Prólog, that is,
the daily collection of the lives of the saints
for the whole year:
whence each saint was, and hailed,
and of where he or she was born,
and of how old he was,
and of how the martyrs were tormented,
and by which unfaithful tsars.
And due to their suffering,
and for the other saints, due to their fasting and travail,
or by the giving of charity,
they caused Christ to be merciful toward them,
and each received his crown;
and now they dwell{C}[1] in heavenly places,
whereas we shall begin{C}[2] in the name of God.
Many from the philosophers, even though they shone greatly with the breadth[3] of their intelligence,[4] (because many were diligent[5] to set for each day content about the always-remembered saints, that is - who had which patria, and how he received his end, and where, and when his memory is celebrated) established[6] that many saints were twice annually celebrated and sung by the church canon...[7] Other toilers, due to dearth of experience, not only could not completely attain consistency with their efforts, but also dissimilarly,[8] and not in order, and confusedly, and unsuitably expounded the writs of the lives of these saints.
But the work-loving Iliya [Elijah], full of zeal and the love of God, exhibited great diligence and a monastic feat,[9] and executed every mutually-beneficial deed and a comprehensive teaching, to leave to those who were there.[10] And he gave himself over to labor, that is,[11] to statements by books, because he had analyzed[12] the ancient writs. And almost[13] not a single place, in the East or in the West, did he leave uninvestigated, for others to investigate, but accurately and excellently he filled the days with content. The lives of the saints who in every place consummated their lives,[14] by name, he popularly and orderly wrote in books. Moreover, he established for each day to sing and honor them as it truly behooves: for those who read and know - to carry out the memories of the saints; and for those who do not know - to learn; and for them to start diligently praying and trusting, due to his rectification and
hard work. And this extensive appendix was written
in their memory, by Simeon the monk,
for all to live righteously,
and to pray for him;
Month September, the 2nd day. Memory of Holy-Martyr Vasilisa [Basilissa] the Great.{C}[15]{C} When Aleξander ruled{C}[16] in Nicomedia, there was a persecution of Christians. As she stood before him, being questioned, he ordered her face to be beaten. And therefore she thanked God, for whose sake she was beaten against the face. Hearing of this, the hegemon[17] ordered to strip her of her garments and to leave her naked, and to scourge her with a rod. So she gave even greater thanks to God. Becoming infuriated, the hegemon commanded to beat her harder. And so much was she beaten, that her entire body was but one sore. Yet she cried, “God, I thank you for all this.”
Also he bade screws to be inserted into her feet.{C}[18] And having put a chain[19] underneath, tying her up, they hanged her upside down. And building a fire underneath, they added pitch and tar, and oil and tin, so that in torturous pain and in cruel smoke she would die off quicker. Meanwhile Holy Martyr Vasilisa, suffering thus, remained thankful to God, as if she stood in the paradise[20] of heaven.
Seeing that she is making a mockery of his ordeals, the hegemon ordered a furnace to be fired and to thrust the martyr inside. After the fire was a great deal much ablaze [sic - так], the martyr made the sign of the cross over herself, and entered amidst the flames. And standing there for many hours, she was preserved unharmed, so that all the onlookers marveled. The hegemon ordered to lead her out of the furnace, and to set two fearsome lions on her.
The saint prayed, and remained unhurt by them. Seeing this, Aleξander the Hegemon became terrified and stupefied.[21] And he said, “This happened to me by the Judgment of God.” So he fell to the feet of the saint and said, “Have mercy on me, O servant of the Heavenly Tsar and God. Forgive all the evil that I inflicted onto you. And entrust[22] me to your tsar, since you said that he accepts sinners.”
Then Holy Martyr Vasilisa catechized the hegemon and led him to God’s Church, giving thanks to all-powerful God. And she consigned him to Antonin the Bishop, who baptized him. Then he fell before the saint, saying, “Servant of God - pray for me, that I may be absolved of all the evil that I did onto you, and that I may accomplish the remainder of the time of my life in good faith!”
Once the saint prayed, Aleξander, glorying and thanking God, commended his spirit to God. Holy Martyr Vasilisa, together with Bishop Antonin, wrapped his body; and she went out of the city to a distance of three stadia,[23] and found a stone, and stood on it. And after she prayed, water sprung out of the stone; and drinking of it, she thanked God. And stepping away a short distance, she said, “Lord, accept my spirit in peace.” And kneeling to the ground, she went off to the Lord, rejoicing blissfully and thanking God. Learning of this, Bishop Antonin came and buried the saint, making a grave near the stone, out of which, by the prayer of the saint, water flowed, which flows to this day;
Month September, the 10th day. Memory of Holy Martyr Varipsava. He, from a certain hermit, received the blood that came out of the most-noble rib [side] of our Lord Jesus Christ, performing many healings by it. Because of this, he was killed in the night by the faithless. Such a treasure was preserved by his student;[24]
Month September, the 11th day. Memory of our Sanctified{C}[25] Mother Theodora, who changed [guised] into a man, and fasted.[26]
In the godly book of the New Testament it states,
that the Kingdom of Heaven is similar
to the ten maidens mentioned by Christ.{C}[27]
In man’s guise,
ten women dulled the stinger of the man-killer,
and had received God’s gift;
and by one name they had been called,
hailing from the very country of Aleξandria.
And already she had legally woven onto a spouse,
conducting her life in a dignified and temptation-free way.
Yet by the envy of the demon,
who is fain of every evil,
she had fallen into sinful infidelity.
And contemplating, searching for salvation,
the evangelical voice of the Lord she thus heard,
which will not be very silent,
even if it is very concealed.[28]
And she, after the transgression,
could not forbear this.
And furthermore, having learned of the sin,
as an un-clean object of hatred, and as filth,
she rejected the raiments of shame.
And as “Theodore” she accepted the garb of a monk,
as whom she advanced to the spouseless image,[29]
crying and weeping of her sin.
For many years of hard labor,
she toiled and worked with the hired workers.
And she was heard to be a fornicator,
by the following exposure:
She [some other woman] having thrown off[30] a baby,
they tossed her [Theodora] out of the abode,
by the envy of the soul-decomposing snake.
For from another he [the baby] was,
the selfsame whom she received,
nurturing him attentively,
trying to hide, that she is a woman by nature.
By frost and the swelter of the sun,
and by weakness,
she endured all with thanksgiving.
Sevenfold she was wearied by slander,
when she descended into the abode,
compelled by necessity.[31]
Lo! A woman, in image,
yet, manly, by resolve!
And forthwith, herself, by frequent prayers and toils,
she melted [humbled] her body with nightly vigils,
and received God’s highest inheritance.
And chasing she reached Him whom she loved.
And a terrifying miracle[32] she performed:
who will not here wonder,
at that one who is a woman
can hide herself from a multitude of celibate men,
and as one of them, amid the congregation,
shine in fasting as a great star,[33]
bringing fitful homage by labor,
going off blithely to the godly Husband.
And the monks, seeing the frightful miracle, wondered,
saying, “Awe{C}[34] to the terrifying sight!”
On the same day, Memory of Holy Martyr Iya.
Holy Martyr Iya was from a city called, Vizada. She was taken into captivity with nine thousand other Christians by the Persians, by Savoriy, the lawless tsar. And she was accused of worshiping Christ. And she was delivered to the elder of the sorcerers, who tried to force her to renounce Christ. Not only did she not submit, but also he was upbraided by her. Thus she was thrown into prison. And all year she was compelled by hunger. Subsequently, led out of the dungeon,[35] she was beaten firmly by a jagged[36] rod. And again she was locked in a dungeon. And she remained there for 15 months. And again she was led out of the dungeon and tied with ropes. Her shins and thighs and hands were pulled together by a tight twisting thereof, so that even her bones crackled.[37] And then they beat her with a coarse leather strap on the kidneys and on the belly. And then they severed her head;
Month September, the 14th day. Word of two monks who saved a whore. A certain pair of monks made their way from the desert to the city of Tars, for their needs. And they abode in a hostel, to spend the night there. And by the providence of God, they found there three youths having with them a whore. And perturbed, they sat down. One of the two exvaginated[38] from a book-holder a book of the Gospels, and began to read it. And once the harlot beheld the elders reading, she left the youths and sat down, having come near the elders.
But the elder thwarted{C}[39] her, saying, “You are a great menace to me! Ω shameless passion-monger![40] How is it that you were not too embarrassed to come here and to sit near us?”
She answered, saying, “No, father! Do not abhor me, even though I am filled with all types of sin, because the Lord God of all did not reject the whore who came to him in ancient times.”
And the elder said to her, “But that whore did not, after appealing to Christ, return to sin.”
And she said to the elder, “I also put my hope in the Son of the living God, that from this hour I too will not return to sins, if the two of you put me on the path to repentance.”
