The Monk John was born at the end of the eighth century. At a young age he became a disciple of the Monk Gregory the Decapolite (+c. 820) and accepted monastic tonsure from him at the Soluneia (Thessalonika) monastery. Under the guidance of this experienced teacher, the Monk John attained to high spiritual accomplishment.
When the emperor Leo the Armenian (813-820) renewed the persecution against Orthodox Christians because of their veneration of holy icons, the Monk Gregory the Decapolite together with the Monk Joseph the Hymnographer (+c. 863) and his student the Monk John set off from Soluneia to Constantinople, to muster opposition to the Iconoclast heresy. In spite of persecution, for several years Saints Gregory and John fearlessly defended Orthodoxy, and preached veneration of holy icons. After many hardships the Monk Gregory died (in about the year 820), and soon after him his faithful student John also expired to the Lord. The Monk Joseph the Hymnographer transferred the relics of Saints Gregory and John and placed them in a church of Saint Nicholas the Wonderworker.
The Hieromartyr Simeon, Bishop of Persia, suffered during the time of a persecution against Christians under the Persian emperor Sapor II (310-381). He was the bishop of Seleucia - Xeziphon. They accused the saint of being in collaboration with the Greek realm and of subversive activities against the Persian emperor.
In the year 344 the emperor issued an edict which imposed a grievous tax upon Christians. When certain of them refused to pay it (this was fancied to be a rebellion), the emperor started a fierce persecution against Christians. They brought Saint Simeon to trial in iron fetters as a supposed enemy of the Persian realm, together with the two Priest-martyrs Habdelai and Ananios. The holy bishop would not even bow to the emperor, who asked why he would not show him the obligatory respect. The saint answered: "Earlier I did bow to thy dignity, but now, when I am led forth for this, to renounce my God and quit my faith, it doth not become me to bow to thee."
The emperor urged him to worship the sun, and in case of refusal he threatened to wipe out Christianity in the land. But neither urgings nor threats could shake the bravely steadfast saint, and they led him off to prison. Along the way the eunuch Usphazanes, a counsellor of the emperor, caught sight of the saint. He rose up and bowed to the bishop, but the saint turned away from him in reproach that he, a former Christian, out of fear of the emperor, now worshipped the sun. The eunuch repented with all his heart, he replaced his fine attire for coarse garb, and sitting at the doors of the court, he cried out bitterly: "Woe to me, when I stand before my God, from Whom I am cut off. Here was Simeon, and he hath turned his back on me!" The emperor Sapor learned about the grief of his beloved tutor and asked him what had happened. That one said openly to the emperor, that he bitterly regretted his apostasy and would no more worship the sun, but only the One True God. The emperor was surprised at such sudden decisiveness in the old man and he flatteringly urged him not to abjure the gods whom their fathers had reverenced. But Usphazanes was unyielding, and they condemned him to death. The only request of the Martyr Usphazanes was that the city heralds report that he died not for crimes against the emperor, but for being a Christian. The emperor granted his request.
Saint Simeon also learned about the end of the Martyr Usphazanes and with tears he offered up thanks to the Lord. When they brought him a second time before the emperor, Saint Simeon again refused to worship the pagan gods and he confessed his faith in Christ. The enraged emperor gave orders, in front of the eyes of the saint, to behead all the Christians in the prison. Without fear the Christians went to execution, blessed by the sainted hierarch, and they themselves put their heads beneath the sword. Thus also was beheaded the companion of Saint Simeon, the Priest Habdelai. When the line reached down to the Priest Ananios, he suddenly trembled. Then one of the dignitaries, Saint Phusikos, a secret Christian, became frightened that Ananios would renounce Christ, and he cried out loudly: "Fear not, elder, the sight of the cutting, and thou immediately wilt see the Divine Light of our Lord Jesus Christ." By this outburst he betrayed himself. The emperor gave orders to pluck out the tongue of Saint Phusikos and to flay the skin from him. Together with Saint Phusikos was martyred his daughter, the Martyress Askitrea. Saint Simeon went last to the executioner, and with a prayer he placed his head on the chopping-block (+13 April 344). The whole of the Paschal Week until 23 April executions continued. Also to accept a martyr's death was Saint Azates the Eunuch, a close official to the emperor. The sources indicate that 1000 Martyrs accepted suffering, and then still another 100 or 150 more.
The Holy Martyresses Agape, Irene, and Chiona were sisters by birth and they lived during the late third century / early fourth century, near the Italian city of Aquilea. They were left orphaned at an early age. The young women led a pious Christian life and they turned down many an offer of marriage. Their spiritual guide was the priest Xeno. It was revealed to him in a dream-vision, that at a very soon time he would die, and the holy virgins would suffer martyrdom. Situated also at Aquilea and having a similar vision was the Great Martyress Anastasia (+c. 304), who is entitled "Alleviatrix-of-Captives" because she fearlessly made visits to Christians locked up in prison, encouraging them and helping them. The Great Martyress Anastasia made a visit to the sisters and urged them to bravely endure for Christ. Soon what was predicted in the vision came to pass. The priest Xeno died, and the three virgins were arrested and brought to trial before the emperor Diocletian (284-305).
Seeing the youthful beauty of the sisters, the emperor urged them to recant from Christ and he promised to find them illustrious bridegrooms from his entourage. But the holy sisters answered that they have only the Heavenly Bridegroom - Christ - for the faith in Whom they were ready to suffer. The emperor demanded they renounce Christ, but neither the elder sisters nor the youngest of them would consent. They called the pagan gods mere idols, wrought by human hands, and they preached faith in the True God.
By order of Diocletian, who was setting off for Macedonia, the holy sisters were also to be conveyed there. And they brought them to the court of the governor Dulcetius.
When he saw the beauty of the holy martyresses, he was aroused with impure passion. He put the sisters under guard and he informed them that they would receive their freedom if they agreed to fulfill his desires. But the holy martyresses replied that they were prepared to die for their Heavenly Bridegroom - Christ. Then Dulcetius decided secretly by night to have his way by force. When the holy sisters arose at night and were glorifying the Lord in prayer, Dulcetius edged up to the door and wanted to enter. But an invisible force struck him, he lost his senses and staggered away. Unable to find his way out, the torturer on his way fell down in the kitchen amidst the cooking utensils, the pots and pans, and he was covered all over with soot. The servants and the soldiers recognised him only with difficulty. When he saw himself in a mirror, he then realised that the holy martyresses had made a fool of him, and he decided to take his revenge on them.
At his court Dulcetius gave orders to strip bare the holy martyresses before him. But the soldiers, no matter how much they tried, were not able to do this: the clothing as it were clung to the bodies of the holy virgins. And during the time of trial Dulcetius suddenly fell asleep, and no one was able to rouse him. But just as they carried him into his house, he immediately awoke.
When they reported to the emperor Diocletian about everything that had happened, he became angry with Dulcetius and he gave the holy virgins over for trial to Sisinius. This one began his interrogation with the youngest sister, Irene. Having convinced himself of her unyielding, he despatched her to prison and then attempted to sway into renunciation Saints Chiona and Agape. But these also it was impossible to sway into a renunciation of Christ, and Sisinius gave orders that Saints Agape and Chionia be burned. The sisters upon hearing the sentence gave up thanks to the Lord for the crowns of martyrdom. And in the fire Agape and Chionia prayerfully expired to the Lord.
When the fire went out, everyone saw, that the bodies of the holy martyresses and their clothing had not been scorched by the fire, and their faces were beautiful and peaceful, like people quietly asleep. On the day following Sisinius gave orders to bring Saint Irene to court. He threatened her with the fate of her older sisters and he urged her to renounce Christ, and then he began to threaten to hand her over for defilement in an house of ill repute. But the holy martyress answered: "Let my body be given over for forceful defilement, but my soul will never be defiled by renunciation of Christ."
When the soldiers of Sisinius led Saint Irene to the house of ill repute, two luminous soldiers overtook them and said: "Your master Sisinius commands you to take this virgin to an high mountain and leave her there, and then return to him and report to him about fulfilling the command." And the soldiers did so. When they reported back to Sisinius about this, he flew into a rage, since he had given no such orders. The luminous soldiers were Angels of God, saving the holy martyress from defilement. Sisinius with a detachment of soldiers set off to the mountain and saw Saint Irene on its summit. For a long while they searched for the way to the top, but they could not find it. Then one of the soldiers wounded Saint Irene with an arrow from his bow. The martyress cried out to Sisinius: "I do mock thine impotent malice, and pure and undefiled I do expire to my Lord Jesus Christ." Having given up thanks to the Lord, she lay down upon the ground and gave up her spirit to God, on the very day of Holy Pascha (+304).
The Great Martyress Anastasia learned about the end of the holy sisters and reverently she buried their bodies.
The Holy Disciples Aristarchus, Pudens, and Trophimus were from among the Seventy Disciples, whom the Lord Jesus Christ had sent before him with the good-news of the Gospel (Lk. 10:1-24).
The holy Disciple Aristarchus, a co-worker of the holy Apostle Paul, became bishop of the Syrian city of Apameia. His name is repeatedly mentioned in the book of the Acts of the Holy Apostles (Acts 19:29, 20:4, 27:2) and in the Epistles of the Apostle Paul (Col. 4:10, Philemon 1:24).
The holy Disciple Pudens is mentioned in the Second Epistle of the Apostle Paul to Timothy (2 Tim. 4:21). He occupied high position as a member of the Roman Senate. At his home the saint took in the First-Ranked Apostles Peter and Paul, and believing Christians gathered. His house was converted into a church, receiving the name "Pastorum." In it, according to tradition, the holy Apostle Peter himself served as priest.
The holy Disciple Trophimus hailed from the city of Edessa. His name is mentioned in the book of the Acts of the Holy Apostles (Acts 20:4) and in the Second Epistle of the Apostle Paul to Timothy (2 Tim. 4:20). He was a student and companion of the holy Apostle Paul, sharing with him all the sorrows and persecution.
