ELIAS OF HELIOPOLIS THE LIFE OF AN EIGHT-CENTURY SYRIAN SAINT

ELIAS OF HELIOPOLISTHE LIFE OF AN EIGHT-CENTURY SYRIAN SAINT

Stamatina McGrathINTRODUCTION

The vita of Elias of Heliopolis is a unique Life among those we find inhagiographical collections and synaxaria. It is unique not because of thevarious elements comprising the Life itself—the themes of apostasis,persecution by the Arab/Muslim authorities and martyrdom are commonenough in the hagiography of eighth to eleventh century Syria-Palestine.What is striking is the author’s choice of language, saint and setting tocommunicate his moral lesson. The author chose to write in Greek—evensubstituting terms for Arab officials with anachronistic Byzantineterms—at a time when that language was increasingly displaced byArabic among the communities of the region. In the story Elias sufferedmartyrdom defending his Christian faith, not out of fervent desire to wit-ness his religion, as in the case of a number of accounts from this peri-od1, but because of professional jealousy and soured relations with hisformer employer. Elias’ cult seems to have remained localized inDamascus and the surrounding areas as there is scant evidence of thissaint in martyrologies of the region and no entry for him in theSynaxarion of Constantinople.

The reader of this vita is left to ponder the choice and motivations ofthe author in regards to his selection of saint. It seems likely that the gen-eral audience for this didactic story would be a lay community, most cer-tainly in Syria-Palestine at a time when Christianity was challenged bythe Islamic faith and an increasingly dominating Arab culture. The authormay have chosen to write Elias’ story in Greek, hoping to prove that thislanguage was still an integral part of his community’s history and culture(although this does not explain how he intended his audience to under-stand it unless he relied on the active mediation of a knowledgeablepriest or reader). If indeed the vita is an eleventh-century compositionthe use of Greek may coincide with the resurgence of the Byzantine pres-ence in the general region.

1 See S. Griffith, “The Arabic account of ‘Abd al-Mas¬Ω an-Na™r®n¬ al-Ghass®n¬”, LeMuséon 98 fasc. 3-4 (1985) 334; Hoyland (1997) 384.

The version of Christianity that Elias may have subscribed to is alsoa problematic issue. Born in a small Syrian community it is possible thathe was a monophysite. Evidence to this fact would be his inclusion in thethirteenth-century Martyrologion of Rabban Sliba, identified by scholarsas a monophysite document.2 However, this evidence is not solid sincethe lines between orthodox and monophysite were frequently blurred andone could occasionally see crossovers between the two.3 The collectionof texts within which Elias’ Life was preserved is orthodox, a fact thatreveals little about Elias’ specific religious preference. There is no inter-nal evidence within the Life of Elias to support either his identificationas an orthodox or monophysite Christian. It is most likely that Elias’ vitaappears in both traditions because it was particularly pertinent to theexperiences of the Christian community in the region, rather thanbecause it championed the monophysite or orthodox cause.

The Life is a valuable source of social history for eighth-centurySyria. Elias, born in Heliopolis/Baalbek to a pious Christian family ofvery modest means, was trained in carpentry from an early age, a pro-fession that was well suited for the forested area in which he lived.4 Thereis no mention of his father in the vita, only his mother and two brotherswith whom ten-year-old Elias traveled from Baalbek to Damascus insearch of a better life. The decision-making authority in Elias’ familyseems to have been shared between his mother and older brother,although, the mother remains a shadowy background figure with nodirect voice of her own. In Damascus the saint was employed in the serv-ice of a Syrian5 carpenter, who with the aid of his Arab patron, aposta-tized from Christianity and became a Muslim. The vita paints the pictureof a vital community in which professional mobility was possiblebetween geographic, cultural and religious boundaries and relations

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2 Elias’ feast day, commemorated on February 4 and February 1 respectively, appears in atenth-century Palestino-Georgian ecclesiastical calendar as February 4 and the thirteenth cen-tury martyrology of Rabban Sliba as February 1. See G. Garitte, Le Calendrier Palestino-Géorgien du Sinaiticus 34 (Xe Siècle), Subsidia Hagiographica 30 (Brussels: 1958) 151; andP. Peeters (1908) 174.

3 Peeters (1908) 134.4 The vita states that he was trained in the use of “medium-sized pieces of wood”, not in

large-scale wood construction. Later it is specified that he made packsaddles for camels inDamascus and that he repaired the wooden tools of the farmers in Baalbek. His trainingappears to have begun before the age of ten, when he first moved to Damascus. A.Papadopoulos-Kerameus, SullogØ palaist¤nhw ka‹ suriak∞w ègiolog¤aw, I, PravoslavnyjPalestinskij Sbornik XIX. 3 (=57), (Petersberg 1907) 45.

5 What the anonymous author means by “Syrian” here is probably a member of the nativepopulation of Syria-Palestine who spoke Aramaic and was apt to adopt Arabic after the sev-enth century conquest. S. Griffith, “Stephen of Ramlah and the Christian Kerygma in Arabicin Ninth-century Palestine,” The Journal of Ecclesiastical History 36.1 (1985) 23.

between employer and employee were casual, similar to those among themembers of an extended family group. Elias’ carpentry tasks must nothave included service at a feast, but the youth’s services were called uponby his employer. This appears to have been an extension of Elias’ dutiesas an apprentice/assistant, suggesting a very close relationship betweenemployer and employee that extended to the social realm.6 While serv-ing at the birthday celebration Elias came in contact with Muslims whosought to convince him to join their religion. Although he refused, theboy was tricked into removing his belt or zunn®r7 during a dance. AsChristians were required by law to wear their belts in a distinctive man-ner the removal of Elias’ zunn®r was taken as a sign of apostasis andconversion to Islam and the youth was later accused by the partygoers ofhaving recanted his newly acquired Islamic faith—a capital crime underIslamic law.8 Elias’ Syrian employer initially offered protection, butwhen Elias’ family attempted to remove the boy from his service out offear of the Muslim community and redeem his pending wages the Syrianrefused payment and threatened to report the youth’s ‘conversion’ to theIslamic authorities. By family decision, Elias returned to Baalbek wherehe stayed for eight years. After that time it was deemed safe for him toreturn to Damascus and open his own business, but his old employer rec-ognized him and asked him to join his workshop. When Elias declined,the Syrian with the aid of his Arab patron’s son brought charges againsthim. Regardless of enticements, torture and imprisonment, Elias remainedbefore the authorities steadfast in his Christian faith. After refusingnumerous opportunities to recant Elias was executed.

