Canon Law & Easter Computus 5

PROLOGUE. To the lord to be revered by me, Abbot Gaudentius, Dionysius. The care and zeal of the dearest brethren, whom you govern through the grace of Christ, has compelled me to render into Latin eloquence the account which was written in Greek speech concerning the finding of the head of blessed John the Baptist; they saying that it is fitting that on his birthday — he than whom no greater has arisen among those born of women — this account which is handed down about him should be made known to the faithful peoples. With ready mind, therefore, in a discourse, though brief, I have unfolded what was being asked, especially because I have come to know that your holiness wishes this same thing to be done. Nor do I perceive that this has been done without divine indication:

and the same holy John, the forerunning herald of the Lord of truth, the summit of all the prophets, and founder of monks, just as he first showed himself to monks — who once took up his most sacred head from the house of Herod, that impious king, and afterwards, when it had been carried off to Emesa and for many ages remained unknown, again revealed himself to monks — so now he has deigned, through the office of monks, however humble, to make manifest this history concerning himself to the Romans. He delights, I believe, in the obedience of a venerable resolve, in order that, through those who follow the solitary life, he might unfold his glory in Christ.

And we say this, not as though we insolently arrogate to ourselves the consciousness of any illustrious mind, but because pious profession of itself sets forward holy zeal, even though our own slothful manner of life is not equal to it. But what manner of life that most blessed one then led, who among the faithful could be ignorant? For besides that surpassing bounty of the divine gift, by which he was conceived through promise, and, while yet enclosed within his mother's womb, in a womb made fruitful out of barrenness, recognized the Author of all things in the womb of the holy Virgin;

besides also that singular glory by which he was the Baptist of Christ and the friend of the heavenly Bridegroom, he often dwelt solitary in desert and hidden places, persevering day and night in fastings and prayers, clothed in camel's hair, and fed on locusts and wild honey. All these things are shown to be tokens of the highest continence and frugality, by which, renouncing the whole world with its pomps and delights, he deigned to see nothing else but Christ: to whom also, when he came to his baptism, he bore witness, saying, Behold the Lamb of God; behold him who takes away the sins of the world.

And although by such illustrious and magnificent deeds he set before all the examples of virtue, yet the chief men, together with the elders, and scribes and Pharisees, reproached his merits with insane audacities: which our Lord attests in the Gospel, and said, John the Baptist came neither eating nor drinking, and you say: He has a devil. Just so now very many Christians, without doubt like the Pharisees, if perchance they should see the servants of God abstaining, break forth into the same revilings and curses, and do not fear to pursue with their insults the very thing which they ought to attain by imitation:

so that a praiseworthy life, exposed to malign rumours, may be able to hold to a perseverance worthy of praise, whereby it may kindle the fervour of an ancient emulation. Now this hatred we endure because of the likeness of our morals, so that what our Lord says in the Gospel may be proved true in us also: If you were of this world, the world would love its own; but because you are not of this world, therefore the world hates you. These hatreds of the world Saint John incurred — whose festival is today celebrated by the Church throughout the whole world — which, even in the times of Julian, a tyrant rather than a prince, he endured in his remaining body, as the most sacred Gospels have recounted, his body having then been given over to burial by his disciples.

For the savage cruelty of the heathen, agreeing with the morals of the most impious and apostate Julian, having broken open the tomb of the most blessed one, madly dragged out his bones, and burning them with fire reduced them to dust, and scattered them everywhere in frantic fury. But the grace of Christ, which directs the hearts of his servants, had at that time brought thither, for the sake of prayer, certain monks from Jerusalem; who, seeing so wicked a crime perpetrated by the impious, while the heathen themselves stood astonished, transferred those same venerable relics, and soon set out from there, carrying with them the venerable treasure.

Behold, again the service of monks is divinely procured, so that, just as the head of this saint was found through monks, so too the remaining relics of his body might be preserved through monks: which were straightway sent to holy Athanasius, bishop of the city of Alexandria; and which afterwards Theophilus, bishop of the same city, destroying all the shrines of the idols, deposited with the immense veneration of the people in the basilica which, by pious devotion, he built under the name of the same most blessed John the Baptist. But now it is time that we should relate to you the aforesaid history, and that by this our labour we may effectually obtain the safeguards of your prayers. CONCERNING THE FINDING OF THE HEAD OF JOHN THE BAPTIST.

On the first finding of the precious head of the illustrious and glorious prophet, the forerunner, John the Baptist. Dionysius Exiguus being the translator. Two certain monks, having set out from the East, and desiring to behold the venerable places of the precious cross of Christ and of his glorious sepulchre — he who, for our salvation, was made man and endured death, through which he bestowed on us life and immortality — and also of his resurrection and ascension into heaven, came to Jerusalem. To one of these the forerunner of the Lord's coming and the Baptist of the eternal King, holy John, standing by, said: 'Coming to the house of Herod, once a king, take away with you my head, which you will find buried in the ground.'

When morning had dawned, the monk recounted to his brother the vision he had seen; but he, suspecting a delusion of the imagination, persuaded the one to whom the mystery had been revealed to think as he himself thought, namely that it was nothing. And when they had consigned the matter to neglect, on the following day the herald of truth stood before each of them separately, and appearing to them in like manner, spoke thus: 'Driving away every doubt of unbelief from your hearts, let your thought not waver toward the truth of the vision.' And when the one had reported the agreement to the other, confirmed by the twofold vision and dreading the punishment of disobedience, they fulfilled without delay what had been commanded them.