All these three holy disciples accepted a martyr's death at Rome under the emperor Nero (54-68), concurrent with that of the Apostle Paul (c. 67).
Sainted Martin the Confessor, Pope of Rome, was a native of the Tuscany region of Italy. He received a fine education and entered into the clergy of the Roman Church. After the death of Pope Theodore I (642-649), presbyter Martin was chosen to the throne.
At this time the peace of the Church was disturbed by the Monothelite heresy, which had become widespread.
The endless disputes of the Monothelites with the Orthodox took place in all levels of the population. Even the emperor Constans (641-668) and the Constantinople Patriarch Paul II (641-654) were adherents of the Monothelite heresy. The emperor Constans published the heretical "Pattern of Faith," obligatory for all the population. In it was forbidden all further disputes.
The heretical "Pattern of Faith" was received at Rome in the year 649. Holy Pope Martin, a firm supporter of Orthodoxy, convened at Rome the local (Lateran) Council, which condemned the Monothelite heresy. At the same time Saint Martin sent a letter to the Constantinople Patriarch Paul with an exhortation to return to the Orthodox confession. The enraged emperor ordered the military commander Olympios to bring Saint Martin to trial. But Olympios, being at Rome, feared the clergy and the people who had descended upon the Council, and he dispatched a soldier to secretly murder the holy Pope. When the assassin approached Saint Martin, he was unexpectedly blinded. The terrified Olympios hastily journeyed to Sicily and was soon killed in battle.
In 654 the emperor with his former aim sent to Rome another military commander, Theodore, who accused Saint Martin of the serious charges of being in secret correspondence with the enemies of the empire, the Saracens, and of blaspheming the Most Holy Mother of God, and of uncanonically entering upon the papal throne. Despite the presenting by Roman clergy and laity of proof of full innocence of the holy Pope, the military commander Theodore with a detachment of soldiers seized hold of Saint Martin by night and took him to one of the Cycladian islands, Naxos, in the Aegean Sea. Saint Martin spent an entire year on this almost unpopulated island, suffering deprivation and abuse from the guards. Then they sent the exhausted confessor for trial to Constantinople.
They brought the sick elder on a stretcher, but the judges callously ordered him to raise himself up and give answer standing. Again there came an interrogation, and soldiers propped up the saint weakened by illness. At the trial, false witnesses came forward, slandering the saint and imputing treasonous relations with the Saracens. The biased judges did not even bother to hear the defence of the saint. In profound grief he said: "To the Lord is known, what great kindliness ye would show me, if quickly ye would deliver me over to death."
After suchlike trial they brought forth the saint in tattered garb to the jeering of a crowd, which they forced to shout: "Anathema to Pope Martin!" But those who knew the holy Pope was suffering innocently withdrew in tears. Finally the sakellarios (shield‑bearer), sent by the emperor, approached the military commander and declared the sentence - to deprive the Pope of his dignity and deliver him to death by execution. They put the half-naked saint into chains and dragged him to prison, where they locked him up with thieves. These were more merciful to the saint than the heretics.
Amidst this the emperor went to the dying Patriarch of Constantinople Paul and told him about the trial over Saint Martin. That one turned away from the emperor and said: "Woe is me! Yet another deed towards my judgement," and he besought that the tortures of Saint Martin be stopped. The emperor again sent a notary and other persons to the saint in prison for continued interrogation. The saint answered them: "If even they smash me up, I wilt not have relations with the Constantinople Church while it dwelleth in bad faith." The torturers were astonished at the boldness of the confessor and they commuted his death by execution with exile in the faraway Tauridian Chersonesus.
There also the saint died, exhausted by sickness, want, hunger and deprivations (+16 September 655). He was buried outside the city in the Blachernae church in the name of the Most Holy Mother of God.
The Monothelite heresy was condemned at the Sixth Ecumenical Council in the year 680. The relics of the holy confessor Pope Martin were transferred to Constantinople, and thence to Rome.
The Hieromartyr Artemon was born of Christian parents in Syrian Laodiceia in the first half of the third century. From the time of his youthful years he dedicated himself to the service of the Church. At sixteen years of age the saint was made a reader and in this position he laboured during the course of twelve years. For his zealousness in Divine Services, Sainted bishop Sisinios ordained him to the dignity of deacon. Saint Artemon did also this service with fervour and diligence for 28 years, after which he was ordained to the priesthood. And in this dignity Saint Artemon served the Church of God for 33 years, preaching the Christian faith amongst pagans. When the emperor Diocletian (284-305) began a fierce persecution against Christians, Saint Artemon was already old. The emperor issued an edict that all Christians were to offer sacrifice to idols.
Saint Sisinios, knowing about the impending arrival in the Laodiceian district of the military commander Patricius, went together with the priest Artemon into the pagan temple of the goddess Artemis. There they smashed and burnt the idols.
Afterwards, Saint Sisinios and Saint Artemon gathered the flock into the church and heatedly exhorted the Christians to remain firm in the faith and not fear the threats of torturers.
Having arrived in Laodiceia, Patricius made a five-day celebration in honour of the pagan gods, and then went off to the temple of Artemis to offer sacrifice. He learnt who it was that had destroyed the temple, and set off with a detachment of soldiers to the church where the Christians were praying. Not yet having gotten in front of the church, Patricius suddenly felt a chill, and afterwards heat, such that it left him hardly alive, and they entered into the first house they found along the way. "The Christians have put a curse on me, and this their God tormenteth me," he said to those about him. The prayers of Patricius to the idols did not relieve his sufferings. He dispatched a messenger to Saint Sisinios and asked for his help, promising by way of thanks to make a gold statue of the bishop. The Saint answered: "Thy gold keep to thyself, but if thou wishest to be healed, believe in Christ."
Patricius was afraid of dying and he declared that he believed in Christ. Through the prayer of Saint Sisinios the affliction left him. But even a miracle having been worked did not alter the obdurate soul of the pagan. Although he did not touch Saint Sisinios, he however set off to enforce the imperial edict against other Christians in the city of Caesarea. Along the way he encountered an old man, for whom there went in pairs six wild donkeys and two deer. This man was the priest Artemon.
To Patricius' query, how he was able to lead after him these wild beasts, Saint Artemon answered that everything in the world confesses the Name of Christ and with true faith in Christ nothing is impossible.
Patricius learned from the pagans that the old man he met along the way was the same Artemon who had destroyed the pagan temple of Artemis. He gave orders to seize him and take him to the city of Caesarea.
Saint Artemon went along with the soldiers without fear, but he ordered the animals to go to Saint Sisinios.
One of the donkeys received the gift of speech from God and told the sainted-bishop that he had come from Saint Artemon. The sainted-bishop sent him in Caesarea a blessing and prosphora by deacon.
In Caesarea Patricius summoned Saint Artemon to trial and began to try to force him to offer sacrifice in the pagan temple of Asclepios. In this pagan temple there lived many poisonous vipers. The pagan priest never opened up the doors, nor previously carried in the sacrifice to the idol. But Saint Artemon, calling on the Name of Jesus Christ, went into the temple and let out from there the plethora of snakes. The pagans turned in flight, but the saint stopped them and by his breath killed the snakes. One of the pagan priests, Bitalios, believed in Christ and asked Saint Artemon to baptise him.
Patricius thought that Saint Artemon killed the snakes by means of sorcery, and he again started to interrogate and torture him. At this point in time there arrived in Caesarea the donkey which had spoken with Saint Sisinios. The donkey lay down at the feet of the martyr, and afterwards again having received from God the gift of speech, it denounced Patricius, predicting for him an impending death in a boiling cauldron. Patricius was scared that the miracles done by Saint Artemon would draw still more people to him, and he gave orders to execute him.
The filled an enormous cauldron with boiling tar. Soldiers were needed to throw Saint Artemon therein. But when Patricius rode up on horseback to the kettle, wanting to be sure that the tar was indeed boiling, two Angels in the guise of eagles seized and threw him into the cauldron, but Saint Artemon remained alive. Through the prayer of the saint there issued from the ground a spring of water, in which he baptised the pagan priest Bitalios and many pagans who had come to believe in Christ. On the following morning Saint Artemon communed the newly-baptised with the Holy Mysteries.
The bishop of Caesarea went to visit with Saint Artemon. He cleared off the place where the martyr suffered, and afterwards was built a church there. Many of the baptised were ordained to the deaconate and priesthood, and Bitalios was made bishop of Palestine. The Priestmartyr Artemon, through a calling by the Divine Voice, went preaching the Gospel into Asia, to the settlement of Bulos. Along the way an Angel appeared to him and transported him openly in view of the villagers. He converted many there to faith in Christ. Pagans seized the saint and beheaded him (+303).
The Monk Basil the Confessor, Bishop of Parium, lived during the eighth century. He was chosen to the bishop's chair by the inhabitants of Parium, who venerated the saint as a true pastor of the flock of Christ.
When the Iconoclast heresy broke out, Saint Basil resolutely came out on the side of icon veneration and refused to sign the directives for their abolition (the "Iniquitous Scroll" of the Council of 754 which had convened under the emperor Constantine V Copronymos (741-775). The saint shunned any contact with the heretics and did not permit them into his diocese. For his zeal he suffered much persecution, hunger and deprivation.
To the very end of his life Saint Basil was faithful to the Orthodox confession.
The Hieromartyr Antipas, a disciple of the holy Apostle John the Theologian, was bishop of the Church of Pergamum during the reign of the emperor Nero (54-68).
During these times by order of the emperor, everyone who would not offer sacrifice to the idols lived under threat of either exile or execution. And then too on the island of Patmos (in the Aegean Sea) was imprisoned the holy Apostle John the Theologian - he to whom the Lord revealed the future judgements of the world and of Holy Church.
