Month of August

^A His tongue a wicked man, and with words of hatred; the impious one forthwith, moved by thoughtless anger, sends those whom they are wont to call apparitors, to bring them in. But they, when they had learned the cause of their arrival, and since they were inseparable in body and even more closely united in spirit, showed nothing in the daughters that did not harmonize with the mother, as they were found to agree fraternally among themselves, and were as it were a crown equal to itself, which was completed by them and the mother, went forward with alacrity. After they had sat before the tribunal of the prefect of the city, having invoked the Lord, who said that those who kill the body are not to be feared, and who promised that wisdom would be given by Him, and having fortified themselves with the sign of the cross, all fear was cast aside, and they stood with a brave and noble spirit. But the judge, casting his eyes upon them, when he had seen their liberal countenance and a mind great and illustrious, to which the modesty of their eyes and demeanor bore witness, ceasing to act the part of a judge, turned to admiration.

^B III. But when he had caused the mother to stand near, and had separated the others, he said: "These are no small matters, O woman, which are brought against you. For it is no small thing, the denial of customs and religions handed down from parents. Why, therefore, have you filled the region of the Romans with tumult and dissension, asserting that there are no gods at all, but that they are merely names lacking the things themselves? Tell me, therefore, as quickly as possible, your country, race, name, and religion." But she said: "First indeed, I say, my chief name is to be called from Christ. But Sophia is the name imposed upon me by my parents. I trace my lineage from those who held the first magistracies in Italy, in which I was also born. But above all things, as has been said by me, I glory in the invocation of my Christ and Lord, to whom I was offered continuously from my birth, and to whom I have offered the fruit of my womb: for ^C whose sake we also came into this city of the Romans, so that when we have preserved the right faith even unto death, bringing a beautiful provision, the struggle undertaken for Christ, and passing from death into life, we may be heirs of the goods which are promised there."

IV. The impious man admired the boldness of these words, and with that boldness, the wisdom. But as one who had already been overcome by the first danger presented, he then put off the interrogation of the virgins; but he orders them to be kept with their mother at the house of a certain woman of the senatorial order, by the name of Palladia, commanding that she produce them for examination on the third day. But they, using the leisure that had been given to them ^D well, applied their mind to their mother, who was persuading them of the things they needed. For she said to them: "I indeed, O beloved daughters, when I had brought you forth according to the flesh, trained you in all doctrine and in the holy Scriptures. Since, therefore, the time calls you to the contest, let the fruit of my words appear in you; and do not let the

^A mischief that is soon to befall you bring any disgrace upon the virtue you have practiced for so long, nor let the powerlessness of error prevail over the truth which is stronger than all. Your youth is a cause of anxiety to me, but do not fear the danger; for you have as your helper the invincible alliance of Christ. Grant it, therefore, to my old age, grant it to your own struggles, to leap forward more youthfully, preserving until the end, unyielding, the confession in Christ, who will also crown you with an immortal hand and provide you with unfading crowns, with whom you shall dance in the ages to come, and enjoy incorruptible delight, and possess wealth undisturbed, and taste of a ^B pleasure that never ceases. It is the part of the wise, therefore, to exchange the small for the greatest, the unstable for the permanent, the fleeting for that which does not pass away; for this is the most precious of all things: to purchase the kingdom of heaven with a little blood. And this, indeed, was Sophia.

V. But the daughters, acting toward their mother as was proper, said: "Do you, O venerable mother, accompany us with your maternal prayers, providing them as a good protection for us. But the Lord, who said, 'Do not be anxious how or what you are to answer when you are brought before kings and governors' [*] (Matt. x, 19), He, being truthful, will not deceive, and being powerful, will fulfill His promise, providing us with wisdom, through which we shall be able to conquer the truly foolish and passing wisdom, and openly to triumph over impiety." ^C When, therefore, the three appointed days had now passed, the holy ones were led to their questioning. Then the judge, being cunning and having considered what it was that might relax the resolve of the tender young girls, approached them with much flattery; and he said: "Beholding your beauty, O children, and the pleasure flowing from this form, I do not believe you to have come from human nature, but to have been sent from some more divine source for the wonder of those who see you. For this reason, also, I show a fatherly affection, and I beseech you, most beloved, not to wish to be altogether disobedient to a loving father, but ^D first consider the age of your mother, whose old age must needs be scourged if you appear disobedient. Then, also, take into your heart the youth of your own age, the flower of beauty and the ineffable comeliness, which, as much as I admire it, I will to that extent punish, even against my will, if you, by not obeying, provoke me to anger by causing me grief. And then, alas! you will perish miserably, when you ought rather to be rejoicing, faring well, enjoying riches and glory and the king’s favor, and delighting fully in the goods of this time and age." But these things, indeed, the judge [said].

VI. But the virgins, the offspring of Sophia, said: "We, indeed, desire neither your promises, as you have spoken them, nor do we fear threats and tortures; for we love incorruptible goods and an incorruptible Bridegroom, despising all human things. But because you threaten to punish our mother,

^A you are unaware that you are announcing the perfection of good things both to us and to her. For what is more pleasant to Christians than to suffer for Christ? And even if we did not have such rewards to hope for, what excellence of glory could exceed suffering for the One who formed us? But when the kingdom of heaven is also prepared for us, and incorruptible wealth, and the enjoyment of eternal goods, then to attempt altogether to lead us away by promises of temporal goods is manifest madness. Do not be deceived, then, judge. For you will neither draw us by flattery, nor will you change us by punishing; but rather you will cause us greater distress if, by sparing this youth and beauty which you esteem so highly, you do not bring down upon us grievous tortures. For you will be depriving us of the reward of greater goods.

When the judge heard this firm and constant defense, he decided to separate them from one another and to bring them forward for examination one by one, so that he might afflict them with greater distress by making use of those who were weaker. When he had asked about the age and names of each one, and had learned from her who gave them birth that one was called Faith and was already in her twelfth year; that the second was two years younger than the elder, whose name was Hope; and that the third was named Charity, being one year younger than the second; he ordered the first to be brought forward, and said, “Sacrifice, young woman, to Artemis; we are not commanding you to do something new, ^B but what has long been done by us as well.”

VII. But she, as if wishing to demonstrate right then that they had separated them in vain, wishing to break the chain woven from the three, while ignorant that their boldness and the instruction on how one must answer came from above, said, “Oh, the blindness that penetrates to the depths of you! You who are so miserably blind, yet wish to be guides of the way to others, and force us to proceed with you on the same road to destruction! For what sensible man would be persuaded to depart from the true God—whose handiwork are the heavens and the earth and all that is in them—to approach the works of human hands as though they were gods, and choose to offer worship to things devoid of mind and hearing? This is a terrible madness, terrible, and it is the folly both of those who order it and those who are persuaded. Do, therefore, what you will, and hand us over to whatever evils you wish; for it is better to suffer all things first, while we have our senses, than to be persuaded to do such things.” These words filled the judge with rage, and since he could not persuade her, he turned to applying force. He ordered her garment to be removed, and that she be bound with her hands behind her back and beaten with the heaviest rods. But when the experience showed all the more the steadfastness of her resolve, and the martyr appeared not as one being beaten with rods, but rather as one being strewn with roses, with not even a stripe appearing on her body, the judge was incited all the more to cruelty, and both

^A commanded her breasts to be cut off. And it was possible to see in this a wondrous and strange thing. For instead of blood, streams of milk flowed down; which even more kindled the rage of the judge, and he ordered her to be placed upon a red-hot gridiron. But just as he, being wicked, was not at a loss for contriving means of torture, so the Good God, in turn, did not cease to glorify the saint through the things being inflicted; and this is what happened here also. For the fire, having taken hold of her, kept her unharmed, having lost its own power; then, having taken her up from there, he commanded her to be cast into a frying pan burning with pitch and bitumen. Standing in the middle of this, with an unshaken and untroubled countenance, she called for help from above; and immediately the fire was no longer fire, and the heat was changed into coldness, so that the saint seemed to be resting in a dewy meadow and upon some soft grass.

Ⅷ. Thus, therefore, as none of the punishments being inflicted harmed the martyr of Christ, but rather moved those who were looking on to wonder, the wicked minister, not knowing what else he could do, pronounced the sentence of death by the sword against her. When this was announced to her, it was clear that the martyr was full of joy. She brought a request to her mother to pray for her daughter, and exhorted her sisters not to slacken in their zeal for the prize of the upward calling. “You know,” she said, “to whom we have plighted ourselves, and under whose seal we have been marked. Let us not, through cowardice, doubt, but remain in the confession of Him until the end. One mother bore us, the same nourished all three; by one were we reared in both bodily and spiritual food. Let there be one end for the three; let there be a sisterly and common purpose among you. Let the first be a domestic example to those who are to follow her.” Strengthened by these words, the sisters, when they had spoken their last farewells to the martyr, requested her to pray to their common Master on their behalf, that they might run the same race without stumbling, so that they too might be deemed worthy of the same crowns.

Ⅸ. The noble mother, undergoing nothing ignoble or faint-hearted or womanish—but as if ashamed to do or say anything that was abject and unworthy of such a daughter—was altogether ^B of a great and lofty spirit, taking this alone as a grief, lest she should see the others fail in any small way to follow the example of the first, and lest she herself should run the risk of being seen as the true mother of only one, and not of three such. Wherefore she sent the child on her way with worthy words: “I, indeed, O daughter, bore you,” she said, “and endured the pains of labor for your sake, and nourished you even to this age. Yet, I now receive the prize for the nourishment, I receive the recompense for my labors, and those multiplied. For even if no one can return equal thanks to parents (for how can one, from whom one has received the very fact of being?), yet you have returned everything to me magnificently, by showing me to be the mother of such a daughter, having thus wrestled for Christ so magnanimously. Depart to Him,

depart, dyed with the blood shed for Him, with which you shall appear before your Bridegroom, and with which you shall stand before Him, adorned more beautifully than any rouge or flower." Having heard such words from her sisters and from her mother, she immediately stretched out her neck, and her head was cut off, and she was lifted up to Christ, who is the Head of all.

^B X. The impious judge, however, unable to bear the ignominy, thought to repair the loss of the victory he had thought won by the others, but proved yet more defeated by them as well. He immediately summoned the one who was second in age and said: "Believe me, my child, and when you have worshipped the greatest goddess, Diana, depart in joy." But she, truly Hope, who cannot be affected by shame, said: "As you believed me to be the sister of the one who came before—of whom you have already had trial—so let it be persuaded in your mind that I shall also be seen to be her sister in constancy, and that there is absolutely nothing, whether joyful or painful, that could lead me away from this constancy." When he heard this, he turned immediately to punishment, judging it vain and superfluous to prolong the interrogation. Therefore, he ordered her to be stripped of her clothes, and he commanded that she too, just like the first, be scourged with raw ox-hide. But when she endured the same punishment and displayed a fortitude ^C equal to the other, even greater anger was stirred up in the judge; and he ordered that a furnace, greatly heated, should receive the venerable martyr. But God likewise cared for her as He had for her sister. And the same thing happened now as in the Babylonian flame; for the flame did not touch the martyr at all. Therefore, Hope sent forth voices, both giving thanks and supplicating at once. She was giving thanks to God that she had been preserved unharmed in the midst of evils; she supplicated, however, for the sake of what was to come, so that in all things His name might be glorified and the impious might be put to shame.

XI. Therefore, the impious man, not fearing her, whom even the fire itself seemed to fear, ordered her to be suspended on a stake and torn with iron claws. She, however, even then displayed the same greatness of spirit that she had shown in the preceding evils. For this reason, a noble grace illuminated her eyes, and a certain sweet odor was present with her torn limbs. And smiling softly with the tips of her lips, she said: "You indeed, O bloodthirsty man, think to weaken my strength with tortures. ^D I, however, strengthened by my Christ, trust that I shall render you weak and feeble, and make your efforts vain, having set out to wage war with a woman, and that too, while I am a young girl, and have nothing prepared to bring me aid except that I trust in the true God." Provoked to fury by these words, he ordered a cauldron filled with pitch and resin, and vehemently heated, to be placed under the holy one. But as God did as was His custom, the cauldron was indeed dissolved like wax before the face of the fire; and what it contained, burning, suddenly poured out and destroyed not a few of the unbelievers who were standing around. But not even thus could he, whose mind was utterly blinded, discern who the power was that was working these wonders. Whence also to all

of those things he had done, having borne away defeat and being at a loss, as if performing according to her judgment, he pronounced against her the same death by the sword as he had for her sister. ^B Again, she too invoked her mother’s prayer as her departure, and she stirred up her last sister after her into the contests, offering herself as a safe example and providing trustworthy words from what she had suffered. Then, clinging to the lying remains of her sister, she embraced them, kissed them, and clasped them; this she did partly out of reverence for her as a holy one, and partly because she was encouraged as a sister to weep by the pulling of kinship, and was again drawn toward joy by the knowledge that the one lying there was a martyr. For how would she have wept for one to whom she was already moving by the same manner of death? Therefore, she too receives death by the sword, and departs upon the beautiful path, the truly blessed way, desirable to all Christians, but passable for few.

XII. The lawless judge, then, having come to the last extremity of doubt and being unable to bear the obvious disgrace, was nevertheless still holding onto his hopes regarding the last of the sisters. For the very young age of the martyr bit at him, as it was expected that she would be easily overcome by him. When he brought forward his questions and initiated words that had the power to persuade: "Let not the tenderness of my age deceive you," says Agape, "as if it would be easily led astray and cheaply ensnared by your words; for experience will teach you shortly that I am a branch from the same root, and the offspring of that same womb, of which you have already had the trial of two sprouts and children. For the matters of those who preceded me will not be put to shame on my account, nor shall I belie their nobility, but I will surpass them all the more in fortitude by as much as I have an advantage in experience, having been taught the help of Christ in their cases." The impious one could not bear this boldness, but orders Agape to be suspended from a rack and to be stretched on all sides with leather thongs, so that the joints of her limbs were torn from their natural composition by that violent tension. But the power of God, which had stood over the other sisters, was also with her, keeping her free from harm. ^C Therefore, a furnace of all kinds of material is ignited for her too, the one who ordered it having first been inflamed with strong anger. "Do you see, then," he says to the martyr, "the fire burning before you? You could not otherwise escape its threat, unless you hasten to perform what is commanded without delay; but I will deal with you even more kindly; say only, as a pretext with a word alone, 'Great is Artemis,' and immediately you shall be released from all charges." But she, "God forbid," she says, "that I should, even by a word alone, do something unholy and improper, and defile my tongue with such an utterance, which is alien to piety toward Him who created me."

XIII. What then? Abandoning words, he did what his anger commanded, and ordered her to be thrown into the fire. And she, not only those who were to have apprehended

^A her, but almost forestalling the command itself, leaped into the midst of the flame, as if into warm waters and most pleasant baths. Straightway, therefore, the flame was diffused, and seized upon those who were standing around. The fire touched the judge himself as well, both that it might avenge impiety, and that he himself might have no doubt, but might use himself as a witness of the power of God. Thus, then, the affairs of the impious were affected with disgrace, while God was glorified through His martyr. But because that part of the body which the flame had touched fared ill for the judge, he sent certain men to bring the holy one. Those who had been sent saw certain persons clad in white garments, of elegant and noble appearance, who could, by their mere form, induce admiration; and who were also often seen to be with the blessed one in the furnace, and to pour out prayers together with her. But when their hands were paralyzed as they attempted to seize the holy one, being unable to do anything more: "Come forth," they cried, "handmaid of God; the judge calls you." Although she went forth from the fire unharmed, the fire having not injured her at all, and the impious man still had a semi-ustulated body, and could have understood from that very fact; yet, bearing a thick cloud upon the eyes of his soul, he was plainly devoid of understanding. On that account he again brought upon her other torments, and ordered her limbs to be pierced with augers. But when the martyr, having her mind entirely raised to God, cared little or nothing for the torments, he condemned her to death by the sword. When the young girl heard this—she whose spirit was not small or womanly, and who had reckoned this to be, as it were, the seal and firmness of her confession in God—she gave great thanks to God: "I give thanks to Thee," she said, "Divine Trinity, one divinity, one glory, one power, that Thou hast rendered me, who am most vile, worthy of Thy bridal chamber and of Thy martyrs, my sisters." "Grant, however, that my mother may survive in this miserable life after my departure, for as long as it takes to perform the customary rites for Thy handmaids."

XIV. ^B Thus having prayed, the blessed Charitas, the admirable mother of an admirable daughter, prayed for her—not that she might see her alive, and that she might live for a long time, escaping death, and that she might have her alone as a consolation and hope of her old age, being deserted by her other daughters; she prayed for none of these things, nor did she wish for them. For she judged these to be signs of mothers who were ungenerous and of small mind, and who look only at that which is present and which is seen; but she prayed ^C that she might receive a consummation consistent with her purpose, and that a good end might follow upon good deeds. Wherefore, adding spirit to her for death, and confirming her for the end of her course: "Well done," she said, "O daughter; O truly happy plant of my womb! O you who have honored your parents! O you who have glorified God in your members! Who will not praise your fortitude? Who will not praise your strength of soul and constancy? Go to the common Lord, to the bridal chamber into which decay does not fall, to a truly blessed rest, ^D

the rewards of the struggles. How I imagine your crown being offered by the Lordly right hand! How I see the angels rejoicing and awaiting your consummation! Oh, with what three daughters have I honored the Trinity! What gifts, what sacrifices I have brought to Him! Such prayers and such words did the noble mother provide as viaticum for her daughter, sending her forth upon the desired journey. ^B The blessed one, therefore, yielding her neck, gladly underwent death for Christ. Her body the mother embraced with great affection and piety, doing what reason and nature demanded; and when she had perfumed it and wrapped it, as was fitting for one who was both a mother and a lover of martyrs, and had performed with magnificence and generosity all things that are the custom for such relics to receive, she joined it to those of her sisters and deposited them in the temple, which she had formerly built with great beauty—a great treasure and an inexhaustible wealth that the truly Christ-loving woman bestowed upon Christians, a healing for the soul, a healing for the body, an unhindered course of life, a reunion with God, able to provide a store of great goods. Then, after that one’s consummation, when three whole days had passed, this mother of ^C noble children went forth to perform the commemoration for her holy children, and approaching the casket of her relics, she said: "O precious sacrifices before God, consummated and beautifully offered offerings, receive your mother as a tent-mate in the tabernacles in which you dwell." She said these things, and the noble woman was carried away with these words, and she fell into the sleep that is fitting for the just, the mother being added to her daughters and once again, in common, to the choir of the saints. When the pious women had gathered, they performed the customary rites for her, and deposited her in the common casket of the daughters. For it was fitting that, just as in the case of their souls, so also in the case of their bodies, there should be one dwelling-place for them unto the glory of the Father, the Son, and the Holy Spirit, of the one Godhead, to Whom is due all glory, honor, and adoration, ^D now and unto the ages of ages. Amen.

LIFE OF SAINT STEPHEN, POPE AND MARTYR

At the time when Valerian and Gallienus were commanding the followers of impiety, very many Christians, shunning the most bitter tyrants, were hiding. There were not wanting, however, some who, entering into the struggle of the faith, attained the palm of martyrdom. For a law had been proposed such that whoever should denounce a Christian man, he himself should have all of his property and could obtain whatever honors he sought in the army. At that time, therefore, blessed Stephen, bishop of the city of Rome, when he had gathered the whole clergy, addressed them thus: "You have heard, my brothers and fellow-soldiers, the most cruel edict of the devil, that if anyone..."

^A should find a Christian, he may possess all his property. I therefore warn you, brothers, to despise earthly riches, so that you may be able to receive the inheritance of the heavenly kingdom. Do not fear the princes of this world, but adore the Lord, the God of heaven and earth, and His only-begotten Son, Jesus Christ. Worship Him; flee to Him, who can deliver us all from the hands of our enemies and, having liberated us, strengthen us by His grace against the malice of the devil."

II. Then a certain priest, by the name of Bonus, said: "We have it in mind to relinquish our earthly faculties; indeed, we are prepared to pour out our blood itself for our Lord Jesus Christ and for the confession of His name, that we may be deemed worthy to attain unto Him." At these words, all the clergy prostrated themselves at the feet of the most blessed pontiff, and signified that each one had Gentiles in his own house who desired to be baptized. Therefore, they asked the pontiff if they should bring them to him or to another person, where they might be baptized. The most blessed bishop then ordered that on the following day they should all gather at the crypt which is called Nepotiana. When, therefore, they had gathered at that crypt, there were found there one hundred and eight persons, both men and women; whom that very day the Pontiff consecrated in the name of our Lord Jesus Christ with most holy baptism and other divine mysteries, and he offered a sacrifice so that he might render God placated and propitious toward them, and thus they all became partakers of the sacraments.

III. On the day which followed, blessed Stephen ordained three priests and seven deacons, and sixteen clerics, and sitting down, he taught them all about the kingdom of God and that eternal life which is to come. Soon, people from the Greeks and other nations began to come to him, who, upon hearing the divine sermons, were baptized by Stephen the pontiff. Meanwhile, a certain tribune of the soldiers named Nemesius came, who had an only daughter who had indeed had open eyes from her cradle, but saw nothing at all. He prostrated himself at the feet of the blessed pontiff and said: "I pray you, O pontiff, that you would baptize me and my daughter, so that she also may be enlightened, and you may rescue our souls from eternal darkness, since to this very day I have always lived in sorrows and pains on account of my daughter's blindness." Then the blessed bishop said, "If you believe with your whole heart, all things will be granted to you who believe." To this, Nemesius the tribune replied: "I have up to this day believed with my whole soul, and now I believe that the Lord Jesus Christ is the God who opened the eyes of the man born blind; for I have not come to your holiness impelled by human considerations, but by His own call."

