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(Multa desunt.)
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{ 1 }
Capitulum I |
| 1 | {32} … ostendebantur juxta Scripturas. Interea ambulantes pervenimus ad quendam locum, ubi sex tamen montes illi, inter quos ibamus, aperiebant et faciebant vallem infinitam, ingens, planissimam et valde pulchram, et trans vallem apparebat mons sanctus Dei Sina. Hic autem locus, ubi se montes aperiebant, junctus est cum eo loco, quo sunt memoriæ concupiscentiæ (cf. Num. 11:34 ). |
. . . were pointed out according to the Scriptures. In the meanwhile we came on foot to a certain place where the mountains, through which we were journeying, opened out and formed an infinitely great valley, quite flat and extraordinarily beautiful, and across the valley appeared Sinai, the holy mountain of God. And this place, where the mountains opened out, lies next to the place where are the graves of lust. |
| 2 | In eum ergo locum quum venitur, ut tamen commonuerunt deductores sancti illi, qui nobiscum erant, dicentes : « Consuetudo est, ut fiat hic oratio ab his qui veniunt, quando de eo loco primum videtur mons Dei » : sicut et nos fecimus. Habebat autem de eo loco ad montem Dei fere quattuor milia totum per vallem illam, quam dixi ingentem. |
Now on reaching that spot, the holy guides who were with us told us, saying: “The custom is that prayer should be made by those who arrive here, when from this place the mount of God is first seen.” And this we did. The whole distance from that place to the mount of God was about four miles across the aforesaid great valley. |
{ 2 }
Capitulum II |
| 1 | Vallis autem ipsa ingens est valde, jacens subter latus montis Dei, quæ habet fere, quantum potuimus videntes æstimare aut ipsi dicebant, in longo milia passuum fere sedecim, in lato autem quattuor milia esse appellabant. Ipsam ergo vallem nos traversare habebamus, ut possimus montem ingredi. |
For that valley is indeed very great, lying under the slope of the mount of God, and measuring, as far as we could judge by our sight, or as they told us, about sixteen miles in length, but they called its breadth four miles. We had, therefore, to cross that valley in order to reach the mountain. |
| 2 | Hæc est autem vallis ingens et planissima, in qua filii Israhel commorati sunt hos dies (cf. Exod. 19:2 ), quod sanctus Moyses ascendit in montem Domini (cf. Exod. 24:18 ) et fuit ibi quadraginta dies et quadraginta noctes. Hæc est autem vallis, in qua factus est vitulus (cf. Exod. 32:4 ), qui locus usque hodie ostenditur ; nam lapis grandis ibi fixus stat in ipso loco. Hæc ergo vallis ipsa est, in cujus capite ille locus est, ubi sanctus Moyses quum pasceret pecora soceri sui (cf. Exod. 3:1 ), iterum locutus est ei Deus de rubo in igne. |
Now this is the great and flat valley wherein the children of Israel waited during those days when holy Moses went up into the mount of the Lord and remained there forty days and forty nights. This moreover is the valley in which that calf was made,and the spot is shown to this day, for a great stone stands fixed there on the very site. This also is the same valley at the head of which is the place where, while holy Moses was feeding his father-in-law’s flocks, God spake to him twice out of the burning bush. |
| 3 | Et quoniam nobis tale erat iter, ut prius montem Dei ascenderemus, quia hac parte unde veniebamus melior ascensus erat, et illinc denuo ad illud caput vallis descenderemus, id est ubi rubus erat, quia melior descensus montis Dei erat inde : itaque ergo hoc placitum est ut, visis omnibus quæ desiderabamus, descendentes a monte Dei, ubi est rubus, veniremus, et inde totum per mediam vallem ipsam, qua jacet in longo, rediremus ad iter cum hominibus Dei, qui nobis singula loca, quæ scripta sunt, per ipsam vallem ostendebant, sicut et factum est. |
And here was our route: first, we would climb the mountain of God, because on the side from which we were approaching the ascent was easier; and from there we would descend then to the very head of the valley where the bush stood, because the descent from the mountain of God was easier there. So we determined, having first seen all that we desired, to descend from the mount of God so as to arrive at the place of the bush, and thence to return on our journey throughout the whole length of the valley, together with the men of God, who there showed us each place which is mentioned in the Scriptures. And so it was done. |
| 4 | Nobis ergo euntibus ab eo loco, ubi venientes a Faran feceramus orationem, iter sic fuit, ut per medium transversaremus caput ipsius vallis et sic plicaremus nos ad montem Dei. |
We then set out from the place where, on arriving from Pharan, we had prayed, and we took a route crossing through the middle of the head of the valley, and in this way we approached {< plicare [text: plec-] “approach,” originally “fold [up a ship’s sails while approaching land],” > Spanish llegar “to arrive”} the mountain of God. |
| 5 | Mons autem ipse per gyrum quidem unus esse videtur ; intus autem quum ingrederis, plures sunt, sed totum mons Dei appellatur, specialis autem ille, in cujus summitate est hic locus, ubi descendit majestas Dei, sicut scriptum est (cf. Exod. 19:18 ), in medio illorum {32} omnium est. | This seems to be a single mountain all around ; but, as you enter the group, [you see that] there are more than one; the whole group however is called the mount of God. But that special peak which is crowned by the place where, as it is written, the Glory of God descended, is in the centre of them all. |
| 6 | Et quum hi omnes qui per gyrum sunt tam excelsi sint quam nunquam me puto vidisse, tamen ipse ille medianus, in quo descendit majestas Dei, tanto altior est omnibus illis, ut, quum subissemus in illum, prorsus toti illi montes, quos excelsos videramus, ita infra nos essent tanquam colliculi permodici essent. |
And though all the peaks in the group attain such a height as I think I never saw before, yet the central one, on which the Glory of God came down, is so much higher than them all, that when we had ascended it, all those mountains which we had thought to be high, were so much beneath us as if they were quite small hills. |
| 7 | Illud sane satis admirabile est et sine Dei gratia puto illud non esse, ut cum omnibus altior sit ille medianus, qui specialis Sina dicitur, id est in quo descendit majestas Domini, tamen videri non possit, nisi ad propriam radicem illius veneris, ante tamen quam eum subeas ; nam posteaquam completo desiderio descenderis inde, et de contra illum vides, quod, antequam subeas, facere non potest. Hoc autem, antequam perveniremus ad montem Dei, jam referentibus fratribus cognoveram, et postquam ibi perveni, ita esse manifeste cognovi. |
This is certainly very wonderful, and not, I think, without the favor of God, that while the central height, which is specially called Sinai, on which the Glory of the Lord descended, is higher than all the rest, yet it cannot be seen until you reach its very foot, though before you go up it. Once all your wishes have been fulfilled and you have come down from there, then you can see it in the distance, which you cannot do before climbing it. This I had learned from information given by the brethren before we had arrived at the mount of God, and after I arrived I saw that it was manifestly so. |
{ 3 }
Capitulum III |
| 1 | Nos ergo Sabbato sera ingressi sumus montem, et pervenientes ad monasteria quædam susceperunt nos ibi satis humane monachi qui ibi commorabantur, præbentes nobis omnem humanitatem ; nam et ecclesia ibi est cum presbytero. Ibi ergo mansimus eam noctem, et inde maturius die Dominica cum ipso presbytero et monachis, qui ibi commorabantur, cœpimus ascendere montes singulos. Qui montes cum infinito labore ascenduntur, quoniam non eos subis lente et lente per gyrum, ut dicimus « in cochlea », sed totum ad directum subis tanquam per parietem et ad directum descendi necesse est singulos ipsos montes, donec pervenias ad radicem propriam illius mediani, qui est specialis Sina. |
We reached the mountain late on the sabbath, and arriving at a certain monastery, the monks who dwelt there received us very kindly, showing us every kindness; there is also a church and a priest there. We stayed there that night, and early on Sunday, together with the priest and the monks who dwelt there, we began the ascent of the mountains one by one. These mountains are ascended with infinite toil, for you cannot go up gently by a spiral track, as we say snail-shell-wise, but you climb straight up the whole way, as if up a wall, and you must come straight down each mountain until you reach the very foot of the middle one, which is specially called Sinai. |
| 2 | Ac sic ergo, jubente Christo Deo nostro, adjuta orationibus sanctorum qui comitabantur, et sic cum grandi labore, quia pedibus me ascendere necesse erat (quia prorsus nec in sella ascendi poterat), tamen ipse labor non sentiebatur — ex ea parte autem non sentiebatur labor, quia desiderium quod habebam, jubente Deo, videbam compleri —, hora ergo quarta pervenimus in summitatem illam montis Dei sancti Sina, ubi data est lex (cf. Exod. 19:18 ), in eo, id est, loco ubi descendit majestas Domini in ea die, qua mons fumigabat. |
And in this way, therefore, at the bidding of Christ our God, and helped by the prayers of the holy men who were accompaning us and, thus, with great effort — because I had to climb on foot (because the ascent could absolutely not be made in a saddle, and yet this effort was not felt at all — the effort not being felt for the reason that the desire which I had, through the will of God, I was seeing being fulfilled) ; so we arrived at the summit of holy Sinai, that mountain of God where the Law was given — at that, that is, place where the majesty of the Lord came down on the day when the mountain smoked. |
| 3 | In eo ergo loco est nunc ecclesia non grandis, quoniam et ipse locus, id est summitas montis, non satis grandis est, quæ tamen ecclesia habet de se gratiam grandem. |
In that place there is now a church, not great in size, for the place itself, that is the summit of the mountain, is not very great; nevertheless, the church itself is great in grace. |
| 4 | Quum ergo jubente Deo persubissemus in ipsam summitatem et pervenissemus ad ostium ipsius ecclesiæ, ecce et occucurrit presbyter veniens {33} de monasterio suo, qui ipsi ecclesiæ deputabatur, senex integer et monachus a prima vita et, ut hic dicunt, ascetes {ἀσκητής} et (quid plura ?) qualis dignus est esse in eo loco. Occucurrerunt etiam et alii presbyteri, et omnes monachi qui ibi commorabantur juxta montem illum, id est qui tamen aut ætate aut imbecillitate non fuerunt impediti. |
When, therefore, at God’s bidding, we had arrived at the summit, and had reached the door of the church, lo, the priest who was appointed to the church came from his cell and met us, a hale old man, a monk from early life, and an ascetic as they say here, in short one worthy to be in that place; the other priests also met us, together with all the monks who dwelt on the mountain, that is, not hindered by age or infirmity. |
| 5 | Verum autem in ipsa summitate montis illius mediani nullus commanet ; nihil enim est ibi aliud nisi sola ecclesia et spelunca ubi fuit sanctus Moyses (cf. Exod. 33:22 ). |
No one, however, dwells on the very summit of the central mountain; there is nothing there excepting only the church and the cave where holy Moses was. |
| 6 | Lecto ergo ipso loco omni de libro Moysi et facta oblatione ordine suo, ac sic communicantibus nobis, jam ut exiremus de ecclesia, dederunt nobis presbyteri loci ipsius eulogias {εὐλογίας}, id est de pomis, quæ in ipso monte nascuntur. Nam quum ipse mons sanctus Sina totus petrinus {πέτρινος} sit, ita ut nec fruticem habeat, tamen deorsum prope radicem montium ipsorum — id est seu circa illius qui medianus est seu circa illorum qui per gyrum sunt — modica terrula est ; statim sancti monachi pro diligentia sua arbusculas ponunt et pomariola instituunt vel arationes et, juxtim, sibi monasteria, quasi ex ipsius montis terra aliquos fructus capiant, quos tamen manibus suis elaborasse videantur. |
When the whole passage from the book of Moses had been read in that place, and the sacrifice offered in the prescribed manner, at which we communicated, and as we were about to leave the church, the priests of the place gave us eulogiae, that is, some fruit which grows on the mountain. Now this holy Mount Sinai is itself all rock, without even a shrub. Down at the foot of these mountains, however, either around this one which is in the middle or around those which encircle it, there is a small piece of ground. There the holy monks carefully plant bushes and lay out little orchards and cultivaed plots, next to which they build their cells, and the fruit which they have seemingly raised with their own hands they take from, as it were, the soil of the mountain itself. |
| 7 | Ac sic ergo posteaquam communicaveramus et dederant nobis eulogias {εὐλογίας} sancti illi et egressi sumus foras ostium ecclesiæ, tunc cœpi eos rogare, ut ostenderent nobis singula loca. Tunc statim illi sancti dignati sunt singula ostendere. Nam ostenderunt nobis speluncam illam, ubi fuit sanctus Moyses, quum iterato ascendisset in montem Dei (cf. Exod. 34 ), ut acciperet denuo tabulas, posteaquam priores illas fregerat peccante populo (cf. Exod. 32:19 ), et cetera loca, quæcunque desiderabamus vel quæ ipsi melius noverant, dignati sunt ostendere nobis. |
So, after we had communicated, and the holy men had given us eulogiae, and we had come out of the door of the church, I began to ask them to show us the several sites. Thereupon the holy men immediately deigned to show us the various places. They showed us the cave where holy Moses was when he had gone up again into the mount of God, that he might receive the second tables after he had broken the former ones when the people sinned; they also deigned to show us the other sites which we desired to see, and those which they themselves well knew. |
| 8 | Illud autem vos volo scire, dominæ venerabiles sorores, quia de eo loco ubi stabamus, id est in gyro parietibus ecclesiæ — id est de summitate montis ipsius mediani —, ita infra nos videbantur esse illi montes quos primum vix ascenderamus, juxta istum medianum in quo stabamus, tanquam essent illi colliculi, quum tamen ita infiniti essent, ut non me putarem unquam altiores vidisse, nisi quod hic medianus eos nimium præcedebat. Ægyptum autem et Palæstinam et Mare Rubrum et mare illud Parthenicum, quod mittit Alexandriam, et fines Saracenorum infinitos ita subter nos inde videbamus, ut credi vix possit ; quæ tamen singula nobis illi sancti demonstrabant. |
But I would have you to know, ladies, reverend sisters, that from the place where we were standing, round outside the walls of the church, that is from the summit of the central mountain, those mountains which we had at first hardly managed to climb seemed to be so much below us when compared with the central one on which we were standing, that they appeared to be little hills, although they were so very great that I thought that I had never seen higher, except that this central one excelled them by far. From thence we saw Egypt and Palestine, and the Red Sea and the Parthenian Sea, which leads to Alexandria and the boundless territories of the Saracens, all so much below us as to be scarcely credible, but the holy men pointed out each one of them to us. |
{ 4 }
Capitulum IV |
| 1 | Completo ergo omni desiderio, quo festinaveramus {34} ascendere, cœpimus jam et descendere ab ipsa summitate montis Dei, in quam ascenderamus, in alium montem qui ei perjunctus est, qui locus appellatur « In Horeb » ; ibi enim est ecclesia. |
Having satisfied every desire for which we had hastened to make the ascent, we now descended from the summit of the mountain of God, which we had reached, to another mountain which adjoined it. This place is called “In Horeb,” and there is a church there. |
| 2 | Nam hic est locus Horeb, ubi fuit sanctus Helias propheta, quando fugit a facie Achab regis, ubi ei locutus est Deus dicens : « Quid tu hic, Helias ? », sicut scriptum est in libris regnorum (cf. III reg. 19:9 ). Nam et spelunca ubi latuit sanctus Helias, in hodie ibi ostenditur ante ostium ecclesiæ, quæ ibi est ; ostenditur etiam ibi altarium lapideum, quod posuit ipse sanctus Helias ad offerendum Deo, sicut et illi sancti singula nobis ostendere dignabantur. |
This is that Horeb where was holy Elijah the prophet, when he fled from the face of Ahab the king, and where God spake to him and said, “What doest thou here, Elias? ” as it is written in the books of the Kings. The cave where holy Elias lay hid is shown to this day before the door of the church which is there. A stone altar also is shown which holy Elijah raised to make an offering to God; thus the holy men deigned to show us each place. |
| 3 | Fecimus ergo et ibi oblationem et orationem impensissimam, et lectus est ipse locus de libro regnorum : id enim nobis vel maxime consuetudinis erat semper ut, ubicunque ad ea loca quæ desideraveram venissemus, semper ipse locus de libro legeretur. |
There, too, we made the oblation, with very earnest prayer, and also read the passage from the book of the Kings. For this was always very much our custom that, whenever we should come to places that I had desired to visit, the proper passage from Scripture would be read. |
| 4 | Facta ergo et ibi oblatione, accessimus denuo ad alium locum non longe inde ostendentibus presbyteris vel monachis, id est ad eum locum, ubi steterat sanctus Aaron cum septuaginta senioribus (cf. Exod. 24:9-14 ), quum sanctus Moyses acciperet a Domino legem ad filios Israhel. In eo ergo loco, licet et lectum non sit, tamen petra ingens est per gyrum habens planitiem supra se, in qua stetisse dicuntur ipsi sancti ; nam et in medio ibi quasi altarium de lapidibus factum habet. Lectus est ergo et ibi ipse locus de libro Moysi et dictus unus psalmus aptus loco : ac sic facta oratione descendimus inde. |
The oblation having been made there, we came to another place not far off, which the priests and monks pointed out to us, where holy Aaron had stood with the seventy elders, when holy Moses was receiving the law from the Lord for the children of Israel. In that place, although it is not mentioned in Scripture, there is a great rock which has a flat surface, rounded in shape, on which those holy men are said to have stood; there is also in the midst of it a kind of altar made of stones. The passage from the book of Moses was read there, and one psalm, suitable to the place. Then, after prayer had been made, we descended thence. |
| 5 | Ecce et cœpit jam esse hora fere octava, et adhuc nobis superabant milia tria, ut perexiremus montes ipsos, quos ingressi fueramus pridie sera ; sed non ex ipsa parte exire habebamus, qua intraveramus, sicut superius dixi, quia necesse nos erat et loca omnia sancta ambulare et monasteria, quæcunque erant ibi, videre et sic ad vallis illius, quam superius dixi, caput exire, id est hujus vallis quæ subjacet monti Dei. |
And now it began to be about the eighth hour, and there were still three miles left before we could get out of the mountains which we had entered late on the previous day; we had not, however, to go out on the same side by which we had entered, as I said above, because it was necessary that we should walk past and see all the holy places and the cells that were there, and thus come out at the head of the valley, as I said above, that is of the valley that lies under the mount of God. |
| 6 | Propterea autem ad caput ipsius vallis exire nos necesse erat, quoniam ibi erant monasteria plurima sanctorum hominum et ecclesia in eo loco, ubi est rubus ; qui rubus usque in hodie vivit et mittit virgulta. |
It was necessary for us to come out at the head of the valley, because there were very many cells of holy men there, and a church in the place where the bush is, which same bush is alive to this day and throws out shoots. |
| 7 | Ac sic ergo perdescenso monte Dei pervenimus ad rubum hora fere decima. Hic est autem rubus, quem superius dixi, de quo locutus est Dominus Moysi in igne, qui est in eo loco ubi monasteria sunt plurima et ecclesia in capite vallis ipsius. Ante ipsam autem ecclesiam hortus est gratissimus ha{35}bens aquam optimam abundantem, in quo horto ipse rubus est. |
So having made the whole descent of the mount of God we arrived at the bush about the tenth hour. This is that bush which I mentioned above, out of which the Lord spake in the fire to Moses, and the same is situated at that spot at the head of the valley where there are many cells and a church. There is a very pleasant garden in front of the church, containing excellent and abundant water, and the bush itself is in this garden. |
| 8 | Locus etiam ostenditur ibi juxtim, ubi stetit sanctus Moyses, quando ei dixit Deus : « Solve corrigiam calceamenti tui » (Exod. 3:5 ) et cetera. Et in eum ergo locum quum pervenissemus, hora decima erat jam, et ideo, quia jam sera erat, oblationem facere non potuimus. Sed facta est oratio in ecclesia et in horto ad rubum, lectus est etiam locus ipse de libro Moysi juxta consuetudinem : et sic, quia sera erat, gustavimus nobis loco in horto ante rubum cum sanctis ipsis : ac sic ergo fecimus ibi mansionem. Et alia die maturius vigilantes rogavimus presbyteros, ut et ibi fieret oblatio, sicut et facta est. |
The spot is also shown hard by where holy Moses stood when God said to him: “Loose the latchet of thy shoe,” and the rest. Now it was about the tenth hour when we had arrived at the place, and so, as it was late, we could not make the oblation, but prayer was made in the church and also at the bush in the garden, and the passage from the book of Moses was read according to custom. Then, as it was late, we took a meal with the holy men at a place in the garden before the bush; we stayed there also, and next day, rising very early, we asked the priests that the oblation should be made there, which was done. |
{ 5 }
Capitulum V |
| 1 | Et quoniam nobis iter sic erat, ut per vallem illam mediam, qua tenditur per longum, iremus, id est illa vallis, quam superius dixi, ubi sederant filii Israhel, donec Moyses ascenderet in montem Dei et descenderet : itaque ergo singula, quemadmodum venimus per ipsam totam vallem, semper nobis sancti illi loca demonstrabant. |
And as our route lay through the middle and along the length of the valley — the same valley, as I said above, where the children of Israel sojourned while Moses ascended into the mount of God and descended thence — so the holy men showed us each place that we came to in the whole valley. |
| 2 | Nam in primo capite ipsius vallis, ubi manseramus et videramus rubum illum, de quo locutus est Deus sancto Moysi in igne, videramus etiam et illum locum, in quo steterat ante rubum sanctus Moyses, quando ei dixit Deus : « Solve corrigiam calceamenti tui ; locus enim, in quo stas, terra sancta est. » (Exod. 3:5 ) |
At the top of the head of the valley where we had stayed and had seen the bush out of which God spake in the fire to holy Moses, we had seen also the spot on which holy Moses had stood before the bush when God said to him: “Loose the latchet of thy shoe, for the place whereon thou standest is holy ground.” |
| 3 | Ac sic ergo cetera loca, quemadmodum profecti sumus de rubo, semper nobis cœperunt ostendere. Nam et monstraverunt locum, ubi fuerunt castra filiorum Israhel hos dies, quos Moyses fuit in monte. Monstraverunt etiam locum, ubi factus est vitulus ille ; nam in eo loco fixus est usque in hodie lapis grandis (cf. Exod. 32:4 ). |
In like manner they began to show us the other sites when we set out from the bush. They showed us the place where the camps of the children of Israel were in those days when Moses was in the mount. They also showed us the place where the calf was made, for a great stone is there to this day, fixed on the very spot. |
| 4 | Nos etiam, quemadmodum ibamus, de contra videbamus summitatem montis, quæ inspiciebat super ipsam vallem totam, de quo loco sanctus Moyses vidit filios Israhel habentes choros his diebus, quando fecerant vitulum. |
Then, too, as we went along, we saw at a distance the summit of the mountain which overlooks the whole valley; from which place holy Moses saw the children of Israel engaged in dancing at the time when they had made the calf. |
| 5 | Ostenderunt etiam petram ingentem in ipso loco, ubi descendebat sanctus Moyses cum Jesu filio Nave ad quam petram iratus fregit tabulas, quas afferebat (cf. Exod. 32:19 ). Ostenderunt etiam, quemadmodum per ipsam vallem unusquisque eorum habitationes habuerant, de quibus habitationibus usque in hodie adhuc fundamenta parent, quemadmodum fuerunt lapide gyrata. Ostenderunt etiam locum, ubi filios Israhel jussit currere sanctus Moyses de porta in portam, regressus a monte (cf. Exod. 32:27 ). |
They showed us a great rock in the place where holy Moses, as he was descending with Joshua the son of Nun, in his anger brake the tables that he was carrying, on the same rock. They showed us where they all had their dwelling places in the valley, the foundations of which dwelling places appear to this day, round in form and made with stone. They showed us also the place where holy Moses, when he returned from the mount, bade the children of Israel run from gate to gate. |
| 6 | Item ostenderunt nobis locum, ubi incensus est vitulus ipse, jubente sancto Moyse, quem {36} fecerat eis Aaron (cf. Exod. 32:26 ). |
They showed us also the place where the calf which Aaron had made for them was burnt at holy Moses’ bidding. |
| 7 | Item ostenderunt torrentem illum, de quo portavit sanctus Moyses filios Israhel, sicut scriptum est in Exodo (cf. Exod. 17:5/6 ). Ostenderunt etiam nobis locum, ubi de spiritu Moysi acceperunt septuaginta viri (cf. Num. 11:25 ). Item ostenderunt locum, ubi filii Israhel habuerunt concupiscentiam escarum (cf. Num. 11:4 ). Nam ostenderunt nobis etiam et illum locum, qui appellatus est ‹ Incendium ›, quia incensa est quædam pars castrorum, tunc qua, orante sancto Moyse, cessavit ignis (cf. Num. 11:1-3 ). |
They showed us also the stream of which holy Moses made the children of Israel drink, as it is written in Exodus. They showed us also the place where the seventy men received of the spirit that was upon Moses. They showed us also the place where the children of Israel lusted for meat. They showed us also the place which is called The Burning, because part of the camp was consumed what time holy Moses prayed, and the fire ceased. |
| 8 | Ostenderunt etiam et illum locum, ubi eis pluit manna et coturnices (cf. Exod. 16:13/14 ). Ac sic ergo singula, quæcunque scripta sunt in libris sanctis Moysi facta fuisse in eo loco, id est in ea valle, quam dixi subjacere monti Dei, id est sancto Sina, ostenta sunt nobis. Quæ quidem omnia singillatim scribere satis fuit, quia nec retineri poterant tanta ; sed quum leget affectio vestra libros sanctos Moysi, omnia diligentius pervidebit, quæ ibi facta sunt. |
They showed us also the place where it rained manna and quails upon them. Thus were shown to us (the sites of) all the events which in the sacred books of Moses are recorded to have occurred there, viz., in the valley which, as I have said, lies under the mount of God, holy Sinai. Now it would be too much to write of all these things one by one, for so great a number could not be remembered, but when Your Charity shall read the holy books of Moses it will more quickly recognize the things that were done in that place. |
| 9 | Hæc est ergo vallis, ubi celebrata est Pascha completo anno profectionis filiorum Israhel de terra Ægypti (cf. Num. 9:1-5 ), quoniam in ipsa valle filii Israhel commorati sunt aliquandiu, id est donec sanctus Moyses ascenderet in montem Dei et descenderet primum et iterato, et denuo tandiu ibi immorati sunt, donec fieret tabernaculum et singula, quæ ostenta sunt in monte Dei. Nam ostentus est nobis et ille locus, in quo confixum a Moyse est primum tabernaculum et perfecta sunt singula, quæ jusserat Deus in monte Moysi, ut fierent (cf. Exod. 40:17 ). |
Moreover this is the valley where the Passover was celebrated when one year had been fulfilled after that the children of Israel were come out of the land of Egypt.6 For the children of Israel abode in that valley for some time, that is, while holy Moses ascended into and descended from the mount of God the first and the second time; they tarried there also while the tabernacle was being made, together with all things that were shown (to Moses) in the mount of God. The place also was shown to us where the tabernacle was set up by Moses for the first time, and all things were finished which God had bidden Moses in the mount that they should be made. |
| 10 | Vidimus etiam in extrema jam valle ipsa memorias concupiscentiæ (cf. Num. 11:34 ), in eo tamen loco in quo denuo reversi sumus ad iter nostrum, hoc est ubi exeuntes de valle illa grandi reingressi sumus via, qua veneramus, inter montes illos, quos superius dixeram. Nam etiam ipsa die accessimus et ad ceteros monachos valde sanctos, qui tamen propter ætatem aut imbecillitatem occurrere in montem Dei ad oblationem faciendam non poterant ; qui tamen nos dignati sunt in monasteria sua advenientes valde humane suscipere. |
At the very end of the valley we saw the graves of lust, at the place where we resumed our route, that is where, leaving the great valley, we re-entered the way by which we had come, between the mountains of which I spoke above. On the same day we came up with the other very holy monks who, through age or infirmity, were unable to meet us in the mount of God for the making of the oblation, who yet deigned to receive us very kindly, when we reached their cells. |
| 11 | Ac sic ergo visis locis sanctis omnibus quæ desideravimus, et omnibus locis quæ filii Israhel tetigerant eundo vel redeundo ad montem Dei, visis etiam et sanctis viris qui ibi commorabantur, in nomine Dei regressi sumus in Faran. |
So now that, together with the holy men who dwelt there, we had seen all the holy places we desired, as well as all the places which the children of Israel had touched in going to and from the mount of God, we returned to Faran in the name of God. |
