동방교부 또는 사막교부들의 저작을 읽다보면, 자주 '이집트의 마리아(여자)'에 대해 나옵니다. 그녀에 대한 자세한 정보를 얻기가 쉽지 않은데, 교부들의 저작에 그녀가 간혹 등장합니다. 이에, 그것들의 정확한 문맥을 이해하기 위해 그녀를 꼭 알아야 합니다. 이에, 영상으로 알려진 최대한의 자료를 모아봅니다. 순서대로 시청하시면, 좋습니다.
* 더불어, 그녀에 대해 동방교회에서 평범한 신앙인들이 어떻게 접근하는지 영상의 아래쪽으로 갈 수록 알 수 있습니다. 여자라는 점을 고려하면, 그녀의 역사 속 중요성이 더욱 빛납니다. 물론, 여성으로서 그녀를 분석하는 작업도 제대로 된 '여성신학'을 전개함에 필요할 겁니다. 그녀의 삶[특히, 여자로 수도생활을 시작한 인간]에 입문할 수 있는 자료입니다.
* 관련하여, 첫번째 영상에 PDF 파일로 그녀에 관한 자료가 업데이트되어 있네요(바로 아래에 첨부합니다)!
* Life of Saint Mary of Egypt 2023
https://www.youtube.com/watch?v=PETFfsAsYGo&t=2979s
Life of St Mary of Egypt.pdf
0.24MB
Trans. by Maria Kouli, invol. Holy Women of Byzantium: Ten Saints’ Lives in
English Translation, ed. Alice-Marie Talbot (Washington, DC: Dumbarton Oaks
Research Library and Collection, 1996)
70
F S
[col. 3697]
T L M E, F H,
W B M B A
D <R> J
1. “It is good to keep close the secret of a king, but it is honorable to reveal the
works of God.”16 Such were the words of the angel to Tobit17 after the incredible
recovery of his sight from blindness, and after he experienced those dangers
from which he was saved because of his piety. And just as failing to keep the
king’s secret is dangerous and destructive to oneself, similarly keeping silent
about the marvelous works of God endangers the soul. Hence, fearful of re-
maining silent about divine things, and discerning the danger encountered by
the servant who after receiving the talent from his master buried it in the earth
and hid it, thus making no use of it,18 I shall in no way keep silent with regard
to the holy tale which has reached me. No one should disbelieve me when I
write19 what I have heard, either thinking that I am talking altogether about
marvels, or being amazed by the extraordinary occurrence. For <God> forbid
that I should give false account of or tamper with a story that mentions God.
To have mean thoughts unworthy20 of the majesty of the incarnate word
of God, as well as to disbelieve what has thus been said, does not seem to me
sensible. If there are some people who happen to read this account and, alleg-
edly because of their amazement at the extraordinary <aspects> of the story,
refuse to believe it readily, may the Lord be merciful to them, because they,
too, thinking in terms of the weakness of human nature, find it hard to believe
extraordinary tales told about human beings.
I now proceed to narrate an event that took place in our own times, and
which was told by a holy man, trained since childhood to speak and act in
accordance with the divine <truths>. Nor should this lead into disbelief read-
16 Tob. 12:7.
17 A Jewish captive in Nineveh known for his piety and good works; his sight was
restored after eight years of blindness. His story is told in the apocryphal book of the
Old Testament that bears his name.
18 Cf. Mt. 25:25.
19 The participle is masculine, thus indicating male authorship.
´
´
20 Reading ajnaxia for ajnaxia.
S. M E
71
ers who assume that such a miracle could not possibly happen in our times.
For the grace of the Spirit21 in all ages enters into holy souls and maketh them
friends of God and prophets, as Solomon taught with divine inspiration.22 It is
now time to begin the holy narration.
2. There was a man <who lived> in the monasteries of Palestine, who was
adorned both by his way of life and by his speech and from infancy was
brought up in accordance with monastic principles and [col. 3700] customs.
Zosimas was the name of this monk. One must not assume that I am talking
of the Zosimas who was once accused of being a heretic,23 simply because of
the name. These two men are totally distinct, and the difference between them
is great, even though they both had the same name. This Zosimas then fol-
lowed the right faith, and from the very beginning lived as a monk in one of
the monasteries in Palestine,24 pursuing every kind of ascetic practice and en-
tirely mastering self-discipline. For he obeyed every rule handed down <to
him> by those who had trained him in such a wrestling arena. He also devised
on his own many ways by which he sought to subdue the flesh to the spirit. In
this goal he did not fail. For the monk became so famous for his spiritual
qualities that many <monks> from the neighboring monasteries, and some-
times even distant ones, often resorted to him to be molded and trained in
self-discipline by his teaching. And even though the monk was famous for his
ascetic practice, yet he never neglected the study of the Holy Scriptures,
whether going to sleep or waking up or holding his handiwork, or partaking
of food (if one can give the name of food to what he ate).25 He had one cease-
less task, which never ended, namely to sing psalms continuously and always
study the Holy Scriptures. Some also say that the monk was often deemed
worthy to receive a divine vision through illumination from God. For as the
´
´
21 Reading tou pneumato" for tou Patro".
22 Sap. 7:27.
23 Possibly an allusion to the pagan historian Zosimos, count (komes) and advocate
of the imperial treasury (ODB 3:2231), although the hagiographer could surely distin-
guish between Christian heretics and pagans. Also in Greek there is a difference in both
´
orthography and accentuation between Zwsima" and Zwsimo".
`
´
´
24 Reading kata Palaistinhn for palai, as in Athens 252, fol. 61v.
25 Following the variant reading of the Munich manuscript cited in n. 15 of the PG
text (cols. 3699–3700), which is also found in two Athens manuscripts (e.g., Athens 252,
fol. 61v).
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F S
Lord said, “Blessed are the pure in heart, for they shall see God.”26 Thus those
who have cleansed their flesh, and always keep the vigilant eye of their soul
alert, see visions of divine illumination, thus gaining a foretaste of the good
which awaits them in the future.
3. Zosimas told <us> then that he was given to this monastery when he
was still in his mother’s27 arms, so to speak, and pursued the ascetic discipline
in this place until he was fifty-three years old. After that he was disturbed, as
he said, by certain thoughts, namely, that he had become perfect in all <prac-
tices> and did not need anyone else’s teaching at all. For, as he said, he thought
to himself, “Is there a monk on earth who can teach me anything new, or who
has the power to help me in any form of ascetic discipline that I do not know
or have never practiced? Is there any man among those leading a contempla-
tive life in the desert who surpasses me in ascetic practice or spiritual contem-
plation?”
