passed on to his children: but that which he had lost and did not then possess, he could not confer upon them. Mortal, therefore, he begot mortals; and from this the death of all his descendants followed, not however from his transgression. Indeed, if you examine the Holy Scriptures accurately, there will be times and places where you find that God destroyed others on account of their fathers. For it is written in Samuel: "Because I remember what Amalek did to Israel when he came out of Egypt, go now, Saul, and fight against Agag and his people," etc. And it stands written elsewhere that on account of David's sin, his wives were to be ravaged. And again, for the sake of the Gibeonites, the sons of Rispah, daughter of Aiah, were killed by hanging by David; furthermore, regarding that which you gather as an absurdity, that sin was the cause of the creation of this world, we reply that it is thoroughly false and to be detested. Meanwhile, we freely admit that the world was founded for the sake of man the sinner; and this for the following reason: for as soon as Adam was formed, he was led into paradise as a middle place, so that if he obeyed the law, he would be taken up into the heavenly kingdom, but if he did not obey, he would be cast down into this world, a matter which we have explained elsewhere. Therefore, this world is the result for the sake of man the sinner, not however of sin; it is truly a valley of tears and a place of sorrows and the shadow of death, not of delights, as you suppose. Finally, for the argument you gathered from the demons—who, even though they sinned more grievously, were not yet punished by death—we resolve it thus: the demons, because they had exalted themselves and boasted through pride, were for that reason cast down; but they did not die on account of sin, because they had been endowed by God, the Parent of all things, with an immortal nature when they were created, that is, before they had sinned; but Adam died because the grace of immortality had been taken away from him on account of the sin he had committed. Nor, indeed, are we and the demons endowed with the same things; for God deems us worthy of His grace, but them not at all, even though they possess very great reason. Therefore, from all these things it is clearly concluded that we die on account of sin. B Verily, if sin reigned in our nature for this reason, because Adam transgressed against the law of God, how much more shall we be justified and saved through the life of Christ, who both overcame death and conquered our nature, and opened for us the way of salvation when He descended from heaven to us, by which, walking, we might attain to the blessed habitations of the house of His Father: who with the Father and the Holy Spirit be lauded, gloriously preached, and adored for such great benefits which He has bestowed upon the human race, from henceforth and for generations of generations. Amen.
YEAR OF OUR LORD 956
THEODORUS DAPHNOPATA
NOTITIA.
(Oudin, *De script. eccles.*, vol. II, p. 448.)Theodorus Daphnopata, first secretary and patrician at Constantinople, flourished in the year 956; Joannes Scylitzes and Georgius Cedrenus make mention of him, each in the prefaces to their Histories, and he holds a prominent place among those who wrote Byzantine or Constantinopolitan History. The age in which he lived is indicated by his oration on the hand of St. John the Forerunner and Baptist, which for a long time and with great care, says Cave in volume II, or part II of his *Historia literaria*, had been kept until the year 956 at Antioch in the temple of St. Peter, until at last a certain Job, a deacon of Antioch, secretly stole it, and having left the city by night, brought it to Chalcedon, where prominent senators, having been sent ahead by the imperial trireme for this very purpose, and meeting it with Patriarch Polyeuctus and the entire clergy and people, with wax candles, torches, and frankincense, escorted it into the palace in the year about 956, as Cedrenus relates this in the *Historia Græco-Latina*, page 610. Soon the feast of this Translation was established, and on this occasion in the following year, when the anniversary solemnity of that feast returned, Theodorus delivered this oration, as he himself relates at length in numbers 16, 17, 18, and 19. Hence his age, otherwise sufficiently obscure, is clearly detected. This is from Laurentius Surius, in the place cited by Cave. He also wrote a History or Byzantine Chronicle, which time, the consumer of all things, has begrudged to posterity. But other works of his survive, which in some way preserve Theodorus' fame for posterity. There exist the same author's *Apanthismata* or *Flosculi*, excerpted from various works of Saint John Chrysostom, among the manuscript codices of the Bodleian Library, codices 2544 and 2545, and in the manuscripts of Thomas Bodley, codices 254 and 255, the first of which contains 32 such sermons of Eclogues, the second the sermons