| 12 | Et licet semper Deo in omnibus gratias agere debeam, non dicam in his tantis et talibus, quæ circa me conferre dignatus est indignam et non merentem, ut perambularem omnia loca, quæ mei meriti non erant : tamen etiam et illis omnibus sanctis nec sufficio gratias agere, qui meam parvitatem dignabantur in sua monasteria libenti animo suscipere vel certe per omnia loca {37} deducere, quæ ego semper juxta Scripturas sanctas requirebam. Plurimi autem ex ipsis sanctis, qui in montem Dei vel circa ipsum montem commorabantur, dignati sunt nos usque in Faran deducere, qui tamen fortiore corpore erant. |
And although I ought always to give thanks to God in all things, not to speak of these so great favors which He has deigned to confer on me, unworthy as I am, that I should journey through all these places, although I deserved it not, yet I cannot sufficiently thank even all those holy men who deigned with willing mind to receive my littleness in their cells and to guide me surely through all the places which I was always seeking, according to the holy Scriptures. Moreover, many of these holy men who dwelt on or around the mount of God deigned to escort us back to Faran, but these were of greater bodily strength. |
{ 6 }
Capitulum VI |
| 1 | Ac sic ergo quum pervenissemus Faram, quod sunt a monte Dei milia triginta et quinque, necesse nos fuit ibi ad resumendum biduum immorari. Ac tertia die inde maturantes venimus denuo ad mansionem, id est in desertum Faran ubi et euntes manseramus, sicut et superius dixi. Inde denuo alia die facientes aquam et, euntes adhuc aliquantulum inter montes, pervenimus ad mansionem quæ erat jam super mare, id est in eo loco ubi jam de inter montes exitur et incipitur denuo totum jam juxta mare ambulari, sic tamen juxta mare, ut subito fluctus animalibus pedes cædat, subito etiam et in centum et in ducentos passus — aliquotiens etiam et plus quam quingentos passus de mari per eremum — ambuletur : via enim illic penitus non est, sed totum eremi sunt arenosæ. |
Now when we had arrived at Pharan, which is thirty-five miles distant from the mount of God, we were obliged to stay there for two days to rest ourselves. On the third day, after an early morning departure, we came to a station in the desert of Pharan, where we had stayed on our outward journey, as I said above. On the next day we came to water and, travelling for a little while among the mountains, we arrived at a station which was on the sea, at the place where the route leaves the mountains, and begins to run continuously by the sea. It runs by the sea in such a manner that at one time the waves touch the feet of the animals, while at another the course is through the desert, a hundred, two hundred, and sometimes even more than five hundred paces from the sea, for there is no sort of a road there, the whole being sandy desert. |
| 2 | Faranitæ autem, qui ibi consueverunt ambulare cum camelis suis, signa sibi in locis et locis ponunt, ad quæ signa se tendunt et sic ambulant per diem. Nocte autem signa cameli attendunt. Et quid plura ? Diligentius et securius jam in eo loco e consuetudine Faranitæ ambulant nocte quam aliqui hominum ambulare potest in his locis, ubi via aperta est. |
The inhabitants of Pharan, who are accustomed to travel there with their camels, put signs in different places, and make for these signs when they travel in the day time, but the camels mark the signs at night. In short, the inhabitants of Faran travel more quickly and safely by night in that place, being accustomed thereto, than other men can travel in places where there is a clear road. |
| 3 | In eum ergo locum de inter montes exivimus redeuntes, in quem locum et euntes inter montes intraveramus, ac sic ergo denuo plicavimus nos ad mare. Filii etiam Israhel revertentes a monte Dei Sina usque ad eum locum reversi sunt per iter quod ierant, id est usque ad eum locum, ubi de inter montes exivimus et junximus nos denuo ad Mare Rubrum et inde nos jam iter nostrum, quod veneramus, reversi sumus ; filii autem Israhel de eodem loco, sicut scriptum est in libris sancti Moysi, ambulaverunt iter suum (cf. Num. 10:11 et 33:36 ). |
Thus on our return journey we emerged from the mountains at the place where we entered them on our journey out, and so turned towards the sea. So also did the children of Israel return from Sinai, the mount of God, to this place by the way they had come, that is, to the place where we left the mountains and reached the Red Sea. But while we turned back from this spot along the route by which we had made our journey out, the children of Israel marched hence on their own way, as it is written in the books of holy Moses. |
| 4 | Nos autem eodem itinere et eisdem mansionibus, quibus ieramus, reversi sumus in Clesmam. In Clesmam autem quum venissemus, necesse nos fuit denuo et ibi denuo resumere, quoniam iter eremi arenosum valde feceramus. |
So we returned to Clysma {= Suez} by the same route and the same stations by which we had come out, and when we had arrived at Clysma we were obliged to stay there also for rest, because we had travelled hard along the sandy way of the desert. |
{ 7 }
Capitulum VII |
| 1 | Sane licet terram Gesse jam nossem, id est quando primum ad Ægyptum fueram, tamen ut perviderem omnia loca, quæ filii Israhel exeuntes de Ramesse tetigerant euntes (cf. Exod. 12:37 sqq.), donec pervenirent usque ad Mare Rubrum, qui locus nunc de castro, qui ibi est, appellatur Clesma ; desiderii ergo fuit, ut {38} de Clesma ad terram Gesse exiremus, id est ad civitatem, quæ appellatur Arabia, quæ civitas in terra Gesse est ; nam inde ipsum territorium sic appellatur, id est terra Arabiæ, terra Jesse, quæ tamen terra Ægypti pars est, sed melior satis quam omnis Ægyptus est (cf. Gen. 45:10 et 46:34 ). |
Now although I had been acquainted with the land of Goshen ever since I was in Egypt for the first time, yet [I visited it again] in order that I might see all the places which the children of Israel touched on their journey out from Rameses, until they reached the Red Sea at the place which is now called Clysma from the fort which is there. I desired therefore that we should go from Clysma to the land of Goshen, that is, to the city called Arabia, which city is in the land of Goshen. The whole territory is called after the city, the land of Arabia, the land of Goshen, although it is part of Egypt. It is much better land than all the rest of Egypt. |
| 2 | Sunt ergo a Clesma, id est a Mare Rubro, usque ad Arabiam civitatem mansiones quattuor per eremum, sic tamen per eremum, ut cata mansiones monasteria sint cum militibus et præpositis, qui nos deducebant semper de castro ad castrum. In eo ergo itinere sancti qui nobiscum erant, hoc est clerici vel monachi, ostendebant nobis singula loca, quæ semper ego juxta Scripturas requirebam ; nam alia in sinistro, alia in dextro de itinere nobis erant, alia etiam longius de via, alia in proximo. |
From Clysma, that is from the Red Sea, there are four desert stations, but though in the desert, yet there are military quarters at each of the stations with soldiers and officers who always escorted us from fort to fort. On that journey the holy men who were with us, clergy and monks, showed us all the places which I was always seeking in accordance with the Scriptures; some of these were on the left, some on the right of our path, some were far distant from, and some near to our route. |
| 3 | Nam mihi credat volo affectio vestra, quantum tamen pervidere potui, filios Israhel sic ambulasse, ut quantum irent dextra, tantum reverterentur sinistra, quantum denuo in ante ibant, tantum denuo retro revertebantur : et sic fecerunt ipsum iter, donec pervenirent ad Mare Rubrum (cf. Exod. 14:2 ). |
For I hope that your affection will believe me [when I say that], as far as I could see, the children of Israel marched in such wise that as far as they went to the right, so far did they turn back to the left; as far as they went forward, so far did they return backward, journeying thus until they reached the Red Sea. |
| 4 | Nam et Epauleum ostentum est nobis, de contra tamen, et Magdalum fuimus. Nam castrum est ibi nunc habens præpositum cum milite, qui ibi nunc præsidet propter disciplinam Romanam. Nam et nos juxta consuetudinem deduxerunt inde usque ad aliud castrum, et locus Beelsefon ostentus est nobis, immo in eo loco fuimus. Nam ipse est campus supra Mare Rubrum juxta latus montis, quem superius dixi, ubi filii Israhel, quum vidissent Egyptios post se venientes, exclamaverunt (cf. Exod. 14:10 ). |
Epauleum was pointed out to us in the distance, and we went to Magdalum. There is a fort there now with an officer set over soldiers to maintain Roman discipline. These escorted us thence, according to custom, to another fort, and Baal-zephon was shown to us, when we were at that place. It is a plain above the Red Sea, along the side of the mountain which I mentioned above, where the children of Israel cried out when they saw the Egyptians coming after them. |
| 5 | Oton etiam ostentum est nobis, quod est juxta deserta loca, sicut scriptum est (cf. Exod. 13:20 ), et Socchoth. Socchoth autem est cliuus modicus in media valle, juxta quem colliculum fixerunt castra filii Israhel (cf. Exod. 12:37 ) ; nam hic est locus, ubi accepta est lex Paschæ (cf. Exod. 12:43 ). |
Etham also was shown to us, which is on the edge of the wilderness, as it is written, also Succoth, which is a slight elevation in the middle of a valley, and by this little hill the children of Israel encamped. This is the place where the law of the Passover was received. |
| 6 | Pithona etiam civitas, quam ædificaverunt filii Israhel (cf. Exod. 1:11 ), ostenta est nobis in ipso itinere, in eo tamen loco ubi jam fines Ægypti intravimus relinquentes jam terras Saracenorum : nam et ipsum nunc Pithona castrum est. |
The city of Pithom, which the children of Israel built, was shown to us on the same journey at the place where, leaving the lands of the Saracens, we entered the territory of Egypt; the same Pithom is now a fort. |
| 7 | Heroum autem civitas, quæ fuit illo tempore, id est ubi occucurrit Joseph patri suo Jacob venienti, sicut scriptum est in libro Genesis (cf. Gen. 46:29 ), nunc est comes {κώμη}, sed grandis, quam nos dicimus ‹ vicum ›. |
The city of Hero, which existed at the time when Joseph met his father Jacob as he came, as it is written in the book of Genesis, is now a come, though a large one — a village, as we say. |
| 8 | Nam ipse vicus ecclesiam habet et martyria et monasteria plurima sanctorum monachorum, ad quæ singula videnda necesse nos fuit ibi descendere juxta consuetudinem, quam tenebamus. Nam ipse vicus nunc appellatur Hero, quæ tamen Hero {39} a terra Jesse miliario fere sexto decimo est, nam in finibus Ægypti est. Locus autem ipse satis gratus est, nam et pars quædam fluminis Nili ibi currit. |
This village has a church and martyr-memorials, and many cells of holy monks, so that we had to alight to see each of them, in accordance with the custom which we had. The village is now called Hero; it is situated at the sixteenth milestone from the land of Goshen, and it is within the boundaries of Egypt; moreover, it is a very pleasant spot, for an arm of the Nile flows there. |
| 9 | Ac sic ergo exeuntes de Hero pervenimus ad civitatem, quæ appellatur Arabia, quæ est civitas in terra Jesse. Unde scriptum est dixisse Pharaonem ad Joseph : « In meliore terra Ægypti colloca patrem tuum et fratres in terra Jessen, in terra Arabiæ » (cf. Gen. 47:6 ). |
Then, leaving Hero, we came to the city which is called Arabia, situated in the land of Goshen, for it is written concerning it that Pharaoh said to Joseph, In the best of the land of Egypt make thy father and brethren to dwell, in the land of Goshen, in the land of Arabia. |
{ 8 }
Capitulum VIII |
| 1 | De Arabia autem civitate quattuor milia passuuum sunt Ramessen. Nos autem, ut veniremus ad mansionem Arabiæ, per mediam Ramesse transivimus : quæ Ramessen civitas nunc campus est, ita ut nec unam habitationem habeat. Paret sane, quoniam et ingens fuit per gyrum et multas fabricas habuit ; ruinæ enim ipsius, quemadmodum collapsæ sunt, in hodie infinitæ parent. |
Rameses is four miles from the city of Arabia, and in order to arrive at the station of Arabia, we passed through the midst of Rameses. The city of Rameses is now open country, without a single habitation, but it is certainly traceable, since it was great in circumference and contained many buildings, for its ruins appear to this day in great numbers, just as they fell. |
| 2 | Nunc autem ibi nihil aliud est nisi tantum unus lapis ingens Thebeus, in quo sunt duæ statuæ excisæ ingentes, quas dicunt esse sanctorum hominum, id est Moysi et Aaron ; nam dicunt eo quod filii Israhel in honorem ipsorum eas posuerint. |
There is nothing there now except one great Theban stone, on which are carved two statues of great size, which they say are those of the holy men, Moses and Aaron, raised in their honor by the children of Israel. |
| 3 | Et est ibi præterea arbor sycomori, quæ dicitur a patriarchis posita esse ; nam jam vetustissima est et ideo permodica est, licet tamen adhuc fructus afferat. Nam cuicunque incommoditas fuerit, vadunt ibi et tollunt surculos, et prode illis est. |
There is also a sycomore tree, which is said to have been planted by the patriarchs; it is certainly very old, and therefore very small, though it still bears fruit. And all who have any indisposition go there and pluck off twigs, and it benefits them. |
| 4 | Hoc autem referente sancto episcopo de Arabia cognovimus ; nam ipse nobis dixit nomen ipsius arboris, quemadmodum appellant eam Græce, id est ‹ dendros alethias › {δένδρος ἀληθείας}, quod nos dicimus arborem veritatis. Qui tamen sanctus episcopus nobis Ramessen occurrere dignatus est ; nam est jam senior vir, vere satis religiosus e monacho et affabilis, suscipiens peregrinos valde bene ; nam et in Scripturis Dei valde eruditus est. |
This we learned from information given by the holy bishop of Arabia, who himself told us the name of the tree in Greek — dendros alethiae, or as we say, the tree of truth. This holy bishop deigned to meet us at Rameses; he is an elderly man, truly pious from the time he became a monk, courteous, most kind in receiving pilgrims, and very learned in the Scriptures of God. |
| 5 | Ipse ergo quum se dignatus fuisset vexare et ibi nobis occurrere, singula ibi ostendit seu rettulit de illis statuis, quas dixi, ut etiam et de illa arbore sycomori. Nam et hoc nobis ipse sanctus episcopus rettulit, eo quod Farao, quando vidit, quod filii Israhel dimiserant eum, tunc ille, priusquam post illos occuparet, isset cum omni exercitu suo intra Ramesse et incendisset eam omnem, quia infinita erat valde, et inde post filios Israhel fuisset profectus. |
He, after deigning to give himself the trouble of meeting us, showed us everything there and told us about the aforesaid statues, as well as about the sycomore tree. This holy bishop also informed us how Pharaoh, when he saw that the children of Israel had escaped him, before he set out after them, went with all his army into Rameses and burnt the whole city which was very great, and then set out thence in pursuit of the children of Israel. |
{ 9 }
Capitulum IX |
| 1 | Nobis autem fortuito hoc gratissimum evenit, ut ea die, qua venimus ad mansionem Arabia, pridie a beatissimo die Epiphania {Ἐπιφάνεια} esset ; nam eadem die vigiliæ agendæ erant in ecclesia. Ac sic ergo aliquod biduum ibi tenuit nos sanctus episcopus, sanctus et vere homo Dei, notus mihi jam satis {40} de eo tempore, e quo ad Thebaidam fueram. |
Now it fell out by a very happy chance that the day on which we came to the station of Arabia was the eve of the most blessed day of the Epiphany, and the vigils were to be kept in the church on the same day. Wherefore the holy bishop detained us there for some two days, a holy man and truly a man of God, well known to me from the time when I had been in the Thebaid. |
| 2 | Ipse autem sanctus episcopus e monacho est ; nam a pisinno in monasterio nutritus est, et ideo aut tam eruditus in Scripturis est aut tam emendatus in omni vita sua, ut et superius dixi. |
He became a holy bishop after being a monk, for he was brought up from a child in a cell, for which reason he is so learned in the Scriptures and chastened in his whole life, as I said above. |
| 3 | Nos autem inde jam remisimus milites, qui nobis propter disciplinam Romanam auxilia præbuerant, quandiu per loca suspecta ambulaveramus ; jam autem, quoniam ager publicus erat per Ægyptum, quod transiebat per Arabiam civitatem, id est quod mittit de Thebaida in Pelusium : et ideo jam non fuit necesse vexare milites. |
From this place we sent back the soldiers who according to Roman discipline had given us the help of their escort as long as we had walked through suspected places. Now, however, as the public road — which passed by the city of Arabia and leads from the Thebaid to Pelusium — ran through Egypt, there was no need to trouble the soldiers further. |
| 4 | Proficiscentes ergo inde totum per terram Gessen iter fecimus semper inter vineas, quæ dant vinum, et vineas, quæ dant balsamum, et inter pomaria et agros cultissimos et hortos plurimos iter habuimus totum super ripam fluminis Nili inter fundos frequentissimos, quæ fuerant quondam villæ filiorum Israhel. Et quid plura ? Pulchrius territorium puto me nusquam vidisse quam est terra Jessen. |
Setting out thence we pursued our journey continuously through the land of Goshen, among vines that yield wine and vines that yield balsam, among orchards, highly cultivated fields and very pleasant gardens, our whole route lying along the bank of the river Nile among oft-recurring estates, which were once the homesteads of the children of Israel. And why should I say more? For I think that I have never seen a more beautiful country than the land of Goshen. |
| 5 | Ac sic ergo ab Arabia civitate iter facientes per biduo totum per terram Gessen pervenimus Tatnis, in eam civitatem ubi natus est sanctus Moyses (cf. Num. 13:23 ). Hæc est autem civitas Tathnis, quæ fuit quondam metropolis Pharaonis. |
And travelling thus for two days from the city of Arabia through the land of Goshen continuously, we arrived at Tatnis {= Zoan}, the city where holy Moses was born. This city of Tatnis was once Pharaoh’s metropolis. |
| 6 | Et licet ea loca, ut superius dixi, jam nossem, id est quando Alexandriæ vel ad Thebaidem fueram, tamen quia ad plenum discere volebam loca, quæ ambulaverunt filii Israhel proficiscentes e Ramesse usque ad montem Dei sanctum Sina : ac sic necesse fuit etiam denuo ad terram Gessen reverti et inde Tathnis. |
Now although I had already known these places — as I said above — when I had been at Alexandria and in the Thebaid, yet I wished to learn thoroughly all the places through which the children of Israel marched on their journey from Rameses to Sinai, the holy mountain of God; this made it necessary to return to the land of Goshen and thence to Tatnis. |
| 7 | Proficiscentes ergo de Tathnis, ambulans per iter jam notum perveni Pelusium. Et inde proficiscens denuo, faciens iter per singulas mansiones Ægypti, per quas iter habueramus, perveni ad fines Palæstinæ. Et inde in nomine Christi Dei nostri faciens denuo mansiones aliquot per Palæstinam regressa sum in Æliam, id est in Jerusolimam. |
We set out from Tatnis and, walking along the route that was already known to me, I came to Pelusium. Thence I set out again, and journeying through all those stations in Egypt through which we had travelled before, I arrived at the boundary of Palestine. Thence in the Name of Christ our God I passed through several stations in Palestine and returned to Aelia, that is Jerusalem. |
{ 10 }
Capitulum X |
| 1 | Item transacto aliquanto tempore et jubente Deo, fuit denuo voluntas accedendi usque ad Arabiam, id est ad montem Nabau, in eo loco in quo jussit Deus ascendere Moysen, dicens ad eum : « Ascende in montem Arabot, montem Nabau, qui est in terra Moab contra faciem Jerichuntis, et vide terram Chanaan, quam ego dabo filiis Israhel in possessionem, et morere in monte ipso, in quem ascenderis » (cf. Deut. 32:49/50 ). |
Having spent some time there, at God’s bidding my will was to go as far as Arabia, to mount Nebo, where God commanded Moses to go up, saying to him: Get thee up into the mountain Arabot, into Mount Nebo, which is in the land of Monb, that is over against Jericho, and behold the land of Canaan, which I give unto the children of Israel for a possession, and die in the Mount whither thou goest up. |
| 2 | Itaque ergo Deus noster Jesus, qui sperantes in se non deseret, etiam et in hoc voluntati meæ effectum præstare dignatus est. |
So Jesus our God, who will not forsake them that hope in Him, deigned to give effect to this my wish. |
| 3 | Proficiscens ergo Jeruso{41}lima faciens iter cum sanctis, id est presbytero et diaconis de Jerusolima et fratribus aliquantis, id est monachis, pervenimus ergo usque ad eum locum Jordanis, ubi filii Israhel transierant, quando eos sanctus Jesus, filius Nave, Jordanem trajecerat, sicut scriptum est in libro Jesu Nave (cf. Jos. 3 et 4 ). Nam et locus ille ostentus est nobis quasi modice altior, ubi filii Ruben et Gad et dimidia tribus Manasse fecerant aram (cf. Jos. 22:9-34 ) in ea parte ripæ qua est Jericho. |
Wherefore setting out from Jerusalem and journeying with holy men, with a priest and deacons from Jerusalem and with certain brothers, that is monks, we came to that spot on the Jordan where the children of Israel had crossed when holy Joshua, the son of Nun, had led them over Jordan, as it is written in the book of Joshua, the son of Nun. The place where the children of Reuben and of Gad and the half tribe of Manasseh had made an altar was shown us a little higher up on that side of the river-bank where Jericho is. |
| 4 | Transeuntes ergo fluvium pervenimus ad civitatem, quæ appellatur Livias, quæ est in eo campo, in quo tunc filii Israhel castra fixerant. Nam et fundamenta de castris filiorum Israhel et habitationibus ipsorum, ubi commorati sunt, in eo loco usque hodie parent. Campus enim ipse est infinitus subter montes Arabiæ super Jordanem. Nam hic est locus, de quo scriptum est : « Et ploraverunt filii Israhel Moysen in Arabot Moab et Jordane contra Jerichuntem quadraginta dies » (cf. Deut. 34, 8 ). |
Crossing the river, we came to a city called Livias, which is in the plain where the children of Israel encamped at that time, for the foundations of the camp of the children of Israel and of their dwellings where they abode appear there to this day. The plain is a very great one, lying under the mountains of Arabia above the Jordan; it is the place of which it is written: And the children of Israel wept for Moses in the Arabot Moab {= plains of Moab} on the Jordan over against Jericho, forty days. |
| 5 | Hic etiam locus est, ubi post recessum Moysi statim Jesus filius Nave repletus est spiritu scientiæ : imposuerat enim Moyses manus suas super eum, sicut scriptum est (cf. Deut. 34:9 ). |
This is the place where, after Moses’ death, Joshua the son of Nun was straightway filled with the spirit of wisdom, for Moses had laid his hands upon him, as it is written. |
| 6 | Nam ipse est locus, ubi scripsit Moyses librum Deuteronomii (cf. Deut. 31:24 ). Hic etiam est locus, ubi locutus est Moyses in aures totius ecclesiæ Israhel verba cantici usque in finem hujus, qui scriptus est in libro Deuteronomii (cf. Deut. 31:30 et 32:1-43 ). Hic est ipse locus, ubi benedixit sanctus Moyses homo Dei filios Israhel singillatim per ordinem ante obitum suum (cf. Deut. 33 ). |
This is the place where Moses wrote the book of Deuteronomy, and where he spake in the ears of all the congregation of Israel the words of this song until it was ended; it is written in the book of Deuteronomy. Here holy Moses, the man of God, blessed the children of Israel one by one, in order, before his death. |
| 7 | Nos ergo quum venissemus in eundem campum, peraccessimus ad locum ipsum, et facta est ibi oratio, lecta etiam pars quædam Deuteronomii in eo loco, et canticus ipsius, sed et benedictiones, quas dixerat super filios Israhel. Et iterato post lectionem factam est oratio, et gratias Deo agentes movimus inde. Id enim nobis semper consuetudinis erat, ut ubicunque ad loca desiderata accedere volebamus, primum ibi fieret oratio, deinde legeretur lectio ipsa de codice, diceretur etiam psalmus unus pertinens ad rem et iterato fieret ibi oratio. Hanc ergo consuetudinem jubente Deo semper tenuimus, ubicunque ad loca desiderata potuimus pervenire. |
So when we had arrived at this plain, we went to the very spot, and prayer was made; here, too, a certain part of Deuteronomy was read, as well as his song, with the blessings which he pronounced over the children of Israel; after the reading, prayer was made a second time, and giving thanks to God, we moved on thence. For it was always customary with us that, whenever we succeeded in reaching the places we desired to visit, prayer should first be made there, then the lection should be read from the book, then one appropriate psalm should be said, then prayer should be made again. At God’s bidding we always kept to this custom, whenever we were able to come to the places we desired. |
| 8 | Ac sic ergo, ut cœptum opus perficeretur, cœpimus festinare, ut perveniremus ad montem Nabau. Euntibus nobis commonuit presbyter loci ipsius, id est de Liviade, quem ipsum nobiscum rogantes moveramus de mansione, quia melius ipsa loca noverat : dicit ergo nobis ipse presbyter : « Si vultis videre aquam quæ fluit de petra, id est quam dedit Moyses filiis Israhel sitientibus (cf. Exod. 17:6 et Num. 20:8 ), poteritis videre, si tamen volueritis laborem vobis imponere ut de via campsemus < {κάμπτειν} {42} fere miliario sexto ». |
After this, that the work begun should be accomplished, we began to hasten in order to reach mount Nebo. As we went, the priest of the place, i. e. Livias, whom we had prayed to accompany us from the station, because he knew the places well, advised us, saying: “If you wish to see the water which flows from the rock, which Moses gave to the children of Israel when they were thirsty, you can see it if you are willing to undertake the labor of going about six miles out of the way.” |
| 9 | Quod quum dixisset, nos satis avidi optavimus ire, et statim divertentes a via secuti sumus presbyterum, qui nos ducebat. In eo ergo loco ecclesia est pisinna subter montem, non Nabau, sed alterum interiorem : sed nec ipse longe est de Nabau. Monachi autem plurimi commanent ibi vere sancti et quos hic ‹ ascetes › {ἀσκητάς} vocant. |
When he had said this, we very eagerly wished to go, and turning at once out of our way, we followed the priest who led us. In that place there is a little church under a mountain, not Nebo, but another one farther in, yet not far from Nebo. Many truly holy monks dwell there, whom they call here ‘ascetics.’ |
{ 11 }
Capitulum XI |
| 1 | Hi ergo sancti monachi dignati sunt nos suscipere valde humane, nam et ad salutationem suam permiserunt nos ingredi. Quum autem ingressi fuissemus ad eos, facta oratione cum ipsis, eulogias {εὐλογίας} nobis dare dignati sunt, sicut habent consuetudinem dandi his, quos humane suscipiunt. |
These holy monks consented to receive us very hospitably, and they permitted us even to come in to greet them. When we had entered and prayer had been made with them, they deigned to give us eulogiæ, for they are in the habit of bestowing gifts on those whom they receive hospitably. |
| 2 | Ibi ergo inter ecclesiam et monasteria in medio fluit de petra aqua ingens, pulchra valde et limpida, saporis optimi. Tunc interrogavimus nos etiam et illos sanctos monachos, qui ibi manebant, quæ esset hæc aqua talis et tanti saporis. Tunc illi dixerunt : « Hæc est aqua, quam dedit sanctus Moyses filiis Israhel in hac eremo ». |
There, in the midst, between the church and the cells, there flows from out of the rock a great stream of water, very beautiful and limpid, and excellent to the taste. Then we asked those holy monks who dwelt there what was this water of so good a flavor, and they said: “This is the water which holy Moses gave to the children of Israel in this desert.” |
| 3 | Facta est ergo juxte consuetudinem ibi oratio et lectio ipsa de libris Moysi lecta, dictus etiam psalmus unus ; et sic simul cum illis sanctis clericis et monachis, qui nobiscum venerant, perexivimus ad montem. Multi autem et ex ipsis monachis sanctis, qui ibi commanebant juxta aquam ipsam, qui tamen potuerunt imponere sibi laborem, dignati sunt nobiscum ascendere montem Nabau. |
So prayer was made there according to custom, the lection was read from the books of Moses and one psalm said, then — with the holy clergy and monks who had come with us — we went out to the mountain. Many of the holy monks also who dwelt by that water, and who could undertake the labor, deigned to ascend mount Nebo with us. |
| 4 | Itaque ergo proficiscentes de eodem loco pervenimus ad radicem montis Nabau, qui erat valde excelsus, ita tamen ut pars ejus maxima sedendo in asellis possit subiri ; modice autem erat acrius, quod pedibus necesse erat subiri cum labore, sicut et factum est. |
So setting out thence, we arrived at the foot of mount Nebo, which was very high; nevertheless the greater part could be ascended sitting on asses, though a little bit was steeper and had to be climbed laboriously on foot, which was done. |
{ 12 }
Capitulum XII |
| 1 | Pervenimus ergo ad summitatem montis illius, ubi est nunc ecclesia non grandis in ipsa summitate montis Nabau. Intra quam ecclesiam in eo loco ubi pulpitus est, vidi locum modice quasi altiorem, tantum spatii habentem, quantum memoriæ solent habere. |
We arrived, then, at the summit of the mountain, where there is now a church of no great size, on the very top of mount Nebo. Inside the church, in the place where the pulpit is, I saw a place a little raised, containing about as much space as tombs usually contain. |
| 2 | Tunc ergo interrogavi illos sanctos, quidnam esset hoc ; qui responderunt : « Hic positus est sanctus Moyses ab angelis, quoniam, sicut scriptum est, sepulturam illius nullus hominum scit (cf. Deut. 34:6 ) ; quoniam certum est eum ab angelis fuisse sepultum. Nam memoria illius, ubi positus sit, in hodiernum ostenditur ; sicut enim nobis a majoribus, qui hic manserunt, ubi positus sit, ostentum est, ita et nos vobis monstramus : qui et ipsi tamen majores ita sibi traditum a majoribus suis {43} esse dicebant ». |
