The Life of Michael the Synkellos [BELFAST BYZANTINE TEXTS AND TRANSLATIONS. General editor: Dr ME, Mullett Business editor: Mrs Betty Robinson Text, Translation and Commentary Editorial board: Mr RLM Jordan by Mary B. Cunningham Profesor M). McGann Dra Wilton Advisory board: De M.J.Angold Profesor WAM, Bryer Professor J. Herrin ‘TITLES IN PREPARATION DTT 2: The XL Martyrs of Sebastea , BELFAST BYZANTINE TEXTS AND TRANSLATIONS, 1 [BBTT 4: Alexios 1 Komnenox TT BIT 5: Ubenin Pusu, Contaninpolis The Evergetis MonasteryFirst published in 1991 ‘by Refs Byratine Enierines ‘Deparment of Gesk Latin “The Queens University of Belt, B17 198 (© 1991 lf Byzantine Emeriss |All rights reserved. No part ofthis publication may be reproduced, ed tn revival sytem, of transmitted, im any form or by any trea, elecvnic, mechani, potocepying. recording or otherwise, ‘ithout the prior permission of the publisher. 150 085389 3601 SSN: 0360-9997 ris Litrary Cataloguing in Publication Data A calogu record for this book is srallable from the Bash Library Primed an bound ip Northern Ireland by "Te Universes Pree Contents toes Peace Forewoud Abevitions Chronology tootion “The Wisorel accuracy ofthe Life ‘The lonophie arguments coma inthe Lie ‘The herary form of the Life Michel the Syetlos a a monasic sin “Tye writings of Micha the Sytellon ais sil ‘The manvscrips Thetext fe of Micha the Syl: text a ransation os Bibliography Indexes Gener inde Index of Greck words Indes to biblical apd other quotations pe i aly ay wt mm as 1% 203Editor's Preface This is the first volume in a series of texis and translations which aims to publish the work of Belfast scholars and Belfast research projects and to provide a wide range of Byzantine texts for students, scholars and the wider public. It was the experience of our benefactress, Mrs Betty Robinson, while a student of Byzantine Studies at Queen's, which led her to propose that we provide new editions and translations with thorough introductions and commentaries at a reasonable cost. She has been no passive patroness but as Business Editor with an informed interest in Byzantium is actively involved in the project, we owe her a great deal. I also wish to thank the many who have advised and helped in the planning of the series. The editorial committee, Robert Jordan, Michael McGann and Anna Wilson, has shared all the labour; our advisory committee, Michael Angold, Anthony Bryer and Judith Herrin, has been extremely helpful. Francis and Sandra Cairns, Roy Wallis, Mairead McGlew and Carina Bourke gave me the benefit of their experience. Christine Robertson, Richard Corran and Charlotte Roueché (who brought King's to the rescue of Queen's) have been instrumental in its production. Anna Wilson has always been ready to help with questions of design, and Margaret Jordan has helped in innumerable ways. The board of Belfast Byzantine Enterprises has spent long hours in deliberation and the Arts Faculty Information Technology Users’ Committee at Queen's has lent support throughout. The main burden of the work has fallen on Mary Cunningham, who has done far more to assist the series than could be envisaged of an author. She has patiently allowed us to use her text as a guinea-pig and has worked steadily for its production. It is her book in more than one sense, Margaret Mullett General Editor, BBITTo my parents Foreword My work on the Life of St Michael the Synkellos began when I was an undergraduate at Harvard University. I presented a translation and commentary of the Life as a senior honours essay for the degree of B.A. in the Comparative Study of Religion in March 1977. In preparing the text at that time, I benefited greatly from the help of my supervisor, Professor 1. Sevéenko. After it had been examined, he read through the entire text with me and checked my translation. Professor Sev¢enko's part in the preparation of this publication lies further in his examination of the Greek text and suggested emendations, and in his contributions to the commentary, some of which emerged from a seminar devoted to the text in 1977-78 at Harvard University, ] also owe many thanks to Dr Jeffrey-Michael Featherstone who helped me with the translation of the text when we were both still undergraduates, and to Professor C. Mango, Dr A.M. Wilson, Professor J. Herrin and Professor M. McGann who all read through the manuscript at different stages and offered many helpful suggestions. I should like to express my gratitude to all of these scholars, while at the same time assuming responsibility for any errors which remain. | am grateful to the Patriarchal Institute for Patristic Studies in Thessalontke for providing me with a microfilm of Cod. Athon. Pantokrator 13 (1047) and to Mrs A. Palau who kindly lent me a microfilm of Cod. 33 of the Congregazione della Missione Urbana in Genoa, along with her notes on the manuscript. The Patriarchal Institute in Thessalonike and the National Library in Madrid generously gave permission to. , reproduce the photographs of miniatures in the Madrid Skylitzes and in the Lavra codices. I should also like to thank Dr Margaret Mullett and her committee at Queen's University, Belfast, for offering to publish the. . text as the first volume of a new series of translations of Byzantine texts. Mrs Betty Robinson is generously funding this project and in addition - is has offered many useful suggestions concerning the text. It is a great .- honour to be included in this series and to have experienced at first hand the warmth and enthusiasm of the ‘Byzantium in Belfast’ community as a whole. Finally, 1 should tike to thank Charlotte Roueché and King'segeof the University of London for helping to produce a camera- eady copy of the whole manuscript. My husband, Dr. Richard Corran, provided javahiable advice concerning the Macintosh computer and its sofware throughout the project. Without his help and support this publication would never have appeared in its present form. c n B.Cunningham Derby, England, 1990 Abbreviations AASS: Acta Sanctorum Bollandiana (Brussels, 1643-) AmHR: American Historical Review (New York, 1895-) AnalBoll: Analecta Bollandiana (Brussels, 1882-) B: Byzantion, revue internationale des études byzantines (Paris & Brussels, 1924-) b BHG: Bibliotheca Hagiographica Graeca, 3rd ed., ed. F-Halkin (Brussels, 1957); with Novum Auctarium (Brussels, 1984) BHL: Bibliotheca Hagiogiographica Latina, (Brussels, 1898-1901); Supplément (Brussels, 1957) BS: Byzantinosiavica (Prague, '929-) BZ: Byzantinische Zeitschrift (Leipzig & Munich, 1892-) CH: Church History (New York, 1932-) CSCO: Corpus Scriptorum Christianorum Orientalium (Beirut, Paris & Leipzig, 1903-) CSHB: Corpus Scriptorum Historiae Byzantinae, ed. B.G. Niebuhr et al. {Bonn, 1828-) DOP: Dumbarton Oaks Papers (Washington, D.C., 1941-) DOS: Dumbarton Oaks Studies (Washington, D.C. 1951-) DS: Dictionnaire de Spiritualité (Paris, 1932-) EHR: English Historical Review (London, 1886-) Ehrhard,Uberlieferung: A. Ehrhard,tUberlieferung und Bestand der. hagiographischen und homiletischen Literatur der griechischen Kirche von den Anféngen bis zum Ende des 16 Jahrhundert, 1-3, TU, 50-2 (Leipzig, 1937-52} EO: Echos d’Orient. revue bimestrielle d'histoire, de géagraphie et de liturgie orientales (Paris, Constantinople & Bucharest, 1898-1943) xif Die griechischen .christlichen Schriftsteller der ersten drej | Jabrhiinderte (Leipzig & Berlin, | 897-) = SL: ‘iiternational Journal of the Sociology of Language (The Hague, AS7S) TRATK: dzvestija Russkogo Archeologiceskogo Instituta y RKonstantinopole (Odessa & Sofia, 1896-1912) = JOB: Jahrbuch der Osterreichischen B yzantinisttk (Vienna, 1951) : FTS: Journal of Theological Studies (London, 1899.) © Lampe: G.W.H. Lampe, A Patristic Greek Lexicon (Oxford, 1961) = “Mansi: J.D. Mansi, Sacrorum Conciliorum nova et amplissima collectio '(Flotence & Venice, 1759-98) -MGH- Monumenta Germaniae Historica (Hanover, Berlin, etc., 1826- ) : : OCA: Orientalia Christiana Analecta (Rome, 1923-) OCP: Orientalia Christiana Periodica (Rome, 1935-) _PG: Patrologiae cursus completa, series graeca, ed. J.-P. Migne (Paris, 1857-66) PL: Patrologiae cursus completus, series latina, ed. J.-P. Migne (Paris, 1844-64) . RESEE: Revue des Etudes Sud-est Européennes (Bucharest, 1963-) “ROChr: Revue de l'Orient Chrétien (Paris, 1896-1936) -SbBayerAW: Sitzungsberichte der bayerischen Akademie der . Wissenschaften; philosophisch-philologische und historische Klasse “Munich, 1871-) : BC: Sources Chrétiennes (Paris, 1955-) oe Subsidia Hagiographica, ed. Société des Boilandistes (Brussels, synax Eecl.CP : Synaxarium Ecclesiae Constantinopolitanae, ed. H- Palchaye, Acta Sanctorum, Propylaeum Novembris (Brussels, 1902) TU: Texté and Untersuchungen zur Geschichte der altchristl Literatur (Leipzig-Berlin, 1882- ) VizVrem: Vizantijskij Vremmenik (St Petersburg, 1894.) xii ichen >Chronology : Michael the Synkeilos: aD 761: born in Jerusalem (chap. 1). 76a dedicated by his mother to the church of the Resurrection. “Appointed to the rank of reader (chap. 2). 786: aged 25. Michael's father dies and his mother and sisters enter a ‘convent in Jerusalem. Michael enters the /aura of St Sabas (chaps. 2-3), ' 798: ordained priest by the patriarch of Jerusalem (chap. 4). 800: Michael receives Theodore and Theophanes, aged twenty-five and twenty-two respectively, as disciples (chap. 5). “$09: dispute over the filiogue between the Greek and Latin monks in Jerusalem. Arab attacks on monasteries in Palestine (chap. 6). $11: appointed synkellos to the patriarch of Jerusalem. Moved io the monastery of the Spoudaei (chap. 5). 812: renewed Arab attacks. $12 or 813: Michael sets out for Constantinople and Rome, accompanied by his disciples Theodore, Theophanes and Job (chap. 8). 813: the four monks arrive in Constantinople during the reign of Michael I. They stay in the Chora monastery, delaying their journey to Rome for unknown reasons (chap. 9). 815: Leo V re-iniroduces iconoclasm. The four monks are interrogated, beaten and confined in the Phiale prison. They are bribed with offers of high ecclesiastical positions if they will accept iconoclasm, but they sefuse. Theodore and Theophanes are sent to a fortress at the mouth of ‘the Bosphoros and the Black Sea while Michael and Job remain in the . Phiale prison (chaps. 7-14). 620: at the accession of Michael [1, Michael the Synkellos and Job are sent to a monastery in Prousias or Prousa near Mt Olympos. Here ichael writes the encomium of St Dionysios the Areopagite and responds with other iconophiles (chap. 15). a five years after the accession of Theophilos (829-42). Michael and are brought back to Constantinople and confined in the Praetorlum ison, Here they are subjected to solitary confi vreatly from the difficult conditions (chap. 16). mipement. and! suffer 836: Theophilos transfers Michael from this prison and confines him elsewhere within the Praetorium where he is attended by the nun Euphrosyne. After Theodore and Theophanes are brought back to Constantinople, interrogated and finally tattooed, Michael writes them a consoling letter. During his years of confinement, he has also been able to communicate with other orthodox sympathisers, such as Stephen the asecretis and Kallonas the spatharios (chaps. 17-24). 843: the triumph of orthodoxy. Michael is appointed abbot of what remains of the monastery of Chora and synkellos to the new patriarch Methodios. Michael sets about restoring the monastery with Methodios' and the emperors’ help (chaps. 27-32). 4 January 846: Michael dies peacefully, aged eighty-six (chap. 38). Theodore and Theophanes Graptoi: 775: Theodore is born in 'the land of the Moabites’, on the eastern side of the Dead Sea (chap. 19). 778: his brother Theophanes is born. 800: the two brothers enter the aura of St Sabas and become disciples of Michael (chap. 5). 811: Theodore and Theophanes accompany Michael to the Spoudaei monastery in Jerusalem and are ordained priests (chap. 5). 812 or 813: they journey with Michael and another of his disciples, Job, to Constantinople where they stay at the monastery of Chora (chaps. 8- 9). 815: the monks are interrogated, beaten and imprisoned by Leo v (chaps. 10-2), 816: Theodore and Theophanes are sent to a fortress at the mouth of the. | : Bosphoros and the Black Sea. a 820: the brothers are allowed to return to Constantinople on the accession of Michael II, but are soon sent to the monastery of Sosthenios on the European side of the Bosphoros. - XV‘aecession’ of Theophilos. Theodore and Theophanes are interrogated once more and sent to the island of Aphousia, one of the Proconnesian islands west of the Kyzikos peninsula. : oy July 836: the brothers are summoned back to Constantinople and - confined i in the Praetorium prison (chap. 18). “ya July: Theodore and Theophanes are brought just after daybreak to ‘the Golden Triclinium for an audience with the emperor. The saints are oe questioned and beaten. After they are dismissed and are being led back to the Praetorium, someone is sent to recall them to the presence of the -emmperor, They are beaten again and dismissed only when they are ‘scarcely able to walk. And yet for the third time they are summoned back. Since the brothers are unable to return, the logothete of the course follows and questions them again. They arrive back at the prison after dark (chaps. 19-21). 18 July: Theodore and Theophanes are taken to the prefect of the city. He offers them freedom if they will accept communion from the aconoclasts. When they refuse he commands that their faces be tattooed with iambic verses composed by a man named Christodoulos. Theodore and Theophanes are banished again, probably to Apameia (Mudanya) in Bithynia (chaps. 22-4). . 27 December 841: Theodore dies in prison, aged sixty-six. 843: the triumph of orthodoxy. Theophanes is appointed metropolitan of Nicaea (chap. 29). Theodore's relics are conveyed to Chalcedon _ where a monastery in memory of the saint is founded. 11 October 845: Theophanes dies, aged sixty-seven (chap. 31). Introduction The Life of St Michael the Synkelios,! which concems the second period of iconoclasm (AD 815-843), describes this saint's defence of religious images and consequent persecution at the hands of the iconoclast emperors. The saint was born in Jerusalem in about 761 and spent the first half of his life engaged in spiritual training at the monastery of St Sabas. Several years after he was appointed synkellos, or assistant, to the patriarch of Jerusalem in 811, Michael was sent to Constantinople in company with his disciples Theodore, Theophanes and Job. There were two reasons for this journey, which probably occurred in 812 or 813 during the reign of Michael I. A dispute had arisen between the Greek and Frankish monks in Jerusalem over the clause ‘filioque' which the Latins were inserting in the Creed. Aliso, many of the Greek monasteries in Palestine had been devastated because of raids by the Arabs in 809 and 812. Michael the Synkellos and his disciples were . chosen by the patriarch to carry messages to the pope in Rome, seeking both his arbitration and material aid. The four monks broke their Journey in Constantinople and for some reason delayed their journey to Rome for several years. Thus they were in Constantinople when the emperor Leo V re-introduced iconoclasm in 815 and were thrown into prison for refusing to accept this policy. During the second period of iconoclasm the monks underwent various punishments and exiles under Leo V, Michael II and Theophilos. Because of the bizarre punishment which Theophilos chose to administer to the brothers, Theodore and Theophanes Graptoi are well known to all who are familiar with the history of second iconoclasm. Probably in 836 the emperor commanded that the faces of the two monks be tattooed 7 with iambic verses intended to ridicule them. After the death of. a ' The editio princ eps of the Life can be found in Th. Schmitt, 'Kahrie Déame’, JRAIK, . 11 (1906), 227-59. A Russian translation has been made by S.V. Poljakova, Visantijskie Legendy (Moscow, 1972), 114-39. oe ueINTRODUCTION Theophilos in 842 the holy icons were restored by his widow Theodora. he saints were released from prison and like many other iconophile -heraes were now honoured for their steadfast opposition to iconoclasm. - “Michael the Synkellios was appointed abbot of the monastery of Chora in Constantinople and synkeilos to the newly appointed patriarch Methodios. While his brother Theodore died too early to see the festoration of icons, Theophanes Grapios became bishop of Nicaea. In “-R4G Michael the Synkellos died peacefully, having restored the ~ @evastated monastery of Chora to its former glory and gained the devotion and reverence of his many disciples. ‘The Life of Michael] is an important document not only for students of Byzantine history, but for all those interested in the history of the Christian Church and its relations with the state. The veneration of religious images or icons, although not originally a feature of Christian -worship, gradually increased after the christianisation of the Roman empire, reaching its height in the sixth and seventh centuries.2, While some prominent churchmen opposed the growing cult of icons on the grounds that it represented idolatry, they received no official backing until 726, when the emperor Leo HI introduced an iconoclastic policy. The reasons for his decision are not fully known, but it is likely that he was motivated by political as well as religious considerations. Against the background of the Arab threat, natural disasters and other upheavals within the empire, Leo II] believed that he would win God's favour by suppressing what he regarded as idolatrous practices within the Church.* While Byzantine emperors had always played an important religious 2See E. Kitzinger, The Cult of Images in the Age before Iconoclasm’, DOP, 8 (1954). ~ 83-150; N. H. Baynes, ‘Idolatry and the Early Church’, Byzantine Studies and Other * £ssevs fLendon. 1960), 116-43: idem., ‘The Icons before Iconoclasm’, Harvard Theological Review, 4411931), 93-106. .# AJarge amount of secondary literature provides a number of theories concerning the geuses-of Iconoclasm in the Byzantine empire. See P.R.L. Brown, A Dark-Age Crisis: spects of the leonoclastic Controversy’, EHR, 346 (1973), 1-34. JF. Haldon, ‘Some “Jhemarke on the Background to the Iconoclast controversy’, BS, 38 (1977), 161-84: A. ar, Liconaclasme byztantin. Dossier archéologique (Paris, 1957}, 3. Gero, antine Iconoclasm during the Reien of Leo Il (CSCO, 346, Subs 41, Louvain, Vand most recently, R. Cormack, Writing in Gold (London, 1983), 95-140 and J. in, The Formation of Christendom (Oxford, 1987}, 307-43. INTRODUCTION role, in theory leading the Church as representatives of Christ on earth it was actually unusual for them to direct ecclesiastical policy. In the first period of iconoclasm, the opposition to Leo Hll's and Constantine y's iconoclastic policy was centred in the monasteries.* The opponents of iconoclasm saw no reason why emperors Should suppress what had become a common Sevetional PISeuee in the Church. From the safety of the monastery of St Sabas in Palestine, which was by that time under Arab rule, St John of Damascus wrote, ‘What right have emperors to style themselves law-givers in the Church’?'s In fact active persecution of iconophiles, and in particular of monks, does not seem to have started until the 760s, during the reign of Constantine V. The earliest recorded martyrdom is that of St Andreas Kalybites who was whipped to death in the hippodrome of St Mamas. The chronicler Theophanes tells us that Andreas, who was a monk at the monastery of Blachernai, had accused Constantine of impiety and compared him to the pagatt emperor Julian.6 The next martyrdom was that of St Stephen the Younger, who was the victim of an infuriated mob of iconoclasts on the streets of Constantinople. The Life of St Stephen the Younger, written by Stephen the Deacon in the early ninth century, served as a model for many other lives of saints of the same period.? After a brief interval following the restoration of icons by the empress Eirene and the council of Nicaea in 787, iconoclastic policies were re- introduced by Leo V in 815. The second period of iconoclasm, which lasted only until 843, differed in some ways from the first. Although the opposition to iconoclasm was more organised under the leadership of Theodore the Stoudite, the parties which supported and opposed the veneration of icons were not divided into specific camps. There ts 4 See S. Gero, Byzantine Iconoclasm during the Reign of Constantine V (CSCO, 384, Subs, $2, Louvain, 1977), 122-42; .P. Thomas, Private Religious Foundations ia the Byzantine Empire (DOS, 24, Washington, D.C., 1987), } 18-30, 5 John of Damascus, Orationes de sacris imaginibus, PG. 94, cals. 1296-7, ® Theophanes, Chronographia, ed, C. de Boor (Leipzig. 1883), E, 432. ALAM, Bryer and J. : 71. Sevéenko, ‘Hagiography of the Iconoclast Period’, eds. Vie © Stephani Herrin, Iconoclasm (Birmingham, 1977), 115-6. The text of the iunioris can be found in PG, 160, cols. 1067-186.“INTRODUCTION miber of: monasteries in Constantinople, including the endorse iconoclasm and on the other hand, that some e ‘secular clergy remained orthodox.§ Although the of iconophiles continued, it seems to have been less violent ad been: under Constantine V and it remained confined to inople and its immediate environs.? ! the impression from the Life of Michael as well as from ources that the emperors sought obedience from their iconophile pponents. more “than they cared about their actual acceptance of onociasm.'.Those who did not agree to communicate with the oclasts ‘were viewed as traitors as much as religious dissenters. This pecially clear-in the section of the Life of Michael which deals with térrogation of his two disciples Theodore and Theophanes by the for Theophilos (829-842). This incident is recorded in a number of sources besides the. Life of Michael, all of which depend on a letter possibly written by Theodore himself, which is transcribed in the metaphrastic Life of the saint.!’ According to Theodore's account, the emperor questioned his brother and himself in a series of audiences in the imperial palace. In the first of these interrogations the emperor did mot-even bring up the issue of iconoclasm. Instead he asked them about their place of origin and their reasons for coming to Constantinople.!? .qtis ¢lear that like Leo V, Theophilos felt threatened less by the ‘See Pa Alexander, The Patriarch Nicephorus of Constantinople (Oxford, 1958), 44. According to Theodore of Stoudios, most of the monasteries in Constantinople, cluding the Chora, accepted iconoclasm after 815. See Ep. 41, ed. A. Mai, Neve Patum Bibliotheca, VIL (Rome, 1871), 34. “Por background on the persecution of iconophiles during the first and second periods ‘of iconociasm, see PJ, Alexander, ‘Religious Persecution and Resistance in the Eighth and Ninth Centuries; Methods and Justification’, Speeudum, $2 (1977), 238-64. INTRODUCTION theological stance of his opponents than by their motives towards himself and his government. While the issue of iconoclasm receives the most emphasis in the Life of Michael, the hagiographer includes severat anecdotes which further interest to the text. At the beginning of the Life as he recounts the events which led up to the saints’ journey to Constantinople. the author describes a dispute over the inclusion of the filioque in the Creed. which arose between the Greek and the Frankish Benedictine monks in Palestine. As one of the earliest literary sources which deals with this dispute, the Life provides us with valuable evidence about how it first developed.') A second feature of the Life is a fairly lengthy passage describing the monastery of Chora in Constantinople and its condition in the ninth century after it had been allowed to decay under the iconoclasts. The author of our Life describes how Michael restored the monastery to its former glory with the help of the emperor Michael II! and his mother Theodora.'4 The Life of Michael the Syrkellos is anonymous and it is tempting to believe although impossible to prove that it was written not much more than a generation after the saint's death. It is likely that the author was a monk of the monastery of Chora since he devotes so much attention to the monastery in the final section of the Life. The passages which describe Michael's short period as abbot and his death at the monastery suggest the author's acquaintance with a still living tradition surrounding the saint. He claims that he obtained his information from the saints ‘Kinsmen, acquaintances, eating and living companions, and disciples. and in addition to these from associates of the tyrant, those who are aul alive."!3 Since the hagiographer is best informed about Michael's Possible subversive add . ’ eri, ‘Leane Hl ¢ ? On the importance of the Life as a source for these rei - ‘rata, 25 'll filioque". Echi del caso nell'agiografia’, Aivista di Cece roniane dei ss. Pietro (1971), 3-58; ‘Il simbolo epigrafico di s. Leone If nelle bast i, via cristiana, 45 (1969), © Paolo’, Miscellanea in onore di E. dosi IV, Rivista di archeo a ‘bolo romano’. Rivisia 191-222; "Leone e il “Filioque". Ancora un falso € lautentico sim di storia e letterarura, 6 (1970), 268-97. » an ssages describing 8 See below, chaps, 28 and 32, and commentary, note 4. Sa ete Hist half of the ‘Monastery appear in the Life of St Nicholas of stout a tenth century by a Stoudite monk, PG, 105, cols. 869. . oe . . ang etary. note 226. 15 Sep below, p. 128, lines 10-3. On this rhetorical fopos See commer= INTRODUCTION role in ‘Constantinople, it is not surprising that the Life contains torical inaccuracies regarding his early life, reasons for coming os tinopte before 815 and his disciples’ whereabouts during the ueo- V. Michael I and Theophilos. Such inaccuracies do not SSA ily suggest.a late date of composition for the Life. The fact that : author tefers to: Michael UI as ‘the great and orthedox ruler chael’ suggests that the emperor was still alive at the time he was tig: "The deliberate avoidance of the name of ‘a certain learned man was'clever at both speaking and listening’ (most probably John the marian, the iconoclast who advised Leo V and later became atriarch. under the emperor Theophilos) may suggest that he was still ing, but could also mean that our author had once been one of his lipporters or was on close terms with others who had been.'6 ” -Ineaddition to its historical interest, the Life of Michael the Synkellos epresents a fine example of a hagiography written in a ‘middle’ style.!7 ‘The author. displays no real literary pretensions but the Life is carefully ;Onstructed. in accordance with the rhetorical rules for an encomium.'s hus.we. are told the story of Michael's life according to the onventional ‘rubrics of ancestry, birth, education, achievements and finally death, all of which furnish proof of his sanctity. The greatest tress is placed on the saint's and his disciples’ persecution by the iE. won. Dobschiitz questions the early date of the Life of Michael in his study, ‘Methodius und die Studiten’, BZ, 18 (1909), 88, owing to its many chronological utacies.. 1. § ¢ other hand suggests the two arguments which E have A rthe.earlier date of the Life in his 'Hagiography’, note 19. Although intriguing, in the light of the iconoclasm embraced by the monastery of Chora between e ; he Grammarian’s name is in fact the less John's death is in any case unknown, it does the composition of the Life. Furthermore, the specifically by name later in the Life; see p. 102, linés 7-9. tember 867. Cue t e literature see R. Browning, ‘Greek pe erica. fos Tons Y' Sey 35 (1982). 49-68; I. Sevéenko, ‘Hagiography’, 9; § e in Byzant e', , = ; $981), 289.312. ¥ yeanline Prose’, JOB, 31/1 = XVI IniCong, if ¢ DA; Russell-and N.G. Wilson, Menander Rhetor (Oxford, 1981); L. Spen be SEH and IN. , , 2 1. gel, Gracci. 4 (Leipzig, 1854), 35-40; 109-12; III (Leipzig, 1856), 368.77 477. snyrewserionmmonennanronreno INTRODUCTION iconociasts; it is in this context that the hagiographer embarks oy most rhetorical apostrophes, praising the fortitude of the saints and vilifying their persecutors.'? As the author states in the first Paragraph, his purpose in writing the Life of Michael is to inspire other ‘lovers of God' to emulate the saint's way of life.29 This Statement is important because it reminds us of the devotional nature of the genre of the saint's life. Great emphasis is placed throughout on Michael's asceticism, both in the context of the monastery of St Sabas and during his period of imprisonment under the iconoclast emperors. It is this Spiritual ideal for which he is chiefly honoured although he also excelled as administrator and abbot. In the discussion which follows, we shall examine first the historical content and accuracy of the text. then its theological and literary qualities, and finally its particular vision of monastic spirituality in the early ninth century. y Als The Historical Accuracy of the Life The Life of Michael the Synkelles contains some chronological errors which suggest either that the hagiographer was not completely informed or that he adapted the story somewhat to fit his own polemical purposes. In the discussion which follows, we shall examine the chronology ol ine Life and thereby attempt to assess its value as an historical document.?! Various later texts written in honour of Michael the Synkellos. Theodore or Theophanes Graptos also provide us with accounts of ingse ‘a Struggles during the period of iconoclasm. These sources nels ee late ninth- or early tenth-century encomium of Theodore by Theophanes 9 See below, pp. 80-1 and 86-9. st for word with that 20 See below, p.44, lines 6-8. This preface corresponds ate is on Or regen Symeon the Metaphrast's Life of St John the Merciful, PG. lost are inspired by the now los ey ; . sage mmeon were mspired 0) " 3 the likelihood that both our hagiographer and Symecor commentary, note -- He of St John composed by Sophronios and John Moschos, see , ethe chronology of the 7) dn this discussion | am relying in part on the valuable study ene anty ROCHr, 6 ife by S. Vailhé in his ‘Saint Michel le Syncelle et les deny ey rahe Life. but used (1901), 313-32, 610-42. Vailhé did not have access 10 the ful ie oF Constantinople the partial edition by M M. Gedeon in his BoCavtvey EoptoAoy 899), 234-42. _“INTRODUCTION: 2 the Life of Theodore by Symeon the Metaphrast,?} the aphanes composed by Theodora Raoulaina Kantekouzena ee the thirteenth century,?4 a fourteenth-century Life of 1 atiributed. to Nikephoros Gregoras®5 and finally, the notices in naia and Synaxaria.6 All of these texts depend to some extent on other. Theophanes of Caesarea draws most of his information om the anonymous Life of Michael, which probably represents the liest work composed in the saint's honour. The metaphrastic Life of ol lore is in turn based largely on the encomium, condensing much of thetorical éloquence of that work into a more concise narrative.2?? In On to. the encomium however, the Metaphrast employs another important source, excerpts of which he quotes verbatim in his Life, namely: the letrer written by Theodore Graptos to John of Kyzikos, whichis accepted. by most scholars as authentic.28 Michael's hagioprapher uses this letter as well, scarcely altering the wording of Theodore's own account of the persecution which he and his brother experienced at the hands of the emperor Theophilos.29 The two later urces; the Life of Theophanes by Theodora Raoulaina and the Life of Michael attributed to Nikephoros Gregoras, both depend primarily on - anonymous Life of Michael. Neither of these Lives contributes any ther information to the story, instead omitting such details as place- é comium survives in one manuscript, the Oec.Patr.Chalcensis Mon. 88, fols. 2 DY ithas fecently been edited by J.-M. Featherstone in 'The Praise of Theadore by Theaphanes of Caesarea’, AnalBoll, 98 (1980), 93-150. 16, cols. 653-84, A Papadopoulos-Kerameus, ‘AvdAexta ‘lepoaod jig £ i st. Petersburg, 1897), 185-223. POsOeeessenns Fraiwohon as ; i -Kahrie-Dzame’, 260-79. See also R. Guilland, Essai sur Nicéphore A homme et Uoeuvre (Paris, 1926), 175-7: BHG, 1297. Eccl CP, cols. 324-6; 329-32; Menaea, Dec. 18. stone, "The Praise’, 97-103, 5 “Hagiography’, 119, note 44: Vailhé, Saint Michel le SynceHe', 623. BP. ‘$0-95 and commentary, notes 128-6], spr gga eM omen ens INTRODUCTION names and dates in accordance with the conventions of high-style rhetoric. Concerning the first half of Michael's life before his departure for Constantinople, his anonyMous hagiographer presents fairly accurate picture. The saint was born in Jerusalem in about 761 and at the age of three was dedicated by his mother to the clergy of the church of the Resurrection under the care of the patriarch of Jerusalem, After the death of his father in 786, Michael, having assisted his mother and we sisters to retire into a convent, entered the /aura of St Sabas. He remained there, living a solitary, contemplative life, until 811. when he was appointed synkellos to the patriarch Thomas and moved back to Jerusalem where he lived in the monastery of the Spoudaei. During the years which he spent at St Sabas, Michael was ordained to the priesthood and two years later received as disciples the brothers, Theodore and Theophanes. Michael was thus present during some of the disrupuons which beset the /aura of St Sabas at the turn of the century, including several attacks by Arabs, when twenty monks were massacred.“ The first problem in chronology encountered in the Life concerns the reasons for the departure of Michael, Theodore, Theophanes and another monk Job for Constantinople early in the ninth century. The hagiographer cites three reasons for this journey, which was originally planned as a delegation to Rome, stopping at Constantinople en route. The first of these concerns the addition of the filtoque clause into the Creed, about which the Greek and the Benedictine monks in Jerusaie had recently been disputing. According to the Life, Miche i Synkellos was chosen as a representative to be sent 0 Rome ” edi . might help the pope to suppress the misguided Franks 1 ths in The second reason for the journey had to do with the el en ° of a new tax on the churches of Jerusalem. As part of ms ie oval Rome, Michael was to inform the pope about this tax a= e assist the churches financially 2 Finally, the author cites t he cause for 30 See commentary, note 23. H See below, chap. 6. 2 See below, bid,INTRODUCTION ios had sent a letter to the patriarch of Jerusalem, seeking his aid traggle against the iconoclast emperor Leo V and his patriarch otos: Michael the Synkellos, in company with his disciples, the xeFs ‘Fheodore and Theophanes, and a monk from the Spoudaei ynastery’ named Job, was thus to set off fer Rome, stopping on his way ‘Constantinople to present a letter from the patriarch of Jerusalem to he emperor condemning his heretical views. ‘The first of the stated reasons for Michael's departure, that concerning the filioque, may indeed be a legitimate one. In 809 pope Leo Ill -tecéived letters from the patriarch of Jerusalem and from Benedictine inionks-on the Mount of Olives asserting that a monk named John from St Sabas-had publicly accused the Benedictines of heresy for their inclusion of the filiogue in the Creed. The Benedictine monks asked the pope to “communicate this incident to the emperor Charlemagne and to examine ‘the writings of the fathers in order to determine the correct wording of the Creed. After the council at Aix-la~-Chapelle in December 809, at _avhich Charlemagne approved the inclusion of the filiogue in the Creed, the pope convoked a synod in which he maintained a more conservative view..-The pope condemned the addition of the filiogue, while nevertheless accepting the procession of the Holy Spirit from both the father and the Son as a doctrine.34 Our hagiographer is thus correct in us statement that on considering these matters, the pope refused to Support the addition of the filioqgue in the Creed and discouraged the e¢ below, chap, 7. ‘Dom-B. Capelle, 'Le Pape Léon et le "“Filioque”', ed. L. Beauduin, L’éelise et glises, 1(Chevetogne, 1954), 309-22; E. Amann, L'époque carolingienne, eds. A. id MW. Martin, Histoire de église , VE (Paris, 1947), 173-84; J.N.D. Kelly, WChristian Creeds (London, 1960), 358-67; Herrin, The Formation of endom, 462-4, For the letter sent to Leo II] by the Benedictine monks on the | OF-Olives, see MGH, Epistolae, V, Epistalae karolini aevi, VW (Berlin, 1898), the. letter from Leo III to Charlemagne, ibid., 66-7: the proceedings of ene s. envoys and Leo HI in 810, see MGH, Legum sectio, UE, Coneifta, U, Hanover and Leipzig, | 906), 239-44, On the pope's erection of silver shields in & bearing inscriptions of the Creed in Greek and Latin, neither of which ai the filioque, see L. Duchesne, ed., Liber pontificalts, HW (Paris, 1955), 26 and jan, Opusculum XXXVHE contra errorem Graecorum de sancti, UPL, 145, col. 635D. See commentary, note 48. processione INTRODUCTION practice, which had already become widespread in the Frankish church. i is unlikely hewenet that the Pope would have sent to the patriarch of Jerusalem for assistance in enforcing this decision as the author would have us believe. It seems more likely in view of the pope's coneil attitude towards both parties that the patriarch of Jerusal Benedictines sent embassies to Rome of their own accord in an attempt to gain his support for their views. The hagiographer's error in Hig instance refiects his bias in favour of the Greek monks: it is natural that he should assign them a more active role in this controversy than they in fact played. The second reason which the hagiographer cites for the journey of Michael and his disciples to Rome concerns a tax which had been imposed on the churches of Jerusalem by the Muslims. 1 have found no other mention of this tax in either the Greek or the Arabic chronicles dealing with this period, but the chronicler Theophanes does mention the disruption caused by the civil war which followed the death of the Caliph Harun al-Rashid. In both 809 and 812 monasteries in Palestine. including that of St Sabas, were occupied and in some cases destroved. In 812 the conflict caused many monks to flee to Cyprus and from there to Constantinople where they were received hospitably by the empe ret Michael 1.35 Although our hagiographer does not mention this Arab invasion specifically, it is possible that the tax which he describes was in some way connected with it. It would be unusual for an appeal to the pope to be made on a matter such as this, but perhaps since me delegation was already on its way to settle the filfoque oe i Patriarch decided to seek his aid in connection with the tax as wr ws Whereas the issues of the filioque and the Arab attacks coul a s . . 1G oy. the third reason represent genuine reasons for Michael's journey. “™ ie Ginter Suggested in the Life presents chronological difficulties. x. sie States that the patriarch of Jerusalem received a letter trom : «oh fe Theodore of Stoudios, calling for his assistance 1 contending ant iconoclast doctrines of the emperor Leo V an in ne? the Theodotos.36 In his study of the Life of Michael, S. Vatlne P liOry em and the 38 The, gna doe Theophanes, Chronographia, ed. de Boor, 1. 484, 499. 36 See below, chap, 7.INTRODUCTION eats inaccuracy in this instance, pointing out that in May 814, date which is assigned in the Life for Michael's arrival in onstantinople: ‘Leo V had not yet revived iconoclasm, the patriarch ikephoros -had not yet been replaced by Theodotos, nor was Theodore Stoudios yet in exile.’ In fact there is positive proof that the saints ved in Constantinople even earlier than Michael's hagiographer aplies.. Jnrthe sections of Theodore Graptos' letter to John of Kyzikos ch Symeon the Metaphrast quotes in his Life of Theodore and which _paraphrased in our Life, the saint describes a conversation which took place shortly after one of the audiences with the emperor Theophilos. § the saints are being taken back to prison, a messenger from the emperor runs after them and asks, ‘Why did you rejoice at the death of “Leo and why, having taken refuge with him, did you refuse to embrace his faith?’ The two brothers answer, ‘We did not rejoice at the death of Leéo,.nor did we seek refuge with him...’ The messenger then says, 'What? Did. you. not come to Constantinople during the reign of Leo?’ ad ‘the. brothers. reply, ‘By no means. We arrived during the reign of 8: predecessor. If we accept the authenticity of this document, we must ‘conclude with Vailhé that the saints arrived in Constantinople in R12 or.813, during the reign of Michael I. The first two reasons given for:their departure from Palestine, that of the fillogwe and the Arab reat, make perfect sense in this context, since both occurred several ears before the revival of iconoclasm in 815. Once they had arrived in nstantinople, the saints did not continue immediately on their voyage tome and thus were still there when Leo V re-introduced iconoclasm. two. legitimate reasons for Michael and his disciples’ departure for nstantinople exist, why does his hagiographer state as a third cause the saints. intention to oppose the iconoclast policy of Leo V2? The answer s lies in the author's polemical stance in writing the Life. Since about to describe the saints' defence of the faith under the clast: emperors, it is natural to suggest that the saints undertook ; ‘Saint Michel le Syncelle’, 327-31, On Theodore of Stoudios’ exile after the ak ef iconoclasm, see commentary, note 59. 116, e0].676, 12 INTRODUCTION their fateful journey to Constantinople for this reason. The Encomi of Theodore Graptos and the metaphrastic Life reproduce this error both placing the saints' departure within the reign of Leo V9 fn exh of these texts, the authors stress the saints’ desire to defend ¢ the reason for their journey to Constantinople. Thus the true sequence of events surrounding this Journey must be as follows: The four monks departed from Palestine during the reign - Michael I for the two reasons mentioned first in the Life of Midhzel the dispute over the fi/ioque and the threat of the Arabs to Lhe monasterjes and churches of Jerusalem. Their final destination was Rome but they stopped in Constantinople, probably in order first to gain the assistance of the emperor. For some reason, perhaps the unexpected welcome which they received there, the saints remained in the imperial city 4° staying in the monastery of Chora which as our hagiographer suggests, was probably already a haven for Palestinian monks.’ When in 815 Leo V decided to re-introduce iconoclasm, the saints opposed him and were thrown into the Phiale prison. The journey to Rome was never completed since Michael and his companions remained either in prison or in exile throughout the reigns of Leo V, Michael I] and Theophilos. As Vailhé points out, it is unlikely that the letter from the patriarch of Jerusalem was read out in the first audience of the saints with the emperor.42 More probably this letter, if it indeed represents a genuine document, was sent several years after the re-introduction of iconoclasm in response to an appeal for help from the exiled Theodore of he icons as *° Featherstone, ‘The Praise’, 123-5: PG. 116, cols. 660-4. “9 Ina letter to Michael the Synkellos after his imprisonment, Theodore the Studite Writes, “AAA @ nae, GAAaA Gpynnévous duds nopeveotat, TUOYKEDEN fl Ops tod Kaipod gv GpKvow sumecsiv tay Tide xpatobvrovs (How, ane Were planning to go elsewhere, did the train of events force you to fall into the nets those who were ruling there?) Ep. 218, Lib, II, PG. 99, col. L641. 4 . See commentary, notes 4 and 81. 42 Vathe tae ag . Vailhé, ‘Saint Michel te Syncelle’, 613-4.“ GNTRODUCTION . ichael's hagiographer is probably correct however in hat during this initial period of imprisonment the emperor to bribe the saints with offers of high ecclesiastical positions. from other sources that in the spring of 816 Leo V used such 5 of persuasion on those who opposed his doctrines.44 When ael and his disciples refused to accept these bribes, they were parated and sentenced to long-term imprisonment. Our hagiographer is even less well informed about the movements of Graptoi brothers during the reigns of Leo V and his successors. ording to Symeon the Metaphrast, Theodore and Theophanes were rst éxiled not to the island of Aphousia, but to a fortress at the mouth of the Bosphoros and the Black Sea.