A 14 extracted from Chrysostom by Theodore the Magister in Greek. The same are distributed into 36 sermons in codex 68 of the Augustan library, etc. And divided into 33 chapters, in manuscripts indeed in the Imperial Viennese library, in the Greek theological manuscript codices CLIII and CLIV, as Lambecius has it in volume IV of the Commentaries of this library, pages 137 and 139, regarding the said codices with these words: "Theodore Daphnopata's *Apanthismata* or Flowers, plucked from various works of Saint John Chrysostom, and divided into 33 chapters; the very words of the Greek title are: *Απανθίσματα τοῦ ἐν ἁγίοις Πατρὸς ἡμῶν Ἰωάννου τοῦ Χρυσοστόμου, ἀναθροισθέντα παρὰ κυροῦ Θεοδώρου τοῦ Δαφνοπάτους*." These *Apanthismata* indeed exist in volume VII of the Savilian Greek edition of the works of Saint John Chrysostom, page 665, and in volume VI of the Greco-Latin Frontonian edition, page 663; but the order and number in both differ from this Imperial codex, as was evident to me upon comparing them. The author is honored with the title of protosecretary and patrician, and without doubt he is that very same Theodore Daphnopata, who is cited by John Scylitzes and George Cedrenus in the Prooemia of their Histories, and among those who wrote the history of Byzantium or Constantinople piece by piece, he holds a primary place there. It exists also in the same Imperial library, as the same Lambecius testifies in volume IV of the same Library, page 60, in the Greek theological manuscript codex CXI, number 5, and indeed from folio 87, page 1, up to folio 98, page 2. "The oration of Theodore, Chief Secretary and Patrician, surnamed Daphnopata, on the hand of Saint John the Baptist, translated from Antioch to Constantinople, whose title and beginning is: *Θεοδώρου πρωτοασηκρήτου καὶ πατρικίου, τοῦ Δαφνοπάτου, λόγος εἰς τὴν ἐξ ᾿Αντιοχείας ἀνακομιδὴν τῆς σεμνῆς καὶ τιμίας χειρὸς τοῦ ἁγίου Ἰωάννου, τοῦ Προδρόμου καὶ Βαπτιστοῦ.* It begins: *Ἰδοὺ καὶ πάλιν ἡμῖν ὁ ἱερὸς τοῦ Χριστοῦ ἐπεδήμησε Πρόδρομος, τῶν αὐτοῦ χαρίτων ἀναδιδοὺς ἀφθόνως τὰ νάματα*." This oration indeed exists in Laurentius Surius, volume IV of the *Probatis SS. Historiis*, the 29th of August, but in Latin only and without the name of its author, Theodore Daphnopata, and it begins with these words: "Ecce ad nos rursus venit sacrosanctus Christi Præcursor, abunde fluenta emittens suarum gratiarum." Leo Allatius also makes mention of this same oration concerning the translation of the hand of Saint John the Baptist in his *Diatriba De Symeonum scriptis*, page 96, and in the same place, just as in this Imperial manuscript codex, it is attributed to Theodore Daphnopata. The same Allatius in the same place, page 87, puts forward another oration by Theodore Daphnopata, *In Nativitatem Præcursoris* (*εἰς τὸ γενέσιον τοῦ τιμίου Προδρόμου*), which begins *Εἰ μὲν ὁ τοῦ Λόγου κήρυξ καὶ πρόδρομος*, and in the Vatican codex 1074 it is attributed to Theodoret, bishop of Cyrus (*Θεοδωρίτου ἐπισκόπου Κύρου*), whose works are found printed in Greek and Latin. B To the same Theodore Daphnopata belongs the *Encomium of the Apostle Paul*, collected from various sources, which Leo Allatius mentions in *Diatriba De Symeonibus*, page 1: *Ἐγκώμιον ἀπὸ διαφόρων λόγων τοῦ Χρυσοστόμου, εἰς τὸν ἅγιον ἀπόστολον Παῦλον* under the name of Theodore the Magister, and it begins: *Τῆς μὲν ἐπιγραφῆς τῶν ἀποστολικῶν πράξεων*. For as Savilius notes regarding the cited *Apanthismata*, their author in the Vatican and Palatine manuscript codices is called Theodore the Magister, who in the Imperial codex is expressly called Daphnopata. And this *Encomium* is also found among the various *Apanthismata* of this Theodore in the Savilian edition of the works of Saint John Chrysostom. In his Dissertation on the edited works of Saint John Chrysostom, chapter 9, Savilius lists 31 *Florigeria* extracted from the homilies of Saint John Chrysostom by Theodore