Isaac

41st Coptic Patriarch

(686-689 AD)

Translated from Coptic into

English

Anthony Alcock

The following translation has been made from the text published, with French translation, by E
Porcher 'Vie d'Isaac' in Patrologia Orientalis 11 (1914). It is a Bohairic text and is to be found in
Cod. Vat. 62 fols. 211 ff. The numbers in brackets in this translation are those of Porcher's text not
those of the manuscript. I have mostly omitted repetitive terms, such as ecouab (holy/saint).
Language notes are largely for the benefit of anyone in the early stages of studying Coptic. Other
notes are intended to shed light on details of the text.

Isaac became the 41st Patriarch of the Coptic Church approximately 45 years after the Muslim Arab
invasion of Egypt. For reasoned speculation about Isaac's chronology one should consult H.G.
Evelyn-White Monasteries of the Wadi Natrun (1923) p. 283: if Isaac became patriarch at about the
age of 50, this would put his birth at about 634. See also my note 23.

There is a notice of Isaac in B.T.A. Evetts (ed. and trans.) 'History of the Patriarchs' Patrologia
Orientalis 5 (1910) pp. 21 ff. It goes without saying that the Life is a longer and more detailed text
than the brief recital of facts in the Hist. Pat.. Towards the end of this notice reference is made to
another copy ( ) of the text, but without any further information as to what sort of text it
was.

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 Translation

The life of the great patriarch and archbishop of the great city of Rakote, Abba Isaac, narrated by Abba Mena, the
most holy bishop of Pshate.1 In the peace of God.

The remembrance of the revered patriarch, which stimulates the joy of my heart, summons us
today, my beloved, to leap2 for spiritual joy and me to make way to his holy encomium. For who
will be able to speak the praise of the true shepherd (304) and the faithful high priest of
righteousness who loved virtue from childhood and the angelic life, which he strived to emulate. He
was like an angel. In this he appeared shining in such a way that he was entrusted with the care of
the lambs of the Church of the great city of Rakote and the whole of Egypt,3 indeed all of what is
under heaven. I, a wretched person, have not dared to say a word of my own, but the things that I
have heard and that I have seen. These are the things that are written for those who can read and
hear for the glory of God and His saints.

This saint, my brothers, was Egyptian by birth. He was from a town called (305) Pisho.4 His parents
were pious and very wealthy with servants. Their son was the holy young man whom they named
Isaac, which means 'joy'. When it was time, they baptized him in accordance with Christian
practice. His parents took him to the bishop of that time, a spiritual man. As he was baptizing the
boy in the font, in the name of the Father, the Son and the Holy Spirit, the Consubstantial Trinity,
his eyes opened and he saw a cross of light on his head. As he was moved by the Holy Spirit, he
cried aloud in the voice of a prophet, saying: (306) "You are great, Lord God Almighty and you are
great. About your thoughts no-one will ask us." When the bishop said this, he gave the boy to his
parents and said: "Protect him. He is a gift of God. He will become a great high priest in the house
of God. He will be entrusted with many people." When his parents heard this, they raised their
voice: "Let the name of the Lord be blessed forever."
1 . Amlineau Gographie Copte (1895) pp. 277ff. has a detailed entry on this place, which is also known as Nikiu.
2 CD 260a

3 Rakote was the Egyptan name (rc qd) of Alexandria. H.I. Bell wrote his article 'Alexandria ad Aegyptum' Journal of
Roman Studies 36 (1946) pp. 132ff. to dispel the notion that Alexandria was simply a part of Egypt and to emphasize
that it was 'next to' Egypt, the , a term used more than once in this text. Indeed, the 'demotic' script, first used in
the 7th cent. BC, was referred to by early Egyptologists as 'enchorial', the script of the .
4 Gog. Copte pp. 352.

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When the boy was old enough, his parents sent him to school. Within a short time he was able to
write and think in such a way that all those at school with him admired him when they saw the
understanding that God had given him. (307). All those in the school deferred to him. After his
studies were completed, his parents entrusted him to a relative of theirs, whose name was Meneson,
a chartularius5 of George the eparch of Egypt, so that Isaac could become a notarius with him.
While he was there, Isaac openly lived a monastic life. First he learned the Psalms by heart, fasting
daily until evening, steadfastly observing the synaxeis6 and wearing a hair shirt under a shining
white garment.

One day the archon called Meneson because he wanted to write an urgent7 letter, for he was the
chief notarius (308), and when he did not find him available, he became extremely angry. He then
called Isaac and asked him where his master was, and Isaac replied that he did not know. Seeing
that his face was sad, he spoke to him like David before the king of Israel:8 "Why is the face of my
lord sad ? Order me and I will write the letter as you wish." The archon was astounded at his reply
and, as if to test him, said: "Go into one of these chambers and write it. Bring it that I may see it."
When he had written it, he brought it and showed it to him. When the archon saw the letter the
young man had written, he marvelled at it. He said: "How can you be such a person and I have not
known of it until today ? Truly (309) man looks at the face, but God looks into the heart."9 From
that day on the archon made him chief notarius. Everbody loved him. All those in the praetorium
loved him and called him 'saint' because of the wisdom in him.

His parents on the other hand looked at him like a mirror, hoping that he would become master of
all they possessed. They wanted him to marry, hoping for children from him. But they did not know
that such was not the lot of Isaac10 but that he should become the father of many children. The one
who set apart Jeremiah in the womb also set apart this saint. His parents, however, forced him
against his will and betrothed him to a wife and waited for the (310) wedding. But Isaac felt a
strong attachment to the sweet monastic life, in mind of what the Lord had said in the gospel: "He

5 LSJ renders this term as 'keeper of archives'. The job probably included letter-writing. As with other specialized
terms I have left in the Latinized form. The 'eparch' was a prominent official who undoubtedly required assistance
with his correspondence. What the precise difference between 'chartularius' and 'notarius' is, I cannot say. The
praetorium is the governor's residence.
6 This term can be understood in so many ways that, like Porcher, I have retained the Gk. G.W.H. Lampe Patristic
Greek Lexicon (1961) 1352 meaning (6) 'times', e.g. after a vigil, in the early morning, after a fast.
7 Gk word is usually understood as 'necessary'
8 Seems to be an unspecific reference to the complex relationship between David and Saul in 1 Sam. 18
9 1 Sam. 16,7
10 Interestingly miswritten as 'Jacob' cf. Gen. 27.

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who loves his father or mother more than me is not worthy of me."11 And again: "He who abandons
father, mother, wife, brother, house, stable or son for the kingdom of God, will be rewarded double
in this life and the life to come, eternal life."12 The Apostle cries out: "The form of this world will
pass, but I want you to be without care."13 The apostle John: "This world will pass and its desire. He
who does the will of God will be forever."14 (311) And again: "Everything in the world, desire of
the eyes and flesh, are not punished as they deserve15 They are not of God, but of this world." These
were the daily meditations of the just man as he decided in his mind to leave the vanity of this
world and its cares.

