SAINT ANTIMOS OF IBERIA, METROPOLITAN OF WALLACHIA (†1716)

Memory 13 (26) June

    Saint Antimos of Iberia was one of the most highly educated people of his time. He was fluent in many languages, including Greek, Romanian, Old Slavonic, Arabic, and Turkish and well-versed in theology, literature, and the natural sciences. He was unusually gifted in the fine arts — in painting, engraving, and sculpture in particular. He was famed for his beautiful calligraphy. Finally, St. Antimos was a great writer, a renowned orator, and a reformer of the written Romanian language.

THE MAIDEN APOSTLE

* * *

Christianity made man a new creation. It gave him the dignity of the image and likeness of God, and revealed an imperishable spiritual treasure. Christianity turned man’s thoughts and heart to eternity. It gave his soul the possibility to be reborn and resurrected through mystical experience. Christianity revealed to man the true freedom of love, instead of the pagan freedom of passions and tyranny. Christian theology gave an answer to the age-old questions raised but not answered by philosophy. The Gospel teaching showed that each human personality—inimitable and unique—is of supreme value. Christianity became a powerful impulse for rethinking and developing the relationships between people and nations, founded upon respect for man as an image of God and a manifestation of eternity on earth. The light brought by St. Nino illumined Georgia’s historical path for many centuries. The Baptism of Georgia was the beginning of a new era in the spiritual life of its people.

The Gospel was first preached in Georgia by the apostles themselves. It was like the first rays of the sun that brighten the mountain peaks, as if tearing them from the captivity of darkness and night. Ancient ice and snow burst into flames of blinding light, but in the gorges and passes the fog still curls like the black smoke of a campfire. The world is sunk in pre-dawn night and sleep. The peaks illuminated by the light were the first Christian communities founded by the apostles. But the people remained in pagan captivity. Apostles Andrew the First-Called, Simon the Canaanite, and Matthew had cast the seeds of Gospel teaching into Georgian soil, but three centuries passed before this land would be covered with wondrously beautiful flowers. Just as the Aragva River changes its flow from south to west at the borders of Mshkheta, so did the Baptism of Georgia in the Aragva turn Georgia’s entire course of history from Iran to Byzantium.

The fourth century was a time of conversion to Christianity in the Caucasus Mountain region. Georgia’s brothers, Armenia and Caspian Albania, also converted, and this Christian house became an impenetrable fortress against their enemies.

St. Nino was, according to ancient tradition, a cousin of Great-Martyr George the Trophy-Bearer. There is a great similarity between the image of the knight who slays the dragon and the young virgin, who raised the cross in her hands like a spiritual sun over Georgia.

Georgia is the portion of the Most Holy Theotokos. The Virgin Mary chose a virgin to be the apostle of Georgia—St. Nino, who was almost a child at the time. With the cross as her sword she was victorious in battle with paganism, and illumined the nation with the light of the Gospel. She captivated people’s hearts with the fire of love, which Christ had brought from heaven to earth. She converted the people to Christ not with artful words, but through the power of grace. Nino’s chosenness was marked by the gift of miracles and healing. But the conversion of a nation through a young virgin was the greatest miracle. It is impossible to prove the existence of light—it has to be seen. St. Nino herself was a bright lamp; those around her felt this light with their souls, and beheld the eternal beauty of the Gospels. They received Nino’s preaching as a new life, hitherto unknown to them.

St. Nino lived from her childhood in a Jerusalem church under the care of her uncle, Patriarch Juvenal. This church was located on the slopes of Mount Sion, where the Holy Spirit had descended upon the apostles (the Church of the Resurrection of Christ the Savior had not yet been built). St. Nino grew up under the eaves of the church, similar to how the Virgin Mary lived for ten years in the Old Testament temple in fulfillment of her parent’s vow. The Virgin Mary had access to the Holy of Holies. The virgin Nino prayed in the place where the Holy Spirit descended in the form of fiery tongues and founded the New Testament Church in the upper room on Sion.

Jerusalem is a book made of stone, written about Christ. There the air preserves the breath of His lips, and the earth, His footprints. There, it is as if time has stopped, and it seems that Christ is near, like the time of His earthly life.

St. Nino lived at the church, like a nun in reclusion. The church is a concentration of spiritual light. Outside the church the light becomes dispersed and dim. In the silence of the church she heard the voice of angels, and in visions she conversed with Christ the Savior, as St. Paul conversed face-to-face with Jesus in the Arabian Desert. The Mother of God appeared to her as she did to the apostles after her Dormition. She saw with her spiritual eyes the beginning and end of the world. Prayer transfigured her. The young virgin seemed to be the embodiment of the spirit of ancient prophetesses, or angels who had taken on human appearance.