Miracles immediately followed the death of the saint. A bright starshone at the place where his dead body was crucified, and there werereports of visions of the saint in and around Damascus. Fearing that thesereports would inflame the faith of the Christians who might attempt tovenerate Elias as a saint, the Islamic ruler ordered the incineration ofElias’ remains. As further evidence of Elias’ sanctity, his body remainedunharmed by the fire. Still, the corpse was dismembered and thrown into

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6 One can see this family-like intimacy in the behavior of the Syrian the day after the birth-day party, who offered Elias protection from the pressures of his Arab friends on the under-standing that Elias continued to work efficiently. The accusation by Elias’ family that the youthhad not received wages for a whole year further exemplifies the lax relations and presumedtrust between the Syrian employer and Elias. When Elias attempted to open his own shop eightyears later, his former Syrian master tried to restore the relationship and employ Elias oncemore and it was only when he was rejected that he brought charges against the saint.

7 See, Translation, footnotes 42 and 43. 8 J. Kraemer, “Apostates, Rebels and Brigands”, Israel Oriental Studies 10 (1980) 36-48

and M. Ayoub, “Religious Freedom and the Law of Apostasy in Islam”, Islamochristiana[Journal of the Vatican Secretariat for Non-Christians] 20 (1994) 75-91.

the river Barad®. Parts of his corpse were recovered by pious Christiansand venerated in secret, while the saint continued his miracles throughhealings and intercessions on behalf of the faithful.

The chronology of the saint can be reasonably determined based onthe internal evidence of the vita. The anonymous author states that thesaint was martyred in the year 6287.9 This would coincide with the year779 of the Byzantine era or the year 795 of the Alexandrian era.10 Thescholarly opinion on the matter is divided with valid arguments present-ed on both sides.11 The evidence in favor of the year 779 is in my opin-ion more convincing but not entirely secure. The Arab caliph identifiedin the vita is al-MaΩd¬ (775-85), and the years of his rule fit well with theyear of Elias’ execution. However, the text mentions al-MaΩd¬ only toidentify the emir of Damascus, MuΩammad, not to state that the eventsin the saint’s life took place during his caliphate. Most likelyMuΩammad, the emir of Damascus, was MuΩammad ibn-Ibr®Ω¬m(739/740-801), a relative of al-MaΩd¬, whose emirate covers both possi-ble martyrdom dates.12 Another figure identified in the vita is al-LaytΩ(Leithi), who appears in the role of eparch and judge.13 He may be iden-tified with al-LaytΩ ibn ‘Abd al-RaΩm®n al-FaΩm¬, a renowned Islamicjurist who journeyed to Damascus in the years 777/78 and may havestayed for a year or so in the city. In this case, al-LaytΩ could have beenthe judge of Elias’ case, but the title of eparch does not fit based on ourknowledge of the jurist’s career. Strictly speaking, as eparch, al-LaytΩwould have been not only the supreme authority on judicial matters, butalso commander of the police force and prisons, and regulator of thecity’s commercial and industrial activities.14 These duties would bebeyond the scope of the responsibilities of a visiting legal authority ineighth-century Damascus.

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9 Papadopoulos-Kerameus (1907) 55.10 V. Grumel, La Chronologie (Paris: 1958) 249-250.11 Among others Ch. Loparev, “Vizantijskie zitija svjatych VIII-IX vekov”, Vizantinskij vre-

mennik 19 (1912) 36-40; I. Sevcenko, “Constantinople Viewed from the Eastern Provinces inthe Middle Byzantine Period, Harvard Ukranian Studies 3/4, pt. 2 (1979/80) 712-747 arguefor the year 795 and Hoyland (1997) 365; V. Grumel, “Elia il Giovane, santo, martire aDamasco”, Bibliotheca Sanctorum, vol.4 (Rome: 1964) 1046; Dumbarton Oaks HagiographyDatabase Project (DOHP), Introduction, edd. A. Kazhdan and A.-M. Talbot, “Elias ofHeliopolis” (Washington, DC: 1998) 68-69 for the year 779.

12 Ibn- ‘As®kir, Mukhtasar T®r¬kh Dimashq, ed. Sak¬na al-SΩiΩ®b¬ (Damascus: 1990) 21:340-42. I wish to acknowledge Prof. Irfan Shahid who provided the references for MuΩammadand al-LaytΩ for the DOHP in 1998.

13 According to the history of Ibn- ‘As®kir (Ibn- ‘As®kir (1990) 21: 246-55) al-LaytΩ visit-ed Damascus in the year 777/78; see also EI 2, art. “Al-LaytΩ ibn ‘Abd al-RaΩm®n al-FaΩm¬,Abu’l H®ritΩ”, 5:711-12 A. Merad.

14 On the title of eparch and for bibliography, see ODB 705.

The date of composition of the vita is more difficult to discern thanthe precise chronology of the martyrdom. The author does not seem to bewriting close to the date of Elias’ execution, and he does not providestatements indicating he was an eyewitness or had spoken personally toeyewitnesses regarding the saint and his life. There are no individualsidentified by name in the vita beyond Elias, the two Arab officials andthe caliph. The vita itself survives in a tenth/eleventh-century manuscriptcontaining a collection of saints’ lives from Egypt, Palestine and Syria aswell as some ascetic writings.15 Several references in the text suggest thatthis vita was not an original composition of the author but was rewritten,perhaps from a shorter narrative, and expanded to include a number ofepisodes emphasizing demonstrations of Elias’ faith before his Muslimcaptors and the saint’s posthumous miracles.16 If the original shorter ver-sion of the Life was written in Syriac or Arabic, the author took pains toremove any such evidence from his text, leaving a nicely flowing Greeknarrative. There are no rhetorical figures or classical allusions in thisvita. The overall evidence suggests a date of composition between thebeginning of the eighth and the end of the eleventh-century AD.17

The author of the vita of Elias is anonymous. There are no indicationsas to his ethnicity or origin, but based on the limited geographic circula-tion of information regarding the Life of St. Elias, it is likely the authorwas a native of Syria-Palestine. By his own admission he has written twoother saints’ lives. Based on the author’s remarks in the introduction ofElias’ Life, it is probable that these other narratives also dealt with mar-tyrdoms of Christian saints. The author’s concern over spiritual issuesregarding the faithful in general implies that his responsibilities mayhave centered on a secular community rather than a monastic establish-ment.

The Christian communities in Syria-Palestine no doubt felt the pres-sures of adjusting to a well-established and powerful Islamic rule thatexpanded its authority by the growing use of the Arabic language in theadministration and the increasing appeal of Islamic religion and culture.18

Christian converts to Islam were released from the obligation to pay polltax according to ‘Abd al-Malik’s tax reform of 685.19 In the seventh cen-

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15 For the Vita of Elias of Heliopolis, see Devreesse (1945) 303 (10th c.) ff. 238-249, withpartial edition by F. Combefis, Christi martyrum lecta trias (Paris: 1666) 155-206, and com-plete edition by Papadopoulos-Kerameus (1907) 42-59.