"And to the Angel of the Pergamum Church write: thus sayeth He having the sword sharp of both edges: I do know thine deeds, and that thou dost live there, where doth be the throne of Satan, and that thou dost cleave unto My Name nor didst renounce My faith even in those days, in which My slain faithful witness Antipas was amongst ye, where Satan dwelleth." (Rev. 2:12-13)
By his personal example, firm faith and constant preaching about Christ, Saint Antipas began to sway the people of Pergamum from offering sacrifice to idols. The pagan priests reproached the bishop for turning the people away from their ancestral gods, and they demanded that he stop preaching about Christ and instead offer sacrifice to the idols.
Saint Antipas calmly answered that he was not about to serve the demon-gods, which flee before him who was but a mortal man; rather, it is the Lord Almighty that he worships and would continue to worship - the Creator of all, together with His Only‑Begotten and One-in-Essence Son and Holy Spirit. The pagan priests retorted that their gods existed from of old, whereas Christ was not from of old and was crucified under Pontius Pilate as a criminal. The saint answered that the pagan gods were the work of human hands and that everything said about them was filled with iniquities and vices. He steadfastly confessed his faith in the Son of God, incarnated of the Most Holy Virgin.
The enraged pagan priests dragged the Hieromartyr Antipas to the temple of Artemis and threw him into a red hot copper bullock, wherein usually they cast the sacrifices to the idols. In the red hot furnace the hieromartyr prayed loudly to God, imploring to accept his soul and to fortify Christians in the faith. He expired to the Lord peacefully, as though asleep (+ c.68).
Christians by night took the body of the Hieromartyr Antipas, untouched by the fire, and with reverence they buried him at Pergamum. The tomb of the hieromartyr became a font of miracles and of healings from manifold sicknesses. Particular recourse to the Hieromartyr Antipas is made during times of toothache.
The Holy Martyr Terence and his companions suffered under the emperor Decius (249-251). The emperor issued an edict, which commanded all subjects to offer sacrifice to the pagan idols.
When the governor of Africa Fortunatian received this edict, he gathered the people into the city square, set out cruel instruments of torture and declared that everyone without exception had to offer the sacrifice to the idols. Many, afraid of torture, complied, but forty Christians with Saint Terence at their head bravely stood forth for their faith in the Saviour. Fortunatian was amazed at their boldness and he asked how they, as rational people, could confess as God One Who was crucified by the Jews as a malefactor. In answer to this, Saint Terence boldly answered that their belief was in the Saviour Who voluntarily endured death on the Cross and on the third day was resurrected. Fortunatian perceived that Terence by his example inspired the others, and so he gave orders to isolate him in prison together with his three closest companions - Africanus, Maximus, and Pompey. The remainder of the martyrs - which included Xenon, Alexander, and Theodore, Fortunatian resolved to force into renouncing Christ. But neither threats nor terrible tortures could sway the holy martyrs: they burned at them with red hot iron, they poured vinegar on the wounds, they sprinkled on salt, they tore at them with iron claws. In spite of their sufferings, the saints did not weaken in their confession of Christ, and the Lord gave them strength.
Forunatian gave orders to lead the martyrs into the pagan temple and still yet another time he urged them to offer sacrifice to the idols. The valiant warriors of Christ cried out to God: "O God All-Powerful, having once poured out fire on Sodom for its iniquity, destroy now this impious temple of idolatry, on account of Thine Truth." The idols fell down with a crash and a smash, and then all the temple was in ruins. The enraged governor gave orders to execute them; and the martyrs, glorifying God, put their necks beneath the sword of the executioner.
After the execution of the 36 martyrs, Fortunatian summoned before him Terence, Maximus, Africanus, and Pompeys, pointed out to them the executed and again urged them to offer sacrifice to the idols. The martyrs refused. The governor put heavy chains on them and gave orders to starve them to death in prison. By night an Angel of the Lord took the chains off the martyrs and fed them. In the morning the guards found the saints cheerful and strong. Then Fortunatian ordered sorcerers and conjurers to carry into the prison snakes and all kinds of viprous creatures. The guards through an opening in the prison ceiling glanced down into the jail cell and saw the martyrs unharmed, praying, and the snakes crawling at their feet. When the snake-charmers in obeying the order opened the door of the prison-cell, the snakes disregarded the charms and struck and began to bite them. The furious Fortunatian gave orders to behead the holy martyrs. Christians took up their holy bodies and buried them with reverence outside the city.
The Holy Martyr Eupsychius was born in the city of Caesarea Cappadocia and received a Christian upbringing by his illustrious parents.
During the time of the reign of Julian the Apostate (361-363), Saint Eupsychius entered into Christian wedlock.
At Caesarea there was then a pagan temple to the goddess Fortuna [i.e. "fortune" or "luck"], very revered by Julian the Apostate. At the same time as Eupsychius was going in to the wedding ceremony, the pagans were making offering of sacrifice to the goddess Fortuna.
Saint Eupsychius was ardent with zeal for the Lord, and he gathered the people and destroyed the temple. He knew that this would inevitably result in punishment for him. Saint Eupsychius distributed all his substance to the poor and prepared himself for the act of martyrdom.
The enraged emperor Julian hurled his wrath not only upon Saint Eupsychius, but against all the inhabitants of this city. Some of the citizens he executed, the more respectable he sent into exile, Christian clergy were conscripted into military service, and from the churches he looted anything of value. The city was deprived of its title Caesarea (i.e. "Imperial") and turned into a simple village with its original name of Maza, and on the inhabitants he imposed a grievous tribute-tax. The emperor threatened to annihilate the city altogether, if the people did not build a new pagan temple in place of the one destroyed.
Julian ordered Saint Eupsychius to be compelled by tortures to offer sacrifice to idols. Over the course of many days they tormented the saint upon a rack, and likewise with iron claws. But his faith was firm, and the judge gave sentence to behead the martyr with the sword (+362). At this time Julian, having set out on a campaign against the Persians, marched through Cappadocia and approached Carsarea. Danger threatened the city, since the emperor intended to raze it to its foundations. But then the archbishop of the city, Sainted Basil the Great (+379), showing Julian the proper respect as sovereign authority, came out to meet him carrying with him three loaves of barley bread, which he himself ate from. The emperor ordered his retainers to take the loaves, and to give Saint Basil a pinch of hay with the words: "Thou hast given us barley, cattle feed, so in return receive hay from us." The saint answered: "O emperor, we bring thee that which we ourselves do eat, and thou dost give us cattle feed; thou dost make mockery over us, since thou art not able by thy might to transform hay into bread, the essential food of mankind." Julian angrily replied: "Know thou, that this hay I shalt shove down thy throat, when I am returned hence from Persia. And I shalt raze this city to its very foundations and on its place plow over the ground and turn it into a field. I do very well know, that it was through thine advice, that the people dared to destroy the statuary and temple of Fortuna."
After this the emperor continued on his way, but soon perished in his campaign against the Persians. He was struck down in the year 363 by the holy Great Martyr Mercurius.
And after the emperor's demise, the Christians of the city of Caesarea erected a splendid church over the grave of Saint Eupsychius, and from his relics they received help and healing.
Saints Herodian, Agabus, Rufus, Asyncritus, Phlegon, and Hermes are among the Seventy Disciples, chosen by Christ and sent by Him to preach.
The holy Disciple Herodian was a kinsman of the Apostle Paul and his companion on many journeys. When Christianity had spread to the Balkan Peninsula, the Apostles Peter and Paul established the Disciple Herodion as Bishop of Patara. The Disciple Herodian zealously preached the Word of God and converted many of the Greek pagans and Jews to Christianity.
Enraged by the preaching of the disciple, the idol-worshippers and Jews with one accord fell upon Saint Herodian, and they began to beat him with sticks and pelted him with stones. One of the mob struck him with a knife, and the saint fell down. But when the murderers were gone, the Lord restored him to health unharmed.
After this, Saint Herodian continued to accompany the Apostle Paul some years further. When the holy Apostle Peter was crucified (+ c.67), the Disciple Herodian at the same time also and with Saint Olympos was beheaded by the sword.
The holy Disciple Agabus was endowed with the gift of prophecy. He predicted (Acts 11:27-28) the famine during the time of the emperor Claudius (41-52), and foretold the suffering of the Apostle Paul at Jerusalem (Acts 21: 11). The Disciple Agabus preached in many lands and converted many pagans to Christ.
The Disciple Rufus, to whom the holy Apostle Paul gives greeting in the Epistle to the Romans (Rom. 16:11-15), was bishop of the Greek city of Thebes.
The Disciple Asyncritus (Rom. 16:14) was bishop in Hyrcania (Asia Minor).
The Disciple Phlegon - bishop in the city of Marathon (Thrace).
The Disciple Hermes - bishop in Dalmatia (there is yet another Disciple from the Seventy by the name of Hermes, who occupied a cathedra-seat in the Thracian city of Philippopolis).
All these disciples for their intrepid service to Christ underwent fierce sufferings and were found worthy of a martyr's crown.
The Monk George, Metropolitan of Mytilene, from his youth led a monastic manner of life, having become especially accomplished in the virtue of wise humility. In the reign of Leo the Isaurian (716-741) the saint underwent persecution from the iconoclasts and received the appellation Confessor.
During the years of the reign of the emperor Constantine Porphyrogenitos (780‑797) Saint George was elevated onto the archepiscopal cathedra of the city of Mytilene, situated on the island of Lesbos. The life of the saint was radiant with prudence and purity and resembled Angelic life. He possessed a gift of wonderworking, cast out unclean spirits, and healed incurable diseases. The saint distinguished himself by compassion, and generously he helped all the needy. Towards the end of his life, in the year 815, during the reign of the iconoclast Leo the Armenian (813-820), the holy archpastor was banished and sent to Chersonesus, where he died after the year 820. In the hour of his death over the city of Mytilene there shone a bright star in the heavens.