And they said, that they promise her salvation, if she listens to them. And she left the youths and all that she acquired, and followed the two elders. And they led her to a nunnery, and tonsured her, and presented her to the abbess, and departed. She remained penitent even until old age, and acquired much sagacity, and having performed wonders, reposed in peace. Her name was Máriya;
Month September, the 15th day. Memory of Holy Great-Martyr Nikita.{C}[41] He was at the time of the Great Tsar Constantine; born and raised in a barbaric country[42] called, Gotfi [Gothia], which was on both banks of the river Istra (Dunava) [Danube]. But he did not socialize[43] with the barbarians, and kept to the faithful. And because of this he was taken by Afanarih [Athanarix], the Duke of the Goths, for the sake of Christ’s Faith. And pining greatly, he consummated his life in fire;[44]
On the same day, Memory of Holy Martyr Porphyriy of Mima. At the celebration of Julian’s{C}[45] birthday,[46] Porphyriy was ordered to scorn and deride Christians with a spectacle [mockery].[47] As he was entering the water and immersing himself, he yelled out, “Christened is Porphyriy, in the name of the Father, and the Son, and the Holy Spirit.” And when he exited the water, he put on white apparel, and professed himself a Christian. And after being tortured, he was slain by the sword;[48]
Month September, the 17th day. Memory of Holy Martyr Agathoclia. She was a slave of one Nikola who was a Christian, and of his wife Paulina,[49] who brought much grief onto Agathoclia in the space of eight years: always beating her with a stone[50] on the neck, and leading her barefoot over sharp and crooked[51] places,[52] and crushing her ribs with an iron hammer; and she pulled out her tongue. But she did not obey to fulfill her will. Because that Paulina held Ariy’s[53] teaching. Then she scattered fire and coals on her neck, and deprived her of this life;[54]
Month September, the 18th day. Memory of Saint Simeon, Bishop of Jerusalem.{C}[55] He was a son of Iosif [Joseph] the Betrothed; brother of Iyakov [Jacob],[56] the brother of God.[57] At the time of Trojan the Tsar, he was the second bishop of Jerusalem. At the age of a hundred, he was accused by the heretics and the faithless. And he was tried and questioned by many ordeals. Ultimately,[58] crucified on a cross he commended his spirit to God;[59]
Month September, the 23rd day. Memory of Holy Martyrs: Andrey [Andrew], Ioann [John], Petr [Peter] and Antonin [Anthony]. When Basil ruled the Greek dole,{C}[60] all of Africa was held by the ruthless Agarine [Arab] Avrahim [Abraham]. Having razed Syracuse, which is a metropolis of Sikilia [Sicily], he conveyed thence Ioann and his children, Peter and Antonin - youngsters of unsuitable age. [?] And he committed them to the study of Muslim books. And when they began to reach a manly age and wisdom, and much virtue, this haughty Avrahim rejoiced in them. He named Antonin his relative, and instated Peter as a sakelariy. These secretly adhered to Christianity, and openly committed Saracen deeds, but could not remain concealed.
And Avrahim learned of this and became incensed. Nailing their feet into fetters, he had them beaten with un-worked[61] clubs. Four hundred lashes received blessed Antonin. Also he was seated on a donkey, and tied with a samarian rope, and led around the city. And thus humbled and shamed, he thanked God. Meanwhile Peter was stripped, and beleaguered by a rod to the sinews and to the belly, and incarcerated in prison. Having led them out of prison, he pulled[62] their muscles from the shoulders and arms with heavy wood. Likewise he decimated[63] their hips and thighs, to the extent that all the bones disjoined, and their bodies and blood merged into one. Then having gathered much coal, and having summoned a smith, he had their private members extracted with scorching iron pincers, and inserted into their mouths. And all of this had taken place! Then he brought forth their father, Ioann, and with his left hand he pushed back his neck, and stabbed his knife down into his throat. Thus falling atop his children, he led out his spirit. Then Avrahim built a great fire, and incinerated together the bodies of the saints.
While blessed Andrey, vastly aged in appearance, and troubled by many years, and consummately enervated by hunger and thirst and nakedness in incarceration, did not submit to this dog. Look at what committed the wicked beast - mounting a steed and taking a lance, and finding the saint standing outside the law,[64] drawing back he hit [lancinated] him with a blow into the chest. And the saint bellowed a thanksgiving to God with a loud voice. Then the murderer drew back and again pierced him, between the shoulders. And therefore, because of the two strikes, due to internal bleeding,[65] the blessed fell to the ground. And Avrahim ordered his head to be cut off with a knife; and thus he passed away;
On the same day, Memory of the Holy{C}[66] Wives and Maidens and Sisters, Ksanthipa and Polikseniya.[67] These were of the Hispanic country, at the time of Ceasar Klavdiy [Claudius]. Ksanthipa was a maiden, and because of her beauty she became wife of Prov, who managed the government[68] of that land. And she had been taught by Apostle Paul, who had made his way to that land [thitherward].
Polikseniya was apprehended by a certain sordid maledict,[69] but by the grace of God she remained untainted. And she had been sanctified[70] by Apostle Andrei, and many believed in Christ because of her. Anticipating Apostle Anisim, she hastened to her fatherland - Hispania.[71] And after the sailing of this secret flight,[72] she had as companion Reveka [Rebecca], who was also baptized. And they reached her [Polixenia’s] sister, Ksanthipa; and with her they spent well the remainder of their lives, in virtues and clean living. And having shown much strength, they peacefully went off to God. To our God be glory, now and in perpetuity and forevermore.
Month September, the 25th day. Memory of our Holy{C}[73] Mother Euphrosiniya [Euphrosyne], daughter of Paphnotiy the Egύptian.{C}[74]
She who hid her nature and her beautiful life,
titled, Emerald, was this Euphrosiniya,
because, leaving every apparition of life,
coming to love the life of male monks,
and the label as that of a tsar’s eunuch,
in a male guise she had not been very recognizable;
and coming to an abode,
she had willfully given her hair for the cutting,
and tried to hide from her father -
which same desired longing she received.
And by toils and pains,
and by attentive prayers,
she exhausted her soft body,
terrifying all with her hard-suffering,
which is impossible to relate with words.
Ω how she hid from her father-
good daughter of a strange thing. [!]
Making her way[75] amid monks,
she was found to be as emerald, the stone.
And there were many inquiries as to her from her kin,
for her father cried from the pity of the heart,
due to the secret departure of Euphrosinian.
A score{C}[76] to eight years and more she gave,
traversing mountains, and plains, and empty places,
moaning,
searching for the emerald of the depth of the heart.
The same Euphrosiniya spoke her last word to her father,
and in heaven received the price of distant toil…[77]
Month September, the 30th day. Memory of Holy Sanctified-Martyr Grigoriy, the Bishop of Great Armenia.[78] He was at the time of Diocletian the Tsar; a Parthian by birth; son of Anataliy; a relative of Kirs, the Armenian Tsar. Being a Christian, he was seized by Tiridat [Tiridates], the Tsar of Armenia, and endured many torments. Later, learning that he is the son of Anataliy, who killed his father, Tiridat bound his hands and feet and, in the city of Ararat, threw him into a deep pit, full of snakes and scorpions, and other crawling[79] animals. In this he spent fifteen years, fed secretly by a widowed woman. Tsar Tiridat, become utterly mindless,[80] began to eat his own flesh, and was pastured atop the mountains with the pigs. And Kisarodakta, his sister, saw a dream: a certain terrifying man revealed himself to her, in frightening glory, and spoke to her: “Unless Grigoriy comes out of the pit, Tiridat will not be cured.” And so, having exited, he christened four hundred thousand in all, and became a bishop. And having erected churches, he peacefully went off to the Lord, whom he loved;
Month October, the 8th Day. Memory of Saint Taisiya, who had previously been a whore. My beloved{C}[81] brethren, I wish to tell you the tale of blessed Taisiya - of how she began and ended,[82] and became renowned, atoning well for the sins and vile deeds that she committed. This is a word for the consolation of the listeners.
This blessed Taisiya, had an unbecoming[83] mother, as per her evil deed. And Taisiya was exceedingly beautiful in appearance. Seizing her, her mother led her to a place pernicious to the soul. And everywhere her name was acclaimed as excellent,[84] due to the beauty of her face. And many of those who came, marveled, looking upon her face. And many brought her their possessions: gold and silver and bright and expensive garments, wanting to satiate with her the concupiscence of their bodies.
Having heard of this, Pafnotiy [Pathnotios] arrayed white apparel.[85] And taking a gold coin,[86] he came to the place, and stood where Taisiya lived, and gave her the gold.