At the Savior’s will and the Mother of God’s blessing, she came from Palestine to the capital of Georgia, Mshkheta, which became a second Jerusalem. The day of her arrival, August 6, was the New Year and festival of the Zoroastrian divinity Ahura Mazda—the main festival of fire-worshippers. St. Nino entered into combat with Ahura Mazda and conquered him, as St. George conquered the dragon. The dragon was slain by the power of prayer, and the idol of Ahura Mazda fell and shattered into dust. This day became the spiritual new year in the life of the Georgian people.

Mshkheta greeted St. Nino with festival noise, solemn processions, and a sea of fires lit to honor Ahura Mazda. For Mazdaists, every first day of the month was dedicated to Ahura Mazda, and this first day of the year was celebrated with particular solemnity. On the left bank of the Kura River, opposite Mshkheta, King Parnaoz built a fortress and a pagan temple called Armazi. On the left side opposite Mshkheta, on the mountain peak stood idols of the Zoroastrian divinity, wrought of metal and decorated with precious stones. One of them held a bared sword in an outstretched arm and stood over Mshkheta like a conqueror, looking over the city from the heights of a citadel.

St. Nino fell to her knees and began to pray that the Lord would cast down the idols with His might, just as the idols of Memphis shook and fell when the Virgin Mary and her Infant passed through the city gates.

A miracle occurred. A storm arose. The horizon was darkened by clouds as if the sky was furrowing its brow. Dark clouds like black glaciers flows over Mshkheta. The sun’s light turned to dusk, as if time was turning back and night was on again. Lightning tore the clouds. The whole earth seemed to shake from the thunder. A whirlwind like a tornado flung Ahura Mazda into the gorge, like a knight throws his combatant from his horse. Torrential rain poured down mixed with hail, like molten metal and stones cast from battlements. The water of the Aragvi became covered with foam, as if it was boiling—waves heaved upwards, as if they wanted to reach the mountain peaks. It seemed that the river would crash over Mshkheta and drown it in its belly. People ran to their homes in horror. The city emptied, like a graveyard. But the storm passed as quickly as it came. Again the sun shone in the sky cleansed by wind and washed by rain. On the mountain peak there were no longer any idols to be seen, as if St. Nino had torn the military emblem from the walls of the Acropolis. In the thunder and wind, in the blinding flashes of lightning a new page opened in the Christian chronicles of Georgia, magnificent as Caucasus nature.

St. Nino began to live in the house of the king’s orchard keeper, the Jew Anastasios. Here she built a hut out of branches covered with clay on the edge of the king’s orchard. Her bed was a piece of wool felt thrown over the earth in place of a carpet, on which she prayed most of the night, falling asleep just before daybreak. On this site is built the Samtavro Monastery of St. Nino. In her desert cell is the cross made of grapevines, given to her by the Virgin Mary. This cross, a great sacred treasure of Georgia, is kept in the Sion Cathedral in Tbilisi.

In the Greek Chronicles, St. Nino is called Nonna; that is, nun and recluse. For the heart of a monk, the desert is the place where he meets Christ. St. Nino often withdrew to the outskirts of Mshkheta, especially to the mountain that is now crowned with the Dzhvari church, where the noise of the city and waves of the river would not disturb her silence. In the mountains the quietude is like an impenetrable, transparent crystal wall. There she prayed for hours to God, and when the first stars appeared in the sky, like candles lit by an invisible hand before an iconostasis, she would descend to the capital city, where the houses’ windows glowed like stars fallen from the sky.

St. Nino’s preaching was accompanied by manifestations of God’s power, especially the healing of the sick. Through the Jews who had settled in the Caucasus by at least the seventh century before Christ, the peoples of Georgia had been acquainted with Biblical teaching. Christian communities founded by the apostles in as early as the first century formed separate islands that eventually turned into an archipelago, spreading across the sea of paganism. By the end of the third century, Christianity was the second religion in size after Mazdaism. Georgia now stood before a choice: what should it be from now on—pagan, or Christian; what should they choose—the Gospels or the Avesta, the light of the Cross or the fires of Zoroaster?

Queen Nana, who had been healed of a mortal disease by the virgin Nino, became a Christian. King Mirian, son of a Persian shah, had been taught from childhood that Iran was the land of light, and east and west of it was the kingdom of darkness—Turan and Rome. The priests of Zoroaster convinced the king that Christianity is the herald of catastrophes prophesied by Zoroaster, that it is the religion of women and slaves, not worthy of an Aryan, that the true faith would perish through a woman, as one Indian sage had written five centuries before the birth of Christ, that Iran was created by great heroes who had conquered the devs (giants) from Turan, and because of the Christians the Jews perished and Rome was in decline.

The king was sunk in heavy doubts.