Sainted Eutyches, Archbishop of Constantinople, was born in a village bearing the name "Divine" in the province of Phrygia. His father, Alexander, was a soldier, and his mother Synesia was the daughter of the Augustopolis priest Isichias. Saint Eutyches received the first rudiments of his education and a Christian upbringing from his grandfather the priest. Once during the time of a childhood game the boy wrote his own name with the title of Patriarch and by this seemed to predict his future service. He was sent off to Constantinople at age twelve for continuing further education. The youth persevered in his study of science and realised, that human wisdom is nothing in comparison to the study of Divine Revelation. He decided to dedicate himself to monastic life. Saint Eutyches withdrew into one of the Amasian monasteries and in it accepted the Angelic order. For his strict life he was made archimandrite of all the Amasian monasteries, and in 552 was appointed to the Patriarchal throne.
When the Fifth Ecumenical Council prepared to assemble during the reign of the holy nobleborn emperor Justinian (527-565), the metropolitan of Amasia was ill and he sent in his place Saint Eutyches. At Constantinople the aged Patriarch Saint Minas (536-552) beheld Blessed Eutyches and predicted that he would be the next Patriarch. After the death of the holy Patriarch Minas, the Apostle Peter appeared in a vision to the emperor Justinian and, pointing his hand at Eutyches, said: "Let him be made your bishop."
At the very beginning of his patriarchal service, Saint Eutyches convened the Fifth Ecumenical Council (553), at which the fathers condemned the heresies cropping up and pronounced them anathema. However, after several years there arose a new heresy in the Church, Aphthartodocetism or "imperishability" - which taught that the flesh of Christ, before His death on the Cross and resurrection, was imperishable and not capable of suffering.
Saint Eutyches vigourously denounced this heresy, but the emperor Justinian himself inclined towards it, and turned his wrath upon the saint. By order of the emperor, soldiers seized hold of the saint within the temple, tore off from him his patriarchal vestments, and sent him off into exile to an Amasian monastery (565).
The saint bore his banishment with meekness, and dwelt at the monastery in fasting and prayer, and he worked many miracles and healings.
Through his prayer the wife of a pious man, Androgenes, who before having borne to light only dead infants, now gave birth to two sons who lived to reach years of maturity. Two deaf-mutes received the gift of speech; and two little children, grievously ill, he restored to health. The saint healed a cancerous ulcer on the hand of an artist. The saint healed also another artist, anointing his diseased hand with oil and making over it the sign of the cross. The saint healed not only bodily, but also spiritual afflictions: he banished the devil out of a girl that had kept her from Holy Communion; he banished the devil out of a youth who had fled off from a monastery (after which the youth returned to his monastery); he healed a drunken leper, who, cleansed of his leprosy, stopped drinking.
During the time of an invasion by the Persians into Amasia and its widespread devastation for the inhabitants, by order of the saint they distributed grain to the hungry from the monastic granaries - and the stores of grain at the monastery, through his prayers, were not depleted.
Sainted Eutyches received of God a gift of prophecy: thus, he indicated the names of two successors to emperor Justinian - Justin (565-578) and Tiberias (578-582).
After the death of the holy Patriarch John Scholastikos, Saint Eutyches returned to the cathedra in 577 after his twelve year exile, and he again wisely ruled his flock.
Four and an half years after his return to the Patriarchal throne, Saint Eutyches on Thomas Sunday 582 gathered together all his clergy, gave them a blessing and in peace expired to the Lord.
The Holy Martyrs Agathopodes the Deacon and Theodulus the Reader lived in Thessalonika during the reign of the emperor Diocletian (284-305) and Maximian (284‑305) and were among the church clergy: the holy Deacon Agathopodes was very old, and Saint Theodulus very young.
Both distinguished themselves by righteous life and piety. One tine Saint Theodulus saw in his sleep a vision, in which an unknown person in radiant garb placed in his hand some object. When he awoke, he then saw in his hand a beautiful ring with the image of the Cross and he realised, that this was a sign of his future martyrdom. By the power of the Cross imaged on the ring the saint healed many of the sick and turned pagans to faith in Christ the Saviour.
When the emperor Diocletian issued an edict (303) of a persecution against Christians, many attempted to hide themselves from pursuit, but Saints Agathopodes and Theodulus undauntedly continued to proclaim the Gospel preaching.
The Thessalonika governor Faustinus, having learned of this, gave orders to bring them to him for trial. Seeing the youth and excellence of Saint Theodulus, Faustinus attempted by flattery to persuade him to renounce Christianity and return to the decreed offering of sacrifice. To this the Martyr Theodulus answered that he long since had renounced the error and that he pitied Faustinus, who by his offer of paganism was condemned himself to eternal death. The governor offered the martyr a choice: the fortune of life or immediate death. The saint answered that certainly he would choose life, but as life eternal, and that temporal death he feared not.
When Faustinus lost hope to persuade the Martyr Theodulus, he began to talk with Saint Agathopodes. The governor attempted to deceive him and said, that Saint Theodulus had already agreed to offer sacrifice to the gods. But the Martyr Agathopodes did not believe this. He was convinced, that Saint Theodulus was prepared to offer his life for his True God, the Lord Jesus Christ.
Not having any success, Faustinus commanded to remove the martyrs to prison. The holy martyrs prayed fervently and boldly preached the Word of God to the imprisoned, such that many were converted to Christianity. The head of the prison Eutinios reported about this to the governor.
Faustinus again summoned them to trial and again he urged them to renounce Christ. Before the eyes of Saint Theodulus they brought forth to offer sacrifice those, who earlier were Christians, but betrayed the faith. "Ye have conquered the weak, but strong warriors of Christ ye in no way wilt see to conquer, even if ye do invent yet greater torments!" exclaimed Saint Theodulus. The governor commanded the martyr to produce the Christian books. "Here, my body is given for torture," answered the martyr, "do with it what thou wish; torture me in a very fierce manner, but nonetheless I shalt not hand over the Holy Books for mockery by the impious!"
Faustinus gave orders to bring Saint Theodulus to the place of execution, where an executioner readied a sword in order to cut off his head. The martyr bravely and with joy cried out: "Glory to Thee, O God, Father of my Lord Jesus Christ, Who deigned to suffer for us. Here by His grace I go unto Thee, and with joy I do die for Thee!" Then Faustinus halted the execution and again locked up the martyrs in prison. There the holy martyrs prayed fervently and both saw the same dream. They were sailing in a ship, which during the time of storm was suffering shipwreck. The waves cast them up upon shore, arrayed in white radiant raiment. The saints told each other about the vision, and they gave thanks to God for their impending martyr's end.
In the morning, when the martyrs were again brought to Faustinus, they declared to him: "We are Christians and for the Name of Christ we are prepared to undergo whatever the suffering." Faustinus gave orders to cast them into the sea. The waves carried Saint Agathopodes to the rocks, and he loudly exclaimed: "This shalt be for us a second Baptism, which will wash away our sins, and we shalt come unto Christ with purity." After him Saint Theodulus was also cast into the sea (+303).
The sea cast on shore the bodies of the saints in radiant garb, without the ropes and weight-stones. Christians took their holy bodies and gave them reverent burial.
The Monk Joseph, writer of Church song, was born in Cilicia in a pious Christian family. His parents, Plotinos and Agathea, resettled into the Peloponnesus to save themselves from barbarian invasions. At age fifteen, Saint Joseph departed for Thessalonika and entered a monastery. He distinguished himself by his piety, his love for work, his meekness, and he gained the good-will of all the brethren of the monastery. The monk was later ordained to the dignity of presbyter.
The Monk Gregory Dekapolites visited the monastery and took notice of the young monk, taking him along to Constantinople, where they settled together near the church of the holy Martyrs Sergios and Bakkhos. This was during the reign of the emperor Leo the Armenian (813-820) - a time of fierce iconoclast persecutions. The Monks Gregory and Joseph fearlessly defended the veneration of holy icons. They preached in the squares of the city and visited in the homes of the Orthodox, encouraging them against the heretics. The position of the Constantinople Church was grievous to the extreme: not only the emperor, but also the patriarch were iconoclast heretics.
Pope Leo III - not being under the dominion of the Byzantine emperor - was able to render great help to the Orthodox. The Orthodox monks chose the Monk Joseph as a steadfast and quite eloquent messenger to the Pope. The Monk Gregory blessed him to journey to Rome and to report about the position of the Constantinople Church, and about the dangers threatening Orthodoxy.
During the journey, the Monk Joseph was captured by Arab brigands which had been bribed by the iconoclasts. They took him off to the island of Crete, where they handed him over to the iconoclasts. The Monk Joseph was locked up in prison. Bravely enduring all the deprivations, he encouraged also the other prisoners. Through the prayers of the monk, a certain Orthodox bishop who had begun to waver was strengthened in spirit and courageously accepted a martyr's death.
The Monk Joseph spent six years in prison. On the night of the Nativity of Christ in 820 he was granted a vision of Sainted Nicholas of Myra, who informed him about the death of the iconoclast-oppressor Leo the Armenian, and also the cessation of the persecution over holy icons. Saint Nicholas gave the monk a scroll of paper and said: "Take this scroll and eat it." On the scroll was written: "Hasten, O Gracious One, and attend to our aid in as Thou art the Merciful One, as may be possible and as Thou dost will." The monk read the scroll, ate it and said: How sweet to my throat art these words. Saint Nicholas bid him to sing forth these words. After this the fetters of themself fell off from the monk, the doors of the prison opened up, and he freely emerged from it and was transported in the air and placed down on a large avenue near Constantinople, leading into the city. At Constantinople the Monk Joseph found that the Monk Gregory Dekapolites was no longer among the living, rather only his disciple Blessed John, who likewise soon died. The Monk Joseph built a church in the name of Saint Nicholas and transferred there the relics of the Monks Gregory and John. And nearby the church was founded a monastery.
