Epiphanius

Anthony Alcock

The text used for the translation below is that of Patrologia Graeca 41 (1863) cols. 24-112, edited and translated
in 1672 by Dénis Petau (Dionysius Petavius), who warns readers that they may have to exercise their 'judgement
and critical historical faculty' when reading the text. As he points out, the Life is a mixed bag of true and false or,
perhaps more accurately, verifiable and unverifiable.

The text is arranged in §§67: §§1-38 are the work of a disciple named John, who first appears in §11 of the text;
§§39-67 are the work of Polybius,1 another disciple, who first appears in §32. The death of John is recorded in
§39 and is preceded by a 'formal' transfer of authorship: John tells Polybius that Epiphanius has given explicit
instructions that miracles performed through him by God are not to be committed to writing but that he, John, has
ignored this and written an account of them, which he then hands over to Polybius. Both John and Polybius are the
1st person narrators of their respective sections.

The translation is occasionally somewhat free, and where it seems to be quite different from the Greek, I have
tried to explain this in footnotes. Several things strike one about the text: Epiphanius is never called 'saint', people
of saintly distinction are gifted with 'divine foreknowledge', Biblical quotations seem to be kept to a minimum and
exorcism and healing are portrayed as a convincing demonstration of the power of Christianity (personified as the
Crucified One), conversion of Jews to Christianity is a recurring theme.

Epiphanius (315-403), Bishop of Salamis,2 was a prolific writer on many subjects. His best known work is his
hostile review of all the heresies that tried to undermine Christian belief, the name of which, Panarion (medicine
chest), clearly identifies the heresies as poisonous substances and the heretics as poisonous creatures. Each heresy
is associated with a venomous or dangerous creature, the snake, perhaps not surprisingly, being a particular
favourite. It is interesting to see how little space is devoted in §59 of the Life (essentially a work of popular semi-
fiction) to what may be considered Epiphanius' magnum opus.

Among the various texts published by Petavius before the Life, which mostly deal with Epiphanius' authorship of
the Panarion, is an extract from the Menologium Graecorum (11th cent.),3 recounting an extremely truncated

1 He became Bishop of Rhinocolura (el-'Arîsh), not far from Gaza.

2 Re-built and re-named after a major 4th cent. earthquake as Constantia.
3 A somewhat fuller version of the text of Simeon Metaphrastes can be found in A. Lipomanus De Vitis Sanctorum

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version of events from the life of Epiphanius, and the following is an English translation of it.

Epiphanius, a great phenomenon in Cyprus,

Had a great reputation in his lifetime
And after his death on the 12th (of May)

The great and admirable Epiphanius was born in Phoenicia in the district of Eleutheropolis of working 4 parents.
He was brought up in a small house, of the sort occupied by the rural poor; he shone with divine virtue and
scaled the very heights of the religious life. And though his parents were devoted to the unilluminated pursuit of
the Law and were unable to discern the light of grace, he progressed rapidly to the Christian truth in spite of a
humble start.

After a certain Cleobius had healed a thigh wound sustained by Epiphanius from an untamed beast, which was
subsequently put down, the thoughts of Epiphanius were in turmoil to such an extent that he could no longer be a
servant of the Law. Later he met Lucian the monk: when the latter was asked by a beggar for food, he gave the
beggar his cloak and was himself forthwith clothed by a garment from heaven. Having witnessed this, Epiphaniius
converted to Christianity and was baptized by the Bishop.

It is not easy to summarize all he did. But one thing it is important to state is that when he was young, he
embraced Christianity and lived a holy solitary life, driving out all urges by means of continence and ascetic
practices, and he reached the perfection of the priesthood and achieved a practice worthy of his predecessors.
Among his achievements he practised an ascetic regime, full of miracles and healed many sick people. After the
priesthood, he also taught the orthodox faith and instructed all with his numerous writings, and in the process
encountered many trials presented by the heterodox.

At the age of 1055 years and 3 months, as he was replying to questions from Arcadius6 the emperor, he died, and
not in his own see, in accordance with the request of Chrysostom, for Epiphanius had approved the exile of the
latter.7It is said that Epiphanius wrote back to the effect that Chrysostom would not see the place to which he had
been exiled. The mass in his honour was held in the most holy church of St Philemon. 8 May God have mercy on us
through his prayers of intercession.

John

(1681) pp. 59ff. (May 12).

4 αὐτουργός. Nowadays one might use the term 'self-employed'.
5 In the Life the figure is 115. Even if one accepts the earliest date of birth as 310, it is generally agreed that he died in
403. The available evidence seems to indicate that he died before reaching the age of 100. Suidas simply says that he
lived to 'extreme old age'.
6 See below §58
7 The sad episode of the feud between Epiphanius and Chrysostom, fuelled to some degree by the Egyptian Patriarch
Theophilus and the Empress Eudoxia, is related in §60ff.
8 I do not know where this church is/was. No evidence is forthcoming from Cyprus (apart from perhaps the ancient St
Philon on the NE tip of the island) or Constantinople. It is not mentioned in the Life.

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(1) Epiphanius came from a Phoenician family in the suburbs of Eleutheropolis, about three miles from the
city.9 His father was a farmer and his mother was a linen weaver. They had a son, Epiphanius, and a
daughter, Callitropes. Epiphanius was ten when his father died. His mother became distressed and concerned
about how she was to feed Epiphanius and his sister when her means were so scarce. Since they had only one
undomesticated beast, she said to the boy: "We are in dire straits and need food, so take the beast to market
and sell it and it will provide us with enough to eat." Epiphanius said to her: "But you know that our beast is
still undomesticated, and those in the market place will see this and punish me on the grounds that I am
breaking the law."10 His mother said: "Come, child. The God of Abraham will make the beast intelligent that
we may use the price of it for our needs." Epiphanius called upon the God who enabled Moses to perform
great wonders before Pharaoh, obeyed his mother and left.

(2) As he entered the marketplace the beast became placid and quite gentle. A Jewish merchant called Jacob
said to the boy: "Do you want to sell this animal ?", and the boy said that he did. "What is your religion ?",
and he replied that he was a Jew. Jacob said that since they were both Jews, their dealings had to be straight.
"As God is just, we will fix a price that will satisfy us both. Let us not anger God by bringing curses upon us
but only blessings: He who blesses will be blessed and he who curses will be cursed."11 This made
Epiphanius fearful of the condemnation of Jacob, and he said: "I do not want to sell the animal." Jacob asked
him why. "Because he is undomesticated and disobedient. My family is very poor, my mother and sister. My
father is dead. My mother told me to sell the animal because we need food. But now, sir, you say that wrong
is to be condemned, and I fear that you may curse me to God, and he will punish me."

(3) Jacob was astonished at the boy's reply. He took three coins 12 and gave them to Epiphanius, with the
following advice: "Take this blessing. Buy some bread and take it home to your mother. Take the animal with
you. If it changes its disobedient and headstrong behaviour, let it stay at home. If not, drive it away so that it
does not kill any of your family." Epiphanius listened to this, took the coins and his beast and set off for his
village.

About a mile from the village, he met a Christian named Cleobius, 13 who asked him if he wanted to sell the
animal. Epiphanius replied that he did not. Cleobius told him to name his price, but as he did so, the animal
became wild and uncontrolled, knocking Epiphanius to the ground and bolting. Epiphanius was badly hurt
and lay on the ground, weeping bitterly und unable to stand. Cleobius ran to him and took the boy's injured
thigh. He blessed the boy three times, who then stood up uninjured. Cleobius berated the animal: "You tried

9 On the site of a Jewish city Beth Gabra, itself on the site of the earlier Maresha in the ancient kingdom of Judah,
Eleutheropolis in 200 was re-founded and re-named 'The City of the Free' in about 200 by Septimius Severus. A
common opinion seems to be that Epiphanius was born into a Greek-Jewish (Romaniote) family.
10 If there are regulations on this subject, I am not aware of them.
11 Gen. 28, 29
12 Gk νόμισμα can also mean a solidus (about 4.5 g of gold), but is likely to have the general meaning of 'coin'
13 Both Cleobius and Lucian are mentioned in the Menologium (see above).

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to kill your master, and I say to you in the name of the crucified Jesus, you will not leave this place."

As Cleobius said this, the animal was struck down dead. Epiphanius said to him: "Who is the crucified Jesus
that such things can be done in his name ?" Cleobius replied: "Jesus is the Son of God crucified by the Jews."
Epiphanius was afraid to tell Cleobius that he was a Jew. Cleobius went on his way and Epiphanius returned
to his village and his mother. She was overjoyed to see him. Epiphanius told her everything that had
happened to him because of the refractory beast. Some time later she said to the boy: "Look, Epiphanius. The
uncultivated land yields nothing. We have nothing from it." But there was one plot that his father had worked
diligently, and it yielded something of use to them. So his mother suggested that they sell it to a farmer and
that Epiphanius go to a God-fearing man to learn a trade so that he might support her and his sister.

(4) There was a Jewish lawyer in Eleutheropolis, an admirable and pious observer of Mosaic law. He owned
the village where Epiphanius was born and knew the whole family. When he went to inspect his property, he
said to the mother: "Are you willing to entrust your son to me ? You and your daughter will be provided for
by my household, which will be at your disposal." Epiphanius' mother was overjoyed when she heard this
and she handed over Epiphanius as his son. The lawyer's name was Trypho, and he had a daughter whom he
wanted Epiphanius to marry.

(5) After Trypho had adopted Epiphanius, he scrupulously taught him Jewish law and an accurate grounding
in Hebrew.14 Trypho's daughter then died, followed by Trypho, who left all his property to Epiphanius, now
alone in the house. After the death of his mother, his sister came to live with him in the house he had
inherited from Trypho.

One day when Epiphanius went into the village where he had been born and where he owned property left to
him by Trypho, he met a Christian named Lucian, an admirable and learned man, who lived alone 15 and had
been earning his living for some time as a calligrapher, 16 donating his excess income to the needy. One day
Epiphanius, mounted, and Lucian, on foot, ran into each other. Now, a certain needy person grasped the feet
of Lucian and said to him: "Sir, have pity on me. I who have nothing have not eaten for three days." Lucian
had nothing he could give him but his cloak, which he advised him to sell in the town and buy food with the
money.

#(6) Epiphanius noticed how when Lucian gave his cloak to the poor man, a white garment came down from
heaven and enveloped him. He became very fearful and fell from his mount face down to the ground and

14 Even if Epiphanius was a Jew by birth, this does not mean that he was familiar with Jewish law or Hebrew when
growing up. I assume that as a boy he was bilingual: Greek and Aramaic
15 The adjective μονήρης can mean 'unmarried, solitary, monastic'.
16 If his calligraphy was devoted to Christian texts, his commissions presumably came from local institutions such as
monasteries or churches. But. of course, he may also have earned a living as a letter-writer.

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said to Lucian: "Tell me, sir, who you are." Lucian replied: "Tell me your religion and I will tell you mine."
Epiphanius replied: "I am a Jew." Lucian knew that the grace of God had fallen upon the boy. For Lucian
also had foreknowledge.17 He then said to Epiphanius: "How is that, though you are a Jew, you ask a
Christian to find out who he is ? For Christians and Jews detest each other. Now you have heard that I am a
Christian, and you will hear nothing different from me." 18 Epiphanius said to Lucian: "What is to prevent me
too from becoming a Christian ?" Lucian replied: "Being unwilling is an obstacle, but it is possible."
Epiphanius was convinced by the words of Lucian and interrupted his journey to inspect his property. He
took Lucian to the home that had been left to him and showed him the whole property: "This all belongs to
me, father. I wish to become a Christian and pursue the solitary life. I have a sister. What do you
recommend ?" Lucian said: "With all this wealth you cannot pursue the solitary life. But if you give your
sister in matrimony with enough for her needs and the rest to the needy, then you can live the solitary life
without difficulty." Epiphanius then said: "First, father, make me a Christian, and in this way I will do
everything you order me to do." Lucian replied: "It is not for me, only for the Bishop, to make you a
Christian."

(7) Lucian then left Epiphanius' house and made his way to the Bishop's residence. Epiphanius, without
hesitation, said to his sister: "I want to become a Christian and pursue the solitary life." The sister replied: "I
want what you want and will do what you do." Lucian told the Bishop about Epiphanius and was told by the
Bishop: "Go and instruct him. And when we enter the church, make him prostrate himself before God."
Lucian went to Epiphanius' house. When they recognized him, Epiphanius and his sister prostrated
themselves and grasped his feet, weeping: "We beg you, make us Christians." Lucian selected passages from
the Scriptures and instructed them well. They persevered in their demand to become Christians. So Lucian
took them both into the church. When the Bishop entered, they prostrated themselves and begged him to
enlighten them. As the Bishop entered the church, they walked behind him with Lucian to hear the
Scriptures.

(8) When Epiphanius approached the doors outside the church, on the bottom step of the house, his left
sandal fell off. As he stood on his left foot, so that he might secure the right sandal, this too fell off. Both
sandals were found outside the steps of the church. Lucian marvelled at this. Epiphanius refused to retrieve
the sandals, and thereafter for the rest of his life he went barefoot.