As the monk was mulling over these thoughts, someone approached him
and said to him, “Zosimas, you have exerted yourself well and as much as is
possible for a human being, and you have traversed successfully the ascetic
path. But there is no man on earth who has achieved perfection. In fact, the
future struggle will be greater than that of the past, even though you are not
aware of this. In order for you to learn how many other ways lead to salvation,
Go forth out of thy land and out of thy kindred and out of the house of thy father,28
as did Abraham the venerable among patriarchs, and go to that monastery
which is situated near the river Jordan.”
4. Obeying this command, at once the monk left the monastery where he
had followed the monastic life since childhood. When he reached the Jordan,
the most holy of rivers, he was led by the one who had ordered him to go to
that monastery, where God had commanded him to be. [col. 3701] After
knocking on the gate with his fist, he first met the monk guarding the gate,
who announced him to the father superior.29 The father superior received him,
observing his <monastic> habit and his pious character, while Zosimas made
the obeisance customary for monks and received his blessing. Then the father
26 Mt. 5:8. I have inserted this verse (which is not in the PG edition), following Ath-
ens 252, fol. 62r, because a quotation from the Gospels has evidently fallen out here.
27 Reading mhtrikwn for patrikwn.
28 Gen. 12:1.
29 A certain John; cf. Chap. 32.
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73
superior asked him, “From where do you come, brother? And for what reason
have you come to us humble monks?” Zosimas answered, “It is not necessary
for me to state from where I come, but I have come for my own benefit, Father,
because I have heard glorious and commendable things about you, capable of
bringing the soul near to Christ, our God.” Then the father superior said to
him, “It is God, my brother, the only one Who can heal human weakness,
Who will teach both you and us the divine will, and guide <us> to do what is
proper. For no man can benefit another, unless each one constantly turns his
mind within, and exercising self-control performs his duty, having secured
God as his helper. But because the love of God, as you say, moved you to visit
us humble monks, stay with us, if indeed you came for this reason, and
through the grace of the Holy Spirit the Good Shepherd30 will feed all of us,
He Who gave His life as a ransom on our behalf,31 and He Who calleth His own
sheep by name.”32 When the father superior said this, Zosimas made obeisance
once more, asked for his blessing and, after saying “Amen,” remained in that
monastery.
5. <There> he met monks who distinguished themselves both in the prac-
tice <of ascetic life> and <spiritual> contemplation, and who showed a fervent
spirit in the service of the Lord. Indeed, they continually chanted psalms
during all-night vigils, and always had handiwork in their hands, and psalms
on their lips. For they did not indulge in idle talk and were not preoccupied
with cares for material things. They did not even know the names of the reve-
nues that were assessed and collected on a yearly basis, or the cares pertaining
to the hardships of daily life. But they all eagerly pursued their one and only
primary goal, namely, that each one of them mortify his body, since they had
died once and for all as far as the world and worldly things were concerned,
and they did not exist <among the living>. They received the God-inspired
sayings [i.e., the Holy Scriptures] as their inexhaustible food, while they nour-
ished their body with only the utmost necessities, that is, bread and water,
depending on the extent of the fervor of each <monk> toward divine love.
When Zosimas saw these struggles, as he said, he was greatly edified, striving
for progress and constantly intensifying his course <of monastic life>, since he
had found fellow travelers who were admirably re-creating the divine paradise.
30 Jn. 10:11, 14.
31 Cf. Mt. 20:28; Mk. 10:45.
32 Cf. Jn. 10:3.
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F S
6. After many days had passed, the time came when Christians tradition-
ally observe holy Lent, so that they may purify themselves in advance so as to
venerate the divine Passion and Resurrection of Christ. <Normally> the gate
of the monastery was never opened but remained always shut, providing in
this way the opportunity for the monks to pursue their ascetic life undis-
turbed. In fact, it was not permitted for the gate to be opened for a monk,
except in case of necessity. For the site <of the monastery> was in the desert
and it was not only inaccessible, but also unknown to the majority of the
neighboring monks. The following rule was observed in the monastery from
the very beginning, on account of which rule, I think, God led Zosimas to
that <particular> monastery. I shall now describe this rule and how it was
observed. On the Sunday which customarily gives its name to the first week
of Lent, the divine liturgy was performed as usual, with each <monk> partici-
pating in the undefiled and life-giving sacraments; and <then>, according to
custom, they partook of a small portion of food. Afterwards they all gathered
in the chapel and, after long prayers and many genuflections, [col. 3703] the
monks kissed each other and each one embraced the father superior. Then
they made obeisance and asked for his blessing, so that they would have it
with them as an experienced fellow combatant in their forthcoming spiritual
struggle.
7. After these proceedings, the gate of the monastery was opened and all
the monks came out singing in unison, “The Lord is my light and my Savior,
whom shall I fear? The Lord is the defender of my life, of whom shall I be
afraid?,”33 and the rest of the psalm. Often they left one or two monks behind
to guard the monastery, not to guard what was stored inside (for there was
nothing that could be taken away easily by thieves), but so that the chapel
might not be left without ministry. Each monk provided his own food, as much
as he could or wished. One carried bread with him in proportion to the need
of his body, another dried figs, another dates, another legumes soaked in water,
while another carried nothing at all, apart from his own body and the ragged
habit he wore, and whenever he was hungry he fed himself with plants that
grew in the desert. Moreover, there was a rule that each monk observed as an
inviolable law: not to be concerned with the way that the other monks prac-
ticed self-restraint or conducted themselves. As soon as they crossed the
<river> Jordan, they separated and moved far away from each other and made
33 Ps. 26 (27):1.
S. M E
75
the desert their city.34 No <monk> approached another; but if one of them saw
another <monk> coming from afar toward him, he immediately turned away
from his intended direction and went to another place. Indeed <each monk>
lived for himself and for God, chanting psalms continually throughout the day
and <occasionally> tasting some uncooked food.35
8. Having spent all of Lent in this way, they would return to the monas-
tery on the Sunday before our Savior’s life-giving Resurrection from the dead,
which the Church traditionally celebrates with palms as a preparatory feast.36
Each monk returned <to the monastery>, having as the fruits of his own pur-
pose his own conscience, which knew how he had labored and with what toil
he had sown the seeds <of his spiritual struggles>. No <monk> asked another
anything whatsoever about how or in what way he had exerted himself in his
struggle. This was the rule of the monastery and in this way it was well ful-
filled. For when each of them is in the desert, he struggles by himself under
the supervision of God, the Judge of the contest, so that he may free himself
from the desire to please men or to practice self-restraint in order to show off
<to others>. For those actions undertaken for the sake of men and performed
in order to please them, not only do not benefit the one who does them, but
are an additional cause of much harm to him.