16 See Translation, notes 30, 37 and 52.17 See also Devreesse (1945) 286-88 and DOHP Introduction (1998) 69.18 Schick (1995) 159-178.19 D. Dennett, Conversion and the Poll Tax in Early Islam (Cambridge, MA: 1950) 45-8.

tury apocalyptic text of Pseudo-Methodius there was great concern withvoluntary Christian conversions to Islam.20 The same sentiment is echoedin other contemporary sources.21 Without a doubt the combination of eco-nomic and social pressures made apostasy from Christianity an attractivealternative for many members of the community. The vita of Eliasbelongs to the literature produced in the region for the purpose of shoringup the faith of the Christian community and instructing its members ofthe dangers of close association with Christian apostates and Muslims.Elias’ story offers a unique glimpse of the social pressures experiencedby Christians and their efforts to maintain their culture and religion underIslamic rule.

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20 G.J. Reinink, “Pseudo-Methodius und die Legende vom römischen Endkaiser”, inW.Verbeke, D. Verhelst, and A. Welkenhuysen, edd., The Use and Abuse of Eschatology in theMiddle Ages (Leuven: 1988), 104; also G.J. Reinink, “Ps.-Methodius: A Concept of History inResponse to the Rise of Islam”, in Av. Cameron and L.Conrad, edd., The Byzantine andIslamic Near East I. Problems in the Literary Source Material (Princeton, NJ: 1992), 159, 178,186-7.

21 Hoyland (1997) 343.

TRANSLATION

February 1.22

Memorial regarding the account of the martyrdom of the holy greatmartyr Elias the Younger23, who came from Helioupolis24 and sufferedmartyrdom in Damascus25.

1. We have already refuted the arguments or disbelief of the manyregarding the holy great martyrs, having cleansed the faithful fromimpiety in our two previous accounts26. Now, in this one as well, thethird one after the others, we start by announcing to all those whohave even a small hope of salvation as comfort and encouragementthe forgiveness that is always bestowed upon sinners.

2. For it is written in the gospel of Luke27 that “A Pharisee invited” ourLord Jesus Christ “to dine with him, and he entered the Pharisee’shouse and reclined at table. Now, there was a sinful woman in the citywho learned that he was at table in the house of the Pharisee. Bringingan alabaster container of ointment, she stood behind him at his feetweeping and began to bathe his feet with her tears. Then she wipedthem with her hair, kissed them, and anointed them with the ointment.When the Pharisee who had invited him saw this he said to himself,‘If this man were a prophet, he would know who and what sort ofwoman this is who is touching him, that she is a sinner’. Jesus said to

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22 Concerning the saint’s feast date, see the bibliography listed in the Introduction, footnote2. See also BHG 578-9.

23 For the manuscript and editions of Elias’ vita, see the Introduction, footnote 15. I wish tothank A.-M. Talbot and P. Magdalino for making valuable comments on the present transla-tion.

24 Heliopolis/Baalbek, a city in Syria between the mountains of Lebanon and Anti-Lebanon,was captured by the Arabs in 637. ODB 909-10.

25 Damascus, a city in southern Syria and metropolitan bishopric of Phoenicia Libanensis,was held by the Persians between 612 and 628 and then fell to the Arabs in 635. ODB 580.

26 Beyond what is stated here nothing is known of these two previous accounts mentionedby the anonymous author.

27 The long quotation that follows is from Luke 7: 36-50. The selection of this text in thecontext of the anonymous author’s didactic scope of forgiveness of sins and salvation is not bychance and follows a long tradition in Syriac theological writings beginning with the works ofEphaim the Syrian (4th century). For complete analysis of this theme in the works of Ephraimsee, S. Brock, “The Sinful Woman and Satan: Two Syriac Dialogue Poems”, OriensChristianus 72 (1988) 21-62; B.P. Robinson, “The Anointing by Mary of Bethany”, DownsideReview (April 1997) 99-111; and H. Hunt, “The Tears of the Sinful Woman: a Theology ofRedemption in the Homilies of St. Ephraim and His Followers”, Hugoye: Journal of SyriacStudies [http://syrcom.cua.edu/syrcom/Hugoye] vol.1, no.2 (1998) par. 1-38.

him in reply, ‘Simon, I have something to say to you.’ ‘Tell me,teacher,’ he said. ‘Two people were in debt to a certain creditor; oneowed five hundred denarii, and the other owed fifty. Since they wereunable to repay the debt, he forgave it for both. Which of them willlove him more?’ Simon said in reply, ‘The one, I suppose, whose larg-er debt was forgiven.’ He said to him, ‘You have judged rightly.’ Thenhe turned to the woman and said to Simon, ‘Do you see this woman?When I entered your house, you did not give me water for my feet, butshe has bathed them with her tears and wiped them with her hair. Youdid not give me a kiss, but she has not ceased kissing my feet sincethe time I entered. You did not anoint my head with oil, but sheanointed my feet with ointment. So I tell you, her many sins have beenforgiven; hence, she has shown great love. But the one to whom littleis forgiven, loves little.’ He said to her, ‘Your sins are forgiven.’ Theothers at table said to themselves, ‘Who is this who even forgivessins?’ But he said to the woman, ‘Your faith has saved you; go inpeace.’” For even though the woman was a sinner, as you heard, if thebenevolent Jesus forgave her her many sins because of those tears andthe anointing with ointment do you not believe that the sins great orsmall of these neomartyrs28 would be forgiven because of their manyafflictions and the sacrifice of their own blood? You judge, those ofyou who calculate like Pharisees, if neomartyrs will be forgiven theirsins. We know according to the other evangelists, and most clearly in[the gospel] by Matthew29, it is not fitting to create troubles for oursoul that is now like that woman, for they know that she performed agood deed.

3. And indeed this great neomartyr before us30, did not act like we doto the poor among the saints, sharing in their sufferings through gooddeeds, but he himself rose up on his own when he anointed his veryown blood like ointment on His body, for the burial of our great God

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28 By emphasizing the term “neomartyr” in place of “martyr” the author seems to focus onthe praise of those who have suffered for their faith at more recent times rather than the mar-tyrs of the early Christian era. This focus is consistent with the author’s didactic messageregarding apostasy and forgiveness of sins stated in the opening paragraphs of the Life.