Taking it, she said to him, “Climb into the shack.”[87]
And taking her, he entered the room with her, and saw a high bed made up. And she, ascending[88] the bed, began to invite the monk. And mounting the bed, the elder sat with her, and said,
“Is there another room, for the two of us to lie there, lest anyone discover us?”
And Taisiya spoke to him, “If you are embarrassed of people, then we can lie here, and no-one will discover us. But if you are afraid for yourself as to God, then even if you were to hide beneath the earth - even there God sees!”
Hearing from her these words, the elder said this to her:
“Do you know of God?”
To which she said,
“Yea, I know - that the Kingdom and the torment he has.”[89]
The elder said,
“If you know God, why do you befoul people?”[90]
Hearing this from the elder, she threw herself at the feet of the elder, and said, “And this I know: that there is expiation for committed sins. But wait for me just three hours, and you may do as you wish, so that I may cry of my sins, which I, a depraved one, perpetrated.”
So he told to her how to receive absolution for one’s sins. And she, taking all of her sordid possession, which she congested by whoring, doled it out to the indigent; and it was up to four hundred litra of gold[!][91] And she went off to the elder, crying of her sins. And taking her by the hand, the elder led her into a monastery for maidens. And the elder entreated a small cell,[92] and there locked blessed Taisiya, and sealed her with molten tin,[93] leaving but a small window, through which to give her bread, and a moderate measure of water, and that - once per day.
And the blessed saint spoke to him,
“Where, father, am I to perform my bodily needs?”
The elder said to her,
“In the cell - there it is proper for you to be.”
And she said to him, “How do you, father, will for me to pray to God, so that Lord God may forgive my sins?”
Whereupon the elder said to her, “You are not worthy to utter the name of the Lord, because your lips are squalid; nor are you worthy to raise your hands to Him, for they are filthy with lawlessness. But only say, looking toward the East, “My Maker - have mercy on me.””
And thus Taisiya accomplished three years in that locked cell…[94]
Month October, the 9th day. Memory of Holy Clergywoman{C}[95] Poplia.[96] Saint Poplia was at the time of Julian the Apostate. She was in the service of a [the] church in [of] Antioch, Syria; virtuous and renowned. (Having recently married,[97] she gave birth to Theodore,[98] the holy presbyter.) And having a choir of maidens, with them she sang praises[99] to God.
One time, as she was singing matins with the maidens, with a great voice she pronounced the psalm, “Heathen idols, are nothing but gold and silver, дела рукъ ч[е]л[ове]ческъ, […] подобни имъ дабудутъ вси творящеи я, и вси оуповающеи наня.”
And as Julian was walking by, he heard her, and demanded that she be silent. Notwithstanding, Poplia began to sing even louder. Then, become wroth, Julian had her led out of the church, and stationed before him. And he ordered warriors to take turns[100] punching her in the face. Having exposed his godlessness, the saint departed to her home, singing everyone’s God as was her wont,[101] with the other maidens. And after this, she peacefully passed on;
Month October, the 10th day. Memory of Holy Martyr Theotekn, tormented in Antiochia.[102] The infidel Tsar Maksimian, having come into Antiochia, established a decree, initially for the warriors, that they are to make sacrifice to the idols, and then for all the people to do likewise. And many of the soldiery did not heed the tsar, and had cast away their warriors’ belts. Among these was Theotekn, a man famed throughout Antiochia.
Having gazed upon him, Maksimian spoke, “Or do you also, Theotekn, have no faith in the gods, Diy and Apolon, as whose priest I wanted to station you, and to bring all the world’s sacrifices under your charge?”
Theotekn spoke, “I believe in Christ, to whom as a live sacrifice I wish to lead myself.”
Then Maksimian stripped him of the warrior’s attire, and arrayed him in women’s pants[103] and clad him in a povoinik,[104] and sentenced him to spin yarn with the women. And after three weeks, having summoned him he spoke, “Sacrifice to the Gods, lest you wrechedly[105] be bereeved of life.” And Theotekn did not give him answer.
Then he ordered him to be tied to a tree, and to put searing iron underneath his feet, and with other irons to score[106] all of his sinews. And seeing him unsubmissive, he ordered to bring a cauldron, and boiling up brimstone and pitch, he threw therein the saint; yet by the power of Christ the cauldron was extinguished and cooled down, and nowise was the martyr harmed. Become adread, Maksimian ordered to lead him to a dungeon. Then he delivered him to Zegnat the centurion, for him to torment him in all types of ways, however he desires.
And Zegnat had a certain maiden locked in a dungeon, named, Aleξandria. Seizing Theotekn, throwing him into the dungeon, he spoke, “I will punish you both in three days. Yet if you two heed the tsar’s will, you twain will receive mickle honor, but if you do not listen, then by bitter torments I will try you.”
So after three days, he led them out of the dungeon, but nowise could he convince them to sacrifice to idols. And he subjected Aleξandria to two warriors, to befoul the maiden.
Yet Theotekn was the first to enter the house of Aleξandria; and taking off his clothes, he gave them to Aleξandria, saying, “Run! Run, so that the infidels do not befoul your purity.” And himself he attired into women’s garments.
And when the warriors came in,[107] they found Theotekn. And due to temptation [!] they discovered that it was Theotekn in women’s garments; and seizing him they led him to Zegnat. First he ordered to cut out his tongue. And then he inflicted wounds onto him. And tying a millstone to his neck, he plunged him into a river. And thus Christ’s martyr deceased. And his relics were found by the Rosov [Rhosos] city in Cilicia. And the Christians reposited them nobly, in the town of his nativity;
On the same day, Memory of our Holy{C}[108] Father Iyakov [Jacob], the abstainer. He was an eremite; and in a cave he spent eleven years,[109] near the city of Samaria [Sebaste]. So much was he enlightened by virtues, and so excelled in fasting, as to receive power over demons - to exorcize them. Accordingly, many came to him.
So the spiteful devil became envious of him. God allowing him,[110] he subjected him to the following falling: The devil entered into a daughter of a certain wealthy man. And so her parents were forced to search out and to find him [Iyakov]. And her father besought him, begging him to chase away [exorcize] the demon from her. And praying, he chased him away from the girl.[111] But the father of the girl, frightened lest the demon return again into her, left her there, until she heals completely.
And Iyakov, after this, entered into intercourse with the girl. And displeased of this, he killed her and ran off. [!!??] Then repenting he entered a coffin, and so much was he cleared of the sin, that during a drought he prayed and rain came down. And thus he died at the age of seventy and five;[112]
Month October, the 13th day. Memory of Benjamin the Deacon.{C}[113] In the days of Gororaniy, the Persian Tsar, was this Benjamin, a deacon of God’s Church. Many Persians and Hellenes[114] he turned onto good sense. And accused of being a practitioner of magic,[115] he was taken and beaten; and immured he did two years in a dungeon. [thus]
And a certain emissary was sent from the Greeks to the Tsar of Persia. And having learned of this incarceration, he entreated the tsar to release Benjamin. But the tsar spoke,
“Only if he pledges, not to teach Persians Christianity.”
And the emissary spoke,
“All that is willed and set, it behooves, Ω Tsar, for him to keep.” (Benjamin, hearing the emissary’s supplication, replied,
“It is impossible,” he said, “to abjure the light which I have taken on. How much suffering merits a man who hid his talent, or he who openly silenced the teachings of the Holy Gospels! But this I can nowise forswear.”)
Learning of this, the tsar ordered to let him go.
He then customarily conducted the same, by and by.[116]
Unable to forbear this, the tsar, having twenty rods sharpened, into his legs, underneath the nails of the hands and feet [sic], ordered them hammered. And as he saw him playing the torment off as if it were a game,[117] he sharpened another cane and stuck it into his private member, and displayed much pain to the saint. And after such an agony, he, animal-like and inhuman, ordered to erect[118] a blunt jagged[119] stake into his exit.[120] And after this happened, this brave mover[121] committed to God his spirit;
Month October, the 24th day. Passion of Holy Martyr Arefa,{C}[122] and those with him, the Four Thousand, Two Hundred* (*90) and Nine. He was stationed as the senior voevoda [military commander] of Negran City,[123] which is also called, Germei[124] City, when Justinian reigned over the Greeks, and over the Ethiops - Elezvoy the Christian, and over the Omirit land[125] - Dunas[126] the Jew. That Jew, Dunas, advanced with warriors, and arrived onto Negran City, exhibiting many victories and troubles; but the maledict accomplished nothing, for the city and the citizens were reinforced[127] by Saint Arefa. Subsequently, the perfidious one, by treachery and many broken oaths entered the city.[128] And first he dug up the grave of Paul, the hallowed[129] bishop, and disinhumed the coffin with the relics, and burned his bones with fire, and scattered the ashes with a shovel. And having ignited a great fiery pan, he threw therein priests and levites [deacons], and readers and monks, numbering, four hundred, and 20, and 7. And to the pious[130] women, numbering, one hundred, and twenty, and seven - with a sword he severed their heads.