*5 After the accession of Michael II, they were. allowed to retum to Constantinople, but soon after were sent to. the monastery of Sosthenios.46 When Michael died and Theophilos came to the throne, the brothers were interrogated once again and then exiled to the island of Aphousia.47 The author of the Life of Michael has _ Simplified this train of events by stating that Theodore and Theophanes ained on Aphousia from the time of Leo V onwards. The:statement that Michael and Job remained in the Phiale prison until Michael Il’s accession, on the other hand, appears to be correct. When y iconophile monks were released from prison by the new emperor, hael-and Job went to Bithynia to stay in a monastery in Prousias or 3 ‘Theodore wrote to the patriarch of Jerusalem from his place of exil i legge “ Sp. Boneta, in the Anatolic theme, in 817 or 818. The letter j bli in P 36 ie Vd sclenmmneatary, note 59. is published in PG, 99, cols. 1160-4. See See commentary, note 104, eee . accept the Metaphrast's detailed cette brothers’ movements between 815 and 836 as correct. The latter suggests may have been recorded in the sections of Theodore's letter which the : snot quote. See Featherstone, "The Praise’, 101, note 27. If this is the y ask why Michael's hagiographer, who also used the letter, was not aware ents during this period. In any case, it ailed account is the true one, while our orance, simplified the story. INTRODUCTION Prousa near Mt Olympos. It is interesting to note that th does not acknowledge the more lenient policy of Michael I] towards the opponents of iconoclasm. He states that Michael and Job were exiled 10 the Bithynian monastery "bound in chains’, implying that they merely exchanged one prison for another.4® The author also reveals however that Michael was free to correspond with other members of the iconophile community from this monastery, Perhaps his freedom of speech and movement was not quite so restricted as would have us believe. When Theophilos became emperor in 829 he did not immediately re- introduce the persecution of iconophile monks.*° Five years later however Michael and Job were recalled from their monastery and confined within the Praetorium prison. As for Theodore and Theophanes, Michael's hagiographer forgets to mention one more detail in their story. As we stated above, Symeon the Metaphrast relates that after summoning the brothers to Constantinople from the monastery of Sosthenios and interrogating them, Theophilos banished them to the island of Aphousia.*° In 836 the brothers were again brought to Constantinople and for the story of their subsequent audiences with the emperor and finally their tattooing with iambic verses, we have the remarkable account by Theodore himself, which is transmitted verbatim in the metaphrastic Life.5! The author of the Life of Michael relies on & hagiographer his hagiographer 48 See below, chap.15 and commentary, note [12. 49 See 1B. Bury, A History of the Eastern Roman Empire (London, 1912), 133-6. © PG, 116, col. 668C, *! There is some dispute in the sources about the year when ie Ben ik ae place. The letter, which appears in PG. 116, cols 672-80. a ae ‘meon the July, but does not state in which year. According to the C innate if ® bree were Logothete, the Encomiunt and the metaphrastic Life of the Theodore, the es tattooed after John the Grammarian became patriarch. 4 which makes no mention of John and places the incident in! son this point and have other words, 836. [see no reason to prefer the later accounts OF a Treadaold, thus adhered to $36 in this summary. Fora different pout oh rhele for the years "The Chronological Accuracy of the Chronicle of Symeon ihe . S alars helieve that 813-845), DOP, 33 (1979), 187-9. V. Grumel and most other ae 21 “Aptil §38, See John became patriarch on 2!) January 837, while 7 readgal d prefers ta waele, FO, 34 (1935) a _ . slaetee os acle’, EO. 34 193 * V. Grumel, ‘Chronologie des patriarches iconoclastes du [Xe st -6, Against these sources is Our Life, Tin the fourteenth indiction, in“this letter so closely itis likely that he actually had the document in front RRS GRE Crp enamine nt eb ney | Geoloiealdspte between te tbe Crap andthe emer” Michael's hagiographer follows Theodore’s letter in suggesting that | Minot no wor wee exchanged except forth emperors questions ‘Bon the brother place of birth and reasons Tor coming 10 “GonsaniopleTis secon nie tht fund in the later Encoiom ‘Geese ini unemboete inp. Ht sking that Teopios Sropatny ewards Toofre and Theopanes seems 10 sng 8 much {fees dara of em a riers fom hele seals oposon : ‘they were confined in the Practorium prison, where they received ‘consoling leters from Michael and from the future patriarch Methadios, ‘oth of whom were also imprisoned there.‘ On the movements of “Theodore and Theophanes from 836 until the restoration of icons in 43, the hagiographers once again difer in their accounts. According to Theodor’ encomiast and Symeon the Metaphrast, the saints were seatto Apaneia (Mudanya) in Bithynia where Theodore Graptos died in | December, 241. Michae'shagiograper onthe other hand implies that | they remained in the Pratorum prison and that Theodore lived to see | the end of iconaclasm, Once again 1 am inclined to accept the information provided by the two later authors rather than that of 7 excommentay. ses 12861, Feahentne, The Pri 13-4, See Bary Mistry, 18; noe, 13% Buy sugges that Topi resent owas eer ay have ee rhe ray the sya eer och he __Reshed ow he tee eae pacar. Sev he Enlai cao a ngeae deals agi ed na alan ato 9 stom oe iS) 20, Reni he arse _ anim ost con tannin solcamaensyo bea, NNN SHEN . Ah confine scot concing where Maton ws dang the eign of econo sac 0 aT Toe Pia, 15-6 P60 tRoDUuCTION Michels hagiographer; th paces of eile whic they mention see too Specific to have been invented? "Afer the triumph of orthodoxy in B83, Michal the Syntelts,along with other defenders ofthe faith, was released from prison and severed to favour. Michael's hagiographer sates that a this time the sit was acclaimed a5 a suitable candidate for th patriarchal throne" tie posible thatthe hegiographerexapgeats the inporance of hs hea in this instance, but that Michael was indecd held in high estem is eidet in is appointment as abbot ofthe monastery of Chota and synetos a the patriarch Methodios. Theophanes Grapror became metropolian of Nicaea, which suggests that he also had guined prominence by his ‘experiences during the iconoclast period." tn evaluating the historical accuracy of the Life of Michie the Synkelfs, iis posible to draw two conclusions. Fist itis evident that the hagiographer possesses accurate information about the main evens “Michae' life except forthe actus date of his aval in Consaniope Hee knows less about the activities of the brothers, Theodore and ‘Theophanes Graproi, especially in comparison with the Encomium and the metaphrastic Life of Theodore. Secondly, some of the hagiographe’s main erors, such as his account of the reasons for he seins departure from Palestine for Constantinople, sem from his ow Sie as an oihodos monk wring fer coe ha end ed his polemical purpose to suggest thatthe monks cane to Constantinople imonderto combat he ants here te aoe von he fact that they actually arved several years tore these polices bad been ceintroduced 5 Symeon Magister mentions another ince ding fo hispid whic oo) orutiurenetin aia eee Sioa me See below, ship. 25. Se commentary, te 197INTRODUCTION conophile Arguments Contained in the Life logical arguments in defence of icons which appear in the Life ael the Synkellos are at first glance no more sophisticated than those which are found in the majority of other hagiographies concerning 3 -onoclastic period. The lives of iconophile saints generally refute moclasm with the help of a few standard patristic arguments, ptural examples of God's approval of certain types of images, or the stence of miraculous icons such as those 'made without hands’ Cheirapoietai). On closer inspection however, the Life of Michael 1e Synkellos contains a more sophisticated style of polernic than at first ppears, While the doctrinal arguments which our author explicitly sets out are not complex, the Life in its very structure, language and use of scriptural quotations conveys in a subtle way aspects of the orthodox theology of images. In addition, by identifying his iconophile heroes with Christ and with the early Christian martyrs, the hagiographer i ideflines the importance of the iconoclast controversy in the history of the-struggle between the Church and the heretical movements which have repeatedly threatened it. he arguments in defence of icons are set out in two passages, once in € context of a letter purported to have been written by the patriarch of Tusalem to the emperor Leo V and once in an apostrophe addressed by fagiographer himself to the iconoclasts. In the letter, after a short s on the Incarnation of our Lord and His place in the holy uty, the nature of man as the image and likeness of God and Christ's ie as Saviour, the arguments used are mostly drawn from the nony of tradition.“’ The writer lists examples of legitimate icons, ing the prophets (this argument is drawn from St John of scUS: oration on the holy icons),*? the miraculous image which sent to Abgar, king of Edessa, and the icon of Christ and the mentary, note $8. INTRODUCTION Theotokes which was believed to have been painted by St Luke. In the second passage the hagiographer denounces the iconoclasts for comparing the icons of Christ, the Mother of God and the saints to idols of Apollo, Artemis and other false gods.64 In these passages the author succeeds in conveying the basic arguments against iconoclasm in a concise, almost formulaic manner, This is the political answer to iconoclasm: a doctrine which can be summed up in a few words and repeated even by the average person in the street. Hf we look beyond this, however, there emerges a deeper, more symbolic level in the Life of Michael which both reinforces these arguments and endows the text with a broader religious significance. The first and most striking feature on this level is the theme of the saints’ (that is, both Michael's and his disciples’) resemblance to Christ, which pervades the Life from the very beginning. This device is of course common to all saints’ lives, but it seems possible that in the context of iconophile polemic it acquires special meaning. At the interrogation of the Graptoi brothers by the emperor Theophilos, for example, the hagiographer writes, ‘What is more fitting and marvellous than this, that they were made equal to their Creator in contest? For just as my Christ was smitten in the face as He stood in the presence of Pilate, so His true servants rejoiced as their countenances were struck for His sake and for the sake of His icon.’6) After the two saints are tattooed with the iambic verses, they defiantly quote Matthew 25:40: ‘You will recognise all of these ietters in the countenance of Christ. for He said, "Inasmuch as ye have done it unto one of the least of these My brethren, ye have done rt unto "66 wwe the gospels remain the fundamental source of inspiration for nm Life of Michael, it is fascinating to perceive also the influence o 63 See commentary, notes 93 and 95. 54 See below, p. 80. 65 See below, p. 84, lines 12-5. 66 See below, p. 94, lines 21-3.INTRODUCTION texts and in particular, of the Book of Revelation. The ast emperors are described in colourful language as beasts who mble the father of all evil, the devil himself. Leo V is ‘the serpent ea and beast who bore the name of lion’ and ‘gnashes his teeth at nis /68. while Theophilos is ‘savage in ways and harsh in mind, hing forth Christ-hating anger and fury’ and ‘gnashes his teeth like 1.6 Whereas such imagery can be found in other lives concerning he iconoclast period and in the passions of earlier martyrs,’° our agiographer succeeds in tying it into his narrative in an original and striking way. The symbolism of Revelation can be used to describe not nly the heretical persecutors but also the heroes of the story. Michael § indirectly. identified with the archangel Michael, who defeats the ~stial kings in the apocalyptic books from Daniel to Revelation.’! The oF am very grateful to Dr.A.M. Wilson for pointing out to me the dependence of the Life on apocalyptic texts and in particular on the Book of Revelation. ce below, p. 62, line 3 and p. 68, lines 1-2. =O) See-below, p. 72, lines 20-1; p..78, line 24. For other examples of the final phrase, which appears as Acovtiaiov Bpdgac in the Life of Michael, cf. Passio Paphnutii, HG. 1419, AASS, Sept, VI, 68, n. 2; Passio s. Margaretae, BHL, 5308, AASS, Jul, 36,.1,16; Passio ss. XL martyrum, BHG, 1201, in QO. von Gebhardt, Acta martyrum électa (Berlin, 1902), 173. All of these examples are cited in Delehaye, op.cit., 246, Ae oes ote original source of the expression is scriptural. See Psalm 34:16 (35:16); ® On:the genre of epic passions, see H. Delehaye, Les passi ay “hers 2 es littéraires (Brussels, 1921), 226-315, ye, passions des martyrs et les Aichael, which means “general of God”...” below, p. 46, lines 5-6. The epithet peneral-.of God’ refers to the archangel Michael ih his military attributes, see eommentary, note 10. Apocalyptic writing developed during the period of the Jews’ £ 87-538 B.C.). It can be found first in the Book of Ezekiel and in Isaiah 40-55. alyptic writing appears in a fully developed form in the Book of Daniel 7-12, has avritten. during the greal persecution of 167-164 B.C. by Antiochus IV hanes, the Seleucid king of Antioch, Many of the apocryphal books of the Old ament are also much influenced by this tradition. In the New Testament, the yptic'style is used by Jesus (Mark 13} and in one of the finest ex 5 of - ae of Revelation. For further background, see R.H. ence fie a Oe ee reranuee of the Old Testament in English, \-Il (Oxford, 1913); el, Old Testament Apocalyptic: Hts Origin and Growth (London, 1952). oe Die continued to flourish in the late Roman and Byzantine periods, See hegiee a splat core Apocalyptic’, in EGyaptotipiov, Studien zur d RIG? Te oi cf 5 alten und neuen Testaments, fl (Gottingen, 1923), 141-73; ander, der, Lhe Oracle of Baalbek; The Tiburtine Sibyl in Greek Dress, (DOS, 10, 20 | | | | sonnets INTRODUCTION Graptoi brothers, on the other hand, represent the saints and martyrs in Revelation. The tattooing of iambic verses on their faces marks them out as the chosen ones, like the hundred and forty-four thousand who have the Father's name written on their foreheads (Rev. 14:1).7° After they are tattooed, Theodore and Theophanes cry, ‘Understand that when they have seen these letters, the cherubim will withdraw and the fiery sword, retreating before us, will yield entrance to paradise, revering these countenances which were so ignominiously engraved for the sake of their Lord...'73 The hagiographer draws further on the imagery of Revelation in a rhetorical apostrophe in the midst of his account of the saints’ punishment: ‘But because you were eager to persecute them, God Who judges righteously through His righteous wrath will hinder you from such an aim in order that the holy and exceedingly glorious city of God, the New Jerusalem, may not be deprived of such luminaries, but may place them around herself as an adornment, fixing them as all- precious stones in the diadem of the empire.'7 The use of the gospels and of the Book of Revelation performs two functions in the Life of Michael the Symkellos, First. it places the story of Michael and his disciples within the history of the Church and identifies their struggles with the early persecutions. The eschatological dimensions of their experience are thus revealed: like Christ and the early martyrs, these saints through their sufferings transcend this world and will be resurrected in glory on the final day. Secondly, however, and purely in the context of the iconoclastic controversy. Me conveys much about the saints’ role as living isons of Christ. ile historians have recently placed much emphasis on the iconoclasts ‘ethical’ theory of images, that is, the doctrine that holy men are me icons of Christ, they have sometimes neglected to point out that this Sources’. AMHR, 73 (1968), Washington, 1967); ‘Medieval Apocalypses as Historical es-London, £985). a ve arkeley- | 997-1018; The Byzantine Apocalyptic T radition (Berkeley-Los Ange 72 see below, p. 88, lines 12-5 and 94, lines 15-8. ®B See below, p. 94, lines 15-8. 74 See below, p. 88, lines 15-20.“INTRODUCTION no. less important to the iconophiles.?> If we look at the shael the Syxkellos as a whole, it is this point which the er strives above ali to convey. He first demonstrates ad his-disciples’ likeness to Christ in their conduct and then ww they avere persecuted on behalf of Christ and His icon, wael thé Synkellos writes to Theodore and Theophanes after their rdeal in the following words: T praise “above measure and embrace the breasts and backs hich were sprinkled with blood on account of the divine and saving blood which flowed on our behalf from the fe-giving side which was pierced with a lance. I salute hose honourable and most beloved countenances which are marked with letters on behalf of the sacred image of Christ,.1 caress the living icons and forms which were pricked with iron and blackened on behalf of the erected and: painted icon and form of my Redeemer and Saviour.76 n the conduct and suffering of an iconophile saint, various strands of the hodox theology of images overlap and intertwine. Not only the rial, but also the living icons of Christ, His true saints, are crated. Just as honour passes from an image to its prototype, 50 oes dishonour, and the hagiographer emphasises again and again that the ges. committed by the iconoclasts were outrages against the Saviour nself. In this way the orthodox resistance to iconoclasm is placed not rithin a wider historical, but also a theological context. As the at theologian John of Damascus stated in the previous century: For the saints are the Lord's army... if [they] are heirs of od and.co-heirs with Christ, they will also share in the divine glory and dominion. If they have partaken of Arist's sufferings, and are His friends, shall they not receive a share of glory from the Church on earth?,,. I .¥, Anastos, "The Ethical Theory of Images F i clasts’ OS4),151-60; PJ. Alexander, ‘The eon fc Cannel of sessaneans oe : lasti i Sophie finition (Horos)’, DOP, 7 (1953), 37-66. UNCl OF St Sophia (815) ‘sp. 96, lines 19-26. 22 Senn nny PhP er ere INTRODUCTION bow before the images of Christ, the incarnate God: of our Lady, the Theotokos and Mother of the Son of God: and of the saints, who are God's friends. In struggling against evil they have shed their blood; they have imitated Christ Who shed his blood for them by shedding their blood for Him. I make a written record of the prowess and sufferings of those who have walked in His footsteps, that I may be sanctified and be set on fire to imitate them zealously...77 While Theodore of Stoudios has less to say on the iconic qualities of saints,’* the Life of Michael the Synkefloy along with other representatives of its genre suggests the centrality of this idea to iconophile thought. It is possible that because these lives were written after the triumph of orthodoxy when the finer points of iconoclast theology had already faded from peoples’ minds, the significance of the saints who defended the icons and their role as images of Christ could again be fully appreciated. In fact it is unlikely that the iconoclasts ever possessed sole claim to the ‘ethical’ theory of images. Indeed this concept seems more consistent with the iconophile attitude to images. the body and the material world than it is with what we know of iconoclast theology. The Literary Form of the Life As a literary work, the Life of Michael the Synkellos follows a traditional form which is based on the rules for the pagan encomium or the BaoiAiKds Adyos.” The first Christian saints’ lives and encomia to . : a aidedae 77 PG. 94, col. 1282. Translated by D. Anderson, St /ehn of Dan Oe cas Images (New York. 1980), 28-9 dL 24), 1 would like to thank the St Viadtm . Press for allowing me to reprint this translation here. i -hos, PG. 9%, cots. 327-436. 78 Theodore of Stoudios, Antirrhetici adversus ieonemat ia ati she arin The writings of the patriarch Nikephoros, which sull a ies es ee more on the veneration of saints, See kK. Parry. re oe ; eS NORD), 164-8 Nicephorus on Image-making as a Christian sat cB OCaml, The Alexander, The Patriarch Nicephorus of Cone ‘ Ecclesiology of St. Nicephorus ¢ ( 758-828) (Rome, 2). ions des martyrs, 183-235. 79 See above, note 10; H. Delehaye, Les passions des martyrs,“INTRODUCTION ot including Athanasius' Life of St. Anthony,8® and ignzus' funeral: orations,®! served as models for the later this-reason, we find many examples of borrowings between hies. “Topoi, or rhetorical commonplaces, often reappear in works. In fact the very elements which modern scholars times discard as lacking originality are those which conveyed the ost ineaning to the Byzantines.?? Like an icon, a saint's life must tain recognizable features which reveal the sanctity of its subject.%3 Most. hagiographical topoi. in order to illustrate the holiness of the aint, underline his or her resemblance to Christ. In the Life of Michael 3 is immediately evident as we read the account of the saint's birth and ipl ringing. The hagiographer compares Michael's conception to that of Sanwel. Samuel's mother Anna was sterile until she prayed unceasingly to God for a male child (I Kings 1: 1-20 LXX).84 This pox, which appears in a number of other saints' lives and encomia, “have evoked for the Byzantines the story of Anna's namesake, the ‘mother ofthe Virgin Mary and by implication the miraculous conception of Christ Himself. The canticle of Anna (I Kings 2: 1-10) PG.26, cols, 835-976; J. List, ‘Das Antoniosleben des hl. Athanasius d. Gr. Eine Frarhistotische Studie zu den Anfiingen der byzantinischen Hagiographie’, Texte und mschungen zur byzantinisch-neugriechischen Philolagie, H (Athens, 1930). Bory of Nazianzus wrote funeral orations on his father, his brother Caesarius and the Great, among others. These are published in PG, 35 and 36. Translations of these texts canbe found in H. Wace and P. Schaff, A Select Library of Nicene ‘Nicene Fathers of the Christian Church, VI (Oxford-New York, 1894), € traditional approach towards hagiography has been to distegard commonplaces on the elements which may be historically true. See for example, F. 2 iographie byzantine au service de Phistoire', XHZ International Congress 10; H. Delehaye, Les légendes hagiographiques r ‘ € approach is suggested by E, Patlagean in her eraphie byzantine et histoire sociale’, Annales ESC, 23 (Paris, 1968), that it recognises the importance of the overall form and similarity: berween the lives of saints and icons was recopnised by St John of nascus. See his Orationes oe y de sacris imaginibus, PG, 94, col 1248. 24 i i i INTRODUCTION was sung at Christmas in the orthodox church by the ninth or tenth centuries, which suggests its early association with Christ.8¢ The language used to describe Michael's education and monastic training is likewise derived from the gospel accounts of Christ's childhood. Like Christ, ‘the boy increased in stature and in knowledge before God’ (Luke 2:52). The subjects which Michael Studies, grammar, thetoric, philosophy, poetry and astronomy, represent five of the seven liberal arts (fF poetry corresponds to music).87 Whereas this listing of the subjects studied is a common topos in Byzantine hagiography. it varies enough in individual lives to suggest that hagiographers were approaching as near as possible to the truth.