Christ Suffering - A Tragedy

^A For if we had not fallen through thoughtlessness, 15 We would not have been condemned to death from the beginning; And if we had not been corrupted by the serpent’s guile, Nor had corruption entered by the deception of the beast, Both to have suffered our lot by a righteous judgment, So that evil might not remain intact, 20 There would have been no need for the life-giving Master, God the Word, to be made man and suffer death, In order to restore incorruptibility to what was corrupt, in His love for goodness, And to give life to all of the human race, While remaining Himself the Word unemptied. 25 And she would not have appeared as the Mother of the Master, And seeing Him now suffering unjustly, She would not be lamenting, crying aloud, and worn with grief. These, therefore, are the characters of my drama: The all-pure Mother, the virgin disciple, and the maidens 30 Who stand alongside the Mother of the Master.

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METRICAL VERSION

For if guilt had not given cause for the fall, The necessity of death would not have been introduced: And if the treachery of the crafty serpent had not Pushed us into deceit, with the cunning of a beast, Corruption would not have followed, so that disease might thence Condemn us by a just law, and that evil might not be complete, And remaining—it would not have been necessary that God the Word, The author of life, take on man, and suffer death, Innocent, so that what was contaminated might be ^B Liberally restored to integrity, And restore the whole mortal race to life. But if the Word had been diminished in any part of Himself, The Mother of the Lord would not now exist, And seeing the innocent one Enduring dire things, she would not be wailing, sick at heart. The persons, therefore, of this story of mine are these: The chaste Mother herself, the chaste apostle, And the virgins who attend the Mother of the Lord.

CHRISTUS PATIENS

DRAMATIS PERSONAE

CHRIST ^A THEOTOKOS JOSEPH THE THEOLOGIAN (John) MAGDALENE NICODEMUS ANGEL PILATE ASSEMBLY OF HIGH PRIESTS CHORUS OF VIRGINS SEMICHORUS YOUNG MAN GUARD

THEOTOKOS: ^A If only the serpent had never crawled into the meadow, nor the crooked-minded dragon lain in wait in these glades! For the unhappy mother of the human race, once deceived, would not have dared to undertake a crime of such bold daring, her heart struck by desire for the branch, having been persuaded that she would attain godhead from it; nor, having persuaded her husband to eat of the fruit—of no benefit at all to them—would she indeed have been driven forth ^B from the happy garden; nor, condemned to ruin and a grievous death, would she have heard: "You shall labor in childbearing and be caught in the pains of birth, toiling in the sweat of your brow upon this accursed earth, with your husband and children, under the final curse; for you were destined to bring forth in sorrows and groans, to pass on successions into life, and to find from thence an excellent reconciliation."

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METRICAL VERSION

DEIPARA: O, if only the cunning serpent had never crawled into the garden, and the master of this fraud, the dragon, had not laid his snares in these glades! The unhappy mother of mortals, deceived, would never have dared a crime of such great audacity, had she not been captured by the beautiful fruit of the branch, astounded in her mind, and persuaded that she would take to herself the hope of divinity; nor, having summoned her husband to the fraud, would he have eaten of the fruit of the tree—of no future benefit—and, driven ^B from the happy place and condemned to fierce death, would the mother of all children have heard: "Born of an unsanctioned union, you shall labor in childbearing, and, caught in the pains of birth, you shall till this hard and bitter earth with your sweat: let your consort in marriage join you in this, and your wretched and cursed children, whom it has been decreed you shall bear into sighs and sorrows just as once before, and whose life to follow you shall pass on; [yet] God has already decreed that from thence an excellent reconciliation shall come."

Nor would the whole race of man have perished, 20 Nor would it have compelled the Almighty to heal it in some certain way, By His own goodness to descend to earth, To be made man in a new way and to endure suffering: Nor would I have existed as a Virgin mother, Nor would I now have heard of my Son being dragged to judgment, 25 Heavenly, earthly, pure in His origins, To tremble at seeing Him thus outraged, Bearing—alas!—a terrible flame without a torch, Which fiercely consumes me and spins around my heart, And pierces my soul, like a great door-knocker, 30 Even as the old man Simeon truly cried out, Seeing all things with far-seeing eyes.

^B

How great is the salvation that comes to pass,

[METRICA VERSIO.]

Now the race of men would not have perished utterly, Nor would He who can heal so grave a disease Have been moved by new mercy To descend to this place, to be made man in a new way, And submit Himself to our cross: Nor would I be a Virgin mother, nor would I, a wretched mother, Hear that the One born of heaven and earth, pure by birth, Is being dragged to punishments, and see Him mangled In the way that I now shudder to behold—I who am she Who bears a great and burning flame, A flame that consumes me, that pierces my heart, And pierces it like the point of a great sword, Just as the old prophet Simeon, foreseeing all things from afar With his prophetic mouth, truly declared. Then truly is salvation great and secure, If a wife never dissents from her husband, but brings all things Into his bosom, and, as is fitting, Listens with prudence to no ears but those of her husband, Being in concord with him. But now all things rush on in deadly hostility, Since she betrayed her husband and the eternal glory and splendor of his rule. Since an old injury is wont to produce a new one, And tears follow upon tears, For which there is neither measure nor any number: For ever another evil grows to join the struggle. Hence nature, overcome with disgrace, laments, Venerable nature, weeping over the mingled host of calamities.

^A 45 Successions of intolerable pains, Dissolving my whole life in tears, Since I perceived myself wronged by my enemies, And by the first-originating harm of my own mother, And by my father, who turned his ears toward her, 50 Whose descendants we all are who inhabit the earth. She cries out for oaths, and calls upon our right hands, She testifies to the greatest faith and to God; And the wretched one, because of her calamities, has learned How good it is not to leave one’s ancestral land; 55 She hates the world, nor does she rejoice at the sight of it. For I have now reached such a peak of pain, ^B That a desire has come upon me to speak to the earth and the heavens Of the injuries of nature that have come to pass here. For the wretched one does not yet cease from childbearing, 60 Bearing, and not bearing, again rejecting the births. Wretched one—for I speak of myself, while speaking of thee, Bearing, not bearing, in a way beyond reason. For I have known a birth without birth; what then shall I say? Avoiding pains and corruption, now and suffering. 65 I know no pleasure, nor any report of reproach From any man, any more than bronze knows the dipping. ^C

METRICAL VERSION

And not suffering to ever withstand the new swarm ^D Of labors, more than enough, She melts away, wretched in all time, with tears, Because, beyond other heavy and hard things, she felt The injustices of the initial wound of the first parent, Which await those who inhabit this sphere as her descendants, And she cries out the faith given by oath And the right hand, and calls God to witness: And the wretched one has learned from evils how heavy And hard it is to withdraw oneself from ancestral soil: Hating the world, she sees nothing more grievous than it. For to such a point of pain am I now carried, That I wish to report there all the inconveniences of nature Which its kind has from heaven and earth. For the wretched one does not yet make an end to woes, Now bringing forth from the womb, now suddenly restraining The birth, now again the wretched one disavowing it. For thus I call myself, as one carrying a birth Beyond measure, now I call thee pressing it. For I have experienced a birth without birth: for what other Name can I be called, as one who, a parent, Have existed void of labor and pain, Untouched and incorrupt, unaware of Also that pleasure which is from the coupling of a man? Nor feeling any mark of a man More than the bronze is wont to be eaten by hard tarnish.

For no bond of union destroyed my virginity, And how did I bring forth a son? O, what great wonder! And how shall I now endure to see [what I see], ^A 70 Having escaped birth-pains, how is my heart pained? How once did I cry out aloud with joy When the angel came announcing the birth, Declaring an escape from enemies for the race of mortals, And bringing me great, gladsome joy! 75 But I did not seem to be easily swayed by his words, Persuaded by him who brought the wondrous message, Not declaring that I would bring forth a victim, But as a King of the earth and every sphere. Yet, even so, I did sacrifice according to womanly custom, 80 I sent up a cry from the depth of my soul, Shouting, and praising the message, Bearing a sweet-smelling, smoke-offering flame, When the prophets command to sacrifice— A burning zeal, a broken spirit, 85 A love that is easily restrained and yet very warm, Which we know to be a praised sacrifice. And how does a sharp dart now pierce my innards? I too am eager to run by night, And to see what the child might suffer in his baseness; 90 But these women convinced me to await the light of day. Chor. Lady, now cover your body quickly. Theot. Men are running visibly outside the gate.

70 Having escaped birth-pains. Meaning that I felt no birth-pains, which verse 64 makes clear. Roill. is wrong to say: "Since I am already finished with my labors," as those words would imply that Mary had once been in that state, and had given birth in the manner of others, which the author discards and faith disapproves.

75 Easily swayed. The Medicean Royal Codex has "not easily swayed," error-free.

81 Shouting. The Royal Medicean has "crying," which is the same, shouting with joy.

84 Burning zeal. All of which are of a spiritual sacrifice.

88 I too am eager to run by night. Hector says similarly in [the Rhesus], verse 63: "And I was eager to go to battle In the night."

91 Lady, now cover, etc. Hector encourages Aeneas in the same way, verse 90: "Aeneas, arm your body with weapons."

METRICAL VERSION

The iron is defiled. No one has taken away from me The flower of my purity: and how am I believed to have Brought forth a son? O, what great wonder! How shall I now be able to look upon one Affected by injury? Since I am already finished With my labors, how is it that I am tormented in spirit? How I leaped for joy, when the angel First offered himself to me, Announcing a future birth, and for all The race of mortals, having loosed The chains of ancient enmity by his voice, And gladdening my heart with wondrous joy! Then I did not seem to be deceived by his mouth, To whom the celestial oracle brought faith: Yet, while I was to bring forth my own, Not foreseeing a victim, but as a King of the whole earth and firmament: I urged With womanly custom a voice indicative of joy. ^B I waited, following the messenger And with voice and omen offering The sweet-smelling fires of incense burning, By which kind the initiates say they are to be purified— A burning zeal, and a spirit sacred to God, A modest love and fiery charity, Than which no victim is more pleasing to those above. But I know not what dart pierces my breast, Driven into me. And I, even in the silence Of the deep night, with prompt, hastening step Was eager to see what cross was cast Upon my most beloved Son: but these women Were for me the cause that, before the day Had first arisen, I should not carry my foot from here. Chor. Compose your body now, Lady, as is fitting. Deip. What is this? A crowd of men are rushing along.

^A

Deip. What is this? Does some hidden troop of enemies report that they are standing by through the night? 95 Chor. A nocturnal crowd flows together in tumult; I see the entire army and city in the darkness, bringing torches and many swords. Deip. And now who comes to us with hasty foot, perhaps having some new thing to tell? 100 Let me know what he says, and what message he brings. Chor. Lady, Lady, holiest Virgin, Ah, ah, ah, ah! Great among mortals, and not nameless, You are called Holy, by all who dwell upon the floor of this land, 105 Seeing the bright light of the sun; Now [you are] wretched, who once were blessed. Deip. What is this? Surely no one wishes to kill me? Chor. No, but your Son dies at the hands of the wicked. Deip. Woe is me! What will you say? How you have destroyed me, woman! 110 Chor. Think of your Son as no longer being. Deip. O you who have said terrible things, will you not shut your mouth? And will you cease to utter every improper word? For how do you say that He who is always is no longer? Be of good speech, and if there is need for you to speak, 115 Speak as it is fitting, and do not dishonor God. For the shoot from the golden stock blossomed for me; But it is a strange thing for the blood of God to be shed by men. That the immortal should die, has no reason.

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I gave him birth, but I know how I gave birth. 120 Chor. O unhappy one, you do not know into what depth of evils you have come, and you move and stir up these words. When dawn appears, you shall see the death of the Son; The bloodthirsty men resolve this all through the night. Yet I see here one of the Boy’s 125 followers, with a spirit stirred up (gasping), Directing his course to us in haste, And by his face he shows that he is here to announce some new thing. Theot. What on earth does he wish to signal that is new? Chor. Let me see what he, gasping for breath, wishes to say. 130 Mess. Alas! Alas! Most beautiful, lady, most holy Mary, A, al, a, a! We have perished, though not perhaps by the hand of any enemy. Theot. What voice are you uttering? What word are you crying out? 135 Come, tell me, what new report fills you with fear? Chor. Have you heard, or have you understood, O you who have heard, Who has betrayed your Son to the bloodthirsty men? Theot. Do you announce yet another new evil in addition to this? Who is it? Is it perhaps one of those expected to be his friends? 140 Chor. A taker of silver, a perverse disciple, he says, A keeper of silver, or rather, a glutton for silver. Theot. Woe is me! What other evil is this, coming upon an evil, If we have been undone by those who seem to be friends? Has the wretch indeed dared such an undaring deed? ^{A B}

145 What crime, then, caused him to betray the all-beneficent? Or what hook of villainy did the madman seize? Chor. Hear this one, for he shall clearly tell you all. Mess. Hear, O wretched one, who before wert most blessed, Hear the unhappy words I bring to you. Theot. Alas, alas! we are undone, your speech makes it plain, For you come, as it seems, a messenger of evils. Mess. Of evils indeed, yet of certain ones. For what shall I say? Since he had eaten the new passover, as he said, Setting before the disciples a breakfast, a great supper, 155 And having shown in riddles his own betrayer; Then having washed the feet of his disciples, He goes out, as was his custom, to the mountain of olives, And having told his disciples all that he was now about to suffer, And having fortified all with the sacred mystery, 160 Among many other things, he prayed thus to God: "Father, grant me now the greatest glory; For the glory that I have with thee, I will never leave, But shall attain to a greater, having slain the enemy of mortals; And the nations that thou grantest to me, having from thee 165 Received them all, and as a prize for them Suspended aloft, I shall dispense them with my own hands. Being made more glorious by my noble deeds, Invite friends to a feast. Blessed art thou, Blessed art thou, who hast accomplished such things." 170 And he again lets out a voice like thunder, Declaring the closing [of heaven] with an earth-shaking cry: "And before I have closed, I shall now close [it] upon you more."

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When these things had resounded in an unusual way in the ears of the disciples, he came with them to the place of the torrent, 175 to the garden, where he was often wont to gather. And the seller, not ignorant of this, in the middle of the night, anticipated him, leading a crowd of murderers, carrying swords, and thinking in their insolence. And he, approaching as a friend, 180 said to the Teacher: "Hail, Rabbi," and kissed him perversely. THEOTOKOS: Alas, alas! What could anyone dare that is worse than this? What, then, did my Son answer him? MESSENGER: He said nothing, except: "Friend, for what purpose are you here?" And immediately the murderers cast their hands upon him. 185 And we, abandoning him, fled each in a different direction. And glorious Peter also denied him in words. But he alone who had reclined upon his breast followed quietly; and it seemed to him that he had heard someone, who in a low voice, and as it were alone, was addressing thus 190 the perverse seller of his Teacher: "O impiety! O wretched man, do you not fear God? Do you not revere the law of the human race's substance? And Adam, who sowed the earth-born grain, and the patriarchs of the chosen race? 195 Having appeared as a disciple, you bring shame upon your fellow disciples and the Master of Mysteries; alas! having sold him for silver, you have delivered him over to murderers for slaughter." He did not speak, nor did he consider your mind,

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METRICAL VERSION

These things, when in an unusual manner they had struck the ears of all the companions, he [Jesus] gathered them to the garden, to the place where the torrent of water flowed past, to which he often used to gather them; whom the lost and crafty seller, not unaware, anticipated in the deep of the night, leading a band of men notorious for much slaughter and audacity; he who, after he arrived there, as a friend to the Master, saying: "Hail, Rabbi," kissed him perfidiously. O [Mother of God]: Alas! What more atrocious deed has anyone ever committed? Come, what did my Son [answer] to this man? Messenger: Nothing more serious, but only this did he utter: "Friend, for what purpose do you come hither?" Then immediately barbaric hands were cast upon him from here and there. With him abandoned, we each took to flight in a different direction. Indeed, that renowned and bold Peter denied him with his words. Alone he followed, fearing nothing, who had reclined upon his breast; indeed, I even seem to myself to have heard someone, who secretly was murmuring these words to the lost and, as it were, sole seller of his Lord: "Woe! Impious scoundrel! O miserable man, neither do you fear God, nor do you fear any law of human right, [nor] Adam, the planter of the earthly grain, and the patriarchs of the race, men of old? Considered a disciple, you brand the companion-flock with a shameful mark; thus you sell the prince of sacred things for greedy gold, so that you might betray him to bloodthirsty men for dire death. Did he not speak of your intent, and know your heart,

to consider the things for which he now willingly suffers? ^A 200 But you did not endure it; therefore, you shall soon know. Know well that he cherishes the pious race of the Father. For had He not been bound by oaths to Abraham, He would never have permitted these things, nor would He have granted you to pay the penalty. 205 For do you think that He would have undergone these sufferings, had He not foreseen some great benefit from them? But now, indeed, He rises quickly from the earth, and in a new way He ascends. Be silent; He shall receive judgment, ^B declaring to the Father your sin against you, 210 and the daring of this frenzied people; which David also proclaimed long ago with his tongue, not ignorant of anything, nor even of the daring beforehand. He shall fill the whole earth with glorious words and renowned deeds, and ten thousand wonders. 215 And you shall see Him coming again in the glory of the Father, bringing judgment to the living and the dead, and rendering to all according to their worth. How, therefore, will you and the bloodthirsty look upon Him, or what just punishment will you not pay? 220 Yet even before that day you shall pay a just penalty, unless you wash your blood-stained hands, which, if you wish even now to understand, He Himself will cleanse away with flowing streams. But you shall surely learn, when you have tasted of your own daring, [alt-version omitted]

METRICAL VERSION

225 And with you is the whole crowd of the accursed. Now, if you must remain, stay for one day, That you may not suffer things of which there is great fear; And I shall be the prophet of these words. But depart out of the way, and concerning yourself 230 Take thought, and He Himself shall arrange His own affairs well. But you, as is likely, shall die a bad man a bad death, First suspended by hanging nooses, And having quickly rushed into the depths of Hades, Frozen with grief, as one who sold Him for silver, 235 And the stream of devouring fire shall receive you. For you do not wish now to escape punishment. And these things you shall obtain, and I predict these things to you: ^A The coming light of God shall not shine upon you; Nor shall you see the resurrection of the Raiser of the dead. 240 For you attain to such a degree of folly, That, when it is possible again to take serious counsel And, having abandoned all things, to fall at the feet of the Teacher, And to shed hot tears from your eyelids, You prepare a hanging noose of a halter, 245 Rushing to cast away your soul into the knots. Yet, even in these things, not having despaired, He will somehow Save you, considering your heart; For a good man could not possibly not remain such. But He does not wish to gain you against your will; 250 For He does not appoint violence as a law among mortals.

...

[METRICA VERSIO]

You will recognize this audacity having experienced it. If there is to be a delay, delay for a single day, Concerning the outcome of these things which I greatly fear for you, And you shall see me to be a true prophet of all things to you. Hasten away from here now, while it is permitted; take care of yourself; He will look after His own affairs rightly. You certainly, as is right, shall die a bad man a bad death, And first hanging in a woven snare, you shall rush To the lowest shades of the spirits, with a swift leap, Worn out by heavy grief, as one who has innocently Sold Him for silver; there the attack of devouring Fire shall swallow you. When you do not wish to escape The avenging punishment, all these things await you. But I predict these things to you: not the radiance of God, ^B Which shall follow, shall illuminate your face, Nor shall you, wretch, behold Him who lives again from the dead. For you proceed from here to such a degree of madness, That, when it is permitted for you to take firm and good Counsel for the future, and having left all things To fall at the knees of the Lord, and to shed copious Tears down your cheeks, you weave a hanging Noose, to block up for yourself the entire path of your voice. However that may be, He, if only you do not fall away from Firm hope, and your deep heart resounds with lamentation, Will save you, as one who can nowhere strip away His own innate clemency. But, as you struggle, He will not associate with you, While you yourself struggle against Him—for He does not impose law on men.

^A For to be wise is always and in all things available. 265 These things he spoke, whether an angel or a mortal I know not, to him, as I have said, the vendor of the Word.

Theotokos: O earth, O mother, O you folds of the sun, what unspeakable utterance of words have I heard! 269 Quickly, O Son, the tragedy was contrived by the follower, 270 whom you often pointed out to your dear ones by a riddle. For the author of these evils did not escape you. O most wicked one—for this is what I have to call you—you did these things, having betrayed your own benefactor. These things are yours, O demon. For who else would have ever 275 performed these, or would an enemy of man have devised them? Perish the one who performed them; for justice stands over him.

METRICAL VERSION

He confirms force, from which is far removed all tyrannical ^B will: and, having burst yourself most foully, you shall even tear your own viscera asunder. But these things (lest you perhaps persuade yourself otherwise) shall not pass away thus: wars still await you and your bloody men; a huge calamity awaits those who are complicit, which every wicked populace shall experience—whether the tomb covers the dead, or those who behold the eternal light of the sun, whom a rapid fire shall overtake in the future. That voice surely flowed from an oracle: Hear, O Judas, the state of your misfortune, even if my words perish into nothing. For God shall not force you to be wise; the mind of mortals alone, in any matter whatsoever, acts freely and always makes its choice with restraint. These things he uttered, whether an angel or a man, it is uncertain; yet he spoke them to the vendor—as I have reported—of the Word.

Deipara: O Parent, O earth, O bright regions of the ether, what a voice, what a crime has struck my ear! Could such a crime be committed by a follower of your flock, O Son, whom you once showed to your own under a veil? For the architect of these evils has never escaped your notice. O impious, O wicked one—for I can freely say this of you—did you commit these things so as to betray the one who served you so well? All these things are yours, O most wicked demon; they are yours. For who, other than you, has done so savage and terrible [a deed], or has agitated such wickedness in his mind? May the author of this evil—whoever he is—perish; vengeance awaits...

^A the infamous disciple, and he shall pay the penalty he deserves.

O silversmith, were you an accomplice of the Word? Do you still live, having committed such terrible deeds? 280 Do you not hide your body under the earth's abysses? For it is necessary for you now to be hidden deep below the earth, or to die by the flashes of ethereal fire. ^B O abomination, O greatest and most hateful evil! I address the head that betrayed the Master. 285 Did you dare to approach as a friend to the Teacher? You came to him—you, having become most hateful to the Father, to himself, and to the whole race of men; how, how did you address him? How did you kiss him, having betrayed him? You spoke with your tongue while having pollution in your heart? 290 And having done these things, do you still dare, O most wicked one, to look upon the sun and the earth? These things belong neither to courage nor to boldness; ^C to dare look upon a benefactor whom one has betrayed—this is the greatest of diseases among men, the shamelessness of all. But I was reminded of you, for although it is to no profit, it is for your shame, even if you are not present, or if you die, or if you see the light. For I, having spoken, shall be relieved in my soul, telling the truth. But would you not learn, even while weeping? 300 For learn you shall, having found the recompense according to your worth. But from the first things, I shall begin to speak first. Listen, Judas, to the good things that came to you from him.

METRICAL VERSION

And the avenging punishment, shameful and the companion of the Lord, shall exact the penalties due to his crime. You who, being aware of such wicked coin, endure to sacrifice the Word, do you still, after such grave things have been admitted, drag out your life, and not hide your sad head under the earth? For you ought either to have been buried, crushed under the lowest earthen mound, or died by the fiery heat of the golden sun and its burning lamp. O act, atrocious, impious, unspeakable, and grave! I address the one who has wickedly betrayed his own master. You, as if a friend, did not shrink from the presence of the Lord; bringing your foot toward him, you came, and you came in such a way as to be most hostile in spirit toward him, and toward the Father, and toward the race of men. With what face did you address him whom you wickedly betrayed? ^D You, hiding a crime in your heart, addressed him with a deceitful mouth. And do you, the author of these things, still endure to look upon the sun and the earth, O lost one? Such things do not befit a brave or great man: to endure the face of him whom you have betrayed, though he deserved well of you. But the first head of this evil is this very thing, which is by far the most burdensome shamelessness of all evils among men. So that I may relieve my words, yet these things are spoken appropriately about you, for all these things [tend] to your disgrace, whether you be absent, or you still drag out life, or you perish, I shall have relieved my soul by these. But you yourself shall learn, though perhaps not by weeping; for you shall learn, bearing the punishments worthy of you, and now I shall begin from those things which are the first. Judas, listen to what good things came to you from him.