I asked the holy men what this was, and they answered: “Here was holy Moses laid by the angels, for, as it is written: No man knoweth of his burial, since it is certain that he was buried by the angels. His tomb, indeed, where he was laid, is shown to this day; for as it was shown to us by our ancestors who dwelt here where he was laid, so do we show it to you, and our ancestors said that this tradition was handed down to them by their own ancestors.” |
| 3 | Itaque ergo mox facta est oratio, et omnia, quæ in singulis locis sanctis per ordinem consueveramus facere, etiam et hic facta sunt : et sic cœpimus egredi de ecclesia. Tunc autem qui erant loci notores, id est presbyteri vel monachi sancti, dixerunt nobis : « Si vultis videre loca, quæ scripta sunt in libris Moysi, accedite foras ostium ecclesiæ et de summitate ipsa, e parte tamen ut posuunt hinc parere, attendite et videte, et dicemus vobis singula, quæ sunt loca hæc, quæ parent ». |
So prayer was made anon, and all things that we were accustomed to do in their order in every place were done here also, and we began to go out of the church. Then they who knew the place — the priests and holy monks — said to us: “If you wish to see the places that are mentioned in the books of Moses, come out of the door of the church, and from the very summit, from the side on which they are visible from here, look and see, and we will tell you each place that is visible from hence.” |
| 4 | Tunc nos gavisi satis statim egressi sumus foras. Nam de ostio ipsius ecclesiæ vidimus locum, ubi intrat Jordanis in Mare Mortuum, qui locus subter nos, quemadmodum stabamus, parebat. Vidimus etiam de contra non solum Liviadam, quæ citra Jordanem erat, sed et Jericho, quæ trans Jordanem : tantum eminebat excelsus locus ubi stabamus, id est ante ostium ecclesiæ. |
Then we rejoiced greatly and immediately came out. From the door of the church we saw the place where the Jordan runs into the Dead Sea, for this place appeared right beneath wwhere we were standing. We next saw in the distance not only Livias, which was on this side of the Jordan, but Jericho as well, which lay across the Jordan. That is how high the place where we were standing outside the church door rises! |
| 5 | Maxima etiam pars Palæstinæ, quæ est terra repromissionis, inde videbatur, et omnis terra Jordanis, in quantum tamen poterat oculis conspici. In sinistra autem parte vidimus terras Sodomitum omnes et Segor, quæ tamen Segor sola de illis quinque in hodie constat (cf. Gen. 19:22 et deut. 34:3 ). |
The greatest part of Palestine, the land of promise, was in sight, together with the whole land of Jordan, as far as it could be seen with our eyes. On the left side we saw all the lands of the Sodomites and Segor which is the only one of the five cities that exists to-day. |
| 6 | Nam et memoriale ibi est, de ceteris autem illis civitatibus nihil aliud apparet nisi subversio ruinarum, quemadmodum in cinerem conversæ sunt. Locus etiam, ubi fuit titulus uxoris Loth, ostentus est nobis, qui locus etiam in Scripturis legitur (cf. Gen. 19:26 ). |
There is a memorial of it, but nothing appears of those other cities but a heap of ruins, just as they were turned into ashes. The place where was the inscription concerning Lot’s wife was shown to us, which place is read of in the Scriptures. |
| 7 | Sed mihi credite, dominæ venerabiles, quia columna ipsa jam non paret, locus autem ipse tantum ostenditur : columna autem ipsa dicitur Mari Mortuo fuisse cooperta. Certe locum quum videremus, columnam nullam vidimus, et ideo fallere vos de hac re non possum. Nam episcopus loci ipsius, id est de Segor, dixit nobis, quoniam jam aliquot anni essent, e quo non pareret columna illa. Nam de Segor fere sexto miliario ipse locus est, ubi stetit columna illa, quod nunc totum cooperit aqua. |
But believe me, reverend ladies, the pillar itself cannot be seen, only the place is shown, the pillar is said to have been covered by the Dead Sea. Certainly when we saw the place we saw no pillar, I cannot therefore deceive you in this. The bishop of the place, that is of Segor, told us that it is now some years since the pillar could be seen. The spot where the pillar stood is about six miles from Segor, and the water now covers the whole of this space. |
| 8 | Item de dextra parte ecclesiæ, a foras tamen, accessimus et ostentæ sunt nobis inde a contra duæ civitates, id est Esebon, quæ fuit regis Seon regis Amorreorum (cf. Num. 21:26 ), quæ nunc appellatur Exebon, et alia Og (cf. Num. 21:33 ) regis Basan, quæ nunc dicitur Sasdra. Item de eodem loco ostenta est nobis a contra Fogor, quæ fuit {44} civitas regni Edom (cf. Num. 23:28 ). |
Then we went to the right side of the church, out of doors and opposite to us two cities were pointed out, the one Hesebon, now called Exebon, which belonged to Seon, king of the Amorites, and the other, now called Sasdra, the city of Og the king of Basan. Fogor, which was a city of the kingdom of Edom, was also pointed out from thence, opposite to us. |
| 9 | Hæ autem civitates omnes quas videbamus in montibus erant positæ, infra autem modice deorsum planior locus nobis videbatur. Tunc dictum est nobis, quia in eisdem diebus, quando sanctus Moyses vel filii Israhel contra illas civitates pugnaverant, castra ibi fixa habuissent : nam et signa ibi parebant castrorum. |
All these cities which we saw were situated on mountains, but a little below them the ground seemed fo be flatter. Then we were told that in the days when holy Moses and the children of Israel had fought against those cities, they had encamped there, and indeed the signs of a camp were visible there. |
| 10 | Sane de illa parte montis, quam dixi sinistra, quæ erat super Mare Mortuum, ostentus est nobis mons præcisus valde, qui dictus est ante « agri specula ». Hic est mons, in quo posuit Balac filius Beor Balaam divinum ad maledicendos filios Israhel et noluit Deus ita permittere, sicut scriptum est (cf. Num. 23:14 ). |
From the side of the mountain which I have called the left, which was over the Dead Sea, a very sharp-cut mountain was shown to us, which was formerly called “Agri specula.” This is the mountain on which Balak the son of Beor placed Balaam the soothsayer to curse the children of Israel, and God refused to permit it, as it is written. |
| 11 | Ac sic ergo visis omnibus, quæ desiderabamus, in nomine Dei revertentes per Jerichuntem et iter omne, quod iveramus, regressi sumus in Jerusolimam. |
Then, having seen everything that we desired, we returned in the Name of God through Jericho back to Jerusalem along the whole of the route by which we had come. |
{ 13 }
Capitulum XIII |
| 1 | Item post aliquantum tempus volui etiam ad regionem Ausitidem accedere propter visendam memoriam sancti Job gratia orationis (cf. Job 1:1 ). Multos enim sanctos monachos videbam inde venientes in Jerusolimam ad visenda loca sancta gratia orationis, qui singula referentes de eisdem locis fecerunt magis desiderium imponendi mihi laboris, ut etiam usque ad illa loca accederem, si tamen labor dici potest, ubi homo desiderium suum compleri videt. |
Now after some time I wished to go to the region of Ausitis4 to visit the tomb of holy Job, for the sake of prayer. For I used to see many holy monks coming thence to Jerusalem to visit the holy places for the sake of prayer, who, giving information of everything concerning those places, increased my desire to undertake the toil of going to them also, if indeed that can be called toil by which a man sees his desire to be fulfilled. |
| 2 | Itaque ergo profecta sum de Jerusolima cum sanctis, qui tamen dignati sunt itineri meo comitatum præstare, et ipsi tamen gratia orationis. Habens ergo iter ab Jerusolima usque ad Carneas eundo per mansiones octo (Carneas autem dicitur nunc civitas Job, quæ ante dicta est Dennaba in terra Ausitidi [cf. Gen. 36:32 ], in finibus Idumeæ et Arabiæ) : in quo itinere iens vidi super ripam Jordanis fluminis vallem pulchram satis et amœnam, abundantem vineis et arboribus, quoniam aquæ multæ ibi erant et optimæ satis. |
So I set out from Jerusalem with the holy men who deigned to give me their company on my journey — they themselves also going for the sake of prayer — making my journey from Jerusalem through eight stations to Carneas. The city of Job is now called Carneas, but it was formerly called Dennaba, in the land of Ausitis, on the confines of Idumea and Arabia. Travelling on this journey I saw on the bank of the river Jordan a very beautiful and pleasant valley abounding in vines and trees, for much excellent water was there, |
| 3 | Nam in ea valle vicus erat grandis, qui appellatur nunc Sedima. In eo ergo vico, qui est in media planitie positus, in medio loco est monticulus non satis grandis, sed factus sicut solent esse tumbæ, sed grandes : ibi ergo in summo ecclesia est et deorsum per gyrum ipsius colliculi parent fundamenta grandia antiqua, nunc autem in ipso vico tumbæ aliquantæ commanent. |
and in that valley there was a large village, which is now called Sedima [= Sichem, modern Nablus ]. The village, which is situated in the middle of the level ground, has in its midst a little hill of no great size, shaped as large tombs are wont to be. There is a church on the summit, and down below, around the little hill, great and ancient foundations appear, while in the village itself some grave-mounds still remain. |
| 4 | Ego autem quum viderem locum tam gratum, requisivi, quisnam locus esset ille tam amœnus. Tunc dictum est mihi : « Hæc est civitas regis Melchisedech, quæ dicta est ante Salem, unde nunc corrupto sermone Sedima appellatur ipse vicus. Nam in isto colliculo, {45} qui est in medio vico positus, in summitate ipsius, fabrica quam vides ecclesia est, quæ ecclesia nunc appellatur Græco sermone ‹ hopu Melchisedech › {ὅπου Μελχισέδεκ}. Nam hic est locus, ubi obtulit Melchisedech hostias Deo puras, id est panes et vinum, sicut scriptum est eum fecisse » (cf. Gen. 14:18 ). |
When I saw this pleasant place I asked what it was, and it was told me: “This is the city of king Melchizedek, which was called Salem, but now, through the corruption of the language, the village is called Sedima. On the top of the little hill, which is situated in the midst of the village, the building that you see is a church, which is now called in the Greek language ‹ hopu Melchisedech ›. For this is the place where Melchizedek offered pure sacrifices — that is bread and wine — to God, as it is written of him.”
|
{ 14 }
Capitulum XIV |
| 1 | Statim ergo ut hæc audivi, descendimus de animalibus, et ecce occurrere dignatus est sanctus presbyter ipsius loci et clerici ; qui nos statim suscipientes duxerunt sursum ad ecclesiam. Ubi quum venissemus, statim juxta consuetudinem primum facta est oratio, deinde lectus est ipse locus de libro sancti Moysi, dictus est etiam psalmus unus competens loco ipsi, et denuo facta oratione descendimus. |
Directly I heard this, we alighted from our beasts, and lo! the holy priest of the place and the clergy deigned to meet us, and straightway receiving us led us up to the church. When we had arrived there, prayer was first said according to custom, then the passage from the book of holy Moses was read, then one psalm suitable to the place was said, then, after prayer made, we came down. |
| 2 | Quum ergo descendissemus, ait nobis ille sanctus presbyter jam senior et de Scripturis bene instructus, id est qui ipsi loco præerat e monacho, cui presbytero et episcopi plurimi, quantum postea cognovimus, vitæ ipsius testimonium grande ferebant, nam hoc de ipso dicebant, dignus qui præsit in hoc loco ubi sanctus Melchisedech advenientem sanctum Abraam hostias Deo puras primus obtulit : quum ergo descendissemus, ut superius dixi, de ecclesia deorsum, ait nobis ipse sanctus presbyter : « Ecce ista fundamenta in gyro colliculo isto, quæ videtis ; hæc sunt de palatio regis Melchisedech. Nam inde adhuc sic si quis subito juxtim sibi vult facere domum et fundamenta inde contiget, aliquotiens et de argento et æramento modica frustella ibi invenit. |
When we had come down the holy priest addressed us. He was an elderly man, well taught in the Scriptures, and he had presided over the place from the time he had been a monk, to whose life many bishops — as we learned afterwards — bore great testimony, saying that he was worthy to preside over the place where holy Melchizedek — when Abraham was coming to meet him — was the first to offer pure sacrifices to God. When we had come down from the church, as I said above, the holy priest said to us: “Behold, these foundations which you see around the little hill are those of the palace of king Melchizedek. Even today then, if someone wishes to build himself a house right nearby, and if he happens to strike its foundations, he finds now and then a few pieces of silver and bronze. |
| 3 | « Nam ecce ista via, quam videtis transire inter fluvium Jordanem et vicum istum, hæc est qua via regressus est sanctus Abraam de cæde Quodollagomor, regis gentium, revertens in Sodomos, quando ei occucurrit sanctus Melchisedech rex Salem » (cf. Gen. 14:1 et 18 ). |
And this way which you see passing between the river Jordan and this village is the way by which holy Abraham returned to Sodom, after the slaughter of Chodorlahomor, king of nations, and where holy Melchizedek, the king of Salem, met him.” |
{ 15 }
Capitulum XV |
| 1 | Tunc ergo quia retinebam scriptum esse baptizasse sanctum Johannem in Ænon juxta Salim (cf. Joh 3:23 ), requisivi de eo, quam longe esset ipse locus. Tunc ait ille sanctus presbyter : « Ecce hic est in ducentos passus. Nam si vis, ecce modo pedibus ducam vos ibi. Nam hæc aqua tam grandis et tam pura, quam videtis in isto vico, de ipso fonte venit ». |
Then, because I remembered that it was written that S. John had baptized in Ænon near to Salim, I asked him how far off that place was. The holy priest answered: “It is near, two hundred paces off, and, if you wish, I will now lead you there on foot. This large and pure stream of water, which you see in this village, comes from that spring.” |
| 2 | Tunc ergo gratias ei agere cœpi et rogare, ut duceret nos ad locum, sicut et factum est. Statim ergo cœpimus ire cum eo pedibus totum per vallem amœnissimam, donec perveniremus usque ad hortum pomarium valde amœnum, ubi ostendit nobis in medio fontem aquæ optimæ satis et puræ, qui a semel integrum fluvium dimittebat. Habebat autem ante se ipse fons quasi lacum, ubi parebat fuisse operatum sanctum Johannem Baptistam. |
Then I began to thank him and to ask him to lead us to the place, which was done. So we began to go with him on foot through the very pleasant valley, until we reached a most pleasant orchard, in the midst of which he showed us a spring of excellent and pure water, which sent out continuously a good stream. The spring itself had in front of it a sort of pool, where it seems that S. John the Baptist administered baptism. |
| 3 | Tunc dixit nobis ipse sanctus presbyter : « In hodie hic hortus aliter non appellatur Græco sermone nisi ‹ kepos tu hagiu Ioannu › {κῆπος τοῦ ἁγίου Ἰωάννου}, {46} id est quod vos dicitis Latine hortus sancti Johannis ». Nam et multi fratres sancti monachi de diversis locis venientes tendunt se, ut laventur in eo loco. |
Then the holy priest said to us: “This garden is called nothing else to this day than cepos tu hagiu iohannu in the Greek language, or as you say in Latin, hortus sancti Johannis. Many brethren, holy monks, direct their steps hither from various places that they may wash there.” |
| 4 | Denuo ergo et ad ipsum fontem, sicut et in singulis locis, facta est oratio et lecta est ipsa lectio ; dictus etiam psalmus competens, et singula, quæ consuetudinis nobis erant facere, ubicunque ad loca sancta veniebamus, ita et ibi fecimus. |
So at the spring, as in every place, prayer was made, the proper lection was read and an appropriate psalm was said, and everything that it was customary for us to do whenever we came to the holy places, we did there also. |
| 5 | Illud etiam presbyter sanctus dixit nobis, eo quod usque in hodiernam diem semper cata Pascham, quicunque essent baptizandi in ipso vico, id est in ecclesia quæ appellatur ‹ hopu Melchisedech › {ὅπου Μελχισέδεκ}, omnes in ipso fonte baptizarentur, sic redirent mature ad candelas cum clericis et monachis dicendo psalmos vel antiphonas et sic a fonte usque ad ecclesiam sancti Melchisedech deducerentur mature omnes, qui fuissent baptizati. |
The holy priest also told us that to this day, at Easter, all they who are to be baptized in the village, that is in the church which is called hopu Melchisedech, are always baptized in this spring, returning very early by candlelight with the clergy and monks, saying psalms and antiphons, so that they who have been baptized are led back early from the fountain to the church of holy Melchizedek. |
| 6 | Nos ergo accipientes de presbytero eulogias {εὐλογίας}, id est de pomario sancti Johannis baptistæ, similiter et de sanctis monachis, qui ibi monasteria habebant in ipso horto pomario, et gratias semper Deo agentes profecti sumus iter nostrum quod ibamus. |
Then, receiving eulogiae out of the orchard of S. John the Baptist from the priest, as well as from the holy monks who had cells in the same orchard, and always giving thanks to God, we set out on the way we were going. |
{ 16 }
Capitulum XVI |
| 1 | Ac sic ergo euntes aliquandiu per vallem Jordanis super ripam fluminis ipsius, quia ibi nobis iter erat aliquandiu, ad subito vidimus civitatem sancti prophetæ Heliæ, id est Thesbe, unde ille habuit nomen Helias Thesbites (cf. III reg. 17:1 ). Ibi est ergo usque in hodie spelunca, in qua sedit ipse sanctus, et ibi est memoria sancti Gethæ {Ἰεφθάε}, cujus nomen in libris Judicum legimus (cf. Jud. 11 et 12:7 ). |
Then going for a time through the valley of the Jordan on the bank of the river, because our route lay that way for a while, we suddenly saw the city of the holy prophet Elijah, that is Thesbe, whence he had the name of Elijah the Tishbite. There, to this day, is the cave wherein the holy man sat; there too is the tomb of holy Getha [= Jephtha ], whose name we read in the books of the Judges. |
| 2 | Ac sic ergo et ibi gratias Deo agentes juxta consuetudinem perexivimus iter nostrum. Item euntes in eo itinere vidimus vallem de sinistro nobis venientem amœnissimam, quæ vallis erat ingens, mittens torrentem in Jordanem infinitum. Et ibi in ipsa valle vidimus monasterium cujusdam, fratris nunc, id est monachi. |
There too we gave thanks to God according to custom and pursued our journey. And as we journeyed that way we saw a very pleasant valley opening towards us on the left; it was very large and discharged a very great torrent into the Jordan, and in that valley we saw the cell of one who is now a brother, that is a monk. |
| 3 | Tunc ego, ut sum satis curiosa, requirere cœpi, quæ esset hæc vallis, ubi sanctus monachus nunc monasterium sibi fecisset ; non enim putabam hoc sine causa esse. Tunc dixerunt nobis sancti, qui nobiscum iter faciebant, id est loci notores : « Hæc est vallis Corra, ubi sedit sanctus Helias Thesbites temporibus Achab regis (cf. III reg. 17:3-6 ), quando fames fuit, et jussu Dei corvus ei escam portabat, et de eo torrente aquam bibebat. Nam hic torrens, quem vides de ipsa valle percurrentem in Jordanem, hic est Corra. » |
Then I, as I am very inquisitive, began to ask what was this valley where the holy monk had now made himself a cell, for I did not think it was without reason. Then the holy men who were journeying with us, and who knev the place, said, “This is the valley of Corra, where holy Elijah the Tishbite dwelt in the time of king Ahab, when there was a famine, and at the bidding of God the raven used to bring him food, and he drank water of the torrent. For this brook which you see running through this valley into Jordan, is Corra.” |
| 4 | Ac sic ergo nihilominus Deo gratias agentes, qui nobis non merentibus singula, quæ desiderabamus, dignabatur ostendere, itaque ergo ire cœpimus iter nostrum sicut singulis diebus. Ac sic ergo facientibus iter, singulis diebus, ad subitum, de latere sinistro, unde e contra partes Phœnicis videbamus, apparuit nobis mons ingens et altus infinitum, qui tendebatur in longo * * * |
Wherefore giving thanks to God Who deigned to show us every thing that we desired, unworthy as we were, we began to make our journey as on other days. Suddenly, on the left, the side from which we could see in the distance the lands of Phoenicia, there appeared a huge and very high mountain, which was extensive in length .... |
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| * | In loco illo ubi Job sedebat in sterculinio, modo locus mundus est, per gyrum cancellis ferreis clausus, et candela vitrea magna ibi lucet de sero ad serum.
Ad fontem vero ubi testā saniam radebat (cf. Job. 2:8 ), quater in anno colorem mutat, primum ut purulentum habeat colorem, semel sanguineum, semel ut fellitum et semel ut limpida sit. |
On that spot where Job sat on a dunghill, there is now a bare spot surrounded on all sides by iron railings, and a large glass lamp burns there from evening to evening.
But at the spring where he scraped off the pus with a brick shard, it changes color four times a year; it first has a pus-like color, then the color of blood, next that of bile, and finally it becomes crystal clear. |
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| 5 | {47} qui sanctus monachus vir ascetes {ἀσκητής} necesse habuit post tot annos quos sedebat in eremum, movere se et descendere ad civitatem Carneas, ut commoneret episcopum vel clericos temporis ipsius, juxta quod ei fuerat revelatum, ut foderent in eo loco qui ei fuerat ostentus, sicut et factum est. |
. . . which holy monk and ascetic, after so many years spent in the desert, found it necessary to move and to go down to the city of Carneas, in order to advise the bishop and clergy of that time, according as it had been revealed to him, that they should dig in that place which had been shown to him; which was done. |
| 6 | Qui fodientes in eo loco qui ostentus fuerat, invenerunt speluncam, quam sequentes fuerunt fere per passus centum, quo ad subito fodientibus illis apparuit lapis : quem lapidem quum perdiscoperuissent, invenerunt sculptum in cooperculo ipsius ‹ Job ›. Cui Job ad tunc in eo loco facta est ista ecclesia quam videtis, ita tamen ut lapis cum corpore non moveretur in alium locum, sed ibi ubi inventum fuerat corpus poneretur et ut corpus subter altarium jaceret. Illa autem ecclesia, quam tribunus nescio qui faciebat, sic fuit imperfecta usque in hodie. |
And they, digging in that place which ha been shown to him, found a cave, which they follow for about a hundred feet, when suddenly, as they dug, a stone tomb came to light, and when they had uncovered it they found carved on its lid (the name) “Job.” To this Job the church which you see was then built in that place, in such a manner that the stone with the body should not be moved, but that it should be placed where the body had been found, and that the body should lie under the altar. That church, which was built by some tribune, has been unfinished to this day. |
| 7 | Ac sic ergo nos alia die mane rogavimus episcopum, ut faceret oblationem, sicut et facere dignatus est et, benedicente nobis episcopo, profecti sumus. Communicantes ergo et ibi, gratias agentes Deo semper regressi sumus in Jerusolimam, iter facientes per singulas mansiones, per quas ieramus tres annos. |
Next morning we asked the bishop to make the oblation, which he deigned to do, and the bishop blessing us, we set out. There too we communicated, and always giving thanks to God we returned to Jerusalem, journeying through each of the stations through which we had passed three years before. |
{ 17 }
Capitulum XVII |
| 1 | Item in nomine Dei, transacto aliquanto tempore, quum jam tres anni pleni essent, e quo in Jerusolimam venissem, visis etiam omnibus locis sanctis, ad quæ orationis gratia me tetenderam, et ideo jam revertendi ad patriam animus esset : volui jubente Deo, ut et ad Mesopotamiam Syriæ accederem ad visendos sanctos monachos, qui ibi plurimi et tam eximiæ vitæ esse dicebantur, ut vix referri possit ; et gratia orationis ad martyrium sancti Thomæ apostoli, ubi corpus illius integrum positum est, id est apud Edessam, quem se illuc missurum posteaquam in cælos ascendisset, Deus noster Jesus testatus est per epistolam, quam ad Abgarum regem per Ananiam cursorem misit, quæ epistola cum grandi reverentia apud Edessam civitatem, ubi est ipsum martyrium, custoditur. |
Having spent some time there in the Name of God, when three full years had passed since I came to Jerusalem, and having seen all the holy places which I had visited for the sake of prayer, my mind was to return to my country. I wished, however, at God’s bidding, to go to Mesopotamia in Syria, to visit the holy monks who were there in great number, and who were said to be of such holy life as could hardly be described, and also for the sake of prayer at the memorial of S. Thomas the Apostle, where his body is laid entire. This is at Edessa. For Jesus our God by a letter which He sent to Abgar the king by the hand of Ananias the courier, promised that He would send S. Thomas thither, after that He Himself had ascended into Heaven. The letter is kept with great reverence at the city of Edessa, where the memorial is. |
| 2 | Nam mihi credat volo affectio vestra, quoniam nullus christianorum est, qui non se tendat illuc gratia orationis, quicunque tamen usque ad loca sancta, id est in Jerusolimam, accesserit ; et hic locus de Jerusolima vicesima et quinta mansione est. |
Now your affection may believe me that there is no Christian who, having arrived at the holy places that are at Jerusalem, does not go on thither for the sake of prayer; it is at the twenty-fifth station from Jerusalem. |
| 3 | Et quoniam de Antiochia propius est Mesopotamiam, fuit mihi jubente Deo opportunum satis, ut quemadmodum revertebar Constantinopolim, quia per Antiochiam iter erat, inde ad Mesopotamiam irem, sicut et factum est, Deo jubente. |
And since from Antioch it is nearer to Mesopotamia, it was very convenient for me at God’s bidding that as I was returning to Constantinople, and my way lying through Antioch, I should go thence to Mesopotamia. This then, at God’s bidding, I did. |
{ 18 }
Capitulum XVIII |
| 1 | Itaque ergo in nomine Christi Dei nostri profecta sum de Antiochia ad Mesopotamiam habens iter per mansiones seu civitates aliquot provinciæ Syriæ Cœlen, quæ est Antiochiæ, et inde ingressa fines provinciæ Augustophratensis perveni ad civitatem Hierapolim, quæ est metropolis ipsius provinciæ, id est Augustophratensis. Et quoniam hæc civitas valde pulchra et opulenta est atque abundans omnibus, necesse me fuit ibi facere stativam, quoniam jam inde non longe erant fines Mesopotamiæ. |
Then, setting out from Antioch to Mesopotamia in the Name of Christ our God, I journeyed through certain stations and cities of the province of Coele-Syria, which is Antioch, and entering the borders of the province of Augusta Euphratensis, I came to the city of Hierapolis which is the metropolis of Augusta Euphratensis. And as this city is very beautiful and rich and abounds in everything, it was necessary for me to make a halt there, for the borders of Mesopotamia were not far distant. |
| 2 | Itaque ergo proficiscens de Hierapoli in quintodecimo miliario in nomine Dei perveni ad fluvium Euphraten, de quo satis bene scriptum est esse «flumen magnum Euphraten» (Gen. 15:18 ) et ingens, et quasi terribilis est ; ita enim decurrit habens impetum, sicut habet fluvius Rhodanus, nisi quod adhuc major est Euphrates. |
Then starting from Hierapolis, I came, in the Name of God, at the fifteenth milestone to the river Euphrates, of which it is very well written that it is the great river Euphrates; it is huge and, as it were, terrible, for it flows down with a current like the river Rhone, only the Euphrates is still greater. |
| 3 | Itaque ergo quoniam necesse erat eum navibus transire, et navibus non nisi majoribus, ac sic immorata sum ibi fere plus quam media die ; et inde in nomine Dei transito flumine Euphraten ingressa sum fines Mesopotamiæ Syriæ. |
And as we had to cross in ships, and in large ships only, I waited there until after midday, and then in the Name of God I crossed the river Euphrates and entered the borders of Mesopotamia in Syria. |
{ 19 }
Capitulum XIX |
| 1 | Ac sic denuo faciens iter per mansiones aliquot perveni ad civitatem, cujus nomen in Scripturis positum legimus, id est Batanis, quæ civitas usque in hodie est. Nam et ecclesiam cum episcopo vere sancto et monacho et confessore habet et martyria aliquanta. Ipsa etiam civitas abundans multitudine hominum est ; nam et miles ibi sedet cum tribuno suo. |
Then, journeying through certain stations, I came to a city whose name we read recorded in the Scriptures — Batanis, which city exists today: it has a church with a truly holy bishop, both monk and confessor, and certain martyr-memorials. The city has a teeming population, and the soldiery with their tribune are stationed there. |
| 2 | Unde denuo proficiscentes, pervenimus in nomine Christi Dei nostri Edessam. Ubi quum pervenissemus, statim perreximus ad ecclesiam et ad martyrium sancti Thomæ. Itaque ergo juxta consuetudinem factis orationibus et ceteris quæ consuetudo erat fieri in locis sanctis, et aliquanta ipsius sancti Thomæ ibi legimus. |
Departing thence, we arrived at Edessa in the Name of Christ our God, and, on our arrival, we straightway repaired to the church and memorial of saint Thomas. There, according to custom, prayers were made and the other things that were customary in the holy places were done; we read also some things concerning saint Thomas himself. |
| 3 | Ecclesia autem, ibi quæ est, ingens et valde pulchra et nova dispositione, ut vere digna est esse domus Dei ; et quoniam multa erant, quæ ibi desiderabam videre, necesse me fuit ibi stativam triduanam facere. |
The church there is very great, very beautiful and of recent design, well worthy to be the house of God, and as there was much that I desired to see, it was necessary for me to make a three days’ stay there. |
| 4 | Ac sic ergo vidi in eadem civitate martyria plurima et sanctos monachos, commanentes alios per martyria, alios longius de civitate in secretioribus locis habentes monasteria. |
Thus I saw in that city many memorials, together with holy monks, some dwelling at the memorials, while others had their cells in more secluded spots farther from the city. |