the Magister of whom we speak, which the said Savilius has in volume VII, page 665 of the Greek Eton edition, up to *Florilegia* XLVIII, namely with the addition of 5, 9, 11, 22, 28, 32, 33, 39, 40, 41, 42, 43, 44, 45, 46, 47 and 48. But from these, very many are excerpted from those homilies which survive, and are thus found elsewhere. Regarding these, Savilius says as much in the notes to volume VII, column 919 of his Greek edition: The number of *Apanthismata* in the manuscripts is about 32, 33, or 35, from which if you subtract 9, 11, and 28, there remain only 31 chapters, rightly to be considered under the name of *Eclogues*. More on these in the Dissertation on the Chrysostomian works, chapter 9, to which we send the reader, all taken from Savilius. This Theodore Daphnopata of ours, having later abandoned the emperor's court, as is the custom of many Greeks, seems to have chosen the monastic life, and to have written an *Encomium on Saint Gregory Nazianzen and Archbishop of Constantinople*, as Peter Lambecius has it in book VI of the Commentaries of the Imperial Viennese Library, part 1, regarding the Greek juridical manuscript codex number 10, page 36, in these words: "The tenth, and indeed from folio 221, page 1, up to folium 292, page 2, is the encomiastic oration of Theodore the Magister on Saint Gregory Nazianzen, whose title and beginning is: *Λόγος ἐγκωμιαστικὸς πρὸς τὸν ἐν ἁγίοις Πατέρα ἡμῶν ἀρχιεπίσκοπον Κωνσταντινουπόλεως καὶ οἰκουμενικὸν διδάσκαλον Γρηγόριον τὸν Θεολόγον, συγγραφεὶς παρὰ τοῦ τιμιωτάτου ἐν μοναχοῖς, σοφωτάτου καὶ λογιωτάτου κυροῦ Θεοδώρου τοῦ μαγίστρου. Οὐχ ὅπως οὐδ᾽ ἂν εἷς οἶμαι τῶν πάντων, οὐδ' ὅπως τι οὖν ἐμοὶ νεμεσήσαι, οὐδ᾽ ἀπονοίας ἔστινος οὖν ἕλοι, καὶ θράσους, εἰ μηδὲν μήτε τὸ μέγεθος ὑπολογισάμενος τοῦ παρόντος ἀγῶνος, οὐδ᾽ ὡς* etc." C But the same Lambecius in book V of the Commentaries of the said Library, codex 266, number 13, had ascribed from conjecture the same *Encomium* to a certain Symeon Seth, page 201, in these words: "The thirteenth, and indeed from folio 167, page 1, up to folio 232, page 2. The encomiastic oration of a certain anonymous Magister, who seems to be Symeon Seth (for the title of *Magister and Orator* is often attributed to him antonomastically in other several Greek manuscript codices) on Saint Gregory Nazianzen, Patriarch of Constantinople, whose title and beginning is: *Τοῦ σοφωτάτου καὶ ῥητορικωτάτου Μαγίστρου λόγος ἐγκωμιαστικὸς πρὸς τὸν ἐν ἁγίοις Πατέρα ἡμῶν, καὶ οἰκουμενικὸν διδάσκαλον, ἀρχιεπίσκοπον Κωνσταντινουπόλεως, Γρηγόριον τὸν Θεολόγον. Οὐχ ὅπως οὐδ' ἂν εἷς οἶμαι τῶν πάντων, οὐδ᾽ ὅπως τι οὖν ἐμοὶ νεμεσήσαι, οὐδ᾽ ἀπονοίας*, etc." Finally, in our Lugduno-Batava library, in the Greek manuscript codices D
[Isaac Vossius, in Greek codex 144, has the *Life of Saint Theodore the Studite*, A *tou tōn Stoudiōn hēgoumenou*, written by the logothete Theodore, who is commonly called Daphnopates. And in the Augsburg library, codex 68, near the end of the codex, as is evident from the Catalogue. Peter Lambeck, in book IV of his *Commentaries on the Vienna Library*, codex 163, page 160, lists that this codex contains an *Exposition by Theodore of Antioch on the Twelve Minor Prophets*; whom Peter Lambeck thinks was the Bishop of Mopsuestia in Cilicia, who died in the year 430 or shortly before. Its title and beginning are: *Theodōrou Antiocheōs hermēneia eis tous prophētas*. *Hermēneia Hōsē tou Prophētou, eis elenchon tōn abasanistōs epiballein tais prophētikais epicheirountōn phōnais*. However, Lambeck thinks, based on Photius’ *Bibliotheca*, codex 38, where is mentioned *Theodōrou Antiocheōs tou Mopsuestias hermēneia tēs ktiseōs*, that this work pertains to him; I, however, consider this commentary to be of a much more recent age, based on its own opening, and that it pertains to Theodorus Daphnopates the Antiochene, who culled *Apanthismata* (Flowers) from the works of the divine Chrysostom. Bernard de Montfaucon, a Benedictine monk of the congregation of St. Maur in Gaul, followed Lambeck's opinion in his *Diarium Italicum*, published in Paris in 4to, in the year 1702, by Jean Anisson, where he speaks of two other manuscript codices of this commentary in Italy, in these words (chapter 3), where he deals with the manuscript codices of the Grimani museum, page 39: "Theodore of Antioch on the twelve prophets, the beginning of which work is *Elenchon tōn abasanistōs*, etc. The book does not seem to have been