He drew you out from the darkness of ignorance, saved you, and showed you the light of salvation. ^A 305 He gave you the gift of many miracles; He spoke of your sitting in council with the initiates, and of judging the tribes of all the people of Israel. He placed all the money into your hands, and took away from you any pretext of poverty. 310 You were always stealing, and do not think that it went unnoticed; He, however, being altogether good, did not rebuke you with words, nor even when he was being harmed by you, knowing you clearly, and even before your audacity. He even washed your most hostile feet, 315 and gave a morsel of bread to his most hostile enemy. And having suffered these things from him, o most wicked of men, ^B you betrayed him, and obtained the gifts of his murder, though many things were already yours. For if you were without money, you would perhaps have had a pretext for desiring these things. 320 Now, however, you have no excuse, you have no reason to open your lips and state a cause. For you will never be able to do such a thing, not even if the whole race of demons should run to your aid, and you should fill the whole earth with evil words; 325 since all creation knows him to be good, and all have come to know him through his deeds. But the noose of cupidity has throttled you, which is by nature the root of all evils; and your faith, which you had lost before, has vanished. 330 Being such as you appear, do you dare to behold the light, wretch?

METRICAL VERSION

He led you forth from the gloom of error, and he who offered the torch of life saved you. He bestowed upon you the gift of miracles. He promised once that it would be so, that you, sitting with the flock of his own, would judge the Israelite tribe: he entrusted all the money into your hands, and took away every pretext of lack from you, while you were always carrying away something by theft, he not being unaware of this. But, as he was good, he did not argue with you with his voice, nor even when you were most injurious, clearly knowing you thoroughly before your crime and audacity, and he washed your most hostile feet, placing bread into the right hand of his enemy. Augmented by these things, most ungratefully, ^B you betrayed this man and sought out the rewards of his murder, though you already had abundance. But if harsh poverty had compelled you, you might have been able, and with that desire moving you, perhaps to be borne along; now, wretch, you can pretend nothing, nor does any reason remain, by which, opening your mouth, you might excuse your crime. For it will never be granted to you to do that, not if the whole race of demons were to fly to you, and fill the whole earth with deceitful speeches, since there is no one to whom he is not known as good, which he proves to all by his very work. But the thirst for money has suffocated you, which stands as the root of almost all evils; and the former faith, which perished for you, is in vain. Since it is established that you are of such a mind, do you dare, wretch, [to behold the light]?

^A to think that God no longer rules as He did before, or that the scales of justice now lie empty? O noxious shoot, you never sprang from the root of mortals, but I say you have grown from bitter roots: first from an avenging demon, then from envy, murder, and fate, and all the evils the earth nurtures. For I will never say that you were born of God, though I know well that everything is a matter of choice; for God does not save a man by force against his will. ^B O perverse one, O most wicked and murderous man, what have you done, having sold your benefactor! May He, who is hoped to be the father of the Son, uproot you utterly, striking you with fire. Begone, you worker of shame, destroyer of friendship; ^C I have spat upon you, and there is no need for me to speak to you even when you are absent. For God also abhors the deceitful man. O Son, why did you give men clear signs of gold, if it be counterfeit, while on the body of a man there is no mark implanted by which one might discern the wicked? ^D Yet, though you know this yourself, you wish us all to remain in ignorance. Perish, let the evildoer perish with full justice.

331 *Do you think that God no longer rules, etc.* Medea similarly rebuts Jason (v. 493): *Do you think the gods of that time no longer rule, or that new laws are now established for men?*

334 *From bitter roots, etc.* Almost in the same way Andromache reproaches Helen (Troades, v. 762): *I say you were born of many fathers, first from an avenging demon, then from envy, murder, and death, and whatever evils the earth nurtures. For I would never claim that Zeus sired you.*

338 *Everything is a matter of choice.* Whatever evil exists, it exists by free will. This is a very fine correction of the words, that because he is such, he is not from God, even though no one exists except by the author, God.

342 *May He, who is hoped to be the father of the Son, etc.* May the Father Himself, who is hoped to be the father of the Son, strike you with fire at close quarters and uproot you. He seems to allude to Ps. CVIII, which Saint Peter interprets concerning Judas the traitor. Roill. translates unskillfully: *May the generator himself, etc.*

343 *Uproot, etc.* So in the *Phoenix* (v. 684) she curses her nurse with dire imprecations.

345 *I have spat upon you.* So Hecuba replies to Polymestor (v. 1276).

347 *Why did you give men clear signs of gold, etc.* An excellent sentiment which Medea utters (v. 516): *Why, indeed, did you give men clear signs of gold, if it be counterfeit, while on the body of a man there is no mark implanted by which one might discern the wicked?*

350 *On the body.* So Medea, v. 519. The printed editions have *of the body*.

352 *Perish, let the evildoer perish with full justice.* So the chorus prays for the death of Ulysses (Rhesus, v. 720).

METRICAL VERSION

To behold the vaults of heaven. Do you not believe that God holds the scepters He held before? Or do you think the hand of justice is now idle? O noxious sprout, never springing from the root of mortals, but from the trunk of a bitter tree, which first a wicked demon, then envy, slaughter, death, and the plagues which the kindly earth brings forth, have produced. For I will never confess that you were born of God the Father, although I am not ignorant that all things lie within the free choice of man: for God does not sustain anyone who does not wish to be saved.

B Perverse, wicked one, spewing pure blood, what crime have you committed, having sold one who deserved well? May the Father Himself, who is the certain hope of the Son, pluck you out from the root, destroying you with fire. May you perish miserably, you who, shamefully violating faith, are worthy of no one's mouth and are to be spewed out. For God even rejects the man of fraud. Why, son, do you bind marks on gold to show it is adulterated, while you engrave no sign on a man by which it might be discerned whether he is wicked? You know these things yourself, yet you bid us all to remain in ignorance. Let the scoundrel perish, let him perish, as justice demands.

Go, go, most wicked and murderous one! O! But I shall look upon my Son alive, 355 Even though now I groan much, and, struck By goads of grief, I, most wretched, weep. For I am a woman, and was born for tears. Chor. Ah! Ah! Ah! Ah! Be silent, be silent; no longer wilt thou see thy Son alive. 360 Theotok. Woe is me! Why do you weep? What is the cause of this grief? Chor. I know not; but this messenger who stands near Seems about to tell of things there concerning thy beloved Son. Mess. It has been decreed that thy Son die this day, By the vote of the Scribes and elders. 365 Theotok. Woe is me! It has come, the hope I feared, Which I long ago wasted away lamenting. Chor. But what strife, what discourses among the Hebrews Condemned him, and brought about the vote for his death? Theotok. Women, you who are near this calamity, 370 Women, you will not endure, nor shall I endure; I will cast myself down, I will yield my body, I will depart Dying from this life; farewell, I am no more. But do thou tell by what manner it is decided He must die. Must my Son die by the vote of a lapidating hand, ^A Or ^B by the sword to render up his spirit?

^A Messenger: I happened to be coming in from the country within the gates, and I wished to inquire concerning Him; for I always had affection for your house, seeing the wonders He wrought among mortals, and He Himself opened the pupils of my eyes. I saw a crowd running and reaching the height, and seeing a gathering, I asked one of the citizens: "What is the new thing in the city? Have any rumors from enemies excited the city of the Hebrews?" He said: "Do you not see that Jesus standing near, undergoing the contest of death?" I saw a sight unhoped-for, which I wish I had never seen! ^B Him, indeed, standing downcast and silent; while the others, like blood-thirsty dogs, running around in a circle, gaping. And when the throng of the Jews was full, the pitiable leader spoke with a double tongue, foolishly weaving alien words. But at the end, admiring your Son, ^C as He was blameless, seeing Him unassailable, and advancing wisely toward every word, ^D while not praising those who were lawlessly killing Him, against whom they could find no cause for murder; he spoke, therefore—he spoke: "Who wishes to say whether, then, it is necessary for Jesus to die, or not?"

METRICA VERSIO

Or is the more powerful opinion believed, That He, innocent, should breathe out His soul by forced iron? ^B Messenger: I happened to be coming in from the country to this city, seeking to hear something about your Son; for I was always disposed well toward Him, ever since He performed those known miracles, and, having driven night from my eyes, restored the light. I saw then a crowd, having gone out with rapid step, occupying the place; I ask a certain citizen: "What is the new thing in this meeting? Did any rumor of the enemies of the Hebrews rushing into the city excite this trembling tumult?" "Do you not see," that man says, "Jesus Himself standing near, now called to the peril of the cross?" I beheld then, beyond all hope, a new spectacle, and not to be endured: your son standing sad and silent, and them like dogs avidly gaping for blood, rushing with noise on every side; where the frequent crowd of Jews stood, not in agreement with itself, the praetor pronounced, foolishly implicating alien things, and moved in his mind; at last, seeing your Son beyond all noxious guilt, sincere, entire, prudently meeting the calumnies, and less approving of these counterparts who were leaning toward an iniquitous death, which no cause nor reason could cloak, he pronounced: "Who of you here would deny that it is better that Jesus should not fall, and that I should release Him, than a robber burdened with public chains and stained with slaughter?" ... and they strove with one mind that [He should be nailed] to the wood of the cross.

^A He said that your Son must die upon the wood. Already the dawn breaks, though night still flows, 415 And they shall drag Him outside the gate, To run the struggle of the soul that lies before Him, According to which the judgment is that He must die; For on this day He shall leave this life. Theotokos: Alas, alas! You reveal the origin of evils. 420 Yes, yes, I, wretched one, behold a sea of evils, So great that I shall never be able to swim back, Nor shall the wave of this calamity be traversed. Alas, where will the mind of the Hebrews proceed? What will be the end of their daring and their boldness?

[alt-version omitted]

METRICAL VERSION

^B Who judged that the Son should suffer the farthest extremes. Scarcely did the dawn, having driven away the night, reveal its beams, When they shall drag Him, led out beyond the threshold of the gate. With the crowd flocking eagerly to the place Where He is sentenced to death, since this day has been Decreed as the final day on which He shall breathe forth His soul. Deip. (Theotokos): Alas! Why do you reveal the first source of evils? Undoubtedly, I, wretched one, see a vast sea of disasters, So great, that it is not permitted for me ever to swim back again, Nor to cross the burning wave of calamity. Alas, Hebraic [mind]! Whither will your mind take flight? What limit will there now be to your confidence and audacity?

425 Do they dare to contrive the murder of God himself? Of Him, indeed, I am not anxious; for death shall never Hold mastery over the slayer of death. I brought Him forth, yet I know how I gave birth, Having escaped the harsh pains of travail; 430 But these I mourn, as they are to be overwhelmed by calamities; For there shall be, there shall be an avenging justice for the murder Which the impious, stirred by lawless envy, dare to commit. Ah, ah, ah, ah! Envy does not now for the first time, but often 435 Has harmed many, yet not so much, as it will now Harm its own friends, the crowd of the Hebrews. Chor. Why do you stir up and pry into these words? ^A For you, the Son has perished, yet you stir up many words. Theot. O you who have spoken dreadful things, will you not close your mouth? 440 Do you think the Savior of the world has perished? Chor. Advancing a little, you shall see the sufferings of your Son, And the struggle of His soul that lies before Him, Running its course, in which you shall now see Him either living or dead. Theot. Woe is me! What do I see? By the hands of the destroyers, 445 O my God-begotten Son, you are dragged and carried away. You have come into chains, and willingly you are led by them, You who loosened the chains of the race of the captives. Ah, ah, ah, ah! These things do not accord with the words of the angel of old, 450 Nor are they in agreement with my expectations, O Son.

426 "Of Him, indeed, I am not anxious." See Med. vers. 346: "For of my own I am not anxious." 428 "I brought Him forth," etc. This verse recurs often in our author. 429 "Having escaped," etc. See nearly Med. vers. 1031: "Having endured harsh pains in travail." 437 "Why do you stir up," etc. As above, vers. 121. 439 "O dreadful," etc. As above, vers. 111. 441 "Sufferings." Cruciatus, etc. See nearly Med. vers. 1315, where the chorus addresses Jason: "Having opened the gates, you shall see the murder of your children." 449 "These things do not accord," etc. See nearly Med. vers. 1008: "These things do not accord with those that were proclaimed."

METRICAL VERSION

Does the wicked hand dare to plot the death of God? Yet no care for this keeps me anxious, For no death shall conquer Him who slays death. I brought Him forth, yet I know how, Having escaped the heavy pains of labor; I mourn for those, the impious, whom alone The avenging justice for this murder, which the envious Are now nefariously contriving, awaits. Ah, ah, ah, ah! Envy not now for the first time, but at other times often, Has harmed countess ones, yet not with so heavy A blow, as it will harm its own friends, ^B the Hebrew race of future stock. Chor. Why do you stir up such words with such spirit? And so frequent? Your Son has perished, and yet You still cast out such words. Theot. O voice that is dreadful, Will you not press your lips shut? Do you think the Savior Of this world has perished? Chor. A little further on You will move, and you will see the cross not worthy of your Son, And the struggle of His soul, reaching its end, impending; It is granted you to behold Him meanwhile as still dead or living once. Theot. Alas! What do I see? O mine, born of God, O my Son, By the hand of the wicked you are dragged and carried away. You have come into chains, and willingly you are led, You who loose the chains of mortals. Ah, ah, ah, ah! These are not, O Son, the things which the angel first Announced to me: nor is this what I expected.

^C

Chor. Yet they agree with the prophecies, Which He himself foretold: that He would be slain by the hands of wicked men. Theotokos. Ah, ah! What shall I do? For my heart is failing me. Whither, O Son, are You going? How I am undone! 455 Why do You hasten this swift journey now? Are the nuptials in Cana again, and are You running there, To change water strangely into wine? Shall I follow You, O Son, or shall I wait for You still? Give, give me a word, You who are the Word of God the Father; 460 Do not pass by in silence Your handmaid and mother. For now I yearn to hear the voice of Your beloved mouth, And to address You, O Son. Grant me, by the Father Himself, O Son, To touch Your divine flesh with my hands, 465 To handle Your feet, and to embrace You. Alas, alas! What shall I do? My heart is melting. Come, friends, come, let us put aside fear; Draw near, greet Him, and speak to Him, Take hold of His right hand. O wretched me, 470 How I am presently filled with tears and fear! Ah, ah! Wretched one, I am utterly destroyed. Women, having seen the grim countenance of my Son, I long to die, and I can in no wise endure to live. Woe is me! What shall I do? How can I escape the hands of the people? 475 For the enemies are letting out all the rope, And there is no easy way to escape from this ruin. ^D

What then shall I do? How shall I escape so many snares? Chor. I know not, dearest sister; for I fear, And warm tears have rushed down my eyes. 480 Go backward, and walk in silence. Creep toward the terrible; now is the contest of courage; And we shall follow with fearful step. For a maddened crowd is running around him, And it is not fitting for those who are anxious to approach near. 483 For a heavy heart will not endure to look on. A hostile, unfriendly, murderous throng, Terrible in the onset and the bent of its hateful intent, Savage in disposition, a barbarian nature of mind. I fear it, lest, having plotted some new thing, 490 It fabricate a sharper calamity for you. ^A And truly, beholding this, I fear all the more, Lest it drive a sharpened blade through his liver, And then you receive a new, greater calamity, Should the public way receive the entrails of the Son. 495 But having turned aside a little from the wicked, Let us watch the tragedy of the murderers. Let us go, then, let us go, to where there is some wooded glen. Theotokos. You prevail, since this is pleasing to all; And for the rest, let us be off, wherever seems best to you. 500 Chor. From there it is fitting to watch as from a lookout. Theotokos. Wretched me, I am undone, if I do not see my Son Enduring terrible things, until the tomb receives him. I fled the crowds, that I might not suffer something myself. What profit is it for me to live any longer in this life?

^A O, that I might put an end to my fate quickly, if it be not granted to me to grow old in honor, as there is hope of the Son being raised from the dead, and gathering the nations in a just judgment, whom his kinsmen, the Hebrews, slay out of envy! 510 Yea, my kinsmen, I say, of a wretched mother, not of the Father of the very Word who became man, whom I brought forth beyond conception, I know, past understanding, and I escaped the hard pains in childbirth. For I trust, I trust, although I groan much, 515 because I cannot bear to behold him now suffering; I gave birth to him, and I know how I gave birth. But I am unskilled at proclaiming mysteries. Yet it is necessary, since calamity has arrived, for me to loosen my tongue. And first I shall begin to say 520 from whence it entered my mind to be a mother, bearing this pure body even until this day. I know not pleasure, except to hear of it in word, or to see it in a drawing. For I am not eager to study even these things, but I have a virginal soul. 525 I swear by Him who clearly knows all things, that I have never desired it, nor even conceived the thought; or else may I perish ingloriously, nameless, and may neither sea, nor earth, nor yet the mire receive my body when I am dead.

^B But I am unskilled at proclaiming mysteries; yet the force of anxious grief compels me to loosen my tongue. Now I will speak of the origin, how it came about that, as a mother, I have preserved my body pure and undefiled until this day. I am free from all lust, which would be grievous to my ears in word or to my eyes in a picture. For I am utterly averse to all things of this sort, as one possessing a virginal soul; and I call as witness Him to whom nothing in the universe can be hidden, that no lust has ever seized me, nor entered my mind: otherwise may I perish miserably, infamous and ignoble, and may neither sea nor earth receive the flesh of me, when I am dead.

METRICAL VERSION

^A nor even the heavens above, receive my body, nor the hands of my suffering Son receive my soul, as I pray. ^A Hope sustains me, ^B and shall not put me to shame. This I know; for now it is not right to speak further, as one who laments, as is meet. For I have suffered things worthy of many tears, and I know not if I suffer aught besides these. ^B But first it is necessary for me to examine the good things; for upon the evil I shall cast more pity. ^C I was without a husband, and remained a virgin. For those things which are found to be proper for a modest woman, these I labored to perform, while God always measured out and distributed His grace abundantly.

A. First, then, whether reproach be present or not present to women, this very thing brings it about that she who does not stay at home is ill spoken of. ^C The desire for which—namely, wandering abroad—I cast off, and I remained at home within the halls; I did not admit the elegant sayings of women; but having my mind as a good teacher for itself, I was sufficient unto myself. Knowing that to be modest in all things is noble, and brings good repute everywhere, I offered to all a silence of the tongue and a quiet eye; and I knew in what things it behooved me to conquer young women, and in what things to concede victory to whom I ought.

METRICAL VERSION

Non-earth let my body, nor the sky itself receive, Nor the hands of my Son my soul, as I hope, And hope sustains me, which I know will never cheat me of my expectations. These things are all certain to me, for it is not right to speak Beyond these things while lamenting as is meet; for I suffer evils Which draw forth just tears: and I do not know if I suffer aught besides these. But first the good things must be explained by me, That I might be more pitiable, being overwhelmed by so many evils. I was devoid of marriage, and the same woman remained a virgin, And those arts which become modest women, In these I pleasantly employed my efforts, God always ^D granting ^D His own grace to me in my affairs. And so this reproach is cast upon women, Whether it be present or not, yet it is fated That she who does not contain herself at home should be ill spoken of. Striving to escape this, I first contained myself Within my own halls, repelling the elegant Little songs of women, content with Christ as teacher, Whom I now have as my tutor for myself, well enough Taught how beautiful a thing modesty is, And what true glory it brings everywhere: And just as I commanded my tongue to silence, thus Also to my eye [I commanded] quiet, not unaware With which [to look upon] I might overcome eyes, and to which even I might again gently concede those things conquered.

^A A man, having taken me intact from God, Returned me again, preserving the virgin Flower, intact; nor is this just words, For the things themselves have proven it. Being thus, I am betrothed to God. Thence, you will say, how did I bear a Son, As no woman would ever boast of having borne? 560 Chor. Most beautiful, mistress, most holy virgin, We know you a mother unwedded and without a spouse, You alone of all mothers upon the earth. The hand of a midwife, having received no part, Has testified to the truth of your divine birth-giving, 565 And you heard from the angel that you would bring forth God as light. The works which He has wrought are not of the mortal race, And it is a wonder if He should suffer the passion of mortals. Theot. You have spoken a wonder, if the Father is pleased That through this, mortals should possess good things. 570 For there is no other remedy for death among mortals, Which will stop the wretched of evils and of corruption. And I shall teach how beautifully this is ordered. For the Word, who teaches man knowledge, Has tabernacled within me, and imparts grace, 575 Since the Creator molded the mortal from the earth, And placed him in the meadow as a cultivator of plants, Wishing thence to lead him up to Olympus; But the dragon hurried him, through the guile of a woman, ^B

To eject him from the meadow, and cast him forth from heaven. ^A 580 But the Word contrariwise devised, as befits a God, To be born of a woman, and yet remain God, To become mortal, and to utterly overthrow The destroyer of mortals, being slain, and to crush him with His feet. This be your firm faith, and welcome God to earth, ^B 585 Who comes to lead the race of mortals to heaven; And pour libations, and sing hymns, and bless Him. For you shall again see Him on earth, as from a bridal chamber, Leaping from the tomb, and going up to heaven, As He Himself said, and the divine prophets before Him. 590 Hope, the most secure, abides with me. For above all others to whom it is lacking, Hope abides with me, nor is my mind deceived, That I shall possess some good; and it is sweet even to think so. But when hope remains more secure, ^C 595 What joy is this! But I am overcome by pains, And I foresee these things, how they shall soon come to pass; But grief is stronger than my hopes. Chor. Most glorious, most beautiful maiden, virgin, ^D Having become rich, as you say, with God as an embryo in your womb, 600 You have known these things; and now consider the rest. For we know you to be wiser than mortals, And to understand these things, and the end; How all things are fearful even to the mortal race. Yet it is hard for her who nurtured Him to understand.

[alt-version omitted]

METRICAL VERSION

^A

Deip. O miserable me, how I am overwhelmed by my pains! For I know many things, yet I know not how to express them. How I am stunned to behold him suspended here, And dying, even though it be of his own will; Woe is me, woe! Ah, ah! ^B Semi. What then, what will you do, O you who have suffered things beyond remedy? Deip. I know nothing except to die, unless quickly I find a remedy for the calamities that are now upon me. For this hope is most secure. I must remain for but one single day tomorrow, ^C 615 That the concern which now torments me may be resolved. But, O dear Son, do not leave me forsaken by you. Semi. Ah, ah! You lament much, yet you show nothing clearly. You persuade me to be fearful with many words; 620 But why do you make me bold, since nothing is clear? Deip. The end of what is hoped for shall not be far off. ^D Semi. I myself have not yet stepped into the hull of a ship, But from looking at a painting and from hearing, I know: For to sailors, as long as a storm is moderate to endure, 625 They have the eagerness to be saved from the toils; One is at the helm, another at the sails, And another is clearing the bilge from the ship; but if the sea Becomes greatly turbulent and prevails, they yield to the force, And abandon themselves to the coursing of the waves. 630 Thus do I also, beholding terrible calamities, ^A

METRICAL VERSION

Deip. How wretchedly I am overwhelmed by great sorrows! How many things I know, yet I know not how to speak them! How I am stunned to see him hanging aloft on the cross, And dying, as he himself falls by his own will! O thrice and four times wretched, ah! ah! Semi. What then? What will you do now, enduring the height of all? Deip. I know not, unless my only solace In death be mine, if I find no other way To end the calamities that press upon me. So firm is the hope concluded in tomorrow, A single day, which I must needs await, That the care which wretchedly possesses me might depart. But you, my dear Son, do not forsake me. ^B Semi. Why these laments, if you make nothing clear? For you speak things that fill the ears with fear, And compel me, wretched one, to tremble; presently you add Things that raise me to hope, yet all is obscure. Deip. But now, new calamities close upon you. Semi. I have never entered the hull of a ship; yet Taught by a painting and by words, I know: If ever a mild storm settles upon sailors, Which they can endure, each then strives for his part, That he may emerge from the danger; one sits at the helm, Another climbs the sails and masts with haste, Another drains the bilge; but if beyond measure The sea swells, boiling with rage, And the ship is abandoned to the storm's will and fortune, They entrust themselves to the surging waves of the waters: So I, seeing horrendous evils, am mute, and to speak...

