On the 20th day of January
From the «Lives of the Saints» of St. Demetrius (Dimitri) of Rostov
Birth at Melitene, and the Prayer of Childless Parents
The city of Melitene, which is in Armenia near the river Euphrates, was the birthplace of the venerable Euthymius. His father was Paul, and his mother Dionysia, both of them faithful, and renowned for nobility and virtue; and they were for many years barren and without children, for which they always had no little sorrow. Going to the nearby church of the holy martyr Polyeuctus, they prayed continually that their childlessness might be loosed. And on one of the nights, as they persevered in prayer, there was a certain divine manifestation, which said: “You shall be comforted, for God will give you a son, named after consolation, for in his birth the Lord will grant comfort to His churches.” After that vision they conceived a child, whom they had promised, before he was born, to give to the service of God. A boy was born, and they named him Euthymius. At that time Valens reigned in the East, and in the West his nephew Gratian. And there was not yet peace and quiet for the churches of Christ, for the Arians troubled them. For beginning with Constantius, the son of Constantine, even to the death of Valens — no fewer than forty years — there was great persecution and injustice against the Orthodox. But when the holy Euthymius was born, all that sorrow was turned into comfort and joy. For five months had not passed after the birth of Euthymius when Valens, the impious emperor, defeated by the barbarians who had taken Thrace, fled, hid himself in a certain village near Adrianople under straw from above, and perished evilly and impiously in that temporal fire, which was to him the forecourt of the eternal fire. And when that evil emperor perished, all the Arian power perished with him, and soon quiet and peace were granted to the holy churches — when the great Theodosius came to the throne.
Bishop Otry, and His Education at Melitene
Then Euthymius’s father Paul departed this life, and Dionysia the widow, fulfilling her vow, brought the boy Euthymius to her brother the presbyter Eudoxius, who was the spiritual father of Otry, bishop of the church of Melitene, giving her child to God as Hannah gave Samuel. And Eudoxius brought him to the bishop and told him everything about him: how by a certain divine manifestation and voice he had been granted to his barren parents for their great prayers concerning this, and that before his birth he had been promised to be the Lord’s. Bishop Otry, hearing this and marvelling at the account, said: “Truly the Spirit of God rests upon this child.” And he took the boy for his own son, and diligently cared for his education, entrusting him to two clerical teachers — Acacius and Synodius, both prudent and virtuous, each of whom in his own time later became a bishop of that same church of Melitene. Then the blessed Euthymius, who had already learned the divine books well, was appointed a reader by the bishop; and his mother, the blessed Dionysia, who laboured for God continually, he consecrated as deaconess of his church. After this the holy Euthymius was strengthened from his youth in a virtuous life and in undefiled virginity, and passing through the ecclesiastical degrees in order, he became a monk also, and was appointed presbyter by the bishop of that time. There was entrusted to him the seniority and oversight of the monasteries which were in that city, though he did not wish it, for from childhood he had greatly loved monasticism and silence. For that reason he dwelt more in the monastery of the holy martyr Polyeuctus, which was situated further from the city. And on the solemn days he would withdraw to a certain desert mountain, and there in labours and toils known to God alone he kept silence. But he saw that his silence was interrupted by the headship and management of the monasteries, and moreover he had come to hate the honour of men; therefore he secretly withdrew to Jerusalem in the twenty-ninth year of his age.
The Lavra of Pharan, and His Friendship with Theoctistus
And having worshipped the honoured Cross and the Tomb of Christ and the other holy places, he went round the holy fathers who lived in the surrounding deserts, and examining the life and virtues of each, he was encouraged to imitate them. Then he came to the Lavra called Pharan, which was situated at a distance of six furlongs from the holy city, and found outside the monastery one empty cell in a silent place. He settled in it, having nothing at all, learned to make ropes, ate from the labour of his hands, and so, being freed from all earthly care, he had one concern only — how to please God. The venerable Theoctistus was neighbour and friend to the holy Euthymius. And he was bound to him with such love that both had one will, one desire towards God and one labour. And they told each other their thoughts, and each of them was laid up in the other’s soul, and whatever the one wished, the same pleased the other — as though one soul were in two bodies. And every year, on the eighth day after the Baptism of the Lord, that is, on the 14th of January, they went out into the desert of Cutilia and remained there until Palm Sunday, afflicting their bodies with fasting and labour, and feeding their souls with spiritual food. Then they returned each to his own cell, having great riches of virtue, which they wished to bring to the Risen Christ. And having lived five years in that Lavra, when according to their custom they had gone out at the appointed time into the desert of Cutilia and were passing through its trackless places, they came to a certain cliff and a very fearful precipice, where in the depth of the precipice there was a stream, and on the northern side of the stream a certain cave, the lair of wild beasts, to which they were barely able to climb up along the rock face. And they rejoiced in that place, as shown to them by God, and settling there they lived, having their food from the herbs that grew around, and no longer returned to the Lavra.
The Shepherd at the Cave, and the Beginning of the Coenobium
A good while passed, when God was pleased to reveal them for the profit of others, and so arranged it that certain shepherds from Lazaria drove their flocks there. They were by the stream, when lifting up their eyes to that cave, they unexpectedly saw two men above them walking along the cliff. And being frightened, they began to flee. But those called after them in a gentle voice, saying: “Do not be afraid, brothers, do not be afraid, for we too are men, but because of our sins we live in this place.” And the shepherds, laying aside their fear, came to them and, entering the cave and seeing nothing of what is needed for life, marvelled, and went away. They told their people at home about them. From that time the inhabitants of Lazaria began to come to those venerable desert-dwellers Euthymius and Theoctistus, bringing what was necessary. And the fathers of Pharan also, when they saw that those who had withdrawn had not returned to them, sought them a long time in the desert, until they learned where they were; and finding them, they began to come to them often. Then some wished to stay with them also. For first Marinus and Luke, coming to them, did not return to the Lavra but remained with these venerable men. After them others came, for the fame of the venerable Euthymius quickly spread everywhere and moved many to see him and to dwell with him. And he, receiving those who came to him, entrusted them to his friend the blessed Theoctistus, for he himself greatly loved solitude. And in a short time a coenobium was established. That cave was transformed into a church, and the venerable Euthymius was a physician of the souls of all. For each of the brothers opened his soul to him, confessing his thoughts — and he, being very experienced, set each one right, teaching and exhorting, chastising fatherly and comforting.