| 5 | Et quoniam sanctus episcopus ipsius civitatis, vir vere religiosus et monachus et confessor, suscipiens me libenter ait mihi : « Quoniam video te, filia, gratia religionis tam magnum laborem tibi imposuisse, ut de extremis porro terris venires ad hæc loca, itaque ergo, {49} si libenter habes, quæcunque loca sunt hic grata ad videndum Christianis, ostendemus tibi » : tunc ergo gratias agens Deo primum et sic ipsi rogavi plurimum, ut dignaretur facere, quod dicebat. |
Moreover, the holy bishop of the city, a truly devout man, both monk and confessor, received me willingly and said: “As I see, daughter, that for the sake of devotion you have undertaken so great a labor in coming to these places from far-distant lands, if you are willing, we will show you all the places that are pleasant to the sight of Christians.” Then, first thanking God, I besought the bishop much that he would deign to do as he said. |
| 6 | Itaque ergo duxit me primum ad palatium Abgari regis et ibi ostendit mihi archetypum {ἀρχέτυπον} ipsius ingens simillimam, ut ipsi dicebant, marmoream, tanti nitoris tanquam de margarita esset ; in cujus Abgari vultu parebat de contra vere fuisse hunc virum satis sapientem et honoratum. Tunc ait mihi sanctus episcopus : « Ecce rex Abgarus, qui antequam videret Dominum, credidit ei, quia esset vere filius Dei ». Nam erat et juxtim archetypa {ἀρχέτυπα} similiter de tali marmore facta, quam dixit filii ipsius esse Magni, similiter et ipsa habens aliquid gratiæ in vultu. |
He thereupon led me first to the palace of King Abgar, where he showed me a great marble statue of him — very much like him, as they said — having a sheen as if made of pearl. From the features of this Abgar seen face to face, it was clear that he was indeed a very wise and honorable man. Then the holy bishop said to me: “Behold King Abgar, who before he saw the Lord believed in Him that He was in truth the Son of God.” There was another statue near, made of the same marble, which he said was that of his son Magnus; this also had something gracious in the face. |
| 7 | Item perintravimus in interiorem partem palatii ; et ibi erant fontes piscibus pleni, quales ego adhuc nunquam vidi, id est tantæ magnitudinis vel tam perlustres aut tam boni saporis. Nam ipsa civitas aliam aquam penitus non habet nunc nisi eam, quæ de palatio exit, quæ est tanquam fluvius ingens argenteus. |
Then we entered the inner part of the palace, and there were fountains full of fish such as I never saw before, of so great size, so bright and of so good a flavor were they. The city has no water at all other than that which comes out of the palace, which is like a great silver river. |
| 8 | Et tunc rettulit mihi de ipsa aqua sic sanctus episcopus dicens : « Quodam tempore, posteaquam scripserat Abgarus rex ad Dominum et Dominus rescripserat Abgaro per Ananiam cursorem, sicut scriptum est in ipsa epistola : transacto ergo aliquanto tempore superveniunt Persæ et gyrant civitatem istam. |
Then the holy bishop told me about the water, saying: “At some time, after that King Abgar had written to the Lord, and the Lord had answered King Abgar by Ananias the courier — as it is written in the letter itself — when some time had passed, the Persians came against the city and surrounded it. |
| 9 | « Sed statim Abgarus epistolam Domini ferens ad portam cum omni exercitu suo publice oravit. Et post dixit : ‹ Domine Jesu, tu promiseras nobis, ne aliquis ostium ingrederetur civitatem istam, et ecce nunc Persæ impugnant nos ›. Quod quum dixisset tenens manibus levatis epistolam ipsam apertam rex, ad subito tantæ tenebræ factæ sunt, foras civitatem tamen ante oculos Persarum, quum jam prope plicarent civitati, ita ut usque ad tertium miliarium de civitate essent : sed ita mox tenebris turbati sunt, ut vix castra ponerent et pergirarent in miliario tertio totam civitatem. |
“And straightway Abgar, bearing the letter of the Lord to the gate, with all his army, prayed publicly. And he said: ‘O Lord Jesus, Thou hadst promised us that none of our enemies should enter this city, and lo! the Persians now attack us.’ And when the king had said this, holding the open letter in his uplifted hands, suddenly there came a great darkness outside the city before the eyes of the Persians, as they were approaching the city at a distance of about three miles, and they were so baffled by the darkness that they could hardly form their camp and surround the whole city about three miles off. |
| 10 | Ita autem turbati sunt Persæ, ut nunquam viderent postea, qua parte in civitatem ingrederentur, sed custodirent civitatem per gyrum clausam hostibus in miliario tamen tertio, quam tamen custodierunt menses aliquos. |
So baffled were the Persians that they could never afterwards see the way to enter the city, but they surrounded it and shut it in with their hostile forces, at a distance of about three miles, for several months. |
| 11 | Postmodum autem, quum viderent se nullo modo posse ingredi in civitatem, voluerunt siti eos occidere, qui in civitate erant. Nam monticulum istum, quem vides, filia, super civitatem hanc, in illo tempore ipse huic {50} civitati aquam ministrabat. Tunc videntes hoc Persæ averterunt ipsam aquam a civitate et fecerunt ei decursum contra ipsum locum ubi ipsi castra posita habebant. |
Then, when they saw that they could by no means enter, they wished to slay those within the city by thirst. Now that little hill which you see, my daughter, over against the city, supplied it with water at that time, and the Persians, perceiving this, diverted the water from the city and made it to run near that place where they had made their camp. |
| 12 | In ea ergo die et in ea hora, qua averterant Persæ aquam, statim hi fontes, quos vides in eo loco, jussu Dei a semel eruperunt : ex ea die hi fontes usque in hodie permanent hic gratia Dei. Illa autem aqua, quam Persæ averterant, ita siccata est in ea hora, ut nec ipsi haberent vel una die quod biberent, qui obsidebant civitatem, sicut tamen et usque in hodie apparet ; nam postea nunquam nec qualiscunque humor ibi apparuit usque in hodie. |
And on that day and at that hour when the Persians diverted the water, these fountains which you see in this place burst forth at once at God’s bidding, and by the favor of God they remain here from that day to this. But the water which the Persians had diverted was dried up at that hour, so that they who were besieging the city had nothing to drink for even one day; which thing is plain to the present time, for no moisture of any sort has ever been seen there from that day to this. |
| 13 | « Ac sic, jubente Deo, qui hoc promiserat futurum, necesse fuit eos statim reverti ad sua, id est in Persida. Nam et postea quotienscunque voluerunt venire et expugnare hanc civitatem hostes, hæc epistola prolata est et lecta est in porta, et statim nutu Dei expulsi sunt omnes hostes. » |
“So, at God’s bidding, Who had promised that this should come to pass, they were obliged to return to their own home in Persia. Moreover afterwards, as often as enemies determined to come and take the city, this letter was brought out and read in the gate, and straightway all enemies were driven back by the will of God.” |
| 14 | Illud etiam rettulit sanctus episcopus : « Eo quod hi fontes ubi eruperunt, ante sic fuerit campus intra civitatem subjacens palatio Abgari. Quod palatium Abgari quasi in editiore loco positum erat, sicut et nunc paret, ut vides. Nam consuetudo talis erat in illo tempore, ut palatia, quotiensque fabricabantur, semper in editioribus locis fierent. |
The holy Bishop also told me that the place where these fountains broke forth had previously been open ground within the city, lying under the palace of King Abgar, which same palace had been situated on somewhat higher ground, as was plainly visible. For the custom was at that time that, whenever palaces were built, they should always stand on higher ground. |
| 15 | « Sed posteaquam hii fontes in eo loco eruperunt, tunc ipse Abgarus filio suo Magno, id est isti, cujus archetypum {ἀρχέτυπον} vides juxta patrem positum, hoc palatium fecit in eo loco, ita tamen, ut hii fontes intra palatium includerentur ». |
But after that these fountains had burst forth here, then Abgar built this palace for his son Magnus, whose statue I saw near that of his father, so that the fountains should be included in the palace. |
| 16 | Postea ergo quam hæc omnia rettulit sanctus episcopus, ait ad me : « Eamus nunc ad portam, per quam ingressus est Ananias cursor cum illa epistola quam dixeram ». Quum ergo venissemus ad portam ipsam, stans episcopus fecit orationem et legit nobis ibi ipsas epistolas et denuo benedicens nobis facta est iterato oratio. |
And when the holy bishop had told me all these things, he said to me: “Let us now go to the gate by which Ananias the courier entered with the letter of which I spoke.” So when we had come to the gate, the bishop, standing, made a prayer and read us the letters; then, after he had blessed us, another prayer was made. |
| 17 | Illud etiam rettulit nobis sanctus ipse, dicens, « Eo quod ex ea die qua Ananias cursor per ipsam portam ingressus est cum epistola Domini, usque in præsentem diem custodiatur, ne quis immundus, ne quis lugubris per ipsam portam transeat, sed nec corpus alicujus mortui ejiciatur per ipsam portam. » |
Moreover the holy man told us that from the day on which Ananias the courier entered it with the letter of the Lord, the gate is kept to this day, that no one who is unclean, nor any mourner, should pass through nor should any dead body be borne out through it. |
| 18 | Ostendit etiam nobis sanctus episcopus memoriam Abgari vel totius familiæ ipsius valde pulchram, sed factam more antiquo. Duxit etiam nos et ad illum palatium superius, quod habuerat primum rex Abgarus, et si qua præterea loca erant, monstravit nobis. |
The holy bishop also showed us the memorial of Abgar and of his whole family, very beautiful, but made in the ancient style. He took us also to the upper palace which King Abgar had at first, and if there were any other places he showed them to us. |
| 19 | Illud etiam satis mihi gratum fuit, ut epistolas ipsas sive Abgari ad Dominum sive Domini ad Abgarum, quas nobis ibi legerat sanctus episcopus, acciperem mihi ab ipso sancto. Et licet in patria exemplaria ipsarum haberem, tamen gratius mihi visum est, ut et ibi eas de {51} ipso acciperem, ne quid fere minus ad nos in patriam pervenisset ; nam vere amplius est, quod hic accepi. Unde si Deus noster Jesus jusserit et venero in patriam, legitis vos, dominæ animæ meæ. |
It was very pleasant to me to receive from the holy man himself the letters of Abgar to the Lord and of the Lord to Abgar, which the holy bishop had read to us there. For although I have copies at home, yet it seemed to me more pleasant to receive them from him, lest perhaps something less might have reached us at home, and indeed that which I received here is fuller. So if Jesus our God bids it, and I come home, you too shall read them, ladies, my own souls. |
{ 20 }
Capitulum XX |
| 1 | Ac sic ergo facto ibi triduano necesse me fuit adhuc in ante accedere usque ad Charras, quia modo sic dicitur. Nam in Scripturis sanctis dicta est Charra (Gen. 12:4 ), ubi moratus est sanctus Abraam, sicut scriptum est in Genesi, dicente Domino ad Abraam : « Exi de terra tua et de domo patris tui et vade in Charram » (Gen. 12:1 ) et reliqua. |
Then, after three days spent there, it was necessary for me to go still farther, to Carrhae, as it is now called. In holy Scripture it is called Haran, where holy Abraham dwelt, as it is written in Genesis when the Lord said unto Abram: “Get thee out of thy country, and from thy father’s house, and go to Haran” and the rest. |
| 2 | Ibi ergo quum venissem, id est in Charram, ibi statim fui ad ecclesiam quæ est intra civitatem ipsam. Vidi etiam mox episcopum loci ipsius vere sanctum et hominem Dei, et ipsum et monachum et confessorem, qui mox nobis omnia loca ibi ostendere dignatus est quæ desiderabamus. |
And when I arrived at Carrhae I went straightway to the church which is within the city, and soon I saw the bishop of the place, a truly holy man of God, both monk and confessor, who deigned to show us all the places there that we desired. |
| 3 | Nam duxit nos statim ad ecclesiam, quæ est foras civitatem in eo loco ubi fuit domus sancti Abrahæ, id est in ipsis fundamentis et de ipso lapide, ut tamen dicebat sanctus episcopus. Quum ergo venissemus in ipsam ecclesiam, facta est oratio et lectus ipse locus de Genesi, dictus etiam unus psalmus, et iterata oratione et sic, benedicente nobis episcopo, egressi sumus foras. |
He took us at once to the church, which is without the city on the spot where stood the house of holy Abraham; it stands on the same foundations, and it is made of the same stone, as the holy bishop said. When we had come to the church, prayer was made, the passage from Genesis was read, one psalm was said, and after a second prayer the bishop blessed us and we came out. |
| 4 | Item dignatus est nos ducere ad puteum illum, unde portabat aquam sancta Rebecca. Et ait nobis sanctus episcopus : « Ecce puteus, unde potavit sancta Rebecca camelos pueri sancti Abrahæ, id est Eleazari » (cf. Gen. 24:15-20 ) ; et singula ita nobis dignabatur ostendere. |
Then he deigned to take us to the well whence holy Rebecca used to fetch water, and the holy bishop said to us: “Behold the well whence holy Rebecca watered the camels of holy Abraham’s servant Eleazar”; thus he deigned to show us each thing. |
| 5 | Nam ecclesia quam dixi foras civitatem, dominæ sorores venerabiles, ubi fuit primitus domus Abrahæ, nunc et martyrium ibi positum est, id est sancti cujusdam monachi nomine Helpidi. Hoc autem nobis satis gratum evenit, ut pridie martyrium die ibi veniremus, id est sancti ipsius Helpidii, nono kal. Majas, ad quam diem necesse fuit undique et de omnibus Mesopotamiæ finibus omnes monachos in Charram descendere, etiam et illos majores, qui in solitudine sedebant, quos ascetes {ἀσκητάς} vocant, per diem ipsum, qui ibi satis granditer attenditur, et propter memoriam sancti Abrahæ, quia domus ipsius fuit, ubi nunc ecclesia est, in qua positum est corpus ipsius sancti martyris. |
Now at the church, which is outside the city, as I said, ladies, reverend sisters, where Abraham’s house was originally, there is now the martyr-memorial of a certain holy monk named Helpidius. It happened very pleasantly for us that we arrived on the day before the martyr’s feast of saint Helpidius, which is on the twenty-third of April. On that day it was of obligation that all the monks from all parts and from all the borders of Mesopotamia should come down to Carrhae, even the greater ones who dwelt in solitude, whom they call ascetics. For this day is observed with great dignity there on account of the memorial of holy Abraham, whose house stood where the church now is, in which the body of the holy martyr is laid. |
| 6 | Itaque ergo hoc nobis ultra spem grate satis evenit, ut sanctos et vere homines Dei monachos Mesopotamenos ibi videremus, etiam et eos, quorum fama vel vita longe audiebatur, quos tamen non æstimabam me penitus posse videre, non quia impossibile esset Deo etiam et hoc præstare mihi, qui omnia præstare dignabatur, sed quia audieram eos, eo quod extra diem Paschæ et extra diem hanc non eos descendere de locis suis, quoniam tales sunt, ut et virtutes faciant multas, et quoniam nesciebam, quo mense {52} esset dies hic martyrii, quem dixi. Itaque Deo jubente sic evenit, ut ad diem quem nec sperabam, ibi venirem. |
So it happened to us very pleasantly beyond our expectations that we should see these holy monks of Mesopotamia, truly men of God, as well as those whose good report and manner of life had reached men’s ears far and wide, whom I thought that I could not by any means see, not because it was impossible for God to give me this, Who had deigned to give me all things, but because I had heard that they never come down from their dwellings except on Easter Day and on this day. For they are men who do many wonders, and, moreover, I did not know in what month was the day of the martyr’s feast which I have mentioned; but at God’s bidding it came about that I arrived on the day that I had not hoped for. |
| 7 | Fecimus ergo et ibi biduum propter diem martyrii et propter visionem sanctorum illorum, qui dignati sunt ad salutandum libenti satis animo me suscipere et alloqui, in quo ego non merebar. Nam et ipsi statim post martyrii diem nec visi sunt ibi, sed mox de nocte petierunt eremum et unus quisque eorum monasteria sua, qui ubi habebat. |
We stayed there two days, for the memorial day and for the sake of seeing those holy men, who deigned to receive me very willingly for the sake of salutation, and to speak with me, of which I was not worthy. Nor were they seen there after the memorial day, for they sought the desert without delay in the night, each one returning to his own cell. |
| 8 | In ipsa autem civitate extra paucos clericos et sanctos monachos, si qui tamen in civitate commorantur, penitus nullum Christianum inveni, sed totum gentes sunt. Nam sicut nos cum grandi reverentia attendimus locum illum, ubi primitus domus sancti Abrahæ fuit, propter memoriam illius, ita et illæ gentes fere ad mille passus de civitate cum grandi reverentia attendunt locum, ubi sunt memoriæ Naor et Bathuhelis. |
In that city I found scarcely a single Christian excepting a few clergy and holy monks — if any such dwell in the city; all are heathen. And in like manner, as we gazed with great reverence at the place where the house of holy Abraham was at first for the sake of his memorial, so do those heathen gaze with great reverence at a place about a mile from the city, where are the memorials of Nahor and Bethuel. |
| 9 | Et quoniam episcopus illius civitatis valde instructus est de Scripturis, requisivi ab eo dicens : « Rogo te, domine, ut dicas mihi, quod desidero audire. » Et ille ait : « Dic, filia, quod vis, et dicam tibi, si scio. » Tunc ego dixi : « Sanctum Abraam cum patre Thara et Sarra uxore et Loth fratris filio scio per Scripturas in eum locum venisse (cf. Gen. 11:31 ) ; Naor autem vel Bathuhelem non legi, quando in istum locum transierint, nisi quod hoc solum scio, quia postea puer Abraæ, ut peteret Rebeccam filiam Bathuhelis filii Nahor filio domini sui Abraæ, id est Isaac, in Charram venerit » (cf. Gen. 24:1 ssq. ). |
And since the bishop of that city is very learned in the Scriptures, I asked him, saying: “I beg of you, my lord, to tell me that which I desire to hear.” And he said: “Tell me, daughter, what you wish, and I will tell it you, if I know it.” Then I said: “I know by the Scriptures that holy Abraham came to this place with his father Terah and with Sarah his wife, and with Lot his brother’s son, but I have not read when Nahor and Bethuel came here; I know only that afterwards Abraham’s servant came to Haran that he might seek Rebecca, the daughter of Bethuel, the son of Nahor, for Isaac the son of his master Abraham.” |
| 10 | Tunc ait mihi sanctus episcopus : « Vere, filia, scriptum est, sicut dicis, in Genesi sanctum Abraam hic transisse cum suis (cf. Gen. 11:31 ) ; Nachor autem cum suis vel Bathuhelem non dicit Scriptura canonis, quo tempore transierint. Sed manifeste postea hic transierunt et ipsi ; denique et memoriæ illorum hic sunt fere ad mille passus de civitate. Nam vere Scriptura hoc testatur, quoniam ad accipiendam sanctam Rebeccam huc venerit puer sancti Abraæ, et denuo sanctus Jacob hic venerit, quando accepit filias Laban Syri. » |
Then the holy bishop said to me: “Truly, daughter, it is written as you say, in Genesis, that holy Abraham came here with his relatives, but canonical Scripture does not say when Nahor and his relatives and Bethuel came here, but it is plain that they did come here afterwards, since their memorials are here at about a mile from the city. The Scripture does indeed relate how holy Abraham’s servant came here to take holy Rebecca, and how holy Jacob came here when he took to himself the daughters of Laban the Syrian.” |
| 11 | Tunc ego requisivi, ubi esset puteus ille, ubi sanctus Jacob potasset pecora, quæ pascebat Rachel filia Laban Syri ; et ait mihi episcopus : « In sexto miliario est hinc locus ipse juxta vicum, qui fuit tunc villa Laban Syri, sed quum volueris ire, ibimus tecum et ostendemus tibi, nam et multi monachi ibi sunt valde sancti et ascetes {ἀσκηταί} et sancta ecclesia est ibi ». |
Then I asked where was the well where holy Jacob watered the flocks which Rachel, the daughter of Laban the Syrian, was feeding. The bishop said to me: “The place is six miles hence, near the village which then was the farm of Laban the Syrian, and if you wish to go there, we will go with you and show it to you; there are also many very holy monks and ascetics, and a holy church.” |
| 12 | Illud etiam requisivi a sancto episcopo, ubinam esset locus ille Chaldæorum, ubi habitaverant primo Thara cum suis (cf. Gen. 11:28 ). Tunc {53} ait mihi ipse sanctus episcopus : « Locus ille, filia, quem requiris, decima mansione est hinc intus in Persida. Nam hinc usque ad Nisibin mansiones sunt quinque, et inde usque ad Hur, quæ fuit civitas Chaldæorum, aliæ mansiones sunt quinque ; sed modo ibi accessus Romanorum non est, totum enim illud Persæ tenent. Hæc autem pars specialiter ‹ Orientalis › appellatur, quæ est in confinio Romanorum et Persarum vel Chaldæorum. » |
I also asked the holy bishop where was that place of the Chaldees where Terah lived at first with his family, and the holy bishop said to me: “The place, daughter, of which you ask, is at the tenth station hence, as you go into Persia. There are five stations from here to Nisibis, and five stations thence to Hur, which was a city of the Chaldees, but there is now no access for Romans, for the Persians hold the whole country. This district in particular is called ‘the Eastern’; it is on the borders of the Romans, the Persians and the Chaldees.” |
| 13 | Et cetera plura referre dignatus est, sicut et ceteri sancti episcopi vel sancti monachi facere dignabantur, omnia tamen de Scripturis Dei vel sanctis viris gesta, id est monachis, sive qui jam recesserant, quæ mirabilia fecerint, sive etiam qui adhuc in corpore sunt, quæ cottidie faciant, hi tamen qui sunt ascetes {ἀσκηταί}. Nam nolo æstimet affectio vestra monachorum aliquando alias fabulas esse nisi aut de Scripturis Dei aut gesta monachorum majorum. |
And many other things he deigned to tell me, as did also the other holy bishops and holy monks, but all they told us was from the Scriptures of God or of the acts of holy men, that is of monks, either the wonderful things that those already departed had done, or what those who are still in the body do daily, at any rate those who are ascetics. For I do not want Your Charity to think that the conversations of the monks are about anything except the Divine Scriptures and the actions of the great monks. |
{ 21 }
Capitulum XXI |
| 1 | Post biduum autem quod ibi feceram, duxit nos episcopus ad puteum illum, ubi adaquaverat santus Jacob pecora sanctæ Rachel (cf. Gen. 29:2 ), qui puteus sexto miliario est a Charris. In cujus putei honorem fabricata est ibi juxtim sancta ecclesia ingens valde et pulchra. Ad quem puteum quum venissemus, facta est ab episcopo oratio, lectus etiam locus ipse de Genesi, dictus etiam unus psalmus competens loco atque iterata oratione benedixit nos episcopus. |
Now after two days which I spent there, the bishop took us to the well where holy Jacob had watered holy Rachel’s flocks; the well is six miles from Charrae, and in its honor a very great and beautiful holy church has been built beside it. When we had come to the well, prayer was made by the bishop, the passage from Genesis was read, one psalm suitable to the place was said and, after a second prayer, the bishop blessed us. |
| 2 | Vidimus etiam locum juxta puteum jacentem lapidem illum infinitum nimis, quem moverat sanctus Jacob a puteo, qui usque hodie ostenditur (cf. Gen. 29:3 et 10 ). |
We saw also, Iying on a spot near the well, that very great stone which holy Jacob had moved away from the well, and which is shown today. |
| 3 | Ibi autem circa puteum nulli alii commanent nisi clerici de ipsa ecclesia, quæ ibi est, et monachi habentes juxtim monasteria sua, quorum vitam sanctus episcopus nobis rettulit, sed vere inauditam. Ac sic ergo facta oratione in ecclesia accessi cum episcopo ad sanctos monachos per monasteria ipsorum, et Deo gratias agens et ipsis, qui dignati sunt me per monasteria sua, ubicunque ingressa sum, libenti animo suscipere et alloqui illis sermonibus, quos dignum erat de ore illorum procedere. Nam et eulogias {εὐλογίας} dignati sunt dare mihi et omnibus qui mecum erant, sicut est consuetudo monachis dare, his tamen quos libenti animo suscipiunt in monasteria sua. |
No one dwells there around the well, except the clergy of the church which is there and the monks who have their cells nearby, whose truly unheard-of mode of life the bishop described to us. Then, after prayer had been made in the church, I visited, in company with the bishop, the holy monks in their cells, giving thanks both to God and to them, who deigned with willing mind to receive me in their cells wherever I entered, and to address me in such words as were fitting to proceed out of their mouth. They deigned also to give me and all who were with me eulogiae, such as is the custom for monks to give those whom they receive with willing mind into their cells. |
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| 4 | Et quoniam ipse locus in campo grandi est, de contra ostentus est mihi a sancto episcopo vicus ingens satis fere ad quingentos passus de puteo, per quem vicum iter habuimus. Hic autem vicus, quantum episcopus dicebat, fuit quondam villa Laban Syri, qui vicus appellatur Fadana. Nam ostenta est mihi in ipso vico memoria Laban Syri, {54} soceri Jacob, ostentus est etiam mihi locus, unde furata est Rachel idola patris sui (cf. Gen. 31:19 et 30 ). |
And the place being in a large plain, a great village over against us was pointed out to me by the holy bishop, about five hundred paces from the well, through which village our route lay. This village, as the bishop said, was once the farm of Laban the Syrian, and is called Fadana; in the village the memorial of Laban the Syrian, Jacob’s father-in-law, was shown to me; the place was also shown to me where Rachel stole her father’s idols. |
| 5 | Ac sic ergo in nomine Dei pervisis omnibus, faciens vale sancto episcopo et sanctis monachis qui nos usque ad illum locum deducere dignati fuerant, regressi sumus per iter vel mansiones, quas veneramus de Antiochia. |
So, having seen everything in the Name of God, and bidding farewell to the holy bishop and the holy monks who had deigned to conduct us to the place, we returned by the route and by the stations through which we had come from Antioch. |
{ 22 }
Capitulum XXII |
| 1 | Antiochia autem quum fuissem regressa, feci postea septimanam, quousque ea, quæ necessaria erant itineri, pararentur. Et sic proficiscens de Antiochia faciens iter per mansiones aliquot perveni ad provinciam quæ Cilicia appellatur, quæ habet civitatem metropolim Tharso, ubi quidem Tharso et eundo Jerusolimam jam fueram. |
When I had got back to Antioch, I stayed there for a week, while the things that were necessary for our journey were being prepared. Then, starting from Antioch and journeying through several stations, I came to the province called Cilicia, which has Tarsus for its metropolis. I had already been at Tarsus on my way to Jerusalem, |
| 2 | Sed quoniam de Tharso tertia mansione, id est in Isauria, est martyrium sanctæ Theclæ, gratum fuit satis, ut etiam illuc accederem, præsertim quum tam in proximo esset. |
but as the memorial of saint Thecla is at the third station from Tarsus, in Isauria, it was very pleasant for me to go there, especially as it was so very near at hand. |
{ 23 }
Capitulum XXIII |
| 1 | Nam proficiscens de Tharso perveni ad quandam civitatem supra mare adhuc Ciliciæ, quæ appellatur Pompejopolis. Et inde, jam ingressa fines Isauriæ, mansi in civitate quæ appellatur Coricus. Ac tertia die perveni ad civitatem quæ appellatur Seleucia Isauriæ. Ubi quum pervenissem, fui ad episcopum vere sanctum e monacho, vidi etiam ibi ecclesiam valde pulchram in eadem civitate. |
So, setting out from Tarsus, I came to a certain city on the sea, still in Cilicia, which is called Pompeiopolis. Thence I entered the borders of Isauria and stayed in a city called Coricus, and on the third day I arrived at a city which is called Seleucia in Isauria; on my arrival I went to the bishop, a truly holy man, formerly a monk, and in that city I saw a very beautiful church. |
| 2 | Et quoniam inde ad sanctam Theclam, qui locus est ultra civitatem in colle sed plano, habebat de civitate fere mille quingentos passus, malui ergo perexire illuc, ut stativam quam factura eram ibi facerem. Ibi autem ad sanctam ecclesiam nihil aliud est nisi monasteria sine numero virorum ac mulierum. |
And as the distance thence to Saint Thecla, which is situated outside the city on a low eminence, was about fifteen hundred paces, I chose rather to go there in order to make the stay that I intended. There is nothing at the holy church in that place except numberless cells of men and of women. |
| 3 | Nam inveni ibi aliquam amicissimam mihi, et cui omnes in oriente testimonium ferebant vitæ ipsius, sancta diaconissa nomine Marthana, quam ego apud Jerusolimam noveram, ubi illa gratia orationis ascenderat ; hæc autem monasteria apotactitum {ἀποτακτιτῶν} seu virginum regebat. Quæ me quum vidisset, quod gaudium illius vel meum esse potuerit, nunquid vel scribere possum ? |
I found there a very dear friend of mine, to whose manner of life all in the East bore testimony, a holy deaconess named Marthana, whom I had known at Jerusalem, whither she had come for the sake of prayer; she was ruling over the cells of apotactitae and virgins. And when she had seen me, how can I describe the extent of her joy or of mine? |
| 4 | Sed ut redeam ad rem, monasteria ergo plurima sunt ibi per ipsum collem et in medio murus ingens, qui includit ecclesiam in qua est martyrium, quod martyrium satis pulchrum est. Propterea autem murus missus est ad custodiendam ecclesiam propter Isauros, quia satis mali sunt et frequenter latrunculantur, ne forte conentur aliquid facere circa monasterium, quod ibi est deputatum. |