^A I let sink my mouth. For it overcomes me, as if it were not from God, this terrible storm. May safe hope feed you, O Queen of all, Mother of the King. 635 But from one word another word arises. Whom do I see again directing his path hither? Ah, ah! Whom do I see now approaching here, gloomy of face, filled with tears? Nunt. Queen, Maiden, Mother of the Word who is Master, 640 Do not hold me in hatred. Unwillingly, yet willingly, I bring you new calamities, beyond the old ones. Deip. What is it? How you begin with an omen of evils.

^B Nunt. Queen, Maiden, how shall I speak? How shall I tell you? For I bring you a word worthy of care, 645 And of intense grief and bitter sorrows. O venerable maiden, most holy virgin, How I heave sighs for you, I who am wretched, yet a disciple faithful to the Mystagogue, even if I see him suffering. Deip. What is it? Do you announce some new thing concerning the Hebrews? 650 Nunt. Your Son exists no longer, to speak the word. Yet he still looks upon the light for a brief moment. Deip. How do you say this? What is this you have uttered? Do you know this from being there? Come, tell me, show me, by what kind of death does he perish? Do you mean Christ, now, the Son of the immortal Father,

and the one hoped to be the savior of the whole race of Israel?

Nunt. After the city of Jerusalem was left behind, arriving at the Lithostrotos, the band of scoundrels, dragging my King, 660 immediately raised him up upon the lofty cross; they drove him up, and lifted him to the very end. And he, upright, was made fast towards the upright heaven. Immediately, they stretched out his hands onto the other cross-beam of the tree, and fastened them with nails, 665 and fixed his feet to the steady wood. But when they had thus suspended the Lord, others struck his head with a strong reed, ascending the opposite rock; others filled a sponge with vinegar, smeared with hyssop, 670 and brought it, mixed with gall, to his mouth. Those who had not clearly received the report with their ears, nor had seen the miracles he had wrought among men, behaved rashly, and tossed their heads about in different directions: while others ignorantly beat their breasts in lack of understanding. 675 But I, from afar (for I was following the Lord), first sat in a grassy vale, and quiet of foot and silent of tongue, I was watching, seeing him, yet remaining unseen by the wicked and murderous cohort. 680 And when I saw you standing here, flowing with tears, ^B [metrical version omitted] ^C

I came to say that things have not ended well.

Theotokos: Woe is me, woe! Alas, alas! What shall I do? For my heart is failing. How, how do I still live, and how do I endure to hear these things? 685 And how, in my utter wretchedness, shall I ever bear to look upon them? Go, O women, children of Galilee, speak to him, and escort him from the earth. Come, my friends, come, let us put aside our fear.

Chorus: Rather, you should flee from the crowd, so that you do not suffer harm.

Theotokos: 690 And if I leave him behind, whither shall I flee in my trembling? Let us go then, let us go; may fear be cast away. For what gain is there for us to live here any longer? But let us go, that I may see the suffering of my Son. Woe is me, woe! 695 Women, I do not see the bright countenance of my Son. For he has changed his complexion and his strange beauty. Women, as I looked upon the dismal eye of my Son, I yearn to die; I have no strength left to live. Go, go; I can no longer bear to live. 700 O you who appeared as a common benefit to mortals, O beloved Son, for whose sake do you suffer these things? And whose offenses are you paying for? For you bear hands that are pure, pure from blood, and pure lips, and every limb, and mouth, 705 and a soul all-holy, and a heart devoid of guile. And how do I see you hanging with robbers, and not by the affliction of any enemy brought against you? But a friend, a disciple whom you revealed to your friends with bread—he who, in his wretchesness, sparing himself so that he might flee from evil, gave you over—it is he who destroys you willingly, though you were willing!

^A Nor did he understand, falling into the nets. And for whose sake did the Father send you here? Who has brought it about that you should die so ignominiously, O wretched one? What a deed, what a deed I see now! 715 Intolerable, unspeakable. But I am undone. Alas, alas, my Child, for your utterly unjust slaughter! Alas, alas, again! How miserably you are destroyed, not having sinned yourself, but suffering for the injury of the first woman! 720 I know, I know these things, yet I know not how to speak them, nor does it escape me how brief the end of these things shall be, but my grief far exceeds my hopes; I groan, overcome by bitter calamity, and my eyes are wet with hot tears. 725 For the female race is always capable of many sighs and many tears.

Chr. Behold, O woman, the best of all women, your new son stands before you. And behold, O disciple, a virgin mother for you. 730 Why then, why, woman, do you wet your eyes with tears? And why are you downcast in your gaze, and weeping? And why do you stand confused, when you are prosperous, and why do you not receive this state from me with a favorable mind? These things agree with what was previously spoken.

[alt-version omitted]

[METRICAL VERSION]

Spare, so that he might thus escape every evil; yet he knew little of this, falling into the snares. And for whose sake did the Father send you hither? And who drove you, unhappy one, into this sort of infamous death? Alas! How grave, how unspeakable and atrocious is the deed I see, yet it is done! Unjust, O Son, alas! is this slaughter of yours! Alas, I say, alas, alas! my Son, how miserably you die, having no sin in yourself, but cleansing what the woman once did as a wickedness. I know, I know these things, but I do not know how to relate them: nor does it escape me what is the brief end of these things: grief overcomes my hopes, and weighed down by the mass of evils, I groan, and ^B my cheeks are wet with frequent tears; as the female race is always soft, and capable of all sighs and tears.

Christ. O best of all women, behold for you one who is endowed with a virgin gift, whom you may hold in the place of a dear son. Behold also, O disciple, a virgin in the place of a mother, whom you should revere. Why, O why, woman, do you thus scatter your eyes with moist tears? Why do you cast down your sad face, groaning for so long? Why do you stand perplexed with a soul utterly troubled, when all things await you with this favorable fortune? Do you weigh me according to the manner and custom of other mortals? These things are consistent with all.

735 Which I myself spoke, and the mouth of the prophets. Now is the time for the enemy of the human race to pay the penalty. But why do you otherwise lament regarding this, O Son? Theotok. Thinking nothing of this people, I arrived at expressions with myself, 740 And I mourn these things, overcome by calamity, And cried out, what manner of work must be done By them henceforth, who suspended you, O Son, And I watch for all, in how it will proceed. But grief is stronger than secure hope. 745 For you will easily slay the hostile manslayer of us, And having ascended, you will pay back the avengers. But a woman is soft and was born for tears, Whence I also, groaning and struck By the stings of anguish, I, wretched, lament. 750 I am glorious, it is true, but I perish nonetheless, Being deprived of your sight, which is divine to me. For how this unexpected drama, having fallen upon me, Has destroyed my soul! I am undone, I wail; 755 Leaving behind grace, I desire to die, O Son. For I am desolate, and being without a city, I am worn away.

^A You will more easily slay him, and overthrow the blight, And rising more quickly you will pay back the avengers. But woman is soft and was born for tears, Whence I also, groaning and struck At 750 with the stings of anguish, I, wretched, lament. I am glorious, it is true, but I perish nonetheless, Being deprived of your sight, which is divine to me. For how this unexpected drama, having fallen upon me, Has destroyed my soul! I am undone, I wail; 755 Leaving behind grace, I desire to die, O Son. For I am desolate, and being without a city, I am worn away.

METRICAL VERSION

Having no mother, no brother, nor kinsman To bring me to the port of this calamity; And if I do not see you most quickly, how shall I endure it, my Son? 760 But, O dear Son, do not leave me destitute of you. Christ. Have courage; for I will dispose these things well; Confess rather that He is your God; For you do not know what a discovery you have made here. For I will again place at your disposal gifts, which are the most excellent 765 In heaven, on earth, and in all creation. For the sake of many, I will give you this gift. Theot. I trust, and I do not disbelieve your words. These things are very good for me also, I know well; ^D I gave birth to you, and I know how I brought you forth; 770 And the pain surpasses the things that are known. But I entreat you, by this saving Passion, which brings freedom from passion to the race, And in maternal fashion I grasp your feet; Have pity, have pity on me the wretched; 775 And do not leave me alone having fallen from you, But receive me as a dweller in your land and home. If you would not rather judge your own case quickly; Thus may love, fulfilled for you by the Father, Reach its goal, and may I see you, though you have died voluntarily, 780 As the one who raises the dead on the third day.

[... The critical and analytical notes, including citations of Medea, are omitted per instructions ...]

METRICAL VERSION No kinsman, brother, or parent is here, To whom, like a port in a storm, I may betake myself: But if you deny yourself to be seen by me for long, With what mind, O Son, could I endure this? Bereft, O my Son, I pray, do not abandon me. Christ. Be of good spirit, for I shall indeed take care of these things. Nay, strive rather to attest that He is your God, Proclaiming Him with the voice that is fitting. Surely you are unaware of what new grace you have obtained. But I shall again bestow upon you gifts which heaven and earth And whatever is possessed anywhere, bring forth: With these I shall bless you by the grace of many things. ^B Deip. I believe, and I place the greatest faith in your words, Having been well instructed already as to their use. Yet I beseech you this one thing, by this your Passion, which chases away all fear of pain and the hard cross of evil For the sons of earth, By these your sacred feet which I kiss With maternal love, may you have pity on me now. May you have pity, I say, and do not in turn abandon me, Wretched, destitute, and left alone by all. Enroll me now as a member of your household In your region and home: but if it does not please you To grant what you have decreed, I ask you by the Father That it may be granted, that it may reach its end; may I say That I see you returning from the dead on the third day.

As you yourself have often spoken to your friends: ^A For the whole is thus safer for me, And you yourself, being the blessed Son of a blessed Father, Once known, shall be celebrated by all creation. 785 I shall not, therefore, drag out a miserable life for long, And the crowd of corruptors shall pay the penalty For having killed the Lord of earth and heaven. For these men, as they have done, shall find evils, Whatever happens to the impious among mortals. 790 But since I do not have a care for them as for children, Lest their kin suffer anything, Publishing the impious murder of their fathers. ^B But you, O beloved heart, sweet light, Restrain, calm, distance from slaughter, 795 Whatever is left of the beloved seed. Christ: I approve these things, O woman, nor do I disapprove those; For the sake of many, I am ready to grant you this favor, And you shall not fail in your hope. For I will help you entirely in this purpose, 800 And you yourself shall know the reversal of the loss, Having been delivered from this depression. Theotokos: Woe is me for your noble and good mind! O Son, to what disaster you have been yoked! Yet the nobility of your mind remains intact.

Metrical Version

Death, pressing on with triumph, just as you once Said often to your friends: so safer I shall seem to myself, and more glorious Having been made the happy Son of a blessed Father, At last approved and praised by the voice and mouth Of all, a holy care for posterity. Therefore, may I not drag out the tasks of life in sadness For any longer. But may the bloody hand of men, Which sent the Lord of sky and earth to death, Feel evils according to its merit, Whatever evils justly await the impious. For I do not care for them with a mother's love as if they were my children, Lest destruction crush those who are to be their descendants, who might report The murder of their fathers, and that wickedness. But you, O by far the best part of my soul, Ensure that they do not enjoy the light of the joyful sky Shining pure, nor allow any tranquility of beloved Seed to be drawn away from the slaughter. Christ: I admit these things, woman, nor do I disapprove those, And many reasons move me to grant you this favor More readily, so that it may not be in vain: Directing myself entirely to this end, I will never be absent from you, You shall see me as a defender of the loss Inflicted, free from all care and fear. Theotokos: Alas! Your illustrious mind, so deep, so noble! O Son, how heavy a grief now weighs upon you! Yet the invincible constancy of your mind remains.

^A 805 How much care you always bestow upon me! Thinking these things, I recognized my own imprudence, That I harbored much, and grieved in vain, And in vain did I begin these words to myself. Semi. Ah, ah! I heard the sound of sorrowing groans, 810 I heard a voice, I heard the cry of those lamenting. Someone calls upon God, as if he had committed a great crime, Someone implores God, as one who has suffered terrible things. And see, the illustrious Peter now walks forth from there, With a sad countenance, pitiful, and conscience-stricken. 815 Theotokos: Why, Peter, do you mourn? You have acted terribly, but nevertheless There is still hope for you to obtain forgiveness for these things. O Son, O most beloved, O Word of God, Forgive, Son; it is characteristic of men to err: And Peter has failed, fearing the crowd. 820 Christ: Go now, depart, Virgin Mother; At your request, I remit Peter’s fault, For even before, I obeyed your words, Because of your piety and your good heart. And let your word to me be set aside; 825 But his tears draw forth much grace from me, And they loosen every bond of transgressions. And I advise you, too, not to hate any mortal, Not even those who lawlessly suspended me upon the wood. Theotokos: Alas, O your mind of most holy intent! 830 How, even while suffering, you bear no hostile feeling toward the race of men,

^B 806 *Ταῦτ' ἐννοηθεῖσ'*, etc. Thus Medea, verse 882, etc., reproaches herself: *Ταῦτ' ἐννοηθεῖσ', ᾐσθόμην ἀβουλίαν* *Πολλὴν ἔχουσα, καὶ μάτην θυμουμένη.* "Having considered these things, I recognized that I harbored great imprudence, and was angry in vain."

815 *Δεῖν ἔπραξας*, etc. Thus Diana addresses Theseus in *Hippolytus*, verse 1325, etc., because of the cruel fate of his son invoked upon himself.

818 *Σύγγνωθ'*, etc. Just so, the nurse in *Hippolytus* (verse 615) attempts to soothe the angry Hippolytus.

821 *Λύω δέ*, etc. Thus in *Hippolytus*, yielding to the counsels of Diana, verses 1444 and 1445: *Λύω δὲ νεῖκος πατρί, χρηζούσης σέθεν* *Καὶ γὰρ πάροιθε τοῖς ἐπειθόμην λόγοις.* "I dismiss the strife with my father, as you desire: for even before, I always obeyed your words."

824 *Ἔστω λόγος*. Reg. and Euripides in *Medea*, verse 1222, whence this verse is taken in a different sense, *ἔστω λόγου*, as if to say, "cease asking," since his prayer has been heard.

METRICAL VERSION

As you ever bring forth words that make more for my prudence! Words which, as I weigh them more closely, I know have been beyond measure foolish of me, and that hence I have macerated my soul in vain with sorrow and tears, and have spoken vainly the words which, in my weakness, I said. Semi. Ah! How those frequent groans fly even unto my ears, sounding so sadly and for so long. Whence comes this lament? I hear, surely I hear a voice indices of a most wretched pain. Someone here implores God as if he had committed dread deeds: someone invokes the aid of God with miserable weeping, as if enduring hard things. But behold, that illustrious Peter now walks forth, with a repulsive and downcast face, wounded in his soul. Deip. Why, Peter, do you weep? That which you have perpetrated is sad and dire, yet you have not fallen out of the reach of pardon. O Son, O my Son, O Word of God, since it is innate in man to err, forgive what Peter has admitted in you: that which was admitted from fear of the crowd rushing in and roaring turbulently. Chr. I bid you be not anxious here, O Virgin Mother; I pardon Peter whatever error is his, for the sake of you alone; for even before this, you have ever found me an obedient Son, matching your own heart of integrity and piety. Dismiss these words from me henceforth, Mother. Know this: my grace is elicited by tears; by these the tight bonds of all sins are dissolved. Hence I urge and advise you not to bear hatred against any human being, nor even against those who have so iniquitously raised me upon the cross. Deip. O, O the stupendous character of a noble mind! You so comport yourself while suffering extremes, that nevertheless [you do not...

^A nor do you grow angry at those who have fixed you to the wood! For who could endure the fury of your wrath, O Son? Or who has withstood your indignation?

Chr. Get hence, get hence now from the midst of your foes. ^B 835 For the cause for which you have come to speak with me, some things have been brought to pass, and others I shall call to mind. From these discourses I now release you.

Deip. It is fixed, as it seems, O miserable me! Alas, alas! What is this terrible utterance you express, 840 you who are yourself sweetness and the very joy of the soul? What bitter thing have you tasted while thirsting? Again you have cried out loudly that you thirst.

Chor. I have heard the cry, I am struck with dread. I, O wretched me! What is this matter over which you now groan? 845 I know not, but I would wish to hear from you. Speak something here, look upon me — woe is me for these evils! Why have your eye and the color of your face now shriveled away?

Deip. Be silent, O women, we are undone; restrain your voice. I wish to ask my Son, 850 for I see him now drawing near to death. Yes, and I see him inclining his honored head, having easily abandoned for a little while his dialogue. ^C Lo! What do I see? Your corpse, O Son, I behold; this is worthy of the greatest wonder. ^D

^A He who just now cried out to the Father, with a mighty voice shaking the foundations of the earth, by whose voice the whole earth, filled with the sound, echoed dreadfully: but the sight of him seemed to surpass eyes ^B that until now I gazed upon like this light. Nor yet had he attained to old and senile years. What has happened to you? How have you perished, O Son? I wish to hear from you; for a heart that desires to know everything, even in misfortunes, is found to be insatiable.

^A Ah, ah, ah, ah, ah, ah! These things agree with what was previously said. Ah, ah! what shall I do? My heart, too, is failing. Women, I do not see the radiant face of the Son; ^B for he has changed his complexion and his strange beauty. A terrible sight; and there is fear in touching a corpse. For I carry the passion of the stars as a teacher, and the foundations of the earth shaken, and the rocks rent asunder. Depart, depart, I am no longer able to behold ^C him as he is; but I am overcome by my sufferings. And I understand, indeed, what these things will soon be.

METRICAL VERSION

Penetrated have the lowest depths of the gaping earth, So that the whole earth, filled with clamor, dreadfully and Sadly echoed, whose appearance just now Vanquished the eyes of all who looked upon him, As his light equaled the rays of the sun, Suddenly, with all his light extinguished, he has perished. What has happened to him? How has he died? Father, I wish to hear from you. What do you suffer, or in what way now, O Son, do you perish? Respond, so that I may hear this final word from you. For while the mind seeks to know all things, in evils It is marked as greedy, and not sufficiently provident. Ah, ah, ah, ah, ah, ah! ^B But these things correspond to the discourses of the prophets. Ah, ah! What shall I begin? I die utterly wretched I no longer see the serene face of the Son: So rare was his form, so becoming the color of his beautiful Face, O savage spectacle! Moreover, I tremble to touch his exanimate body. Lost in grief, the stars themselves teach me this, And the caves of the earth, shaken by uprooted rocks. You, go, proceed: I am not able to look at him Any longer: I am overcome by my own misfortunes. And so that I may know what the future things within ^D a short time may be,

^A Grief, however, is stronger than a firm hope. O Son of the Almighty King, why do you go now into the houses of Hades, that you might free our first parents from the death that was owed to them? 880 You have flown away suddenly, as one who has let go of his soul voluntarily—for death would never have prevailed had you not of your own will handed over your spirit to the Father. I heard, I heard the voice with which you addressed the Father. ^B And for whose sake does the Father send you away from the earth? 885 Why did He wish you to die so ignominiously, and why have you left the mother who bore you bereft of you? Alas! Would that I might die with you, my Child. Behold, you have died; what city will receive me? 890 Will any stranger, providing an inviolable land and safe houses, protect this body thereafter? There will be none. I await you, therefore, for a little while still, if I might look upon the brilliant, light-bearing third day, as you yourself said, revealing your resurrection; and I trust and find strength in these hopes. 895 Even now, seeing you a corpse, suspended, I lament myself more than you, for your absence. For you have destroyed me more than you have perished. For would that I had become, my Child, a corpse in your stead! I am undone, my Child, and no pleasure of life remains for me. 900 Ah, ah! Darkness is already seizing me before my eyes.

Metrical Version

Tristitia tamen est spe mihi solida prior... [[alt-version omitted]] B Nullus erit. Ergo paululum exspectaus diem Hunc candidum, illustremque tertium, excitus Quo te e sepulcro et morte, redivivus mihi (Dixisti ut olim) appareas, fulta optima Spe duro. Quamvis in crucem actum et mortuum Te, Nate, cernam, non tua tam gratia Nunc ingemisco, quam mea, quando tui Mihi carendum fuerit. Hinc nam verius Sublatus, aliqua parte quam corruptus es. Atque utinam, o Nate, morte mutassem mea Quam tu subisti. Jam occidi, o Fili; mihi Vitæ voluptas nulla restat funditus. Ah! oculus atra obducitur caligine.

I have perished, and I now desire the dwellings of those below. I wish to migrate now beneath the earth, beneath the darkness of the earth, deprived of the sight of you. Wretched woman, what pain I have now received! 905 Unendurable, and not to be uttered. But I have perished. For how, from him who is silent and has closed his eyes, shall I, a most wretched mother, have any solace? Was it in vain, my Child, that I myself nurtured you, you who distribute food so bountifully to all? 910 In vain did I toil, and was worn away by pains, fleeing the hands of those who were plotting your death, my Child, ^A from the very beginning of your strange birth? But I do not think so, even if I groan, even if I weep. I gave you birth, I know how I brought you forth; 915 from where, once, I, the wretched one, had the greatest hopes in you, that you would support me in my old age, and, when I had died, would lay me out well with your hands, enviable to men. But that sweet hope has perished for me, now that you, my Child, are dead. 920 O sweet voice, bringing me such sweet joy, O dearest face, O desired beauty, unspeakable and beyond all humanity,

^A An image unpainted, of an unpainted form, How do you now gloom? I cannot bear to behold you. 925 How, how are you silent now, nor open your mouth? Give me a word, give, give solace to me. Speak something small to your wretched mother, Child. Yes, Child, I know you as my God, even if you bear A piteous death, one that makes me immortal, 930 A death that brings forth immortal glory, And a great joy for the whole race of mortals. Theol. Take heart, O mistress of all, you who are troubled and straining with grief; For He underwent death willingly, and not unwillingly, So that, trampling upon death which devours all things, ^B 935 He might be at hand for humans as an Avenger, as Lord and benefactor of all, And by cooking this body of mine in a golden vase, He might renew me in a new way through wise providence. For when He has most excellently cleared away the grievous old age, And freed me from this ancient pain of mine, which harms men, 940 He will display me as a lovable youth blooming again; For the worst old age now strikes down everyone, Yes, yes, old age strikes me with the weight of sufferings, The lot of my ancient mother who was deceived. But He Himself said He would flee from my sufferings, 945 And turn back, unto my mother herself, And the earth, and the home, which I deserted when I came By the unholy counsels of the beast made savage, Unto this land, the mother of groanings,

923 *An image unpainted.* An image not painted, whose form is such that it is neither drawn nor painted by lines; God, clearly, from God, upon whom nothing of this sort falls. 945 *And turn back unto her.* [The text] has been edited as *and turn back unto her*. The verse has one redundant foot. It is nearly like [the speech of] the nurse of Medea, lines 30 and following: "Unless she might turn her fair, white neck, And lament to herself for her dear father, And the land and the houses which she abandoned when she came With the man who now holds her in contempt. The wretched one has recognized, because of her calamity, What it is not to abandon one's father's land."

METRICAL VERSION

^A she stood, having recognized the man—for the wretched woman, taught by her own sufferings, 950 knew how great a grief it is to be driven from a fertile land; and that for his sake he was willing to endure all things, he himself had foretold, and willingly he suffered death. But on the third day he promised to rise again from the tomb, 955 and to bring a great joy to his dear disciples. And having known all these things, he had clearly spoken them beforehand. Now these things have their complete end, and only the glad day remains; and it is this that we now await, and it shall be as he said. 960 For he who has now made known the sorrowful, though they be most certain, will also manifest a brilliant joy on the third day. You know also, most of all, the end of the things that are happening.