Here also, having stationed in front of himself one patrician and noble boyar woman, he ordered the heads of her daughters twain to be severed before her eyes, and from their blood to present to their mother for ingestion, which she ingested. At once, of her very life he deprived her too. After everyone else, the great and blessed Arefa was brought forth, fettered by two warriors;[131] and they severed his head together with others, three hundred and forty. Other eldermen and elderwomen, young men and young women, and the whole host of people, he committed to slavery within his domain, to lords and aristocrats;[132]
On the same day, Memory of Blessed Elezvoy,[133] who had been the Tsar of Ethiopia. He was the Ethiopian Tsar in the city of Sava,{C}[134] as it is called. He was Christian and Orthodox.[135] And when Negran City was taken by the Omirit Tsar, Dunas the Jew, where Arefa the Martyr was killed, with the other confessors of Christ - the four thousand, and six hundred[136] men and women, and children - then Orthodox Tsar Elezvoy ignited with the spirit. And desiring to avenge the Christian blood, he informed Justinian the Tsar, who was then in Constantinople; and receiving a blessing from Timofei [Timotheos], the Archbishop of Jerusalem, he assembled his duke and commanders, and gathered one hundred and twenty thousand warriors in all, and advanced against the Aravite [Arabian] land, against the Omirit Tsar, who was a Jew. Having arrived in Gaza, he split his forces, positioning forty thousand onto ships. While he, remaining on land, ordered the other warriors to take enough repast for twenty days, and proceeded on chariots and on horseback. Yet by divine Design he became lost in the mountains, and due to this he was in great sorrow. Meanwhile those aboard ship strained[137] because of the slowness [delay] of the tsar.
In the meantime, the Omirit Tsar caused further impediment[138] to the ships, as they became stuck on iron chains,[139] wherewith he obstructed them to the sediment of the sea,[140] hoping to take here by surprise the Ethiopian Tsar Elezvoy. Meanwhile, Tsar Elezvoy came to the city of Dakela, such is its name. And having heard that there is there a certain monk named, Zinon, who had served God for many years, and having arrived in the likeness of a warrior, Elezvoy questioned him, as to whether God will aid them, and whether they will avenge the Christian blood.
So the monk spoke to him, “Have you not heard the words of God: Mine is vengeance, and I shall recompense. Whereas you have endeavored badly.[141] Your kingdom shall be taken away from you, and many of those with you shall lose their lives.”
And the tsar was in great sadness and misery, and intended to retreat. The following day, he came to the monk again. And the same spoke to him, “There is no city on earth where you can escape death, unless you promise to take on the life of a monk.”
And he promised him the same with an oath. And he sent him against the Omirit Jew, having blessed him, as Samoil [Samuel] did David against Goliyad [Goliath]. And after his arrival along the shore, his guard apprehended Serdobol, an Omirit duke; and with him he [Elezvoy] secretly came, and sacked the capitol city of Arabia, whence he betook to the rear of the Jew tsar, where he [the latter] was fighting his ships. And befalling on him, he overcame his warriors. Capturing the abovementioned Jew, he killed him with his own hand. And having christened the people of that country, he returned to Ethiopia with much booty. After this, he ascended a certain mountain, and became a monk, and cloistered himself in a cell, and remained serving God. And his fare was but one dried loaf[142] for three days; and only figs and dates he ate. And he had nothing in his cell save a blanket,[143] and a wooden water
bucket, and a basket. Wine and oil he never consumed.
And he received from God the gift of foresight;
and having lived for fifteen years
as a monk, he departed
to God;
Month October, the 26th day. Word of a kumerkariy [tax collector], of how he performed charity to an indigent woman, and did not touch her.[144] In the city of Tyre, there was a certain tithe collector named, Mus’h, and frequently he told of this, saying the following,
“Once, while I was in Kumerkaria, receiving tithes from merchants, evening came.[145] Because it was late evening, I went to wash myself, and found along the way a woman standing in the dark. And approaching her I started to talk about fornication. And she promised to follow me. So I, from the concupiscence and happiness of the devil, did not even go to wash myself. But forthwith taking the woman, I went back to the evening festivity. Yet she did not eat with me nor did she drink. Despite that I pressured her greatly, she did not harken. And I stood up to go to sleep,[146] and took the woman by hand, wanting to kiss her.
Yet she screamed with a great voice, with tears, “Woe to me, an appalling tramp,[147] and entirely fallen with the soul and body.”
And I began to question her regarding the reason for her bellowing.[148]
So she said to me, crying, “My husband was a merchant, and he was shipwrecked. And he lost his own and others’. And now he is in prison because of the debt.[149] And I, having nothing at all which I could do in order to obtain at least bread for him, willed from much despair to befoul my body, in order to obtain feed[150] for him, because the lenders have plundered all.”
And I spoke to her, “How much more do you owe.”
And she said to me, “Five litra of gold.”
So taking the gold, I gave it to her, saying,
“Due to the fear of God, I did not touch you. But take this, and buy out you husband, and pray for me who had sinned much.”…
[Later, regaining her high social station, she had Mus’h freed from imprisonment and likely death; the tsar rewarded him and elevated him in rank.]
Month October, the 30th day. Memory of Holy Martyr Anastasia of Selun’.{C}[151] She was from the city of Selun’ [Saloniki]; daughter of Christian parents. And when they died, Anastasiya became orphaned at age three. So Sophia, an abbess of maidens, took her in, and dressed her in angelic garb. And she taught her all the God-inspired books. When she was twelve, the enemy raised a persecution against Christians. When Valerian came to Selun’, he was informed against blessed Sophia, that she lives in a monastery, and has under her auspices certain Christians. And sending warriors, he/they broke asunder the gates of the monastery. And all of the nuns dispersed, only Anastasia remained. And the warriors escorted her fettered to the duke, and he inquired as to her name and faith. But she answered nothing; and then he ordered to tear up her clothing, and to beat her against the face. And he pressured her to disavow Christ, but she chastised him as godless and as an idol-worshiper.
Then the tsar ordered to stretch her on an iron bed, and to put a fire underneath her, and to mercilessly beat her much on her upper side. Then he suspended her on a tree [steak], and turned a boring tool[152] onto her. And he pummeled the appendages of her body with his elbows. Having taken her off of the tree he ordered to hack off her nipples [breasts]. Then, having lacerated the breasts to the shoulder, he placed them on her shoulders.[153] But seeing her inexorable patience, the torturer ordered the nails of her hands and feet to be torn off. Then both of her hands were severed; and her feet he ordered to be cut off with a knife. And her teeth were punched out.[154]
Having become utterly feeble,[155] the saint asked for water. And one Kiril [Kyrillos, Cyril], a Christian, gave her water in a vessel. Seeing this, the duke ordered to smite him with a sword. And to the saint, he ordered her tongue to be cut out, and then, after drawing her from the city, to finish her with a sword.
And so Holy Martyr Anastasiya was slain in the month of October, on the 30th day. And coming by night, Christians collected all of her members; and taking her body they conveyed it to Constantinople. And God, performing a miracle and glorifying the saint, made it so that her hands and feet became fixed again in their places. And her body is to this day seen un-decayed and unharmed;
Month November, the 1st day. Memory of Holy Martyr Ermingild. He had as father, Liuvigild - Rex of the Goths,[156] who had been taught to be an Arian with his entire people. Whereas he [Ermingild] had been set in the Orthodox faith by Legeandr, an Orthodox bishop. And his father grieved, due to his [Ermingild’s] change of faith. And variously he beat him, and always presented him tender lies and berated him.[157] Yet the boy remained un-inclined and steadfast. Thus he is divested of his legacy as future tsar.[158] Tied by the hands and feet, into a dismal dungeon he is shut. Come the holyday of Easter, his father sent his own priest, for him to beckon him,[159] and to give him the sacraments. Yet he [Ermingild] did as before.
Learning of this, the ruthless beast Liuvigild, his father, ordered to kill him in the dungeon, fettered thus. As this happened, the singing and songs of fleshless powers were heard. And the luminescence of candles, projecting around the body of blessed Ermingild, from Christ our God was sent. And thus, there being a strange and wonderful vision, the faithful had been girded onto thanksgiving. While the faithless, terrified of the slayer, had been perturbed to transform from the filth, being pressed to do so. And an infirmity befell the same [Liuvigild] for many years; and to all the people he did mischief.