* The underlying point of the ropes however is again to compare the saint with Christ. Although Luke does not suggest that Christ was educated in pagan letters and philosophy, he does describe His learned discussions with the doctors in the temple, which amazed His parents (Luke 2: 46-8). Michael again imitates Christ when after the death of his father he sells all i moveable possessions and landed property and enters the /aura of St Sabas.8° This taking up of the ascetic way, inspired by Jesus’ commands to His disciples in Matthew 10: 5-42 and 16: 24, appears in countless other lives of saints, beginning with Athanasius’ Life of St Anthony.” In the next section of the Life, the hagiographer emphasizes the monastic role of the saint. Emulating his illustrious predecessors in he Nativity of ; / = 4 2), 86 J. Mateos, ed. and tr., Le typicon de la grande église, 1 (OCA, 165, Rome, 1962) 154-5, 87 See below, chap. 2. -ainte in this period, see P, Lemeric, 88 For a summary of the subjects studied by other a“ are a ae ‘Schooling Le premier humanisme byzantin (Paris, 1971}, 100- and Herrin, 91-2. The tapos in the Iconoclast Centuries’, /conoclasm, eds. Boe a Navianaus in his In lauder appears first however in much earlier works. Gregory ae 1}, philosophy, astronomy, Basilii, for example, lists rhetoric, grammar (and poetry}. P arithmetic and medicine, PG, 36, col. 528. 89 See below, chap. 3. are? sii thovil PUTATOV, TES OL HE °° Athanasius, Vita s. Antonii, PG, 26, pol Ae GRdatoACL Rava KaTAAMdVTES HeoAobOnoaV TeINTRODUCTION Euthymios and St Sabas, he is ultimately allowed to into’a solitary cell in order to hold private conversation with me time.later,-Michael achieves the status of a spiritual father in adi tion of the earlier desert fathers. Theophanes and Theodore be trained by him in the monastic way of life; it is interesting lichael teaches them grammar, philosophy and the composition of in-addition to the art of prayer.?' This part of the Life, dealing i¢ inonastic training of Michael and his disciples, is clearly based ‘on the accounts found in earlier lives of ascetic saints. The biographer es the spiritual training of the monks who have as their goal olitary contemplation and tranquillity (hesychia).92 It is somewhat rprising to find in this context the emphasis on both Michael's and his sciples’ education in the liberal arts, as well as their continued contact ith-the patriarch of Jerusalem. It is possible that in view of the saints’ hanged roles somewhat later, the hagiographer wishes to point out their fitness not-only for the monastic, but also for the pastoral way of life. Whereas the first section of the Life thus stresses the monastic and ascetic roles: of the saints, the character of the text changes once they ve arrived in Constantinople. The Life no longer follows the onventional form of the monastic dios, but is rather inspired by the epic’ passions of the early Christian martyrs. On examining this cr on of the Life in detail, however, it becomes clear that while it Shares: many ‘conventional topoi with these mainly fictional passions, it rst ai i below, chap. 5. amples of saints’ lives which describe the ascetic training of t Skythopolis, Vitae ss. Euthymii et Sabae, ed. E. Schwartz (TU, 49, 2, Leipzig, 227), 5-200-as well as many others. It is important to remember that physical Apcett mn, called praktike by Evagrios, leads to physike, or natural contemplation, and heolozia, knowledge of God Himself. It was never Practised by monks as an self See-as an introduction to the subject of mysticism in the eastern monastic Christian Mystical Tradition (Oxford, 1981), heir subjects include ente which Delehaye calls ‘epic’ passions differ from th iy tnclude.an account of their heroes’ birth and upbringing. Instead these texts AS On the scenes of interrogation and martyrdom, which they often elaborate ly. Avis likely that one of the apocryphal books of the Old Testament. the ‘of Maccabees, had an important influence on the genre. See Delehaye, Les dex martyrs, 31445: Charles, The Apocrypha, 653-5, Ne Monastic bios in that | INTRODUCTION also remains faithful to the probably truthful account of contained in Theodore Graptos' letter to the bishop of Kyzikos. It is striking that in the passages describing Leo V's and Theophilos’ interrogations of Michael and his disciples, the hagiographer does not record lengthy dialogues on the subject of icons. This contrasts with the accounts of other saints’ encounters with emperors during the iconoclast period. According to Stephen the Deacon, St Stephen the Younger, when eventually summoned to the presence of Constantine V, debated with him at length about the sanctity of icons.?+ Such dialogues. which would normally be on the subject of Christianity versus paganism, feature prominently in the passions written from the fourth century onwards to commemorate the struggles of the early Christian martyrs. To take one example, the pre-metaphrastic Passion of St Eustratios and his companions contains a long discussion between Eustratios and his interrogator, the governor Agrikolaos. In this audience. the saint displays his knowledge not only of Christian teachings, but also of the pagan philosophers.*5 In contrast, the dialogues between the Graproi brothers and the emperor Theophilos described in Theodore's letter and in our Life are short and to the point.°6 One aspect of the latter text which might seem.to have been influenced by the epic passions. bul which also appears in Theodore’s letter. is the series of interrogations io which the two brothers are subjected. This is a classic fopes in passions of martyrs which serves to build up the suspense and to provide further these events 4 See Vita s. Stephani iunioris, PG, 100, cols. 1156-60. alliouen 0 Oe biography of the martyr Andreas Kalybites, Theophanes suggests he smperors Valens with Constantine V and accused him of impiety and of resembling the emperors and Julian. Theophanes, Chronographia ,1, 432. se describedt in cols. 489- °5 PG, 116, cols. 468-505, The audience with the emperor ee il in the 500. Although the passio was included in the metaphrasti¢ : vored e a number of pre- late tenth to early eleventh centuries, it has also been Te anise pl See F, Halkin, metaphrastic menologia and in a fragment of Sanne ae el ses compagnons’, ‘L’éptlogue d'Eusthe de Sebastée i ta passion de s. aS te neem: AnalBoll, 88 (1970), 279; Ehthard, Uberlieferng 1, 509-32, 112, . ateful to Dr J. Herrin °6 See delow, chaps. 19 and 21; PG, 116, cols. 672-80. : ans aaa the inials of St for suggesting another close parallel to these short te acaunts of the interrogation Maximos Confessor in the mid-seventh century. eae je Confesseur’, Revie are discussed in J.M. Garrigues, ‘Le martyre de 5. Maw thomiste, 76 (1976), 410-52.edlogical discuission.2” In the Life of Michael and in the Second summons of: the. saints underlines the ohilos.. The brothérs are beaten again until ‘their blood am: of ‘a river... stained the whole floor.’8 It is not ; why after ‘leaving the Chrysotriklinos Theodore and re again pursued and questioned, this time by the logothete 2 Tf this account is true, it may indicate the emperor's ent at the obstinacy of the saints and his desire to break their fore administering. his bizarre punishment. e ‘Jast part of the Life, when Theophilos has died and orthodoxy is red: ‘thehagiographer renews his emphasis on the monastic and ral rolés of Michael and his disciples. Here the sanctity of the revealed in a number of ways, but most of all in their care for spiritual flocks entrusted to them, whether monastic or lay. Michael s an active part in restoring the monastery of Chora to its former perity. He seeks the aid not only of the patriarch Methodios, but also tronage: of the emperor Michael [I] and his mother Theodora. hanes. likewise, as bishop of Nicaea, having ‘guided his spiritual ock im an-orthodox manner for four years and bome ripe fruits for d... stored up within the haven of the heavenly kingdom the blessed f those who had been saved by him and by his all-wise his ‘section. of the Life, Michael's biographer is able to draw not on the:vitae of monastic saints for inspiration, but also on those of and -patriarchs.100 The treatment of holy men is in fact similar two. genres, since ascetics like Theodore of Sykeon and even the yA Wea een, PG. 86, cols, 2273-6 (a translation and -M. Wilson and A, ron will so in this series); Vita s ©, De Boor, Nicephori archiepiscopi CP aicacn Doh noriea eeigele. my knowledge no Study has episcopal and ascetic saints 28 4 1 INTRODUCTION stylite saints generally play an active pastoral role in their tater years, 10} Nevertheless, the stress on both Michael's and Theophanes’ responsibility towards their monastic or lay communities js striking here. We gain the impression that it is this aspect of the saints’ mission which is nine vividly remembered in their separate communities and which perhaps inspired the hagiographer to undertake the composition of the Life. The biographer provides an extended description of the events leading up to Michael's death, beginning with a vision and continuing with his visit to the patriarch and emperors, his return to the monastery and his prayers and sermon to the monks.!°2 All of these elements serve not only to emphasize Michael's sanctity and the extent to which he will be missed, but also lend dignity and grandeur to his death. The description of Michael's disciples coming to meet him with candles and incense and of ihe saint's prayers at the tombs of holy people buried in the monastery is a vivid one. Finally when Michael dies, a miracle occurs, offering absolute proof of his holiness.'% The structure of the Life of Michael the Syikellas ts thus a composite one. Beginning as a monastic bios, laying stress on the spiritual development of the saint, the work moves on to adopt the form of an epic passion as it relates the story of his and his disciples’ persecution, finally reverting to the conventional treatment of a monastic or episcopal saint's final years and death. While most of the Life is written in a straightforward narrative style, the hagiographer breaks out occasionally into more high-flown rhetorical apostrophes. Two such passages greur in the context of the saint's persecution by the emperor Theophilos. Directing a series of rhetorical questions concerning the nature of the persecution and the theology of icons at Theophilos, the nae employs language and imagery drawn from the scriptures. ag f 2 ssels, 1923): Ad. 191 See H. Delehaye, Les saints stylites (SubsHag 5 eae i ae Festugiére,Vie de Théodore de Sykéon, Ll (SubsHag, 48, BIISSE™ Oot ag. was in fact ordained bishop, but later resigned the office. Ibid, chaps. 36 2 '2 See below, chaps. 33-7. *% "3 See below, chap. 39, See commentary, note 227, '™ See below, chaps. 18 and 20.“ENTRODUCTION ° f the text is apparent throughout, but it is also clearly nstruct its Audience both morally and spiritually. Michael the Synkellos as a Monastic Saint ife-of Michael the Synkellos provides much information not only i Iconoclasm, but also about monasticism in the late eighth to the \inth-centuries. The ascetic life which Michael undertakes at the a Of St Sabas belongs to the tradition of the early desert fathers. the saint's chief aim at this stage is to embark on the way of life of a dlitary Ascetic, living in a cell for the purpose of contemplation and ivate conversation with God.!05 Much later, when he becomes abbot 'the. monastery of Chora, the hagiographer implies that Michael is no onger leading the life of a contemplative, but is actively administering is community's spiritual and physical needs. This change in lichael's monastic role parallels that of many other Byzantine saints ho: moved, “often reluctantly, from a life of solitude to one of responsibility and leadership. The founders of monasticism in Palestine, ; | Euthymios and St Sabas for example, experienced a similar transition they had acquired. circles of disciples and were forced to found Onasteries to house them.19% Michael the Synke/los' monastic life ever-differs in some ways from those of the early desert fathers, flecting. developments in institutional monasticism which had taken lace in the intervening centuries. e beginning of the Life, we are given a clear and detailed account etic-exercises which Michael practised at the /aura of St Sabas. aint observed a continuous fast of unsalted vegetables, eating bread yon Saturdays, Sundays and feast-days; in addition, he undertook all- -Vigils and other difficult feats.107 His goal in performing these acts | Prove 10 his abbot that he was worthy of entering into an even See below, chap. 3. sau @ City (Oxford, 1966), 82-122: Vitae s Euthynui et s below, chap, 3, 30 oe INTRODUCTION more demanding, solitary style of spiritual life. In spite of its Origins 4 foundation for hermits to live in close proximity while maint lives of solitary prayer, ue aa ents Sabas appears to have evolved into 4 coenabitic monastic community by the ninth century 88 7 transformation is certainly implied in this section of our Life, Michael's request lo Matha into a cell is granted only after eighteen years of communal life. Nevertheless it appears that the ideal of the solitary life remained at the monastery in theory, if not always in practice. The abbot complied with Michael's request, recognizing with him the value of complete withdrawal, This section of the Life of Michael raises interesting questions about the nature of coenobitic monastic life in this period. To judge by contemporary lives of saints, it was not uncommon for solitary ascetics to live within coerobia, not only in Palestine but also in Asia Minor. However it is unclear to what extent the solitary contemplative life was combined with the life of communal worship. Did monks like Michael cut themselves off entirely from their communities and if so. what was their spiritual effect on those communities? As we have seen. even when hving in his cell Michael remained under the authority of his abbot, When Theodore and Theophanes presented themselves to him as disciples, Michael went to the abbot to request permission to train ihem,!0 The biographer does not state how often Michael and his ovo disciples joined in the liturgical worship of the monastery as a whole. but one assumes that they followed the traditional procedure of the laura, rejoining the rest of the community on Saturdays and Sundays." On week-days, the hagiographer states that Michael and his disciples as aiming ATS since evidently . s eanynaenes pyzantiges du 108 See Dp. Papachryssanthou, ‘La vie monastique dans les campagnes byz Vile au Xe siécles’, B, 43 (1973), 166-73, 179. q vila dei monaci di 109 4; : qo - ante materiale dell = Ibid., 165-6: see also V. Corbo, ‘Liambiente materiale +3, Rome, 1958), alestina nel periode bizantino’, ff monachesmo orientale (OC 245, 249, 0 See below, chap, 5. ine. Phe sere a i ws serine see Chitty. The Peser . On the history of the aura as an institution in Palestine. see Chitty "¥. 13-6, 82-6, 105-18. Also see commentary, note 22.“INTRODUCTION aged in'singing the daily offices and in lessons in rhetoric and n Michael was fifty years old, he was appointed synkellos, or ony. assistant, to the patriarch of Jerusalem. The reasons for this gintment are not entirely clear, but Michael's hagiographer suggests i-was. due to his distinction not only in asceticism, but also in arning andjlineage.!'2 The patriarch's choice of Michael and his iples as envoys to the pope offered them a further opportunity for dening their horizons. Caught in Constantinople at the beginning of second iconoclasm, the saints then assumed the role of confessors and nattyrs. “This in fact led them back to a life much closer to that which had left at the laura of St Sabas. Twenty-eight years of solitary iiprisonment or exile under the iconoclasts followed; the hardships vhich they endured resulted in an even greater prestige as holy figures than ‘before. In the final section of the Life, Michael assumes once again a more active, administrative role. Like many other iconophile monks who - suffered during the period of iconoclasm, Michael played a part in the storation of the church after the triumph of orthodoxy in 843. He was made abbot of the monastery of Chora and synkelios to the newly % pointed patriarch Methodios, who was also of monastic background \d:-a:former victim of the iconoclasts. The hagiographer describes how Michael went about obtaining imperial aid for the monastery and estoring it to its former prosperity. Furthermore, he taught and j ed. not only his own flock but also laymen and clerics in nstantinople: ‘... his virtuous way of life shone like a star, so that almost_all of those belonging to the palace and to the catholic church ami to him for the sake of his prayer and for the benefit of his all-wise 1 a . se passages, besides telling us much about the part which ophile monks like Michael played after the restoraton of icons, also : ow chap. 5; it was in fact not uncommon for Palestinian monks to become nor. io assume active roles within the patriarchate. The patriarch Elias (494-516) xarpie.. See-commentary below, note 43. ow, p. 116, line 26-9. 32 srl, a onsen naga iceman INTRODUCTION contain some information about monasticism as an institution in this period. It is interesting to note for example Michael's init seeking the aid of the emperor after he became abbot of the monastery of Chora. The exchange of prayers for material aid represented 4 return to the traditional relationship between emperors and holy men or monasteries before the introduction of iconoclasm, [1 is likely that holy figures like Michael the Synkellos who had acquired distinction through their sufferings under the iconociasts not only offered spiritual support, put also gave practical advice to the orthodox emperors, Michael Hil and his mother Theodora. While Michael was thus actively administering to his community's needs at the end of his life, we are left in some doubt about the nature of his own spiritual life. The biographer states that after the vision which informed Michael of his approaching death, the saint commanded that the sounding-board (semantron) be struck and the monks summoned for Mattins. This caused surprise within the community, as if Michael had not been in the habit of performing the daily offices in the company of the monks.!!4 It is possible that in spite of his active role as abbot. Michael was nevertheless accustomed to pray privately in his cell. This could have been due either to his level of training as a solitary ascetic or simply to the fact that as an infirm octogenarian he had been forced to reduce the hours which he spent in communal worship. Unfortunately, since the biographer does not state in what way the sounding of the gong was contrary to custom, it is impossible to draw any definite conclusions. What emerges most clearly in the final section of the Life is the extent to which Michael was venerated by his disciples and the importance of his role as spiritual father. As abbot, Michael was entrusted veut hs care of the entire community and it was he who would ultimately be alive in i afyse within 'l4 See below, chap.34. The phenomenon of an abbot living the ute 7 Seale the 's own monastery is attested in other saints’ lives of the period. : ‘4 are of Stoudios’ Life of St Stephen the Younger, PG. 100, col. 11006 and Theor examples see udatio s Platonis Hegumeni, PG, 99, cols. 813 and 817. For tu 4pachryssanthou, 'La vie monastique’, 164, note 3. 33><. {NTRODUCTION thei -souls.1?5'In his final prayer to the monks, Michael} ‘remain obedient to the abbots who would succeed him, hy render account to God on your behalf on the fearful day on. which He will come to reward every man according to 116 An spite of the saint's quest for hesychia at the beginning Ae ife, it was asa spiritual leader entrusted with the care of many at-he-died. rom this: and other texts, we Know that many different forms of i¢ life existed in the early ninth century, from the solitary oy practised by hermits like St Ioannikios on Mit Olympos!!7 to y-fledged coenobitic monasticism of the type best exemplified in é monastery of Stoudios in Constantinople."'8 Many intermediate existed as well, of which Michael's retreat into a cell within the {St Sabas at the beginning of his life and the possibility that he separate prayer life at the monastery of Chora are both examples. atever the personal spiritual aims of Michael may have been, it is r that by the end of his life he was living in a world in which nobitic monasticism had an important role to play. All of Michael's ers for the monastery of Chora indicate that he envisaged it as a nobitic.community in the strictest sense. Above all he demanded bedience and humility from his monks. In this context one does not me. Michael encouraging such ascetic feats or seclusion as he himself practised at the laura of St Sabas. tole ‘Of the spiritual father assumed great importance in eastern monasticism Party period. The .idea:-that the spiritual father or mother (most often an abbot or WHE answer to God for his or her disciples’ souls appears in the Pratum ‘G37, col. 2992C (this story concerns an abbess), John Klimakos' Scala coe we ana other texts. See R.J. Barringer, ‘Penance and : erapay., iC ondan é i "istic : . : pedOntend Toba c pone t du Peché’, Studia Patristica, 17, ed. E.A vs p-126, lines 22-4, aw, chap, 26 and commentary, note 179, ied account of-the coenobitic way of fi : sate es at dey y of life at the monastery of Stoudios, se¢ Ye Quotidienne du moine Studite’. irénj }, 21-50; also ‘La te’ OCA. 153 (1958.9), 181-214.” enthon, Bi (i954); BlesUizalso 34 eMC MBA, htt ation ities atc shear INTRODUCTION the Life of Michael the Synkellos represents an example of the hagiographical genre which has its roots in the Monastic way of life The hagiographer commemorates the saint's demonstration of « P Christian virtue to the extent that he renounced all worldly : nou ties and retreated into q life of contemplation. It is in this context that the description of Michael's spiritual training at the beginning of the Life acquires importance. That the Sata perceived his own role primarily as 4 spiritual one is also evident al the end of the Life, when the hagiographer describes his guidance of the Monastery during the difficult period following the restoration of orthodoxy. It is thus frst for his role as a monastic saint and as abbot of Chora that Michael the Synkellos is commemorated. The part which Michael played in the dispute over images represents an extension of his spiritual and ascetic ideals. The saint is depicted as upholding the way of Christian virtue. having renounced all personal freedom in his dedication to the true faith, Like Christ before Pilate and like the early Christian martyrs. he remains steadfast in his beliefs. In opposing the iconoclasts. the saint does not question the ideal authority of the emperor in the spiritual as well as the temporal realms; rather he combats rulers who have embraced heretical doctrines. When orthodoxy is restored, Michael regains his traditional relationship with the emperors, that of counsellor and spiritual guide, who depends on their munificence to carry out his way of life. Once again the spiritual and temporal realms proceed in mutual harmony and dependence. The Writings of Michael the Synkellos and his Disciples 1. Michael the Synkellos unkellos of A large number of works attributed to Michael, monk or ane of Constantinople, survive. Unfortunately, it is still not known N task these should be ascribed to our Michael and which to another vain te also monk and synkellos of Constantinople, who flouiisnest aisa stylistic analysis has been made of all of these ship will remain an open question. In the following neluded all ofthe works which could possibly have been nael, synkellos of Jerusalem and Constantinople and abbot by his Successor; also synkellos of Constantinople. Those se authorship is still in doubt are indicated below with an comium.