IV. Having heard these things, the blessed pontiff at once led that man to a certain place which is called the Pastor’s Titulus; and when he had instructed both him and his daughter in the catechism, as the canons and order of the Christian faith require, he commanded them to fast until evening. When the vesper hour had come, he blessed the water in that place which we said was called [the Pastor’s] Titulus, and therefore he lowered Nemesius into the water and baptized him in the name of the Father, and of the Son, and of the Holy Spirit. But when she had come out of the pool, his daughter began to cry out: "See, I behold a man who touched my eyes, in whose circuit a splendor of great light appears." Then Stephen baptized Nemesius’s daughter herself, who was called Lucilla. From this time many began to prostrate themselves at the feet of the blessed pontiff Stephen, and with tears to ask for baptism from him. On the day, therefore, on which Lucilla was baptized, sixty-two men and women were baptized. Thus, then, with the help of divine grace and aid, many men who feared God from among the nations approached the blessed pontiff Stephen so that they might receive the baptism of Christ from him. Soon that most holy pontiff, filled with the grace of the Holy Spirit, began to ^B call together the multitude of Christians into one place and celebrate the divine offices in the hiding places of the martyrs, which are called crypts: at which time he ordained Nemesius, the father of Lucilla, a deacon.

V. But certain followers of impiety, when they had heard these things, and furthermore that Nemesius the tribune with his whole family was following the faith of Christ, and, aided by baptism and the light of faith, had cast off his former blindness, they reported the matter to the consuls Glabrio and Maximus, men who were indeed very zealous for impiety. Then they, consulting on the matter, ordered that wherever the deacon Nemesius could be found, he should be afflicted with the most severe punishments entirely. But when Nemesius himself was traveling one day along the Appian Way and was near the temple of Mars, and saw the impious men Valerian and Maximus, who as they were accustomed were offering most foul sacrifices to demons, he prayed to God Himself on bended knees: "O Lord God, Creator of heaven and earth, dissipate the counsels and machinations by which the devil perverts human minds; dissipate them, I beseech, in the name of our Lord Jesus Christ, Thy Son, whom Thou hast sent into this world. Crush Satan, so that these wretched and unhappy men may be snatched from his snares in which they are entangled, and, abandoning the idols fashioned by human hands, may acknowledge Thee as the Creator of all things, the omnipotent God and Father, and Thy only Son, our Lord Jesus Christ." At that very hour, the impious Maximus, seized by a demon, began to cry out with a loud voice: "Nemesius, now become a Christian, burns me! Behold, his prayer torments me!" From that hour, therefore, having gone out from the temple, they ordered Nemesius to be detained. But when those who had held him beat him with lashes, the consul Maximus suddenly breathed forth his soul.

VI. Therefore, Nemesius was immediately led to Valerian in the palace which is called by the name of Claudius. Valerian addressed him thus: "And where now is that cleverness of yours, O Nemesius, which we always recognized in you, both in forming plans and in conducting affairs, as most firm? Or are we ignorant of what is best, and what is worst, since we urge you to do nothing else but what can bring you utility, so that, of course, you may embrace what are true

^A gods, and not desert those whom you have honored and worshipped from your childhood?" To this, the deacon Nemesius replied: "I, he said, most wicked as I was, had abandoned the Truth itself, and had shed innocent blood, and up to this time had remained burdened with sins; but, aided now by the mercy of Christ the Lord and God, at last I acknowledged my Creator, by whose baptism I was illuminated, He who also opened the eyes of my heart and restored sight to the corporeal pupils of my daughter. Him I adore, Him I fear, to Him I offer worship and prayers as a suppliant, whose help I shall always implore, and all those idols which I have recognized to be demons, both them and their worshippers, I renounce and detest." Then Valerianus said: "Known to me are your sorceries, by which you have dared to commit human slaughters, seeing that you even removed the consul Maximus from the midst of us by your illusions; and not only that, but even now you do not cease to practice such sorceries recklessly against our safety and that of the republic for the sake of the Christians."

VII. With these words, Valerianus, incited by anger, ordered him to be detained in a private prison, and commanded that he be brought forth whenever there was need. He also ordered Sempronius, the servant of Nemesius, most faithful to his master, to be present there, so that from him both the deeds of the same Nemesius and all his goods might be inquired into; he also ordered his daughter Lucilla to be kept in custody by a certain wicked woman named Maxima. On the following day, the most iniquitous Valerianus ordered Sempronius to be handed over to a certain tribune who was called Olympius, so that he might be tortured and information about his master might be inquired of through him. Olympius, therefore, attacked him with these words: "Do you know for what reason you have been positioned here before us?" To this, he said nothing. And yet Olympius persisted: "Listen, Sempronius, and do what our emperors command; if not, you will be tortured with many and various torments. Show us, therefore, the properties of your master Nemesius, and then sacrifice to the propitious divinities of our gods." To this, Sempronius replied: "If you seek the properties of my master Nemesius, know that they have been offered by me to Christ; for they were not our goods, but His. But what you say and urge me to do, namely, that I should sacrifice to your gods, I will by no means do; for I offer the sacrifice of praise and confession to Christ, the Son of the living God, to whom my master Nemesius has also offered himself." When Sempronius had said these things, Olympius was incensed with fury, and said to his attendants: "Cast this man down and strike him with rods. Bring the god Mars and the tripod before him, so that he may either offer incense to the gods themselves or be struck with rods without any intermission." Therefore a golden [bronze] idol of Mars, together with a tripod, was brought and placed in the presence of Sempronius. When Sempronius saw it, he said: "May the Lord Jesus Christ, Son of the living God, crush you." Sempronius said this, and suddenly that idol was liquefied, just as wax is when fire is brought near it. When Olympius saw this, struck with amazement, he was struck dumb; but soon he ordered him to be kept in his own house, saying: "This night I will bring all torments upon you, and will consume you in miserable ways." He said this, and handed Sempronius over to a certain Tertullus, the governor of his house. Olympius himself told his wife Exuperia how Sempronius, having invoked the name of Jesus Christ his God, had crushed the idol of Mars.

VIII. Then his wife Exuperia said: "If the power of Christ is as great as you say, it is better for us henceforth to abandon those very gods who can bring help neither to themselves nor to us. Let us, therefore, seek that God who restored sight to the daughter of the tribune Nemesius." Then Olympius ordered Tertullus to act more mildly with Sempronius, if indeed he was willing to give his efforts toward finding the money of Nemesius. Tertullus carried out this command. Olympius however, with his wife Exuperia and his only son Theodulus, came that very night and, prostrate at the feet of Sempronius, said: "We have known a little while ago the power of Christ, that He is truly that God who gave the sight of eyes to the daughter of the tribune Nemesius. Wherefore we beseech you that you may take care that the salutary baptism be given to us in the name of Jesus Christ, whom you preach." Sempronius answered: "If you repent with your whole heart, my God is benevolent and will receive you if you repent." Then Olympius said: "Immediately I will act, so that you may believe that I follow the faith of Christ God with my whole heart." He said this and immediately opened a chamber in which he had many and various idols. Having shown them, he said: "Behold, Sempronius, all these images are in your power: do with them whatever you wish." To whom Sempronius said: "Come, crush all these images with your own hands, and with the gold and silver out of which they have been fashioned, once they are melted in the fire, gather the poor and distribute these things to them." Olympius did all that Sempronius had said, doubting nothing at all. But suddenly a voice was heard from heaven, saying: "In you, Sempronius, my spirit has rested." Olympius and his wife heard that voice, and they themselves became firmer in the faith, and for that reason more ready for the salutary baptism. Thus they besought Sempronius, asking that they might receive the seal of Christ and be born again through water and the Spirit.

IX. Sempronius reported all these things to his master Nemesius. When Nemesius had heard what had occurred, he went quickly to the most blessed pontiff Stephanus and explained the whole matter to him. He indeed gave glory to Christ our God, and the following night he went to the house of Olympius. This having been seen, immediately Olympius prostrated himself at the feet of the pontiff together with his wife Exuperia and his son Theodulus. The most holy pontiff raised them up, and asked whether they believed in our Lord Jesus Christ. To whom all answered with a concordant mind: "We believe, most holy Father, in the Father, and the Son, and the Holy Spirit." Then the pontiff baptized them in the name of the holy, consubstantial, and indivisible, and life-giving Trinity. They also showed him the idols which they had crushed with their own hands. For which reason the most holy pontiff gave thanks to God, and for them sacri-

^Afice offered to the kindly author of our salvation, the Lord Jesus Christ; and he made them partakers of the holy oblation. And so that whole house was filled with great joy and gladness.

X. The third day had passed when the emperors Valerian and Gallienus, being most impious, heard these things; and, kindled with fury, they ordered Nemesius and his daughter Lucilla to be tortured without a trial. But since they could not be moved from their resolve by any torments, they ordered them to be beheaded. And because they wished to persuade Lucilla's father to change his mind, they ordered Lucilla to be beheaded first. But when they learned that Nemesius’s purpose was stable and immovable, they ordered him also to be struck with the axe in that place which is between the two roads, the Appian and the Latin, not far from the city of Rome. The following day, the wicked Valerian ordered Sempronius to be brought forward to be heard publicly. He said to him: "Why do you not take counsel for yourself, and submit to the gods through whom the whole of nature is ruled and governed?" "Christ rules and governs me," said Sempronius, "who also confirms this conviction in me." Then Valerian ordered Sempronius to be cast into the fire. The soldiers, therefore, having kindled a great fire, threw that holy man Sempronius, with his hands bound behind his back, into the midst of the flame. And so the most blessed martyr Sempronius, placed in the midst of the flame, commended his spirit to Jesus Christ. But his precious relics remained intact. The blessed pontiff Stephen also came with his clergy and religious men, and he collected the relics of the holy Sempronius, and placed them with the most holy relics of Olympius and his companions, who had previously been killed for Christ's sake.

XI. After many days, Valerian and Gallienus began to search for the blessed bishop Stephen and his clergy; indeed, they even issued an edict ordering that wherever they were found, they were to be killed by the most bitter death after many and various torments. Therefore, twelve clerics were detained, whose names are these: Faustus, Maurus, Primitivus, Columnius [Calumniosus], John, Exuperantius, Cyril, Honoratus, Theodosius [Theodorus], Basil, Castulus, Donatus. As they were being tortured with many agonies and could not be induced to do what they were ordered, at last the emperors commanded they be beheaded on the road which is called the Aqueduct. Tertullinus, who had been the servant of Olympius, although he was still a Gentile, took care of their venerable bodies and placed their relics near the bodies of the saints Juvinus and Basileus, on the Via Latina. Cal. Aug.

XII. When the blessed pontiff Stephen heard these things, he ordered Tertullinus to be summoned to him, whom he instructed regarding the kingdom of God with many exhortations, having converted him to the Christian faith; he initiated him into the mysteries of eternal life, cleansed him with the most holy baptism, and, while he was still clothed in his white robe, ordained him a priest. When the holy pontiff had instructed him about salvation and the heavenly kingdom, "Be it," he said, "for you, brother, that this burden is imposed, that you diligently seek the relics of the many martyrs." When Tertullinus had received this command, two days after he was ordained priest, he was seized by the tribune Marcus and led to Valerian. Valerian said to him: "Come, bring hither the money of your lord; otherwise, you shall be killed." To this Tertullinus replied: "If you desire to have the money of my lord and yours, you will be able to attain eternal life; for he, dying for Christ, offered his wealth to God Himself, to receive it in that future age. If, therefore, you also truly believe in God, and have abominated the idols which are bereft of sense, the merciful and kind God will embrace you as one doing penance." Then Valerian said: "Then the money of your lord brings him eternal life?" "Most certainly," said Tertullinus, "and not only eternal life, but they also win an everlasting kingdom."

XIII. Having heard these things, Valerian, directing his speech to those who were present, said: "This Tertullinus is raving. Let him therefore be thrown to the ground and beaten with many rods." And so, when the blessed Tertullinus was being beaten without mercy, he said with a loud voice: "I give thanks to You, Lord Jesus Christ, that You have not separated me from my lord and your servant Olympius, who also preceded me, having fulfilled his martyrdom." As he was saying this amidst the lashes and blows, the emperor ordered fire to be placed beneath his sides. To him, the wicked and impious men often repeated this: "Sacrilegious Tertullinus, return the money of your lord." But the blessed Tertullinus said ^B to Valerian with a constant mind and joyful countenance: "Come, wretch, do quickly whatever you wish, so that through these fires and flames I may be able to offer myself as a sacrifice pleasing to God." Then Valerian ordered Tertullinus to no longer be beaten, but to be handed over to Sapritius, the prefect of the city, to whom he said: "Go, demand from him the money of Olympius his lord; then force him to offer sacrifice to the gods: which if he does not do, let him be tortured with various torments."

XIV. When Sapritius had received this order, he immediately ordered a tribunal to be prepared for himself in the place which is called the house of Mamertinus, and ordered the martyr to be brought to him, a crier making this announcement: "Let the sacrilegious Tertullinus be brought hither." Tertullinus was therefore brought, and the prefect asked him by what name he was called. To whom Tertullinus replied: "I am a sinner, a servant of the servants of Jesus Christ." Then the prefect Sapritius addressed him thus: "Consider what is now required of you, and do without delay what I say, so that you may live. Sacrifice therefore to the gods, and give back the goods of Olympius your lord which we command; if not, you shall be consumed by the punishments of the torturers." To this Tertullinus replied: "If you knew the happiness of eternal life, you would not be anxious and solicitous about the present age, caring for things which are suggested by the demons whom you worship, and which will bring eternal torments to you and to those like you." Having heard these things, the prefect Sapritius ordered Tertullinus's face to be struck with stones. But the holy Tertullinus, giving thanks to God, said to the prefect: "You have ordered my mouth to be broken, and my Lord Jesus Christ, whom I worship, you and the most blessed pontiff by the soldiers of...

^A diabolus, the author of idolatry, shall crush." Then the prefect said to those who were present: "Why does this man delay in returning the money of Olympian?" And turning to him, he said: "Come, hand over the money which you owe, and sacrifice to the gods, lest, being beheaded, you lose your life." Tertullinus replied: "I am confirmed in my Lord Jesus Christ, in whom I have believed, and I desire so to hold to Him that I count this present life as nothing, the certain end of which I do not see."

XV. Hearing this, Sapritius, inflamed with fury, ordered Tertullinus to be stretched upon wood and beaten for a long time with whips. When, therefore, Tertullinus was being struck with the whips, he cried out: "Lord Jesus Christ, do not desert your servant, who has placed his faith and hope in You: give me strength, that I might persevere in your holy and upright confession, for You are my hope, Son of the living God." Soon Sapritius ordered Tertullinus to be hung upon a wheel. While that blessed man was suspended upon the wheel, he invoked the help of the Holy Spirit. But when Sapritius saw that his spirit and purpose were so firm and stable that he could not be moved, he reported to the tyrant Valerian that Tertullinus could be brought by no threats, no exhortations, nor finally by any tortures or engines, to either sacrifice to the gods or to bring forth the assets and money of his Lord. Then Valerian, delivering sentence, ordered Tertullinus to be beheaded. Having been taken down from the wheel, he was led by the Via Latina to the second milestone of the city, at which place he was beheaded. Stephen gathered his relics, and buried them in the crypt which is called Arenaria, on the day before the Kalends of August. ^B

XVI. On the following day, Valerian sent a cohort to capture the blessed pontiff Stephen with many clerics, presbyters, and deacons. When, therefore, the pontiff and his clerics were caught with him, very many Christians weeping followed them from afar. But after the blessed Stephen stood by the order of Valerian before his tribunal: "Are you," said the most wicked emperor, "that Stephen who has presumed to disturb and dissolve our republic, and who by your counsels and tricks persuades the people to depart from the worship of the gods?" To this the holy bishop Stephen replied: "I do not disturb the republic, but I warn and exhort all men, that with the demons abandoned, who are worshipped in these idols of yours, they should convert themselves to the true God." "Therefore," said Valerian, "you are to be killed at once, so that others, terrified by your example, might return to their senses and live." With these words, he ordered the pontiff Stephen to be led into the temple of Mars, and for a sentence to be pronounced upon him there. He was therefore led ^C and the Appian gate to the temple of Mars. At that place, the bishop himself, with everyone watching, raised his eyes to heaven and said: "Lord God, Father of our Lord Jesus Christ, who overturned the tower of confusion at Babylon, destroy, I beseech You, now this place also, in which the superstition of the devil is practiced through the worship of idols." When the pontiff had said these things, suddenly a thunderclap and a great flash of lightning occurred, and the temple of Mars collapsed for the most part. Seeing this, the soldiers, terrified, fled, and left the most blessed Stephen with all the Christians who had followed him. And so, at that very hour, Stephen departed with all the Christians he had with him to the cemetery of ^B Saint Lucilla [or Lucina], where he comforted the Christians with many exhortations, urging and strengthening them not to fear the threats and torments of the tyrants, since the Lord Himself says: "Do not fear those who can kill the body, but cannot kill the soul: fear Him who can destroy both soul and body in hell." With these exhortations, that good pastor, strengthening his own sheep, offered an oblation to Christ our Almighty God.

XVII. But the impious Valerian, when he had heard that the temple of Mars had been overturned, and that a multitude of Christians were with the pontiff Stephen, sent soldiers far more numerous than those he had sent before. When they had arrived, they found the blessed pontiff Stephen offering a sacrifice to God. At their coming, the holy bishop was not at all troubled, but with a calm and quiet mind offered the sacrifice to Christ God, and was there beheaded, on the fourth day before the Nones of August. The Christians, however, who were there, when they saw themselves deprived of such a pastor, shed many tears. They deposited his venerable body in that same crypt where his blood had been shed, on the Appian Way, in which that martyr rested with great peace.

XVIII. On the same day, the soldiers who were worshippers of idols found a certain deacon, Tharsitius by name, who was carrying the most pure body of Christ. The soldiers therefore seized him; and when they inquired of him with excessive curiosity what he was carrying with him, and he judged it unworthy to cast pearls before swine, he could not be brought by any reason to reveal the most holy and most pure sacrament to impure men. Therefore, with rods and stones, they beat Tharsitius until he gave up the spirit. When his lifeless body was rolled upon the ground, the curious and sacrilegious soldiers could find nothing under his arms within his sleeves, nor under his garments. Abandoning him therefore just as he was, in a venerable state.

with the body of Tharsitius, they fled in great astonishment, and coming to the gate of the Appian Way, they found many Christians. They immediately related the whole matter to Valerian. On that same day, the Christians laid the venerable body of the glorious martyr Tharsitius to rest in the cemetery of Callistus on the Appian Way. After these things, the Church of the Christians, gathered as one, appointed him bishop of the holy Roman city on the ninth day before the Kalends of September, in the third year of Valerian and the second of Gallienus; while our Lord Jesus Christ reigns over us, to whom be glory and dominion now and forever, and unto the ages of ages. Amen. Baronius maintains that a mistake has crept in here, and that the fourth year of Valerian and the third of Gallienus should be set down.

MARTYRDOM OF THE HOLY AND MOST GLORIOUS MARTYR EUPLUS

(August 12. From the monuments of the Greek Church, Joan. Bapt. Cotelier, vol. I, p. 194.)

I. In the times of the emperors Diocletian and Maximian, such fervor for idolatry had settled over all regions and islands that they erected all manner of idols. The emperors sent a certain man named Pentagurus into the territories of the province of Sicily, that he might erect all the idols, and that he might destroy the Christians with impunity and torment them with grievous punishments. As soon as he reached the city of Catania, Calvisianus, according to the custom of the city's populace, commanded them to go out to meet him who had been sent by the emperors. For such indeed is the custom of the Gentiles. And Pentagurus entered the city. Then Calvisianus ordered his tribunal to be set up in the place called Achillium; and he ordered heralds to be sent through the streets of the city, so that everyone might assemble. ^{B C}

II. Then, when Pentagurus was seated on his diabolical throne with Calvisianus, all the people were gathered before their tribunal. Then Pentagurus made a demand, using these words to Calvisianus: "Do all these people here observe the religion of our gods?" Calvisianus replied thus: "All these whom your piety beholds are devoted to the worship of our gods." Having heard this from Calvisianus, he ordered the crowds to be dismissed. Then Pen-

^Atagurus disclosed to Calvisianus the decree of the emperors, and he girded him—making him governor of the city—and handed over to him the imperial edict so that he might test the Christians. Then, immediately, Pentagurus set out on his journey towards the other cities, but he made haste, seeking the city of the Agrigentines. Then Calvisianus, exalted by the devil and clad in the decree of the most impious emperors, filled with fury, commanded his servants, saying: "Go forth to the city squares and the surrounding regions dependent upon us, and if you find anyone confessing Christ, bring him to me in chains, so that I may grant him extra rations, and he shall have greater honor."

^B III. Now some of those standing by said to him, "Master, there is here a certain stranger named Euplus, who has a book with him, and in it he deceives the multitude of the people, saying that the God of the Christians is great." Hearing this, Calvisianus, troubled, said, "Make haste and bring him to me in chains." The servants went away, and having run through the city squares, they found him staying in a cell and teaching the people the Gospel of God. And having entered, they rushed upon him; and having bound him, they brought him before the tribunal of Calvisianus the governor. Then the most impious and devilish Calvisianus, having shackled his feet and bound his hands ^C to his knees, said, "Are you the deceiver, the despiser of the gods and the emperors?" But the holy Euplus said, "Who are your gods, that I should worship them?" And Calvisianus said, "Zeus and Asclepius and Artemis and Galen." But the blessed Euplus said, "In this you are blind, since you do not acknowledge our Lord Jesus, the maker of heaven and earth, and Him who formed man from the earth, and who clothed us Christians with the garment of immortality, that is, the honored and most glorious and most holy, the dread and illuminating baptism." To these things Calvisianus, smiling slightly, said, "Not having yet entered into tortures, you speak these things tyrannically." But the holy Euplus said, "Your tortures are a crown to me, but to you they are darkness."

^D IV. Then the most impious Calvisianus, having heard these things, was troubled by his father, the devil; and he commanded a beam of wood to be fixed in the ground, and for him to be hung upon the wood, and for iron claws to be prepared, and for his flesh to be scraped meticulously. But the blessed Euplus said, "Lord Jesus Christ, if they tear my flesh

and wish to make me stand naked before their diabolical tribunal, clothe me with the flesh of incorruption, and let not the torments of these men prevail against me." Then a voice was heard from heaven saying to him, "Take courage, Euplus, and be strong; for the true garment has been prepared for you." Then Calvisianus the governor said, "Have you not yet desisted from these follies of yours? Enter and sacrifice to the gods, that you may receive many good things from the invincible emperors and become our friend, and obtain many benefits from us." The holy Euplus said, "In this, recognize, O son of perdition, worker of the devil, that it is with gold and silver that you persuade all these men to worship idols." Enraged at these words, the tyrant Calvisianus ordered hammers to be fashioned and his shins to be struck. But the blessed Euplus said, "O mindless and senseless man, blind in heart, why do you inflict your torments upon me? If it is in your power, hasten to bring other torments upon me."