At this point George the notarius16 died, to whom the young man had been an assistant. When the
archon died and the saint found the opportunity he wanted, he left the praetorium and went home
and stayed with his parents for some days. They looked after him and gave him strength, fearful that
he might disappear (312) from them when they saw his great fervour for good. At length, while
matters were so, the young man left his home without letting of his family know. He went to the
holy desert of Shit,17 populated by choruses of angels of God, that is, the blessed monks, who
mortify their flesh with the labours of virtue and bear the death of Jesus at all times in their body,
hoping for the glory that will be revealed to them, as it is written: "Since we suffer with him we will
also be glorified with him."18 When he arrived at Shit, he stayed in the monastery of the one of
blessed memory, Abba Zachary the Presbyter and hegumen of the holy lavra of Abba Makarios,
(313). the one who became bishop of Soi,19 a holy man who saw visions. When the elder, Abba
Zachary, saw the young man coming to him, the Lord opened his eyes and he saw the light of a
cross on his head. When he saw this unbelievable sign, he was astonished and cried out: "As your
works, Lord, have become great, your thoughts have become very deep."20 As Zachary was
wondering what would happen to this young man, he was immediately instructed by an angel of the

11 Matth. 10, 37
12 Matth. 19, 29 (and others gospels). 'Double' translates the Coptic kwb, not the Greek 'a
hundredfold'.
13 1 Cor. 7, 31
14 1 John 2, 17.This tradition is in line with that of Jerome, viz. that John the Evangelist wrote at least the first letter of
John cf. de viris illustribus (18) in which the view is expressed that duas posteriores Epistolas Joannis, non
Apostoli esse, sed Presbyteri.
15 This is essentially a quotation 1 John 2, 16, but the phrase +metrefxixo mpaibios 'the pride of this life' is replaced
by a completely different phrase xanat<taxwoune 4enpouqimp<i<:, which may be translated as 'they are
unattainable in their punishment.' (for m<i< cf. CD 207b) The phrase is not only intrusive, it also unintelligible. The
translation provided here, from the suggestion made in a note by Porcher, may not be defensible but is at least
intelligble. 'Bundling' of scriptural references is not uncommon in this text.
16 The next sentence describes him as archon.
17 The Greek form of this name is Scetis
18 Romans 8, 17
19 Gog. Copte p. 406
20 Ps. 91, 6

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Lord who said: "The Lord has granted you a great gift: this young man has come to you. (314) He
will become a shepherd of the sheep belonging to Christ and a patriarch of the bishops." When the
holy elder heard this from the angels, he rejoiced greatly.

Isaac spent three days with the elder speaking of his salvation. He sent Isaac to Terenoute21 to stay
with a dear friend of his until he learned what the parents of the young man intended to do. He was
afraid that they would find the young man with him and do harm to the holy place because of him,
for the elder was a very well-known person. When the young man arrived at Terenoute, he went to
the man's house and was told by his sons that their father was in the fields. The young man went up
to the barn, took some straw, covered himself with it and went to sleep. .(315) The man returned
from the field. His name was Jospeh and he was a presbyter, of whom many testified that he was a
confessor22 who had been arraigned before the tribunal of the impious Cyrus and badly beaten for
his confession. When he returned from the field, he ut his donkey in the stable and went up to the
barn to get bersim23 for the animal. He saw the straw covering the young man, the form of a cross of
light above him and flashes of light issuing from it. The presbyter was astonished at this miraculous
vision. He went up to inspect the young man and asked him where he was from. The young man
explained. (316) At that moment he took the young man's head and kissed it: "The blessing of the
Lord upon the head of true one"24 and again: "Upon their head is blessing and joy." The presbyter let
him stay from some days.

Let us return to the day when Isaac left his home and we will tell you what happened25 for the glory
of God. When his parents looked for him but did not find him, there was great weeping and
mourning. Their joy became mourning. They looked through all the monasteries but did not find
him. They went to Shit in search of him, but the holy elders did not reveal him to them, for it was
their custom to help each other and to keep each other from the desires of (317) of the world, doing
their utmost to complete the word of the Saviour: "There is no love greater than that one lay down

21 Gog. Copte p. 493

22 Samuel of Kalamun is also called 'confessor' cf. A. Alcock Samuel of Kalamun (1983) p. 16. Cyrus was sent to
Egypt around 631to try to persuade the largely monophysite Egyptian Church to accept some form of the
Christology ratified at the Council of Chalcedon in 451. Cyrus was from the Black Sea town of Phasis and was
known as the Colchian. He organized a synod of some sort in Alexandria and made his way to the Fayyum, where
he was greeted with some ceremony by the Victor the bishop of that place. It is clear that in his dealings with those
who refused the document he wanted them to sign, probably the Henoticon of Zeno but known dismissively as the
Tome of Leo, violence was involved.
23 The term used in mod. Egypt for the clover (trifolium alexandrinum) which is harvested by farmers for their animals
on a daily 'need to use' basis.
24 Prov. 10, 6 followed by Is. 35, 10
25 Paraphrase of pijwk. The 'flasback' technique is common enough in non-linear narrative, but I have the feeling it is
rare in Coptic.

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one's life for one's fellow."26

When his parents saw that he would not reveal himself, they went to Rakote to the archbishop27 and
told him of the matter. He became afraid that they would tell the authorities28 and that harm would
come to the monastery. He sent a letter to Shit that the young man should not be allowed west of
the river.29 Zachary saw the snares of the devil and chose to take upon himself myriads of dangers
for him rather than give him up to his parents again, in fulfilment of the word of God: "He who
receives a child like this in my name receives me."30 (318)

After he had shaved the head of the young man, he put the monastic garb on him. He called one of
his disciples named Abraam, an ascetic, and said to him: "Arise and take the young man and go to
the monastery of Pamaho.31 Stay there until the Lord convinces his parents, and I will send for you."
They arose and went as their father had said. They stayed in the monastery for up to six months.
Isaac said to Abraam: "Arise and come with me to my parents and I will reassure them, for if I do
not reassure them, they will not release me." When Abraam heard this, he was very sad, thinking
that the young man had repented32 and wanted to leave the monastic life because of the troubles that
were assailing him. (319) The elder spoke to him: "Do no not be downhearted in your troubles, for
it is written, 'Trouble generates endurance; endurance experience; experience hope; hope does not
make one feel ashamed.'33 Now, my beloved brother, let us endure for this short time, for it is
written: 'He whom the Lord He teaches.'34 And again: 'My son, if you go and work for the Lord,
prepare your soul for tests.'35 It is also written: 'Test me. God. Know my heart.'36 If God does not
first test you, how will He know our love for him ?" Abraam said this and other things like it to
Isaac. (320) The young man replied: "Your teaching is good, holy father. Not only am I prepared37
to follow you but I am prepared to die for the name of Our Lord Jesus Christ, the one for whom I
have left everything and followed Him to38 become worthy of eternal life through His goodness."

26 John 15, 13
27 Probably Benjamin (623-662).
28 The only authority higher than Benjamin was presumably the Arab Muslim viceroy, chronologically the most
suitable being Abdallah ibn Sa'ad (646-656).
29 I do not understand this.
30 Matth. 18,5
31 H.G. Evelyn-White History of the Monasteries of the Wadi Natrun (1923) p. 283
32 The reading must be ouwm, as in Porcher's critical apparatus cf. CD 478b. It is interesting to compare this idiom
with the English 'eat one's heart out'
33 Romans 5,4ff.
34 Prov. 3, 12
35 Eccl. 2,1
36 Ps. 25,2
37 One has at least to understand +sebtwt if not to supply it.
38 e<wp

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When the elder heard this from the young man, he rejoiced greatly.