Where is the truth? Where should he lead his people? Will his descendants bless, or curse his name? The scales of history wavered in his hands, and no one knew which cup would drop lower. But the king’s doubt was resolved by a miracle—he was saved from fatal danger when he called upon the unknown God of St. Nino. King Mirian became the first Christian king of Georgia. According to the Greek chronologists, Georgia’s conversion happened in 318 A.D., and the Baptism of Georgia according to the Kartlis Tskhovreba (Life of Georgia) happened in 326, while the time of the hierarchical establishment in the Georgian Church came in 337.

The priests and bishops sent from Byzantium baptized the people of Georgia and Aragva. The place where King Mirian and his princes were baptized is called to this day the “courtiers’ font”. Downstream on the river, like in an enormous font, the people were baptized.

The fires of Zoroastrianism were extinguished in the waters of the Aragva; in the waves of the Aragva the blood of human sacrifices spilled to idols before the reign of Reva the Righteous (two centuries B.C.) was cleansed away, as was the filth of pagan theurgy and magic. The shards of shattered idols were thrown like corpses in a common grave in the Aragva. The Holy Spirit descended into the waters of the Aragva, as it did into the waters of the Jordan.

St. Nino traversed all of Kartli and Kakhetia with her preaching. She ascended to mountain settlements that were like eagles’ nests clinging to cliffs over the abysses. She preached in the courts of princes and in the huts of paupers. Day and night she spent in care for the newly baptized people, like a godmother for her children.

Nino performed the ascetic labors of her life in the eastern region of Georgia called Ereti, in the settlement of Bodbe. Like a gravestone on her grave stands the Church of St. George the Trophy Bearer. Here St. Nino rests in body, but in spirit she abides in every church, city, and village of Georgia. She abides in the heart of Georgia, and Georgia, in her heart.

SAINT ISE OF TSILKANI 

(6TH CENTURY)

December 15th.

HOLY GREAT-MARTYR QUEEN KETEVAN (†1624)

September 13/26

Holy Queen Ketevan was the daughter of Ashotan Mukhran-Batoni, a prominent ruler from the Bagrationi royal family. The clever and pious Ketevan was married to Prince Davit, heir to the throne of Kakheti. Davit’s father, King Alexandre II (1574–1605), had two other sons, Giorgi and Constantine, but according to the law the throne belonged to Davit. Constantine was converted to Islam and raised in the court of the Persian shah Abbas I.

Several years after Davit and Ketevan were married, King Alexandre stepped down from the throne and was tonsured a monk at Alaverdi. But after four months, in the year 1602, the young king Davit died suddenly. He was survived by his wife, Ketevan, and two children — a son, Teimuraz, and a daughter, Elene — and his father ascended the throne once more.

Upon hearing of Davit’s death and Alexandre’s return to the royal throne, Shah Abbas commanded Alexandre’s youngest son, Constantine-Mirza, to travel to Kakheti, murder his father and the middle brother, Giorgi, and seize the throne of Kakheti.

As instructed, Constantine-Mirza beheaded his father and brother, then sent their heads, like a precious gift, to Shah Abbas. Their headless bodies he sent to Alaverdi.[1] The widowed Queen Ketevan was left to bury her father-in-law and brother-in-law.

But Constantine-Mirza was still unsatisfied, and he proposed to take Queen Ketevan as his wife. Outraged at his proposition, the nobles of Kakheti rose up and killed the young man who had committed patricide and profaned his Faith and the throne. Having buried the wicked Constantine-Mirza with the honor befitting his royal ancestry, Ketevan sent generous gifts to Shah Abbas and requested that he proclaim her son,Teimuraz, the rightful heir to the throne. While she was awaiting his reply, Ketevan assumed personal responsibility for the rule of Kakheti.

Concerned that, if he denied this request, Kakheti would forcibly separate from him and unite with Kartli, Shah Abbas hastily sent Prince Teimuraz to Georgia, laden with great wealth.

In 1614 Shah Abbas informed King Teimuraz that his son would be taken hostage, and Teimuraz was forced to send his young son Alexandre and his mother Ketevan to Persia. As a final attempt to divide the royal family of Kakheti, Shah Abbas demanded that the eldest prince, Levan, be brought before him, and he finally summoned King Teimuraz himself.

The shah’s intentions were clear: to hold all of the royal family in Persia and send his own viceroys to rule in Kakheti. He sought to eliminate King Luarsab II of Kartli as well, but Teimuraz and Luarsab agreed to attack the Persian army with joint forces and drive the enemy out of Georgia.

Shah Abbas sent his hostages, Queen Ketevan and her grandsons, deep into Persia, while he himself launched an attack on Kakheti. With fire and the sword the godless ruler plundered all of Georgia.