V. Then, stirred to anger, the tyrant Calvisianus ordered the blessed Euplus to be bound, and the great and immaculate Gospel to be tied about his neck, and for him to be led away to prison as if in mockery. When the blessed Euplus had entered the prison, Calvisianus ordered the doors of the prison to be sealed with his own ring, and soldiers to keep strict watch over the prison. Now when the blessed Euplus had spent seven days and seven nights in the prison, he began to suffer from thirst. Therefore, stretching out his hands, the blessed Euplus prayed: "Lord Master Jesus Christ, our true God, who givest food to all flesh, who through Moses your servant didst grant an abundance of water to the children of Israel, who didst refresh Samson with water from the jawbone, who hast gladdened us with the precious and most glorious baptism, and who, by the Jordan stream and the laver of immortal life, didst crush the enemy upon the earth—do you yourself now, Lord Jesus Christ, command a fountain of living water to gush forth from this prison, that I may be satisfied from it; that all may know that there is no other God besides you, Lord." When he had finished this prayer, suddenly an abundance of water rose up inside the prison. And having given thanks, he drank; and having glorified the holy, consubstantial, and life-giving Trinity, he began to sing psalms and to celebrate with praises His ineffable love for mankind.

VI. But after those seven days, the most impious Calvisianus again commanded that the blessed Euplus be taken in chains to his tribunal. And when the attendants had gone and opened the prison, they suddenly saw the abundance of water. But the blessed Euplus rebuked the water with his hand, and it vanished. The attendants, having witnessed what had occurred in the prison, said to one another, "Great is the God of this man." And taking the blessed one from the prison, they brought him before the tribunal of Calvisianus. And having cast his eyes upon the face of the blessed Eupl

before the tribunal of Calvisianus. And looking into the face of the blessed Euplus, he said: "At least now, sacrifice to our gods, before you are consumed by the sword." The holy Euplus said: "Lawless one and blind of heart, servant of the devil and his fellow-throned one, who abandons the light of day and walks in darkness?" Having heard these things, Calvisianus the tyrant was stirred, and ordered his attendants to bind the blessed Euplus and to pierce his ears with iron hooks. And they led him to the tribunal; and all the people, both of the believers and the unbelievers, gathered as if for a great spectacle. The most ungodly Calvisianus ordered his throne to be placed near the prison, before the bath which was adjacent to it on the south. And having sat upon his impious throne, he ordered the blessed Euplus to be beheaded. The blessed Euplus requested the most ungodly Calvisianus to grant him a respite to pray. And having opened the holy Gospel of God, he began to proclaim the miracles of our Lord Jesus Christ, so that many from the crowd were enlightened through him. And after this, having prayed, he heard a voice from heaven saying: "Take heart, Euplus; and blessed are you; come, rest with those who from the beginning have pleased me." And having received the sentence, he was perfected by the sword. ^C VII. Some of the Christ-loving monks, having taken his precious remains, deposited them in a notable place, where cures of diseases are performed. Moreover, his martyrdom was completed in a glorious confession on the twelfth day of the month of August, in the name of our Lord Jesus Christ, to whom be glory and power, with the Father and the Holy Spirit, now and always and unto the ages of ages. Amen.

ORATION

(In Surius to the day of August. We append some Greek fragments which exist in the Catena on the Gospel of Luke, which Cardinal Angelo Mai edited in Vet. Script. vol. IX.)

1. It was fitting that the Virgin, just as she was found to be a worthy and God-befitting habitation for God about to come to men, yielding to the laws of her Son and welcoming that which was to happen to the utmost of her power, should now also, for the theme of praise proposed to us, possess a worthy tongue which might elegantly recount the matters of her life and offer appropriate praise. But since the greater this is, the more difficult it is to explain, at least one must endeavor with a ready mind, to the extent of one's ability, to weave her eulogy. For she herself knows what is done to the extent of one's strength. It must be said, therefore, and diligently recounted, both whence she arose and what parents she had, and concerning her education and the end of her life; and further, whatsoever befell her by divine Providence and secret reasons. But if the oration also encompasses other things and necessarily pursues them, it is not outside of reason, for that which was done; for all things are referred to her, and are her glory.

^A and encomia. Their narrative shall not be lacking for us in trustworthy witnesses, nor will it be taken from just any persons: but rather from those whom it is right to believe, and who, at the same time as their doctrine, have also provided an outstanding life, and have diligently composed this; I speak of Gregory of Nyssa, Athanasius of Alexandria, Dionysius the Areopagite, and many others, who are not, as we have said, of common learning, and are admirable in their life: and, which is greater, the divine Gospel itself also refers to them.

II. For now the divine Gregory, in the oration which was composed by him concerning the birth of Christ, treats these matters, saying: I have heard a certain arcane and hidden history, and it narrates these things concerning her: The father of the Virgin was distinguished in the accurate manner of life which is according to the Law, and was well known among the best. But he had grown old without children, because his spouse was not fit for begetting children. Now there was, according to the Law, a certain honor for mothers, which those who lacked children did not obtain. She therefore also imitates her who is narrated of the mother of Samuel. ^B And when she had been within the temples of the holy ones, she became a suppliant to God, asking that she might not fall away from the blessing which is according to the Law, since she sinned in nothing against the Law: but that she might become a mother, and dedicate to God that which she might bring forth. When she had been confirmed by a divine nod for the grace which she had sought, after she brought forth a girl, she named her Mary: that the very name might signify that grace had been given by God. When the girl had now grown, so that she no longer had need to suck the breast, she delivered her to God, and fulfilled the promise, and brought her to the temple. The priests meanwhile, in the likeness of Samuel, were educating the girl among the holy ones.

III. But when she had grown, they took counsel as to what they should do with that sacred body, so as not to sin against God. For to subject her to the law of nature and to give her into servitude to one who would take her, seemed most absurd. It was thought to be clearly sacrilege if a man were to become the master of a divine gift, ^C since it was ordained by the law that a husband should be the master of his spouse. But for women to reside in the temples with the priests and be seen among the holy ones was neither permitted by the law, nor was it a seemly thing. But to them, while they were consulting about these things, counsel is given by God, that they should give her to a man by the name of betrothal; and that he should be such a one as would be fit for the custody of virginity. Thus Joseph was found, such as reason sought, from the same tribe as the virgin was: and by the counsel of the priests she is betrothed to him. But their union had proceeded only as far as the betrothal. Then the mystery is opened to the virgin by Gabriel. But the words of the mystery were a blessing. ^D Hail, full of grace, he says, the Lord is with thee. The words contrary to that first voice, which was made to the woman, are now made to the Virgin. That one was condemned to pains in childbirth on account of sin: in this one, however, sadness is expelled through joy. In that one, birth was preceded by pains: in this one, however, joy is the midwife of birth. Fear not, he says. For since the expectation of childbirth brings fear to every woman, the sweet promise of birth expels the fear: In the womb thou shalt conceive, and shalt bring forth a son, and shalt call his name Jesus.

IV. But what of Mary? Hear the pure voice of the Virgin. The angel announces the birth, and she adheres to virginity, judging it more excellent than being corrupted, or than the apparition of the angel. And she can neither not believe the angel, nor does she depart from those things which she had resolved. The association with a man, she says, is forbidden to me. How shall this be to me, since I know not a man? This voice of Mary is a demonstration of those things which are narrated in an arcane and occult manner. For if Joseph had taken her into matrimony, just as it seemed to him an alien thing that he should signify the birth beforehand, if she herself was not at all expecting to be a mother by the law of nature? Since indeed the flesh, which had been consecrated to God as a certain holy gift, needed to be kept intact; therefore: Even if thou art an angel, she says, and if thou comest from heaven, and even if that which appears is above a man, it cannot nevertheless come to pass that I should know a man. How therefore shall I be a mother without a man? For I indeed know a spouse, but I do not know a man. What then does the paranymph Gabriel prepare as a chamber for a pure and unpolluted marriage? The Holy Spirit, he says, will come upon thee, and the power of the Most High will overshadow thee. O blessed that flesh, which on account of its signal purity, drew the goods of the soul to itself. For in all others, a pure soul would scarcely have received the advent of the Holy Spirit; here, however, the flesh becomes the receptacle of the Spirit. Moreover, the power of the Lord will overshadow thee. What does this most arcane oration signify? Christ is the power of God, and the wisdom of God, says the Apostle. Therefore the power of the most high God, which is Christ, is formed in virginity through the advent of the Holy Spirit. For just as the shadow of bodies is conformed to the figure of those which precede them, so also the character and the signs, by which the divinity of the Son of God is known, will appear in the virtue of him who is born, so that he who is the image and seal and foreshadowing, and splendor of the first exemplar, may be shown through admirable operations. And these things are indeed from the divine Gregory. But the holy Gospel, and other pious men, and lovers of God, whom we have named, and whom we have not named by name, truly teach other things.

V. After the Virgin heard these things, straightway

^A she accepted with a ready mind the promise, saying to the angel, *Behold the handmaid of the Lord, be it done unto me according to thy word*; and at the same time, using such caution as was fitting with the angel’s voice, and after those things which had been spoken appeared worthy of faith, she would no longer be incredulous; but by the former she escaped the deception of the first mother, and by the latter she avoided the incredulity of Zacharias, which proceeded beyond what was fitting.

VI. And the angel indeed departed from her. But shortly after followed Mary’s journey with haste to the hill country, and her entry into the house of Zacharias. For she strove with great zeal to congratulate Elizabeth, as one who had learned from the angel of her new conception. She approaches, therefore, and greets her kindly. And the salutation becomes a sweet exultation for the infant who was in the womb of Elizabeth. For already from the womb the servant knew the Lord, who was in the womb; and when he sensed his arrival into the world, he rejoiced in a miraculous manner. For that exultation clearly signified this. But let not the reverence and submission of Elizabeth escape thee, when she predi ^B cates, inasmuch as he surpassed the condition of his mother. *Whence is this to me?* she says, just as his son also did concerning the Lord’s arrival at the time of baptism. But now she names her also her mother and lady; but she also calls her blessed among women, and him who was carried in the womb she calls the fruit of the belly miraculously, as one who had nothing in common with the seed of man.

VII. Of what sort indeed is that also once again admirable prediction of Mary, that she would be celebrated by all generations? For she does not (3) proclaim herself blessed, moved by vain arrogance, nor does she speak these things with a common tongue; but serving the divine Spirit, and divining that which comes to pass for eternity. But Mary magnifies God, showing also that she believes on account of the voice of Elizabeth: *For blessed is she*, she says, *who believed that there would be a fulfillment of those things which were spoken to her from the Lord*; and that she serves so great a matter. But these things indeed hold thus. But in the house of Elizabeth, Mary dwelt for about three months. Then, he says, *she returned to her own house.* For so the Gospel teaches me. What ^C of the house of Elizabeth? The Virgin dwelt there for about three months; and this stay pleased her, perhaps both to understand the outcome of the miracle; for she was in doubt, as is natural, concerning the things touching herself; and amazement held her, not moderate; and perhaps also to share in the joy of Elizabeth for such great wonders and good tidings; for what cause for three months and no more did she dwell there, but entirely because Elizabeth was then about to give birth? For if the mission of the angel to the Virgin occurred at about the sixth month of her (Elizabeth’s) conception, and she, having come to Elizabeth, remains with her for three months—it is evident that the ninth month, which describes the time of conception, having reached its end, the Virgin returns to her own house; and this, perhaps, because of the multitude about to gather at the house of Zacharias, with Elizabeth having the hour of birth; but with the virginal modesty not bearing these things; for it is the custom for virgins to withdraw, when she who is with child is about to bring forth; for one must observe this also; already with Elizabeth having the hour of delivery, Mary, though she was technically pregnant, yet, as a virgin, she departs. And when she returned to her own house—elsewhere, nowhere—but there she was passing the time after this, until she knew that the time of her own carrying was drawing near. But for Joseph, the Virgin’s belly having raised into a swelling (for he was unaware that it was of the Holy Spirit), he gave way to thoughts not seemly.

And therefore he had it in his mind to dismiss her secretly: *As one who was righteous*, he says, *and did not wish to expose her*; so righteous that he not only did not wish to punish her, even if the law commanded this, but neither did he wish to divulge the matter and bring it into the public eye. For this is what the word ^A *expose* means. But when he had thought on these things, the angel came, promptly resolving his doubt. For it was fitting that she, who was far and away the most pure from every reproach and disgrace, should suffer nothing at all of abuse or calumny. What, then, was the voice of the angel to Joseph? *Joseph, son of David, do not fear to take Mary as your wife.* By calling him son of David, what else does he want than to recall to his memory from whence Christ was to proceed? In saying, however, *Do not fear*, he shows that he had feared he might offend God if he kept an adulteress in his house. For this reason, he purely designates her *your wife*, removing the suspicion. For if a defect had been brought to him at all, she would not be called his wife. Now, that he calls his betrothed ^B wife here, let Scripture persuade you, which before matrimony calls bridegrooms "sons-in-law." But how does he command him to take her who was already accepted and who remained within? It is clear that she had already been dismissed in his mind and was outside the doors. Therefore, he seemed to entrust her to Joseph by the angel’s voice, who also later entrusted her on the cross to the disciple. For, *that which is in her*, he says, *is of the Holy Spirit.* With a certain redundant abundance, he resolved his distress. Not only, he says, is the virgin untouched by illicit intercourse, but also the nature of the conception is more excellent, and it surpasses man. Wherefore, not only is fear to be put away, but it is also fitting to be filled with joy. These great things are yours, O Virgin; and He who glorifies you, being mighty, has made the dispensation of things admirable and supernatural.

IX. But now, it must be explained from the beginning how the matter had its outcome. ^C For Hyrcanus, the brother of Aristobulus the high priest—who indeed wore the royal diadem, but was ignominiously sent away as a captive to Rome by Pompey the general of the Romans, together with his children, when it was also ordained that the Jews pay tribute—having been appointed high priest by Pompey, and later having been captured by the Parthians, and Antipater, whom he himself had established as steward of the land, having been killed by treachery (he who was the father of Herod, who reigned in Judea after these things), and there being no one to hold together the affairs of Judea, this Herod, the son of Antipater, sends some large sums of money given to the Romans, and having become their ally, he becomes master of the power. From where the matter had its beginnings, the narrative shall tell in few words, as it is able. For when Augustus Caesar was going into Egypt with a very great force, for the sake of the war against Cleopatra, I say, upon whom the affairs of ^D the Egyptian power turned, she who drew her race from the Ptolemies, just as it also seems to Josephus, this Herod approaches him, providing no trivial service in both armies and expenditures. And when Cleopatra and Egypt were in the hands of Augustus, already in the twelfth year of his reign, he himself, returning to Rome, and remembering as is expected the service of Herod, by the counsel of the Roman senate, appoints this man king of Judea, having placed a diadem upon him. Which man, having disembarked at Jerusalem, when he knew the Jews not to be disposed toward him according to his mind, but because he was an alien...

and, moreover, rough and difficult, they bore his rule with reluctance, he put some of them to death, and committed many wrongs, foolishly and wickedly reducing the city and the temple of God to servitude. Being thus an evil user of his power, he then added a signal mark and a clear proof of his own wickedness. For he consigned to the fire all the public records of the tribes and families in Judea that were preserved from the time of Ezra, an act full of envy and madness. And his motive was most base: namely, that it might no longer be known to the Jews from which tribe they were, and who among them were indigenous, and who were those whom he was wont to call ^B *geōras*, that is, foreigners. Besides other things, having stored the priestly vestment in a certain vessel, and having applied seals, he would sell the high priesthood to unworthy men for money (alas!). And such was this man.

As for the prophecy—that "the prince shall not fail from Judah, nor the leader from his loins, until he comes for whom it is reserved; and he is the expectation of the nations" (speaking, of course, of Christ)—we undertake to explain it. For then He arrived, when the Jewish princes had completely failed and were subject to the Roman scepters. For at the same time Christ is born, and that first census takes place: when the Romans effectively held dominion over the nation of the Jews and had subjected them to their own empire. For Antipater, the father of Herod, who was later prince in Judea, took a wife from Arabia, Cypros by name, who made him the father of four sons, of whom this Herod was one. But it is better that we explain the matter as clearly as we can. For when Hyrcanus, the brother of Aristobulus, after the killing of Aristobulus the high priest—who had also placed the royal diadem upon himself—had been bound by Pompey, the Roman general, and along with his sons had been shamefully sent to Rome (at which time it was also ordained that the Jews should pay tribute), and when later Hyrcanus himself, having been created high priest by the same Pompey, had finally been captured by the Parthians, and Antipater, who was the father of Herod (who was later king of Judea), had been killed by treachery, and there was no one who could hold the affairs of the Jews; this Herod, son of Antipater, having given much money to the Romans and having entered into a pact with them, obtained the empire. What occasion was given for this matter, we shall tell as briefly as possible.

X. When Augustus Caesar was going into Egypt with great forces—to war, I mean, against Cleopatra, for the affairs of Egypt were in her power, as she who derived her lineage from the Ptolemies, as it also appears—and providing him with money, he performed a not insignificant service for him. But when Cleopatra and Egypt were in the hands of Augustus, who had already reigned for twelve years, he himself returned to Rome, mindful, as is reasonable, of the duty which Herod had performed toward him, and by a decree of the senate he chose him as king of Judea, having also placed a diadem upon him.

XI. But when Caesar Augustus was in the forty-second year of his empire, an edict went out from him that a census of the whole world should be made ^C. Therefore everyone went to his own city, so that he might be registered there. For it was fitting, at the descent of Him who reigns in the heavens, that the rulers of the earth should also bring tribute. And since the decree of the census was intended for each person to go to his own customary fatherland, Joseph also, obeying this, arrives from Galilee—from the city I call Nazareth—into Judea to the city of Bethlehem, which is the city of David. And the cause is that he was, he says, from the house and lineage, which is to say, the kin, of David. He arrives for the census with the most wondrous of women, Mary, who was pregnant. For indeed, Galilee is a certain region of Palestine; and Nazareth is a city of Galilee. Further, Judea is a region of the one so called; and Bethlehem is a city of Judea. Yet all the prophets said that Christ would come not from Nazareth, but from Bethlehem, and would be born there. Since, therefore, it was manifest to all that the Lord was to come from Bethlehem, for it is written, as we said: "And you, Bethlehem, house of Ephrath, you are too little to be among the thousands of Judah, yet out of you shall come forth for me one to be a ruler in Israel."

^A The pure Virgin brings forth her firstborn Son, and wraps in swaddling clothes Him who is boundless; and because there was no room for them in the inn, O the poverty You endured for my sake, Christ! She lays in a manger Him who is the provider of all nourishment, she who contained the Uncontainable. For since it is natural for many to flock from everywhere to the place of registration, and thereby to cause great hardship for those who arrived last, O the straits and the exile of Him who exists through all things and encompasses every creature! As He is among others thus perplexed for a place—for He finds neither place nor inn—the manger receives Him who chose poverty from the beginning, and who honored it in Himself. Hence the Undescribable is in a cave, the Word is in a manger, the Creator of the world, Himself the craftsman of His own birth, and the guide, becomes this—Himself acting as midwife, and Himself being brought forth, and granting the bridal chamber to His mother. Hence the Supporter of all is in swaddling clothes; the Nourisher of all is among those nourished with milk; the Registrar of all is among the registered. ^B "But there were shepherds," he says, "in that region, keeping watch by night, to whom an angel of the Lord appeared, and the glory of the Lord shone around them." Since they became terrified at the sight, the angel, lest fear should overwhelm them at an unseasonable time, banishes it, saying: "Do not be afraid, for behold, I bring you glad tidings of great joy, which shall be for all people." And he adds a clearer declaration of grace: "For," he says, "there is born to you to-day a Savior."

^C XIII. What were the things which you, O admirable Mary, did preserve and ponder in your heart? Was it not entirely all that the angel had said to you, and all that the shepherds had said again? Pondering these things yourself in your heart, and comparing this with that, you saw all things meeting in one—that He who is born of you is truly God—and you made yourself a miracle, one not contained by heaven and earth. He also undergoes circumcision, confirming His kinship with the Jews, so as not to give them occasion to deny Him. He is circumcised on the eighth day, which is the Lord's Day, on which was also the resurrection; and He is named Jesus. ^D Of the Metaphrast. What other things were they, O admirable Mary, which you did keep and ponder in your heart, if not all that the angel had said to you, and all that the shepherds had said again? You, pondering these things yourself in your heart, and comparing this with that, looked toward one harmony to which all things conspired; and you found one symphony, O Mother of Wisdom: that He who is born of you is God in truth, and that you have shown yourself a miracle beside all these things, and by all these things.

^B

XIV. On the harmony of the evangelists regarding the flight into Egypt and the purification.

But how are we to resolve that other point of contention? For according to the divine Matthew, Joseph, having been warned in a dream, goes to Nazareth, both fleeing the danger and wishing to dwell in his own country. But Luke does not say that his arrival there came about by a divine warning, but that, having fulfilled all things regarding the purification, they decided to return to Nazareth, which they also inscribed as their homeland, having settled their abode there. Therefore, it must be known that Luke, in recording the time before the descent into Egypt—for he would not have brought them down there before the purification, lest it be against the law—does not mean that these things signify that they stayed to be purified and then went to Nazareth, and only then went down into Egypt. Rather, they were commanded to go. Before this, they had by no means been warned to travel there, but as we said, they were dwelling in their own country and doing so of their own volition. For since the ascent to Bethlehem happened for no other reason than the census, and they had nowhere else to stay, having fulfilled that for which they had come up, they went down to Nazareth. There is, therefore, no contradiction among the evangelists, but a different manner of reporting; and it is one thing to speak differently, and another to speak contrarily.

^C

On the precision of the evangelist.

^D

On the sword that pierced the soul of the Virgin.

^A God, filling their souls with tranquility and confirming them in their faith by the greatness of the resurrection.

