Anacreontics

OF SAINΤ SOPHRONIUS ARCHBISHOP OF JERUSALEM ANACREONTICA

(ANG. MAI. Spicileg. Rom. t. IV, p. 49.)

^A IV. — On the Annunciation of the Theotokos

From the Spirit of God Which came upon the apostles, Grant unto me, Mary, A tongue of fire, I beseech you. For for a mortal to speak truly Is a slippery task for the tongue; O Mother of God, your childbirth, Revealed from God to mortals, Is beyond understanding. The Creator God fashioned all things 10 With wisdom, So that the creature might always Partake of divine goods. Wherefore, with His most excellent hands, Having taken dust from the earth, 15 He fashioned the nature of mortals, Bestowing great gifts upon them. May all the nations of the world Celebrate the venerated childbirth of the Virgin Mary. May all the progeny of mortals 20 Sing a sacred song To the glorious conception of Mary. He set upon the earth a king, Adam, the parent of mortals, That he might rule over all 25 The earthly works of the Creator. But the hateful demon envied Adam as he lived in holiness, ^B

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Therefore the dragon killed him, ^A Vibrating the sword of deception. But breeding darkness in the hearts Of mortals, the race Falls back to the earth, Succumbing to the destruction of death. God, beholding these things, Abounding in the riches of mercy, Sends forth His Son as a man, That He might save the men themselves. As all were perishing by the works of the demon, The Father gave the Word, the Son, as a helper. While Satan was harming mortals, God provided the Son To bring aid to those afflicted by injury. And He sent a holy minister, Gabriel, into the holy town ^B Which they indeed call Nazareth, To Mary, the chaste flower. The glorious messenger of God Then addressed the Virgin: "Mary, all-pure, hail, May God Himself be with you." The maiden, receiving the word of the angel In her pure heart, Considered what manner of speech The one beholding God might be. The minister again addressed Mary With sweet words: "Mary, cast away fear, For you have found grace with God." ^C God, O Virgin, prefiguring your flesh, Showed the unburnt bush to the prophet. God, prefiguring your flesh, O Mary, showed The unburnt bush to the prophet. Having obtained a divine mind, You shall divinely bring forth an Offspring, An Offspring whom you shall call Jesus, Because He shall save the people. The Virgin then addressed The wondrous child among mortals: "Whence shall this be to me, Without matrimonial beds?" ^D But He said to the Virgin: "The Holy Spirit of God, Together with greatest power, Shall descend upon you, O noble one."

^A Having received from God the faculty, You shall bear a descendant without seed, Therefore the mortal race Shall call Him Son of God. Cherub, O most celebrated Maria, you alone Among earthly men have received the glory. From the whole mortal race, Maria, you alone Have holily attained the honor of the Cherubim. To Him sprung from your limbs God shall grant a throne, The throne of the parent of Jesse, To rule over the house of Jacob.

Then the prudent maiden ^B Spoke again to the messenger: "As the handmaid of God, Let it be done to me according to your word." When, having left the Virgin, The minister flew up to the pole, Then appeared in the Virgin Maria the most excellent swelling. Him whom the vast pole did not hold within, Your most excellent womb, O broad-minded one, has held. The pole did not contain the Word of God, Maria; but your chaste matrix received Him.

Believing the girl to have caused A new pregnancy by secret beds, ^C The wise Joseph Thought to put her away secretly. For he was a friend of justice, Whence he did not accuse the maiden; Wishing, from violent death, To afford Maria a flight. To him pondering base things, Sweet sleep came, Then also the minister of God Spoke to the righteous man in his sleep: "Having cast reproach from your mind, Take Maria as your wife, For from the Holy Spirit She shall bear a child." Having cast away reproach immediately, He leads Maria into his house, ^D Calling the unwedded one his wife. In your divine-receiving womb you carry the world, Being the bearer of the wisdom that bears the world. Maria, bearing in your loins the parent of the world, You carry the world in your glorious loins.

II. — On the Nativity of Christ the Lord.

^A Infuse into me, O Spirit of God, With your prayers, O Maria, That I may also worthily celebrate Your divine offspring. The Emperor Caesar commanded That all mortals of the world Should hasten as quickly as possible To their ancestral city to be registered. Therefore, the illustrious Joseph, Taking the untouched spouse, Maria, Who had not yet given birth, Journeyed to Bethlehem. ^B For both were of the same ground— Of one lineage, city, and stock— All things tracing back to holy David, Who was both King and Prophet. The happy birth of Maria saves all things; I sing the redemption of rescued mortals. The illustrious birth of Maria Conspicuously saves all things; I sing the redemption of men. For I will tell of the Son of God Manifested in Bethlehem; I will tell of the laws of the one giving birth, Who knows not the laws of nature. Wonderfully, before all times, The Word was born of God; For He is Son to the timeless Father, Existing co-eternal and consubstantial. ^C Now, however, He is born again From the immaculate Virgin: The Creator of all times Is born again within time. Once, He proceeded divinely From God the Father, in no way diminishing Himself; But now He appears as man, Born of a mortal Virgin. While the Theotokos Maria is now giving birth, I now celebrate the joy of mortals. As Maria gives birth to God, A strange birth having appeared, I sing the joy of mortals. ^D To sacred divine nature He joined human mortal nature Inseparably, And proceeded, existing as both.

^A

He, the Strong One, avoided confusion, And remained undivided, Whence He appeared in two Natures, existing as twofold. The Word and God of all Deigns to become mortal, That He might unite fallen mortals To God the Father. Christ Himself came as Mediator Of the Father and the mortal race; For He is recognized as God, The Guardian of mortal nature. When the Creator was manifested to all upon earth, The world was freed from its horrible error. When God appeared upon earth, The race of mortals fled From the worst of sins. Whence I shall rightly call Her The Mother of God [Theotokos], Because she now brings forth God, United to the nature of men. ^B A new miracle, friends, That a virgin gives birth, That the virgin still remains [a virgin] After she has given birth. Therefore the renowned prophet Called Him a light cloud, Because without human seed She generated the rational rain. Again, the prophet, foreseeing, Called Mary the unwedded, ^C A scroll unwritten and new, Written by no mortal hand. The tenets of piety now being manifested, The homicide demon of deceit perishes. The tenets of God being manifested, The demon, prince of deceits, Perishes, he who had slaughtered mortals. Without foul pleasure, When the virgin had brought forth the Son, She placed Him in a feeding trough for beasts, The Nourisher of the whole human race. ^D For the mortal race, driven out From [divine] wisdom, the wisdom of God Saves once again, Making mortals rational. Then, having left the heaven, The host of angels descended, And upon the earth they wove Dances with sacred hymns.

^A Truly, they said, it appeared: Glory be to the King in the heavens, And upon earth, peace altogether To the will of the human race. I sing the hymn of the angelic host, I venerate the miracle of the Lord’s birth. The miracle of God’s birth Ever venerating, I sing the melody of the angels. But to the shepherds keeping watch Among the flocks there, Standing by in the nocturnal time, The angel of God said: I announce joy to mortals, Far be all fear, Listen; Christ has just now Been born for you in Bethlehem. With dripping drops of sweat Due to the hurried pace, Wrapped in linens in a manger You shall see the divine infant. Having left the desert mountains, The shepherds running quickly Found the infant in the cave With Mary the Mother. Associated with the holy shepherds of sheep, Hasten to the manger that received God. Together with the holy shepherds, To the cave, the lodging of God, Hasten, all ye holy ones.

