Leontius of Neapolis: Life of Saint John the Almsgiver

THE LIFE OF SAINT JOHN THE ALMSGIVER

JANUARY XXIII

THE LIFE OF SAINT JOHN THE ALMSGIVER, BY LEONTIUS, BISHOP OF NEAPOLIS IN CYPRUS. TRANSLATED BY ANASTASIUS, LIBRARIAN OF THE HOLY ROMAN CHURCH.

PREFACE OF ANASTASIUS TO LORD POPE NICHOLAS.

As I was pondering and for a long time silently and anxiously considering with myself what I might more conveniently and worthily undertake in the house of God, so that I might not presume to do things that were not entrusted to me by my ministry, nor again take up those things which exceed the powers of my modest intellect, according to that saying of Solomon: *Hast thou found honey? eat what is sufficient for thee, lest, being filled, thou vomit it* (Prov. xxv). And elsewhere: *Seek not the things that are too high for thee, and search not into things above thy ability* (Eccli. iii). Behold, suddenly certain strenuous and diligent men wished to urge me to translate into the Latin tongue the remaining account by Leontius of the life of John, the prelate of Alexandria, whom the Greeks, because of the manifold compassion which he possessed towards all, rightly and absolutely call *Eleemon*, that is, the "Almsgiver," so that so great a man might be of utility and benefit not only to those experienced in the Greek tongue but also to those of Latin speech.

Wherefore, because I saw that I was in no way worthy or suitable for so great a work, I lifted *up mine eyes unto the hills, from whence cometh my help* (Ps. cxx); and thus, employing the consolations and prayers of the Fathers, I did not allow so profitable a man to be hidden from the Latins. But although I have cut the parchment and prepared the sheets, I have not dared to assemble this into a book until I earned the right to obtain permission from your lordship, O thousand-times blessed one. For it is not proper that anything be completed or divulged without the vicar of God, without the key-bearer of heaven, without the chariot and charioteer of the spiritual Israel, without the bridge-builder of the universe, without the unique pope, without the singular pastor, without the special Father, without you, the arbiter of all things. For you hold the keys of David (Luke xi); you have received the keys of knowledge. For in the ark of your breast rest the tablets of the testament and the manna of heavenly savor. For what you bind, no one releases; and what you release, no one binds; those whom you open to, no one shuts; and those whom you shut, no one opens (Matt. xvi). For you possess the place of God upon earth.

When, however, I was translating this blessed man into the Latin tongue, I could not, nor ought I to have, followed the idioms of the Greeks or their order of words. For I have extracted not word for word, but sense for sense. Nor have I cared everywhere to observe Latin rules, provided my intent tended towards that from which utility would arise for the readers. For which reason, co-angelic lord, not looking upon the person of my insignificance, nor investigating my astuteness, nor seeking the trappings of words, but rather foreseeing with the pious eye of your heart the progress of the readers, so that such a great man may be an example and mirror to all, confirm this translation by your apostolic authority if it pleases your judgment; if it displeases, emend it; provided only that the Latin language does not mourn being deprived of the salt by which Greece prides itself on being seasoned so excellently.

Receive, therefore, the saint translated by a sinner; and do not attend to by whom he has been translated, but who has been translated. For you do not despise most limpid water because of a leaden pipe, nor do you spurn the rose which is produced because of the thorns that produce it. Finally, your Guardian and Lover, when He willed, showed to the wicked kings Pharaoh (Gen. xli) and Nebuchadnezzar (Dan. iv) dreams by which future events might be foreknown; and He brought forth through the impious Caiaphas what was expedient (John xi); nay more, even when He willed, He permitted an ass to speak with an articulate voice (Num. xxii).

Hail, Prelate beloved of God, hail through the ages, And of the whole world, O blessed Father, farewell.

AUTHOR’S PROEMIUM

^A We cry out: "Let Thy mercy speedily prevent us, O Lord" (Ps. LXXVIII); how, do you think, should we perform the petitions of our fellow servants with all haste, mindful of the Lord saying: "With what measure you mete, it shall be measured to you again" (Matt. VII). And the Prophet likewise declares: "As you have done, so it shall be done unto you."

One day, therefore, this remarkable man, proceeding in the same manner and sitting in his usual place until the fifth hour, and no one approaching, departed sad and weeping. As no one dared to ask him the cause of his sadness, the blessed Sophronius came to him in private (for he was there at that time) and said: "What is the cause, curator of God, that holds your holy soul in sadness? For you have suddenly troubled us all." He said to him in a gentle voice: "Today, ^B humble John, though my poor self was sitting before the church, holding the holy Gospels in my hands, while letting no one approach me for such service except for one defender of the Church, and hastening to give liberty and confidence to those wishing to approach me—to whom I immediately provided what was worthy through the defenders of the Church, and ordered that no one among them should taste food until they had arranged their business—yet among those who were hearing, I say to you: If we, being men, have permission at all times to enter the house of God for our petitions, and to make our petitions known to Him—namely, to the Unapproachable One who is exalted above every creature—and we exert ourselves so that our prayers are fulfilled, and we also ask that care and medicine be bestowed upon them freely, and then depart whenever each one of them wished of his own will. But as for those who came in health and need to ask for alms, I gave a single siliqua to the men; but to the women and girls, as being the weaker members, I gave two. However, some coming dressed in golden ornaments and bracelets, and asking for alms, those to whom the alms were entrusted reported them to the Patriarch. To whom that blessed man, using a stern eye and a severe voice, although he was meek and of cheerful countenance, said: "If indeed you wish to be the dispensers of the humble John—or rather, of Christ—obey the divine commandment without guile, do not delay, but fulfill that saying of the Prophet, and do not allow any measure, weight, small or great, in the whole city; but ensure they buy and sell all things by a single Campanian balance, modius, and artaba, writing in his subscription a condition throughout every region, having this form: 'John, the humble and lowly servant of the servants of our Lord Jesus Christ, to all living under our poverty, and who are governed by the same Lord and our God, [sends] these things: To the excellent blessed Paul, through Him who spoke in him—Christ commanding, and giving the law to all, "Obey your leaders and submit to them; for they keep watch, as having to render an account for your souls" (Hebr. XIII)—entrusting ^C himself to divine obedience, you yourselves are to receive our petitions as from God, and not from man; wherefore, knowing this, I admonish your charity that such perversity should by no means appear in any of you. Furthermore, as the divine Scripture says, "A great and small balance is an abomination in the sight of God" (Prov. XI). If, however, anyone appears after the present condition of our signature to be falling into such a crime, he shall, against his will, donate all his goods to the needy without any reward.' Therefore, as it is worthy of memory, we have hastened to place this very public precept here.

CAP. IV. It was reported, however, at one time to this man who had obtained wisdom from God, that the rectors of the church were accepting bribes in connection with the arrangements for captives. He, neglecting nothing, called them together; and, exasperating no one completely, he raised the wages that were previously given to them, laying down the word that they should by no means receive gifts from anyone: "For," he said, "fire shall consume the houses of those who receive gifts." Therefore, from that time on, through the grace of God, their houses abounded, so that some of them even reduced the amount of the salary added to them.

CAP. V. But hearing once again that the thrice-blessed man was sad, because some were suffering injury from their adversaries and, wishing to approach him, were ^D kept away by the fear of the chancellors and defenders of the church, as well as those standing by him, he considered such a matter as being acceptable to God; and on the fourth and sixth day, sitting in public, he had not received any reward from anyone, nor had he offered anything to Christ for his innumerable sins, as he never had. To whom the blessed Sophronius, divinely inspired, responded (for he soon understood the cause for which the Patriarch was sad): "Today, indeed, it is fitting to rejoice and be glad, most blessed one; for you are truly most blessed, pacifying the flock entrusted to you by Christ in such a way that it has no quarrel or doubt against its neighbor, but you have taught men to be like angels, without litigation and without judgment." This truly meek pastor, believing that what was said was true, lifting his eyes to heaven, said: "I give Thee thanks, O God, because Thou hast deemed my unworthy pusillanimity fit to exercise the priesthood, and to be called Thy priest, and to feed Thy rational flock, I, who am lowly and a sinner." Soon, therefore, all pusillanimity being cast aside, much joy in humility came to him. This man (as some say) Constantine, who was after the Emperor Heraclius, and whose son he was, imitated in this.

CAP. VI. In the times of this holy Patriarch, the Persians ascended, capturing and plundering Syria. Accordingly, almost all who were escaping the hands of the Persians were flocking to the name of this thrice-blessed man, as to a port without waves, demanding to enjoy his patronage and reception. This blessed man received them with hospitality and comforted them not as captives, but as truly brothers by nature. Immediately, therefore, he made the wounded and weak lie down in hostels and infirmaries, commanding...

that care and medicine be provided to them free of charge; and then [to depart] whenever each one of them wished of his own will. But to those who, being healthy and needy, came for alms, he gave to the men a single siliqua each, but to women and girls, as being weaker members, he gave two. And to certain ones who came wearing gold ornaments and bracelets, yet seeking alms, those to whom the alms were entrusted reported them to the patriarch. To whom that blessed one, using a stern look and a severe voice, though he was mild and of a cheerful countenance, said: "If indeed you wish to be humble servants of John, or rather of Christ, obey the divine commandment without deceit, di [next page begins]

been investigating these things with curiosity, God has no need of curious ministers, nor does the humble John. For if those things which are given were my own, and were born with me, perhaps I would well be tenacious in holding onto my own. But if those things which are given belong to God, He certainly wishes His commandment to be kept with His own. But if through unbelief or little faith you fear that the multitude of those to whom they are given might exceed the income of the funds, I do not suffer my own small faith to be shared. For if it is done by the good pleasure of God that I should be the unworthy dispenser of His gifts, even if the whole world gathered around in need of the charity of Alexandria, the immense treasuries of God would not be narrowed, nor would the holy Church." ^B CHAPTER VII And when he had dismissed them, dispersing the doubt and little faith with which he had surrounded them, he spoke to those who were sitting with him, and they marveled at the compassion given to him by God: "When I was," he said, "still a youth in Cyprus of about fifteen years, I saw one night in a dream a certain maiden whose beauty shone more brightly than the sun, adorned beyond all human sense, who came and stood before my bed, and struck me in the side. When I awoke, I saw her truly standing there, and I took her to be a woman; thus, having signed myself with the figure of the cross, I said to her: 'Who are you? and how did you dare to enter upon me while I was sleeping?' She also wore a crown of olive branches upon her head. Then she, with a cheerful countenance and smiling lips, says to me: 'I am the first of the daughters of the King.' And when I had heard this, I immediately ^C adored her. Then she says to me: 'If you have me as a friend, I will lead you into the presence of the Emperor. For no one has power with him as I do. Indeed, I made him a man on earth and [I made him] save men.' And saying this, she disappeared. I indeed, having returned to myself, understood the vision, and said: 'I believe it is Compassion and Charity, and for that reason she has a crown of olive leaves on her head. For in truth, compassion and kindness toward men made God to be clothed in flesh.' Immediately, therefore, I clothed myself, and without waking any of my house, I went away to the church. For it was already dawn. And as I went to meet a brother vexed by the cold, I stripped myself of my goat-hair garment ^D and gave it to him, saying within myself: 'Behold, by this I shall know if the vision which I saw is truly of God, or if it is demonic.' And as truth testified, before I had yet reached the church, suddenly someone meeting me, clothed in white garments, gives me a purse of one hundred coins, saying: 'Take these, brother, and dispense them as you wish.' I, however, immediately taking these with joy, turned back, wishing to return that purse to him, as if I needed nothing, and I saw no one anymore. Then I said to myself: 'It was truly no fantasy.' From that hour, therefore, I often gave something to the brothers, and I said: 'I shall see if God sends me, as He said, a hundredfold.' And when I had tested the Lord, acting despitefully, and was satisfied in various ways through those things, I said: 'Cease, wretched soul, testing the untestable.' Seeing that there are so many certainties from God for my humble soul, these unbelievers perhaps have come today, and were exhorting me to fall into diffidence along with them."