And with the divine grace going before them, they laid the head of the Baptist, which had been cut off for the sake of justice and piety, in a sackcloth of haircloth. I judge that the prophet was pleased with such a covering, since once in the desert his body had been clothed with camels' hair. So the monks returned, bearing the head which Herodias, receiving it upon a platter as the reward for her dancing daughter, had seized as though it were the longed-for spoil of the chase. Indeed, supposing that the rebukes of the prophetic tongue had now ceased, she would by no means permit that venerable head to be buried with the rest of the body, taking fear from their being joined together, and pondering this beyond doubt: that the body of the saint, if whole, would rise again with all ease.

but this could not come to pass if she herself retained the head. And therefore she did not deliver it to burial just anywhere, but buried it within the enclosure of her own house. For the love of an unlawful union, betrayed by its own devices, fashioned for itself images of reproach, and the wicked daughter of the devil dreaded the severed head of the just man; and thus deceived by the depravity of her thoughts, she henceforth believed herself to be hidden. The monks therefore, who had been counted worthy of so great a revelation of the Forerunner of Christ, taking up the venerable head, hastened to return home.

Now at that same time a certain potter of the city of Emesa, oppressed by many straits and lacking all things necessary, since he could no longer struggle against his extreme poverty, worn down by great weariness on account of the difficulty of his want, believed that he could end his life by departing. But it happened that as he fled he met these monks, who were carrying that most precious vessel of the desert. And when he had become their companion and fellow-traveler, they entrusted the burden to him in good faith, as travelers are wont to do alike, explaining the vision that had been revealed to them. But to the potter, who knew nothing of the mystery, the Forerunner appeared and admonished him to hide himself from his companions, and taking up what he was carrying, to flee away.

And when he had done this, he returned to his own house, from which he had departed; and from that time he continued to flourish, prospering in all things. He understood the author of his prosperity, and offered him honor and devout zeal befitting his own strength. And when he perceived death drawing near to him, carefully sealing the water-jar in which he kept that gift enclosed, he commended it to his own sister, recounting to her his former want and disclosing the wealth that was now in his hands.

And when he had recounted the misfortunes of his first poverty, which were now to be shunned, and had told her the manner in which he had been delivered from them, he begged her to treat the deposit honorably, and not to open the water-jar before what was within should reveal the outcome of the matter—pondering, as I suppose, that the vessel itself was a kind of womb to the Forerunner, so that, just as he had been made known to the Lord while placed in his mother's womb, so indeed, living after death, he might reveal the mystery of that urn at the opportune time. And therefore he did not keep silent about the author of his unhoped-for change [or: with the author of his change inspiring it], but said: 'O woman, you shall be taught by these very experiences, and shall come to know the manner of our life and conduct, from which we have been counted worthy to possess this treasure.

If therefore you also show reverence to this, you shall enjoy abundance of all good things, both present and to come. But if perhaps the length of time should take away your strength, or violent bodily sickness should waste you, so that you cannot pay it the due care, do not delay to hand over this gift to some pious and faithful man.' She, after her brother's death, as long as she had strength matching her devotion, is proved to have loved this holy charge. But when she yielded to the necessity of old age, she handed over the things that had been enjoined upon her by her brother, entrusting them to those who were to receive the pious deposit.

Now while very many received this gift by alternating succession, a certain Eustathius also, a monk by name and a presbyter of another sect, received what was kept in the water-jar, just as it had been sealed. For indeed those who had given it were unable to discern his religion, and judged him to be a pious man; but he, all too cunningly ascribing to himself the healings which were granted through the power of the holy head to those who came, strove, like a most worthless tavern-keeper, to adulterate the truth of the faith;

and at last, having become known to those servants who rightly and holily and inseparably glorified the blessed Trinity, he—who under the pretext of paternal veneration is proved to be contumelious toward the diminution of Christ, the Son of God—began to be expelled from the city of Emesa, with the judges also cooperating. But he begged those who sought to separate and drive him away in a saving manner from the holy flock, that they would grant him the space of at least one day to delay in that cave where it was established that the holy deposit lay, since he was now also pressed by the narrowness of the night-time. But by the providence of God he was frustrated in his hope. For he was not able to obtain that what he was contriving should be brought to pass.

So venerable men, following the resolve of the solitary life, took over that same cave. And as many succeeded one another in the monastery, at last, under the archimandrite Marcellus, the divine grace deigned to reveal him whom Gabriel announced and a barren mother brought forth: the dweller of the desert, the greatest rebuker of impiety and vindicator of the law, the Forerunner of the Lord, the friend of the Bridegroom the Savior, the Baptist, the herald of truth and most fervent lover of justice. The aforesaid venerable archimandrite Marcellus recounted the manner of his appearing in these words. Concerning the second finding of the precious head of the holy and most illustrious prophet, the Forerunner John the Baptist. By the same translator.

There appeared, he says, the thrice-blessed and universal apostle and faithful friend of our Savior Jesus Christ, in the middle of the week of the holy fasts of Lent, on the eighteenth day of the month Peritius, that is, on the twelfth before the Kalends of March, in the seven hundred and sixty-third year, in the sixth indiction, while the most pious emperors Valentinian and Marcian, servants of God, were reigning, under the most holy bishop Uranius of the city of Emesa, to whom this same thing was also revealed on the twenty-fourth day of the same month, that is, the sixth before the Kalends of March.

He revealed it to me, Marcellus, set in great fear and reverence, in the appearance of a fiery star, according to the most faithful visions set down below—He who founded all things in His power and prepared them in His wisdom; who knows all things before they come to be, and dispenses all things unto the salvation of the human race; who is blessed above all things forever. Amen. God therefore deigned that I, His servant, should be the beholder of the appointed vision. For I saw in a vision of the night, and behold, the doors of our monastery were opened, and set in great fear, I ran to close them. And again I behold a river bursting forth at our doors. But when I had seen this, astounded, I was wondering whence came so vast an immensity of waters.

And while I was pondering this within myself, lifting up my eyes I saw the presbyter Marcellus, who was the second after the archimandrite Maxentius, coming from the southern side of the river, and we were hearing the voices of many companies from the eastern quarter of the basilica of Saint Julian the martyr. A mighty sound of these was borne to us, and through those very waters the people were hastening with eager impetus. While I marveled how, walking in the midst of the waters, they came swiftly to us, and each company chanted psalms in its own tongue, suddenly there was heard the voice of those who were crying out from the east: 'Behold, Saint John the Baptist descends.'