published yet; it exists also in the Imperial Vienna Library and in the Vatican. I do not know which Theodore it is, whether the Antiochene, or the Heracleote, or another of the same name, of whom there were very many. These commentaries are of good quality, the codex is recent." And page 46, where he speaks of the library of Meletius Typaldus, Archbishop of Philadelphia, prelate of the Greeks: "In another codex of Theodore of Antioch on the twelve prophets, the same work, which is dealt with above in the house of Grimani. In the note to the commentary on Hosea, this Theodore cites his own book on the Psalms. He commonly explains the letter. A commentary of good quality. I do not recall whether the word *Antiocheōs* (Antiochene) is read in the codex, or if it was added by me out of opinion." B These are the things I have had to say about Theodorus Daphnopates, which were provided by Gerardus Joannes Vossius, book I, *De historicis Graecis*, page 418; Leo Allatius in his *Diatriba De Simeonibus*, pages 96, 97, and 111; Petrus Lambecius, book IV of the *Commentaries on the Imperial Vienna Library*, pages 60, 137, and 139; and William Cave, volume II, or part I, of *Historia litteraria*, at the year 956, to which he assigned him.]
THEODORI DAPHNOPATE ENCOMIUM OF SAINT JOHN THE BAPTIST
(It exists among the works of Theodoret. See Vol. LXXXIV, col. 33.)THEODORI DAPHNOPATE ORATION ON THE TRANSLATION OF THE HAND OF THE HOLY FORERUNNER FROM ANTIOCH TO CONSTANTINOPLE
(According to Surius on the 29th of August.)1. Behold, the most holy Forerunner of Christ comes to us again, abundantly sending forth the streams of his graces; and once more a festive day is rendered which displays greater and more powerful arguments than those which are in his other feasts; and it elevates those who delight in feasts to a loftier contemplation of miracles. Lo, the clear and, in every respect, brilliant Morning Star of the Sun of Justice has shone forth, illuminating with its rays the whole fullness of the Church. And not, as before, by his birth, nor as later, by the amputation of his head performed by Herod, nor as subsequently, by the secret revelation of the same marvelous head, but by the hand, which was venerable even to the angels themselves, which is illuminated by celestial light, and overshadowed by the grace of the Holy Spirit; which laid aside upon the earth whatever was heavy and earthly, and was transferred to incorruption through a life of continence, [and] his festive day. But it comes not, as before, through his birth, nor then, by the amputation of his head performed by Herod, nor after, by the secret revelation of the same marvelous head, but by the hand, which was venerable even to the angels, which is illuminated by celestial light, and overshadowed by the grace of the Holy Spirit; which laid aside upon the earth whatever was heavy and earthly, and was transferred to incorruption through a life of continence.
A That which was above man; which formerly showed the Lamb of God to the ungrateful Jews, and threatened the sinners with the axe laid to the root of the trees.
II. Now, however, when this very thing has appeared, and the hand has in a more excellent way escaped the barbarian [hands], by which it seemed to be held as a captive, it is just that the assembly of those who willingly celebrate the feast should be moved with piety and reverence; and that the clouds which interpose and hinder the soul should be dispelled and dissolved by that illumination which is perceived by the intellect; and that with eager foot and exultant spirit, one should hasten to the mysteries which are even desirable to the angels themselves. For this is to celebrate a feast, to be ready with a prompt and eager mind to meet those things which are venerable, and outwardly to show the internal fervor of faith and affection B by forms and motions. Here, therefore, let every order be present to me, of those who are honorably removed from matter in the heights, and of those who are still encompassed by this dust: and in a common dance, let us constitute a luminous and most clear theater, with him as our guide who is greatest among those born of women. For even though he surpassed the limits of human nature through a life alien to flesh and body, as one who nevertheless participated in our natural properties, he rejoices in our praises and celebrations for him, and receiving our good will, he returns abundant remuneration.