His Teaching to the Brothers on Labour and Obedience
And he said to all together: “Brothers, since you have withdrawn from the world, strive for that reason, and do not rejoice as though you were already saved, but be watchful at all times; for the Lord says: ‘Watch and pray, that you enter not into temptation.’ Know this first of all, that for those who renounce the world and wish to live the monastic life it is fitting not to have a will of their own, to keep obedience and humble-mindedness everywhere, and in their mind to have the remembrance of death and of the hour of judgement, to fear the eternal fire, and to love the glory of the Heavenly Kingdom.” He said again that it is fitting for monks to labour with the body as well as with inward meditation on God, and above all for the young, to whom, besides many other means of self-preservation, the taming of the flesh is necessary, that the flesh may be subject to the spirit. “That we may be,” he said, “imitators of Paul also, who labouring work day and night, not fleeing from work but serving themselves and others. My own needs,” he said, “and those of my companions, these hands of mine have served.” If worldly men, who undertake great labours and suffer, working unceasingly to feed their wives and children, and from that same labour bring offerings also to God, and give alms according to their ability, and pay taxes besides — shall we not labour for the needs of our body alone? So we shall avoid idleness also, and shall not eat the labours of others, as the apostle commanded: “He who does not work, neither let him eat.” Thus the venerable father Euthymius, instructing the brotherhood, urged them to love of labour. And he commanded them not to talk in church during the singing, nor at table when the brothers eat, but to keep silence everywhere with attention to the word of God. And when he saw anyone of the brothers, especially the young, who wished to fast more than his companions, he did not approve it, and did not allow such a one to follow his own desire, but to keep the common time of fasting and the time of eating with all, that he should eat at table with moderation, not overfilling his belly but tasting less than his stomach desires, so as to hide his fast in this way, not to sound a trumpet of it, and to arm himself secretly against hidden passions. By these his counsels and teachings the brothers were enlightened, and performed their labours, and brought forth fruit worthy of their calling.
Aspebetus and Terebon: the Persecution in Persia
But already the account lies before us concerning Aspebetus and Terebon, chiefs of the Saracens, and how Euthymius turned them to God. There was among the Persians a certain Hellen named Aspebetus, who had a son Terebon, a young boy — him a demon had struck. And he was withered in half of his body, on the right side from head to foot, and no one could cure him, though many of the most experienced physicians were brought to him. After this that Aspebetus with his son moved into Arabia in the following manner. When persecution against the Christians was raised there by the magi at the end of the reign of Isdegerd, and all the military commanders — among whom Aspebetus also was — were commanded to guard all the roads diligently, so that not one Christian might escape from Persia to the Greeks, then Aspebetus, seeing such causeless cruelty against the Christians, took pity on them and not only did not hinder them from fleeing out of the Persian land, but himself helped them where he could, defending them from harm and death; for which he was accused by the impious before their king Isdegerd. Fearing his torments, Aspebetus took his son, and his possessions, and all his household, and fled quickly from Persia and passed over into the borders of the Greek kingdom. And the Greek emperor received him, and entrusted to him the chiefdom over the Saracens who lived under Greek authority in Arabia. And there, when Aspebetus had settled, his son Terebon saw in a vision of sleep our venerable father Euthymius, who promised him health if he turned to Christ. On waking, Terebon told that dream to his father — and he at once, taking the boy with many servants, came to the monastery of Euthymius and Theoctistus. And seeing many Saracens, the brothers were frightened. The blessed Theoctistus went out to the Saracens and asked them: “What do you need here?” They said: “We seek Euthymius, the servant of God.” Theoctistus said: “He whom you seek lives here, but until Saturday he speaks with no one, for he keeps silence.” And Aspebetus, taking Theoctistus by the hand, showed him his sick son and commanded his son to tell everything about himself.
Terebon’s Dream and His Healing
And the boy began to speak: “When I got this disease in Persia, I tried all the medical art and the enchantments of the magi, and received no benefit, but rather gained a greater sickness. And coming here, into the land of Arabia, and having no relief in my disease, I lay one night on my bed and thought whether it would ever be that I should receive healing. And I said to myself: ‘O Terebon, where is the Hellenic and Persian medical wisdom? Where are sorceries and enchantments? Where is the power of our altars, and what profit is there from them? And where is the art of the astrologers, and the fables of our error, and the vain invocation of our gods?’ Truly all this is deception and a plain laughing-stock, and helps no one at all, unless the one true God commands it. Thinking this, I turned to prayer and prayed with tears, saying: ‘O great and terrible God, who made heaven and earth, if You will have mercy on my soul and deliver me from this grievous disease, I will be a Christian, forsaking all the iniquities of the Hellenic faith.’ And when I had prayed thus, I fell asleep, and I seemed to see a certain monk, who had a great and slightly grey beard, and he said to me: ‘What ails you?’ And I showed him my infirmity. And he said to me: ‘Will you do what you promised God?’ And I said: ‘I will, if I am free from this disease.’ Then he said to me: ‘I am Euthymius, and I live on the eastern side in the desert, at a distance of ten furlongs from Jerusalem, not far from the road that leads to Jericho. For if you wish to be healed, come to me, and God will heal you through me.’ This I saw and heard in sleep, and I told my father, and behold, I have come at the command of him who appeared to me in the vision. And we ask you, show us that physician revealed by God.” And the blessed Theoctistus went and told the great Euthymius all that he had heard. And he, thinking that it was not good to resist God’s command, came out of his silence, came to the sick man, prayed over him to God and marked him with the sign of the Cross. And immediately Terebon became healthy, as though he had never been sick in body. And the barbarians marvelled at the sudden change from sickness to health, and believed in Christ, and all falling down on their faces, they asked for baptism.
The Baptism of the Saracens, and the Withdrawal into the Desert of Rouba
And the wonderworker Euthymius, seeing that they had believed in God with all their soul, instructed and baptized them — first Aspebetus, naming him Peter; after him Marinus, the brother of Aspebetus’s wife; after that Terebon. And then also all the Saracens who had come with them. And keeping them with him fourteen days, he enlightened them with the word of God and, having established them in the faith, dismissed them. But Marinus, Terebon’s uncle, did not afterwards go away from the monastery, but was tonsured in it and remained there until his death, and greatly pleased God. And he was abbot of that monastery after the venerable Theoctistus, as the following account will show. And their possessions, of which they brought much into the monastery, were distributed both to beggars and spent on the enlargement and building of the monastery. And the fame of this wonder of Terebon’s healing became known everywhere, and many sick from all sides began to come to the blessed Euthymius, the physician without fee, and easily receiving healing, they returned in health. For that reason the name of the saint became famous not only in Palestine but also in the surrounding lands. But the venerable man saw that his silence was diminishing, and was vexed at the great number of those who came and praised him. He grieved, remembering his former silence, and resolved secretly to go into the desert called Rouba. The blessed Theoctistus somehow learned of this and informed the brothers. And they all gathered and came and fell at the feet of the venerable Euthymius, asking him with tears not to leave them orphans. And he, wishing to comfort them, promised then not to go from that place. But a few days passed, and his constant desire to live in silence urged him on; he could no longer endure the noise, and went out of the monastery secretly by night, taking with him one disciple — Domitian, also by birth from Melitene and virtuous in life — and went into Rouba. And when he had crossed the desert to the south of the Dead Sea, he came out onto a certain mountain, separated from the others, called Marda. He found on it a well of water and a fallen cell, and restored it. And he settled there and lived some time, feeding on desert herbs. After this he went away into the desert called Zif, which lay near the village of Aristobulias, wishing to see the cave there — in which David had once hidden, fleeing from Saul — and seeing it, he was pleased with that place and founded a monastery there.