9. So Zosimas, following the customary rule of the monastery, crossed
the Jordan, taking with him a few provisions for his bodily needs and the
ragged garment that he wore. Indeed, he followed the rule as he walked
through the desert, making time for food whenever he felt hungry, and at night
he rested by lying down on the ground for a while, to get some sleep wherever
dusk overtook him. He began to walk again very early at dawn, never relaxing
the pace of his movement. For, as he told <us>, he wished to go to the inner-
´
`
34 Reading polin for pollhn. This phrase is derived from a passage in the vita of
Antony the Great by Athanasios of Alexandria (328–373); cf. PG 26:865 (chap. 14).
35 This custom of the monks of Palestine was introduced in the early 5th century by
Euthymios the Great. On 14 January, after the celebration of Epiphany, the monks
would withdraw to the innermost desert of Palestine, according to the example of
Christ, to prepare themselves, through fasting and praying, for Easter. A few decades
later, St. Sabas moved the date of retreat to after the celebration of the memory of
saints Antony and Euthymios (17 and 20 January, respectively), and later it was placed
before the first week of Lent. Cf. Y. Hirschfeld, The Judean Desert Monasteries in the
Byzantine Period (New Haven, Conn., 1992), 214–16 and nn. 5–7.
36 Palm Sunday, which is considered a preparatory feast for Passion Week.
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F S
most part of the desert, hoping to find a <holy> father dwelling there, who
could help him <to find> what he longed for. He continued his journey rapidly
as if he were hastening to reach some renowned and famous <monastic>
abode. When he had journeyed for twenty days, at the sixth hour of the day37
he stopped walking for a short while and, turning toward the east, offered his
usual prayers. He used to interrupt his journey at regular intervals during the
day so that he could rest for a short while from his exertions, chant psalms,
standing and kneeling, and pray in this way. [col. 3705]
10. While he was chanting psalms and looking up to heaven with an alert
eye, he saw the shadowy illusion of a human body appear to the right of where
he was standing and performing the prayers of the sixth hour. At first he was
alarmed, suspecting that he was seeing a demonic phantom, and he shivered
with fear. But after he had made the sign of the cross and shaken off his fear
(for his prayer had ended), he looked again and saw that in fact someone was
walking in a southward direction. What he saw was a naked figure whose body
was black, as if tanned by the scorching of the sun. It had on its head hair
white as wool,38 and even this was sparse as it did not reach below the neck of
its body. When Zosimas saw this, he was inspired with pleasure and, filled with
joy at that incredible sight, began to run in the direction that this creature he
saw was heading. He rejoiced with joy unspeakable,39 for all those days <of his
desert sojourn> he had never seen the shape or shadow of any kind of human
being or of any animal, be it winged or terrestrial. So he sought to find out
who this creature was and of what sort, hoping that he would become the
observer or witness of some great marvel.
11. But as soon as <that creature> saw Zosimas coming from afar, it
began to flee and run toward the innermost part of the desert. And Zosimas,
as if unmindful of his old age and with no thought for his fatigue from his
journey, hastened and exerted himself to overtake <the creature> that was run-
ning away from him. Thus he was pursuing, while the creature was being pur-
sued. But Zosimas’ pace was quicker, and little by little he drew nearer to the
fleeing <figure>. When he had approached close enough that his voice could
be heard, Zosimas started calling out these words tearfully, “Why are you
running away from this old and sinful man? O servant of the true God, wait
37 Around midday.
38 Cf. Rev. 1:14.
39 Cf. 1 Pet. 1:8.
S. M E
77
up for me whoever you are, in the name of God, for Whose sake you dwell in
this desert. Wait for me, weak and unworthy <as I am>, for the sake of the
hope that you expect as a reward for these toils of yours. Stop and give to an
old man your blessing and benediction, for God never abhors anyone.”40 Zosi-
mas said this with tears in his eyes, while both were running toward a place
where a dry streambed had left its traces.41 I do not think that a torrent ever
existed there (for how could a torrent appear in that land?), but the place
happened to have such a setting.
12. When they reached the aforementioned place, the fleeing creature
descended <into the streambed> and climbed up again on the other bank,
while Zosimas, who was exhausted and unable to run <any further>, stood on
the opposite bank of the apparent streambed, and shed tears upon tears and
<uttered> lamentation upon lamentation, so that his wailing could be heard
by anyone in his vicinity. Then that fleeing creature cried out, “Father Zosi-
mas, forgive me in the name of the Lord; I cannot turn toward you and be
seen by you face to face, for as you see I am a woman and I am naked, and I
am ashamed to have my body uncovered. But if you are really willing to grant
one favor to a sinful woman, throw me the garment that you are wearing, so
that with it I may cover my feminine weakness and turn toward you and re-
ceive your blessing.” Shivering fear and astonishment overwhelmed Zosimas,
as he told <us>, when he heard her calling him “Zosimas” by name; for as the
man was sharp in mind and most wise in divine matters, he decided that [col.
3708] she could not have called by name a man whom she had never seen or
heard about, unless she was clearly blessed with the gift of foresight.
13. So he quickly did her bidding and, removing the old and torn cloak
which he was wearing, threw it to her while he stood with eyes averted. She
took it and covered certain parts of her body that ought to be covered more
than others. Then she turned to Zosimas and said to him, “Why, Father Zosi-
mas, did you decide to look at a sinful woman? What did you wish to learn
from me or see, so that you did not hesitate to put yourself to such trouble?”
<Zosimas> knelt on the ground and asked to receive her blessing, according
to the custom, while she insisted on doing obeisance to him. Both remained
on the ground, each one asking the blessing of the other. No other word could
40 Cf. Sap. 11:24.
41 He is no doubt describing a wadi, the dry channel of a watercourse, such as are
common in the deserts of the Middle East.
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F S
be heard from either of them, except “Give me <your> blessing.” After a long
time had passed, the woman said to Zosimas: “Father Zosimas, it is fitting for
you to give a blessing and prayer, for you have been honored with the rank of
priest and you have served at the holy altar for many years42 and have often
performed <the sacrament of> the holy gifts <of eucharist>.” Those words cast
Zosimas into greater fear and anxiety, and the monk became terrified and
bathed in sweat, sighed, and was unable to speak clearly. He said to her with
gasping and rapid breath, “It is clear from your appearance, O spiritual
mother, that you have long ago departed toward God, and have in great part
mortified yourself to the world. Also apparent to me is the grace that has been
granted to you <by God>, from the fact that you called me by name and
addressed me as priest, although you have never seen me before. But since
grace is manifested not by official rank, but is usually indicated by spiritual
attitudes, you should bless me for the sake of the Lord and pray for one who
needs your help.”
14. Finally, yielding to the monk’s persistence, the woman said, “Blessed
be God, Who is concerned for the salvation of men and their souls.” Then
Zosimas said “Amen,” and they both arose from their kneeling position. The
woman said to the monk, “Why did you come to see a sinful woman? Why
did you wish to see a woman who is deprived of every virtue? But since the
grace of the Holy Spirit surely guided you <to me> that you might render a
service appropriate to my <old> age, tell me, how do the Christian people fare
these days? How fare the kings? How are the affairs of the Church managed?”