29 Cf. Matthew 26: 10.30 ı proke¤menow ≤m›n m°gaw neomãrtuw..., a term usually reserved for readings delivered

on the feast day of a saint [see the Life of Paul of Latros in T. Wiegand, Milet 3. 1. Der Latmos[Berlin: 1913) 105 and the Life of Loukas the Younger of Stiris in D. Sophianos, ÜOsiowLoukçw . ÑO b¤ow toË ıs¤ou Loukç toË Steiri≈tou [Athens: 1989] 159). It is not clear fromthe introduction to this Life that it was written on the occasion of the saint’s feast, but the inclu-sion of this term may suggest this is a trace from another text containing Elias’ vita copied bythe anonymous author of the present text.

and Savior Jesus Christ31. For this reason Christ will say now, as hedid then, “Amen, I say to you, wherever this gospel is proclaimed inthe entire world, what he has done, just like her, will be said in hiswitness”32. But let us in no way be reproached like that Pharisee whenwe invite Christ, or rather when Christ invites us [to His feast] to eatbread in His Church, His all holy and life giving body, and says [tous] as if speaking to him [Pharisee], “And you did not give a drink, ‘acup of cold water’33 as it is written, to him who stood upon the roadof martyrdom in the name of my disciple. While these, the neomar-tyrs, wiped down together with the feet the entire flesh with tears andstreams of blood. You did not give me the kiss of love of one anoth-er, while they even laid down their souls on behalf of their faith. Youdid not anoint my head with the oil of benevolence and charity forthose who are of the same descent, while their heads were cut off withswords for me34. For this reason it is said, ‘Their sins are forgiven,although they are a great many, for they have loved much, rather thanyours who in vain boast to love through words only’”35.

4. That which he did in his witness will be proclaimed to the entireworld. I will write down at once what he did, calling upon his [Elias’]grace and drawing inspiration from the most Holy Spirit as I open mymouth.36 I intend to narrate his story, for many desire to hear it in itsfullness37 with eager attention, without preference for intricate infer-ences and eulogistic re-workings, but rather the events as they hap-pened in simple phrases38, so that through its persuasiveness and hope-fulness the present story may cause every pious and god-loving soulto rejoice and to delight with the gladness with which it ought be glad,for this one, the son of our homeland, was not dead and came to lifeagain, but was living and died for the hope laid up in store in the heav-ens. For this reason, having made the distinction, I will start from the

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31 Cf. Matthew 26: 12.32 Cf. Matthew 26: 13.33 Matthew 10: 42. 34 Cf. the section from “And you did not give...” to “... their heads were cut off with swords

for me” and Luke 7: 44-6.35 Cf. Luke 7: 47.36 Cf. Ephesians 6: 19.37 §ntel°steron, a further suggestion that a shorter Life of the saint may have been avail-

able prior to the composition of the present text.38 The intent to write a hagiographical account in simple language for the benefit of a wider

audience is a theme attested in other Lives of saints as well, see the Life of Blasios of Amorionin AASS , Nov. IV, 658, and the Life of Theodore of Studios in PG 99: 236.

beginning and from thence I will narrate all his shifts of fortune withall truthfulness.

5. This holy neomartyr and contender of Christ, Elias, descended fromthe most pious native born citizens of Helioupolis of SecondPhoenicia39 near mount Lebanon40, from Christian upbringing andlowly means, and pursued a craft which they call carpentry, workingwith medium-sized pieces of wood. He, along with his poor motherand two brothers, leaving Helioupolis, his homeland, migrated toDamascus that was a great metropolis, in which he hoped to live aneasier life. When he arrived there he hired himself out to a certainman, who was Syrian in descent, but a client and attached to one ofthe Arabs. Thereupon he continued in his service two years, makinghis living in the same craft. By the influence of the devil and the con-sent of the Arab, the client Syrian renounced the faith of Christ, butpersevered making his livelihood in his craft.41 Being a child, Elias,the one who is now a great martyr, ignoring the designs of the Devil,remained hired out in his trade to the apostate.

6. A short time later the Arab, the patron of the apostate, died afterengaging his son in marriage. Thereafter his son had a male child andwith the exhortation of his fellows he celebrated the birthday of hisson, preparing a feast. While the feast was taking place and the apos-tate was feasting, they called upon Elias, the great martyr, for service.Elias was about twelve years old. He served them, joking and rejoic-ing with them at the feast, inasmuch as he was an innocent child. Thedinner guests, along with the patron of the apostate, turned to the mar-tyr and said, “Where are you from child? For we see you to be cleverand willing to share our joy.” The apostate responded taking on thereply, “He is hired out to me in my craft, and as you can see he isgood.” Laying hold of him separately they said to the saint, “If youwant child, you too can renounce your Christian faith and can becomejust like us, continuing with your master no longer as a hired servant,but as a son.” Immediately the saint replied, “You have gathered here

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39 Probably Phoenicia Libanensis, administrative district from the time of Diocletian to theArab conquest. After the Arab it was incorporated into the much larger province of Damascus.

40 Mountain range between western Syria and the Mediterranean coast.41 The client-patron relationship appears as a particularly dangerous one for Christians who

aligned themselves with Muslim masters [Hoyland (1997) 339]. Conversion to Islam amongthe Christian population was an increasingly greater problem in Christian communities afterthe Arab conquest, especially in the second part of the eighth century [Hoyland (1997) 342-7].

to feast, not to offer public speeches. Stop saying these things to me.”They responded, “Meanwhile, come eat with us.” Approaching withguilelessness and eating the saint continued to serve them, when somestood up from the dinner and began dancing, and taking hold of thesaint they persuaded him to dance with them. What is more, bandingtogether they loosened the saint’s belt42 and threw it to the side at thattime so that it would not prevent the body from easily being drawn todance. Then the dinner of evil preparation came to an end.

7. After the night passed, the holy great martyr Elias got up in themorning. Since all the dinner guests had slept together at the house,he girded his own belt according to the custom of the Christian com-munity43, and after washing his face he departed the house and was onhis way to pray to God. One of those still under the influence of theevening’s intoxication, called out and said, “Elias, where are yougoing?” The saint responded, “I am going to pray.” Taking up the con-versation another one said to the saint, “And did you not deny yourfaith late last night?” The saint disdained these words, and withouteven turning around to the speaker went to prayer; and then returningfrom there he arrived at the workshop and there found the apostate.And the apostate said to him, “Indeed, Elias, if I had not prevented ourcompanions, they would have caused you grief today because theysay you denied Christ last night. But work and be without fear.” Thesaint was amazed to hear these things, and kept quiet for a short while,then during the time of the mid-day meal, leaving the workshop hewent to his brothers, and narrated to them what had happened to him.By decision of his older brother along with his mother they went tothe apostate and said to him, “Man, behold our brother has been work-ing for you for a year and has not received any portion of his wagesfrom you. Give us our fair portion and our brother will depart from

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42 Removing one’s belt appears as a symbol of apostasy in a story about a deacon fromEdessa who renounced Christianity by proclaiming his faith in MuΩammad and removing hiszunn®r in public. This account appears in the Chronicle of pseudo-Dionysios of Tell MaΩr∂(also known as the Chronicon Zuqn¬n): see Hoyland (1997) 337-8. For another example ofremoval of the zunn®r as an indication of change of faith see Tritton (1970) 118-9.