The Monastery at Aristobulias, and the New Cave
And the beginning of the monastery was this. The son of the elder of the village of Aristobulias was tormented by an unclean spirit. He called upon the name of Euthymius with a loud cry: God so commanded invisibly. And the father and the kinsmen asked diligently everywhere about Euthymius: who he was, and where he dwelt. Then, learning that he lived between Parabarichos and Aristobulias in the cave of David, the father came to him, leading his demon-possessed son. And when he saw the saint, the demon immediately left him and came out. And this wonder became known, and many from the surrounding villages came to the saint and built a monastery for him. And brothers gathered together and stayed with him, and God provided them with food. There the saint turned many from the Manichaean error to Orthodoxy, and persuaded Manes, the chief of the heresy, to curse it. Then, wearied by the great number of those who came to him, he said to his disciple Domitian: “Let us go, child, and visit the venerable Theoctistus and the brotherhood.” And he went. And as they were approaching the coenobium, he found a place on the mountain, good for himself, on which his Lavra was later established, for it was level, and silent, and the air there was healthy. And he settled in a cave that was found there, a small one, in which his body was also buried after his departure. And the blessed Theoctistus, learning of his coming, went out quickly to greet him. And he asked him to come and dwell in his own place in the coenobium with the brothers. But he did not wish it, yet promised to come for the church singing on all Sundays.
Peter the Bishop, and the Saracen Settlement
And Aspebetus, called Peter, heard that the venerable Euthymius had returned to his own place, and was glad; and taking many Hagarenes with their wives and children, he came to him and asked him to speak to them the word of salvation. And the elder, having sufficiently instructed them, turned all who had come with Aspebetus to Christ, and bringing them into the lower monastery, enlightened them with holy baptism, and remained with them seven days, teaching and establishing them in the faith. Then he returned to his cave, for he greatly loved silence. But Aspebetus, called Peter, seeing that the elder had no cell but dwelt in a small cave, summoned builders and masons and built for the saint three cells, and a small church, and a bakery, and dug a great pit — two cisterns for the gathering of water — and provided for all his needs, so that nothing should be lacking to the venerable man. And the newly baptized Hagarenes by no means wished to be parted from the venerable man, but, desiring always to be filled with his sweet teachings, they asked the saint to command them to live near him. And he was not pleased at this, fearing lest his silence be utterly destroyed, but led them to another place, convenient for settlement, and commanded them to build houses for themselves and a church. And he appointed presbyters and deacons for them, and their congregation multiplied daily: many of the Hagarenes came to them and received holy baptism. And the venerable man, often visiting them, taught them the Word of God. Their settlement was great, like a city — and the venerable man asked Juvenal, Patriarch of Jerusalem, to ordain Peter, the father of Terebon, as bishop for the newly enlightened Hagarenes. And Peter became a bishop, of good profit to many of the Saracen people who had confessed the holy faith. Enough concerning the Saracens; let us speak again of Euthymius the Great. In that place where the venerable man kept silence, he did not wish to have companions with him, and therefore he established neither a coenobium nor a Lavra, but sent all who came to him to be tonsured to the lower monastery, to the venerable Theoctistus. And likewise, when anyone brought him something for the needs of the body, he sent it all to the monastery of Theoctistus. But when God wished to people that place with a greater number of monks, He commanded the great Euthymius in a vision not to drive away those who came to him for salvation.
Cosmas, Domitian and the Founding of the Lavra
Once three brothers according to the flesh came, burning in spirit for the virtues; their names were Cosmas, Chrysippus and Gabriel, born in Cappadocia and brought up in Syria. And the elder did not wish to receive them: both because he loved his silence, and because he saw how young they were, and above all because their youngest brother Gabriel was a eunuch from his mother’s womb and very youthful, and like in face to a girl. Then there was a certain divine manifestation to the venerable man at night, which said to him: “Receive these brothers, for God has sent them here, and after this do not turn away anyone who wishes to be saved.” Then the saint received them and said to the eldest brother Cosmas: “Behold, I receive you, as God commands me. But you do what I command: do not allow the youngest brother to go out of the cell, so that none of the other brothers may see him. For it is not good that a woman’s appearance should dwell in the Lavra, lest an enemy’s struggle be stirred up against someone.” Then the saint prophesied to him what was to be, saying: “You, as I think, will not remain here long, for God wishes to entrust to you the episcopate of the Church of Scythopolis.” And that came to pass. After this the venerable man began to receive all who came. He received Domnus the Antiochian, who was the son of John, Archbishop of Antioch. He received also three other brothers from Melitene, nephews of that Synodius who, with Acacius the teacher, had served Euthymius; their names were Stephen, Andrew and Gaius. After them, John the presbyter of Raithu, and Anatolius, and Thalassius. Then Cyrio of Tiberias, presbyter of the church of the holy martyr Basil at Scythopolis. Having received these, he commanded Bishop Peter to build them small cells and to adorn the church with all beauty. And so he quickly established the Lavra, after the pattern of that Lavra which was at Pharan.
The Consecration of the Lavra, and the Miracle of the Loaves
And Juvenal, Patriarch of Jerusalem, came, having with him the holy Passarion, who was then chorepiscopus, and Hesychius, presbyter and teacher of the church, and consecrated the Lavra church in the fifty-second year after the birth of Euthymius. And he appointed also two deacons — Domitian and Domnus. And the presbyters were John and Cyrio. And the great Euthymius rejoiced in spirit at the consecration of his Lavra, and above all because he had seen the patriarch, and the most reverend Passarion, and Hesychius the theologian — well-known luminaries. But the holy Passarion, seven months not having passed from that time, departed this life: he was in deep old age. In the first year after the consecration of the Lavra, Domitian was appointed steward. And the brothers endured with their father great want at first and lack of what was needed. Yet God cared for His servants. It happened that at that time many Armenians were going down from the holy city to the Jordan, and they turned aside to the right and came to the Lavra: God so arranged it, that the virtue and faith of the great father might appear more brightly — and there were of them no fewer than four hundred men. And the elder saw them, and knew that they were hungry, and called Domitian the steward and said: “Set food before these people.” He said: “Father, the storeroom does not have enough to satisfy even ten men. And where shall we get loaves for so many people?” But the saint, full of the prophetic gift, prophesied: “Go and do what I command you, for so says the Holy Spirit, that these people shall eat until they are filled, and enough shall be left over for us.”