^C

III. — On the adoration of the Magi.

^A The son of Antipater was he Who then ruled the Hebrews, And he who, having come forth from Ascalon, Reigned contrary to the laws. Then they hurried forth Whence the sun shines before us, rising, And the most excellent of the Magi Entered into Jerusalem. Having taken gifts for the newborn Christ, Let the world follow the star with the Magi. All of us now, with the Magi, Let us run to Christ, Observing the new star. They were saying to the citizens: Where, O citizens, is he, The King who has now been born From the holy seed of Judah? For in the sacred nurse Observing his star, As servants, we have come To offer holy homage to him. ^B But the furious king of the region, Once he had learned all concerning the Magi, Together with the most wicked of the citizens, Was seized by a fierce perturbation. And having summoned the teachers Of the divine Scriptures with the priests, He inquired where Christ Was born in human form. I shall call the noble Magi blessed, Because they embraced the faith before all nations. I shall call the Magi holy, Because they found the faith Holy, before all nations. The priests answered at once: In the little town of Bethlehem Of the renowned tribe of Judah; For so the prophet writes. ^C But the crafty king secretly, Having then summoned the Magi, Learned accurately from them The time when the star appeared. Speaking to them, meditating deceit, He sent them on to Bethlehem: “Quickly, beloved, go seek Concerning the infant. And when you have seen him, by all means Make me informed with all diligence.” ^D

^A That I myself, straightaway coming, May bow my head before the King. O King, in your folly you have surpassed all; Who is so skilled as to be called a Christ-killer? O King, you have appeared a fool, Because you thought that you yourself Could kill Christ against His will by craft. Having taken into their hearts the commands Of the king’s iniquitous trifles, Leaving Jerusalem, They came to Bethlehem. But the new splendor of the star, Which they had observed in their homeland, Clearly went before them As far as the dwelling of the little child. Wherefore, with greatest joy, They were affected, seeing the radiance; And having entered within the house, ^B With the mother, they saw Christ. Having fallen before the feet of God, These are the gifts they gave: Frankincense, and beautiful gold, The third was the fragrance of their homeland. The spoils of Samaria, the works of Damascus, Before He could call to His parents, Christ took away. While Christ was yet a child, He took the power of Damascus With all the Samaritans’ wealth. As ^C Magi, instructed in dreams To flee from the king, like a rushing stream, Straightaway they returned to their homeland, Having trodden another path. The leader of the divine army Said in dreams to Joseph: “Having taken the infant with the mother, Flee to the land of the Nile. For the son of Antipater Will pursue Him with all speed, That the wretch might destroy Him, Having seized Him with an envious sword.” Then, having straightaway awakened The nursing infant from his sleep, Along with the mother who bore Him, He came to the Nile in flight. ^D A stupor wanders through my heart, That God hides from the wrath of mortals.

^A

A great amazement seizes my heart, That Christ fled the wrath of the tyrant. Another most wicked Pharaoh, That king appeared— Enraged at the divine Magi Returning to their own land; He sent and slew with the sword ^B All the infants, As many as were gathered at Bethlehem From the time the star appeared. Then truly the prophetic Words were fulfilled, Which the viewer of God, the son of Helcias, Wrote in his books. A cry went forth in Rama, Rachel mourning bitterly For her children, and for the end of tears, Because they were not—of the grieving one. Honor all the martyrdom of the infants, That we may see Christ, friends, merciful. We recollect the holy struggles Of the infants, that they may render God merciful to us.

On the Encounter of the Lord and God

I arrive from Bethlehem With the Virgin who bore Him, Carrying the infant in her arms To the holy house of God. Bring the book, O Luke, Bring the lyre, O Prophet, So that to the newborn Christ I may offer a double song; For He is equal to the Begetter— God from the hand of God, ^D

^A Equal anew to the one who bore Him, For He appeared mortal from a mortal. Therefore, I shall call Him "the composite," Manifested in an unconfused manner; For after the union I observe Two perfect natures. To God, to the Father, Christ comes; Let us hasten to run in the footsteps of the Lord, Because Christ as an infant proceeds To God His Begetter; Haste to run, all of you. But when the time of the holy childbearing Was accomplished according to custom, As the Law of the holy prophet Of Moses commands, The parents brought the divine babe Into Jerusalem, As if to offer to God the man, Him who is eternally with God. For a divine law prevailed, That every male opening The most chaste gates of birth Should be offered to God; And He commanded at once to present As a victim A pair of turtledoves; But for the poor, the young Of doves. Christ, granting liberation to all, Lifted the burden of Mosaic legalities. That He might make the race of men Free from the Law, The servant of the Law appeared. And a certain priest was dwelling In the city of Jerusalem, Symeon, a great prophet, ^B Bearing the Spirit of God. He worthily revered the divine Power In his holy mind; He was looking forward to see the consolation Of the people of Israel. By a divine promise The Holy Spirit had pledged To the one who was not to die Before he saw the Son of God. Suddenly he went out from the house, And entered the sacred temple; For he was impelled by the Holy Spirit So that he might find Christ Himself. ^C The Mosaic Law is now completed, Because Christ, appearing, provided the end, ^D For the Law is divine.

The parents, fulfilling the Law, Offered the infant to the priest, ^A And he received Him eagerly, Beholding strange miracles Which no one had seen before; Having fixed his eyes on high, He said to the Father of the infant: "God, dismiss Your servant According to Your word, now, In peace, For I have seen Your salvation; For You have clearly provided it ^B As visible to all men, To shine as light to the nations, And as glory to Your people Israel." Simeon, you proved blessed beyond your ancestors, Because you alone received Christ in your hands. The stream of the words of the divine prophet Brought wonder to the parents; For they did not know the depth Of the hidden, wise providence. Simeon, the prophet, then, After these words, ^C Reaching out his hands to carry the child, Said to Mary, [His] mother: "This child, all-pure one, Is for the rising of many, And for the fall of them, along with the nations, And for a sign of contradiction. And a sharp sword, O maiden, Shall pierce your own soul, So that it may reveal The manifest thoughts of many hearts." Righteous piety shines to all; You, Simeon, were the first to know Christ. ^D The report immediately reached The holy prophetess Anna, Who was the daughter of Phanuel, Being of the tribe of Asher; For after a long time, she, A prudent widow, Remaining always in the temple, Propitiated God with hymns, Creating absolutely no fuss; With aged feet she stood by, And manifested Christ To the inhabitants of the city of Jerusalem.

Renouncing forgetfulness, In your heart keep all things; Mary, having accepted the child, Set out for Nazareth. Mary, and Simeon, and Joseph himself, With Anna, save all of us who supplicate you. Glorious Mary with Anna, Simeon, and lord Joseph, Be a bulwark to your suppliants.

[V] — On the Baptism of Christ our Lord

From the beloved desert, ^A From the holy Jordan, With the Forerunner of God I shall sing a holy song. Leading a glorious life, The great prophet of God, A divine child, he emerged, Hastening into the celebrated deserts. For he was from just parents, Devoted to the sacred laws; Wherefore, by the divine Spirit, He was filled from the womb. For this reason he shunned wine, And every drink of cider, Together with foods freely ^B Delighting mortal men. Most celebrated son of great Zacharias, With poetic lips begin the chant. Son of the most wise prophet, Sacred prophet of God, Lead off with wise verses. He had, moreover, the best food, Always ready without labor; His food was the shoots, And the roots of the meliagrion. ^C He wore a venerable tunic Of the hairs of rough camels, And about his loins he girded A belt made of skin. Divinely the herald came forth, Running before the Son of God; For the Father had sent him To manifest the Son to all. The mystery appearing anew, With light-bearing lyres let us sing hymns. ^D The festival appearing glorious, With celebrated lyres taken up, Let us sing sacred hymns.

^A A sacred redemption for mortals He brought, upon the earth appearing; A bright light clearly shone forth, Piously manifesting God. For throughout the most excellent land He taught all things powerfully, And soon began to cleanse the generation of Judah ^B With the streams. Speaking to the people standing by, He warned them to prepare, as quickly as possible, Straight paths For the One coming spiritually, for God. Great glory from this he attained Among all who saw him; Wherefore the people of the Hebrews Thought him to be the Christ. With a God-receiving current he bathed the body Of the whole race of the most faithful mortals. Having taken God with the streams, He cleansed the body Of the race of pious mortals. But the herald, reflecting on these things, Said to the people: "Who showed you, Children of miserable vipers, To flee from the coming wrath? I myself do nothing strange Which the prophet has not written; For he spoke of me as a voice Crying in the wilderness. Therefore, I, a herald, Wash you with streams; ^C But quickly shall He arrive Who has power greater than I. At the feet of this One, however, Prostrate, I, Am afraid to loosen with my hand The strap of the glorious sandals." That He might cleanse the filth of the stains Of the human race, Christ the King bathed the body With waters. Purifying the filth of the ^D Earthly generation, Christ appearing, Bathed the body with streams. He alone cleanses you With new streams, Pouring forth a certain rational fire From the rivers of the Spirit.