For why must we think this is the sword? Immediately they brought forward the prophet as a witness, who magnifies Bethlehem and predicts that a leader shall come forth from it, and that the Israelite people shall be shepherded by him. Thus, those who were truly enemies were under the necessity of revealing the prophecy, even if they did not reveal it in its entirety. For what follows thereafter—namely, "His goings forth are from the beginning, from the days of eternity"—they kept silent. Why did they do this? Because they were speaking to please the king. And what does he do? He calls the Magi secretly; the fool diligently searches out the time of the star which had appeared to them, already preparing to remove from the midst that which had been born. This was not only stupidity, but also madness. For what kind of things were those that he spoke when he had called the Magi privately? "Go and search diligently for the child; and when you have found him, bring me word, that I too may come and worship him." ^B Evident and open madness. For if the words are true and not insidious, why do you meet with them secretly? But if you wish to conceal some sinister and deceitful intent, how could you not perceive even this—that you are thus caught by the Magi acting maliciously and wickedly, while you seek to hide it? Hence, when the star appeared to them again, it becomes their guide, just as it was from the beginning. For it had been hidden after it had appeared in the East, so that when they had lost their guide, they would necessarily inquire of the Jews, and thus the matter would become manifest to all. But after they had the enemies themselves as teachers, it appears to them again.

XV. But let the discourse pursue what it began, and take up again the things it omitted. "For when," it says, "Jesus was born in Bethlehem of Judea, in the days of Herod the king." Do you see? The evangelist signifies to us the time, and the place, and the authority alike—the authority, in order to discern and distinguish him from the other Herod who had killed John; for that one was a tetrarch, but this one was king; the place and the time, however, by transmitting us to the prophecies. One of these Micah predicted, saying: "And you, Bethlehem, earth of Judah, are by no means least among the princes of Judah." The other, the patriarch Jacob: "For a prince shall not fail," he says, "from Judah, nor a leader from his loins." But how did it come into the minds of the Magi to set out on such a great journey, and to come to worship an infant who was still in swaddling clothes; and this when his mother was poor and of no renown, and had nothing but a humble cottage? Is it not plain that God moved their souls to this? For see that their virtue was also clear, not only in that they came, but also in that they spoke boldly and freely. For that they might not be thought to be impostors, they reveal the guide of their way: "For we have seen," they say, "his star"; and the greatness of the journey: "in the East," that is to say. Then they also add an eminent boldness when they say: "And we have come to worship him." They take no account of the anger of the people, nor of the tyranny of the king. ^C When Herod had heard these things, he was troubled, it says. For fear of his kingdom had seized him. And therefore he assembles even the chief priests and the scribes of the people, and diligently inquires of them where the Christ was to be born.

XVI. Consider, moreover, the wonderful dispensation of events, and how the truth even makes use of the help of its enemies. For when the Jews were questioned as to where the Christ was to be born, they said that it was in Bethlehem of Judea, as the matter stood: and ^D XVII. See, moreover, by how many things the credibility of this event is established. For now the star, now the people of the Jews, then also the plots, and furthermore, the prophecy, teach what was being sought. Then, when the star had taken them again from Jerusalem, after they had consulted with the king, it leads them into Bethlehem, not going simply, but drawing them and leading them at midday, so that even from this it might be known to all that it was not one star among many, nor of the same order as the others at all. For that is why, going from Jerusalem, it does not stop until it has come to the manger itself. But after it stood over the child, it immediately stopped. And because it was now hidden, and now appeared, and then when it had appeared, it stood still again, it showed itself to be of greater power than that which would fall to a star, and it brought about an increase of faith in them. Certainly, they will be affected with the greatest joy, both because they had found what was being sought, and because they had not made the journey in vain, in that the child was divine, and that they had been messengers of the truth. These things are all praises of that wonderful maid on account of God, who was born from her: and by their greatness they set her apart, as eminent, from other women. After they were inside the house, they saw,

^Ain other words, the infant with Mary his mother. Why did they see him as great, and why did they worship him, when everything was of such a nature that nothing could be more lowly? Was it the cave, the manger, the swaddling clothes, or the mother, who was of such simplicity? What, then, moved them to such admiration that they not only worshipped, but even offered gifts, and gifts of such a kind as signified that he was God and King? For this is what they intend; gold, for instance, implies a King, frankincense implies God, and myrrh foretold the death which he was about to undergo for my sake. What, then, moved them? It was that which also caused them to be roused from their home and to complete such a long journey—the star itself, and the illumination from God that was in their souls.

XVIII. But what was it natural for the mother to consider in her mind, as she beheld these things? Whose son was she the mother of, to whom such illustrious men had approached in this manner, using the star as a guide, who worshipped him while he was in swaddling clothes and offered gifts, as if studying to win his favor and procuring for themselves some great reward that was to follow from this? Or how great was it fitting for her to rejoice and to be enlightened, and what a fruit of hope was she already beginning to gather, not only from these things, but also from those which had preceded them, marvels though they were? These are the rewards that child gives her; thus he places illustrious things against the lowly ones, so that, seeing only the cave and the hut, and the manger, and the humble swaddling clothes, she might not, as a consequence, think them small and be distracted by such thoughts, but that, considering these great things, she might again be lifted on high, and on account of this new birth, she might be able to count herself blessed. For what the Lord is accustomed to doing from the beginning—to lift up things that are lowly and humble beyond expectation, just as, conversely, he puts down things that are arrogant—this, indeed, she might surely see him doing even in himself.

XIX. But why was it ordered to the Magi not to return again to Herod? And to what purpose was that lowly and unseemly flight of Christ into Egypt, just as if he could not be saved otherwise? For it says, Herod will seek the child to destroy him. ^B Was it so that, through these small and human things, he might be seen to have assumed flesh, and the magnitude of that dispensation might be believed? Mostly so; and for this reason, he did not decide to perform miracles in all things at the beginning. For those things which were done from the beginning were done wholly for the sake of the Mother, for Joseph, for the shepherds, and for the Magi. For this reason, an answer was also given to the Magi that they should not return to Herod, so that the teachers might quickly be sent into the region of the Persians, and the fury of the tyrant might be interrupted and he might know that he was attempting things which could not be accomplished. ^C But if he did not turn out the better for it, the blame for this is not to be conferred upon Him who foresaw these things and who did them with this intent, but upon the sum of his own insanity; furthermore, so that you too, who have chosen to live by Christ, might find from this no small opportunities for philosophy: namely, that from the very beginning you should expect trials, and be prepared against ambushes. But he is also commanded to take the child and his mother and to flee into Egypt, not as before. For then indeed he says, "your wife"; but now he calls this woman "mother," since the birth had taken place and suspicion was aroused. The cause of the flight is the fear of ambushes. See, therefore, again, how humble things are joined with great and awe-inspiring ones, and how painful things are mixed with pleasant ones. ^D After that guidance by the star, after the adoration shown to him as King, or rather as God, and the offering of gifts, there was the fear of death and a secret flight. And He, of whom it had been previously announced that he would save the people, does not even seem able to save himself! How, indeed, did these things affect the mind of the Virgin again? And what was it natural for her to have thought in the meantime? Thus you will find it following in the case of all the saints, that painful things are also mixed with those things which are according to the desires of the soul. But in this way, indeed, Christ came into Egypt.

XX. But Herod, when he had strayed from the mark, erupted in total rage against the infants who had done him no harm, punishing them in the way he thought they had mocked him: or rather, because of his own insanity against Christ, which he conceived out of fear for his kingdom, he rushed against all nature in common and slaughtered all the infants who were in Bethlehem, thinking in this entire slaughter of infants that he would surely secure that one, and that so he would be freed from fear, providing for all to mourn mercilessly—a thing which another would have refrained from doing even in inanimate objects, and, looking upon the tender plants, would have been led by mercy and unwilling to cut them down. But see, you who love power, and are overcome by vain glory, into what insanity it drives its lovers, and to what length it persuades them to be carried, and what it compels them to do. Jeremiah also predicts this slaughter of infants many years before, and foretells the tragedy, and introduces Rachel weeping for her children, and refusing to be comforted. Wherefore, it was known by God, of course, that these things would happen, but He was also knowing and willing indeed to prevent them, yet permitting them for certain mysterious reasons. But Herod, indeed, receiving the fitting fruits of what he had done, is struck by a divinely sent plague, is tortured in his whole body, and truly the evil man perishes evilly, with his kingdom divided into four parts, with Archelaus obtaining control in Judea, and Herod, and Philip, and Lysanias, the latter with Galilee, and the former with Ituraea and Trachonitis, and finally with the tetrarchy of Abilene being allotted.

XXI. But after Herod departed from among men, an angel again appears to Joseph in a dream in Egypt, and commands him to take the child and to journey into the land of Israel. How many, O Mother of Christ, were the inequalities of fortune for you? How many the mutations of events? For behold, you are once again freed from exile, and you are returning to your own region.

Of the Metaphrast and the Geometer

^A However, when he had turned twelve years of age, he went up with his parents to Jerusalem to celebrate the feast of the Passover. When it had run its course, being completed in seven days, they returned, but Jesus remained behind, escaping their notice. And while they were searching, he was missing for three days. Then he appears to them sitting in the Temple, both listening to the teachers and discussing matters with them, and astonishing the listeners with his answers; for according to this, he was also growing strong in spirit, and advancing in wisdom and grace, as he appeared to many in such a light. He escapes the notice of his parents so as not to be prevented by them from his dialogue with those experts in the Law; since they knew him, as it were, to be unlettered, and were cautious lest he stumble in his speech; or perhaps he was avoiding this very thing, so that he might not seem to dishonor his parents by disobeying them in those matters that follow human custom. For these reasons he remains behind in secret, and is not known even to his parents, so that neither, by becoming manifest, would he be prevented, nor, by being prevented, would he be disobedient. Observe how he does what is fitting for a child. For he does not rashly teach the teachers of the law and the priests, ^B although he himself alone is truly Wisdom and the Word, and the supplier of wisdom; but for this very reason, since he himself well understood the measures of age and dignity and defined them for others, he yields to the priests and teachers the duty of teaching. He himself, however, both listens and asks questions with a great amount of understanding on both parts; for he asks questions logically, listens attentively, and answers even more intelligently, which also made the wonder far greater than the mere listening.

Of the Same

The wondrous mother, overcome by maternal affection, both calls him affectionately her child, and as if reproving him, sets forth her inquiry with anguish, and discusses everything ^C at once as a mother, and more boldly, and more humanly, and more passionately: "Why have you done this to us, child? For behold, I and your father were searching for you in anguish." He, however, resolves everything for this reason; and regarding the father of whom she spoke, as if correcting what was said, Christ speaks concerning the true Father, casting her into the understanding of the truth, and preparing her not to walk upon the earth, but to be lifted up to the heights: "Did you not know," he says, "that I must be in my Father’s house?" Thus he shows himself to be by nature God, if indeed the son is of the same nature as the One who begat him. And since the Temple is the Father’s, he was in the things of the Father, even if to them the statement was not yet intelligible. Here for the first time ^D more manfully, or rather, to speak more divinely, he discusses with his own household, and shows that the Father is indeed other to him, and that not as to a mere man, but as to God, must the mother show him regard, and that the house of the Father—the Temple, that is to say—is also his own house, just as all the other things of the Father are; and that they are truly to be blamed for being ignorant of these things, and for neither speaking nor thinking anything concerning the truth. Here for the first time he makes mention of his true Father more clearly, and lays bare his own divinity. The Lord descends with his parents from Jerusalem to Nazareth, and continues to be subject to them, teaching them to honor parents by his own example; and what he himself had commanded, he was the first to fulfill, thus teaching them to honor parents, but to honor them certainly after God; for the worship of God is to be preferred to honor for them. For this reason, even while leaving them behind, he lingers in the Temple, and commands that his own desire must be stronger than the natural and paternal one.

[XXV.] But look for me again at the wisest of women, Mary, the Mother of him who is truly wisdom and secret knowledge. For, it says, she kept all these words in her heart, just as she had also done before at the coming of the shepherds, and at what they were reporting that they had seen and heard. And at that time, Luke says that Mary likewise kept all these things. For she was not paying attention to him as if to some child, but she valued highly what was being said, and there was nothing of all that was said and done by him that she did not deem worthy of great earnestness, and that she did not diligently conceal in her heart, rightly judging that these things were seeds of certain divine and secret matters, and that they were being pre-shown to them.

[XXVI.] After this, baptism, after which also miracles; but (as the divine John says) that which he did first (in the marriage feast, I mean, the changing of water into wine) he performed with his Mother present. She, indeed, certainly warns first that the wine is lacking, providing to the Son the occasion and the material for performing the miracle. Yet he, although he seemed to bear it with difficulty and for this reason to refuse, nevertheless does what was suggested by his Mother, honoring her in every way as his Mother, and as if rendering her a reward, because she had carried him in her womb. Observe, moreover, here also the noble moderation and prudence of the Mother of God. For she does not command boldly, as a mother to a son, that he should perform a miracle, but only advises him, and that with a certain great reverence and submission, as much as would suffice to declare her will. For what is it that she says to the Son? "They have no wine." For although she knew that he was her own Son, she was not ignorant, however, that he was also her own Maker. And so, while wishing to show whose Mother she was, and at the same time to repay gratitude to those who had invited them, she prudently suggests to him the performance of the miracle. Then also to the servants: "Whatsoever he says to you, do," she says, speaking this about the Son; for already she was coming to the knowledge of the power of the Son, as one who had seen many wonderful things, which she even gradually collected in her heart, as we have rightly recognized from those things which went before.

[XXIV.] But how, on the other hand, does the admirable Mother, overcome by maternal affection, call her Son with great feeling, and, as if rebuking him, brings forward that search which was made with grief? "Behold," she says, "your father and I were searching for you, grieving." And so, when she had spoken of the father, as of him who was seen to be such, Christ, as if correcting that which had been said, speaks of him who is truly Father, recalling the truth to her memory, and providing that she might not creep upon the ground, but be lifted up on high: "Do you not know," he says, "that I must be in those things which are of my Father?" Thus he shows himself to be God by nature, since the Son is of the same nature as the Father. But since that temple was the Father's, he was occupied in those things which are the Father's. This word was not yet manifest to them. He, however, went down with them to Nazareth, and remained subject to them, teaching from himself to honor parents, and fulfilling first that which he himself had commanded; but to honor them entirely after God, and that before them the worship of God should be preferred. For this reason, having left them, he had remained in the temple, showing that the love of God ought to be stronger than maternal and paternal love.

[XXVII.] But since the proposed argument looks to nothing else than to show the great works of the Virgin, this also shall be one of those things which are her good and noble ones, if we shall have shown that she was perpetually engaged with her Son, and always sat beside him, and that not even in the time of adverse things, nor in the Passion, was she separated from him, when both the disciples, and friends, and all acquaintances, some indeed having left him entirely, took to their heels; others, however, when they had waited a little, denied.

And so, since these things are so, leaving aside others, let us speak of these. For when the time of the Passion had now arrived, and he was giving himself up, and stood in the midst of those who were breathing murderous threats against him, and he was now being led away to Pilate, and brought before Caiaphas, and sent to Herod to be examined, and finally sentence was brought against him, and he was condemned to the cross—the Mother, just as she surpassed other women in other respects, so here too she is seen to be more than a woman, for she departs not at all from him, but follows more closely, fearing nothing of that which was formidable: not so much because she was overcome by maternal affections, as because she was led rather by divine judgment, to such an extent that she even urged on two other women, two, I say, Maries, as the Gospel teaches, and persuaded them to remain with her: as being women of stout and generous spirit, who wished to cling to this Spouse, who is not seen, and yet, while not perceived, draws near. For there were, it says, women also who followed from Galilee, and ministered to him. By that account they seem not to have been absent even from the time of the mysteries, but although they did not recline with the twelve, they were nonetheless participants in his house. For while he had the disciples reclining with him, when he was delivering the mysteries and the doctrine of supreme humility; the Mother, however, he commanded to take care of the women who were ministering, as if through her own person receiving them kindly, fulfilling the office of humanity, and at the same time dining with them, and thus repaying the gratitude for their ministry. ^B

XXVIII.

XXIX.

XXX.

XXXI.

^A Although previously it seemed he even repelled her, so that she would not be a source of trouble to him at that time. For what is it to me and to you (he says at the wedding), woman? And afterwards: Who is my mother? But here he shows open affection, and indeed commends her to the disciple, thus consoling her, while honoring him more by the commendation; and because he loved him greatly, using this as testimony (for what else could he be doing or saying to account him worthy of such honor?), and at the same time giving thanks to him for having remained. Then, when he had also looked at the disciple, "Behold," he says, "your mother." This was an act of joining them in affection, and at the same time showing the authority of both. From that time on, it is said, the disciple took her into his own home, understanding where the statement was aiming, and sincerely serving the will of the Lord.

XXXII. After all things had reached their end, "I thirst," says the Savior. But those who were swift to evil, and the most ungrateful of ingrates, mixed vinegar with gall for him, whom they (oh, the pain!) made to drink during the heat of thirst on dry land; and those who had been sated with honey, offer gall; their grape is a grape of gall, and wrath, the house of dragons. But how, when she saw this, was it necessary for her soul to be tormented? And when she saw him dead, how did she bear it? How did she not have her own soul break away with him? How did she endure seeing the enemies, who not even after his death were reconciled to the Son, but were still breathing murder against him, and were piercing his side with a sword? But the divine Gospel narrates these things. However, these things are also spoken of by tongues that most honor the truth, that when these new and marvelous perceptions were before the eyes of the Theotokos, and after the death of the Son, just as if he were still living, water and blood gushed from his side, she then indeed drew them up reverently and diligently.

XXXIII. Then she gave herself over entirely to preparing for the burial, and as to how that divine body might be taken down from the wood and obtain a suitable monument. But when she could not accomplish this by herself, her Son completely moves her mind to search in the place of Calvary. And when this was done, he permits her goal to succeed easily. For a certain monument is found, very recent and most beautiful, and in an elegant place where he was situated, though he was by no means worthy of that—for what is there at all among earthly, things? But it was not unworthy of the desire of her who was seeking. And it was indeed a tomb, as I said, new and entirely untouched, as one in which no one had yet been buried: lest, if other bodies had been placed there, doubt might arise as to which one had risen: and the place was situated in the most excellent air, and adorned after the fashion of a garden. But after she had inquired and understood that the owner of the garden was not only a friend ^B of his, but also a disciple, truly the hidden one (for the Gospel teaches this), the Virgin came to him, and persuades him with accommodating words to store—as if in some coffer—a great wealth of treasure in his monument, and thus keep his home guarded while having Life with him. For the enemies, she says, have received the end of their affairs, and these men have brought the most shameful death upon the Master, with no injury or ignominy, however great, left out previously against him. But now he also lies dead and naked on the wood, a horrible spectacle to me and to created nature, for them to mock rather than show pity. Grant me, therefore, the favor, and to this common Master, I say. Boldly ask for his body, so that it may be taken down and consigned to burial, if Jesus is not even invisible to them after death. Thus you will bring great consolation to us all, who have been reduced to every privation, and by whose mercy no one is moved: "For my friends and my neighbors stood over against me, and my neighbors stood afar off." By myself, as you see, I cannot do anything, since I am alone and a guest, and with only one of the disciples am I attending to the crucified one. Thus you will stop my pain, thus you will repress my tears.

XXXIV. When the Theotokos had swayed and incited Joseph with such words, he is sent to Pilate. He, however, having cast out all timidity, and being inspired with a deadened boldness by Him who breathes life into the dead, boldly (says Mark) enters to Pilate, and using the words that were necessary, he asks for and receives that divine body, which nothing can equal, showing a spirit diametrically opposed to the Jews. For he, indeed, when he had him, handed him over to those who were about to kill him; but this man asked for and received him from those who had killed him. But in truth, let the account again pursue how the Mother was behaving. For they who have treated of these things say that she bore herself bravely and steadily from the beginning to the end, honestly indeed, and not indecorously using the movement of her soul; yet in her actions, showing that she was his Mother, but entirely the Mother of Him who also showed love to his dead friend, and kept the movement of his soul within certain bounds. Seeing her Son dead, therefore, she used such movement of soul as was proper. Nay, even in the taking of him down from the cross she ministered with maternal hands, and the nails, as they were being extracted, she received into her own bosom, and she embraced his limbs, in part binding them with her arms, and in part also cleansing the wounds with her own tears, and then even pouring herself entirely over his whole body. "Behold, the mystery foreordained from every age has reached its end for you, O Lord," she says in a placid voice. And handing the shroud to Joseph: "But to you," she says, "henceforth it will be a care to see that in this you…"

^A honorably compose him, and beautifully embalm him with myrrh, awake in spirit, that you may see all things perfectly, and do what is just for him."

Everything was happening such that she did not depart from the sepulcher for even a little while, as we have said, until she saw the life-giving resurrection itself. For the stone, indeed, was rolled back, and the angel sitting upon it was seen by the other women also. But when and how these things were done, they were completely ignorant; yet she alone, as one who was sitting by, perceived everything accurately. Therefore, it seems that the first good news of the resurrection was given to her, and so far as it was possible, the splendor of the Son was seen by her. But thus does the Mother of God herself also more clearly behold the Son's resurrection, and confirm its heralds regarding it, more than those who had brought ^B ointments; even if, while they were speaking about the Lord’s resurrection, she brought forward no testimony, lest it appear suspicious, and on account of that connection, his faith in her might be held less. But the Theotokos, since she had with both vision and internal eyes received the resurrection of her Son, later dwelt with the beloved disciple, awaiting the time of Christ’s assumption.

XXXV. When, therefore, they had thus surrendered the divine body to the new monument—Joseph, and Nicodemus who was with him, and the others who were present with them—they indeed promptly departed from the sepulcher; but the Mother alone remained, clinging to the sepulcher, persevering with eyes not at all sleepy. For even if Matthew signified that Mary Magdalene had sat opposite with another, he only hinted that they had come to see, and that they had not dared to draw near at that time when the burial was being ordered. For certainly it helps them that they went away on account of the fear of the Jews, and the arrival of the guard. For Matthew himself says: "In the end of the Sabbath, as it began to dawn towards the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher." He would not have said they ^C came, who had remained, if they too, like the others, had not departed from the monument. And while some have thought the other one—who is called Mary, whom he himself who went before mentioned, and Mark clearly discloses by saying: "And Mary Magdalene, and Mary the mother of Joses, beheld where he was laid"—to be the Theotokos, they do not conjecture accurately or truly. For everywhere in the Gospels she is openly and properly named Mother, and she has this as her most notable appellation. "He took," he says, "the child and his Mother." And again: "The Mother of Jesus was there." And: "His Mother saith to the servants." And: "He went down to Capharnaum, he and his Mother." And: "Thy Mother and thy brethren stand without." Nay, even: "There stood by the cross of Jesus his Mother and the sister of his Mother." You may, if you wish, also add Luke in the Acts, supporting what has been proposed: "All these were persevering with one mind in prayer with the women, and Mary the Mother of Jesus." And in sum, it is extremely difficult to find her named otherwise, either by her father or by any other relationship of kinship, as we have said. Wherefore none of these is she.