éf St Dionysios the Areopagite!20 Encomitim of Zacharias, father of St John the Baptist*!2! :) Encomium of the holy angels (incip. Tov wév Adyov)*!22 d) Encomium of the holy angels (incip. Lyebdv_ yap cyarntoi)*!23 ‘Enconiium. of the archangels Gabriel.and Michael*!24 “G. Beck, Kirche und theologische Literatur im byzantinischen Reich 959); 303-5... R, Loenertz would like to attribute the encomia on Zacharias, the archangeéls-Gabriel‘and Michael, the holy angels, St Mokios, St Isaakios imatos and the-oration on the translation of the girdle of the Mother of God to fer Michael. See RL oenentz, 'Le panégyrique de fAréopagite par Saint Michel le elle, AnalBell, 68°(1950), 103-4. A. Ehrhard attributes the encomium on St id St Dalmatos, as well as several others on Eustratios and his companions, pact Daniel-and the three children in Babylon, and the apostle Philip to a third who was possibly a Stoudite monk. This Michael might also be the author of of St Eheodore of Stoudios (PG, 99, cols. 233-328) as well as the encomia of and St Mekios. Beck, Kirche und theologische Literatur, 504; Ehrhard, Ty-1, 486, 489, 491, 510, 680, 622. 556). PG, 4, cols. 617-68; Loenertz, ‘Le panégyrique’, 94-107. This work unced:on 3 October during the period when Michael was exiled to Prousa or 821-33). ‘This.is the only encomium which Loenertz attributes to our Michael. 18810), ‘Still unedited. In-the earliest manuscripts this work is ascribed to mbie monk Michael’. Loenertz, 'Le panégyrique’, 103. 27). Ed..F. Combefis, Novum auctarium, I (Paris, 1648), 1525-80. For tf pang this text, which mostly attribute it to a Michael the Synkellos te Loenertz, Le panégyrique’, 103-4 and Ehthard, Uberlieferung, I, 3, 4 as . Cod. Athon. Kausokalyb, 6 rf : d 10,241 note 1 yb. 6, iSth c., ff. 254v-258. Ehrhard, j.. Still-unedited, The text su bated to ‘the humbl rvives in six manuscripts, in the earliest * AS 313 ie mon} k Michael’, Loenertz, ‘Le panegyrique’, 36 : 3 £ k i R INTRODUCTION f) Encomium of St Mokias*#25 g) Encomium of St Ignatios*126 h) Encomium of St Isaakios and St Dalmatos* 17 i) Martyrium of the forty-two martyrs of Amorion#i2s j) Life and Miracles of St John of Damascus anc Melodist*!?° k) Life of St John of Damascus* !3¢ 1) Oration on the girdle of the blessed Theotokos* 13: m) Oration on the dead*!32 n) Translation into Greek of the Arabic text of a profession of the Chalcedonian faith written circa 813 by the Christian writer and former monk of St Sabas, Theodore Abu Qurrab, in the form of a letter to the Armenians!33 1 St Kosmas the 15 (BHG, 1298h). Ed. H. Delehaye, Ana/Bol/, 31 (1912), 176-87. 126 (BHG, 818). Fragmentary. It is impossible for the earlier Michael te be the author of this work since Ignatios died in 877. See J.D. Mansi, Sacrorum Cencilforian Nova et Amplissima Callectia, XVI (Wenice, 1771) 292-4. AnalBoll, 28 (1909). 383. 127 (BHG, 956d). Cod. Paris. gr. 548, ff. 279v-296v (i0th-21th c.} 128 (BHG, 1213). Ed.V.Vasilievskij-P.Nikitin, De XLU martyribus Amaricnsibus narrationes ef carmina sacra, Mémoires de (Académie Imp. de 8 Petershourg tHe série, VII, 2 (1905), 22-36, from a manuscript copied in 1023 which attributes the work to Michael, monk and synkelios. The difficulty of assigning this work to our Micha! i the fact that it was read out on 7 March 843, 844 or 845, when the saint would have been a very old man. 9 (BHG, 394) A, Papadopoulos-Kerameus, ‘AvoAenta, 1V, 271-302. The text ss altributed to Michael hy TH. Hoeck, ‘Stand und Aufgaben der Damaskenos- Forschung', OCP, 17 (1951), 10-11. 30 (BHG, 884a), Still unedited. Ehrhard, Uberlieferung. WU. 1024-5. 1 (BHG. 1147) Ed. Combetis, Novien auctarium, 1, 790-802. 1a Aufeaben’, 39. ra PG, 95, cols. 248-77. On this attribution. see Hoeck, Stand und Aufga ia Sua an Damascene: ° PG.97, cols, 1504-21: 1. Dick, ‘Un continuateur arabe de saint ee 12 (1963), codore Abuagurra, év Ikite de Harran’, Proche-ortent chréniens ‘e Arabic 1209-23, 319.33. 13 (1963) 114.29: S.H. Griffith, "Theodore A bu ran Orel he on the Christian Practice of Venerating lmages’, Journal of the ; *clety, 105 (1985), 53-73. 37"INTRODUCTION on the orthodox faith 64 acreontic. verses written to commemorate the triumph of reek Syntax}38 eodore Graptes ‘ritings which are attributed to Theodore Graptos are as follows: ) Letter sént to the bishop John of Kyzikos describing his and his brother Theophanes' ordeals at the hands of the emperor ‘Theophilos. An excerpt is preserved in Symeon the Metaphrast's “Life ‘of ‘Theodore.'3° ‘b)-A lost ‘work against the iconoclasts, entitled KuvdAv«Koc. ccording to the Life of Michael the Synkellus, this consisted of assages, quoted from the scriptures and the Church fathers in efence of the icons. Ed: B. Montfaucon, Bibliotheca coisliniana (Paris, 1715), 90-3. : Allatius, De'ecclesia occidentalis et orientalis perpetua consensione (Cologne, 433-55, Cf alse Th. Nissen, 'Die byzantinischen Anakreonteen’, SbBayerAW. 3 (Munich, 1940), 48-52, 7 D: Stiemon, "Michel le Synceile’, DS, 68-9, col. 1197. low, p56, lines 15-16, ‘text's published in D. Donnet, Le traité de la construction de la phrase de hel- le Syncelle (Brassels-Rome, 1982}. Also see his 'Le traité de prammaire de 1 le Syncelle. Inventaire a l'histoire du texte’, Bull. Inst. Hist, Belge Rome, 40 3-67;'La tradition imprimée du traité de grammaire de Michel le Syncelle de B,.42 (1972), 441-508; "Un travail inédit de 'humaniste Nicaise van les sure traité de grammaire de Michel le Syncelle’, Bull.fnst.Hist.Belge 973), 401-57; "Transmission et revision: A propos du traité de grammiuire le Syncelle’, Revue de l'histoire des textes, § (1975), 73-86. According to scripts, the work was written in Edessa. See H. Hunger, Die hliche profane Literatur der Byzaniiner, UL (Munich, 1978), 15. cols. 672B-680A. 38 beeen INTRODUCTION c) Oration on the dead, !41 d) Paracletic canon in honour of the Theotokosi2 3, Theophanes Graptos Theophanes Graptos 1s remembered in the orthodox church for composition of a large number of hymns, including canons, stiching idiomela his and The Manuscripts For this new edition of the text of the Life of Michael the Syntellos } have used the two known manuscripts in which it survives.!4 which are as follows: t) Cod. 33 of the Congregazione della Missione Urbana of Genoa (this manuscript is now kept in the Biblioteca Franztoni in Genoa) (G)'*5 ith c.: 207 ff.; 32.3 x 22.5cem.; parchment!*4 141 See L. Allatius, De purgatorio (Rome, 1653). 211. 42 Unedited, this survives in a Mt Sinai manuscript. V. Gardthausen, Catalogis codicum graecorum sinaiticorum (Oxford, 1886), cod. 1004. p. 218. ' W. Christ and M. Paranikas, Anthologia graeca carminun cha ( Leip e: 1871}, 264; 1.-B. Pitra, Analecta sacra spicilegio solesmeni parata | : als : . le . 42, 408: C. Emereau, ‘Hymnographi byzantini’. EQ. ea Oe Eustratiades, ‘Qeopavig 6 Tpartdg’. Nea Sion, 31 1930), 3a. 44-74 : = vaca is edition of the bs These are the same two manuseripts which Th, Schmit used for his editic text in 1906. See Schmitt, ‘Kahrie-DzZame’, 227. wen a ge le eee meneenicls ‘31. Perria, f manoscritti citati da Albert Ekrhard, Testi e siucli ileal Ce ibws IV (Rome, 1979), 70; Ch, Samberger, Catalogi codicum oe ost seeiul to Mrs A. bibliothecis Halicis asservantur, | (Leipzig, 1965). 292... 3m ner notes describing 1. al : «ge : eit: j with t : oe Palau for lending me a microfilm of this manuscript along puseripts in This ‘ ~ of aif the mt "s Palau is presently preparing a new catalogue of all the collection, a waif 344 and 46 Desering: . ‘ «phar Cibertieferang. Ee a v7, Descriptions of this manuscript can be found in Ebrhard, Om jschriften in taller’, an catalogisierung der kleineren Bestinde griechischet © rarter description. which i alblast fiir Bibliothekswesen, 10 (1893), 208-10. ty the 72 em() and dates ine et € earlier one, Ehrhard gives the measurements as A aa myself to examine (ethuscript to the tenth century. Having been unable £0 vis x in which is the fates! ane © Manuscript, | have depended here on Mrs Palau's description, 39~ JNTRODUCTION pat ofa ‘two-volume Menologion for January, this manuscript s texts for the days between 3 and 13 January, including homilies ghe Theophany by Basil of Caesarea and Gregory of Nazianzus. of the ‘texts, however, are premetaphrastic lives or passions of is: AC Erhard believes that 74 folios (9 1/4 quires) are missing at the beginning-of the manuscript, which would have contained texts for the first two days of January. It ig not certain, however, whether it would originally have ended on the thirteenth, or seventeenth or fehtéenth day of the month like other examples of this type of collection.!47 The Life of Michael the Synkel/os is contained in ff. 7-44, ‘od: Athon. Pantokrator 13 (1047) (A) 12th. 319 ff; parchment. !4 The: first. part of a mixed metaphrastic Menologion for January, containing texts for the first through the eighteenth day of that month. ~ Like G, the collection includes sermons for the Theophany, including vone ‘by St John Chrysostom. Most of the remaining texts are lives, “passions or-encomia of saints, some of which are identical with those in G.. Ebrhard believes that this collection is nearly complete in its present form: Jt contains four metaphrastic lives, all of which occur near the end-of the collection.'49 The Life of Michael the Synkellos, which is . faissing its conclusion, appears in ff. 85-114 v. The Text ough the text of the Life of Michael which appears below represents ew critical edition, it does not differ greatly from that prepared by comprehensive one. She tells me that Dr Nigel Wilson concurs with her in dating the sianuscript tothe eleventh century. ; Lhave-been able to examine this manuscript only on microfilm, for which I an most graiciul to the Patriarchal Institute of Patristic Studies in Thessalonike. 5. OS provides-only a very suramary description of the manuscript in his Catalogue Manuscripts on Mz. Athos, | (Cambridge, 1895), 95. gt ard, Uberlieferung, Il, 196-7. sane ans tg eg ti er cme aC LE PMR NOREM A TE INTRODUCTION Th. Schmitt, except me few rea und = the organisation of the apparatus. The origina ae republishing the text here was ip make it once more easily availa le to scholars. On checking Schmitt's edition with the manuscripts, it became apparent that he occasionally misread them, especially in the case of ALI Also since his critica apparatus is somewhat cumbersome and in Russian, it was decided tha: 4 new edition of the text would be appropriate here. The page numbers of the Schmitt edition are indicated for case of reference and in severa} cases his emendations have been retained. I should like to acknowledge here My indebtedness to his fine work and to express the hope that this new edition will not supersede his, but that it will complement it and make the text available to a wider audience. Like Schmitt, | have adopted in most Cases the readings of A, which represents a more reliable witness than G, Besides containing a number of lacunae. of one or two words to whole phrases, G contains more orthographical and grammatical mistakes than A. In a few instances, the text itself is non- standard in its syntax, as at p. 124, line 16 (eloepyetar ev to vae!. These idiosyncracies, usually involving misplaced datives or incorrect sequences of tenses, may be attributed to the hand of the writer rather than to that of the scribe. For this reason I have allowed these readings to remain in the text rather than emending them, adding a note in the commentary to signal their presence. The English translation is intended to be as faithful to the Greek as possible, while nevertheless remaining understandable to the reader. Elegance may sometimes be sacrificed to accuracy, retaining such expressions as ‘the aforementioned’, tepeatedly in the text. One of the aims of this translation 1s to suggest . much as possible the slightly stilted and yet colloquial style of Ihe Greek The frequent quotations from the scriptures and use of biblical Jangune® are rendered in the style of the authorized (King James) ero Quotations are identified beside the translation and are somenitees for example ia which appear fect the text itsell. fact always id since akes which a mus do not it if was correcte “Tn his collation of A, Schmitt makes very few mst “lrangely however, errors which he records in the appara” pPPeat in the manuscript. It is just possible that the manuscript ae Sedition was published, but this is not detectable on the microfilm. 4lINTRODUCTION Hl further i in 1 the commentary. The transliteration of names from reek | feltows the current convention among Byzantinists: «x as k, ‘endings are -os, rather than the Latinized -us, and so on. The: primary aim.of this publication is to make this text, which is an portant one for the history of the second iconoclastic period, once again: easily available to scholars. The English translation and notes are vtendéd for students of all levels in Byzantine studies and related fields. tis hoped therefore that they will provide enough general and specific information to meet everyone's various needs. 42 | i i i | The Life of Michael the Synkellos: Text and TranslationBION TOY MIXAHA TOY EYNKEAAOY Myvi ta abt 3° ps 2 sow m~ t ‘ e rn ye & tog nal nodutela xol dydves TOD Solon matpOG NHOW Ka OpoAcyNtod ayo A npeoButépov Kai ovyKeAAav yeyovotog noAEws ‘lepocoAtuoy. ec tov cyabdy avipGy davaypdntovg tiBeoBar xphEeig Kal thy ov puny tO pete tadta xpove napadidaver mpiywa noAATS pekelagtd Big xabéomKe npdbevov. ZiAov yap 71 Kévtpov Evian tas fav qukobéav yoxais 1 tév adtoic Katopbabévtav Siyncis Kai mpb¢ “giv tv dpoiav épyaciav napaKxahel. Ov gig gott Kai 6 VOv hpiv eic Brivo xpoxeipevos ioc, MixarA ont tod OLOADYNTOD KaLavyKEAAOD, Sv Fveyne pev f Gyia. Xpiotod tod Ocod Hudv noAig ‘TepovoaAnp, Kai dig ‘mLovtov evOadss Kai dpetaig Kat&KOLOV avebpéyato, h mepipavig dé Kovotovtwvobnolig Quodoynthy Xpiatod Kai dpyxipavd pity poviic tis -Xe@pag edbpoipjoev. >. {1}. Obtog totvey o nepipavéstatos GvOpw@nog Tob Beod Kai tév ~ ‘lepocokbuov noditng éx tive pév pu yovéwv ob topev- ovdE yap nv “8 Tag KAfoeic abtév hpiv anoyyéAAov. Mepooyevig 6 brfipyev ex apoyavev, xaBins adtdc év toric abtod EmotoAaic Siayopevov ypager, OL Be yevvytopes adtod noAdnades wev vatpyov, odk érixteto be abtoic -qrendiov &ppev, Kal ob pixpGc HObpovy nepi tobtov. ‘H dé prenp odo, |. Beogidns Kal moth bndpyovoe., cvuyvotépas mapéBaddAe toic tod Oeod Ss eetyploigctkois oyoAcCovucc cal beouevy tod Oeod vu‘tos Kal Hepas, a Snes dG o-bti] Kbpiog kaprov Koiitos appevixdv, kabdnep note Th tod EAxova: “Avy, pntpi 52 tod ta gumpooBev BAénovtog mpogrtov ZapovnA, povovovyi Agyovoanpocabtov-* AdavaiKipie EAwiLapadd- dow emBlénov émpdéync éxi thy éuhy taneivwoiv Koi napdoxns LOL “KOpROV KoIMas appevikdv, coi Shaw adtév, Src yevytat Acttoupyos évavtiov cod del mpocedpedov tH ayig Ovoiaompty.’ ‘O dé tov Sov Geos, 0 Bpaduc pev cic dpyhv, taxdc S& eig dvtiAnyw toicg adbtov -GvevSoudotac exkaAovpévors, elojkovoey abtiic tev Oduppav Kat THs ebyiic atic GuyKoe, kal napécyev odti Kate ti abtiic altnow maida bef: Tic Geylang codd. |g A: bg G 13. ebpoipnoey G: ebpoipnoe A 22. 8dn ay As Gon obey G 25. érBAdyns A: éxiPAdynig Gi napéoyns A: nepaoyis G | LIFE OF MICHAEL FHE SYNKELLOS [227] On the fourth day of the same month! The life, conduct and struggles of our holy father | and confessor Michael, priest and synkellos* of the city 0 f Jerusalem To set the deeds of good men down in writing and to pass their memory onto the times that follow after them is something which furnishes much profit for our lives. For the narrative of the things they accomplished Inspires a goad of emulation in the souls of lovers of God and exhorts them to the working of similar exploits. One is the Life which is now set before us for narration, namely the Life of Michael, the confessor and synkellos, whom the holy city of Christ our God, Jerusalem, bore and reared as a flourishing plant, luxuriant in virtues, while the famed Constantinople was blessed in possessing him? as a confessor of Christ and archimandrite of the monastery of Chora." . 1. The birth of Michael I do not know who were the parents of this most notable man of God and citizen of Jerusalem, for no one reported their names tome. He was of Persian ancestry,’ as he writes plainly in his letters.* His parents had many children. buta male child had not been born to them and they were greatly disheartened by this. His mother, who wasa lover of God anda pious woman, often visited God's houses of prayer, spending time there and beseeching God by night and by day that the Lord might grant male fruit to her body as He once did to [228] Anna, wife of Elkanah, mother of Samuel, the prophet who perceived things inadvance, She addressed him in almost those words: 'O Lord of Sabaoth. if Thou wilt indeed look on my affliction, and wilt grant male fruitiomy body, then I will give him unto Thee that he may be a servant in Thy presence and always stay near the holy altar.’ And the Lord of all creation, who is slow in turning to wrath yet swift in succouring those who call on Him without doubting, hearkened to her lamentations, heard her prayer and granted to her 22. fruit to her body’: cf. Ps. 131: 11 (132:11) 24-7. cf. E Kings 1:11 G Sam. ib 45MIXAHA TOY EYNKEAAOY “Gnoyokaxtiobévta xpocégepey att SHpov cays ‘yaotpos Kod Erexev Gppev, Kal ExaAEGE TO GvoG adtad nodtyyeveciag Aovtp@ MryondA, o Epunveberan ‘Stparnyd¢ avouxt i Brappfény Boao. watt Rpogntebovoc: bie Ais tot each dé tod naiddg Kai tprerobe H6n YEYOVOTOS, yayev odtov 1H Oe KOT TH oebrfig brdoyectv. Meth yap tod Og orbtfig xoraheBotoo thy ceyfay Xpictob TOU Geov Thay astohixdy. Opévov, A€youca otmc: “AgEor, Séonota syte, Kwai GEVAVE TH apytnoipevi XpiotH toy €& gudv teyOévra. onAdyyvov, Katotetos abtov dv 6 tis ayiag Xpiotod tod Ceod hud ‘Avaotacee Ss Koi eleinev abt nica thy odnBeray, Kai mH>¢ 0 Kips OUCEY: radtiis TOV EvyOv, Kai Gms abe bnéoxeto mpoodson todtov TO 7% Bed: "OSE degcuevoc thy aodtov ixeteiav Kol EevGOevos 1 RaIOL GnExerpev adtod thy Kounv Kol téws év TQ tv avayvoctov Q atérakey thc drying Xprotod TOD OEod Hudy Avastécens. wrecSzoitobton yoveic TOV OdTHY DedoSortoVv vidV KEKAPMOpEVOV t KeKhnpapévov év th Gyig Xpiotod tod Oeod Audv ‘Avaotécet, UREOTPeya ev tH abtav oikw pet moAAfic Boundiac. Kai dy pad: iSovow abtov SiSaoKéhey, dmag nporordevoy odtov té& tic port tetas yeuporta. ‘O 68 naig mpoékonte th te HAixig. Kai toig i0G1 2apa OeG Kai dvOpdnorc. Med. 83 1 éxnadevOfvat abtov cmponenidetac ‘ypapyora, KoOdrs Zonpev, kotanpdotogiv cob adtov sKEIPEV TOG, matmaépyou napadidotar cic th thi YOOppetiKis Kai HFG KOA pocoping diddeypate. Koi 8) as v4 Aamerpes Kai niov, mune xpovo Gvendéato té te Tig Yooppatixtic Kai pytoprxiis ‘oma 20. xouny A: Kdpnvy G 21. xaréta£ey A: warétoce G 24, Quundiac mdeios A 25. nupadidovar : Rupadidotow codd. | Rponordevon A abebon G. 26. npotxomre G: -y A 27, 6 A:om.G 30. xlav A: xiov G 46 si i mnie Se We LIFE OF MICHAEL THE SYNKELLOS according to her request a male child:’ and when he was weaned. she offered him up to Him as an acceptable gift.* For during those days, when she had Jain with her husband inher womb and bore ason. In the bath of regeneration? sh Michael, which means ‘general of God’, all but explicit] prophesying on account of the endowment of his name th highest distinction against the ungodly heretics, d, she conceived © called his name ¥ proclaiming and athe would gain the 2. Michael ts dedicated to the clergy of the church of the Resurrection When the boy had been weaned and had reached the age of three. she offered him to God in accordance with her promise. She went to the holy church of the Resurrection of Christ our God"! with her husband and offered her son to the chief priest in the holy city of Christ our God” who ruled on the apostolic throne in an orthodox manner, saying the following words: ‘Receive, saintly lord, and dedicate the offspring of my womb to the chief shepherd Christ Appoint him to the clergy of the holy church of the Resurrection of Christ our God.’ And she revealed to him the whole truth: how the Lord had hearkened to her prayers and how she had promised to offer him as a giftto God. After yielding to their supplication and praying for the boy, he cut off his hair and appointed him at that time to the grade of the readers"? of the holy church of the Resurrection of Christ our God. When they had taken their God-given son to be offered and assigned e the holy church of the Resurrection of Christ our God, his parents joyfully teturned to their house. And they handed him over toa teacher in pader tha he might give him instruction in the letters of preliminary waining." The boy increased in stature and in knowledge before God and men. After he was completely educated in the letters of preliminary training. as J have said, he egsons in Was sent by the order of the patriarch who had tonsured him for les d, he was like unto rich and fertile ramin hilosophy. Indee gfaminar, rhetoric and philosop and philosophy in HC ground'’ and assimilated his lessons in grammar, rhetor mee ” - oeeperation: cf Tit. 35 15. 