E05347: The Life of *David (dendrite and recluse in Thessalonike, S02012) recounts the story of a wonderworking ascetic who mediated between the city of Thessalonike (south Balkans/Greece) and the emperor Justinian. The text mentions a local monastery of *Theodoros (probably the martyr of Euchaita?, S00480) and *Merkourios (martyr of Caesarea, S01323), and the site of martyrdom of *Theodoulos and Agathopous (martyrs of Thessalonike, S00995). Written in Greek at Thessalonike, in the early 8th c..
Creators: name: Erizos
Publisher: name: University of Oxford
Year: 2018
Subjects: History

description: Life of David of Thessalonike (BHG 493)<br><br>1. Prologue<br><br>2-8. David settles at the monastery of *Theodoros (soldier martyr of Euchaita?, S00480) and *Merkourios (soldier martyr of Caesarea?, S01323) by the north walls of Thessalonike. Inspired by reading about the holy figures of the Bible, he decides to dedicate himself to strict asceticism for three years, which he spends on an almond tree by the church.<br><br>9. After three years, an angel appears to David and instructs him to get off the tree and settle in a cell as a recluse. He announces this to his disciples and requests that a cell be prepared for him. They report this to the archbishop of the city, Dorotheos.<br><br>10. The bishop and his clerics arrive at the monastery and celebrate a Eucharist for the consecration of David’s cell. The holy man dedicates himself to his devotions, and is given grace to drive demons away and heal the sick.<br><br>11-12. From within his cell, he exorcises a possessed young man and heals a blind woman.<br><br>13. During those times, the Praetorian Prefect and the army of Illyricum resided in Sirmium, and in Thessalonike there was only a vicar. Under the threat of an Avar attack against Sirmium, the Praetorian Prefect writes to the new archbishop of Thessalonike, Aristeides, and requests his mediation with the emperor Justinian, in order that the seat of the Prefecture may be allowed to move to Thessalonike. An assembly is convoked in order to decide who should be sent to the emperor, and the people unanimously decide to send David. <br><br>14. The archbishop with his clerics visits David at his cell, and announces to him the people’s decision. The holy man accepts, out of obedience to the will of God, but warns that they will not see him alive again: on his journey back from Constantinople, he will die 26 miles before reaching the city.<br><br>15. David exits his cell and everyone is amazed at his Abraham-like appearance. His white hair reaches his hips, and his beard his feet. Accompanied by two of his disciples, Theodoros and Demetrios, he takes the archbishop’s letters and embarks on a boat to Constantinople.<br><br>16. David is received with great honours by the empress Theodora, while Justinian is in Proconnesus. <br><br>17. The emperor returns and a formal audience is prepared for David, before the Senate. David offers frankincense to the emperor and the senators, holding burning coals in his bare hands. Impressed by his holiness and the prodigy, Justinian accepts his requests and entrusts him with the relevant letters.<br><br>18. David sails back to Thessalonike, but, as his ship is approaching the city, he prays and announces to his disciples that he is about to die and wishes to be buried at his monastery. At the moment of his death, the boat miraculously stops moving, and is surrounded by a sweet smell of incense and singing voices.<br><br>19. The boat, instead of docking at the port, arrives west of the city, by the site where the martyrs *Theodoulos and Agathopous (S00995) had been drowned in the sea under Caesar Maximian and governor Faustinus. The news is announced to the archbishop who comes to venerate the body. Carried up by monks, David’s body is taken in procession around the walls of the city, and enters through a postern near his monastery. The archbishop has the body buried in a wooden casket.<br><br>20. Thus the Prefecture returned to Thessalonike. The monastery keeps the yearly memory of David. After 150 years, a pious abbot of the monastery, Demetrios, attempts to open David’s tomb and remove some relics. However, while the tomb is being opened, the tomb slab breaks into pieces, which is regarded as a deterring sign. Demetrios’ successor and later archbishop of Thessalonike, Sergios, also reveres the saint and regularly celebrates his vigils (παννυχίδες). He receives the saint’s approval to open the tomb, finds the body incorrupt, anoints it with myrrh and removes only some of the saint’s beard and hair. The story of David’s life was orally recounted at his monastery until it was recorded in a summary by the author, 180 years after the events, or later. His purpose was edification, following the example of the author of the Life of *Mary of Egypt, who had also recorded an oral legend.<br><br>Summary: E. Rizos.