Bearing a firm winnowing fan ^A He purges His own threshing floor, And having gathered the wheat at home, He burns up the race of chaff. Then Christ Himself came To His own great prophet, That he might quickly baptize Him In the currents of the Jordan. But the prophet was shrinking back From doing this, saying: "I, Am in need of Your waters, And You, O King, why do You come to me? Water cleanses the sins of men. I sing of the purifying power of the waters. The wave cleanses the depravities Of men; I celebrate the glorious Power of the most pure waters." But Christ, the Light, answered: "Allow it now, do this, For so it is fitting for Me To fulfill the way of righteousness." The prophet extends his right hand ^B Into the Jordan, And trembling, he baptized the King Who is the expiation of all. The Father's voice shouted aloud: "This is My Son." And the Spirit flew down Upon Christ like a dove. One God in the Trinity was evidently manifested, ^C Him, O nations, worship all piously. God, one in three, appeared, The Father, Son, and Spirit; Him alone we worship.

On the miracle of our great God and Savior Jesus Christ concerning Lazarus.

Fierce disease once seized Lazarus, who saw God, Who was the wise brother Of wise Mary and Martha. The mighty pair of sisters Straightway sent to Christ, Crying: "Him whom You love, O King, A grievous illness overcomes." But the sweet Christ said: "This disease is not unto death, For the sickness is for My sake, That My glory may shine forth." And He said secretly to the disciples: ^D "Children, Lazarus sleeps, Whom I, as a friend, Coming, will awaken from sleep. Lead the way for our cithara, Martha."

^A And Martha, saying: "Martha, strike my cithara, and you, too, Mary, for the song sounds of the brother." These folk, however, kept saying, thinking sleep, not death, that Lazarus, being asleep, would rise again from sleep. But Christ said to His beloved friends again openly: "Wise Lazarus is dead; let us go to him as quickly as possible." The quick-witted Martha, learning that Christ had come near, went before the village ^B crying out these things to Him: "Christ comes to the abode of Bethany to increase faith with life-giving power. Had you been here, brother, you would not have seen the traces of death; therefore, I know even now that, willing, you will save him." Your brother shall rise from the tomb, Christ said immediately. Martha, standing by, when she heard this, deemed: "When the sonorous end of the circular year shall come, then Lazarus will rise together with all the dead." ^C Truly, Christ said immediately: "For I am the resurrection, and whosoever holds my faith shall escape the snares of death. Come all to Bethany to see Christ who frees Lazarus from death. Let us run to see whither Christ goes to call Lazarus from the pit." I know, Martha then responded, that you are Christ alone, the only offspring of God, who comes to the aid of life. Possessed of new joy, she ran quickly to their house, and said to the ears of Mary: "The Master calls you."

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65 But Mary, stronger, ran from there to Christ, ^A crying with tears the word that Martha had spoken before. A great multitude of Hebrews 70 stood by in mourning, [(57)] thinking she went to groan at the tomb. Having raised Lazarus from the dead, Christ raised Bethany to a great height. ^B 75 Christ then brought great glory to the village, having raised Lazarus, [(58)] who was now dead. Seeing the flow of Mary's eyes, the Christ said, 80 having let fall a tear before the word: "Where is the tomb of the deceased?" The accompanying crowd said: "See how he loves the deceased. He who gave sight to the blind, 85 could he not save his friend?" [(59)] Then Christ came to where the tomb was, groaning with the crowd; "I give thanks," He said, "to the Father, because you have heard me as usual. 90 I spoke these things openly for the crowds standing by, so that all might know that You sent me to come hither." To put an end to the tears of men, ^C 93 Christ openly weeps out of compassion. "So that you, Christ, may end the stream of tears of the race of mortals, you pour out fountains of tears." Approaching the tomb of the deceased, 100 He ordered them to lift the door, [(60)] Martha said he stank, for he had already been four days [in the tomb]. "Praiseworthy," Christ said, "did I not tell you, maiden, 105 that if you believed in me, you would see the glory of God?" He utters a mighty roar, crying with a glorious mouth. ^D

Friend Lazarus, promptly Come, hither quickly out. ^A Immediately a cold corpse Comes out bound with grave-clothes. But Christ commanded to unbind Him who had been freed once from death. Lazarus, with Mary and you too, Martha, Render Christ gentle to us, Mary, and wise Martha, With Lazarus, reconcile me to Christ As friends to a friend.

VII. — On Palm Sunday

A certain holy prophet ^A had foretold these things in a book; for he said: "O daughter of Sion, come forth, let all fear be cast away. For the Savior, coming ^B to thee from God, the King cometh to thee, gentle, sitting upon the foal of an ass, He who inhabits the vast heavens." Christ hastens to the city of Jerusalem, that He might redeem mortals from death. In the city of Jerusalem, Christ is subjected to death for the sake of the human race. Citizens ^C to Jerusalem, and children with the elders, and with the crowds of strangers, were gathering for the Passover. When they knew that Christ was hurrying to the city, holding palm branches in their hands, they ran swiftly to meet Him. Some hastened carrying green branches of olive, and others were strewing the blooming ^D foliage of the trees upon the crossroads. Others, moved by deep religion, were spreading their white garments upon the rough paths where Christ was to pass.

Having green branches of trees, O men, up, go quickly to meet Christ. Holding green branches in their hands to meet Christ, the race of men runs. Citizens and all strangers, seeing Christ drawing near with the apostles upon the paths of the Mount of Olives, offered Him a new hymn, crying out skillfully: "Glory in the highest to the King, the Son of David. Blessed is He who comes in the glorious name of God, and blessed again is the Davidic power which comes from the Father." Immediately, the priests, hearing the illustrious hymn of the crowd

^A in company with the apostles, said to the Son of God: "Instead of garments, we show pure hearts, ^B so that Christ may easily enter to walk in the home. The flow which the crowds offer, O King, with your disciples, command to cease; for they cry out things that are beyond measure."

But Christ said from nearby: "I tell you the truth, O evildoers, if I should silence those of whom you speak, the mute stones will cry out." ^C Then also the city was moved, 90 when they were entering inside the gates; then one said to another, "Tell me, who is this?" And he who was standing by answered rightly: "It is he who comes, King Jesus, that Galilean prophet, born from Nazareth."

Weep, O children of the hateful synagogue, for Christ holds the nations in high regard. ^D The Son of Israel groans, he who honors the shadow of the law, because Christ honors the nations. 100 To the glorious Christ arriving at the temple came the blind, and those with weak feet and hands, and he restored health to all. But the wretched priests, knowing the great deeds of Christ and the delightful hymn of the infants, proclaimed it in the middle of the temple. 110 Madly trembling, they shouted to the King of all: "Do you hear what the infants are saying?" And Christ replied: "Indeed. Have you not read in the scriptures, those that teach: 'Out of the mouth of babes and sucklings you will open praise'?" From the innocent mouths of infants singing hymns to Christ, let every mortal speak.

^A

VIII. — On the mystical and divine supper of the Savior Christ.

Come, divine lyre, Now to the divine supper, That from the mystical table I may partake with the Lord. For it is permitted now to celebrate The divine power of Christ, And the end of the symbolic law Written by Moses. When the Son of God was on the fertile Mount of Olives, ^B He spoke to the holy disciples, The Lord prophesying things to come. Keep this instruction, Which I openly teach, Because after two days The Pascha of the Law is at hand. Hasten all to the supper of the divine Lamb With hearts most pure. But me, on account of a wretched envy, Taking the Son of Man, The populace, the citizens, the priests Shall crush with harsh scourges; ^C They will harass him with hateful words, And will cover his face with spittle, And raging, they will hand him over to Pilate To kill him by the death of the cross. But I, breaking the bonds of death And its gates at once, On the third day, having taken up Adam, Shall rise from the dead. Christ offers a holy feast, The supper of the Mosaic sheep having been abrogated. "But that I may fulfill the Law, Which I once brought, ^D Go now to the city, Peter, Together with the son of Salome. To those approaching near the city, A young man will meet you, Carrying a vessel on his shoulders Full of sweet water."

^A Following the traces of these Strong feet, Insist on that path Until he arrives. You shall say to the master of the house What I have said: what house is this, Where, when I come, I may eat the Pascha With my disciples? From the divine feast of Christ, cast out The loathsome traitor Judas with all speed. For he, knowing my Will, shall quickly show The upper room, where you shall speedily Prepare the holy supper. The disciples, having heard these things, Ran swiftly to the city, All that Christ said they found, All that Christ said they did. God, then, with his disciples At the proper hour, Came into the splendid house, Bringing an end to the Law. Having eaten the lamb of Moses, The Lamb of God the Father, The lamb of the old Law, He set forth as a portent of all things. Whosoever of mortals loves Christ to the uttermost, Let him partake of his supper without fear. A ransom, he himself, the Lamb, Bestowed upon the tribe of mortals, In the mystic table Figuring his own slaughter. ^C After the crowned supper Then the Lord arose, And pours water into a basin, Having laid aside his divine garments. He washed the tender feet of the disciples With divine hands, And after this wiped them With the towel which he held. Having given a pattern to mortals Of humility against pride, He returned to the table Having put on his own tunics. And me, the one in wickedness, O Christ, may you cleanse, ^D Having washed all things with your divine hands.