He will place, instead of this sorrow and these wailings, ^B 965 the greatest honors for you upon the earth and in heaven; he will fill the whole earth with glorious accounts, and the race of mortals will build temples to you. For soon, instead of this impious slaughter, he will bring a holy festival to this land, and will make the land of Solyma a holy ground; 970 for which cause you should not mourn beyond measure. Do not then, O Lady, wail so unbearably, neither lifting up your eyes, nor turning your face away from the ground, nor watering your eyelids with the streams of your tears. How long will you still turn your neck downwards, 975 while irrigating the earth with torrents of tears? The just eye of the all-seeing Master [watches].

^A Knowing that he will quickly bring you great joy, towards whom you must turn your eye, and him alone. For you know, you know; after these preludes 980 there will follow a brilliant end and a joyful day. You need only wait for the one tomorrow, so that the care which also consumes me may be brought to an end. Theotokos: You have appeared to me as another son, O Virgin. For the Son himself, my only one, said this. 985 You know all these things; what need is there to speak? How, without seed, I gave birth, without pangs, and escaped the hard pains in childbirth, and how the angel announced that this was the Son of God, and he did many things which are of God alone. 990 And how now could I bear it, seeing him naked and dead, hanging upon the gibbet, he who suspended the earth over the waters, through whom the light of the sun was obscured, and the whole radiance of the moon itself was darkened, 995 and the rocks shattered in fear, and the graves were opened as a sign of the power of him who suffered, the highest cause of all? Theologian: Sovereign Lady of all, Mother of the Word, I too am stunned, unable to bear looking at 1000 a horrific spectacle, the Master dead, breathless, he who breathes life into the living. I groan repeatedly, and I shed bitter tears; but hope nourishes me, and while lamenting, I endure. For I do not disbelieve the words of the Master.

METRICAL VERSION

^A that most radiant day will reveal the end of encouraging hope. If it does not arrive, it is better for me to die.

THEOTOKOS: I hear, and indeed not unknowingly, that on the third day his most holy body shall rise again from corruption. ^B

1010 Now, however, I see a hostile day, a hostile light. Wretched woman that I am, I who was once blessed! Whence I consider the affairs of mortals to be rather a shadow, and without trembling I might say that those who seem to be the wise among mortals, and the investigators of words, 1015 are incurring the greatest loss. For no mortal is happy by nature. ^A

If wealth flows in, one man may become more famous than another, but happy, never.

CHORUS: Among all things that are animate and possess sense, 1020 we women are the most wretched stock, those of us who have borne and have seen our children die. I would rather choose to die three times than to bear a child once, and to see the fate of the child I have reared. But for my part, this does not apply to you, 1025 O all-ruling, sovereign, blessed Virgin, who are far superior to all the rest of the race. For I, having accepted the pleasure of a man, instead of pleasure, I nourish pains in grief, ^B

1007 "If it does not arrive," etc. These are words of great longing, not despair. Combefis reads *ei me*.

1009 "Again." Combefis conjectures that it should be read as *lythen* (released) instead of *authis* (again).

1012 "Whence the affairs of mortals," etc. An excellent sentiment taken from Euripides, *Medea*, verses 1224–1230: "I do not now for the first time consider the affairs of mortals to be a shadow. Nor would I tremble to say that those who seem to be the wise among mortals, and the investigators of words, are incurring the greatest folly. For no man among mortals is happy, and if wealth flows in, one man may become more fortunate than another, but happy, never." ^C

1019 "Among all," etc. Thus Medea addresses the Corinthian women in the very same words, verses 230 and 231. 1022 "I would rather choose to die," etc. Ibid., verses 251, 252: "I would rather choose to stand three times by the shield than to bear a child once." 1024 "But for my part," etc. Thus ibid., *Medea*, verse 252, in the very same words. 1026 "Who are far," etc. Thus ibid., verse 579, Medea speaks of herself, but in a different sense: "I am indeed very different from many mortals."

METRICAL VERSION

May pleasing hope crown me with a joyful end: ^B To none who seek will death seem burdensome. DEIP: I know it, and indeed not without knowledge, that on the third day He will rise again, who will snatch his own completely from Corruption, and bring forth a body whole: Yet now I see this bitter light and day, Which makes me, once blessed, most miserable. Thus I think the state of all mortals to be Nothing but a shadow, and I would freely say: to those Whom the common herd today places in the number of the wise, Those who expend much labor, and task, and eloquence In the pursuit of praise, they fall Into great ruin. For this law is sufficient for this earth That no one should be called happy by nature: If by an affluent lot a more famous reputation Falls to one than to another, He shall not be judged happy by this name. CHORUS: We, among all those things which the earth has brought forth That live and have sense, are mothers, A race clearly sad and unhappy, to whom This necessity falls, that after They have borne children, they see them dead. For I would rather choose to be carried off in burial, Than to bear a child once, and to see the Hasty death of the child I have reared. But you, The same lot does not await, O blessed Virgin, who stand before all The sex and gender of women.

And since I have brought forth a mortal, I endure it not without knowledge: ^A 1030 For it is right that mortals should bear calamities lightly. But you, O Virgin, have not known the marriage bed of a man. You heard from the words of the angel that you would give birth to God, And now, seeing him dead, how do you endure it? Theotokos: Leave me alone; things that are unpleasant are not at all pleasant to me. 1035 He announced what he announced; he is not to be blamed, The happy announcer of happy glory. If I was deceived concerning the announcement, I know not, for I bring forth strong pledges of faith. Yet it is necessary for me to mourn; for worthy of tears 1040 Have I suffered much, and I groan, and I weep, Until I see alive him who is now a corpse. Chorus: Lady maiden, you must grant pardon; If anyone, on account of youth, bearing a stout heart, Speaks in vain, do not seem to hear these things. 1045 For we know you to be wiser than mortals. Theotokos: Ah, ah! I have endured things worthy of great lamentations. ^B O suffering beyond measure, nor possible to behold, A slaughter accomplished by wretched hands! 1050 You have turned the glorious, the renowned victor Into lamentation, into tears; a glorious struggle, To bring forward a hand dripping with blood.

1029 I endure: I tolerate, namely the death of the Son. 1030 "Lightly to bear," etc. Ibid. v. 1018, the Tutor encourages Medea: "It is necessary for a man, being mortal, to bear calamities lightly." 1035 "He announced." Thus the Royal text. Thus he answers the Tutor in *Medea* v. 1011: "You announced what you announced; I do not blame you." 1037 "If I was deceived," etc. Thus almost ibid. *Medea* v. 1009, the Tutor: "Have I announced some fate, ^C I know not, or was I deceived in the happy news?" 1043 "On account of youth," etc. Less grievous, as young people are accustomed to grieve less for the death of their parents, whether from the firmness of their character, or rather because they feel the magnitude of the evil less. Thus almost *Hippolytus* v. 118, the handmaid begs pardon from Venus: "If anyone, on account of youth, bearing a stout heart, Speaks in vain, do not seem to hear this; For gods must be wiser than mortals." 1050 "The glorious," etc. The Royal copies have "the," but the printed editions are superior. Thus almost *Bacchae* v. 1159, etc., Bacchus is introduced avenging Pentheus: "He accomplished the glorious, the renowned [struggle] Into groaning, into tears." ^D [alt-version omitted]

Alas, alas! When you consider what you have done, you shall feel a terrible pain; but if you persevere to the end 1055 in this same state of mind in which you now stand, not having good fortune, you will not think that you are unfortunate. But I do not believe that these things will pass unpunished. For what is honorable, or what is not impious in these deeds? Perish, perish, you hateful murderers, 1060 who, having killed the Master, feel no concern, though you see the whole creation trembling; but instead you are emboldened by the prey of this slaughter. Chor. Everything has been done evilly; who will deny it? 1064 Truly, the entire life of mortals is painful. 1065 Yet they cherish it, though overcome by misfortunes. But your pain, O Virgin, is not like that of other humans, ^A even if you are not alone in being severed from this Child. For your offspring is not like that of the rest of the race; 1069 nevertheless, to bear all things with a brave heart 1070 is now fitting, and to trust very firmly. Theot. Ah, ah, alas! I see one of the avenging spirits, O maidens, who broke the legs of the murderous criminals, 1073 aiming a spear at the heart of my Child. 1075 I fear him, lest he devise some new thing, and inflict a second misfortune upon me again, that I might see my Child’s corpse also insulted. Woe is me, woe is me! 1079 A terrible sight I see with my eyes anew. 1080 Behold, look at the blood of the pierced corpse.

1062 "But you are emboldened by the prey," etc. So roughly in *Bacchae*, v. 1142, Agave is described, when she had killed her son Pentheus: "And she walks along, emboldened by the ill-fated prey." 1063 "Everything has been done evilly," etc. Medea laments her own lot in the very same words, v. 304. 1064 "Truly the entire life," etc. So mourns Phaedra’s nurse, *Hippolytus*, v. 189: "... All the life of men is painful." 1067 "Severed from this Child." So it must be read. The edition is faulty with "severed through this." 1075 "I fear him," etc. So above, verses 488 and 489.

METRICAL VERSION

Bring witnesses, and all that is mournful. You who consider those deeds, which are impious, Does your heart remain? But if you persevere In a spirit emboldened, holding nothing softer Than now, you will think your secondary fate To be prosperous, when adversity crushes you against it. I certainly think that these things will not pass unpunished. For what noble form is here? What not impious Does this crime contain? Rather, perish now evilly, As many as are lost and wicked, Since, with the Lord of all murdered, you care For nothing anywhere; while all things shudder with fear, You yourselves raise your crests at a proud slaughter. Chor. From every side surely there is blame, who would deny it? And the whole life of mortals is subject To grievous cares, which, though they press with the great Weight of evils, men still crave to live. ^B But the same pain does not remain for you, Virgin, as for the mortal Race, although it happens not to you alone That death tears you away from the embrace of your Son: For your offspring is different from that which is accustomed To be of mortals; therefore it is fitting for you to bear all things With a brave heart, and to trust more. Theot. Ah, ah, ah! I see, O maidens, one of the soldiers Who broke the legs of the criminals hanging there, Attempting the heart of the Son with a drawn spear: I fear lest he do something insolent, And overwhelm me, wretched, with a new calamity, So that I, a mother, see even the dead Filial [body] Exposed to the insolence of men, and to injuries. Alas, most miserable me! How dire and monstrous is that spectacle, Which I see, insolent! Behold the blood.

^A Behold, behold, how a double fountain flows; For blood and a mixture of drink from the side ^B Gushed forth immediately, as it was struck by the sword, By the youth, one of the hostile Ausonians. 1085 A double [fountain] still gushes from there; And he who struck it, amazed, cried out thus: How truly this dead One is the Son of God! He runs, behold, and falls before the wood, He falls to the earth, overcome by the sight. 1090 And he beats his breast, and clings to the ground, Where the cross is fixed, defiled By the stream still flowing down from the side, And he draws with his hands from the fountain, and anoints ^A His eyes, as it seems, that he might have purification. 1095 Chorus: It seems, O Queen, that many evils this day Deservedly befall the murderers. May the vengeful eye of the Master and Creator of all Not do anything kind to them. Let justice come, let it come openly, sword-bearing, 1100 And fire-bearing, most swiftly upon the murderers. For it is truly a horrible wonder to look upon. For he indeed thrust a spear into the side somewhere, And while the side was pierced, a wondrous stream Dripped immediately, blood not mixed [with water]. 1105 A horrible sight, and trembling takes hold of me as I look. For I bring the creation itself as a teacher.

METRICAL VERSION

Behold the cleft of the body, and how a double fountain Gushes forth: the force of blood from his side Sprang out, and of water, when the tip of the spear Of the Ausonian youth struck it, and even now The double fountain bubbles and boils forth from there; He himself, truly, who pierced the sacred side, trembling And shuddering at I know not what fate, with a voice Declared this dead One to be truly the Son of God, And now one may see the step With which he hastens, and falls before the wood, And presses the earth, conquered by this spectacle, And beats his breast, and embraces the very ground Where he fixed the spear, stained with the liquid Of the flowing blood: and behold, as with both hands ^B He draws it, and anoints his eyes with this, that he might Cleanse his eye from the night which covers it in blindness. Chorus: Unless my mind deceives me, many evils Are imminent upon this very day from God: And deservedly, indeed, upon those who with wicked hand Have taken Him off: but would that the vengeful Eye of the eternal God might let nothing befall Friendly [to them]; but let Vengeance hasten with fire and drawn sword, threatening Against these men sprinkled with blood. It is a wonder to behold, He drove the spear into the right side, But a wondrous liquid mixed with blood Suddenly gushed from the pierced side. A spectacle Horrible and fierce! Trembling invades my body.

^A The earth's innards shaken, and the rocks split open, And the tombs of the dead suddenly unbarred. Even he who pierced thee, trembling and falling, touches thee.

1110 Theotokos: O Son, O most beloved, O divine head, Such is thy kindness toward all, even toward enemies. Truly, a fate worthy of tears! Thou sheddest the blood that cleanses the race of men. 1115 Even thine enemies shudder, beholding strange things, And clearly cry out that thou art the Son of God. All things tremble, as if having a sense of it; But thy kinsmen killed thee with senseless slaughter, From whom, in truth, thou oughtest to have received a crown ^B For thy head, not in the way they mocked thee, 1120 And they do not even care to place thee in a tomb. How, then, shall I take thee down from the wood? In what tomb shall I deposit thy body? With what shrouds shall I cover thy limbs? Whose hands, O Son, shall perform thy funeral rites? 1125 Woe is me! What shall I do? How shall I, all-wretched, become? Why do I lament these things? I must trust in thy words, And in the works which thou hast shown as a testimony, That all things are agreeable and possible for thee. God is the storehouse of many things unhoped for, 1130 And God often brings many unhoped-for things to pass.

METRICAL VERSION

While I discern this. Nature, mistress of all things to me, Rends the bowels of the earth from the depths, The rocks are shattered, and the tombs of the dead Are unbarred. Indeed, he who pierced thy side, trembling, Falls down before my face, the same who killed thee in his sorrow. Theotokos: O Son, to me a head dear and holy above all, Is this thy kindness, poured out even upon thine enemies? What tears does this chance not draw from the mouth, Seeing that thou, though dead, sheddest the blood Which cleanses the race of men? Even thine enemies, as they see such wondrous and new things, Tremble miserably and shudder: they confess thee to be The Son of God with a clear voice, and they fear All things, as being ignorant of hidden matters. But the crowd of thy race which took thee And killed thee without cause, which ought to have ^B Crowned thy head with a garland, not Of the sort with which they impudently crowned thee in mockery, Has no care at all for thy tomb. And how shall I rescue thee from the wood of the cross? With what urn shall I cover thy body? With what linen Shall I wrap thee, and perform the funeral song for thee According to the custom of the fathers? Whose hands, O Son, Shall pay thee their due? What shall I, miserable, do? To what End does the matter come? But why do I so despond In my soul? It is right for me to obey thy words And deeds, which, as the best and most certain witness, Indicate that whatsoever thou willest, Thou hast the power to do the same. God is a storehouse Of many things which no hope of mortals Promises; many things which thou wouldst never Have hoped for, He often brings to pass with a strong right hand, And decrees which were already made, not yet in their own time.

And those things which were expected did not reach their end. But thou, for those things for which no possibility is given, find for me a way.

Theol. But behold, Joseph approaches with swift foot, perhaps to report something new. ^B 1135 Another wonder, too, and one beyond hope I see, a nocturnal disciple running to this place, bearing instruments suitable for taking a body down from the cross. O happy man, who, knowing the mysteries of God, keeps his own life holy, 1140 and celebrates [the divine life] with purifications of the soul, shaking off every stain from his body, and crowning his head with the circle of all virtues, he is always eager to serve God! ^A For to be sober-minded and to revere the things of God, 1145 I consider to be the most beautiful and most wise acquisition for mortals who practice it.

Joseph. O dearest one, how I have rejoiced to hear your wise voice, coming from a wise man. From a long road I arrive prepared, having this equipment with speed, 1150 so that I might bury the beloved corpse. For it is necessary, friends, that we revere him, as much as lies within our power, even now that he is a corpse, just as he was revered before. How must we take him down? How must we carry him to the tomb, and wrap him in shrouds? Now lead the way for me, 1155 young man to an old man, O Virgin (for thou art wise), so that I may not grow weary, whether it be dawn or evening.

METRICAL VERSION

The result fulfilled, you make a way for me, Revealing things which are given beyond belief. Theol. But behold, Joseph approaches us with swift foot, And perhaps has something new for us To announce: then I see a wonder, and beyond my Expectation, one running with him—a companion of the journey, Who was but a disciple of his by night: Nay, he even bears on his shoulders all things that might help, That they may take him down from the upright wood. O blessed man, who alongside his own God Conveniently leads a holy, secret life, And offering his breast entirely expiated, Then washing his body of every stain of filth, Girded with an honest crown of all virtues Upon his head, he hastens to serve God! ^B For to be sober, and to venerate the Divine, I judge To be by far the most wise of all things, And the most beautiful ornament of the human race.

Joseph. O most clear one, as soon as your voice was heard, Directed with prudence from a prudent man, from a remote Place I am present, busily bringing with me All the equipment with which I may pay the final Just rites of the funeral to the most beloved one, For it befits us, now that he is deprived of light, Him whom we once honored among so many men, To love and reverence him, as much as our means allow. But by what means shall it be permitted to loosen him bound to the cross? And to what tomb shall we carry him? With what linen Shall we wrap him? And you, lead the way for me, youth to an old man, Bearing high, and powerful in prudence.

until I have laid the corpse to rest in my new tomb. For how much as it is necessary, even if he is not a disciple of [my] kinship, I nonetheless pity this man. ^A 1160 Theotokos: Yet he himself will lead you without labor, and will offer every aid with his hands. Joseph: O most beautiful deed! My lady, why do you stand [here] in this desolation, leading your Son [to the tomb], amazed at your own heavy sorrows? 1165 And the virgin disciple alone is present with you, having left his brother in the choir of those who handle the mysteries; while the others, the followers, filled with lamentations, flee, shuddering with great fear, ^B and have seen nothing of these recent evils. 1170 Do you not shudder at the folly of the hostile ones? I, however, fear lest the hostile, bloodthirsty crowd should plot something new. For a heavy heart will not even endure to listen, even if we were to place the corpse in an honorable tomb. 1175 Theotokos: For they have not yet ceased, nor have they had their fill of blood-murder and evil folly. Joseph: I envy you; [your] suffering is at the beginning, and is not yet at [its] midpoint. Theotokos: What is it, O elder? Do not keep silent, tell me. Joseph: I heard someone saying, while appearing not to hear, 1180 approaching the seats where the elders surely [were].

They sit, venerable, around Solomon’s portico, So that the crowd, approaching the ruler of this land, Does not allow this corpse to be buried by the elders. If this account is true, 1185 I do not know, and I would wish it were not so. For he yielded him to me as a friend, Having been persuaded by me to take the corpse. Theol. Everything is lost if we add a new Evil to the old, before it has been exhausted, 1190 As he himself said, that on the third day The sorrowful things will receive a joyful end for the heart. Jos. The Father will not endure for the Son to suffer this. Old things are left behind by new counsels, ^A And he is no longer a friend to these decrees. 1195 He himself may indeed act, for he will not cease From his wrath; he clearly said he would even burn the city. He might do something, however, to enemies, not friends, [As] an avenging eye, a righteous judge. Theol. For I swear by the Lady, whom I always worship, 1200 Whom I now chose as mother from the Son, No one of those who perpetrated this slaughter will pass his life in joy. For he is God, as we knew from the prodigies, The many of which you yourself know, and you see the present ones. Nor were you unaware of such darkness of the sun, 1205 Since it was eclipsed, and he willingly let go His soul. For death is never stronger, Having approached the seats, where most ancient men Sit, around the holy water of Pirene.

METRICAL VERSION

To the portico of Solomon, though to none Appearing to hear, [I heard that] the crowd of elders Does not permit that this dead man be given To the tomb, and by his favor in that matter, just now He approached him in whose power all things Of this place reside: though I do not clearly know If this report is worthy of certain faith. I would wish it were not; yet at my prayers, And as a friend, he granted that I carry away the dead. Theol. All is over if we add to the old Evil a new one, before we have seen— What the third day promises to us— That we may exchange sorrowful things for a joyful end and outcome, And from that source gather doubled joy. Jos. The Father will not suffer the Son to undergo these things. ^B Old counsels yield to the new, and all these things Which he previously decreed pass away. He will persist, and his just wrath will not be absent— Which he once spoke—that the city shall burn: He will have made not friends, but enemies for himself, The Father who with a just lance avenges those oppressed. Theol. Thus may she, whom I have held in the place of a mother from the Son, Whom I shall always worship as the only one, aid me, So that no one infamous for that slaughter shall drag out The pleasant tasks of life; for in truth, the prodigies Which you have seen and see in great number Indicated this man to be God: the sun, covering the whole Fair radiance by night, was seen by you, and at the same time He emitted his soul, willingly bowing his head, Bidden to come by death at a signal, which nothing

had he not been bidden by the inclination of his head. Yet afterwards the spectacle was truly horrible to behold: The bowels of the earth shaken, the stones rent, 1210 You saw the monuments of the dead opened. But when he came again, brandishing his spear, The man, in the prime of life, draws near and pierces ^A The lowest side with his blade. For I perceived the cut, A deep wound, and you behold the furrow of the injury. 1215 He indeed thrust the spear somewhere into the side. And from the pierced side, wondrously, water Immediately trickled, and blood not mingled. For a double fountain flowed out there, A horrible spectacle; and all had fear to touch it. 1220 But he that pierced him, being struck with amazement, cried out somehow, Truly this dead man present is the Son of God. And the unhappy mother, standing near the cross, Falls groaning, and even prostrates herself at the wood, And she wailed immediately, and embraces his feet, 1225 And with her hands she gathered the flow of the double fount, And kissing them, she speaks such things: "O divine head, You yourself, even when dead, clearly care for mortals, And you are a purification for the empty human race; But no one cares to place you in a tomb." 1230 And when she ceased from lamentations and wailing,

Wishing to rouse the immaculate body, She clung like ivy to the branches of the laurel. ^A At length, freed from her wailing, she said: "Why do I fret at these things? I must trust in the words of my Son, 1235 And his deeds, which as witnesses he showed, To prove that for him all things are willed and possible; And he himself provides the way for things beyond all hope." These things she said, and at once you were seen by me. Jos. You have spoken wonderful things, and the fact itself reveals it. 1240 But you, Lady (for it is not the time to know these things), Be silent, and hush your words, And depart as quickly as possible from these empty places, And do not draw near to those who are reflecting. Do not even approach, but beware of the ^A 1245 Savage character, the nature of a cruel mind. Theot. O glorious victors, greetings, O two friends, Nicodemus together with noble Joseph; You have come at the right time, and truly you have done well. For to faithful friends, the calamities of friends, 1250 Falling ill, even take hold of the mind. Hasten, now hasten, bring him down. For I see that you have both now come for this. Go up, go up quickly, so that you may bring down The corpse for me, the arms of the Master, 1255 That I may embrace him, and every limb, Kissing the flesh, just as I nurtured it.

[alt-version omitted]

APPENDIX TO THE POEMS OF SAINT GREGORY THE THEOLOGIAN

1234 "Why do I fret at these things?" It is read in the same way above at verse 1126, etc. 1238 "He said." Combefis would prefer "I said," as the series seems to require. 1240 "But you." This is how the nurse addresses the tutor in Medea, lines 80 and 81: "But you (for it is not the time for the Lady to know these things), Be silent, and hush your words."

1242 "From these empty places." Others, "having emptied, go." In the same way, ibid. verse 90, etc., the nurse cautions the tutor not to bring the children of Medea to her: "But you, keep these as far away as possible, And do not draw near to the troubled mother." 1243 "Reflecting." Thus above in verse 483. 1256 "Kissing." Adoring. ^B

Joseph. Depart, depart, lest some murderer might treat you wickedly, nor will he endure to see you. We are going up, as you see, and we shall bring the corpse down quickly with our own hands. Yes, dear Nicodemus, do you first quickly ascend the rungs of the ladder, to unfasten the form of the Lion from the double-beamed timber, which the people rejoices to have hunted. 1265 Do you depart as quickly as possible, even while lamenting, since these things are fixed, and you have no strength to overturn them, even if you groan and weep.