The two set off together and walked with each other reciting the word of God until they reached the
young man's village. His parents had a place outside the village in which a monk lived. They stayed
here after the sun had set. The monk gladly received them, even though he did not know them. Isaac
asked him: (321)"Do you know, my father, if Isaac the notarius has been found ?" He replied: "No,
he has not been found. There is great mourning in the young man's house because of him. Since he
left, they have been mourning his loss." He then replied and said: "I am Isaac." The aged monk was
astonished. He then worshipped him. Isaac39 made him swear not to tell anyone. Isaac had a
relative, a deacon named Philotheos, a God-fearing man, who was like a father to all his relatives.
Isaac sent for him and he came. When they saw each other, they rejoiced greatly. Isaac said: "If I
have found favour in your presence, speak on my behalf to my parents so that they do not hold me
back." The deacon left and spoke with his parents.40 They swore to him. (322) He then told them
everything. When they heard him, they cried out with joy and exultation. The entire village was
quickened41 over the young man. When his parents saw him as a monk, they did not know what to
do. Astonished, they did not know what to say. In particular, they were unable to do anything
because of the oath they had sworn to the deacon. They kept him with them for a month to get their
fill of his beauty, for he was very comely in appearance, almost one might say an angel of God. He
spoke to them of what was good for their soul: "My parents, I beg you. Do not put your faith in this
unstable wealth and do not gloat because of the extent of your possessions, for they will pass
quickly. (323) So do not let temporary things destroy the eternal things you have. Let the bellies of
the poor be sated from what you have" Thus he came away from his parents and went out to the
desert.

It was said of him that when he was asleep he often saw cherubim of light coming and covering him
with their wings so that he arose from sleep, and in this way he saw himself going up to heaven.
The unutterable favours God confers on the sons of man, come and see the glory of this man
protected by the cherubim.

It was also said of him from the day he was born until the day he went to God he remained sexually

39 As elsewhere in Coptic texts the 3rd person pronoun is used rather more freely than in English. I have occasionally
replaced the pronoun with a proper name in the interest of clarity.
40 Something appears to be missing here: tt would seem that Isaac is interviewing his parents and is trying to persuade
them not to keep him there.
41 Parallel to the early English word meaning 'animate, enliven'.

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abstinent. For it is written that the angel of the Lord encompasses42 all those who fear him and he
will save them. (324) A month after he had left his parents, they granted him everything he wanted.
He kept chanting43 with the prophet:44 "With the help of my god I will go through a wall" and "The
snare is broken" and "Your right hand, Lord, has done a work of power."45 When he came to Shit,
the sacred desert of God, he kept saying the word of the Theologos:46 "Give me the desert and
Christ" When his spiritual father saw this, he rejoiced greatly. He stayed with Abba Zachary, giving
him a hand in all he did, as Joshua served Moses. He observed the conduct of the brothers in the
monastery, as they went about spiritually edified with care 47 and surpassing each (325) other in
virtue, like trees laden with fruit. Isaac's virtues were miraculous, those which he exhibited in his
conduct, so that he was above everyone in the monastery. He humbled the flesh through the labour
of ascetic practice.48 He was also kind and humble, adorned with all the graces of the Holy Spirit.
He did not sleep much at night, but on Sunday he did not sleep at all. He lit the fire for the brothers,
waited on them, laid the table for them, like the Saviour. He it was who said: "The greatest among
you will be your servant."49 His brothers used to come to him with lots of money and clothes, and
he would distribute them to the brothers in the monastery. He was a (326) comfort to all the brothers
who came to him and received great strength from him. Their spiritual father ordered the brothers in
the convent: "If Isaac comes to the cell of one of you, stand until he leaves", but he did not tell him
lest he become proud. When the Lord told the holy elder what would happen to him, he ordered the
brothers, as is written: "The Lord will do nothing without telling the servants."50

If I said of this saint, my beloved, he was singled out from birth, I am not wrong. For I see that this
is true. When he applied his attention to the scriptures, no question was beyond him, especially the
writings of the doctors of the Church. (327) There was an elder in the desert, a great ascete, to
whose virtues everybody attested. When he saw Isaac, he said to the brothers who were with him:
"He is an Israelite. There is no guile in him.51 He will be archbishop of the city of Rakote and
patriarch. He will be great before the Lord and his words will reach the ends of the earth." When
the brothers heard this from the elder, they marvelled and glorified God, the one who reveals his
mysteries to those worthy of them, as is written: "Those who have not seen will see and those who
42 CD 127b
43 To reflect the iterative nature of the Imperfect.
44 Ps. 17, 30. David, 'author' of the Psalms, was also known as prophet, e.g Ps. 8, 3ff. is taken as a prophecy
45 Ps. 17, 30: 123, 7; 117, 16
46 I cannot locate this quotation. For Theologos as a name cf. G.W.H. Lampe Patristic Greek Lexicon (1961) 628a
47 This is a paraphrase of: 4enoukwt nemouarex. The word kwt can also refer to a rule.
48 Gk. conceptually similar to the spiritual aspect of the Ar. jihd ()
49 Matth. 20,26
50 Amos 3,7
51 John 1, 47

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hear have not understood."52 Saint Isaac continued to make progress in all the virtues so that fame of
him was heard in every part of Egypt.

(328) Many renounced the world and became monks, one of them Meneson, who had been a
notarius to him previously. Meneson had heard that Isaac had renounced the world and himself
came to be a monk with him. There was another one called Ianne, from a well-connected family, a
companion of this saint, an adherent of the faction of the 'unblessed', of whom it is said that they
have not had an archbishop since the days of Dioscorus.53 They seceded from the Church and
became heretics. When he came to him, Isaac made him Christian and a monk. He became like a
saint so that he was consecrated bishop and entrusted with the care of many. These were the first
gifts that Isaac brough to the Lord. The wicked devil was unable to watch Isaac making progress in
virtue.

(329) One night when the saint was asleep, a demon blew in his ears, and Isaac woke up. He was
unable to sit up. He told his father about the struggle.54 He was very troubled. As the elder had no
great experience55 of this struggle, he sent him to a great ascete, who had had a great deal of trouble
from demons. When the ascete saw Isaac, the young man told him of his struggle. The elder said;
"Young man, I will not be able give you a command because of your father, for you are a
community man. Go to your father and do what he tells you. I hope to God that you find peace."56
He went back and told his father the words of the elder. His father replied: "Go and clean the
latrines57 of the brothers. I believe that God will give you peace." (330) Isaac accepted the word in
peace. He was constantly pursuing humble activities, and spent six moths doing so, drawing water
and cleaning the latrines. After this great struggle facing him58 God granted him much healing.