^A Light of the world, having taken bread, He distributed it to the initiates. "Eat my body," For the remission of sins. And having mixed a delightful cup, He gave this to them, saying: "Drink my blood," Which despoils sin. Sending forth sound towards the Begetter They celebrated God with hymns, And to the mount of Olives They went forth singing together. O passion, O love, through which Christ Gave his own flesh as food to mortals!

IX. — In the holy Apostle Paul

Bee of virtues, O Paul, Lead me to your hives, That having gathered your honey, I may become a partaker of holy food. King of songs, O prophet, Offer the lyre, that I may strike it, So that I may sing to the prince of virtues With wise melodies. The great worshiper of God Springs from the stock of Abraham; Tarsus of the Cilicians nurtures Paul, who appeared upon the earth. Walking from his infancy in the footsteps Of the holy and wise-born [people], He left his own fatherland, The city renowned for his ancestors. ^C You are the root of pious men, O Paul: For in the hardest ground you produced shoots. He eagerly learned The sacred writings of his forefathers In the city of Jerusalem, From the mouth of the wise. Imbued with the sacred laws, He was a Pharisee to the highest degree, Wherefore he excelled others Who piously worshiped God.

^A He fiercely laid waste to the homes of the righteous, And the holy inhabitants of the city He dragged off to be murdered. O the mind, O the madness with which Paul was driven! For he destroyed the flock of the wise, He trampled upon the holy faith, Being a raging persecutor, And wandering through the cities, He punished all the saints. He received fatal orders From wicked leaders, To bring back in chains the saints Whom Damascus nurtured. ^B The Word, looking down from heaven, Moving the entire vault of heaven with a nod, With most abundant light Changed Paul immediately. Shining in the middle of the day, Having stolen the light from his eyes, He cast Saul down to the ground, Saul who was raging wickedly against the ground. Christ, Governor of all, with the Begetter, Made Paul a servant from an adversary. And wishing the one who was struck To recognize Him who struck him, Jesus speaks gently To Saul, who had fallen to the earth. ^C "O Saul, you who now pursue me, The Christians will marvel at you." And Saul replies: "Tell me, who are you?" God, crying out again, Said to the speaking Saul, "I," He says, "am Jesus, Born in the small town of Nazareth." Again, He who bears all things, "I am He whom you are pursuing. It is hard for you to kick Against the sharpened goads." ^D "O Paul, full of thick darkness, Tell me, from where do you shine forth with lightning for all? Bearing foul gloom In your eyelids, go into the city, Where I shall speak to you again Regarding what it befits you, Paul, to do."

For you shall see the nations Teaching the light of God, And you shall refute Israel, An unbelieving race. Then, indeed, Saul, perceiving That Christ himself draws him, With companions holding his hands, 80 Being blind, he followed. In the deep of the night ^B will cease As Christ appearing in a dream Sent Ananias, a holy man, Straightway to Saul. 85 Saul saw the light-bearing darkness, That he might remove the gloomy mist of mortals; Yielding to fearful words, Ananias came to the persecutor, Running to bring via his eyes 90 The twofold light to his two eyes. And Saul, having cast off the harsh gloom And the heart’s pride, Having put on the divine bath, Was filled with the grace of God. 95 Having strongly trodden down All the abuse of the miserable Hebrews, He confounded the wretched nation, Teaching men the Trinity. You are filled, Paul, with immortal light; 100 You contend with all by light-bearing torches.

X. — On the struggles of the holy apostle Paul.

They let him down by a basket ^A From the highest walls At midnight, concealing The recently believing Paul. Bringing the splendor of religion to the nations, You appeared, Paul, as a flashing lightning bolt. Then Paul set out for the cities Of the Arabs and the Syrians, Fleeing the murderous Aretas And avoiding his wicked rage. Wishing to banish dark errors 25 From the whole earth, He wandered across the entire world, Purifying the races of mortal men. He beheld God, the Son of God, With most pure eyes, ^B And ascended to the third heaven 30 To learn the wisdom of God. O heavenly basket, how were you lowered, Or whence did you find such a provision? Thence he came to the holy Paradise, where he heard 35 Unspeakable words spoken By human beings. And, divinely inspired, He ran to the city of God, Desiring to see Peter, 40 The first of the Apostles. And the labyrinthine myths ^C Of the again-descendants of Judas, In the city of Jerusalem, By divine words he refutes. Raging with wicked madness, 45 The leaders of the Hebrew race Wish to kill Paul, For refuting them. A gift from the immortal God, Paul, 50 You were bestowed upon all perishing men. Paul, speaking, consoled ^D The mourning of all Christians, Because he was teaching the faith Throughout the world, which he formerly persecuted. Sending him, a stranger, into a strange land, Straight to Tarsus, So that the base race might not, Having found him, kill him.

^A Then Barnabas set out For Tarsus, to bring back Paul, To teach the Syrians, That they might piously worship Christ. Manifestly he taught all To worship God piously: The Father, the Son, and the Spirit, The one who alone rules all things. Beholding the glory that Paul Received from God, I shall now celebrate him divinely. As a stream flowing forward Irrigating all the earth, In such a way did Paul act, Traversing all the nations. He was taught the wisdom of God, To preach the faith of God; Wherefore, by speaking to the nations, He drew them all to God. For he was sent to do this By all-wise providence, When with Simon Peter, Paul drew the lot, assigning it well. By the Virgin’s concession, Paul took all the nations, And the most wise Peter [Took] the children of his kin, the Hebrews. ^B Who among men was wise as Paul was? Who among mortals gazed upon God in such a way? Loving all equally, Both the Gentiles and the Hebrews, He firmly taught them all To worship God blamelessly. Since he was gracious to all And suffered the same feelings for them, He became all things to all men, That he might save them all. Distilling drops of God’s Wise dogmas, Paul drew All men to Christ, The Creator of the whole world. O Paul, leader of holy priests, You alone have rendered the crowds of Gentiles faithful.

[XI]. — On John the Theologian. Let the generation of the saints come forth, Offering honor to the holy one. ^{C D}

Let the cohort of the unmarried sing out A most excellent hymn to the Unmarried One. For I, bearing a loathsome tongue, And lips that are impure, Am unfit to sing a pure hymn To the Son of Thunder. The boy derived his origin from a clear stock And holy parents; Zebedee, that hero, And Salome bore him. His father, untroubled by his task of fishing, Had fishermen at home, And Salome, Mother of Christ, Was accounted a kinswoman of God. Offspring of the mighty, celestial roar, Receive the gifts of our lips. Wherefore the boy himself also called The divine Ruler of the whole world [Lord], Because Salome had borne A most illustrious son. For Salome was the prudent daughter Of the illustrious Joseph, Who was called solely the father Of my Lord Christ.

^{A B C D}

^A Thus Christ, being God, Holding sway over all nature, Came to the shore of the lake, Like a mortal, shining forth. O Light of virginity, O Light of discourse, Bring light to our heart. Sending forth one call, He catches a noble pair, James, a man of integrity, And the excellent brother of this one. When they perceived the divine power, They followed Him as He called, Leaving behind their beloved father, Their nets, the boat, and the hooks. Christ, however, having chosen Twelve disciples, Loved this one more than the rest Of his holy friends. This love brought great joy Of charity to the friends, And poured out divine brightness Upon their chaste minds.

^B Filled with heavenly wisdom, You became a trumpet of celestial discourses. Endowed with a divine mind And pure flesh, him You choose as priest, Thus the Word of God teaching. The Savior, loving him justly, Showed him special favor; And upon His own breast, He allowed him alone to recline.

^C But when He approached the cross, He declared him a brother, Appointing Mary as mother, Joining the son to Mary. Again, when glorious Peter Desired to learn from the Lord Of His death, He clearly obscures the death.

By the wisdom of the Theologian, the world is defended, Having cast off the phantoms of demonic madness. Suspended upon the wooden cross, Christ, having suffered and yet suffering, Says to the Virgin Mother, Says to the Virgin disciple: "Henceforth, O woman, let this one Be called your chaste son; And you shall call the excellent mother My own mother."