The royal palace was razed, churches and monasteries were destroyed, and entire villages were abandoned. By order of the shah, more than three hundred thousand Georgians were exiled to Persia, and their homes were occupied by Turkic tribes from Central Asia. Hunger and violence reigned over Georgia.

The defeated Georgian kings Teimuraz and Luarsab sought refuge with King Giorgi III of Imereti.

After they had spent five years exiled in Shiraz (Persia), the princes Alexandre and Levan were separated from Ketevan and castrated in Isfahan. Alexandre could not endure the suffering and died, while Levan went mad.

St. Ketevan, meanwhile, remained a prisoner of the ruler of southeastern Persia, the ethnic Georgian imam Quli-Khan Undiladze, who regarded the widowed Queen of Kakheti with great respect. According to his command, Ketevan was not to discover the fate of her grandsons.

Queen Ketevan spent ten years in prison, praying for her motherland and loved ones with all her might and adhering to a strict ascetic regime. Constant fasting, prayer and a stone bed exhausted her previously pampered body, but in spirit she was courageous and full of vitality. She looked after those assigned to her care and instructed them in the spiritual life.

After some time Abbas resolved to convert Ketevan to Islam, and he announced his intention to marry her. He asked that his proposal be conveyed to her the same day she was informed of the fate of her grandsons. As a condition of their marriage, Abbas insisted that Ketevan renounce the Christian Faith and convert to Islam. In the case of her acquiescence, Imam Quli-Khan was to respect and honor her as a queen, and in the case of her refusal, to subject her to public torture. The alarmed imam begged the queen to submit to the shah’s will and save herself, but the queen firmly refused and began to prepare for her martyrdom.[2]

St. Ketevan’s soul departed from her body, and the executioners cast her mutilated body to the beasts. But the Lord God sent a miracle: her holy relics were illumined with a radiant light.

A group of French Augustinian missionary fathers, who had witnessed the inhuman tortures, wrapped Queen Ketevan’s body in linens scented with myrrh and incense and buried it in a Catholic monastery.

Some time later the holy relics of Great-martyr Ketevan were delivered to her son, Teimuraz, King of Kakheti.

Teimuraz wept bitterly for his mother and sons and buried the relics with great honor in the Alaverdi Cathedral of St. George.

Athirst with holy desire thou didst suffer many wounds, endure countless tortures, and renounce earthly majesty to draw nearer to the Heavenly Kingdom. O thrice-blessed Ketevan, entreat Christ God to have mercy on our souls!

Archpriest Zakaria Machitadze

VENERABLE SVIMEON THE WONDERWORKER (†1773)

17  September

    Saint Svimeon was raised at Davit-Gareji Monastery. He labored as a simple monk until he reached an advanced age, and was chosen to be abbot. Outstanding in virtue and humility, St. Svimeon was endowed by the Lord with the ability to work miracles.

 Once St. Svimeon became deathly ill and lay lifeless for more than an hour. Then, by Divine Providence, he arose and distributed all of his possessions to the fathers of the monastery to keep him in remembrance.

When St. Serapion heard about this miracle, he hastened to Abbot Svimeon, his spiritual father, and, enlightened with prophetic grace, comforted him: “O honorable Father, give me your holy hands that I may kiss them. How I desire for these hands to bury the dust of my worthless body—but nowyou are departing this world ahead of me. You will go, Father, but without you I will not remain long on this earth; soon I will follow after you!”

So the fathers bade him farewell for the last time. St. Svimeon settled his affairs at the monastery, and in 1773 he reposed in peace, exactly one week after he had recovered from his deathly illness.

Thou didst dwell in the wilderness as an angel in the flesh and a wonderworker, O God-bearing Father Svimeon. Thou didst receive from heaven the virtues of fasting, watchfulness and prayer and didst heal the infirm in soul and body who hastened to thee. Glory to Him Who granted thee strength, glory to Him Who hath crowned thee, glory to Him Who worketh miracles through thee!

Archpriest Zakaria Machitadze

St Zosimas (April 4) was a monk at a certain Palestinian monastery on the outskirts of Caesarea. Having dwelt at the monastery since his childhood, he lived there in asceticism until he reached the age of fifty-three. Then he was disturbed by the thought that he had attained perfection, and needed no one to instruct him. “Is there a monk anywhere who can show me some form of asceticism that I have not attained? Is there anyone who has surpassed me in spiritual sobriety and deeds?”

Suddenly, an angel of the Lord appeared to him and said, “Zosimas, you have struggled valiantly, as far as this is in the power of man. However, there is no one who is righteous (Rom 3:10). So that you may know how many other ways lead to salvation, leave your native land, like Abraham from the house of his father (Gen 12:1), and go to the monastery by the Jordan.”