Domitian the Steward, and the Disobedience of Auxentius
And Domitian went into the bakery, where there were few loaves, but could not open the door, for the blessing of God had filled it to the top with loaves. And he called one of the brothers, and they took out the door — and the loaves poured out of the storehouse. The same blessing was upon the wine and the oil — the vessels were suddenly filled, and all ate and were satisfied. For three months they could not set the door back in place, because of the great quantity of loaves, which did not diminish, just as once the barrel of meal and the cruse of oil of that hospitable widow of Sarepta of Sidon were not emptied. And Domitian marvelled at that wonder, and cast himself at his teacher’s feet, asking forgiveness. And the elder, having rebuked him, taught him concerning hospitality and hope in God. From that time the Lavra began to increase, and to be blessed with bounties of every kind, and to be enlarged by the building of cells, and the Divine Mysteries were celebrated in the church daily. And it was necessary for the steward to acquire much cattle for the needs of the monastery, for the service of the brothers. There was in the Lavra a certain brother named Auxentius, by birth from Asia, fit for monastic service — the steward asked him to be the herdsman, to guard and pasture the mules and asses of the Lavra. But he did not obey. And the steward took both the presbyters, John and Cyrio, and with them asked Auxentius to accept that service. But he would by no means listen to them. And when Saturday came, when it was possible to speak with the great father about monastic affairs, the steward told the venerable man of Auxentius’s disobedience. And the venerable man, summoning Auxentius, said to him: “Obey us, child, and accept the service which I command you.” But he answered: “I cannot, honoured father, for three things hinder me. The first is ignorance of this land, for I do not know how to speak the language here; the second is fear of a sinful fall. The third is that, caring for the cattle, I shall not be able to keep silence and to abide in God.”
The Possession of Auxentius, and the Flight of Maro and Climacius
And the great Euthymius said: “We ask God that you may have no harm from this, for God knows that for fear of Him you serve His servants. Obey the Lord, who says: ‘I have not come to be served, but to serve them.’ And again: ‘I do not My own will, but the will of the Father who sent Me.’” Thus the saint persuaded him, but Auxentius was embittered and disobedient. Then the venerable man was angered and said: “We counsel you, child, what is for your profit, but you do not listen — you shall see the reward of disobedience.” The saint had not finished speaking this when immediately Auxentius fell to the ground possessed, trembling and shaking. The fathers who stood there begged the saint for him, and barely persuaded him — he raised him up and, marking him with the sign of the Cross, healed him. And Auxentius, coming to himself, fell down and asked forgiveness. And the saint said to him: “Obedience is a great virtue, and God requires obedience more than sacrifice, but disobedience brings death.” And he prayed for him, and blessing him, said: “Be well, and sin no more, lest something worse come upon you.” And so Auxentius accepted the service with diligence. Two certain brothers, Maro and Climacius, wearied by the hard life in the Lavra, resolved to flee by night. And they were already making ready. This was revealed to the venerable Euthymius, for he saw the devil harnessing the two of them and dragging them into the net of death. And the venerable man, summoning them, taught concerning patience and unfolded a long discourse, begging and commanding them to cease from their unprofitable intention. And he said that everywhere a man must guard himself carefully. Adam transgressed God’s commandments in Paradise, but Job, sitting on the dunghill, kept them.
Teaching on Evil Thoughts, and the Cup of Water
And he added this teaching also, saying: “It is not fitting to accept evil thoughts, which bring gloom and sorrow, or hatred against this place and against those who live with us, nor to listen to counsels that advise moving to another place; but it is fitting to be sober at every hour and to keep one’s mind apart from the wiles of demons, that our rule may not be destroyed by moving to another place: for a tree which is often transplanted bears no fruit. And if someone wishes to do something in the place where he lives and cannot, let him not think that he will set it right elsewhere — for virtue is accomplished not by place, but by will and faith. Now hear a certain tale which I heard from the Egyptian monks. A certain brother lived in a common monastery in Egypt, and often was angry and agitated, and his mouth was full of quarrelling. Being downcast in spirit, he went out of the monastery and, settling alone apart, thought to himself that, having no one to speak with, he would depart from his angry habit. And on one of the days he poured out a cup of water for some need and set it down — it overturned; he poured out a second and set it down — and that vessel again overturned; and so it was a third time. And the brother, being beguiled by the demon, was angry with the cup and broke it, destroying it.” When the holy Euthymius said this, Climacius laughed; and the elder, looking at him, said: “Are you too beguiled by a demon, that you laugh so foolishly? Have you not heard the Lord, who makes those who laugh wretched, and those who weep blessed?” Saying this, he turned away from Climacius and went into his inner cell. And Climacius immediately fell on his face, trembling, for a certain fear and terror had come upon him. Domitian was there at that time; he gathered certain fathers and, entering to the venerable man, asked for Climacius, that he would forgive him. And the saint, listening to them, went out and, raising up the one who lay, healed him with the sign of the Cross, saying: “Remember from now on and obey the words of the fathers as the words of God, and be all eye, as we hear of the cherubim, guarding yourself carefully everywhere, for you walk in the midst of nets.” Thus having admonished the brother and persuaded both who had resolved to flee, he sent them away from his cell corrected.
The Council of Ephesus, and the Disobedience of Domnus
In those days the Third Ecumenical Council was being assembled at Ephesus against the impious Nestorius. And that Synodius, who with Acacius the teacher had served the venerable man in the time of his youth, came from the city of Melitene into Palestine for worship. That Synodius, because he had in the Lavra of Euthymius his three aforesaid sons — Stephen, Andrew and Gaius — came to that Lavra. And kissing the venerable Euthymius, he told him of the impiety of the heresy of Nestorius, who by God’s permission was patriarch of Constantinople, and who with his evil teaching had troubled the whole universe. And he informed him of the zeal for Orthodoxy of the blessed Cyril, Archbishop of Alexandria, and of Acacius, Bishop of Melitene, who had once been his teacher. And the venerable man rejoiced for them. And he commanded Peter, who had formerly been Aspebetus but at that time was already, as bishop of the Saracens, going to the Council of Ephesus with the other Palestinian bishops, that he should hold to Cyril and Acacius, and after them contend in every way. And when the council and the deposition of Nestorius had taken place, Bishop Peter returned and told in detail everything that had happened at the council. And the elder rejoiced in spirit at the confirmation of Orthodoxy, but grieved for John, Archbishop of Antioch, that this Orthodox man had defended Nestorius. Hearing this, Domnus the deacon was sorrowful for his uncle, and asked the great father to let him go to Antioch to set his uncle right. But the saint said to him: “Do not go, child, for this will not be for your profit. Your uncle, though he has sinned a little, yet God knows the righteousness of his heart, and will set him right and will not leave him to destruction. But you, child, if you endure in the place where you have been called, and do not obey the thought which wishes to thrust you out of this desert, will advance in the virtues and be glorified by God. But if, not obeying me, you go, you will receive the throne of your uncle, not for your profit, and you will not long be honoured on it: for evil men will soon take it from you.” But Domnus, not listening to the words of his father, went without a blessing, and everything came upon him according to the prophecy of the saint. Later he returned to the elder, weeping and repenting, and marvelling at the saint’s clairvoyance.