III. Moreover, the quaternion of the Gospels will show more openly to those who examine these things diligently his conception and birth, and the life which he led in solitude, and his manifestation to Israel, and the truthful testimony through which he showed the Lamb of God, and proclaimed the acceptance by human nature of him who came first and after him by divine authority; and how, called from on high, he came to the Jordan, and when he had baptized him who was pure and alien to every stain and superior to any cleansing, he showed by that contact the fountain of sanctification, and what the Jew said who was baptized by him, concerning his commendation through the similitude of the reed and soft garments; silently signifying his simplicity abhorring the care of superfluous things, and his firmness and constancy in virtue, and that he was equal to the ancient Elijah, and similar in character; and whatever things are consequent to these.
IV. But the things which befit the present celebration are to be proclaimed and taught, so that this scope may harmonize with the argument of the feast, and our study be rightly directed toward it. He, educated in the Mosaic documents, and meditating assiduously on the law of the Lord, placed everything second to its custody and observation: but he placed the greatest study on persevering in its justifications. When, however, Herod, a most lustful man, who was tetrarch of Galilee, transgressing the decrees of the law, had taken into marriage the wife of his brother Philip, C when it was not lawful for him, because Philip had begotten children by her: and that crime was indeed an overturning of the law, and a contempt for God, but an exhortation and incitement of men to worse things; then, as a brave athlete, John, correctly instructed and previously exercised in labors, armed and fortified with the weapons of truth, builds up a battle line against the tyrant. But what were those things? *It is not lawful for you to have your brother's wife.* (Mark 6:18) O liberty, which cannot be overturned, O divine mouth, and tongue, which is moved by God, which, fixing the stings of rebukes into the heart itself, caused that proud and insolent man to throw away his shield and flee. O venerable and holy hand, which, moved to the utterance of words, also increased the harshness of the rebukes, and showed confidence and boldness. For it is the custom of those who contend with words to move the hand together with the mouth, and to apply movement to his speech also, and through both to show how confident and fearless is he who speaks. Hence it happened that he was cast into prison and into chains, when the maddened woman compelled her nefarious lover to this.
V. Then the day of the birthday feast, and the abundant and immoderate drinking, when too much wine had brought him who was celebrating the banquet to delirium. What, then, is the delight? The dancing of the daughter, who was like a harlot, and the petition for a reward; and the reward, the killing of the prophet. From which arose the king’s feigned sadness on account of the goad which possessed him inwardly; yet compliance, and submission, and the pronouncing of sentence against the just prophet, and a little later the head brought on a dish, and handed to the libidinous and adulterous woman. What is more inhumane and more nefarious than this inhumane action? What is more insane and bestial than this bestial crime, that a man surrounded by holiness from his mother's very womb, who had embraced temperance, had taken up chastity, had exercised himself in fasting, had separated himself from all contact with men, had lived in solitude as in a city, who lived together with the beasts of the field, was covered with camel's hair, was girded with a leathern girdle, had as food what was born of its own accord like the birds, lacked supplies, lacked utensils, and was plainly devoid of flesh: who was seen also to be wholly D removed from matter, because this material composition was attenuated and emaciated by fasting, and brought to a void of matter on account of his singular continence; that he, I say, struggling for justice, for truth, and so that the law might not be violated in any way, should be given as a reward to an adulterous woman.
VI. But in what way these things were permitted by Him who administers all things wisely, those to whom the spirit has been given to know these things in some part understand. His disciples, however, when they had taken the body separated from the head, committed it to honorable burial, lest if this also after his decease should be seen
A by the lascivious and the voluptuous, it might be a greater incitement to envy, and a material for greater wickedness to the intemperate. Thus, then, the body was hidden in burial, since no one had dared to search for it then, nor had he himself revealed it. But since I have arrived at this place, I wish, regarding this prophetic tabernacle and the hand which had grown to it, to explain to this sacred gathering something that depends on ancient tradition, and to relate more fully what we have heard and known concerning these things, and what ancient histories hand down, and whence this divine grace was translated to Antioch, and where that translated prophetic tabernacle was deposited, and what was the manner of this translation, and again of its removal and exportation.