^D [alt-version omitted]

^A

Then indeed, then the glorious one Received into his own house The pure Mother of God, As if she were his own mother. Under Patmos, there he was brought, A child of God by nature’s laws, Having left the holy places, He came to the region of Asia. Therefore, let me call blessed the God born of thunder, Because he was the son of the Mother of God. Endowed with divine power, He reached the city of Ephesus, Which wicked Diana ^B Held in dark error. But extending a strong hand, He tore down the temple of deceit, And changed the loathsome phantom, Just as though he breathed fire from Asia. Dropping from his lips The dew of the words of God, He vanquished the flame of demons, And saved the race of mortals. I shall celebrate the ransom of fertile Asia, Gathering glory by the power of the Theologian.

XII. — On the Holy Protomartyr Stephen

I sing of the excellence, the struggle, and the victory Of glorious Stephen; With the apostles I shall call The ranks of the martyrs to dance. For this man campaigned After the apostles for God, But first among the martyrs He bound his brow with crowns. Wherefore I shall cry out in writing, 10 The double glory of Stephen Because he is joined to the apostles, Because he shines forth among the martyrs. Therefore he has quickly set this servant of God, Having been inspired by divine influence.

^A 15 The holy choir of the disciples Whosoever sings the struggles of Stephen Feels his mind sated with joy. Full of lovely grace, 20 And excelling in strength, Stephen before the people Wrought a multitude of wonders. Stung by dark envy, Certain of the savage Hebrews 25 Came to dispute with Stephen Concerning the dogmas. For the nation was furious, A troop of evil demons Of Libya and Alexandria, 30 Of Asia and Cilicia. The martyr, often flashing Words from a wise heart, Dispersed the guile of his enemies, As the wind disperses clouds by blowing. 35 For divine Stephen, I shall weave crowns, Plucking blossoms from the calyces of Scripture. Having quickly given victory to the holy words Of Stephen, they brought men against him, 40 Crying out as fathers of error. For against the ancestors of God And against the divine Moses They claimed to have heard insults From the wise speaking of Stephen. 45 Crying out with great force, Having taken the people of deception And the most wicked priests, They quickly seized Stephen. Burning with a drunken madness, 50 They brought him to a divine judgment, Of the most unjust judges, Together with most wicked witnesses. "The name Stephen has legitimately fallen to you, Wherefore you bear the crown of piety." 55 Having turned from the new law, They claimed to have heard the holy man speak,

^B

^C

^D

^A That Christ would destroy the temple of Solomon, And provide new things to Israel, Laws, commandments, and decrees, And would alter those of Moses, Since they were not wisely established. That whole people, Together with their shepherds, deceived, Hearing the false witnesses, Set themselves against the holy Stephen. And looking upon his face, Shining with divine radiance— For the all-pure face of Stephen Had the grace of an angel. I sing of you first among the saints, Stephen, ^B Because you were the first to suffer the passion of Christ. Having shaken his mind in a tumult, The priest, the prince of all, Ordered the solution of the base accusations Against Stephen. But opening his eloquent mouth, The martyr spoke with ease: That Moses had said Christ Would be the end of his law. Which thing you, not knowing, Make God to be your adversary; Therefore, like your forefathers, You impiously slay Christ. But impelled by the divine Spirit, Sending his eyes to heaven, ^C The hero saw Christ himself Sitting at the right hand of the Father. He became the leader of the company of martyrs For the sake of piety and for the sake of his courage. And making it manifest to all, He said that the heavens were opened, And that he saw Christ the King Existing at the right hand of the Father. ^D A savage rage was kindled In those present against the martyr, Whence, having rushed upon him, They overwhelmed him with a shower of stones. The martyr prayed that the mad sin Might be mercifully forgiven by God To his slayers. Then whispering, he said: "Christ, accept my spirit now."

^A Bending his knees to the earth He sent his spirit to heaven. Stephen, Christ-bearer, Christ to my Sins, I beseech thee, render propitious.

XIII. — By the same, on the holy protomartyr Thecla.

From buzzing bees And from pure hives Grant me to cull honey, You priests of God, you prophets. For to pluck at a mortal lyre Regarding the height of intellectual contests Is truly lacking in glory, Especially those of gentle Thecla. Offspring of the deathless God, 10 Send forth a deathless melody, That I, O all-holy one, may sing Of the virgin and the bride. With haste, perform the dances, O noble youths and maidens, 15 When the divine Spirit came Bringing a resonant melody. Holy virgins, deck the bridal chamber of Thecla With immortal crowns of the bride. God, having pity on all 20 That had fallen into disorder, Sent his son to save them Clothed in mortal form. Having holily saved all, He returned to the heavens; 25 And at the right hand of the Begetter He sat upon the throne. As God and the son of God, The wise Paul taught Men to worship Jesus 30 And to lead a glorious life. From an unwed womb Christ was born, Because thou, Thecla, hast loved virginity. The sacred words of Paul From the elegant windows, 35 Having heard them for a long time, steadfast Thecla Received the good faith.

Heart, having taken up desire For the pure Son of God, Left behind immense riches Together with her mother who bore her. Summing up her greatest wealth, Thecla detested Thamyris, To whom her mother’s hand Had promised a rich dowry. But Thamyris, incited against the maiden By a monstrous rage, With fraudulent words spoke of everything To the ruler of the law. Fleeing the hand of lustful desire, You showed an unshakeable example of virginity. The governor, violating the weak law And justice, Striving to support Thamyris By extolling the wealth of the dowry, Suddenly presented to the citizens A foreign law to be seen: He condemned Thecla to the fire On account of her purity of life. But then the Lord, sending down A copious rain instantly, Preserved the bride unharmed, Extinguishing the flaming pyre. Escaping from the flames, She came to the city of Syria, Which held the name given to it By the illustrious Seleucus. Leaving behind the measures ^C of mortal birth, Thecla came to the prize of the angels. Then he stole the grace Of Thecla’s lovely face— A young man, whose name Was Alexander the strong. The wicked one burned for the girl, Displaying a hateful desire, And kissed the maiden As she walked in the middle of the city. But Thecla, having cast out Terrifying fear from her heart, Threw her garlands to the ground And tore the young man’s mantle.

^A From the shame so very disgraceful And from the burning desire, the young man, Suffering, persuaded the judge To subdue the steadfast maiden. It is good to win the prize of virginity, 85 Together with the maidens and the youths who desired her. Into the tearful theater They dragged the maiden To be food for the wild lions 90 And for the sea-calves. But having once again, by God’s power, Escaped the cruel death of Thecla, ^B They bound her to the harsh straps of bulls So that he might kill her; 95 Then, the straps being snapped asunder, God saved the bride, And granted to Thecla alone A divine end through the mighty ones. Straightway from the former contests 100 Thecla hastened to other more manly contests. Ever rendering Christ a propitious bridegroom To your perfect suppliants, all-renowned Thecla.

XIV. — On the capture of the holy city which happened by the Persians. Holy city of God. ^C The rest is missing.

XV. — On himself or on the prodigal. Everything is missing.

XVI. — On the holy martyrs of Egypt. The beginning is missing. Flowing of innocent blood. ^D

VARIOUS READINGS. The title of this ode, and indeed of the following 16, I have taken from an index; for a few pages are missing here.

P. MATRANGA’S NOTES. [The provided text is a scholarly commentary on the context of the preceding odes, particularly regarding St. Thecla’s trials, the capture of Jerusalem by Chosroes, the history of the Cross, and the persecution of the Egyptian martyrs.]

^A Elias the elder; for both Are deprived of their heads by the sword. The miserable reproach of perverted error Having diligently avoided, the saints Were granted holy crowns By God, worthy of their struggles. All you mortals, from the treasure-chest of the Benefactor, Gather, O men, the gifts of the champions. The great goods which the famous Chest of the Saints pours forth, All you mortals, gather them.

XVII. — On Narsetes, Bishop of Ascalon, and on Dogmas.

Come, citizen, strike for me ^B The mental lyre with speed, That I may sing a pleasant melody, Praising the wise Father. I will recount his whole life, His country, his famous sire, The city which now he tends By the benign providence of God. His father was Thomas, A man blessed in every way, And the city of Asia reared The excellent genius of Narsetes. A new Daniel, shining forth, He pursued wisdom, being sober, Wherefore he is deservedly brought To the palaces of kings to govern justly. The throng of all the citizens, ^C Celebrate the pontiff with a sacred pipe. The King, having admired the ineffable Virtues of his life, Prudently designated him as shepherd Of Ascalon. Celebrate the holy shepherd; Whence shall my song take its beginning? By the abundance of the Father’s virtues I feel my mind is overwhelmed. They breathe forth, sweeter than the zephyr, The holy virtues of the shepherd.