Zosimas said to her, “Briefly, <revered> mother, thanks to your holy prayers,
Christ has granted stable peace to all. Yet accept the unworthy request of an
old man, and pray for the whole world and for me the sinner, so that my
sojourn in this desert may not prove fruitless.” She answered him, “It is you,
Father Zosimas, who hold the office of priest, as I have said, who ought to
pray for me and for everyone. For you were appointed to do this. However,
since we are commanded to be obedient, I shall willingly do your bidding.”
15. After she spoke those words, she turned toward the east and, raising
her eyes on high and stretching out her hands, started to pray in a soft whisper.
Her voice was not heard to utter articulate sounds, and for this reason Zosi-
mas was unable to take note of the words of the prayer. He remained standing,
42 Note that the hagiographer does not inform his readers that Zosimas is a priest
until this episode, when it is necessary for him to be an ordained priest to offer the
eucharist to Mary.
S. M E
79
as he told <us>, trembling from fear, and bowed down toward the ground
without uttering a single word. He swore <to us>, calling upon God as the
witness of his words, that when he saw that she was prolonging her prayers,
he raised his head up a bit from the ground and saw her elevated about one
cubit above the earth, hanging in the air and praying in this way. When he saw
this, he was even more terrified and in great torment, not daring to utter a
word, except to repeat to himself for a long time, “Lord, have mercy.” While
he was lying on the ground, [col. 3709] the monk was tormented by the
thought that perhaps she was a demonic spirit who was <only> pretending to
pray. But the woman turned toward him, and raised up the monk, saying,
“Why, O father, do these thoughts about me disturb and torment you, that I
am a demonic spirit and that I pretend to pray? Be assured, my good man,
that I am a sinful woman, but I am protected by holy baptism. I am not a
spirit, but altogether earth and ashes43 and flesh,” meaning that she was in no
way a spirit. While she was speaking, she made the sign of the cross on her
forehead, eyes, lips, and breast, saying thus, “Let God lead us away from the
devil and his snares, Father Zosimas, for his power against us is great.”
16. When the monk heard those words and saw those gestures [i.e., the
sign of the cross], he threw himself on the ground and clasped her feet, saying
tearfully, “I implore you in the name of Christ our God, Who was born of the
Virgin, for Whose sake you wear this nakedness, for Whose sake you have
worn out this flesh of yours in this way, do not conceal anything from your
servant, who you are and where you came from and when and in what way
you came to dwell in this desert. Do not conceal from me any detail of your
life, but tell me everything so that you may make manifest the wonders of
God. For, as it has been written, Wisdom that is hid and treasure that is hoarded
up, what profit is in them both?44 Tell me everything in the name of the Lord,
for you shall speak not to boast or show off, but to give assurance to me, a
sinful and unworthy man. For I believe that God, in Whom you live and serve,
led me into this desert for this reason, so that the Lord might make your life
manifest. For it is not in our power to oppose God’s judgments. Indeed, if it
were not pleasing to Christ, our God, that you and your struggles become
known, He would not have permitted anyone to lay eyes on you, nor would
He have given the strength to accomplish such a long journey to me who never
intended to or was able to leave my cell.”
43 Gen. 18:27; cf. Sir. 17:32.
44 Sir. 20:30.
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F S
17. When Father Zosimas said these words and many more, the woman
raised him up and said to him, “I am ashamed, my father, to describe for you
my shameful actions. Forgive me in the name of the Lord. But since you have
seen my bare body, I shall lay bare to you also my deeds, so that you may know
with what great shame and humiliation my soul is filled. For <the reason> I
did not wish to describe my life <was> not because I did not want to boast,
as you suspected. For how could I possibly boast, since I had become the
instrument of the devil? And I know that when I start telling you the story of
my life, you will avoid me, as one avoids a snake, for you could not bear to
hear the outrageous things that I have done. However, I shall speak without
concealing anything. But before I do so, I ask you to swear that you will not
stop praying for me that I may find mercy in the hour of judgment.” So, while
the monk shed copious tears, the woman started the narration of her life with
the following words:
18. “My homeland, <dear> brother, was Egypt. When my parents were
still alive and I was twelve years old, I rejected my love for them and went to
Alexandria. I am ashamed to think about how I first destroyed my own virgin-
ity, and how I then threw myself entirely and insatiably into the lust of sexual
intercourse. But now <I feel> it is more decent for me to speak openly what I
shall briefly describe, so that you may become aware of my lust and love of
pleasure. For more than seventeen years—please forgive me—I was a public
temptation to licentiousness, not for payment, I swear, since I did not accept
anything although men often wished to pay me. I simply contrived this so that
I could seduce many more men, thus turning my lust into a free gift. You
should not think that I did not accept payment because I was rich, for I lived
by begging [col. 3712] and often by spinning coarse flax fibers. The truth is
that I had an insatiable passion and uncontrollable lust to wallow in filth. This
was and was considered to be my life, to insult nature <with my lust>.
19. “So, while I was living in this way, one summer day I saw a huge
crowd of Libyan and Egyptian men running toward the sea. I asked someone
who happened to be next to me, ‘Where are these men running?,’ and he an-
swered, ‘Everybody is going to Jerusalem for <the feast of> the Exaltation of
the Holy Cross,45 which as usual takes place in a few days.’ Then I said to him,
‘Would they take me with them, if I wanted to go along?’ He replied, ‘If you
45 Also called the Elevation of the Cross, a feast celebrated on 14 September in com-
memoration of the empress Helena’s discovery of the True Cross in Jerusalem; see
ODB 1:551.
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81
have the money for your passage and expenses, no one will prevent you.’ Then
I said to him, ‘In fact, my brother, I have no money for passage or expenses.
But I shall go and get on one of the boats they have hired, and they shall feed
me whether they wish it or not, for they will accept my body in lieu of the
passage money.’ I wanted to go away <with them> for this reason—forgive
me, my father—so that I could have many lovers, ready <to satisfy> my lust.
I warned you, Father Zosimas, do not force me to describe to you my disgrace.
For Lord knows how I shudder to defile both you and the air with my words.”
20. Then Zosimas, while drenching the ground with his tears, answered
her, “Speak, my mother, in the name of the Lord, speak and do not interrupt
the flow of such a beneficial narration.” Then, resuming her tale, she added
the following: “So, when that young man heard those shameful words, he went
away laughing. As for me, I threw away the distaff I was holding—for it hap-
pened that I had it in my hands at the time—and ran toward the sea, where I
saw the other people running. And I saw some young men standing at the
seashore, about ten or more, vigorous in their bodies as well as in their move-
ments, who seemed to me fit for what I sought (they were apparently awaiting46
their fellow passengers, while others had already embarked on the ships). I
rushed shamelessly into their midst, as was my habit. ‘Take me where you are
going,’ I said, ‘Surely you will not find me useless.’ Then, uttering other even
more obscene words, I made everyone laugh, while they, seeing my penchant
for shamelessness, took me and brought me to the boat they had prepared for
the voyage. In the meantime, the men they were waiting for arrived, and we
sailed from there.