Theotokos. Wretched, miserable me, if I do not see my Son, even though dead, until the tomb receives him. ^A 1270 I shall flee from the crowd, so that I may not suffer something besides. For without my Son, what love for life have I? Permit me to weep for my dead Son and to bury him, to touch his feet and to embrace his limbs. Oh, come, my wretched hand, take hold of the corpse.

1275 Joseph. Do not, do not stretch out your hand, do not touch the corpse, do not, I beseech you, for I shall bury him now with my own hands, bringing in Nicodemus as a fellow-worker, who is bringing a most abundant outpouring of myrrh, so that none of his enemies might insult him, 1280 tearing off his shrouds, and casting his body out of the tomb. For since it befits me, having a kinship by birth, I also honor the corpse of my friend.

1261 "Yes, dear," etc. Thus the Reg. II, and there is no doubt it is the true reading. The editions have "but." 1262 "Ascend, the fastened [ladder]," etc. Thus nearly Bacch. vers. 1210, etc., Pentheus is invited: "Let him choose, having taken The rungs of the woven ladder of the house, To fasten to the triglyphs this head Of the Lion, which I am present to have hunted." Let him go up, taking the ladder of the house, that he may fasten with a nail to the carved rafters this head of the Lion, which I, having captured in the hunting, bring here. 1269 "Until." Thus Reg. II. Editi "for." 1272 "To weep for the dead," etc. Thus Med. vers. 1377, Jason asks for permission to bury his children: "Permit me to bury these dead and to weep for them." Permit me to bury the dead and to weep for them. 1273 "Embrace." Al. "draw down." 1274 "O wretched." Thus nearly ibid. vers. 1248, in a different sense Medea excites herself to carry out the slaughter of her own children: "Oh, come, my wretched hand, take the sword." 1276 "Since him," etc. Thus nearly ibid. To Jason, Medea replies regarding her own children: ". . . Since I shall bury them here with this hand." 1279 "So that none may," etc. Thus ibid. vers. 1380, Medea shows herself solicitous about her children. 1281 "Of my birth." Reg. II "not." The interpreter reads it thus, and in the text above at verse 1158, which see, and below at verse 1698 and 1710.

METRICAL VERSION

Joseph. Why depart from here, lest some man, bloodthirsty from the slaughter, ^B Injure you, or look upon you with evil eye? Let it be enough that, as you see, We ascend now, about to restore the corpse immediately with our own Hands. But do you first, O good Nicodemus, step on the fixed rungs Of the ladder, and having driven the nail in higher, pluck the body Of the Lion from the double-beamed timber, for which the people Rejoices that it has caught its prey. But you, I say, depart, though lamenting and with tearful And unseemly weeping, yet you will not change What has been done, however much you groan in your weeping. Theotokos. Most wretched, unless I see my Son, Even if he is dead, before his body is covered In the tomb. But why? Or lest some savage People might treat him badly? Or what love of life is there for me without my Son? Grant at least that it be permitted me to weep for my dead Son, To bury him in the urn, to touch His feet, and to kiss his limbs. Come, O my hand, Come, and as is granted to you, hold the dead one. Joseph. Far be it, far be it that you should stretch your hand to him, Or touch the dead one: I with my own hands Will bury him, having handed over [the task] to my fellow-worker Nicodemus, Who brings the greatest abundance of ointments, so that none of the enemies Might wickedly trample him, shamefully tearing off his shroud, And tearing his body from the tomb. For since I am close to him by kin, it is right That I also honor and treat with care the friend taken by death.

^A How, then, are we to carry him forth, or what must we do for this dead one, that we might gratify your heart? Think on this. But follow my counsels, and endure in silence; for all these things will turn out for the better. And do not look upon your Son, now dead, in a cruel light. For I do not deny that I am a Jew; yet I will never be able to be persuaded, 1290 regarding your Son, that he was not noble, not even if the whole race of mortals were to state it, and one were to fill the mountain forests with records; for I know that he is noble. Stretch out your hands, however, O Queen, along with the maidens, 1295 and receive your beloved Son, who is dead, and weep as you wish, and touch his limbs.

THEOTOKOS: You have spoken most excellently, and from this time forth you shall be numbered among the benefactors and, more than that, among my friends. You shall attain great glory as a triumphant conqueror. 1300 Therefore, beloved elder Joseph, take him, embrace my Son, and draw him to you. Take him, take him now, and straighten his body; raise his head, placing your forearm beneath his neck on the right side, and lift up his side.

THEOLOGIAN: Stretch out your hands, O Queen, and you others, 1305 receive the dead one who gives life to the dead, and I, according to my strength, will receive him.

THEOTOKOS: Come, O my wretched hand, take the dead one. Alas, alas! What do I see? What do I now carry in my hands? 1310 Who is this, whom I hold as a corpse in my hands?

[alt-version omitted]

How shall I, wretched and trembling, ^A press him to my breast? In what manner shall I lament? Oh, that you might yourself grant me the ability to address you as a corpse, and that I might embrace your every limb, my Son! 1315 Hail, for as I look upon you for the last time, I address you—you whom I, who brought you forth, never wished to see as a corpse, and destroyed by the lawless. Grant to your mother the right to kiss your right hand. O dearest hand, which I have held so often, 1320 and to which I have clung as ivy clings to the branches of an oak! O beloved eye, and mouth most dear to me, and the form and noble face of my Son! O sweetest touch of lips!

O glorious skin, and breath of my Son most sweet. 1325 O divine scent of fragrance! For even though I was oppressed by evils, I sensed your presence, and my heart was lightened. Why did you choose to die so ignominiously? Why have you left your mother, who brought you forth, bereft of you? Alas! Would that I might die with you, my Son. 1330 It were better for me to die than to see you dead. How shall I receive consolation from one who is silent and has closed his eyes? How shall I be able to endure it? O sweet breath of his body! Was it in vain, then, my Son, that my breast nursed you in swaddling clothes? 1335 And in vain did I labor, and was I worn down with toils, from the very beginning of your wondrous birth?

Truly, ^A living many lives, and going down to the lowest depths, O Son of the Almighty, you have troubled my soul. But I will begin to speak from the very first things. 1340 Pride, which tripped up the mother of all and the first parent, who sowed the race of mortals and harvested a most beautiful crop, caused me, O Son, to bring you forth in a wondrous way, a glorious One, as it pleased the Begetter, 1345 before even I and all creation had come to be. And when I was brought forth, by the will of your Father, I believe, my father did not nourish me at a mortal hearth, and my mother entrusted me to the holy temples; where, having been nurtured in an unusual way by the hands of an Angel, ^A 1350 the entire senate, at the proper time, gave me in marriage to a temperate man, to be kept lawfully—and this too was not without God, but by divine decree—so that I might bring forth, as is reasonable, a proof at the proper time, and a pedagogue for the Boy, whose birth is strange. 1355 For I remain a virgin both after and while bringing you forth; I myself know how I remain pure, and you yourself know, as you know all things clearly. But after you were born of me, from God the Father, many spread about me unseemly rumors, 1360 false ones, saying that I gave birth from some man. Nor was it enough for me to be insulted by such things; but I fled and ran even into Egypt,

1337 "Truly living many lives," etc. Thus the Rhesi vers. 915 and 916; the Muse laments the slaughter of Rhesus, the son of herself and of the river Strymon. 1339 "From the very first things," etc. Thus above, vers. 301, and Med. vers. 475. 1340 "Pride," etc. Thus the Rhes. vers. 917 and 918; the Muse speaks: "For pride, which tripped you up, and the contention of the Muses, caused me to bring forth this miserable offspring." 1347 "My father nourishes me," etc. Almost the same there. The Muse recounts how Rhesus was nourished: "...but the river Strymon provides for your nourishment, not a mortal hearth," etc. 1348 "And my mother entrusted me," etc. This whole narrative, or fable if you prefer, is described in the apocryphal book *On the Nativity of the Blessed Virgin*, under the name of St. James, the brother of the Lord. But since that book is more recent than Apollinaris, it follows that this poem is also more recent than Apollinaris; and since it is older than Damascenus, it is clear that the whole fable of Mary’s education originated there. 1353 "Reasonably." Thus Combef. from two Royal codices. The printed editions have "unreasonably," which reading could be preserved by reading "not unreasonably."

METRICAL VERSION

O Son of the Almighty, you who draw forth life and likewise descend to the seat of blackest Tartarus, you have troubled my heart. But I will begin the whole matter from the very head: Pride, which drove the mother of all into deception, and the ancient father of mortals, from whom the race was propagated, a most beautiful harvest having been mown down, caused me, O Son, to bring forth you, the glorious One, against all expectation, as the Begetter once decreed, before I was brought forth or anything in this world lived. As soon as I was born, by the mind of your Father, I believe, my father nourishes me, not among those household gods whom men worship, but my mother assigns me to the sacred temple. Here, having been brought up by the hands of an Angel in an unusual way, ^B the entire senate, discerning the opportune times, handed me over as a wife to a temperate man, in the faith and custody of whom alone I was—nor was this without the divine providence and wisdom of the gods, so that at the proper time there might be the most certain proof of the Son, and the witness of him whom I was to bring forth in a new way. For from the very birth I remain even now a virgin, being myself my own witness of how I am a chaste parent, and you yourself are a witness, to whom all things are known. Thus, while I brought you forth, who were born of God the Father, many spread about me absurd and empty rumors, saying that my offspring was from a man; and this calumny did not seem enough, unless Egypt also might soon see me, a fugitive, in its bosom, and in labors

I have endured much, and I have been consumed by toils. But I saw the wonders wrought by you, 1365 and comparing all things, and being struck with awe, I did not deem you mortal, nor did I fear your death. But the pact made with your father Abraham, and the embassy, and the myriad councils elders, and the oath which you swore, persuaded you to die 1370 for our salvation, and to bring aid to the human race. Hence you endured both birth and doom. And I, as the reward for these intolerable toils, holding you dead in my arms, O Son, lament you bitterly, and groan, and weep. 1375 I lament, and I shall not bring in another sophist [to join me]. And Joseph is ready to wrap you becomingly in shrouds, and to build a tomb, and to collect the luxury of myrrh which Nicodemus has come bringing with a stout heart, 1380 a small mark of affection for his dead friends; for what is the profit of myrrh to the dead? But your Father will care for those among the dead, all of whom He Himself, as spoils, shall lead out, whom Hades imprisoned, whom He seized, 1385 and bound in the chains of a pitch-dark dwelling. ^A And the manifestation of the secret mysteries

[Translation of Latin column commentary omitted as per instructions]

METRICAL VERSION

Wearied by many things, I suffered most unworthy [trials]. ^B In wonder I saw the deeds done by you, which, while I noted them Within me, stupefied, I singled you out from the flock of mortals As one for whom it was wrong to die. For as that which was once promised to father Abraham, Which was given to the entreating multitude Of faithful fathers, whom long time made grave, And this faith which you gave by oath, Drove you to this, that you should not think it grave to die, Seeing all things for the salvation of the human Race in the future: So then you underwent the law of human death, as before You underwent birth. But I, carrying the reward For my unendurable trouble in my arms, Lamenting you, Son, who are dead, with heavy weeping And following with wailing, adding nothing Of art to my dirges save a face wet With tears. Behold, [Joseph] is ready, who shall becomingly wrap You in a garment, who shall build over your tomb, And at the same time shall pour out many excellent ointments, Which Nicodemus, bringing hither, arrives with, Leaving this one pledge of candid love for his Friends, not a heavy one, but a pious one nevertheless: For what do oils, when scattered, profit the dead? But the Father shall provide for the affairs of the dead. Whom He Himself, all of them, as spoils, shall draw out From the lower world, [those] seized into the narrow prison, [And] bound in chains in a dark place. The Father [reveals] these arcana, the mysteries to the Son.

^A The Father showed [this], about to slaughter his only son. Your cousin and initiate said, Greatest of all, as you have said, the prophets, 1390 Whom the people of the Hebrews delivered to slaughter, A venerable citizen, and among many, a man Who appeared uniquely, naked, fasting, alone. He was using, for [his] blameless food, all things, Clad in a garment causing aversion— 1395 But to those alone to whom luxury exists, he is a source of aversion, A man of filth, squalid, breathing a miserable life, Where a vast wilderness dwells with him, Where the swifter Jordan flows in its channels. ^A As he showed signs of burial, auspicious, 1400 Having spent three days in the deep, the prophet of God. And learning these things, I bring delight, Looking out also to see the end of the burial. So then, you endured, O Son, now the fate, And those things were the cause for you of the present dramas, 1405 Hastening to die, and to give aid to mortals. But neither Judas, nor wretched Pilate Shall escape a double punishment, but the Avenging eye of the Father shall pay them back, Both the whole city and the murderous band. 1410 You did it, you did it; do not think it has escaped notice,

[Commentary omitted]

METRICAL VERSION

^A even if you have washed your hands, as if you were free from the murder. Did not the traitor [himself] cast away the wage of the murder, he whom it now behooves to take the sword to his throat, 1415 or to place a wretched noose about his neck, or to destroy his body in the deep blue waves, casting it into the sea as food for the fishes? For if you had sold a simple man, O wretch (for I turn the face of my speech to you), 1420 and if you had delivered some other person to death, you would have suffered the penalty according to the law of the citizens. But now, you have sold him who deemed you worthy of many favors, ^A the Deliverer of the whole human race who came from the Father, and you have delivered him up to death through envy; 1425 and what kind of punishment is it not right for you to undergo?

Joseph. The wickedest disciple, the basest of all, the traitor of his own Master, has already been judged most justly, ^B suspended by a self-hung noose. And with the speed of a fall, he tumbles from on high to the ground, 1430 falling to the floor with ten thousand wailings. For being near to evil, the wretch did not know it. Well, it is well judged, and justice has been righted.

Theotokos. O my Child, how truly the great Father is yours, having rightly hearkened to my supplications.

1424 *You have delivered him up to death through envy; and what kind of punishment…* Combefisius translates "Tiσin" as *Dedisti nece tollendum invidia, id est, diabolo*: since such an acceptation of the word *phthonos* is frequent in Gregory—or perhaps, "by the goad of fury among the Jews." Roillet incorrectly interprets it as "incited by envy," returning that envy upon Judas.

1428 *Self-hung.* An edition incorrectly has *hoptokremastois*. This is nearly identical to Hippolytus, verse 779, where the chorus responds to Theseus, referring to the manner of Phaedra's death: *Hanging in suspended nooses.*

1429 *With the speed of a fall*, etc. This is nearly identical to the *Bacchae*, verse 1109, where the messenger recounts the death of Pentheus: *And with the speed of a fall, coming from on high, he falls 250 to the ground with ten thousand wailings, Pentheus. For being near to evil, he was learning it.*

1433 *O Child, how truly indeed there is*, etc. This is nearly identical to *Hippolytus*, verse 1169, etc., where Theseus gives thanks to Neptune for the unmerited death of his son: *O gods, O Neptune, how truly you are my father, having rightly hearkened to my supplications… The club struck him who [had] shamed me.*

METRICAL VERSION

Deeply seeing, it presses you, even though you have washed your hands as if you were devoid of this murder; has not the traitor himself also cast aside with his hand the money that was the reward of the murder, whom even now it behooves to loosen his throat with a sword, and to tie his wretched gullet with a noose, or for his body to be consumed in the fluctuating water, having cast him headlong into the sea as food for the fishes? If you had sold a man without any lot or dignity (for I address you, miser), if you had betrayed some other person to death, you would have undergone danger as the just law of citizens requires. Now, him who judged you worthy of many gifts, who came from the Father that he might be the ^B Defender of the human race, you have even sold, having been delivered up to a grim cross; and what punishments is it not right for you, you scoundrel, to undergo for this?

Joseph. The unjust disciple, this same impious man who betrayed his own Master, has already suffered an extremely just sentence, having been seen hanging by a suspended rope, and soon, falling from it on high, he rests upon the ground, with a thousand groans drawn from his breast. For although evil stood near him, the unhappy man did not know it; the sentence was balanced by a just law, and the vengeance has turned out happy [and] just.

Theotokos. O Son, how powerful is the Father for you, who has admitted [my] prayers to his ear! Successfully [the] mallet...

^A struck him for betraying you, unfaithful, godless, lawless, unjust. For he was a thief and a contriver of God's murder, and since he was unwilling to turn from his wickedness, it was necessary for him to die in this manner. 1440 May he perish, may the evildoer perish with complete justice; [it is] the greatest gain to escape vengeance. There is some God, there is one who is mighty, great; there is also Providence, and the judgment of God. I spit upon [him]; no impious person is a friend to God. 1445 Take him, carrying him into the newly-excavated tomb. Go, bury the corpse in a wealthy tomb, ^B for it has, as is fitting, the shrouds of his progenitors, a slight consolation for the dead. I think it makes little difference to the dead 1450 if one obtains abundant funeral rites; these things are but an empty boast of the living. Cover his face, then, as quickly as possible with shrouds, touch him with your hands, and bury the corpse here—him whom the Jews took as their king. 1455 It is fitting to carry out the newly-slain one immediately. O Son, great Worker of the all-causing God, for what is accomplished for mortals without you? And what of these things is not God-governed? Ah!

[alt-version omitted]

Metrical Version

This treacherous, nefarious traitor, ^B impious and unjust, he has crushed: for the man who was the author of murder and a domestic thief, whom no reasoning could lead away from his depravity, thus it was necessary that he die. May he perish, may he perish as he most deserves, the scoundrel by right. Yet for the escape of evil, a great medicine is the change of mind. There is some Divinity, there is one who is same, great and powerful, divine care which is provident of the future. I execrate the nefarious: God hates the impious. As for you, take that and seize the man newly made dead into the tomb. Go, bury the dead in a blessed tomb. For the shrouds that befit high-born offspring from a high-born station, he has attained as a light consolation for the dead. I do not think it concerns him who has died, with what funeral he is brought forth after the final events; these are merely the empty pomp of the living. Cover his face with shrouds as quickly as possible, apply your hand, and wrap the dead man, whom the Judean race impiously took away as king. It is fitting to carry him out now that he has died. O Son of the supreme Worker of all things, and of God the parent of the universe, what is the life of mortals without you? What is there here, that is not—

Ah, ah! 1460 O King, O King, how shall I weep for you? O my God, O my God, how shall I call upon you? From a friendly spirit, what shall I ever chant to you? For you lie wrapped in these linens, You who before were wrapped in swaddling clothes. 1465 Nicod. Come, old man, let us rightly adjust ^A the head of the thrice-blessed one, and let us carefully arrange the whole body in the tomb as far as we are able. Jos. O most beloved face, O tender cheeks, Behold, with this covering I hide your head; 1470 And your parts and limbs, blood-streaked and furrowed, I cover with new veils, ^B and the side that was pierced and stained with blood. Theot. I beg you by God, apply yourselves; for it is necessary, Since night and dusk are already near. 1475 Straighten out and stretch forth the blessed neck, This small service for the beloved Master. Carry him, that I, seeing with my own eyes Where the Son shall lie, may remain weeping, Until the third day shall shine sweetly for me. 1480 O what grief, what has come to pass, my Son! I deem this a common sorrow for all mortals. This common sorrow reaches all unexpectedly. Would that a common joy might also reach me. Jos. Follow me, let us bear the blessed burden, ^C

[Apparatus and Metrica Versio omitted] ^D

1485 Having endured so much, and obtained it through a thousand prayers, Having found this by the gift of the ruler, I take Him, naked, lying upon the three-nailed wood. Alas, alas! By this very light, gently Touch the body of the Man of God with your hands; 1490 And lift him properly, and draw him forth together with steady effort. For behold, as it seems, the tomb is near. Woe is me! Women, children of the land of Galilee, He is already laid down, and is covered by a stone. Come, go, maidens, and having seen the corpse, 1495 Salute Him, and escort Him from the earth, As you shall never again see another savior of the race. Alas!

^A You see Him lying; these things seemed good to the Jews. Go, go; I can no longer bear to watch Him laid in the tomb, and covered in stone, 1500 He who caused water to gush from the rock for the fathers, And now, being rent, He has broken the rocks, And has opened the tombs of the dead by His power.

Theotok. Let us stand a little, so that I may address the corpse: You depart, O desirable Son, to the halls of Hades, 1505 And you are hidden in a hiding-place, which you desire to be hidden. Coming to the all-dark dwelling of Hades, You shall cast a most bitter sting into Hades. You depart to the retreat of the dead, and the gates of darkness,

descend, that you may take the dead, neither shall you be taken by the dead. You shall rescue all, being the only one free. For you alone, as a man, come trusting in these things. But the struggles awaited your end, ^B and you have the victory henceforth against your enemies, strongly trampling upon Hades, the serpent, and death. You are wise, wise, and you have suffered death wisely. For you shall put down the common fate with your own death, And while standing firm on the earth, you shall put on glory, ^C springing up from the earth, and bringing salvation, having changed your body into the kinship of the Father. For you shall come again, glorious, having snatched away the race of humanity, ^D and exempting all from the flock of the dead, so that you yourself may be the only free one, yet the way was opened to you alone who dared it. You endured the pains which awaited the end of your cross; hence you obtain victory over the ancient enemy, while you strongly overcome the dragon Hades himself and suppress death. You yourself prudently underwent the kind of death that was your prudence. For by death you strike down death for all equally, and remaining in the earth itself, you bring in praise, and rising from the earth, you bring forth life, changed into the glorious form of your Father: after the human race has been liberated, you shall be present again,

^A O King, immortal King, you who remain God, and in your form have joined the nature of man. 1535 And now you descend into the halls of the underworld, hastening to shine and to illuminate the darkness. Well, well then, leave this land of enemies, into which you first came, the house of Israel, wishing to shepherd the lost sheep, 1540 And to confirm the covenants made with the fathers, joining the nature of mortals to the form of God. For the Father begets you always without flux; ^B And I, remaining chaste, birthed you again, having taken on a mortal form from God. 1545 But your mother’s kin, who least of all ought to have known things unspeakable to uninitiated mortals, though you had performed many marvels for them, did not claim that you were born of God, But they babbled that I, having been wedded to some mortal, 1550 Gave birth to you, and, having lied about my marriage, attributed my bed’s transgression to God. And they hastened to kill you lawlessly out of envy.

METRICAL VERSION

O King of old, King, you who remain God, having wrapped yourself in the mortal body of your form. Now you descend into the halls dark with night, hastening to shine, and from there to pour light into the darkness. Well, well, may you depart the earth of enemies, into which you first set foot, and the guest-house of Israel, Wishing to lead back the lost sheep, to confirm the sacred Covenants which were of the fathers, weaving the form of the heavens into the nature of men. For the Father himself begets you firm and without [flux]. ^B In everlasting motion: I, remaining chaste, brought you forth, so that to the human form might added be The divine. But alas! They whom least it became, your mother’s kin, though you performed frequent miracles For them, claiming you were born of God, denied it, declaring you were born from the torch of a union Joined with a mortal man, and that I, breaking the laws and rights of the marriage bed, Attributed the shame of my bed even to God as its author; Having lied against all that is holy, and driven by envy.

By the enemy’s craft, by reason of which, having slain him, ^A you will halt the source of all other wicked crafts; you will stop the world from spinning in deceit, and having bound it in iron nets, you will set the evildoer in the place of wickedness, O Son. And you shall again cast them out from this land, and to others you shall give both city and power, 1560 as you have already told your friends in symbols, wherein you will lead the dance and establish your Mysteries, so that you may be openly God to mortals, as you are to all in heaven. And to another land, ^D after you have set things well here, you will transfer your power. 1565 For this city must learn, even if it does not wish to, now being ignorant of your mysteries, and every other settlement of earth-born men, which opposes God in matters concerning you, and drives you away from libations, and makes no mention of you in its prayers: 1570 for not yet have the wretched ones known the offspring of the Father who has come down from heaven to earth. Wherefore show them that you are God. And you shall certainly show it; but if the Jewish race, in anger with weapons, wishes to drive you from the land, you will set matters right.