Once the brothers had gone to the fields for kindling material. They came back after they had
finished their work and went into their cells. On their way Saint Isaac fell behind the brothers,
picking fragrant desert flowers.He came to a fragrant tree to pluck from it and there was a viper in
in the middle of it that rolled itself around his hand. When the brothers saw this, they cried out

52 Mk 4, 12
53 Porcher has no note on these people. CD 336a quotes this passage, apparently the only one known when Crum
compiled his dictionary, with the speculation that these people may not have received communion.
54 Gk. , conceptually similar to the martial aspect of the Ar. jihd ()
55 CD 775a
56 Illustrates the division between the two different sorts of monastic life, cenobitic and eremitic, and the respect each
had for the other.
57 Lit. 'sitting places'.
58 Porcher: 'qui pesa sur lui'.

9
thinking that he would die. He shook it off and no harm came to him.(331) When the brothers saw
this miracle, they threw themselves down and worshipped him.

My beloved, you see this young saint is like the apostles and came to resemble them. As the Lord
said to His apostles: "He who keeps my commandments, all the wonders that I have performed,
they too will perform them."59

At that time the archbishop was looking for an able man to make him his syncellus and notarius. He
was told about Isaac, and he sent to Shit for him. Isaac went, for he could not disobey him. When
the archbishop saw him wearing a humble garment, he asked him if he was Isaac, and Isaac replied
humbly that he was. (332) He ordered Isaac to write a letter than he might see it, as he had heard
about him. He wrote a letter, but deliberately ruined it, thinking that, for this reason, the archbishop
would dismiss him and not detain him, because he loved the solitary life. He compared himself with
the prophet David, who retired60 before Achous king of Geth. His servants told Achous that this was
King David, for whom the maidens of Israel had danced, that Saul had smitten thousands but David
tens of thousands, but still he did not get what he wanted. When the attendants of the archbishop
saw the letter, they said to him: "We need people like you."(333) The archbishop learned that he had
done it deliberately and said to him: "Good. Go. Write like this. But know this: you will not leave
this place." When the saint saw that he had not obtained his wish, he wrote a second letter, which
was quite marvellous. The archbishop rejoiced greatly like the man of whom it is written in the
gospel that he found a pearl61 and said: "As we have heard, so have we seen."62 He said to those
standing around him: "Truly, my children, what we63 have asked for, we have obtained through the
power of God. For a man such as this we need."

(334) The young man was distressed. He did not wish to go among people and frequently implored
the archbishop. At length he persuaded the archbishop to release him. However, the archbishop

59 Acts 38, 3ff.

60 The reference is to 1 Sam. 21,11ff. and since, in my view, the connection between the two events is not immediately
obvious, I will provide a summary of the Biblical episode here: David has fled to the Philistines to escape the anger
of Saul; he is well received by Achous (known in Psalm 34 as Abimelech), a Philistine potentate, but begins to
regret his disgraceful behaviour and apparently feigns madness.
The Coptic text reads etafaif nswif. CD 378b cites the passage and says of swif, 'meaning unknown'. On the
basis of the Biblical story Porcher suggests nsoj: 'he made himself foolish'. which seems to refer to David's
peculiar behaviour in the story: the Sahidic version published by James Drescher Kingdoms I and II (1970)
describes David as eafRce Nnetpo<S Nxht 'he having become like those who are deranged'.
61 Matth. 13, 46
62 1 John 1,1
63 Text: 'you'.

10
convinced him to stay for a month each year64 to write the feast regulations. He then left to return to
the desert which he loved. In the meantime the bishop of Sais died. His spiritual father was chosen
and made bishop of Sais. Isaac remained in the monastery with his brothers.

Once he went to visit and see him. When they met each other, they rejoiced. And there was a man
named Isaac, a chartularius of the country of Egypt. There was someone from a town called (335)
Jebronatheni65 who had great faith in the bishop Abba Zachary. He went to him to ask: "Since the
governor has sent for me to give him an account of taxes, I would ask you to pray to the Lord on my
behalf that He might reveal to you what will happen so that I can make arrangements for my
household." The bishop replied: "My son, I cannot do as you think I can." The man said: "I believe
in the Lord that whatever you ask He will give it to you." In the evening Zachary the bishop went to
Isaac his disciple and said: "Let us pray together this evening so that the Lord Our God will reveal
to us what will happen to this man." While the two stood praying, at that moment the entire place
became full of light. The (336) elder was unable to bear the light and fell to the ground. Saint Isaac
remained motionless until66 he contemplated the light of the Lord in fortitude and the angel of the
Lord told them what would happen to the man. When the bishop stood up, he said to the saint:
"Your good deeds have given me strength, my son." Isaac replied humbly: "God is with your
prayers. They have given me strength, my father." The bishop said:67 "It was because of his purity
that he was able to bear the light." It is written: "Blessed are those who pure in their heart for they
will see God."68Truly the word of the Saviour has been fulfilled in this saint: "If two of you gather
in this land (337) for anything they will ask, it will happen to them from my Father in heaven."69

Thus he left his father and went to the desert he loved and stayed in the monastery with his brothers.
He was a comfort to them and they looked at him as a mirror. He was like an angel of God to them,
giving them strength and summoning them to the struggle. During Lent he would retire to a small
cell outside the monastery and have contact with no-one. On one occasion he was visited by Abba
Abraam and Abba George the great ascete, who came to consult him70 and found great benefit.
(338) They looked at his cell and saw nothing but some bread and salt. They marvelled at his self-

64 Lit. 'of the years'

65 Gog. Copte p. 149. There were probably irregularities in Isaac's tax collecting procedure, for he knows that he will
be punished by the governor. Unfortunately we do not learn what happened to him.
66 The conjugation prefix is <ate-, which usually means 'until'. I suggest that 'while' makes more sense here.
67 If the 3rd person is kept here, then this statement must cannot belong to the exchange between Zachary and Isaac
and was presumably made at some later date. If one alters the pronoun to the 2nd person, then it can be understood
as part of the exchange.
68 Matth. 5, 8
69 Matth. 18,3
70 Lit. 'they put their thoughts to him'

11
restraint. They asked him him: "What did you eat in the forty days?" He replied: "What all the
brothers eat." They said: "We see nothing except bread and salt." He said: "This is what the brothers
eat." They begged him to let them bring some olives." He refused saying: "It is fitting for me that I
endure more hardship than the brothers." When they left him, they told everyone71 about his
asceticism. There was much good report of him among everyone and the country of Egypt, as the
gospel says: (338) "A city placed on a mountain will not remain concealed. A candle is not lit and
placed under a bushel. It is placed in a lamp that it might illuminate all in the house."72

They tried various times to make him bishop, and he fled, wishing to live in a state without cares,73
as it is written: "Be still, and know that I am God."74 One day during Lent Sant Isaac went to the
small cell as usual. The brothers forgot to bring him bread. He spent the first, second, third, up to
the fifth day without eating. On the fifth day of his hunger he looked and saw a large plate of bread
in front of him, as if they had brought it at that moment from the oven. (340) He arose and prayed,
thanking God. He took a little of the bread and ate. On the following day he took the rest to the
monastery and gave it to the brothers, and they ate it. The brothers asked him: "Where did get this
soft bread from ?" He concealed it from them and said: "It was brought to me from Egypt." They
asked each other if anyone had brought him bread that week from Egypt. They found nobody who
had brought it for him. And they immediately thought that it had come from God. As it is written:
"Those who are my servants will be satisfied, and you will be hungry. Those who are my servants
will drink, and you will thirst."75 And again: "If you obey me, you will eat the good things of the
earth." Does not this miracle surpass that of the prophet Elijah, after bread had been brought to him
from heaven by the angel when he killed the prophets of shame.76