CHAPTER VIII Still with the same multitude of people in the city, one of the foreigners, seeing his great compassion, wished to test him; and having put on old clothes, he approached him as he was going to visit those who lay in the hospital. For he went there twice or three times a week. And he says to him: "Have mercy on me, for I am a captive." The giver says to him: "Give him six coins." Then when he had received these, he goes and changes his habit, and meets him from another side, and prostrates himself before him, saying: "Have mercy on me, for I am constrained." The patriarch says again to the giver: "Give him six gold coins." ^A When he had therefore gone, the distributor says to the ear of the patriarch: "Through your prayers, master, the very same man has received a second time." But the patriarch acted as if he did not know. So he came a third time to receive, and the giver touched the patriarch who was carrying the gold, signifying that it was the same man. Then the friend of God, he truly merciful, answered him: "Give him twelve coins, lest perhaps he be my Christ, and He is testing me."

CHAPTER IX A certain foreign shipmaster had suffered losses; and approaching this blessed man, he begged him with many tears that he would have compassion on him, as on all others. And he ordered him to receive five pounds of gold. And when he had received these, he went away and bought a chest, and sent it into the ship. Soon it happened that he suffered a shipwreck outside the lighthouse; the ship, however, he did not lose. He approached him again, presuming upon his good will, and said: "Have mercy on me, as God has had mercy on the world." To whom that patriarch said: "Believe, brother, that if you had not mixed the money of the church with those funds which remained to you, you would in no way have suffered shipwreck. For you had them from evil [sources], and they were lost with those which were from goods. Truly, I ordered that ten pounds of gold be given to him again, notifying him not to mix other money with them. Moreover, buying a chest, and sailing for one day, with a strong wind blowing, he was cast onto the land; and he lost everything, even the ship itself, and nothing was saved except his soul. Therefore, the same shipmaster wished for shame and anguish to kill himself; but God, who always provides for the salvation of men, revealed this to the blessed patriarch. And when he had heard what had happened to him, he sent for him to come to him without any delay at all. Then he sprinkled himself with dust, and tearing his tunic, he approaches him indecently. And when that holy man saw him in such a habit, he reproved him and said: "May the Lord, the blessed God, have mercy on you. I believe that from this day forward you will in no way suffer shipwreck until you die. But this has happened to you because your very ship was possessed from injustice." Immediately, therefore, he ordered that one great ship be given to him, full of twenty thousand measures of corn, from those ships which were serving the most holy church. Receiving which, he went out of Alexandria; and the shipmaster himself affirmed, asserting: "For twenty days and nights we sailed in a strong wind, not being able in any way to know where we were going,

^A and without seeing the stars or places, except that the Pilot saw the patriarch holding the rudder with him, and saying to him: 'Do not fear, you are going well.' But after twenty days we appeared in the islands of Britain; and as we descended to land, we found a great famine. When, therefore, we said to the primates of the city that we had grain in the ship, he said: 'It is well that God has led you here. Whatever you wish, choose; and for every single measure, take one coin, and of the same weight take tin.' We therefore chose half for one, and half for the other. It is a matter difficult to express, and incredible to the inexperienced, a gift of God without doubt; for those who have experience of his miracle, have it credible and acceptable." The shipowner also, returning with joy from Alexandria to Pentapolis (51), carried away the tin to sell it. He had there an old associate in business, a personage of the same tin. He gave it to him in a sack with about fifty pounds. The latter, wishing to test the quality if it were good, unleashed it in the fire, and found it was silver. He thought that he had been tempted, and returned the sack, saying: "God indulges you. Could you not find me being an impostor against you, that you tested silver for tin that you gave me?" But the shipowner, astonished at his words, said: "Believe me, I have that for tin. If he who made wine of water (Joan. II) did it, he himself also made the tin into silver, nothing is strange. And that you may be satisfied, come to the ship, and you shall see the rest of this metal with its associate, which I have accepted." They ascended, therefore, and found the tin silver of the best quality. And this is no foreign miracle, nor one belonging to those who love Christ. For he who multiplied five loaves (Joan. VI), and again transformed water of Egypt into blood (Exodi VII), and transformed a rod into a serpent (Dan. III), could easily perform this glorious miracle, inasmuch as he might enrich his servant, and show his mercy to the poor.

^B CAP. X. — While this most holy man was descending one day into the Lord's church, a certain man approached him, who possessed many faculties; and thieves, having entered his house, had despoiled him even to his hunger; and when there was much inquiry done about this, and he found not that which had happened, compelled by much poverty, he besought him with great reverence, this most holy patriarch, saying to him (for he was from among the most illustrious and great princes) that he might give him fifteen pounds of gold. But when he was about to depart intending to give these, he took the counsel of the logothete (52) and the steward; and by a devilish operation, the envious, they did not give him except five pounds. When, therefore, he returned from the collection (53), the same most honorable archbishop told them that a woman, a widow, with an only son, in the notice of a gift (54) of five hundred pounds of gold. When he had accepted her, and honorably dismissed the secretary, he called the dispensers, ^C and said to them: "How many pounds did you give to the one who came to me?" They who said: "Lord, as your most holy sanctity commanded, fifteen pounds." When he understood that he was in destitution, and that they were the same, he brought him whom he had received, and questioned him as to what he had received? But he, saying five pounds, bringing into his honorable hand that holy note (55), which was delivered to him, said to them: "Does it ask of you another hundred pounds, since you had given fifteen pounds, as my humbleness said, who brought five hundred, that (I) might give? And that I may make certain, you shall not bring that which you have brought." And sending two venerable men, to summon the reverend woman, who in baptism had handed a note to him, and to whom he said: "The blessing, which God sent to be offered to you in your house, bringing with you, come to my humility." Who running up, grabbing the garments of the holy man, one with a quantity of gold. When therefore he had received the donation, and had prayed ^D over him, and over his son, saying: "I beseech you, woman (56), only this much you wished to give to Christ, or something else?" But when he had sensed the desperate man, and had known that which he had done, he was struck with trembling: "By the holy prayers of the Lord and my holy Mennas (57), I had written fifteen hundred pounds in the note; and before one hour when I was in the synaxis, that I might give this to my Lord, I dissolved it, bound by law. For I, an unworthy handmaid, wrote it by my own hand, and I found it deleted by myself." Then stupefied within herself, she said: "Certainly it is not the will of God if not five." But while the patriarch was dismissing that reverend woman, they fell at his feet as dispensers, who had trespassed his will, begging for indulgence, and affirming that nothing of the sort would be done further.

CAP. XI. — Nicetas the patrician (58), full of the virtues of such men, and without parsimony, having an open hand, and as if from a fountain continually bestowing upon all, by the instinct of certain devils, immediately came to the holy man, and said to him: "The kingdom is tightened, and needs money. Now, since it is dealt with without parsimony, that money may be delivered to you, give them into the public treasury." The man of that which had been said, remaining imperturbable, says to him: "It is not just as you arbitrate, Lord patrician, that those which have been offered to the celestial King, be given to the terrestrial. If indeed you judge any such thing at all, believe me, after my humble bed is the treasury of Christ, that you may wish to do." The patrician rose immediately, calling of his men who ought to carry the money, and imposes upon them all the money, leaving none to them except one hundred. And when they who were carrying such money descended, some ascended carrying small flasks, having money sent from the patriarch of Africa, superscribed with others HONEY OF THE BEST, others HONEY WITHOUT SMOKE. When

he reached the city, being pressed by those who were being fed by him, and with much care and prayer persevering, a certain inhabitant of the city perceived the drought and total need that had beset that most holy man: being a bigamist, he desired to become a deacon of the holy church. And through the necessity that had beset the holy man on all sides, he wished to persuade him that he might ordain him; and he made a petition to him, containing this (for in his face, indeed, he did not dare to say any such thing): ^B «To the most holy and thrice-blessed Father of fathers, John, vicar of Christ, the petition and request of Cosmas, the unworthy servant of the servants of your holiness. Learning, most holy lord, that you possess your venerable head [in this place] according to the permission of God, or rather for our sins, I, your servant, have not deemed it just to dwell in gluttony, while my Lord remains in deprivation. There are, therefore, for your unworthy servant two hundred thousand modii of grain, and eighty pounds of gold, which I ask to be given to Christ through you, my lord: only that I, unworthy, might merit to enjoy the ministry of your diaconate, so that through such service with you at the table of the holy altar, he might cleanse [me] from the luxury of my sins. For the holy Apostle, the preacher of God, says truly, that ^C because of necessity a change of the law also takes place (Hebr. VII).» Having received these things, the divinely wise man, calling the man, said to him: «Is it you who sent prayers to us through your notary and son?» Upon his saying: «Yes, lord,» the blessed and most merciful one sent everyone out, not wishing to shame this man before everyone, and began to say to him: «Your offering is indeed very just and necessary for the time, but it is stained; and you know that in the Law, whether the sheep was small or great, unless it were spotless, it was not offered in sacrifice (Levit. XXII); and for that reason God did not look upon the sacrifice of Cain (Gen. IV). Since, however, you have said, brother, that because of necessity a change of the law occurs, ^D the Apostle says this concerning the old law; for how, says the brother of the Lord, James, that whoever shall have observed the whole law, but offends in one, has become guilty of all (Jac. II)? Concerning my needy brothers, however, and the holy Church, God who has nourished them before I and you were born, He himself will also now nourish them; only if we shall have kept His words unharmed. For He who then multiplied five loaves (Joan. VI), can also bless the ten modii of my granary. Wherefore I say this to you, son, that which is said in the Acts of the Apostles: You have neither part nor inheritance in this matter (Act. VIII).» And when he had dismissed him sad and without effect, it is announced to him that two great Church ships had been brought to land, which he had sent to Sicily for grain. Hearing this, that blessed man, falling to the ground, gave thanks to Almighty God, saying: «I give thanks to you, Lord, because you did not allow your servant to sell your grace for money. Truly, those who seek you, Lord, and keep the rules of your holy Church, shall not want any good thing (Psal. XXXIII).»