While they stood listening to the Scriptures, the Bishop sitting on his throne noticed that the face of
Epiphanius was glorified and a crown had been placed on his head. After the Gospel reading, the Bishop
entered the baptistery and summoned Epiphanius and his sister together with Lucian, their baptismal father.
The Bishop instructed them of all that was to follow and baptized them. They then received the Eucharist,

17 πρόγνωσις: a 'standard' term used elsewhere of holy men in the text.

18 I take this to mean that Lucian shares the anti-Jewish feeling of other Christians.

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and the Bishop requested them to dine with him and spend the next seven days in the Bishop's residence.

After the seven days Epiphanius took Lucian and Bernice the holy virgin, his mother's sister, 19 and gave them
lodging in his house. He gave Bernice gave 1000 solidi and entrusted his sister to her. for she was in charge
of other virgins, and sent the away. He then sold everything, gave to the needy, keeping for himself 40 solidi
for the purchase of books on theology and nature. He left the city with Lucian, for the latter had set up his
own monastery with ten monks who earned their livelihood by copying books. 20 Epiphanius was sixteen21
when he embarked on the solitary life.

(9) There was a monk named Hilarion22 in the monastery, the deputy of Lucian, a young man who had
performed many miracles. Another monk named Claudius had been assigned to imitate him. Epiphanius
zealously emulated them. The great Lucian entrusted Epiphanius to Hilarion to teach him the Scriptures. 23
Epiphanius was an assiduous student, a model of the conduct of Hilarion who made excellent progress in the
grace of God and in the most beautiful skill. 24 When Lucian died, Hilarion took charge of the brothers. and
the monastery came to look like a place not inhabited by people but rather by angels in the service of the
beneficent and all-holy God. Hilarion ate bread and salt with a moderate amount of water. He would eat
every two, perhaps three days, often four days or a week. Epiphanius adopted this regime for the remainder
of his life. There was no water in the monastery.

(10) Once, when travellers25 came into the monastery, bringing wine and the heat became oppressive because
they were thirsty and wanted water to drink, there was none to be found. The nearest water was five miles
away. The monks made excursions at night to fetch it. They became distressed when travellers became weak
from thirst. Epiphanius held out his hand and taking a wine flask said: "Believe me, brothers, that he who
made wine from water can make water from wine."

And suddenly the wine flasks turned out be full of water. The travellers took them and drank and watered
their animals, restoring themselves. The travellers and brothers were all astonished at this. But from that day
Epiphanius no longer wanted to live in the monastery because he became known to travellers. 26 He stole
away from the brothers and sought a more deserted place. They did not know where had gone to live and
were grieved. Epiphanius stayed in that place fasting for three days. It was dry and waterless.

19 Presumably Lucian's cousin

20 A scriptorium perhaps.
21 Aprox. 331 AD
22 Presumably Hilarion of Gaza (d. 371), a disciple of Antony in Egypt who is usually thought of as the founder of the
monastic life in Palestine. The best-known life of Hilarion is that written by Jerome, cf. Patrologia Latina 23 (1864)
cols. 31ff. Hilarion had himself been entrusted to a grammaticus at Alexandria. I can find not further information
about Claudius.
23 The name of Hilarion is regularly accompanied by an adjective 'great', which I have regularly omitted.
24 τέχνη. Whether this refers to coyping or Christian living I cannot say.
25 Perhaps pilgrims.
26 Miracle followed by celebrity followed in turn by flight from celebrity is a recurrent theme in Epiphanius' life.

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(11) One day forty Saracens27 were passing through the area. When they saw Epiphanius, they thought he
was ridiculous and began to laugh at him. One of them, who had only one eye but a violent temper, drew his
sword and approached Epiphanius. He picked him out to strike him, and his blind eye opened. The man was
terrified, threw his sword to the ground and stood motionless. When the others saw that his eye had opened,
they were stupefied. Epiphanius saw that they were worried and began to speak to them. They listened
calmly and sedately and now began to think that Epiphanius was God. They laid hands on him and tried to
force him to go with them: "You are our God. Follow us and keep us from harm at the hands of those who
attack us." Epiphanius accompanied them for three months and protected them. But when they saw that his
admonitions were causing them difficulties, they all begged him to return to where he had come from.
Epiphanius gave them a stern warning: "If you do not stop what you are doing, you will not be happy in this
life."

They took him back to where they had found him. They voluntarily built him a house, wished him well and
left in peace. I,28 one of them, stayed with Epiphanius, having been instructed by him in the truth. Six months
later, he took me and we went to the monastery of Hilarion. All the brothers were overjoyed to see him. We
stayed there for three days and Epiphanius asked Hilarion to confer on me the seal of Christianity. Hilarion,
who had just become a presbyter, took me and instructed me in Christianity and baptized me in the name of
the Trinity. We spent ten days there, and the brothers asked Epiphanius to stay in the monastery. He declined
and said that he wanted to return to where he had been before.

(12) We left the monastery and went on our way. At the second milestone we met a young man possessed by
an imperious demon. Epiphanius saw that he was naked and behaving erratically because of the unclean
spirit cried out: "I order you in the name of the crucified Jesus to leave this creature of God." The unclean
spirit moved him this way and that and pinned him to the ground before leaving him and calling out:
"Epiphanius, you are driving me out of a place where I have lived for twenty-two years. I am going to the
king of Persia to stir him up against you and I will make sure that you stand before him in great distress."
The young man came over modestly and threw himself at Epipahnius' feet, who said to him: "Arise, son, and
go home in peace." He got up immediately.

(13) The spirit departed for Persia and attached itself to the king's daughter. He tortured her as he had
tortured the young man. "I will not leave the princess until Epiphanius, who sent me here, arrives." 29 He also

27 An early eye-witness account of Saracens, who occupied the area from Mesopotamia to the Nile and as far south the
caratarcts, can be found in Ammianus Marcellinus (c. 350), who reports (History Bk 14, 4:3) that the Saracens he
saw were bellatores seminudi coloratis sagulis pube tenus amicti (half-naked warriors wearing short coloured cloaks
down to their loins)
28 The first mention of the narrator, John, who at the time was clearly not a Christian but seems to have belonged to the
Saracens.
29 A curiously personal relationship between the demon and the holy man seems to have developed.

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said: "Epiphanius the Phoenician, come here that I may depart from the king's daughter." When the king
heard of the demon from Phoenicia, he sent a multi-lingual group to seek out Epiphanius. They scoured the
whole of Phoenicia but did not find him and returned empty-handed to the king. Some were badly treated by
the Romans as spies on the grounds that they wanted to collect information to the detriment of Phoenicia, but
those who had been sent reported to the king that they had not found Epiphanius. The demon cried aloud:
"He is living in a place called Spanhydrion."30 The king summoned thirty men and told them to disguise
themselves as Romans and travel to Phoenicia: "Search the place called Spanhydrion and bring back
Epiphanius." They did as instructed and found the place together with Epiphanius. 31 They approached at
night while Epiphanius was at prayer. They knocked at the door of his cell, and Epiphanius ignored them
and continued his prayer. They then decided to enter by force. One of them drew his sword and aimed it at
the door bolt, but his hand became motionless and rigid, indeed withered. His companions took fright and
withdrew. Epiphanius completed his worship and opened the door.

When the man with the withered hand saw him, he threw himself to the ground: "Have mercy on me, servant
of the immortal God." Epiphanius said: "What do you want of a sinner ?" He said: "I was in good health
when I came to this place, and now my hand is withered." Epiphanius said: "You came in good health. Be in
good health once again." He touched the hand, and it became whole again. The others saw this sign and all
came to prostrate themselves before Epiphanius and told him why they had come. He knew at once that the
spirit that had possessed the young man had departed and now possessed the young girl.

Epiphanius said to me: "Arise, child, and let us follow these men." They said to him: "We were sent by the
king to you alone. We do not have transport for another person." Epiphanius replied: "I can run very quickly.
I am not going to leave my disciple here." They said, very respectfully: "There are camels for both of you.
Please follow." The boy prostrated himself and was very apologetic: "Forgive me, father." Epiphanius calmly
told him to get up. The servant was reassured and made sure Epiphanius was mounted and then came to me
and did the same. He then led the camel train.

(14) After thiry-five stops32 we arrived at the palace and stayed at a place called Urion. 33 Three of them went
and reported to the king, who summoned Epiphanius, who would have been calm and self-possessed had he
not been about to meet the king. I too was apprehensive. For when I saw the large crowd, I lost my
composure. As Epiphanius approached the king, the latter rose from this throne. Epiphanius said to him:
"Remain seated on your throne, my son, and do not let grief cause you to doubt. God, who will bring help

30 It is not known where this place was, perhaps not far from where Epiphanius was born. An explanation of the name
'short of water' is given in §22.
31 To avoid tedious repetition I have paraphrased this,
32 μονή: the Latin mansio is often understood as a day's journey.
33 I cannot identify this place. There is a village called 'Urim' in the province of Manzaran on the Caspian Sea, but I do
not know if it is related to the place named here. The capital of the Sasanian empire was Seleucia-Ctesiphon (Ar. al
Mada'in) south of Baghdad.

8
and drive out the demon, is with me.34 Just believe in God's benign nature and you will see His grace. Do not
deviate from what is said, and you will see your daughter healthy. This virulent demon was expelled from its
home and came straight to occupy your daughter. If you believe in the crucified God, he will depart from
your daughter. Enlighten your heart, my son, and you will see him driven out. Bring the girl here and you
will see the grace of beneficence." The king's daughter came, and Epiphanius said to her: "Come, my child,
embrace your father like a good daughter. You will soon be free of the wolf." He then blessed her three times
and said to the demon: "Coming to this princess was a mistake. Take leave of her for places where nobody
lives." The demon left her immediately. When Epiphanius saw how ecstatic the king was, he said smiling:
"Be happy for your daughter. The wolf has retired to the wilderness. Young woman, go to your quarters, be
happy with your mother and watch over your body, and you will not be attacked again by any malefactor."
When the daughter heard this, she went to her chamber, where her mother was waiting for her. The king
bowed to to Epiphanius. When everyone saw the king, they prostrated themselves: "With your divine grace,
remain with the king and direct his power and stay with us forever. The king's daughter was persecuted by
the demon, and you came here and drove it away."

(15) One of the leading magi said to him, in a kindly and friendly way: "My dear Epiphanius, great priest,
you have come here to do us a kindness. Stay here and teach us. All the magi will do as you say." Epiphanius
said to the ignorant priest: "Magus, you are the enemy of the truth. You must learn not to talk such nonsense !
Please put something in your mouth to prevent you from talking such drivel ! Do not even imagine that a
magus of wickedness is a servant of God." At these words the magus became mute and motionless, When the
king together with the multitude standing about saw this, they were overcome with fear and fell to the
ground.

(16) When Epiphanius saw them falling with outstretched hand before the king, he said mildly: "Arise. Be
good and calm, and you will recover your health in your quarters." At this everyone stood. Epiphanius said to
the magus: "See what you see and hear, and you will be attending to the truth. Do not attend me as a magus,
for I am a servant of the Crucified One. Speak and hear as you did before. Be a friend of the truth." The
magus then excused himself, saying that he had erred before Epiphanius. The king ordered gold, jewels,
pearls and precious stones to be brought and laid at the feet of Epiphanius. He asked him to accept them and
remember him. Epiphanius replied: "We look down on all of these that we may hold fast to the truth. Please
do not bother me with them, for I have been taught by Christ not to need such things. Take your things and
bury them in your palace and they will be dead forever. Only attend to them and be diverted by them, though

34 The story that follows is of the type contained in the Bentresh Stele, set in the time of Ramesses II but probably
much later in composition, possibly even as late of the Ptolemaic period, in which an image of the Egyptian god
Khnonsu, a combative deity suited to engaging with a demon, helps to rid a Bactrian princess (Ramesses' sister.in-
law) of a demon, and as in the Egyptian tale the miracle worker (statue or saint) is asked to remain but of course is
unable to do so. For an English version of the story cf. Miriam Lichtheim: Ancient Egyptian Literature 3 (1980) pp.
91ff. The text is on a black sandstone stele found in a Ptolemaic shrine at Karnak. It is not known how it came to be
there or why.

9
you are unable to benefit from them. There is a fault in your reasoning: you destroy souls for the gold offered
to you by the Lord that you might offer it to the needy. Be just with the God of all lest you be found guilty of
wrongdoing and be kept in the outer darkness, for then you will remember my words. What I say now,
receive it and you will rejoice. Have no need of the world and the world will be yours. Attend no longer 35 to
the unstable magi, for they will deceive you with dark laws. It is now time to dine. Go quickly to dinner. I
would have said more, but you would derive no benefit from it. For I know that your thoughts are on food.
Eat and enjoy it. For you will give an account of all these things."