(341) One day Horion the bishop of Sais, when he was a reader before becoming bisop, came to
visit him to receive his blessing. It was the week of the Pasch. It was his custom not to be idle
during the Pasch but to be in the fields working. He went to him and took the net77 from him and
worked on it. The boy said: "My father, I wish to become a monk, but the tears of my father will not
let me."78 The saint fell into a deep sleep and awoke suddenly and said: "Horion, you cannot
become a monk." When the young man heard this, he became afraid. The saint said: "Do not fear on

71 Coptic ausaji 4atotou n- 'they spoke about them to . . .'

72 Matth. 5, 14
73 Equivalent of Gk. ataraxia
74 Ps. 45, 11
75 Is. 1, 19 and 65, 13
76 1 Kg. 18
77 The word <nh is explained elsewhere as ('small basket') cf. Alcock Samuel p. 8 line 43
78 Clearly two different types of 'father' are meant here.

12
my behalf. Go and obey your father until he dies. The one who has just spoken to me has told me
that after the death of your father it will be necessary for you (342) to achieve a high rank",
meaning the bishopric, which he deserved. When the young man heard this from the holy man, he
left and went home in peace, glorifyng God. As is written in the prophets: "The spirits of the
prophets submit79 to the prophets."

Later his spiritual father Abba Zachary the bishop fell ill from a terminal illness. As God had told
him beforehand, he went to his monastery. Isaac tended to him in his illness. When he was about to
die, he called all his children like the patriarch Jacob. He blessed them and said to Isaac: (343) "My
son, if you are elevated, think of your brothers." As he said this, he signalled the grace that attend
him. After having commanded his children, he gave up his soul to the hands of th Lord, as the great
saints of Shit sat around him. He was buried with great honour and placed with his fathers. The
deeds he had performed in his life were then commemorated. It was said of him that he had a
disciple who had weak sight. He went to the elder, who placed his hands on him, and immediately
he was able to see. He glorified God and submitted himself to the father for the rest of his life. He
had a kinsman in the world, who happened to have the same problem of blindness. When he heard
about him, he grieved greatly. He sent for the kinsman, who came to the desert (344) of Shit. The
brother who had recovered his sight came to the elder and begged him to do for his brother what he
had done for him. The elder saw them both weeping and became very distressed. He gave the
communion and took the cloth of the chalice and wiped it on the man's face. At that moment he
recovered his sight as if he had never suffered an infirmity. He threw himself down and worshipped.
He returned to his home, glorifying the God who performs miracles.

There was a man called George in Sais, a powerful man. The devil had caused his downfall.
Nobody, except God who knows all things hidden (345) and revealed, knew why. God immediately
punished him, as it is written in David; "The sinner is caught in his own handiwork."80 When they
arose early next day, they found the young man stretched out like a corpse. His parents picked him
up81 and brought him to Abba Zachary the bishop. When they met him, they threw themselves down
and worshipped him, weeping and begging him to intercede with the Lord on behalf of their son
that he might recover. He asked them what had happened to him. They said: "We do not know."
God had told him before they came to him. He then arose and prayed over him, and straightaway
he was well, as if he had never been ill. (346) The bishop said to him: "Keep yourself from the sin
79 1 Cor, 14, 32
80 Ps. 9, 17
81 For the standard causative form cf. CD 446b

13
you have committed. Do not do it, lest evil happen to you." When this fathers heard this, they
marvelled at the things he said, not knowing what their son had done. They begged the elder: "We
will do everything you have told us" and came away from him glorifying God. He was honoured by
everyone, who glorified God like the holy apostle of Christ.

A month after his father's death, he will still troubled because of his departure from this vain world.
The archbishop John begged God to reveal to him who would be a worthy successor to care for the
hly Church. (347) He was instructed in a vision: "Send to Shit to the monastery of Abba Zachary
for Isaac the ascetic monk to be your successor." He arose immediately and sent for him. When
Isaac came. John detained him and did not release him untl he (John) died.82 The governor sent for
the archbishop at that time to arrange a meeting him, one of several occasions, out of love for him.
The governor's name was Abd el Aziz and his title was 'Emir'. He had two God-loving chartularii,
Athanasius and Isaac and their sons. The entire praetorium was full of Chrstians. In the beginning
he started to do damage to the churches, broke crosses and did much harm to the archbishop. (348)
But God, who reprimanded Pharaoh, also put fear into Abd el Aziz once in a dream: "Take care of
the archbishop", and the emir came to love him like an angel of God. The archbishop became ill
from a terminal illness. The archons heard of this and came to his side to visit him and receive his
blessing. They found him very ill. They told the emir and he released him. He went to Rakote and
died. His body was put in the church of St Mark, who had built it. He said that Isaac should be
brought in his place, as he had been told by the Lord.

There was a deacon George, who desired the high priesthood against the will of God (349), who
makes kings what they are. He persuaded the bishops there to make him archbishop, but he was
punished for his iniquity. They made him presbyter and invested him with the stole, thinking to
make him archbishop in the middle of the week, they being prepared to act against canon law. The
archdeacon cried out over the sanctuary, as if moved by God: "God forbid that we do something
against the law. Let us wait until Sunday." Thus the Lord prevented him from becoming a priest
forever, as it is written: "A man of deceit and blood is an abomination to the Lord."83

In those days the great bishops came to Rakote. (350) When they heard that the archbishop had
died, they wished to ordain84 the one chosen by God, Isaac. They found the others present,85 who

82 Coptic is less scrupulous with pronouns than some modern European languages.
83 Ps. 5,7
84 CD 279a II present
85 CD 306a

14
supported George, and there was a division between them. Agents of the emir then arrived in
Rakote to bring the bishops to him so that he might know who was to be appointed.86 When the
arrived at Babylon, Isaac was serving George and had no idea of this. An enquiry into the life of
George was made, and a good deal of fault was found with him. In particular, he was married, with
some very bad children. Thus, people put him to shame amd decided to appoint the one chosen by
God, Isaac.