21. “How can I possibly describe to you what followed, my dear man?
What tongue can declare, or what ears can bear to hear what happened on
the boat and during the journey <that followed> and the acts into which I
forced those wretched men against their will? There is no kind of licen-
tiousness, speakable or unspeakable, that I did not teach those miserable men.
I am truly surprised, my father, how the sea endured my profligacy, and how
the earth did not open its mouth to draw me alive down to Hades, as one who
had ensnared so many souls! But, as it seemed, God sought my repentance,
for He desires not the death of the sinner,47 but remains patient waiting for his
conversion. In this way, therefore, and in such a haste we reached Jerusalem.
´
´
46 Reading ajnemenon for ajnebainon, as in Athens 252, fol. 64, and Athens 273, fol.
“
182r; cf. emenon at end of Chap. 20.
47 Cf. Ezek. 33:11.
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F S
And during the days that I stayed in the city before the feast, I engaged in the
same practices or even worse. For I was not contented with the young men
who were at my service at sea and on the road, but I also corrupted many
other men, both citizens and foreigners, whom I picked up for this purpose.
22. “When the holy feast of the Exaltation of the Cross came, I was wan-
dering around hunting after the souls of young men, as I did before. At early
dawn I saw [col. 3713] everybody hurrying to the church48 and off I went,
running along with those who were running. So, I came with them to the
courtyard of the church. When the time came for the divine Exaltation <of
the Cross>, I tried to join the crowd and force my way to the entrance, pushing
<my way> forward but being pushed back. Eventually, with great trouble and
grief—wretched woman <that I am>—I approached the door through which
one entered the church where the life-giving cross was displayed. But as soon
as I stepped on the threshold of the door, all the other people entered unhin-
dered, while some kind of divine power held me back, not allowing me to pass
through the entrance <of the church>. Once more I was pushed back and
forth, finding myself again standing alone in the courtyard. I assumed that
this was happening because of my womanly weakness. So I mingled with other
people and pushed with all possible strength, shoving with my elbows and
forcing myself inside. But I tried in vain, because again, from the moment my
wretched foot stepped on the threshold, though the church received the others
without any obstacle, it refused entrance to me alone, miserable woman <that
I am>; and just as if a large company of soldiers were arrayed for this purpose,
with orders to prevent my entering, so did some kind of overwhelming power
hold me back and once more I was standing in the courtyard.
23. “After this happened three or four times, I became fatigued and no
longer had the strength to push and be pushed back, for my body was ex-
hausted as a result of my violent effort. So, I gave up and went back and stood
at the corner of the courtyard of the church. Only then did I realize the cause
which prevented me from laying eyes on the life-giving cross, for a salvific
word touched the eyes of my heart, showing me that it was the filth of my
actions that was barring the entrance to me. Then I began to cry, lamenting
and beating my breast, raising sighs from the depths of my heart. As I was
crying, I saw the icon of the all-holy Mother of God standing above the place
48 This must be the church of Constantine on Golgotha where the wood of the cross
was housed; cf. Wilkinson, Jerusalem Pilgrims, 175.
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83
where I stood.49 I looked straight at Her and said, ‘Virgin Lady, Thou Who
didst give flesh to God the Word by birth, I know, I know well that it is neither
decent, nor reasonable for me who is so filthy and utterly prodigal, to look
upon Thy icon, Thou the ever-virginal, the chaste, Thou Who art pure and
undefiled in body and soul. For it is right that I, the prodigal woman, should
be hated and abhorred by Thou Who art pure. But since, as I heard, God to
Whom Thou gavest birth became man for this reason, in order to summon
sinners to repentance, help me, a lone woman who has no one to help her.
Command that I, too, may be allowed to enter the church. Do not deprive me
of <the opportunity of> seeing the cross on which God, to Whom Thou gavest
birth, was crucified in the flesh and offered His own blood as a ransom for my
sake. Command, my Lady, that the door may be opened also to me, that I
may venerate the divine cross; and I name Thee before God, Who was born
from Thee, as a worthy guarantor, that I shall no longer insult this flesh by
any shameful intercourse whatsoever, but from the moment I look upon the
wood of Thy Son’s cross, I shall immediately renounce the world and all
worldly things, and I shall go wherever Thou shalt instruct and guide me, as
the guarantor of my salvation.’
24. “As soon as I spoke these words I received the fire of faith just like
some kind of assurance, and being encouraged by the compassion of the
Mother of God, I moved from that place where I stood praying, and returned
and joined those people who were entering <the church>. No longer did any-
one push me this way and that, nor did anyone prevent me from approaching
the door through which they entered the church. Indeed, I was filled with a
shivering fear and astonishment, shaking and trembling all over. Then I
reached the door that until then had been barred to me, as if all the force that
previously held me back was now preparing the way for my entrance. In this
way I entered <the church> without any effort. Thus I found myself inside the
Holy <of Holies>, and I was deemed worthy to see the life-giving cross, and
saw the mysteries of God and knew that He is <always> ready to accept our
repentance. [col. 3716] I threw myself to the ground—wretched woman <that
49 The icon of the Virgin was displayed “on a raised place” in the courtyard before
the church of Constantine; it is mentioned, for example, by the Piacenza Pilgrim (ca.
570) and by Epiphanios the Monk (8th century). Epiphanios states explicitly that he
saw “on the left side of Saint Constantine . . . the icon of the very holy Theotokos, who
forbade Saint Mary to enter the church on the day of the Exaltation.” Cf. Wilkinson,
Jerusalem Pilgrims, 83, 117, 177.
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F S
I was>—and after I kissed that holy ground, I rushed out eagerly to Her [the
Virgin], Who had stood as guarantor for me. So I came to that place where
the bond of guarantee was signed and, kneeling in front of the ever-virgin
Mother of God, I said the following words:
25. ‘O my Lady, Thou Who lovest goodness hast shown me Thy love for
mankind, for Thou didst not abhor the prayers of an unworthy woman. I saw
the glory which we prodigal people rightly cannot see. Glory be to God, Who
accepts through Thee the repentance of sinners. (For what else could I, a sinful
woman, think or utter?) It is now time, my Lady, to fulfill what was agreed in
Thy act of guarantee. Guide me now wherever Thou dost command. Be the
teacher of my salvation and guide me toward the path which leads to repen-
tance.’ While I was saying these words, I heard someone crying aloud from
afar, ‘If you cross the <river> Jordan, you shall find a fine place of repose.’