VII. Herod, who had slaughtered the infants, when he had transferred the principate of the many to a kingdom, was indeed obedient to the Romans. But since he sought in many ways so that he might appear benevolent and faithful to them, he brought it about that the Romans looked upon him with kindly eyes, and that there would be no reason for them to have any suspicion that he would defect from them. In order that his benevolence toward them might be clearer, among other things he founded a city, situated not far from Jerusalem, but distant only the journey of one day, calling it Sebaste, in Latin Augusta, so that by the appellation of Augustus Caesar he might signify his own benevolence and servitude toward him. In it, he who after him obtained the principate, the tetrarch Herod, fixed his royal residence, in which also was that banquet at which the prophet was killed, and near B which this holy prophet had been in bonds in a certain dark dwelling of those accused. They relate that the body of the herald of truth was buried crosswise from this place. In which place they also say that there was formerly another sepulchre of the prophet Elisha, so that two sarcophagi appeared lying together in one and the same place. There also a great temple had once been built, which, because of the things that were done in it, its miracles and beauty, was incomparable. But when its roof had fallen in over time, its buildings were left under the open sky, so that one little house alone remained unharmed, which was called the treasury of sacred vessels, in which the sarcophagi of the prophets were also kept without any detriment.
VIII. But when Luke the Evangelist went about to all the regions, and in his journeying also came to Sebaste, touched by a desire for Antioch, as he had been born there, he was possessed by a great zeal to take away that sacred body of the Precursor whole. But since he could not, because it was diligently guarded, having removed the right hand, he carried it to his own city, in place of some other benefit and other riches to her who had nourished him, thus rendering this reward for his upbringing. From that time, therefore, that hand was situated among the Antiochians, held in great honor, and constantly, to those who dwell in it, it affords faith in grace by miracles.
IX. But when Julian had tyrannically seized the rudder of empire, since he contended that those who had preceded him were persecutors and enemies of God, he was C eager for wickedness, and of those who fought for Christ, whatsoever were the remains, either the entire tabernacle or something else from those which are the signs of our pure faith, he ordered them all to be committed to fire and ashes; he then came with great zeal to Antioch, at the same time indeed to perform unclean mysteries on the altar of the idols which is situated at Daphne, and at the same time to search out whether any of the saints were found deposited in it, and to order them to be committed to the fire. When, therefore, this cruel decree of his was announced, they who were of the Christian party were eager to enclose the sacred hand of the Precursor secretly in a certain tower of the city, which is called gonia, that is, the angle, lest it could be seized by the idolater. But he who held the pontifical seat in Jerusalem, when he received word of the execrable decree, and that the tyrant would not at all hesitate to ascend to the holy places, and order the most precious bodies which were in them to be consigned to the flame, he manages this diligently and applies great study, so that he might transfer the tabernacle of the Precursor, removed from its place of burial, to be kept in the city of Alexandria, with another common body for its deposited equivalent.
X. But after that impious one had searched all things in Antioch, and had attempted those things which could not be done, since the hidden hand appeared nowhere, being frustrated in that wicked desire of his, and incited by fury at the remaining prophetic body, he immediately sent to Jerusalem for those who would search for it, D so that they might consign the tabernacle of the Precursor to the fire. Which when it had been brought to its end, and the common body which had been buried for it had been reduced to ashes by those who had been sent, he, leaving from there, led an army to besiege Edessa, inasmuch as it was obvious that those who dwelt in it stood on the side of the Christians. They say, however, that one of his servants, who spoke freely with him and was very closely linked to him, but in his heart truly revered and honored the cause of the Christians, had dissuaded him from his undertaking, and incited him to wage war against the Persians, promising that the city would come into his power whenever he wished. And thus, obeying the counsel, he departed to wage war against the Persians. In which, struck by a wound sent divinely, he ended his life miserably.
XI. But after the scepters of the Romans returned to faithful emperors, and liberty was restored to the Christians, it was unknown where the precious hand was, by those who dwelt in the city of Antioch. But not long after, it was revealed through a more divine vision where it was hidden. And when they had faithfully taken it from that place, they were insatiable in honoring it. But when not a little time had passed, the Emperor Justinian, among other things which he did piously, also did this one. For he transferred this right hand of the Precursor, the worker of miracles, from Antioch, and the tunic of our Lord and God, which was in the city of Maratsemere, and the most venerable head, from Emesa, to the royal city, which indeed
A were displayed with the seals of the holy Emperor Constantine unbroken, to the end that it might no longer be snatched away from those who would embrace them. The seals having therefore been removed, when the temple of the Forerunner, which is in the Hebdomon, had been sanctified by the tunic of the Lord and such like holy relics, he returned it once more, sealed with his own seals, to the place from whence it had come, leaving the prophetic right hand alone unsealed, so that it might be anointed with perfumes and carried aloft on the feast of the Exaltation.