XXXVI. For while the others went in and out for the whole night at the sepulcher, and reported what was happening to the apostles, for which reason it fell not to them to see more miracles of the resurrection, she, however, who sat by the sepulcher indivisibly, saw everything openly, and not immediately, but afterwards, brought it into the light and announced it. For how could the women who were going away and returning again fully perceive the earthquake, the descent of the angel in a moment of time, the rolling back of the stone, the deep sleep of the guards, their awakening, and the return of some into the city? But it is clear that these were matters of maternal and ardent love; sitting by perpetually and keenly ^D watching with spirit, she saw all things perfectly, that she might do what was just for herself and for him.

XXXVII. But after it was necessary that those things which pertained to the economy of the assumed flesh should reach their end, and that what had been assumed should thus be exalted into heaven, the Savior appeared to his friends (for he did not often show himself to them after the visible resurrection), and discussed many other things with them, and announced the coming of the good Spirit. Then, also, when he had led them a little way outside the city, and had bestowed a blessing upon them as was fitting, he was exalted into heaven while they looked on. But lest this matter should bring them trouble and the deprivation of the Master should create grief for them, the good shepherd also took care of this. He sends angels to them, who both explained his ascension and filled them with ineffable and admirable consolation. When, however, they had worshipped, they returned again to the house with joy, simultaneously acting in the upper room, as had been arranged, and awaiting the coming of the Paraclete. They were, moreover, persevering unanimously in prayer, just as the Evangelist Luke also narrates. For when he had enumerated by name the disciples of Christ, he then adds: "All these were persevering with one mind in prayer and supplication, with the women, and Mary the Mother of Jesus, and with his brethren." For she, too, was always conversing with them, never at all desisting from the most beautiful and honorable things.

XXXVIII. But after the apostles, in the time of Pentecost, filled with the divine grace of the Paraclete, were sent one to one place and another to another for the doctrine of the Gospel, and the preaching of the faith was already being announced, he held the Virgin—as one commended to the beloved disciple and a virgin—living there in her house in Zion.

^A Since it was necessary for her also to participate in death (for why would she not undergo this, even though the Son of God born of her was truly man?), when, I say, she had reached an advanced old age and the time of her departure was at hand, she was instructed by an angel that she was about to migrate, just as she had been told before, at the time when He was about to enter her womb. When, therefore, she had learned the mystery of her departure, judging it to be a matter of such great joy as cannot be explained in words (for what could happen to her more sweet than to be with her Son and to reign together with Him?), she immediately ordered many lights to be brought into the house; and this was done. The whole house was indeed cleansed. The bed also and the chamber were adorned; and as many as were kin and neighbors were called together, that they might be partakers of the joy with her. Then all things were prepared for the departure.

She signifies, therefore, to them who had arrived, that which the Son had announced to her through the angel. She shows the prize which had been given to her by Him. And this was a palm branch, as the tongues accustomed to speak the truth concerning Him had said: a sign of the victory over death, and an image of immortal life: just as the children of the Hebrews also used to make it for her Son, divinely inspired. For to Him, as He approached His passion, they offered palm branches, signifying beforehand that He would be the victor over death. When, however, the time of the departure was now at hand, she, the mother of true life, lay on her bed: but he who had received her into his house, John, was present. There were present also as many as were elected in Jerusalem, and her friends and kinswomen stood by together. The Virgin, therefore, looking upon the virgin John, when she had spoken a few words with him, then said: "The two tunics, which I have had as covering for my body throughout my whole life, I order to be given to these two women." This is what she said. But those who were present, seeing the signs of her decease, shed many tears from their eyes. For who could bear to be deprived of such a woman without sorrow? Then from heaven her Son descends, to take up her divine soul, while through a cloud He gathers His disciples, that they might commit her venerable body to burial.

XXXIX. But after the Mother of God saw them, and knew the cause for which they had all been immediately summoned, and had heard the petitions of each one, she bestowed blessings upon them, as was fitting. When she had said to all the words that are customary to be spoken at death: "Farewell, my sons," she said; "but do not accompany my departure from here with mourning, but rather with joy; since you are persuaded that I am passing on to joy; and see that you commit my body to burial in this form, in which I shall compose myself." For this, she says, ^B is my will. She summons Peter, then the others: and when they themselves had lit the lamps, she, exulting in spirit, with parted lips, said: "I bless Thee, Giver of all blessing, Cause of light; who didst inhabit my womb. I bless Thy charity, by which Thou hast loved us, O Lord: and I magnify Thy words, which have been given to us in truth, and I believe that what Thou hast said will come to pass for me." When she had said this, she reclines on her bed, and with her hands raised on high, having composed her body, which was subject to no reproach, into an honest and decorous figure, and having opened her eyes (for she already saw the Lord coming to her with a multitude of angels), she is filled with total joy and pleasure; and when she had again said: "Be it done unto me, O Lord, according to Thy word," she gives up her spirit as if in sleep, and places it into the hands of her Son among friends.

But lest it seem empty, that which is said concerning the gathering of the apostles, which took place at the dormition of the Virgin; it would be better to add in summary those things which are said by Dionysius the Areopagite in his third book, and indeed of the chapter. It is inscribed in the treatise, "What is the power of prayer," and "Concerning the blessed Hierotheus, concerning piety, and concerning theology." These things are said to Timothy, the Bishop of Ephesus. But they are set down in this chapter word for word:

XL. "Since among our own God-inspired princes of the sacred rites, when we also, as you know, and many of our holy brethren, came together to see the body which gave birth to the Principle of life, and received God (there was present also the brother of God, James, and Peter, who was the supreme and most ancient summit of the theologians), and it seemed good that, after that spectacle, all the princes of the sacred rites should sing a hymn and praise, as each one was able, the infinite goodness of the divine powers: after that theologian, as you know, surpassed all the other mystics of the sacred rites, as one who clearly surpassed them, and was entirely led out of himself, and was affected by the society and communion in that which he celebrated with hymns, and was judged by all by whom he was heard and seen, and known and unknown, to be God-inspired and a divine writer of hymns. And what more should I say to you of those things which were said there divinely concerning God? For if I had not forgotten my own self, I know that many have heard from you certain parts of those God-inspired hymns." ^C But these things, indeed, the holy Dionysius. But let our discourse proceed to those things which follow thereafter.

XLI. When the chorus of the apostles, and whatever was chosen from among the men and women, had surrounded the holy body of the Virgin, and they honored with hymns those who were escorting it, and were reverently and lovingly embracing all her limbs together, showing not only their own longing, but even ^D

that they were receiving a benefit from those who touched them. For there had been a severance, and those parts that had been amputated were, upon the application of the arms (for Peter had commanded this), immediately followed by the healing of the hands. ^A

XLIII. Hence the most sacred body is taken to Gethsemane, and there it is committed to burial. And why not, since even He who was God, her own Son, was buried in the manner of men? Yet through Him it was transferred to the heavenly and divine tabernacles. What we say is confirmed by Juvenal, the divine bishop of Jerusalem. This was a holy man, inspired by God, who, speaking of the account as it had been handed down to him from ancient and true tradition, says: That for three whole days the apostles remained at the tomb, hearing divine hymns from on high. Then after the third day, when one of the apostles had arrived late for the funeral rites, whether because it happened so, or because divine providence had so ordained it, so that the miraculous translation might be known to all, he too drew near, and, as is natural, felt great grief on this account, that he had remained bereft of such a great blessing, and he could not bear it at all. Therefore the sacred order of the apostles, not judging it just that he too should not see and embrace that life-giving body, commanded the tomb to be opened immediately. And it was, indeed, opened; but the treasure was by no means in it: but there were only the garments in which it had been wrapped, just as it had been at the resurrection of her Son. ^B And when he himself had embraced these, and those who were with him, and they had been filled with an inexplicable fragrance and grace, they again closed the tomb. The miracle, however, the son receives from the father and in turn hands down to posterity; and thus the narrative of the divine burial of the life-giving body stands. Indeed, the Word took unto Himself all that was born of her, and willed that she should remain with Him, and live with Him forever. Yet, in truth, for her undefiled body, He gave His own garment to this city, always taking great account of our salvation, as a kind of inheritance. Now, how this came about, and how that blessed gift came to us, and how Constantinople was enriched by this most holy treasury, the discourse shall now declare.

XLIV. That great Leo, ^C who at that time was excellently administering the Roman empire, had under him two men who had charge of the army: the name of one was Galbius, that of the other Candidus, brothers by birth, brothers in virtue, and to say it once, both very distinguished in other respects and like few others; but one thing was wanting in them, and that the greatest. For not to have the right faith is to labor in the greatest and most important matters; they were partakers of the Arian plague, since this evil had come to them from ancestral tradition, as if it were a kind of inheritance. For they were said to have been near in kinship to Ardaburius and Aspar, who ^D

in those times held the tyranny: those who, as truth openly argues, felt the same as Arius. But in very truth, Divine Grace did not allow Galbius and Candidus, who were otherwise well-behaved and pleasing to God, to remain unenlightened in that which is the primary element of salvation; but it ^A led them from error to the truth, so constantly and stably, that not only did they conduct themselves righteously and were secure, as far as piety is concerned, but they strove with all their might to cause others, whom they knew not to be walking with an upright foot toward the truth, to be of the same mind as themselves. When they were piously disposed, they also gave themselves with a great and lofty spirit to exercising mercy toward the poor, as those who were eager to render thanks to Christ for the knowledge of the truth. Therefore, the most chaste Mother of that great God and our Savior, wishing to bestow upon her city the sacrosanct treasure, namely her own raiment, provided for this to happen through those beloved men in a manner more divine. The manner ^B is as follows:

XLV. She inspired in them a desire to venerate the holy places that are in Jerusalem. Which in fact was done by them. And when they had disclosed the matter to Leo and Verina, they brought with them no small company of their family and friends. When they had begun the journey, and had already come to Palestine, they preferred the road leading to Galilee over the coastal one, valuing more the contemplation of Nazareth and Capernaum than the enjoyment of coastal delights. Of these, the former was indeed the sacred dwelling of the Theotokos, and in it she saw for a long time the Word of God born of her; the latter, however, was the dear and customary lodging of her Son. ^C When they were there, as I have said, since the time did not permit them to proceed further (for it was already evening, and the night was dark; and this also had been entirely provided for by God), a village received them, and it was a small one. In it dwelt many others, and also a certain woman of remarkable chastity, and clearly most honorable and modest, who was held in honor on account of her profound old age and gray hair, but was far more honorable because of the great ornament of her virtues. With her, the divine treasure, this raiment, had been hidden. How could she have been the custodian of such a thing, had she not also been adorned with the beauty of virtues and the ^D purity of mind? For although that woman was indeed a Hebrew (for truth is a friend), you would have said her soul was a place which, while dark in the present, is apt and very well-suited for receiving light. The divine counsel was also clearly in this, that the matter being hidden with a woman who was so disposed, that she strove with all her might to conceal it, would, when later brought to light, command greater faith.

XLVI. See, therefore, how elegantly the divine counsel proceeded. For arriving at her place, Galbius and Candidus, wise men, are received into hospitality, Divine Grace thus leading them. She was indeed wonderful: otherwise, she had nothing great; but she was clearly lowly and abject. But when the time called them to supper, having reclined, they saw within another small chamber: which was illuminated with the light of many lamps, and breathed sweetly with many incenses and unguents: and in it was situated a great multitude of the sick. From which they conjectured that it was something divine and venerable, yet they could not at all conceive the truth of the matter. Therefore, they invite that excellent old woman to the banquet, desiring to know from her something of what they wanted; but she refused this, pleading piety, and that it was not lawful for her, being a Hebrew, to eat with Christians. They, however, because of their great thirst for the knowledge of what was proposed, remitting nothing of their intense zeal, invite her even more ardently, and oppose another, more valid argument to her refusal to obey: "What," they say, "prevents you, if you take the food which you are accustomed to eat, from conversing with us, while you use only your own food?" Accordingly, the woman obeys this, and joins them.

XLVII. But after they had eaten, those men pleaded with her in prayer not to refuse to indicate to them what those things were that were happening in the inner house. For they thought it was something legal, and of those shadowy, ancient things. She indeed says what was happening: but she could not at all be persuaded to reveal the cause on account of which they were happening. "For you see," she says, "O most worthy men, the multitude of the sick. For since it seems so to God, in this place indeed demons are cast out: but that the blind may freely see, the lame walk, the deaf hear, and the mute speak, is achieved wonderfully; and other maladies, and mutilations of the body, which are in no way curable by the arts of physicians, are easily cured." They, however (for they were not like imprudent men, nor did they, out of simplicity, omit what it was right to ask), asked: "Whence, then, did this place take the beginning of performing such things?" She indeed: "Among us," she says, "Hebrews, a narrative is handed down from the fathers, that God was seen in this place by one of the fathers: from which it came to pass that this grace should be preserved in this location." When she said these things, they did not at all assent to her in their hearts: but it appeared to them that the woman, as was the case, was cloaking the truth with the beautiful semblance of plausible words. They, therefore, still asked her even more vehemently to open the matter to them as it was, looking, if nothing else, to the labor of such a great journey, which had been undertaken for no other cause than to see the holy places, and to hear those things which are spoken by pious and holy men. She, however, did not yield even so, but remained as she had determined, judging it to be a disgrace to religion if the truth were revealed, and saying that she knew nothing more than that the place was full of Divine Grace.

^C But when those men grew even more eager to find what they were seeking, and their hearts began to burn, as did the heart of Cleophas and that other disciple, the most blessed Virgin prompted them, wishing to bestow this divine and sacrosanct treasure upon the Byzantines. Therefore, they left no stone unturned so that the woman, abandoning her immovable concealment, might bring to light what she had kept silent. They even resorted to the necessity of an oath, and one so forceful that it could move even a stubborn spirit from its place. When they had constrained her on every side and, as it were, imposed upon her inescapable bonds, they at last persuaded her to reveal the matter. When, therefore, she had sighed deeply and with tears, and had fixed her eyes upon the ground, as if ashamed to speak: “O men,” she said, “never until this day has this divine mystery been made manifest to a man. For those who preceded me in my lineage, having taken an oath, handed it down to one woman, and she a virgin, in such a way that in each generation the matter was transmitted thus. But since I see that you are reverent and pious men—and furthermore (for I shall signify this to you also), the women of my lineage have been reduced to me, and there remains no other virgin after me to whose faith the knowledge of this mystery could be entrusted by me—I will now reveal the matter to you. For I believe that what will be said by us, you will keep among yourselves. The garment of Mary, the Mother of God, is kept laid up here (for this is what has been handed down to us from on high).” Those men were stunned, even when they had heard only the beginning of the matter. Then the woman added, “For this Mother of God, as her life was ending, gave her two garments to two virgin women by way of a blessing. One of these was from the ancestors of my family, who received what had been given and deposited it in the ark, and strictly commanded those who were of her family that whoever received it should be a virgin. Therefore, the ark is hidden in the inner house which you now see; and the garment that is in it is the cause of all the miracles that take place. This, O men, is the true account of that which is sought by you; and see to it that the knowledge is confined only to you, and that no one among all those who are in Jerusalem knows of it.”

^D XLIX. When they heard this, an even greater fear and joy took hold of the men. Fear, on account of the magnitude of what had been heard; but joy, because they were partakers of such sacraments. What followed then? The men cast themselves to the ground, and grasping her feet, they said, “To no one among those who are in Jerusalem shall what has been told to us be made known, do not doubt it, lady—for we call you lady now, you who have been deemed worthy of such mysteries; we call upon the Mother of God herself as a witness to you in this matter. But grant us one other thing, we beseech you. We ask that we may sleep in this place where this divine treasure is hidden.” When the woman had immediately granted this, the woven garments were indeed carried into that place. But they did not give themselves to sleep; rather, when they had received the silence of the night, they spent the whole night in prayer, and with tears offered thanks to the Mother of God that they had been deemed worthy of such hearings and sights. And when they saw that those who were sick were overcome by sleep, they measured on every side the circumference of the ark in which the divine garment was deposited, and they examined the very species and characteristic of the wood from which the ark was made, most accurately and diligently. Then, having exited in the morning, they greeted the woman with honor, and having asked her to command boldly if she needed anything from Jerusalem—for they said they would return to her again by the same path—they began their journey toward Jerusalem, after she had said that she needed nothing from them but their prayers, and that she might see them happy and cheerful again.

L. When, therefore, Galbius and Candidus were in Jerusalem, and had in part offered prayers to God, and in part had distributed alms to the poor and needy with a more liberal right hand, they secretly summoned certain woodworkers. They commanded them to construct for them an ark of a similar form, figure, and size to the one they had seen, ordering furthermore that it be fashioned from old wood, so that nothing might be perceived in it that was not in every part similar to the aforementioned one. They then devised something else suitable for hiding that which was to come. They procured a gilded lid, so that the ark might be covered by it. But after the prayer and the expenditure seemed to them to be well enough arranged, and having received that which had been fashioned, they returned to the village, healthy and cheerful. And with aromatics and incense fitting for a sacrifice, they presented a gift to the venerable woman. And she indeed welcomed the men back again as if they were her kin. But they asked of her again what they had before: namely, that they might spend the whole night in the sacred chamber. She, in turn, permitted it again, suspecting nothing at all. They, having entered, used their complete leisure for prayers to the blameless Mother of God, who is far from any reproach, rendering her as a sacred offering; and as they moistened it with tears, they said, “We do not ignore, O most divine and primarily illustrious Lady, who are your servants, what once happened to Oza, who dared to touch the ark which was according to the law. How then could we, being liable to many sins, have dared, without your command, to touch this divine ark at all, within which such a treasure is stored, and not only to touch it with profane hands, but even to transfer it elsewhere? Therefore, accede to the desire of our souls, O good Mother of a good Son. For the translation is to your city, which is the Queen of all others, and has always determined to honor you with great zeal. To it we...

we determined to transport the divine gift, for its protection and glory, which may never be extinguished. Saying these things throughout the night in prayer, and bathing only in tears, they were suddenly filled with confidence—confidence, I say, tempered with reverence. Then they approached the divine ark with a spirit at once joyful and trembling, and since sleep had rendered all who were there devoid of any sense (O blessed hands! O theft, upon which no reproach can ever fall!), they received also in this matter a grace that favored them. And they took it away thus: they placed in its stead one which they had fashioned in Jerusalem after its likeness, and they also placed a lid upon it. This, as we have said, was of gold.

LI. But as soon as it was dawn, they bade the holy woman farewell and asked that she not cease to pray for them and to make remembrance of them. Then they pointed out the lid to her with their finger, as if it were covering the true and original ark; and it seemed to the woman, too, that it had been brought by them as a gesture of honor. And since they had furthermore provided the poor who were found there with what was necessary, they left very joyfully, immediately embarking on the journey to return home. But after they had arrived at Byzantium, they decided that it was not proper to communicate the mystery to the emperors who were in power at that time before the patriarch. For fear possessed them, lest they be deprived by them of what they had determined to be their own treasure. Having therefore consulted much, this course of action seemed to them the best, with the Mother of God secretly prompted them to this as well. They had an estate near the walls of the city, close to the horn of the marine gulf (the name of this place was Blachernae). They built an oratory there. Since they were very anxious to remain hidden, they named it the house of Peter, the prince of the apostles, and mark. Having certainly placed that sacred treasure there, they immediately applied all their effort so that there might be perpetual hymnody, a perpetual fragrance of aromatics, and a constant splendor of lights in the temple. And so indeed, for a long time, this divine mystery remained, as it always was, in truth a mystery.

LII.

LIII.

MARTYRDOM OF ST. MAMAS.

I. Mamas, a great and notable martyr of Christ, had Paphlagonia as his homeland: he was, however, illustrious in both piety and family. For his father was Theodotus, and his mother was Ruffina; both were indeed faithful in religion, and illustrious in lineage, as those who were descended from patricians, and who preserved nobility not only in their children, but in all who were of their own kin. These, when their love for Christ was vehement, and they could not even contain their internal longing, but freely confessed it…

^A, and having attained their vow, just as their prayers followed, she also herself departed.

IV. Therefore, as that blessed journey to God began, the lone infant lay alive among the relics of his parents. But immediately a certain divine vision, in the habit and appearance of a young man, appeared to a certain woman of noble birth and wealth, who was no less concerned with piety and religion—she was called Ammia—and it ordered her to ask the governor for the bodies of the saints who had slept in prison; and to take the infant also, who lay among them, and to adopt him as her son, and to care for him greatly. She indeed (for she was childless and a widow) just as the dream had instructed her, went quickly to the governor, who easily yielded to her petition. For the divine grace caused him to behave in that way, and he immediately granted what had been ordered for Ammia. Wherefore, when she had carried out both the bodies of the saints and the infant, she buried the former magnificently and splendidly in her garden; but she brought up the infant as her son, and fed and educated him no differently than if she herself had given birth to him, and she cared for him more greatly than if she had been his mother.

V. Now a year had already passed since he had been adopted; and the more the boy grew, as time went by, the more the love of Ammia for him grew as well. For she looked upon him just as the fruit of her own womb, and believed that he would be the one who would beautifully nourish her in her old age. ^C When the infant reached his second year, with his tender tongue he called Ammia "mamma." Now in the language of the Romans this signifies mother. And so, the infant’s babble attributed his own name to her, for he was called Mamas by everyone, and by this name he was known among the rest. But when he had been five years old, Ammia commended him to teachers of letters. Here, however, he was moved by a vehement love for them, and in doctrine and learning he was far superior to his peers; and his mind was entirely intent and clearly fixed upon erudition.