Cyriacus, Arsenius, and Anastasius the Patriarch
Concerning this venerable father Euthymius, the venerable Cyriacus the solitary, his disciple, reports the following: “I never saw him eat [he said], except on Saturday and Sunday, nor did he speak with anyone unless from great need, nor did anyone see him rest lying on his side, but only sitting and dozing a little, and sometimes — standing and holding on with both hands to a cord stretched for that purpose in one corner, taking a little sleep for the need of the body. And he would say before sleep the word of Arsenius the Great: ‘Go, evil servant.’ For he imitated that venerable Arsenius in his life, and listened with delight to what the brothers who came from Egypt said about him.” Anastasius, who was keeper of the vessels of the church of the Holy Resurrection of Christ in Jerusalem, wishing to see the great Euthymius, took his friends, the clerics of Jerusalem, and went to the Lavra. The venerable Euthymius, foreseeing their coming in spirit, called the Lavra steward Chrysippus and said to him: “Be ready to receive guests, for behold, the Patriarch of Jerusalem is coming.” And when the guests came, the venerable man received Anastasius as a patriarch and conversed with him as with a patriarch. And all who were there marvelled at this, and Chrysippus the steward, coming up, said in the elder’s ear: “Honoured father, there is no patriarch here, but Anastasius the keeper of the vessels.” But the saint, wondering, said: “Believe me, child, that until now I have seen him dressed as a patriarch, and truly I have not been deceived, for God has prepared him, and will make him such.” This word of the venerable man all heard, and it came to pass in its time, when Anastasius was appointed patriarch. And that Terebon, the son of Peter the bishop, who was called Aspebetus, having a wife of his own kindred and living with her a long time, had no children, for the marriage was barren. And he brought her to the wonderworker Euthymius, asking and saying: “I know, father, that God will heed your prayers, for He does the will of those who fear Him; therefore I ask your holiness: pray for us to the God who loves mankind, that He may loose the long barrenness of my wife and grant us a child.” And the saint blessed him and his wife three times with the sign of the holy Cross and said to them: “Behold, God grants you children, for you will have three sons.” And believing the words of the saint, they went rejoicing to their house. And the woman conceived and bore a firstborn, and they named him with his grandfather’s name — Peter; and after some time she bore the two following sons also. And the prophecy of the venerable man came to pass.
Emelianus and the Demon of Fornication
But a certain brother in the Lavra, named Emelianus, one night, as Sunday was dawning, by the working of demons was set on fire with carnal lust and troubled with unclean thoughts, receiving in his heart the desire of sin. And it happened that the venerable Euthymius was going to the church for the morning singing, past the place where the brother, troubled with lusts, was standing. And he smelled the stench of the demon of fornication, and knew what was happening, and said: “May God forbid you, cursed and unclean spirit.” And immediately the brother fell to the ground, foam coming from him — he was possessed. And the brothers gathered together, and a candle was brought, and the venerable man said to the brothers: “Do you see this brother, who lived well from his youth until now in the purity of his body, but today, being a little weakened, thought with desire of carnal pleasure, and took delight in those unclean thoughts — and behold, a demon has taken hold of him. Let us also take admonition from his trouble, and let everyone know that if someone does not even touch another’s body, and does not commit the foul sin with his body, but commits fornication in his mind, receiving foul thoughts and holding them, indulging them and taking delight in them — that man is a fornicator, and a demon has hold of him.”
The Tale of the Man Who Seemed a Saint
And the elder added a tale also, saying: “Hear, brothers, a tale which the fathers told me about a certain brother, about whom everyone thought that he was a saint. In his heart he had angered God, exercising himself in unclean thoughts and committing fornication in his mind. And when he drew near to his end, a certain elder, a clairvoyant, came there, and heard about him that he was sick and dying. He saw all the inhabitants weeping and saying that when this saint died, they would no longer have hope of salvation: for all were saved by his prayers. Hearing this, the clairvoyant elder went quickly to the sick man, wishing to receive a blessing from that supposed saint; and when he drew near to his cell, he saw many people with candles, presbyters and deacons, who were waiting for the bishop, in order to bury that saintly man honourably. And entering into the chamber, he found him still breathing, and looking with the eyes of the soul, he saw a demon who held a trident, with which he pierced his heart, and drew out his soul with great torments; and he heard a voice from above, which said: ‘As his soul has troubled me for more than one day, so you too rest, tormenting and tearing his soul out of him.’ And so he died bitterly, though outwardly it appeared as though he were a saint, but inwardly in his heart he had angered God. Hearing this, brothers, guard yourselves carefully from thoughts which defile the soul, for at the time of parting those who thought of fornication will be tormented equally with those who committed that sin. But let us now pray for this brother Emelianus to God, who chastises but does not hand over to death, that He may free him from the demon and from carnal passions.” And when the saint had prayed, the demon came out, crying and saying: “I am the spirit of fornication, and I have filled all this place with stench, as though sulphur were burning.” And from that time Emelianus was freed from foul desires and was a chosen vessel to God.
The Drought, and the Prayer for Rain
In that time there was a lack of rain, and a great drought, and the Scripture was fulfilled: “The heaven over your head shall be brass, and the earth under you iron.” And all who were in great sorrow because of the drought — the brothers with the venerable Theoctistus — asked the great Euthymius to pray to God and obtain rain, for they knew how much his prayer could do with God. But he refused. And it was the feast of the Theophany of the Lord, and the day was approaching on which the saint was accustomed to go out into the desert until Palm Sunday. And much people gathered from the holy city and the surrounding villages, carrying a cross and singing “Lord, have mercy.” And they came to the great Euthymius, not allowing him to withdraw into the desert until he should pray to God for rain. And the venerable man, hearing their cry, went out to them, saying: “What do you seek from a sinful man? For I, children, have no boldness to pray to God for this, being sinful, and needing mercy more than others, and above all in this present time of His anger; for our sins stand between Him and us, we have defiled His image, we have offended His Church, we have become the sins of lusts and of various passions, we live in greed and envy, we are abominable, hating one another — for this reason He has brought that chastisement upon us, that being admonished by it we might repent. And when we set ourselves right by repentance, then He will hear us; for it is written: ‘The Lord is near to all who call upon Him in truth.’” And when the saint spoke thus to the people, all, as with one mouth, cried out: “You yourself, O Father, pray for us, for we believe that God will hear your prayer: for He does the will of those who fear Him.” By these words the venerable man was moved; he took the fathers who stood there and went to the church, commanding the people also to pray. And falling on their faces in the church, they asked God with tears to have mercy on His creation, to visit the earth with mercy and bounties and to water it with rain. And as he prayed, a wind blew from the south, and the whole heaven was clouded over, and there was thunder, and a great rain poured down. And the saint, rising from prayer, said to the people: “Behold, God has heard your prayers, and will bless this year beyond other years; hasten therefore also with good works to please Him, for He has shown mercy to you.” And so he dismissed them. And there was great rain for many days, so that the saint could not go out into the desert according to his custom, and that summer was blessed with a great abundance of the fruits of the earth beyond other years, according to the word of the saint.