On Sunday (351) all the bishops gathered with much of the laity of Babylon, Rakote and every part
of the country in the place87 of St. Sergius. Isaac entered dressed in white. While he was praying. the
lamp suddenly broke on him and covered him with oil. The congregation then cried out: "Worthy,
worthy, worthy, the 13th apostle, Isaac the archbishop." The bishops and the archons then took him
to the inner part of the sanctuary, saying: "This is the new David." On that day the God-loving
archon, lord Isaac the chartularius made a great celebration for the bishops and the clerics. The
bishops took Isaac and (352) placed him above them against his will, saying to him: "The Holy
Spirit summons you. The Holy Spirit ordains you, as it is written: 'God our God has anointed you
with oil of joy before all your companions.'" On the following day the matter was disclosed to the
emir and he was told of all that had happened. He ordered the two to be brought before him and
they were presented to him. He saw George in the garments of the priesthood and Isaac in the
modest garments of monkhood. He said to the bishops and the congregation: "Which of these two
do you want ?" They cried out: "This monk is our father." The emir replied: "He is a weak man."
(353) The bishops and archons then cried out the more: "He has been a prophet of God since
childhood. He is a pure virgin." George kept on saying:88 "Give me the throne and I will give you
money." When the bishops and the congregation heard this, they anathematized him: "Let your
money perish with you, for you wish to acquire for yourself the gift of God with money." 89The
bishops thus estranged him completely from the priesthood. And what is written was fulfilled in
him: "He bored a pit and dug90 it out, and he will fall into it, the pit which he has made." And again:
"He who elevates himself will be humbled and he who humbles himself will be elevated."91

So, by divine election and with the agreement (354) of the people. Oh, the great joy and happiness

86 Were previous appointments also as political as this one ?

87 often refers to a monastery, but in this case the church is meant. From the 9th cent. it is a church traditionally
associated with the election of patriarchs.
88 Coptic uses the Imperfect, which often has an inchoative or iterative sense.
89 Acts 8, 20. According to Evetts History p.22 it was not only attempted bribery that was the undoing of George, but
also his lies that John had recommended for office.
90 For the Coptic word cf. CD 828a. Ps. 7, 16.
91 Lk. 14, 11

15
that happened in the whole land of Egypt ! The people started to process before him, each town on
the east and west side of the river greeting him in turn, from Babylon to Rakote.92 He was
accompanied by many bishops, who had gathered around to strengthen the Church. Among them
were John of Pshati, the head93 of the episcopacy of the upper country, a man of perfect divine
wisdom and Gregory of Kais, the head of the lower country episcopate, with all the bishops.94 When
they reached Rakote, all the people came out (354) to greet him, clerics with gospels and crosses,
censers of incense and burning candles. Singing psalms, they took him to the city.95 This, he was
elected patriarch on the 8th day of Khoiak, a Sunday. He was seated on the apostolic throne of the
evangelist, St Mark, the flame who shines on us. The pontifical service was completed in
accordance with apostolic canons. He received the power to bind and loosen from God and
illuminated the entire land.96

To those in the episcopal palace he decreed that those living there should be left in peace to study
the holy scriptures and attend mass together. He often spoke with them, stimulating their desire to
the life of those in Shit. (356) When the other bishops and monks heard that Isaac was patriarch,
they went to him and made obeisance to him, knowing as they did his great wisdom and asceticism,
He was a model for them in all good things.

This saint, my beloved, God granted him healing powers of many sorts. Every time he went to the
altar to perform the Holy Offering, his eyes ran with tears until he had completed the service. On
reaching the point when the Holy Spirit came upon the altar, he would see the Holy Spirit
descending on the offering and changing the bread and the wine97 into the divine body of Christ.
When the saint saw this great revelation, he would be seized by fear and joy. At (357) that moment
his face would radiate with light so that everyone marvelled: "God has made us worthy of a saint
like this." In the great teachings his mind was as full of light as that of the great Athanasius and the
wise Cyril and all their successors.

92 The procession went through the western part of the Delta: if the Canopic branch of the river was still navigable. the
procession might have taken it as far as Canopus, from which Alexandria is not too far SW.
93 The word is apotriths, which is explained by Porcher as , attested in LSJ as a title. On the
identification of Pshati with Nikiu cf. Gog. Copte p. 277
94 This bishop has a 'bad press' in the life of Samuel of Kalamun op. cit. p. 101. He is also named, along with James of
Arwt and John of Nikiu, as a bishop in favour of George cf. Evetts History p. 22.
95 This suggests that they met him at the quayside and escorted him to the city
96 At the risk of drawing a banal comparison with pharaonic Egypt, the pharaoh's ability to illuminate the entire land is
standard in the repertoire of language used in praise of a king, as in the Middle Kingdom inscription of Sehetep-ib-re
cf. W.K. Simpson and others Literature of Ancient Egypt (2003) pp. 172 ff.
97 Lit. 'cup'

16
When Isaac left Egypt,98 he turned many from their heresies and brought them to the upright faith of
Jesus Christ. Some he baptized, others he received to himself. When their heresies were
anathematized through grace, God granted him grace through his soul-saving words. God brought
him to Psanasho99 and he baptized many there, men, women, old and young.(358) Once while he
was dining with bishops, a man who had been ill-used was brought, his insides on fire, so that even
he were to drink a lake full of water, it would be as if had never drunk anything at all, so strong was
the fire inside him. When he came in, he raised his eyes to heaven and sighed: "You are a rigtheous
of of the Lord and your judgements are upright." The patriach took of cup of wine, blessed it in the
name of the Trinity, gave it to the man, who drank it. At that momemnt the fire inside the man was
extinguished, and he returned home glorifying God.

Athanasius the chartularius, about whom (359) we spoke earlier, was a source of grief to this saint.
He had power and the elder entrusted the care of him to God, but then he was punished by God for
his faithlessness.

His oldest son became ill through God so that he almost died. His father brought many doctors but
he was not cured. On the contrary, he came nearer to death. Athanasius became dispirited, seeking
comfort for his son but finding none. He did not recover100 at all. All the archons of the city sat
around him. That night the Lord revealed to the archbishop: "Send to Athanasius the chartularius
tomorrow and tell him: 'If you believe in Christ, who has set me over (360) the holy Church, the
Lord will heal your son.'" When the saint awoke from his vision, he called his disciple: "Is there a
bishop here ?" and he said that Abba George was there with Abba Gregory and Abba Piamot the
bishop of Tamiati.101 The patriarch called the bishops and told them what he had seen in the vision.
Abba Gregory said: "Do you know that this man became angry with your sanctity. Perhaps this
vision was an illusion and the word would not come true and do us harm ? " The archbishop replied
and, as he knew what was between himself and God, said: "What I said to you, say it freely before
everyone.(361) It is Mark the Evangelist who tells you." They went as he said and came to the
house of Athanasius, whom they found weeping for his son and whom they told what the
archbishop had said to them. Athanasius replied: "Truly, if my son is cured by the archbishop, I will
believe in God, like Athanasius, Cyril, Ignatius and Severus. Athanasius and his wife prostrated
themselves at the feet of the bishops: "We beg you to ask the archbishop to pray to God for him that

98 Going to Rakote means leaving Egypt.

99 Gog. p. 373. The information there is not especially helpful.
100
101 Damietta.

17
he might be well, for in truth we will not be able to look at him for all the wickedness we have done
to him." The bishops went and told the patriarch what Athanasius had said. (362) The patriarch went
to the young man, stood over him, prayed and made the sign of the cross with his hand. At that
mement the young man arose from his bed, as if he had never been ill. He asked that something be
brought for him to eat, for he had tasted nothing since the day he fell ill. When Athanasius and his
wife saw that their son had been healed by the archbishop, they prostrated themselves at his feet to
beg his pardon. The archbishop said to Athanasius: "My son, beware of causing pain to the Church
in future, for he who goes against the Church goes against Christ."