II. Alexander, therefore, brought the divine Theodotus before his tribunal and compelled him to sacrifice to idols. But he did not even offer an ear to those things which were being said. The governor, however, though he was prepared to punish him, was prevented by the nobility of his parents. For he was not permitted to bring reproach upon the children of senators unless the emperor permitted it. Therefore, he sent him to Caesarea in Cappadocia to the governor Faustus. But he, ^B who the more he was inflamed with impiety, the more cruel he was, when he had received Theodotus, immediately cast him into prison. His wife, indeed, although she was pregnant, nevertheless followed her husband, and she too entered the prison along with Theodotus. Meanwhile, while they dwelled there together, Theodotus, both aware of the weakness of the flesh and not ignorant of the tyrant's cruelty, decided to flee to God; whom he besought that he himself might rather die with his wife, than that anything unworthy of their mind should happen to them, while they were unable to endure the vehemence of the tortures. And so he asked God, saying: "Lord God of hosts, Father of your beloved Son, I bless you and I glorify you because I have been condemned to dwell even in prison for your name. But I ask you, Lord, receive my soul in these bonds; you who know my weakness, lest the enemy ever glory in me." Having prayed these things, He who alone fashioned our hearts, who understands all our works, before the works were conceived in his mind, after the end of the prayer, brought death upon him on the spot. And thus, Theodotus departed, his dead body left in custody.

III. His wife Ruffina, however, not bearing the affliction of the prison, since she herself had also prematurely given birth to their son, as that great affliction had caused her to give birth against nature, was distracted by many and various perturbations of the mind. The death of her husband weighed heavily upon her, the gravest anxieties for the infant pressed upon her, and the cruelty of the governor caused her to fear and tremble at the extremes; yet she was conquered by none of these, but she commended and dedicated the infant to God; and she herself, sitting by the relics of her husband, partly weeping miserably for her loneliness, and partly not bearing that she remained a survivor to her spouse, said these things to God in tears and sighs: "You who fashioned man, and from his side fabricated Eve, grant that I too may enter the same way as my husband, and freed from these fleeting and falling things, I may pass to those tabernacles and mansions that are with you, which are eternal and into which no destruction falls." This she prayed to God ^D.

VI. The Roman scepter was at that time held by the emperor Aurelian, who forced all to sacrifice to demons, not only men and women, but even children. He was, however, most concerned about the children. For he thought that they could be easily led through the tenderness of their age. But while others indeed truly yielded to the will of the emperor, those who accompanied Mamas to the school of letters, the boys themselves also imitated his mature prudence, and they did not even have the need to hear words. For daily they were taught by that honest spectacle and example of Mamas only to recognize God as the maker of the universe, and to offer to Him the sacrifice of their minds; but to consider those who are sacrificed to and adored by the impious as idols, and as things full of reproach and shame. But Democritus successor to Faustus the governor of Caesarea, a man truly breathing impiety and inflamed with emulation for him, as soon as he ascended…

^A to the tribunal, they immediately brought the good Mamas to him, reporting that he not only did not worship the gods himself, but that he was also leading all his peers and fellow students into his own error. Mamas was then in his fifteenth year of age; and having been deprived of the honorable matron (for this was the epithet of Ammia), he became her successor and heir to her assets.

VII. Democritus, therefore, when he had heard these things about Mamas, was immediately enraged against the boy. And when he had caused him to be brought to his tribunal, he first asked whether he were a Christian; then, whether he were the one who neither sacrificed to the gods himself, nor persuaded his fellow students not to obey the emperor. But he, ^B displaying a firmness of mind greater than his age allowed, and in no way troubled, said: "I deeply condemn your gray hairs, because you are surrounded by such a fog of error that you cannot even gaze upon the rays of truth, but, having abandoned the true and living God, you have approached inanimate and deaf demons. For I, indeed, will never depart from my Christ, and whomever I can I will lead to Him." Democritus marveled at the boy's freedom of speech and, immediately despairing from the start that he could lead him astray, he both threatened the adolescent and those who were standing around him, and ordered the boy to be led to the altar of Serapis, so that he might sacrifice to the god even against his will. But he, not in the least effeminately or basely affected by the threats, said: "It is not lawful for you to punish me, who have been brought up by a most great and illustrious mother, and have received from her a rich inheritance, and great wealth, adding the name of Ammia." When Democritus had heard these things, and had learned ^C all things accurately from those standing around regarding the blessed matron and Mamas, and realized he could not punish him, he bound him with iron chains and sent him to the emperor at Aegae, signaling all things as they were to the emperor by letter.

VIII. But he, when he had received the letters and read them through, assailed the boy in various ways, and when he had brought him into his sight, at one time he threatened and intended great terror, and at another time he invited him with promises, and proposed rewards and honors, and said: "If you approach the great Serapis and sacrifice to him, O beautiful boy, you will be with us in the palace: and first you shall be nourished royally, then many will marvel at and praise you, and you will be blessed from now on, and one to whom anyone might show envy." Aurelian did this, and he brought forth these two things simultaneously, namely threats and promises, so that he might either terrify him with threats and bring extreme fear upon him, or by his promises break his solid constancy, and in sum soften him, and blind his eyes, and lead him to impiety. But these things ^D more sharply whetted the active and ready zeal of the adolescent, and he replied, "Far be it, O emperor, that I should hold in honor these statues which are honored by you, or that I should take any account of them, which are deaf and inanimate, and which prove how gross you are, and that you do not endure at all to have them in honor. Cease, therefore, to threaten terrible things, as they seem to you, and to promise great ones. For while punishing, you do good; by doing good, however, you will inflict great damage. For to die for Christ is more excellent to me than any honor or gain." Aurelian, vehemently irritated by these words, orders the boy’s body to be beaten with scourges. And indeed, as the tender and recently blooming body was beaten with a wisdom surpassing his years, he himself was affected just as if he were being shaken in his sleep.

IX. But when the emperor, at that very time, while the boy was being tortured, was flattering him and trying to soften him in every way, saying, "Say even with your lips alone that you will sacrifice, and you shall immediately be freed from every torture," Mamas replied, "O emperor, I would not deny the true God and King Christ, not only with my lips but even with my heart, even if you were to devise far graver things than those present. Nay, I even have great thanks for you, because you are reconciling me through these torments to Him whom I desire; and I only pray that the hands of the torturers, which already, as you see, procure for me great goods, may not grow weary, but rather be restored robust and strong." Aurelian, however, after he saw that he cared so little for the lashes, orders his entire naked body to be scorched with the lamps of fire, so that while his flesh were gradually melted, and he were kept longer in torture, he would feel more severe pains. And this indeed was carried out and brought to effect, and the lamps were applied to the body of the martyr. But even the fire revered the athlete, and breathed more vehemently against the soldiers. And the martyr indeed endured the lamps without pain; those, however, burned the soul of the persecutor more. For when they did not even touch the martyr’s body in the least, they stirred up in him a greater flame of madness. Then he orders the martyr to be struck with stones. He, however, was as affected as if he were being sprinkled with roses, and he was rejoicing in the hope of the future.

X. When therefore Aurelian was very much in doubt of his own mind on every side, and could think of no kind of torture that might reach the heart of Mamas, he orders a leaden globe to be tied to his neck, and thus, having led the martyr into the middle of the sea, to be cast into the deep. And indeed, having been commanded, it was carried out to effect; but not even then, O Mamas, did God forget thee, for He charges His angels concerning thee, that they should guard thee. And immediately an angel, in human form, circulating in a circle, brings terror to those who were leading him, and turns them to flight; he orders the martyr, however, to come to the mountain which is of Caesarea, and to dwell there. When therefore he had been on the mountain, and had remained forty full days fasting, he becomes here another Moses. The new testament is delivered into his hands, which did not then for the first time begin to be, but had already been given to the fathers. And what was then lacking to Moses, this now is fulfilled in the martyr. For Moses indeed receives the tablets from heaven only: to this one, however, both a voice and a rod descended from above. But when he had received the rod, and as the voice signified, it parted the earth

and revealed the Gospel fashioned from the bowels of the earth.

XI. What need is there to mention what followed thereafter? No longer was the martyr a Moses to us, but he became another Paul, preaching the Gospel. And when he had constructed a temple in which he was accustomed to pray, being required—as Paul was—to work with his hands, by divine power he drew all the wild beasts to himself; and milking the milk of the females, whatever they provided as a drink for men, he would make cheese; and of it he would leave for himself but a little and store it away, while the rest he would bring down to Caesarea and distribute to the needy. But since the great Mamas was celebrated by the fame and speech of many, another Alexander—not the one we mentioned before—having then been created governor of Cappadocia, a man cruel if any other, and striving in impiety to be surpassed by none, when he had learned everything about him, he sent certain horsemen to search for him, that when they found him, they might bring him to him. But the martyr, having foreseen their arrival, went to meet them. After they had come together, not knowing that this was the one [they sought], they asked him where and in what place Mamas might be. But he said: "Indeed, O friends, it is necessary now for you to dismount from your horses, that we may go to dinner; but afterwards, I will show you Mamas." They, therefore, having accepted hospitality from him, willingly ate cheese and bread; for with these the noble Mamas received them, the lord of the feast. ^B

XII. In the meantime, however, the living creatures approached the martyr, as they were accustomed, that each one might be milked of its milk. When the horsemen saw this, astonishment and fear seized them; and leaving their dinner, they fled to the martyr. But he, ^C having taken away their fear and ordered them to be of good and confident spirit, then wishing to free their minds from anxiety, said that he himself was indeed the one who was being sought, Mamas, that they might seek him no further. He therefore dismissed them, having promised that he himself would also come shortly. Then, after the horsemen had departed at once (for they believed such a man, nor could they suspect any lie in him), when the martyr had gestured with his nod toward a lion among those who were on the mountain, he commanded it, after he himself had entered the stadium, to proceed quickly to the Greeks and Jews who with slanderous tongue detract from the name of the Only-Begotten and pursue it with insults, and to bring destruction upon them. When he had ordered these things, the wild beast departed from the mountain and approached the horsemen, who were waiting for him at the city gate. When they had taken him, they led him to Alexander. But he immediately said: "Are you that one who is famous for magic?" But the martyr Mamas prudently says: "I am a servant of Christ, who gives salvation to those who believe in Him and do His will; but magicians and enchanters and those who worship idols, He delivers to eternal fire. But for what cause," said the governor, "did you summon me? For I am utterly unable to perceive by what sorceries and incantations you use to bring unassailable and wild animals [to you], so that you may live among them and consort with them, and command them almost as if they were endowed with reason." But the martyr answering, said: "He who serves my God, who alone lives and is true, will not suffer even a little to associate and live his life with idolaters and evildoers. For this reason I deem it more excellent to associate with wild beasts than to live with you. For they are not led [to me] by our incantations, as you think, and therefore they are rendered tame and domestic to me; for I do not know what the very name of 'incantation' would mean. But even if they should be devoid of intelligence and reason, yet they themselves also know how to revere my Lord and to hold His servants in honor. But you are far less participating in reason than they are, in that, when you have them as an example of honoring the Lord, you do not even thus understand."

XIII. But the governor, when he could not even contradict these things, endeavored openly to use force. "Why," he said, "have you proceeded to such madness and audacity that you rise up against the constitutions of the emperors, and impudently heap insults upon us as well? But tortures will teach you, even against your will, those things which are fitting." And immediately he orders him to be suspended and savagely beaten. But he, even if he were being lacerated so bitterly, was affected as if he felt no pain within at all. For he neither looked upon his tormentors effeminately, nor did he show himself soft in the torment, nor did he speak anything humble or ignoble: but he had fixed his eyes straight toward heaven and was expecting consolation from above. But when the governor increased the bitterness of the punishments and pains, and urged that the martyr be lacerated more vehemently, a certain divine voice, which existed from on high, ^D lifts from him a great part of the pain: it confirms and strengthens that for which he was laboring, and renders him superior to any tortures whatsoever. When many of the faithful had heard it, they became more firm and constant in piety. But Alexander, after he saw the noble Mamas making nothing of those iron claws with which he was being lacerated, was lacerated more in his heart by madness; and although he leads him away from there, he ignites a furnace of fire, that the athlete might be cast into it. And now already the furnace of fire was being ignited; but the governor, since he was at that time occupied with other things, thought it better to commit the martyr to custody for a short while. For he was led by a certain hope that if time were given to him, to be by himself and consider more accurately, it would come to pass that, both from the experience of the evils which had preceded and from the fear of the future furnace, he would approach more softened to the second interrogations and would not a little change his previous opinion. And that noble man is indeed thrown into prison; but unto forty Christians,

who were previously detained therein, he gives him who was found there freedom from his chains; and having loosened the keys and bars of the prison, by prayer alone he opened all the doors and permitted them to depart without effort, while he himself remained alone in the custody where he was awakened and strengthened for future contests by the presence of an angel.

^A You would have said, had you seen it, that he was embracing His footsteps. But the leopard, mild and gentle, leaping upon his shoulders without causing any harm, began to wipe away his sweat with its tongue and to stroke him, as if soothing him and grieving for the things he was suffering. And the beasts which had indeed been sent in by the governor treated my athlete as you see. But not so the lion, which had received the sign from Him whom he himself had armed against the impious, as we said before. For gnashing its teeth and breathing out rage, it descended quickly from the mountain: when it had thrown the theater into confusion and hacked it into pieces, it tore many of them apart with its teeth and claws. At which time an innumerable multitude of the infidels, understanding the divine power that was in the martyr, magnificently extolled his God.

These things, which could have softened even stones themselves, rendered the governor more hardened, and he sent the lion in against him again. But the animal, in proportion to how much it had been enraged against the impious theater before, and had made life more bitter than any death for them, so much did it approach the martyr mild and gentle: to such an extent that to many it seemed to have been sent in by the governor to console him, and not to punish him.

XIV. Meanwhile, therefore, the furnace was already kindled; and the governor, having cast aside other cares, again brings the martyr forth to the tribunal, and says, “Our occupation in matters of the greatest necessity, and the long delay therein, have provided time for considering a plan that would be useful to you. Otherwise, you see how deep the furnace is: yet I will say nothing, until this inconsiderate constancy of yours causes you to greatly deplore yourself.” But that peerless man said, “I have already laid open my opinion to you, O governor; why do you show yourself trouble again over the same matters? Since you have begun, put an end to it; do not delay the things with which you threaten me.”

The governor, however, immediately casts him into the furnace. But He who once sprinkled the furnace with dew for the children who were in Assyria, God, was here also, ^B removing the operation of the fire. The martyr walked about in the flame as if in a flowering meadow. Certainly, for the whole time he remained in the fire, he was singing hymns to God. And the furnace held him for three days. Then, when the flame had ceased and the coals had dissolved into ash, the governor commands the executioners to carry out whatever might be left of the bones of the martyr. But when they had come to the furnace, they hear his voice most openly praising God. They, in truth, immediately returning, report that marvelous thing to the governor. He, however, “By the great Serapis,” he says, “and all the other gods, this is openly sorcery and deception.” And he blathered many other things against the truth: so stunned and completely deranged in mind was he. The people, however, whoever among them were able to look even a little toward the truth, since they had seen neither trace of fire nor any soot clinging to the athlete, praised his God, and ascribed the miracle to Him alone.

XV. The foolish governor, however, after the martyr stood again safe and sound from the furnace before his tribunal, when not even a hair of his had been touched by the fire, poured out long nonsense against him, accusing him of magic and witchcraft, and calling these things demonic. He, however, did not even deign to answer him. And the governor indeed led him away to a contest that was to be, as he thought, a meal for beasts. But he followed smiling. And a leopard indeed was sent in against the martyr, and a savage bear. But the bear indeed ^C reverently worshipped him and prostrated itself at his feet. You would have said, had you seen it, that it was embracing his footsteps. But the leopard, mild and gentle, leaping upon his shoulders without causing any harm, began to wipe away his sweat with its tongue and to stroke him, as if soothing him and grieving for the things he was suffering. And the beasts which had indeed been sent in by the governor treated my athlete as you see.

XVI. When, therefore, that impudent governor had cast aside all hope, he asks one of those who obeyed him to drive an iron trident into the vitals of this glorious martyr. And he indeed twists it into the martyr with both hands. The martyr carries his intestines flowing with blood, to such an extent that a certain woman from among those who were well-disposed toward the martyrs, running up as quickly as possible, caught the drops of blood in a basin; and he enters through the middle of the theater joyfully; for the end, which was soon awaited, provided him with great security from his chains; and he exits from the city joyfully, pleased with the burden he was carrying as he most sweetly bore about the internal composition of his nature in his hands, as one who was rejoicing because that sacrifice had been offered to Him who had fashioned him, and had been returned with a grateful heart to Him who had given it.

When, therefore, he had traversed two stadia, and it had seemed good to Christ the arbiter that he had labored enough, he lies down in a certain cave, and looks toward the crowns which are there. But a voice issued from above, calling the athlete to those eternal tabernacles ^D and rewards, to the splendor and delights that are there, to which he passes immediately, accepted by Him on the second of the month of September. Which may it be granted to us all to attain by the grace and kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, honor, and power, now and always, and for ages of ages. Amen.

MARTYRDOM OF THE HOLY SAINTS PAUL AND JULIANA

WHO SUFFERED AT THE CITY OF PTOLEMAIS.

(Latin according to Surius on the 17th day of August. Greek does not exist in Paris manuscripts.)

^A I. Emperor Aurelianus proposed an edict throughout the whole world against the Christians, that everyone should sacrifice to idols; those who were unwilling to do this were to be wretchedly deprived of life. When he arrived in Isauria, he betook himself to the city of Ptolemais, to compel all Christians to perform sacred rites to idols. But when the most blessed Paul, together with his sister Juliana, had seen the emperor entering the city, he marked his forehead with the sign of Christ, and turning to his sister, he said: "Be of good courage, my sister, and do not fear; for I tell you that a certain great temptation is impending over the Christians."

II. Aurelianus saw Paul sign his forehead with the sign of Christ, and sent men to seize him. When he had ordered him to stand in the midst of the crowd, he said: "Most wretched man, what have you proposed to yourself, that you should dare to sign your forehead while I enter the city? Are you unaware of the edict proposed against the Christians?" Paul answered: "I have indeed heard your edict, but no one will ever be able to strike such fear into us that we would deny Christ, the true God; for torments are brief, nor can they harm those who fear God. But God’s torments are eternal. In the same way, the pleasure and glory which God bestows upon the race of Christians is eternal. Who, then, is so senseless as to abandon the living God, and be willing to worship those deaf and dumb idols of yours, when Christ Jesus himself, the author of our salvation, has said: *Whoever denies me before men, I also will deny him before my Father, who is in heaven?*"

III. Aurelianus said: "Do you see, how long I have allowed you to trifle and have endured you? Approach now, and sacrifice to the gods, lest you be consumed by the worst kind of death." But Paul said: "I have known no other God but the Lord Jesus Christ, whom I have always worshipped from my fathers with a pure heart and mind." Then Aurelianus said: "Suspend this man, and torture him sharply, until his Lord comes and sets him free." The executioners therefore suspended him, and began to afflict him with tortures. And while he was being afflicted, calling upon God with a loud voice, he said: "Lord, Jesus Christ, true offspring of the true God and Father, whose birth no one can comprehend, not Angels, not Archangels, not Thrones, not Dominations, not ^B Principalities, not Powers, not Virtues, not Cherubim, or Seraphim, except the Father alone; do you, I pray ^C you, bring aid to me, your humble and abject servant, and deliver me from the hands of Aurelianus." But God immediately rendered those tortures so light that blessed Paul felt nothing.

IV. But the holy bride of Christ, Juliana, when she had seen her brother being tortured in this way, ran to the tribunal, and crying out with a loud voice: "Aurelianus," she said, "tyrant, why do you so cruelly torture my innocent brother?" Then Aurelianus: "Immediately uncover the head of this woman, and strike her cheeks severely, lest she speak so rashly; but as for that wicked man, torture him constantly, for the reason that he claims to have the patronage and aid of Christ, whom he speaks of." Juliana laughed, and said: "I wonder, O Emperor, how you, being such, are mad, that you do not recognize the power of Christ, for how he makes torments lighter for those men who call upon him." Aurelianus, turning to his own men, said: "This little woman has been made arrogant to a greater degree by my clemency"; and thus looking grimly at her: "Approach," he said, "and sacrifice to the gods, for you ought not to trust that you will escape my hands." To this Juliana: "I neither fear your torments, nor do I think your threats pertain to me; for there is a God in heaven who will be able to rescue us from your iniquitous hands. Whatever instruments of torture you have, therefore, apply them to me, so that from these very things you may know that the help of God and our Savior Jesus Christ is present with me."

V. Juliana said these things. To whom Aurelianus: "I see," he said, "that your beauty is such, that having regard for it, I would not want to destroy you. Therefore, I exhort you to sacrifice so that I may choose you as my lawful wife, and you may reign with me, enjoying my empire for all time. Furthermore, I will compensate for the injury to your brother, and I will see to it that he has the highest degree of dignity before me." Juliana raised her eyes to heaven, and having marked her forehead with the sign of the cross, she laughed. To whom Aurelianus: "Why," he said, "Juliana, despising my great kindness, did you laugh?" "I did not," she said, "despise your kindness; but I laugh, rejoicing, because my heavenly Spouse, who wills all men to be saved, sits upon his holy throne, and I contemplate the beauty of his divinity; who

^A also encourages me to undertake the struggles themselves willingly, while I despise you as a frivolous and futile man, seeing that you have yourself called Emperor, yet worship wood and stones." Hearing this, Aurelian, stung with bile, said: "Suspend this woman, and torture her constantly, that she may understand she stands before the Emperor’s tribunal." The executioners had now begun to torture her, when Paul, her brother, looking at her, said: "Do not fear, sister, the tortures of the tyrant, nor dread his threats. Let us endure for a while, that we may rest forever." "Inflict upon him," said Aurelian, "constant tortures, and press them upon him, that he may not pour out arrogant and foolish words." Hearing this, Juliana laughed again and said: "Aurelian, tyrant and iniquitous one, the Lord Jesus Christ grants that I feel neither these labors nor these torments." Then Aurelian said: "Although you pour out many trifles, and feign that you do not feel the tortures, I shall nevertheless ensure that you are tortured longer, and succumb to the pains." "Christ himself," she said, "will not allow me ever to be overcome by you. He is the one who brings help to me, both now and always, and will continue to help until the end, that you may be able to know his power and the patience of us Christians. But my God shall punish you with eternal fire; for he shall demand from you the souls which you have destroyed."