(17) The king said to Epiphanius: "Come, father, let us sit together and eat." Epiphanius asked him to eat
what he normally ate, but to do so moderately and said: "I will eat bread with a little salt to furnish my body
with its needs." The king then sent everyone from the hall and bade us enter his chamber. He sent various
foodstuffs for us. Epiphanius declined them all but for bread, of which we ate our fill and for which we gave
thanks to God. On the following day the king sent for Epiphanius. The king rose from his throne and placed
the royal sceptre on the ground. Epiphanius said to him: "Take the rank of kingship and and exercise it
benevolently before God." The king replied: "Stay here with us and I will put your words into practice."
Epiphanius said: "If you implement my words, I will remember you wherever I am."

We stayed ten days at court, after which Epiphanius said: "I am going home. I will seek out all who are
there.36 Please remain in your kingdom and avoid trouble with the Romans. If you engage in hostilities with
the Romans, you will be fighting with the Crucified One. And if you are his enemy, you will perish." The
king then led a party to escort us back home.

(18) When we left the hall, we saw a young man, the son of a magnate, lying dead on a bier, who was be to
thrown to the dogs.37 Epiphanius said to those carrying him: "Where are you going to bury him ?" They
replied: "The dead man will be devoured by dogs." Epiphanius took hold of the bier and said: "Put him
down! Let me see if he is dead." The youth had been killed by a malefactor using the black arts. It was a
Persian custom to let the dead to be eaten by dogs. 38

After they had put down the bier, Epiphanius said to the king: "Ruler of just and unjust men, this man should
be buried so that the trumpeter in heaven can bring him up to heaven to adore him. There are unruly men
who inflict premature death on themselves, but this man was killed by a wrongdoer. My God who was
crucified will revive him before all." Epiphanius then took the dead man in his hands and cried out to the
God of benevolence and clemency: "Son of God who raised Lazarus after four days, revive this young man."

35 There is no negative particle in the Gk.

36 I do not understand this.
37 The Gk text seems to be incomplete. The above translates the Latin.
38 The earliest reference to this practice in Western literature seems to be in Herodotus Histories 1, 140: the body of a
Persian male is not buried until it has been torn by dogs or birds.

10
He the covered the man, for it was Persian custom to leave the dead naked. The youth rose and embraced
Epiphanius, who said: "Go home, son, put on your normal clothes and bring my garment back to me." He
used to wear a hair shirt and cloak.

When the king saw the miracle, he thought it had been wrought by Epiphanius and that he was a god.
Epiphanius said: "Do not think this of me. I am a normal sentient human being. My God, in whom I believe,
does these things for those who love him." Epiphanius told the king to return to the palace and said that he
was going home. The king wanted to know how many assistants to send to take care of him. Epiphanius
replied: "God in heaven will take care of me and his angels will help me." The king then embraced
Epiphanius and said in a loud voice: "Go in peace, Epiphanius, glory of the Romans. Do not forget us in
Persia." We left Persia and arrived in Phoenicia. We crossed part of Phoenicia and came to Spanhydrion and
found the cell as we had left it. After we had been there for three days, there was no more water left to drink.

(19) Epiphanius stood looking to the east and prayed: "You who pressed the peak of the rock and made water
flow from it and provided water to those without, do the same to this earth and make water flow for the
people who live here." As he said this, the place was filled with fragrance. Epiphanius prostrated himself
three times and prayed. He struck the ground with a mattock, and water appeared. He struck the ground
again, and the whole area was filled with water. We had quiet there, he and I. But God who produces fodder
for the animals and plants useful to man 39 also produces vegetables for us to eat and enjoy by irrigation of
the land and on the instructions of the one who takes care of us.

When wild animals came to eat the plants and destroy the life in them, Epiphanius would stand over the
plants and talk to the animals as if they were human; "Leave me in peace. I am a poor sinner. I am
languishing in this place for all my many sins in the hope that God will remit some of them. He who gave me
this food has told you not to come here and damage my plants." The animals, on hearing this, began to feel
the human emotions of those who have gone too far and were overcome by shame. They withdrew from him
forthwith and never came back to us.

When the Saracens, who had built a cell for us, heard that Epiphanius had returned from Persia, they all
came to meet him to receive his blessing. They built three more houses for us and spent some 40 months with
us before going home. It became known throughout Phoenicia that Epiphanius was once again at
Spanhydrion. All the monks gathered in the monastery, a total of eight. 41

(20) One day Epiphanius went to the monastery of Hilarion to visit the brothers, and I went with him. The
brothers received us with great joy, and we stayed there for many days. But the devil, the adversary of the
39 Ps. 104, 14
40 Lat. 'four'
41 Lat. 'fifty'

11
servants of God from the beginning, assumed the garb of Epiphanius and came to the monastery called
Spanhydrion.42 One of the less attentive brothers came running up to meet him. He fell to the ground and
greeted the wretched demon, who took possession of the monk despite the efforts of the others.

Epiphanius said to Hilarion: "Father, a wolf has entered the monastery and disturbed all the brothers." He
embraced the brothers, and we went on our way. Three rustics entered the monastery and one of them had an
unclean spirit. His two companions begged for help. Epiphanius told them to take their friend and go home
in peace. "In the name of Jesus Christ there is nothing wrong with him." They believed Epiphanius, and the
man went home healthy.43

(21) At the sixtieth milestone from the monastery there was a lion living in a wood that killed many who had
to pass by that spot. All those using this route came to Epiphanius and told him of the savagery of the beast
and how the place was uninhabited and nobody could pass through for fear of the lion, which had killed so
many that others were fearful of travelling through the area. Epiphanius then suggested that they go and see
the lion in the name of God. A party of men, including myself, went with him.

When we arrived everybody became very afraid. Epiphanius asked where the lion lived. When told,
Epiphanius went there and and called out: "Where is the lion ?" The beast emerged from the wood and went
up to Epiphanius. When he saw Epiphanius, he fell down dead; Epiphanius approached him, but the others.
panic-stricken, fled. Epiphanius urged them to return to see the corpse, which they did. He said to them: "If
you believe in Christ the Saviour, all those who plot against you will fall in the same way." We all returned to
the monastery, and the rest of the party were blessed by Epiphanius and went on their way.

(22) Spanhydrion, which had been an unihabitable waterless place and was so called because it had no water,
became a paradise, abundant in water and the fruits of the earth. In addition to this divine gift, Epiphanius
was also granted the gift of interpreting the Scripture, which he did before the brothers.

One day, Epiphanius the great orator and philosopher from Edessa, 44 heard of Epiphanius' erudition and
wanted to meet him. When the philosopher entered the monastery, all the brothers stood around and sang
hymns to God, and Epiphanius too offered up prayers in view of the brothers. The philosopher looked at the
brothers but greeted none of them. He then saw Epiphanius and went forward to greet him, The monk said to
the philosopher: "How is that you a cultivated philosopher have come all this way from Edessa to visit a
lowly and simple sinner ?" The philosopher replied: "Do not wonder that I have longed to see you, master.
Dionysius of Halicarnassus says: 'People seen together can either appear attractive or the fair confused with
the ugly will be laid out lengthwise in a wooden panel. No man wearing a tunic can protect his body from
42 This episode seems to have happened while Epiphanius was in Gaza.
43 Nothing further is said of the brother possessed by the devil. The whole episode seems to be incomplete.
44 Possibly the Epiphanius mentioned by Eunapius Lives of Sophists and Philosophers.

12
laceration.45 A large assembly generates many conversations, and these in turn are the source of much
experience.'"46 Having said this, the philosopher fell silent.

(23) Epiphanius selected a passage from Genesis and interpreted it literally for the philosopher. The
philosopher accepted some of it and rejected the rest during their three-day debate, and they could not agree
with each other, but the philosopher came to love the deportment and behaviour of Epiphanius. On the fourth
day the philosopher said to Epiphanius: "Master, life here is good and, if you will allow, I wish to remain
here." Epiphanius replied: "Let each one make his own choice." The philosopher said; "I will bring my
books.." Epiphanius replied: "If anything occurs to you, you will find Epiphanius fair and well-meaning."
The philosopher said: "Callistus will go for my books." Epiphanius said: "Good, have a safe journey with
Callistus." The philosopher said that he would leave everything to Callistus and would not leave that place."

Callistus was the son of Aetius the great prefect at Rome. 47 When Epiphanius saw that he was possessed, he
said to him in a dream: "Callistus, do you want me to expel this spirit ?" Callistus said: "Who are you, sir,
that you can drive out this demon ?" Epiphanius replied: "I am the Syro-Palestinian from the monastery of
Spanhydrion. If I drive out this spirit, will you come and live in my monastery." Callistus accepted.
Epiphanius told him not to change his mind, or the spirit would return. Callistus excitedly told his father all.
From that day Callistus was no longer possessed. Three months later Callistus said that he wanted to go and
live at Spanhydrion with Epiphanius. His father gave him money and sent him to Epiphanius with an escort.
The philosopher was then able to send Callistus with two young men and three camels to fetch his books. He
went to Edessa, got the books, loaded them onto the camels and returned to the monastery.

(24) Epiphanius and the philosopher debated for several days. Epiphanius said to him: "Daniel says: The
court has sat and the books are open.48 So, bring your books and I will bring my God-given books, and let us
sit and discuss." The books of Epiphanius were placed to the right and those of the philosopher to the left.
Epiphanius started with the creation in Genesis written by Moses, the philosopher with the creation of
Hesiod, and, examining the text word by word, they commenced their debate. Light was light and darkness
was darkness. Moses had written with the help of God, whereas Hesiod, 49 who had life from God, had error
from the demons. The two spent a whole year debating.

At a certain point sixty men brought a man possessed by a spirit. Unable to control him they bound him in
chains and brought him to Epiphanius, who said to the philosopher: "Invoke all your gods to expel this
spirit." The philosopher did not reply. Epiphanius again said: "Cure the sick man, and I will believe in your

45 ἀναξαίνω is not a common word and is cited only once by Lampe Lexicon from the Panarion cf. PG 42 321A
46 I cannot identify this quotation and do not know what it is supposed to mean.
47 A certain Aetius is mentioned in the Chronicon Paschale (year 419) as Prefect of Constantinople (sixteen years after
the death of Epiphanius !) and, of course, later on (§59) as a propagator of heresy.
48 Dan. 7, 10
49 Ref. presumably to the Theogony, but there is no evidence here that Epiphanius was familiar with its contents.

13
gods. Or God will drive out the spirit, and you will believe in the crucifixion." The philosopher could not
believe how absurd this was. Epiphanius then went to the possessed man and asked if him if he should
remove the chains from his hands.

(25) When the philosopher heard this, he ran to the cell and bolted himself inside for safety, reasoning
doubtfully: "This worthy elder, uncouth and uneducated, wishes to release a lunatic, and unless we escape,
we will suffer harm from the accursed one." Epiphanius removed the chains and blessed the young man three
times and said to the unclean spirit: "Epiphanius the sinner tells you in the name of the crucified Jesus Christ
to leave this man and never return to him." The spirit came out immediately, and the young man regained his
composure.When the philosopher saw this, he lifted the bolt and rushed out to worship Epiphanius:
"Epiphanius, you are a champion and I believe in words that can do things. Words are empty but deeds are
not. I wish to be one of those who serve the crucified God." Epiphanius said: "Philosopher, why do you
marvel at this ? It is not I have accomplished this but the Son of God through the those who believe in him."
The philosopher asked to be given the seal in Christ.50 Epiphanius then took both of us to Hilarion, and
Epiphanius asked him to send the philosopher to Eleutheropolis to be ordained by the Bishop. This was done,
and we returned to Spanhydrion.

Epiphanius then addressed the brothers: "This man, who seemed at some time to be something, though he
was nothing, said he was a philosopher. Now, by the grace of God, he he has become a true philosopher. He
is now your spiritual father." He was granted the grace of God and became a leader of the whole choir. 51

(26) The multitudes entering the monastery allowed Epiphanius no peace, and he resolved to travel to Egypt
and told me to follow him, and I did. He summoned all the brothers and told them that he was going to the
monastery of Hilarion. When they learned that he was leaving because there was no peace, they prostrated
themselves, weeping and begging him not leave. To console them he said that he would not be away long.

After ten days he took me one night and we left for Jerusalem. We paid homage to our life, the venerable
cross of the Lord.52 We spent sixteen days visiting all the sights. We then left for Joppa 53 to set sail for Egypt.
We met a woman possessed by an unclean spirit, which Epiphanius was able to expel by giving her a cloak, 54
which she tore in two. She asked Epiphanius for his forgiveness, and he sent her home cured. When we
descended into Joppa, we found a ship bound for Alexandria. The voyage took three days.

50 τὴν ἑν Χριστῷ σφραγῐδα

51 χορός is possibly an allusion to their status as angels or saints.
52 Presumably refers to the site of the discovery of the Cross by Helena.
53 Not in the Greek but added in Latin
54 διπλοῖς is perhaps a garment with lining, here apparently used as a metaphor for a person occupied by two beings:
removal of one part of the garment seems to effect the removal of one of these beings, viz. the unclean spirit.