VARIOUS READINGS.

P. MATRANGÆ NOTES.

^A Wherefore, as a swan, I shall spread The wings of the wise bee. For it is full of divine Ardor, burning within the heart, Wherefore with inspired care It pastures the flock of the wise. A noble shoot of Smyrna, in purity Narses, and thence he rears chaste sons. Since he was holy, all the Divine dogmas of excellence He preached unshaken, Piously venerating God. ^B Pure and holy worship of the most excellent Trinity he wisely teaches; He praises indeed three persons, But one essence of all. He never calls the Word the Father, He calls the Spirit another, So that of the three persons A most base confusion may flee. Yet among the glorious persons He does not wish to divide the nature, Wherefore he does not bid us To venerate three natures of the Trinity. May the Trinity which you adore, wise Narses, Ever protect the inhabitants and the land which you govern. Just as the mind generates the word And brings forth the spirit of mortals, So God, who begot the Son, He says, sends forth the Spirit from Himself. He rejects the teaching that He is New or alien to the Father, Born, or the Spirit born of the Begotten, Joining them into one nature. When, however, the Son of God Wished to become mortal, He came alone to earth As man, not at all abandoning the Father. And from the Virgin Maria He says He took a body, Wherefore he teaches two individual And immutable natures. ^C The light of piety, the prudent Narses, May you, O Christ, ever preserve at Ascalon. ^D

Cleansing men of their filth, He underwent all things of mortals; Yet the sad yoke of sin alone He did not bear, being most evil. The wise man piously taught That Christ, as He said, died, But soon arose from the tomb, Having imprisoned corruption by death. You see Narses, the support of mortals ^A And the pleasant flower of dogmas, The nurturer of the poor, And again, the father of orphans. And under divine care, Admire also a remarkable mind, The helper of the oppressed, And the strength of all the weak. From the hearts of his children, ^B Narses pulls up the roots of man-slaying deceit. He knows how to love Christ, He speaks well to his persecutor, He knows not how to keep hatred For those doing evil in his heart. But abounding in divine grace, The most wise Narses Becomes all things to all men, That he may save them all. Pray to escape the blame Of evil, both foreigners and citizens, That one may receive from God The good rewards of all. May blame fall away from the shepherd ^C And with it all most evil envy, That the citizen together with the foreigner May always dance in joyful celebration. I sing of the city of Ascalon even more, Because it found Narses as the shepherd of its children.

XVIII. — On the venerated Cross

^A The cloud of the ungodly has vanished, O lyre, sound forth the joy. Babylon, that ruin and perdition For all mortals, has appeared, Bringing forth a race of ungodly, Nourishing the crowds of the lawless. Exulting, I sing a hymn, Praising God as is fitting, Because He has granted the beloved Long-lasting peace to the world. For the greatest gift of God Is peace, but it is that which comes From divine power, Which is firm by divine strength. God appeared as punisher Because of the wickedest sins, God appeared as savior, A fountain of piety and mercy. ^B Like a whirlwind, the Mede before Was mowing down the races of men With spear, sword, and javelin, And with most cruel frenzy. Warring in the urgency of God's wrath, He appeared as a flaming sickle, Wherefore he burned down the cities Together with their very gentle citizens. He overturned the holy city Where Christ suffered his end, For Christ drove him To plunder his own city. Having prevailed over the formidable city, He filled it entirely with corpses, And with a torrent of fire, It being moved by God, he inundates it all. ^C He even took the cross of God, The greatest rampart of God, The powerful protection of men, The best remedy for evils. For it stood alone upon the rock Of Calvary, revealing God, And at once it slew death together With the wickedest demons. And to men who were dead By death and the worst corruption, ^D

VARIE LECTIONES. [Apparatus omitted]

P. MATRANGE NOTÆ. (65) Babylon is called the nurse of pestilence and calamity, and she from whom the Persians drew their origin. See the words of Simocatta concerning the origin of the Persians [Theoph. Simoc. Hist. lib. iv, c. 13, Paris, 1647]: "Are not the Medes from the Babylonians, and the Persians from the Medes?" (66) Long-lasting. You would think that he had restored peace and tranquility to the world by the victory of Heraclius against the Persians; but a few years thence, the impiety of Heraclius himself, the protector of heretics, turned the divine wrath against the empire. For Haumar, prince of the Arabs and of the Saracens, directed his victorious armies into Palestine, and besieged Jerusalem for the space of two years, whose calamities Sophronius lamented [Bibl. Patr. t. XII, ed. Lugd.] in a most sorrowful oration, and, because of the capture of Jerusalem at last, he was affected by grief and finished his last day. (67) In a few [words regarding the] nefarious deeds of the Persians: for, being inflamed by divine wrath, under the leadership of Chosroes, they plundered so many cities, and, having killed the citizens, they delivered them to the flames; and they delivered the sacred city, which had been overturned and filled with corpses, to the destructive fire at last, and carried off the cross, whose virtue, when it stood alone on Calvary, overcame death and subdued the demons.

^A It pours forth the source of life, Trampling down the power of death. It was wood that brought forth death When Adam tasted the fruit; It was wood that destroyed death When it held Christ with nails. When the wood of the Lord ^B Reached the region of the Parthians, It immediately slew Chosroes, The king who brought ruin upon the Medes. For he was the ancestor of war, The wicked ruler of the wicked, And was a bitter persecutor Of the sweet peace. He who troubled life with strife Suddenly departed from life; He who filled all things with slaughter Falls by the deadly sword. The wise cross of the Lord ^C Won this triumph Over the violent Barbarians, Over the most evil Chosroes. Then the sprout of tranquility Sprang forth on all the earth, With the author of wars slain, With the father of tumults subdued. And because of the glorious peace Returning divinely to mortals, The son of Great Rome Advances in the greatest joy. With the fear of the persecutor cast out, He visits his fatherland securely; He who had fled the city of his parents Is seen once again as a citizen. Having received the joy of the holy Cross of the Son of God, The people, moving to their own places, Run back to their own homes. May the reproach of the lawless Hebrews Be turned upon their own heads,

XIX. On the Ascension and on Himself

[alt-version omitted]

^A To see the holy beauties of Bethlehem, May Christ, who was born there, grant me. Seeing the columns glistening with gold, A work elaborated with wondrous art, 35 I shall cast off the cloud of my sorrows. I shall see the appearance of the vault, The star-bright ceiling, For because of the craftsmanship The grace of heaven shines forth. 40 I shall come into the cave, Where the Queen of all, the maiden, Bore to mortals a Savior, God indeed and man. 45 I shall apply to the sacred stone Which received God as a boy, My eyes, my mouth, and my head, ^B That I may carry away blessings from thence. And I shall come to worship 50 The most glorious manger, By which, as I was irrational, I was nourished by the Word of God (84). I shall enter the tomb of those dead Infants who were slain together 55 At the mortal birth of the Word, By the rage of Herod, blinded by envy. O Father Basil, most prudent, Would that I might now kiss your head! With the clergy and the wise people, 60 And with the holy bishops, And the leaders of the monks, I shall see my patriarch. ^C