When I heard this voice, believing that it was addressing me, I tearfully
shouted and called out to the Mother of God, ‘Lady, Lady, do not abandon
me.’ Having cried out these words, I came out of the courtyard of the church
and hurried away.
26. “As I was leaving, someone who had seen me gave me three copper
coins,50 saying, ‘Accept these, my revered mother.’ I took <the coins> that were
given to me and I spent them to buy three loaves of bread that I took with
me as a provision of blessing. I asked the man who sold me the bread, ‘Which
is the way and direction, my good man, which leads to the <river> Jordan?’
When I learned which gate of the city leads out to that place, I passed through
it at a run and began my journey filled with tears. Then I asked <the way>
again and again, and went on walking for the rest of the day—I think it had
been the third hour of the day when I saw the <holy> cross—and around
sunset I arrived at the church of John the Baptist, which was very near the
<river> Jordan.51 After I prayed in the church, I immediately walked down to
50 Literally, “folleis.” In the 6th and 7th centuries, the term follis referred to a large
copper coin marked with a capital M (for 40 nummi); in the 540s it was worth 1/180th
of a gold solidus; cf. P. Grierson, Catalogue of the Byzantine Coins in the Dumbarton
Oaks Collection and in the Whittemore Collection, II (Washington, D. C., 1968), 8–9,
22–32.
51 The church, built by the emperor Anastasios I (491–518), was located approxi-
mately 8 km north of the Dead Sea (and about 30 km from Jerusalem), at the tradi-
tional site of Christ’s baptism by John the Baptist; cf. Hirschfeld, Judean Desert Monas-
teries, 16–17, and Wilkinson, Jerusalem Pilgrims, 162–63.
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85
the Jordan and washed my face and hands with its holy water. Then I partook
of the undefiled and life-giving sacraments in the church of the Precursor [i.e.,
John the Baptist], ate half a loaf of bread, drank water from the Jordan, and
spent the night lying on the ground. The next day I found a small boat there
and crossed <the river> to the opposite bank. Once more, I asked my guide
[i.e., the Virgin] to lead me wherever She pleased. So I came to this desert, and
since then to this day I have fled afar off and lodged in this <wilderness>, waiting
for my God Who delivers those who return to Him from distress of spirit and
tempest.”52
27. Then Zosimas said to her, “How many years have passed, my lady,
since you have lodged in this wilderness?”53 The woman answered, “Forty-
seven years54 have passed, I think, since I came out from the Holy City [Jerusa-
lem].” Zosimas said, “And what did you find or have for food, my lady?” The
woman said, “I crossed the Jordan carrying two and a half loaves of bread,
which little by little dried up and became hard as rock. In this way, I survived
for years eating those <loaves> in small portions.” Then Zosimas asked, “And
did you live in this way for so many years without distress and without being
disturbed by the sudden change in your way of life?” The woman answered,
“Now you ask me something, Father Zosimas, which I shudder even to speak
about. For, if I recall now all those dangers I suffered patiently and those
thoughts which terribly disturbed me, I am afraid they might strike me again.”
Then Zosimas said, “Do not hold back, my lady, anything that you might tell
me. Indeed I have asked you before to tell me everything without any
omission.”
28. She said to him, “Believe me, revered father, for seventeen years I
wandered in this desert [col. 3717] struggling with those irrational desires, as
if with wild beasts. Whenever I tried to take some food, I yearned for meat
and fish that abound in Egypt. I longed to drink wine, which was <constantly>
in my thoughts, for I used to drink a lot of wine when I was living in the world.
But since I did not have even water to drink here, I was burning with terrible
<thirst> and could not endure its deprivation. Also an irrational desire for
lascivious songs entered my mind, always disturbing me profoundly and trying
52 Cf. Ps. 54 (55):7–8.
53 Cf. Ps. 54 (55):7.
54 Thus Mary must have been seventy-six years old, as she was twenty-nine when she
left Alexandria for Jerusalem.
86
F S
to seduce me into singing the demonic songs that I have learned. But immedi-
ately I would shed tears and beat my breast with my hand, and remind myself
of the agreement I made when I came out to the desert. In my mind I would
stand in front of the icon of the Mother of God, my guarantor, and I would
weep before Her, asking Her to chase away those thoughts that assailed my
miserable soul in this way. When I had shed enough tears and had beaten my
breast as hard as I could, I used to see light shining everywhere around me.
From that moment on, after that storm, I would feel constant tranquility deep
inside me.
29. “How can I describe to you, revered father, those thoughts that were
urging me again to fornication? Indeed, deep in my miserable heart a burning
desire was kindled and set my whole <being> aflame and excited my desire for
intercourse. Whenever such a thought came to my mind, I would at once
throw myself to the ground and let my tears fall on the earth, imagining that
She Who had acted as guarantor for me was present as my protector, and that
since I was disobeying Her She was <rightly> inflicting punishment on me
because of my trespasses. So I did not raise my eyes, but kept them cast down
on the ground, even if it happened that I had to spend the whole day and night
there, until that sweet light shone around me chasing away those thoughts that
disturbed me. Therefore, I constantly raised the eyes of my mind toward my
guarantor, seeking Her help for one who was in danger <of drowning> in the
sea of the desert. And indeed She always helped and assisted me in my repen-
tance. In this way seventeen years passed by,55 during which I encountered
countless dangers. But from that day until now my helper [i.e., the Virgin] has
stood by me and guided me through all <hardships>.”
30. Then Zosimas said to her, “Did you not need any food or clothes?”
She answered him, “After I consumed those loaves of bread, as I said before,
during those seventeen years, I <then> fed myself with wild plants and what-
ever else can be found in the desert. As for the cloak I wore when I crossed
the Jordan, it was torn to pieces and wore out long ago. I have endured cold
and again the flames of summer, scorching in the burning heat and freezing
and shivering in the frost, so that many times I collapsed to the ground and
remained there scarcely breathing or moving. The fact is that I have struggled
55 It is probably no coincidence that Mary continued to be assailed by temptations
during her first seventeen years in the desert, for this is exactly the length of time she
lived in sin in Alexandria.