1-2. acceptable gift’: ef, ] Pe, 2:5; Ro. 15:16. 5. the bath of regeneration: «I ChE Pe. 5:4 26-7, ef. Lin.2:52 47: BIOE TOY MIXAHA TOY EYNKEAAOY pi poBhorta Pa ddAag ti tOTE xpdvo obdsic. Ob pdvov 8é GARE Kod nounTIXdy Kai dotpovopiag Scov 6 KaAALCTOV. OV. BE obras éxovteov Kai tod naidog pOKORTOVTOG til te copia. ig Kol yaprtt xad taig atk Oxdv dpetaic (od yap napedeinerd od Geod ebxernpions oikotg Kod TH avtTOD Sobohovie, VOTEiaIC Gyponvions xaiedyaicéautov sbiCov ai 16 tig VEOTH TOG GpELALKToy aaddooay Kel vaov etixpnotov 70 Ged ceprepiy éavtov, Onag €& ROAAV. 6vbyov Katoixntiplov tO Ged, Scov Eoti Svvatov dvOpara, bootdv Rojon) todtov Sz ottag doxovpevov Kai Geapéotasg Brobvtoc, nao nobeog ai Enépactos, Gbduevos év toig andvtwv otopact 81d Evapetov adtod noArtetav. Tot. xatpog adtod téAe1 tod Biow xpnoopévon Kai Tis tTovTOD mrpoc xnpevodons, tw adt@ od pixpé& gpovtig To mH¢ Sioikhon tiv DTou: {ntépo Kal tas abtod ddeApac, ‘O¢ 62 kateviyy ob peté& moAdv xpovow: tr abtad unm tatic abtod Beiaig Roparveseor, BAéxoven. tov 86 Drs govt obtas évapétuas Biodvta, hpetioato povacar abv taic thc Auyarpdaw & EV TLYL TV Lovaotnpioy tis ayiacg Xprotad tod Geod ; “0. & Roypaxap Mixoria peta néonc tpobvpiac todto nexoinxev. GroKeipus abtiy peta tv adtfic bbo Ovyatépwv, kabds npoeinouev, Ev povaompin RAnatov: tg c&yiag Liv, tfc untpog TAcmy tov KAnOLOV, cemrephoos eefjporra, nopTOAAG év TA ava Hovastnpig. Ta 62. Rowe xivyté te Koi dexivnytas adtod REMparyOrs Mpdryyiorto. Kot drovetuec toute MrOKOIG paxpé tiva Kal névy OAiya xpN orcas Fata TOV KOTOAIROV pvyi| exphoaro, Hote 1) kpatnGhver abtov rape te GtOV Kal ‘Wopipov Kal ovyyevOv, kai tov abtod Secpectov oxomdv epas ayayov xotoAopPdver thy peyiotny Aorbpav tod év ayiow (POs av: Kal xayyntob Trig Epfov LéPa Kai Aimapel tov adtiis EOTOTO: SexbFivan odtdv Kai Kotataynven év th adtod évapete@ Kai ovbeic: om. 7. bavi : éautia codd. 9. moon A: momar G i GOKOVHEVOD Aon, G 10. fv post mio tsp.G | née A: -v G | otéuoo. Gi-v A 13.18 eG t Rrouchoy : Storrtaes codd. 14. xateviyn: Kotyvolm A xatnvotyer Tperiouro A: Hpetioazto G 20. Npocinopev A: npoeinwpey G 25, kataAinav Jeiniov.G 2]. wetahouPiver A: KatodndverG 28, Ainapet A: Aincpt 48 i i : econ nit tbe gp AMES tedden idee a yas etaabeeinoxiausinon tla lla oatadie can LIFE OF MICHAEL THE SYNKELLOS such a short time that he outdid all of his contemporaries. Not only these subjects did he learn, but what is best of poetry and astronomy as well.” [229] As these things were taking place and the boy increased in wisdom, stature, favour and the virtues according to God (for he never neglected God's houses of prayer nor to sing His praises, accustoming himself to fasts, watches, and prayers, softening the recalcitrance of youth and consecrating himself as a serviceable temple of God in order that from the earliest infancy * he might make himself an habitation of God, as far as this is possible for a man!) as he was thus training himself and living in a manner pleasing to God, he was desired and beloved of all, and was praised in the mouths of all on account of his virtuous way of life. When his father came to the end of his days and his mother was widowed, Michael was greatly concerned about how he might provide for his mother and his sisters. As his mother was spurred on after a short time by his godly preaching and by seeing the virtuous life of her son, she chose with her daughters to become a nun in one of the monasteries of the holy city of Christ our God. 3. Michael becomes a monk at the [aura of St Sabas The all-blessed Michael accomplished this eagerly; he tonsured her and her two daughters, as I have said before, in a certain monastery near the holy Sion,”° the mother of all churches, and consecrated many possessions to the same monastery. When he had sold his remaining movable possessions and landed property and distributed them to the poor, he put aside for himself a very small and meagre amount of money and tock to flight, that he might not be held back by family, friends, and kinsfolk.” Bringing his God-pleasing aim to fulfilment, he went to the great /aura” of our father and teacher of the desert, Sabas of saintly memory.” and entreated its abbot" to receive and enrol him in his virtuous and God-loving community, giving him as much RT 7-8. ‘serviceable temple of God...habitation of God": cf. U1 Tim. 2:21: Eph, 2:21-2 49ov. OBIGE TOY MIXAHA TOY ZYNKEAAOY epvodic, Se8oxas abt Kol Gnep éxepépeto pel’ éovtod dare. xodacadtds PovActat, tadta SroiKrjoy. 0 SExavdpiotos ‘HOULi Kotavotjoas 16 te evotaBEs Kat TAREWOV Ka MLAdTOOOV Av yep ds etav elxoot Kal névte) ef§e ti abtod napaxAtoen. jet” 08 mOAROS Tépag npooKaAccdpevog abtov Kal mOAAd rhyGUC Kal npoTpEYdpEVOS RPds TOV THs doKTGEws EvapetoV Biov, cerpevecdtod thy Kouny Kal ovvapiOpiov nenoinke tH] adtob Evapéteyy ; Beo@thei ovvodia. 9 Se nathp udv Kai péyos Mizana, tobtov tuyov Tod maviépov Koi wekiKod oxnpatos, obtws EnéSmKev Eaxvtdv Mpds TOV TiS doKI OEMS popov.xai toradmy éavt@ énéOnxe vyoteiav, Mote Acyavorg pdvotg pxéiobat nioav thy EPSopdda dvev dade, Kai todto Kate dbo H Kai eis Tpéous xoidv. Od« ijofhey extdg caPPd&tov cai Kupraxtis Kati Bopthic Gptov emi Séxa xai oto ey. MdprodAa 62 nap& tod adtod eAnytod Fyovv tod tig novijg RpoeotGtog napaxadovpevos évdodvoan pov npc 10 éEapxeiv 10 adbtob ope év tH tod Oeod Aertoupyig kai diaxovic tic Aabpac, OUK TvelyeTo, GAAG WAAAOV RpOeKORteE TH KTH Oeov noMteig Kal TH vyoteig: Kai Gypunvig: Kai taig mavvbyols otdcETt texai ebyoic, Hote Oovpdleotor adtov napa mkone tig dSeApotn tos, Cepyoneve 88 ndvtov tOv motépav gv ovAAOYT TOV LavvovBiow Kai ravrwv npdc Ev poptiov Bactalévtav, abtdsg S60 goptic novdv év 1 &ptoKonei¢ exdurCev, 4) Manpéyas bé Ev néon diaxovic xpdvoug S00 Kai Séka Kai oxedov mevrats dnepaxovtioas tf] te braKoy Kal tomewdoer, GEodtat WHOw Oeod:- Kai tH tod npoeotétog npootééer tic tod npeoButépov dElac. paroBav yap abtov onpoheyGeic tic Accbpag npoeotang Kal cveANdv 05 TOV Ev é:yioig RaTpLapYNV Oopay TOVVOLLG TAPAKAAET TODTOV, ORWS ipotoviag ation tov ravoeBdopiov MiyamA. ‘Odénatpriipync pdtv AHGUG tovto nenoinxev. Xeipotovnbévtog bz tod év ceyloig natpdc pov Mayon) ev TH cyig Xprotod to} God Huav ‘Avactécer Tapa tov poreyVévtoc apyiepapyou, Kathe obv 4 adtod moweéevi ev th Reopitel A: Beopiah G 2. brouxton : Storeioercodd. 8. BeogiAei A: eogt hy G Ouite G: ~v A ¥2.Kai? Giom.A 17. xpoéxonte Gi -v A 18. Koi th yiyeteic eG 22, sproxonci¢p G:aptoxonig A 24. brepaxovtions A: bnepaxovTiaac yiov As cuTov CG 29. nenoinxey A: nenoinxeG 31, watnade G:-v A 50 LIFE OF MICHAEL THE SYNKELLOS money as he had brought with him that he might administer it as he wished. And that most virtuous shepherd perceived the firmness and humility and wisdom of the youth (for he was twenty-five years old) and yielded to his entreaty. After afew days he summoned him and gave him ample instruction, spurring him on to the virtuous life of spiritual training. He then tonsured his hair and numbered him among his virtuous and God-loving community. Our great father Michael, after becoming part of this all-holy and angelic order, gave himself over so much to the way of spiritual training and undertook such fasting that he was satisfied with vegetables alone without salt throughout the week and even of those he partook only every second or third day. He did not eat bread except on Saturdays, Sundays and feast-days for eighteen years. [230] He was often commanded by his teacher, that is to say the abbot of the monastery, to relax his fast shghtly that his body might retain enough strength to perform the liturgy of God and service of the fara. He would not acquiesce but rather advanced in the way of life according to Gad, in fasts and vigils made up of all-night standing and prayers, so that all the brethren marvelled at him. When all the fathers went out gathering faggots” and each carried only one burden,” he bore two burdens and would bring them to the bakery. 4, Michael's ordination to the priesthood and askesis When he had excelled for twelve years in every service and had outdone almost everyone in obedience and in humility, he was deemed worthy of priestly dignity by the verdict of God and by the command of the abbot. The aforementioned abbot of the /aura took him and going to the patriarch named Thomas of saintly memory. begged him to ordain the most venerable Michael.” The patriarch did so without delay. When our holy father Michael of blessed memory had been ordained by the aforesaid bishop 7 the holy church of the Resurrection of Christ our God, he went back with his shepherdBIOE TOY MIXAHA TOY EYNKEAAOY Oelon Aaipa. Kai dh eixeto tic Rpotépac ATO oKANpaywyiac, y G8 KGL Enétee tH te vyoteig Kal ayounvig Kai yopevvia Kal avveyorgotdceat, oxovdaCov abiov eavtov Tig Eriteleions abt sivinc Kal dveratoyovtoy Epyatny mapaotijcat tH nropBociAel Keel py Oed hpav. & 88 dbo xpdvovg rapaKael tov adt0d npozotara dote bo87var @dtH avayapnttKdy KeAAov mpds TO hovyaout Kol Katapovac Ta Oe “noooourreiv.O 88 GéAav adtov cig tavt0 mANpopopetv (éyivwoKke yap Thy adtod Evapetov xpdbeow) Sédwxev adi KEAAioV Kal ommAcioy xpov ote xat& thy abt0d Gedpeotov PobaAnow hovyacerv Kai tg Ges mpocktyecBor. “Hv 88 né&ve axtju@v & maviepog Mixon, yndev Kextnpévog tod pataiov Biov todtov év tH abtod KeAhio ei ph Ev aTaviov, d neptepéBAnto, Kai widrov, cic 6 ExdOevdev, cai BourdArov, @ Tov Gptov Ppexov Hobe, xabws mporgdextan. Tobtav dé obtac yeyovotav Kai tod natpog hay obtws aoKovpEvon, “meunovtal abt napa Oeod 7 tiwia Gvvapis tov adtadéAqov, pnut Ge0dapov Kai Oeopadvove, tod pév aytov Oeoddpov eikoor Kai névte ete DREPXOVTOG, TOD Se Ooiov Geopavouc cixoot Kai Sbo. “AveAGiv SE O@ ROTHp Hav Koi yéyasg Miya mpos tov tig Aadpas npoeotéta Kot tote Sie. cobt@ reomjxa mpocetayOn nap’ avtod SéEac0a1 tobtouc xed odnyiicon €v Ti] Kate Oedv noAtteia. ‘Anoxeipac 5é tovtouc Kate tiv mpdotatw “tod RpozotGtog Kai Sedwxig adtoic tO dyyediKdv tod Hovipovs Biow oxfine Tv obv adtois Extehav tiv 10d Oeod SoEohoyiav, BiBéov abtobs Ev TH tig cwmnping 456, do KaAdg nardotpifne. babas EU Te ypappotixiy Kal ptkosopiay Kai Tav ROUTIKaY ‘SAlyo.-oKEpporro, date év ddiym yodvo navodqoug dvaderyOivat bg maviépouc abtadéhpons cai Siadpapeiv thy ohpny adtav péxpt v Tepecroov Tig vicéxeivng, Kal Eng abtov tov tov cenoatoALKdv Bpdvov aha, Kou SpBod650, dténovta. “Ootig natpidpyng ovyvotépac prbtpive GivA 3. ordcest G:-vA 1 govtbv tig exiteBeiong A: elvan Kot ovope lection tij¢ énuebeions aut G 5. cpyeptpyn: apyepdpyercodd. 15. pega, iG 19. nathp huav Kol ;om.G 20. nenomKds A: nenoixdss G 32 ata bana apbataa LIFE OF MICHAEL THE SYNKELLOS to the aforementioned /aura. And he continued in his former austerity or rather even increased it with fasts, vigils, sleeping onthe ground and all-night standing, as he was zealous to present himself as worthy of the priesthood that had been bestowed on him and as a worker with no cause for shame before our universal Sovereign and supreme Pontiff, Ged."* After two years, he begged his abbot that he might be given a solitary cell for contemplation’ and for holding private conversation with God. The abbot, wishing to satisfy’ him in everything (for he knew his virtuous disposition), gave him a cell and a small cave so that in accordance with his God-pleasing desire he might live in contemplation and offer prayers to God, The all-holy Michael was entirely without possessions, having nothing of this vain life in his cell except one robe which he wore, a rush mat*! on which he jay, and a small vessel” in which he dipped the bread he ate, which I have already mentioned. 5. The arrival of Theodore and Theophanes at St Sabas After these events had come to pass and our father was following such spiritual exercises, there were sent to him by God a pair of honourable brothers: I refer to Theodore and Theophanes. The holy Theodore was twenty-five years of age and the saintly Theophanes was twenty-two.”? When our great father Michael went to the abbot of the laura and explained this matter to him. he was commanded by the abbot to accept them and to guide them in the way of life according to God." After he had tonsured thern in accordance with the abbot's command and bestowed upon them the angelic habit? of the monastic life, he was engaged in carrying out with them the praises of God, [231] guiding them forward in the way of salvation asa good teacher.“ He taught them grammar, philosophy, and a number of works" of poetry so that in a short time the all-holy brothers were proclaimed supremely wise and their fame spread to the ends of that land, even to the one who administered the apostolic throne well and in an orthodox manner, That TN 28. Ps, 45:10 (46:9); Mt. 12:42: Lu. 1131 33° oo RROE TOY MIXAHA TOY EYNKEAAOY ake TO pds: EQUTOV, OprAiaas op Kak ovonticens tav Betav A &kowav adtav tig navedqou didacKahiag thy xvowv, ep 0 Hoe nOTeATOV yEduEvov, Exoupe Kat HyaAAGt0 TO RVEDMCTL, Lav tov @LAoxtippova Gedy, TOV ev tog abtod hlepats to1ovtovs ipes évadetEavta. ‘EOobpote 68 voi thy dx pay tomeiveaow «ai TOE: éyxpateray ToD navodgov Miyana, ott peté Tosa bTHy epiovolay Adyou Kai twos apetiig Kai ebyéverav yevoug tooabty eweoel KOtEKEKGGLNTO. Obtas d2 tay dyiav doxoupevov Kal 1 Ged ebapeotoovtay Sr thc eBopac ndtv nodrtetag, nbEavEe te Ka exdnGoveto 6 tod Oeod Ande atrav didacKxoria patiGopevog Kai TH tov Beiwv Soypétav GOpOdryn. TH 62 xevKootS tig tod peydhov Miyana nAixiag xypdveas zee Groxahvyty Geod o npodeyBeic ratpiapyns Qapas KaBiotyat tov Ho cpiov Koi péyov MiyodjA obyxeAAov éavtod. “OBev cai petaothoos TODTOV Ex tod xpoAeyGévtog avaxwpHttkod KEAAtov THyayev adtov ev TH ayia “Avaotéoet Xpiotod tod Ocod hudov eta Kai Tov adtod Sve ‘MoitHtav, Oeodmpov Enpi kai Oeogavoug, dedmxas abtoig KatoIKTay ev Tf Povey tov Lrovdatev, ti ctio8eion xapad tod &yiwtétov zatpraépyou Hho: nAngiov tic ayiac Xpiotod tod Geot quay ‘Avact&cens. Met’ od oAAOS O& NHEpas AaBadv tods paOntke adtod (tod mavadgou A€yw rgam)), Oeddapov Kol Geopdvay, npeaButépouc éyetpotévysev tic septs Xpistod Tob cot huov “Avactdscens. Kai joov tod Aowod Sxdprotor O-te peyas MiyonA Kol 6 npodeyBeicg &yidtatoc natpidpync ac. Elyev &¢ Ex TOAAOD tod xpdvov d maveotog Kol HEyaG M wanhe EMEGLY ott fv Sedpevog tod Oeod voxtde Kati hhépac, Hote ei dpectov abto TV, aE oBFivon adtoVv THis RpooKuvajgens TOV ayiav Actydven TOV ppupaia Gnootdhov, Métpov xai NabAou, tv paptupnodvtev év tH yioT] tOv noheov ‘Popn ént Népwvog tod év avti] aceBiic Bosidebouvtos. ‘Ev 6€ totic muepatc Exeivaig Gvéatnoay tives &K TOD rug tay hporyyov. tepeigKaipov aovtes, Aeyovtesé év t& Betmovp draw éxteBev nopd tév éxatov nevtiKovta tyiow natépov, tav év TH ck 2 A: Gnavix G 8. xatexexéopnto ; kotuKexdopnre codd, 10. ni&evé Ci: : Mayen A:om.G 18. xtisBeicn G: ktioSioe A 54 senile LIFE OF MICHAEL THE SYNKELLOS patriarch often summoned them so that he might benefit from theirconversation and discussion about the divine scriptures. Listening to the torrent of their all- wise teaching, which was like unto a river's flowing stream.” he was delighted and rejoiced greatly in spirit, praising God the merciful for having revealed such luminaries in his days. And he marvelled at the all-wise Michael's vtter humility and self-control in all things, that besides such abundant eloquence, sublime virtue, and noble lineage he was adored with so much humility. As the holy men were undergoing such spiritual training and pleasing God well by their pure way of life, the number of people of God enlightened by their teaching and by the orthodoxy of divine doctrines increased and multiplied. In the great Michael's fiftieth year.” the aforesaid patriarch Thomas appointed in accordance with divine revelation the holy and great Michael as his synkellos.*' For that reason he moved him from the aforesaid solitary cell and led him with his twe disciples, Theodore and Theophanes, to the holy church of the Resurrection of Christ our God and gave them an habitation in the monastery of the Spoudaei”? which was built by the most holy patriarch Elias” near the holy church of the Resurrection of Christ our God. Aftera few days, taking his (that is, the all-wise Michael's) disciples Theodore and Theophanes, he ordained them priests of the holy church of the Resurrection of Christ our God. And the great Michael and that most holy patriarch Thomas were inseparable thereafter. 6. The filiogue conflict and Arab threat For a long time the all-holy, great Michael had longed and was beseeching God by night and by day that should it please Him. he might be deemed worthy of venerating the holy relics of the chief apostles Peter and Paul, + who were martyred in the very great city of Rome under Nero who had impiously ruled there.** In those days certain priests and monks belonging to the nation of the Franks rose up, reciting in the divine Creed the passage formulated by the hundred and fifty holy fathers gathered in the second synod in Constantinople 3. ‘rejoiced... in spirit: cf. Lu. 10:21 10. ‘increased and multiplied’: cf. Ex. 1:7; Acts 7:17 30. Ge. 6:4: T Ma, 2:1; Mb. 3:15 24:38: Acts 2:18: 9:37; Rew. 9:6 55| | RIOE TOY MIXAHA TOY EYNKEAAOY “eovedq cvvabpoiobévtay év KevotavtivoundAe: Katé tod a@tatou Moxedovion, tod cic 16 Mvedua 16 “Aylov BAaoonuiicat MihGovTOG; Eni cis BaoiAciag Oeodociov tod MeydAov: ‘Kai eis tb yeduc to "Ajiov, 1 KOpiov Kol Gmonotobdy, 10 x tod Matpdg Kai tod ‘gxnopevduevov.’ “OBev od pixpas étapagav thy peyaAdrodiv dur, evOrotopévon tod tote tehetapyoovtos mana. Tic TAV ‘Papotov ueyodondkems Kal wi KataSexouévov mpooteOfivat t1, 6 obk gppéBn pee tiic tv Oeiav natépwv ounyopews év 1 Vein ovpPdAw. Odtivoc none éniotoAaig xonoapevov mpdc tov péyav natpr&pynv Gapav cfc via Xprotod tod Ged judy ndAewc, tod PonOficat th abtod exkAnoig “xivévvevoden eCanocteiAa abt@ ek tod adtod anoctoAtKked Kai tepatixed Opévov twas Adyo Kai copig KataKeKoouNpévous, mpds Td evtinapardtacbar tobs koxKéis EBeAogpovijcavtag nepi tig tpocOhKns Migév- tO Vein ovpPdrA@npooteOeionc napa tov Opdyyav, Kabd¢d péyac -< Miyoma év taic abtod Betas émotoAais taig neppbetoaic nap’ odtod ompOS tobs év Lixehig. Gvtas dp00ddEoug Hovayods Sinyobpevoc ypaet. “OBev 6 xpodezBeic &ydrtatog natpidpyns Oapire, cvpBodArov norjous : pete THgavitod 6pboddEov Kai dyiac ovvddov Kai tic tév Belov RATEPOV - Opnybpems tHv év tf Eprg oikobvtwn tig ayia Xpiotod tod Oeod Hua mOAemc, EyTpioavto névtes OnOOvLAddv, Hote dnootaAijvon TOV éyov Kal Gytov MiyahA mpds tov mpodexOévta nda év Th peycAr tév ‘ROAEOV "Popp, Gte Svvapévov ato} cvyxpoticat tiv tod Oecd éxxdnolav Koi pydou th tov GBéav Opdyyav éxbhoto, oTopata Koi -MddCon tobtous opbokexteiv THY GANBerav Kat ph bmepppovetv, nap’ 6 Sei opoveiv, xal Eneobon tf tay éeyiay natépov axpiBet SdacKaAte th expavnGeion Raps tig tod ‘Ayiov éuxvedoewe Hvebpetoc, t6 Ex tod letpoc exnopevduevoy, 1 obv Tatpi Kai Yi® oupxpockvvobpevoy Kal opvbckatéuevov.” ce Eovéfin SE ev tals abtois Augpors ypnnatiKiy tive peylomy Hav yevéoOan nape av dBéwv ‘Ayapnvav TH ayig. Xprotad tod Geod Roy “Avaotéset Kal taig Lownaic tod @e0d ExKAN alate taig oUaas EV ame tH Gyig ‘lepovooAny, bote ph ioydery thy TOLADINY YpT|HOTIKTY Crylav Etapagay: erapabe cod. 7. éppéiy: épébn codd. 10. cdtod post ExxAyoig 16, ypcuper A: ypégn G 17. notpidpyng Alom.G 25. axptiBel A: dxpivi G yenuotuy tive A: ypnpatucy twa G $6 i | | LIFE OF MICHAEL THE SYNKELLOS during the reign of Theodosius the Elder against the impious Macedonius”” who dared to blaspheme against the Holy Spirit, reciting it as follows: ‘And in the Holy Ghost, the Lord and Giver of Life, Who proceeds from the Father and Son.’ On account of this they stirred up in no small way the great city of Rome. [232] The pope who was then in office in the great city of the Romans was opposed to it and did not consent to anything being added to the divine Creed which had not been expressed by the assembly of divine fathers.* The same pope sent letters to the great patriarch Thomas of the holy city of Christ our God, beseeching help for his endangered Church and asking him to send from his apostolic and priestly throne certain men adorned with eloquence and wisdom who would stand in array against those with wilful opinions concerning the addition made in the divine creed by the Franks, even as the great Michael writes and describes fully in the divine letters which he sent to the orthodox monks who were in Sicily.” For this reason the aforesaid most holy patriarch Thomas called a council with his orthodox and holy synod and the assembly of divine fathers who lived in the desert near the holy city of Christ our God and they all decided with one accord to send the greatand holy Michael to the aforementioned pope in the great city of Rome. inasmuch as he would be able to sustain the Church of God, silence the unbridled mouths of the impious Franks, teach them to speak the truth correctly and not to hold overbearing opinions contrary to the correct views and to follow the exact teaching of the holy fathers which was pronounced by the inspiration of the Holy Ghost, Who ‘proceeds from the Father, and is worshipped and glorified together with the Father and the Son. It came to pass in those days that a certain heavy fine was imposed by the impious Hagarenes® on the holy church of the Resurrection of Christ our God and on the other churches which were in holy Jerusalem,” to the extent that those who lived in the holy city of Christ our God were unable to pay this SL nes, Ranae, 838 23. ‘silence': cf. 1 Pe. 2:15 | ‘the unbridled mouths’: cf. Aristopha 37BIOS TOY MIXAHA TOY EYNKEAAOY won tobsév adti th ayia Xprotod tod Ocod Hyav ndAei oixodveac. ay Bvexev tiv Sb0 altiGv ovvetdov 6 te xatpidpyns Kal h dyia Wobvodoc cnooteiAai tov mavdciov adtod MiyoA pds tov hexyl evo: Rca, Src kai tobs Kanded Soypationvtas rept tod Beto uBshov Naranadoy Kai nepi tig xonnotuKfig Cypiag tic EnrteBeionc Haya “Avactdce dxayyeiAn 16 Xprotod tepdpyn, tv’ nw yeipo mBeing opéen xvdvvevoton ti tod Oeod adder. “OOev émotoAfic vonévngzpoc tov npoAeyGévta ndnav Rapa tod cyLw@TéTOU RaTpLEpyOD Tic kylagavvddov Kai tov notépwv zepi tod Belov ovpPdAov Kai thc ureBeions Cnuias, ovvetSov Kai xpos tov év KavotavttvoundAe “RaTproapyouvta Oeddotov tobvopa, dvte ELapyov tis tay elxovoKxavet@v EGEMS, Ka Rpds tov Pacthéa Agovta, 14 yéver ‘Apyéviov, émvotoAhy TaARval, lows isyvowor Kal tobtovs peTactpsyou eK tig TOV eiKxoVoLGyov alpécens Kai Rpocayayety ti KaOoAUKT Koti AROSTOALKA, Kot dp05dE@ exxAnaig. Todto dé ty év taig dpyais tiigabtod Bacthelac Tob mpoAeBevtos Agovtoc. "EvedAev yap exeiVev tiv mopetay noteioGat -O peyac Miyata, Katepyopevoc xpos tov ev Gyiog rénav év th peyaan OV TOAeov 'Poyn, Snws év dnoAoboer yéevytat Kal tv év th Geooténta » Kot Booihion tOv ndAewv to} Ocod ebempiov otkov. (D)-O-yap év ayloig Kai Guokoyntiig OedSapo¢ 6 tv Ltovdiav, dv ‘brepdpiog év th GvatoAf) éni Nuxngdpov tod Bacidéwe, ENLOTOATRV REMOPOE TOs Tov npoAeyPEvte. Gpytedetapyny this aylae Xpistod tod Qe0d Tua nddewe, xpdg tod BonOfjoa Kal cvvenopdvacbar adto tH “Kotte: Kevotavtwoundaes tod Ocod exkAnoig wvévvevovey nape. tev @QEav Koi cixovopdéyov cipeticiy. Tobtng évexa tic aitiac tiv ‘EMLOTOAY Enoticavto npbs tov mpoheyBévta OedSotov ROTPLAPYNV, OA Ao Se ga tpLapyny, Koi tov devote Aéovta, todto wey éxiatopiCovtes, obt0 6 Kal vouletodvtec énoctivan tic LUsapas TOV cikovoKHUGTOV Douvidey A 4. Koka A: KaAGS Thad. G 5. katonabey A: katanatce: G10. avveiSov A: 13. elante iomg add. Sev. | iogiaaarG: vA 15. Kei 6pOoSdEq A: 34,900 Kovotuvtivoundies A: tO Enoubvan Koi Bon8 Ba + Hout G 25, evexa eG. 26, exovjoavte : inouooto codd, 38 LIFE OF MICHAEL THE SYNKEL{.0S monetary fine.” For these two reasons the patriarch and his holy synod resolved to send his all-holy Michael to the aforementioned pone, Z 4 en Michael might both check those who held wrong opinions canceming the divine Creed and report to the pontiff of Christ about the fine imposed on the holy church of the Resurrection, and that the latter might extend a hand of assistance to the endangered city of God. Thus the most holy patriarch and the holy synod and fathers composed a letter to the aforementioned pope concerning the divine Creed and the imposed fine. and they also resolved to send a letter to the patriarch in Constantinople, Theodotos by name, who was leader of the heresy of image-burners, and to the emperor Leo of Armenian descent® that they might perhaps be able to turn them away from the heresy of the icon-fighters and lead them to the catholic, [233] apostolic. and orthodox Church. This was in the beginning of the reign of the aforesaid Leo.