And while I stood at the southern door, the eastern gates were opened, and the companies of those chanting psalms entered straightway. Leaving aside therefore the spectacle of the river, and standing at the beginning of the stairway, I beheld the holy office which they were celebrating in the monastery. And standing on that same stair, I saw two courts, one looking toward the west, and the other toward the south; and between the two courts a great temple, and each company entered into the court that looked toward the east, and worshiped toward the temple. But entering into the southern court, they at once fell silent. And when the companies had grown silent, others went before and cried out: 'Behold, Saint John has come.'

And while I stood on the same place of the stairway, Saint John, the Forerunner of the Lord, came, and I saw him in the temple that had been shown to me; and behold, one was at his right hand, and one at his left. And as he stood in the temple, the peoples of the companies began to approach him in order and to be blessed by him; and again chanting psalms they set out to the basilica of Saint Stephen the martyr that was gathering. And when the companies had dispersed, I too thought to go to him, that I might be blessed by him. And it seemed good to me to enter through those doors through which the companies had entered.

And because I had not seen that they gave anyone the kiss of peace, except only that they kissed at his feet, drawing near to him from the front part with fear and reverence, lowering my head to the ground I ran and held his feet. But he, taking hold of my chin, kissed me. And when I had been counted worthy of this, I was straightway awakened. Now after a few days had passed, I behold, and lo, the doors of the monastery on the southern side were again opened, and as it were I was crying out to the brethren, why they had left those doors;

and I went with quick step to close them, and behold I see Saint John standing at the outer door, and with him those two whom I had seen before, and I drew near to be blessed by him; and again lifting me up, he gave me peace. Now his garments were white; and soon, drawing forth from his bosom a vessel full of honey, he gave it to me, saying: 'Receive this blessing,' and he poured out that vessel of honey over my hands. And I questioned him, saying: 'Holy lord John, whence have you come to us?' He answered: 'I have come from Sebaste.' I therefore went before him, and both he and those who were with him entered into our monastery, and again he poured the vessel of honey over my hands.

And when I had carried his blessing up to the upper part of the dining-hall, he entered into the oratory; and when I had gone down to the oratory where he was, behold I see a pillar of fire before him. And seized by no small dread, I was roused up. Now after these things, before the door of the monastery, where the holy deposit was, should be handed over to us in the holy days of the fasts, when we had taken food in the evening, I also said to our brethren: 'Let each one of you not neglect to repeat his psalms.' And leaving me in the dining-hall, they went down to the beginning of the stairway that looks toward both monasteries.

And when they had sat down to repeat the psalms, the brother Isaac, lifting up his eyes to the right, saw fire burning on the boards of the door of the cave where the venerable head of Saint John the Baptist was deposited. And when the brother had seen it, he cried out and said: 'My lord, my lord, a fire has been kindled in the door of the cave.' And I answered: 'Fear not, brother, but fortifying yourself with the seal of Christ, persevere there.' But the brethren, closing the door out of fear, came swiftly to me. But I, recognizing the mystery from the visions shown to me before, said to them: 'Fear not, my brethren, for the Lord will make this prosperous for us.'

Now after five days the venerable presbyters and archimandrites Maxentius and Stephen, coming to the holy bishop on the Lord's Day in the evening, suggested to him all things concerning that cave which adjoined our monastery, that both might be joined together; and the bishop ordered this to be done. To him the presbyter Stephen said: 'By our command, tomorrow early I hand over the cave to brother Marcellus.' And in the morning, arriving, he handed over that monastery to us in the presence of the presbyters Palladius, Peter, Gennadius, and Stephen, archimandrite of the monastery of the Bethgali. And opening the door which was bolted, we entered together and worshiped.

And seeing the place to be exceedingly neglected, he admonished us to take care of it. And that same presbyter Stephen set out to visit the monasteries that were established in the hamlets. But I, Marcellus, taking the brethren, began to bestow care upon the monastery that had been given to us. And while we were cleansing those places, Peter, presbyter of the place Bethmamatis, came and said to me: 'Stephen, archimandrite of the Bethgali, begs that for the Lord's sake you would come with us to the monastery of blessed Carterius.' And I answered that I could not come, because I was bestowing care on the place committed to me; but he compelled me to set out with him. And as we were going on together, I said to him:

'Let us go up and greet Cyriacus, the deacon and archimandrite.' And going up and greeting him, we wished to set out to the aforesaid monastery of blessed Carterius. And Cyriacus the deacon said to me: 'Have you come for this purpose, that you should depart without delay?' To whom I answered: 'It is necessary that we walk quickly, because there has been handed over to us by the bishop yet another monastery, on which we are urgently bestowing our care.' Going down therefore, we came to the often-mentioned monastery; and when we had greeted the brethren and arranged the things that were necessary, we were returning. The aforesaid Peter and Stephen, presbyters and archimandrites, say to me: 'We bid you farewell; pray for us.' Then I said to them:

'Today we have received the monastery, and do you wish to depart? Stay, I pray you, and comfort us'; and I constrained them. And when evening had come, after the prayers, having taken food, we rested: they both in the upper dining-hall, I indeed there in the inner chamber. And while I was sleeping in that very [or: the middle of the] night in which the door of the monastery and of the cave was opened—that is, on the following day, the third day of the week, after the nocturnal prayers—as it were a man's hand struck me thrice on my right side, and I heard a great voice saying to me: 'Behold, the door is opened, and therefore know him who has made the entrance ready for you, lest perhaps you neglect it.' But I, turning with great fear, sat up, and I see a flaming star in the door where I was resting.

And conceiving greater fear, I signed myself with the cross of Christ, and it was in no way moved from that place. So I rose, and put my hands on the door where it was, and again it was found in the next door. But when I had opened the door, one of those who were resting there perceived it. And when I had come to the second door, the star was found in the third door. Then I behold it on the inner steps of the stairway. Now the doors of both monasteries were likewise thrown open, and the door of the cave was open. And behold, that star went before me, and I, following it, entered until it stood still in the little apse of the cave; and seeing this miracle, I worshiped the Lord, prostrate on the ground for many hours.