^A You shall utterly drive out the leaders of the Romans, whom they foolishly chose to rule over them, as if they had rejected your lordship. For I see an avenging penalty for your life-giving death: fire near the houses, and the ruins of homes 1580 already turned to ash, the inextinguishable flame of fire, toward this insult against the immortal city of God. And I praise the judgment which makes this ground uninhabitable for all your slayers, O Son, who, leaving the most glorious cities of the Lydians 1585 and the Phrygians, and the sun-scorched plains of the Persians, passing over the Bactrian walls and this winter-chilled land of the Medes, and the blessed 1589 land of the Arabs—nations far away and steeped in darkness, and all of Asia, which they say lies beside the salty sea 1590 for both Greeks and barbarians alike, full of cities well-fortified with towers—you came first to this land of the Hebrews, which now places you in a tomb, a corpse from the slaughter. 1594 Oh! House of God, and beloved city, 1595 O fair-towered citadel of David’s land, O nursery of the prophets of old, how have you now grown into a den of God-slayers! How shall I groan for you? How shall I lament your murder? 1599 But, O you who have left the region of Galilee, 1600 my chorus, whom I have taken as fellow-travelers with me.

METRICAL TRANSLATION

^B I see death, to which vengeance is once a companion, and flames threatening the halls; houses brought to such a state that only ash remains; and billows of fire which no water could quench; and the city destined for the holy worship of God, I see it now exposed to injury. But I praise your just sentence, O Son—a penalty that falls only upon those who have stained their right hand with your blood; upon you, I say, O Son, who, leaving the noble cities which the Lydian and Phrygian inhabit and foster, the sunny fields of the Persians, and the high walls of the Bactrians, and flying past the land of Media, and the blessed houses of the Arabs—nations remote and plunged as if into a dark cave, and all of Asia, which they say lies toward the waves of the salt sea, for Greeks and [mul] barbarians alike, proud with fair towers and rich in cities—thence, thence you brought yourself into this land of Hebrew blood, which forces you, foully murdered, into the urn. Alas! Palaces of God, city pleasing to the royal Psalmist of the land, turreted city, ancient home of prophets, how have you now become the den of those who have taken away God with an impious hand? With what groaning, wretched city, shall I follow your slaughter? With what lips shall I lament you? But, O best of my chorus of companions, having left your borders.

^A

It draws those not ignorant of mysteries hence; The one now a corpse, alas! placed in the trench, Leave the customary rites for the dead, And now greet him with light laments; 1605 Then praise the living King with cries, As this is a hope most sure for me. Depart, depart; I am no longer able to look Upon both Him and the tomb and the stone. Let us withdraw, then, let us withdraw, O dear maidens. 1610 Go, go, and let us walk with quiet step To the house where the female race remains, Where most of all Maria, the mother of Mark, [is], Where I think the band of disciples is running together; And there we shall await the course of the sweet light. 1615 Or rather, let us go away to the young boy, Whom the one Son has established for me as a son. Chor. Yes, yes, this is just, and you do not speak otherwise. It is necessary, Lady, to depart thither now, In order that, being closer to the tomb, we may observe everything, 1620 And pass all of tomorrow in quiet For the sake of the command, and remain until the twilight, The bright twilight of the third day, So that we may secretly fulfill the custom. Let us go, then, let us go, let us leave the tomb, 1625 Before some enemy passing by discovers [us]. Let us assign the place where it is necessary that we be while spending the night. Theotokos. Behold, Son, leaving You alone, We depart, not to the dwelling of the kind of [the] women,

METRICAL VERSION

He who is dead, he, alas, who is now placed in the hollow cave for me, draws (those) not ignorant of mysteries (as) companions, who are accustomed by custom to sing laments for others. In death, now omit those, but receive Him only with light wailings; from here, as the hope is certain, follow the renowned King and God with the voice and applause of all. Depart hence now, depart, and no longer look upon Him, nor the sepulcher, nor the great stone which is being rolled near [it]. Let us withdraw, therefore, O friendly maidens, let us all withdraw. Come, come with quiet step, let us seek the house of the most faithful women and our companions, where Maria, the parent of Mark, abides, and where, as I believe, a frequent gathering of the chorus which has professed sacred things is to be. There we shall await the outcome of the desired light. ^B Or rather, from here let us betake ourselves to the house of him whom my only One wished to be for me as a young son.

Chor. It shall be done. It is proper now, O Lady, for us to go, so that, not moved too far from the sepulcher, we may observe whatever shall be, and devote the whole of the coming day to rest, as the law prescribes, and (await) the joyful twilight of the third light—the twilight, I say, we shall await; take care that you depart hence secretly to follow the received custom. Let us go, and let us assign the place before some enemy near the sepulcher catches us. Let us indicate in what place the whole night is to be spent by us entirely. ^B Deip. Behold, Son, remaining alone, we depart, (we go) to that very house destined for the women.

^A Toward the house of the Son to which you entrusted me. Son, it is necessary to remain in the grove near the tomb. Joseph. O dearest of men, and even though you are dead, nevertheless you shall always be numbered among my dearest. Farewell! For the last time I now speak to you. Theol. Not in riddles will I speak of his noble birth. For clearly I believe him to be God, manifested to those who have been perfected, and concerning his death, I blame it on a wise providence and judgment, by which the fate of our race shall be undone. ^A 1640 And the earth-creeping enemy of our race himself is now crushed, put to death, and slain. For He will slay him and will transport our race ^B to the most blessed city. And this is the fate that he works out, 1650 and for this reason he became in some way a man. And this man is full of terrible wonders in this world, of which you know many; and having appeared as the best of men, he departs having died, but having risen again he will appear as God. 1655 And if he had been only in the heavens, being good he would have remained hidden, praised only by the hosts on high,

To the house of the Son, to whom you entrusted me, Son, 1630 Since it was fitting that we should remain in the grove near the sepulchre. Joseph. Most dear of men, although you are dead, nevertheless Among my dearest you shall always be counted. Farewell! For I address you now for the last time. Theol. I will not recount his noble birth with vague words. 1635 For he is both man and God, the Son of God. Clearly, from the things that he performed, I judge him to be God; But for the cause of his death I attribute it To a wise providence and decree, By which the death of the human race shall be destroyed. 1640 And the enemy of men himself, crawling upon the ground, Is now crushed, is slain, is killed. For Jesus, the most renowned King of heaven, will slay him, And will transfer men to life, And will take vengeance for his brothers and for our first parent, 1645 The ancient elder who sowed the race of mortals On the earth, having been expelled from the garden By the fraud of the guileful serpent, And he will place them in the most happy city. And these are the things which his death accomplishes, 1650 And on account of these things man was born. But this man, having been seen in this world, Performing stupendous miracles, of which many you yourself know: And when it appeared that he was the best of men, he is put to death by mortality; But he will again be seen as redivivus and God. 1655 For if he had remained in the heavens, his goodness would have been unknown, He would have been celebrated only by the choir of heaven-dwellers.

METRICAL VERSION

And the house of the Son, to whose province You entrusted me, Son, when it would have been more fitting For us to stand by the sepulchre in the valley. Joseph. Most dear O man, though dead, yet By far among all who are dearest to me You shall remain: I say a final farewell. Theol. I will not here discourse with a long speech On the honest birth from which he has arisen. He certainly is man, And at once God begotten of God: for I judge this man to be God From these things which he himself performed. But as for his death, I deem the cause of it To be a wise providence, So that the mortal race might be vindicated by death ^B From eternity. And also that noxious serpent, he who crawls Upon the ground, the enemy of the human race, is killed, Trodden underfoot, and now handed over to death. The famous King of the twofold heaven, Jesus, killed him, By whom he raises up the race of men against him; He will take away the punishments of his brothers and of the first father, And of the elder, he who sowed the race of mortals, And gave it to the earth, having been expelled—once, by the craft of the wily Serpent, whom he will soon bless in a place Situated in bliss. This is the work of this death, This is its power. On account of this very thing he was born, Famous for miracles that leave one stunned— Which you yourself know—into this world: and when he had appeared As the best of men, he died having been killed; But now rising again he proved himself to be God. For if he had remained an inhabitant Of heaven, celebrated in hymns only by the blessed choir of heaven, He would have lacked this which is the present good, And enjoying silent glory in high heaven.

These are the causes of his birth and death. But I will tell you the whole of the salvation of mortals. 1660 Therefore he has died, by those whom he least deserved, and he came into bonds, and heard words of mockery. Such things the people, once beloved, rendered to their benefactor, blinded by envy; and these things he suffered, not against his will. 1665 But the evils which the people must suffer in turn, I will not conceal. They shall leave their city, yielding to the Barbarians, unwillingly, as slaves, as sojourners. For it is the divine decree that they run off to every land of the Barbarians, captured by spears, having endured many evils. ^A 1670 For it meets all the destroyers that they leave this city, paying the penalties for this unholy defilement, which they killed out of envy, and that they no longer see their fatherland. For it is not pious for the murderers to remain among the tombs of those they killed. 1675 And they shall reach many cities, the wretched ones dragging the yoke of slavery, captured by spears, as the oracle of God declares, scattered everywhere, and the wretches shall no longer have a return, nor a coming back, 1680 from the time when he, as leader, running forth with the spears of the Ausonians, shall destroy these things with an innumerable army. He said that he, not born of a mortal father, has done these things.

[Annotation regarding source comparisons: The text notes that "For it is the divine decree" and following lines correspond to themes in Euripides' *Bacchae*, specifically where Cadmus recounts the fatality of leading a mixed barbarian army into Greece, the wretched return of the people, and the divine nature of the speaker/leader.]

METRICAL VERSION

He remained unknown. This was the cause of his birth and his fall: and, to state it briefly, the first and final salvation of the human race. Cast into the words of mockers and into chains by those by whom he should not have been, he was slaughtered: the people, previously dear to him, moved by envy, gave this to their benefactor. He indeed suffered these things willingly, but I will not conceal the evils which the people must suffer in turn. Yielding, he ^B will leave the city, a slave, an exile: the Fates establish this as fixed; after many evils, as fugitives, conquered by arms, they will be carried away into the alien borders of the Barbarians. This awaits all the authors of the committed slaughter, that, driven from their city, once beautifully filled with inhabitants of every kind, they should pay heavy penalties for their unspeakable crime and the man killed through envy. All hope of seeing their fatherland is taken away; since it is unlawful for those who are the murderers to remain in the tombs of those who have fallen. They will be dragged into many cities, and the wretches will bear the servile yoke, captured by the hand of the enemy, wandering here and there, as the sure voice of God has sung: there will be no longer any hope of a return or coming back, from the time when the leader of the Ausonians, rushing in with that hostile and great army, shall insolently plunder them. Not born of a mortal father, he has spoken these things.

Someone has said—and as this man, now a corpse, once spoke all things in power, 1685 not having learned anything from the prophets, but having himself taught all things beforehand—I shall declare what punishments that infamous disciple, the seller, is destined to fulfill. He himself said that, maddened by grief, 1690 he would cast his neck into a hanging noose, and then, falling, the wretch would burst asunder in his middle, and he would see a dreadful day. Nor shall the wretch find rest from his evils, nor, ^A even having crossed the descender Hades, shall he be quiet, 1695 groaning unceasingly and crying out with violent pains, and a river of fire shall receive him. Joseph: O friend, how you say that we all—and even I myself, and my kinsmen—have come into such terrible evils! Shall I, wretched one, also go to the barbarians? 1700 Where, indeed, shall I turn, with my country being sacked? O city, once breathing forth great courage against the barbarians, you shall soon be stripped of your glorious name. Farewell, O palace; farewell, O ancestral city. I leave you, I leave you, having become a wretched slave, 1705 captured by force; and I shall see the lands of the barbarians, unless death should anticipate me as I am an old man.

1684 *In power, etc.* In virtue, that is, he in whom is the power to fulfill what he foretold. 1692 *Nor shall he find rest, etc.* This is mostly found in the *Bacchae*, vv. 1357, etc. Cadmus has: "Nor shall I, the wretch, find rest from evils; nor, having crossed the descender Acheron, shall I be quiet." 1694 *Descender.* To whom the downward path is easy. 1696 *And a river, etc.* Like above, v. 235 and elsewhere. 1697 *O friend, how into terrible, etc.* Thus in *Bacchae*, v. 1349, Cadmus addresses his daughter, mourning the fortune of both: "O child, how we have come into a terrible evil, You, unhappy one, and your kinswomen, your friends. And I, the wretch, shall go to the barbarians." 1700 *Where shall I turn, etc.* Thus ibid., v. 1358, the daughter of Cadmus: "For where shall I turn, having been cast out of my country?" 1703 *Farewell, O palace, etc.* Thus in *Bacchae*, v. 1365, etc., the same daughter of Cadmus: "Farewell, O palace; farewell, O ancestral city. I leave you because of my misfortune."

METRICAL VERSION

But born from God himself, He the same God, Who, being dead, foretold all things, teaching Long before the prophets, not taught by the prophets Themselves. But I will also state what shame that seller, The single attendant, shall suffer—a plague— That, maddened by grief, he would entangle his neck In a hanging and tight cord; then, falling, The wretch would burst in the middle, and see a Mournful day: the miserable one shall never Find rest, his vitals broken, having entered the place Darkened by black night, the infernal place, ^B Always agitated, always groaning on account of Heavy pains, he shall cry out sadly, whom the voracious Flame shall seize with rapid eternal fires. Joseph: How grave, O friend, are the evils that await us all, And myself, as you say, and all my kin! Shall I, too, wretchedly submit to barbarian nations? Because my country is now given over as prey to enemies, Should I take my journey? O city, once bearing Against the barbarians an unsubdued heart, you shall fall From that ancient and great name which you acquired. Farewell, O palace, farewell, O ancestral city, Now I shall leave you, entering the yoke of a slave In shame; I shall leave, defeated by arms; I shall see The barbarian soil, unless death shall anticipate the old man.

Would that I might see it, lingering in the soil of my homeland! For I have understood that these things were foretold by God. Theol. Your sentiments, pious old man, are worthy of praise; 1710 But that people, which is kin to you, shall pay the penalty, A penalty truly well-deserved, yet nonetheless most grievous. But let them attribute their calamity to themselves. For they will not be able to say in their own defense that perhaps He did not come, nor bring aid, nor turn his attention to them, 1715 Benefiting them both long ago and now in most fitting fashion. For whom did He not send as heralds in times past? With what varied, wondrous gifts did He not fill them, He who, having led them forth from bitter tyranny, ^A Established them as a great king of nations, with all power, 1720 When, around Basan and the land of the Amorites, Falling upon the best of the nations, face to face, He shattered the shield, and having enslaved the army for him, Granted it—yet they, kicking against such great grace, Betrayed Him to murderous slaughter? 1725 Who came later, yet nonetheless at the opportune time; For the prophets and the Law, for long ages Toiling and warring, did not find the end. But a single day of the sun shall suffice for Christ, Who trampled the houses of Hades, and on the other day again 1730 To return to the earth, having cut short the sorrows of mortals.

1713 *For they shall not say*, etc. This is almost identical to the *Rhesus*, verse 399, where Hector reproaches him in this way: *For you will not say that, being uninvited by friends,* *You did not come, nor fight for us, nor turn to us.* *For what herald, etc.* (You will not say, that is, that being uncalled by friends you did not come, nor bring us aid, nor care for us. For what herald, etc.)

1717 *With what varied gifts*, etc. Ibid., verse 403, Hector rebukes him in the same way: *For what gifts did we not send you as an ornament?* *And I myself, from a meager tyranny, made you a great* *King of the Thracians with this hand of mine.* (What gifts did we not send in ornament to you? And I myself, from a small empire, made you a great King of the Thracians with this right hand of mine.)

1720 *When, around Basan*, etc. This is almost identical to the same, verse 408, etc. 1722 *Shield*. It is a kind of buckler, which the interpreter, taking it as a proper name, translates: *Basan, and Amorites, and Shield*.

1725 *Who came later*, etc. Thus, verse 445, Rhesus removes from himself the blame imputed by Hector: *But I came later, yet nonetheless at the opportune time.* (I came late indeed, yet nonetheless at the opportune time.)

1729 *And a day*. Perhaps it would be better to read *and the next day*, as may be seen in Euripides, from whom our author took these things. For thus he says in the *Rhesus*, verse 447, etc.: *But for me, the single light of the sun shall suffice,* *Having sacked the towers, to fall upon the naval camps,* *And to slay the Achaeans, and on the next day from Ilion* *I shall go home, having cut short your labors.* (To me, indeed, the single light of the sun shall be sufficient, To storm the towers of the Greeks, and to break into their naval camps, And to kill the Achaeans; but on the other day from Ilion I shall return home, your labors having been shortly finished.)

METRICA VERSIO. May death, which, O would that I might see it, lingering long ago In my fatherland! I understand this to be signaled by an oracle. Theol. Your intention, O old man, is indeed most excellent. But that people, which is kin to you, Will pay the penalty, though not indeed undeserved, yet ^B Full of grief. Whatever evil it pays, It will not deny that it is itself the author of this, Nor will it bring forward any cause That perhaps He did not come, that He did not offer aid; It never once turned itself toward them in its liberality, Benefiting them of old, and now most benevolently: Who was not sent to them as a herald beforehand? Whom did He not enrich with His gifts? The one whom He led out from the bitter tyranny of nations, He made a powerful and great king, and with a strong hand Joining them in battle, in the place Where Basan is, and the Amorite, and the shield, helping, He broke the enemy and subjected them to servitude: These great things He conferred, of which, unmindful, And trampling with his foot such unheard-of grace, The people delivered Him to bloody men for slaughter, He who later came, however, as it was proper: For both the prophets and the Law, in a heavy struggle And long battle contending, did not find the mode Or the end, yet the single light Of the sun will be enough for Christ, so that with the halls of hell Wholly torn down and rooted out from their seat, He may revisit the lands, and the grief of mortal men May wholly destroy. For the sake of these,

taking upon himself the humble garb of poverty, He enters Hades, and having carried off from thence many spoils, ^A He shall appear as the inspector of the nether regions, And having slain the guards and the sentinels of the gates, 1735 From thence He shall come, and to all He shall be known As a helper, being rooted in Himself the benefactor, Whom a kinsman nation slew in envy. But they who are in nothing akin to Him, Having buried Him, some in raised tombs, 1740 And others in the mountain and in the cave, and in the depth of the earth, They wait for the cool breeze, and the thirst-inducing fire of God, enduring, not in beds, Nor lying in soft tunics, ^A Nor sleeping in halls of pure gold; 1745 But those falling by sabers and blades and swords, Exhibit a steadfast faith, Not that of the seller, and the slaughterers of the benefactor, Whom it is just to pay the penalty. But Him who hath risen again, He shall easily deliver thee, 1750 Whom thou hast decently placed in a new tomb, And shall establish thee in the land of the blessed, Showing him awakened from the dead by the sound of the trumpet. For it behoves thee to leave the city that breathes of slaughter, And to inhabit the ground of the meek, O blessed one, 1755 Having appeared as God, having changed for thee the mortal Weight, and having cast off human corruption.

[index: entries preserved]

[alt-version omitted]

Which you have had from the deceit, having become as one mortal. Of these I knew nothing from the oracles of the prophets; But resting upon the breast of the Teacher, I learned 1760 That those beloved by God would be thus. I understood, having fallen upon the breast of the Master, Having drawn forth many wise things from the abyss. Joseph: From a wise man one should learn something wise. Do you trust to see him again upon the earth? 1765 Theol: I trust; the coming radiance of God will show it. I must wait for the one tomorrow alone. Joseph: To us, as someone great having come from God, And having simply died, he is entombed as a mortal, ^A In linen and myrrh, having appeared from a mortal mother; 1770 For it was fated that the one born of her should die. But if as God he shall now exercise dominion over death, He will be henceforth, as the Son of God and unique, 278 God, venerable to all who know him. And let there be brief mourning for the one born of a mortal mother; 1775 Let him lie; for it was fated that he who was from her should die. By us, then, has the friend been honored. But for him who has power to do anything he wishes, as God, The time is at hand; for the light of the third day Is not far away, and the whole shall be revealed. 1780 Theol: I trust that a day of freedom for all [alt-version omitted]

1758 *Hdein*. Thus the two Royal [MSS]. Erroneously edited as *ideon*. So nearly *Rhes.* verse 952. Hector corresponds to the chorus. 1759 *Didaskalou*. Erroneously edited as *didaskalos*. 1762 *Apantlesas*, etc. Erroneously edited as *apan-tleseis*. 1763 *Sophou par'*. In the very words of *Rhes.* verse 106, the chorus responds to Dolon. 1765 *Pepoitba deixei*, etc. Thus, in the same place, Hector to the chorus, verse 331. 1766 *Mian monen meinai*, etc. This little verse recurs often. 1770 *Ton ek keinēs gar ēn*, etc. Thus below, verse 1775, and in Euripides, *Rhes.* verse 975, the Muse speaks no differently concerning Achilles: "For it is fated for the son of her to die." Fatal it is for his son to die. 1774 *Penthos de baion*, etc. Less well *Roill*. It is fitting that a small mourning should follow the one lying there. So nearly *Rhes.* verse 947, etc., the Muse says that she will bring mourning in a short time to Thetis, on account of the death of Achilles: "Small indeed shall I bring the mourning of the daughter of the sea." That is, brief, that there will be mourning in a short time, for the marine [goddess Thetis] I shall bring. 1780 *Pepoitba pasin*, etc. Thus ibid. verse 991, etc., Hector, trusting, says that the Trojans are about to be liberated from the siege: "I trust that the day of freedom to the Trojans Will bring the coming ray of the sun." I trust that [it will bring] to the Trojans a free day, About to bring the approaching rays of the sun. That is, I hope that tomorrow the Trojans will be liberated from the siege.

[METRICAL VERSION] Whatever is mortal ^B you have drawn into death, formerly subjected to the deceit of the Serpent, You shall now become God. None of these things did the Teacher sing to me from the voices of the seers, But reclining at his holy breast, I learned that those most dear to God would be thus. I, as I leaned upon the Master's breast, knew, drawing from the great abyss many things That are of sacred and recondite wisdom. Joseph: From the pen of the wise, nothing comes but what is wise. But do you hope that it will come to pass that it is granted to be seen again on earth? Theol: I hope so, which the light of God, which will follow, shall have indicated; I must wait for this one tomorrow. Joseph: But we indeed, as someone great, and as a man ^B who has proceeded from God, and taken away by death And born of a mortal mother, and hence owed to death, wrapped in linen and anointed, we give [him] to the sepulcher. If he shall command death as God, he shall henceforth be accounted God the Son, and the same to be worshipped as the one God by all who know. But born of a mortal mother, it is fitting for the small one lying there to have followed him with mourning, as one who was born of that parent, upon whom the law of death once laid. We have received him as a friend who had fulfilled the honor due. But as for God, if he wishes to do anything hereafter, it is ready for him, and the day is at hand: the third light is near, which will give an outcome to the matter. Theol: I hope it will come to pass that a free day for all.

^A May I see, may I see this sweet day. If only, if only, O friend, I might see this wonder! But now let us depart, Nicodemus, excellent helper, 1785 Let us go, and let us entreat, as friends, For this people, even though they be fierce, And for our country, that God may bring about nothing new, At least while we both still have life. And you too, beloved Virgin, with the virgin [disciple], 1790 Assist us in this, [as] friends; Yes, do you also assist, even though you are grieving, Lady, Mother of Him who is twofold in nature, just as the word Of your son’s virgin disciple convinces me. Theot. Depart, and as an angel [bringing] power to mortals, 1795 With Nicodemus, once the night-disciple, But now with you, a most manifest friend. Theol. Go rejoicing, being in no way afraid; For the guide of noble tranquility, And of pure love and friendship, 1800 And of thinking well and being temperate in life, Keeps all things so that they remain unshaken; For God knows all things and judges wisely. Joseph. You persuade me, and I trust in your words, And keeping order, I go away free from fear. 1805 Theol. Go; for it is fitting that the affairs of friends be managed, And you yourselves shall recognize my words. But do you now follow, maidens, with my Mother; Follow, armed in your hearts with Christ, Fearing nothing at all, but follow me. 1810 For I will show you a house where it is necessary to pass the night.