14
After disembarkation we met a Jew named Aquila,55 a legal scholar, He and Epiphanius began to discuss the
law, which lasted most of the day. They continued their discussion on the following day. Aquila was
convinced by the interpretation of Epiphanius and wished to become a Christian. Epiphanius took him to
Athanasius the Patriarch and left Alexandria. We made our way to the Upper Thebaid, where we met a
certain Papnoute.56 a disciple of Antony the Great. We saluted each other and spent some time refreshing
ourselves.57 Epiphanius asked and was told all about Antony. He then said that he wanted to go and live in
Nitria.58 Papnoute said: "Go in good health. Enjoy the fathers, gather in the summer hay and go off to the
59
island of Cyprus. Nourish your flock for garments and honour the children that they may be lambs."
Papnoute finished his prayer and they embraced, going their separate ways.

(27) In the area around Leontopolis60 there was a man named Hierax, considered to be a good man with
divine foreknowledge. Epiphanius heard of him when he was in Palestine and wanted to visit him. Hierax,
who lived about a mile from Leontopolis, had also heard of Epiphanius. He taught that this body did not rise
again, but another in its place, this one returning to the earth: You are earth, and to earth you will return.61 He
also taught that infants will be imperfect in the next life. When we entered his monastery, we found a large
gathering being taught by him. He was abstaining from food and drink. Nor did he take oil or wine as a sign
that he renounced the world.62

When he saw Epiphanius, he asked him where he was from. When discovered that he was Palestinian, he
asked him his name. When he learned that it was Epiphanius, he became very troubled. In Egypt Epiphanius
was said to be learned and had divine foreknowledge. He told the gathering about the newcomer. When the
subject turned to the resurrection, Hierax maintained that the body would not be resurrected. Epiphanius
found it irksome to have to listen to this and said to Hierax: "Please be silent and learn not blaspheme what
we hope for." Hierax remained silent and immobile where he stood. All of his students were in awe of the
miracle that Epiphanius had performed. He then took passages from the Holy Scriptures and began teaching
about the resurrection for several hours while Hierax remained unable to speak. Epiphanius told him to speak
the truth and hear the firm faith. Hierax then apologised, saying that he was wrong and wished to repent of

55 Same as the one in The dialogue between Timothy and Aquila held in the time when Athanasius' nephew Cyril was a
bishop, in which Aquila was converted to Christianity by Timothy ?
56 Lat. form: Paphnutius. A disciple of Antony, he later became Bishop in the Upper Thebaid. He is also the author of
an untitled Coptic text that surveys monastic life in Upper Egypt as far south as the first cataract, cf. E. A. W.allis
Budge Miscellaneous Coptic Texts (1915) pp. 948ff.
57 The Gk καταψύχω is not unlike the modern colloquialism 'chill out'.
58 Monastic and anchoritic area not far south of Alexandria. Coptic pernouj.
59 Sounds like an allusion to Prov. 23ff.
60 Probably the one 20km N of Heliopolis, the Egyptian name of which was n3y t3 hwt ('those of the enclosure'),
dating to approx. 18th cent. BC) and is now known as Tell el Yahudiya. The Jewish priest Onias IV erected a temple
(modelled on that of Jerusalem) here in the mid-2nd cent. BC, the beginning of a Jewish colony that flourished until
the outbreak of the Jewish War, an account of which can be found in Josephus.
61 Gen. 3,17
62 An account of the heresy of Hierax can be found in PG 42, 172ff. Background information is supplied by H.G.
Evelyn-White Monasteries of the Wadi Natrun Part 2 (1932) pp. 115ff.

15
his insolent error.

(28) We left Leontopolis and made for the Upper Thebaid, where there was a righteous man named John, 63
by whom we were well received when we called on him. Some of the locals had bound a young man who
had an unclean spirit. When he saw Epiphanius, he said in a loud voice: "What are you doing here, servant of
God ?" He continued to cry out from the 6th to the 9th hour. Then quite suddenly he broke the chains and
rushed at Epiphanius. He seized Epiphanius by the feet and begged to be freed from the spirit. Epiphanius
told the spirit not to come out so that John would not recognize him. Epiphanius said to the young man: "Get
up. Why are you bothering me ?" The young man rose in good health, the spirit having taken its leave of
him.

We stayed with John for three days, an admirable man of praiseworthy virtue. We left and made our way to
Bucolia,64 where we stayed for seven years. Crowds of people began to trouble Epiphanius.

(29) The philosopher Eudaimon65 once approached Epiphanius to conduct a debate with him, which lasted
several days. Using the Holy Scriptures, Epiphanius explained the truth to Eudaimon, who opposed him
through futile argumentativeness.66 Eudaimon had a child with him, one of whose eyes was closed.
Epiphanius pointed out to him: "Look, you are blessed with eloquence and wealth, and you have many gods
with you. Why do you not take care that your son has two healthy eyes ?" The philosopher laughed and said:
"If Eudaimon's son were the only person on earth to have one eye, I would rightly be concerned for him. But
since there are many who do not have even one eye, why should I be concerned ?" "Well then, what would it
take for you to help cure your son ?" said Epiphanius. Eudaimon replied: "Merely the reasoning that proves
that nobody else has been affected in the same way as my son." Epiphanius said to him: "Do not treat this as
if it were a joke ! God is present. Come bring the boy, and you will the see glory of God."

Epiphanius took the boy by the hand and blessed his blind eye three times, and his sight was restored.
Eudaimon then said: "If you are agreeable, I wish to become a Christian." Epiphanius told him he would
have to learn about the good and merciful God in whom Christians believe and how Israel, the servant of
Pharaoh, was liberated by God, who led them out of the country and across the Red Sea, through the empy
desert and into the land flowing with milk, and how when people lost their belief in God and turned aside
from him, God spoke to them through the prophet: My people, what have I done to you ? How have I been
troublesome to you ? Tell me.67 "You see, Eudaimon. that God is ready to accept all who come to him. If one
has committed many sins, they will be remitted. Go therefore, Eudaimon, into the city and do not be

63 I cannot identify this person

64 If this is the parish of Arius (the eastern harbour of Alexandria), the itinerary seems a little eccentric and the period
of their stay difficult to credit.
65 I cannot identify this person.
66 ἀνωφελής φιλονεικία
67 Micah 6, 3.

16
embarrassed to approach the Bishop. Christ loves humility, and for this reason came to us in humility."

(30). Eudaimon went to the Bishop and was baptized a Christian, and the reputation of Epiphanius grew so
much that the Bishops wanted to keep him in Egypt and consecrate him Bishop, but he said: "Let us return
home, son."

So we went back to the monastery of Hilarion, from which the latter had departed because it was beginning
to trouble him. Epiphanius sailed to Cyprus and travelled through the area around Paphos. 68 When the
brothers saw him, they were overjoyed, but were saddened by Hilarion. 69 We spent forty days in the
monastery and then returned to our monastery of Spanhydrion, which Epiphanius had left in the care of
Epiphanius of Edessa. The population of the monastery grew because people were attracted by the admirable
Epiphanius.

When the prefect of Edessa and the brothers saw Epiphanius, they were overjoyed. We spent three days in
the monastery70 in one place, the two of us. On the fourth day Epiphanius said to me; "Son, take another cell
and take your rest there." So I did. And we took our rest in the monastery. 71

(31) There was a famine in the Phoenician area in that year, during which Epiphanius was visited by many
who asked him to help them: "Ask God to give us rain and make the land fruitful." Epiphanius replied: "Why
are you bothering me ? I am a sinner." They asked him again to pray to the benign and clement God. He
replied that he had already said that he was a sinner. As they became more persistent, the ninth hour struck.
Epiphanius arranged for food and drink to be provided that they might be satisfied and go away. The meal
was brought, and he went into his cell. As they were eating, the sun in all its splendour appeared suddenly
and was followed by darkness, thunder, lightning and heavy rain. Everyone rose from the dining table in
fright. There was not a place in Phoenicia that did not receive this benediction, It rained continuously for
three days. People went to Epiphanius to ask him to pray that the rain would stop. Epiphanius said: "What do
you think I am ? I am a man just like you. The Benefactor knows what we need. Are you willing to return
home ?"72 They said: "Yes." So he came out of his cell, and everyone gathered around him. He said to the
governor: "Have the dining table set up. People will eat and drink and then go home." They sat at the table
and asked Epiphanius to say the blessing: "Blessed is the Lord".The rain was immediately repulsed by the
earth. Epiphanius began to feel troubled there because of the many people and withdrew.

(32) When the Bishops convened to discuss ordaining a Bishop, the name of Epiphanius was mentioned.

68 SW Cyprus.
69 Presumably by his withdrawal from the monastery. The transition from Cyprus to Gaza seems somewhat abrupt
70 Lat. translated in hospitio.
71 The sentence Hospitis autem locum obtinebat Epiphanius appears in the Latin translation in square brackets, which
may mean it is to be excluded.
72 I think this is the meaning.

17
Among the Bishops was a monk, respectful, young, moderate and temperate, named Polybius. 73 He was an
acquaintance of Epiphanius, and the Bishops said to him: "Take a fast horse to the monastery and find out if
Epiphanius is there, then come back and tell us. Tell no-one of this, not even Epiphanius himself." Polybius
went to the monastery, where he found Epiphanius and greeted him. The latter asked why he had come. He
said: "I do not wish to tell a lie."74 Epiphanius said: "You have made haste to come here because you have
been sent by the holy ones to reconnoitre. Do not conceal this, my son, for lying is bad. Tell the truth. God is
present. Be a noble servant of the truth. For Epiphanius moves from place to place, groaning and trembling
because of his many sins. Come, Polybius, send your horse back to the holy men and let them seek those
worthy of the rank." Polybius accepted what Epiphanius said, and instructed a servant to return the horse to
the Bishops.

Epiphanius was led to Cyprus. That night he took Polybius and myself to Jerusalem to worship the living and
honoured Cross, where we stayed for three days. Epiphanius said to us: "My sons, let us go and receive the
blessing of Hilarion. I understand that he is in Cyprus."75 Epiphanius was led by the Guide.

(33) When we arrived at Caesarea, we found a Cypriot ship from Paphos. Epiphanius asked the captain
where Hilarion was staying and was told that he was in a cave near Paphos, the destination of our ship. That
night we embarked and set sail. We disembarked and, after making enquiries, went to see Hilarion. The
meeting was a happy one, and we spent two months 76 together. Hilarion was constantly being disturbed by
those coming to visit. Epiphanius decided to leave Paphos and told Hilarion he was going to Ascalon, 77 but
Hilarion told him to go to Salamis.78 Epiphanius did not want to go, but Hilarion told him that he had to and
that if he refused, he might run into danger during his voyage.

On the advice of Hilarion we went down to the harbour and found two ships, one bound for Ascalon and one
for Salamis. We boarded the one bound for Ascalon when a great storm arose. The ship was almost torn apart
by the force of the waves. Our three days at sea were a time of great mental anguish. On the fourth day the
ship managed to withstand the waves attacking us79 and brought us to Salamis. We disembarked and lay on
the ground dead from the force of the waves and thirst. The ship, damaged by the storm, was unable to sail
and had to await repair. After three days, by the grace of God, we regained our strength. Once again
Epiphanius wanted us to sail from that place.

(34) All the Bishops of the island had gathered to ordain him as shepherd of the Christian flock. The Bishop

73 The same Polybius responsible for collecting the material for the second part of the Life.
74 The Gk is literally 'I wish to concur with the truth."
75 Hilarion died in Cyprus in 371. See Jerome Vita Hilarionis §44.
76 Lat. 'days'.
77 Gaza
78 East coast of Cyprus
79 Translates the Latin. The Greek: 'the ship was driven into the oncoming waves'.

18
of Salamis had just died. They prayed for some days and asked God who would be most suitable for the
episcopate. There was a holy man from a small place called Cythria, 80 twenty-five miles from Salamis, who
had been selected as Bishop. It was said that he had been a Bishop for fifty-eight years and had been made
worthy of martyrdom. Having suffered much for the sake of Christ, he died confessing Christ. It was said
that he has been taken with Gelasius the Bishop of Salamis 81 to be a martyr with him. The name given to him
by his parents was Pappus,82 and he was with the Bishops. He was regarded as a father by all the Bishops
because he had confessed Christ and been a Bishop for so many years. Moreover he had the foreknowledge
of God, and it had been revealed to him that Epiphanius would be ordained Bishop of Salamis.

It was summer time and the grapes were beginning to ripen. When he had decided to leave Salamis, he said
to me and Polybius: "Let us go to the market and buy some grapes." 83 We disembarked and went to the
market and found a seller. Epiphanius took two bunches and said to him: "How much do you want for
these ?" It was customary not to contradict Epiphanius. The seller told him the price and Epiphanius got the
money to pay him. Just then Pappus appeared, accompanied by two deacons and three Bishops. They
approached Epiphanius, who had the grapes in his hands and the money to pay for them. One of the
bystanders said: "The Bishops are here." Pappus said: "Leave the grapes and follow us to the church." He
was reminded of the words: I rejoiced over those who said to me: 'We will go into the house of the Lord.'' 84
They entered the church, and Pappus said: "Pray, father" that Epiphanius might acknowledge himself to be a
member of the clergy. Epiphanius pointed out politely that he was not a member of the clergy. Pappus said:
"Father, do not deny this before so many saints and be condemned like him who hid the talent. Epiphanius
replied: "I am not a member of the clergy."