So Tsar Liuvigild summons Legeandr, the pious{C}[160] bishop, and his own younger[161] boy [son], Rek’hardor, and stations him as tsar. And he merits the boy a Sovereign, equal to himself. Also he said that Ermingild had been a martyr. And saying this he died. While Rek’hardor, having received the seeds of Orthodoxy, had been proclaimed out-loud to everyone as having been designated a tsar. And he honored his brother
and martyr Ermingild, with gifts and censers, and with precious[162]
and fragrant myrrh. Behold then, God’s power! He caused[163]
Ermingild to be slain for the true faith,
to lead the whole people
to Orthodoxy;
Month November, the 3rd day. Memory of Skanduliya, the Holy Nun.{C}[164] A certain woman, very great and Christian, named, Skanduliya, honored all the Christians who for the sake of Christ had been incarcerated in prison, and fed them secretly. This was in that city where Holy Martyrs Akepsim and Aifal and Iosif were tormented. And hearing that saints Aifal and Iosif were locked in prison, she grieved intensely. And arriving she gave the wards a lot of gold. And she ordered servants to take them and to carry them to her house; and she was wiping their wounds with clean linens.[165] And with their blood she anointed[166] along her body. And ceaselessly she wept before them, while they taught her the Christian faith, and of the torments of martyrdom, and of the eternal life. And toiling much for the sake of the Heavenly Kingdom, she reposed in peace in Christ our God;
On the same day, Word of a bishop who was in the desert for thirty and nine years.[167] The bishop of the city of Suhen informed us of this bishop, whom he found in the desert: “When,” he told, “I was in the desert, while still a monk, I desired to go into the far desert, to see if I could find there anyone in the service of Christ the Lord. And taking bread and water for four days, I fared on the journey. And after I proceeded for four days, I risked going farther, for an additional four days. And I was enervated by thirst and travail, and I had already utterly succumbed, lying on the ground. And someone approached, and touched my lips with his finger, also he sensed me, and at once I was strengthened, to the extent that it seemed to me, that I was not journeying, nor hungering, nor thirsting. And standing up I traversed the desert. And after another four days, I again became tired, and raised my hands to heaven, and the same man who reinforced me earlier again anointed[168] my lips, and strengthened me. And I proceeded for seventeen days, whereupon I came to a dwelling, and a date tree and water, and a man standing, the hair of whose head was all his dress, and it was grey. He himself was terrifying as per the face. And as he espied me, he stood at prayer, and said, “Amen,”[169] and so I understood, that he is a man. And taking me by the hand he questioned me, saying,
“How did you come here?” and, “Is there peace in the world?[170]” and, “Do the tormentors still persecute Christians?”
So I spoke, “By your[171] prayer I am traversing this desert. As for the persecutions, they ceased by the power of Christ. So speak to me - whither are you, and how did you come hither?”
He then began to moan, and wailing began to say,
“I was a bishop. And during the torments, I received many painful ordeals,[172] and unable to forbear the torment, in the end I brought sacrifices. And later I realized my lawlessness, and gave myself over to death in this desert. And I have been here 30 and 9 years, confessing [atoning] and praying to God, for Him to absolve me of my sin. And He gave me nourishment from this date tree, but I have not received the comfort of forgiveness.”
And saying this, he stood up and went off. And he stood at prayer for many hours. And completing the prayer, he came to me. Seeing his face, I was horror-struck.
And he spoke to me, “Do not fear, for the Lord has sent you to bury my body, because he has already forgiven my sin.”
And having said this he stretched his legs,[173] receiving his life’s end. And I tore my habit, leaving myself half, and covered the body of the saint with the other half, and buried him. And instantly the date tree wilted, and the dwelling collapsed. Whereas I begged tearfully of God, for Him to give me a date tree, so that I could tarry here. And as God did not heed me, I returned to the world. And because he who had previously appeared strengthened me along the way, I crossed the desert, and hence arriving to the brethren, I related all. And I pray for no-one to surrender oneself to despair, due to one’s sins, but by patience to obtain mercy from God;”
Month November, the 5th day. Memory of Holy Martyrs, Galaktion, and Epistimiya.{C}[174] Galaktion and Epistimiya were in the reign of Tsar Dekiy [Decius], and of Secund the Hegemon. And Galaktion was the son of Klitofont and Elevkipina, who were heathen. These [the former] were taught the true faith by a monk named, Onuphriy, and had received the holy baptism. And Galaktion espoused a very magnificent and beautiful woman, named, Epistimiya. She too had been born of heathen and was un-baptized. Going up, Galaktion did not kiss Epistimiya.
So she questioned him: “Why do you do thus?”
And Galaktion spoke, “Because you are not a Christian.”
So she was glad; and there being no bishop due to persecution, she was christened by Galaktion. And they consented to preserve together their virginity unblemished;[175] and she accepted this monastic likeness, and lived in every harsh lifestyle. Seized by Urs, the duke, they were questioned, and professed themselves to be Christians. Beaten they were greatly. And with sharp reeds they were punctured under their nails. Subsequently they hewed their hands and feet. Summarily they received the end by the sword; Galaktion was thirty years old, while Epistimiya was sixteen years old;
Month November, the 6th day. Memory of the falling, by God’s love of mankind, ashes[176] from the air.
In the eighteenth year of Lev [Leo] the Great Tsar,[177]
on the 6th day, of the month of November, in mid-day,
all the firmament was cloudy and dark.
And due to the supernatural darkness,
the clouds turned into a fiery vision.
And thus it was for up to forty days.
And all thought then, that the entire earth will be scorched,
as in erstwhile[178] times, a fiery inferno burned up Sodom.
And so much did it ague everyone,
that it could only be thought[179]
that precipitation would come out of such clouds.
And due to such bewildered{C}[180] expectations,
Tsar Lev, and Patriarch Gennadiy, and all the peoples,[181]
had always proceeded with crosses and icons,
and congregated[182] in the holy churches,
with prayers and tearful litanies begging God,[183]
for Him to turn away His wrath.
Yet the lover-of-mankind, the Lord,
transformed the retribution [threat] to mercy:[184]
He ordered the clouds to rain down
an unusual and strange rain,[185]
causing fright to the peccant [sinners].
For from the evening hour it began to come down,
even until midnight.
The precipitation was a black and very hot ash.
Similar it was to stove ash, called, ‘pepel.’[186]
And it accumulated[187] atop the ground,
and on house roofs[188] it fell
to the height of more than a man’s hand,[189]
and it burned and singed the herbs [plants]
that were sprouted of the earth.
Thus it was very terrifying.
God’s wrath reveals,
indicating{C}[190] sins by poking in the face.
For even many powerful people,
as the rain was coming down for many days,
were scarce able to wash off such ash,
revealing the transgressions within us.
When that fire and black ash was lying,
and eating up all the good-fruited [edible] growths,
there were many tears to Christians,
and woeful weeping from the very depths of the heart.
The Christians were moaning and sobbing,
by the grief of the soul,
for Him to take away the insidious{C}[191] smoking blaze,
and to make fruitful the good earth, wisely saturated,[192]
and for them to evade the torment of hell,{C}[193]
which scorches those who fall with their souls and bodies,
and to merit to receive the Kingdom of Heaven;
Month November, the 9th day. Memory of Holy Nun{C}[194] Theoctista the Lesbite.[195] She was from the Mifimian city [Mytilene]; a nun by life, from childhood. And by her relatives she was committed to a maidens’ monastery. At eighteen, she attired into the schema.[196] And to a nearby estate she exited to kiss [greet] her sister. She traversed[197] Crete by night, which was held captive by Onision, who snatched up[198] all those who were there including her sister. And so she arrived nigh. And on that island where the captives were led, the prices for these were laid out.[199] And Theoctista secretly turned toward a meadow, and was not found. And so she henceforth remained there, besieged by hunger and winter and the great sweltering heat, nourishing on water and wild herbs, and seen by no-one. Completing thirty five years therein, she spoke only with God, the same for whom she lived, and to our Lady, the most-pure Birthgiver-of-God.
And thirty five years having passed, by some providence, one hunter caught his catch.[200] Also, separating from his companions, stalking his prey he entered a church dedicated to the Birthgiver-of-God, because the place was empty. And having prayed he beheld to the right of the holy communion-table [prothesis] a slight apparition, as if blown about by the wind like withered grass,[201] or as a spider web. And as he wanted to enter and see that which appeared, he heard a voice saying,
“Halt, man! Approach not, for I am ashamed, being nude, to appear to you.”
So he was horrified. And possessed by terror, he though to run - for the hairs of his head had been straightened, and had become sharper than thorns. After some time, coming to his senses, he asked her, “Who are you, and where are you from?”
So she spoke, “I beg you - throw me some cloth; and covering myself, I will not be too lazy[202] to talk.”
Forthright he did that which was willed.