From that day the archbishop has been revered by Athanasius, who honours him like an angel of
God. (363) The archbishop said to Athanasius during a frank exchange102 about the Evangelion103 of
Rakote that he should repair104 it because over time it had fallen into decay. Through the grace of
God he restored it and decorated it with great beauty. In his days the wood was also struck:105
previous archbishops had been unable to do this because of the enemies of our faith. God gave him
a safe pass before the Muslim governor and he was greatly honoured by him, who did him great
honour. He often summoned the patriarch to him that they might sit with each other and talk,
because the governor had seen Isaac perform many cures.

One day, while our father was celebrating Mass, the governor (364) passed by with his retinue. He
went to the door of the church and looked in. He saw the archbishop standing at the altar,
surrounded by fire and a powerful light at his back which gave him strength. When the governor
saw this vision, he was astonished and said to one of his entourage: "Go and call the archbsihop for
me", for he wanted to know about the power surrounding him. "Who is speaking to him where he
stands ?" As he was about to send the man in, the governor saw the light coming out. He took fright
and fled hastily with his escort. Nobody saw the vision except the governor. When he returned
home, he lay down, frightened, like a corpse. He was unable to speak that day. The chartularius
came and went into to visit him. He (365) found him sick with fright. When asked about his illness,
he told them what his eyes had seen. When they heard, they marvelled and glorified God. He sent
102 Coptoc: 'between them and with each other'.
103 The Angelion was built or rebuilt by monophysite Copts after Justinian had denied them access to existng churches
in the city for refusing to acknowledge the Melkite patriarch Paul (537-540). It was built on the site of the
Serapeum.
104 For this meaning cf. P. Lond. 3, 1044: 22
105 The wood was resonant and was used to publicly announce church services, as metal church bells have done in
Europe since the time of Paulinus of Nola (400 AD). From time to time, after the Arab invasion, the use of the
sounding board (also known as kalele) was prohibited. Another example may be found in J. Forget (ed.)
Synaxarium Alexandrinum 1 (1905) p. 106, which relates an incident in the 11th cent. when Christian churches had
been re-built and re-opened by the Fatimid caliph Al Hkim ' with the striking of bells'.

18
one of them and called the archbishop. When he arrived, he questioned him: "When you were
standing at the altar, who was the one you were speaking to or who was the one I saw standing
beside you106 like a fiery light ?" The archbishop replied: "I was speaking to my God." The
archbishop was not unaware of the power standing with him every time he went up on the altar,
including this one. The governor said: "Do you see your God every time you go up on the altar ?"
And the archbishop replied that he did. The governor marvelled and said to the arch (366) bishop:
"The belief of you Christians is great. I thought until today that Abba John your predecessor was
great with God, but now I know that you are his father and have a higher position with God than he
does." From that day the governor considered him a prophet and always called him 'patriarch' and
took him on all his travels. The saint was distressed because he was not allowed to dwell in his
episcopal residence and because he loved seclusion at all times.

One day the governor was in Helwan,107 which he rebuilt when he was governor. He summoned the
archbishop and took his hand. He led him into his house and let none of those who attended him
accompany them. He took him into (367) one of his rooms and left him there alone. He then went
on his way. The governor's wife saw large groups of angels wearing white garments in the room
with the archbishop and a great light like that of burning lamps. Isaac was in the middle of them, as
they glorified God the whole night, as Christians do.108 When the light came. she told the governor
what she had seen. "I almost lost consciousness through fear of the things I saw and heard." The
governor was astonished at what he heard from his wife. (368) The governor said to her: "He was
the only one I took into the room that he might pray for us and our children." And she swore an
oath: "I saw a great assembled around this man, saying prayers to their God." So he rleased Isaac
the next day. The gvernor built churches and monasteries for monks around the city because he
loved Christians.

At this time a revered man came from the land of the Saracens,109 a Christian by religion. He had
two sons. One of them had a demon and the other went to Egypt, with the intention of rejecting
Christianity, for he was unable to do this in his own country out of fear of his father, who was a
perfect Christians (369) His father searched for him but did not find him. He set off for Egypt to get
him and he found him having rejected his faith and chose the portion of Judas over that of Jesus.
The father brought his younger son, who had the demon, to Egypt so that the bishops of Egypt
106 CD 329a
107 The site of early dynastic burials opposite Saqqara south of Cairo.
108 Not what one expects a Christian to say. Is it based on a report from a Muslim ?
109 Presumably the Arabian peninsula. One thinks of Najran in the SW of the area. One also guesses that the phrase
about choosing the portion of Judas over that of Jesus is a metaphor for betrayal.

19
might pray over him and cure him because he had heard that they were saints of God. The Christian
man came to Egypt. Abd el Aziz received him with great joy because he was a kinsman. He asked
him why he had come. The Christian told him why, and he was received with great joy and honour.

The man saw that his son did not listen to his call to convert and wept in distress. He said: "Your
blood is upon your own head,110 my son, (370) for you are now a stranger to me in this life and the
life to come." He sought a holy bishop to pray over the young man. There happened to be111 a false
archbishop, one of the acephalous heresies, of whom it was said that he was a bishop. Not knowing
that he was a heretic, the man brought his son to him to pray over him that he might be cured. The
impious archbishop was unable to cure him, and the wicked spirit continued to torment him, not
allowing him any peace. The man was extremely distressed. When the governor saw his sad face, he
asked him what was wrong with him. The man told him. The governor asked him who this bishop
was. He was told that the bishop was one of the Nioubershenoufe.112 The man (371) was distressed
when he learned that the bishop was a heretic. The governor then sent for the patriarch Isaac to be
brought. When he arrived, the governor told him anout the young man and how his father was
grieving for him. He took some oil. prayed over it and anointed the boy with it: "In the name of my
Lord Jesus Christ, may you cure this young man." At that moment the demon left him in the form of
a fiery flame. Everyone who saw it marvelled and glorified God. The man arose and threw himself
at the feet of the archbishop and worshipped him. He gave him choice perfumes which he had
brought from his land. (372) The patriarch spoke great words about the Christian faith and
salvantion of the soul. The God-loving man begged the patriarch to copy the Gospel of John for
him.He said prayers over the bread of eulogia113 for him, asking for blessing from the archbishop tat
he should protect for the rest of his life. And he left glorifying God. As Our Good Saviour said: "He
who loves me, my Father will love him and I will be in him."

After this some Saracens who hated our faith came to the governor. They laid a charge against the
archbishop, saying: "Look, you honour Isaac and receive him, but he abominates us and our faith."
The governor said to them: "I love (373) him, for I know that he is a man of God and that he
submits114 to us. What you are saying is not true. They replied: "You wish to know if he hates us and
our faith and if what we say is true ? Then have him eat with you from this dish and the food on it

110 Acts 18, 6

111 CD 306a
112 The name Barsanuphius suggests itself. Association with heresy ?
113 1 Cor. 10, 16
114 Lit. 'bends his head'. Though clearly used here in a secular sense, 'submission' is embedded in the word
'Islam'

20
without crossing himself." The governor said: "I will convince you in this matter." He called the
chartularii and said to them: "I want the patriarch to convince me by eating with me: if he loves me,
he will not cross himself." The two chartularii said (374) to the governor: "We are Christians. It is
not possible for us to eat without crossing ourselves first. If you let the archbishop first cross
himself at dinner, he will eat with you and you will be pleased with him. But if you do not, we do
not think that he will eat with you." The governor replied angrily: "I will have him eat with me and I
will not let him cross himself. If he does, I will kill him." They were unable to reply because of his
anger, so they remained silent.