43 The custom of wearing the zunn®r in a distinct Christian fashion is recorded in the so-called “Covenant of ‘Umar I” attributed to caliph ‘Umar ibn al-KΩattab (634-44). An expan-sion of ‘Umar’s covenant in the Kit®b ul Umm specified “You <Christians>shall wear thezunn®r above all your clothes, cloaks and others, so that it is not hidden”: Tritton (1970) 12-4.See also Hoyland (1997) 364 and C.E. Bosworth, “The ‘Protected Peoples’ (Christians andJews) in Medieval Egypt and Syria”, in Bulletin of the John Rylands University Library ofManchester 62.1 (1979) 16 (rp. Variorum Reprints in C. E. Bosworth, The Arabs, Byzantiumand Iran [Brookfield: 1996]).

your service, for we have decided to send him back to Helioupolis,our homeland.” The apostate said in response, “You are not due out-standing wages from hiring out the child. But neither will I release thechild to leave my service, as he has apostatized from your Christianfaith, and I have witnesses against him.”

8. Thereupon, a disputation took place between the two, with the saintnarrating those things that were said during the evil dinner on the onehand, and the apostate asserting obstinately that he would lead awaythe saint to the ruler, on the other. At that time, the saint’s brothersgave up his wages they had been demanding, and having apparentlyappeased the apostate, and taking the saint with them his brotherssaid, “Brother, we agree that you should return to Helioupolis, ourhomeland, and live there working to make a living as best as you canfor some time, until this conversation is forgotten. For we are fearfullest seeing you here the apostate might again be stirred up and causetrouble. He has turned to such behavior since he desires to have youas his slave.” Having pacified [the apostate], the saint then returned toHelioupolis, and made a living working in his own homeland for eightyears. After considering these years [to be sufficient time] he jour-neyed down to Damascus. When his brothers being in agreement witheach other on the matter said to the saint, “By this time a period ofeight years has passed and has caused the apostate to forget thethoughts he had about you. For since you left his service we haveencountered and met him by chance many times and he has said noth-ing to us about you. Now, we are in agreement that you should not beseparated from us, especially since this causes our mother sorrow. Butthough you are young in age, for you have just completed your twen-tieth year and you have only begun growing a beard, rely on your craftlike a man. Open a workshop and live in Damascus with us.”

9. The saint was persuaded, and the thought becoming deed, he devot-ed himself in his workshop to producing and selling packsaddles forcamels. When the apostate leaned this and harboring envy against thesaint, for he lived nearby the workshop, he came to the saint and saidto him, “Friend, where have you been these years? Why do you cen-sure me when I have come to you today? But come now and workwith me again becoming my partner.” The saint replied smiling, “Youhave wronged me [in the past], having deprived me of my wages, doyou wish to wrong me again?” The apostate was vexed by these wordsand said to the saint, “Indeed, I have wronged you allowing you toremain in your faith after you renounced it.” Addressing the son of the

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deceased Arab, his patron, whose evil banquet has already beendescribed, he [apostate] said to him, “Do you not witness that thisElias apostatized, denying Christ that evening?” He replied, “Yes.”The apostate then said to the saint “Let us take him before theeparch.”44

10. Dragging the saint by the hand he brought him before a certainLeithi45 by name, with the young man [son of the deceased Arabpatron] supporting his testimony that events had occurred thus. Theeparch questioned the saint if those things said about him were true.He replied, “In no way, may it never be that I would renounce the faithin which I was born. But I confess Christ and venerate him as beingthe God of heaven and earth and sea.” The eparch said, “Let it be con-ceded that you had never renounced [your faith], but because youwere presented [before the court], we encourage you to apostatize andcome to the religion of the Arabs, and you will enjoy every honorfrom us.” The saint responded, “May it never be that I would do sucha thing. For I am a Christian, descended from Christian ancestors, andI am ready to die for my faith.” The eparch said, “As the witnesseshave brought charges against you, I accept the testimony against youand insist that you renounce [Christianity] because it is not at all pos-sible to permit those who once and for all have accepted our religion[to return to their former faith].”46 The saint replied, “You are thejudge and may accept however you like my accusers, but I tell youmore fervently that I am a Christian and I will deliver my body to you(if it is necessary), so as to show that my faith is not forced but vol-untary.”

11. The judge commanded that the saint be stripped and flogged, until(he said) through force he should admit the denial of which he wasaccused. Stripping the holy great martyr and stretching him out withropes they beat him with thin rawhide whips, until his blood streameddown. He [saint] implored the judge to stop those who were beatinghim, letting out a small cry of entreaty, submissively begging for the

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44 The Byzantine term “eparch” is inappropriate for a Muslim official, but suggests some-one who had supreme judicial and perhaps administrative duties in the city of Damascus.

45 Possibly al-LaytΩ ibn-Sa’d ibn- ‘Abd al-RaΩm®n (712/713-791/792), celebrated Egyptianjurist. For references see the Introduction, notes nos. 12 and 13. According to the history ofIbn- ‘As®kir, al-LaytΩ visited Damascus in the year 777/78. It is possible that he was still inDamascus in 779 and may have been the highest judicial authority examining the case of Elias.

46 Apostasy from Islam could be punishable by death. For bibliography on Muslim viewsof this matter see the Introduction, footnote no. 8.

mercy of the judge. The judge replied, “What is it, young man? If youwish, deny Christ and walk away.” The saint responded, “I did not callupon your benevolence for this, so that I may renounce [my faith], butso that you may take pity upon my tender youth and human nature andrelease me allowing me to remain steadfast in my faith, that I havepracticed and inherited from my ancestors.” The judge said, “Do notthink you will be released from this trial if first you do not deny theChrist in whom you believe.” The saint said, “It remains then for youto command the beating and for me to be beaten.” These were thegreat martyr’s very own words to the judge, “From you the giving [ofthe beatings], for me the enduring [of the lashes]. Behold, I am pre-senting myself to you having become as hard as a diamond.”

12. Then the judge being enraged with the saint’s response, addedmany more floggings to his [sentence], and placing him in irons heordered that he [Elias] be dragged by his feet to prison. Then the holymartyr was dragged, and as the ground beneath him met the woundshe had acquired from the flogging extending from head to waist, ittore the flesh that was soft, because of his youth, at the same time.Shut in [prison] he lay in pain because of his wounds. The reportannouncing the events about the contender spread out quicklythroughout the entire city, and the saint’s brothers went to him weep-ing and exhorting him to submit to the sufferings for Christ’s sake.The great martyr of Christ, Elias, looking up to the heavens said con-soling his brothers, “Have faith, my brothers, that I will not shameyou, nor shall Christ’s faith be insulted through me. But I shall endurewhatever else I must suffer. I also confess to you about one statementthat I uttered to the judge calling upon his benevolence that I shallnever again appeal to him, but to no other than my Lord Jesus Christ,our true God. I will call upon him and he will be my aid. I will nar-rate to you now that which I saw in a vision during the precedingnight. I saw myself sitting in a bridal chamber, in a place of honor,while another chamber was prepared for me interwoven with differentflowers and wreaths were hanging for me. Turning around I saw ablack Ethiopian47 standing near me showing me a cross and threaten-