But I remembered that I had as guests the venerable men Peter and Stephen, presbyters and archimandrites, and lest they should suspect where I had been in the night, I rose up from prayer. And going up again, when I wished to enter the chamber, they say to me: 'Where have you been so long?' I answered: 'Because I went down for a necessary task.' And when I wished to go in where I had been resting, they say to me: 'Are you going in again?' But I, perceiving that I had been made astounded by the revelation I had seen, asked pardon as one out of his senses, and at once withdrew. But after it was morning, bidding me farewell, they went away to their own little cells. But I, when they had departed at daybreak, charged the brethren who were with me:

'Close the gates, remaining outside, and if perhaps anyone come to inquire, say that I am occupied.' For Palladius the presbyter often came, entering and reading the Gospel. So when he had come as usual, then the brethren denied him entrance, affirming the truth, namely that the Gospel too was under the key of the archimandrite, and it was excused to him. He came a second time, and came also a third, and so he entered. For I, taking a censer, placed incense in it, and humbly besought the gracious Lord to show me the place of the heavenly treasure. Taking also a hoe, I began to dig, and came to a place that was built of lime and ordinary tiles.

And the more I went down digging, so much the stronger a sound was rendered, as it were from the striking against a water-jar. And after I had dug and descended down to the floor, I found as it were sand poured out of bronze, and laboring much, I could scarcely separate the sand. After this, the sand having been removed, one larger tile appeared. Lifting this, I found beneath it a marble slab; and lifting the slab, I found the water-jar. Kindling a light with fear and reverence, and placing incense in the censer, I felt it carefully, and worshiping the Lord, I remained astounded a long while, and again I covered the holy water-jar. Straightway,

Gennadius the deacon and archimandrite came to us, and greeting me at the door of the cave, said to me: 'Come, I pray, let us enter the cave together.' And after we had worshiped there, he gave me the kiss of peace, and to my brethren, and said: 'I have lately arrived from my monastery of Caperelum, and I saw such a dream. It was as if we both stood in a certain cavern, in which there was a great abundance of most pure bread, as it were the sun, and a portion set above the loaves. And an immense multitude of people came and took of them. Neither did the loaves fail, nor did the men who had received them cease.

And now, as we were failing because of the multitude of the crowds, the loaves began to fly up over our hands, and so all received them, as many as flocked together to this grace of the gift.' But after he had recounted the dream to me, I answered: 'It is good that you have seen.' And pondering within myself what this vision might mean, and again reflecting on the things that had gone before, I said that this vision was from God. And knowing that these things had happened by divine power, I disclosed how Saint John the Baptist had deigned to appear; and he, as soon as he heard, remained astounded, and began to pray that I would show him the place, which I also did.

After these things we both went out, and were considering what ought to be done, and it seemed good to me that I should go first and inform Stephen, the presbyter and archimandrite of the monastery called Claramnium, and through him make it known to the bishop. And coming to his monastery, we did not find him. For he had gone, as we said, into the monasteries that were in the fields, on the very day on which he had given us the monastery and had opened the door of the cave. And when we had gone out, it pleased us to summon to us Cyriacus the deacon and archimandrite, and to reveal to him the mystery through which Saint John had deigned to appear to us. So we sent to him brother Isaac, saying: 'Come to us quickly.'

And when the brother had come to him and told him, he immediately came in obedience. And when we had greeted him, he disclosed to us a dream which he had seen, and it was in agreement with the vision which Gennadius the deacon had recounted to me. And when we had prayed, we straightway took care to make manifest to him the revelation of Saint John the Baptist, and he said: 'Let us consider what ought to be done.' And I said: 'I think it fitting that we make this known to the bishop.' And again learning that the often-mentioned Stephen, the presbyter and archimandrite, had not come from the field, we remained five days after the revelation had been shown to us.

Now on the Sabbath day, in the afternoon, while we were sitting and conversing, Saltus the collector and Maris the linen-merchant of Linopolis entered to us, and having spoken with us, they at once withdrew. But I told brother Isaac to close the door after them. And again, as we were sitting and speaking, I was so suddenly stricken in the knees that I was bent wholly over, nor could I rise up at all or perform any work. Then Gennadius and Cyriacus, deacons and archimandrites, say to me: 'Did we not tell you, Do not weave delays, but let us go and lay it before the notice of the bishop, since the presbyter Stephen is said not yet to have arrived?' But I remained vehemently afflicted.

But they, celebrating the evening office, entered where I lay, and announced, saying: 'We have satisfied Saint John with an oath, taking your person upon us, that the bishop shall learn the whole matter through you tomorrow before sunrise.' And I answered: 'You have done very well indeed in promising this same thing'; and straightway I was relieved of my pains. And on the following Lord's Day, coming together with the deacon Cyriacus and the monk Julian, we suggested to the bishop, who was then going out from the church after the morning prayers, saying that Saint John the Baptist had been revealed. But he, astounded, said: 'No one knows this, and which of you would dare to touch it?'

And Cyriacus the deacon said to him: 'When will you deign to come?' And he said: 'Tomorrow I will arrive.' But on the next day the bishop came with the presbyters and deacons, and entering the place, falling on their faces they worshiped. But Malchus the presbyter, one of those who had come with the bishop, moved by unbelief, said: 'Whence is it certain that this is the head of the Forerunner?' And putting forth his hand to touch the water-jar, it immediately withered, and his hand clung to the water-jar, nor could he pull it away. But when prayer had been earnestly made by all, and all glorified God and prayed for him, scarcely at last could he draw his hand away, but it remained thus powerless.