Chap. XII.

culprits, that is, those who laid hands upon one another, he excommunicated them canonically for some days. One of them willingly accepted the rebuke and acknowledged his fault; the other, however, being malicious, accepted the command with joy. For the wretch was looking for an occasion not to enter the church, but to have free license to persevere in his nefarious acts. He was wrathful against the holy patriarch, and as much as lay in him, was threatening to do him harm. Some, however, were saying that he was also the one who had betrayed the Church's money to the patrician Nicetas (sup., c. 11), which he had seized with his hand, as has been written above. It was reported, therefore, that he, mindful of his evil, was harboring malice and did not have a right intent toward this blessed man. But he, a true pastor, mindful of that saying: "Who is weak, and I am not weak?" (II Cor. XI), and again: "You who are strong ought to bear the infirmities of the weak" (Gal. VI; Rom. XV), wished to summon him, and decorously admonish him, and release him from excommunication; for he saw a wolf attempting to snatch a sheep. By the dispensation of God, it was brought to pass that the spirit of the patriarch, who was unmindful of evil, should become known to everyone. He forgot to summon him and release him from excommunication. And so when he had reached the holy Lord’s day, and had stood at the holy altar ^A, so that he might offer the unbloody sacrifice, with the deacon already nearly finishing the general prayer, and about to exalt the holy veil, the thought of the unmindful malice came to him; and immediately recalling the divine precept, which says: "If you offer your gift at the altar, and there shall remember that your brother has anything against you, leave there your gift before the altar" (Matth. V), etc., he signaled to the deacon performing the prayer, which the deacon was accustomed to do, to begin again from the beginning; and if it were completed, to recapitulate again, until his sanctification arrived. He feigned as if the necessity of his bowels had compelled him to do so. And coming into the honorable treasury, he immediately sent about twenty hebdomadarians to search for the already mentioned cleric of evil ways. For the intention of the pastor was this, to lead the sheep out of the mouth of the lion. But God, who does the will of those who fear Him, caused the cleric to be found immediately close at hand. And as he arrived, and bore testimony to the truth, the patriarch first bent his knee, saying: "Forgive me, brother." The truth of that honorable pontificate, and of those who were present, being struck with awe and fearing the judgment of God, and shuddering lest perhaps fire might descend from heaven at that hour and consume him, seeing that honorable gray head lying upon the ground, he himself also bent his knee, seeking pardon and mercy. And the patriarch saying: "May God forgive us all," they both arose and entered the church; and then with much joy and gladness he stood at the holy altar, being able with a clean conscience to say to God: "Forgive us our debts, as we also forgive our debtors" (Matth. VI). And that reader became so sound and compunctious from that time on ^B, that he merited to obtain the consecration of the presbyterate.

Chap. XIV. — Concerning certain of the holy Fathers

and they are moved by persuasive words, and even if without cruelty, they fall into the chapters which come to them. And the patrician, as if commanded by God, agreed to keep his mandate at all times.

CAP. XV. — This memorable man had a certain nephew, named George (50). One day, therefore, this man made a quarrel with a certain tavern-keeper of the city, and was severely affected by reproaches: being bitterly pained, not only because he was dishonored in public, but also because it was before a humble and very low person, especially since he was the nephew of the patriarch, he went up to him in the chamber, the patriarch lingering there in secret, weeping vehemently. When, however, he saw him thus suffering and weeping, the most mild patriarch asked the cause of the anxiety detaining him, to tell him this grief. And when he could not, because of the bitterness that surrounded him, express the talk, those who were present when this occurred to the nephew began to recount [it] to the archbishop; and because, they say, your holiness is thus despised, so that his own [nephew] and kinsman is disclosed to be degraded by the despised. He, however, being a true physician, wishing first to cure the fury of his nephew like a plaster, and yet [also] like iron bringing to him the incision and liberation of the passion, by his most wise [counsel], began to extinguish the disease with such words, and to say: "I dare to open this to you, and speak to you? Believe, my son, my son, that I will do the thing today, so that all Alexandria will marvel." When he saw that he had received the remedy, and had cast off all sadness—supposing indeed that he was acting against him who had heaped insults upon him, and would make him be lashed for him, as he was established over the forum, and he was being dishonored by various ways—he said to him, kissing his chest: "My son, if you are truly a nephew of my humility, prepare yourself to endure lashes and reproaches from everyone. For true kinship is not known from blood and flesh, but from the virtue of the mind." ^B Immediately therefore he sent for him who was established over the tavern-keepers, and commanded him not to take from that tavern-keeper either the usual dues, nor the public [tax], nor the pension of his workshop. And he himself was of the most holy Church. And all, trembling at his immovable single-mindedness, understood that it was that which he said: "I will do the thing, and all Alexandria will marvel, because not only has he not returned retaliation, but also he pays back [good] for the injury."

CAP. XVI. — It was announced sometimes to this blessed man, that a certain one of the clergy was keeping malice in his heart against a brother, and remained unreconciled to him. He, however, sought to know his name and rank. The next day, therefore, he learned [it] was Dominicus, the deacon, and [the name] of the office. He commanded the archdeacon therefore that, when the same Dominicus came to the church, he should point him out. Therefore, when the next day the station at the church of St. Dominicus was being held, the deacon came to the station; and seeing the archdeacon, he pointed him out to the patriarch. For because of that [the patriarch] ^C stood at that time away from the holy altar; but what he truly wished to do, he entrusted to no one. When therefore the deacon Damianus had come, in order to receive holy communion from him according to his own order, he held his hand, and that holy man said: "Go first, be reconciled to your brother; and then coming, worthily receive the immaculate [mysteries], devoid of malice, of the mysteries of Christ." He returned, therefore, before so great a multitude of the clergy, contradicting him, especially in such a place and in such a horrible hour, he vowed to do this, and then [he was] of the holy mysteries [made worthy] of them. And so the clergy and laity held him, to see if he would retain his malice, fearing lest he confound himself, and triumphed just as that deacon [had].

CAP. XVII. — This most holy man indeed had knowledge of the divine Scriptures; but not in the wisdom of speech, ^D speaking these as if for empty glory, but for that same performance of works, and for the observation of the commandments; and in the secret of his daily counsel no empty speech was heard, if not the ordinance of civil affairs, or relations of the holy Fathers, or scriptural questions, or dogmatic problems, because of the multitude of heretics who surrounded him. If indeed someone began to drag someone else into another conversation, this man, as a wise and ingenious [man], would remove [them]; and if he remained [at it] again, he said nothing to him; but noting [it], he commanded the hebdomadary not to allow the latter to enter among those who were praying, which [rule] he tempered and instructed the others to maintain toward him.

CAP. XVIII. — But another definition, which the holy man favored, [is] not just to postpone. Hearing that after he was crowned emperor (51), no one of the universal senate and the standing army sent any ancient memorial, but soon those who are said to be the builders of monuments asked for four or five small marbles of various colors, and they approached him, and said: "Lord, with what metal does your empire order your monument to be made?" — insinuating indeed that because as a man corruptible and transitory you have care of your own soul, and piously dispose the kingdom; and this blessed [man] truly imitated that worthy praise and tradition, and commanded a monument to be built for him where the rest of his predecessors the patriarchs lay; but [as it was] to remain imperfect until the festival, with the clergy assisting, those who were said to be studious (52) said to him: "Lord, your monument is imperfect, command therefore that it be finished, because you do not know at what hour the thief will come (Matth. xxiv)." This the holy man was doing, wishing to leave to those who come after, good imitation and to leave the patriarchs.

CAP. XIX. — The Lord, because of the multitude of our sins, permitting [it], [the] temples that were in Jerusalem, [to be] struck by God by the Persians, [and to] be destroyed, this most holy patriarch learning in much

poverty that the holy Modestus, patriarch of Jerusalem ^A (35), was in, he sent to him for their relief and rebuilding a thousand gold coins, a thousand sacks full of grain, a thousand legumes, a thousand pounds of iron, a thousand strings of dried fish, which are called *menomenia* (54), a thousand vessels of wine, and a thousand Egyptian laborers, sending with them a letter: "Forgive me, true worker of Christ; I send nothing worthy of the temples of Christ. For I would wish, believe me, if it were fitting, to go there myself and to work myself in the house of the holy resurrection of Christ. Nevertheless, I ask your venerable head that you in no way impute this to the littleness of my name, but rather ask this of Christ, that He may enroll me there where the blessed enrollment truly consists."

^B CAP. XX. — That holy man also took this—a good thing, I say, namely, that he should lie on the lowest bedding and use inexpensive coverings in his cell. When a certain man of the city’s possessors heard this, he went up to him and, seeing that he was covered by a tattered and woolen covering, he sent him a coverlet of thirty-six gold coins, asking him earnestly that he should cover himself with it in memory, he said, of the one sending it. He, however, accepting it, on account of the man's many entreaties, was covered with it for one night; [but] throughout almost the whole night he said to himself, as his chamberlains recounted: "Who says that the humble John (for he always had this word in his mouth) should be covered by a cloak of thirty-six gold coins, and the brothers of Christ should be killed by the cold? How many are there now who gnash their teeth from the ice? How many are there now who have a mat (55) with half underneath and half above, and cannot stretch out their feet, but sleep like a ball, trembling ^C (56)? How many have slept on the mountain without supper, and without a lamp, having a double torment from both cold and hunger? How many desire to be satisfied with the leaves of vegetables that are thrown out from my kitchen? How many would wish to dip their bread in the broth (57) that my cooks throw away? How many desire even to smell the wine that is poured out in my cellar? How many in this city at this hour are strangers, having nowhere to be lodged, and lie in the forum, perhaps even soaked by rain? How many, do you think, have been a whole month, or even two, without tasting oil? How many are there who do not have one garment for summer and another for winter, and are thus bound by miseries? But you, expecting to attain even eternal joy, both drink wine and devour huge fishes, and linger in rooms, and yet, with all [these] ills, you warm yourself with a coverlet of thirty-six gold coins? Truly living thus and conversing in such luxury, you will not expect to enjoy the joys prepared there, but you will hear just as that rich man heard (Luke xvi): 'You received good things in your life, but the poor likewise evil; now they are comforted, but you are tormented.' Blessed be God, humble John will not be covered by that [cloak] another night. For it is just, and well-pleasing to God, that one hundred and forty-four brothers and lords of yours be covered, rather than you, unhappy man." For four ^D of the little coins (28) were sold for one gold coin. He therefore soon sent it the next day to be sold. And the one who had offered it, seeing [it], bought it for thirty-six gold coins, and again offered it to the patriarch. When on the next day he had seen it, he bought it similarly, and again offered it to the patriarch, asking that he be covered by it. And when he had done this a third time, that holy man says to him, rejoicing: "We shall see who will fail, I or you." For the man was very wealthy, and the holy man was, as it were, harvesting him sweetly, little by little taking many things from him; and he always said that one could, with the intention of giving to the poor, despoil the rich, and take away the hypocrisy (59) from them benevolently, and not sin, especially if there are any who are unmerciful and greedy. For such a man gains two things: one, indeed, because he saves their souls; the other, however, because he himself receives no small reward from this. He added, moreover, to the persuasiveness of the word a truthful testimony, which happened around Saint Epiphanius and John (60), Bishop of Jerusalem, how Saint Epiphanius, by a stratagem, took silver from the patriarch—namely, the same John—and gave it to the needy.

CAP. XXI. — This holy man used to refer once in the presence of all to a thing worthy and congruent to the aforementioned chapter, saying: "I had," he said, "a certain minister in my storehouse in Cyprus, very faithful, and a virgin even until his death. He, therefore, related to me that, when I was in Africa, a thing of this kind happened: I was staying, he said, with a certain tax collector, very wealthy and unmerciful. Once, therefore, the poor, sitting in the winter by the sun and warming themselves, began to praise the houses of the almsgivers, and to pray for each of them, and likewise to speak ill of the houses of those not doing alms. Among whom came into their midst the name of my superior, the tax collector, and they began each to ask the next: 'Truly you, brother, did you ever receive a blessing from that house?' And with all asking one another, no one was found who had received anything ever from his house. Therefore one of them says: 'What will you give me, and I shall receive a blessing from him today?' And when they had made a pact with him, he comes and stands outside the gate of the house, waiting for when he would return to his home. By the dispensation of God, they arrived at the same time: he, entering the gate, and an animal carrying wheat-loaves from a bondman (61) for the sake of his lunch. Seeing, therefore, the needy man, and not finding a stone, through fury he seizes a wheat-loaf from the pack-saddle and threw it at his face. He, however, received it, and went away to satisfy his brothers, that he had received it from the same hands. And so, after two days, the same tax collector fell sick with a sickness unto death, and saw in his sleep himself rendering an account, and all his acts being weighed upon a scale: on one scale (62), indeed, were gathered some deformed Moors. The other scale, however, was of certain others who were shining and terrible in appearance. Who, finding nothing good, that they also might weigh against the works which had been collected by the Moors in their scale.