*6 For the great Michael was to make the journey from Constantinople. going on from there to the pope of blessed memory in the great city of Rome, so that he might benefit from the churches of God in the God-crowned imperial city as well. 7. The revival of iconoclasm by Leo V The confessor Theodore of Stoudios of saintly memory, when he was banished to the east during the reign of Nikephoros the emperor.” had sent a letter to the aforesaid chief priest™ of the holy city of Christ our God soliciting his help and assistance on behalf of the holy Church of God in Constantinople which was endangered by the impious and icon-fighting heretics.** For this reason, they composed a letter to the aforesaid patriarch or rather 'factionarch® Theodotos! and to the ruler Leo. both refuting” them and admonishing them to turn away from the foul heresy of the burners of icons.BIOE TOY MIXAHA TOY ZYNKEAAOY 3b ‘Rath hua Kol. wéyag Miyyona, uh ywooxev zapaxoder, ov Sexe ho ex Ozod SeEduevos thy tovedtmy mapa TOV &ylov Hectepwv KeAevotv, Kol dg Ex MOAAOD Tv ebyduevas, ote katakwOfivor OOTY tA TOV xopvpatav &modtdAe|v TpooKkuvijcens, ebyiv pet’ abtéy ainodevos Kal AaBov map’ abtav apdbeow Kal olovel ovpvtaédpevos OTS SEAM ac kyiag Xproted toD Geod Nav néAem>o pete tov 00 paOntiv, Oeodapov gti Kai Oeopavouc, Kai Etepov tivbc THY dvdaiav: leap tolvona, paptopovpéevon napa ToAA@v ev TH Kath Oedy " iPet xoAiteia, npomenpbsic napé tod Ev Gyioig mATpPIapyoV, Kal TOY tod lepapyGv, Kail tig Tov ayia notépa@v ovvdsdou, uexpt AtoondAewe par Addons. Kai tobtoug donacdpevoc Kal tO teAevtaiov yatpet cindy ipsare tic OSaizopiac. Koi 8h Suepyduevos ev Tf] nOAe LeAevxeias, ebpev exeioé tivacs ovaxods dvOiorapévovg Kai ph Kowevodvtac uhte wav Katadeyouévous ti xota Nexouay ePSduy ovvddy, tf cvvebporseian éxi Kavotavtivon Koi Eiphvnc, tigadtod untpdc, tv Geooténtov BaciAgwv, Kai Tapoctou “monprdpyou, obte uv dvawépovtas gv toic iepoic dintbyots tobs ayioug sod. Opokoyntis Kai peyéhovg natpidpyas Tapéotov Kai Nixngdpov. ~ “Rev th navedog adtod didacKatig. Kai tH x00’ Eavtdv brodetyyats - Eneise tobtovs ouvOéoba1 Kal Kowevijcat th ayig ouvdde. Ob pdvov 5é Tobtoug nénerKe ouvOécan tf cyig. coved Kai ti to Ocod xaPoAich » KOR CnootoAiKh exxAnoig. GALS Kai n&oLy, dic &v ZAaye Katé thy O8dv Ov NPodoLiATjoa, Aéyav n&oi Kol dtaPeParobyevoc Sti h rod Ocod exxdqaia. f €v ‘leposoAdpoig Kai 6 tobtne teAetapyns abv toig adtod Gpmepapyois Koi thc Epo rotpéor Koi anedétato cai ouvivece cai WTETAXEV ev toi iepoig Suntiyoic thy ayiav Kal oixovpeviciy éBSdpny vOSOV peti: tOVv pd adtiic BE Gylav Kot OLKODEEVIKOV ovVdéday, Kai tobgtabmns dpytepdipyas Tapdorov Kal Nixndpov ac dpotpénouc Kai v@yOvas anebébato Kai dpoddynoev. “Oev todtov aKobouvteg ea TAnpopopnGévtec, ouvivesay névtes Kai Exowdvroay TH &yia Kal vpevied EPSoun ovvdde. ‘Beta: expiphG 11. tig ante xai! add. Sev. | AUSENg G: AléingA 20. vA 21 .néneice GivA 22.ésayeG:-v A 25. notpéatG:-v At ovvijvede BD. tapohoygcey A: dpokdynoev G 60 sec? LIFE OF MICHAEL THE SYNKELLOS g. Michael and his disciples depart on their journey 'o Constantinople Our great father Michael, who did not know how to disobey but rather received this command from the holy fathers as if from God since he had been wishing fora long time to be deemed worthy of venerating the chief apostles, prayed with the fathers, took their counsel and as it were tock leave af them. He then departed from the holy city of Christ our God with his disciples, | mean Theodore and Theophanes, and another from the Spoudaei monastery named Job, for whom there were many witnesses to his strict way of fife according to God. Michael was escorted by the patriarch of saintly memory and his hierarchs and the synod of holy fathers as faras Diospolis whichis also called Lydda.© After embracing them and bidding them the final farewell. he began his journey. When he arrived in the city of Seleukeia.” he found certain monks there who were opposing, not adhering nor even acceding to the seventh council of Nicaea” which was convened under the God-crowned emperor Constantine and his mother Eirene® and the patriarch Tarasios.® Nor did they mention the saints, confessors and great patriarchs Tarasios and Nikephoros in their holy diptychs.” By means of his all-wise teaching and his own example Michael persuaded them to be reconciled with and to adhere to the holy synod. Not only did he persuade these men to be reconciled with the holy synod and the catholic, apostolic Church, but he stated and maintained to all those with whom”! he happened to converse on his way that the Church of God in Jerusalem and her chief priest with his bishops and fathers of the desert accepted, agreed with, and included the holy and universal seventh council the holy diptychs along with the six holy and {234] universal councils whic ' preceded it, and that this body also accepted and confessed its meshes Tarasios and Nikephoros as being of one manner and mind with it. ver . = had heard and were wholly satisfied with these matters, they all agree adhered to the holy and universal seventh council. 6lOE TOY MIKA TOY EYNKEAAOY 0% pévrr idhabe soizo 1 deel wai Beonszy wx Gnpreninye Goes. na e@ roleoviepiorn sido 8 aipeordnxn, Oeo8ire. "OFev | ealibpor nev at nigeSbrog "Slob ev nsrorip ube oi tig cioePelag wmiorg Mycath ev sh. navevbainove Kovourvovsdha pi yagi © abr wig ead pacino Bilas btn Ge Paoli xen abi mena. ‘stv hav apoyo vw ty on. Seen BE te ‘nly & cr Books wed xepiéans Re dvayore; ob now Se oncom sb oka Bei a wa wR SS ssyer CSrdnor Kel Breen Song spe ns eal bjov Mizarih. Ev tf vis Xipaspov{ixarahioa abv wis airot nants, ‘ley sv ig orp vo faci, pla hy sin epee sy Basso acon Topmsi. (10) Meta Be dhiyas hutpas tic eitod napovaias GxooteiAng b Bamiheds, 18 mpcvealdooro wv Soy Mein fx ronan by Tig ial Getic raph onmtverncerecing motors cigovpers | Bloeiires 8 oxo Crip xara orn nga Boorkéac, xai bBacrheis xpd; aivtois tpn: Tish aitia, norépes tenon. | __Sivéocdhme spe tv eosin usp Aroxp be |B iv bogrovip nan Mahia soi O ri pany rover extras Xpoa wo ea pr Shes, Soars pid, dnfrey icity so pious wes, ise ela zowSo nav iphiovraoy, ben oat ‘hv koe nav Paoisaw Svat ging wah |B boorsanye ah Xp bncheiog xi sob SyBiény heed, Sue | sshsion 404 Bins oy San eininon évarinemt Hee ‘appoint snorted van Gatos ‘cloxath op avo dao ion panes Ene nee LURE OF MICHAEL THE SYKELLOs 9. The atival ofthe hoy fathers in Consananple eee 10, The audience with Leo Y Several days after his arival the emperor seat fr the holy Mish summoning him with his disciples to the palace 10° the yal ‘alder “Teciniun™ inthe presence aloof is senate. Theboyané Gai {aers entered and stood beforethe emperor. Theempesesshto then For ‘what eason hoy father, have you tole youre ome 1 hub majesty?” Our father Michael of besed meron aswel tothe emperor, The most hay patie who holst psi eos holy ety of Crist our God th the hoy synod tht convened he fathers ofthe desert, sent us Before your serene majes) Ht ur ‘viele empire on behalf ofthe boca. ant apse Chu Christ andthe orthodox people that your divinity may omar a he "presentation of holyicons ay oecuropenly ntti ma eee by all without esta, evens is contained with writen ett they have sen you 2. they and hirano Pe 34:61 38165 E12 YAIR-BIOX TOY MIXAHA TOY ZYNKEAAOY : ‘Ob. Baoidedc ixéAevoev évexOfivar thy éxiotoAty Kal saoOlven cic éxixoov mavtov. "HyOn dé h neppbeioa emrotodh KOS TON Gpardtov natptdtipyov ‘lepoooAdpov ev KovotavtivovndAe notprapyn Oe0déte Koi tH Pacis Agovtt, xett elyev Sri AdEeae Ytag:."Tod Kuplov Kal Qed cai Letipog nuav ‘Incod Xptotod, tod dotH¢ crylacg Kal Drepovaion Kai CompyrKiic Tprddoc, 700 obv Tatpi ai Tvedpatt éx uh Svtwv tévde tov KGopov cig 10 eiva Rapayaydvtos, dixort’ 8tav cixdva Kal Qpoiwow ex vig dig yelpi RAaotoupyhoovtos tov tvbpunov, én’ éoxdtov dé tOv HpepGv S16 thy TUav Gwmpiay éx - papbévon teyBévtoc Kal Evavbpanijaavtos Kal EvouGapLEVOD TOV MAAGIOV Ady, tov-p8dvea Sia PdAov Kai yovarKds Gx&ty EEdpiotov yevoupevoy éK tfi¢ 700 nupadeiooy Staite Kai brdSixov 16 xovnpd Saipovi yeyovora, Smmc dvacwen Kai aveyeipn thy abtod eixova, cvyymobeicay toic -ge@ecwv, Kai 51d todto navTe DaOEiVas, OTAVpSY Te Kai Odvatov Kal 860A névio, doa 7) tov Geiev ebayyediov nepréyer BiBAos. Totton --totvev tod peydAov Oeod Kai Lotfipog huav ‘Incod Xprotod é& apyfic xa dvodev 176 Mace éxi 105 Gpoug vopo8etobvtos, zorfioas éxéAevce yoo yepovPeip KataoKidew 1 iAcotipiov tig SOEs tod Oeod. ‘AAAG Kai ony} tod poptvplov eixdve: Egepe tic kyiag OeotéKov Kai _ GeinapQévov Mapiac. ‘Qcabtw ai oi npogiitan & edcavt0, ‘Hoatac, = ‘Tepepiog, AavifA, ‘leCexuhA cal névtec, eixdvec xai thnot Roay tic tinPeiag. Abtds 58.5 tv SAov Osdc, 6 Kiproc Hudv ‘Inaods Xpiotas, bby cixdv Kai éxcgpayione tod dopatov Oeod Kai Natpéc A€yetai te aot Kai motevetar; Tt Sai kai ol &jorkal ravosPdopior andotoAot, 90x «ok obtol paivovtar eikévas moimoovtss, GAAG Kol centéac pookpyijcavtes kai tiunoavtes; Oby 6 npétos tic exxAnoias mony Wal bibdoxadoc, & tic xAelc tig Bacthetag Xprotic éveriotevae, Kai noipaivery kai Booxew té ondtod Aoyixc rpoPato. napexeAevcato, TO WPLOGH Tic Eputisews 10 tpioodv tic Epvisews iaodpevoc, obyi Kei iG. RAngToUpyhaavtos: hootou PYAsaccodd, 10. EvavOparioovtos: évavOponiaavtos ante cont A | evvoapévoy Arev8vodpevevG 11. 2E6piotov :8Eapiotov codd. (ante A 17exéhevse G: vA 18. xotmonidGew A: xataokevdlew G 21. eixdves: peodd, 24.é071G:-vA 1 datA:88G 27, eveniotevce G: -v A 64 cmp semn ema LIFE OF MICHAEL THE SYNKELLOS 11, The letter from the patriarch of Jerusalem to LeoV The emperor commanded that the letter be brought forth and read aloud in the hearing ofall. The letter which the most holy patriarch of Jerusalem had sent to the patriarch Theodotos in Constantinople and to the emperor Leo w brought in and was word for word as follows: ‘Our Lord, God and Saviour. Jesus Christ, One of the holy, supra-essential and life-giving Trinity, Who with the Father and the Spirit brought this world from non-being into being and Who fashioned man from earth with His own hand accordin gto His ri image and likeness, Who was born from a Virgin [235] for the sake of our salvation in the final days, Whe became man and Who put on the person of the first Adam (who was banished from the abode of paradise through the envy of the devil and the deceit of woman and made subject to the wicked demon), in order that He might save and raise up His image, which had been covered up with passions, Who on this account suffered everything, the cross, death, and all the other things which are contained in the book of the divine gospels: when He, our great God and Saviour, Jesus Christ, in the beginning and from on high gave the law to Moses on the mountain, He commanded that two cherubim be made to cover over the mercy seat of the glory of God.*® Even the tabernacle of testimony bore the image of the holy Mother of God and ever-Virgin Mary.” Likewise what the prophets, Isaiah, Jeremiah, Daniel, Ezekiel and all of the others perceived were images and likenesses of the truth.8* And is not the God of all things, our Lord Jesus Christ, Himself said and believed to be the image and impression of the unseen God and Father, and is He not indeed?” Are not the holy and all- venerable apostles seen not only to have fashioned icons, butevenreverently to have worshipped and honoured them? Isnot the first shepherd and teacher of the Church, to whom Christ entrusted the keys of the kingdom and commanded to feed and tend his spiritual flock,’ and whose triple denial He as — 3-4. covered up with passions’: cf, Greg.Naz. Or. 38 (PG, 36, 328B) 65~\< BIOE TOY MIXAHA TOY EYNKEAAOY werarTloyxpatio tO ob tod paOnti SeSande Sto eikdvac, tod Od Kal tho adcod uNntpde tig ebAoynUevNG OcotéxKoU Kai apOévon. Mapiag, xapeyyunoac aut@ s€erxovile nacav thy pxovoixovoniay 10d aAnOivod huav Geod ev th ayig exxAnoig and 200 Gyyéhov xpos thy MapPévov AexBeions paviic, 10 'Xaipe, pirapévy, OKvpios weta ov,’ péxpr tig adtod dvaAtpens Kai tfc Ayiov Tlvebpatog nopovoing, tote S6vac801 cai tov atv cel xcuaToY ex tic tOv dylov cixdévev oTHAoypapiac Katavoeiv, boa “Apa Kai thc hudv comptas @kovdpnoey 6 rpodvios Oedc, 6 Kupiog quay ‘Insodc Xptotdc, xorfjoai te cai noBeiv: Ti Sci wai 6 bayyedtotis AovKis, obyi kai adtdc poiveton TPAatoS otTHACypaphaac ‘GapKopowdpopgov eixéva Xpiot0d tod Geod cai th¢ adtod uNtpdc, SKal wéxpt tod viv odCeton gv te tf weyaAn ‘Pawn Kod gv ri ayia tod Oeod hav xdAe; Tt Sb Aéyouev Tpoghtas Koi dnootdAove; Atos 6 bpiog hav Kai Gedc, ‘Incods 6 Xprotés, fh eixdv tod agopatov Tatpac, Odyi Kod obtd¢ pdexoc nepibeic ti avtod Syet Kai dvapcac thy adtod Hig OapKos cixdva, “ABydp@ tH niototdtw tondpyn ROAEMS "Edeons Rope Bud. Tov abdtod oixétou; “Ht1g kai wéxpr tod vov odCetant ev tH -@vTh modes; Kai todto ev de€nAGouev, SeiEon RELPOPLEVOL Hs Gti ODYL “ veape xal apdopatds sor f tav eixdvo avaton@dic, GAAG ye piv &E “Gpxiicxol dvadev napadobeica cai motevOeica gv te TH RoAGe Kai &g died} Kp. "OBev Svownodpev td bpétepov Kpatog, 6nug &xcoti tic veOpac Too TS Kal ULvoMpas TOV EikovoKOVETOY aipécenc, Kai KoLve@voi —yévno¥e tig motponopadétov éyiac Kai Gmootokikhs niotewd, Kol eroAGBy h to} Oeod exxAnoia thy iSlav evxoopiay tic tav Geiav _fixOvey cvarerdceas, Kal wh aiavig Koi dtedevtit® dvobéuate nepipadAnobe, GAA’ eiEavtec TH NOV nopaxAroer, év opBoddEo Kai Gooukel nioter tehevmdhocabe, Koi eg TAS aieovious oKNVaS LETH TOV RpPoOOHtOy Kai GnootdAv, Laptopav te Kol Sixaiov ayadAabiaceddbe, wiav Mitpwow ebpépevot.’ rayiey G: Aéyopev A . 15.0 Acom.G 16. péxog: péixnagcodd. 19, SeGNA oper Bech Bopev G 24, yévnaBe : yéveoQe codd. 27. nepiBahAnobe : nepifpcareaOe LIFE OF MICHAEL THE SYNKELL9¢ reated with His triple question,” seen to have given to his disciple Pankratios® two icons, one of Christ and another of His mother, the blessed Motherof God and ever-Virgin Mary, and to have instructed him to Tepresent th incarnate dispensation ofou rtrue God in the holy Church from they meofth speech of the angel tothe Virgin, who said, ‘Hail, thou that arthi ghiy favour the Lord is with thee, until His Ascension and the coming of the Ho} y Spirit, so that even the uncultivated and illiterate might be able to contemplate through the depiction of holy icons all that our Lord God Who is bel ages, Jesus Christ, dispensed to do and suffer on our behalf and on behalf of our salvation? And is not the evangelist Luke seen to have been the first to depict the life-like icon of Christ our God and His Mother which is preserved even now in the great city of Rome and in our holy city of Gad™ But why should we speak of prophets and apostles? Did not our Lord and God Jesus Christ Himself, the image of the unseen God, after placing astripof clothaver His visage and wiping off the image of His flesh, send it through His household servant to Abgar, the most faithful toparch™ of the city of Edessa? Andisnotthiscloth preserved even now inthe same city? We have recounted these matters in detail, endeavouring to show [236} that the fabrication of icons is by no means new and recent, but was transmitted from the beginning and from on high, and confirmed in both the old and new covenants. Therefore we entreat your majesty to renounce this abominable new heresy of the icon-burners that you may become a communicant of the ancestral, holy, and apostolic faith,?® that the Church of God may recover tts proper adormment in the representation of divine icons, and that you may not be Subject to eternal and unending anathema but yielding to ourexhortation, you may pass away in the orthodox and unswerving faith and that you may ond in the everlasting habitations with the prophets and apostles. the martyrs ans the righteous, having found eternal redemption.” e entire te ed, fore all i 3-6, Lud:28 28. Lu.t6:9 67)BIOE TOY MIXAHA TOY EYNKEAAOY sé ei -Entjxoev ndvt@v avayvacVévtay, Bupopayiaas d KOV Kol Aeovtavuposg Gp, 6 avagiog tig Pactdrkfic 6 OY HETPIMS Tob TOVG TU@BAVaL Kal EvanoxAciotoUs yevéaOon @iddncelperh EXEALVOE, MOLTOAAG Karn yo) phous Kal avedéucas wet te dyLotatov mOepLapANV Kot tay aotod ayiov Kai c huh oivodov, ob why GAG Kal thy tev cyiav ratépwv optyyupw, € aiperixods Kati eid@hohdtpas 6 dvtas Kai ph 6pOGs @povodvtac, povoy: 88 GARG Kal yas cevoryeerCovias eldwAoAatpeiv,” todto DOEITOV. ‘Qc déévandxAerotoryeyovacw oi dyto1 Koi Geopdpoimatépec, evyaplotnpiovs Mbt avéneunov X prot 1 Ged, tH tobtovs abidoaver REpevtod KaL THs ato) ELKOVOG Torndta maGelv, ixétevov Sé kai péexpr nS bropoviy doBFvon Kai mappysiav abtoic, dnwg Katacxivact Arjvi Kai prdypistov Topavvov. wepGy Sé Siayevougvav obx dAtyov Kal dottov diateAobvtev tav Ov Kal fit) Beddviwv déFao8at 11 Bpdowpov naps tHv tod dvyAEeods TUpavvon danpetav, wc Gre aipetikdy abtay Kal Wrooxpiotow ovt@v, xainep nohAt 700 BactAéac néuwovtos orbtoic, @oiv iKd te Kai loyddac, Soa npdc tpoohy émmmSera doxntdv eyivooxey elvat, ovK ebebaveo, Drod iepoydArov Aavid Adpiovapacodtdv EINOVTES, TO PUOKOV, *““Edauov eneptohod BH Aimaverto thy Kepadry Lov,’ aipobpevot Aud obapivea Htvavry énoyeboadbar. 13) '0.8é BactAeds Suc tivoc Aoyiov Suvapévon Aéyer te cal &Kobetv, oba GvopaéKay brepBihoopar, s67Amoev abtois Aéyov: ‘Iva ti} bpev NpeTT Kal. @rAdoogos youn BovAf kaki ypopévn ev dnoAio. yevéo8on evde1, eh meiBopévy dpBod6q ovvede tH Kalehobon Kai eewodan Ae tod Geod exxAnsiag thy tOv ciSd av mpooKbvnow; "H odk KOate tod Acid Agyovtog mepi tv torobtov eidaAev, tt OTOpO. ELOVOL Kai ov Aodijoovaw, dpbadpods Eyover Kai obx Syovtai, ota éxtieuseG:-v A . 17. n0AAG post Bacildws usp.G 23. Svoya ; XapoSpéxav in Marg. codd. 68 j E ; : : i LIFE OF MICHAEL THE SYNKELLO¢ 12. Michael and his disciples are confined in the Phiale prison when these words had been read aloud in the hearing of all, the sérpentofth e and beast who bore the name of lion,”* who was unworthy of the im a CT 8 purple, was enraged and commanded that they be beaten oe a nfined within the prison of the Phiale.” He issued many accusations and subjected to anathemas not only the most holy patriarch and his holy apostolic council, but even the assembly of holy fathers. as heretics} dalhvere and upholders of false beliefs and he added, ‘In addition lo that they also force usto worshipidols.’ When the holy and God-inspired fathers were nee isoned., they raised grateful hymns to Christ our God, Who had deemed them worthy toundergo such sufferings on His behalf and on behalf of His icon. and they entreated Him that endurance and freedom of speech might be granted them even until death in order that they might put to shame the harsh and Christ- hating tyrant. Many days passed and the holy men continued fasting forthey did not wish to accept anything edible from the attendants of the unmerciful tyrant” since they were heretics and Christ-haters, although the emperor sent them many things, dates, dried figs and whatever he knew to be suitable for the nourishment of ascetics. They did not accept these, repeating to him the saying of David, the holy singer of psalms, which declares. ‘Let the oi! of the wicked never anoint my head," as they chose rather to perish of hunger than to taste anything of theirs. 13. Leo's attempts at persuasion The emperor, through a certain leamed man who was clever at both cea and listening, whose name I shall purposely pass over," oan hie For what purpose do you, sirs, endowed as youare with virtue ae ” = ofl judgment, strive u sing faulty counsel to be ruined while eit *s orthodox synod which condemned and cast out from the Church ° ch idols: Worship of idols? Have you not heard David's words a ie hes "They have mouths, but they speak not: eyes have they, but they § , ii 19-20. Ps. 140:5 (14125) 69° BIO TOY MIXAHA TOY EYNKEAAOY oux-axovoovial, pivag Exovot Kat obx doppavOjoovran, wv dover €v 7@ Adpvyyt avtav. Ovyi Kai th dudV ceBdopeto. Ota cio: “Obev napawd dpa: reioOnté pot Kai Kowevioate Thi aBodixt ecKAnoig, Kal tds od tac tuxoboas Ajweobe, kai roujow 16 dpyiepers sig brepéyovtas Spdvous. Kai wh Kaxids anodéobat Nente.. ‘Qe 88 teBto HKoveav ol GANDGs 6pOGdoEar Kai OuoAoyntai Hudv MTEPES, AGAAS AV evi LeyaAy Kai einov- Mi yévorto hiv apvicasbat Ev eikéve meprypartov tov Kipiov qpdv ‘Incodv Xprotbv fj thy abtod Htépa. FR. todg adbtod aylovg.’ Tas 5 yetpag abtav vroAaKhouvtec imoy -’ Eigtooobtov éxyeOto hud ro ola. Obras eine TO arooTEiAOV Tt dé GipetiKd Kal axnvel tupdvve tome, ebdpile, opatte, moter 6 t1 dv BAnc Kai PobAn- obdév GAAO 2E hav axovers 4 Sti TposKvVODHEY Kati ePSrebe Kai donoCoueba Kol tydpev thy eixdve: Xpiot0d tod Geod AM@Y KAY tig obtoD pntpd¢ Kal TOV obtOd ayiov, Kol drip adtod podvpac dnoBavobyeba..’ 'O 58 kaxiotog banpérnc tod nopmovnpov cléws aneAOdv A€yer tH BaciAei: “‘Hethpeba, Bactied, Hrrtpedar- Couc yap tév dreiddv ot dvipec. * 14): ‘O 88 Paoiebs txdta dxoboac éxéhevuce TOV ev &yiov Miyana peta Kol “lb évanoKAeiotove peivan ev ti elpxth, tobs 6é d&yiouc Oeddapov cai Oeogdvny, todg adtod paOntdc, eEoptatous yevéoBar év HvNO® ‘Agovaig. Tobtov dé yevouevov Kal év elopia napaneoGév tov tOv cyiov Kal thy vilcov KatoAoBévtav unvi abyovotea ivductiavos EB Sopuns, napeddOnoav tH &pyovtttiicvisov dete pvddtreaBon abtoic, ToyimoA Ao. mapoyyetAavtes ant, ote navtotosbAtyeot OAiyoadtovs, Omos togrov Tod Civ onoAAaydaw. 