Pappus made the sign of peace. One of the deacons took Epiphanius by the head and led him to the altar, so
that many came together to serve him at the altar. He ordained him deacon and then priest. After leaving the
church he went to the Bishop's residence. Pappus urged everyone to rejoice over Epiphanius' priesthood.
Pappus saw that Epiphanius was uneasy and distressed and said to him: "We should have remained silent,
Epiphanius. It was foolish of me to seek you out. For when the fathers gathered here, they entrusted me by
the will of God with the task of announcing a Bishop, saying to me a sinner: "Pray zealously, and he will be
revealed to you.85

80 Probaby Kythrea, not far the ancient kingdom of Chytroi to the west of Salamis.
81 Predecessor of Epiphanius, who attended the Council of Nicaea with two other bishops, cf. H. Gelzer Patrum
Nicaenorum Nomina (1898) p. 64
82 I cannot identify this person. The entry for St Epiphanius on the website of the Orthodox Church of America
https://www.oca.org/saints/lives/2020/05/12/101356-saint-epiphanius-bishop-of-cyprus
seems to be based largely on the Life, including the incident where a certain Bishop Papius leads Epiphanius into
the church in which he was to be consecrated (367 AD).
83 Gk looks fairly confused here, and I have translated the Latin.
84 Ps. 121, 1
85 Pappus seems to be apologizing for his rather intemperate behaviour.

19
(35) "When I was confined in the guesthouse, asking the Saviour about him, the cell was lit up by lightning,
and I heard a voice calling to me, a sinner: 'Pappus, listen.' I was terrified and said: 'What does my Lord
command ?' And he replied gently: 'Arise and take one86 of the deacons and go down to the marketplace.
There you will find a monk buying grapes. He has two monks with him and a head like that of Elisha. Ordain
him Bishop. But do not tell him lest he escape. His name is Epiphanius. My son, I have became foolish. You
yourself have forced me. Look to what you do and attend to yourself. I was sent and did what I had to. I am
innocent. You will see this."87 Epiphanius listened to this and fell to the ground in humility: "Pappus, do not
be angry. I am a man and not fit to fill the position of priest." After paying his respects to them all, he invited
them to eat with him. After dinner they all went into the church.

(36) Three days later a venerable man named Eugnomon 88 was imprisoned by a well-known citizen for a debt
of one hundred solidi. The man responsible for the incarceration was called Draco. Though he was a Roman,
Eugnomon had no-one to set him free. When Epiphanius heard of this, he went to Draco and asked him to
release Eugnomon. Draco said: "Go into the city and bring the 100 solidi your companion owes me and take
him away." Draco was very wealthy89 and of a savage disposition. Epiphanius went to the Bishop's residence,
where he found the money for the upkeep of the church. He took it and returned to Draco, who released
Eugnomon. A deacon named Charinus,90 said by many to be ill-behaved, tried to stir up all the clerics against
Epiphanius: "Come. let us drive out this guest that he may consume nothing of the church, even if we are
guilty of a sin." Charinus was wealthy and was seeking to drive out Epiphanius that he himself might
become Bishop. The clerics all rose against Epiphanius on the word of Charinus: "Is it not enough,
Epiphanius, that you come here without a stitch on your back91 and take over the church ? Are you now, a
guest here, squandering the property of the church ? This is intolerable ! Give the 100 solidi back to the
church or go home !"92 The Roman freed by Epiphanius went back to Rome, sold all his goods and brought
the money from the sale to Epiphanius, who received it and distributed it to the needy. The Roman stayed
with Epiphanius to his dying day. Epiphanius returned the 100 solidi to Charinus: "Please accept the money I
spent on our guest." Charinus, with the eyes of a dog, took the money. When all the clerics were assembled,
Charinus said to them: "Here is the money taken by Epiphanius. I forced him to give it back." But the clerics
did not approve of the malevolence displayed by Charinus and said to him: "Away with you ! Give the
money back to Epiphanius." But he did not. Indeed, he perpetrated serious and unworthy wrongs on
Epiphanius, who never mentioned the injustice committed by Charinus against him.

86 In the previous section §34 mention is made of two deacons (and three bishops).
87 Once again Pappus seems to be trying to excuse his behaviour.
88 The two names, Eugnomon (friendly) and Draco (hostile), seem remarkably appropriate for the bearers.
89 The Latin translation has gentilis in square brackets.
90 I cannot identify this person
91 A colloquial English phrase expressing hyperbole.
92 Not quite sure what this outburst means. Eugnomon was clearly not only a Roman but lived in Rome and was able
to return to Rome, sell his property and return with the money from the sale to Salamis. All of this must have taken
some time but it is encapsulated in a single sentence as if it were the work of a moment !

20
(37) On one occasion, lunch at the Bishop's residence was attended by all the clerics. It was Epiphanius' habit
to take the Gospels in his hands and to teach the word of God day and night. While Epiphanius was teaching,
a crow emitted an intense sound. Charinus said: "Does anyone know what the crow is saying ?" Epiphanius
resumed his teaching. Once again the crow gave voice, and Charinus repeated his question. The same thing
happened a third time, and Charinus asked them if they understood the crow. Epiphanius was not at all
concerned and, perfectly composed, said to Charinus: "I know what he is saying." Charinus said: "Tell me,
and all I have is yours." Epiphanius told him: "The crow says that you will no longer be a deacon." At these
words Charinus began to tremble and stopped speaking, eating and drinking. His servants carried him home,
laid him on his bed, and he died at dawn in his bedroom.

Charinus had a most faithful wife, but the marriage was childless. She offered everything to Epiphanius and
he made her a deaconness of the chuch. Her hand had been paralysed for ten years. As soon as Epiphanius
took hold of it to bless it, she recovered and was relieved of her pain. From the day when Epiphanius spoke
to Charinus and, with his word, received Christ's judgement, all the clerics submitted to Epiphanius in fear
and trembling.

(38) And so it continued to be for the blessed one.93 At the time of the oblation, he never completed it until he
had first seen a vision:94 the blessed one would say the words and straightaway the revelation occurred. On
one occasion, after he had spoken the third word, there was no vision. Epiphanius was grieved and asked for
an explanation, when he observed95 that the deacon on the left holding the liturgical fan had signs of leprosy
on his forehead. It was clear to all that this man bore some guilt. Epiphanius stretched out his hand and took
the liturgical instrument from him, saying gently to him: "Go home, child, and abstain from the holy
mysteries." After he had gone home, Epiphanius entrusted the fan to another deacon. He began to utter the
divine words in tearful trepidation, and at the end saw the vision. At the end of the mass, Epiphanius
summoned the deacon and asked him what he had done. He replied that he had slept with his wife on the
previous night. Epiphanius then summoned the whole of the clergy and said to them gently: "My children,
those of you worthy of the holy vestment, take off your shoes and remove your footprints 96 before you
approach the holy man who preaches in church and says: Those who have wives (should live) as if they do
not.97 From that time Epiphanius refused to ordain those who were married, but was prepared to ordain those
who pursued the solitary life and those widowers who had been tested. The church was to be seen as a
beautiful bride decked out for the priesthood.98

93 One of the rare occasions on which an epithet is used of Epiphanius, in this case instead of his name.
94 The concept of the Holy Spirit attending the oblation can be found as far back as the Apostolic Tradition of
Hippolytus ch. 4
95 The Gk uses a verb here (ἐπέχω) that I do not understand in this context, so I have translated the Latin
96 Priests attending the god in his shrine in an Egyptian temple customarily removed all traces of their presence after
performing their services to the statue.
97 1 Cor. 7, 29
98 Of the various statements on this subject made by 4th cent. theologians I will refer only to that of Epiphanius
himself in Panarion 59, 4, which makes it clear that the bridal status of the church is aleady becoming exclusive.

21
 Polybius

(39) Glory be to God, who allows us to live and glorifies those who glorify him: I will glorify those who
glorify me, and he who rejects me will be rejected.99 It happened that John had a serious illness. from which
he died. He summoned me to him and said: "My son, Polybius." And I said: "Yes, father, what is it ?" He
said: "Epiphanius has prohibited us from committing to writing the miracles that God has performed through
him, so please take these notes, which I have written up to the present day, without his knowledge. From this
forward, you too are to write down what is done. God will grant you years enough to remain with
Epiphanius. See that you do this ! I have been moved by God to write this down, but I am now going the way
of all flesh." He then said: "Call Epiphanius." So I went and called him.As Epiphanius entered, John said to
him: "Come nearer, father." Epiphanius did so. John said: "Place your hands on my eyes." John bade him
farewell and gave up his spirit. Epiphanius embraced John's neck and wept. kissing him. He was greatly
saddened by John's death.

(40) Once Epiphanius fell on his face to beg God to help him build a church, for the first one was too small
for those using it.100 While prostrate, he heard a voice calling out his name. Epiphanius was quite used to
hearing the voice, so he was not disturbed when the voice told him to build the church. He went out without
delay, offered up a prayer and began to organize the building. He employed sixty men to build it and
appointed many to minister in it. There were many pagans in the city of great wealth. 101

(41) There was a certain Draco,102 known to some as the Great Draco. He had a son also called Draco, who
suffered from an inflammation of the right side of his body. Draco spent a fortune on doctors but to no avail.
Draco used to behave badly to Epiphanius in word and deed. But whenever Epiphanius saw him first, he
would greet him. One one occasion, when Epiphanius was walking through the area where the wealthy used
to sit, he saw Draco and his sick boy. When they saw Epiphanius, they would laugh. So Epiphanius
approached the sick child and took his hand, saying: "Draco, be healthy." And with this prayer the boy was
healed. Draco and those who saw this were dumbfounded.

Draco was no longer able to walk home, as he used to, for fear and trembling, but had to be carried on a
litter. The following day Draco's wife came to ask Epiphanius to say a prayer that might enable him to get
up. So he went to Draco's house. After the prayer Draco got up immediately. He went and got 5000 nummi,
99 1 Kg. 2, 30
100 It is not known if this church was finished before Epiphanius died.
101 To illusrate this a series of conversions follows in which the financing of the construction of the new church is not
unimportant as well of course as Epiphanius' Christianizing mission, expressed below in §43 'and the time has
come for the church to do the work of the Lord'.
102 See above §36.

22
which he offered to Epiphanius. who said to him: "My son, all I need is a garment to cover my body,
ordinary bread and water. Why do you impose this burden on me because I do not wish you to be in
distress ? If you wish to achieve glory, go into the house of God and, while you are there, distribute the
money to those working there." Draco did so and asked Epiphanius to baptize his wife, his son and himself.

(42) Another wealthy pagan called Synesius had an only son, thirteen years of age. He contracted an illness
that wrapped itself around the boy's neck and suffocated him to death. There was much grieving anf weeping
in his household. A certain Hermeias, a Christian, said to his mother:"Mistress, would that the great 103
Epiphanius were here ! He would bring him back to life !" She believed Hermeias, who was a relative, and
immediately sent him to fetch Epiphanius.

When he arrived, he told Epiphanius that he had been sent by Synesius 104 to bring him that he might ask God
to revive the boy. Epiphanius took me, and we went with Hermeias to Synesius' house, where the boy's
mother fell to the ground: "Great doctor of the Christians, you have come ! Show us your skill that we may
see how you work your healing power. and we will embrace your Christ !" Epiphanius said to her: "If you
believe in the Crucifix, you will see your son walking." She said that she thought of little else but the
Crucifix.

Epiphanius approached the bed, took hold of the boy's neck and rubbed it and said to him with a joyful
expression on his face: "Eustorgius." He opened his eyes immediately and, to the astonishment of all in the
house, sat up on the bed. The mother offered Epiphanius 3000 nummi. Epiphanius replied that he had no use
for the money but that her husband might take it to the house of the one who had revived the boy and
distribute it among those working on the house. Synesius did so, and he and his wife and the resurrected son
were illuminated.105

(43) When were alone in the church and no-one else was there, Epiphanius said to me: "Polybius, the church
needs a presbyter to replace John, and I would like it to be you. I have found it difficult to bear the things
being said and reject most of it,106 and the time has come for the church to do the work of the Lord." As we
entered the church, it occurred to me to run away when I considered what a burden the priesthood was. When
Epiphanius reached the sanctuary, 107 he took me by the hand and said to me: "Stay here for now." All those
who heard were full of wonder. I was no longer able to move from the place, but it was as if I had been
placed in iron chains. When the entire rite was over, he sent one of the deacons, who brought me to the altar
and ordained me priest. After the service had been completed, I fell upon the bed in fear and was kept down

103 Rare epithet.

104 Interesting how it is the father and not the mother, despite what is said in the previous sentence.
105 For the baptism-related use see G. Lampe Patristic Greek Lexicon (1966) p. 1509 b viii
106 I take this enigmatic statement to refer to Epiphanius' reluctance to speak.
107 βῆμα

23
on the mattress until Epiphanius came and prayed and I was able to rise.