Abba Zosimas immediately left the monastery, and following the angel, he went to the Jordan monastery and settled in it.

Here he met Elders who were adept in contemplation, and also in their struggles. Never did anyone utter an idle word. Instead, they sang constantly, and prayed all night long. Abba Zosimas began to imitate the spiritual activity of the holy monks.

Thus much time passed, and the holy Forty Day Fast approached. There was a certain custom at the monastery, which was why God had led St Zosimas there. On the First Sunday of Great Lent the igumen served the Divine Liturgy, everyone received the All-Pure Body and Blood of Christ. Afterwards, they went to the trapeza for a small repast, and then assembled once more in church.

The monks prayed and made prostrations, asking forgiveness one of another. Then they made a prostration before the igumen and asked his blessing for the struggle that lay before them. During the Psalm “The Lord is my Light and my Savior, whom shall I fear? The Lord is defender of my life, of whom shall I be afraid?” (Ps 26/27:1), they opened the monastery gate and went off into the wilderness.

Each took with him as much food as he needed, and went into the desert. When their food ran out, they ate roots and desert plants. The monks crossed the Jordan and scattered in various directions, so that no one might see how another fasted or how they spent their time.

The monks returned to the monastery on Palm Sunday, each having his own conscience as a witness of his ascetic struggles. It was a rule of the monastery that no one asked how anyone else had toiled in the desert.

Abba Zosimas, according to the custom of the monastery, went deep into the desert hoping to find someone living there who could benefit him.

He walked into the wilderness for twenty days and then, when he sang the Psalms of the Sixth Hour and made the usual prayers. Suddenly, to the right of the hill where he stood, he saw a human form. He was afraid, thinking that it might be a demonic apparition. Then he guarded himself with the Sign of the Cross, which removed his fear. He turned to the right and saw a form walking southward. The body was black from the blazing sunlight, and the faded short hair was white like a sheep’s fleece. Abba Zosimas rejoiced, since he had not seen any living thing for many days.

The desert-dweller saw Zosimas approaching, and attempted to flee from him. Abba Zosimas, forgetting his age and fatigue, quickened his pace. When he was close enough to be heard, he called out, “Why do you flee from me, a sinful old man? Wait for me, for the love of God.”

The stranger said to him, “Forgive me, Abba Zosimas, but I cannot turn and show my face to you. I am a woman, and as you see, I am naked. If you would grant the request of a sinful woman, throw me your cloak so I might cover my body, and then I can ask for your blessing.”

Then Abba Zosimas was terrified, realizing that she could not have called him by name unless she possessed spiritual insight.

Covered by the cloak, the ascetic turned to Zosimas: “Why do you want to speak with me, a sinful woman? What did you wish to learn from me, you who have not shrunk from such great labors?”

Abba Zosimas fell to the ground and asked for her blessing. She also bowed down before him, and for a long time they remained on the ground each asking the other to bless. Finally, the woman ascetic said: “Abba Zosimas, you must bless and pray, since you are honored with the grace of the priesthood. For many years you have stood before the holy altar, offering the Holy Gifts to the Lord.”

These words frightened St Zosimas even more. With tears he said to her, “O Mother! It is clear that you live with God and are dead to this world. You have called me by name and recognized me as a priest, though you have never seen me before. The grace granted you is apparent, therefore bless me, for the Lord’s sake.”

Yielding finally to his entreaties, she said, “Blessed is God, Who cares for the salvation of men.” Abba Zosimas replied, “Amen.” Then they rose to their feet. The woman ascetic again said to the Elder, “Why have you come, Father, to me who am a sinner, bereft of every virtue? Apparently, the grace of the Holy Spirit has brought you to do me a service. But tell me first, Abba, how do the Christians live, how is the Church guided?”

Abba Zosimas answered her, “By your holy prayers God has granted the Church and us all a lasting peace. But fulfill my unworthy request, Mother, and pray for the whole world and for me a sinner, that my wanderings in the desert may not be useless.”

The holy ascetic replied, “You, Abba Zosimas, as a priest, ought to pray for me and for all, for you are called to do this. However, since we must be obedient, I will do as you ask.

The saint turned toward the East, and raising her eyes to heaven and stretching out her hands, she began to pray in a whisper. She prayed so softly that Abba Zosimas could not hear her words. After a long time, the Elder looked up and saw her standing in the air more than a foot above the ground. Seeing this, Zosimas threw himself down on the ground, weeping and repeating, “Lord, have mercy!”

Then he was tempted by a thought. He wondered if she might not be a spirit, and if her prayer could be insincere. At that moment she turned around, lifted him from the ground and said, “Why do your thoughts confuse you, Abba Zosimas? I am not an apparition. I am a sinful and unworthy woman, though I am guarded by holy Baptism.”