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47 The association of black Ethiopians with demonic visions is commonplace in Byzantinehagiography. See ODB 733. For some specific examples see, the Life of Theophano, in E.Kurtz, Zwei griechische Texte über die hl. Theophano, die Gemahlin Kaisers Leo VI (St.Petersburg: 1898) 11; the Life of Elias Spelaiotes in AASS, Sept. III, 865; the Life ofConstantine the Jew in AASS, Nov. IV, 641; the two versions of the Life of Athanasios of Athosin J. Noret, Vitae duae antiquae sancti Athanasii Athonitae (Turnhout: 1982) 59 and 169.

ing me with death, while swords and fire and many other terrors wereroaring against me. I laughed at him. I was rejoicing (as it seemed tome) sitting and delighting in the flowers of the wreaths. Now I say toyou, my brothers, that whether they crucify me, or burn me with fire,or if I had to suffer everything at the same time, nevertheless, I pro-claim to you that I prefer to suffer everything on behalf of that hope,which I have in Christ, and see myself in great joy and fervent faith,and [for this reason] I am pained little and suffer [little] from theselashings. And now do not weep for my sake, but having done a gooddeed go in peace.” The prison guard approached them rebuking thebrothers of the saint and he cast everyone out of the prison saying, “Ihave been commanded not to let anyone visit the saint, neither is heallowed to have any sort of care, but only if he renounces [his faith]he will be released, or will continue to suffer torture if he remainssteadfast.”

13. After a few days they brought forth saint Elias bound in irons tothe judge Leithi. Looking upon the saint he said, “Young man, sinceyou are being questioned, for the sake of peace, you should renounceChrist and walk away. What will be your profit, if you die anddescend into Hades?” The saint responded with confidence and said,“I am a Christian and I have told you: From you [come] the beatings,and from me [comes the endurance] to be beaten.” Then he [Leithi]commanded again that he [Elias] be beaten by strong men withrawhide whips. And as soon as the beatings commenced, because theflesh was rotten, it was filled with secretions and poured forth a greatdeal of pus, and also worms fell out and a foul smell spread around.The judge, unable to bear the sight of the rotting flesh, commandedthat the saint be thrown upon the ground on his face, and to be beat-en with rods from his lower back to his feet on both sides, hopingeither to prevail over the brave contender or to kill him. The saint wasbeaten for a long time, and he did not let out a single sound to thejudge, but rather he strengthened himself calling upon our Lord JesusChrist. He [Elias] amazed the judge, for he [Leithi] said that,“Previously when he was tortured a little he called upon our mercy,now, [while being tortured] in a greater degree he did not even turnour way.” Indeed, there is nothing more steadfast than he who is pre-pared to suffer everything.

14. Therefore, he ruled against him that he [Elias] should be draggedagain to prison. Then, while the saint was being dragged, the crowd ofpeople from the market gathered and some trampled on him while

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others spat at him, and others still threw at him the garbage they founddiscarded in the marketplace. While confined [in prison] that night, hewas suffering all over his body. Then he witnessed around him whatappeared as a flood of light, and (as the prison guard related to someindividuals) voices of chanters resounded from the light. For no oneconversed with him [Elias] at any time after he was imprisoned for thesecond time. Only during his presentation at the tribunal and at timeswhen he was being taken [out of prison] one of the neighbors whohappened to be there might speak to the martyr, and yet when pre-sented [at the tribunal] saint Elias confessed having seen Christanointing him and strengthening him for the contest.

15. Then Leithi went to Mouchamad, who was tetrarch and ruler48

being the nephew of Maadi (the king of the Arabs),49 and expoundedin its entirety the sudden change of the saint’s fortune and those thingsthat he [Leithi] showed him [Elias] in his desire to prevail over him.In amazement the ruler commanded the saint to be presented and thiswas done. Then the ruler said, “Young man, Leithi recounted to meyour story and I reproached him, for subjecting you to so much. But Iwill speak on your behalf, and take off my clothes and dress you inthem, honoring you for the dishonor you have suffered. I will provideyou with a horse and chariot and gold and a beautiful maiden for yourwife. Only be persuaded by me today and become a co-religionistwith us.” The saint responded, “You have both agreed to contrive tomy destruction. For one offers torture and threats, while the otheroffers flattery and distinctions. Therefore, ruler, listen now: I am aChristian and I do not accept the honors which you put forth, that Imight receive only once I have been deceived and have deniedChrist”. The ruler said, “Do you perchance think that after the beat-ings you will be released, and for this reason you remain steadfast?Know then that a command has come down from Maadi that allaccused of this crime, namely those who convert to the faith of theArabs and then immediately convert back again to Christianity, mustbe imprisoned, and if then, in spite of exhortations, they do not apos-

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48 The use of the term “tetrarch” in place of the Arabic term “caliph” is anachronistic.49 This is most likely MuΩammad ibn-Ibr®Ω¬m (739/740-801), a relative of al-MaΩd¬ by

virtue of his descent from the Hashimite House from which the Abbasid rulers also claimeddescent. MuΩammad was emir of Damascus under both al-MaΩd¬ and H®r‚n al-RasΩ¬d andalso called imam (religious leader). Cf. the Introduction, note no. 12. Concerning al-MaΩd¬(775-85), ‘Abbasid caliph and father of H®r‚n al-RasΩ¬d, see H. Kennedy, The Early AbbasidCaliphate (London: 1981) 95-110.

tatize from the faith of Christ, they should be put to death.50 Now, asyou have already been charged, if on the one hand we convince you,that is well; but if we do not, know that we will put you to death withmany tortures.” The holy Elias said in response, “I saw all thesethings of which you speak in a night vision.Truly, I was decapitatedand crucified and burned, and I have prepared myself to suffer all thiswillingly so that I might sit in the bridal chamber and the chambersmay be interwoven with flowers and that I may be crowned withunsullied wreaths. Therefore, do what you command and beginwhence you wish.”

16. Then, while the saint was standing there, two of the ruler’s sonsentered at that place, and being informed of the reason for the confin-ing irons and the lashings and turning around to the saint with sympa-thy and mercy, by way of flattery they spoke to the saint swearing ter-rible oaths, which those who take a solemn oath in the religion ofMoameth [MuΩammad] exchange among themselves. If only he woulddeny the name of Christ, they promised to receive him as their ownbrother and to hold him in very high honor and campaign together withhim, and to also register his name in their kingly books. He [Elias]stood without trembling, sneering at them. Then, the ruler commandedLeithi, the eparch, to take the saint and return him to the same tortures,until he either was released having apostatized or was put to death ifhe remained unchanged. It was the season of winter, and the month ofJanuary. Thrusting him away from the ruler’s presence, he [Leithi]took him to a place called Prasina51, and he commanded him to standnaked before the tribunal until, he said, he thought further about him.

