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.'