E06497: Probably in the mid to late 7th century, an anonymous hagiographer composes the Greek Life of *Alypios (stylite and monastic founder in Hadrianopolis, ob. early 7th c., S02437) as a funeral oration (epitaphios logos). It presents its hero as an extraordinary stylite, describing his upbringing, career, struggles with demons, miracles, and death. Probably written at Alypios’ monastery near Hadrianopolis (Paphlagonia, northern Asia Minor). Overview entry

Anonymous, Life of Alypios the Stylite (BHG 65)

For the full translation of the text, see: $E07158

Summary:

Proem (the vita is composed in the genre of encomium, so the summary has been divided accordingly.): (1) The author acknowledges his duty to compose an account of Alypios’ deeds. He hopes that it will facilitate knowledge of this saint for future generations.

Family background: (2) Alypios is from the city of Hadrianopolis in the province of Paphlagonia. While Alypios’ mother is still pregnant with him, she receives a vision in a dream of a ram with lanterns hanging from its horns, and after his birth, another vision of the community honouring her son. Because of these signs and her husband’s death, she decides to dedicate her life to her son’s career.

Education: (3) Alypios’ mother entrusts her son to the bishop Theodore, who educates him in the words of Scripture. He shows remarkable progress. (4) After Theodore’s death, Alypios passes to the care of the next bishop, who is also named Theodore. His precocity soon leads to his appointment as steward and ordination as deacon.

Deeds: (5) Because Alypios has mastered the lesser commandments from his youth, all that remains is to sell all that he has, give it to the poor, and adopt a lifestyle of asceticism. (6) Alypios shares his plan to travel east with his mother because he desires her blessing. She immediately supports and co-operates with his plan, exhorting him with a speech. Mother and son embrace each other tenderly and make their separate ways. (7) Word quickly spreads of Alypios’ departure, which prompts the bishop to pursue him. Discovering the saint in Euchaita, he persuades him to return home. Alypios agrees and returns confidently after he has received approval in a dream. (8–9) Alypios investigates the area surrounding Hadrianopolis for a place suitable for his asceticism. He is guided to water on the top of a mountain by two nameless men in a dream, but he ultimately chooses a cemetery nearer to the city. In this place there is a pillar supporting a pagan statue upon which he will later practice his stylitism. (10–11) Alypios is required to accompany the bishop to Constantinople for reasons of business, but he absconds from his party in Chalcedon, hiding in the coastal shrine (martyrion) of *Bassa (probably the martyr of Edessa, S01796). He is visited by the martyr *Euphemia (martyr of Chalcedon, S00017) in a dream, and because of her patronage, constructs a modest martyrion in her honour near Hadrianopolis. (12) In preparation for mounting the pillar, Alypios enters a small cell for two years where he is attacked by demons. Euphemia’s martyrion is dedicated. (13) The saint’s popularity increases, prompting him to ascend his pillar and live as a stylite. (14) The new stylite is positively contrasted with martyrs. His wounding by a stone thrown by demons is given as an example.

(15) To defy the demons, he uses an axe to remove his pillar’s protective covering. The hagiographer then shifts his focus to Alypios’ mother, praising her both for her pious nature and for her essential role in fostering Alypios’ ascetic career. (16) She is entrusted with exchanging money in the city but gives all of it to the poor instead of returning it to her son. Alypios commends her for this deed. Another woman named Euphemia arrives and encloses herself near his column. (17) Euboula, the first abbess of the community, and Mary, Alypios’ sister, soon join them, followed by many other pious women. (18) Alypios applauds the women for their dedication to God, and because of the community’s growth, he has two monasteries constructed, one for each sex. (19) Alypios’ mother is hesitant to leave her place near her son’s column and join the nuns, but she complies after being warned in a dream that this transition is necessary. Her pious conduct and life are praised. (20) The monasteries’ choruses sing so sweetly that passers-by are often enchanted, unable to move until the song concludes.

(21) A brilliant luminary from the sky descends and rests above Alypios’ head during a fierce tempest. So dazzling was this miracle that onlookers believed that the pillar was engulfed in flames; so intense was the light that it could be seen in Constantinople. (22–23) The empress corresponds with Alypios through letters, and he predicts her death. The stylite's general goodwill to the world is described, including his powers of prophecy, healing, and diplomacy. His virtues are described in terms of the Beatitudes.

Comparison: (24) The author compares Alypios positively with Job. He endured trials that matched Job’s famous torments, but unlike Job, the stylite suffered them with no complaint or unkind word. Alypios’ decision to live a chaste, ascetic life also ranks him above the ancient man from Uz.

Epilogue: (25–26) The author asserts his personal acquaintance with the saint, referring to himself as one of the younger monks. He admits his initial misunderstanding of the pain that Alypios suffered near the end of his life but realizes that 'gold must be tested in the fire'. A final miracle of a young man healed by drawing near to the stylite’s tomb is recounted, and the vita concludes with a prayer to God.

Text: Delehaye 1923.
Summary: Charles Kuper.