[alt-version omitted]

For the house on the right is nearby: Turn aside here now; for as I see, the greater part Of the night has already passed, And dawn is already present, the darkness is flowing away. ^A 1815 Theotokos: Woe is me, woe! My soul is melting, my heart is hardening, How could sleep fall upon my eyelids? Woe is me! My Child, of thy most unjust slaughter! Woe is me, in my wretchedness, at the turning of these events! 1820 For these things do not accord with what I hoped, Even if they agree with those things foretold. I endured the greatest calamities even before, my Child, From the very beginning of your strange birth. ^A But if there was at once comfort in calamities, 1825 While you were present and undoing my griefs, Now there is boundless pain, woe is me! How shall I bear it? What then, what shall I do, alas! having suffered things for which there is no relief? How then will sleep soothe the seat of my eye? Chorus: We indeed, O Lady, have lain down ^B 1830 On the ground, relaxed in our bodies, Young and old, and maidens still unwed; Some resting their backs upon the backs of others, Others having placed their hands beneath their cheeks, And we snatched a little bit of sleep. 1835 But you have not slept, nor given rest to your body, Groaning and suffering through the whole night.

^A For you turn your wakeful eye through the entire night. And how long will you remain sitting, Sleepless, not closing your own eye at all? 1840 Behold, the dawn has appeared, and the people Run up and down the public road; And the light-bearing sun, having sprung up over the earth, Sends forth its rays, warming the ground. Theotokos: Seeing my Son ^B laid dead in the tomb, 1845 Ought I not to mourn, and groan, and weep, Until I might see him alive again from the tomb? And so, how could sleep fall upon my eyelids? Semichorus: And I, with an anxious heart, ceasing from sleep, Lie here, ^C treading the ground, having made a bed on the earth, 1850 Neither dozing nor sleeping, hearing your Bitter laments and groans, O Virgin. Theotokos: Arise, arise, why do you delay, women? Go forth, depart a little way toward the city, As far as the command permits you to go; 1855 Perhaps you will learn something newer. For many do not know you, and there is no fear. Chorus: And yet I think I see one of the followers, In haste, hurrying hither with a gloomy face, And he seems to be a messenger of new tidings. 1860 Messenger: Where now might I go and find the mother of Jesus? Tell me, women, if you know, Indicate to me: is she within these houses?

Semi-chorus: See for yourself; she is within the house.

Messenger: ^A O Mistress, mother of the Master whom I most dearly love, 1865 and now I bring a word that rightly causes you anxiety and distress, both to you, and to the disciples, and to your dearest women.

Theotokos: You have come in the nick of time, even though you announce terror. What is it? Has some new calamity befallen us?

Messenger: A great armed battalion is marching to the tomb, 1870 and for whose sake, I cannot say for certain. I come having heard it not clearly; but a rumor has fallen upon the people, as if explorers of the tomb are arriving. And one man, not having seen them, speaks; another, having seen them coming, cannot express it; 1875 and another who says he knows something, will not say it. ^A But one said that the scribes approached and persuaded the ruler of this land to send guards and seal the tomb, 1880 lest perhaps the initiates steal the corpse. For this reason, I came to announce these things to you.

Theotokos: O weaver of evils most unbearable to me, you company of scribes and elders! ^B You workers of the murderous daring! O plotter of the murder of the Master! 1885 As you understand what you are insanely daring, you shall receive a sharp dart in your heart, being consumed by a terrible agony! But if you persist to the end in these things, in which you now wickedly remain,

you shall seem to be faring ill—no, not faring well—out of folly and wicked poor judgment. Yet you shall know then, that there is no profit in it for you. For how shall they be corpse-thieves, they who have barely escaped their own blood-stained hands? Who will persuade them to approach the tomb, 1895 they who are so terrified and shuddering? Go, go, and guard the tomb. Yes, yes, phalanx, go, and keep watch in safety; for perhaps you shall be a witness of the resurrection.

Semi-chorus: But we, dear friends, let us remain here again. 1900 Yes, and let us remain quietly at home, and not go to the tomb of the Lord, but wait to go in the clarity of the night.

Theotokos: Come, and behold, the gloom of night is passing. 1904 Let us then learn quietly from the guards. 1905 For how could someone, having come through the army of the enemy in the darkness, approach to anoint my Son without danger? A sleepless one from among the disciples of the Teacher should have approached the tomb as a scout; 1910 yes, and it is fitting for him to go quickly. And if he should know that there is no hidden snare, we shall go at dawn to the life-bearing tomb, in order to anoint the body of the corpse according to custom. We shall go, this is my opinion. But if we hear of any machination of the enemies, 1915 we shall quietly await the ray of the bright day; nor is there need now to anoint the One lying there, for corruption shall not descend into the body of the Word beneath the darkness of the earth.

^A nor shall the all-devouring Hades hold his soul: 1920 for He willingly endured death, having no fault, that death itself might be justly confined in darkness. For having been born immortal from an immortal, how shall the steward of the netherworld, Hades, now corrupt Him, whom I expect to draw forth from thence, like spoils, 1925 as many mortals as he has confined, as many as he has snatched away, and bound in the chains of his all-dark dwelling?

Semi. Prudent to go first on an exploration: 1927 send me as quickly as possible; for now you speak safely. And you shall see me endure this with you, as you wish. 1930 Theot. Who then of the friends present here ^A wishes to go as a night-scout to the tomb? Who might now be my benefactor? For the Master's disciples are not present, fleeing the senseless impulse of the murderers. 1935 For they do not, perhaps, breathe the same fury against all; they despise our sex, but pursue the disciples with senseless daring. Magd. I wish to cast myself into this danger for you, to go as a scout to the divine tomb. 1940 And when I have thoroughly learned from there how matters stand, I shall come to you before the light comes to the earth; I shall come quickly—I undertake this labor.

^A By favor of many evils from which I was delivered. Hence, perhaps, a more glorious gift 1945 He shall provide, being dead, though not dead to me; He seems to sleep, and the darkness still remains. Let us sleep, therefore, let us sleep, the dawn is not far, Which I pray, O King of all, I may see more quickly. But when it is dawn, I shall depart in haste; 1950 Perhaps I shall encounter sisters running along, Who chose to wait and to look upon the tomb; For all were hastening in agreement with me, To spend the night now in anointing the corpse. Semi. Depart, depart now running, that you may learn some- 1955 Bearing a masculine boldness; ^B And we shall be gathered with those maidens, And other many offspring of Galilee. For I think that all will run with you to the tomb, Desiring to see the end of those things hoped for. 1960 Let us sleep a little, for the dawn is not far off. Magd. I must labor vehemently, and for one laboring it is Worth seeing the reward: for to everyone the proposed Prize for work produces a double grace, Which I have received often before, and shall receive again. 1965 Theot. Yes, yes, this is just, and you do not think otherwise, And you advise well, and you speak opportunely. You speak of reward and grace, as much as you have, Having received it before the toils, and may you receive again.

METRICAL VERSION

This labor, not unmindful of all those Dangers from which he once made me free, He has caused for me, and hence perhaps the same dead one Shall adorn me with a more illustrious gift; But I do not consider him dead. Truly to me He seems yet to be sleeping, and a little Must be waited here while the night is full. Now let us sleep, let us sleep, the dawn is not Far off, which, O King of all, I pray I might see more quickly! But when it has dawned I shall go in haste; perhaps also I shall fall In the course upon the sisters, whose duty it was Earlier, to remain and to behold the sepulchre. For they all with concordant mind for me Were so eager to anoint the holy body, And so to spend the whole night together. Semi. Depart, O woman who bearest masculine boldness— Go now quickly, that you may learn something. We shall follow with this flock of girls, And many others born of Galilee. For I believe, as many companions as they are, your Race to the sepulchre will be: thus they desire To see what is the outcome of the hope planted. Now let us be roused a little, the dawn is not far. Magd. I have need of strenuous labor, by which the prize Worthy of the labor I may be able before others To see: for that which is set before everyone As a prize for work, produces for itself a double grace, Which often I have perceived before, and which anew I shall perceive. Deip. And that is also just, nor ever otherwise Shall you see, and rightly you advise and aptly. Do you wish, however, that what of reward and grace You have obtained before your labors, anew

But what greater reward than these will you ask of me? 1970 Yet he will give you gifts which are held in the highest esteem among men, as I know full well, and thereafter you shall be blessed, having attained them. Magd. Behold, I run, looking to your interest. May I be the first maiden to see the resurrection! 1975 For I ask for this as a reward for my toils. For you see, you see my zeal. Theot. See that you do not encounter guards in the darkness. Magd. I shall watch for that, and I will set my foot down quietly. But may I be fortunate, and may I attain the things for which you yearn; 1980 for you yearn by all means to see your Son quickly, which, ever longing for, I run at the risk of my life. ^A Theot. Go as quickly as possible, and for me—faster—the things I yearn for, may you be a bringer of good tidings, so that I may possess them. Magd. I yield, having been commanded, for since you are precious to me, 1985 I would not fail in this, but I obey. Theot. I shall follow, too, with you, Mary. For I am in pain, I am in pain, even to stay behind you. Thus concerned, how could I, wretched one, endure it now? Magd. And so let us depart, O dear maiden; 1990 for having you as a companion, I rejoice greatly. But they do not cast off sleep from their eyes. Arise, arise, women; why do you delay? Loosen the fierce seat of your eyelids. Do you not see the all-shining brilliance of the moon?

1995 Aurora is near, the morning star is close, And sweetest sleep soothes the seat of the eyes. Sweetest, indeed, ^A sweetest of all in the eyelids, It crept gently upon hearts frozen with woe. Chor. I, with a heart frozen with distress, 2000 Keep turning a sleepless eye all through the night. Let us go with speed, O beloved maid. Magd. Great care shall weigh upon a heart so bitterly pierced; Let us go, therefore, as quickly as possible to the tomb. But they, shaking off sleep from their eyes, 2005 Will arrive with a quiet step quite soon. Theot. Yes, yes, let us go quickly; and may good fortune attend us. Let it not slip away, for to die is profitable for me. I believe that for all a free day— 2020 O Son, O most beloved, O divine head,

METRICAL VERSION

Chor. Solicitous, with a troubled heart, I circle the whole night With a watchful eye, hither and thither: Let us hasten our pace more quickly, O most dear one. Magd. Let us, our breasts worn out and anxious with heavy ^B Cares, go most quickly to the sepulcher. When others have shaken off sleep from their eyelids, They will soon follow us with quiet steps. Theot. Let us all hasten more quickly, to follow in running Will be very opportune: I believe for all this day Is dawning, which, bringing forth a bright radiance, Will make all things free through the light of the shining sun. Let us go, therefore, let us go: those who follow the way Behind, as soon as they have caught the voice, with speed, I think, Equal to doves, will run with the concourse of their feet: And again I send forth a low voice, Exhorting clearly that we all seek the sepulcher together. But I see them roused, And standing. Papae! How it pleases me to see this beautiful order, And to behold this seemly miracle! He, he, he, he! O desired Son, behold the third day, The third light and hope for friends is here, let it not slip away, Or you bid me die along with you at the same time. O Son, to me a head most dear and holy above all,

^A when, oh when, shall I, miserable, see you, or where? O Son, would that you might come to me as swiftly as light! Come, leaving the cavern of the dead and the gates of darkness, where Hades dwells apart from light, ^B now you have seen a very great light in your descent. Come, come, appear, anticipating the rays of the dawn. God, all-Olympian God, holds all things. Magd. Ah, ah! I see the sleeping-places empty of their guards. 2030 Theotok. What could this possibly mean? Has a troop departed somewhere, perhaps crafting some stratagem against us? For the crowd is bold, and now, since it holds power, is bolder still. Magd. What then, sister, are we to do? For we have not found that for which we hoped, and have missed our expectations. 2035 Theotok. Trust, let us go forward again; may we be fortunate enough, armed with hearts, to find the dead body itself! For He saves him who entrusts himself wisely to God; and so, we must go on. But who shall roll away the stone for us? ^C 2040 Magd. Alas, alas! Immortal King, what is this disturbance? How has the stone been rolled away all at once? The Master’s tomb is seen to be empty. Truly, I will go away and tell the friends and disciples of the removal of the dead, and I will return again in haste; may I find you here then with the women, maiden. Theotok. Well, well, you have returned very quickly now, friend; but I, seeing the stone removed, still... ^D

^A I shudder in amazement. How was it so suddenly 2050 seen to have been rolled away from the entrance of the tomb before? Ah, ah! Be silent, be silent. Who after all is this one of bright, fiery appearance, who now sits upon the stone, all glorious, graceful in white raiment? 2055 For he shines like tender, fresh snow. And behold, the guards below are like dead men. Angel. But you, do not be afraid, nor let there be fear; for the King Jesus, who was crucified a little while ago, is no longer in the tomb as one sought for. 2060 He is no longer in the tomb remaining as a corpse, but having been raised, he runs into Galilee, as he said, wishing to manifest himself to the disciples in some way. Go then, and behold the empty place. Depart then, depart, and these things to them 2065 declare clearly; for I have told you everything, and declare everything to the disciples together with Peter: how Hades has vanished, Christ has risen from the tomb, and the stone of the tomb has been powerfully pushed away; the guards of Hades abandoned the gates in fear, 2070 set loose, and the dead to the land of light leap for joy, calling upon the saving God; and for him, all bonds were shattered of their own accord. Theotok. O this brilliantly shining beam of the sun has appeared, as was hoped, the end of cares. 2075 The enemy has fallen, and Christ has risen from the tomb. What dawn could ever be more pleasant than the one present? What could be more delightful to me? Where then do you go, my Son, having trampled down Hades?

2066 With Peter. Roill. is wrong in the first place, Peter. In that first appearance of the angel, about which Matthew xxviii, verse 7, there is no mention of Peter: therefore our author seems to have had a lapse of memory. 2073 O brilliantly shining, etc. In the very same words but with a different sense, Menelaus in the *Troades*, verse 860, greets the day on which he hopes to capture his wife, Helen.

METRICAL VERSION

I marvel, how at once from the mouth of the tomb it has been thus turned back. But be silent, my friend, be silent. Whom do you believe this to be, whose form shines with splendor like fire, and who now sits above the stone, all glorious, beautiful in a white garment? He evokes fresh and white snow with his radiance; and behold, those who were keeping watch all on the ground, poured out here and there, lie as though dead. Ang. Do not fear, let fear be far from your spirits. For whom you seek is not in this tomb. That Jesus the King, who was given to the cross just now, is no longer shut up in this urn as a corpse, but rising, he seeks Galilee, as he warned before, in that place to be seen by the apostles with clear light. Approach, and see the empty tomb. Depart then, depart, and say to them ^B all these things openly, which I myself announce to you: say, I tell you, these things to all, in the first place to Peter, that Tartarus has been subdued, Christ has been raised from his tomb, then the stone was turned away from the entrance by a great force, the princes of the lower world freed from fear, the gates having been left behind, have yielded, but the dead, eager for the land of light, leaping up, now proclaim a powerful and greatest God, by whose cross and hand all shackles were broken of their own accord. Deip. O this luminous beam of the sun, now already, as was our hope, an end has been given to all cares. The slain enemy has fallen, and Christ, triumphing and rising, has lifted his head from the tomb. And what day has been more joyful than this day? What more delightful could happen to me? Where therefore, Son, do you go, the underworld having been thus conquered?

^A Where, where do I—and when, my Son, shall I behold you? 2080 Come, come, and show yourself quickly to your mother! Magd. You shall see him sooner, I think, than the others. But let us depart, as the one clothed in white garments said, To declare this joy to all our dear friends. First I will away to Peter and the virgin, 2085 Bringing the gospel message to the friends; For he who appeared commanded that it be told to Peter too. I am going, therefore, to tell of the emptying of the tomb, And the vision of him who appeared, and his words; Though they indeed ran to see the tomb, 2090 And I think they have seen everything well. But oh! whom do I behold, a Master in such a new sight? Theot. I do not know for sure; but one may conjecture, For his form does not manifest one of low status. Christ. Greetings! 2095 Theot. Greetings, noble Son of a noble Father, King and Lord of all, You who have trampled down the last enemy by your fate! Lord, immortal Lord, you, great God, Grant us to touch your feet in fear. For, smitten with joy and fear, we fall, 2100 Kissing the earth for your sake. Christ. Do not fear, and let there be no terror in you. Go, and quickly announce to my brothers To arrive in Galilee, and there somehow They shall see me, as I told them. 2105 Theot. O brightness, ineffable radiance of the sun, How gracefully you have now dawned upon us!

O joy of the whole world, O exultation, O sweet delight, O great gladness, 2110 How could anyone speak, how could one tell in words The exultation of my heart now? But let us depart, as the Master said. Magd. Behold, Lady, your beloved maidens approach, And all the others born in Galilee; 2115 They are running to the tomb to anoint the corpse, Still unaware of his resurrection; Therefore let us go with them again to the tomb. For there is no such thing as satiety in looking at wondrous things. For a heart longing to know everything 2120 Is easily caught craving [to see] in miraculous events, And it seeks to gaze upon these things frequently. ^A But oh! Who is this graceful youth Who sits in white robes to the right of the tomb? Awe seizes me as I behold the lightning of his face. 2125 Youth. Do not be terrified, and let there be no fear in you. I know you are seeking the Nazarene, Jesus, O maidens; He is no longer here, remaining in the tomb, But he has risen, and the place remains empty. Go, then, and tell the disciples and Peter 2130 That he is to be seen by them in Galilee shortly. Magd. Trembling, and overcome by fear, I go now to Peter and the other friends, Bearing the good news again. For he who appeared said to tell [the disciples] and Peter. 2135 Semi. We, struck with awe, beloved, Being amazed and astonished at the strange sight,

^A Let us flee as fast as we can in a run from the monument. ^B Let us bury in silence everything we have seen and heard, and let us reveal not the least bit to anyone, 2140 remembering the treachery of the seller of the Word, and fearing the strangling of the snares—a monument worthy of his ways, who exposed what was secret and mystic to be mocked in the midst of enemies. Let us flee and depart from the tomb below, 2145 and let us say nothing to the hostile ones of what we have perceived, except only to the beloved disciples—for there is no evil for anyone, but something common for the sake of the all-true joyful messages; and there is no lie, and a lie is not dear to us. 2150 Having well fled the mindset of those who are dead-minded, and having stood aside in fear from such a beautiful astonishment, by which everyone turns away from wickedness with a godly mind. It is not right for those leaving the monuments, as I said, to speak anything of this sort to anyone, 2155 nor even to bring back a memory concerning the one who lives—about his dead-like manner—being gripped by fear and much trembling, looking toward his words, ^C as he himself trembles. Thus, let us flee from the monument, O maidens, 2160 so as to say nothing strangely to anyone. For the subsistence of evil has no place in any way; whence I learn that evil is nothing.

METRICAL VERSION

to him is it lawful to speak of mysteries. For who would reveal a mystery to an enemy? ^A 2165 For the hostile is seen to fight against the good, ^B as night against day, and again darkness against light. So is falsehood set against the true word. But let us depart the more quickly to the disciples, to proclaim the joy of the Gospel to our friends. 2170 But who is this whom I see approaching here by night?

Mess. O Lady, Mother of the Son, such as I have never heard any woman have brought forth. Theot. Who of our companions are you? By night, ^C the rays of my eyes are dim, and I do not recognize you clearly. 2175 Mess. I am always a friend to you, and to your slaughtered Son, by reason of the miracles which He wrought and His excellent spirit. Theot. What new thing do you announce? What? Speak most quickly. ^D Mess. O Lady, rejoice; this I first say to you, O all-blessed one, rejoice; for this is the prelude to my words; 2180 no man knows how to address you more worthily, yet I bring you none the less, noble tidings; for what a message I come bearing to you! Theot. Are you announcing to me my Son, made visible, risen from Hades? Mess. You have guessed, and by your word you have lightened me twice over— 2185 He has come, and is present, as the report prevails, and having escaped from Hades, He walks upon the earth. Such things have I come to announce to you. Theot. We indeed know this; but whence do you know it? Come, say, how do you mean? How do you speak? How do you know? 2190 And what clear proof will you offer of this?

^A Messenger: The troop of guards who remained through the entire night, And who with diligent concern had kept watch over the tomb, Now flowing in with tumult in the night, Ran to the priests in great trembling, 2195 It seemed, to reveal a new report to their friends. The nightly messengers were indeed as if terrified. And not in vain did the cohort fear; For I learned the cause of the trembling beyond expectation, Having entered within the city walls by night; 2200 And having learned this, I arrived with a quiet step, Listening from behind to the words of the troop. And he spoke thus with fearful boldness, Prolonging the account of all the wonders of the tomb. 2205 “O high priests, authors of the slaughter, And you who are gathered and considering the matter— O you who have wrought a terrible fate, Company of scribes and elders, I have come to tell you and the city many strange things, 2210 As all things are new and worthy of wonders, Which the corpse has shown, of whom I was chosen Guard by night, and even now I tremble. So that if you had been present, this one whom you sent Us to guard in the tomb as a corpse, 2215 You would have approached with prayers, seeing strange things. But I wish to hear first, whether to you freely—”

^B The Messenger: The troop, having remained watchmen the whole night long, And having stood by the tomb with diligent foresight, Having now flowed in through the tumult in the dense night, Brought itself to the priests with very rapid Course, deemed to reveal some new thing I know not what To their friends: indeed even the guard himself, struck with the greatest Horror, as well as the cohort which Sat by, all were not without cause pale: But what the cause of the pallor might be, I myself, Beyond expectation, having entered the walls of the city, Learned, and having learned that, with a placid step I came, hearing everything from behind the cohort, Which words, not with sufficient confidence, With many circumlocutions, being entangled by amazement, He brought forth. Therefore, to the flock of priests And the crowd of elders, the author of the slaughter, the place Gathered into one that they might determine something, He spoke: “O you, crowd of scribes and elders, Who, having perpetrated a dire slaughter, with blood Have defiled yourselves, I am here that I may reveal to you, and to this City, many unheard-of things, and new, And wondrous, which he who was lately extinguished by death has given, He of whom I was chosen as night-watchman, And guard, whom even now I shudder at: For if you had been present, you indeed, to whom, even dead, You compelled us to assist at the tomb, and him To watch, seeing what is new and strange, You would have approached this one with prayers. But I wish—”

Shall I tell what happened there, or shall we restrain our speech? ^A For I fear to speak these words of yours before the tyrant, dreading the swiftness of his wits, 2240 And his sharp temper, and his excessively haughty character. » Thus did the phalanx speak to the elders. And they, turning to themselves, said these things, both of them, and spoke miserably: « Already this thing smites like fire nearby, 2225 The injury done to Jesus; and now a great fear falls upon us. But there must be no delay; we must welcome the soldiers. » And they, turning to the phalanx, said these things: « Hearken, phalanx, to how I hold my opinion, And what you have to say—if not according to my opinion, 2250 Conceal it; for you shall be innocent of all things through me, ^A And you will say that the followers stole the corpse by stealth, And I will give you gifts, which are most excellent. For it is not fitting for you to tell these things to the lord, Which incline toward the glory of the buried one, 2235 And bring shame to us, and kindle the anger of the crowd strongly, And stir up the indignation of all against us. » And the phalanx of the guards answered: « I shall tell nothing of the things known to me, 2240 Since it seems good to you, and you say that you will protect me Before the tyrant; but these things will be said to you nonetheless. This one who was buried seems inferior to no God, By the things he performed before, and by the miracles recently manifested, He who, having risen from the tomb over which a stone was placed, ^B Indeed, we shall guarantee [this], if you say That the body was taken away secretly by the hand of the apostles; I shall add gifts which you deem Equal to nothing. Therefore, it is not for the ruler That you should bring forth anything that could be turned to the praise Of the buried one, and to all of us it is apparent That it inclines to grief, and stirs up the soul of the people, Furious and turbulent against us. » The cohort of the guards to those things [replied] thus: « Since it pleases you, And that whatever blame there is from this before the tyrant You guarantee for me, I shall tell nothing of the things known to me; For soon those things will be told to you. This one who was buried is not believed to be less than God Himself, Both by those things which He did formerly, And by the miracles recently Manifested now; who, ridding himself from the tomb Which a great stone had blocked, while they remained

^A still within in the way of seals, And we were sitting by in a circle, sleepless, He illuminated all things, and us, smitten with terror, 2245 He rendered as dead men. For the foundations of the earth were shaken with an uncontrollable trembling, 2250 And suddenly the stone was rolled away from the tomb; And this, as it seems, and as I am able to see, 1336 I saw the tomb unfolding all things; And a certain voice came from the air, as one might guess, The Father God spoke in a strange voice. 2255 With this, at the same time, He thundered, and toward the heaven And the earth He established the light of a holy fire; And the ether grew silent, and the woody glen grew silent, ^A Holding its leaves, and nowhere could you have heard a sound. This 2260 man, therefore, whosoever he is, O friends, Receive even now; for in all things he appears great. And they say this also, as I hear it, That he gives to mortals the gift that ends their evils, And without him nothing beautiful would ever exist, 2265 Nor even happen; and if the report is true, I would offer sacrifice to him rather, than, enraged, Kick against the pricks, being a mortal against a God.» [Cong. Pont.] «You have slept much, and you speak of dreams. 2268 The disciples, while you were indulging in sleep, stole the dead body, 2269 And tell this, and this only, to the tyrant. 2270 But as to that which is not pleasing to us, be silent,

And you shall receive gifts in return for this silence. 2271 Since you yourselves willingly sold the dead body, if you do not keep silent, the tyrant will come to know this. ^A Guard: You are not persuaded to listen to my words at all; 2275 but I, though I am spoken ill of by you, do not say that you should be haughty any longer, but should be quiet; for he will not endure it. That we did not sell the body, the seal alone plainly showed, and you have no excuse. 2280 While it was guarded, and the stone lay in place, the marvel was new: he rose from the tomb. Chief of the Priests: Leave off further words, and accept the gifts. Guard: Since you are not persuaded by my words, I, as you say, will be persuaded by yours. 2285 But look to it, how you will free me from the tyrant. Chief of the Priests: Let there be no anxiety for you regarding this. I will persuade him now to think in brotherly fashion toward you, as one born with you, and from the land of the Ausonians. But let me go quickly; have no fear. 2290 Say only: “His disciples, with nocturnal step, 2291 escaping our notice, took away the dead body.” Guard: Woe is me, woe, alas, alas! Pilate: Who is it that is groaning and wailing outside the doors Chief of the Priests: The band of guards of the condemned dead man, 2295 O King, is here, and they are groaning in great fear. Pilate: You have come at a good time, though you speak of something unclear. For what, why does she [the guard] wail and groan, and for whose sake does she bear this fear? Tell me.