^A Concerning to the death of Hormisdas. While these things were taking place, the Persians killed a certain king—the most unjust of all: for he had oppressed his subjects not only with the exactions of money, but even with various types of punishments.

The money-changer, who had suffered losses. But when both came for the conversation, the notary said to him: "Listen to me, Zoilus, and buy a single slave, for I have one so good that you would say a man of patrician rank. And the money-changer, hearing that he had a slave, was amazed, and said to him: "Believe me, for I do not possess the means with which I could buy him." The notary said to him again: "Accept a loan, and buy him, for he is very good, and God will bless you through him." He agreed, therefore, with him, and bought him, dressed in sordid clothes, for thirty coins. But the notary, leaving him, went away to Constantinople, ensuring that he would make this known to no one, and that in the price he would in no way defraud by keeping anything back for himself, but would give this entire sum to the poor.

Therefore, sometimes this same Peter would do the kitchen work for his master, ^B and sometimes he would wash his garments, though he was never accustomed to any of these things. He afflicted himself, moreover, with much fasting. But when his master saw that he was blessed above all blessing, he said to him, being ashamed of his enormous virtue and humility: "I wish, humble Peter, to set you free, and that you should henceforth be my brother." But he refused. For he had seen him frequently endure insults and be struck by his fellow servants. They held him, moreover, as a simpleton, so much so that they even gave him the name "Amentis" [the Madman]. Therefore, whenever his fellow servants troubled him, and he would sleep in tribulation, he who had appeared to him in Africa would appear to him, dressed in his own head-covering, holding those thirty coins in his hand, saying to him: "Do not be sad, Brother Peter; I have taken, and the price ^C is mine, but endure until you are recognized."

But after some time, certain silver-merchants from his country came to pray at the holy places; and the master of Peter invited them to a meal. And while he was serving, he immediately recognized them. They, however, while they were dining, began to observe him closely, and to say to one another in whispers: "How much this boy resembles Lord Peter the tax collector." He was hiding his face as much as he could; yet as they continued eating, they began to say to him who had invited them: "We truly believe a great thing has happened for you, Lord Zoilus; for, unless we are mistaken, you have a public figure in your service." For they did not know for certain, because his face had been altered by kitchen work and fasting. Therefore, as they considered him for a long time, one of them said: ^D "Truly, this is Lord Peter; I will get up and seize him." For the emperor, hearing of it, was greatly saddened, because he had not appeared for a long time. Standing therefore at the door, he heard these things; and placing the dish away from him, he did not enter, but ran in a straight line to the gate. Now, he who held him at that time was a porter, mute and deaf from birth, who would, however, open and shut by a gesture. Therefore, the servant of God, hastening to leave, said to the deaf-mute: "I say to you in the name of Christ." But he heard immediately, and said: "Yes, Lord." Then he said to him again: "Open." The mute and deaf man answered a second time: "I, Lord." Therefore, he immediately stood up, and opened for him. And as he was going out, the porter came forward and shouted before everyone, rejoic-

-^Aing, "Lord." Furthermore, since everyone in the same house was terrified, because they heard him speaking, that one who was formerly mute says again: "The one who was doing the cooking went out running, see that he has not perhaps slipped away in flight, for he is a great servant of God." When he was departing, he said to me: "I say to you in the name of the Lord"; and immediately I saw a flame coming out from his mouth, and touching my ears; and immediately I heard, and I spoke. And springing up and following him, all did not see him any longer. Then all who were in that house were doing penance, and his own master who had bought Peter, because they had humiliated him in such dishonor, and especially those who called him the Demented.

These are the narrations of the most blessed, God-honored Patriarch John. For he was not only content to edify the one desiring to progress regarding his own life, but also regarding the true reports received from God, and he always said to those listening: "If certain men did not spare their own blood, but handed him over into the hands of the brethren, nay, of Christ, how do you think we ought to give to Christ and the needy and the poor from our own resources with eagerness and humility, so that we may receive a recompense from the just God and rewarder in that fearful and horrible day of retribution? He who sows sparingly will also reap sparingly; and he who sows in blessings, that is, abundantly and magnanimously, will also reap in abundance (II Cor. IX); this is, he shall inherit those good things which transcend every mind."

^C Cap. XXII. — Adorned with all right morals, this saint did not lack this either; for he greatly loved to speak of the deeds of the holy Fathers, and of those who were cultivators of almsgiving. Whence, one day, when he was reciting from the life of holy Serapion, who was called the Sindonite, and found that he (as it is said) had given his cloak to a needy man (Pallad., cap. 85), and again had proceeded a little from there, and had met one suffering from the cold, and had given him his tunic, and because he was sitting naked, holding the holy Gospel; and being asked by someone, "Who stripped you, Abba?" pointing to the holy Gospel, he said, "This one"; and at another time had sold this very Gospel, and given the alms, and to his disciple saying, "Abba, where is the Gospel?" he said to him, "Believe me, he who said to me, 'Sell what you have, and give to the poor' (Matt. XIX), I sold and gave to them, so that in the day of judgment we may have greater confidence before God"; and because another time a widow woman had sought alms from the same holy Serapion, because her children were hungry, and he having nothing at all, surrendered himself to her, so that she might sell him to the Greek mimes, whom he even made Christians in a few days. ^D Reading this about holy Serapion, the saint, stupefied and marveling at the saint’s industry, all infected with tears, called all his own stewards, read all things about holy Serapion, and says to them: "Woe, O lover of Christ, what does it profit a man to speak about the deeds of the holy Fathers? Believe me, because until today I thought that I was doing even something, given the money I might have; but I did not know that they surrendered even themselves, overcome by a certain compassion."

Cap. XXIII. — This saint indeed always honored the monastic habit, and cherished and sympathized, where he especially saw a monk pinched by bodily needs. But he had also this, special above many, that he would not accept any accusation whatsoever, whether false or true, against anyone girded in the monastic habit. For once it happened, from the instigation of certain criminals, that he had brought before him something such as this: When a certain monk was going about in the city with a certain young girl, and was begging for alms for some days, certain ones who had seen this, scandalized, and thinking that she was his woman, brought complaints to the patriarch against him, saying: "For what reason, O God-honored one, does such a one disparage the angelic monastic life’s habit, having a certain girl as a woman?" Therefore, the servant of God, thinking to restrain crimes committed against God, as one who was advanced by Him for this, commanded the woman to be lashed with scourges, and to be separated from him; but him to be beaten, and to be locked in a secret prison. While therefore the command of the saint was proceeding to effect with all speed, a monk appeared to him by night in a vision, showing him his own rotten back (for the defenders of the Church, not sparing, had beaten him) saying to him: "So it pleases you, Lord Patriarch; this one time you have erred as a man; believe me, because life and death is near." And saying these things, he departed from him. But morning having been made, that blessed one remembered the nocturnal vision, and he sat on his bed sad; and he sent immediately, and calls through his chancellor the monk from the place in which he was locked, thinking within himself that blessed patriarch if he were similar to him who had appeared to him at night. When therefore he had come with much labor (for he could not be moved because of the wounds), and when the patriarch had seen his face, he remained without voice, unmoved, not being able to speak: but only with his hand he gestured that he should sit near him on his bed. But having returned to himself and signed, he asked the monk, girt with a linen cloth, that he should strip himself without shame, so that he might see his back, if it were so just as he had seen in his sleep. Scarcely therefore persuaded to do it, he stripped himself. But when he was being stripped so that he might show his back to the holy man, by the admirable counsel of God, the garment in which he was clothed was loosened, and he fell to the ground, and they all saw him to be a eunuch. But because it was recent, this was not manifest to anyone. Seeing him therefore, all, and the holy pontiff, and especially the pernicious lashes of his back, sending immediately, he segregated those who had inconsiderately treated him. But to the most venerable monk he reasoned many things, saying in ignorance that he had sinned against him, and against the true God. And in this that holy one admonishes him: "No, he says, O son, it is not fitting for those who in the holy...

^A angelic garment of yours are clothed, and most of all to lead around a woman, to the scandal of others who see. Then the monk with all humility rendered an account to the saint, saying: Do not believe, lord, that I lie. I was in Gaza a few days ago; and as I was leaving the city to come and greet the holy abbot Cyrus, this girl, whom I had seemingly seen well before, met me outside the gate at the approach of evening; and running to my feet, she asked that she might walk with me. For she said she was a Hebrew and wished to become a Christian; and she began to recount the same in horrifying words, so that I would not permit her to perish. Fearing, therefore, the judgment of God, I took her, thinking that Satan would not send a temptation to a eunuch. Truly, I did not know that he spares no one. Therefore, as we were coming, most holy Father, and were performing prayer, I baptized her at the holy abbot Cyrus [or: with the holy abbot Cyrus], and I was traveling with her in a simple heart, seeking a modest amount for expenses, in order that I might introduce her into a monastery. When the patriarch heard these things, he said: Papa! How many hidden servants does God have, and we do not know it, humble though we are? And he recounted to those who were present a vision he had seen that night concerning him. And the patriarch brought out a hundred coins from his hand, intending to give them to him: but that friend of God, that true monk, not suffering to receive anything from them, spoke a word worthy of memory to the patriarch, saying: I do not ask for this, lord; for if a monk has faith, he does not need these things. But if he is in need of these, he does not have faith. This, most of all, satisfied more fully all who had heard that this monk was a servant of God. He bowed, therefore, to the patriarch and departed in peace. From that time on, therefore, he honored and received more hospitably the monks, both those esteemed good and the bad: and he built a guest-house immediately, apart, and called it this "Receptacle of all Monks."

Cap. XXIV. — On the utility of assisting at funerals

When mortality sometimes laid hold of the city, the saint himself would go to see the funeral processions. For he said that this was very profitable, and the consideration of graves. Often, indeed, he would sit with those who were about to die, and who were suffering distress in the passing of their soul; and he himself would close their eyes with his own hands, wishing to have from this an eternal memory and care for his own passing. He also commanded that collections for the dead be made diligently and without doubt. For he used to say that a certain man was led captive a short time ago to the Persians, and descending into Persia, was thrust into a prison which was called Lethe, that is, oblivion. Certain ones, therefore, fleeing from there, and coming into Cyprus, and being asked by his parents if by chance they had seen him, those responding said to them, that we buried him with our own hands. But it was not the one about whom they were asking, but another, who was undistinguishably like him. They did, however, tell them the month and the day of his death. They, indeed, as if for a dead man, performed three collections for him every year. After four years, therefore, he came to Cyprus, having escaped by flight from the Persians, ^B and he said that you were dead, and we were performing your memorial three times in the year. When, therefore, he heard that they were performing memorial [services] for him three times a year, he asked them on what day and in what month they celebrated these. And upon their saying, on holy Theophany and on the holy and sacred Lord's Pentecost, he said: Because at those three times of the year, a certain candidate would come, like the sun, and would loose me from the iron chains and from custody; and I would be moved walking about all day, and no one would recognize me, and on the next day I would be found wearing the iron chains. The holy bishop said, therefore, that from this we learn that the sleepers have rest when we perform collections for them.