XII. And such indeed is the account of these things given by the ancients, others relating the story of the hand differently, though they all arrive at one and the same notion of faith, and, expelling every incredulity, none wanders far from the truth. But if it is necessary to mention B even some miracle, Antioch shall bear witness with us to that which we shall relate: which indeed has been received by us from the hearsay of certain ones who have frequented that place. In a cave in its territories there lurked a certain dragon, whom those who inhabited the city, referring to him as a god, were wont to honor with an annual sacrifice. This was a young virgin maiden, who a little while before had reached puberty, and because of her unpolluted virginity, she was kept as a sacrifice for the dragon. But how was the manner of the sacrifice?
XIII. In that very place, where the dragon's cave was, the people of Antioch, gathering publicly—and the theater being frequented—having led the maiden around, offered her to be devoured by the dragon. But he, C crawling out from the cave, and appearing as an unexpected and incredible miracle, a serpent creeping on its own feet, and being naturally bent in its spirit, which was within, and becoming like a swelling wave, would accept the sacrifice with gaping mouth and dilated chest, and tear it with his teeth. Now, according to custom, the lot had fallen to a certain Christian to give his own daughter to be sacrificed to the dragon, who, wounded by natural urges, sighed from his heart to the great Forerunner. And that his daughter might be saved from death, he devises such a thing: when he had hidden a great sum of gold upon himself, he asks that it might be permitted him to adore the holy hand from him who kept it. He conceded the request. When, however, he was in these matters, and had secretly poured out the gold he was bringing, as if under the pretext of adoring, D he proceeded straight to the adoration. The custodian, however, as he looked to the gold with greedy eyes, ran to collect it. But he who had requested that he might be permitted to adore, when he had bowed himself and had inclined his whole body into the recess, wounded by divine desire, kissing the thumb of the venerable right hand, and bringing his lips to it, bit it off with his teeth, and having hidden it, he departed from the temple as quickly as possible. When, however, the day of the sacrifice had already arrived, and the theater was gathered of the citizens and those who dwelt around, the father arrives, leading the maiden to the sacrifice. And when he had been near the dragon, and had seen him gaping with a vast mouth, and terrifying those who heard him with horrible hisses, and desiring the sacrifice, he cast that holy and venerable A finger into the middle of his throat, and by its cast, immediately brought death to him.
XIV. With these things thus performed, the father indeed leads his living daughter back home, and, full of both tears and joy at once, and telling of the admirable redemption of his daughter, which had happened beyond expectation. The people, however, who stood around, struck with amazement at the notable miracle, rendered great thanks to God. From which it came to pass that they built a temple to the Forerunner there, where the miracle had been performed, which they named "Suspended" [κρεμαστόν], that is, hanging, whether because the floor of the temple was elevated above the ground, or because its breadth was extended to such a height of buildings that, to those who looked upon it, it seemed to hang nearly in the air. In which, when they had deposited this holy and marvelous B finger, they honor it with annual festivals, transmitting the miracle that had been performed to posterity through commemoration. It is said also that another such wondrous sign takes place: namely, that sometimes the fingers of this holy hand are seen to be extended, and sometimes indeed to be contracted, by the extension of which the fertility of the crops is signified, and by the contraction, want and famine.
XV. But whereas many who were before us, the emperors, had desired to possess this hand by whatever means, and not to allow so great a good to remain captive among the barbarian nations which had occupied those parts—the desire for the thing was indeed increasing and growing strong, but the means by which it was to be sought could in no way be found. And when it had been seen by them that they were competing, by giving money, to obtain such a treasure, they were, as the proverb has it, fighting with fists. It was desired therefore by all by whom the name of Christ C is invoked: and whosoever was occupied in the thought of this thing, asked God with ineffable groans that He would look upon His own people with benign eyes, and make him its possessor and spectator. But since all things are preordained by divine Providence, and He who foresaw all things before the world was founded, looking down upon the times of our ignorance, it pleased Him, through His many mercies, that in this generation also this great and notable miracle should be revealed, in which Constantine and Romanus, who are worthy of great D praises, born wearing purple swaddling clothes from their very origin, were holding the reins of the empire. And this is the exportation and revocation of the venerable hand of the Forerunner.
