in them sacrifices be made: nay even some of them to be demolished, others into stables to be reduced he caused. And this indeed pride long flourished: at which indeed time, great was the grief and sorrow of the servants of God. They prayed however night and day, that the Lord God to mercy might be moved, and justice might exercise. Thus therefore then it was done, as once under Herod the king for the Prince of the Apostles it was done.

[2] God therefore some years interposed, of a certain servant of his a Monk, who Isaac was called, the spirit, as for Susanna once Daniel, and Isaac of the evils an end from God seeking, roused: who, like Elijah the Prophet, when an angelic life he had set up, from the East set forth. But his prayer like a lamp burned: for the divine Spirit and grace heavenly in him rested. He when the Emperor iniquitously to bear himself he perceived, vehemently grieved and was anguished; and prayed the Lord, that from his sublime and holy seats he would look down, and his mercy demonstrate. Heard him God, as Moses against Pharaoh, and against the Emperor of the enemies an assault stirred up. For at that time the Barbarians, at the Danube gathered, their forces had drawn together, and war against the Emperor were moving, and with all their strength into the city to enter attempted. A great therefore tumult arose, and much booty was driven off. Gathered also the Emperor his army, and against the enemy an expedition prepared. there rush into the Empire the barbarians: But the same to him happened, which to Saul David's enemy had befallen: neither indeed did he return: for Samuel's prophecy in him also was fulfilled, that God to wrath he had incited.

[3] When therefore to war was setting forth the Emperor, there met him blessed Isaac, and thus him addressed: Emperor, against whom about to move Valens twice in vain admonishes Isaac: of the Orthodox the churches open, and God thy journey will prosper. But he the holy man not even to answer deigned: but him, as a fool, left, departed. On another day the holy man the Emperor again having overtaken: Open, said he, Emperor the churches of the Orthodox, and the war prosperously thou wilt finish, and a victor thou wilt return in peace. The Emperor himself collecting, and considering what to him meant those words, Thou wilt return in peace; wished to him the churches free to dismiss. And a council gathered, of opening the Orthodox churches he consulted: but who at that time Prefect was, since he was of the impious of the Arians flock, persuaded the Emperor, that B. Isaac he should not hear, but with contumely affected and afflicted dismiss. By which words led the Emperor, the man pious despised. But he the just of God judgment awaited.

[4] But a few days interposed, the Emperor setting forth again he overtakes; and the horse's bridle seized, he began him both to reprehend, and to exhort, at length also the horse's bridle seized once and again, that to him he should grant, what he asked: but he was unwilling. There were however near the way thorns with paliuri, so dense and rough, that whatever animal had entered, could not itself thence alive extricate. This the Emperor place as a snare having spied, bade, that the holy man thither they should cast, that he might perish. But when into the thorns he had been cast, so softly he lay, as if on a couch he were resting, nor in any way was he hurt. And when the Emperor with his army had departed, there approached three ^a men in white garments clad, whom the blessed man did not recognize, and him unharmed they drew out, and themselves from his eyes withdrew, that he could not understand, who they were. But when into himself he had returned, he knew them to be Angels of God: and bending his knees, thanks he gave to the Lord, to whom a care are those who fear him. And when long on prayers he had dwelt, and God had praised, he rose: and by the Holy Spirit corroborated, by another way he met the Emperor, and stood in his sight. But the Emperor him beholding, wondered, and at the holy man's presence so was astonished, that to speak he could not. to him death he threatens unless the churches he restore. He indeed with confidence: Thou indeed me, said he, about to perish in the thorns didst think, but me God through his Angels alive preserved. Wherefore hear me, Emperor, and open the churches of the Orthodox, and the adversaries thou wilt overcome, and with praise and glory thou wilt return. The Emperor, although the liberty and countenance of the man he admired, not however obeyed: was for his heart blinded and alien from God: but to two Senators, Saturninus and Victor, the holy man he delivered: This one to me, saying, to be guarded take care, until I return in peace: and then his arrogance with deserved penalties I will affect. But holy Isaac, of the Holy Spirit full, as once against Ahab king of Israel Micaiah the Prophet, thus answered:

If returned in peace thou shalt be, know in me not to have spoken the Lord God. Thou indeed hand shalt join, but thou shalt not be able the enemies to resist, and from their sight thou shalt flee: at length thou shalt be taken, and alive with fire thou shalt burn up.