So she, having accepted the cloth, and having wrapped it around herself, and having guarded herself with the sign of the cross, exited to the hunter. And her aspect appeared as that of a woman, rather than a man; the hair - white, the image - blackened; the skin - scarcely holding the bones together.[203] The rest was like a shadow. First she told of herself. And she also added, with pleading saying to the hunter, to bring her a part of the holy Body of Christ.
So the man, by the way, had not grown lazy, and had brought to her God’s Sacraments. And she, having prayed, houseled herself, and offered thanksgivings to God. So he again went off to the hunt, and having come back, found her lying dead. And as best as he could, he dug up the ground, and having prayed, he laid this blessed and laudable woman, at that place where he found her. And he went off glorying God;
Month November, the 15th day. Memory of Holy Martyrs, Elpidiy and Markel and Evstohiy.[204] Blessed Elpidiy was of the boyar council in the reign of Julian the Apostate. And he was trusted with secret things. And since he wrote laws, it was understood, that he is a Christian.
So he stood before Julian the Transgressor, attired in a rough woolen garment held up by iron nails; and he was smeared with boiling tar on top. Also he was beaten on all of the bodily appendages, and the heads of nails entered his body.
And thrown into a pit, he is intermittently scalded with boiling water, so as for his flesh to burn. Furthermore, tar and lard[205] and other such liquid burning herbs [substances], which the lawless dog poured together, having them heated greatly, he ordered to be poured onto his decaying wounds. Furthermore this, most horrible: having merged much burning sulphur with brimstone,[206] he orders to pour them into his mouth.
Withal, it takes place{C}[207] that he is tied to horses and wild bulls, together with Evstohiy and Markel, to be torn apart. And these nowise wavered. Subsequently with clubs, mercilessly, they crushed their members. And they were thrown into a fire. And thus they commended their souls into the hands of the Living God. And it is said of them, that in the Karmil Mountain their bodies are buried.
Thunder and lightning had suddenly taken place, as Christ with the angelic host arrived, and kissed the martyrs. Having moved Evstohiy and Markel to a place where He willed them to be, He right-away resurrected the marvelous Elpidiy and fortified him, sending onto further heroisms.
Having spotted him, Julian ordered him pulled in four directions, and to beat him mercilessly, and to spray vinegar with salt along his wounds, and to rub his sores with sharp saws, and to spread him along burning coals, and to sprinkle smoldering coal on his head, and to hang him on a torture steak.[208] And having heated an iron shield [board], on his back, even to the shoulder, he situated it, covering with burning ash along the shield, until his insides fired up. And with a hammer to the head he had been beaten.
And as this happened, a great miracle he performed to the eye-witnesses.[209] And up to six thousand men believed in the Lord. And by a prayer he shattered idols. And after all this, the saint was thrown into a fiery furnace, and consummated his life, committing his holy soul into the hands of God;
Month November, the 19th day. Parable of Saint Varlam{C}[210] about this temporary life.[211] The fleeting[212] life of man in this world, is similar to a man running from the face of a crazed[213] unicorn, who [the former], unable to bear his cry and howl, and terrifying roar, ran away far,[214] so as not to be eaten by him. On his way he fell into a great pit. And as he was falling, he extended his arms, and firmly grabbed hold of a tree. And as he was holding fast, he stationed his feet as if on a step, thinking that it is already safety[215] and firm ground. Once he glanced down, he saw two mice, one white, and the other black, ceaselessly eating away the root of the tree, onto which he was holding. Already they were nearing hither,[216] undercutting the tree. And looking into the depth of the pit, he saw a serpent horrible in appearance, and breathing fire, and onerously opening the mouth,[217] desiring to devour him. Then looking on that step, where his feet were stationed, he saw the heads of four aspids [flying snakes] coming out of the wall, were he had positioned himself. But looking up with his eyes, seeing within the branches of that tree a little honey, he put away the contemplation of the bales threatening[218] him, that is: without reach - the unicorn, awfully possessed,[219] seeking to eat him; and below - a menacing serpent, yawning,[220] so as to consume him. And the tree by which he was held, was already intending to fall. And the feet were slipping,[221] not firmly fixed on the step. And having forgotten as much harm as this, he endeavored onto the sweetness of this small amount of honey…
[The unicorn is the “image of death…”; the pit - “the whole world…”; the tree - “the way of our living…”; the mice - “the hours of day and night…”; the four aspids - “the human body, made up of unsettled elements and transgressions…”; “this fiery and merciless serpent” - “the horrible belly of hell…”; “the drop of honey” - “the sweetness of the pleasures of the whole world - treasure, love of gold, love of silver, desire for fame… pride, drunkenness, boasting…” The conclusion - you can guess.]
Month November, the 24th day. Memory of Holy Martyr Ekaterina [Katherine].[222] She was from the city of Aleξandria; daughter of a vasilisk [tsar], named Konsagolem; and she was beautiful of her body. Having mastered all of the heathen and Greek teachings, and having aquired the philosophy[223] of physicians’ writs, she also learned the languages of many peoples.[224] She was accused to Maksentiy the Tsar, and brought forth; and questioned, she confessed Christ. As the tsar conversed lengthily with her, sometimes - tenderly, at other times - with threats, he could not convince the saint. And he ordered her to be led to his tsaritsa, Vasilisa.[225] Yet Ekaterina persuaded the tsaritsa, and she believed in Christ. So the tsar summoned fifty rhetoricians, and said to them, “Unless you overpersuade and convince Ekaterina, I will have you burned by fire.”
And thus she was brought forth and stationed. And the rhetoricians standing by, conversing with her in turn, were unable to overpower her together. And thus they were burned, believing in Christ. To his tsaritsa, Vasilisa, and to Ekaterina, - he willed their heads to be severed with a sword. And thus receiving the end by the sword, they were wreathed[226] by the crown of martyrdom;
Month November, the 26th day. Memory of the consecration of the Church of Great-Martyr Georgiy [George] which is in Kiev, before the gates of the Church of Holy Sophia.[227] The blessed and always-remembered
duke of all the Russian Land, Yaroslav,
given at holy baptism the name, Georgiy [George],
the son of Vladimir, who christened the Russian land,
was the brother of the Holy Martyrs, Boris and Gleb.
He desired to erect a church for his namesake -
the Holy Great-Martyr Georgiy.
And that which he desired[228] -
the same he accomplished.
When he began to build it,
there were not many workers.
And when the duke saw this,
he summoned the tiun,[229] and spoke,
“Why are there not many toilers at the church?”
And the tiun spoke,
“Lord, because this is the Sovereign’s project,[230]
the people fear, lest having finished the work
they be deprived of their salary.”
And spoke the duke, “If this is so, then I will do this:”
He ordered kuni[231] to be drawn by carriage
into the halls{C}[232] within the Golden Gates.
And he announced at the marketplace to the people,
that each is to take a nogata[233] per day.
And there were many workers.
And thus soon he finished the church,
and blessed it by Ilarion the Metropolite,
on the month of November, on the 26th, day.
And he established in it the episcopal enthroning[234]
of newly-stationed bishops.
And he decreed[235] throughout Russia,
to conduct the celebration of Saint Georgiy,
in the month of November, on the 26th day;
[1] vodvoryayutsya
[2] nachalo sotvirihom. likely a reference to the corresponding prayer
[3] preizb.itochestvom: “by fullness”
[4] razum: “reasoning,” “acumen,” “judgment”
[5] tschanie polozhiti
[6] ouchit bo. The correct reading can be found in L.: ouchiniti: “to set.” The text of the introduction is more flawed than that of the other selections, so do not be discouraged.
[7] …pisaniyu predati poveleno b.ist’ o sih. (About the same in L.)
According to L. V. Prokopenko (p. 3), the Greek, τούτων δε οι μεν ραθυμία, should be translated as, “some by laziness,” rather than “it was willed.” See, Synaxarium ecclesiae Constantinopolitanae e codice Sirmondiano nunc Berolinensi adiectis synaxariis selectis / Ed. H. Delahaye. Bruxelles, 1902. (ibid. p. 3)
[8] neposoglasiyu: “in disagreement”
[9] podvig: “heroic undertaking,” “exploit”
[10] Another mistranslation from the Greek; should be, “to posterity.”
See, L. V. Prokopenko, p. 4
[11] ovo oubo
[12] proshed: literally, “traversed”
[13] prosto: “almost,” “so to speak.” Both translations are possible.
[14] skonchavshihsya
[15] According to S., where her memory is on the 3rd day, she was nine years old.
[16] obladayuschu: “possessing,” “ruling”
[17] see glossary
[18] S.: “heels;” Greek: αστράγαλοι: “calves” (V.)
See corresponding page in L. V. Prokopenko.
[19] ouditza; S.: “iron chain;” V.: “hooks and chain.” ibid.