Then she made the Sign of the Cross and said, “May God protect us from the Evil One and his schemes, for fierce is his struggle against us.” Seeing and hearing this, the Elder fell at her feet with tears saying, “I beseech you by Christ our God, do not conceal from me who you are and how you came into this desert. Tell me everything, so that the wondrous works of God may be revealed.”

She replied, “It distresses me, Father, to speak to you about my shameless life. When you hear my story, you might flee from me, as if from a poisonous snake. But I shall tell you everything, Father, concealing nothing. However, I exhort you, cease not to pray for me a sinner, that I may find mercy on the Day of Judgment.

“I was born in Egypt and when I was twelve years old, I left my parents and went to Alexandria. There I lost my chastity and gave myself to unrestrained and insatiable sensuality. For more than seventeen years I lived like that and I did it all for free. Do not think that I refused the money because I was rich. I lived in poverty and worked at spinning flax. To me, life consisted in the satisfaction of my fleshly lust.

“One summer I saw a crowd of people from Libya and Egypt heading toward the sea. They were on their way to Jerusalem for the Feast of the Exaltation of the Holy Cross. I also wanted to sail with them. Since I had no food or money, I offered my body in payment for my passage. And so I embarked on the ship.

“Now, Father, believe me, I am very amazed, that the sea tolerated my wantonness and fornication, that the earth did not open up its mouth and take me down alive into hell, because I had ensnared so many souls. I think that God was seeking my repentance. He did not desire the death of a sinner, but awaited my conversion.

“So I arrived in Jerusalem and spent all the days before the Feast living the same sort of life, and maybe even worse.

“When the holy Feast of the Exaltation of the Venerable Cross of the Lord arrived, I went about as before, looking for young men. At daybreak I saw that everyone was heading to the church, so I went along with the rest. When the hour of the Holy Elevation drew nigh, I was trying to enter into the church with all the people. With great effort I came almost to the doors, and attempted to squeeze inside. Although I stepped up to the threshold, it was as though some force held me back, preventing me from entering. I was brushed aside by the crowd, and found myself standing alone on the porch. I thought that perhaps this happened because of my womanly weakness. I worked my way into the crowd, and again I attempted to elbow people aside. However hard I tried, I could not enter. Just as my feet touched the church threshold, I was stopped. Others entered the church without difficulty, while I alone was not allowed in. This happened three or four times. Finally my strength was exhausted. I went off and stood in a corner of the church portico.

“Then I realized that it was my sins that prevented me from seeing the Life-Creating Wood. The grace of the Lord then touched my heart. I wept and lamented, and I began to beat my breast. Sighing from the depths of my heart, I saw above me an icon of the Most Holy Theotokos. Turning to Her, I prayed: “O Lady Virgin, who gave birth in the flesh to God the Word! I know that I am unworthy to look upon your icon. I rightly inspire hatred and disgust before your purity, but I know also that God became Man in order to call sinners to repentance. Help me, O All-Pure One. Let me enter the church. Allow me to behold the Wood upon which the Lord was crucified in the flesh, shedding His Blood for the redemption of sinners, and also for me. Be my witness before Your Son that I will never defile my body again with the impurity of fornication. As soon as I have seen the Cross of your Son, I will renounce the world, and go wherever you lead me.”

“After I had spoken, I felt confidence in the compassion of the Mother of God, and left the spot where I had been praying. I joined those entering the church, and no one pushed me back or prevented me from entering. I went on in fear and trembling, and entered the holy place.

“Thus I also saw the Mysteries of God, and how God accepts the penitant. I fell to the holy ground and kissed it. Then I hastened again to stand before the icon of the Mother of God, where I had given my vow. Bending my knees before the Virgin Theotokos, I prayed:

“‘O Lady, you have not rejected my prayer as unworthy. Glory be to God, Who accepts the repentance of sinners. It is time for me to fulfill my vow, which you witnessed. Therefore, O Lady, guide me on the path of repentance.’”

“Then I heard a voice from on high: ‘If you cross the Jordan, you will find glorious rest.’

“I immediately believed that this voice was meant for me, and I cried out to the Mother of God: ‘O Lady, do not forsake me!’

“Then I left the church portico and started on my journey. A certain man gave me three coins as I was leaving the church. With them I bought three loaves of bread, and asked the bread merchant the way to the Jordan.

“It was nine o’clock when I saw the Cross. At sunset I reached the church of St John the Baptist on the banks of the Jordan. After praying in the church, I went down to the Jordan and washed my face and hands in its water. Then in this same temple of St John the Forerunner I received the Life-Creating Mysteries of Christ. Then I ate half of one of my loaves of bread, drank water from the holy Jordan, and slept there that night on the ground. In the morning I found a small boat and crossed the river to the opposite shore. Again I prayed that the Mother of God would lead me where She wished. Then I found myself in this desert.”