VI. At these words, Aurelian was inflamed more, and ordered a cauldron to be brought, and pitch to be thrown into it, and a great fire to be lit under the cauldron, so that no one could come near. He also ordered Paul and Juliana to be thrown into it. When they had been thrown ^B therein, raising their eyes to heaven, and praying as if with one and the same voice, they said: "Lord God of our fathers, Abraham, Isaac, and Jacob, who descended into the furnace of fire to Shadrach, Meshach, and Abednego in the region of Babylon, and did not permit them to be harmed by the fire: do you, Lord Jesus Christ, that immense light, the mystery and glory of the Father, and the right hand of the most high God, who, having become man for our sins, lived among men, grant salvation to souls whom the enemy, the devil, having most miserably deceived and corrupted, attempts to drag down into the lowest abyss of the Tartarean seat: just as this Aurelian, a disciple of the devil himself, is now doing." When they had said these things in prayer, the boiling pitch turned into cold water, so that those who were present marveled at the power of God.

VII. Nevertheless, Aurelian, oppressed by his own fury, did not return glory to God, but thought these things were done by magic arts. Afterward, he ordered them to be taken out of the cauldron, in which there was not even any smell of pitch: indeed, not even any pitch was found in the cauldron itself, but only cold water. Then Aurelian said: "Do you think that those who are present are being deceived and led by you, to believe that help was brought to you by your God, and that these things were not done rather by magic arts? Not so, by the gods themselves, shall the matter be; for I shall ensure that, affected by tortures, you are consumed by fire, unless you offer victims to the gods themselves."

VIII. Aurelian ordered two iron chairs to be brought there, and coals to be gathered from the public baths, and those chairs to be heated vehemently; and with their own abdomens smeared, the martyrs themselves were placed upon the red-hot chairs. When this had been done shortly after: "Now," said Aurelian, "with all your arts overcome, you can learn who Aurelian the Emperor is. Let your Christ come now, if he can, and bring help to you as you suffer." Juliana immediately replied to Aurelian: "Christ is here with us, he brings help to us, and does not permit us to be touched by the fire. But you do not see him, since you are unworthy of his vision. I advise you, Aurelian, to cease this madness, and to approach Christ, for if you will believe in him, he will embrace you as you repent, seeing that he is kind and merciful, and forgives human sins. But if you will not believe, you shall be punished by eternal fire."

IX. Aurelian was more angered, and ordered the executioners to be beheaded, as if they had accepted money from the Christians to spare them. But when the executioners were being led to their death, Paul encouraged them with these words: "Do not fear, for you shall not die forever, but you shall be partakers of the saints, and heirs of the celestial kingdom." When the executioners had heard these things, they stood still, praying to God thus: "Lord Jesus Christ, whom Paul and Juliana preach, be present with us, and make us perfect in your confession, since we have done nothing evil, and we die." When they had said these things, they were beheaded. One of them was called Quadratus; the other, Acacius.

X. ^C These, therefore, having completed their martyrdom, Aurelian ordered other executioners to bring fire, and to scatter salt upon the coals, so that the fire itself would be vehemently kindled. Then Juliana said: "Aurelian, tyrant and wicked one, why do you afflict yourself? For I see that you are being tortured, and are held fast in fury in every way, and finally, like some hissing serpent, you pour out poison against us; but you shall achieve nothing, since God himself strengthens us, that we may be able to withstand your wicked thoughts. Therefore, since you have been able to achieve nothing against us, you will be the more ashamed, and will refrain from us yourself." Aurelian ordered them to be released and cast into prison, and timbers of great weight to be placed upon their necks, their feet also to be bound in stocks, their hands to be fettered with chains, and iron nails to be spread out so that they would be pierced, and no one of the Christians was permitted to enter to them, lest food be brought. The executioners therefore led them into prison, and did to them what had been ordered by Aurelian. But when at midnight the martyrs were praying to God, a certain great light

^A shone in the prison, and an angel stood before them and said: "Paul and Juliana, servants of the most high God, arise and pray to God." The angel said this and approached them; and immediately he touched the instruments by which their necks were bound, and at once both these and the rest of the iron and wooden shackles were broken and fell from the bodies of the just martyrs. Two seats covered with cloths were also placed before them immediately, and a table filled with all kinds of dishes; and the angel said to them: "Come, rest, and take the food which Jesus Christ has sent you." Paul and Juliana, rejoicing at this, reclined. And when they had taken bread into their hands and had lifted their eyes to heaven, they gave thanks to God himself and partook of the food. The prison guards saw that great light; and when they had suddenly entered to them, they learned what had happened, and furthermore saw them eating and becoming cheerful. Therefore, reclining with them, they also ate and gave praise and glory to God, who had bestowed such grace upon the sons of men, such that many of them believed in God and escaped as Christians.

XI. On the third day after, Aurelian, having sat on the tribunal, ordered the holy martyrs Paul and Juliana to be led there, to whom he said: "Have the tortures themselves not yet taught you to depart from this madness of yours, and to approach the gods and offer them sacrifices?" Paul said: "May this be foolishness to me, and to all who love God himself. For what is foolishness of God is wiser than men; and the wisdom of men is foolishness before God.* Indeed, I would be witless and insane if, failing from God himself, I were to worship your demons." Once again Aurelian, incited by bile, ordered them to be hung on the wood and tortured. But they, praying to God, said these things: "Lord Jesus Christ, Son of the living God, the light of Christians, and faith which can neither be shaken, nor conquered by adversaries, nor dissolved: show your face, and bring us aid, and do not abandon us for the sake of your holy name." Therefore, when the executioners tortured them for a longer time, and Christ relieved their tortures, the martyrs felt those torments not at all.

XII. But one of the executioners, named Stratonicus, while he stood at Juliana’s left side and was inflicting tortures upon her, captivated by her beauty, held back his hands from her. When the blessed and holy Juliana perceived his sentiment and mind, she stretched out her left foot and, kicking him, said: "Stratonicus, do what you have been ordered by the tyrant Aurelian, and do not hold back your hands from me sparing me; for I have my King, the Lord Jesus Christ, the eternal God and the curator of my soul, who sustains me in bodily labors, and thus I do not feel the present tortures." When Stratonicus had heard these things, he immediately threw down the sword which he held in his hand; and when he had run to the tribunal of Aurelian, crying out, he said: "Aurelian, tyrant ^B and reckless man, why do you dare to commit these crimes against Christians? What wrong have men who serve God committed, that you should torture them so cruelly and inhumanly? Is it because they worship Christ, the Lord of all?" When Aurelian heard these things, he was so stunned that he remained mute for an hour. At length, responding, he said: "Have you also, Stratonicus, become a participant in their foolishness and madness? Has the beauty of Juliana deceived you, and have you been enticed by her pleasant discourses?" Stratonicus, having lifted his eyes to heaven, and then having looked around at Paul and Juliana suspended on the wood, protected by the sign of the cross, saw their countenances as such as the faces of the angels of God are wont to be. Soon he ran up, and trampled the altar of the gods with his heels, and overturning it, said: "Lo, I also am a Christian; you may do whatever you like." Inflamed with fury, Aurelian ordered his head to be cut off. And when the emperor had passed sentence, he came to the place where he was to meet martyrdom; where, having bowed his knees, he prayed thus: "Lord Jesus Christ, whom Paul and Juliana, confessing, remain invincible, saved by your divinity, and confounding the tyranny of Aurelian; do you, I beseech you, also receive my soul into your heavenly kingdom—my soul, I say, which in the space of a very brief hour has confessed your name in the presence of Aurelian." Having said these things, he stretched out his head and was beheaded by the executioner. But the Christians came and collected his relics.

XIII. But Paul and Juliana bravely endured the tortures. Then Aurelian addressed Juliana: "O wicked and impious little woman," he said, "how, being in tortures, were you able to deceive the executioner and bring about the cause of death for him?" "Therefore," said Juliana, "I did not deceive him, nor did I bring about the cause of death, but He who took me, Jesus Christ, he himself also made this one worthy, and called him; for unless he had been worthy, he could never have arrived at the palm of martyrdom. You shall see him, therefore, resting in the kingdom of heaven, but you shall feel yourself being punished in the flame of Gehenna. Then indeed, wretch, you will beat your breast, when you see the inferior man better than yourself before Christ; and being affected with grief, you will cry out, imploring God’s mercy, which, however, you will not be able to obtain." After these things, Aurelian ordered them to be taken down from the wood, to be shut up in the inner prison, and summoned all the sorcerers and magicians, who were to bring all the wild beasts they had, the most ferocious—that is, vipers, asps, cerastes, and dragons—so that they might be shut up in ^C prison along with Paul and Juliana. Therefore, when they had brought the wild beasts, just as they had been ordered by the tyrant, they shut them up together with Paul and Juliana. But those wild beasts crawled about, and sat at the feet of the blessed martyrs, looking at their faces with fixed eyes, yet doing them no harm at all. Paul how ^D

ever, and Juliana, were sitting there singing psalms and worshipping God.

XIV. Those serpents remained enclosed with the martyrs for three days and three nights. On the third day, Aurelian sent men during the night time to learn if they had been consumed by the serpents. Those who had been sent arrived at that place, and when they approached the door, they heard them singing psalms and praising God. But when they wished to know more accurately how matters stood, they climbed to a certain higher place. From there, peering through a window, they saw Paul sitting with his sister Juliana, and an angel of God standing in the presence of the beasts, not permitting the beasts to approach. They ran, therefore, and reported to Aurelian everything they had seen. Aurelian rose at daybreak and sat before the tribunal, and ordered his sorcerers to summon their beasts from there, and for the martyrs to be brought to the tribunal. The sorcerers approached the door and began to summon the beasts in the way they were accustomed. But when the beasts themselves did not obey them, they opened the door, and the beasts all rushed out in a single charge, and immediately killed all the unfaithful men whom they found near the door, and fled to desert places.

XV. The jailers then led Paul and Juliana to Aurelian's tribunal. The tyrant, therefore, looking at them and laughing, said, "I consider myself blessed today, for I enjoy your company; for perhaps I might gain something great from you, and by the gods themselves, if indeed you tell me the truth, you shall receive many great gifts from me, and the power of my kingdom will be yours. Did you see the god Apollo present and helping you, as I heard from some of the guards?" "We," said Paul, "have known no Apollo, for we are of the number of those to whom God has given salvation. Your soul, however, is lost even unto death. For you do not understand, nor do you wish to repent; nay rather, the great fury of your tyranny turns you toward blasphemy, inasmuch as you say that the angel whom the Lord Jesus Christ sent to shut the mouths of the serpents was Apollo—such is your arrogance and rashness." Then a furious Aurelian ordered Paul's jaws to be crushed with leaden globes, and for this to be said to him: "Do not speak so foolishly and arrogantly, when you know that you stand before an emperor."

XVI. Afterwards, he ordered Paul to be led away from the tribunal, and for his sister ^A Juliana to be set before him, whom he addressed with these words: "I beg you, lady of my soul, Juliana, I beg you, I say, and I exhort you, not to imitate the madness of your brother. I see that you are a most prudent maiden, filled with much wisdom. Yield to my counsels, and I shall set up golden columns throughout the whole world inscribed with your name." Then Juliana said, "Not at all, you will not deceive me, Aurelian, you tyrant and impious man. You will not circumvent the servant of the most high God. Do not suggest eternal death to me. Do you wish to deprive me of the glory of God and the heavenly kingdom, to which you are unworthy and a stranger?" Aurelian ordered Juliana to be removed, and Paul to be brought back; to whom he said, "Behold, Paul, your sister has promised me that she will sacrifice to the gods; for which reason she will be my wife, and mistress of my whole kingdom. Do you therefore also do what I say, and let yourself be persuaded to sacrifice to the gods." To this Paul said: "In truth," he said, "you have lied, and that to your own harm; but you have done nothing foreign to the discipline of your father the devil, since you do that which he is accustomed to do: for you cannot steal anyone away, unless by contriving lies. But you labor in vain, for you will not deceive us, not even if you were to promise us the empire of the whole world. By no means, I say, will you be able to circumvent us."

XVII. "How long, finally," said Aurelian, "will you do us this injury? Do you not blush, you prattler and agitator? By the gods themselves, I will afflict you with tortures of all kinds, and no one will be able to take you from my hands." He ordered, therefore, that fire be brought, and fourteen ^B iron rods, and that they be cast into the fire and made very hot; then for Paul's hands and feet to be bound, and an iron bar placed between his hands and feet, and fixed into the ground, and for Paul to be beaten in turn with pairs of heated rods, while he ordered Juliana to be stationed in a brothel. ^C And so, many from that crowd which stood around, wicked and nefarious men, vied with each other as to who might enter to her first. For they were like neighing horses, incited by the form of that maiden. But when she had been stationed in that place where Aurelian had ordered, immediately an angel of the Lord descended from heaven and said: "Do not fear, Juliana; for the Lord Jesus Christ, whom you worship, has sent me to protect you and to make his holy name known to all who fear him." But when many approached the virgin and wished to enjoy her beauty, the angel shook the dust from his feet and cast it into their eyes, so that he blinded them. Wherefore they could no longer see where they were, or where they were going, nor could they approach her. When the crowd saw this, which had been done so admirably, they cried out with one mind: "Great is the God of Paul and Juliana, who saves and protects them everywhere, who fear Him." But those who had been blinded, with ^D knees bent, implored her help, saying: "Juliana, servant of the most high God, we have indeed sinned against you, having behaved foolishly and insensibly; but do you, we beseech, grant us pardon, as a servant of God, and pray to your Christ that He may restore our sight to us." Juliana, moved by their mercy, took a little water: and when she had raised her eyes to heaven, she invoked God, saying thus: "Lord Jesus Christ, author of all salvation, hear me, and now also show the miracles and prodigies which you do for us sons of men. Restore to these men the power of seeing, that your holy and glorious name may be celebrated." When she had said this, she poured the water over those crowds, and all who had been blinded received their sight. Then they, prostrated on the ground, gave thanks to God, doing penance. When

those martyrs ^A prayed, many of the Greeks, contemplating the power of God, were pricked in their hearts; they departed from the superstition of idols, and followed the faith of Christ. Many of the executioners themselves, who had beaten them, when they saw such great benefits bestowed upon them by God, changed their purpose and embraced the faith of Christ.

XVIII. But to speak of Paul, whom we were mentioning: while he was being tortured by the executioners and struck for a long time with iron rods, he cried out, saying: "O Aurelian, tyrant and wicked man, what evil have I committed that you torture me so cruelly and impiously? But indeed, my Lord Jesus Christ lifts me up from these torments, while for you remains the inheritance of that eternal fire which is prepared for you and for the devil who suggests these things against us." And Aurelian said, "And where, Paul, is your sister Juliana, whom you claim to be temperate and a virgin? Lo, she has been taken to a brothel. Do you think she is still a virgin?" To this, Paul replied: "I know that that same God, who always delivered me from your wicked designs, was also the defender of my sister and kept her untouched by any stain. For He sent His angel from heaven to guard her. See how she returns without blemish, and keeping her virginity pure, so that she may see my chains." For Aurelian had ordered Juliana to be brought. When she had come to the tribunal, and Paul saw her, he laughed, full of great joy. But Aurelian said: "Tell me, Juliana, have your lovers had their fill of your beauty?" But she said: "My beauty, my ornament, and my glory is Christ, who sent His angel and protected me, an abject and humble servant; because I have my faith and hope fixed in Him. Therefore I give thanks to Him, and glorify His holy name, because He alone does wonders, and there is no other God besides Him."

XIX. Next, Aurelian ordered Paul to be released and a certain pit to be dug, as long as the height of three men; then he ordered wood and fire to be brought and kindled in that pit. The executioners did ^B what had been commanded with great zeal; for they immediately dug the pit and kindled the fire vehemently. And so Aurelian ordered Paul and Juliana to be thrown into that fire. But the holy martyrs, praising God, invoked the Savior and Lord Jesus Christ to bring them aid. When they had reached that place, they fortified their bodies with the sign of the cross of Christ, and cast themselves into the fire of their own accord. And they were in that fire, praising God and preaching His glory. But behold, the angel of the Lord descended from heaven, and drove away the smoke along with the fire, nor did he allow the holy martyrs to be disturbed by the fire even in the slightest. And so they stood in that pit with bodies erect, offering divine praises to this effect: "Blessed art Thou, O Lord God, King of ages, who wast mindful of our humility and by Thy presence didst extinguish the flame of the fire because of Thy goodness, which causes Thee not to remember our sins. Thou hast snatched us unworthy ones, safe and sound, from the designs of the tyrant Aurelian, who so swells with pride in his power as if he were to be immortal."

XX. Now all these things were reported to Aurelian, who ordered them to be buried in that pit with stones just as they were. But behold, suddenly a sound of thunder with many lightnings, and clouds moved hither and thither, full of fire, reached as far as the sight of Aurelian, and they poured that fire onto the ground, and this voice was sent down to him from heaven: "Aurelian, enter into the abyss of the fire of Gehenna, prepared for you ^C and for your father the devil." When these things had happened, Aurelian sent and ordered the athletes and martyrs of Christ to be pulled from that pit and cast into prison. And so the holy martyrs praised the glory of God in all these things which God Himself had miraculously done for their sake. On the seventh day afterward, at dawn, Aurelian sat on his tribunal and ordered the priests to bring whatever idols they had, made of silver and gold and adorned with precious stones. These the priests themselves soon set up in the sight of Aurelian, when they had spread the royal purple under his feet. Then Aurelian said: "Call Paul and Juliana." When he saw them standing before the tribunal, he threatened them with a very angry mind and face, and said: "Go now, and sacrifice to the gods; for I would not have you think that you will escape my hands." Paul smiled and said: "Never, tyrant, shall we abandon our God, who made heaven and earth. Do not think anymore that we will offer worship to your idols." Then Aurelian said: "You are worthy of a violent death. Do these seem like idols to you? Do you not understand what power is in them?"

XXI. To this Paul replied: "That Jupiter of yours, whom you say is a god, was a certain man, the son of fugitives, who had been well instructed in the magic art; and since he was more incontinent than other men and most given to lust, and had coveted the very beautiful wives and daughters of certain men, he could not restrain himself from committing adultery with them. He ^D who at one time changed into a bull, at another was like a bird, namely an eagle, and a swan, circumvented certain women mentioned already and drove them, bereft of their senses, into such misery that they worshipped him as a god. To these he also deceived other women through changes of form and tricks, having changed into gold. And lest I narrate his other lustful crimes in this place (I know that you are being stirred to anger: but even if you are angry, I shall speak nonetheless, fearing nothing), he who is placed near Jupiter, and is called Apollo, was he not born of adultery from a certain woman who was called Latona, and who bore him between two trees, who also

^A benefited all, and delivered them from those who were vexed by the devil. Afterwards he was affixed to the wood of the cross, so that he might grant salvation to the world, which had perished by the violence and deceit of the devil. The same died in body. And when he descended to the underworld together with his holy soul, he shattered the brazen gates and broke the iron bars; and having entered the murky penetralia of the underworld, he rescued those who were held by chains, and led them forth from the prison of the devil into the upper region. Which whole thing is to be ascribed to his own goodness. But when he had thus risen from the dead after three days, he appeared to his own disciples and apostles, and to many others, who had truly believed in him: and when he had eaten and drunk several times with the apostles for forty days, he was thereafter taken up into heaven, and sits at the right hand of the Father with that body which God the Word himself joined to himself. Now, therefore, the devil is afflicted with grief, for Christ himself has caused Him to be trodden under the feet of Christians, who through His holy name enter the kingdom of heaven: from which kingdom you are an alien. For you have your lot and portion in the eternal fire of Gehenna, receiving the inheritance of the devil, your father.

[The text at the beginning of the column—referencing the soldiers of Christ and Trajan—is part of the preceding dialogue.] ^A ...doing good to all, and delivering them, who were vexed by the devil. ...[The text resumes from the dialogue:] ...commissioned wicked deeds, imitating his father Jupiter? In the same way, your god Dionysius, was he not also born of adultery from Semele, daughter of Cadmus? "Idle chatterer," said Aurelianus, "and wicked man, was not Bacchus born of Juno, the mother of the gods?" Paul laughed, and said: "Is he a god, who becomes a god having been born of a woman, or who has a wife?" Then Aurelianus: "How long," said he, "will you pour forth many trifles and curse the gods? Is not your Christ, whom you Christians say is the heavenly God, also born of a woman?" Paul answered: "You are not worthy to hear the mystery of God. But lest by your speech you circumvent many of those who are present, it is necessary to disclose that which you seek."

XXII. In the beginning, God himself, having made heaven and earth, the sea and all things that are in them, fashioned man after his own image and likeness. For God created him pure from malice, innocent, just, and endowed with piety, and placed him in paradise, full of delights. But your father the devil, not bearing such happiness of man, seduced Eve, and through her, impelled Adam to the transgression of the divine precept. Whereby it came to pass that Adam himself, as a transgressor, was expelled from paradise, and the whole human race became subject to death and the punishment of sin. Wherefore the heavenly Father and omnipotent God, moved by mercy, wishing to aid the human race, sent His Son, that He might take on human flesh, and might release Adam and those who were being held unjustly. He, therefore, is God, the Word of God ^B and the Son of the Father, who before all ages is His wisdom, and power, and right hand; who was announced through the archangel Gabriel to that holy Virgin, pure and most honorable, deriving her origin from prophetic and royal lineage. In whose womb God himself, that is, the celestial Word, who is not seen by bodily eyes, dwelling, took on body, when Gabriel had thus addressed Mary herself: "Hail, full of grace: the Lord is with thee"; and a little later: "The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you: therefore that which shall be born of you, holy, shall be called the Son of God." Therefore God and the celestial Word was born through the Virgin, most pure of every stain, clothed in body as if with a certain garment, on account of the dispensation of human salvation. For no one could see the true God, as He is, present, since God himself is a consuming fire, nor can any living man see the face of God. For the sake of this dispensation, therefore, our God, ^C as far as the flesh is concerned, was born, and was nourished as an infant with milk, although He was nevertheless perfect in divinity. Furthermore, He was made a boy, and a youth, and conversed with men, as a man, for thirty-three years, traveling through the cities, regions, and fortresses of the world, and

XXIII. Hearing these things, Aurelianus changed countenance from fury, and began to gnash with his teeth, raging against him, and answering him: "I have suffered you pouring forth many trifles just now, retaining my patience toward you, you trifler and wicked man. But how long will you continue to despise me, and to curse the gods? Now, therefore, unless you sacrifice to the gods, I will destroy you in the worst ways, so that no one can rescue you from my hands." Then Paul and Juliana, with one mind and a loud voice, crying out: "We," they say, "are Christians, and in Christ himself we have placed our hopes; we do not worship demons, we do not serve your idols, we do not fear your torments. Devise, therefore, whatever tortures you wish; for we have faith in God, that you will be overcome by us, just as your father the devil was overcome by Christ, who also makes us strong, and defeats your wicked arts." When Aurelianus had heard these things, ^D he ordered a certain large piece of wood to be brought. And when it had been brought, he had Paul bound upon it. The executioners then bound his hands. Then Aurelianus ordered burning lamps to be brought, and to be thrown into his face, while a herald cried out in this manner: "Do not be insulting to the masters of the world, nor cast curses upon them."