The Council of Chalcedon, and Theodosius the Heretic
After this the Fourth Ecumenical Council was held at Chalcedon against Dioscorus the impious, Patriarch of Alexandria, in the seventy-fifth year of the life of Euthymius. At that council were certain of the saint’s disciples who had been counted worthy of the episcopal rank: Stephen, Bishop of Jamnia, and John, Bishop of the Saracens, who came after Peter Aspebetus. And they, having written down the decrees of the Council of Chalcedon, brought them to their father, the holy Euthymius, and he praised them as Orthodox. And immediately it became known to all the monks throughout the whole Palestinian desert — many of whom believed unorthodoxly — that the great Euthymius followed the Council of Chalcedon. In that time there came into Palestine a certain heretic, Theodosius, a monk in appearance but a sorcerer in temper, who was of the impiety of Eutyches, which the holy Council of Chalcedon had condemned, and which maintained that the dogmas of the right faith had been rejected at it and the teaching of Nestorius renewed. And much else that was senseless and false he slandered. And there was then in Palestine the empress Eudocia, wife of the pious emperor Theodosius the Younger, who after the death of her husband dwelt in the holy places. For first of all that heretic Theodosius seduced the empress Eudocia into rejecting the Council of Chalcedon. Then he also corrupted many monks, fathers of the desert, with his heresy and made them of one mind with himself. For he raised a rebellion against Juvenal the patriarch with many of the seduced monks — they pressed him to reject the Council of Chalcedon in every way. And when he would not, they drove him from the throne — and Juvenal withdrew to Constantinople to the emperor Marcian, while Theodosius the heretic, having as his helper the empress Eudocia and the force of monks blinded by the heresy who assisted him, was raised to the patriarchal throne and did much evil to the Orthodox: of the bishops and clerics who would not unite with him, some he deposed, others he tormented and killed — and he had already seduced to himself all the monks in Palestine, except those who were in the monastery of Euthymius. For they had the example of their father, the great Euthymius, and stood firm in Orthodoxy. And that false patriarch Theodosius made many efforts to be able to bring the venerable father Euthymius into his communion, sending to him unceasingly, begging, and threatening, and catching him with every kind of insult; but the enemy’s nets did not take the venerable man, nor did he even waver through his cunning, being like a firm pillar and an unshaken wall.
Withdrawal into the Desert, Gerasimus, and the Pillar of Fire
And the saint, wearied by the daily flattering embassies of Theodosius, summoned the brothers and, commanding them to guard themselves carefully from the heresies and to be firm in Orthodoxy, went into the desert. And many of the brothers did the same, fleeing from the importunity of the heretics, imitating their father, and withdrew into the desert. There was then in the Jordan desert a certain anchorite, who had recently come from Lycia, named Gerasimus, who had gone through all the rules of monastic life and laboured well against unclean spirits. And he, overcoming and driving out invisible demons, was himself defiled and seduced by visible demons — the heretics — and fell into the heresy of Eutyches. And he heard of the venerable Euthymius, whose virtuous fame had filled all ears, and went to him, when he was then in the desert called Rouba. And seeing him, he profited much, settling with him for a long time, and being filled from his honey-dropping tongue with profitable words concerning Orthodoxy, he cast off the heretical harm, and turned to the right faith, and greatly repented of his former seduction. And that disturbance in Palestine because of that Theodosius lasted a whole year. After this there came an order from the pious emperor Marcian to seize Theodosius the false patriarch, that he might receive judgement and vengeance according to his deeds. And he, learning what was to befall him, fled to Mount Sinai and hid himself — and nothing was known of him. Then the venerable Euthymius returned from the desert to his Lavra. And once, as this venerable man was celebrating the Divine Liturgy, Terebon the Saracen and Gabriel the eunuch, the brother of Chrysippus, saw during the Trisagion hymn a fire which came down from Heaven and surrounded the saint. And the saint stood in a pillar of fire before the divine table until the end of the service. And he himself once told certain brothers that he often saw an angel who celebrated the Liturgy with him.
The Gift of Discerning Souls, and the Letter of Symeon
And he had also this gift, that from the outward appearance he understood the inward movement of the spirit and knew the thoughts of men — both evil and good. And when the brothers partook of the Divine Mysteries, he saw with what soul each one partook. For some appeared enlightened by the communion — those who approached worthily; but others were darkened in the face like the dead, because they dared unworthily. Therefore he commanded all unceasingly in apostolic words: “Take heed, brothers, carefully how you wish to commune; let each of you examine himself, and then let him eat of the bread and drink of the cup. For he who eats and drinks unworthily eats and drinks judgement to himself. For this holy thing is prepared for the saints, and not for the defiled. But let those who have a pure conscience approach it and be enlightened, and your faces shall not be ashamed.” And the most holy Juvenal received his throne again, and set right all who had been corrupted. And the empress Eudocia at that time, seduced by that Theodosius into the heresy of Eutyches, wavered in mind, not knowing which confession to hold, and sent to Antioch to the venerable Symeon the Stylite, asking from him profitable counsel and instruction. And he wrote back to her thus: “Know that the devil, looking on the riches of your good works, has asked that you be sifted as wheat, and through that ruinous Theodosius has corrupted your God-loving soul. But take courage, for your faith has not grown poor. But I marvel greatly at this, that having a spring near at hand, you despise it, and from afar try to draw that same water. You have there the divine Euthymius; listen to his teaching and you will be saved.” And the empress, receiving such a letter from the venerable Symeon, at once asked about the blessed Euthymius. And learning that he never came out of the desert into the city, she resolved to build for herself a tower in the eastern desert, on a high hill, at a distance of thirty stadia from the Lavra of Euthymius, so that she might often see the venerable man there and take delight in his teaching. And having built that tower, she settled there in silence.