(44) A deacon once arrived from Jerusalem and told Epiphanius about John Bishop of Jerusalem 108 that he
was avaricious and was embezzling money and not giving it to the needy. This John had spent time in the
monastery of Hilarion, in fact at the same time as Epiphanius. The latter wrote to John about charity to those
in need, but John made nothing of the letter. Some time later Epiphanius said to me: "Come, let us go to
Jerusalem and, when we have paid our respects, come back."

We left Cyprus and sailed to Caesarea Philippi,109 from which we made our way up to Jerusalem. After
prayer we went up to the Bishop's residence. John was very pleased to see Epiphanius, who said to him: "My
son, we need somewhere to stay." John gave them a most beautiful residence. Each day John invited us to
dine with him, with the best food and drink, from which the poor, having no share in them, were excluded.
Epiphanius also said to John: "I would like money for my own personal use. I have people in Cyprus to feed
and I want to impress them with the magnificence of your wealth. Provide a servant with the most beautiful
things in your house to display your glory, and I will boast of your deeds. Keep a list of the amounts given,
and I will return the appropriate amount at a later date." John produced a large amount of money for
Epiphanius. who said to John: "Do you have any left ?" John replied: "Is this enough for your needs ?"
Epiphanius: "Bring the rest and astonish me." The rest was brought, and Epiphanius said: "Give me enough
to impress my flock." John replied: "Take whatever pleases your people and provide them with all the food
they need."110

(45) Epiphanius received 1500 pounds of silver, and we went back to the house given to him by John. There
was a money-dealer called Asterius, who had come to Jerusalem on business from Rome. Epiphanius
summoned him to show him the wealth. They reached an agreement and sold the silver to Asterius for money
that he distributed day and night to the needy. 111

Some days later John told Epiphanius that he wanted his property back. Epiphanius said that he would have
to be patient because there were still some he had to feed, but he would give it all back. Later, John said to
Epiphanius, while we were in the sanctuary of the Holy Cross: "I want the money back that I lent to you."
Epiphanius replied calmly: "I told you that I would return it to you." John became angry and took hold of his
cloak, pulling it tight around him., and said to him: "You will not leave, sit or have any peace until you return
the money you borrowed from me, you trickster. Give to the Church what belongs to the Church !"
108 John II (387-417), accused by Jerome in writing of supporting Origenists. Epiphanius, on his visit to Jerusalem in
394. preached a sermon directly against Origenists and indirectly against John. Unless it is meant to be allegorical,
the episode related here has nothing to do with the theological dispute.
109 Since this place is nowhere near the coast, there must be some confusion with Caesarea Maritima.
110 I have paraphrased this passage; Gk τοὺς ἐλευθέρους is rendered 'flock', but of course the usual translation is 'the
free'.
111 Epiphanius appears to remain in Jerusalem while his flock in Cyprus receives his largesse. Does his charity reach
Cyprus via Asterius ?

24
Epiphanius remained calm and retained his composure throughout this outburst. John spent two hours
abusing Epiphanius.

All those present were saddened by being there and hearing the harsh words he used. Epiphanius calmly spat
in John's face, and he immediately became blind. Those present were gripped with fear. John fell on the face
of Epiphanius, begging that his sight might be restored. Epiphanius told him to go and worship the Holy
Cross to regain his vision. He kept on asking Epiphanius, who placed his hand upon him, and the sight in his
right eye was restored. John then asked for the sight in his left eye. Epiphanius said: "It was nothing to do
with me. It was God who closed it and God who opened it. He does as he wishes that we may remain
prudent." John was chastized and reproved by the just man, and he became holy in all things.

(46) As we were leaving Jerusalem to sail to Cyprus, we found two pranksters, and as Epiphanius was about
to board the ship, one of them said to him; "Father, there is a corpse here. Throw a covering over him."
Epiphanius, when he heard, stood to the east of the body and offered up a prayer. He took off his tunic and
threw it over him to cover the body. As Epiphanius did so, the one who had spoken said to the one pretending
to be dead: "Get up. The fool has gone." But there was no response, so he called him again. When he realized
that he was actually dead, he decided to hurry and tell the foreigner what he had done so that he might revive
him.112 He ran after us and fell to the ground, imploring Epiphanius: "I beg and entreat you, father, to help us
and forgive our foolishness. When I asked you to cover the dead body, I said the words with the agreement of
my companion. After you had left and gone a little further on, I spoke to him, but he said nothing or heard
nothing. Come, father, bring him back to life and take back the tunic we took from you." Epiphanius said to
the speaker: "Go and bury him. my son. First, he died. Then you asked for a tunic." We went down to
Caesarea and took ship to Cyprus, where we were greeted by the brothers with great joy.

(47) There was a pious Jew named Isaac who strictly observed the Law of Moses. He attached himelf to
Epiphanius and was instructed and illuminated by him. We all lived in one house together.

(48) The sister of Arcadius and Honorius,113 who was ill in Rome, heard that God cured the sick through
Epiphanius and sent for him to be brought from Cyprus. Her envoys arrived on the island and showed the
Bishop her letter. There was a wealthy pagan called Faustinianus, 114 with a severe speech impediment, who
was very hostile to Epiphanius, and he welcomed the envoys : "Why do you take notice of this impostor as if
he were a god ? He talks nothing but nonsense. He is a wretch."

112 It is implied that the 'pranksters' knew that Epiphanius was a miracle worker.
113 The sons of Theodosius I, Arcadius (377-408) was Emperor of the East, Honorius (384-423) of the West. They had
two half-sisters Pulcheria and Galla Placidia, neither of whom is recorded as suffering from any serious illness.
114 I can find no other reference to this person, but the casual ref. to him as a 'stutterer' is intriguing and the amount of
space devoted to him is impressive. His continuing hostility to Epiphanius may be ascribed to the fact that he was
unaware that Epiphanius had brought him back from the dead. His relationship with his wife provides food for the
imagination.

25
One day, Epiphanius was present when work was being done on the church and the envoys were standing
near Epiphanius. Faustinianus was also there. One of the builders fell from a great height, but since he fell on
the head of Faustinianus, he came to no great harm. Faustinianus, on the other hand, fell forwards to the
ground, dead. Epiphanius approached him and took him by the hand and said: "Arise, my son, in the name of
the Lord." He then went home in good health.115 Faustinianus arose and went home. When his wife heard
what had happened, she took 1000 solidi and offered it to Epiphanius. He said to her: "Go, my child, and
give it to those labouring on the church and you will have treasure with the Almighty." And this she did.

(49) The imperial envoys urged Epiphanius to sail to Rome. There was a certain cleric, a former lawyer, 116
named Philo. It was necessary to ordain a bishop in the city of Carpasius, 117 where he was deacon. Through
divine revelation Epiphanius consecrated him Bishop of Carpasius. As he was about to depart for Rome,
Epiphanius went to see Philo and appointed him to look after the see of Constantia and to appoint clergymen
if they were needed.

Epiphanius took Isaac and myself, and we sailed to Rome, where there was much grieving and lamenting at
court. The Emperors' sister was in great pain because of her right hand. The doctors did as much as they
could, but it was of little use. The illness was beginning to consume other parts of her body. Because of the
severity of the affliction the Emperors felt it necessary to allow the doctors to administer a poison 118 to end
her life as quickly as possible. Those who had brought us to Rome went in and announced our arrival, and
Epiphanius was instructed to enter. As we passed through the palace, all those present greeted Epiphanius.
Ignoring them, he went confidently into the audience chamber, where he approached the Emperors. Their
sister was lying on a bed.

(50) When the Emperors saw Epiphanius and immediately rose from their thrones, he said to them: "Give
this honour to our beneficent God, and you will see your sister in the best of health again. Do not put your
trust in earthly majesty, and God will protect you." These words unsettled and confused the Emperors.
Epiphanius said: "What troubles you, children ? You will see the grace of God through what is said." 119 He
approached the bed where the girl was lying and said gently to her: "Have no doubt about your illness, but
put your hope in the living God, and you will soon be healthy once again. Believe in the crucified Son of
God. Glorify God who gives grace. Keep him in mind unceasingly, and he will be a wall for you at all
times." Epiphanius took her by the hand and blessed her three times, after which she found immediate relief
from her suffering. When the Emperors saw what Epiphanius had done, their heart went out to him in love

115 The subject would appear to be Epiphanius.

116 Seems to be the most suitable way of understanding the phrase ἀπὸ ῥητόρων.
117 Philo Carpasius (in the northern part of the island) is also known to have written a commentary on the Song of
Songs, and this was published by M. Giacomellus in 1722.
118 δηλητήριον
119 Epiphanius clearly sees himself as the 'speaking' agent of God.

26
and they were disposed to listen to and believe all that he said. They asked him to stay with them at Rome
and be their father.120 Epiphanius spent all day assiduouly teaching them.

(51) The sister with the illness cured by Epiphanius had a son who was ill and was found to have died in his
bed. There was much grieving in the palace. The Emperors said to Epiphanius: "Pray for her that you might
restore in good health to his mother." Epiphanius asked them if they really believed that. They said: "We
believe that you healed his mother and that you will restore the child alive to his mother." Epiphanius said:
"Do you believe that I can do this ?" They replied: "We believe that you drove out the illness from the boy's
mother and you will restore him alive to his mother." Epiphanius said: "If your nephew is brought back to
life, will you believe and receive baptism in the name of the Crucified One ?" 121 The Emperors assured him
that they would do so.

Epiphanius approached the bed, blessed his whole, prayed to God who gives life and takes it away, and said
to the child: "Arise, my son, in the name of the crucified Christ." The boy sat up immediately. The Emperors
believed that Epiphanius had done this through the power of prayer and summoned him to illuminate them.
Eusebius told them that he would accept their piety because it was God who stimulated them to this, but he
did not wish to upset the Bishop of Rome by ignoring his injunction.122 The Emperors immediately sent for
the Bishop and explained everything to him. The Bishop was overjoyed to hear this from the Emperors and
instructed Epiphanius to baptize them.

(52) When they entered the baptistery, with their entourage, to be baptized by Epiphanius, Arcadius was the
first and he saw three men wearing white robes around Epiphanius, one to his right one to his left and one
behind him. He123 was very fearful, for he could see on Arcadius' face that he had seen a vision, and
Epiphanius said to him: "Be careful, my son, and be vigilant." Epiphanius did not normally send anyone into
the baptistery until the water was disturbed.124 After Arcadius had been baptized, Honorius was brought in,
and he saw the same vision. They were followed by their nephew.The sister's name was Procliane, a woman
of patrician stock.125

After the baptism Epiphanius spent seven days with them, teaching them. When they had changed their
neophyte clothes, Epiphanius said to the Emperors: "Be of good cheer, children. The wolf no longer rules
you. Pain, suffering and grief are gone. You will be part of the Resurrection. You will not grieve for those

120 Not the first royal invitation Epiphanius has had to decline. See above §17.
121 It seems strange that Christian Emperors would have to promise to be baptized.
122 The whole episode of course is fictional, but it gives some insight into what might be called delicate ecclesiastical
protocol. The only contact Epiphanius seems to have had with the Pope was through the Council of Rome,
summoned by Damasus in 382.
123 Presumably Epiphanius
124 Is this a ref. to Didache c.7 ?
125 The only refs I can find to women with this name are not related to the Emperors.

27
who depart from this life. Those who believe in Christ have his protection 126 and help. The boy127 who has
been brought back to life will receive grace and go to the Saviour. You will see angels comforting him in
great glory." On the following day Epiphanius was teaching the Emperors at court when a sweet fragrance
entered their midst. Epiphanius requested the sons of light 128 to stand and pray. The boy was lying on the
bed.129 Epiphanius said a prayer, and when everyone said 'Amen', the child gave up his spirit.We remained in
Rome a whole year, where Epiphanius performed many other miracles.

When he decided that we should return to Cyprus, the Emperors gave him money to distribute among the
needy. Epiphanius said: "Do what you asked to do. I will rejoice in your progress. Do not add to my
burdens. God who nourishes all in this life will give me what I need." But the Emperors brought much gold,
and Epiphanius took only a little bread for the voyage. Our journey from Rome to Cyprus took forty days,
and we were received by the brothers with much joy.

(53) It was a custom of Epiphanius to visit graveyards at night, where the remains of the holy martyrs are
kept, and to pray to God for each one of those suffering. As a friend receives what he asks for from a friend,
so God would grant Epiphanius his request.

One one occasion, when there was great famine and there was no bread in the marketplace, the heartless
Faustinianus had storehouses full of bread and barley, which he would sell to those who could pay: three
measures130 for a solidus. Life in the city was difficult. Epiphanius said to Faustinianus: "My dear fellow,
give me food for the people, and I will pay you the full price. The heartless Faustinianus merely said: "Be off
with you ! Beseech the God you revere, and he will give food for all your people."