Cap. XXV. — On the one who offered money for his son

That which we have heard done in the Acts of the Apostles (Acts IV), this frequently happened even to this most patient man. For many, seeing his inscrutable compassion towards the nations, were moved many times to sell many of their possessions; and bringing them, they offered them to the devout minister of God. Whence also a certain man, coming one of the days, offered to him seven and a half pounds of gold, satisfying the saint that he possessed nothing else in gold. He asked, however, from him with many genuflections that he pray that the Lord God might save his son. For he had only one son, of about fifteen years of age, that he might bring his ship back with goods from Africa, for he had gone there. Receiving, therefore, the high priest quantity of gold from his hand, he was marveled that he was so magnanimous to offer the whole quantity of gold that he possessed. He prayed indeed for him and in his face a great deal, and thus sent him away. Nevertheless, because of his great faith, the patriarch placed the bundle of the quantity of gold under the holy table in the oratory of his chamber, and immediately performed a perfect synaxis over it for him who had offered it, praying quite abundantly to God that He might also save his son, and bring back the ship with health, according to what had been asked of him. Not even thirty days having passed, the son of that man who had offered the seven and a half pounds to the patriarch died; and on the third day of the death of the boy, he received also his ship from Africa, in which was also the own brother of that same man, a creditor. And coming near Pharos, he reported how the ship had suffered shipwreck, and had lost everything with which it was full, and that nothing was saved except the soul, and one empty skiff. When, therefore, the owner of the ship and father of the boy had learned that this calamity had happened to him—according to the word of the Prophet, his soul dwelt little less in hell (Ps. XCIII)—for before the tribulation of his son had been extinguished, the ship also seized him; and therefore all things which had happened to him were reported to the patriarch, and he was grieving in sadness almost more than he who had suffered these things, especially because of his only son. Not knowing, therefore, what to do, he begs the most merciful God that He might console the man with His immense pity. For the saint was blushing to call him and to console him to his face; nevertheless, he commanded him that he should in no way despair; nor indeed without just judgment does God do anything, but all in that which ex-

-^A pedient, which we do not know. Therefore, so that He might not lose the reward which he had made in seven and a half pounds of gold, and the faith which he possessed concerning the holy patriarch; now indeed, in order that we also, in the temptations which befall us when we have done something good, may remain undisturbed and giving thanks to God: the aforementioned man, a lover of Christ, saw in his sleep the following night someone, as if in the habit of the most holy patriarch, saying to him: "Why are you troubled, brother, and why do you dissolve in grief? Did you not ask me to beg of God that your son be saved? Behold, he is saved. Believe me, if he lived, he would become a worthless and unclean man. And concerning your ship, truly, had not God been appeased for the good which you did to my insignificance, the sentence had been given that it should go down into the deep just as it lies, together with the souls, and you would have lost your brother. But rise, and glorify God who gave him to you and saved your son, pure from this vain world." Waking up therefore, the man found his heart consoled and all his sorrow cast away; and having put on his garments, he came running to the most honorable patriarch, and threw himself at his feet, giving thanks to God and to him, and telling the vision which he had seen. Hearing which, the most just man said: "Glory to you, O kind and merciful God, who also hear the supplication of sinners." And again he said to the man: "By no means, O son, ascribe this grace to my prayer, but to God and to your faith, for these things were all able to obtain it." For the saint was very humbly minded, in words that is, and in prudence.

CHAP. XXVI

CHAP. XXVII

^A owners, caught in a violent winter storm in a place called Adria, threw away all their cargo, all thirteen ships being together. The total sum of their goods was very great; for they had so much clothing, silver, and other precious items that the weight of what was lost amounted to thirty-four centenaria. As they were arriving at and passing through Alexandria, the remaining creditors and the lead sailors immediately took refuge in the church. When the holy man heard of this, and the reason why they had fled, he sent them a message written in his own hand, saying: “The Lord gave, brothers; the Lord, as He willed, has taken away; as it pleased the Lord, so it has come to pass: blessed be the name of the Lord (Job 1). Go forth, my sons, fear nothing on account of this: for the Lord will be watchful for the morrow.” Thus, nearly half the city ascended into the inner sanctuary; but on the next day, those wishing ^B to console this noble man found that he had already anticipated them, and he began to say to all: “Do not at all, O my sons and brothers, be saddened because of the difficulty of the ships; for humble John, believe me, has been found to be the culprit; for unless I had vanity, I would by no means have suffered this. But because I was puffed up in things that belonged to God, and because I supposed that I was doing great works, while giving what belonged to men, this happened to me; whereas God, willing that I should understand this, permitted these things. For alms do not usually lift up a vigilant man into pride; but an involuntary misfortune humiliates one who sustains it. For the divine Scripture says: Poverty humiliates a man. And again, David, knowing this, said: It is good for me that You have humiliated me, that I may learn Your justifications (Ps. CXVII). For while I was subject to evils, because I was losing the gift through vain glory, and because through my own vice so much money was lost, I now have the judgment ^C of the souls who are in distress. But, dearly beloved, He who was the God of that just man Job at that time, and is the same today, will not abandon us, not on account of my poverty, but because of the necessity of the needy. For He Himself said: I will not leave you, nor forsake you (Hebr. XIII). And again: Seek first the kingdom of God, and His justice, and all these things shall be added to you (Matt. VI).” The inhabitants of the city, therefore, wishing to console him, as has been said, were instead found themselves to have received consolation from his blessedness. For a very short time passed, and God restored the wealth to our new Job twofold; and again he was himself, magnanimous in mercy, and perhaps even more religious than he had been before.

CHAP. XXVIII. — To one of his domestic ministers who had arrived at extreme poverty, this holy man gave two pounds of gold with his own hand, so that no one might know; and hearing from the recipient: ^D “In accepting this, my lord, I no longer have the face to look upon your honorable and angelic face, truly worthy of praise,” being wise, he spoke the word: “I have not yet,” he said, “poured out my blood for you, brother, as my Lord and the Christ of all, God, commanded me (John X).”

CHAP. XXIX. — A certain man who was distressed by those who were demanding payment, since he did not have what to give (for the region was in great difficulty, because the river Nile was not irrigating the land with its waters according to custom), went away and begged a certain high official to lend him fifty pounds of gold; and he said he would give double the amount if he would. The official promised to give it to him, but delayed for the present. When therefore the exactors were pressing him, he went away to the port where everyone is received, namely to the most mild and worthy-of-admiration patriarch. And before he had even told him of his own necessity, the holy man said to him: “Give, my son, if you wish, this garment with which you are clothed.” For along with his other admirable goods, he possessed this as well: that he could not see anyone weeping from necessity without immediately watering him with his own tears: whence he immediately fulfilled the petition of him who wished to receive a loan from him. And in the following night, the official saw that someone was standing over an altar, to whom many were offering oblations; and for every one they placed there, they received a hundred in return for it from the altar. And the patriarch was standing behind him. There lay, therefore, one oblation before them on a bench, and someone says to the official: “Go, lord official, take that oblation, and offer it to the altar, and take in return for it a hundred oblations.” But as he hesitated, the patriarch, though he was standing behind him, ran and took it before him, and offered it, and received, as all did, a hundred from the altar. Waking up, therefore, he could not distinguish the dream. But he sent for and brought the man who wished to receive the loan, so that he might provide it to him. And when he had come, the official says to him: “Accept what you asked as a loan.” Responding, the man said to him: “The lord patriarch already took your reward. For since you, my lord, were delaying me, I was compelled to flee to him as to a port, for there was much force and anxiety from the exactors.” When therefore he heard this, he immediately remembered the dream, and said: “You have truly said well: because he already took his reward. For he took it before, and woe to him who wishes to do good and delays.” And he narrated to him and to everyone the dream that he had seen.

CHAP. XXX. — At one time, when the holy man was going to the temple of the holy victorious martyrs Cyrus and ^A John, for the sake of prayer in their glorious memory, upon exiting the gate of the city, a woman intercepted him, falling down and saying: “Vindicate me, for I suffer injury from my son-in-law.” When some of his attendants, who had confidence with him, said: “When you have returned, you shall address her cause,” the most wise man replied: “And how will God receive our prayer, if I put this woman off? Who has promised me that I shall live until tomorrow? And shall I go to Christ, about to have to render an account for this?” And he did not depart from that place until he had seen to it that what was sufficient for her had been done.

CHAP. XXXI. — For the will, therefore, of this memorable man, who was wholly in God, God sent him men wise and always to be remembered. For he sent to him John and Sophron-

Aius, for they were truly good counselors, whom he obeyed without hesitation as if they were his own fathers, and gave them thanks, as though they were soldiers most bravely and virilily fighting for the piety of religion. For, relying on the power of the Holy Spirit, and having conflict and battle with the Severians and other impure heretics existing in the region, by their wisdom and disputations, they strove to extirpate many castles and churches, and likewise monasteries, from the mouth of such beasts, as good shepherds. On account of which that most holy man honored these saints most highly.

CHAP. XXXII. — But if this blessed man observed anyone to be harsh, inhuman, and abusive toward his own servants, he would first summon him, and with much gentleness entreat him, saying: "My son, it has reached my sinful ears that, by the operation of the enemy, you act somewhat too harshly toward your own servants; but, I beseech you, give place to wrath. For God did not give these to you that we should strike them, but that they might serve. But perhaps this is not because of this, but so that they may be maintained by us, from whom God has provided for us. For what, tell me, did He give a man, and did He buy him who was created and honored in the image and likeness of God? Does not your master, do you possess anything more in your own body, a hand or foot, or hearing, or soul? Is he not like you in all things? Hear the glorious light, Paul, saying: 'As many of you as have been baptized in Christ, have put on Christ' (Gal. iii). There is neither Jew nor Greek, there is neither bond nor free: for you are all one in Christ. If, therefore, we are equal before Christ, let us become equal to one another. For Christ took the form of a servant, teaching us not to be arrogant against our servants. For One is the Lord of all, living in the heavens, and beholding the humble (Ps. cx); He did not speak of sublime things, but of humble ones. For how much gold have we given, that we should subject to ourselves him who was honored and bought for us with divine and Dominical blood? Because of him, the heaven; because of him, the earth; because of him, the stars; because of him, the sun; because of him, the sea and what is in it. And it is true, that the angels minister to him, because for him Christ washed the feet of servants, because for him He was crucified, and suffered all other things for his sake. But you, do you dishonor him who is honored by God, as if you were not of the same nature, not sparing even the wild beasts? Tell me, I beseech you, would you want, as often as you commit a fault, that God should immediately return it upon you? By no means. Tell me, how do you pray daily, saying: 'Forgive us our debts, as we also forgive our debtors' (Matt. vi)?" And by these and similar words, reminding him of the treasure dwelling within himself, he used to absolve him; and if he had not learned this [lesson], he would prepare and instruct the afflicted servant so that he might take flight and seek [another] sale; and he, buying him, would immediately set him free.