[20] vpischi: “in the pleasure” (в блаженстве)
[21] voizstuplenii
[22] v.voini: “make a warrior of”
[23] poprisch
[24] L. contains much more information. First, one Jacob collected the blood and water into a dried pumpkin. Moribund, he left it to two “desert-dwellers.” Perambulating the “streets and countries,” Varispan used it to heal the sick. Those who killed him aspired to benefit materially from the act.
[25] pr[e]p[o]d[o]bn.iya: “holy nun”
[26] Compare to the similar Feb. 12th article. Her Vita can be found in ВЧМ and in a 11th c. fragment. (O. V. Tvorogov, p. 118)
It seems like this article had been translated into Slavonic from verse.
474 - 491 A. D. (O. V. Loseva, p. 151)
[27] hr[i]stov.ih oust.
[28] outaitsya…v.skrovne
[29] (to monasticism)
[30] nametnuvshe (birthed)
[31] nuzhno: “by compellation,” “by need”
[32] “Miracle,” by the way, does not imply something supernatural; “miraculous” is a synonym for “wondrous” or “amazing.”
[33] svetilo veliye
[34] Ωle
[35] used interchangeably with the word, “prison”
[36] sukovat.im; L.: i neotzeschenom’: “and un-cleaned”
[37] troskotati
[38] izem ot vlagalischa
[39] otrinul: “pushed away,” “rejected”
[40] strastnitse
[41] RM: “Nicetas;” ~372 A. D. (O. V. Loseva , p. 154)
See his Passion in ВЧМ. (O. V. Tvorogov, p. 86)
[42] S.: “born as a pagan”
[43] obschavashesya
[44] S. paraphrase: He was taught Christianity by Thephil, Bishop of the Goths. And the Goths were divided: some had [A]fanarih as duke, others - Froutigen. Shortly, those with Froutigen joined armies with Roman Caesar Valent, and defeated [A]fanarih, thereby augmenting Christianity among the Goths. So [A]fanarih began a persecution…
[45] Julian the Apostate
[46] iuliañu rozhdeniyu sovershayemu. S.: na trapeze
[47] ukoriti i porugati igraniyem.
According to S., his job was that of a buffoon - “smehotvoretz.”
[48] According to S., when he saw Julian apostatizing Christianity and bowing before idols, “making them his gods,” he denounced him before the entire royal council, as a “godless transgressor.”
[49] L.: “who was an idol-worshiper”
[50] L.: “sharp stone”
[51] stroptiv.ih.
[52] L.: “in the winter and summer, making her carry wood”
[53] She was an Arian.
[54] According to L., she was imprisoned and deprived of food. Then a nightingale gathered vegetables (ovosch; ακρόδρυα: “fruit, nuts” - V.) and brought them to her prison and fed her.
[55] 107 A. D. (O. V. Loseva , p. 157)
{C}[56]{C} According to L. (and other sources) he was the Bishop of Jerusalem prior to Simeon.
[57] L. specifies that he was the cousin of Jesus.
[58] konechnoye.
[59] According to L., he was 120 y. o.
[60] nachaliye
[61] diviimi: “with wild”
[62] sognete: “pressured”
[63] sotre
[64] osobno prava stoyascha;
This can also be translated as: “standing by, upright.”
[65] “blood having poured out of his insides”
[66] pr[epo]d[o]bn.ih: “holy nuns” (elsewhere, “holy monks”);
literally: “of the utmost likeness”
[67] RM: “Xantippa and Polyxena”
[68] pravyascha nachalstva
[69] zlosmradnik: “vile-stenching one”
[70] s[vya]schenna: “baptized,” “consecrated”
[71] according to Sof., from a place called, Ahan
[72] nevedoma beganiya
[73] pr[e]p[o]d[o]bn.iya
See her Vita in ВЧМ and a 14th c. fragment. (O. V. Tvorogov, p. 54)
[74] She lived in the 5th century. (O. V. Loseva , p. 162)
Sof., which also calls her “Emerald,” contains a more informative, yet less stylized story: “She was from the Aleξandrian city;
daughter of Paphnutiy,
a wealthy man who desired to give her to wed.
But she found out,
and coming to one of the holy elders she became a nun.
Then attiring men’s garments,
she changed her image into that of a man,
fearing lest her father find her.
She went off into a men’s monastery,
which her father had customarily attended.
And he tearfully informed the abbot
of the flight of his daughter.
Seeing her in the monastery,
he [the abbot?] grieved of this, with the other monks,
not knowing her.
Having completed in the monastery 28 years,
she became sick and called her father,
confessing and saying,
“I am your daughter and do not grieve.”
And thus she died,
and everyone wondered;”
[75] tekuschi: literally, “flowing”
[76] sugubnuyu desyatoritzu: “doubled ten” (# of years as monk)
[77] Unfortunately the remaining sentences are less legible.
[78] ~335 A. D. (O. V. Loseva , p. 166)
See his Passion in ВЧМ. (O. V. Tvorogov, p. 40)
[79] presm.ikayem.ih
[80] izbezoumivshusya
[81] l’ubeznaya; See her Vita in ВЧМ, Jan. 18th. (O. V. Tvorogov, p. 112)
[82] nacha i skoncha: “started and finished.” notice the rime
[83] nepodobnu: “unfitting,” “indecent”
[84] dobrotayu: “by beauty,” “as lovely”
[85] as opposed to a monk’s black garb
[86] zlatnik: either a coin or a measure of gold; unclear which definition is intended. (In order to earn any amount of gold, which was not in wide circulation in Russia until the eighteenth century, a medieval Russian worker would have to toil for weeks or even months, earning about a gram of silver per day. In the Byzantine Empire gold was more common, yet the sum of 400 litra mentioned below is very high - millions of dollars in today’s money.) In the lection of the story contained in some versions of Izmaragd, the word “srebrenik” is used; the intended meaning is likely, “a silver coin,” rather than the enormous mass of silver implied by the word.
[87] klet’: “small house,” “room,” “cell;” a disparaging word for what was probably a luxurious apartment
[88] vshedshi…na
[89] In the printed edition of the Alphabetical Patericon she said, “Yes I know that he sees all, and I know of heaven and of the torment.”
[90] Alphabetical Patericon: “why have you drowned men’s souls?”
[91] Izmaragd version: 100 litra of gold, and 300 litra of silver. (The version in Izmaragd is shorter and less coherent.) The version contained in the Alphabetical Patericon, with references to the Egyptian Patericon, mentions the same values, which are less ridiculous, but still exceedingly high.
[92] zatvoretz: “locked cell”
[93] According to the Alphabetical Patericon, he nailed the door shut with nails.
[94] Then the elder went to Antoniy the Great to learn if God forgave her. And one of the latter’s pupils saw a vision indicating that she was forgiven.
[95] sluzhitel’nitza
[96] RM: “Publia”
[97] vmalezhe priblizhisya bratze
[98] “in all Greek sources - Ioann.” L. V. Prokopenko, p. 185
[99] slavoslovyasche: “praising by words.” slavosloviye: “hymn”
[100] According to Sof., there was only one warrior - a difference of two letters.
[101] ob.ichno: likely, “as if nothing had happened”
[102] See his Passion in ВЧМ, under Oct. 5th; the above memory is not in the early Prologs. (O. V. Tvorogov, p. 122)
[103] port.i
[104] poviti i vpovoi; povoinik: “headdress of a married woman”
[105] zle, as usual
[106] nasekah: or, “mark,” “notch”
[107] “vlezosta,” as opposed to “vnide,” as above
[108] pr[e]p[o]d[o]bnago
[109] “in all the Greek sources, the number of years is 15.” See, L. V. Prokopenko, p. 191, and ВЧМ, where the story is under March, 4th.
[110] popuschshu emou b[o]gu. the usual terminology
[111] otrokovitsa: a girl of about 7 - 14 y. o.
[112] This is an example of a Prolog article which is a shortened version of a longer vita.
[113] He is also remembered on March 31st, with Avda the Bishop.
[114] ‘Ellin.i’ is usually a general term for heathen, but here it refers specifically to heathen Greeks.
[115] tvoretz: “maker,” “creator;” here, “sorcerer”
[116] prohodya
[117] yako igru mucheniya vmenyayuscha
[118] v.druziti. March 31st version: “sotvorisha”
[119] sukovatiy: “with the stumps of branches”
[120] prohod. March 31st version: “sedalische”
[121] podvizhnik: “mover,” “champion,” “hero;”
According to ВЧМ a rod was also screwed into his genitals.
[122] RM: “Aretas.” 523 A. D. (O. V. Loseva , p. 184)
See his Passion in ВЧМ. (O. V. Tvorogov, p. 26)
[123] RM: “Nagran, in Arabia Felix”
[124] Hermonthis, near Luxor?