But to return to the matter in hand: there are very many cells on the hill and in the midst of it a great wall which encloses the church containing the very beautiful memorial. The wall was built to guard the church because of the Isauri, who are very malicious and who frequently commit acts of robbery, to prevent them from making an attempt on the monastery which is established there. |
| 5 | Ibi ergo quum venissem in nomine Dei, facta oratione ad martyrium et lectis omnibus actibus sanctæ Theclæ, gratias Christo Deo nostro egi infinitas, qui mihi dignatus est indignæ et non merenti in omnibus desideria complere. |
When I had arrived in the Name of God, prayer was made at the memorial, and the whole of the acts of saint Thecla having been read, I gave endless thanks to Christ our God, who deigned to fulfil my desires in all things, unworthy and undeserving as I am. |
| 6 | Ac sic ergo facto ibi biduo, {55} visis etiam sanctis monachis vel apotactitis {ἀποτακτίταις}, tam viris quam feminis qui ibi erant, et facta oratione et communione, reversa sum Tharso ad iter meum ubi, facta stativa triduana, in nomine Dei profecta sum inde iter meum. Ac sic perveniens eadem die ad mansionem quæ appellatur Mansocrenas, quæ est sub monte Tauro, ibi mansi. |
Then, after a stay of two days, when I had seen the holy monks and apotactitae who were there, both men and women, and when I had prayed and made my communion, I returned to Tarsus and to my journey. From Tarsus, after a halt of three days, I set out on my journey in the Name of God, and arriving on the same day at a station called Mopsucrenae, which is under Mount Taurus, I stayed there. |
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| 7 | Et inde alia die subiens montem Taurum et faciens iter jam notum per singulas provincias quas eundo transiveram (id est Cappadociam, Galatiam et Bithyniam), perveni Chalcedona, ubi propter famosissimum martyrium sanctæ Euphemiæ ab olim mihi notum jam, quod ibi est, mansi in loco. |
On the next day, going under Mount Taurus, and travelling by the route that was already known to me, through each province that I had traversed on my way out, to wit, Cappadocia, Galatia, and Bithynia, I arrived at Chalcedon, where I stayed for the sake of the very famous martyr memorial of saint Euphemia, which was already known to me from a former time. |
| 8 | Ac sic ergo alia die transiens mare perveni Constantinopolim, agens Christo Deo nostro gratias, quod mihi indignæ et non merenti præstare dignatus est tantam gratiam, id est ut non solum voluntatem eundi, sed et facultatem perambulandi quæ desiderabam dignatus fuerat præstare et revertendi denuo Constantinopolim. |
On the next day, crossing the sea, I arrived at Constantinople, giving thanks to Christ our God who deigned to give me such grace, unworthy and undeserving as I am, for He had deigned to give me not only the will to go, but also the power of walking through the places that I desired, and of returning at last to Constantinople. |
| 9 | Ubi quum venissem, per singulas ecclesias vel apostolos et per singula martyria quæ ibi plurima sunt, non cessabam Deo nostro Jesu gratias agere, qui ita super me misericordiam suam præstare dignatus fuerat. |
When I had arrived there, I went through all the churches — that of the Apostles and all the martyr-memorials, of which there are very many — and I ceased not to give thanks to Jesus our God, Who had thus deigned to bestow His mercy upon me. |
| 10 | De quo loco, domnæ, lumen meum, quum hæc ad vestram affectionem darem, jam propositi erat in nomine Christi Dei nostri ad Asiam accedendi, id est Ephesum, propter martyrium sancti et beati apostoli Johannis gratia orationis. Si autem et post hoc in corpore fuero, si qua præterea loca cognoscere potuero, aut ipsa præsens, si Deus fuerit præstare dignatus, vestræ affectioni referam aut certe, si aliud in animo sederit, scriptis nuntiabo. Vos tantum, dominæ, lumen meum, memores mei esse dignamini, sive in corpore sive jam extra corpus fuero (cf. II Cor. 12:3 ). |
From which place, ladies, light of my eyes, while I send these (letters) to your affection, I have already purposed, in the Name of Christ our God, to go to Ephesus in Asia, for the sake of prayer, because of the memorial of the holy and blessed Apostle John. And if after this I am yet in the body, and am able to see any other places, I will either tell it to your affection in person, if God deigns to permit me this, or in anywise, if I have another project in mind, I will send you news of it in a letter. But do you, ladies, light of my eyes, deign to remember me, whether I am in the body or out of the body. |
{ 24 }
Capitulum XXIV |
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Ædificia Golgothana :
- spelunca
- Anastasis
- atrium ante crucem
- post crucem
- crux
- ecclesia major vel Martyrium
- quintana
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| 1 | Ut autem sciret affectio vestra, quæ operatio singulis diebus cottidie in locis sanctis habeatur, certas vos facere debui, sciens, quia libenter haberetis hæc cognoscere. Nam singulis diebus ante pullorum cantum aperiuntur omnia ostia Anastasis et descendunt omnes monazontes {μονάζοντες} et parthenœ {παρθένοι}, ut hic dicunt, et non solum ii, sed et laici præter, viri aut mulieres, qui tamen volunt maturius vigilare. Et ex ea hora usque in lucem dicuntur hymni et psalmi respondentur, similiter et antiphonæ : et cata singulos hymnos fit oratio. Nam presbyteri bini vel terni, similiter et diaconi, singulis diebus vices habent simul cum monazontibus {μονάζουσι(ν)}, qui cata singulos hymnos vel antiphonas orationes dicunt. |
Now that your affection may know what is the order of service (operatio) day by day in the holy places, I must inform you, for I know that you would willingly have this knowledge. Every day before cockcrow all the doors of the Anastasis are opened, and all the monks and virgins, as they call them here, go thither, and not they alone, but lay people also, both men and women, who desire to begin their vigil early. And from that hour to daybreak hymns are said and psalms are sung responsively (responduntur), and antiphons in like manner; and prayer is made after each of the hymns. For priests, deacons, and monks in twos or threes take it in turn every day to say prayers after each of the hymns or antiphons. |
| 2 | Jam autem ubi cœperit lucescere, {56} tunc incipiunt matutinos hymnos dicere. Ecce et supervenit episcopus cum clero et statim ingreditur intro speluncam et de intro cancellis primum dicit orationem pro omnibus : commemorat etiam ipse nomina, quorum vult, sic benedicit catechumenis. Item dicit orationem et benedicit fidelibus. Et post hoc, exeunte episcopo de intro cancellis, omnes ad manum ei accedunt, et ille eis unum et unum benedicit exiens jam, ac sic fit missa jam luce. |
But when day breaks they begin to say the Matin hymns. Thereupon the bishop arrives with the clergy, and immediately enters into the cave (spelunca), and from within the rails (cancelli) he first says a prayer for all, mentioning the names of those whom he wishes to commemorate; he then blesses the catechumens, afterwards he says a prayer and blesses the faithful. And when the bishop comes out from within the rails, every one approaches his hand, and he blesses them one by one as he goes out, and the dismissal takes place, by daylight. |
| 3 | Item hora sexta denuo descendunt omnes similiter ad Anastasin {Ἀνάστασιν} et dicuntur psalmi et antiphonæ, donec commonetur episcopus ; similiter descendit et non sedet, sed statim intrat intra cancellos intra Anastasin {Ἀνάστασιν}, id est intra speluncam, ubi et mature, et inde similiter primum facit orationem, sic benedicit fidelibus et sic, exiente de intro cancellis, similiter ei ad manum acceditur. Ita ergo et hora nona fit sicuti et ad sextam. |
In like manner at the sixth hour all go again to the Anastasis, and psalms and antiphons are said, while the bishop is being summoned; then he comes as before, not taking his seat, but he enters at once within the rails in the Anastasis, that is in the cave, just as in the early morning, and as then, he again first says a prayer, then he blesses the faithful, and as he comes out from within the rails every one approaches his hand. And the same is done at the ninth hour as at the sixth. |
| 4 | Hora autem decima, quod appellant hic licinicon {λυχνικόν}, nam nos dicimus lucernare, similiter se omnis multitudo colligit ad Anastasin {Ἀνάστασιν}, incenduntur omnes candelæ et cerei et fit lumen infinitum. Lumen autem de foris non affertur, sed de spelunca interiore ejicitur, ubi noctu ac die semper lucerna lucet, id est de intro cancellis. Dicuntur etiam psalmi lucernares, sed et antiphonæ diutius. Ecce et commonetur episcopus et descendit et sedet sursum, et presbyteri sedent in locis suis, dicuntur hymni vel antiphonæ. |
Now at the tenth hour, which they call here ‹ licinicon ›, or as we say, vespers, all the people assemble at the Anastasis in the same manner, and all the candles and tapers are lit, making a very great light. Now the light is not introduced from without, but it is brought forth from within the cave, that is from within the rails, where a lamp is always burning day and night, and the vesper psalms and antiphons are said, lasting for a considerable time. Then the bishop is summoned, and he comes and takes a raised seat, and likewise the priests sit in their proper places, and hymns and antiphons are said. |
| 5 | Et at ubi perdicti fuerint juxta consuetudinem, levat se episcopus et stat ante cancellum, id est ante speluncam, et unus e diaconis facit commemorationem singulorum, sicut solet esse consuetudo. Et diacono dicente singulorum nomina semper pisinni plurimi stant respondentes semper : « Kyrie eleyson » {Κύριε ἐλέησον} (quod dicimus nos : « miserere Domine »), quorum voces infinitæ sunt. |
And when all these have been recited according to custom, the bishop rises and stands before the rails, that is, before the cave, and one of the deacons makes the customary commemoration of individuals one by one. And as the deacon pronounces each name the many little boys who are always standing by, answer with countless voices: Kyrie, eleison, or as we say, Miserere, Domine. |
| 6 | Et at ubi diaconus perdixerit omnia, quæ dicere habet, dicit orationem primum episcopus et orat pro omnibus ; et sic orant omnes, tam fideles quam et catechumeni simul. Item mittit vocem diaconus, ut unusquisque, quomodo stat, catechumenus inclinet caput ; et sic dicit episcopus stans benedictionem super catechumenos. Item fit oratio et denuo mittit diaconus vocem et commonet ut unusquisque stans fidelium inclinant capita sua ; item benedicit fidelibus episcopus et sic fit missa ad Anastasin {Ἀνάστασιν}. |
As soon as the deacon has finished all he has to say, the bishop first says a prayer, and he prays for everyone; and then everyone prays together, both the faithful and the catechumens. Next, the deacon cries out that each catechumen, wherever he is standing must bow his head, whereupon the bishop, who is standing, pronounces the blessing over the catechumens. A prayer is said and the deacon raises his voice anew to admonish each of the faithful present to bow his head; then the bishop blesses the faithful and the dismissal is given at the Anastasis; |
| 7 | Et incipiunt episcopo ad manum accedere singuli. Et postea de Anastase usque ad Crucem cum hymnis ducitur episcopus, simul et omnis populus vadit. Ubi quum perventum fuerit, primum facit orationem, {57} item benedicit catechumenis ; item fit alia oratio, item benedicit fidelibus. Et post hoc denuo tam episcopus quam omnis turba vadunt denuo post Crucem et ibi denuo similiter fit sicuti et ante Crucem. Et similiter ad manum episcopo acceditur sicut ad Anastasin {Ἀνάστασιν}, ita et ante Crucem, ita et post Crucem. Candelæ autem vitreæ ingentes ubique plurimæ pendent et cereofala plurima sunt tam ante Anastasin {Ἀνάστασιν} quam etiam ante Crucem, sed et post Crucem. Finiuntur ergo hæc omnia cum creperis. Hæc operatio cottidie per dies sex ita habetur ad Crucem et ad Anastasin {Ἀνάστασιν}. |
and everyone comes forth in turn to kiss the bishop’s hand. After this, singing hymns, they lead the bishop from the Anastasis to the Cross, and all the people go along also. When they have arrived there, first of all he says a prayer and blesses the catechumens; then he says a second prayer and blesses the faithful. Afterwards, both the bishop and the whole multitude go immediately behind the Cross where everything just done before the Cross is done anew. Just as everyone at the Anastasis and before the Cross came forward to kiss the bishop’s hand, so they do likewise behind the Cross. Numerous large glass lamps hang everywhere and there are many candelabra, not only in front of the Anastasis, but also before the Cross and even behind the Cross. This is the ritual that takes place daily on the six weekdays at the Anastasis and the Cross. |
| 8 | Septima autem die, id est Dominica die, ante pullorum cantum colligit se omnis multitudo, quæcunque esse potest in eo loco, tanquam per Pascham in basilica, quæ est in loco juxta Anastasin {Ἀνάστασιν}, foras tamen, ubi luminaria propter hoc ipsum pendent. Dum enim verentur, ne ad pullorum cantum non occurrant, antecessus veniunt et ibi sedent. Et dicuntur hymni et antiphonæ, et fiunt orationes cata singulos hymnos vel antiphonas. Nam et presbyteri et diaconi semper parati sunt in eo loco ad vigilias propter multitudinem, quæ se colligit. Consuetudo enim talis est, ut ante pullorum cantum loca sancta non aperiantur. |
But on the seventh day, that is on Sunday, the whole multitude assembles before cockcrow, in as great numbers as the place can hold, as at Easter, in the forecourt adjoining the Anastasis, but outside the doors, where for this reason there are lamps hanging. And for fear that they should not be there at cockcrow they come beforehand and sit down there. Hymns as well as antiphons are said, and prayers are made between the several hymns and antiphons, for at the vigils there are always both priests and deacons ready there for the assembling of the multitude, the custom being that the holy places are not opened before cockcrow. |
| 9 | Postquam autem primus pullus cantaverit, statim descendit episcopus et intrat intro speluncam ad Anastasin {Ἀνάστασιν}. Aperiuntur ostia omnia et intrat omnis multitudo ad Anastasin {Ἀνάστασιν}, ubi jam luminaria infinita lucent, et quemadmodum ingressus fuerit populus, dicit psalmum quicunque de presbyteris et respondent omnes ; post hoc fit oratio. Item dicit psalmum quicunque de diaconis, similiter fit oratio, dicitur et tertius psalmus a quocunque clerico, fit et tertio oratio et commemoratio omnium. |
Now as soon as the first cock has crowed, the bishop arrives and enters the cave at the Anastasis; all the doors are opened and the whole multitude enters the Anastasis, where countless lights are already burning. And when the people have entered, one of the priests says a psalm to which all respond, and afterwards prayer is made; then one of the deacons says a psalm and prayer is again made, a third psalm is said by one of the clergy, prayer is made for the third time and there is a commemoration of all. |
| 10 | Dictis ergo his tribus psalmis et factis orationibus tribus ecce etiam thymiateria {θυμιατήρια} inferuntur intro speluncam Anastasis, ut tota basilica Anastasis {Ἀναστάσεως} repleatur odoribus. Et tunc ibi stat episcopus intro cancellis, prendit Evangelium et accedit ad ostium et legit resurrectionem Domini episcopus ipse. Quod quum cœperit legi, tantus rugitus et mugitus fit omnium hominum et tantæ lacrimæ, ut quamvis durissimus possit moveri in lacrimas Dominum pro nobis tanta sustinuisse. |
After these three psalms and three prayers are ended, lo! censers are brought into the cave of the Anastasis so that the whole of the Anastasis is filled with odors. And then the bishop, standing within the rails, takes the book of the Gospel, and proceeding to the door, himself reads the (narrative of the) Resurrection of the Lord. And when the reading is begun, there is so great a moaning and groaning among all, with so many tears, that the hardest of heart might be moved to tears for that the Lord had borne such things for us. |
| 11 | Lecto ergo Evangelio, exit episcopus et ducitur cum hymnis ad Crucem, et omnis populus cum illo. Ibi denuo dicitur unus psalmus et fit oratio. Item benedicit fidelibus et fit missa. Et exeunte episcopo omnes ad manum accedunt. |
After the reading of the Gospel the bishop goes out, and is accompanied to the Cross by all the people with hymns, there again a psalm is said and prayer is made, after which he blesses the faithful and the dismissal takes place, and as he comes out all approach to his hand. |
| 12 | Mox autem recipit se episcopus in domum suam, et jam ex illa hora revertuntur omnes monazontes {μονάζοντες} ad Anastasin {Ἀνάστασιν} et psalmi {58} dicuntur et antiphonæ usque ad lucem et cata singulos psalmos vel antiphonas fit oratio : vicibus enim quotidie presbyteri et diaconi vigilant ad Anastasin {Ἀνάστασιν} cum populo. De laicis etiam, viris aut mulieribus, si qui volunt, usque ad lucem in loco sunt, si qui nolunt, revertuntur in domos suas et reponunt se dormitum. |
And forthwith the bishop betakes himself to his house, and from that hour all the monks return to the Anastasis, where psalms and antiphons, with prayer after each psalm or antiphon, are said until daylight; the priests and deacons also keep watch in turn daily at the Anastasis with the people, but of the lay people, whether men or women, those who are so minded, remain in the place until daybreak, and those who are not, return to their houses and betake themselves to sleep. |
{ 25 }
Capitulum XXV |
| 1 | Cum luce autem, quia Dominica dies est, et proceditur in ecclesiam majorem, quam fecit Constantinus, quæ ecclesia in Golgotha est post Crucem, et fiunt omnia secundum consuetudinem quæ et ubique fit die Dominica. Sane quia hic consuetudo sic est, ut de omnibus presbyteris qui sedent, quot volunt, prædicent, et post illos omnes episcopus prædicat, quæ prædicationes propterea semper Dominicis diebus fiunt, ut semper erudiatur populus in Scripturis et in Dei dilectione : quæ prædicationes dum dicuntur, grandis mora fit, ut fiat missa de ecclesia, et ideo ante quartam horam aut fere quintam missa non fit. |
Now at daybreak because it is Sunday every one assembles for the liturgy in the major church, built by Constantine, which is situated in Golgotha behind the Cross, where all things are done which are customary everywhere on Sunday. But the custom here is that of all the priests who take their seats, as many as are willing, preach, and after them all the bishop preaches, and these sermons are always on Sunday, in order that the people may always be instructed in the Scriptures and in the love of God. The delivery of these sermons greatly delays the dismissal from the church; therefore, the dismissal is not given before the fourth or fifth hour. |
| 2 | At ubi autem missa facta fuerit de ecclesia juxta consuetudinem quæ et ubique fit, tunc de ecclesia monazontes {μονάζοντες} cum hymnis ducunt episcopum usque ad Anastasin {Ἀνάστασιν}. Quum autem cœperit episcopus venire cum hymnis, aperiuntur omnia ostia de basilica Anastasis, intrat omnis populus, fidelis tamen, nam catechumeni non. |
But when the dismissal from the church is made in the manner that is customary everywhere, the monks accompany the bishop with hymns from the church to the Anastasis, and as he approaches with hymns all the doors of the basilica of the Anastasis are opened, and the people, that is the faithful, enter, but not the catechumens. |
| 3 | Et at ubi intraverit populus, intrat episcopus et statim ingreditur intra cancellos Martyrii speluncæ. Primum aguntur gratiæ Deo, et sic fit oblatio, item facit orationem pro omnibus ; postea mittit vocem diaconus, ut inclinent capita sua omnes, quomodo stant, et sic benedicit eis episcopus stans intra cancellos interiores et postea egreditur. |
And after the people the bishop enters, and goes at once to within the railings of the grotto shrine. Thanks are first given to God, and so the sacrifice is offered; then he does a prayer for all, after which the deacon bids all bow their heads, where they stand, and the bishop standing within the inner rails blesses them and goes out, |
| 4 | Egredienti autem episcopo omnes ad manum accedunt. Ac sic est, ut prope usque ad quintam aut sextam horam protrahitur missa. Item et ad lucernare similiter fit juxta consuetudinem cottidianam. Hæc ergo consuetudo singulis diebus ita per totum annum custoditur, exceptis diebus sollemnibus, quibus et ipsis quemadmodum fiat infra annotabimus. |
each one drawing near to his hand as he makes his exit. Thus the dismissal is delayed until nearly the fifth or sixth hour. And in like manner it is done at vespers, according to daily custom. This then is the custom observed every day throughout the whole year except on solemn days, to the keeping of which we will refer later on. |
| 5 | Hoc autem inter omnia satis præcipuum est, quod faciunt, ut psalmi vel antiphonæ apti semper dicantur, tam qui nocte dicuntur, tam qui contra mature, tam etiam qui per diem vel sexta aut nona vel ad lucernare semper ita apti et ita rationabiles, ut ad ipsam rem pertineant quæ agitur. |
But among all things it is a special feature that they arrange that suitable psalms and antiphons are said on every occasion, both those said by night, or in the morning, as well as those throughout the day, at the sixth hour, the ninth hour, or at vespers, all being so appropriate and so reasonable as to bear on the matter in hand. |
| 6 | Et quum totum annum semper Dominica die in ecclesiam majorem procedatur, id est quæ in Golgotha est, id est post Crucem quam fecit Constantinus, una tantum die Dominica, id est Quinquagesimarum per Pentecosten, in Sion proceditur, sicut infra annotatum invenietis, sic tamen in Sion ut, antequam sit hora tertia, illuc eatur, fiat primum missa in ecclesia majore * * * |
Although throughout the year on every Sunday they assemble for the liturgy at the major church built by Constantine on Golgotha behind the Cross, yet on one Sunday, that of the feast of the fiftieth day, Pentecost, they assemble for the liturgy at Sion, as you will find described below. So that they may go to Sion before the third hour, the dismissal is first given in the major church . . . . |
| [deest unum folium] |
|
{59} « Benedictus, qui venit in nomine Domine » (cf. Matth. 21:9 ), et cetera quæ sequuntur. Et quoniam propter monazontes {μονάζοντες}, qui pedibus vadunt, necesse est lenius iri : ac sic pervenitur in Jerusolimam ea hora, qua incipit homo hominem posse cognoscere, id est prope lucem, ante tamen quam lux fiat. |
Blessed is he that cometh in the Name of the Lord, and the rest which follows. And since, for the sake of the monks who go on (bare)foot, it is necessary to walk slowly, the arrival in Jerusalem thus takes place at the hour when one man begins to be able to recognize another, that is, close upon but a little before daybreak. |
| 7 | Ubi quum perventum fuerit, statim sic in Anastasin {Ἀνάστασιν} ingreditur episcopus et omnes cum eo, ubi luminaria jam supra modo lucent. Dicitur ergo ibi unus psalmus, fit oratio, benedicuntur ab episcopo primum catechumeni, item fideles. Recipit se episcopus et vadunt se unusquisque ad hospitium suum, ut se resumant. Monazontes {μονάζοντες} autem usque ad lucem ibi sunt et hymnos dicunt. |
And on arriving there, the bishop and all with him immediately enter the Anastasis, where an exceedingly great number of lights are already burning. There a psalm is said, prayer is made, first the catechumens and then the faithful are blessed by the bishop; then the bishop retires, and every one returns to his lodging to take rest, but the monks remain there until daybreak and recite hymns. |
| 8 | At ubi autem resumpserit se populus, hora incipiente secunda colligunt se omnes in ecclesiam majorem, quæ est in Golgotha. Qui autem ornatus sit illa die ecclesiæ vel Anastasis aut Crucis aut in Bethleem, superfluum fuit scribi. Ubi extra aurum et gemmas aut serica nihil aliud vides ; nam et si vela vides, auroclava holoserica {ὁλοσηρικά} sunt, si cortinas vides, similiter auroclavæ holosericæ {ὁλοσηρικαί} sunt. Ministerium autem omne genus aureum gemmatum profertur illa die. Numerus autem vel ponderatio de cereofalis vel cicindelis aut lucernis vel diverso ministerio nunquid vel æstimari aut scribi potest ? |
But after the people have taken rest, at the beginning of the second hour they all assemble in the greater church, which is in Golgotha. Now it would be superfluous to describe the adornment either of the church, or of the Anastasis, or of the Cross, or in Bethlehem on that day; you see there nothing but gold and gems and silk. For if you look at the veils, they are made wholly of silk striped with gold, and if you look at the curtains, they too are made wholly of silk striped with gold. Every kind of sacred vessel brought out on that day is of gold inlaid with precious stones. How could the number and weight of the candle holders, the candelabra, the lamps and the various sacred vessels be in any way estimated or noted down? |
| 9 | Nam quid dicam de ornatu fabricæ ipsius, quam Constantinus sub præsentia matris suæ, in quantum vires regni sui habuit, honoravit auro, musivo et marmore pretioso, tam ecclesiam majorem quam Anastasin {Ἀνάστασιν} vel ad Crucem vel cetera loca sancta in Jerusolima ? |
And what shall I say of the decoration of the fabric itself, which Constantine, with his mother on hand, decorated with gold, mosaic, and costly marbles, as far as the resources of his kingdom allowed him, that is, the greater church as well as the Anastasis, at the Cross, and the other holy places in Jerusalem? |
| 10 | Sed ut redeamus ad rem, fit ergo prima die missa in ecclesia majore, quæ est in Golgotha. Et quoniam dum prædicant vel legunt singulas lectiones vel dicunt hymnos, omnia tamen apta ipsi diei, et inde postea quum missa ex ecclesia facta fuerit, itur cum hymnis ad Anastasin {Ἀνάστασιν} juxta consuetudinem : ac sic fit missa fere sexta hora. |
But to return to the matter in hand: on the first day, then, the service takes place in the major church on Golgotha. Whatever sermons are preached, whatever passages from Scripture are read, whatever hymns are sung, everything is appropriate to the day. And afterwards when the dismissal from the church has been made, they repair to the Anastasis with hymns, according to custom, so that the dismissal takes place about the sixth hour. |
| 11 | Ipsa autem die similiter et ad lucernare juxta consuetudinem cottidianam fit. Alia denuo die similiter in ipsam ecclesiam proceditur in Golgotha, hoc idem et tertia die. Per triduo ergo hæc omnis lætitia in ecclesia quam fecit Constantinus celebratur usque ad sextam. Quarta die in Elæona {Ἐλαιῶνα}, id est in ecclesia quæ est in monte Oliveti, pulchra satis, similiter omnia ita ornantur et ita celebrantur ibi, quinta die in Lazariu {Λαζαρίου}, quod est ab Jerusolima fere ad mille quingentos passus, sexta die in Sion, septima die in Anastase {Ἀναστάσει}, octava die ad Crucem. Ac sic ergo per octo dies hæc omnis lætitia et is ornatus celebratur in omnibus locis sanctis quæ superius nominavi. |
And on this day vespers also take place according to the daily use. On the second day also they proceed in like manner to the church in Golgotha, and also on the third day; for three days then, all the solemn liturgy is celebrated up to the sixth hour in the church built by Constantine. On the fourth day it is celebrated in like manner with similar festal array in Eleona, the very beautiful church which stands on the Mount of Olives; on the fifth day in the Lazarium, which is distant about one thousand five hundred paces from Jerusalem; on the sixth day in Sion, on the seventh day in the Anastasis, and on the eighth day at the Cross. Thus, then, is the feast celebrated with all this joyfulness and festal array throughout the eight days in all the holy places which I have mentioned above. |
| 12 | In Bethleem autem per {60} totos octo dies cottidie is ornatus est et ipsa lætitia celebratur a presbyteris et ab omni clero ipsius loci et a monazontibus {μονάζουσι(ν)} qui in ipso loco deputati sunt. Nam ex illa hora qua omnes nocte in Jerusolimam revertuntur cum episcopo, tunc loci ipsius monachi, quicunque sunt, usque ad lucem in ecclesia in Bethleem pervigilant, hymnos seu antiphonas dicentes, quia episcopum necesse est hos dies semper in Jerusolima tenere. Propter sollemnitatem autem et lætitiam ipsius diei infinitæ turbæ se undique colligunt in Jerusolima, non solum monazontes {μονάζοντες}, sed et laici viri aut mulieres. |
And in Bethlehem also throughout the entire eight days the feast is celebrated with similar festal array and joyfulness daily by the priests and by all the clergy there, and by the monks who are appointed in that place. For from the hour when all return by night to Jerusalem with the bishop, the monks of that place keep vigil in the church in Bethlehem, reciting hymns and antiphons, but it is necessary that the bishop should always keep these days in Jerusalem. And immense crowds, not of monks only, but also of the laity, both men and women, flock together to Jerusalem from every quarter for the solemn and joyous observance of that day. |
{ 26 }
Capitulum XXVI |
| 1 | Sane Quadragesimæ de Epiphania {Ἐπιφανείᾳ} valde cum summo honore hic celebrantur. Nam eadem die processio est in Anastasin {Ἀνάστασιν}, et omnes procedunt et ordine suo aguntur omnia cum summa lætitia tanquam per Pascham. Prædicant etiam omnes presbyteri et sic episcopus, semper de eo loco tractantes Evangelii, ubi Quadragesima die tulerunt Dominum in templum Joseph et Maria et viderunt eum Simeon vel Anna prophetissa, filia Phanuhel (cf. Luc. 2:22-36 ), et de verbis eorum, quæ dixerunt viso Domino, vel de oblatione ipsa, quam obtulerunt parentes. Et postea, celebratis omnibus per ordinem quæ consuetudinis sunt, aguntur sacramenta et sic fit missa. |
The fortieth day after Epiphany {Epiphany = Dec 25 in the east; + 40 days = Feb 2, or Candlemas, in the later west} is indeed celebrated here with the greatest solemnity. On that day there is a procession into the Anastasis, and all assemble there for the liturgy; and everything is performed in the prescribed manner with the greatest solemnity, just as on Easter Sunday. All the priests, and after them the bishop, preach, always taking for their subject that part of the Gospel where Joseph and Mary brought the Lord into the Temple on the fortieth day, and Simeon and Anna the prophetess, the daughter of Phanuel, saw Him, — treating of the words which they spake when they saw the Lord, and of that offering which His parents made. And when everything that is customary has been done in order, the Eucharist is celebrated, and the dismissal takes place. |