But the bishop, with all who were with him, taking the water-jar with the holy treasure deposited therein, placed it for the time in the diaconicon, that is, in the sacristy of the church, until a basilica should be built in his name. And when this was completed, as the day of his holy deposition was at hand, Saint John appeared to him whose hand had withered, saying: 'In that very procession, when the deposition takes place, put your hand upon the water-jar, and at once it shall be healed.' And when he had done this, it was restored to its former soundness. There took place the deposition of Saint

John the Forerunner and Baptist in his temple, on the twenty-sixth of the month of October, in the year 763, in the sixth indiction, while the religious and most pious and orthodox Augusti Valentinian the Younger and Marcian were reigning, princes worthy of everlasting memory: to the praise and glory of the great God and our Savior Jesus Christ, to whom be glory with the undefiled Father and the most holy and life-giving Spirit, unto the ages of ages. Amen. A sermon on the first, second, and third finding of the precious head of Saint John the Forerunner and Baptist. Translated by the Reverend Father Combefis. Again the divine Forerunner comes to us,

and again prayer draws near to keep the festal assembly, and here in this place to celebrate a sermon, performing a thanksgiving in a collect. Many are the solemnities of the wondrous Herald, all alike illustrious and renowned; and anyone can take for himself a brilliant theme from any single one of them, so that the several themes may, as is permitted, contribute their share, and one person may remember one, another another—since even to have remembered a single one, and to praise it worthily, is not only difficult for a discourse, but even impossible. For not only does the Forerunner's nativity surpass thought and the power of speech, but also that earlier conception and the exultation in his mother's womb, which prophecy too followed. Moreover, his upbringing, to which none of the others' is similar. The coming, too, of so great a man to the Jordan—

his coming—what power of speech would it not surpass and drive into straits? But what would you say of the Lord's coming to him, his head bowed before him, the touch of his hand, and the mysterious purification of baptism? Of all these, severally, there is a feast proper and peculiar to me, together with the glorious beheading which that greatest of men endured, smitten in the head by Herod as the wage of a wanton and shameless dance. But because to remember these things is not for this time, since they have their own appointed days, and they were briefly recounted by us above: leaving these aside, if you please, we will turn our discourse to other matters, which we have also resolved to pursue at present. Plainly the scope set before this discourse is to expound the finding of the precious head;

namely its showing forth, and its bringing into the open. For we know that this was not one finding only, but a second and a third. Since therefore, by the secret counsel of God, it was hidden on three occasions already, and as many times came forth and emerged from the bosom of the earth, it will be worth the effort that, mention having first been made of the first and then of the second finding, we may from this pass in order to the third—which the present discourse also has as its theme; although it is fitting elsewhere that it should cling to the rest as well, and not depend singly upon any one, since it makes use of all. Let it therefore approach the matter in this way, and show forth its purpose, by reason of which it was instituted, since it plainly lacks other titles. From this, then, the narration must be begun by it.

Now therefore the admirable John, the great herald and forerunner of Truth, had been beheaded by Herod; and Herodias, after the shameless dance, had hidden it safely in the obscure recesses of the very palace. For the wicked woman feared lest, being united to the rest of the trunk, he should be roused again to convict her of her crime. Yet not for a long time did she receive the deferred wage of the things she had perpetrated, since she herself ended her life by a most foul fate, and after her, her daughter; for she was cut down by the ice of a river upon her neck amid the winter, so that an equal punishment might overtake the offense.

Indeed, when John's head had thus been struck off, as we have said, and in this manner laid by the unchaste woman in hidden recesses of the earth, that precious and most useful jewel remained for many years unseen by the common crowd, untouched, unapproached. So perhaps it was that, by divine providence ordering it, the herald's possession might not be too easy, lest the loss of him and our contempt of longing for him should be too easy as well; but also, while persecution was growing strong out of the worship of idols, with Diocletian and Maximian as its authors, it was hardly fitting that so noble a treasure should be exposed to the base race of men and cast before swine—a treasure that shone brighter than any pearl. For that reason, I think, the sacred head remained hidden, so that it would be unknown to the crowd and would not betray itself.

But if there is some more hidden reason why it lay concealed and deferred its discovery, let those know it who contemplate greater things and apply their minds to loftier matters. When, however, the time was at last drawing near in which it should be revealed and brought forth from its hidden place in the earth, then indeed it was revealed and brought forth from concealment, at the time and in the manner that pleased Him who was bringing it forth. And the epoch of this time was when Constantine the Great had taken up the scepter of empire. As for the manner, let us see now in what way and by whose efforts it was made manifest and obtained this first finding. Two certain monks, having set out from the East, came to Jerusalem with the eager desire of seeing the Lord's sepulcher and of visiting all the holy places there.

To one of them the divine Forerunner appeared, saying: «Go both of you to the royal house of Herod, and take up my head, which is buried there beneath the ground.» When this one told the vision to his brother, and the brother refused to believe it, and while both hesitated to go where they had been bidden, John again presented himself to the two of them, commanded the same things, and sharpened their resolve. They forthwith set out, full of confidence (since the Forerunner himself, seen by them, prepared their way), at once dug up the place, and brought forth the head, which gleamed as though with the brightness of light and breathed out a fragrance of the sweetest odor, inexpressible in any words.

Having put the head into a sack of haircloth (so, I think, it seemed good to the Baptist, since he himself used to clothe his body with camel's hair), they departed from there. But while they were on their journey, a certain potter fell in with them, a man struggling in extreme poverty and in utterly afflicted circumstances. So when he had met them, and, as is customary, had joined them as a companion of the road, he became also a companion of their burden, being bidden by them to carry the sack. Foolish and frivolous men, who handed over their good and treasure to another! And indeed the poor man bore it, since the treasure entrusted to him was unknown to him; for the monks had not disclosed it.