17. Then, since his [Elias’] constitution was not able to withstand theicy cold suffering, and as already after the violence of nakedness hewas led away to prison again in the same manner as before, and therehaving no comfort or warmth, there the saint suffered in turn and agreat affliction overcame him as part of his martyrdom. His belly waschilled by the cold and became ill with dysentery and the great

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50 See note no. 46.51 Prasinã was most likely the Umayyad palace known as al-KΩadr®’ (“the Green One”)

built in the seventh century by Mu ‘awiya (661-680) and used as a prison by the Abbasids. SeeR. Hillenbrand, “La Dolce Vita in Early Islamic Syria: The Evidence of Later UmayyadPalaces” in Early Islamic Art and Architecture, ed. Jonathan M. Bloom [The Formation of theClassical Islamic World, vol. 23] (Burlington: 2002) 335; EI 2 art. “Dimashk”: 2:280 N.Elisseéf.

endurance of the saint was seen in all things. For his constitutionacted against him and he was outwardly swollen. Those around himtook no heed, and the duration [of his anguish] was neither quick norshort, but was stretched out to forty days. Carrying him as if he weredead they tossed him upon any beast of burden they could per chanceget hold of, took him to the courthouse and threw him down as thoughhe were a loathsome unburied corpse, and none of the faithful daredapproach him. And then the very same prison guards, returning thesaint back to prison again, abandoned him to be submerged into thevery same misery.

18. A claim is made about him [Elias], that on the first of February,that is one day before the feast of the Presentation of the Lord, thathaving died upon that day he went to the Lord. But putting off [thenarration of] the day of his death, we will fill in the remaining [eventsof his life].52

19. While the saint was still in prison and exhausted with terrible suf-ferings, certain individuals were sent by the ruler to prison to the mar-tyr, intending to deceive him. The emissaries were from the ranks ofthe most persuasive Arabs, who induced the great martyr with rheto-ric and flattery. They demonstrated nothing else other than to provethe martyr even braver in his suffering. By an incredible miracle thecontender rose up, and in a sudden turn of events by the almightyGod, he girded his own belt and washing his face he sat in prison asthough having suffered nothing, being entirely fresh in the face andrejoicing in his soul. While he was in this state, the prison guardsarrived and brought the saint, walking in irons, to the tribunal. A manseeing the saint with a fresh face said to Leithi, “This one has receivedfood and for this reason he did not take notice of the tortures.” ThenLeithi commanded that after the saint was stripped twelve swords bepresented in the hands of soldiers to surround the contender and thesoldiers to swing them around, as if to terrify the martyr, and seemingto want to strike him and cut him down. At this point arrived a certaingreat old logothete53 sent by the ruler, honored by the entire nation ofthe Arabs for his facility in debate. Approaching the saint he encour-

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52 It seems that there is a natural end to the events of Elias’ Life, possibly the end of a short-er version of the Life upon which the anonymous author expanded to include a more extensivetrial and posthumous miracles of the saint.

53 It is unclear which exact Arab official title is inferred here for the Byzantine office of“logothete”, but it seems it must have been some type of senior adviser.

aged him, exhorting him to say only one word and then to be releasedto go wherever he pleased. Bringing forth a moneybag filled withmuch gold he showed it to the holy martyr saying, “We will provideyou with this as compensation for the maltreatment and tortureswhich you suffered. Take it and go.” He [Elias] bent his head forwardand striking [it] with his hand and greatly reviling and blaming thefoolish old man he sent him away.

20. Leithi then said to the saint, “Wretch, behold I have placed aroundyou clubs and swords surround you. I will not cease beating you withthe clubs and striking you with the swords, until I see you breathingyour last breath, and then cutting your head off I will hang you upona cross, and finally, after burning you with fire I will throw [yourcorpse] into the river’s current so that there will be no remembranceof you upon the earth.”54 Leaning toward the ear of one of the soldiershe commanded him to strike with his sword and to slice at the shoul-der of the saint, so that (he said) becoming fearful he [Elias] would becleared [of the charges] by renouncing his faith. The soldier attackedhim with demonic boldness, and said, raising up his sword, “Wretch,we have been commanded to cut you down. Say the word and saveyourself.” The saint said nothing, but only through a hand gesture heassented to be cut to pieces. Bringing down the sword, the soldiermade contact with the saint’s shoulder striking him hard. Then thesaint turned to the East, as if gazing at Christ his judge and bendinghis knees and resting both hands upon the earth, he stretched out hisneck. The eparch, angered by the willingness of the saint command-ed that he be beheaded. Then the sensible ones among the soldierswithdrew their swords, unwilling to behead the saint because of hisfaith, and when the eparch called upon them to strike him [Elias]down, they arranged payment [among themselves] twenty silver coinsfor him who would cut down the saint. One of the Persian [soldiers]taking this sword with both hands struck at the saint on the neck andcut him through with the third strike.

21. As the saint lay slaughtered like a lamb, one of the notables cameby who had not yet been informed about the holy neomartyr Elias, andinquired about the execution. Learning that he was killed for his faith,

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54 Later, in paragraph 25, the reason given for burning Elias’ body is the fear that stories ofhis miraculous appearances would spread through the city. Here, however, the anonymousauthor includes the burning of the saint’s body as part of the original punishment.

he was amazed, and wanting to see what appearance he might havehad, he bent down and taking hold of the saint’s hair he raised thesaint’s face and turned it toward himself. Behold, he saw the saint’sface as though he were still alive and it was very radiant. Sighing hesaid, “It is a great thing to die for your faith. This one did not die, butlives.” Then the judge commanded that the body be dragged and hungoutside the gates in the garden. He ordered that the gate of the gardenbe closed so that the saint’s body would be guarded securely, so thatnone of the Christians would be able to approach and take from itsome kind of blessing. At the same time the executioners washed theplace where he was beheaded and gathering up the soil they threw itin the great current of the nearby Chrysorrhoes river55. Nevertheless,the holy neomartyr Elias continued to hang from the cross from thefirst of February of the year six thousand two hundred and eightyseven56 for fourteen days.

22. Nor did the Lord abandon his contender un-rewarded, but glori-fied him with many manifestations proclaiming his death honorable.And many narrated afterward the things they witnessed. While he wasstill hanging from the cross, some said they saw a radiant lamp shin-ing brightly over his head, while others [said they saw] a most bril-liant star, greatest in relation to the circle of the moon, which hadnever before appeared, except since the time when the holy body ofthe young neomartyr was hung at that place. As some others relate,even until now this same star appears at that place during the sametime of the year, at the very place of the holy burial of the saint57,demonstrating and reminding us that “the death of his saints is honor-able before the Lord”58.

23. And another native of Helioupolis, known to the holy great mar-tyr, who had not yet learned of the fate that befell the saint, went downto Damascus for business purposes. While on the road near or littlemore than fifteen markers from the metropolis he saw the holy great

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55 Chrysorrhoas/Barad®, a perennial river flowing from the eastern slopes of Anti-Lebanonthrough the northern section of Damascus. EI 2 art., “Barad®”: 1:1029-1030 N. Elisseéf.