The Monk Joseph received also part of the relics of the Apostle Bartholomew from a certain virtuous man. He built a church in the name of the holy apostle and wanted to solemnly honour his memory, but he was distressed that there was no laudatory canon of song glorifying the memory of the holy apostle, and he himself did not dare to compile it. For forty days the Monk Joseph prayed with tears, preparing for the feastday in memory of the holy apostle. On the eve of the feast the Apostle Bartholomew appeared to him in the altar, put the holy Gospel to his bosom and blessed him to write church canonical song with the words: "May the right hand of the All-Powerful God bless thee, that thy tongue pour forth waters of Heavenly Wisdom, that thy heart be a temple of the Holy Spirit, and thy church-song be sweet with rejoicing." After this miraculous appearance, the Monk Joseph compiled a canon to the Apostle Bartholomew, and from that time he began to compose canonical song in honour of the Mother of God, of the holy saints and in their midst - in honour of Saint Nicholas, his liberator from prison.
During the period of the renewal of the iconoclast heresy under the emperor Theophilus (829-842), the Monk Joseph suffered a second time from the heretics. He was sent off into exile to Chersonessus for 11 years. The Orthodox veneration of holy icons was restored under the holy empress Theodora in 842, and the Monk Joseph was made keeper of vessels at the Sophia cathedral in Constantinople. But because of his bold denunciation of the brother of the empress, Bardas, for unlawful co-habitation, the monk was again sent off into exile and returned only after the death of Bardas in 867.
Patriarch Photios (857-867, 877-886) restored him to his former position and appointed him father-confessor for all the Constantinople clergy.
Having reached old age, the Monk Joseph fell ill. Just before Pascha, on Great Friday, the Lord informed him in a dream vision about his approaching demise. The monk made an inventory of church articles in the Sophia cathedral, such things as were under his official care, and he sent it off to Patriarch Photios. For several days he prayed intensely, preparing for death. In his prayers the monk besought peace for the Church, and for his soul the mercy of God. Having communed the Holy Mysteries of Christ, the Monk Joseph gave blessing to all that came to him, and with joy he reposed to God (+863). The choirs of the angels and the saints, whom the Monk Joseph had glorified by his canonical song, in triumph carried up his soul to the Heavenly realm.
About the spirit and power of the canon-song of the Monk Joseph, his biographer the Constantinople Church deacon John wrote thus in about the year 890: "When he began to write verses, then the hearing was taken with a wondrous pleasantness of sound, and the heart was struck by the power of the thought... Those that strive for the life of perfection find here a respite... Writers, having left off with their other versification, from this one treasure-trove from the writings of Saint Joseph began to scoop out his treasure for their own songs, or better said, daily they scoop them out. And finally, all the people carry it over into their own language, so as to enlighten with song the darkness of night, or staving off sleep, to continue with the vigil til sunrise... If anyone were peruse the life of a saint celebrated on whatever the day of the Church, they would see the worthiness of song of Saint Joseph and acknowledge his glorious life. Actually, since the life and deeds of almost every saint are adorned with praises, is not he worthy of immortal glory, that hath worthily and exquisitely known how to glorify them! And now let some other saints glorify his meekness, and others - his wisdom, and others - his works, and all together glorify the grace of the Holy Spirit, Which so abundantly and immeasurably hath bestown him his gifts."
The Monk Nicetas the Confessor, hegumen of the Medikion monastery, was born in Bithynian Caesarea (northwest Asia Minor) of a pious family. His mother died eight days after his birth, and his father, named Philaret, was tonsured into monasticism. The infant remained in the care of his grandmother, who raised him in a true Christian spirit. From his youthful years Saint Nicetas attended in church and was an obedient of the hermit Stephanos. With his blessing Saint Nicetas set off to the Medikion monastery, where the hegumen then was Saint Nicephoros.
After seven years of virtuous life at the monastery, famed for its strict custom, the Monk Nicetas was ordained presbyter. And the Monk Nicephoros, knowing the holy life of the young monk, entrusted to him the guidance of the monastery when he himself became grievously ill.
Not wanting power, the Monk Nicetas began to concern himself about the enlightening and welfare of the monastery. He guided the brethren by his own personal example of strict monastic life. Soon the fame of the lofty life of its inhabitants of the monastery attracted there many, seeking after salvation. And after several years the number of monks had increased to a hundred men.
When the Monk Nicephoros expired to the Lord in his extreme old age, the brethren unanimously chose the Monk Nicetas as hegumen.
The Lord vouchsafed Saint Nicetas the gift of wonderworking. Through his prayer a deaf-mute lad was restored the gift of speech; two demon-possessed women received healing; he restored reason to one who had lost his mind, and many others of the sick were healed of their infirmities.
During these years under the emperor Leo the Armenian (813-820), the Iconoclast heresy resumed and the oppression over holy icons intensified. Orthodox bishops were deposed and banished. At Constantinople in 815 a council of heretics was convened, at which they dethroned the holy Patriarch Nicephoros (806-815, +828), and in his place they chose the heretical layman Theodotos. In place of exiled and imprisoned Orthodox bishops they likewise installed heretics. The emperor summoned before him all the heads of the monasteries and tried to draw them over to the Iconoclast heresy. Among those summoned was also the Monk Nicetas, who stood firmly for the Orthodox confession. On his example all the hegumens remained faithful to the veneration of holy icons. For this he was thrown in prison. The Monk Nicetas bravely underwent all the tribulations and encouraged firmness of spirit in the other prisoners.
Then the emperor and the false-patriarch Theodotos attempted to trick with cunning those that persisted. They explained to them that the emperor would give them all their freedom and permit the veneration to the icons on one condition: if they would take Communion from the pseudo-patriarch Theodotos. For a long time the monk had doubts, whether he should enter into church communion with an heretic, but others of the prisoners besought him to partake together with them. Acceding to their entreaties, the Monk Nicetas went into the church, where for the deception of the confessors icons were set out, and he accepted Communion. But when he returned to his monastery and saw, that the persecution against icons was continuing, he then repented of his deed, returned to Constantinople and began fearlessly to denounce the Iconoclast heresy. All threats from the emperor were ignored by him. The Monk Nicetas was again locked up in prison, where he spent six years, until the death of the emperor Leo the Armenian. And there, enduring hunger and travail, the Monk Nicetas by the power of his prayers worked miracles: through his prayer the Phrygian ruler released two captives without ransom; three men for whom the Monk Nikita prayed, who had suffered shipwreck, were delivered up on shore by the waves. In the year 824 under the new emperor Michael (820-829), the Monk Nicetas expired to the Lord. The body of the monk was buried at the monastery with reverence. Afterwards, his relics became a source of healing for those coming to venerate the holy confessor.
The Monk Titus the Wonderworker devoted himself from the time of youth to the monastic life. He pursued asceticism in the ninth century at the Studite monastery near Constantinople. By his deeds of fasting, purity of life and mild disposition the Monk Titus gained the common love of the brethren and at their request he was ordained presbyter. Fervent of faith, the monk stood up bravely for the Orthodox veneration of icons during the time of Iconoclast persecution. For his virtuous life he was granted by God the gift of wonderworking. The saint expired to the Lord in old age.
The Life of the Monastic Mary of Egypt: There was a certain elder in one of the monasteries of Palestine, a priest of holy life and speech, who from childhood had been brought up in monastic ways and customs. This elder's name was Zosimas. He had been through the whole course of the ascetic life and in everything he adhered to the rule once given to him by his tutors as regards spiritual labors. He had also added a good deal himself whilst laboring to subject his flesh to the will of the spirit. And he had not failed in his aim. He was so renowned for his spiritual life that many came to him from neighboring monasteries and some even from afar. While doing all this, he never ceased to study the Divine Scriptures. Whether resting, standing, working or eating food (if the scraps he nibbled could be called food), he incessantly and constantly had a single aim: always to sing of God, and to practice the teaching of the Divine Scriptures. Zosimas used to relate how, as soon as he was taken from his mother's breast, he was handed over to the monastery where he went through his training as an ascetic till he reached the age of 53. After that, he began to be tormented with the thought that he was perfect in everything and needed no instruction from anyone, saying to himself mentally, "Is there a monk on earth who can be of use to me and show me a kind of asceticism that I have not accomplished? Is there a man to be found in the desert who has
surpassed me?"
Thus thought the elder, when suddenly an angel appeared to him and said: "Zosimas, valiantly hast thou struggled, as far as this is within the power of man, valiantly hast thou gone through the ascetic course. But there is no man who has attained perfection. Before thee liest unknown
struggles greater than those thou hast already accomplished. That thou mayest know how many other ways lead to salvation, leave thy native land like the renowned patriarch Abraham and go to the monastery by the River Jordan."
Zosimas did as he was told. he left the monastery in which he had lived from childhood, and went to the River Jordan. At last he reached the community to which God had sent him. Having knocked at the door of the monastery, he told the monk who was the porter who he was; and the porter told the abbot. On being admitted to the abbot's presence, Zosimas made the usual monastic prostration and prayer. Seeing that he was a monk the abbot asked: "Where dost thou come from, brother, and why hast thou come to us poor old men?"
Zosimas replied: "There is no need to speak about where I have come from, but I have come, father, seeking spiritual profit, for I have heard great things about thy skill in leading souls to God."
"Brother," the abbot said to him, "Only God can heal the infirmity of the soul. May He teach thee and us His divine ways and guide us. But as it is the love of Christ that has moved thee to visit us poor old men, then stay with us, if that is why thou hast come. May the Good Shepherd Who laid down His life for our salvation fill us all with the grace of the Holy Spirit."