CHAP. XXXIII. — Hearing sometimes of the orphan child of some almsgiver who had been abandoned, his parents dying in great poverty ^B and he being found thus, as it were, witnesses were found in his father's testament that he did not leave him, my lord, even one coin as his father was dying; but having ten pounds of gold, he brought them at the time when he was writing his testament, and said to him: "Have these ten pounds, my son. What do you wish that I should leave you, when you have my Lady, the Mother of God, as your curator and provider?" The boy, choosing the holy Mother of God, commanded that all should be given to the poor. And behold, they said, "Most holy one, he exists in great poverty, night and day, and does not serve the house of our Lady." So when the holy man had heard these things from those who knew, saying nothing to anyone, he brought a certain tablet and told him of the matter, and gave him the terminal [sum], so that he would believe no one who said he had done the thing, saying: "Go, and in the ancient charts write the testament under the name of Theopontus; and do in the same chart [the assignment of] me and my father's cousin brothers, and go, and say to the young man: 'Know, brother, that since you are of the patriarch's kin, ought you to be in such poverty?' And show him the chart, and say: 'Because if you are ashamed, I will plead your case before the patriarch, and see what he says to you.'" When, therefore, all that was commanded was done for him by the patriarch's tablet, he came to him saying: "Since the agreement was made with me, I [will] plead his case before the Lord, and bring back great thanks to me." The saint said therefore: "Go and say to him: 'Because I have spoken, and I know that my cousin had a son, but I do not recognize him by his face. You do well, therefore, to bring him to me.' Bring him, therefore, and take the chart with you." When they had arrived, the just man took him in secret, and began to kiss him, and to say: "Welcome, son of my cousin." He enriched him, therefore, and handed over to him in Alexandria the house and all things of which he had need, hastening to demonstrate that the Lord does not forsake those who hope in Him (Judith, vi).

CHAP. XXXIV. — But this wonderful man, having overlooked ^C the care of this mandate, and laying down the law: "Let him who wishes to give, not forbid anyone of this kind from asking him for suffrage" (Deut. xv; Luke vi). Knowing this, a certain malicious person and impostor came and asked that he might lend him twenty pounds of gold. There were indeed those who said he was a Galodromus. The saint, therefore, ^D and others like him, being asked thus, said: "Because he gave me nothing." Therefore, the pastors and ordainers of the Church sought to cast him into prison, and to confiscate his property. But an imitator of Him who says, "Be ye merciful, as your Father is merciful" (Luke vi), who makes His sun to rise upon the good and the bad, and rains upon the just and the unjust, by no means agreed with them that they should afflict him. But they [being] in tumult against him, as they had deluded the patriarch, and saying concerning the same saint: "It is not right, Lord, that what the poor should receive, this glutton should receive," he answered on the contrary to them, the blessed one saying: "Believe, brothers, that if you wish to receive outside the will, you are transgressing two mandates, and

and you will be satisfied when the offering of such an amount is made to the poor. One of them, however, because you appear impatient at the loss and exhibit an evil form to others, since you will not be obedient to the Lord God who says: "From him who takes away your goods, do not ask them back" (Luke vi). It is fitting, therefore, O son, that we become an example of patience to all. For the Apostle says: "Why do you not rather endure wrong? Why do you not rather suffer fraud?" (1 Cor. vi). And the good is indeed true, brethren, but that which is higher and honorable is even that which is not asked for; but he who takes away a garment without our will, and then the tunic, is our imitation of angelic, nay, divine nature. For from these things that we have, the Lord commands us to do good to our neighbor: "Good," he says, "is to your brother," as far as your hand can afford, not from those things that were taken from us by strife and contention and by passivity.

CHAPTER XXXV.

When, therefore, one day he was going out at dawn, he met a certain filthy man, entering to a harlot with her, and when he saw the holy Vitalis coming out from her, he gave him a slap in the face, saying to him: "Wicked one,

a mocker of Christ, will you not amend your ways from these iniquities of yours?" ^A To whom he said: "Believe me, you shall receive a slap from me, a humble man, so that all Alexandria may be gathered at your cries." Not long after, a short time having passed, Saint Vitalis fell asleep in his cell, with no one at all knowing. For he had a very small cell, above the place which is called the Gate of the Sun (79). Whence also, for the most part, when a collection was being held near his cell in the church of Metrae (80), certain of those women who were assembled would say to one another: "Let us go, let us go, Abbot Vitalis is holding a collection again." And when they came, he would care for them.

Now, as he slept, as it was foretold, in his own cell, and with no one knowing, suddenly a certain demon, as if a deformed Ethiopian, stood by him who had given the slap to Abbot Vitalis, and ^B gave him a slap, saying: "Receive the slap which Abbot Vitalis sent to you." And falling, he immediately began to foam. Thus, according to the prophecy of Vitalis, almost all Alexandria was gathered toward the violence which he was suffering from the demon; and most of all because some heard the sound of the slap given to him, as though it were the distance of an arrow-shot. But after some hours, the one who was suffering came to his senses; he tore the garments of his chest, and ran to the cell, crying out and saying: "I have sinned against you, servant of God Vitalis, have mercy on me." All who heard ran with him. When he reached the cell of the saint, the demon went out again, throwing him before all who were looking on. And when those who ran with him entered inside, they found the saint standing on his knees, and praying, and yielding up his soul to the Lord, and on the pavement ^C an inscription of this sort: "Men of Alexandria, judge nothing before the time, until the Lord comes" (1 Cor. iv). The man who was troubled by the demon confessed what he had done to the saint, and what the saint had said to him. Therefore, all these things that were done concerning Saint Vitalis were recounted to the most blessed Patriarch John; and he descended with the clergy, and came to the body of Saint Vitalis; and when he had seen the inscription, he said: "Truly, the humble John escaped through God, for the slap which he received, I would that I had suffered it."

Then therefore all the harlots, and those who had repented from among them, and had taken husbands, went before him with candles and lamps, weeping and saying: "We have lost our salvation and instruction." For they were already recounting his manner of life to all, and ^D that he did not enter to us because of any shameful thing; and that we never at any time saw him sleeping on his side, or holding even one of us by his hand. And to those who reproached them and said: "Why did you not say these things to everyone, but the whole city was scandalized by him?" they were already recounting the chapter, what was done concerning him, and that he sustained the vexation from the demon, and that we were silent, fearing this. Therefore, after he was buried with great honor, he who was corrected and made whole by him remained, keeping his memory. Afterwards, however, he renounced the world, entering the monastery of Abbot Seridon in Gaza, and took up the cell of the Abbot Vitalis following his faith, and remained in it until his own death. And the most holy patriarch gave many thanks to God, because He did not allow him to stumble in his servant Vitalis. But many others at that time in Alexandria profited for themselves, and would receive the monks into their hospices; and they were warned not to condemn anyone, as it had happened. Indeed, he performed healings after his death, and the name of Saint Vitalis was honorable through divine grace; by whose prayers may the Lord give us a good conversation, and mercy, when He shall manifest the hidden things of men, and will make naked the counsels of the heart (1 Cor. iv).

CHAP. XXXVI.

CHAP. XXXVII.

^A John, as if he were to hear something from a teacher, did not hear anything like that.

Chapter XXXVIII.

Chapter XXXIX.

Chapter XL.

^A always kept in his memory what happened by revelation to Saint Symeon, regarding how he stood upon the column. Once, therefore, and twice did that blessed man perform this same scheme. He educated the people magnificently in this, and corrected them; for they lived in fear that he, who would always be remembered, might perform that same scheme upon them again.

Chap. XLII.

Chap. XLIII.

Chap. XLIV.

Chap. XLV.

Chap. XLVI.

^A blessing—as it has been said—in such a way that he would not condemn his neighbor, nor accept those who condemned him, I will also relate his teaching on this matter, which is profitable for all. A certain youth, having abducted a nun, fled to Constantinople. Learning of this, the just man became sorrowful even unto death. After some time had passed, while he was sitting one day in the honorable vestry with certain clerics and moving a conversation profitable for the soul, the memory of the youth who had abducted the handmaid of God came up, and those who sat with the saint began to anathematize such a youth, as one who had lost two souls, namely his own and the nun’s. The blessed man therefore restrained and cut them off, saying, "Do not so, my sons, do not so; for I will show you that you are committing two sins: one, because you transgress the commandment of Him who says, 'Judge not, that you be not judged' (Matt. VII); and then, because you do not know for certain whether they might even yet repent." For I once read in the life of a Father something like this: that in a certain city two monks went out on ministry. And as one of them was passing through a place, a certain harlot cried out to him, saying, "Save me, Father, as Christ saved the harlot." He, however, not caring at all for the confusion of men, said to her, "Follow me." And taking her by her hand, he went out publicly from the city, with everyone looking on. A rumor therefore spread that the abbot had taken the woman, Lady Porphyria (for that was the woman's name). As they were traveling to take her to a monastery, the woman found in a church a child cast upon the ground, and she took him up to nurture him. And so, after a year, certain people came into the country where the abbot and Porphyria, who had once been a harlot, were; and seeing her with a young child, they said to her, "You have truly borne a good foal for the abbot." For she had not yet received the holy habit. Those who had seen her—for the abbot had taken her from Tyre—going to Tyre, defamed her, saying that Porphyria had given birth by the abbot, and "we have seen the child with our own eyes, similar to him." When therefore the abbot knew his death from God, he said to the nun Pelagia—for he had changed her name when he gave her the holy habit—"Let us go to Tyre, because I have an answer there, and I want you to come with me." She, not being able to gainsay him, followed him; and they both came, having also the child, who was seven years old. When therefore the abbot was sick unto death, up to a hundred souls came from the city to visit him. And he said, "Bring coals." And so, when the censer ^B full of coals had come, he took and emptied them into his own garment, and said, "Believe, brothers, that just as God kept the bush unburnt by the fire, just as these coals did not burn this tunic of mine, so I have not known the sin of this woman, from the time I was born." And all were amazed at how the garment did not burn from the fire; and they glorified God, who has hidden servants. By the opportunity, however, of the nun Pelagia, other harlots followed her, renouncing the world, and went with her into his monastery. For the servant of God, the monk who had pledged himself, when he had satisfied everyone, gave up his spirit in peace. Therefore, I say to you, my sons, do not be hasty to condemn and judge the things of others. For many times we see the sin of fornication, and we do not see their repentance, which they have done in secret. And we see a theft being committed, but we do not know the sighs and tears which it produced for God. And we, indeed, have such a one who we saw as a thief, or a fornicator, or a perjurer; but before God his confession and penance have been received, and he is precious to Him. All therefore were admiring the doctrine of the industry of this pastor and master.

Chap. XLVII. Two clerics were engaged in manual labor, and as they were working, one of them, who had many children and a wife and a father and mother, was free from the church without intermission, and was supporting everyone after God by his art. But the other, although he was more learned than he, because he did not remain in the church, but worked on the Lord's days, was not even able to support himself. This one therefore envied his neighbor. And one time, not suffering the envy, he said to him in anger, "How have you become rich? And I, working more at my art than you, have fallen into poverty." The other said, wishing to make him free for the church, "I find a price in the ground, and little by little I have become rich; but if you wish, always I invite you, and come with me; and whatever we find, you shall receive half." ^C When he agreed and was following him to the church, God blessed him without intermission and made him rich. Then that good counselor said to him, "See, brother, what profit for the sake of God (88), how much it profited your soul and your possessions? Believe, I never found anything in the ground, as you estimated the price; but the Lord said, 'Seek first the kingdom of God and his righteousness, and all these things shall be added unto you' (Matt. VI); and therefore I made the occasion, so much to seduce you; and behold, not without cause have you labored, but you have found, and you have surpassed." Learning this, therefore, the holy patriarch made him a good presbyter, as worthy; for he was a reader.