One night Epiphanius went to the graveyard and asked God to provide enough food for all those in distress.
There was an old shrine called Dios Asphaleia, 131 of which it was said that anyone approaching it would die.
As he started his prayer, he heard a voice: "Epiphanius, do not worry." And he said: "What is it, Lord ?" The
voice told him to enter the shrine, for the locks on it would become unfastened. "When you go in, you will
find enough gold to buy all the wheat and barley Faustinianus is selling. Give it to the needy." He made his
way to the shrine and as he approached the entrance the locks became unfastened and the doors opened. He
went in and found much gold. He took and went to Faustinianus: "Take the money and give me the grain."
The avaricious devil took the money and provided the grain at the agreed price. Epiphanius provided grain
for all, and the money did not run out until he had bought all the food. He then filled up the many storage
126 Lit. 'have dressed themselves in Christ'.
127 Translates the Latin.
128 The newly baptized ?
129 The boy appears to have been resurrected in order to be baptized and subsequently lies down again to die.
130 Dry measure=8.7 litres.
131 Apart from this text I can find no other reference to the shrine, but there was a 2nd cent. BC temple to Zeus
Olympios at Salamis. If it was part of the temple, it is not known if it was destroyed in the earthquake that ultimately
led to the rebuilding of the city as Constantia.

28
houses with the grain he had bought from Faustinianus. Thus, he supplied the entire city, or rather God did
through Epiphanius.

(54) While everyone else had plenty, there was a shortage in Faustinianus' household. The violent wretch
Faustinianus had been brought into difficulty because of his greed: he considered it shameful 132 to ask
Epiphanius for food for his household. He had ships133 of his own and hired five more and paid his trusted
lieutenant Longinus to bring grain from Calabria to feed his own family.

The ships sailed off and loaded up with grain and other goods. Their voyage lasted four months with the
grain. They were about 100 stades from Constantia, opposite a place called Dianeuterium, 134 when a great
storm, and both grain ships of Faustinianus ran into difficulty. All the grain was washed up on the shore.
When Faustinianus heard of this, he went down to the sea and saw with his own eyes what had happened.
His graveyard of a mouth opened, and the wretch began to blaspheme against the Almighty and insult
Epiphanius: "See what evils this wizard and impostor has inflicted on my household on dry land and how he
has prevented help from reaching my family by sending his demons to the sea. What sort of wind brought
this impostor here ?"

He said this, and more, before making his way home, muttering threats against Epiphanius. All the men and
women gathered in the city with their children took their share of the grain and went home, some with a
year's supply and some with two years'.

Faustinianus' wife was a woman who performed good deeds. In secret she sent Epiphanius 2000 solidi to
provide food for her family. Epiphanius said to her: "Keep your money and accept the food you need for
your family. When the earth is once again fruitful, you can repay me."

(55) There was a deacon in the bishop's palace named Sabinus 135 who worked as a calligrapher. He was a
gentle person who led an upright life.We were all together 80 monks in the bishop's palace, and Sabinus was
the outstanding monk appointed by Epiphanius to deal with church matters.

On one occasion Sabinus had to adjudicate between two men, one wealthy and one poor. The wealthy man
had a more just case than the poor man. Epiphanius observed the proceedings in secret and heard the
judgement. in which Sabinus seemed to take pity on the poor man and was inclined to judge in his favour. He
therefore intervened and said to Sabinus mildly: "My son, go about your calligraphic and bear in mind the
injunction of the Scriptures to be completely impartial: Listen to the Beneficent One who says: 'Do not pity

132 ὕβρις
133 Lat. adds 'six'.
134 Not specified earlier in the Gk text. The only refs I can find to Dianeuterium originate from this Life.
135 Following the text of the Life is a letter from Polybius to a Sabinus Bishop of Constantia.

29
the poor in judgement and do not take the side of the powerful'. 136 From that time Epiphanius settled the
disputes of all who came to him: from dawn to the ninth hour he adjudicated, and from the ninth hour to
dawn he was seen by nobody.

(56) There was another brother in the bishop's residence, also a calligrapher and somewhat shameless, named
Rufinus. He used to consort with Faustinianus and was in the habit of insulting Epiphanius daily. Epiphanius
tolerated his audacity with mildness. Through a suggestion made by Faustinianus and the energy of the devil
at work in him, he tried to kill Epiphanius, urged on by the wretched Faustinianus, who said: "If you kill this
impostor, you will gain the episcopal throne." Now Rufinus was the last deacon of the church likely to
become Bishop, but the insolent rogue placed a sharp dagger pointing upwards 137 on the seat of the throne
concealed by a covering.

Just as Epiphanius was about to sit on the throne, he said to the one trying to ambush him: "Remove the
covering from the throne." When the instruction was not obeyed, Epiphanius took away what was covering
the dagger, which fell at the feet of Rufinus, piercing his right foot. He said to Rufinus: "Desist from this
unruly behaviour before something unpleasant happens in the near future. Leave the church, for you are not
fit to receive the holy mysteries." Rufinus left and went back to the bishop's palace, where he lay on his bed
and after three days was dead.

(57) About this time, the Emperor Theodosius138 was suffering from an unspecified complaint of the feet that
developed into a paralysis from the knees and kept him in bed for seven months. He sent to Cyprus for
Epiphanius that he might come to Constantinople to help him in his agony.

When the imperial envoys arrived in Cyprus, Epiphanius was prevented by an affliction and the tears of the
brothers from leaving. When he departed from the island, all the brothers prayed for death. While the envoys
urged him to journey to the capital city, Epiphanius told them to return to Constantinople and said that he
would follow them. They replied: "Do not be angry, father. But this is an imperial order, and we have to
execute it. Otherwise we will put our lives in danger, especially since the Emperor is gravely ill and
expecting your announcement. And with difficulty they persuaded Epiphanius to accompany them. He
summoned the devout Bishop Philo139 and instructed him to look after the needs of the church. The fathers
and bothers were all assembled by Epiphanius. We bade each other farewell and sailed off to the capital.

136 Ex. 23, 3 and Lev. 19, 15

137 ὄρθιος
138 Presumably Theodosius I, who died in 395, according to secondary sources, of dropsy. There seems to some
chronological inconsistency in Polybius' account of the two imperial visits: Arcadius and Honorius did not become
Emperors until after the death of their father Theodosius.
139 See §49. If Epiphanius visited Theodosius (who may in fact have been at Milan) at the end of his life, this would fit
in with Epiphanius' appointment of Philo to take care of the Church in Cyprus during his absence.

30
When entered the city, Epiphanius' arrival was announced to the Emperor, who gave us leave to enter the
royal apartments, which Epiphanius did with great self-possession. The Emperor, in his bed, was unable to
speak because of his pain. Epiphanius approached and the Emperor said to him: "Pray for me, father, that I
may be healthy." Epiphanius told him to believe in the Crucified One for continued good health. Keep God
in your heart and no harm will come to you. Be merciful to the afflicted and God will be merciful to you. Be
an Emperor who respects the one who has given you power and he will give more grace." Epiphanius then
approached the Emperor, touched his feet and blessed them three times: "Arise, my son, the pain in your feet
has gone." The Emperor arose from his bed, no longer any problem with his feet." The Emperor said to
Epiphanius: "Instruct me unceasingly, and I will carry out all that you order." Epiphanius replied: "Keep the
word of God and you will have no need of Epiphanius." Epiphanius said this and more to the Emperor, and it
was time to eat. Epiphanius requested him to go and eat and bless the Benefactor." Epiphanius was charming
and urbane and his speech was tinged with the grace of God.

When the daughter of Theodosius became ill at Rome, the sister of Arcadius and Honorius, who were also at
Rome at the same time, they spent five years with her because she was married. When Theodosius heard that
Epiphanius was at Rome and had cured his daughter and revived her dead son and Arcadius and Honorius
were baptized, there was great joy, and this is why he wrote to him as a father. 140 When we were in
Constantinople, Arcadius and Honorius arrived from Rome, and there was great rejoicing.

(58) On the orders of the Emperor Faustinianus was brought to the palace to answer a charge of lèse-majesté
and detained there in custody. When Epiphanius heard of this, he went to where Faustinianus was being held
and said to him: "Let me speak to the Emperor on your behalf, and you will be freed from this difficult
situation." Faustinianus replied: "Go away, you fraud, and deceive the unwary. Faustinianus does not wish to
hear this. You are insulting me. Go back to Cyprus and from there to Phoenicia for the rest of your miserable
days." After Faustinianus had uttered these taunts, Epiphanius took me and went to the palace to take our
leave of the Emperor and return to Cyprus. When the Emperor asked him to stay for few day, Epiphanius
told him whay he wanted to leave. But the Emperor detained him.

The following day one of the messengers came to the palace to say that Faustinianus the Cypriote was dead.
This made Epiphanius grieve. The Emperor ordered the belongings of Faustinianus to the public treasury
because there was no blood relative to inherit them. 141 Epiphanius said: "See that you not sin, my son. The
wife of Fastinianus is a sincerely devout woman. Trust the words of Epiphanius, and God will bless you."
The Emperor then handed over authority in all matters concerning Faustinianus' estate. Epiphanius said to
the Emperor: "I have a God who provided me with all I need. All of this property, with the agreement of the

140 Presumably Theodosius to Epiphanius. This paragraph looks like an extract from Polybius' notebook that has found
its way into the body of the text. The sequence of events is not clear to me.
141 σπέρμα. His wife could not of course claim this relationship and was presumably expected to live on the dowry she
had brought into the marriage.

31
widow, we will give to the needy." The Emperor told him that he would gladly give him what he needed.
Epiphanius said: "Remember what I have said and keep me in your heart." We all left the palace, and the
Emperor asked Epiphanius to bless him, which he did. The Emperor then returned to the palace.

Not long afterwards we sailed to Cyprus and were joyfully received by the brothers. We found the widow of
Faustinianus mourning him. Epiphanius consoled her in her grief. She listened to Epiphanius and asked him
to give her the sign of the cross, and he baptized her and appointed her a deacon of the church. With the
agreement of Epiphanius she gave all her property to the needy.

(59) Epiphanius conducted talks with Aetius, who is said to have been the Bishop of the Valentinians. There
were many heresies at Constantia. In the course of the discussions Aetius said many blasphemous things
about the Almighty.142 Epiphanius told him to remain silent and desist from this nonsense. Aetius was
silenced and no longer able to speak from that day. When Aetius' followers saw that he had been deprived of
speech, they fell headlong to the ground, proclaimed their belief anathema and became orthodox.

Aetius remained speechless for six days and on the seventh he died. There were many other heretical groups
on Cyprus, the Ophites,143 Sabellians, Nicolaites, Simonians, Basilidians and Carpocratians. Epiphanius
wrote to Theodosius to have them expelled from the island by royal ordinance. Among them were men of
considerable wealth, prominent in public affairs; they used to humiliate the orthodox. Theodosius replied to
the letter as follows: "If anyone on the island disregards Epiphanius' divine teaching, he is to leave the island
and live where he wishes. But if they are friends and sons of repentance and confess the Father of us all,
having returned to the true faith after error, they are to remain and be taught by the Father of us all." The
decree was posted in public places by soldiers, and many believed, but those who did not were expelled from
the island.

(60) There was a Bishop at Alexandria named Theophilus, who was well acquainted with Epiphanius. There
were also three brothers there, sons of Heracleon, who ruled the city. 144 When their father died, the three by
mutual consent became monks. They perfected the solitary life, lived in silence and lived an exemplary life.
They were very well known to Theophilus, who brought them deceitfully into the city and enabled them to
stay there. One became an important Bishop145 in an Egyptian city, the others a deacon and a steward of the
church.

142 Panarion lxxvi has a long section devoted to refuting the teachings of Aetius (PG 42, 549ff.)
143 The Gk 'Sophists' is probably to be emended to 'Ophites'. These groups are so well known that they require no
identification.
144 I can find no-one of this name in that position and do not know who the brothers are, but suspect that there may be
a reference to the Tall Brothers of Nitria, who were driven out of Alexandria by Theophilus and took refuge with
John Chrysostom in Constantinople. The episode involving Epiphanius, Chrysostom and Theophilus is treated in
some detail by Socrates Scholasticus Historia Ecclesiastica 6, 10ff. and Sozomen Hist. Eccl. 8, 14. The whole
account seems somewhat confusing.
145 Mentioned in Palladius Dialogus de Vita Chrysostomi §17.

32
They were servants of the church for three years and felt that they were dead to divine grace. They decided to
speak out,146 and by agreement two of them called upon Theophilus to let them go back to where they had
formerly lived. Theophilus agreed, and they departed together and went up to the desert, where they had
been before. Theophilus excommunicated them147 for three years. And despite their entreaty to be allowed to
partake of the Holy Mysteries, Theophilus refused. Frustrated, they went to Constantinople, and were
received by John Chrysostom.

When John learned the reason for their arrival, he wrote to Theophilus, asking him to release the two
brothers. Theophilus refused, and John wrote a second letter, and Theophilus once again refused. John
removed the excommunication of the two brothers, and from this time onwards there was great grievance
between the two.

(61) Around this time a senator called Theognostos, a God-fearing Christian and true servant of the Emperor,
was accused by another senator called Dorotheus, an Arian, of insulting the Emperor. Dorotheus produced
two false witnesses and accused Theognostos to his face. 148 Theodosius ordered Theognostos to be banished
and his property confiscated. Theognostos' wife had a suburban house from which she derived an income.
Theognostos died in exile.