[5] The holy man therefore being delivered to guards, departed the Emperor, by his words moved and perturbed. The Saint into custody given, And when he was about to enter war, into a certain town [b] to the Danube near having entered, the army he reviewed, and a day to the battle named: and when for a few days he had rested, standards he joined and clashed. But as the holy man had foretold, of the enemies the assault to sustain he could not: and so to flight himself committed, and into a field, in which a stable was of chaff full, he came; and there with the Prefect, through whom he had been corrupted, hid himself. The Barbarians indeed, who followed, and Valens being slain, when there him to lurk they had found, with fire cast round the stable they kindled. And thus the wretch burned, his spirit rendered. The whole however his army to Thessalonica [c] betook itself, and Gratian the Roman Emperor awaited: who when to it, God favoring, he had come, another to them Emperor, by name Theodosius, a man faithful and glorious, and of the orthodox faith most zealous appointed: Theodosius Emperor is appointed. and so to Rome Gratian returned: the soldiers however, having received the Emperor Theodosius, glad with him to Constantinople set forth. Saturninus indeed and Victor, to whom holy Isaac to be guarded had been delivered, to the Emperor to salute approached: and they besought from the holy man, that for them God he would pray: for they venerated him as a prophet, since whatsoever to the Emperor as future he had foretold, had come to pass.

[6] Isaac from prison loosed They led however him into the city, and among themselves contended, which of them for the holy man a house should build. But he, their contention known: Hear, said he, me, servants of Christ, do not contend: to me grateful is your zeal. But because to you it is at heart, that for my humility a refuge you prepare, what is to be done by you, I will say. If anyone shall be first, to build me a house, there I will dwell all the days of my life. They however, the holy man heard, eagerly a house began to build. And Saturninus indeed, since a place outside the gate [d], which Collarida is called, he possessed, there built. Victor however, in the palace's place [e], which Sandy is called, a house constructed. When therefore both, of the blessed man's name an edifice were contriving, Saturninus with applied diligence, so willing God, a dwelling of double consisting story finished: and the blessed man approaching: Lo, said he, servant of God, a dwelling for thee I have constructed: come therefore, and there dwell. Approached the holy man, and there in the name of our God remained. Victor however with great ambition a dwelling when he had built, came and saw himself by Saturninus to have been surpassed. And so with great affected grief, the built for him cell he enters, suppliant to the holy man's feet he prostrated himself: I pray thee, saying, Father, that my also place thou take, and in it abide, since it in thy name to be built I took care. And when with many words he had besought, answered him the just Isaac: Son, saying, in what place willed me God to dwell, in it I will rest, until of my life the end shall come: and he blessed him, and dismissed. In his dwelling therefore glad he was abiding.

[7] Saturninus however and Victor frequently him visited, by the sign of the Cross the gates he opens, and led with them also other friends; and those things, which for relieving the poor are necessary, supplied. To his house also each of them him invited, that to them the Lord at his entrance and going-out might bless. But if it happened, that, he later going out, the gates of the city were shut; he stood and prayed, and the sign of the Cross made, of their own accord the gates were opened, and so he went out, giving thanks to God. Saturninus however since him vehemently he loved, brought to him the deeds of the whole place, that proper it might be of his dwelling. Nights therefore and days assiduous to God prayers he offered, nor ever ceased to the poor alms to distribute. But if it came to pass, that some poor man on the way begged of him an alm, at once he stripped off his cloak, and to the poor man gave. In all however the time of his life gravity he kept, in spirit fervent, as says the Apostle, the Lord serving, in hope rejoicing, in tribulation patient, to prayer instant, to the necessities of the saints communicating, to all blessing, cursing no one, of the Angels imitating the life, the footsteps following Apostolic, both in zeal, both in sacrifice, both in desire of Christ; all meekness toward all men before himself bearing, The virtues of the holy man: with God's virtues adorned, by no means pugnacious, from all malevolence and malice alien, peace and quiet seeking, the adversaries admonishing and exhorting, that they confess and adore the most holy Trinity, in which consists the salvation of men; and that the heavenly order of the Angels and the divine life they imitate. Rom. 12, 13 Advanced however to a good old age, to which Abraham in the land of promise, to the common end of life he hastened.

[8] On a certain day therefore having convoked all the Brothers, with a long them discourse he instructed, and his pious death and exhorted, that stable and firm in the faith they should remain, and far from all reproof to God's commands they should obey: and so them to Christ most clement he commended: and a man faithful [f] and constant, and of his discipline zealous he chose, whom over them he might set: and God having prayed, them he dismissed. But when the hour had come, that from the body to God he should migrate, in peace his spirit to the holy Angels he delivered. A great indeed among the Brothers cry and grief arose, who with tears said: Father, be mindful of us: and tending him, according to his dignity carried him out. The citizens however all to his death had run together, and to the tomb even accompanied him, and with honorable burial. and his holy and precious Relics in the church of S. Stephen the Protomartyr, in [g] the sacred altar placed. And the rest indeed to their own each places returned: the Brothers indeed to his dwelling, God praising, returned. He migrated to the Lord our holy Father Isaac on the VI Kalends of April [h], and assiduously for us with the Savior Christ intercedes, confidence using with God and the Father: to whom glory and dominion and adoration and praise is owed, with his only-begotten Son, and the Holy Spirit, now and always, and world without end. Amen.

ANNOTATA.