'O 8 Ged, 6 nN napop&v robs cic a@btov 2Anilovtacs, Kuxev abtode gig otktippiods éva@ntov tod podexQévtoc dpynyot tic vicov, xak Toav év dvécer Sidcyovtec Kai TH tay 0600 Tyouv Goxioems éxopevor. “Obey Koi év th vijow évtev AG | Gedijc Kui PobAy : Behe kal BotaerG | BobAq:PobAecn:A 24. xatakaBdvewv mechaRoviosG 27, cayiov A: tayerov G 70 OUGT Kai ov ynAagiooval, mOdas ExOVOL KA OV AEpInatioovaly, LIFE OF MICHAEL THE SYNKELL Os have ears, but they hear not: noses have they but they smell nands, [237] but they handle nok feet have they, but they w speak they through their throat?” And are not your worshipped objects veh things as these? For this reason I advise you to obey me and communicate in the catholic Church and you will receive uncommon honours: I s} you as bishops in high thrones. Do not insist on perishing wret ROK they have alk not: neither Tall appoint chedly When our truly orthodox fathers and confessors heard this. they shouted aloud in a great voice, and said, ‘May it not come to pass that we should deny our Lord Jesus Christ Who is circumscribed in an icon, or His Mother or His saints. They wrung their hands'” and said, ‘To this extent may our blood be poured out,! Say this to the heretical and cruel tyrant who dispatched you: "Beat, banish, slaughter; carry out whatever you wish and desire. You wil! hear nothing else from us but that we worship. revere. embrace, and honour the icon of Christ our God, His Mother and His saints, and we will lay down our lives willingly on His behalf.” The evil servant of the wholly depraved emperor departed and said to him, ‘We are defeated, emperor, we are defeated, For the men are above threats." 14. Michael and Job remain imprisoned while Theodore and Theophanes are exiled When the emperor learned of these matters, he commanded that the holy Michael and Job remain confined in prison, and that the holy The adore and Theophanes, his disciples, be banished to the island of Aphousia."" we tals had taken place and the saints had been sent into exile, reaching the istandin the month of August in the seventh indiction," they were handed over 0 ' man who ruled the island so that he might guard them. He was commander to use every means to subject them to all manner of afflictions i order ie they might die the more swiftly. But God, Who does not overlook these _ Put their trust in Him, gave them compassion before the aforesaid an ofthe island, and they lived without constraint, carrying oul Oc eatihee that is to say of spiritual training. Thus while they remained on nea even P68. 27. 70,3. Ps. 113:13-5 (115:5-7) 6. in high thrones’ ef. OF iene does not overlook..Him’: ef, Ps. 32:18 (33:18) 28. ch Hl Kings 8:5 Neobtt; 9:97 2 27-8. "Who Kings 8:50): 71"-:. BIOE TOY MINAHA TOY EYNKEAAOY 0% Sroboavto Su amiatokGv ypdovtes Kal émotnpiCovtec “OpOoSdfovg: Gate Gavatov piv waradéEao8ar, thy Sb eavtdv A dBetiican, ute why dpvfjoacGar év eixdvi zeprypantov toy pidv Andy. xal Gedv ‘Incodv Xprotav fj tobe dylovs, KaBds axdtds d proc Hudv didcoKe Huds ev toi Beton ebayyeAlorg, A€yov: ‘yiveabe POVIWOL O¢-ol Opers Kal AKépaiol we ai NEplotEpal. IS)"EE 88 ypdvev Surnevodvtwv Kai tod tupdvvou teAeutioavtoc i odovia KoAdoe mapadobévtoc, avéatn Etepog Pactheds Mryaiir ‘ oH, TIS AdtH¢aipésens Kal Deopayou young dvarAews badprov. ‘Obras ExéAeuce tov &yiov MiyaajA éxPAnGiivar ek tig mpoAeyBetonc ipKtiis. xod tnepopig naporeupOAvonr Ev tivi tOv tod ‘OAbduaov Met pioy tig ToAEas Mapovorkdeg peta Kai IdB tod dowtéton Koaeot SeSepevovc. Tobtov de yeyovotog Kai tév ayiov ti e€opig --meponepoBevtav, odk Enadeto O péyas tig evoeBeiag GynvioTis, O nmavooios Mian, 5’ éniotoAGv ypdgov Kai émortnpiCev TOUS pHOSdEous mpd 1d bnopépery Tac naps TOV doeBOv Kail prooxplotov aipetixav Kai dBéov eixovoxavatéy énayouévacs abtois tTywplac. (16) -TeAevtisavtos 5& xai tobtov nouBeBiAov GvaKtoc Mixon, -exéorn dvt' abtod Erepos Bactheds, OedpiAog tovopa, yviiotos vidg 2 andpyov adbtod, dpyds toig tpdnoig, danvig 1H gpovqpeti, mvéov “xptatopayou Gupod xai dpyiic, novnpétatoc dxep tobg mpd adtod ~ BeBaorevKdtac, Qopd doxét@ xpatobyevos Kath tév dpSoddEav tv cvPiotopéven 17 abtod doeBeia. Kal dvatpendvty 10 adtod &eov Kat sePic Bdypa. Obtos 6 apodexOeic BEBNAOS dvak tH née Fer ths _ eotob Baottetas éxéhevcev dvaxAnBiivan tov gv ayloig natépa, Hna@v wot péyav MigohA ex tic npodexBeions poviis. Toto 8& yeyovdtoc Kal tov Gyiov KatadaBévtog thy xavevdaipova KevotovtivobroAt, KEAEDGEY ODTOV EvandKAetotov yevéoOa Ev Tia BoAoIG Tis ElpKTHS, TAS tite Aeyopevns Tpartapiov, ravv dpeyyeor Kal oxotewoic Kal yerwOvog ¥ Alpvabeo Kai Kpupadeo, épous Se xviynpoic Kad kavomSeow. “Oc aedOoy év ti towbty elpxrh coi undoudbev dveravew Kextnpévoc, ph dberiioo oé ante tiv eavtdy miotw tsp.G I8.xal A:om.G 20. dammvagG: whe 21. apo A:om.G 30. xvunpois : xviympois codd, 72 Yn awe PRP Eee RPE SACP LIFE OF MICHAEL THE SYNKELLOS re 1H. “ : gid not cease writing letters™ and encouraging those of orthoc accept death, but net to deny their faith or repudiate our Lord and God Jesys é . : : . . 5 . ~ SUS Christ as He is circumscribed in an icon, or His saints, even as our Lord § ‘org Himself taught us in the divine gospels, saying, ‘Be ye therefore pry d harmless as doves.’ lox faith to dent as serpents an 15. The reign of Michael Il: the exile of Michael and Job wo Bithynia When six years had elapsed and the tyrant had died and passed into eternal punishment, there arose!” another emperor by the name of Michael, who was full of the same heretical and God-opposing opinion." He commanded thar the holy Michael be taken out of the aforesaid prison and sent into banishment with the most holy Job to one of the monasteries of Olympos in the city of Parousias,!!* bound in chains. When this had come to pass and the saints had been sent into exile, the great and all-holy champion of piety Michael did not cease writing letters and encouraging those of orthodox faith to endure the punishments laid upon them [238] by the impious and Christ-hating heretics and godless icon-burners. t6. The accession of Theophilos and the return of Michael and Job to the Praetorium prison in Constantinople When this wholly profane ruler!’ Michael had also died, there arose after ci another emperor by the name of Theophilos, who was his very own son. He Was savage in ways and harsh in mind, breathing forth Christ-hating anger and fury. He was far more wicked than those who ruled before him, for he wats Possessed by unbridled anger against those of orthodox faith who oppose ue impiety and who refuted his godless and impious doctrine. Imvihe fh - of his reign this aforesaid profane ruler commanded that our great Whe Michael of saintly memory be recalled from the aforesaid monastery. ‘ fa this had come to pass and the saint had reached all-fortunate Scan sd he commanded that he be imprisoned within certain vaults in the prison ee the Praetorium,! 'S which were completely unlit and gloomy. dank a i cold in Winter, and stifling and parched in summer. He entered ae or obtained respite from no quarter as he had no one to serve and assist it 5-6. Mt. 10:16‘BIGE TOY MIXAHA TOY EYNKEAAOY TOV mepinowwd, pevov Kal avyKpotoDvta aDTOV EXov (ob yep elov tH KaBourAtioor i dnd yep S00 oTpATiMTOV OLOV Kai dvyACOv ty uAoerediievos, ottives otte tov xoBunovpyotvta abt, ‘Tap tobvoua, Toy. TOUTD Kv mpos Boaxd npooBAewan f} i 10 GdVOAOV KoBopiAfioa). ‘OBEy éx tic tovadtns ovvoxiis te Kat otevoxmpias o Ev Gylotg natip pay xed SpoAdoyntig péyas Miyana nepiémece YOAETMTATH Appwoctic. éxiduciv freow, fx T6100 ypas kai Tay AOAAGv OAiyeov, Kal dupAvonta woteoyeOy Kod KvedtNTI. :~ Bbopootvn 6€ t1¢ poveGovsa moth Kat 6p0d800c AdunoAAG tobte AravocionapenvGeito cai &v taigawpatiKats ypeiaic avteAauBaveto, "“Ooouc yop xpdvoug nexoinxey év TH EtEpE ELPKTH pete TO dvaotiivar qty &x tis yoAenw@rarns éxeivis dobeveiag Kai ExBAnOAvoa adtov éx fic Copmtitns «ai dfadSoug eipxtiic Kal év etépa Stagepotoy eyxAcioijvan, 00 diéAee StaKxovoboa kai dnootéAAovea. a0 ba. tod rotov KaNumovpyodvtos TH Te BpGow Kai ndtv Kal tiv tod CMpoLtoc prBOATy. Merc yep Sho Ern ExédXengev abtov O Baoideds cEevexOivan, alos xporérextan, Ex tig mavCopov Kol KpuLMdouc Exeivng elpxtiic Kail. EvandxAerotov yevéoOar, Sedepévov tov obyéva GAdoet Kai tobs ‘modas ev EbAm Hopadtopévov, ev Etépg Sragepodon eipxti tod adtod fpartapiov. (IT) Meta: 88 téocapas pijvac tic abtod KoBeipEenc év TH toredty kipxel, ev bropvjoer yéyovev 0 mpodexBeic doeBiig dvak nepi tov adtod pabntav, Ocobdpov Agyo ai Geopdvous, Tic 52 fh aitia tig torndtne _ Dropviseas rept tv abtod pabnt&v xpd¢ tov Bucihéo yéyovev, EvGev “£p®. Lrépavds tig Dafipxev, conkprins Th acta: obtosg év ywaoer qv 10 Bepéxove tod Xpratod MiyanA Kai toig abtod pwontaic, Kai Hv v7’ ‘ebrév vovbetodpevas 1a tic OpOodotiag SrScypwota. “Ootis Kal wrcpov Detepoy bmoBAnGeic nope. TIVOV LIdoxpiotav TH Tupdvve wo ete pNoBoEos Kai eunpoodev abrod ayGeic, rOAAGS TE mpeapios wot BAlwetg vn ovtoUnaBoy Koi py SuvnGeicaptepfiac ovvéGeto kai kobunéypoye ay FH} obtob cixovopdye aipgoer. Mpas Sy 6 év ayiots nathp hav Mra reacts: VA i diftemeG:-vA 17. navSopouG :navGopous A | Kpypddoug pu@dous A 30. xounéypoye G:-v A 74 sar : k E LIFE OF MICHAEL THE SYNKELLOS they did not permit anyone to converse with him, and he was guarded byt gavage and unmerciful soldiers who did not allow the monk named ne attended to him to see him even for a short time or to converse with hiy all). Asa result of such oppression and constraint. our father and cont of saintly memory, the great Michael, fell victimtog MOSt Grievous illness T a period of two years, as a consequence of old age and his and he was hindered by dim-sightedness and 4 bent back! Job whe tor many afflictions, Nevertheless, acertain Euphrosyne, a faithful and orthodox: nun, comforted this all-holy man greatly and provided for his bodily needs, * Through the years which he spent in the other cell after he had recovered from thats grievous illness and had been taken from that utterly dim, odorous cell and enclosed withina different one, she did not cease serving him and sending him food, drink and a covering for his body with the help of the man who attended him. For after two years the emperor commanded that he be removed from that extremely dark and icy cell, as has been said before, and enclosed within a different one in the same Praetorium, bound and secured with his neck in chains and his feet in stocks. Lost 17. Theophilos hears of the proselytizing activities of the four monks After four months of his confinement in this prison, the aforesaid impious ruler received a report about Michael's disciples Theodore and Theophanes. The reason for this report to the emperor conceming x Michael's disciples was as follows: [239] there was a certain Stephen who belonged to the rank of asekretis.'"" He was acquainted with the servant of Christ Michael and with his disciples, and was advised by them conceming the orthodox teachings. After a short time he was denounced to the tyrant by some Christ-haters as being orthodox. After being summoned before the emperor, he suffered many punishments and afflictions at his hands and as he was unable toendure these, he accepted and subscribed to the tyrant's icon-fighting heresy. When Our father Michael of saintly memory learned of this affair he sent him 75BIOE TOY MIXAHA TOY ZYNKEAAOY ta pobbv nopaxdntixaig éxiotoAaic Expioato, todtov Aobpevos Kai Gnootpéwar mapaiwav éx tig ToabdtN¢ aipécenc. 1} Od -menoinney, el Kai pixpdv t1, dc kvOpwnoc SeiAavOeic thg mikpaic TilMpiac TOD avNnAcods Topawvov dréxvye tH abtod KBéoum Kai ‘povoL@ aipécer.”Eoyatov S& taig tod ayiov SiacKkadiorwg Kat RUpUiveceot RenappHoiaopévy TH povy ExrputEe te kai OUoAdynoev év “gixovi-reptypartov mpooxvveiv Kai cépeo8at tov Kopiov qRav Inoody ptotv. “Ovtiva Ltépavov, moAAK TluMping TPOTAyAYOV O LLGOYPIOTOS ‘tipavvos Kat un ioxboag tobtov thy Kat Osdv Evotaotw vixijoon, bnepopia. Katedixace, ta S& adtod xpfiwata tH BaciAtKG topreto ‘npocevexOiivan éxéAevcev. - Ob pdvoy 42 todtov tov npoAeyVévta. Ltégavov o Ev Gylotg TATHP Hav KaLOpoAoynths MiyanA vaep X protod Kai tic adtod eikovoc peptupiica ~ émenwev, QAAG Koll Etepdv tive, KaAAovaw totvopa, tf big onabdpiov, Botg Kai yydpuog abtod barfipyev, taic vovPetixaic adtod Kai otepponoiaic émotoAaic évanoBaveiv tf aBAjoe: Koi Ouodoyia tod _Xpiotod nenoinxev. “Ativa po@av o xpodexBeic piodypiotos divaé Rao tov EHO 1H Bupd, dc brepCéoon abtdv. ». Tobtev évexo tOv aitvdv-h induvyois tobtav apos Tov GALT ploy Kat | wopPEeBnAov dvexta napa tov pooxptotov adbtod bnaomtotav yéyovev, obtmal Acyévtwv- ‘Aéonota, abtoKxpdétap, ikaai tives tecoupec LOvaxoL £« Tig aylacg méAemc, wc abtol Agyouoly, dvtec, éxi tod mpd cov - ‘PeBaoiievxétog dcrootarévtes naps tod abtav dpyiepdipyov peta Kai 4 EMLOTOM OY TIVeV, Thy R&podoy RolobpEvot pds Thy HeyOAOROALW ‘Pop, | Epos to Siaotpéyan tov OpPodoeétatov kai motétatov Bacthéa Agovta, “ROL neice TOUTOV TOD TpooKvelv TH elSwAG, & adtOL aylag eixdvas Agyouow eivan, dvarheo Svres tic abtav cidwmAoAdtpov niotems. “Obev KALST pds dppayi nétpAV tic adtod 6pBodSdEov niatemc npooKdyavtes, 0 pOvov Todtov tic SpBoSdEov aiotews KabeAciv odk iayvoav, GAAG Leroi, moAAG On oh 100 S8ayBEvtes Kai vovbecinnc Kal mapaKAhcect ovtoios broBAnBévies obey ex tav tolottey vovOesidy Kat napaxijceay exaprooavto sedoc. Kainep tod Baothdos thc comeSixaceG:-v. A 14, ftepév G: eretepov A 1 KokAoviv A:Kadwovav G 15. ting Gcotvtexves A 26. ih: dig codd. 76 LIFE OF MICHAEL THE SYNKELLOs portatory letters and he called on him and exhorted him loturn away from ac heresy. Which indeed Stephen did, but only for a short time ite human he was frightened by the relentless punishments of the unmercita tyrant and submitted to the emperor's wicked and unlawfut heresy ehh. moved by the saint's teachings and admonishments, he proclaimed a confessed outspokenly that he worshipped and revered our Lord Jesus Chris as He is circumscribed in an icon,''* The Christ-hating tyrant, inflicting aftiny punishments on this same Stephen yet failing to overcome his zodly 1 aries condemned him to exile and commanded that his Possessions be delivered ” to the imperial treasury. Not only did our father and confessor Michael of saintly memory persuade the aforesaid Stephen to bear witness on behalf of Christ and His icon. but with his admonishing and strengthening letters he also caused another man, Kallonas by name, a spatharios by rank,'?* who was an acquaintance of his, to remain in the contest and confession of Christ until his very death. When the aforesaid Christ-hating ruler learned of these matters he boiled over, so enflamed was he with anger.'*! For all these reasons, the criminal and wholly depraved ruler received a report about the monks from his Christ-hating bodyguards'** who addressed him in the following manner: ‘Lord and absolute ruler, four monks arrived hailing, so they themselves say, from the holy city. In the lifetime of the emperor who preceded you, they were dispatched by their prelate with certain letters as they journeyed to the great city of Rome, in order to lead astray the wholly orthodox and faithful emperor Leo and to persuade him to worship idols which they call holy images, since they were full of theiridolatrous faith. When they stumbled on the unbreakable rock of his orthodox faith. not only were they powerless to sway him from his orthodox faith, but they themselves, though they were taught many things by him and exposed to all manner of admonitions and exhortations, derived no profit fram these admonitions and exhortations, Although the emperor promised them manifold honours and the a ' dikes 4:11: Ro, et stumbled on the unbreakable rock’: cf. Ps. 90:12 (91:12); Mr, 4:6; Lu. 4:14: Ro 77© BIOE TOY. MINAHA TOY EYNKEAAOY Kal brepBodoboag bnooxécerg DmogyopEévov Kai Opdvev o i Emorpeyovees Ex Tig UVOAPES THY EikOVOAUTpaV, LOAAOy Sakohatpav. aipéoems ovvGavtat ti KaBoAtKi exKAnoig, ody WTO OTE UV ‘bmijxousav Taig dpboddEorg adt0d didacKariors, ' ah Goxéto Guu Kat adtadv AnpBels novetotat GAtweat Kai fonts KoPuneBadev, iowg meicat adtobds xapadoxdy bi tHv TOD TOV Shiyeov ovvOécbar ti GAnBeia. Qs Se cidev éovtov ‘J < pobvte Kal petoorton ph Suvepevov, tov pev EEapxov obtéy &Sdoxorov, bv Kal. obyxedAov StoPePatotvtar ceiver tod Lepapxov Thc dyiac Xpiotod tod Oeod hudv noAcwe, petd Kai Etépov twwoc. ynpoiod év ti tic PidAng ecipxti evanoxAeiotovg yeveodar Exéhevoev, tobs 5 adtod dbo. poBntas brepopia. Katedixacev év th vijow ‘Agovaig. Aw Kai &ktote obK Emavouvto 81 EMO TOA@V Pauper LavomteiBew tobs SpBodowc Brody eédoveas, Koel extapacoovst TOLS QUTOV déorg Sdypaci 1d TeV OpPoSdEwv iepéwv te Koi Paothéov _boyue,, Ka dK EGotv Tpepetv Kal év yaAivy Sidyew 16 tov dpBoSdEov gootnua. “O8ev Koi robs mpoogtAeis cov Kal ovyyvapovas Etégpavey te tov GonKpiitic Kai KaAAovav tov onaBdpiov, tobs ebyeveotatoug Kal —hoyysatétouc Gvdpac, exeicay apynoacten TO ody opBoSogov Kai mootoAtKov Kai Baciixdy Sdéypa, Kol péxor Gavetov mowed Kai paotryac Kai doaipeoetcnpaypdtay koFuropeivan Kai ph ovvOécBon TH LniOeia.” (18) Tobtu. dxotoag 6 Basihets Oedmos Kol péya otevabug Kai “Agovtioioy Bpbéac coi th yeipe tac Syeic mafwv Kal td ‘oval’ dvoaBodv . eeeAevcetods odtob poOntdc, tod Geonectou Aéyw MiyanA, tabs &yious Qedd@pov kai Geopavnyy, é tig vagou ‘Agovatac 510 taxyvdpdpou enavedBetv, tov Se Gytov Miyaha obv 1 navoaio ‘dB, toc Ute mparods _ kG éx tHv nodAdv BAiyedy te Kai cobeverdv tetpvyanévovs Kal ppAvoric. cai kvpétitt Kexpotnyévoug Kol tetakorrwpnpévonc Ek Te teivag Koi Siyng Koi youvdérntos, GAdoect SeBFvat nposétote tobs @OTGy Tylious abyevac Kal tobe r6da¢ ev EbAw dooaAobAven Kai WN eo TVG. TOUTOIC MPOGOUIAELV, STM Lh Siactpépevton Rap’ abtav RPdS O0Y, 4, Shien A: obxethovtoG 6 Kapadoxdy A:dokavG 9. dafeBarodvtens G: peBoiod wenA 11. diGAng: OidseasA Oikheog G 14. Biodv: Biol codd. 18. havin. ds: Kodovew G 78 LIFE OF MICHAEL THE SYNKELJ. 95 surpassing promise of high thrones if they should turn avy abominable heresy of the image worshippers, or rather the id the catholic Church, they did not accept or even [240] heed his ort teachings. Seized with ungovernabie rage, he subjected them t5 mes afflictions and punishments, expecting pert haps lo persuade such afflictions to embrace the truth. When he perceived that he was f: iling and was unable to sway them, he commanded that their leader the cher r who they asserted was synkellos of the bishop of the holy city of Chrig God, be confined with another old man in the Phiale prison. while he condemned his two disciples to exile on the island of Aphousia. Wherefore they did not cease thereafter writing letters and persuading those who wished to live inan orthodox manner. They are throwing into disarray the doctrine of orthodox priests and emperors with their godless doctrines and they are nos allowing the orthodox community to remain undisturbed and to five 7 peace. They even persuaded Stephen, the asekretis, and Kallonas, the spatharios. both most noble and learned men, well disposed to you and of like mind with you, to deny your orthodox, apostolic and imperial doctrine and to endure penalties, whippings and the confiscation of property even until death rather than to heed the truth.” ay from the dolaters, and ohe y all sorts of them throu; ah Pour 18. The return of Theodore and Theophanes from the island of Aphousia When the emperor Theophilos heard of these matters he let out great grouns. gnashed his teeth like a lion, struck his face with his two bands and cried out, ‘Woe is me!', He commanded by means of a swift messenger that the disciples of the divine Michael. the holy Theodore and Theophanes, retunt from the island of Aphousia. As for the holy Michael and saintly Job. since they were old,'?5 worn down by many afflictions and ilnesses, 0 erpowered by dim-sightedness and stooping, and suffering from hunger. thirst and nakedness, he ordered that their venerable necks be bound with chains and their feet made fast in stocks. He also commanded that no one have intercourse with them lest they be led astray by them to idolaicous worst 79BIOE TOY MIXAHA TOY ZYNKEAAOY O THe edMAoAaTpetag oéBac. 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G 80 i i | i ldentitnnsdt ibderecotptshethticnstatt Saito isc Mca AT i 3 i a LIFE GF MICHAEL THE SYNKELLOS © my Christ, how shall 1 praise the sea of Thy boundless wisdom and forbearance, since Thou endurest and art patient while biasphemed by the mouths of the impious and since even the icon of Thy form which Thou didst assume through the holy Virgin and Mother of God for our salvation has been called and declared an idol by them? O utterly abominable enemies of truth, unthankful creatures and formations of the devil’ (to speak in the manner of the theologian), on whose behalf Christ died without reward, is the icon of Christ, Whom you, impious as you are, out of respect for men confess in appearance to be God, an idol like one of Apollo? And is the icon of His Mother, the blessed Mother of Gad, like one of Artemis? Are the icons of His saints like those of the other false-named gods? Was Christ's incarnation then in vain? Was the teaching of the apostles in vain, as well as the gathering of the universal councils? Away with you, itis notso. [tis not as you say, Let us, the people of God, the royal priesthood, who [241] worship our Lord Jesus Christ in an orthodox fashion, as He is circumscribed within an icon according to the teaching of the holy apostles, let us spit upon them and their foolish teaching and pass to the remaining narrative of the contest of our saintly confessors and fathers, Michael, Theodore and Theophanes. They were bright luminaries of the Church, who shone in the manner of the sun and illuminated everything under the sun in the brightness of the correct doctrines." Thereupon since, as has been said, the profane ruler received a report from his servants not only of the resistance and confession of our holy fathers, but also of their orthodox teaching, he sent a command by means of a swift messenger that they should be brought back with all speed to the all-fortunate Constantinople. After the utterly lawless servant of the lawless emperor who was dispatched to fetch them had speedily reached the aforesaid island, he seized them and conducted them with all haste to the city, insisting that he was ignorant of the reason for bringing them to the city." When the saints arrived in the city on the eighth of July of the fourteenth indiction, the man who had Lee ec 6. unthankful creatures and formations of the Devil’: cf. Lu. 6:35; Greg. Naz. Or. BLE 36, 144D) 14.1 Pe, 2:9 81