^A Leader: Let them be present and speak their words.

Guard: My lord, his disciples, with nocturnal step, 2500 Escaping my sight, have taken away the dead man. Pilate: How, you who have wrought the greatest evils, Did the disciples come and enter into the tomb, Without your knowledge, and snatch away the dead body? 2305 Have you noticed them neither entering the tomb Nor leaving it? Who will pay the penalty for this Except you? For I say that you are the guard of the tomb. You have made me a laughingstock to all men, And in addition to the shame, I shall pay the penalty of murder. 2310 Have thieves escaped you, mocking me greatly? For what pretext was there to steal the corpse? How would they have dared, in the midst of so many guards, (And even without these, the night runs with a full moon), 2315 To come trembling and roll away the stone, Which a whole army, with no small effort, placed, And which set seals outside the stone, In a crowd, you and a choir of elders? I do not know the disciples whom you say stole the dead man. 2320 You have done this; we will accept nothing of the sort. You take away my judgment, spinning tales. But you would need a long and vehement speech To persuade me that you are not speaking falsely. For the words of truth do not remain, 2325 But words change their intentions, And words do not stay true to their intentions. ^{B C D}

Metrical Version

Leader: Since they are present, let them declare what is the matter. Guard: My king, in the deep of night, the apostles, secretly, Without my knowledge, have taken away the dead man. Pilate: And how, you wretches, have you brought about such great evil? You, who let the apostles enter the tomb To carry off the dead man secretly by force? You who neither saw them enter the tomb Nor leave it? Upon whose back, if not yours, shall all this Fall at last? For I declare you the guardian of the tomb; you make Me, by this very fact, a subject of mockery for all; Because, besides the infamy itself, There will be added the fact that I must pay the penalty of death. And having thus held my commands in contempt, have thieves Deceived you? Come, [alt-version omitted] What cause is there, finally, for taking away the dead, With such a frequent guard stationed? Who, I ask, With the torches which they say they carried with blazing flames, Which even the moon herself, shining on that night, Would have picked out, would have dared to do this, to come To this place and with their hand roll away The stone, which the whole troop of soldiers had difficulty placing, And which the very large gathering of elders together with me Had sealed with their own seal? I do not know the apostles To whom you claim the corpse was secretly Stolen. This is your trick, I will not believe them. Are you trying to turn me from my opinion by Fabricating empty tales? But you would need a long and sharp Oratory, so that you might persuade me That you are not recounting false things: For the discourse of truth is not consistent in you; But speech changes intentions, and does not endure.

Cust. ^A “Rightly, O King, have you spoken, as the matter stands. For I kept a sleepless eye through the night, and neither did I stumble, nor did I sleep, I swear by your head; I saw everything, and running, I came to report. And I indeed was eager to run at night, and to tell you all things and to escape punishment; but the wise ones, and those knowing divine things, persuaded me to await the bright light of day. For the shining lamps of the sun did not restrain me, but I ran to them immediately, and to them I told all that I had seen and heard; but they do not listen to my honest words.”

Pilat. ^B “I fear, guard, that you might be speaking falsely in vain. For if the disciples stole Him, we do not know clearly; for it is also highly suspicious to my mind. For what certain proof of this can you provide?”

Cust. “O King, you act with haste, before learning what has been done. A thief has great power in the darkness. But it is necessary to notify the army as quickly as possible, so that one of them, happening to be fleet-footed, might cross the phalanx in the stillness of the night, ^C and as if caught fast in snares, and marked by blows, he might learn what must be done. For it is disgraceful for us, and an evil in addition to our shame,”

[alt-version omitted]

METRICAL VERSION

Pilat. “I fear, O guard, that you are telling me a vain and useless tale; for it is not yet certain whether the body has been stolen by the apostles, and yet the matter is indeed very suspicious to me; but what proof of this will you bring to command belief?”

Cust. “You are too headlong, O King, before you hear how the things were done; a great thief is capable of anything in the night. But, as I think, this is the first thing that is needed: that if any one of them, relying on the great swiftness of his feet, has passed the phalanx in the silence of the night, being bound and beaten by frequent lashing, he should learn from that what is for him to do. For that is disgraceful for us, and, besides the disgrace, injurious,”

^A God granting, that we may easily take vengeance, to let go many who are guilty of such a crime. ^B Pilate: “I do not know these thieves of the dead whom you speak of; I do not know them; the matter is suspect, to me it is suspect. 2355 How could fugitives have stolen the corpse, whom they had abandoned while he was still alive, in great fear? Nor was the guard so profoundly asleep, or so scornful of the tomb’s custody, nor did those people commit such a crime with bold daring, 2360 those whom I heard were so driven by the voice of a mere maid, that they denied him out of fear.” Chief Priest: “You who are unmoved in all things, now you fluctuate in your heart, and hearing these things, you suspect everything in vain. Would that you were as wise as you are ready with your hand! 2365 But Nature has not granted to any man that he can do all things; for to one person is given one gift, to another another; for you, indeed, to fight bravely, and for others to know hidden things. You, who are now incensed hearing of the fire and the torches, are you left in suspense, and do you not think the seducer was captured from his disciples? 2370 Simple is the speech: it is necessary to arm hands against enemies.” Pilate: “You have played with the cohort, and you attempt to lead me astray as well. You have done everything; see to the rest yourself.” Chief Priest: “Think these things, then, since it seems right to you, having great power to act and to speak.” 2375 Messenger: “Having learned such boldness of the lawless, who conspire to bury the resurrection of Christ with guile, ^C God granting, to let go without a battle the enemies who have wrought many evils. For it is shameful for us, and, beyond shame, it will be injurious, God granting, to let go without a struggle the fugitives who have afflicted us with many evils.” 2359 Bold daring. The meter and sense demand that we read this. I have edited it as “without daring.” 2364 “Would that you were a man of foresight,” etc. So approximately Aeneas, *Rhesus*, lines 105ff. Addressing Hector: “Would that you were a man of good counsel, as you are ready of hand!” ^D

METRICAL VERSION

VERSION

the truth, do not doubt, for you hear everything truly, and I think the whole city is spreading the rumor. 2580 For some of the guard are reporting it elsewhere, and they are proclaiming a miracle in secret. ^A The citizens will come to you, so that you may learn the whole matter. For a messenger himself has raced hither more quickly, to come with a joyful heart, 2385 and to bring you joy and gladness.” Theotokos: “You have come in good time, and thanks shall be rendered to you—you have come in good time, even though you announce the threat of those lawless elders, who have done many false and vain things. 2390 For how could the tomb, or the seal of the stone, or some phalanx of guards have held back the body of the elusive Word, anointed according to its kinship with the Father? He who was even previously seen walking upon the waters as if upon dry land, the self-rooted, self-creating Master, 2395 bearing Him who bears all things by His power—He who, without having broken the virginal seals in any way, went forth and arose with divine strength; for He did not loose the knot of the dance. I gave birth to Him; I know how I gave birth. 2400 For how could the phalanx of guards have perceived the rising of Him who remains hidden even from the angels? How does He fashion a body from mortal blood?”

2381 *In secret*, etc. By murmuring in secret, lest they incur any harm from the princes. 2386 *You have come in good time*, etc. As above, verse 1867, and in *Rhesus*, verse 52, Hector answered the chorus in this way: “You have come in good time, although announcing fear.” 2391 *Of the elusive Word*. Of the Word who cannot be captured or comprehended, according to the kinship by which He is related to the Father, through divine generation, and as He is the Word of the Father. 2394 *The self-rooted, self-creating Master*. As if He were His own maker—an inadequate term, so that the *anarchos* (unoriginate) nature of the Father may be manifested. 2395 *Bearing*, etc. This verse lacks one foot. 2399 *I gave birth to Him*, etc. This recurs often in the verses. 2402 *How from mortal blood*. He fashions for Himself—that is, He assumes; it does not mean, as Roillius renders it, "who fashions the body himself," basely referring it to the sentry.

METRICAL VERSION

By craft and deceit [the guard report] that Christ has been roused from the dead, and restored to certain life; I have run hither immediately, O Lady, to tell you whatever there is. Therefore, believe that what you receive from me as a message is that than which nothing is more true, which I believe is making the rounds even throughout the city as a frequent rumor, since there is no lack of those from the flock of guards who stir up the crowd, and, by proclaiming the whole event, make a public miracle of what has happened. ^B Truly, you will hear all the matter from the mouth of a citizen who will come here in numbers: for I have come as the first messenger of the affair, that I might be most welcome due to this new event, and might overwhelm you with the greatest joy.

Theotokos: You do indeed arrive at a good time, and in His name I shall hold for you the greatest thanks. You come—most excellent one, I say, although you are a messenger of the greatest evil—so that it may redound the more upon those impious elders, who have devised so many false and vain things in their destruction. For how could a band of watchers or the seal added to the stone have hemmed in the body of the Word—He who cannot be captured by any mind, [and] the body anointed according to the kinship of His Father, He who was seen walking upon the sea as upon firm ground, bearing in Himself Him who is begotten as Father of all, and nourishing whatever exists anywhere by His own power? He who, born of me, shone forth from the womb of the virgin, remaining intact, in that mode in which He breathes God? For He did not take away the bond of virginity from me: I gave birth to Him, yet I know how I gave birth. But how could the watcher, who finally perceived Him aroused from death, [have known] Him who lies hidden even from the angels themselves? And how is He fashioned from the blood of mortals?

How has He who was without flesh become flesh, being the Word before? How, while remaining with the Father toward the heaven, 2405 Was He who fills this universe entirely contained within my womb? In vain did the priests rage against these things in envy. But we, dear friends, let us run now to the tomb; Let us go as quickly as possible near the sepulchre, Let us examine everything accurately once more, 2410 And let us declare everything to the friends just as it is; For they themselves, running together, have gone on ahead. Chor. And indeed Peter, together with his friend John, Running more quickly to the life-giving tomb, And having examined everything accurately, said to the friends 2415 As Mary Magdalene, being trustworthy, had said, She who ran first, having examined everything thoroughly, And having announced the emptiness of the tomb. ^A Theotok. Yes, yes, she ran to the tomb before all others, And I ran with her immediately, 2420 And we saw the emptiness of the tomb beforehand, And it showed the removal of the dearest dead one, And the placement of other things where the body had been. But immediately we recognized how the matter stood, And Mary, running, told this to the initiates. 2425 Peter then, rising up, ran to the tomb, And the virgin disciple ran with him immediately, And they saw what Mary had told them. But we ran later to arrive after them; Yet the Magdalene is standing near now, 2430 And she herself shall declare every sight and deed. Magd. What do you say, O Virgin Lady, joy of the race? Theotok. To see the things that were, and to tell them to the friends.

[Metrical Version] Who can imagine how He who was the Word, and was without flesh, was seen as flesh? He who remains in heaven with His Father, He who I carried fully in my womb? On account of this, the priests—burning with wicked envy—gnashed their teeth. We, however, O dear friends, let us hasten once again to the urn; let us approach near the tomb; having set aside fear, let us know all things, which we shall later gather among the friends, as they truly are. But they have outstripped us in their own running. Chor. Indeed, Peter himself, with the chaste youth, rushed toward the life-giving tomb, and as they saw everything thoroughly, they reported to all the friends, just as Mary had related to us—to whom trust was given, for she was the first to run there, to examine all things, and then to announce that the tomb was empty. ^B Deip. And she truly went ahead of everyone, running first; I stood by her as her companion, and I saw the place of the sepulchre empty; and he who sat at the head of the buried body showed certain signs of the dearest dead one, now already alive again. We, therefore, as soon as we knew how the matter stood, ran with haste; Mary told this very thing to the apostles, and Peter himself, awakened, hurried with the chaste youth to the tomb, where they saw everything not otherwise than in the manner Mary had said. But we, following behind, kept trying to overtake them. But now Mary herself, who will speak of what was heard and seen, stands close by. Magd. What do you say, O most chaste Virgin, joy and salvation of our race? Deip. Whatever I said that you had seen before, and first...

I have spoken; relate these things yourself to the maidens. Magd. It is so, O Lady, just as you say. ^A 2435 For you know, you know that I went early to the tomb, and you heard all that I said. There is no need to repeat what, running first alone to this tomb, the font of all good things, and then with two disciples, and there shedding abundant tears and sitting by, 2440 I narrated and examined clearly. I saw two angels clothed in white garments, sitting above and below the tomb—one at the head, the other, in turn, at the feet. And seeing them shining forth, 2445 I stood stunned with joy and fear. Then again, I received with my ears a voice, such as there is no conjecturing, and I turned quickly in my course. ^A At once I saw Christ in a new form. For I said that it was not a base person who had appeared in that form, 2450 and I fell to the ground and grasped his feet. But he sent me away, and sent me to his friends; and having heard from me what I was anxious to learn, that he was ascending to heaven and to the Father (yet he had not yet ascended, as he said, 2455 but while remaining on earth he was preceding [them] to Galilee, and waiting for his friends—as he said to them, he goes ahead and waits)—I told all these things to the friends, the disciples. But they gave no heed to my words, but they themselves came running quickly to the tomb, 2460 and saw what you [already] heard. But there is no need to speak again of things which, since you were with me a short while ago, you heard; having inquired, you know them passing well.

METRICAL VERSION

To speak to the friends, bring forth into the chorus of maidens. Magd. As you say, O Lady, so indeed the matter stands. And as you yourself are a witness, you are the best witness to me, that I came early to the tomb, and you hold whatever I have said, which it profits nothing to repeat. Surely, when alone I had first reached the little urn with a run, accompanied by the Virgin and one other, shedding a great abundance of tears, and sitting there, and having scrutinized everything more deeply, with white stoles two angels I saw sitting on the highest and innermost part of the tomb, the one indeed at the head, the other at his very feet; whom, since I did not think that they were splendid with such light without the will of God, I stood by, struck at once with joy and fear: there with my ear I drank in a voice not sounding of anything mortal, and at the voice immediately having turned, I behold Christ with a new countenance: ^B I, judging that there was nothing base to be estimated in the form itself, fall forward to the ground, and grasp his feet; but he at once sending me away, sends me to his friends, not however ignorant of those things which I had struggled to hear from his own mouth, namely that he is to be carried away to heaven to the Father, as he himself said: for not yet has he ascended, but as he had beforehand warned his friends, that he would go ahead in his course to the region of Galilee, and dwell there, with his foot touching these lowest parts. All these things I disclosed to the apostles; but they considered my words of no account, coming to the tomb with a swift and rapid course, and seeing all these things which you have learned: for what would it profit to repeat those things which you know already most perfectly, having heard them? And you yourself hold what you have seen. For when first with those most dear to you

^A you were struck with amazement, you gave yourself to me as a companion, and having taken along two other beloved Marys, you ran to see what you had heard before, and you saw all things, and your Son, as was fitting. But I now hear of two other friends, ^B who have gone off towards the country to see Him, and to learn all the things which they had a great desire to learn, they who are running to tell the friends; and it is necessary for us now to meet there quickly. Perhaps we shall see the Master again. For look, already there is the shadow of evening. Let us run then, let us run to where I think the darkness of night is gathering the friends. Look, we have reached the house of Mary, ^C where I hear that the friends and initiates are staying, remaining within the gates, all still trembling before the murderers. And the locks of the gates remain secured; but how shall we enter, when the doors are closed? But already she has heard, and Mary, beloved, quietly opens and invites us to come inside. But let us enter with a quiet step of the foot, ^D so that we do not cause panic to our timid friends. Look, we have been gathered together with the eleven friends, and with all the others who have joined with them. And Mary secures the gates again. Therefore let us listen in silence to Cleopas himself; for he is present, as I see, and he is recounting many things which Jesus said and did for them.

^A ...how they knew him in the breaking of bread. Ah, ah! be silent, be silent.

2495 Behold, the Lord stands within the doors, A matter truly worthy of the greatest wonder. How, how is he present, when the doors are shut? Perhaps just as he rose from the sealed tomb, And before that came forth from the womb of the Virgin, 2500 Preserving the unbroken seals of his all-pure Mother.

Christ. Peace be to you. Why are you troubled? Behold my hands and feet, And this side of mine that was pierced; Seeing clearly, know that it is I. 2505 It is I myself; for a spirit by no means has flesh, Nor do bones dwell with a spirit anywhere, Just as you see me now possessing them, And by touching me, you see that I have all things. Just as the Father has sent me hither, ^A 2510 So I also send you into the world, And I breathe the Holy Spirit upon you, my friends, Which having received, preach me to everyone With the Father and the all-holy Spirit. Go then, go, my dear heralds. 2515 Sing a song of victory throughout all the earth, And running about the royal houses, Tell the city of David, that she may behold The Savior risen most quickly from the tomb. You shall be witnesses to me in all the earth. 2520 He will be saved, who, having received the word, Shall embrace baptism, the price of my blood. But whoever shall drive away your words, As an unbeliever, he shall fall into condemnation. For this I give you the grace of the divine Spirit. 2525 Wherever you may loose the bond of transgressions, Even he shall then be found as one loosed from bonds.

METRICAL VERSION

And he spoke, and did so, that they might know him In the breaking of bread. Ah, ah! hush, hush. Behold the Lord stands inside these doors: this is a new And truly great wonder, worthy of the highest miracle. And how is he present while the doors are shut? Why, perhaps likewise he departed from the built And closed tomb, just as he once before Came forth from the womb of the Virgin, his mother, Preserving the unbroken barriers of her most pure body. Christ. Peace be to you all. Why are you troubled? Behold these hands now, behold these feet: See more closely the side that was dug through for me, And hold it for certain that it is I myself. A spirit Is without flesh and bone, which nonetheless you see All present on me now, as you apply your hands. Just as the Father sent me here, so I also Send you into the world; for I love you, and imbue you with the Spirit. When that is received, scatter yourselves into all ^B And proclaim me, and the Father himself, and the Holy Spirit. Go now therefore, dear heralds, Through all the orb, and through the royal houses Sing songs of victory and the laurel of triumph; Let rumor fill this whole city of David: That it may know him in whose hand is salvation, Who has overcome the tomb and death, and returned to life. You shall be witnesses to me throughout all parts of the earth. He who shall hear your words, He who shall have washed himself in the sacred water of baptism, Which cleanses from all defilement, he shall at last claim for himself A place in the flock of the blessed: But he who refuses, and has spurned your words, This faithless one shall be sent away into a place Dark and burning with consuming fires. For this reason I breathe upon you the heavenly Divine power of the Holy Spirit. Whose, then, The bonds of wickedness you loose, this man shall also be free.

^A

Whose sins you retain, He shall remain held by indissoluble bonds. From such indissoluble bonds, O King of all, 2530 Do you yourself, O Savior, who are the Looser of bonds, set me free, With which, alas! heedlessness has bound me. The enemy, the seducer, burdened me with envy, Seeing me freed from the bonds that were formerly unbreakable, Through faith in you, and your most munificent kindness. 2535 Hail, O noble Son of a noble Father, King of all, You who have trampled upon the ancient, evil serpent, And have cast down the very last of enemies, death; Do not allow me to be mastered by these things again, O King, O immortal King, you are God alone, 2540 And you come as a perfectly just Judge to judge me. How, therefore, shall I gaze upon you at that time, O Word? How shall my eyes be fixed upon your throne, Having shown myself, wretch that I am, unworthy Of heaven and earth, and of your creation? 2545 The hateful one seized me, and brought me down Into a pit, into tartarus, into a great chaos. The seducer, pursuing me fiercely, caught me, And cast me down wholly into the darkness of Hades. Have mercy, O God, stretch forth your hand, bring me up, 2550 And do not let me become a source of joy to the man-slayer. I am your creature; do you alone discipline me, And strike me yourself in kindness here, And do not allow me to be sent away to Gehenna. O Redeemer, we beseech you, we have acted unjustly, 2555 Both body, and soul, and mind, wretchedly. We have sinned against you, and we have committed many offenses.

METRICAL VERSION

The bond of those whose sins you shall hold fast Will remain held by indissoluble chains. From these indissoluble bonds, O King of all, 2530 Do you yourself who loose the bonds, O Savior, deliver me, With which, O woe! negligence has bound me. The hostile seducer has oppressed me with envy, Seeing me free from bonds that were formerly unbreakable Through faith in you and through your most bountiful kindness. 2535 Hail, O noble Son of a noble Father, supreme King, Who have trampled underfoot the prince of evil, the serpent, And have overthrown the final enemy, death: Do not let me be oppressed by these again, O King, O immortal King, you are the one God, 2540 Who as a judge altogether just shall come to judge me. How then shall I look upon you now, O Word? With what eyes shall I fasten my gaze upon your throne, I who have shown myself, miserable one, to be unworthy Of heaven, of the earth, and of your providence? 2545 The hateful enemy snatched me and thrust me Into a pit, into tartarus, into the vast chaos. The seducer, pursuing keenly, seized me, ^B And plunged me entirely into the shadows of the underworld. Have mercy, O God, offer your hands, and sustain me. 2550 And do not allow me to be a mockery for the slaughterer of men: I am your handiwork, do you alone correct me; And strike me here yourself with kindness, And do not permit me to be sent to Gehenna. O Redeemer, we entreat you, we have acted wickedly, 2555 Both in body, and in mind, and in spirit wretchedly. We have sinned against you, and in many things we have offended you.