{ 27 }
Capitulum XXVII |
| 1 | Item dies Paschales quum venerint, celebrantur sic. Nam sicut apud nos quadragesimæ ante Pascham attenduntur, ita hic octo septimanas attenduntur ante Pascham. Propterea autem octo septimanæ attenduntur, quia Dominicis diebus et Sabbato non jejunantur excepta una die Sabbati, qua vigiliæ Paschales sunt et necesse est jejunari ; extra ipsum ergo diem penitus nunquam hic totum annum Sabbato jejunatur. Ac sic ergo de octo septimanis deductis octo diebus Dominicis et septem Sabbatis (quia necesse est una Sabbati jejunari, ut superius dixi), remanent dies quadraginta et unum qui jejunantur, quod hic appellant ‹ heortas › {ἑορτάς}, id est Quadragesimas. |
And when the season of Lent is at hand, it is observed thus: Just as with us forty days are kept before Easter, so here eight weeks are kept before Easter. And eight weeks are kept because there is no fasting on Sundays, nor on Saturdays, except on the one Saturday on which the Vigil of Easter falls, in which case the fast is obligatory. With the exception then of that one day, there is never fasting on any Saturday here throughout the year. Thus, deducting the eight Sundays and the seven Saturdays (for on the one Saturday, as I said above, the fast is obligatory) from the eight weeks, there remain forty-one fast days, which they call here Heortae, that is Quadragesimae {“the forty [days]” = Lent}. |
| 2 | Singuli autem dies singularum hebdomadarum aguntur sic, id est ut die Dominica de pullo primo legit episcopus intra Anastasin {Ἀνάστασιν} locum resurrectionis Domini de Evangelio, sicut et totum annum Dominicis diebus fit, et similiter usque ad lucem aguntur ad Anastasin et ad Crucem, quæ et totum annum Dominicis diebus fiunt. |
Now the several days of the several weeks are kept thus: On Sunday after the first cockcrow the bishop reads in the Anastasis the account of the Lord’s Resurrection from the Gospel, as on all Sundays throughout the whole year, and everything is done at the Anastasis and at the Cross as on all Sundays throughout the year, up to daybreak. |
| 3 | Postmodum mane sicut et semper Dominica die proceditur et aguntur, quæ Dominicis diebus consuetudo est agi, in ecclesia majore, quæ appellatur Martyrium, quæ est in Golgotha post Crucem. Et similiter missa de ecclesia facta ad Anastasin {Ἀνάστασιν} itur cum hymnis, sicut semper Dominicis diebus fit. Hæc ergo dum aguntur, facit se hora quinta ; lucernare hoc idem hora sua fit sicut semper ad Anastasin et ad Crucem, sicut et in singulis locis sanctis fit : Dominica enim die nona non fit. |
Afterwards, in the morning, they proceed to the greater church, called the Martyrium, which is in Golgotha behind the Cross, and all things that are customary on Sundays are done there. In like manner also when the dismissal from the church has been made, they go with hymns to the Anastasis, as they always do on Sundays, and while these things are being done the fifth hour is reached. vespers, however, take place at their own hour, as usual, at the Anastasis and at the Cross, and in the various holy places. On Sundays there is no service at the ninth hour. |
| 4 | {61} Item secunda feria similiter de pullo primo ad Anastasin itur sicut et totum annum, et aguntur usque ad mane, quæ semper. Denuo ad tertiam itur ad Anastasin {Ἀνάστασιν} et aguntur, quæ totum annum ad sextam solent agi, quoniam in diebus Quadragesimarum et hoc additur, ut et ad tertiam eatur. Item ad sextam et nonam et lucernare ita aguntur, sicut consuetudo est per totum annum agi semper in ipsis locis sanctis. |
On Monday they go at the first cockcrow to the Anastasis, as they do throughout the year, and everything that is usual is done until morning. Then at the third hour they go to the Anastasis, and the things are done that are customary throughout the year at the sixth hour, for this going at the third hour in Lent is additional. At the sixth and ninth hours also; and at vespers, everything is done that is customary throughout the whole year at the holy places. |
| 5 | Similiter et tertia feria similiter omnia aguntur sicut et secunda feria. Quarta feria autem similiter itur de nocte ad Anastasin {Ἀνάστασιν} et aguntur ea, quæ semper, usque ad mane ; similiter et ad tertiam et ad sextam ; ad nonam autem, quia consuetudo est semper, id est totum annum, quarta feria et sexta feria ad nonam in Sion procedi, quoniam in istis locis, excepto si martyrorum dies evenerit, semper quarta et sexta feria etiam et a catechumenis jejunatur : et ideo ad nonam in Sion proceditur. Nam si fortuito in Quadragesimis martyrum dies evenerit quarta feria aut sexta feria, neque ad nonam in Sion proceditur. |
And on Tuesday all things are done as on Monday. Again, on Wednesday they go by night to the Anastasis, and all the usual things are done until morning, and also at the third and sixth hours. But as it is always the custom at the ninth hour throughout the year on Wednesdays and Fridays to assemble for the liturgy in the Church of Sion at this hour — for in these parts on Wednesdays and Fridays they always fast, even the catechumens, unless the day happens to be the feast of a martyer — they consequently assemble for the liturgy at Sion at the ninth hour. If by chance during Lent the feast day of a martyr occurs on a Wednesday or a Friday, they do not assemble for the liturgy at Sion at the ninth hour. |
| 6 | Diebus vero Quadragesimarum, ut superius dixi, quarta feria ad nonam in Sion proceditur juxta consuetudinem totius anni et omnia aguntur quæ consuetudo est ad nonam agi, præter oblationem. Nam ut semper populus discat legem, et episcopus et presbyter prædicant assidue. Quum autem facta fuerit missa, inde cum hymnis populus deducit episcopum usque ad Anastasin ; inde sic venitur, ut, quum intratur in Anastasin {Ἀνάστασιν}, jam et hora lucernari sit ; sic dicuntur hymni et antiphonæ, fiunt orationes et fit missa lucernaris in Anastase {Ἀναστάσει} et ad Crucem. |
But on the days of Lent, as I said above, they proceed to Sion on Wednesday at the ninth hour, according to the custom of the whole year, and all things that are customary at the ninth hour are done, except the oblation, for, in order that the people may always be instructed in the law, both the bishop and the priest preach diligently. But when the dismissal has been made, the people escort the bishop with hymns thence to the Anastasis, so that it is already the hour of vespers when he enters the Anastasis; then hymns and antiphons are said, prayers are made, and the vespers service takes place in the Anastasis and at the Cross. |
| 7 | Missa autem lucernaris in eisdem diebus, id est Quadragesimarum, serius fit semper quam per totum annum. Quinta feria autem similiter omnia aguntur, sicut secunda feria et tertia feria. Sexta feria autem similiter omnia aguntur sicut quarta feria, et similiter ad nonam in Sion itur et similiter inde cum hymnis usque ad Anastasin {Ἀνάστασιν} adducitur episcopus. Sed sexta feria vigiliæ in Anastase {Ἀναστάσει} celebrantur ab ea hora, qua de Sion ventum fuerit cum hymnis, usque in mane, id est de hora lucernari, quemadmodum intratum fuerit in alia die mane, id est Sabbato. Fit autem oblatio in Anastase {Ἀναστάσει} maturius, ita ut fiat missa ante solem. |
And the vespers service is always later on those days in Lent than on other days throughout the year. On Thursday everything is done as on Monday and Tuesday. On Friday everything is done as on Wednesday, including the going to Sion at the ninth hour, and the escorting of the bishop thence to the Anastasis with hymns. But on Friday the vigils are observed in the Anastasis from the hour of their arrival from Sion with hymns, until morning, that is, from the hour of vespers when they entered, to the morning of the next day, that is, Saturday. And the oblation is made in the Anastasis the earlier, that the dismissal may take place before sunrise. |
| 8 | Totam autem noctem vicibus dicuntur psalmi responsorii, vicibus antiphonæ, vicibus lectiones diversæ, quæ omnia usque in mane protrahuntur. Missa autem, quæ fit Sabbato ad Anastasin {Ἀνάστασιν}, ante solem fit, hoc est oblatio, ut ea hora qua incipit sol procedere, et missa in Anastase {Ἀναστάσει} facta sit. Sic ergo singulæ septimanæ celebrantur Quadragesimarum. |
Throughout the whole night psalms are said responsively in turn with antiphons and with various lections, the whole lasting until morning. The divine service which takes place on Saturdays at the Anastasis — I mean, of course, the offering of the sacrifice — is celebrated before sunrise, so that at the hour when the sun begins to rise, the divine service has take place at the Anastasis. This is how the ritual is celebrated every week during Lent. |
| 9 | Quod autem dixi, maturius fit missa Sabbato, {62} id est ante solem, propterea fit, ut citius absolvant hi quos dicunt hic hebdomadarios. Nam talis consuetudo est hic jejuniorum in Quadragesimis, ut hi quos appellant hebdomadarios, id est qui faciunt septimanas, Dominica die, quia hora quinta fit missa, ut manducent. Et quem ad modum prandiderint Dominica die, jam non manducant nisi Sabbato mane, postquam communicaverint in Anastase {Ἀναστάσει}. Propter ipsos ergo, ut citius absolvant, ante solem fit missa in Anastase {Ἀναστάσει} Sabbato. Quod autem dixi, propter illos fit missa mane, non quod illi soli communicent, sed omnes communicant, qui volunt eadem die in Anastase {Ἀναστάσει} communicare. |
As I have said, the service is held earlier on Saturdays, that is, before sunrise, and this is done so that those whom they call here hebdomadarii may be more quickly released from their fast. For the custom of the fast in Lent is that the dismissal on Sunday is at the fifth hour in order that they whom they call hebdomadarii, that is, they who keep the weeks’ fast, may take food. And when these have taken lunch on Sunday, they do not eat until Saturday morning after they have communicated in the Anastasis. It is for their sake, then, that they may finish their fast the sooner, that the dismissal on Saturday at the Anastasis is before sunrise. For their sake the dismissal is in the morning, as I said; not that they alone communicate, but all who are so minded communicate on that day in the Anastasis. |
{ 28 }
Capitulum XXVIII |
| 1 | Jejuniorum enim consuetudo hic talis est in Quadragesimis, ut alii, quem ad modum manducaverint Dominica die post missam, id est hora quinta aut sexta, jam non manducant per totam septimanam nisi Sabbato veniente post missam in Anastase {Ἀναστάσει} hi qui faciunt hebdomadas. |
This is the custom of the fast in Quadragesima: some, when they have eaten after the dismissal on Sunday, that is, about the fifth or sixth hour, do not eat throughout the whole week until after the dismissal at the Anastasis on Saturday; these are they who keep the week’s fast. |
| 2 | Sabbato autem quod manducaverint mane, jam nec sera manducant, sed ad aliam diem, id est Dominica, prandent post missam in ecclesia hora quinta vel plus et postea jam non manducant nisi Sabbato veniente, sicut superius dixi. |
Nor, after having eaten in the morning, do they eat in the evening of Saturday, but they take a meal on the next day, that is, on Sunday, after the dismissal from the church at the fifth hour or later, and then they do not eat again until the following Saturday, as I have said above. |
| 3 | Consuetudo enim hic talis est, ut omnes, qui sunt, ut hic dicunt, apotactitæ {ἀποτακτίται}, viri vel feminæ, non solum diebus Quadragesimarum, sed et totum annum, qua manducant, semel in die manducant. Si qui autem sunt de ipsis apotactitis ἀποτακτίταις}, qui non possunt facere integras septimanas jejuniorum, sicut superius diximus, totas Quadragesimas in medio, quinta feria, cenant. Qui autem nec hoc potest, biduanas facit per totas Quadragesimas ; qui autem nec ipsum, de sera ad seram manducant. |
For the custom here is that all who are apotacticae, as they call them here, whether men or women, eat only once a day on the day when they do eat, not only in Lent, but throughout the whole year. But if any of the apotacticae cannot keep the entire week of fasting as described above, they take supper in the middle (of the week), on the fifth day, all through Lent. And if any one cannot do even this, he keeps two days’ fast (in the week) all through Lent, and they who cannot do even this, take a meal every evening. |
| 4 | Nemo autem exigit quantum debeat facere, sed unus quisque ut potest id facit ; nec ille laudatur qui satis fecerit, nec ille vituperatur qui minus. Talis est enim hic consuetudo. Esca autem eorum Quadragesimarum diebus hæc est, ut nec panem, qui delibari non potest, nec oleum gustent, nec aliquid quod de arboribus est, sed tantum aquam et sorbitionem modicam de farina. Quadragesimarum tempore sic fit, ut diximus. |
No one requires how much anyone should fast, but each man does as he is able; and no one is praised for doing more, nor is anyone blamed for doing less. For this is the custom here. Such is their fare during the Lenten season that they take no leavened bread (which cannot be nibbled on), no olive oil, nothing which comes from trees, but only water and a little flour soup. This is what is done throughout Lent, as we have said. |
{ 29 }
Capitulum XXIX |
| 1 | Et completo earum septimanarum tempore, vigiliæ in Anastase {Ἀναστάσει} sunt de hora lucernarii sexta feria, quando de Sion venitur cum psalmis, usque in mane Sabbato, quando oblato fit in Anastase {Ἀναστάσει}. Item secunda septimana et tertia et quarta et quinta et sexta similiter fiunt, ut prima de Quadragesimis. |
As the week comes to a close, the vigil is kept in the Anastasis from the hour of vespers on Friday, when the people come with psalms from Sion, to the morning of Saturday, when the oblation is made in the Anastasis. And the second, third, fourth, fifth and sixth weeks in Lent are kept as the first. |
| 2 | Septima autem septimana quum venerit, id est quando jam duæ superant cum ipsa, ut Pascha sit, singulis diebus omnia quidem sic aguntur sicut et ceteris septimanis, quæ transierunt ; tantum modo quod vigiliæ, quæ in illis sex septimanis in Anastase {Ἀναστάσει} factæ sunt. Septima autem septimana, id est sexta feria, in Sion {63} fiunt vigiliæ juxta consuetudinem ea, qua in Anastase {Ἀναστάσει} factæ sunt per sex septimanas. Dicuntur autem totis vigiliis apti psalmi semper vel antiphonæ tam loco quam diei. |
Now when the seventh week has come, that is, when two weeks, including the seventh, are left before Easter, everything is done on each day as in the weeks that are past, except that the vigils of Friday, which were kept in the Anastasis during the first six weeks, are, in the seventh week, kept in Sion, and with the same customs that obtained during the six weeks in the Anastasis. For throughout the whole vigil psalms and antiphons are said appropriate both to the place and to the day. |
| 3 | At ubi autem cœperit se mane facere Sabbato illucescente, offert episcopus et facit oblationem mane Sabbato. Jam ut fiat missa, mittit vocem archidiaconus et dicit : « Omnes hodie hora septima in Lazario {Λαζαρίῳ} parati simus ». Ac sic ergo quum cœperit se hora septima facere, omnes ad Lazarium {Λαζάριον} veniunt. Lazarium {Λαζάριον} autem, id est Bethania, est fere secundo miliario a civitate. |
And when the morning of Saturday begins to dawn, the bishop officiates and offers the sacrifice. And at the dismissal the archdeacon lifts his voice and says: “Let us all be ready to-day at the seventh hour in the Lazarium.” And so, as the seventh hour approaches, all go to the Lazarium, that is, Bethany, situated at about the second milestone from the city. |
| 4 | Euntibus autem de Jerusolima in Lazarium {Λαζάριον}, fere ad quingentos passus de eodem loco, ecclesia est in strata in eo loco in quo occucurrit Domino Maria, soror Lazari. Ibi ergo quum venerit episcopus, occurrunt illi omnes monachi, et populus ibi ingreditur, dicitur unus hymnus et una antiphona et legitur ipse locus de Evangelio, ubi occucurrit soror Lazari Domino (cf. Joh. 11:29 ). Et sic facta oratione, et benedictis omnibus, inde jam usque ad Lazarium {Λαζάριον} cum hymnis itur. |
And as they go from Jerusalem to the Lazarium, there is — about five hundred paces from the latter place — a church in the street on that spot where Mary the sister of Lazarus met with the Lord. Here, when the bishop arrives, all the monks meet him, and the people enter the church, and one hymn and one antiphon are said, and that passage is read in the Gospel where the sister of Lazarus meets the Lord. Then, after prayer has been made, and when all have been blessed, they go thence with hymns to the Lazarium. |
| 5 | In Lazarium {Λαζάριον} autem quum ventum fuerit, ita se omnis multitudo colligit, ut non solum ipse locus sed et campi omnes in gyro pleni sint hominibus. Dicuntur hymni etiam et antiphonæ apti ipsi diei et loco ; similiter et lectiones apte diei, quæcunque leguntur. Jam autem, ut fiat missa, denuntiatur Pascha, id est subit presbyter in altiorem locum et legit illum locum, qui scriptus est in Evangelio : « Quum venisset Jesus in Bethaniam ante sex dies Paschæ », et cetera (cf. Joh. 12:1 ). Lecto ergo eo loco et annuntiata Pascha, fit missa. |
And on arriving at the Lazarium, so great a multitude assembles that not only the place itself, but also the fields around, are full of people. Hymns and antiphons suitable to the day and to the place are said, and likewise all the lessons are read. Then, before the dismissal, the Pasch is proclaimed, that is, the priest mounts to an elevated spot and reads the passage that is written in the Gospel: “When Jesus six days before the Passover had come to Bethany,” and the rest. So, that passage having been read and the Pasch proclaimed, the dismissal is made. |
| 6 | Propterea autem ea die hoc agitur, quoniam sicut in Evangelio scriptum est, ante sex dies Paschæ factum hoc fuisset in Bethania ; de Sabbato enim usque in quintam feriam, quando post cenam noctu comprehenditur Dominus, sex dies sunt. Revertuntur ergo omnes ad civitatem rectā ad Anastasin {Ἀνάστασιν} et fit lucernare juxta consuetudinem. |
This is done on that day because, as it is written in the Gospel, these events took place in Bethany six days before the Passover; there being six days from Saturday to Thursday on which, after supper, the Lord was taken by night. Then all return to the city direct to the Anastasis, and vespers take place according to custom. |
{ 30 }
Capitulum XXX |
| 1 | Alia ergo die, id est Dominica quando intratur in septimanam Paschalem, quam hic appellant septimanam majorem, celebratis de pullorum cantu his quæ consuetudinis sunt in Anastase {Ἀναστάσει} vel ad Crucem usque ad mane agi — die ergo Dominica mane proceditur juxta consuetudinem in ecclesiam majorem quæ appellatur ‹ Martyrium ›. Propterea autem ‹ Martyrium › appellatur quia in Golgotha est, id est post Crucem ubi Dominus passus est, et ideo ‹ Martyrium ›. |
On the next day, that is, Sunday, when Holy Week begins, which they call here the Great Week, when all the customary services from cockcrow until morning have taken place in the Anastasis and at the Cross, they proceed on the morning of Sunday according to custom to the greater church, which is called the Martyrium. It is called the Martyrium because it is on Golgotha behind the Cross where the Lord suffered, and hence a “shrine of martyrdom.” |
| 2 | Quum ergo celebrata fuerint omnia juxta consuetudinem in ecclesia majore, et antequam fiat missa, mittit vocem archidiaconus et dicit primum : « Ista septimana omne, id est <de> die crastino, hora nona omnes ad Martyrium conveniamus, id est in ecclesiam majorem ». Item mittit vocem alteram et dicit : « Hodie omnes hora septima in Elæona {Ἐλαιῶνα} parati simus ». |
When all that is customary has been observed in the major church, and before the dismissal is made, the archdeacon lifts his voice and says first: “Throughout the whole week, beginning from tomorrow, let us all assemble in the Martyrium, that is, in the major church, at the ninth hour.” Then he lifts his voice again, saying: “Let us all be ready today in Eleona at the seventh hour.” |
| 3 | Facta ergo missa in ecclesia majore, id est ad Martyrium, deducitur episcopus cum hymnis ad Anastasin {Ἀνάστασιν}, et ibi completis, quæ {64} consuetudo est diebus Dominicis fieri in Anastase {Ἀναστάσει} post missam ad Martyrium, et jam unusquisque, iens ad domum suam, festinat manducare ut, hora incohante septima, omnes in ecclesia parati sint, quæ est in Elæona {Ἐλαιῶνα}, id est in monte Oliveti, ubi est spelunca illa, in qua docebat Dominus. |
So when the dismissal has been made in the major church, that is, the Martyrium, the bishop is escorted with hymns to the Anastasis, and after all things that are customary on the Lord’s day have been done there, after the dismissal from the Martyrium, every one hastens home to eat, that all may be ready at the beginning of the seventh hour in the church in Eleona, on the Mount of Olives, where the cave in which the Lord was wont to teach is located. |
{ 31 }
Capitulum XXXI |
| 1 | Hora ergo septima omnis populus ascendit in montem Oliveti, id est in Elæona {Ἐλαιῶνα}, in ecclesia, sed et episcopus ; dicuntur hymni et antiphonæ aptæ diei ipsi vel loco, lectiones etiam similiter. Et quum cœperit se facere hora nona, subitur cum hymnis in Imbomon {ἐν βωμῷ}, id est in eo loco de quo ascendit Dominus in cælos, et ibi sedetur ; nam omnis populus semper, præsente episcopo, jubetur sedere, tantum quod diaconi soli stant semper. Dicuntur et ibi hymni vel antiphonæ aptæ loco aut diei : similiter et lectiones interpositæ et orationes. |
Accordingly at the seventh hour all the people go up to the Mount of Olives, that is, to Eleona, and the bishop with them, to the church, where hymns and antiphons suitable to the day and to the place are said, and lessons in like manner. And when the ninth hour approaches they go up with hymns to the Imbomon, that is, to the place whence the Lord ascended into heaven, and there they sit down, for all the people are always bidden to sit when the bishop is present; the deacons alone always stand. Hymns and antiphons suitable to the day and to the place are said, interspersed with lections and prayers. |
| 2 | Et jam quum cœperit esse hora undecima, legitur ille locus de Evangelio, ubi infantes cum ramis vel palmis occucurrerunt Domino, dicentes : « Benedictus, qui venit in nomine Domini » (cf. Matth. 21:9 ). Et statim levat se episcopus et omnis populus, porro inde de summo monte Oliveti totum pedibus itur. Nam totus populus ante ipsum cum hymnis vel antiphonis respondentes semper : « Benedictus, qui venit in nomine Domini ». |
And as the eleventh hour approaches, the passage from the Gospel is read, where the children, carrying branches and palms, met the Lord, saying; “Blessed is He that cometh in the name of the Lord,” and the bishop immediately rises, and all the people with him, and they all go on foot from the top of the Mount of Olives, all the people going before him with hymns and antiphons, answering one to another: “Blessed is He that cometh in the Name of the Lord.” |
| 3 | Et quotquot sunt infantes in eisdem locis, usque etiam qui pedibus ambulare non possunt quia teneri sunt, in collo illos parentes sui tenent, omnes ramos tenentes, alii palmarum, alii olivarum (cf. Matth. 21:8 ) ; et sic deducitur episcopus in eo typo, quo tunc Dominus deductus est. |
And all the children in the neighborhood, even those who are too young to walk, are carried by their parents on their shoulders, all of them bearing branches, some of palms and some of olives, and thus the bishop is escorted in the same manner as the Lord was of old. |
| 4 | Et de summo monte usque ad civitatem et inde ad Anastasin {Ἀνάστασιν} per totam civitatem, totum pedibus omnes, sed et si quæ matronæ sunt aut si qui domini, sic deducunt episcopum, respondentes et sic, lente et lente ne lassetur populus, porro jam sera pervenitur ad Anastasin {Ἀνάστασιν}. Ubi quum ventum fuerit, quamvis sero sit, tamen fit lucernare, fit denuo oratio ad Crucem et dimittitur populus. |
For all, even those of rank, both matrons and men, accompany the bishop all the way on foot in this manner, making these responses, from the top of the mount to the city, and thence through the whole city to the Anastasis, going very slowly lest the people should be wearied; and thus they arrive at the Anastasis at a late hour. And on arriving, although it is late, vespers take place, with prayer at the Cross; after which the people are dismissed. |
{ 32 }
Capitulum XXXII |
| 1 | Item alia die, id est secunda feria, aguntur, quæ consuetudinis sunt de pullo primo agi usque ad mane ad Anastasin {Ἀνάστασιν}, similiter et ad tertiam et ad sextam aguntur ea quæ totas Quadragesimas. Ad nonam autem omnes in ecclesiam majorem, id est ad Martyrium, colligunt se et ibi usque ad horam primam noctis semper hymni et antiphonæ dicuntur ; lectiones etiam aptæ diei et loco leguntur, interpositæ semper orationes. |
On the next day, Monday, everything that is customary is done from the first cockcrow until morning in the Anastasis; also at the third and sixth hours everything is done that is customary throughout the whole of Lent. But at the ninth hour all assemble in the major church, that is the Martyrium, where hymns and antiphons are said continuously until the first hour of the night and lessons suitable to the day and the place are read, interspersed always with prayers. |
| 2 | Lucernarium etiam agitur ibi, quum cœperit hora esse ; sic est ergo ut nocte jam fiat missa ad Martyrium. Ubi quum facta fuerit missa, inde cum hymnis ad Anastasin {Ἀνάστασιν} ducitur episcopus. Dum autem ingressus fuerit in Anastasin {Ἀνάστασιν}, dicitur unus hymnus, fit oratio, benedicuntur catechumeni, item fideles ; et fit missa. |
vespers take place when their hour approaches, that is, so that it is already night when the dismissal at the Martyrium is made. When the dismissal has been given, the bishop is escorted thence with hymns to the Anastasis. While he has been entering the Anastasis, a hymn is sung, a prayer is said, the catechumens are blessed and likewise the faithful; and the dismissal is given. |
{ 33 }
Capitulum XXXIII |
| 1 | Item tertia feria similiter omnia {65} fiunt sicut secunda feria. Illud solum additur tertia feria, quod nocte sera, posteaquam missa facta fuerit ad Martyrium et itum fuerit ad Anastasin {Ἀνάστασιν} et denuo in Anastase {Ἀναστάσει} missa facta fuerit, omnes illa hora noctu vadunt in ecclesiam, quæ est in monte Elæona {Ἐλαιῶνα}. |
On Tuesday everything is done as on the second, with this one thing added — that late at night, after the dismissal of the Martyrium, and after the going to the Anastasis and after the dismissal there, all proceed at that hour by night to the church, which is on the mount Eleona. |
| 2 | In qua ecclesia quum ventum fuerit, intrat episcopus intra speluncam, in qua spelunca solebat Dominus docere discipulos, et accipit codicem Evangelii, et stans ipse episcopus legit verba Domini, quæ scripta sunt in Evangelio in cata Matthæum, id est ubi dicit : « Videte, ne quis vos seducat » (cf. Matth. 24:4 ). Et omnem ipsam allocutionem perlegit episcopus. At ubi autem illa perlegerit, fit oratio, benedicuntur catechumeni, item et fideles, fit missa et revertuntur a monte unusquisque ad domum suam satis sera jam nocte. |
And when they have arrived at that church the bishop enters the cave where the Lord was wont to teach His disciples, and after receiving the book of the Gospel, he stands and himself reads the words of the Lord which are written in the Gospel according to Matthew, where He says: “Take heed that no man deceive you.” And the bishop reads through the whole of that discourse, and when he has read it, prayer is made, the catechumens and the faithful are blessed, the dismissal is made, and every one returns from the mount to his house, it being already very late at night. |
{ 34 }
Capitulum XXXIV |
| 1 | Item quarta feria aguntur omnia per totam diem a pullo primo sicut secunda feria et tertia feria, sed posteaquam missa facta fuerit nocte ad Martyrium et deductus fuerit episcopus cum hymnis ad Anastasin {Ἀνάστασιν}, statim intrat episcopus in speluncam quæ est in Anastase {Ἀναστάσει}, et stat intra cancellos ; presbyter autem ante cancellum stat et accipit Evangelium et legit illum locum, ubi Judas Iscariotes ivit ad Judæos, definivit, quid ei darent ut traderet Dominum (cf. Matth. 26:14 ). Qui locus at ubi lectus fuerit, tantus rugitus et mugitus est totius populi, ut nullus sit qui moveri non possit in lacrimas in ea hora. Postmodum fit oratio, benedicuntur catechumeni, postea fideles, et fit missa. |
On Wednesday everything is done as on the second and third weekdays throughout the whole day from the first cockcrow onwards, but after the dismissal has taken place at the Martyrium by night, and the bishop has been escorted with hymns to the Anastasis, he at once enters the cave which is in the Anastasis, and stands within the rails; but the priest stands before the rails and receives the Gospel, and reads the passage where Judas Iscariot went to the Jews and stated what they should give him that he should betray the Lord. And when the passage has been read, there is such a moaning and groaning of all the people that no one can help being moved to tears at that hour. Afterwards prayer follows, then the blessing — first of the catechumens and then of the faithful —, and the dismissal is made. |
{ 35 }
Capitulum XXXV |
| 1 | Item quinta feria aguntur ea de pullo primo, quæ consuetudinis est usque ad mane ad Anastasin {Ἀνάστασιν} ; similiter ad tertiam et ad sextam. Octava autem hora juxta consuetudinem ad Martyrium colligit se omnis populus, propterea autem temporius quam ceteris diebus, quia citius missam fieri necesse est. Itaque ergo collecto omni populo aguntur, quæ agenda sunt ; fit ipsa die oblatio ad Martyrium et fit missa hora fere decima ibidem. Antea autem quam fiat missa, mittit vocem archidiaconus et dicit : « Hora prima noctis omnes in ecclesiam quæ est in Elæona {Ἐλαιῶνα} conveniamus, quoniam maximus labor nobis instat hodie nocte ista ». |