[125] Sof.: “This land in God’s writ is called, Sava; by the Hellenes - wealthy Arabia;” Southern Arabia
[126] RM: “Nunaan”
[127] podtverzhayemi: “strengthened,” “fortified”
[128] According to Sof., this was preceded by Elezvoy’s victory over Dunas.
[129] os[vya]schennago
[130] bl[a]gogovein.imzhe: or “to the devout”
[131] According to Sof., Saint Arefa was completely decrepit, having reached the “oldest of ages,” and “unable to walk, he lay,” and this is why “he was led by others.”
[132] velmozham
The following article in Prolog gives the details of the passion of this noblewoman and her two daughters. She was promised a distinguished position “in the bower of the queen [tsaritza] and at least 300 manservants.” After her refusal, her and her two daughters’ faces, “which the sun had never seen,” were “unveiled to the people,” which act brought many women to tears. But she reassured them, saying, “This day is happier than the day of wedding, because I go to my groom - Christ.” After her daughters were slain, she pronounced, “I glorify you, my Lord God, as you made me worthy to ingest the pure sacrifice of my two poor daughters.” And with “the most holy and good fruit of her womb” she commended her spirit.
[133] RM: “Elesbaan”
[134] Sheba?
[135] bl[a]goveren
[136] a different number from the one above
[137] tuzhasche
[138] prituzhashe
[139] uzhischeh: “ropes”
[140] imizhe prepyal melinu morya
[141] t.izhe zlesya esi podvignul
[142] posmag
[143] polst: “mantle” or “blanket of wool or leather”
[144] The same story appears in the Alphabetical Patericon [AP] (p. 185ob. - 186ob.) with references to the Sinai, Jerusalen, and Egyptian patericons. The former ascribes it to Abbot Evstafiy [Eustathios] of the Lavra of Sava the Sanctified, who heard it from “a certain man of the tsar.” See other lections below.
[145] obvecherihsya. either he worked until evening, or was supping.
[146] AP: “And I took her with me. And when we came to the bed…”
[147] strannitze okayanney. AP: “a passionate one”
[148] vopl’: “howl,” “scream,” “shout”
[149] chuzhih delya
[150] kormlyu. AP: “obtain bread from the great need of hunger”
[151] Her Prolog vita resembles that of Anastasia the Roman. (O. V. Tvorogov, p. 19)
[152] kolovorot: “drill”
[153] here, “plesch.i;” above, “do ramu.” synonyms
[154] The sequence of events may be distorted.
[155] iznemogshi
[156] rigi gont’faiskago
[157] laskaniye (not, affection) i opsovaniye
[158] ts[a]rskogo vospriyatiya
[159] da tvorit togo prizvati
[160] bl[a]goch[e]stiyu: “devout” or “faithful,” as opposed to, “heretical”
[161] yuneishago: possibly, “youngest”
[162] mnogoch[e]stn.imi
[163] navede
[164] pr[e]p[o]d[o]bn.iya
[165] ponyavami
[166] mazashesya, as opposed to, otirashe, as above
[167] This article seems to contain some Russian vernacular.
[168] pomazav: “wiped”
[169] a sign that he is not a demon
[170] i kako, stoitli mir vovselenney
[171] vasheyu
[172] mouki
[173] This is a figure of speech, as the similar Russian equivalent. (kicked the bucket)
[174] RM: Galation and Epistemis
They lived in the 3rd century. (O. V. Loseva, p. 194)
See their Passion in ВЧМ and in a 14th c. ms. (O. V. Tvorogov, p 36)
It may interest some readers to know that Archpriest Avvakum mentions these (in his letter to priest Isidore). His letters contain many other references to Prolog, as those to Martyr Domnina and her daughters, who drowned themselves having no recourse (Oct 4th) and to Mastridia the Maiden (Nov 24th; see Izmaragd, below), whom he set as an example to Boyarinya Morozova. See, Елеонская, А. С. Политические цели второго издания Пролога 1642-1643-х годов. Русская старопечатная литература XVI - первая четверть XVIII в. Литературный сборник XVII века. Пролог. Москва: Наука, 1978. p. 96 - 98.
[175] besporoka
[176] Sof.: “or dust”
[177] Leo I, 457-474. According to Sof., he was called, “Vessa.” (after the Bessa tribe in Thrace; See, L. V. Prokopenko, p. 309)
[178] drevle: “ancient”
[179] yako tochiyu edin.im videniyem mneti
[180] nedoumennago
[181] Sof.: “all the priests”
[182] pritekayuschim: “arriving”
[183] s m[o]l[it]vami i molenii sleznimi b[o]ga molyasche; molitva: “a prayer;” moleniye: “the act of praying, supplicating;” molyasche: “praying,” “begging”
[184] Sof.: “mixed benevolence with the torment”
[185] Sof.: “most glorious”
[186] a synonym. Sof.: zheratok
[187] obrestisya: “was found”
[188] Sof.: na cherepitsyah
[189] The distance between the tip of the outstretched index finger, or pinky, and the tip of the outstretched thumb; span
[190] voobrazhaya
[191] zlobn.iy
[192] oumnuyu vlazhimuyu;
likely a mistranslation; oum: “mind;” vlaga: “moisture”
[193] geyenskago
[194] pr[e]p[o]d[o]bn.iya
[195] 881 A. D. (O. V. Loseva , p. 197)
[196] strictest monastic rule
[197] obtekshi
[198] pohvatisha
[199] plenen.im outzeneniya razlozhisha. Much of this poorly edited article is difficult to translate. The vocabulary is not very literary, yet very beautiful. (RM: Theoctistes; isle of Paros)
[200] lovetz nekiy lov ouloviv; lovetz: “catcher,” “hunter”
[201] yako izgrebu vetrom pahayemu;
izgreb: “byproduct of linen or hemp production”
[202] oblenyusya, as below
[203] tochiyu soderzhaschi sostav.i kostem
[204] RM: “Elpidius, Marcellus, Eustochius”
[205] loyem
[206] zhupel mnog sseroyu
[207] “b.ivayet,” as with the scolding, above, where “intermittently” is the better translation
[208] nadrevo muchitelnoye
[209] zryaschim
[210] RM: “Barlaam”
[211] vetse: “age”
This Eastern parable was known to peoples throughout Asia and Europe. In all, there are 10 articles concerning Varlam and/or Ioasaf in Prolog (most in November). Even Sof. contains 5. This can be explained by the fact that the Tale of the two was translated (from the Greek) in Russia, as opposed to another Slavonic country, and at a very early age. The tale consists of parables centered around the story of Prince Ioasaf, the circumstances of whose life are very similar to those of Buddha, proving that the origins of the text were in the East. See, Лебедева, И. Н. Повесть о Варлааме и Иоасафе… Leningrad: Наука, 1985. p. 70 - 81
[212] malovremennoye: “brief”
[213] besnuyuschagosya: “possessed”
[214] krepko
[215] mir
[216] simazhe
[217] oust.i strashno zevayuscha
[218] oderzhaschih
[219] zle besnuyasya
[220] ziyaya, as above
[221] naskil’zenne
[222] 305 - 313 A. D. (O. V. Loseva , p. 209)
See her Passion in ВЧМ. (O. V. Tvorogov, p. 54)
[223] oulubomudrivshisya; an interesting word; literally, “having philosophized herself on” or “having tended with love toward the wisdom of;” lubomudrie: philosophy: “love of wisdom”
[224] According to Sof., where her memory is on the following day, she knew “grammar” and “physicians’ rhetoric” and “philosophy.”
[225] “empress;” Here it seems that the title is interpreted as a name.
Sof. gives a different story: During a heathen holyday in honor of idols, she saw animals slaughtered, and became distressed. She then went to Ceasar Maksentiy and began to argue [svari i], saying, “Why did you renounce the living Christ, and why do you bow before soulless idols?” He tortured her and then brought forth the fifty “ritor.” (the word in the 1643 ed. is “vitiy;” same meaning)
[226] ouvyazeni
[227] 1051 - 1054 A. D. (O. V. Loseva , p. 118); The article appeared around the same time. See Щапов, Я. Н. ed. Письменные памятники истории Древней Руси. Санкт-Петербург: Русско-Балтийский информационный центр “БЛИЦ,” 2003. p. 83
[228] da emuzhe vos.hote… (a saying)
[229] “warrior,” “chief officer”
[230] delo vlastel’sko
[231] These were marten pelts that were used as currency, or, more likely, small silver coins from Central Asia, the Middle East, or their European imitations that were used in Russia from about the 8th to the 15th centuries. Fractions of these were called “rezáni.”
[232] komar.i: “arches,” “covered walkways”
[233] a unit of currency
[234] stolovaniye
[235] zapoveda[t’]: “to command something to be carried out in the future”