56 The year 6287 corresponds with the year 779 of the Byzantine era and the year 795 of theAlexandrian era. See our comments in the Introduction.

57 The statement that a star appeared annually at the place of Elias’ “burial” is problematic,as there was no official resting place for the saint—after being subjected to fire his remainswere thrown into the river Barad® and recovered only in part by some faithful Christians.

58 Psalm. 115: 6.

martyr Elias coming before him, alone, dressed in white clothing andilluminated by radiant glory and riding on a white horse. The saintsaid to his fellow countryman, “Greetings, dear friend.” Turning, thecountryman said, “Master Elias?” The saint responded, “It is I.” Thecountryman said, “Indeed, had you not addressed me first, I would nothave recognized you. For I see you are in a different station and posi-tion from the one I knew in the past. Will you then come to us at thevillage as was your habit to make our ploughs in accordance with yourprofession as a carpenter?” Then the saint said, “Enter Damascus andthere you will be told about my affairs.” And immediately the saintdisappeared. Astounded the countryman went away amazed at how hesaw the saint, and how he had immediately disappeared. At any rate,reaching the gate outside Damascus, he turned toward the cross of thesaint and recognized him hanging. He asked some locals whom heencountered there leaving the city, and said. “Brothers, is this notElias from Helioupolis, the carpenter?” They responded, “Yes, it is he,and after having suffered many things for Christ for days he was exe-cuted and hung as you see.” Then the countryman shouted out withamazement, “By God, who sanctified him [Elias], today, two hoursago, I encountered him face to face sitting on a horse draped in whiteclothing and he said these words to me.”

24. While the conversation was still taking place he saw some of thefaithful passing by and bowing down their heads before the saint’scross, and sealing their faces with the sign of the cross. One of themarriving there and learning about the countryman’s experience, nar-rated that, “I, too, will tell you what God has revealed yesterday, glo-rifying his young holy great martyr. I am a neighbor of a certain Arab,and during the night I heard my neighbor calling upon his householdand saying in the language of the Arabs, ‘Get up and see what theseChristians are doing to the executed and crucified one.’And raising uphis household made inquiries to learn what had happened. And hesaid, ‘I had been looking out of the window for some time and I sawthat the Christians had hung a great lighted chandelier above the headof the crucified one, and after gathering up their priests and monksthey have assembled choirs around his cross and they were chantingsinging hymns of his trials. But I also saw Elias himself chanting withthe choirs of children and addressing them. And the executed onechanted along with the choirs as if he were living. This is not a trickof the Christians, but [was accomplished by] the power of God, whois showing us that this executed one has achieved great glory havingbeen killed for his faith.’ Then while the Arab was narrating these

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things to his household, he leaned out to see and could no longer seeanything. Coming to his senses he said, ‘Verily, it is not possible thesewere deceits of men, since the surrounding guards prevent any manfrom approaching day or night.’”

25. Then the Arab went to Leithi, the eparch of the city, and narrated[the events] secretly. He, upon hearing the story commanded, thatbefore the story of these visions spread, the saint’s body should betaken down from the cross and burned with fire, so, he said, thatChristians may not take it and build churches and perform feasts cel-ebrating his memory. Then the guards took down the body of the saintand splitting the wood of his cross and laying it underneath, then plac-ing the body upon it, and placing above it other flammable wood theyset it on fire. And the flame rose up to a great height in the sky, butthe most sacred body remained unburned, I think because of the say-ing written by David, “The just shouted out and the Lord listened tothem”59, and “The Lord guards all their bones, not one of them will beshattered.”60 But the shameless ones, sinning badly, placed anotherheap of firewood, greater than the first, and the flame on the one handrising up to the sky was enveloped in the conflagration, while on theother hand the body was preserved as were the bodies of the threeholy children in the furnace (for neither did this one venerate an out-door phantom), as they did not bend their knee to the Persian images.61

Again for the third time the guards threw more than thirty loads ofvine branches in the conflagration, but accomplished nothing new bydoing these things but burning the body only slightly. Later, growingweary and cutting the body in pieces they threw it in the great currentof the nearby river, so that in this too the martyr could join in chanti-ng, as David says, “We have been through fire and rain, and you havetaken us out to recover.”62 Then the guards were in amazement.63

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59 Psalm. 33: 18.60 Psalm. 33: 21.61 cf. Dan. 3: 1-23.62 Psalm. 65: 12.63 There are some parallels between the martyrdom of Elias and those of Abo of Tiflis,

‘Abd-al Mas¬Ω, Anthony RuwaΩ and Romanos the neomartyr that would be worth exploringfurther, especially in determining the hagiographical tradition to which all these stories belong.The Vita of Abo of Tiflis is found in I. Abuladze, ed., Monuments de la LittératureHagiographique Géorgienne Ancienne I et II , vol. 1 (Tbilisi: 1963-67) 46-81. For the vita of‘Abd-al Mas¬Ω, see the Introduction, note 1. Concerning Anthony RuwaΩ, see P. Peeters, “S.Antoine le néomartyr”, Analecta Bollandiana 31 (1912) 410-450 and for the life of Romanossee P. Peeters, “S. Romain le néomartyr (+ 1 mai 780) d’apres un document géorgien”,Analecta Bollandiana 30 (1911) 393-427. I wish to thank Beate Zielke for the references toAbo of Tiflis and Anthony RuwaΩ.

26. After this the holy and great martyr appeared to many of the Christloving brethren in Damascus revealing to them where some of hisscattered holy limbs, that Christ had preserved, were carried by thecurrent. Looking carefully for them, they took them and keep themnot openly, but anointing them with perfumed ointment they honorthem in secrecy, so that the saint’s relics may not be consigned againto obliteration by being recognized. And thereafter the saint exhibitedthe great strength of his spiritual energy, having the grace of the HolySpirit embedded in his relics and providing cures, and appearing tothose who appeal to this saint. For he fixes his gaze [Elias?] upon hismaster and the angel and has the keenest ministering spirit in heavensent out for service64. And the lord rejoiced with his service throughvisions and appearances. And accordingly, [Elias] “by faith offered”himself to God as “a greater sacrifice”65 like Abel over Cain, throughtortures and death and fire and water, through which it was witnessedthat he is just, with God himself also witnessing in His gifts that hav-ing died in faith he [Elias] still speaks. Like each of the saints enu-merated in chapters in the bible faithfully, we too calling upon himwith faith, will find him an aid in every sorrow, speaking and dissem-inating grace, and interceding constantly on the behalf of his Christianco-religionists and fellow servants, in Jesus Christ our Lord, to whom[is due] glory and power along with the eternal Father and the mostHoly Spirit unto eternity. Amen.

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64 There appears to be a corruption in the transmission of the text at this point based on thecontent and structure of this sentence.

65 cf. Hebr. 11: 4.