On Thursday everything that is customary is done from the first cockcrow until morning at the Anastasis, and also at the third and at the sixth hours. But at the eighth hour all the people gather together at the Martyrium as usual, only earlier than on other days, because the dismissal must be made sooner. Then, when the people are gathered together, all that should be done is done, and the oblation is made on that day at the Martyrium, the dismissal taking place about the tenth hour. But before the dismissal is made there, the archdeacon raises his voice and says: “Let us all assemble at the first hour of the night in the church which is in Eleona, for great toil awaits us today, in this very night.” |
| 2 | Facta ergo missa ad Martyrium, venitur post Crucem, dicitur ibi unus hymnus tantum, fit oratio et offert episcopus ibi oblationem et communicant omnes. Excepta enim ipsa die una, per totum annum nunquam offertur post Crucem nisi ipsa die tantum. Facta ergo et ibi missa, itur ad Anastasin {Ἀνάστασιν}, fit oratio, benedicuntur juxta consuetudinem catechumeni et sic fideles et fit missa. Et sic unusquisque festinat reverti in domum suam, ut manducet, quia statim ut manducaverint, omnes vadunt in Elæona {Ἐλαιῶνα} in ecclesiam eam, in qua est spelunca, in qua ipsa die Dominus cum apostolis fuit. |
Then, after the dismissal at the Martyrium, they arrive behind the Cross, where only one hymn is said and prayer is made, and the bishop offers the oblation there, and all communicate. Nor is the oblation ever offered behind the Cross on any day throughout the year, except on this one day. And after the dismissal there they go to the Anastasis, where prayer is made, the catechumens and the faithful are blessed according to custom, and the dismissal is made. And so every one hastens back to his house to eat, because immediately after they have eaten, all go to Eleona to the church wherein is the cave where the Lord was with His Apostles on this very day. |
| 3 | Et ibi usque ad horam noctis fere quintam semper aut hymni aut antiphonæ aptæ diei et loco, similiter et lectiones dicuntur ; interpositæ orationes fiunt ; loca etiam ea de Evangelio leguntur, in quibus Dominus allocutus est discipulos, eadem die sedens in eadem spelunca quæ in ipsa ecclesia est. |
There then, until about the fifth hour of the night, hymns and antiphons suitable to the day and to the place are said, lessons, too, are read in like manner, with prayers interspersed, and the passages from the Gospel are read where the Lord addressed His disciples on that same day as He sat in the same cave which is in that church. |
| 4 | Et inde jam hora noctis fere sexta itur sursum in Imbomon {ἐν βωμῷ} cum hymnis in eum locum unde ascendit Dominus in cælos. {66} Et ibi denuo similiter lectiones et hymni et antiphonæ aptæ diei dicuntur ; orationes etiam ipsæ quæcumque fiunt — quas dicit episcopus, semper et diei et loco aptas dicit. |
And they go thence at about the sixth hour of the night with hymns up to the Imbomon, the place whence the Lord ascended into heaven, where again lessons are read, hymns and antiphons suitable to the day are said, and all the prayers which are made by the bishop are also suitable both to the day and to the place. |
{ 36 }
Capitulum XXXVI |
| 1 | Ac sic ergo quum cœperit esse pullorum cantus, descenditur de Imbomon {ἐν βωμῷ} cum hymnis et acceditur ad eundem locum ubi oravit Dominus, sicut scriptum est in Evangelio : « Et accessit quantum jactus lapidis et oravit » et cetera (cf. Luc. 22:41 ). In eo enim loco ecclesia est elegans. Ingreditur ibi episcopus et omnis populus, dicitur ibi oratio apta loco et diei, dicitur etiam unus hymnus aptus et legitur ipse locus de Evangelio, ubi dixit discipulis suis : « Vigilate, ne intretis in temptationem » (Matth. 26:41 et Marc. 14:38 ). Et omnis ipse locus perlegitur ibi et fit denuo oratio. |
And at the first cockcrow they come down from the Imbomon with hymns, and arrive at the place where the Lord prayed, as it is written in the Gospel: and He was withdrawn (from them) about a stone’s cast, and prayed, and the rest. There is in that place a graceful church. The bishop and all the people enter, a prayer suitable to the place and to the day is said, with one suitable hymn, and the passage from the Gospel is read where He said to His disciples: Watch, that ye enter not into temptation; the whole passage is read through and prayer is made. |
| 2 | Et jam inde cum hymnis usque ad minimum infantem in Gethsemani pedibus cum episcopo descendunt, ubi præ jam magna turba multitudinis et fatigati de vigiliis et jejuniis cottidianis lassi, quia tam magnum montem necesse habent descendere, lente et lente cum hymnis venitur in Gethsemani. Candelæ autem ecclesiasticæ super ducentæ paratæ sunt propter lumen omni populo. |
And then all, even to the smallest child, go down with the Bishop, on foot, with hymns to Gethsemane; where, on account of the great number of people in the crowd, who are wearied owing to the vigils and weak through the daily fasts, and because they have so great a hill to descend, they come very slowly with hymns to Gethsemane. And over two hundred church candles are made ready to give light to all the people. |
| 3 | Quum ergo perventum fuerit in Gethsemani, fit primum oratio apta, sic dicitur hymnus ; item legitur ille locus de Evangelio, ubi comprehensus est Dominus. Qui locus ad quod lectus fuerit, tantus rugitus et mugitus totius populi est cum fletu, ut fere porro ad civitatem gemitus populi omnis auditus sit. Et jam ex illa hora itur ad civitatem pedibus cum hymnis, pervenitur ad portam ea hora, qua incipit quasi homo hominem cognoscere ; inde totum per mediam civitatem omnes usque ad unum, majores atque minores, divites, pauperes, toti ibi parati, specialiter illa die nullus recedit a vigiliis usque in mane. Sic deducitur episcopus a Gethsemani usque ad portam et inde per totam civitatem usque ad Crucem. |
On their arrival at Gethsemane, first a suitable prayer is made, then a hymn is said, then the passage of the Gospel is read where the Lord was taken. And when this passage has been read there is so great a moaning and groaning of all the people, together with weeping, that their lamentation may be heard perhaps as far as the city. From that hour they go with hymns to the city on foot, reaching the gate about the time when one man begins to be able to recognize another, and thence right on through the midst of the city; all, to a man, both great and small, rich and poor, all are ready there, for on that special day not a soul withdraws from the vigils until morning. Thus the bishop is escorted from Gethsemane to the gate, and thence through the whole of the city to the Cross. |
| 4 | Ante Crucem autem at ubi ventum fuerit, jam lux quasi clara incipit esse. Ibi denuo legitur ille locus de Evangelio, ubi adducitur Dominus ad Pilatum (cf. Matth. 27:2 et Marc. 15:1 ), et omnia, quæcunque scripta sunt Pilatum ad Dominum dixisse aut ad Judæos, totum legitur. |
And when they arrive before the Cross the daylight is already growing bright. There the passage from the.Gospel is read where the Lord is brought before Pilate, with everything that is written concerning that which Pilate spake to the Lord or to the Jews; the whole is read. |
| 5 | Postmodum autem alloquitur episcopus populum, confortans eos, quoniam et totam noctem laboraverint et adhuc laboraturi sint ipsam diem, ut non lassentur sed habeant spem in Deo, qui eis pro eo labore majorem mercedem redditurus sit. Et sic confortans eos, ut potest ipse, alloquens dicit eis : « Ite interim nunc unusquisque ad domucellas vestras, sedete vobis et modico, et ad horam prope secundam diei omnes parati estote hic, ut de ea hora usque ad sextam sanctum lignum crucis possitis videre, ad salutem sibi unusquisque nostrum credens profuturum. De hora enim sexta denuo necesse habemus hic omnes convenire in istum locum, id est ante Crucem, ut lectionibus et orationibus usque ad noctem operam demus ». |
And afterwards the bishop addresses the people, comforting them for that they have toiled all night and are about to toil during that same day, (bidding) them not be weary, but to have hope in God, Who will for that toil give them a greater reward. And encouraging them as he is able, he addresses them thus: “Go now, each one of you, to your little houses, and sit down awhile, and all of you be ready here just before the second hour of the day, that from that hour to the sixth you may be able to behold the holy wood of the Cross, each one of us believing that it will be profitable to his salvation; then from the sixth hour we must all assemble again in this place, that is, before the Cross, that we may apply ourselves to lections and to prayers until night.” |
{ 37 }
Capitulum XXXVII |
| 1 | Post hoc ergo missa facta de Cruce, id est antequam sol procedat, statim unusquisque animosi vadunt in Sion orare ad columnam illam, ad quam flagellatus est Dominus. Inde reversi sedent modice in domibus suis et statim toti parati sunt. Et sic ponitur cathedra episcopo in Golgotha post Crucem, quæ stat nunc ; residet episcopus in cathedra ; ponitur ante eum mensa sublinteata ; stant in gyro mensa diaconi et affertur loculus argenteus deauratus, in quo est lignum sanctum crucis, aperitur et profertur, ponitur in mensa tam lignum crucis quam titulus. |
After this, when the dismissal at the Cross has been made, that is, before the sun rises, they all go at once with fervor to Sion, to pray at the column at which the Lord was scourged. And returning thence they sit for awhile in their houses, and presently all are ready. Then a throne is placed for the bishop on Golgotha behind the Cross, which now stands there; the bishop duly takes his seat in the chair, and a table covered with a linen cloth is placed before him; the deacons stand round the table, and a silver-gilt casket is brought in which is the holy wood of the Cross. The casket is opened and (the wood) is taken out, and both the wood of the Cross and the title are placed upon the table. |
| 2 | Quum ergo positum fuerit in mensa, episcopus sedens de manibus suis summitates de ligno sancto premit, diaconi autem, qui in gyro stant, custodiunt. Hoc autem propterea sic custoditur, quia consuetudo est, ut unus et unus omnis populus veniens, tam fideles quam catechumeni, acclinantes se ad mensam osculentur sanctum lignum et pertranseant. Et quoniam nescio quando dicitur quidam fixisse morsum et furasse de sancto ligno, ideo nunc a diaconis, qui in gyro stant, sic custoditur, ne qui veniens audeat denuo sic facere. |
Now, when it has been put upon the table, the bishop, as he sits, holds the extremities of the sacred wood firmly in his hands, while the deacons who stand around guard it. It is guarded thus because the custom is that the people, both faithful and catechumens, come one by one and, bowing down at the table, kiss the sacred wood and pass through. And because, I know not when, some one is said to have bitten off and stolen a portion of the sacred wood, it is thus guarded by the deacons who stand around, lest any one approaching should venture to do so again. |
| 3 | Ac sic ergo omnis populus transit unus et unus toti acclinantes se, primum de fronte, sic de oculis tangentes crucem et titulum, et sic osculantes crucem pertranseunt, manum autem nemo mittit ad tangendum. At ubi autem osculati fuerint crucem, pertransierint, stat diaconus, tenet anulum Salomonis et cornu illud, de quo reges unguebantur. Osculantur et cornu, attendunt et anulum de hora plus minus secunda. Ac sic ergo usque ad horam sextam omnis populus transit, per unum ostium intrans, per alterum perexiens, quoniam hoc in eo loco fit, in quo pridie, id est quinta feria, oblatio facta est. |
All the people pass through one by one; all of them bow down, touching the cross and the inscription, first with their foreheads, then with their eyes; and, after kissing the cross, they move on. No one, however, puts out his hand to touch the cross. As soon as they have kissed the cross and passed on through, a deacon, who is standing, holds out the ring of Solomon and the phial with which the kings were anointed. They kiss the phial and venerate the ring from more or less the second hour; and thus until the sixth hour all the people pass through, entering through one door, exiting through another. All this occurs in the place where the day before, on Thursday, the sacrifice was offered. |
| 4 | At ubi autem sexta hora se fecerit, sic itur ante Crucem, sive pluvia sive æstus sit, quia ipse locus subdivanus est, id est quasi atrium valde grande et pulchrum satis, quod est inter Crucem et Anastasin {Ἀνάστασιν}. Ibi ergo omnis populus se colligit, ita ut nec aperiri possit. |
And when the sixth hour has come, they go before the Cross, whether it be in rain or in heat, since the area itself is unroofed, for it is a sort of very large and beautiful courtyard lying between the Cross and the Anastasis; here all the people assemble in such great numbers that it is impossible for anything to be opened. |
| 5 | Episcopo autem cathedra ponitur ante Crucem, et de sexta usque ad nonam aliud nihil fit nisi leguntur lectiones sic : id est, ita legitur primum de psalmis, ubicunque de passione dixit ; legitur et de apostolo sive de epistolis apostolorum vel de actionibus, ubicunque de passione Domini dixerunt : et de Evangeliis leguntur loca, ubi patitur ; item legitur de prophetis, ubi passurum Dominum dixerunt ; item legitur de Evangeliis, ubi passionem dicit. |
The chair is placed for the bishop before the Cross, and from the sixth to the ninth hour nothing else is done, but the reading of lessons, which are read thus: first from the psalms wherever the Passion is spoken of, then from the Apostle, either from the epistles of the Apostles or from their Acts, wherever they have spoken of the Lord’s Passion; then the passages from the Gospels, where He suffered, are read. Then the readings from the prophets where they foretold that the Lord should suffer, then from the Gospels where He mentions His Passion. |
| 6 | Ac sic ab hora sexta usque ad horam nonam semper sic leguntur lectiones aut dicuntur hymni, ut ostendatur omni populo quia quicquid dixerunt prophetæ futurum de passione Domini, ostendatur tam per Evangelia quam etiam per apostolorum Scripturas factum esse. Et sic per illas tres horas docetur populus omnis nihil factum esse, quod non prius dictum sit, et nihil dictum esse, quod non totum completum sit. {68} Semper autem interponuntur orationes, quæ orationes et ipsæ apte diei sunt. |
Thus from the sixth to the ninth hours the lessons are so read and the hymns said, that it may be shown to all the people that whatsoever the prophets foretold of the Lord’s Passion is proved from the Gospels and from the writings of the Apostles to have been fulfilled. And so through all those three hours the people are taught that nothing was done which had not been foretold, and that nothing was foretold which was not wholly fulfilled. Prayers also suitable to the day are interspersed throughout. |
| 7 | Ad singulas autem lectiones et orationes tantus affectus et gemitus totius populi est, ut mirum sit ; nam nullus est neque major neque minor, qui non illa die illas tres horas tantum ploret, quantum nec æstimari potest, Dominum pro nobis ea passum fuisse. Post hoc quum cœperit se jam hora nona facere, legitur jam ille locus de Evangelio cata Johannem, ubi reddidit spiritum (cf. Joh. 19:30 ) ; quo lecto, jam fit oratio et missa. |
The emotion shown and the mourning by all the people at every lesson and prayer is wonderful; for there is none, either great or small, who, on that day during those three hours, does not lament more than can be conceived, that the Lord had suffered those things for us. Afterwards, at the beginning of the ninth hour, there is read that passage from the Gospel according to John where He gave up the ghost. This read, prayer and the dismissal follow. |
| 8 | At ubi autem missa facta fuerit de ante Crucem, statim omnes in ecclesiam majorem ad Martyrium conveniunt, et aguntur ea quæ per ipsam septimanam de hora nona (qua ad Martyrium convenitur) consueverunt agi, usque ad sero per ipsam septimanam. Missa autem facta, de Martyrio venitur ad Anastasin {Ἀνάστασιν}. Et ibi quum ventum fuerit, legitur ille locus de Evangelio ubi petit corpus Domini Joseph a Pilato, ponit illud in sepulcro novo (cf. Joh. 19:38 ). Hoc autem lecto, fit oratio, benedicuntur catechumeni sic fideles ac sic fit missa. |
And when the dismissal before the Cross has been made, they immediately all convene in the major church, at the Martyrium, and the things are done which are customary during this week from the ninth hour (when the assembly takes place in the Martyrium) until late, throughout this week. And after the dismissal at the Martyrium, they go to the Anastasis, where, when they arrive, the passage from the Gospel is read where Joseph begged the Body of the Lord from Pilate and laid it in a new sepulcher. And this reading ended, a prayer is said, the catechumens are blessed, and the faithful as well ; then the dismissal is given. |
| 9 | Ipsa autem die non mittitur vox ut pervigiletur ad Anastasin {Ἀνάστασιν}, quoniam scit populum fatigatum esse ; sed consuetudo est ut pervigiletur ibi. Ac sic qui vult de populo, immo qui possunt, vigilant ; qui autem non possunt, non vigilant ibi usque in mane, clerici autem vigilant ibi, id est qui aut fortiores sunt aut juveniores ; et totam noctem dicuntur ibi hymni et antiphonæ usque ad mane. Maxima autem turba pervigilat — alii de sera, alii de media nocte, qui ut possunt. |
But on that day no announcement that a vigil should be made at the Anastasis, because it is known that the people are tired; nevertheless, it is the custom to watch there. So all of the people who are willing, or rather, who are able, keep watch, and they who are unable do not watch there until the morning. Those of the clergy, however, who are strong or young keep vigil there, and hymns and antiphons are said throughout the whole night until morning; a very great crowd also keeps night-long watch — some from the late hour and some from midnight, as they are able. |
{ 38 }
Capitulum XXXVIII |
| 1 | Sabbato autem alia die juxta consuetudinem fit ad tertiam, item fit ad sextam ; ad nonam autem jam non fit Sabbato, sed parantur vigiliæ Paschales in ecclesia majore, id est in Martyrio. Vigiliæ autem Paschales sic fiunt, quem ad modum apud nos ; hoc solum hic amplius fit, quod infantes, quum baptizati fuerint et vestiti, quemadmodum exeunt de fonte, simul cum episcopo primum ad Anastasin {Ἀνάστασιν} ducuntur. |
Now, on the next day, Saturday, there is as usual a service at the third hour and again at the sixth hour. There is no service, however, at the ninth hour on Saturday, for preparation is being made for the Easter vigil in the major church, the Martyrium. The Easter vigil is observed here exactly as we observe it at home. Only one thing is done more elaborately here. After the neophytes have been baptized and dressed as soon as they came forth from the baptismal font, they are led first of all to the Anastasis with the bishop. |
| 2 | Intrat episcopus intra cancellos Anastasis {Ἀναστάσεως}, dicitur unus hymnus, et sic facit orationem episcopus pro eis, et sic venit ad ecclesiam majorem cum eis, ubi juxta consuetudinem omnis populus vigilat. Aguntur ibi quæ consuetudinis est etiam et apud nos et, facta oblatione, fit missa. Et post factam missam vigiliarum in ecclesia majore, statim cum hymnis venitur ad Anastasin {Ἀνάστασιν}, et ibi denuo legitur ille locus Evangelii resurrectionis, fit oratio et denuo ibi offert episcopus ; sed totum ad momentum fit propter populum, ne diutius tardetur, et sic jam dimittitur populus. Ea autem hora fit missa vigiliarum ipsa die, qua hora et apud nos. |
The bishop goes within the railings of the Anastasis, a hymn is sung, and he prays for them. Then he returns with them to the major church, where all the people are holding the vigil as is customary. Everything is done which is customarily done at home with us, and after the sacrifice has been offered, the dismissal is given. After the vigil service has been celebrated in the major church, everyone comes to the Anastasis singing hymns. There, once again, the text of the Gospel of the Resurrection is read, a prayer is said, and once again the bishop offers the sacrifice. However, for the sake of the people, everything is done rapidly lest they be delayed too long. And so the people are dismissed. On this day the dismissal from the vigil takes place at the same hour as at home with us. |
{ 39 }
Capitulum XXXIX |
| 1 | Octo autem illi dies Paschales sic attenduntur, quemadmodum et apud nos, et ordine suo fiunt missæ per octo dies Paschales, sicut et ubique fit per Pascham usque ad octavas. Hic autem ipse ornatus est et ipsa compositio et per octo dies Paschæ, quæ et per Epiphaniam {Ἐπιφάνειαν}, tam in ecclesia majore quam ad Anastasin {Ἀνάστασιν} aut ad Crucem vel {69} in Elæona {Ἐλαιῶνα}, sed et in Bethleem et in Lazariu {Λαζαρίου} vel ubique, quia dies Paschales sunt. |
The eight days of Easter are observed just as at home with us. The liturgy is celebrated in the prescribed manner throughout the eight days of Easter just as it is celebrated everywhere from Easter Sunday to its octave. There is the same decoration, and the same arrangement for these eight days of Easter as for the Epiphany, both in the major church and in the Anastasis, in the Cross as well as the Eleona, in Bethlehem and in the Lazarium too, and indeed everywhere, for this is Easter time. |
| 2 | Proceditur autem ipsa die Dominica prima in ecclesiam majorem, id est ad Martyrium, et secunda feria et tertia feria, ubi ita tamen, ut semper missa facta de Martyrio ad Anastasin {Ἀνάστασιν} veniatur cum hymnis. Quarta feria autem in Elæona {Ἐλαιῶνα} proceditur, quinta feria ad Anastasin {Ἀνάστασιν}, sexta feria in Sion, Sabbato ante Crucem, Dominica autem die, id est octavis, denuo in ecclesiam majorem, id est ad Martyrium. |
On the first Sunday they proceed to the major church, that is, the Martyrium, as well as on the second and third weekdays, but always so that after the dismissal has been made at the Martyrium, they go to the Anastasis with hymns. On Wednesday they proceed to Eleona, on the fifth to the Anastasis, on the sixth to Sion, on Saturday before the Cross, but on Sunday, that is, on the Octave, (they proceed) to the major church again, that is, to the Martyrium. |
| 3 | Ipsis autem octo diebus Paschalibus cottidie post prandium episcopus cum omni clero et omnibus infantibus, id est qui baptizati fuerint, et omnibus, qui apotactitæ {ἀποτακτῖται} sunt viri ac feminæ, et de plebe quot volunt, in Elæona {Ἐλαιῶνα} ascendunt. Dicuntur hymni, fiunt orationes tam in ecclesia, quæ in Elæona {Ἐλαιῶνα} est, in qua est spelunca, in qua docebat Jesus discipulos, tam etiam in Imbomon {ἐν βωμῷ}, id est in eo loco de quo Dominus ascendit in cælos. |
During the eight days of Easter, everyday after lunch, in the company of all the clergy and the neophytes — I mean those who have just been baptized — and of all the apotactitae, both men and women, and of as many of the people as wish to come, the bishop goes up to the Eleona. Hymns are sung and prayers are said, both in the church which is on the Eleona and where the grotto in which Jesus taught His disciples is located, and at the Imbomon, the place, that is, from which the Lord ascended into heaven. |
| 4 | Et posteaquam dicti fuerint psalmi et oratio facta fuerit, inde usque ad Anastasin {Ἀνάστασιν} cum hymnis descenditur hora lucernæ : hoc per totos octo dies fit. Sane Dominica die per Pascham post missam lucernarii, id est de Anastase, omnis populus episcopum cum hymnis in Sion ducit. |
And when the psalms have been said and prayer has been made, they come down thence with hymns to the Anastasis at the hour of vespers. This is done throughout all the eight days. On Easter Sunday, after the dismissal from vespers at the Anastasis, all the people singing hymns conduct the bishop to Sion. |
| 5 | Ubi quum ventum fuerit, dicuntur hymni apti diei et loco, fit oratio et legitur ille locus de Evangelio (cf. Joh. 20:19-25 ), ubi eadem die Dominus in eodem loco ubi ipsa ecclesia nunc in Sion est, clausis ostiis ingressus est discipulis, id est quando tunc unus e discipulis ibi non erat, id est Thomas, qua reversus est et dicentibus ei aliis apostolis, quia Dominum vidissent, ille dixit : « Non credam, nisi videro » (cf. Joh. 20:25 ). Hoc lecto, fit denuo oratio, benedicuntur catechumeni, item fideles, et revertuntur unusquisque ad domum suam sera hora fere noctis secunda. |
And, on arriving, hymns suitable to the day and place are said, prayer is made, and the passage from the Gospel is read where the Lord, on the same day, and in the same place where the church now stands in Sion, came in to His disciples when the doors were shut. That is, when one of His disciples, Thomas, was absent, and when he returned and the other Apostles told him that they had seen the Lord, he said: “I will not believe unless I will have seen.” When this has been read, prayer is again made, the catechumens and the faithful are blessed, and every one returns to his house late, about the second hour of the night. |
{ 40 }
Capitulum XL |
| 1 | Item octavis Paschæ, id est die Dominica, statim post sextam omnis populus cum episcopo ad Elæona {Ἐλαιῶνα} ascendit ; primum in ecclesia quæ ibi est, aliquandiu sedetur ; dicuntur hymni, dicuntur antiphonæ aptæ diei et loco, fiunt orationes similiter aptæ diei et loco. Denuo inde cum hymnis itur in Imbomon {ἐν βωμῷ} sursum, similiter et ibi ea aguntur quæ et illic. Et quum cœperit hora esse, jam omnis populus et omnes apotactitæ {ἀποτακτῖται} deducunt episcopum cum hymnis usque ad Anastasin {Ἀνάστασιν}. Ea autem hora pervenitur ad Anastasin {Ἀνάστασιν}, qua lucernarium fieri solet. |
Then on Sunday, on the octave of Easer, immediately after the sixth hour all the people go up to the Eleona with the bishop. First of all everyone sits down for a time in the church which is there; hymns are sung as well as antiphons proper to the day and to the place, and prayers also that are proper to the day and the place. Then, everyone, singing hymns, goes from there up to the Imbomon above; and what was done in the Eleona is done in like manner again here. When it is time, all the people and all the apotactitae, singing hymns, lead the bishop to the Anastasis. They arrive at the Anastasis at the hour when vespers is customarily celebrated. |
| 2 | Fit ergo lucernarium tam ad Anastasin {Ἀνάστασιν} quam ad Crucem, et inde omnis populus usque ad unum cum hymnis ducunt episcopum usque ad Sion. Ubi quum ventum fuerit, similiter dicuntur hymni apti loco et diei, legitur denuo et ille locus de Evangelio, ubi octavis Paschæ ingressus est Dominus, ubi erant discipuli, et arguit Thomam quare incredulus fuisset (cf. Joh. 20:26-29 ). Et tunc omnis ipsa lectio perlegitur ; postea fit oratio ; benedictis catechumenis quam fidelibus juxta consuetudinem revertuntur unusquisque ad domum suam similiter ut die Dominica Paschæ hora noctis secunda. |
So vespers are held both at the Anastasis and at the Cross, and all the people to a man escort the bishop thence with hymns to Sion. And when they have arrived, hymns suitable to the day and to the place are said there also, and lastly that passage from the Gospel is read where, on the Octave of Easter, the Lord came in where the disciples were, and reproved Thomas because he had been unbelieving. The whole of that lesson is read, with prayer afterwards; both the catechumens and the faithful are blessed, and every one returns to his house as usual, just as on Sunday of Easter, at the second hour of the night. |
{ 41 }
Capitulum XLI |
| 1 | A Pascha autem usque ad quinquagesimam, id est Pentecosten, hic penitus nemo jejunat, nec ipsi apotactitæ {ἀποτακτῖται} qui sunt. Nam semper ipsos dies sicut totum annum ita ad Anastasin {Ἀνάστασιν}, de pullo primo usque ad mane, consuetudinaria aguntur, {70} similiter et ad sextam et ad lucernare. Dominicis autem diebus semper in Martyrium, id est in ecclesiam majorem, proceditur juxta consuetudinem et inde itur ad Anastasin {Ἀνάστασιν} cum hymnis. Quarta feria autem et sexta feria, quoniam ipsis diebus penitus nemo jejunat, in Sion proceditur, sed mane ; fit missa ordine suo. |
Now, from Easter to the fiftieth day, that is, to Pentecost, no one fasts here, not even those who are apotactitae. During these days, as throughout the whole year, the customary things are done at the Anastasis from the first cockcrow until morning, and at the sixth hour and at vespers likewise. But on Sundays the procession is always to the Martyrium, that is, to the major church, according to custom, and they go thence with hymns to the Anastasis. On Wednesdays and Fridays, since absolutely no one fasts here on these days, they assemble for the liturgy at Sion, but in the morning. The divine service is celebrated in the prescribed manner. |
{ 42 }
Capitulum XLII |
| 1 | Die autem Quadragesimarum post Pascham, id est quinta feria, pridie omnes post sextam, id est quarta feria, in Bethleem vadunt propter vigilias celebrandas. Fiunt autem vigiliæ in ecclesia in Bethleem, in qua ecclesia spelunca est, ubi natus est Dominus. Alia die autem, id est quinta feria, die Quadragesimarum, celebratur missa ordine suo, ita ut et presbyteri et episcopus prædicant, dicentes apte diei et loco ; et postea sera revertuntur unusquisque in Jerusolimam. |
For the fortieth day after Easter — which is a Thursday — everyone goes to Bethlehem after the sixth hour of the day before, that is, on Wednesday, to celebrate the vigil. The vigil is held in the church in Bethlehem, the church where the grotto in which the Lord was born is located. On the following day, Thursday, the feast of the Fortieth Day, the divine service is celebrated in the prescribed manner, and as a result the priests and the bishop preach, delivering sermons appropriate to the day and the place. And afterwards everyone returns in the evening to Jerusalem. |
{ 43 }
Capitulum XLIII |
| 1 | Quinquagesimarum autem die, id est Dominica, qua die maximus labor est populo, aguntur omnia sic de pullo quidem primo juxta consuetudinem : vigilatur in Anastase {Ἀναστάσει}, ut legat episcopus locum illum Evangelii, qui semper Dominica die legitur, id est resurrectionem Domini ; et postea sic ea aguntur in Anastase {Ἀναστάσει}, quæ consuetudinaria sunt, sicut totum annum. |