One day the archbishop came to visit the governor, as he usually did, and sat with the governor, his
entourage, the great Saracens and may archons of Egypt. While he was sitting there. a basket of fine
dates was brought before the governor. (375) The saint, who was also wise in the affairs of God and
men and on whom the Holy Spirit had come to rest, like the prophet Daniel, raised his right hand
and took the basket of dates with great dexterity and said to the governor: "How do you wish me to
eat ? This way, or this way or this way ?" The governor did not understand what the archbishop had
done, but the chartularii and the archons knew and marvelled at his great presence of mind and the
unbelievable grace granted to him by God. The governor replied: "Eat them whichever way you
like." When they had finished eating the dates, the governor let him go (376) and said to the
chartularii and the archons as they were flattering him: "I made him eat without the cross." They
replied joyfully: "He did not eat without first crossing himself." The governor said: "How ?" They
replied: "By putting his thumb on the four sides of the basket and asking how he should eat, that is
when he made the sign of the cross over the dates." The governor marvelled: "Truly, I have never
met anyone as clever as this man." God, who gave glory and grace to Daniel the prophet before the
Chaldean and Persian kings, also glorified this saint before the Saracen governor, (377) who also
glorified Isaac, always calling him 'patriarch' because of the grace of the God in him. Listen, and I
will tell you another miracle.

It happened at that time that the king of Makouria115 sent some of his agents to the archbishop with a
letter as follows: The bishops in his country had become fewer because of the length and time of the
journey. The king of Mauretania would not allow them to pass until the two countries made peace.
There were two kings in one country, both Christians, but in conflict with each other. One of the
had made peace with the Saracens, the king of Mauretania. The other, whose country was larger,

115 The Arabic text of the History of the Patriarchs writes Ethiopia in place of Makouria and Nubia in
place of Mauretania.

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Makouria, was not at peace with the Saracens. (378) When the archbishop read the letter and
understand the contents of it, he grieved greatly for the churches and wrote to the king of
Mauretania, with words of instruction and advice and of the Holy Scripture: "You are both
Christians." He wrote a good many words to him to fortify his soul and the orthodox faith of the
Son of God. He then wrote to him about not hindering those further south116 from passing through
his land who were coming because of their bishop so that the churches would not be deserted,
otherwise "you will find great shame before God". When the enemies of the faith learned of this,
they slandered the archbishop to the governor: (379) "Let us say, governor, that the king of
Makouria wrote to Isaac the archbishop to appoint a bishop to be taken to their country. And not
only that. But he wrote to the king of Mauretania that he should make peace with the king of
Makouria, our enemy. If this happens, they will be united and rise against us in warfare." The
governor was angry when he heard this and immediately sent agents to Rakote with a letter to the
Augustalis: "As soon as these messengers of mine reach you with this letter, arrest the archbishop
and send him to me straightaway." 117

(380) The governor had resolved that when Isaac arrived he would behead him with a sword. When
the governor's letter arrived, Isaac was in church. It was Easter Sunday,118 the salvation of Christ.
Oh, the grief and distress that happened on that day among not only those of our faith but those
familiar with his frankness with God. They all grieved for their shepherd, not knowing his offence
against the governor. They mounted him quickly and removed him to Babylon to execute him.
When the archbishop, mounted on the donkey, rode through the streets of Babylon, the crowd went
with him, as they usually did, until119 they learned what was going to happen to their shepherd.
(381) On his way to the governor two men on high wearing white garments. No human tongue can
descrobe their glory and honour. He saw the walking on either side of him, one on the right and one
on the left: "Do not fear, faithful patriarch. We are with you. No harm will come to you. He asked
them who they were in such great glory. The one on the right, of elderly appearance, replied: "I am
Cephas, called Peter. The other is Mark, my noble son. We have been with you since you were
installed on the patriarchal throne and will accompany you until you reach your destination. Take
heart and do not fear. This is the year of your fulfilment and (382) you will go to join your fathers in
peace after you have completed your time as a monk, a shepherd and, with the Lord's will, a
confessor, holy shepherd."
116 Lit. 'upper part'
117 According to the Arabic text Isaac's secretaries sought to avoid unpleasantness with the governor by sending him
forgeries of the letters ( ) that Isaac had actually written to the two kings.
118 Lit. 'the Pasch'.
119 The conjugation prefix <ate- can also indicate purpose.

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Some of the brother monks saw him speaking to someone but they could not understand it. When
they reached the praetorium, the governor was informed that the archbishop had arrived. He
ordered them to bring in him, his heart bent on mischief. When he saw the saint of God and the
great glory surrounding him, he marvelled. His eyes also saw the two apostles, illuminated, coming
in with him. He was astonished and gripped by fear. (383) When he was in control of himself, he
said to the archbishop gently: "Is it true what they say about you ?" Isaac defended himself to the
governor with great frankness and convinced him. He sat with him as is written: "I will give you a
spirit of wisdom that non-one will be able to contradict."120 And again: "If your brought before kings
and governors, do not worry about what you will say. The Holy Spirit will instruct at that time in
the things to say."121 The governor then received the archbishop: "Swear to me by God and and the
glory surrounding you that you will conceal nothing from me in what I ask you." The saint replied
that he would tell him everything he knew. The governor said: (384) "When you came, who were
those men with you ? I saw two men and the three of you were surrounded by a great light. I have
never seen anything like it before. Had they not disappeared, I would have died of fear." The saint
replied: "Those two men were disciples of Christ. he king of kings, the one through whom kings
are kings. Those whom you saw walk with me at all times. For this reason, governor, stay away
from the Church and do not grieve it, for the one who grieves the Church grieves God." When the
governor heard this from the archbishop, he became very frightened.

(385) The governor then ordered the archbishop to build a church in Helwan, the town he had built.
It was completed in all beauty.# The archbishop fell ill and was in great pain. When the overnor
learned of this, he became very distressed. He released him to be transported back to Rakote, where
he worshipped in the church of St Mark. When his spiritual brothers of Shit heard of his grave
illness, they came and ministered to him until the Lord came to visit him. As the revered
archbishop was about to die, he was surrounded by bishops, clerics and monks. In this way Isaac,
the faithful archbishop and confessor, gave up his spirit to the hands of God (386) on 9th of Hathor.

Abba John the bishop of Terenoute, his spiritual brother, was considered worthy of placing his
hands on his eye, as Joseph placed his on the eyes of his father Jacob. He was buried in glory and
honour and all the bishops and clerics spent the whole night singing psalms around him. On the
following day a great multitude assembled and the holy office was performed over him. The entire

120 Lk. 21, 15

121 Lk 12, 11

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multitude then partook of the body and blood of the Lord. His body was then placed next to Abba
John the patriarch in the church of St Mark.

His body is with us on earth. His spirit is with God in heaven, interceding on our behalf. We believe
that all the saints will precede the patriarchs and the prophets, the apostles and all the saints. May
we obtain mercy from his holy prayers with Jesus Christ Our Lord, the one whose glory belongs to
Him and His good Father and the Holy Spirir, forever and ever. Amen.

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