VARIE LECTIONES. (79) Concedat. Sophronius therefore was far from the holy places, and, as he himself asserts below (v. 36), was overcome with the greatest sorrow. To me, conjecture-ing about the time when this ode was written, it seems it can be established that Sophronius composed this while he was fleeing the devastations and slaughters of the Persians, traveling through many regions, and even visiting Rome. (80) ^D *Columns* etc. would be: *a work affably and with wondrous art elaborated*: for *mousa* here is the same as *technē*. (81) *Vault*... he will look around, where the ceiling is adorned with golden flowers just like [the calathi] hanging down (for this is what the word *calathōsis* seems to signify), and offers to the viewer the appearance of heaven adorned with the splendor of stars. Eusebius reports almost the same things when describing the ceilings. You will find in the same Eusebius (l. c.) a description of the Bethlehem temple built at the highest expense by Helena, which afterwards Constantine donated... and [adorned] with silver and gold treasures, and with various curtains, increasing the decorations of his mother. Thus this temple contained two things: both the manger and the cave of the nativity, places clearly different from one another, as our Sophronius undoubtedly asserts below (v. 49); however, you may see diverse opinions concerning these places in Quaresmius, vol. II, p. 626, and the testimony of Nicephorus [loc. cit.], *Where, [near] the altar on the ground, he held the manger and the divine cave*. (82) *God indeed and man*. Our Melurgus, hostile to the Monothelites when he finds the opportunity, always confesses, for the sake of true dogma, two natures in Christ the Lord. (83) *Beatus*—that blessed stone, upon which Jesus was born, has long been exposed to the devotion of the faithful. (84) Helena built another temple in honor of the innocent martyrs, of which this Nicephorus speaks [l. c.]: *And to the divine infants... he created... holy cells in the caves*. The Crypt clings to the south of the manger, in which pious tradition has held that the bodies of the Innocents were gathered. Our Sophronius, in the year 635, besieged within the walls of Jerusalem, spoke a most sorrowful homily to the people on the day of Christ's nativity [Bibl. Patr. vol. XII, ed. Lugd.], grieving that he could not celebrate the feast in Bethlehem, nor venerate the tomb of the Innocents, as the enemies were already occupying those places. (85) *O Basil*, prudent, I cannot openly define who this is, although it is elicited below that he was a monk. A certain Basil narrates various things to Moschus, and he was an abbot of the Byzantines [Prat. spir. c. 40]; concerning which Basil, cf. with Cotelier, Mon. Eccl. Græc. vol. II, c. 32, p. 346.

^A Who art the offshoot of my kin, The best and holiest scion, Basil, that gentle one, Most venerable to me. Thou knowest, blessed one, why My mind recalls thee at this very time. The joy of my heart, The delight of my parents, The ornament of wisdom, oh where, Sophronius, sober one, shall I find thee? Would that I might see Sophronius’ venerable face, For which I long, lamenting night and day. Now a torrent of tears Flows from my eyes, When I call this to memory, ^B Quickly sighing from afar. For I had set thee, friend, as my child, And as a father, through divine regard, And as a companion of my old age, To be my comfort. When thou didst forget me, pleasant child, (Whom in the life of monks thou hadst treated as a son), When the manifold multitude Of calamities oppressed me, Then, beloved, I was deprived of thee, Dragging along a troubled old age. For having abandoned the worldly life, I had resolved to live and to die with thee; But in what manner, God knows, I have been separated from thee. ^C For I was indeed thinking long ago That I would spend my time until the end In that most beloved laura, Far from the tumult of the world, ... ... standing, how much I have endured! For thou mightest find, more than the sand, The sorrows of my heart, And the ground still bedewed With my tears. Wherefore this song I have offered to thee, yearning soul, Throughout the whole people of Syria To sing of my woes. ^D

^A XX. — *On his desire for the holy city and the holy places (89).*

Holy city of God Jerusalem, to which now I would I were at the gates That I might enter, exulting. 5 The holy love of illustrious Jerusalem Ever grievously afflicts my heart. Walking over thy plains, I shall arrive at the Anastasis, (90) Whence the King of all arose, 10 Having trodden down the power of death. I shall kiss the sweet ground, I shall behold the sacred cube, (91) And the great dome of heaven ^B Through the divine step, 15 To the midst of the tomb of God Having come, I shall kiss that rock With deep veneration. And of the venerable tomb The columns around the shells, 20 Adorned with golden lilies, (93) I shall kiss, dancing with fervor. I shall pass on to the triporticus (94) All adorned with gems and gold, 25 So as to crawl, a beautiful dwelling, (96) To the place of the Skull. (97)

Ocean of life always living, ^A And true oblivion, the light-bringing tomb. And the sacred navel of the earth, (98) The Rock, I shall kiss, stretched out, 30 Where the wood stood fixed, Which erased the curse of the wood. (99) How great is thy glory, illustrious rock, Where the cross, man’s redemption, was fixed! Exulting with joy, I shall arrive there, 35 Where we all worship, As many of us as are faithful, The glorious divine wood. That the All-Ruler, hastening (2) The inscription carved (marked) 40 May bring reverence to the image, My knees I long to bend. And by the splendid platform (3) Exulting with joy I shall arrive, Where the holy wood was found 45 By the venerable Empress Helena. And with compunction of heart In effable, I shall ascend, To view that which is placed on high, The reed, the sponge, and the spear. 50 ^B

And then, I contemplate the new beauty ^A Of the basilica, where the choir of monks Performs nocturnal hymns. Moving forth with my footsteps I shall go up to Sion, where, In the form of tongues of fire, The joy of the Lord descended. Where, having performed the mystical supper, The King of all Washed the feet of his followers, Teaching 6 with humility. With the nature of rivers of healing From that rock, ^B Where the child of God was stretched out, Mary pours forth for all. Hail, Sion, shining sun of the world For whom I sigh, desiring, night and day. When, having sent forth from Hades The dead, liberated then, The King, the Lord of all, Appeared there, kind. Leaving behind the lookout of Sion, ^C Touching the rock upon which, For my sake, the Creator was struck, I shall descend into the house to the rock. The place where, weeping, I sigh, The first of the lovers of Wisdom Heard His sentence, I shall fall to the ground and kiss it. Going within the holy Probatic, Where glorious Anna bore Mary.

Entering the temple, that temple ^A Of the most pure Mother of God, I shall embrace it, kissing it. The walls most dear to me. Nor shall I pass by rashly Walking into the middle of the forum, Where in her ancestral Chambers the Virgin Queen was born. Where the paralytic ascended From the earth, taking up that bed Already healed by the command of the Word, I shall also see that place. Rejoicing in spirit, I shall be glad In the sacred estate, the body Which once received Mary, the Mother of God. I sing of the most illustrious garden of Gethsemane, Where is the tomb of the Mother of God. O how sweet you are, excellent mountain, Whence Christ the King ascended to the heavens!

XXI. — On the grandfather Menas, the steward of the ninth of Alexandria, falsely accused under Phocas that he had received Theodosius, the son of Maurice. ^B

Bring me the lyre, prophet, Come, strike the timbrel, Mary, that I may celebrate with song Exulting in the power of the Trinity. I compose the glory of the life-giving Trinity, I sing the redemption of the excellent Father. Exulting with cymbals ^C I sing the glory of the Trinity, Celebrating the redemption of the Father. For he took away the sad groan Overwhelming my soul, And restored joy as a leader Putting my sighs to flight. My father, more than Menas, Was the father of the poor, The protection of the religious, The Father of all strangers. ^D

^A Therefore, the wicked dragon, ^B Unable to bear the glory Of the virtues of my father, Bent his envious bow against him. But the envy of a most evil demon Entered most quickly into one Of my spiritual brothers; Menas Fell by the serpent’s weapon. The wretch came forth, bearing A furious heart filled with envy; A new Judas he was found to be, Wishing to destroy his parent. Born of good parents, How did you turn out to be the hateful son of a demon? Begotten of a most excellent father, Offspring of the most evil envious Demon, whence did you escape? The words of the divine prophet ^C He fulfills: for eating the bread Of his father, the wretch Raised his miserable feet against him. Having long cherished envy Against his divine father, With an infamous little harlot He fabricated deceitful rumors. A false accusation against the father who begot you, Do you construct it in return for your upbringing? A deceitful fraud against your father, O miserable son, do you prepare, After he had sweetly nourished you? An enemy of the powerful emperor, Having left the house of the dead, In the holy abodes of his father He claimed he had appeared. When the wretch had truly set in motion These unstable discourses,

Through a babbling woman ^A He denounced the prefect of Alexandria: "Begone to your ruin, wretched son, you who Commit parricide against the father who nourished you." After these execrable words, Conceived in deceit, my gentle Father was cast Into chains exposed to the elements. For the prefect, hoping To know the truth, Held my father With the wicked slanderers. May the God of our fathers, whom you venerate, Restore you, father, to your children quickly. May the good God of parents Restore my father quickly, safe, To his dear children. My father, the host, Together with the envious, was sent Bound in iron to Alexandria, That he might be judged by the king. The emperor sent my father With the malevolent prefects To the venerable Cosmas, Desiring to know the truth. As a champion of justice and avenger Against the authors of hateful envy, ^B The most wise Cosmas Said he would learn the truth. And he spoke eloquently, that he would protect Those who were adherents of the truth, But that he would condemn to the worst death Those who uttered deceitful prattle. The false accusation having been exposed at once, O Christ, redeem my sweet father. O God, quickly judge the deceitful Machination correctly, And save my dear father. But struck by heavy fear, The envious heart, without wounds And through the deceitful rage of the prefects, Refuted my father. ^C Then indeed the exposed envy And all the deceitful machination, The glorious Cosmas fully Explained to the pious emperor. ^D

And from the immortal God Taking courage, the emperor, When envy was detected, straightway Pronounced the divine judgment. Having ordered the envious to undergo punishment For their deceitful craft, He commands my father To be freed from prison. O father, on account of your piety, God has saved you from a soul-destroying necessity. The abundance of your virtues, O father, God perceiving, Has saved you from a hateful fate. When grievous envy has fallen, A mournful cloud has been covered over; The time of tears has passed, As our dear father has appeared. The accusation has perished, as the providence Of divine justice has arrived, For because of God’s providence Grace was shown to my father. Christ, having heard the groanings of your children, Has saved the father from an unjust fate. Having heard the groanings Of your children, God has kept The father from an unjust fate.