Abba Zosimas asked her, “How many years have passed since you began to live in the desert?”

“‘I think,” she replied, “it is forty-seven years since I came from the Holy City.”

Abba Zosimas again asked, “What food do you find here, Mother?”

And she said, “I had with me two and a half loaves of bread when I crossed the Jordan. Soon they dried out and hardened Eating a little at a time, I finished them after a few years.”

Again Abba Zosimas asked, “Is it possible you have survived for so many years without sickness, and without suffering in any way from such a complete change?”

“Believe me, Abba Zosimas,” the woman said, “I spent seventeen years in this wilderness (after she had spent seventeen years in immorality), fighting wild beasts: mad desires and passions. When I began to eat bread, I thought of the meat and fish which I had in abundance in Egypt. I also missed the wine that I loved so much when I was in the world, while here I did not even have water. I suffered from thirst and hunger. I also had a mad desire for lewd songs. I seemed to hear them, disturbing my heart and my hearing. Weeping and striking myself on the breast, I remembered the vow I had made. At last I beheld a radiant Light shining on me from everywhere. After a violent tempest, a lasting calm ensued.

“Abba, how shall I tell you of the thoughts that urged me on to fornication? A fire seemed to burn within me, awakening in me the desire for embraces. Then I would throw myself to the ground and water it with my tears. I seemed to see the Most Holy Virgin before me, and She seemed to threaten me for not keeping my vow. I lay face downward day and night upon the ground, and would not get up until that blessed Light encircled me, dispelling the evil thoughts that troubled me.

“Thus I lived in this wilderness for the first seventeen years. Darkness after darkness, misery after misery stood about me, a sinner. But from that time until now the Mother of God helps me in everything.”

Abba Zosimas again inquired, “How is it that you require neither food, nor clothing?”

She answered, “After finishing my bread, I lived on herbs and the things one finds in the desert. The clothes I had when I crossed over the Jordan became torn and fell apart. I suffered both from the summer heat, when the blazing heat fell upon me, and from the winter cold, when I shivered from the frost. Many times I fell down upon the earth, as though dead. I struggled with various afflictions and temptations. But from that time until the present day, the power of God has guarded my sinful soul and humble body. I was fed and clothed by the all-powerful word of God, since man does not live by bread alone, but by every word proceeding from the mouth of God (Dt 8:3, Mt.4:4, Luke 4:4), and those who have put off the old man (Col 3:9) have no refuge, hiding themselves in the clefts of the rocks (Job 24:8, Heb 11:38). When I remember from what evil and from what sins the Lord delivered me, I have imperishible food for salvation.”

When Abba Zosimas heard that the holy ascetic quoted the Holy Scripture from memory, from the Books of Moses and Job and from the Psalms of David, he then asked the woman, “Mother, have you read the Psalms and other books?”

She smiled at hearing this question, and answered, “Believe me, I have seen no human face but yours from the time that I crossed over the Jordan. I never learned from books. I have never heard anyone read or sing from them. Perhaps the Word of God, which is alive and acting, teaches man knowledge by itself (Col 3:16, 1 Thess 2:13). This is the end of my story. As I asked when I began, I beg you for the sake of the Incarnate Word of God, holy Abba, pray for me, a sinner.

“Furthermore, I beg you, for the sake of Jesus Christ our Lord and Savior, tell no one what you have heard from me, until God takes me from this earth. Next year, during Great Lent, do not cross the Jordan, as is the custom of your monastery.”

Again Abba Zosimas was amazed, that the practice of his monastery was known to the holy woman ascetic, although he had not said anything to her about this.

“Remain at the monastery,” the woman continued. “Even if you try to leave the monastery, you will not be able to do so. On Great and Holy Thursday, the day of the Lord’s Last Supper, place the Life-Creating Body and Blood of Christ our God in a holy vessel, and bring it to me. Await me on this side of the Jordan, at the edge of the desert, so that I may receive the Holy Mysteries. And say to Abba John, the igumen of your community, ‘Look to yourself and your brothers (1 Tim 4:16), for there is much that needs correction. Do not say this to him now, but when the Lord shall indicate.”

Asking for his prayers, the woman turned and vanished into the depths of the desert.

For a whole year Elder Zosimas remained silent, not daring to reveal to anyone what he had seen, and he prayed that the Lord would grant him to see the holy ascetic once more.

When the first week of Great Lent came again, St Zosimas was obliged to remain at the monastery because of sickness. Then he remembered the woman’s prophetic words that he would not be able to leave the monastery. After several days went by, St Zosimas was healed of his infirmity, but he remained at the monastery until Holy Week.