After this, Zosimas bowed to the abbot, asked for his prayers and blessing, and stayed in the monastery. There he saw elders proficient both in action and the contemplation of God, aflame in spirit, working for the Lord. They sang incessantly, they stood in prayer all night, work was ever in their hands and psalms on their lips. Never an idle word was heard among them, they knew nothing about acquiring temporal goods or the cares of life. But they had one desire - to become in body like corpses. Their constant food was the Word of God, and they sustained their bodies on bread and water, as much as their love for God allowed them Seeing this, Zosimas was greatly edified and prepared for the struggle that lay before him.
Many days passed and the time drew near when all Christians fast and prepare themselves to worship the Divine Passion and Resurrection of Christ. The monastery gates were kept always locked and only opened when one of the community was sent out on some errand. It was a desert place, not only unvisited by people of the world but even unknown to them.
There was a rule in that monastery which was the reason why God brought Zosimas there. At the beginning of the Great Fast [on Forgiveness Sunday] the priest celebrated the holy Liturgy and all partook of the holy body and blood of Christ. After the Liturgy they went to the refectory and would eat a little lenten food.
Then all gathered in church, and after praying earnestly with prostrations, the elders kissed one another and asked forgiveness. And each made a prostration to the abbot and asked his blessing and prayers for the struggle that lay before them. After this, the gates of the monastery were thrown open, and singing, "The Lord is my light and my Savior; whom shall I fear? The Lord is the defender of my life; of whom shall I be afraid?" (Psalm 26:1) and the rest of that psalm, all went out into the desert and crossed the River Jordan. Only one or two brothers were left in the monastery, not to guard the property (for there was nothing to rob), but so as not to leave the church without Divine Service. Each took with him as much as he could or wanted in the way of food, according to the needs of his body: one would take a little bread, another some figs, another dates or wheat soaked in water. And some took nothing but their own body covered with rags and fed when nature forced them to it on the plants that grew in the desert.
After crossing the Jordan, they all scattered far and wide in different directions. And this was the rule of life they had, and which they all observed -- neither to talk to one another, nor to know how each one lived and fasted. If they did happen to catch sight of one another, they went to another part of the country, living alone and always singing to God, and at a definite time eating a very small quantity of food. In this way they spent the whole of the fast and used to return to the monastery a week before the Resurrection of Christ, on Palm Sunday. Each one returned having his own conscience as the witness of his labor, and no one asked another how he had spent his time in the desert. Such were rules of the monastery. Everyone of them whilst in the desert struggled with himself before the Judge of the struggle -- God -- not seeking to please men and fast before the eyes of all. For what is done for the sake of men, to win praise and honor, is not only useless to the one who does it but sometimes the cause of great punishment.
Zosimas did the same as all. And he went far, far into the desert with a secret hope of finding some father who might be living there and who might be able to satisfy his thirst and longing. And he wandered on tireless, as if hurrying on to some definite place. He had already walked for 20 days and when the 6th hour came he stopped and, turning to the East, he began to sing the sixth Hour and recite the customary prayers. He used to break his journey thus at fixed hours of the day to rest a little, to chant psalms standing and to pray on bent knees.
And as he sang thus without turning his eyes from the heavens, he suddenly saw to the right of the hillock on which he stood the semblance of a human body. At first he was confused thinking he beheld a vision of the devil, and even started with fear. But, having guarded himself with the sign of the Cross and banished all fear, he turned his gaze in that direction and in truth saw some form gliding southwards. It was naked, the skin dark as if burned up by the heat of the sun; the hair on its head was white as a fleece, and not long, falling just below its neck. Zosimas was so overjoyed at beholding a human form that he ran after it in pursuit, but the form fled from him. He followed.
At length, when he was near enough to be heard, he shouted: "Why dost thou run from an old man and a sinner? Slave of the True God, wait for me, whoever thou art, in God's name I tell thee, for the love of God for Whose sake thou art living in the desert."
"Forgive me for God's sake, but I cannot turn towards thee and show thee my face, Abba Zosimas. For I am a woman and naked as thou dost see with the uncovered shame of my body. But if thou wouldst like to fulfill one wish of a sinful woman, throw me thy cloak so that I can cover my body and can turn to thee and ask for thy blessing."
Here terror seized Zosimas, for he heard that she called him by name. But he realized that she could not have done so without knowing anything of him if she had not had the power of spiritual insight.
He at once did as he was asked. He took off his old, tattered cloak and threw it to her, turning away as he did so. She picked it up and was able to cover at least a part of her body. Then she turned to Zosimas and said: "Why didst thou wish, Abba Zosimas, to see a sinful woman? What dost thou wish to hear or learn from me, thou who hast not shrunk from such great struggles?"
Zosimas threw himself on the ground and asked for her blessing. She likewise bowed down before him. And thus they lay on the ground prostrate asking for each other's blessing. And one word alone could be heard from both: "Bless me!" After a long while the woman said to Zosimas: "Abba Zosimas, it is thee who must give blessing and pray. Thou art dignified by the order of priesthood and for many years thou hast been standing before the holy altar and offering the sacrifice of the Divine Mysteries."
This flung Zosimas into even greater terror. At length with tears he said to her: "O mother, filled with the Spirit, by thy mode of life it is evident that thou livest with God and have died to the world. The Grace granted to thee is apparent - for thou hast called me by name and recognized that I am a priest, though thou hast never seen me before. Grace is recognized not by one's orders, but by gifts of the Spirit, so give me thy blessing for God's sake, for I need thy prayers."
Then giving way before the wish of the elder the woman said: "Blessed is God Who cares for the salvation of men and their souls."
Zosimas answered: "Amen."
And both rose to their feet. Then the woman asked the elder: "Why hast thou come, man of God, to me who am so sinful? Why dost thou wish to see a woman naked and devoid of every virtue? Though I know one thing -- the Grace of the Holy Spirit has brought thee to render me a service in time. Tell me, father, how are the Christian peoples living? And the kings? How is the Church guided?"
Zosimas said: "By thy prayers, mother, Christ has granted lasting peace to all. But fulfill the unworthy petition of an old man and pray for the whole world and for me who am a sinner, so that my wanderings in the desert may not be fruitless."
She answered: "Thou who art a priest, Abba Zosimas, it is thee who must pray for me and for all -- for this is thy calling. But as we must all be obedient, I will gladly do what thou dost ask."
And with these words she turned to the East, and raising her eyes to heaven and stretching out her hands, she began to pray in a whisper. One could not hear separate words, so that Zosimas could not understand anything that she said in her prayers. Meanwhile he stood, according to his own word, all in a flutter, looking at the ground without saying a word. And he swore, calling God to witness, that when at length he thought that her prayer was very long, he took his eyes off the ground and saw that she was raised about a forearm's distance from the ground and stood praying in the air. When he saw this, even greater terror seized him and he fell on the ground weeping and repeating many times, "Lord have mercy."
And whilst lying prostrate on the ground he was tempted by a thought: Is it not a spirit, and perhaps her prayer is hypocrisy. But at the very same moment the woman turned round, raised the elder from the ground and said: "Why do thoughts confuse thee, Abba, and tempt thee about me, as if I were a spirit and a dissembler in prayer? Know, holy father, that I am only a sinful woman, though I am guarded by Holy baptism. And I am no spirit but earth and ashes, and flesh alone."
And with these words she guarded herself with the sign of the Cross on her forehead, eyes, mouth and breast, saying: "May God defend us from the evil one and from his designs, for fierce is his struggle against us."
Hearing and seeing this, the elder fell to the ground and, embracing her feet, he said with tears: "I beg thee, by the Name of Christ our God, Who was born of a Virgin, for Whose sake thou hast stripped thy self, for Whose sake thou hast exhausted thy flesh, do not hide from thy slave, who thou art and whence and how thou hast come into this desert. Tell me everything so that the marvelous works of God may become known. A hidden wisdom and a secret treasure -- what profit is there in them? Tell me all, I implore thee. For not out of vanity or for self-display wilt thou speak but to reveal the truth to me, an unworthy sinner. I believe in God, for whom thou dost live and whom thou dost serve. I believe that He led me into this desert so as to show me His ways in regard to thee. It is not in our power to resist the plans of God. If it were not the will of God that thee and thy life would be known, He would not have allowed me to see thee and would not have strengthened me to undertake this journey, one like me who never before dared to leave his cell."
Much more said Abba Zosimas. But the woman raised him and said: "I am ashamed, Abba, to speak to thee of my disgraceful life, forgive me for God's sake! But as thou hast already seen my naked body I shall likewise lay bare before thee my work, so that thou mayest know with what shame and obscenity my soul is filled. I was not running away out of vanity, as thou thought, for what have I to be proud of -- I who was the chosen vessel of the devil? But when I start my story thou wilt run from me, as from a snake, for thy ears will not be able to bear the vileness of my actions. But I shall tell thee all without hiding anything, only imploring thee first of all to pray incessantly for me, so that I may find mercy on the day of Judgment."
The elder wept and the woman began her story. "My native land, holy father, was Egypt. Already during the lifetime of my parents, when I was twelve years old, I renounced their love and went to Alexandria. I am ashamed to recall how there I at first ruined my maidenhood and then unrestrainedly and insatiably gave myself up to sensuality. It is more becoming to speak of this briefly, so that thou may just know my passion and my lechery. For about seventeen years, forgive me, I lived like that. I was like a fire of public debauch. And it was not for the sake of gain -- here I speak the pure truth. Often when they wished to pay me, I refused the money. I acted in this way so as to make as many men as possible to try to obtain me, doing free of charge what gave me pleasure. Do not think that I was rich and that was the reason why I did not take money. I lived by begging, often by spinning flax, but I had an insatiable desire and an irrepressible passion for lying in filth. This was life to me. Every kind of abuse of nature I regarded as life. That is how I lived. Then one summer I saw a large crowd of Libyans and Egyptians running towards the sea. I asked one of them, `Where are these men hurrying to?' He replied, `They are all going to Jerusalem for the Exaltation of the Precious and Lifegiving Cross, which takes place in a few days.' I said to him, `Will they take me with them if I wish to go?' `No one will hinder thee if thou hast money to pay for the journey and for food.' And I said to him, `To tell thee the truth, I have no money, neither have I food. But I shall go with them and shall go aboard. And they shall feed me, whether they want to or not. I have a body -- they shall take it instead of pay for the journey.' I was suddenly filled with a desire to go, Abba, to have more lovers who could satisfy my passion. I told thee, Abba Zosimas, not to force me to tell thee of my disgrace. God is my witness, I am afraid of defiling thee and the very air with my words."
