From The Holy Mountain Read Online Free Page B

want to sit at the feet of another teacher in a different monastery, possibly in a completely different part of Greece (or indeed in Sinai or the Holy Land), then they are free to do so.
    The Spiritual Meadow was a collection of the most memorable sayings, anecdotes and holy stories that Moschos gathered on his travels, and was written as part of a long tradition of such apophthegmata, or Sayings of the Fathers. However, Moschos's writings are infinitely more evocative, graphic and humorous than those of any of his rivals or contemporaries, and almost alone of the surviving examples of the genre, they can still be read with genuine pleasure.
    For as well as carrying a still potent spiritual message, on another level the book can be enjoyed today simply as a fascinating travel book. Moschos did what the modern travel writer still does: he wandered the world in search of strange stories and remarkable travellers' tales. Indeed his book can legitimately be read as the great masterpiece of Byzantine travel writing. For not only was Moschos a vivid and amusing writer, he also had an extraordinary tale to tell.
    Reading between the lines of John Moschos's memoirs, it is clear that he and his friend were travelling in dangerous times. Following the collapse of Justinian's great attempt at reviving the Empire, Byzantium was under assault: from the west by Avars, Slavs, Goths and Lombards; from the east by a crescendo of raids by desert nomads and the legions of Sassanian Persia. The great cities of the East Mediterranean were in fast decay: in Antioch, huts full of refugees were springing up in the middle of the wide Roman avenues which had once buzzed with trade and industry. The great Mediterranean ports - Tyre, Sidon, Beirut, Seleucia -were becoming idle; many were reverting to little more than fishing villages.
    As the physical world fell into decay, thousands left their families, intent, like Moschos and Sophronius, on becoming monks and hermits in the desert. Yet even in the great monasteries there was no safety: frequently the two travellers arrived at a destination to find that the abbey where they intended to spend the night had been torched by raiders, and the monks massacred or led off in great stumbling caravans to the slave markets of Arabia. It was not a picture of total holocaust: in those isolated areas of the Empire unaffected by the Persian wars, the monastic scriptoria and workshops were hard at work producing some of the most beautiful Byzantine manuscripts, ivories and icons ever designed. But these oases of monastic calm were exceptions. John Moschos's writings make clear the horrifying, almost apocalyptic, nature of the destruction he witnessed around him.
    In 614 a.d . the travellers' own home monastery of St Theodosius was burned to the ground by the marauding Persian army, and all their brethren - hundreds of unarmed monks were put to the sword. Shortly afterwards Jerusalem fell and those who survived the massacre - including the city's Patriarch - were led off as slaves to the Sassanian capital of Ctesiphon. From then on John and Sophronius continued on the road as much refugees as travellers. They took shelter in Alexandria, and when the Persians massed outside the city walls, the pair managed to get onto the last galley out of the beleaguered city.
    The following year, the two pilgrims finally reached the shelter of the great walls of Constantinople. There, just before exhaustion brought about his death, Moschos completed his travel memoirs. The Spiritual Meadow received an ecstatic reception across the Empire. Within a generation or two it had been translated into Latin, Georgian, Armenian, Arabic, and a variety of Slavonic languages; to this day many of its anecdotes are common currency among monks and peasants across the Orthodox world.
    Most surviving Byzantine texts from the period have a curiously opaque quality: we read either of the flitting shadows of a hundred upstart emperors, rising suddenly