One day when Empress Eudoxia was visiting her vineyard, near the house of Theognostos' widow, when for
some unknown reason she went into the latter's vineyard and cut off a bunch of grapes. One of the attendants
said: "Mistress, this vine belongs to someone else." It was an imperial custom, whether they set foot on
someone's property or received first fruits from it, that nobody but the Emperor had power over it. 149

When Theognostos' widow heard that her property had been taken from her, she wrote a diptych 150 and sent it
to John, a favourite of the imperial couple. When John learned of this, he sent his Archdeacon, an educated
man of exemplary life named Eutychus, to the speak to the Empress. She replied: "Eutychus, this is the law.
If she wants another plot in another province, she may have it." Eutychus left to tell John what she had said.
John then went to the palace to speak to her: "Please return the land to the widow." She said to him: "Father,
listen to the case and then tell me what plot you think I have engineered against the widow." She then said:
"Please do not accuse Emperors to their face, Father." Once again he said: "Give the land back to the widow,
You have heard how Jezabel was denounced and to this day still has the finger pointed at her by the Holy
146 The Gk and Latin texts are different from each other. The sense seems to be that the two wanted to leave and made
up their minds to say so. hence this translation of καταλιπόντες τὴν ᾑσυχίαν.
147 The two adjectives used are ἀσυνάκτους καὶ ἁκοινωνήτους
148 κατὰ πρόσωπον
149 I know very little about Roman-Byzantine law, but I take this to mean that the mere physical presence of an
Emperor/Empress on a plot of land makes it imperial property.
150 On the use of this format as a legal document cf. B Grenfell and A. Hunt 'A Greek and Latin Diptych of 198 AD'
The Bodleian Quarterly Record 2 (1920) 258-262 .

33
Scriptures for the vineyard of a pious man." 151

The Empress listened to this and had John thrown out of the palace. He went to the church, where he said to
Eutychus: "When the Empress comes to church, gather your servants and stand in the entrance she normally
uses and prevent her from coming in and tell her that John has forbidden her to enter the church." Eutychus
did this, and from that moment the Empress was determined to exile John. 152

(62) When Theophilus heard that Eudoxia wanted to exile John, he too busily began his machinations. He
wrote many letters to Epiphanius attacking John, saying that John was a follower of Origen. The Empress
became eager to exile him. Epiphanius was quick to believe Theophilus, but he did not know that Theophilus
was already an enemy of Chrysostom. By chance, Epiphanius had another reason to sail to Constantinople.
When he heard about John from Theophilus, Epiphanius was even more eager to go up: not to harm John but
to help him. So he took Isaac and myself and we sailed to the capital. On our arrival we found great
confusion around John, who was greatly loved by the people. There were monasteriess and shrines that
received the annona153 from the Empress but did not receive John.

As we entered one of the monasteries, Epiphanius was forced to perform ordinations because they were
needed. When John heard what Epiphanius was doing, he became upset with him and wrote him a letter
expressing his regret. Epiphanius also wrote to John. The Empress heard of John's complaint about
Epiphanius and summoned the latter to say: "Father Epiphanius, this empire is mine. The ecclesiastical
offices of the Church, which are subject to my jurisdiction, are yours. Since John, who is no longer rightfully
a priest, has disregarded the imperial authority, he stands accused of another heresy. For this reason I have
spent the last few days thinking about convening a synod to remove him as unworthy of the priesthood and
appoint another in his place on the throne so that my imperial authority remains unchallenged by anyone."

As the Empress was saying this to Epiphanius, her anger was quite visible. Again she said to him; "Since you
are related to God, there is no need to bother the rest of the Fathers. The one revealed to you by God, make
him a Bishop and expel him from the Church." Epiphanius said to the Empress: "My child, listen patiently to
your Father." The Empress said to Epiphanius: "Tell me what to do and I will do it." He said: "If John is
guilty of the heresy you mention and this can be proved, he is unworthy of ecclesiastical rank. 154 Whatever
you order, I will do it. But if you want John to be expelled from the Church for insulting you, your servant
Epiphanius cannot agree. It is certainly the privilege of Emperors to pardon insults. But since you have a

151 1 Kg 21. Chrysostom delivered more than one homily against the luxury of women. e.g. Homily 73 on Matthew.
152 John was exiled twice by Eudoxia, partly because he was opposed to her high-handed behaviour. According to
Socrates Church History 6, 18 John took grave exception to a silver statue of the Empress erected quite near Hagia
Sophia. There is no written evidence of the story related above, but it fits the character of the Empress and her
relationship with Chrysostom.
153 Corn dole
154 Lit. 'fatherhood'.

34
Father in heaven against whom you habitually sin and he forgives you, you too should forgive those who
insult you: Be merciful, as your Father in heaven says."155 Eudoxia ordered Epiphanius: "If you obstruct the
exile of John, I will open up the temples and make people worship in them, and life will be a lot worse than it
was before."156 At these bitter words tears began to flow from his eyes. He said: "Daughter, I wash my hands
of this judgement."157

(63) Epiphanius then took me, and we left the palace. Isaac was ill and had not attended the palace with us.
Rumour spread through the city: Epiphanius, great priest and Bishop of Cyprus, went to see the Empress and
persuaded her to send the great John into exile. When Isaac heard this, he left Epiphanius quickly and retired
to the monastery without our knowledge. Epiphanius began to grieve and asked God where Isaac was. When
he told us, we went to see him, but Isaac turned Epiphanius away: "I no longer wish to be with you because
of the sin you have committed against John." We stayed in the monastery for three days, and Epiphanius had
difficulty persuading him, but when he finally did, we left.

John too became convinced that Epiphanius had agreed to his exile and wrote to him: "Wise Epiphanius, you
have agreed to my exile. But you will not be long on your throne." Epiphanius replied: "Athlete of Christ,
flay and be victorious.158 Because you believe that I agreed to your exile, you will not reach the place to
which you have been exiled. I have written this, my brothers, so that nobody will rebuke Epiphanius. Would
somebody who has done so much good have descended to this abyss of wickedness ?"

When we entered the palace, Epiphanius informed the imperial family that we were leaving for Cyprus.
Epiphanius was asked by Arcadius159 how old he was. Epiphanius replied: "115 years and 3 months. I
became a Bishop at 60 and have been a Bishop for 55 years and 3 months." He was asked the question on the
very day we were to board ship for Cyprus. Throughout the voyage Epiphanius sat in the belly of the ship,
with me beside him. It was Epiphanius' custom to always have the Holy Gospels in his hands. After groaning
and weeping, he opened the Gospels and closed them again, and wept. He stood up to pray and. after
praying, sat down again. This is his prayer:

(64) "If you love me, children, keep my commands, and the love of God will remain in you. Know how
many afflictions I have suffered in this life. I did not consider them afflictions but always rejoiced in them
looking to God, and God did not abandon me, but kept me from all plots of the Wicked One. For those who
love God everything works for good.160

155 Lk 6, 30
156 Lit. 'I will make the last things worse than the first things.'
157 Lit. 'I am innocent of this judgement.'
158 I suppose this is an admonition to enjoy the moment of triumph while it lasts.
159 These chronological data confirm what has been said already in the text.
160 Ro. 8, 28

35
"When I was in the desert, my beloved children, and offering prayers to Christ to be freed from the plots of
the devil, I was assailed by many demons, who tried to tear me apart, seize me by the feet and drag me along
the ground. Some of them inflicted wounds on me. This went on for ten days. Since then I have not seen a
demon in the flesh, but men inspired by demons have tried to do me harm. For example, I have suffered
harm at the hands of the Simonians in Phoenicia, the impure Gnostics in Egypt, the lawless Valentinians in
Cyprus, and many other heretics. So, my sons, attend and listen to the words of Epiphanius the sinner. Do not
be greedy for wealth, and much wealth will be laid before you. Do not hate every man, and you will be
loved by God. Do not talk spitefully against your brother, and you will not be dominated by the passion of
the devil. Repel all heresies, as if they were wild beasts full of lethal poison. I have told you about them in
my book called the Panarion. Repel and beware the world of pleasure that always tickles the body and the
mind. Your experience should tell you that it is on the onset of Satan. Often, even when the flesh is at peace,
the mind of the unwary can apprehend base things that come to it in a vision. When our mind is truly at ease
and is truly aware of God, we can easily lay low our enemy."

Epiphanius said this and much more and called upon those assembled in the ship and went on: "We have to
use all our strength to ask the benign and merciful God to keep us safe so that no-one in this vessel perishes.
For a great storm is about to arise on the sea. But be of good heart, for nobody in this ship will be afflicted."
After this he said to me: "Polybius my son, if we get as far as Constantia, spend seven days in the city and
then sail to Egypt and make your way to the Upper Thebaid161 and tend to Christ's flock. But have a care, my
son. I appeal to you by heaven and earth not to do otherwise. If you ignore my advice, you will perish, and
everything you have built will come to nothing and no man will have any use for you. But if you listen to my
advice and keep the commandment of the Lord, given to me by Jesus Christ, the Son of God, you will be
blessed before him for all time." So saying, he embraced me. He then turned to Isaac and said: "Isaac, my
son."

(65) He said: "Yes ?" Epiphanius said: "You remain in Constantia until you are told to go the way of those of
Citium,"162 after which he embraced Isaac. He then summoned all the sailors and said to them: "Have no
fear, my children. The sea is turbulent, but pray to God, and he will help you. It was the 11th hour 163 of the
day when Epiphanius instructed them. He said to one of the crew: "Do not tempt lest you be tempted." 164
Around sunset there was a huge storm. Epiphanius was in the belly of the ship: his hands were folded, the
Gospels lay on his breast, his eyes were open and his voice could not be heard. We were all in great fear and
suspected that Epiphanius was praying to God. The storm lasted for two days and nights. On the third day,
161 Polybius's bishopric was at Rhinocoloura on the Mediterranean coast. §67 explains that Polybius was taken against
his will on the orders of the governor and made Bishop of Rhinocoloura, the governor's city.
162 On the SE coast of Cyprus (mod. Larnaca). There is evidence of serious earthquakes there in 322 and 342, cf. N.
Ambraseys Earthquakes in the Mediterranean and Middle East: A Multidisciplinary Study of Seismicity up to 1900
2009. In various Hebrew texts it is known as Kittim (e.g. Dan. 11, 29). In the Qumran War Scroll (1QM) the
inhabitants of Kittim are portrayed as the 'sons of darkness' in the eschatological war depicted in the text.
163 5 pm
164 One can only speculate about the meaning of this.

36
Epiphanius said to me: "Polybius my son, speak to the crew that they might gather wood and make a fire.
Get the incense and bring it here." I did so. He told me to throw the incense on the fire and then to pray. After
prayer he said: "Be saved, children. Epiphanius will no longer be seen in this life." Thereupon he gave up
his spirit, and the storm ceased.

(66) Isaac and I fell upon his neck and wept bitterly. Our eyes became dark at that moment. One of the crew
whom Epiphanius had told, when still alive, not to tempt so as not to be tempted, ran to the feet of
Epiphanius, wanting to see if Epiphanius was circumcised. Epiphanius, lying there dead, raised his right foot
and kicked him in the face out of the belly of the ship to the stern. where he remained dead for two days. On
the third day, the crew carried him to Epiphanius. They placed the dead man near Epiphanius' feet, and when
he touched them, he came back to life. Everyone on the ship became afraid. 165

We docked in Constantia at a place called Dianeuterium. The sailors disembarked from the ship and went
around the town, crying out: "Brothers who live in the populous metropolis of Constantia, come down to the
harbour of Dianeuterium to fetch the revered remains of our holy father Epiphanius. He has quit this mortal
life." Darkness fell, and taking each other by the hand, they made their way noisily to the harbour, amid loud
lamentations.

People from the countryside all came into the city, weeping. There were three blind men in the parish called
Stortikê who encountered each other and had no assistance to find their way into the city. One of them,
named Prosechius called upon Epiphanius: "Holy father, let us see so that we can worship your remains."
They were given the gift of sight and entered the city to worship the revered remains. On their way they said
all that had happened to them. When people heard this, they glorified God, who provides for all those worthy
of him.

(67) The remains were removed from the ship and carried in all ceremony into the city. They stayed for three
days, unburied because of disputes that had broken out among the people. On the fourth day they put his
body in Skyrion.166 I spent seven days with the body, and even then he was not buried. On the eighth day, on
the instructions of the holy father, I found a ship bound for Egypt and boarded it. I made my way up to the
Upper Thebaid, where I spent a year. The governor, Heracleon, came down to visit Rhinocoloura, of which
he was a resident, and when he heard that I had been a disciple of the great Epiphanius, he had the soldiers
take me against my will and put me on a camel and brought me to Rhinocoloura. It happened that the Bishop
had just died and he had me consecrated Bishop of the city.

165 A curious episode that seems to express the intensity of anti-Jewish feelings among Christians. See also above fn.
18.
166 The Lat. understands 'limbs, body' as 'honey'. The text seems to be uncertain here.

37