Chap. XLVIII. And indeed, up to this point, the servant of God, Mennas, who had been the vicar of the most holy church of the Alexandrians of the great city, has reported to us. The following events, however, my humility has depicted for us; and what we have heard from some, in whom it is to be believed, as we have said in a certain chapter (sup., c. 11), that the patriarch and Nicetas the patrician were bound to each other by great spiritual love, is a worthy indication of such a present chapter.

When, by the permission of God (89), it was to be that it was for our sins that Alexandria would be surrendered to the Persians, the pastor remembered and said, "Since I was persecuted in one city, flee into another" (Matt. X), and he took flight to his own country, namely in ^D

^A Cyprus, to his own city. Having taken this occasion, the aforementioned patrician Nicetas said to the saint: "I beseech you, if I have found grace before you, do not disdain to be wearied as far as the royal city, and to offer your well-pleasing prayers for the most pious emperors." But he, consenting to a man of great faith, became obedient to this for the sake of God and His will, wishing to show how much honor he accorded to the blessed man. The ship therefore, in which the saint was with the patrician, being fatigued in many ways by the force of the winds and about to be cast into the depths, the aforementioned patrician and the nobles who were with him saw, on the night when the storm occurred, the patriarch at one time running about the ship with the poor, and at another time stretching out his hands to heaven with them and drawing down aid from on high. When they had arrived in Rhodes ^B and had gone up, he, having been awakened, saw himself called by God to a certain eunuch shining in form and holding a golden scepter in his right hand, standing by him and saying: "Come, be commanded; the King of kings seeks thee." Therefore, neglecting nothing, he called for the patrician Nicetas and said to him with many tears: "You indeed, O master, called me to an earthly emperor; but the heavenly One, anticipating, pre-called my lowliness." And he related to him the vision of the eunuch, or rather of the angel, which had appeared to him. Glad and yet sad, the same most glorious man could not hinder the saint. Having therefore been abundantly filled with his holy prayers, and bearing these things to the emperors, he ordered him to return with much honor into Cyprus.

Chap. XLIX.

Chap. L.

^A Since you can grant this to me; for the Lord said to you: *Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven* (Matt. 18:18); and *whose sins you forgive, they are forgiven them; and whose sins you retain, they are retained* (John 20:23). Hearing these words from the woman, the saint, fearing lest, if he refused her petition, he might become responsible for her torment, while she could be freed from her own sin through the faith which she had in him, says to her humbly: If indeed you believe, O woman, in God, that through my unworthiness the crime which you speak of may be forgiven you, confess this to me. She said: I cannot, master, say it, for the hearing of men cannot bear it. The saint says to her again: And if you are ashamed, go and write it, if you know letters, and bring it to me. She answered him again: Truly, master, I cannot. Waiting therefore a little while in silence, he said to her: Cannot you write it and seal it and bring it to me? Then she said to him: I can, master, I will do this, asking your honorable and evangelical soul that it not be opened, nor in any way found by anyone, this ^B document, at any time. The honorable one, therefore, having received from God the word that no man would open or read her document, went away, wrote the sin with her own hand, and sealing it, brought it to the blessed one. The saint, therefore, receiving the document, after five days departed to the Lord, having neither arranged nor indicated anything concerning such a document.

The woman, therefore, by chance—or rather, by the dispensation of God—not being in the city on the day in which he was translated in peace from this world to the other, the patriarch wishing even in this to demonstrate to God what confidence he possessed before Him, as His own servant. But one day after the reposing of his precious remains, she arrived, and when she heard of his falling asleep, she was almost beside herself and distraught, thinking that the document she had given, being left in the episcopal residence, would make her guilt manifest to everyone. ^C Hastening, therefore, and taking up again her former indubitable faith concerning his soul, she seized the casket of the one honored by God; and, just as if he were living and truthful, she addressed him, being troubled: Man of God, I could not tell this sin to you, because it was exceedingly grave beyond measure, and behold, now it has perhaps become manifest and known to all; would that I had not made my affair manifest to you. Woe, woe to me! Thinking to find absolution from shame, I have become a shame to all; in place of a remedy, I have received blasphemy. What need had I to reveal the secret of my soul to you? Nevertheless, I will not despair nor lose faith, nor will I remove my tears from the tomb, until I receive satisfaction concerning my petition. For you are not dead, holy one of God, but you live. For it is written that the righteous shall live forever (Wisdom 5:15). ^D And taking up the same words again, she said: Nothing, man of God, do I ask of you, except that you make my heart certain what has become of the document given to you? Therefore God, who once said to the Canaanite woman: *Your faith has saved you* (Matt. 15:28), He Himself also made her certain. For persevering for three days at the tomb of the saint, and tasting neither food nor drink, on the third night, while she was again saying those same hard and faithful words to the most blessed one with tears, behold, the servant of God comes forth from his tomb, appearing visibly with two bishops who lay with him, appearing on one side and the other, and says to her: How long, woman, will you trouble those who are here, and not let them rest? For your tears have soaked our vestments. And saying this, he gives her the document itself, sealed, saying: Take it, do you recognize this? Open it, look. And collecting herself from the vision, she saw the saints again entering into their own place; and opening it, she found her letters erased, and an inscription beneath them, holding thus: Because of John my servant, your sin has been erased. Who will speak of the mighty acts of the Lord, O friends and brothers? Who is so merciful and lover of mankind, doing the will of those who fear Him, and glorifying those who glorify Him, and through the operations of miracles magnifying them? But not in this place alone, in which his precious dormition took place, was the grace which he had before God manifested, but everywhere it shone forth more widely.

Chap. LII.

Chap. LIII.

^A Chap. LIV.—For the annual hymnody, celebrated a long time after the falling asleep of the saint in the temple of the aforementioned Saint Tychon (Sup., c. 42), where the precious relic of the most blessed patriarch John is deposited: now the sacred vigil-hymn which was being celebrated was for the yearly commemoration of the wonder-working Saint Tychon. He who is the Lord of miracles, wishing to show to all with what honor He made His servant, the holy John, worthy, it pleased Him that from his honorable relic there should emanate the health-bearing sweetness of ointment, by which all, relying upon it with joy, rendered glory to the Father and to the Son and to the Holy Spirit; truly, that is, to our God, who glorifies His own saints with infinite glory.

Chap. LV.—And let no one, O friends of Christ, be incredulous of such a miracle. For even until now it is seen in the Christ-loving island of the Cypriots, in various saints, that the grace of God works, and creates as though from fountains, a sweetness of ointment flowing from their precious relics, to the glory of that same goodness, and to the honor of His saints, and to fervor and zeal.

ROSWEID’S NOTATION.

(1) Joannes.—The Roman Martyrology, 25 January: "At Alexandria, of Saint John the Almsgiver, bishop of the same city, most celebrated for his mercy toward the poor." The Greek Menologium, 12 November: "Commemoration of Holy Father John, archbishop of Alexandria, surnamed the Almsgiver (Eleemon). He was of Cypriot origin, son of Epiphanius, the governor of that region; who, since he had dedicated all his diligence and labor to the study of virtue and the propitiation of God's grace, because of the splendor of his life, at the request of the Emperor Heraclius, was made archbishop of Alexandria. And so, as a lamp placed upon a lampstand, he shone forth, and having passed many years in the priesthood, performing many miracles, and abundantly providing the necessities of life to the poor and needy. From this he received the surname Almsgiver (Eleemon), and venerable to all, even to the infidels themselves, he migrated to the Lord." The same things are found on the same day in the Menaea, with a few additions.

As to what Baronius says concerning the aforementioned 25th of January, that the Greeks also celebrate him on the same day, although his feast day (natale) is the 3rd of February, I do not know where he drew that from. We have already seen from the Menaea and the Menologium that his commemoration is celebrated among the Greeks on 12 November. And below in the Life, chap. 52, it is said that John died on the day of Saint Menas, but you have Menas the Great Martyr in the Menaea and Menologium on 11 November, in the same month as John, on a day hardly different.

Baronius adds in the same place: "I think," he says, "this (23 Jan.) is the day of his ordination, which we also said above was accustomed to be called the 'natale' and celebrated solemnly, when we treated of the chair of Saint Peter." In the Annals, however, volume VII, in the year of Christ 609, of Pope Boniface IV, 11th year of the Emperor Heraclius, he says that the anniversary day on which he died is 25 January.

(2) Leontius.—Sigebert, *Catalogue of Illustrious Ecclesiastical Writers*, chap. 57: "Leontius, bishop of the Cypriot island of Neapolis, wrote the Life of John, bishop of Alexandria, who, because of his exceptional mercy toward the poor, is surnamed the Almsgiver." Trithemius, in his *Catalogue of Illustrious Ecclesiastical Writers*, also treats of him, and cites nothing from his writings except this life.

The seventh general council, Act IV, enumerates more works of Leontius: "This Father, whose work has been read, lived in the city of Constantia in Cyprus in a holy manner; and we have many panegyrics and festival orations of his, among which is one on the Transfiguration of our Savior. He also wrote the Life of the holy John, archbishop of Alexandria, the Almsgiver, and also of the holy Simeon the Fool, and some other things; and in all his orations he is recognized as orthodox." He flourished during the times of the Emperor Maurice. "He who has been read as Father, in one of the cities of Cyprus, shone forth with most sacred dignity. And we have many of his eulogies and festival sermons, among which is his sermon on the Transfiguration of our Savior. He also wrote the Life of the holy John, archbishop of Alexandria, surnamed the Almsgiver, that is, the Merciful; and furthermore of the holy Simeon the Simple, and some other things. And he is seen to be orthodox in all his sermons. He flourished in the times of the Emperor Maurice." Anastasius Bibliothecarius, in his version of the seventh council, adds after Simeon that he wrote of "the disturbances which occurred in the Church for Christ's sake at those times," which is missing here in the Greek. Wherefore, either he himself obtained a more perfect Greek exemplar, or he certainly explains meta-phrastically the *salos*, which is an epithet of Simeon, by which he is designated as simple and foolish to the Syrians. From the Greek *salos*, for *salos* means restlessness or disturbance in Greek. Wherefore, perhaps nothing is missing from the Greek text, but Anastasius may have fallen into error through the ambiguity of the word *Salou* and *salou*.

This matter gave Baronius (Vol. VIII, year of Christ 594 and 620) occasion to err, so that he thought Leontius had written a history of his own time, beginning from Maurice, to narrate the disturbances that occurred in the Church. Possevinus preserves the same in his *Apparatus Sacer*. Wherefore that book perhaps did not perish, nor does it lie hidden anywhere, because perhaps it was never written. Nor is it rightly said in the former place in Baronius and Possevinus that Leontius was bishop of Constantia; rather, he was of Neapolis.

^D There are in the same council, in the same action, cited some books of Leontius against the Jews in defense of the Christians, from which John of Damascus also adduces some things in orations 1 and 3 on Images.

Baronius, in his notes to the Roman Martyrology for 25 January, thinks that there is a double edition and translation of Leontius, and that they are different from one another; in one of which some things are found that are missing in the other. There is indeed a double edition and translation of the Life of John the Almsgiver, but by a different author: one has Leontius as the author, which hitherto exists in the *Lives of the Fathers*, and is held in volume II of Lipomanus. The other has Metaphrastes as the author, which you have in Lipomanus, volume V, and Surius, volume VI. Anastasius, at the command of Pope Nicholas, translated into Latin the Life of John the Almsgiver, written in Greek by...

Leontius, Bishop of Neapolis in Cyprus. ^A He writes of this same work in his preface, where he reviews many other works translated by Anastasius from the Greek.