But the divine Forerunner, appearing to him—since it seemed exceedingly fitting that the gift should pass to that man—both taught him what hidden thing he was carrying, and bade him flee with it. He fled swiftly, secretly from his companions, carrying off in safety only the treasure; and afterward John brought him countless blessings: he abounded in riches, enjoyed prosperous fortunes, and all other things turned out favorably for him. But when he was about to depart from human life, he handed over the gift, placed safely in a little chest, to his sister, and warned her not to bring out the chest before he should announce the end of his life; for in truth this was something great and would bestow great things. «For,» he said, «it has brought us great blessings, such as one could not easily attain even by telling of them.

Of these you too shall straightway be made a partaker, provided you hold the pledge in honor and venerate it; but it as well, when you are about to depart from human life, hand over to some faithful person in trust, and by your testament leave it to one dear to you and of honorable character.» When he had given these instructions to his sister, he departed from life; and she, as was fitting, exceedingly glad over the gift, devoted in heart toward it and venerating it just as her brother had, was herself also enriched with many benefits from it. But when her life too was sinking toward its setting, she consigned the treasure in trust to companions, and earnestly admonished and entreated them to guard it carefully.

But when afterward many others, succeeding one another, had obtained the pledge, and the trust had passed from some to others, it came at last into the hands of a certain monk. Eustathius was his name; but his mind was in no way sound in the faith, although his error had escaped the notice of others. He too, trafficking in grace, both concealed the entrusted pledge and concealed along with it the opinion he held (being, that is, an Arian). But when the men of Emesa, whence he himself also was sprung, had at length recognized his character and faith, and were about to drive him from the city, he begged for a respite of even a single day, and then they might cast him out. This was a malicious and crafty scheme.

For he had deposited the sacred head in a certain cave, and had thrust it into a water-jar, with a crust of stone set over its mouth and sand heaped upon it; and for that reason he kept seizing those delays of time, that he might carry off the pledge from there, and the foolish man might make it his own property. But the men of Emesa, not enduring to let him remain even for a moment, immediately drove him away, since the divine man plainly sharpened their impulse against him and impelled them to do the good without delay. Afterward there succeeded into the cave monkish men, who pursued the best manner of life; these indeed dwelt in the place, yet they had no knowledge at all of that most abundant treasure hidden therein from the idle.

And in this manner the first finding itself was accomplished, performed on this very day, around the twenty-fourth of February, as is the conjecture. But since, as they say, the pledge happened to be hidden once again—when, namely, the aforementioned Eustathius had contrived his scheme out of the depravity of his soul—it is worth our while to tell in what manner now, at what time, and by whose efforts the venerable head was found a second time as well, so that we may pass also to the third finding, for the sake of which this discourse of ours has been undertaken.

A certain Marcellus, illustrious in life and religious in character, who also acted as superior of the monastery situated by the cave, on a certain night in the middle of the week of fasting saw a dream of this sort, and related the vision to the brethren who served under him, in nearly these words: «It seemed to me,» he said, «that all the doors of the monastery were open, through which a certain river was passing with a great roar and rush of waters.» Thrown by this into amazement, he turned the vision over within himself, not knowing what he should infer or to what that vision pointed. And indeed, he said, while I was in this state, at once a certain voice was borne from on high, having a tremendous and great sound. Then also was heard the harmony of those sweetly chanting psalms.

Those who were performing this office were distributed separately into companies. This was the sense of the voice: «Behold, the great John, the Baptist of Christ, is shown forth.» The several companies that sent forth this voice were entering through the eastern gate. But when I, thrown into amazement by the things that had appeared, was leaning upon a certain ladder set there, two halls again came into view: one extended toward the east, the other toward the south. In the middle stood a most beautiful temple, into which the lamb-flocks, entering one by one, reverently rendered adoration. Then also two others of surpassing appearance at once became visible to me, crying out in these words: «Lo, here is for you the great John in the temple, whom both see and believe.»

Him too I beheld shining with much splendor. He looked upon the entering companies with smiling eyes, and to each in order bestowed the gift of his blessing. When those blessings had been imparted and had reached their end, I too approached, to be granted a blessing by him. And indeed I fell at his feet, wholly trembling and afraid. But he at once raised me up, and filling me with confidence, graciously consented to a kiss of his awe-inspiring mouth. Then also, bringing forth from his bosom a vessel full of honey, he handed it into my hands and bade me receive it. As soon as I received it, I was going out from there, and acted as a guide of the way. Then he, with no delay, followed after me, and we both together entered into the monastery.

They were his companions, and the companies I had seen, beside whom I also beheld a certain fiery pillar shining before them. Hence, struck with greater fear, out of my agitation I shook off sleep. Such was what befell me in my dream—long, and having a long interpretation, no less awesome than true, since both reckonings exist in it. Meanwhile I, hanging in doubt, commanded my subordinates that each one should discharge double his accustomed measure of prayers. Among these, one of them, Isaac by name, while he was still chanting and lifting his eyes to God, perceived before the cave a fire burning and entering within the doors of the temple. He at once made the vision known.

I, bidding him be silent—since from the earlier vision I had grasped the meaning of the matter beforehand—freed him from fear. For he seemed to me to have been terrified. But after five other days had passed, yet another vision befell me. For a certain hand, appearing by night, struck my right thigh; from which also a voice resounded, crying out in these words: «Arise; behold, I am granted to you as a gift. Moreover a star shall appear, which will be the indicator of the place.» Then I straightway arose, and at the same time the star went before me, until, coming on, it stood above the place where the cave was, in which there also stood a contiguous shell-niche, beneath which the sacred pledge lay buried.

And so, when I had beheld so clear a sign, falling upon my knees and earnestly supplicating Him who had made Himself visible to me, I began to dig the place with a mattock. Then, reaching a depth and striking upon a certain sand that had been poured in, after which there was also a tile, then a crust of stone, beneath it I found the most precious pledge, covered by a certain water-jar and stored away within it. Made glad in soul by this, I again at once concealed the place, drawing nothing forth from it, and thus far disclosing to no one what had been seen.