The Empress Eudocia: the Tower, and Her Conversion
And she sent to the venerable Euthymius the aforesaid Anastasius, who was then chorepiscopus in the place of the holy Passarion, and Cosmas the Keeper of the Cross, asking that he would consent to see her. And they, going, did not find him in the Lavra, for he had long before withdrawn into Rouba. And they, taking with them the venerable Theoctistus, went to him in the desert and found him there. And they begged him greatly to go to the empress to save her strayed soul. And they barely persuaded the elder to go to her. And the empress, seeing the great Euthymius, rejoiced greatly, and fell at his honoured feet and said: “Now I understand that God has visited my unworthiness.” And the elder, having sufficiently instructed her concerning Orthodoxy, urged her to hold to the four holy Ecumenical Councils — that of Nicaea against Arius, that of Constantinople against Macedonius, that of Ephesus against Nestorius, and that of Chalcedon against Dioscorus and Eutyches — and commanded her to be reconciled with Juvenal the patriarch, whom she had formerly opposed, and said much else for her profit; and he blessed her and, having prayed for her, withdrew. And she hastened to accomplish it all in deed, as though spoken from the mouth of God. And at once, going away to the holy city, she was reconciled with the most holy Juvenal and openly renounced the heresy, becoming a member of the Catholic Church. And many people, laymen and monks, who had been seduced by Theodosius, seeing this, turned to Orthodoxy after the example of the empress. In the eighty-second year of the life of Euthymius the blessed Savvas came to his Lavra, being still young. And the elder, receiving him, sent him to the lower monastery, to the venerable Theoctistus. And he prophesied of him that he would soon shine forth in the monastic life more than others, which also came to pass, as is seen in the life of that venerable Savvas.
Martyrius, Elijah, and the Patriarchate of Anastasius
And there also came to him then from Nitria two desert-dwellers of great virtue — Martyrius, a Cappadocian by birth, and Elijah, an Arab — who could not bear to see, after the death of the emperor Marcian, the disturbance and unrest caused in Egypt by Timothy Aelurus, where also the most holy protothronos, the Patriarch of Alexandria, was killed. And they went from there and came to the great Euthymius, as to a quiet harbour, and were greatly honoured by him: for the saint foresaw concerning them that both in their time were to receive the throne of the holy apostle James, the brother of the Lord, in Jerusalem. And he took them also with him into the desert of Cutilia and of Rouba, together with the holy Gerasimus. And there with them, according to his custom, he remained until Palm Sunday, where every Sunday he celebrated the Divine Liturgy, and those great fathers partook of the Most Pure Mysteries from his hand. Then the most holy Juvenal, Patriarch of Jerusalem, died, in the reign of the Christ-loving Leo, who came after Marcian; and after Juvenal, by common counsel and with the consent of all, Anastasius was chosen, who had formerly been keeper of the vessels and chorepiscopus. And the prophecy of the venerable Euthymius was fulfilled, which he had uttered when Anastasius visited him, and the saint saw him with his clairvoyant eyes in patriarchal vestments. And Anastasius, remembering this, sent honourable clerics to the saint, saying: “Behold, father, your prophecy has been fulfilled. I ask you therefore: command me to come to you, that I may greet your holiness.” But the venerable Euthymius answered thus: “I always wish to see your perfection and to receive profit from you; but because your first coming to my worthlessness was solitary, with little escort, while your present high rank requires that many should go with you, therefore the coming of your blessedness exceeds my feeble strength. I ask your holiness therefore: do not set out to my lowliness. But if you wish to come, I will receive you with joy; only then I shall have to receive those others also who come — and from that time it will not be possible for me to sit in this place, where many who come will trouble me.” And the patriarch, hearing this, considered within himself, saying: “If I go, I shall offend the elder; therefore I do not go.” Yet time and necessity called him — he went and saw him, of which more later. And the blessed empress Eudocia built many churches, and monasteries, and hospitals, and hostels for travellers innumerable; and she commanded that at the church of St. Peter, which was situated twenty stadia from the Lavra of Euthymius, a deep and spacious pit be dug, to gather water for those who come. And she herself came there at Pentecost, wishing to see how the work was being done, and sent to the venerable man, asking him to come to her, that she might be counted worthy of his prayer and blessing and take delight in his teaching, and wished also to give money to the saint for the common need of the Lavra.
The Church of St. Stephen, and the Death of Eudocia
But the great Euthymius answered those sent to him thus: “Do not hope to see me in the flesh. And you, child, why do you trouble yourself about many? For I think that before winter comes you will depart to God. Therefore hasten this summer to make yourself ready for departure; and because you are in the flesh, do not think to mention me until then, neither in writing nor without writing, neither by giving us anything nor by receiving. But when you depart to the Master of all, remember me there, that He may receive me also in peace, if His love for mankind so wills.” And the blessed Eudocia, hearing this, was very sorrowful, and above all because of those words which he had said: “Do not think to mention me until then, neither in writing nor without writing.” For she had resolved to leave him many estates by a written bequest. And coming quickly into the holy city of Jerusalem, she told the words of Euthymius to the patriarch Anastasius. At that time that empress was building a church in the name of the holy protomartyr Stephen, and when the church was not yet finished, she commanded it to be consecrated on the 15th day of July. And she gave many estates to that church. And going round all the churches which she had built, she consecrated them and provided estates in abundance. Then four months passed after the consecration of the churches, and the pious empress Eudocia gave up her spirit into the hands of God. And when our great father Euthymius was living the ninetieth year of his life, the venerable Theoctistus at that time fell ill with a great sickness, and the holy Euthymius came to visit the sick Theoctistus, to give him the last kiss, and remained several days in that monastery, awaiting the departure of his friend and fellow-faster, in order to bury him. For in that sickness the blessed Theoctistus died on the 3rd day of September.
The Death of Theoctistus, Marinus the Abbot, and the Water in Rouba
And the patriarch Anastasius, learning of the death of Theoctistus and of the holy Euthymius being there, came in haste with his clergy — for he had found an occasion, since he wished to bury the blessed Theoctistus, and no less because he wished to see and greet the holy Euthymius. And seeing him, he took his hands and kissed them, saying: “Long have I wished to kiss these holy hands, and behold, today God has counted me worthy. I ask you therefore, honoured father, pray for me to the Lord, that your prophecy, which has been fulfilled upon me, may be preserved to the end. And write to me often, instructing me how I ought to govern the Church of Christ, for I see in you the working of the Gifts of God, and have proved their power upon myself.” And the saint said humbly: “Forgive me, holy master; I ask your blessedness to remember me in your prayers to God.” And they buried together the honoured body of the venerable Theoctistus, and having sufficiently enjoyed converse with one another, they parted. And Marinus, the God-pleasing uncle of Terebon, was appointed abbot of the coenobium of Theoctistus; but he too died after two years. And the venerable Euthymius, coming, buried him near the venerable Theoctistus. And after Marinus he appointed Longinus, a virtuous man, as abbot. With this Longinus the blessed Savvas once came to the Lavra to the venerable Euthymius, in the month of January, to see him off when, according to his custom, he was departing into the desert; and Euthymius, seeing Savvas, took him with him on the desert labour. And when they were walking in Rouba through waterless places, Savvas was very thirsty from fatigue and could go no further, for he was exhausted with thirst. And the venerable Euthymius by his prayer brought water out of dry ground, as is written in the life of the venerable Savvas.