S. M E
87
against many and various calamities and unbearable temptations. But from
that day until now the power of God has preserved my sinful soul and humble
body in many ways. For in only thinking of those evils from which He rescued
me, I receive as inexhaustible food the hope of my salvation, for I feed and
cover myself with the word of God Who governs the universe. For man shall
not live by bread alone,56 and because they had no shelter, those who have re-
moved the covering of sin have embraced the rock.”57
31. When Zosimas heard her citing verses of Scripture, from Moses, Job,
and the Book of Psalms, he asked her, “Have you read the Psalms or other
books, my lady?” When she heard this, she smiled gently and said to the monk,
“Believe me, my good man, I have not seen another man since I crossed the
Jordan, except your own face today, nor have I seen any beast [col. 3720] or
any other animal since I saw this desert. So I have never learned to read, nor
have I heard anyone chant psalms or read <sacred> texts. Yet the word of God
which is living and powerful58 teaches man knowledge. This is the end of my
story. But as I did when I first started my story, I shall now ask you once again
to swear in the name of the incarnate Word of God that you will pray to the
Lord for me, the prodigal woman.” When she completed her narration with
these words, the monk rushed to make obeisance, crying aloud again in tears,
“Blessed be God Who doth great and wondrous things, glorious things also and
marvelous, of which there is no number.59 Blessed be God Who showed me all
those <wonders>, which He grants to those who fear Him. For truly, Lord,
Thou hast not failed them that diligently seek Thee.”60
32. But she grasped hold of the monk and did not allow him to complete
his obeisance, saying to him, “I want you to swear to me, my good man, in
the name of the Savior Christ our God that you will not tell anyone all these
things you have heard, until God releases me from this world. In the meantime
go in peace, and you shall see me again and I shall see you again next year,
protected by the grace of God. But in the name of the Lord, do what I now
bid you. During next year’s holy Lent, do not cross the Jordan as you are
accustomed to do at the monastery.” Zosimas was astonished when he heard
56 Deut. 8:3; Mt. 4:4.
57 Job 24:8.
58 Heb. 4:12.
59 Cf. Job 5:9, 9:10.
60 Ps. 9:10.
88
F S
her reciting the rule of the monastery, and he said nothing else but, “Glory to
God Who grants gifts to those who love Him.” Then she said, “Revered father,
stay in the monastery, as I said, for if you wish to go out, nothing good will
happen to you. On the holy night of the Last Supper take for my sake the life-
giving body and blood of Christ and put it into a sacred vessel, worthy of such
great mysteries, bring it with you, and wait for me at all events on the bank
of the Jordan that is near the inhabited area, so that I may come and receive
the life-giving gifts. For since the time I received holy communion in the
church of the Precursor, before I crossed the Jordan, I have been unable to
receive this blessing up to this day. But now I long for this with unrestrained
fervor. For this reason I ask and beg you not to disregard my request, but
bring me without fail those life-giving and sacred gifts at the time when the
Lord invited His disciples to partake of the divine Supper. Also say these
words to Father John, the superior of the monastery in which you live: ‘Take
care for yourself and your flock, for certain things are happening there that
need correction.’ I do not want you to say this to him now, but when the Lord
allows you.” After she spoke these words and said to the monk, “Pray for me,”
she ran off once more into the depths of the desert. Then Zosimas, kneeling
and venerating the traces that her feet had left on the ground, praised and
thanked God, and <began> his return journey rejoicing in both body and soul,
glorifying and praising Christ our God. And after traversing that part of the
desert, he arrived at the monastery on the customary day of return for the
monks who lived there.
33. For the whole year he kept silent, not daring to say to anybody any-
thing of what he had seen. But deep inside him he entreated God to show him
again the person he longed for. He was worried and anxious as he considered
the length of one year, wishing if possible that one year would become one
day. When the Sunday arrived after which holy Lent begins, immediately after
the usual prayer, while all the other <monks> went out of the monastery
chanting psalms, he was stricken with fever and was forced to remain inside.
Zosimas then remembered the blessed woman who had said, “If you wish to
go out of the monastery, nothing good will happen to you.”61 A few days
passed and then he recovered from the illness and stayed in the monastery.
[col. 3721]
34. When the monks returned and the evening of the Last Supper came,
“
´
“
´
61 Reading eu soi genhsetai for ou soi genhsetai, as in Athens 252, fol. 66r.
S. M E
89
he did what he had been commanded. After placing the undefiled body and
sacred blood of Christ our God in a small chalice, he put in a small basket
dried figs, dates, and a small portion of lentils soaked in water, and departed
late in the evening. He sat on the bank of the <river> Jordan awaiting the
arrival of the blessed woman. Although the holy woman was late, Zosimas
did not doze, but steadfastly watched the desert waiting to see the one whom
he longed to see. While he sat <there>, the monk said to himself, “Is it possible
that my own unworthiness prevented her from coming? Is it possible that she
came and not finding me here left again?” While he was saying these words he
wept, and while he shed tears he sighed. He raised his eyes to heaven and
prayed to God, saying, “Do not deprive me, Lord, of laying eyes again on
what Thou didst once allow me to see. Do not let me depart empty-handed,
carrying my own sins for judgment.” Having made this tearful prayer, another
thought occurred to him, and he said to himself, “What will happen even if
she does come? Since there is no boat around here, how will she cross the
Jordan and come to me, the unworthy one? Alas for my unworthiness and
pitiable condition! Who deprived me rightly of such good?”
35. While the monk was thinking this, behold! the blessed woman coming
from the further side reached the river and stood on the opposite bank. Zosi-
mas stood up full of happiness and joy and praising God. But again he strug-
gled with the thought that she might not be able to cross the Jordan. Then he
saw her making the sign of the holy cross over the Jordan—for, as he told us,
there was a full moon that night— and at the same time she set foot on the
water and walked on it, approaching him. When he wished to make obeisance,
she prevented him, crying aloud as she walked on the water, “What are you
doing, revered father, you who are a priest and holding the divine gifts?” As
he complied with her words, she stepped out of the water and said to the
monk, “Bless me, father, bless me.” He answered her trembling with fear, for
he was astonished at that extraordinary sight, “Indeed, God spoke the truth
when He promised that those who purify themselves liken themselves to God
as much as is possible.62 Glory be to Thee, Christ our God, Who didst not
disregard my prayers and didst show mercy to Thy servant. Glory be to Thee,
Christ our God, Who hast shown me through this servant of Thine how far I
am from reaching the measure of perfection.” As he was saying these words,
the woman asked him to recite the holy creed of our faith and to begin the
62 Cf. Plato, Theaetetus 176b.
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F S
prayer, Our Father, Who art in heaven . . . .63 When this was done and the
prayer came to an end, according to custom she gave the monk the kiss of
love on his mouth.64 And having received the life-giving sacraments, she raised
her hands to heaven, sighed with tears in her eyes and cried aloud, “Lord, now
lettest Thou Thy servant depart in peace, according to Thy word, for mine eyes
have seen Thy salvation.”65
36. Then she said to the monk, “Forgive me, father, but I beg you, fulfill
one more wish of mine. Under the protection of God’s grace return now to
the monastery, and come again next year to that dry streambed where I met
you before. Come without fail, in the name of the Lord, and you shall see me
again as the Lord wishes.” He answered her, “I only wish it would be possible
for me to follow you from now on, and look always upon your holy face.