But since a little while afterward the abbot Gennadius too came to me—a man assuredly endowed by God with the gift of immense grace, who had himself also beheld a certain vision akin to the vision granted to me, related a little above, which he expounded to me in every detail; then I too, laying aside all hesitation, disclosed to him the things that had been shown to me, narrating each one word for word and concealing nothing from him. Hence, seized with joy and amazement, he kept asking that I show him both the trench and the place, and in what spot the sacred pledge had been laid. And indeed I do show it, nor do I forbid so great a man the sight. When then we had parted from one another, I was again tossed about by a sea of thoughts, turning over in my mind what I ought to do.

Hence this great thought also was set before me, that I should confer the matter with the bishop (for at that time Uranius presided over the Church of the Emesenes), and take him as a helper in that which had appeared, and make use of his counsels in the affair. But since I did not at once carry out the matter, but lingered over the undertaking, with my thoughts pulling me this way and that, and while referring it to others—namely to Cyriacus the deacon and certain others—I then also received the perception of my ill-advised mind, and how much harm the delay brought upon me. For late on the Sabbath, while I was sitting with those who were present and chatting about certain things, suddenly someone strikes a blow at my knees, and renders my whole body motionless, scarcely bent down to the ground.

When this was seen, those who were present, and chiefly the Gennadius whom I mentioned, turned to prayers and vows, and besought the great Forerunner to free me from the affliction and to restore my feet sound as before. For they knew on what account I had thus been chastised, and that the cause was the matter neglected by me and my delay. And when, the vow being immediately uttered, I had recovered my feet ready for the journey, I forthwith, with those companions, go to the bishop, deeming no business to be preferred to this. Then I disclose to him all that I had seen—the dream, the vision, the cave, the place, the buried water-jar, and finally the sacred head, on account of which all these things had occurred. The bishop at once girds himself to the task and gladly obeys the command;

and so, as the Lord's day was dawning, he came to the place with lamps, and reverently and with fear, stretching out his hand to the water-jar, brought forth the head—an awe-inspiring spectacle to those who saw it, and incredible to others who had not. For the hairs appeared to have grown upon it, a sweet odor was breathed forth, and an indescribable brightness flashed out. But since a presbyter, Malacus by name, the bishop's companion, was somewhat doubtful and hesitated whether this were indeed the head of the Forerunner, having thrust his hand into it rather boldly (since that wicked one is wont to envy good things), he too at once plucked the fruit of his unbelief, his right hand being dried up and clinging to the urn to which he had applied it.

And indeed it would have so remained, had not those who were present besought the saint for many hours that he would heal the man who was liable to punishment, and be reconciled to him who had been in doubt. The head of the Forerunner having thereupon been recovered (namely on February 24, the very day on which the first finding had also occurred), Bishop Uranius deposits the precious pledge thus far in his own church; and a little while after, raising up a temple of the Baptist, when many workmen had been added to it, he transfers the gift there—a rich and inexhaustible treasure for the city of Emesa, and indeed for every other city and region. Thus far the second finding and manifestation was made, when Valentinian and Marcian held the scepters of empire.

But it is worthwhile that we should also relate that which recently occurred—the third finding—for the sake of which our discourse was undertaken, and which is more widely known and more illustrious than the rest. When therefore the sacred head, as we have said, had been deposited at Emesa, and stood as a most abundant gift of grace for those who came from near, from far, and from all sides, the treasure had remained assigned to that place for many years; and although it was circumscribed by that place, yet its powers were not confined within its compass, but it abundantly unfolded its benefits, so that they reached all.

Indeed, how secret are the reasonings of God, and how incomprehensible His judgments! For when He had permitted the region of Emesa and the city of Emesa itself to be stormed by the hands of barbarians and to become subject to their dominion, yet He did not think it fitting that the most precious head should be among them and assigned to them. And so it was not; but, taken from there by the efforts of a certain pious and honorable worshiper, it is then transferred elsewhere—namely to Comana, a small and obscure city, which nevertheless, enriched by that pledge, turned out illustrious and was from then on more renowned than the rest.

The little vessel that held and contained the treasure within was a certain silver urn fitted together with golden plates, so that the precious pledge might be preserved in a precious vessel. But most people did not know—and especially the citizens of the queen of cities—in what place it had been set: both because the translation had been done secretly and without witness, and because the time at which it had occurred was unknown. For no one, so far as we have been able to ascertain, openly handed down that matter. And so the head remained at Comana, not even, I think, well enough known to its own inhabitants. For both the times and the deep ignorance of the affairs had obscured the matter:

especially when in the meantime the Iconomachs had arisen, who were so far from rendering veneration to the relics of the saints that, wherever these were known to exist, they even handed them over to the fire. For that reason, therefore, the most sacred pledge was thereafter visible or known to no one. But after the sum of affairs had returned to the orthodox, and the scepters were once more entrusted to faithful Augusti, and the impious Iconomachs had perished with a crash—having indeed met with a fitting retribution—then indeed it also pleased the Forerunner to make his head manifest; and to hand over the astonishing gift not to this or that city (small towns, that is, with small boundaries defined), but to the greatest and most royal of all, namely Constantinople;

so that the treasure might be kept inviolable, and that city might be honored by its deposition, and the sacred gift itself might, as is fitting, borrow some splendor from her, in that it would, in her keeping, enjoy greater honors and more abundant veneration. For at that time Michael and Theodora had taken up the scepters, and Ignatius, the successor of Methodius, a man illustrious for many virtues, was governing the Church. Under these renowned ones, that most precious pledge too is brought into the queen of cities, and obtains this third and last finding. Moreover, the manner of its discovery was of this sort.

On a certain night, while the pontiff—akin in name and in character to that 'God-bearer' (Theophorus)—was offering praises to God, a certain divine vision came to him from heaven (namely, that the city of Comana possessed the most precious head, enclosed in a silver urn and laid up in a holy place; and that it was worthwhile for it to be transferred to Byzantium; for so it had seemed good to the Forerunner). And he declared what had been seen to the emperor. Both of them therefore being well disposed toward that affair, men are immediately sent by each to take up the treasure. When these had come to the place, and had learned where the head had been deposited, which the pontiff had marked out for them by a token, they reverently drew it forth from there.