XVI. The mode of the revocation, however, is very marvelous and beyond expectation. A certain man, who was held in the lot of the deacons of the city of Antioch, Job by name, inspired from above and filled with divine zeal, was deliberating with himself whether he might be able to steal the right hand of the Forerunner, and bestow that desired gift upon the Christians; and thus he proceeded to such an undertaking. A beautiful and high temple was situated in that city under the name of Peter, the chief of the apostles. In its vestibule, when he had made his own dwelling, he entered into friendship with the custodian of the sacred vessels
A cause, tried to sit in attendance with him at the casket for the whole night. But when that man, to whom the keeping had been entrusted, did not yield to his petition, thinking of something unexpected, he passed to another stratagem. When he had cheered him with a sumptuous and luxurious banquet, and had invited him in a friendly way to drink, he lulled him to a profound and death-like sleep; and having let himself down into the temple through a certain window in the dead of the night, slowly and without noise, the sacred casket having been opened (O thing fearful to do and to hear!), he took the precious hand that was desired, and having returned in supreme silence, he diligently kept what he had stolen to himself, so that it might not be recognized by any of the barbarians.
XVII. From here he departs from Antioch, and began his journey, affected by great fear lest the matter should become manifest to his enemies, often using prayers to carry out his intention. Exchanging place for place, and city for city, he hastened toward his exit. And when he had thus traversed those death-dealing roads, he arrived at the Roman borders, shaking off that great fear indeed, but hastening all the more boldly and confidently toward the royal city. But when the faithful emperor learned of his arrival, and was stupefied by the wonderful affair, he could not give thanks to Christ for the honor, as joy prevented what he had not hoped for: but those who were to receive this holy thing with hymns, lamps, and ointments, and to bring it to him, he sent forth: that just as he himself had been commanded to be the voice of one crying in the desert, to prepare the ways of the Lord and to make the paths straight; so also that for him entering the Christian city, and from which its grace was not far off, an honest and honorable entrance might be prepared. When, therefore, he approached Chalcedon, the imperial ship was sent out, and the pontiff with the priests, and whoever of the senate were famous and illustrious at the same time, that they might convey that sacred treasure into the capital, with whom also a multitude of the faithful, having gone out of the city, sailed by sea to meet him, that they might escort him.
XVIII. After he was received into the hands of the pontiff, and was carried in his arms, and B he ascended to the sea, it was granted to see the very nature of the water itself calm and tranquil, with soft waves leaping before the ship, and directing its course toward the emperors. Moreover, something else also happened, more admirable and worthy of the venerable hand of the Forerunner. For the feast day of the holy Lights was present, in which that true Light, embracing the floods of the Jordan, reformed the corruption of human nature. And since we are cleansed by fasting on the preceding day, it happened that in that very evening hour, in which it is the custom for Christians to perform the sanctification, the divine hand arrived: which, when the most Christ-loving emperor had received it like a heavenly gift, alien to destruction, and had embraced it, and had shed tears of desire and faith, he reposed it in the midst of the royal temples, so that all believed that the Baptist himself was present, even if he did not fall under their sight, and was sanctifying the waters set before him with his right hand. Here hymns were being sung, spirits were singing, lamps brought in were illuminating the temple, the eyes of all were opened to the sacred casket, and they were drinking in sanctification by their sight.
XIX. Thus indeed, when we had finished and celebrated the feast of the holy Theophany, and so also the following one, in which the memory of the sacred Forerunner is handed down to us more highly, as one who served the mystery of the divine baptism, we judged it equal to also honor the deposition of the hand with annual feasts, this also being numbered with his other feasts, so that there is nothing of his affairs that is not glorious and admirable. And now behold, this feast, clear and distinguished, is present after the circular circuit of the year, distilling for us showers of miracles, and bringing those things which are to be profitable for our souls. There is therefore set before us from every side the glorious and venerable hand of the Baptist and Forerunner, C surrounded by incorporeal virtues, which wonder at the power of the holy Spirit which dwells in it. What temple then is more beautiful today? What divine house is more venerable and magnificent than this, in which this sacred and divine treasure is deposited, contending with heavenly sights by the splendor of innumerable lights? Under which, those graces of the holy Spirit that descend from on high are dispensed according to the measure of the faith of each one, to the souls of those who praise and celebrate it: in Christ Jesus our Lord, to whom is glory and power for ages of ages. Amen.