Fulfill an old man’s wish and take some of the food I have brought here.” As
soon as he said this, he showed her the basket he had with him. She touched
the lentils with her fingertips, took three of the lentil beans and brought them
to her mouth, saying that the grace of the Spirit was ample to preserve unde-
filed the essence of her soul. Having spoken those words, she said again to the
monk, “Pray [col. 3724] in the name of the Lord. Pray for me and remember
my wretchedness.” He touched the blessed woman’s feet and asked her with
tears in his eyes to pray for the Church, for the empire, and for him. He then
released her and took his departure sighing and lamenting, for he did not dare
to hold for long one who could not be held. She once more made the sign of
the cross over the Jordan, stepped upon the water and walked across exactly
as before. The monk returned <to his monastery> with joy and great fear,
blaming himself for not seeking to learn the name of the blessed woman. But
he hoped to be able to do so the following year.
37. When the year passed, he went again to the desert, doing everything
according to the custom <of the monastery>, and ran to meet that extraordi-
nary marvel. After he walked a long distance in the desert, he reached a point
where there were signs indicating that he had found the place he was looking
for. He looked carefully right and left, turning his gaze in every direction like
a most experienced hunter pursuing a most sweet prey. But as he did not see
anything moving anywhere, he began to shed copious tears, and raising his
63 The Lord’s Prayer; cf. Mt. 6:9, Lk. 11:2.
64 Cf. note 47 in Life of Matrona, above.
65 Lk. 2:29.
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91
eyes to heaven, he prayed, “Show me, my Lord, Thy inviolate treasure that
Thou hast hidden in this desert. Show me, I pray, the one who is an angel
incarnate, of whom this world is unworthy.” While he was saying this prayer,
he reached the place that had the form of a dry streambed, and saw the blessed
woman lying dead on its eastern slope, her hands folded in the proper manner
and her body lying in such a way that she was facing toward the east. He ran
up to her and bathed the feet of the blessed woman with his tears, for he did
not dare to touch any other part <of her body>.
38. After he wept for some time and recited psalms appropriate to the
occasion, he offered a funerary prayer and said to himself, “Is it proper to
bury the remains of the blessed woman? Would the blessed woman approve
this?” While he was saying these words, he saw some writing impressed on the
ground beside her head, where the following words had been written66: “Fa-
ther Zosimas, bury the body of the humble Mary in this place. Return dust to
dust,67 and pray always to the Lord for me. I died in the month of Pharmouthi,
according to the Egyptians (April, according to the Romans), on that very
night of the Passion of our Savior, after I received the holy Last Supper.”
When the monk read these words he was overjoyed, for he had learned the
name of the blessed woman. He realized that as soon as she had received the
divine sacrament at the <river> Jordan, she came immediately to this place,
where she died.68 In fact, the distance Zosimas had covered in twenty days of
laborious walking Mary had traversed in one hour, and had then departed
straightway to God.
39. Praising God while he drenched his body with tears, he thought to
himself, “It is now time, humble Zosimas, for you to fulfill her bidding. But
how will you dig a <burial> pit, you poor man, since you have no <tool> at
hand?” As soon as he had said this, he saw nearby a small piece of wood lying
on the ground. He picked it up and tried to start digging. But since the earth
was dry, it did not yield at all to the old man who was trying hard to dig,
drenched with sweat. So he heaved a great sigh from the depths of his spirit,
and lifting up his head he saw a huge lion standing beside the dead body of
66 Since Mary was illiterate (cf. Chap. 31), her writing of a message in the sand must
be viewed as miraculous.
67 Cf. Eccl. 3:20.
68 Thus her body had miraculously been preserved from corruption for an entire
year, as another sign of sanctity.
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the blessed woman, licking the soles of her feet. When he saw the beast, he
was terrified and trembled with fear, especially when he remembered Mary’s
words saying that she had never seen a wild beast. He made the sign of the
cross, trusting that the power of the <holy woman>, who was lying dead,
would keep him safe. The lion in turn began to fawn upon the monk, [col.
3725] thus not only greeting him with the movements of its body, but also
showing its intentions. Then Zosimas said to the lion, “Since, wild beast, that
great woman entrusted me with the burial of her dead body, and as I am an
old man and do not have the strength to dig a pit (for I do not have the proper
digging tool I need <for such work>), and since I cannot walk back such a
long distance to get a suitable tool, do what is necessary with your claws, so
that we may return to the earth the body of the blessed woman.” As soon as
he said these words, the lion dug with its front paws a pit deep enough for the
burial of her body.
40. Once more the monk bathed the blessed woman’s feet with his tears
and entreated her now even more to pray for all men. Then, with the lion in
attendance, he covered with earth her body, which was naked as before and
clad in nothing more than that torn cloak that Zosimas had thrown to her
with averted eyes and with which Mary had covered certain parts of her body.
Then they both departed, the lion withdrawing like a sheep into the innermost
part of the desert, while Zosimas returned <to the monastery> blessing and
praising Christ our God. When he came again to the cenobitic monastery, he
told the monks everything, without holding back anything of what he had
heard and seen. Indeed, he narrated in detail everything from the beginning,
so that all who heard the marvels of God were astonished and celebrated the
blessed woman’s memorial service with awe and affection. Moreover, John the
father superior found certain people <in the monastery> who were in need of
correction, so that even in this respect the blessed woman’s words did not
prove futile or fruitless. As for Zosimas, he died in that monastery when he
was almost a hundred years old.
41. The monks continued to pass on these events by word of mouth from
one generation to the other, presenting them as a model <of ascetic life>, to
benefit those who wish to listen. However, to this day they have never heard
that anyone else has set this story down in writing. <Thus> I have put down
in this written narrative what I had heard by word of mouth. Perhaps others,
too, have written the Life of the blessed <woman>, and probably in a more
imposing style than my own, even though nothing of this sort has ever come
S. M E
93
to my attention. Nevertheless, I wrote this story to the best of my ability, desir-
ing to prefer nothing but the truth. May God, Who rewards with great <gifts>
those who take refuge in Him, grant <me> as a reward the benefit of those
who read this story, and <may He grant it as well> to the one who commanded
that this work—I mean this narrative—be handed down in writing. And may
<God> deem <us> worthy of the state and position of this blessed Mary, the
subject of the story, along with all those individuals who ever pleased Him
through their contemplation and acts. Let us, too, therefore, give glory to
God, the universal King of ages, so that He may deem us worthy of mercy on
the day of judgment, in the name of Jesus Christ our Lord, to Whom belongs
all glory, honor, and reverence forever, together with His eternal Father and
the all-holy, benevolent, and life-giving Spirit, now and forever and to the ages
of ages. Amen.
* The Life of St Mary of Egypt
https://www.youtube.com/watch?v=GNQUBPH64sI
* Life of St Mary of Egypt
https://www.youtube.com/watch?v=UEENVQ2bMbo
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