Indeed, before any certain report of the matter had been brought into the city, the emperor together with the patriarch, and as many nobles as were in the court, as many clerics and monks as there were, poured out of the city and came forth to meet it with incense and lamps, and with much pomp escorted the head in procession; to it they applied their eyes, their lips, and their foreheads, and, before all else, their breasts. Then the pontiff, taking it up with trembling hand, brings the treasure into the palace temple and there deposits it: namely on the 25th day of the month of May. For this is the day of the festival, that is, the feast of the third Finding or Deposition. For let either name be used, since under the name of both one solemnity is celebrated.

For it was fitting that the worshiper of the Trinity, who had clearly revealed her mystery to others, should also bring forth his own head to be found three times; and that it should neither fall short of that number nor exceed it; so that by this reckoning too, as by others, he might be able to be united to the primal-leading Triad and be honored by her number. For it is a precious number, and, so to speak, worthy of all acceptance. For there are three things that we adore, thus distinguished in persons, even though they are united in nature. Likewise three parts are discerned about the soul, by which the rational living being is stirred and driven; three dimensions also about the body, by which it is defined; three laws given to man, by which he might be ordered: the natural, the written, and that of grace.

By three contemplations the mind bears its desire upward, namely the natural, the intelligible, and that which exceeds all the power of the intellect. For it has no further point to which it may extend, even were it most keen-sighted. Three also are the immersions in baptism, which both figure the Trinity and obscurely signify it. Threefold was the in-breathing of the Holy Spirit made by the Savior into the disciples, by which they obtained the abundant gift of grace. Likewise three are the changes of things which they call earthquakes, although one of these has not yet come to pass.

But what need is there to say more about the ternary and the Triad? For just as the Triad is the head of our faith, so plainly the ternary too is preeminent among numbers, to which this finding of the sacred pledge is reckoned, and by which it has obtained a fuller honor. For it is not the number one and single, since one too is an imperfect number and lacking quantity; nor is it twofold, because the binary is commingled with matter, from which John remained pure. And so for that reason it is threefold, in that the ternary is held in honor by him and is dear to him, as one indeed honored by the Triad and reckoned with her.

But since we know you, most blessed Forerunner, to be a worshiper of the Trinity and her best herald—for which your neck was even smitten off—cease not to render her favorable toward us; so that, among other things, we may walk along the path that leads to her, shunning under your auspices whatever is crooked, and being directed unto straight ways. For your fervent love and affection toward us is not hidden from us, and that daily you impart to us abundant grace, you who preside over your flock, and as a bountiful rewarder bestow great gifts upon those who are assiduous in your temple:

which may we too obtain, and, departing hence, may we be presented to the holy Triad and be illumined by her light, in Christ Jesus our Lord, to whom belong honor and adoration with the unbegotten Father and the most holy Spirit, now and unto the ages of ages. Amen. A laudation of our holy Father and confessor Theodore the Studite on the third finding of the venerable head of the most holy Forerunner. (From the manuscript codex of the royal library, no. 273. It is found likewise in two other royal codices.) This present day, most religious hearers, bringing the third tidings of the memory of the Forerunner, gathers us into one. For since, when a treasure has been found by chance, all run together in joy and seek to see the thing desired;

how great a delight of festal light should that rightly demand—that just now the supremely venerable head of the Baptist, far more precious than all gold and precious gems, has been brought forth by the gracious will of God, who disposes all things unto the salvation of the human race? Let us therefore exult in it and rejoice, since for men of a religious mind the reception of spiritual gifts is exultation. Let us sing in gladness; let us praise in thanksgiving: this is one solemnity, that is another laudation. The festival of nativities presents the appearance of a rising; for it displays the spiritual morning-star in such a way that, from a mother's womb, the wondrous one rises upon the world: but of the beheading, a setting;

which, that is, represents the same divine luminary in such a way that, the whole course of the spiritual day being completed, it goes down beneath the earth, and there sprinkles upon those set in hell the foregoing radiances of Christ's coming. But that which we now celebrate as the day's feast obscurely indicates something more recondite—namely, the resurrection of everlasting life. For the Forerunner has risen and, as it were, once more, by the showing of his most sacred head, has been restored to life. O wondrous thing! The earth did not endure to detain this treasure within itself for longer years and to afflict us with the loss of it; but at its own proper time, as a kind of new and ripe fruit, it produces its own fruit. The heaven therefore saw the sacred head, and rejoiced;

the human race beheld it, and was poured forth into praises; the demons perceived its meaning, and were torn asunder; it shone brighter than the sun with the light of truth, and more gleaming than the moon with the splendor of piety; it surpasses the multitude of the stars with its varied miracles. For what and how great streams of cures, clearer and more abundant than every fountain, straightway flowed forth from it? The grace of the Spirit soon breathed forth, more fragrant and more powerful than all the lilies of the field. The whole circle of lands smelled the sweetest odor and exulted. All drew from it, and from what they sought and as much as they desired, and according as their souls were stirred, they snatched for themselves. For grace is so abundant that, in the measure that the resolved will of a faithful soul has abounded, in that measure it is received.

«The head of their circuit (namely of the sinners),» says David, «is the labor of their own lips» (Ps. 139:10); but for us this head has emerged as the loosing of toils, the driving away of diseases, the flight of demons, the bountiful bestowal of every divine gift. For it is the head of him who leaped in exultation in his barren mother's womb, because of the presence of the Word of God incarnate in the Virgin's womb, of whom the most sacred David says: «Man shall come forth, and a deep heart; and God shall be exalted» (Ps. 63:7-8). It is the head of him who, while yet from the womb, was filled with the Holy Spirit; of whom the great Zechariah says: «And you, child, shall be called the prophet of the Most High: for you shall go before the Lord to prepare His ways» (Luke 1:76).