The Ninetieth Year, and the Foreknowledge of His Departure
Then, after many innumerable labours and toils, our venerable father Euthymius drew near to his blessed departure, which he also foresaw by a divine revelation. And in a certain year it came about that the time of his customary departure into the desert arrived, after the feast of the Lord’s Theophany, on the eighth day, that is, the 14th of January. And the brothers gathered and came — some wishing to see their father off, others hoping to go with him, among whom were also Martyrius and Elijah, who were from Nitria. And they saw that he was not preparing for the journey, nor caring for the brothers who were to go with him, nor for those who were to remain in the Lavra. And they asked him, saying: “Will you not go into the desert in the morning, honoured father?” The saint answered: “I will spend this week with you in the Lavra, but on Saturday at midnight I shall depart from you.” And the saint said this, foretelling to the brothers the time of his departure to God — but they did not understand. And on the third day came the memory of our venerable father Antony the Great, the 17th of January, and the holy Euthymius commanded an all-night vigil to be kept in the church. And after the vigil had taken place, he took the Lavra presbyters into the altar and said to them: “From now on, O brothers, I shall keep no vigil with you, for God already calls me to Himself from this passing life. Send therefore for Domitian to me, and when it is day, let all the brothers gather here.” And the presbyters, hearing this, wept; and it became known at once to the brothers what the great Euthymius had said.
His Last Teaching to the Brothers
And when morning came, they gathered to the venerable man. And he began to speak to them thus: “Fathers and my brothers, beloved in the Lord, I am departing into the way of my fathers; but you, if you love me, keep my commandments, and above all love, which is the bond of perfection. What salt is to bread, that love is to the virtues. And just as it is not fitting to eat bread without salt, so the virtues cannot be set right without love, since every virtue is firm and constant through love and humility. For humility raises him who loves it to the summit of the virtues, but love holds him firmly and does not permit him to fall down from that height; for love never fails, and love is greater than humility. This has been made manifest by our Lord Himself, for for His love towards us He humbled Himself willingly and became man, as we are. Therefore we ought always to confess Him and offer praises, and above all we who have withdrawn from this vain world. Let each one remember this, O brothers, and let him keep body and soul in purity. Let him never forsake the customary gathering of the church. And keep carefully all the traditions and rules of the monastery. Help, as you are able, those who are in need and in tribulations. And if anyone of the brothers struggles with unclean thoughts, admonish him unceasingly, teach him, comfort and establish him, that he may not be defiled by the devil and fall. And this last commandment I add for you: that the monastery gate may never be shut against those who come, but let it always be open for travellers. And let the very roof be shared by you with travellers, and give all that you have to those in need. And so a bountiful blessing from above will be granted to you by God.”
The Election of Elijah as Abbot
Having given these commandments to the brothers, the venerable Euthymius asked them whom they wished to have as shepherd after him. And they with one voice named Domitian. And the saint said: “That cannot be, for Domitian will not remain long in this life after me, but on the seventh day he will follow me.” And the brothers marvelled at such a bold and certain prophecy of the saint. And they chose Elijah, by birth from Jericho, steward of the lower monastery. And the venerable Euthymius, turning to him, said: “Behold, all the fathers have chosen for themselves a shepherd and instructor; therefore attend to yourself and to your flock.” And having much exhorted him and instructed him concerning the guidance of the brothers, he foretold certain things that were to be in the monasteries after him. Then he uttered his last word: “If I find boldness with God, I shall ask of Him first this grace, to be always in spirit with you and with those who wish to be after you for ever.” Saying this, he dismissed all except Domitian. And he remained inside the altar three days, and in the night before Saturday he fell asleep in peace. And he was joined to his fathers on the twentieth day of January, having lived ninety-seven years of his life on earth.
His Repose on the 20th of January, Domitian, and the Miracles at His Tomb
At once the news of the departure of the venerable Euthymius spread throughout all Palestine, and monks came together from all the monasteries and deserts, among whom was Gerasimus the Great, and a great multitude of people gathered. And the most holy patriarch Anastasius also came with all his clergy, and because of the great number of people they could not bury the honoured body until the ninth hour, until the soldiers, at the patriarch’s command, drove the people away. And he was buried with honour; all wept at the parting from him, and above all Martyrius and Elijah, who had come from Nitria, wept over him inconsolably. And they afterwards received the patriarchal throne in Jerusalem, by the providence of the saint. For after Anastasius came Martyrius, after Martyrius was Sallustius, and after him Elijah, as is written in the life of the venerable Savvas. But the blessed Domitian, the disciple of the great Euthymius, who had served him more than fifty years, did not depart from the tomb of his father for six days and nights. And when seven days had passed, the holy Euthymius appeared to him at night, joyful and bright in face, and said to him: “Go to the Rest prepared for you, for the Master Christ has willed that you be with me.” And Domitian was filled with inexpressible joy, and told this to the brothers, and coming to the church, rejoicing, he gave up his spirit to the Lord — and was buried at the tomb of his father. And after the departure of our venerable father Euthymius many wonders were wrought from his tomb and healing was granted. Of these the blessed Cyril the Monk, the author of this life, writes at length. But we will not prolong the discourse, being satisfied with the life of the venerable man himself, and we glorify God, who is glorified in His saints — Father, Son and Holy Spirit, for ever. Amen.
On the Same Day: the Martyrs Bassus, Eusebius, Eutychius and Basilides
On that same day, the holy martyrs Bassus, Eusebius, Eutychius and Basilides, who suffered in the reign of Diocletian. They, seeing the suffering of the holy martyr Theopemptus, bishop of the city of Nicomedia, believed in Christ and were baptized. Therefore they were brought to trial before the impious emperor, and received a martyr’s end by various deaths: the holy Bassus, buried in a pit up to his ribs and cut all over his body, gave up his spirit to God; the holy Eusebius — hanged head downwards and cut in pieces with an axe; the holy Eutychius — bound by hands and feet and stretched and torn apart with difficulty between four pillars; and the holy Basilides was pierced in the belly with a knife. And so they received their martyr’s crowns.
And the Martyrs Inna, Pinna and Rimma
And the holy martyrs Inna, Pinna and Rimma, who in one of the northern lands suffered from idol-worshipping barbarians. Their prince of that land, when it was winter and there was a great frost, bound them in a river to piles, and frozen over with ice, they gave up their souls into the hands of Christ God. So they suffered for Him.