Zosimas, weeping, replied to her: "Speak on for God's sake, mother, speak and do not break the thread of such an edifying tale."
And, resuming her story, she went on: "That youth, on hearing my shameless words, laughed and went off. While I, throwing away my spinning wheel, ran off towards the sea in the direction which everyone seemed to be taking. And, seeing some young men standing on the shore, about ten or more of them, full of vigor and alert in their movements, I decided that they would do for my purpose (it seemed that some of them were waiting for more travelers whilst others had gone ashore). Shamelessly, as usual, I mixed with the crowd, saying, `Take me with thee to the place thou art going to; thou wilt not find me superfluous.' I also added a few more words calling forth general laughter. Seeing my readiness to be shameless, they readily took me aboard the boat. Those who were expected came also, and we set sail at once. How shall I relate to thee what happened after this? Whose tongue can tell, whose ears can take in all that took place on the boat during that voyage! And to all this I frequently forced those miserable youths even against their own will. There is no mentionable or unmentionable depravity of which I was not their teacher. I am amazed, Abba, how the sea stood our licentiousness, how the earth did not open its jaws, and how it was that Hell did not swallow me alive, when I had entangled in my net so many souls. But I think God was seeking my repentance. For He does not desire the death of a sinner but magnanimously awaits his return to Him. At last we arrived in Jerusalem. I spent the days before the festival in the town, living the same kind of life, perhaps even worse. I was not content with the youths I had seduced at sea and who had helped me to get to Jerusalem; many others -- citizens of the town and foreigners -- I also seduced. The holy day of the Exaltation of the Cross dawned while I was still flying about -- hunting for youths. At daybreak I saw that everyone was hurrying to the church, so I ran with the rest. When the hour for the holy elevation approached, I was trying to make my way in with the crowd which was struggling to get through the church doors. I had at last squeezed through with great difficulty almost to the entrance of the temple, from which the life-giving Tree of the Cross was being shown to the people. But when I trod on the doorstep which everyone passed, I was stopped by some force which prevented my entering. Meanwhile I was brushed aside by the crowd and found myself standing alone in the porch. Thinking that this had happened because of my woman's weakness, I again began to work my way into the crowd, trying to elbow myself forward. But in vain I struggled. Again my feet trod on the doorstep over which others were entering the church without encountering any obstacle. I alone seemed to remain unaccepted by the church. It was as if there was a detachment of soldiers standing there to oppose my entrance. Once again I was excluded by the same mighty force and again I stood in the porch.
Having repeated my attempt three or four times, at last I felt exhausted and had no more strength to push and to be pushed, so I went aside and stood in a corner of the porch. And only then with great difficulty it began to dawn on me, and I began to understand the reason why I was prevented from being admitted to see the life-giving Cross. The word of salvation gently touched the eyes of my heart and revealed to me that it was my unclean life which barred the entrance to me. I began to weep and lament and beat my breast, and to sigh from the depths of my heart. And so I stood weeping when I saw above me the icon of the most holy Mother of God. And turning to her my bodily and spiritual eyes I said: `O Lady, Mother of God, who gave birth in the flesh to God the Word, I know, O how well I know, that it is no honor or praise to thee when one so impure and depraved as I look up to thy icon, O ever-virgin, who didst keep thy body and soul in purity. Rightly do I inspire hatred and disgust before thy virginal purity. But I have heard that God Who was born of thee became man on purpose to call sinners to repentance. Then help me, for I have no other help. Order the entrance of the church to be opened to me. Allow me to see the venerable Tree on which He Who was born of thee suffered in the flesh and on which He shed His holy Blood for the redemption of sinners and for me, unworthy as I am. Be my faithful witness before thy son that I will never again defile my body by the impurity of fornication, but as soon as I have seen the Tree of the Cross I will renounce the world and its temptations and will go wherever thou wilt lead me.'
Thus I spoke and as if acquiring some hope in firm faith and feeling some confidence in the mercy of the Mother of God, I left the place where I stood praying. And I went again and mingled with the crowd that was pushing its way into the temple. And no one seemed to thwart me, no one hindered my entering the church. I was possessed with trembling, and was almost in delirium. Having got as far as the doors which I could not reach before -- as if the same force which had hindered me cleared the way for me -- I now entered without difficulty and found myself within the holy place. And so it was I saw the lifegiving Cross. I saw too the Mysteries of God and how the Lord accepts repentance. Throwing myself on the ground, I worshipped that holy earth and kissed it with trembling. Then I came out of the church and went to her who had promised to be my security, to the place where I had sealed my vow. And bending my knees before the Virgin Mother of God, I addressed to her such words as these: `O loving Lady, thou hast shown me thy great love for all men. Glory to God Who receives the repentance of sinners through thee. What more can I recollect or say, I who am so sinful? It is time for me, O Lady to fulfill my vow, according to thy witness. Now lead me by the hand along the path of repentance!'
And at these words I heard a voice from on high: `If thou wilt cross the Jordan thou wilt find glorious rest.'
Hearing this voice and having faith that it was for me, I cried to the Mother of God: `O Lady, Lady, do not forsake me!'
With these words I left the porch of the church and set off on my journey. As I was leaving the church a stranger glanced at me and gave me three coins, saying: `Sister, take these.'
And, taking the money, I bought three loaves and took them with me on my journey, as a blessed gift. I asked the person who sold the bread: `Which is the way to the Jordan?' I was directed to the city gate which led that way. Running on I passed the gates and still weeping went on my journey. Those I met I asked the way, and after walking for the rest of that day (I think it was nine o'clock when I saw the Cross) I at length reached at sunset the Church of St. John the Baptist which stood on the banks of the Jordan. After praying in the temple, I went down to the Jordan and rinsed my face and hands in its holy waters. I partook of the holy and life-giving Mysteries in the Church of the Forerunner and ate half of one of my loaves. Then, after drinking some water from Jordan, I lay down and passed the night on the ground. In the morning I found a small boat and crossed to the opposite bank. I again prayed to Our Lady to lead me whither she wished. Then I found myself in this desert and since then up to this very day I am estranged from all, keeping away from people and running away from everyone. And I live here clinging to my God Who saves all who turn to Him from faintheartedness and storms."
Zosimas asked her: "How many years have gone by since thou began to live in this desert?"
She replied: "Forty-seven years have already gone by, I think, since I left the holy city."
Zosimas asked: "But what food dost thou find?"
The woman said: "I had two and a half loaves when I crossed the Jordan. Soon they dried up and became hard as rock. Eating a little I gradually finished them after a few years."
Zosimas asked. "Can it be that without getting ill thou hast lived so many years thus, without suffering in any way from such a complete change?"
The woman answered: "Thou dost remind me, Zosimas, of what I dare not speak of. For when I recall all the dangers which I overcame, and all the violent thoughts which confused me, I am again afraid that they will take possession of me."
Zosimas said: "Do not hide from me anything; speak to me without concealing anything."
And she said to him: "Believe me, Abba, seventeen years I passed in this desert fighting wild beasts -- mad desires and passions. When I was about to partake of food, I used to begin to regret the meat and fish of which I had so much in Egypt. I regretted also not having wine which I loved so much. For I drank a lot of wine when I lived in the world, while here I had not even water. I used to burn and succumb with thirst. The mad desire for profligate songs also entered me and confused me greatly, edging me on to sing satanic songs which I had learned once. But when such desires entered me I struck myself on the breast and reminded myself of the vow which I had made, when going into the desert. In my thoughts I returned to the icon of the Mother of God which had received me and to her I cried in prayer. I implored her to chase away the thoughts to which my miserable soul was succumbing. And after weeping for long and beating my breast I used to see light at last which seemed to shine on me from everywhere. And after the violent storm, lasting calm descended. And how can I tell thee about the thoughts which urged me on to fornication, how can I express them to thee, Abba? A fire was kindled in my miserable heart which seemed to burn me up completely and to awake in me a thirst for embraces. As soon as this craving came to me, I flung myself on the earth and watered it with my tears, as if I saw before me my witness, who had appeared to me in my disobedience, and who seemed to threaten punishment for the crime. And I did not rise from the ground (sometimes I lay thus prostrate for a day and a night) until a calm and sweet light descended and enlightened me and chased away the thoughts that possessed me. But always I turned to the eyes of my mind to my Protectress, asking her to extend help to one who was sinking fast in the waves of the desert. And I always had her as my Helper and the Accepter of my repentance. And thus I lived for seventeen years amid constant dangers. And since then even till now the Mother of God helps me in everything and leads me as it were by the hand."
Zosimas asked: "Can it be that thou didst not need food and clothing?"
She answered: "After finishing the loaves I had, of which I spoke, for seventeen years I have fed on herbs and all that can be found in the desert. The clothes I had when I crossed the Jordan became torn and worn out. I suffered greatly from the cold and greatly from the extreme heat. At times the sun burned me up and at other times I shivered from the frost, and frequently falling to the ground I lay without breath and without motion. I struggled with many afflictions and with terrible temptations. But from that time till now the power of God in numerous ways has guarded my sinful soul and my humble body. When I only reflect on the evils from which Our Lord has delivered me I have imperishable food for hope of salvation. I am fed and clothed by the all-powerful Word of God, the Lord of all. For it is not by bread alone that man lives. And those who have stripped off the rags of sin have no refuge, hiding themselves in the clefts of the rocks (Job 24; Heb. 11:38)."