On Holy Thursday, Abba Zosimas did what he had been ordered to do. He placed some of the Body and Blood of Christ into a chalice, and some food in a small basket. Then he left the monastery and went to the Jordan and waited for the ascetic. The saint seemed tardy, and Abba Zosimas prayed that God would permit him to see the holy woman.

Finally, he saw her standing on the far side of the river. Rejoicing, St Zosimas got up and glorified God. Then he wondered how she could cross the Jordan without a boat. She made the Sign of the Cross over the water, then she walked on the water and crossed the Jordan. Abba Zosimas saw her in the moonlight, walking toward him. When the Elder wanted to make prostration before her, she forbade him, crying out, “What are you doing, Abba? You are a priest and you carry the Holy Mysteries of God.”

Reaching the shore, she said to Abba Zosimas, “Bless me, Father.” He answered her with trembling, astonished at what he had seen. “Truly God did not lie when he promised that those who purify themselves will be like Him. Glory to You, O Christ our God, for showing me through your holy servant, how far I am from perfection.”

The woman asked him to recite both the Creed and the “Our Father.” When the prayers were finished, she partook of the Holy Mysteries of Christ. Then she raised her hands to the heavens and said, “Lord, now let Your servant depart in peace, for my eyes have seen Your salvation.”

The saint turned to the Elder and said, “Please, Abba, fulfill another request. Go now to your monastery, and in a year’s time come to the place where we first time spoke.”

He said, “If only it were possible for me to follow you and always see your holy face!”

She replied, “For the Lord’s sake, pray for me and remember my wrechedness.”

Again she made the Sign of the Cross over the Jordan, and walked over the water as before, and disappeared into the desert. Zosimas returned to the monastery with joy and terror, reproaching himself because he had not asked the saint’s name. He hoped to do so the following year.

A year passed, and Abba Zosimas went into the desert. He reached the place where he first saw the holy woman ascetic. She lay dead, with arms folded on her bosom, and her face was turned to the east. Abba Zosimas washed her feet with his tears and kissed them, not daring to touch anything else. For a long while he wept over her and sang the customary Psalms, and said the funeral prayers. He began to wonder whether the saint would want him to bury her or not. Hardly had he thought this, when he saw something written on the ground near her head: “Abba Zosimas, bury on this spot the body of humble Mary. Return to dust what is dust. Pray to the Lord for me. I reposed on the first day of April, on the very night of the saving Passion of Christ, after partaking of the Mystical Supper.”

Reading this note, Abba Zosimas was glad to learn her name. He then realized that St Mary, after receiving the Holy Mysteries from his hand, was transported instantaneously to the place where she died, though it had taken him twenty days to travel that distance.

Glorifying God, Abba Zosimas said to himself, “It is time to do what she asks. But how can I dig a grave, with nothing in my hands?” Then he saw a small piece of wood left by some traveler. He picked it up and began to dig. The ground was hard and dry, and he could not dig it. Looking up, Abba Zosimas saw an enormous lion standing by the saint’s body and licking her feet. Fear gripped the Elder, but he guarded himself with the Sign of the Cross, believing that he would remain unharmed through the prayers of the holy woman ascetic. Then the lion came close to the Elder, showing its friendliness with every movement. Abba Zosimas commanded the lion to dig the grave, in order to bury St Mary’s body. At his words, the lion dug a hole deep enough to bury the body. Then each went his own way. The lion went into the desert, and Abba Zosimas returned to the monastery, blessing and praising Christ our God.

Arriving at the monastery, Abba Zosimas related to the monks and the igumen, what he had seen and heard from St Mary. All were astonished, hearing about the miracles of God. They always remembered St Mary with faith and love on the day of her repose.

Abba John, the igumen of the monastery, heeded the words of St Mary, and with the help of God corrected the things that were wrong at the monastery. Abba Zosimas lived a God-pleasing life at the monastery, reaching nearly a hundred years of age. There he finished his temporal life, and passed into life eternal.

The monks passed on the life of St Mary of Egypt by word of mouth without writing it down.

“I however,” says St Sophronius of Jerusalem (March 11), “wrote down the Life of St Mary of Egypt as I heard it from the holy Fathers. I have recorded everything, putting the truth above all else.”

“May God, Who works great miracles and bestows gifts on all who turn to Him in faith, reward those who hear or read this account, and those who copy it. May he grant them a blessed portion together with St Mary of Egypt and with all the saints who have pleased God by their pious thoughts and works. Let us give glory to God, the Eternal King, that we may find mercy on the Day of Judgment through our Lord Jesus Christ, to Whom is due all glory, honor, majesty and worship together with the Unoriginate Father, and the Most Holy and Life-Creating Spirit, now and ever and unto ages of ages. Amen.”