XXII. — On Lord Paul the candidatus and Mary his mother who died in the Lord.

Paulus. With my dear protection lost, With Mary my mother [gone], What mourning shall I accomplish? With what rivers of tears? Why, Mary, did you leave your son To traverse the waves of life alone? Pernicious winds are blowing From the chasms of sin, Making the vessel of life for mortals To sink beneath the sea. The final darkness for the wicked From the mist of sins Is born, and advancing Disturbs life to the end. Wherefore now, for me, Paul, Sailing the ocean of life, A cloud and a storm have been received, Bringing confusion in excess.

Maria. Thou knowest all things, my child, 20 Whatever creeps upon the earth; That by the laws of nature It is joined to the corruption of death. Leading Christ as the companion of your life's voyage, Thou dost not fear the shuddering blast of tempests. 25

God, who of old created all things, Ordained a penalty for all, That those who are born from the earth Should return to the earth again. God, therefore, who established these things, 30 Bade me, who was once born, To die, bowing to the laws of nature. Paul. Arise and speak now, mother, To me, lost in immense grief, That I might scatter the burden of sorrows 35 From my heart. With you, my protection, having fallen, The fear of the enemy's darts has subdued me. Maria. Would that I could take away your 40 Sickness, dear son! Which thou canst not sustain, Always evilly perturbing thee. It is the habit of reason to produce A pure cloud of sadness; 45 And of thy greatest pain I, miserable, have taken a part. Paul. No one among all mortals Has suffered such great evils, Wherefore groans subdue me 50 As I contemplate the tumult of life. Maria. Lifting thy mind to God, My child, to the Son of God, the distributor Of all good things, Thou shalt avoid temptations. 55 Thou hast a powerful protection, my child, in the Mother Of Christ, who has crushed the might of the enemy. Detest new dogmas Together with their evil authors,

^A as many as are repelled by the shepherds from the House of God. Show yourself to be entirely pious, while having a heart cleansed with knowledge; honor God worthily in mind, in words, and in deeds. Be a staff to the aged, an abundance to the poor, a relief to the sick, and a protection to those suffering injustice.

Paulus. Since I have always lived in uncleanness, I bear an unclean countenance; wherefore, in order to lift my mind up to God, I am in need of your confidence. I was once happy, but now I, Paul, am miserable; after your passing, Mother, [I have lost] my protection. You, my mother, while you were previously ^B present with me on earth, were a most strong anchor, rendering God propitious. For all your ways were most excellent: a pious life intent upon God, and pure prayers which you poured forth, they reconciled me to God. Living, furthermore, under the powerful shadow of your prayers, I had a benevolent God and led a happy life. How have I, wretched Paul, fared, my sweetest Mother, since your death?

Maria. Beholding the light of God, ^C and desiring to have confidence, dear child, live a holy life, which is pleasing to God. The glorious pride of the heavenly Triad, my child, will save you while you are on earth. You will appear graceful to God if, from sinful deeds, you turn again with a steady mind toward a divine way of life. If you flee the wretched reproach ^D that follows sins, you shall behold God standing ever-present, watching over your life. The omnipotent protection of the immortal Triad will, my child, deliver you from bitter death.

XXIII. — Sophronius the Monk and Medico-Sophist on Joseph.

^A The happy time commands us to celebrate a glorious name; let envy depart far from here, for it is the time for hymns. Who will be able to reproach me if, passing over the multitude of martyrs like an array of stars, I celebrate only Hesperus?

O glorious and noble Victory, arise with dances, weaving crowns with amaranthine flowers. Give me the lyre of the wise prophet to strike it wisely; I purpose to sing, raising up sacred discourses.

Jacob, shedding tears, placed his son, bearing the labors of the fathers with his hand. Joseph was sold willingly, he appeared as a freedman, so that, by vanquishing toil, he might shine forth all the more in virtue.

Then the innermost parts of his heart sent forth mournful groans, because his brothers had come, appearing savage in their manners. ^B Divine grace came down to restrain their more violent envy and to repress their invincible madness.

It shone with serenity, a sacred, radiant star, teaching the dream in its varied form. Pharaoh bestowed honor, a great king went forth, he wove crowns for him, and the Nile, looking on, grieved.

While the youth yet held command by the moist-maned Nile, while he yet slew the barbarians with the holy sword of justice, abundant corn arose, producing thousands of sheaves; the king alone gathered them, foreseeing the wise signs.

Having taught wisdom to the people, they hastened to recognize him as wise; confessing that God, in His mercy, had wonderfully reconciled them all. ^C Then his brothers arrived, then they offered gold, then, looking upon the multitude of his brothers, he glowed with love.

He said: "Whence have you come, spying out the land with deceit? Do you wish to wield swords, and who are you, or of what father?"

Fear immediately seized them, trembling took hold of their knees, and calling upon God in their midst, they said to the wise judge: "Most powerful king of the world, adorned with glorious victories, you command the North Wind and the South, and likewise the West Wind and the East.

^A You traverse the breadth of the world, as a horse you drive yourself; whether the space within which you walk be sea or land. Mingled with the sons of your sons, may you lead the dances, shaking your hoary hair; then may you appear better to your spouse, adorned with white hair.

Most powerful king of all, you are of the race of Israel; we beseech you that we may be nourished, taking a little food. He gave the cup as a bait; he mastered them as a ruler; then all resume their father's grief.

What is this that you desire, O greatest one? Raise your eyes to God, O old man, worn by age; let the paths of curses prevail. ^B He took the discourse powerfully; he sent them away as a wise man; Simeon, having lamentation, sat as an arbiter.

Having reached their own house, they proclaim everything briefly: "Benjamin is longed for; may the father come eagerly." Again, having come to the strangers, they saw the man as if against their will; but he, saying, "Rejoice," told all things while weeping. Those cities learned that grace had come from God; the father, having soon arrived, rested with a joyful mind.

My offspring shines forth; the chorus, going into the middle, begins the hymn; God appeared, joining all together. ^C Crown the father's bride, crown the virgin women, crown me at last with a feast, that I may also sing of the children. How these things happened there, I shall now pass over; it is beautiful to celebrate old things, but celebrate better things. For this champion surpassed all entirely in virtues; having taught one virtue, he brings about divine fear. Jacob, shedding tears, set up his son, carrying the labors of the fathers with his hand.

The reader will find here, not ungratefully, the description of the Barberini codex, from which the Anacreontics of Saint Sophronius have been taken.

The codex is a manuscript on parchment of 121 folios, the older part of which, containing one hundred and eleven folios, was written most elegantly in about the thirteenth century. It is preceded by a very rich index of the odes of Sophronius and other poets, which has initial letters covered in gold, while the others are painted in vermilion and are nearly square; all these are contained on four folios: then follow other alphabets of different poets, written in the same way, which for the most part are missing, with the exception of a very few fragments, up to folio 7 verso. The inscription of the first ode, etc., consists of square letters covered in gold, enclosed in varied and not unpleasing ornamentation. Some odes are prefixed with the same inscription with the name of Sophronius, as 18, 19, where it is missing; on the others, only the name is placed; two, however, are inscribed at the end [as it is here in the codex]. Furthermore, lest the remaining odes which lack the name of Sophronius should appear to the not-very-careful reader to have been composed by any other author, I have edited only the first one, just as it is inscribed in the codex. The titles of the odes, moreover, [are written] in square letters, likewise in gold,