(4) *Domnum*.] Thus in the Gembloux and Aquitaine manuscripts; this heading is missing in the printed editions. *Domnum* was formerly used; when men were being spoken of, they avoided the word *Dominus*, which they reserved out of veneration for Christ alone.

(5) *Leontium de Vitae residuis*.] Leontius deals with the remaining parts of the Life of John the Almsgiver, which had been omitted by John and Sophronius, the earlier writers of his Life, as Leontius himself asserts in the following prologue.

(6) *Absque vicario Dei*.] You have here remarkable pontifical eulogies, that he is the "vicar of God, key-bearer of heaven, charioteer of spiritual Israel, pontiff of the universe, unique pope, singular pastor, special Father, arbiter of all."

(7) *Propter fistulam plumbeam*.] Not unlike the comparison in Saint Augustine, book IV of *De Doctrina Christiana*: "The sign of a good intellect is the disposition to love the truth in words, not the words themselves. For what profit is a golden key if it cannot open what we wish? Or what harm is a wooden one if it can—since we seek nothing but that what is closed be opened."

(8) *Joannem et Sophronium*.] It has not yet been my lot to see these writings of John and Sophronius concerning the Almsgiver. Mention of them is made below, chapter 31.

(9) *Cyrum et Joannem*.] Below, chapter 50: "To the church of the victorious martyrs Cyrus and John." Roman Martyrology, January 31: "At Rome, on the Via Portuensis, the holy martyrs Cyrus and John, who after many torments were beheaded for the confession of Christ."

(10) *Philochristis*.] So the printed editions and interpretations, chapter 12, and it is borrowed from many *philochrists*. Chapter 29, "O philochrists!" And chapter 23: "The aforementioned man, a philochrist, saw in his sleep." Certainly, a philochrist is a lover of Christ, as it is explained here, chapter 14: "This we have stated previously, we are lovers of Christ."

(11) *Cruciculam argenteam*.] Behold the custom of Christians of wearing little crosses.

(12) *Usque ad siliquam unam*.] Isidore, book XVI, *Orig.*, chapter 24: "A siliqua is the twenty-fourth part of a solidus, and it takes its name from the seed of a tree."

(13) *Tremissem*.] The printed books add: "that is, the third part of a gold solidus." This interpretation crept into the text in place of the original. Isidore, where cited above: "They called it *tremissem* (a third) for the reason that it makes a solidus when 'thrice-sent' (or counted three times)." Below, chapter 57, *tremissia*.

(14) *Mennas*.] Leontius narrates here all the Acts of John the Almsgiver, which are contained from chapter 2 down to 48, as is stated there in the text.

(15) *Vicedominum*.] That is, the steward or administrator of the church; a little before regarding the same: "To whom also was the ordering of the administration of the most holy church."

(16) *Super pacem*.] He understands the deacon, who used to announce the sacred peace, *eirenai*, peaceful petitions, which were certain formulas that you have in the Euchologion.

(17) *In honorabili secreto*.] The Metaphrast, *apo tou sekretou*, who were of the secretum (secret chamber).

(18) *Consecratus est divino judicio*.] Baronius, volume VIII, in the year of Christ 610, of Boniface IV, page 4, places the consecration of John as Patriarch of Alexandria in the fourth year of the Emperor Heraclius.

(19) *Cancellarios*.] Below, chapter 5, of the chancellors and defenders of the church. And chapter 23: "He calls his monk, the chancellor." It appears this was an ecclesiastical office.

(20) *In una campana statera*.] The printed editions have "in a campana scale," that is, a just and equal balance. Isidore, book XVI, *Orig.*, chapter 24: "The *statera campana* (steelyard/campanian balance) took its name from the region of Italy where its use was first discovered. It has no two trays, but the rod is marked with pounds and ounces, and is designed with a shifting weight.

^A Editi: *cimiliarcium*, that is *secretarium*, or so it is in the manuscript. In the Aquicinctum manuscript, it was written above the line. Properly, *cimeliarchium* is the vestiary or archive of treasures, where the ornaments and donations of the church were kept. Anastasius the Librarian, in the *Lives of the Popes*, ch. 72, regarding Severinus: "They sealed the entire vestiary of the church, or the ecclesiastical treasuries, which diverse most Christian emperors or patricians and consuls had left to the blessed apostle Peter for the redemption of their souls." These treasures, the riches of the vestiaries, are called *cimelia* by William the Librarian in the *Lives of the Popes*, ch. 112, regarding Stephen VI: "What wonder if he removed the riches of the vestiaries, he who, searching the sacristies, found almost nothing of the many gifts and ornaments of the churches."

[Aquicinctum MS] adding: that is, one having bad morals. In Greek, it was perhaps *kakotropon*.

...is, not yet known to me.

^B (48) *Much therefore contending with themselves in secret.*] The editions: *Contending before the secretary.* The Gemblacensis manuscript: *but fiercely contending.* The Aquicinctum manuscript: *contending in secret.* They add: that is, penance or recognition. What *ballien metanoian* signifies, I have already explained in the *Life of Saint Basil*, ch. 11, number 54: Below, in chapter 65, *And sending genuflections.*

(50) *George.*] So both manuscripts; and Metaphrastes. The Cologne edition, *Gregory*. Baronius, Volume VIII, in the year of Christ 620, the 14th of Emperor Heraclius, the 5th of Pope Boniface, because in the *Chronicle* of Nicephorus, George follows John in the Alexandrian episcopate, thinks that this man is the cousin of the same John who is treated here. ^C He adds the reason for his conjecture, that it was anciently the custom of the Alexandrian Church that when those bishops who had been more outstanding or who had made the Church illustrious had died, one of their relatives should be chosen as successor, as we have seen in the case of Cyril, nephew of Theophilus, who was substituted in his place (Baronius, ch. 4, an. 412). Thus far Baronius.

I very much doubt whether George could have been the nephew of John in that age, to be able to discharge the office of Alexandrian bishop, whom we have in this chapter weeping like a boy or an adolescent.

...this custom, when an emperor is crowned, I do not remember having read it elsewhere. John the Almsgiver intentionally imitated this, and after him others devised something not unlike it. An illustrious example was brought forth by Emperor Maximilian I, to whom, when the palace which was being built at Oenipons displeased him, he affirmed that he would build a house for himself where it would be more pleasing. And on that day he ordered a sarcophagus with all its funeral equipment to be prepared in secret, and ^D ordered it to be carried with him on all expeditions, and to be guarded most diligently every night. Many courtiers were thinking that some treasure of his was being guarded; others [thought] some books in which ancient histories were contained. But Caesar, smiling, said that it was being carried for the use of something most dear to him of all things. Thus relates Reinhard Lorichius Hadamarius.

Or formerly Philoromus, a presbyter of Galata, is said to have lived for six years in the tombs of the dead, so that he might overcome the fear of death. Palladius, ch. 115; Heraclides, ch. 22.

(52) *Studiosi.*] What this might have been in Greek, I cannot guess. *Spoudaioi* corresponds to the Latin word. But who are the *studiosi*? Metaphrastes has: *Those who were in charge of the work.*

*Modestum.*] Thus it is to be read from the Aquicinctum manuscript. The old Cologne edition, *saint and modest*. Antiochus the monk mentions this Modestus quite often.

^A the Abbot of the Laura of St. Sabas, who lived at this time, in a letter to Eustathius, superior of the monastery of Datale in the region of the city of Ancyra in Galatia, which you have in the *Pandect* of the same Antiochus. In which he performs these things: "Modestus, a man of exceptional holiness (of whom it has been said more than once), does not only take thought for the diligent care of those monasteries which are scattered throughout this vast desert, but he also solicitously watches over this city and the entire surrounding region, with God cooperating with him in all things. For he expresses to us, to the life, an image of some new Bezalel, or certainly of Zerubbabel. For, full of the grace of the Holy Spirit, he raises up with all possible veneration the temples of our Savior Jesus Christ which were burned by barbarian fire, namely the house of the holy Calvary and of the holy Resurrection, and moreover a house worthy of all honor for the venerable Cross, which is the mother of churches, but also rebuilt the house of the holy Assumption from the foundations; so that through these joyful beginnings we may also conceive most ample hopes for the future, and that especially on account of those who are expected to come here from foreign regions to adore these holy places, so that we may all glorify God in common."

Patriarch of Jerusalem, and other authors place Modestus as having presided over the church of Jerusalem. The *Acts of St. Anastasius the Persian*, January 22nd: "He brings a report about him to Modestus, who governed the apostolic see." Suidas in *Heraclius*: "He arrived at Jerusalem, and demonstrated these things to Modestus the high priest and his clergy." The *Menaea* of the Greeks assign him the day of November 16th, and call him the Archbishop of Jerusalem.

Baronius, volume VIII, in the year of Christ 616, in the second year of Pope Deusdedit and the seventh of the Emperor Heraclius. He says that because Zacharias was alive, no other man was admitted as Bishop of Jerusalem, since it was not permitted for two bishops to be in the same place; ^B although, while Zacharias was still alive, he was named Prefect of Jerusalem, as in the *Acts of St. Anastasius the Martyr*, when his baptism is discussed after the return of Zacharias, having been exhibited at Jerusalem by Modestus. But in truth, if not as bishop, he nevertheless administered that church in the place of the bishop until Zacharias returned from exile, restoring all things.

Of this slaughter of Jerusalem, in which the pontiff Zacharias was also taken away, Paul the Deacon makes mention, in Book XVII of his *History*. "In the fifth year of the reign of Heraclius, the Persians began the war against the Jordan, and Palestine, and the holy city, and killed many in it through the hands of the Jews, that is, as some say, ninety thousand. For they, buying Christians, as many as one could have, killed the captives; and they carried off to Persia precious and life-giving wood along with much plunder."

^C ... [regarding the text "Ab hoc reste..."] ... I think that even today in common parlance it is said, *een rist* or *rest buckingh*, *een rist aiupn*. I think *menamenas* are what Plinius, book XXVII, chapter 11, calls *manas*, which is *mattain*. The matter has been mentioned already several times.

[The remainder of the column consists of notes on critical editions of the Acts of the Council of Ephesus, the strife between Cyril and Nestorius, and the eventual reconciliation.]

Chapter XI

Verse 1. "Behold, the day of the Lord cometh, and thy spoils shall be divided in the midst of thee,"—the enemies, clearly, being the ones who divide these things.

Verse 2. "And I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city." For there is a report that, when Vespasian and Titus were preparing for war, the believers at that time had left the city as a result of a revelation. This, indeed, Christ the Lord also commanded in the Gospels: "When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let him which is on the housetop not come down to take anything out of his house." Concerning these same things, the Lord predicted through Zechariah: "The residue shall not be cut off."

Verse 3. "Then shall the Lord go forth and fight against those nations, as when he fought in the day of battle." He draws up the line of battle, not fighting on behalf of the Jews, but leading forces against them. "And the Lord my God shall come, and all the saints with him." By this, He understands the legions of angels.

Verse 4. "And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east." For from the place where He ascended into heaven, thence He gives victory to those waging war against Jerusalem. Afterwards, He says that there would be a fourfold division of the mountain, in such a way that one part extends to the east, another to the west, the third to the north, and the fourth to the south. "For," he says, "the mount of Olives shall cleave in the midst thereof toward the east and toward the west (and) to the sea, a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south, a great valley."

Verse 5. "And the valley of the mountains shall be stopped up as far as Jassau; and it shall be stopped up, just as it was stopped up from before the face of the earth."