But on the fiftieth day, that is, {Pentecost} Sunday, when the people have a very great deal to go through, everything that is customary is done from the first cockcrow onwards; vigil is kept in the Anastasis, and the bishop reads the passage from the Gospel that is always read on Sunday, namely, the account of the Lord’s Resurrection, and afterwards everything customary is done in the Anastasis, just as throughout the whole year. |
| 2 | Quum autem mane factum fuerit, procedit omnis populus in ecclesiam majorem, id est ad Martyrium, aguntur etiam omnia, quæ consuetudinaria sunt agi ; prædicant presbyteri, postea episcopus, aguntur omnia legitima, id est offertur juxta consuetudinem, qua Dominica die consuevit fieri ; sed eadem acceleratur missa in Martyrio, ut ante horam tertiam fiat. Quemadmodum enim missa facta fuerit ad Martyrium, omnis populus usque ad unum cum hymnis ducunt episcopum in Sion, sed ut hora tertia plena in Sion sint. |
But when morning is come, all the people assemble for the liturgy, that is, in the Martyrium, and all things usual are done there; the priests preach and then the bishop, and all the prescribed rites are accomplished, that is, the sacrifice is offered in the manner in which it is customarily done on Sundays. On this one day, however, the dismissal is moved up in the Martyrium so that it is given before the third hour. As soon as the dismissal has been given in the Martyrium, all the people without exception, singing hymns, lead the bishop to Sion, but in such a manner that they are in Sion at precisely the third hour. |
| 3 | Ubi quum ventum fuerit, legitur ille locus de Actibus Apostolorum, ubi descendit spiritus, ut omnes linguæ audirentur ut omnes intellegerent, quæ dicebantur (cf. Act. Ap. 2:1-12 ) ; postea fit ordine suo missa. Nam presbyteri de hoc ipsum, quod lectum est, quia ipse est locus in Sion — alia modo ecclesia est — ubi quondam post passionem Domini collecta erat multitudo cum apostolis, quando hoc factum est, ut superius diximus, legunt ibi de Actibus Apostolorum. Postmodum fit ordine suo missa, offertur et ibi, et jam ut dimittatur populus, mittit vocem archidiaconus et dicit : « Hodie statim post sextam omnes in Elæona {Ἐλαιῶνα} parati simus in Imbomon {ἐν βωμῷ} ». |
And on their arrival there the passage from the Acts of the Apostles is read where the Spirit came down so that all tongues might be heard and all might understand the things that were being spoken. Afterwards the divine service is celbrated in the prescribed manner. Now the priests read there from the Acts of the Apostles that passage which is read because this is the place on Sion — the church, now, is something else — where at an earlier time, after the Passion of the Lord, the multitude was gathered with the apostles, and where that which we mentioned above was done. Afterwards, the divine service is celebrated in the prescribed manner, and the sacrifice is offered. Then, just before the people are dismissed, the archdeacon raises his voice, and says: “Let us all be ready today on the Eleona, at the Imbomon, immediately after the sixth hour.” |
| 4 | Revertitur ergo omnis populus unusquisque in domum suam resumere se, et statim post prandium ascenditur mons Oliveti, id est in Elæona {Ἐλαιῶνα}, unusquisque quomodo potest, ita ut nullus Christianorum remaneat in civitate, quoniam omnes vadunt. |
So all the people return, each to his own house, to rest themselves, and immediately after lunch they ascend the Mount of Olives, that is, the Eleona, each as he can, so that no Christian remains in the city, for they all go. |
| 5 | Quemadmodum ergo subitum fuerit in montem Oliveti, id est in Elæona {Ἐλαιῶνα}, primum itur in Imbomon {ἐν βωμῷ}, id est in eum locum, unde ascendit Dominus in cælos, et ibi sedet episcopus et presbyteri, sedet omnis populus, leguntur ibi lectiones, dicuntur interpositi hymni, dicuntur et antiphonæ aptæ diei ipsi et loco ; orationes etiam, quæ interponuntur, {71} semper tales pronuntiationes habent, ut et diei et loco conveniunt. Legitur etiam et ille locus de Evangelio, ubi dicit de ascensu Domini (cf. Marc. 16:19 et Luc. 24:50-51 ) ; legitur et denuo de Actibus Apostolorum, ubi dicit de ascensu Domini in cælos post resurrectionem (cf. Act. Ap. 1:9-11 ). |
When, therefore, they have gone up the Mount of Olives, that is, to Eleona, they first enter the Imbomon, that is, the place whence the Lord ascended into heaven, and the bishops and the priests take their seat there, and likewise all the people. Passages from Scripture are read, hymns are interspersed and sung, and also antiphons proper to the day itself and the place are sung. The prayers which are interspersed are said in such a manner that they fit both the day and the place. Then the passage from the Gospel is read which speaks of the Ascension of the Lord; then there is the reading from the Acts of the Apostles which speaks of the Ascension of the Lord into Heaven after the Resurrection. |
| 6 | Quum autem hoc factum fuerit, benedicuntur catechumeni, sic fideles, et hora jam nona descenditur inde et cum hymnis itur ad illam ecclesiam, quæ et ipsa in Elæona {Ἐλαιῶνα} est, id est in qua spelunca sedens docebat Dominus apostolos. Ibi autem quum ventum fuerit, jam est hora plus quam decima ; fit ibi lucernare, fit oratio, benedicuntur catechumeni et sic fideles. Et jam inde descenditur cum hymnis, omni populo — usque ad unum toto — cum episcopo, hymnos dicente vel antiphonas aptas diei ipsi ; sic venitur lente et lente usque ad Martyrium. |
And when this is over, the catechumens and then the faithful are blessed, and they come down thence, it being already the ninth hour, and go with hymns to that church which is in Eleona, wherein is the cave where the Lord was wont to sit and teach His Apostles. And as it is already past the tenth hour when they arrive, vespers take place there; prayer is made, and the catechumens and likewise the faithful are blessed. And then all the people to a man descend thence with the bishop, saying hymns and antiphons suitable to that day, and so come very slowly to the Martyrium. |
| 7 | Quum autem pervenitur ad portam civitatis, jam nox est et occurrunt candelæ ecclesiasticæ vel ducentæ propter populum. De porta autem, quoniam satis est usque ad ecclesiam majorem, id est ad Martyrium, porro hora noctis fere secunda pervenitur, quia lente et lente itur totum propter populum, ne fatigentur pedibus. Et apertis valvis majoribus, quæ sunt de quintana parte, omnis populus intrat in Martyrium cum hymnis et episcopo. Ingressis autem in ecclesiam, dicuntur hymni, fit oratio, benedicuntur catechumeni et sic fideles ; et inde denuo cum hymnis itur ad Anastasin {Ἀνάστασιν}. |
It is already night when they reach the gate of the city, and about two hundred church candles are brought out for the people. And as it is a good distance from the gate to the major church, that is, the Martyrium, they arrive about the second hour of the night, for they go the whole way very slowly lest the people should be weary from being afoot. And when the great doors which are on the market street side are opened, then all the people, singing hymns, enter the Martyium with the bishop. After they have entered the church, hymns are sung, a prayer is said, and the catechumens and then the faithful are blessed. From there, everyone, singing hymns, then goes to the Anastasis. |
| 8 | Similiter ad Anastasin {Ἀνάστασιν} quum ventum fuerit, dicuntur hymni seu antiphonæ, fit oratio, benedicuntur catechumeni, sic fideles ; similiter fit et ad Crucem. Et denuo inde omnis populus Christianus usque ad unum cum hymnis ducunt episcopum usque ad Sion. |
When they have arrived at the Anastasis, in like manner hymns and antiphons are sung, a prayer is said, and the catechumens and then the faithful are blessed. And the same thing is done at the Cross. Then all the Christian people without exception, singing hymns, lead the bishop to Sion. |
| 9 | Ubi quum ventum fuerit, leguntur lectiones aptæ, dicuntur psalmi vel antiphonæ, fit oratio, benedicuntur catechumeni et sic fideles, et fit missa. Missa autem facta accedunt omnes ad manum episcopi et sic revertuntur unusquisque ad domum suam hora noctis fere media. Ac sic ergo maximus labor in ea die suffertur, quoniam de pullo primo vigilatum est ad Anastasin {Ἀνάστασιν} et inde per totam diem nunquam cessatum est ; et sic omnia quæ celebrantur, protrahuntur, ut nocte media post missam quæ facta fuerit in Sion, omnes ad domos suas revertantur. |
When they get there, appropriate passages from Scripture are read, Psalms and antiphons as well are sung, and a prayer is said. The catechumens are blessed and then the faithful, and the dismissal is given. Once the dismissal has been given, everyone comes forth to kiss the bishop’s hand. Everyone then returns to his own home around midnight. And so a great deal of toil is borne on this day, for the vigil at the Anastasis starts with the first cockcrow, and from then on throughout the whole day there is no stopping. Everything that is celebrated is drawn out to the point that only at midnight, after the dismissal has been given at Sion, does everyone return to his home. |
{ 44 }
Capitulum XLIV |
| 1 | Jam autem de alia die Quinquagesimarum omnes jejunant juxta consuetudinem sicut totum annum, qui prout potest, excepta die Sabbati et Dominica, quando nunquam jejunatur in eisdem locis. Etiam postea ceteris diebus ita singula aguntur ut totum annum, id est ut semper de pullo primo ad Anastasin {Ἀνάστασιν} vigilatur. |
Starting with the day after the Fifty Days {i.e., the day after Pentecost Sunday}, everyone again observes the fast that prevails throughout the year, each according to his ability, fasting every day except Saturdays and Sundays, on which days there is never any fast in these areas. In like manner, during the subsequent days everything is done just as it is throughout the whole year, that is to say, the vigil is always held at the Anastasis starting with the first cockcrow. |
| 2 | Nam si Dominica dies est, primum legit de pullo primo episcopus Evangelium juxta consuetudinem, intro Anastase {Ἀναστάσει}, locum resurrectionis Domini, qui semper Dominica die legitur, et postea hymni seu antiphonæ usque ad lucem dicuntur in Anastase {Ἀναστάσει}. Si autem Dominica dies non est, tantum quod hymni vel antiphonæ similiter de pullo primo usque ad lucem dicuntur in Anastase {Ἀναστάσει}. |
However, if it is a Sunday, at the earliest cockcrow the bishop first reads, as is customary, within the Anastasis, the passage from the Gospel concerning the Resurrection, which is always read on Sunday. Afterwards, hymns and antiphons are sung in the Anastasis until daybreak. If it is not a Sunday, however, hymns and antiphons alone are sung, similarly from the first cockcrow until dawn in the Anastasis. |
| 3 | Aputactitæ {ἀποτακτῖται} omnes vadunt, de plebe autem qui quomodo possunt vadunt, clerici autem cottidie vicibus vadunt {72} de pullo primo ; episcopus autem albescente vadit semper, ut missa fiat matutina, cum omnibus clericis, excepta Dominica die, quia necesse est illum de pullo primo ire, ut Evangelium legat in Anastase {Ἀναστάσει}. Denuo ad horam sextam aguntur quæ consuetudinaria sunt, in Anastase {Ἀναστάσει}, similiter et ad nonam, similiter et ad lucernare juxta consuetudinem quæ consuevit totum annum fieri. Quarta autem et sexta feria semper nona in Sion fit juxta consuetudinem. |
All the apotactitae, and those of the people those who are able, attend; and the clergy take turns coming each day at cockcrow. The bishop, however, always comes at dawn with all the clergy so that the morning service may be held, except on Sundays when it is necessary for him to come with all his clergy at the first cockcrow to read the Gospel in the Anastasis. Then whatever is customary is done at the sixth and the ninth hours; at vespers, whatever is supposed to be done throughout the year is likewise done according to custom in the Anastasis. However, on Wednesdays and Fridays there is always a service at the ninth hour according to custom at Sion. |
{ 45 }
Capitulum XLV |
| 1 | Et illud etiam scribere debui, quemadmodum docentur hi qui baptizantur per Pascham. Nam qui dat nomen suum, ante diem Quadragesimarum dat, et omnium nomina annotat presbyter, hoc est ante illas octo septimanas, quibus dixi hic attendi Quadragesimas. |
I must also describe how those who are baptized at Easter are instructed. Whoever gives his name does so the day before Lent, and the priest notes down all their names; and this is before those eight weeks during which, as I have said, Lent is observed here. |
| 2 | Quum autem annotaverit omnium nomina presbyter, postea alia die de Quadragesimis, id est qua incohantur octo hebdomadæ, ponitur episcopo cathedra in media ecclesia majore, id est ad Martyrium, sedent hinc et inde presbyteri in cathedris, et stant clerici omnes. Et sic adducuntur unus et unus competens ; si viri sunt, cum patribus suis veniunt, si autem feminæ, cum matribus suis. |
When the priest has noted down everyone’s name, then on the following day, the first day of Lent, on which the eight weeks begin, a throne is set up for the bishop in the center of the major church, the Martyrium. The priests sit on stools on both sides, and all the clergy stand around. One by one the candidates are led forward, in such a way that the men come with their godfathers and the women with their godmothers. |
| 3 | Et sic singuli interrogat episcopus vicinos ejus, qui intravit, dicens : « Si bonæ vitæ est hic, si parentibus defert, si ebriacus non est aut vanus ? » et singula vitia, quæ sunt tamen graviora in homine, requirit. |
Then the bishop questions individually the neighbors of the one who has come up, inquiring, “Does he lead a good life? Does he obey his parents? Is he neither a drunkard nor an imposter?” And he seeks out in the man other vices which are more serious. |
| 4 | Et si probaverit sine reprehensione esse de his omnibus de quibus requisivit, præsentibus testibus, annotat ipse manu sua nomen illius. Si autem in aliquo accusatur, jubet illum foras exire, dicens : « Emendat se et, quum emendaverit se, tunc accedat ad lavacrum ». Sic de viris, sic de mulieribus requirens dicit. Si quis autem peregrinus est, nisi testimonia habuerit quæ eum noverint, non tam facile accedet ad baptismum. |
If the person proves to be guiltless in all these matters concerning which the bishop has questioned the witnesses who are present, he notes down the man’s name with his own hand. If, however, he is accused of anything, the bishop orders him to go out and says, “Let him amend his life, and when he has done so, let him then approach the baptismal font.” He makes the same inquiry of both men and women. If, however, someone is a stranger, he will not so easily receive baptism, unless he has witnesses who know him. |
{ 46 }
Capitulum XLVI |
| 1 | Hoc autem, dominæ sorores, ne existimaretis sine ratione fieri, scribere debui. Consuetudo est enim hic talis, ut qui accedunt ad baptismum per ipsos dies quadraginta quos jejunatur, primum mature a clericis exorcizentur, postquam missa facta fuerit de Anastase {Ἀναστάσει} matutina. Et statim ponitur cathedra episcopo ad Martyrium in ecclesia majore, et sedent omnes in gyro prope episcopum, qui baptizandi sunt tam viri quam mulieres; stant etiam in loco patres vel matres, et qui volunt audire de plebe omnes intrant et sedent, sed fideles. |
This also I must write, reverend sisters, lest you should think that these things are done without explanation. The custom here is that they who come to Baptism through those forty days, which are kept as fast days, are first exorcised by the clergy early in the day, after the dismissal from the morning service has been given at the Anastasis. Immediately afterwards a throne is placed for the bishop at the Martyrium in the major church, and all who are to be baptised sit around, near the bishop, both men and women, their godfathers and godmothers standing there also. Besides these, all the people who wish to hear come in and sit down — the faithful, however, only. |
| 2 | Catechumenus autem ibi non intrat tunc, quando episcopus docet illos legem, id est sic : incohans a Genese per illos dies quadraginta percurrit omnes Scripturas, primum exponens carnaliter et sic illud solvens spiritualiter. Nec non etiam et de resurrectione, similiter et de fide omnia docentur per illos dies ; hoc autem ‹ catechesis › {κατήχησις} appellatur. |
A catechumen, however, may not enter at the time when the bishop is teaching them the law. He does so in this way: beginning with Genesis, he goes through the whole of Scripture during these forty days, expounding first its literal meaning and then explaining the spiritual meaning. In the course of those days everything is taught not only about the Resurrection but concerning the body of faith. This is called catechesis. |
| 3 | Et jam quando completæ fuerint septimanæ quinque, e quo docentur, tunc accipiunt Symbolum ; cujus Symboli rationem similiter sicut omnium Scripturarum rationem exponit eis — singulorum sermonum, primum {73} carnaliter et sic spiritualiter —, ita et symbolum exponit. Ac sic est, ut in eisdem locis omnes fideles sequantur Scripturas, quando leguntur in ecclesia, quia omnes docentur per illos dies quadraginta, id est ab hora prima usque ad horam tertiam, quoniam per tres horas fit catechesis {κατήχησις}. |
When five weeks of instruction have been completed, they then receive the Creed. The meaning of the Creed — similar to the way in which he expounds to them the meaning of all the Scriptures — of the individual phrases, first literally and then spiritually — so he explains the Creed as well. In this fasion the Creed is taught. And thus it is that in these places all the faithful may follow the Scriptures when they are read in the churches, because all are taught throughout those forty days, that is, from the first to the third hours, since catechism lasts for three hours. |
| 4 | Deus autem scit, dominæ sorores, quoniam majores voces sunt fidelium qui ad audiendum intrant in catechesin {κατήχησιν} ad ea quæ dicuntur vel exponuntur per episcopum, quam quando sedet et prædicat in ecclesia ad singula quæ taliter exponuntur. Missa autem facta catechesis {κατηχήσεως}, hora fere tertia statim inde cum hymnis ducitur episcopus ad Anastasin {Ἀνάστασιν} et fit missa ad tertiam ; ac sic tres horas docentur ad diem, per septimanas septem. Octava enim septimana Quadragesimarum, id est quæ appellatur ‹ Septimana Major ›, jam non vacat eos doceri, ut impleantur ea quæ superius dicta sunt. |
God knows, ladies, my sisters, that the voices of the faithful who have come to catechism to hear instruction on those things being said or explained by the bishop are louder than when the bishop sits and preaches in church about each of those matters which are explained in this fashion. The dismissal from catechism is given at the third hour and, immediately, singing hymns, they lead the bishop to the Anastasis, and the office of the third hour takes place. And thus they are taught for three hours a day for seven weeks. During the eight week of Lent — the one which is called the Great Week — there remains no more time for them to be taught, because what has been mentioned above must be carried out. |
| 5 | Quum autem jam transierint septem septimanæ, superat illa una septimana Paschalis, quam hic appellant ‹ Septimanam Majorem ›, jam tunc venit episcopus mane in ecclesiam majorem ad Martyrium. Retro in apsida post altarium ponitur cathedra episcopo, et ibi unus et unus vadit, vir cum patre suo aut mulier cum matre sua, et reddit symbolum episcopo. |
Now when seven weeks have gone by and there remains only Holy Week, which is here called the Great Week, then the bishop comes in the morning to the major church, the Martyrium. To the rear, at the apse behind the altar, a throne is placed for the bishop, and one by one they come forth, the men with their godfathers, the women with their godmothers. And each one recites the Creed back to the bishop. |
| 6 | Reddito autem symbolo episcopo, alloquitur omnes episcopus et dicit : « Per istas septem septimanas legem omnem edocti estis Scripturarum, et de fide audistis. Audistis etiam et de resurrectione carnis ; sed et symboli omnem rationem, ut potuistis tamen adhuc catechumeni audire. Verba autem quæ sunt mysterii altioris, id est ipsius baptismi, quia adhuc catechumeni estis, audire non potestis. Et ne æstimetis aliquid sine ratione fieri, quum in nomine Dei baptizati fueritis, per octo dies Paschales post missam factam de ecclesia in Anastase {Ἀναστάσει} audietis ; quia adhuc catechumeni estis, mysteria Dei secretiora dici vobis non possunt ». |
After the Creed has been recited back to the bishop, he delivers a homily to them all and says, “During these seven weeks you have been instructed in the whole law of the Scriptures, and you have heard about the faith. You have also heard of the resurrection of the flesh. But as for the whole explanation of the Creed, you have heard only that which you are able to know while you are still catechumens. Because you are still catechumens, you are not able to know those things which belong to a still higher mystery, that of baptism. But that you may not think that anything would be done without explanation, once you have been baptized in the name of God, you will hear of them during the eight days of Easter in the Anastasis following the dismissal from church. Because you are still catechumens, the most secret of the divine mysteries cannot be told to you.” |
{ 47 }
Capitulum XLVII |
| 1 | Postquam autem venerint dies Paschæ, per illos octo dies, id est a Pascha usque ad octavas, quemadmodum missa facta fuerit de ecclesia, et itur cum hymnis ad Anastasin {Ἀνάστασιν}. Mox fit oratio, benedicuntur fideles, et stat episcopus, incumbens in cancellum interiorem qui est in spelunca Anastasis, et exponit omnia quæ aguntur in baptismo. |
But after the days of Easter have come, during the eight days from Easter Sunday to its octave, as soon as the dismissal has been given from the church, everyone, singing hymns, goes to the Anastasis. Soon a prayer is said, the faithful are blessed, and the bishop stands up. Leaning on the inner railing, which is in the grotto of the Anastasis, he explains everything which is accomplished in baptism. |
| 2 | Illa enim hora catechumenus nullus accedit ad Anastasin {Ἀνάστασιν} ; tantum neophyti et fideles qui volunt audire mysteria, in Anastasin {Ἀνάστασιν} intrant. Clauduntur autem ostia, ne qui catechumenus se dirigat. Disputante autem episcopo singula et narrante tantæ voces sunt collaudantium, ut porro foras ecclesiam audiantur voces eorum. Vere enim ita mysteria omnia absolvit, ut nullus non possit commoveri ad ea quæ audit sic exponi. |
At this hour no catechumen goes into the Anastasis; only the neophytes and the faithful who wish to hear the mysteries enter the Anastasis. Indeed, the doors are closed lest any catechumen come that way. While the bishop is discussing and explaining each point, so loud are the voices of praise that they can be heard outside the church. And he explains all these mysteries in such a manner that there is no one who would not be drawn to the things which he hears thus expounded. |
| 3 | Et quoniam in ea provincia pars populi et Græce et Syriste {Συριστί} novit, pars etiam alia per se Græce, aliqua etiam pars tantum Syriste {Συριστί}, itaque quoniam episcopus, licet Syriste {Συριστί} noverit, tamen semper Græce loquitur et nunquam Syriste {Συριστί} ; itaque ergo stat semper presbyter qui, episcopo Græce dicente, Syriste {Συριστί} interpretatur ut omnes audiant {74} quæ exponuntur. |
And because in this province a portion of the population knows both Greek and Syriac, yet another segment knows only Greek; and still another, only Syriac, therefore, though the bishop may know Syriac, he always speaks Greek and never Syriac; as a result, hence, there is always present a priest who, while the bishop speaks in Greek, translates into Syriac so that all may understand what is being explained. |
| 4 | Lectiones etiam quæcunque in ecclesia leguntur, quia necesse est Græce legi, semper stat, qui Syriste {Συριστί} interpretatur propter populum, ut semper discant. Sane quicunque hic Latini sunt, id est qui nec Syriste {Συριστί} nec Græce noverunt, ne contristentur, et ipsis exponitur eis, quia sunt alii fratres et sorores Græcolatini, qui Latine exponunt eis. |
Since whatever scriptural texts are read must be read in Greek, there is always someone present who translates the readings into Syriac for the people, so that they may always learn. Indeed, so that those here who are Latins — those, that is, knowing neither Greek nor Syriac — may not become frustrated, everything is explained to them too, for there are other brothers and sisters who are bilingual in Greek and Latin, who explain it to them in Latin. |
| 5 | Illud autem hic ante omnia valde gratum fit et valde admirabile, ut semper tam hymni quam antiphonæ et lectiones et orationes quas dicit episcopus, tales pronuntiationes habeant, ut et diei quæ celebratur et loco in quo agitur, aptæ et convenientes sint semper. |
But this above all is very pleasing and very admirable here, that whatever hymns and antiphons are sung, whatever readings and prayers are recited by the bishop, they are said in such a manner as always to be proper and fitting to the feast which is being observed and to the place where the service is being held. |
{ 48 }
Capitulum XLVIII |
| 1 | Item dies encæniarum {ἐγκαινίων} appellantur, quando sancta ecclesia quæ in Golgotha est, quam Martyrium vocant, consecrata est Deo ; sed et sancta ecclesia quæ est ad Anastasin {Ἀνάστασιν}, id est in eo loco ubi Dominus resurrexit post passionem, ea die et ipsa consecrata est Deo. Harum ergo ecclesiarum sanctarum encænia {ἐγκαίνια} cum summo honore celebrantur quoniam crux Domini inventa est ipsa die. |
Also, “Feast of the Dedications” is the name they use for the day when the holy church on Golgotha which they call the Martyium was consecrated to God. Moreover, the holy church which is at the Anastasis — at the place, that is, where the Lord rose after His Passion — was also consecrated to God on the same day. The dedication of these holy churches is observed with the most solemn liturgy, since the cross of the Lord was found on that day also. |
| 2 | Et ideo propter hoc ita ordinatum est ut, quando primum sanctæ ecclesiæ suprascriptæ consecrabantur, ea dies esset quando crux Domini fuerat inventa, ut simul cum omni lætitia eadem die celebrarentur. Et hoc per Scripturas sanctas invenitur, quod ea dies sit encæniarum {ἐγκαινίων}, quando et sanctus Salomon, consummata domo Dei quam ædificaverat, steterit ante altarium Dei et oraverit, sicut scriptum est in libris Paralīpomenōn (cf. II Par. 7:8 ). |
This is why it was decreed that, when the above-mentioned holy churches were first consecrated, the consecrations would be on the same day as that on which the cross of the Lord had been found, so that these events might be celebrated at the same time, on the same day and with full liturgy. It was also discovered from the Scriptures that this Feast of the Dedications would be on the day when the holy ruler Solomon stood and prayed before the altar of God in the newly completed house of God which he had built, as it is written in the books of Paralipomenon. |
{ 49 }
Capitulum XLIX |
| 1 | Hi ergo dies encæniarum {ἐγκαινίων} quum venerint, octo dies attenduntur. Nam ante plurimos dies incipiunt se undique colligere turbæ non solum monachorum vel apotactitum {ἀποτακτίτων} de diversis provinciis, id est tam de Mesopotamia vel Syria vel de Ægypto aut Thebaida, ubi plurimi monazontes {μονάζοντες} sunt, sed et de diversis omnibus locis vel provinciis. Nullus est enim, qui non se eadem die in Jerusolimam tendat ad tantam lætitiam et tam honorabiles dies. Sæculares autem tam viri quam feminæ fideli animo propter diem sanctum similiter se de omnibus provinciis eisdem diebus Jerusolimam colligunt. |
When this Feast of the Dedications is at hand, it is observed for a period of eight days. Many days beforehand a crowd of monks and apotactitae begin gathering together from various provinces, not only from Mesopotamia and Syria, from Egypt and the Thebaid, where the monks are numerous, but also from all other places and provinces. In fact, there is no one who would not go to Jerusalem on this day for such solemn liturgy and for such a splendid feast. Lay people, both men and women, also gather together in Jerusalem on these days from all provinces in the spirit of faith and on account of the feast day. |
| 2 | Episcopi autem, quando parvi fuerint, eisdem diebus Jerusolimæ plus quam quadraginta aut quinquaginta sunt ; et cum illis veniunt multi clerici sui. Et (quid plura ?) putat se maximum peccatum incucurrisse, qui in eisdem diebus tantæ sollemnitati inter non fuerit, si tamen nulla necessitas contraria fuerit, quæ hominem a bono proposito retinet. |
Though fewer in number, there are still more than forty or fifty bishops in Jerusalem during these days, and with them come many of their clergy. What can I add? Everyone considers that he has fallen into great sin if he is not present on days of such solemnity, unless there be conflicting obligations, such as would keep a man from fulfilling a good intention. |
| 3 | His ergo diebus encæniarum {ἐγκαινίων} ipse ornatus omnium ecclesiarum est, qui et per Pascham vel per Epiphaniam {Ἐπιφάνειαν}, et ita per singulas dies diversis in locis sanctis proceditur ut per Pascham vel Epiphaniam {Ἐπιφάνειαν}. Nam prima et secunda die in ecclesiam majorem, quæ appellatur Martyrium, proceditur. Item tertia die in Elæona {Ἐλαιῶνα}, id est in ecclesiam quæ est in ipso monte a quo ascendit Dominus in cælos post Passionem, intra quam ecclesiam est spelunca illa, in qua docebat Dominus apostolos in monte Oliveti. Quarta autem die * * * |
During the Feast of the Dedications, the decoration of all the churches is similar to that at Easter and at Epiphany, and on each day they assemble for the liturgy in various holy places, just as at Easter and at Epiphany. On the first and second days, everyone goes to the major church, called the Martyrium; likewise on the third day to the Eleona, the church situated on the mountain from which the Lord ascended into heaven after His Passion, inside of which church there is a grotto in which the Lord taught the apostles on the Mount of Olives. Then on the fourth day . . . . |