Hearing that she cited words of Scripture, from Moses and Job, Zosimas asked her: "And so thou hast read the psalms and other books?"
She smiled at this and said to the elder: "Believe be, I have not seen a human face ever since I crossed the Jordan, except thy s today. I have not seen a beast or a living being ever since I came into the desert. I never learned from books. I have never even heard anyone who sang and read from them. But the word of God which is alive and active, by itself teaches a man knowledge. And so this is the end of my tale. But, as I asked thee in the beginning, so even now I implore thee for the sake of the Incarnate word of God, to pray to the Lord for me who am such a sinner."
Thus concluding her tale she bowed down before him. And with tears the elder exclaimed: "Blessed is God Who creates the great and wondrous, the glorious and marvelous without end. Blessed is God Who has shown me how He rewards those who fear Him. Truly, O Lord, Thou dost not forsake those who seek Thee!"
And the woman, not allowing the elder to bow down before her, said: "I beg thee, holy father, for the sake of Jesus Christ our God and Savior, tell no one what thou hast heard, until God delivers me of this earth. And now depart in peace and again next year thou shalt see me, and I thee, if God will preserve us in His great mercy. But for God's sake, do as I ask thee. Next year during Lent do not cross the Jordan, as is thy custom in the monastery."
Zosimas was amazed to hear that she know the rules of the monastery and could only say: "Glory to God Who bestows great gifts on those who love Him."
She continued: "Remain, Abba, in the monastery. And even if thou dost wish to depart, thou wilt not be to do so. And at sunset of the holy day of the Last Supper, put some of the life-giving Body and Blood of Christ into a holy vessel worthy to hold such Mysteries for me, and bring it. And wait for me on the banks of the Jordan adjoining the inhabited parts of the land, so that I can come and partake of the life-giving Gifts. For, since the time I communicated in the temple of the Forerunner before crossing the Jordan even to this day I have not approached the Holy Mysteries. And I thirst for them with irrepressible love and longing. and therefore I ask and implore thee to grant me my wish, bring me the life-giving Mysteries at the very hour when Our Lord made His disciples partake of His Divine Supper. Tell John the Abbot of the monastery where thou dost live: Look to thy self and to thy brothers, for there is much that needs correction. Only do not say this now, but when God guides thee. Pray for me!"
With these words she vanished in the depths of the desert. And Zosimas, falling down on his knees and bowing down to the ground on which she had stood, sent up glory and thanks to God. And, after wandering thorough the desert, he returned to the monastery on the day all the brothers returned.
For the whole year he kept silent, not daring to tell anyone of what he had seen. But in his soul he prayed to God to give him another chance of seeing the ascetic's dear face. And when at length the first Sunday of the Great Fast came, all went out into the desert with the customary prayers and the singing of psalms. Only Zosimas was held back by illness -- he lay in a fever. And then he remembered what the saint had said to him: "and even if thou dost wish to depart, thou wilt not be able to do so."
Many days passed and at last recovering from his illness he remained in the monastery. And when again the monks returned and the day of the Last Supper dawned, he did as he had been ordered. And placing some of the most pure Body and Blood into a small chalice and putting some grapes and dates and lentils soaked in water into a small basket, he departed for the desert and reached the banks of the Jordan and sat down to wait for the saint. He waited for a long while and then began to doubt. Then raising his eyes to heaven, he began to pray: "Grant me O Lord, to behold that which Thou hast allowed be to behold once. Do not let me depart in vain, bearing the burden of my sins."
And then another thought struck him: "And what if she does come? There is no boat; how will she cross the Jordan to come to me who am so unworthy?"
And as he was pondering thus he saw the holy woman appear and stand on the other side of the river. Zosimas got up rejoicing and glorifying and thanking God. And again the thought came to him that she could not cross the Jordan. Then he saw that she made the sign of the Cross over the waters of the Jordan (and the night was a moonlight one, as he related afterwards) and then she at once stepped on to the waters and began walking across the surface towards him. And when he wanted to prostrate himself, she cried to him while still walking on the water: "What art thou doing, Abba, thou art a priest and carrying the divine Gifts!"
He obeyed her and on reaching the shore she said to the elder: "Bless, father, bless me!"
He answered her trembling, for a state of confusion had overcome him at the sight of the miracle: "Truly God did not lie when He promised that when we purify ourselves we shall be like Him. Glory to Thee, Christ our God, Who has shown me through this thy slave how far away I stand from perfection."
Here the woman asked him to say the Creed and our Father. He began, she finished the prayer and according to the custom of that time gave him the kiss of peace on the lips. Having partaken of the Holy Mysteries, she raised her hands to heaven and sighed with tears in her eyes, exclaiming: "Now lettest Thou Thy servant depart in peace, O Lord, according to Thy word; for my eyes have seen Thy salvation."
Then she said to the elder: "Forgive me, Abba, for asking thee, but fulfill another wish of mine. Go now to the monastery and let God's grace guard thee. And next year come again to the same place where I first met thee. Come for God's sake, for thou shalt again see me, for such is the will of God."
He said to her: "From this day on I would like to follow thee and always see thy holy face. But now fulfill the one and only wish of an old man and take a little of the food I have brought for thee."
And he showed her the basket, while she just touched the lentils with the tips of her fingers, and taking three grains said that the Holy Spirit guards the substance of the soul unpolluted. Then she said: "Pray, for God's sake pray for me and remember a miserable wretch."
Touching the saint's feet and asking for her prayers for the Church, the kingdom and himself, he let her depart with tears, while he went off sighing and sorrowful, for he could not hope to vanquish the invincible. Meanwhile she again made the sign of the Cross over the Jordan, and stepped on to the waters and crossed over as before. And the elder returned filled with joy and terror, accusing himself of not having asked the saint her name. But he decided to do so next year.
And when another year had passed, he again went into the desert. He reached the same spot but could see no sign of anyone. so raising his eyes to heaven as before, he prayed: "Show me, O Lord, Thy pure treasure, which Thou hast concealed in the desert. Show me, I pray Thee, the angel in the flesh, of which the world is not worthy."
Then on the opposite bank of the river, her face turned towards the rising sun, he saw the saint lying dead. Her hands were crossed according to custom and her face was turned to the East. Running up he shed tears over the saint's feet and kissed them, not daring to touch anything else.
For a long time he wept. Then reciting the appointed psalms, he said the burial prayers and thought to himself: "Must I bury the body of a saint? Or will this be contrary to her wishes?" And then he saw words traced on the ground by her head: "Abba Zosimas, bury on this spot the body of humble Mary. Return to dust that which is dust and pray to the Lord for me, who departed in the month of Fermoutin of Egypt, called April by the Romans, on the first day, on the very night of our Lord's Passion, after having partaken of the Divine Mysteries." [St. Mary died in 522 A. D.]
Reading this the elder was glad to know the saint's name. He understood too that as soon as she had partaken of the Divine Mysteries on the shore of the Jordan she was at once transported to the place where she died. The distance which Zosimas had taken twenty days to cover, Mary had evidently traversed in an hour and had at once surrendered her soul to God.
Then Zosimas thought: "It is time to do as she wished. But how am I to dig a grave with nothing in my hands?"
And then he saw nearby a small piece of wood left by some traveler in the desert. Picking it up he began to dig the ground. But the earth was hard and dry and did not yield to the efforts of the elder. He grew tired and covered with sweat. He sighed from the depths of his soul and lifting up his eyes he saw a big lion standing close to the saint's body and licking her feet. At the sight of the lion he trembled with fear, especially when he called to mind Mary's words that she had never seen wild beasts in the desert. But guarding himself with the sign of the cross, the thought came to him that the power of the one lying there would protect him and keep him unharmed. Meanwhile the lion drew nearer to him, expressing affection by every movement.
Zosimas said to the lion: "The Great One ordered that her body was to be buried. But I am old and have not the strength to dig the grave (for I have no spade and it would take too long to go and get one), so canst thou carry out the work with thy claws? Then we can commit to the earth the mortal temple of the saint."
While he was still speaking the lion with his front paws began to dig a hole deep enough to bury the body.
Again the elder washed the feet of the saint with his tears and calling on her to pray for all, covered the body with earth in the presence of the lion. It was as it had been, naked and uncovered by anything but the tattered cloak which had been given to her by Zosimas and with which Mary, turning away, had managed to cover part of her body. Then both departed. The lion went off into the depth of the desert like a lamb, while Zosimas returned to the monastery glorifying and blessing Christ our Lord. And on reaching the monastery he told all the brothers about everything, and all marveled on hearing of God's miracles. And with fear and love they kept the memory of the saint.
Abbot John, as St. Mary had previously told Abba Zosimas, found a number of things wrong in the monastery and got rid of them with God's help. And Saint Zosimas died in the same monastery, almost attaining the age of a hundred, and passed to eternal life. The monks kept this story without writing it down and passed it on by word of mouth to one another.
But I (adds Sophronius) as soon as I heard it, wrote it down. Perhaps someone else, better informed, has already written the life of the Saint, but as far as I could, I have recorded everything, putting truth above all else. May God Who works amazing miracles and generously bestows gifts on those who turn to Him with faith, reward those who seek light for themselves in this story, who hear, read and are zealous to write it, and may He grant them the lot of blessed Mary together with all who at different times have pleased God by their pious thoughts and labors.
And let us also give glory to God, the eternal King, that He may grant us too His mercy in the day of judgment for the sake of Jesus Christ our Lord, to Whom belongs all glory, honor, dominion and adoration with the Eternal Father and the Most Holy and Life-giving Spirit, now and always, and though all ages. Amen.