XXIV. Juliana, when she watched her brother being burned with fire, cried out in a loud voice: "O tyrant and wicked man, what evil did my brother commit, that you should torture him so cruelly?" Aurelianus ordered Juliana also to be bound to the wood and burning torches to be applied to her mouth and to her whole body; and he said to her: "Most impudent woman, blush, just as

as it befits women." Then Juliana, smiling, said: "Truly, Aurelianus, I accept your admonition, since you said: 'Since you are a woman, blush.' For I revere and blush before Christ, the Son of the living God, who is before my face, nor can I desert Him and worship demons." Aurelianus was inflamed with rage when he saw himself mocked by them. Therefore, he ordered the executioners to carry fire around their entire body. When they had done this soon after, the whole city, which was present at the spectacle of the holy martyrs, shouted with a loud voice: "Emperor Aurelianus, you judge unjustly, you torture them unjustly. If they do not want to sacrifice to the gods, pass sentence against them." Then Aurelianus, fearing that the people might stir up sedition against him, passed sentence that their heads be cut off, and their bodies be thrown to the dogs and beasts and birds of heaven.

XXV. Therefore, on the seventeenth day of the month of August, they went out together, rejoicing, and singing this verse of the Psalm: "You have saved us, O Lord, from those who afflict us, and you have put to shame those who hate us." When they had come to the place of martyrdom outside the city, Paul asked the executioner to strike Juliana with the axe before himself. Juliana, however, when she had fortified her face with the sign of Christ, very joyfully stretched out her neck, and the executioner struck it with the axe. Paul, therefore, when he had seen his sister finish her martyrdom for Christ, raising her eyes to heaven and giving thanks to God, and fortifying her neck ^B with the sign of the cross, stretched out his own neck, which the executioner soon cut off.

XXVI. Their bodies were lying outside the city, while Christians were forbidden to take them from that place. For the soldiers, just as Aurelianus had ordered, were watching that no one might carry off those relics. But wolves, dogs, and birds were coming to that place, and sitting around the bodies of the holy martyrs, guarding them; and when they saw flies and animals of that kind sitting on those bodies, the birds themselves drove them off with their wings, not permitting them to settle on those holy bodies. Thus, for seven days and seven nights, wild animals and birds of heaven sat around the martyrs' relics. But all these things were reported by the soldiers to Aurelianus. When he had heard them: "O," he said, "the worst madness of these Christians, whom we could not even overcome when dead!" He sent, therefore, and withdrew the soldiers themselves from there by night; for he did not want to remove them from there by day, lest they be mocked by the Christians. When the day had dawned, the Christians went out, and, caring for the martyrs' bodies, buried them sumptuously in peace, under our Lord Jesus Christ, with whom, to the Father and the Holy Spirit, be glory, honor, and power now and always, and for ages of ages. Amen.

OF SAINT ANDREW THE TRIBUNE AND HIS COMPANION MARTYRS IN CILICIA.

^C § 1. The public veneration of them, the name of St. Andrew, the Acta, the number of the martyrs.

How memorable this name of the most renowned martyr and his companions is, and in what great benediction it has remained among posterity, the ancient monuments which have been transmitted to us regarding them testify profusely. Let us begin with the Greek Fasti. The Typicon, which is cited under the name of St. Sabas, mentions on this day: "Of the holy martyr Andrew, the military commander, and his two thousand five hundred and ninety-three companions." Sirletus's Menologium has it thus: "The birth of the holy martyrs Andrew, commander of the army, and his two thousand five hundred and ninety-three companions, who in the times of the persecutor Maximian, were denounced before Antiochus, the commander of the army, because they were Christians ^D and, persevering in the confession of Christ, were struck with the sword." He is also honored with the honorable name of Great Martyr, and the following verses are sung to them:

*I praise you with hymns, O Andrew, Commander.* *This crowd, having been cut down, set up lakes of blood,* *For you, who offered lakes of water.* *On the nineteenth, they cut Andrew's neck...*

*This crowd, O Christ, who gave streams, gave/yielded* *Streams of blood for Thee.* *On the ninth after the tenth, the sword cut off* *Andrew's neck.*

I believe the poet is alluding to the kind of martyrdom and to the saving fountain: concerning which see the Acta, numbers 11, 12, and the memory of St. Andrew in the sacred Office of this day, for which a Canon in honor of the Saint has also been composed, whose acrostic is: *I praise you with hymns, O Commander Andrew.*

^A soldiers, who, having divinely obtained victory over the Persians, were converted to the faith of Christ, and for this name were accused and slaughtered by the army of the governor Seleucus in the defiles of Mount Taurus.» ^B some things will soon be noted, it seemed fitting to prefix it here as well. It reads thus: «At Caesarea, the holy martyrs Magnus, Andrew, and their 597 companions, having seen a lion acting meekly and lying prostrate at the feet of the blessed martyr Magnus before men who were strangers to the faith; moved by the wonder of the thing, they betook themselves to the faith of Christ. Wherefore, by the order of the governor Alexander, they were beheaded, but Magnus was overwhelmed with stones.» This announcement pertains to St. Magnus, whose martyrdom is described by Petrus de Natalibus, lib. 7, cap. 79; in which account, however, since I find no trace of St. Andrew, it seems strange to me that his name has been inserted into said announcement. But this matter is discussed at greater length in our work for this day, which concerns St. Magnus of Cappadocia, page 717. Now we shall treat of the hallucination of the Martyrologists pointed out above and to be refuted here at greater length; from which the Galesinian account seems to have drawn its origin.

They are mentioned in the sacred Fasti: for indeed in the Calendar of the Ruthenians mentioned by Possevinus, mention is made of St. Martyr Andrew; in the Menaion of Chifflet, *᾿Ανδρέου Στρατηλάτου*, Andrew the military commander. The Arab-Egyptian Martyrologium and the Turin manuscript make mention both of him and his companions in general; their number is determined by the Slavo-Russian Menologium of Sparwenfeld in the same way as the Typicon and the Menologium of Sirlet. The Synaxarium from the Menologium, collected by the order of Emperor Basil, after this title, *The Contest of the holy Megalomartyr Andrew the military commander, and his companions*, places a summary of his Acts, the Greek text of which is printed at the end of the first volume of the month of August, but in Latin it reads thus: ^C «He was, in the reign of Maximianus, a commander of soldiers in the eastern region under Antiochus, who was in charge of the entire troop of soldiers. After he had been sent, together with other commanders of the army, against the Persians, and had invoked Christ, he put the Persians to flight, and after an unhoped-for victory, he drew his comrades to the faith of Christ. Being accused before Antiochus, as if they were guilty, they stood before his judgment seat: and [Andrew] himself was stretched upon a heated iron bed; but the hands of his companions were transfixed with nails from square timbers. Afterward, however, by the order of Antiochus, they were driven from the borders of the region with a thousand others: whom the Saint had instructed and brought to the faith of Christ. When Antiochus had learned of this, and had pursued them together with those over whom he was in command, he killed them all with the sword, and last of all Andrew, the illustrious martyr of Christ, and famous among athletes.»

How memorable the name of this our Megalomartyr or Great martyr is among the Greeks, is just as celebrated among the Latins, inscribed in Martyrologies of the most ancient and primary standing. For Usuard records him thus on this day: «The Nativity of St. Magnus, or St. Andrew the martyr, with his 2,597 companions.» Regarding which announcement, these things have long since been observed in the Usuard edited and illustrated by us: «Our Latin Martyrologists most likely made the name of Andrew, the most noble Megalomartyr among the Greeks, a double name—Magnus or Andrew—from the Greek appellation. For thus Beda, as he is edited among us, and after him Rabanus, the Small Roman, Ado, and Usuard, whose words we have already given. Perhaps they would have read better *Magni Andreæ*; for I do not think it likely that our Martyrologists wished to confuse Andrew the military tribune with St. Magnus, the Bishop of Anagni.» We shall attempt to confirm below this observation concerning the double name incorrectly given to the same martyr of ours. ^D Meanwhile, we have from what has been said (since nothing compels us to transcribe all those announcements here in their entirety) that St. Andrew was a martyr of great name in the Latin Church. We shall treat of Wandelbert later. The modern Roman Martyrology reads thus concerning him and his companions, though it does not determine their number: «In Cilicia, the nativity of St. Andrew the tribune, and his companions, who, having won victory over the Persians divinely, were converted to the faith of Christ, and accused under this name, were slaughtered by the army of the governor Seleucus in the defiles of Mount Taurus.»

4. But because some things will soon be noted regarding the announcement at Galesium, it has seemed fitting to prefix it here as well. It is twofold; the other is more uncertain than the former, in that it might happen somewhere that St. Magnus is announced otherwise than he should be, as I am about to relate. Regarding the former, besides those things which we have just put forward, I add these for their greater confirmation. Baronius, in his notations for this day, August 19, on the announcement of the Roman Martyrology regarding Andrew the tribune and his companions, says: «Of these, Usuard and Ado speak on this day; although they confuse Andrew with St. Magnus.» Lambecius also corrects this error in his *Commentaries on the Imperial Library of Vienna*, book vii, page 202, where, on the occasion of the Latin version and the beginning of the *Acts of St. Andrew and his companions* in Surius for this day, *The Martyrdom of St. Andrew, commander of the army, and his companions, by Symeon Metaphrastes. But this Andrew is also called Magnus,* etc., he writes thus: «This is not to be understood as the proper name Magnus; since St. Andrew Stratelates did not have one, but only the title *Μεγαλομάρτυρος* or Great Martyr, which is attributed to him in the Greek inscription of this narration for the sake of honor. Wrongly, therefore, and absurdly, it is read in the Martyrology of Ado, Archbishop of Vienne, on August 19: The Nativity of St. Magnus or St. Andrew,» etc. Rightly, therefore, these words, «But this Andrew is also called Magnus,» were omitted in the edition of Surius, published at Cologne in the year 1618. These things regarding that error. Perhaps Wandelbert fell into another, when he seems to have added to the same band of martyrs St. Magnus of Cappadocia, to whom we assigned a different arena of martyrdom above. For thus he sings.

Magnus and Andrew shine twice-ten and four: Five hundred ninety-seven follow them, Whom, together with these, two thousand more attend as holy.

6. There are varying exemplars of the Acts. In the place cited, page 201 and 202, Lambecius brings forward one with this title and beginning: ^A *On the same day. The martyrdom of the holy and glorious great martyr Andrew the Stratelates [General], and of the two thousand five hundred ninety-three who were perfected with him. In the times of the reign of the most impious Maximian, a great persecution of Christians arose, and especially in the regions of Syria; at that time, a certain Antiochus, a man superstitious regarding the gods, held the command of the military order there*, etc. That is: *On the same day (19 August), the struggle of the holy and glorious great martyr Andrew, leader of the army, and of the two thousand five hundred ninety-three who perished with him. In the times of the most impious Emperor Maximian, a great persecution was set in motion against the Christians, especially in the parts of Syria. A certain Antiochus, a man addicted to the superstition of the gods, held the command of the military order there at that time*, etc. Lambecius observes that this narrative exists in Latin in Laurentius Surius, and is attributed there to Symeon Metaphrastes, as has just been indicated. But I find no trace of it in Allatius, in his *Diatriba de Symeonum scriptis* from page 124, where he enumerates the Lives which he marks as proper to the Metaphrast. Consult what was said in Volume III of this month, page 719, concerning the Acts of the holy martyr Euplus. We also have a Greek exemplar in our manuscript codex 194, in the title of which exemplar it is noted that the same exists in the Caesarean manuscript 45, page 221. We preserve another Greek apograph under this title: *Martyrdom of the holy martyr the Stratelates*, from the Ambrosian codex N, f. n. 152, as is added in that same apograph. it begins: *The wonderful Andrew, leader of the army*, etc.

7. Baronius, in the year of Christ 301, interwove a historical collection of the Acts: which, he says in the same place, num. 8, are known to be genuine ^B. But, with the favor of the most eminent cardinal, not a few difficulties occur that inconvenience them. For first, that they were not written by a contemporary author is evidenced by the fact that at their beginning these things are said: "A certain great persecution against the Christians arose. At that time there was a certain Antiochus." And further down: the Saint is called "most celebrated martyr." Later, however, it follows: "But immediately, just as the holy martyr had requested in his prayers, the place where that venerable blood of the martyrs had flowed became a certain fountain, bringing the healing of all kinds of infirmities, which fountain abounds with graces to this very day." Do these things suit a contemporary author? Second, the prayer of St. Andrew, in which he says: "Lord God... receive the prayers of me, a sinner... and of all those who are with me... and to all these who—though we are unworthy—in a time of need have called upon our names, grant those petitions which pertain to salvation; and those who have fled to this place, protect them... and in whatever place our humble blood has been poured out, let it be a fountain of healings for them," etc. I say that prayer is a mere episode, since it could have been heard by no one except the martyrs themselves, to whom it was not possible at that time to relate it to others. Added to this is the fact that it does not seem sufficiently consistent with Christian humility, which ought to shine forth in martyrs.

8. Thirdly, it can seem marvelous that St. Andrew embraced the faith of Christ, and indeed appears to have exposed himself to many things, before he had requested and obtained baptism. Let the Acts be heard: "Among the idolaters, like a rose he flourished among thorns... the most faithful servant of God and martyr Andrew... He... having obtained the help ^C of Jesus Christ, surpassed the enemies of the opposing wars, and excelled in many remarkable and strenuous deeds. But in the war committed to him against the Persians," he alone, "whom divine grace had clearly designated," having with him those whom he had, "waged battle against the opposing enemies. And now, since he was about to engage with the enemies, he proposed to his soldiers the immense multitude of them as an argument for divine knowledge: for they had not yet been gifted with the faith of Christ our God, who carried off an illustrious victory over the very enemies." There follows afterwards the confession of St. Andrew, the tortures on the heated bronze bed, the punishment of his soldier companions, etc., to whom, at length, as well as to himself, is attributed their baptism, which they are said to have received from Peter, the bishop of the city of Tarsus, after they had departed thither secretly. We, meanwhile, conclude from what has been said that in such a history of the Acts there shines forth not so much a sincere narrative as the composition of a "little Greek" scribbler, whoever he may have been: which will be confirmed by certain other inconveniences that will be proposed below. See the Annotations. ^D

9. The number of sacred martyrs is not placed in the same way by the Greeks and the Latins. For the former record them to have been two thousand five hundred ninety-seven, according to what was set forth above in number 3. The Roman Martyrology does not note the number: in the determination of which the Greek Fasti, cited at number 1, generally agree with the ancient Latins. The Acts themselves indeed determine no number: but it must have been great, since he defeated an immense multitude of Persians, and "Andrew, with all his strong and God-chosen phalanx," as the Acts speak, attained martyrdom; "although the soldiers who were among those who had been with him carried him to Antioch, because he confessed and praised God, and he had been fastened to a cross." But in what way does such a great number cohere with Eusebius, who in his *Ecclesiastical History* edited by Valesius, Book VIII, Chapter 4, page 296, reports these things: "After a certain duke of the Roman army (understand Maximian Galerius) had begun to persecute the Christian soldiers, and had begun to inspect those who were serving in the army..."

^A and had given Christians the free power of choosing, either that complying with the orders of the emperors they might retain the rank of their honor, or if they were unwilling to obey, they might be stripped of the honor of their military service; many soldiers of the kingdom of Jesus Christ preferred the confession of that name to the secular glory and happiness which they were enjoying without any hesitation. Of whom very few (in the Greek it is ἷς που καὶ δεύτερος, that is, one and another) not only suffered the loss of dignity but also of life for the defense of piety: since he who was laying snares for our religion was still sparingly and rarely daring to shed the blood of some. But when he more openly girded himself for war, it cannot be said how many and how great martyrs of Christ it was possible to behold everywhere in all places and cities, after* the famous edict indeed proposed against the churches at Nicomedia, of which the same Eusebius makes mention in chapter 5.

10. Therefore, if it were permissible to delay and if the text of Eusebius did not create a difficulty toward that most cruel persecution, by which the tyrants raged against every kind of man; but since we do not appear to have to delay so far, at least according to the Acts, just as they now exist, let us not see in what way it can be responded to the words of Eusebius sufficiently conveniently. We have said, at least according to the Acts etc., which narrate the slaughter of St. Andrew and his socii in the military to have happened after the Persian war; but that circumstance was perhaps added by an insufficiently cautious editor of the Acts, which from elsewhere are not of very great authority. Whatever the case may be, we leave that huge number of fellow-martyrs, recorded in the Greek as well as the Latin Fasti, in their ancient possession, yet so that, having followed the Roman Martyrology, we may not have determined it in the title before this our Commentary. Now let us proceed from the number of the martyrs to the time of the martyrdom.

The time of the martyrdom examined.

11. “The course,” say the Acts, “of his martyrdom the most blessed Andrew finished with his whole strong and God-chosen phalanx on the nineteenth day of the month of August, on the Lord’s day.” The letter G, which here is the letter of the 19th day of August, is not found as a Dominical letter marked for our proposal, ^B except in the year 294 and 305; whence it is consequent that, according to the Acts, that martyrdom must be linked to one of those years. But if you fix it in the year 305, it must be worked out so that the said year may be reconciled with the manner in which Maximian is said by the Acts to have ordered the martyrs to be treated, and with the rest of the series of the same Acts, with the events there so set forth, that it seems difficult to say that they happened at the time of the general Diocletianic persecution. Add that they relate the palm of martyrdom to have happened when that war was against the Persians, from which a distinguished victory was reported by St. Andrew and his comrades over them; whence it follows that the time of the martyrdom depends on the time of that war according to the Acts. Baronius affirms ^C to the year of Christ 301, num. 1, that the Emperor Diocletian with his colleague Maximian then triumphed over the Persians; and in the same place num. 2: “Moreover, he says, the extraordinary virtue of Andrew, the tribune of the soldiers, shone in the Persian war,” etc. 11. But Pagi at the said year, num. 2, affirms that triumph to have been celebrated in the “year 303,” in which Lactantius in his book *On the Deaths of the Persecutors*, chap. 17, hands down that Diocletian celebrated the Vicennalia at Rome. For since that triumph was exhibited at Rome, as Eusebius in the *Chronicle*, Eutropius, and Cassiodorus testify, and Diocletian was not at Rome before the year 303 after the Persian victory, it is clear that this triumph was performed in that year. Moreover, I have often insinuated that triumphs were by custom exhibited with Vicennalia and feasts of that kind, and were often delayed. Therefore, although peace between the Romans and the Persians had already been sanctioned from the year 297, yet the triumph over the Persians was performed only in the year 303. And, with several things interposed, toward the number 2 of the year 301, which I was citing from Baronius, and following, he observes these things: “Diocletian... promulgated no edict in this year on the persecution of Christians, but raged only against the soldiers. Wherefore the martyrs, of whom Baronius speaks, did not suffer before the year 303.” Other martyrs do not look to this, but St. Andrew with his soldiers, whose martyrdom from what has already been said among Baronius, and his critic, was consummated in the year 301.

12. But as much as we may assent to their opinion, it is resisted 1st: Peace between the Romans and the Persians had already been sanctioned from the year 297, as Pagi was just confessing, with the Persians indeed having been conquered then by Galerius Caesar, from the same author to that year num. 6 and 7. Why therefore should the martyrdom of our holy soldiers be deferred to the year of Christ 301? Why does Pagi according to his own principles not place it sooner, when he fixes the persecution of the soldiers to the year 298, saying to the same year num. 2: “The persecution against the soldiers started in this year, as Prosper correctly [records] in the Chronicle. Just as therefore the general persecution began at the Vicennalia of both Augusti (the talk is of Diocletian and Maximian Herculius); so also a certain skirmish of [the persecution] began at the Quindecennalia of both.” 2nd: Since the Acts say, num. 2: “At that time it happened that a certain part of the Persian forces crossed the borders, and stirred up a war against Antiochus;” and since that war was tasked to St. Andrew by Antiochus, not indeed from the things said after the year 297, in which <peace between the Romans and Persians was sanctioned>; what compels the procrastination of his and his comrades' martyrdom until the year of Christ 301? 3rd: Since finally this year cannot be reconciled with the reasoning of the time, in which the Acts report the martyrdom to have happened, namely “on the nineteenth day of the month of August, on the Lord’s day,” just as was observed above; it would indeed seem better to us to defend the Acts in this, and not condemn them of error, if

...by some probable argument, we might not be compelled by it. It is this:

13. Theodoric Ruinart, among his *Acta sincera et selecta* published on page 309 and following of the first edition, presents the Acts of S. Maximilian the martyr, in which, among other things, for the year of Christ 295 on the fourth Ides of March, while compelling him to give his name to military service, these things are said: "Maximilian replied: My military service is to my Lord. I cannot serve the world. I have already said, I am a Christian. The proconsul Dion said: In the sacred retinue of our masters Diocletian and Maximian, Constantius and Maximus, there are Christian soldiers and they serve." How, then, if in the year 295 there were Christian soldiers among the troops of Maximian and in his retinue—how, I say, were our Christian soldiers persecuted in the year of Christ 294 under Maximian? Added to this is the fact that it does not seem sufficiently likely that the tyranny of persecuting Christians was committed to execution by Maximian alone, unless after the victory which was reported in the year 297 over the Persians, and which inflated his spirit and puffed him up to dare anything. And indeed, the context of the Acts of S. Andrew not obscurely insinuates that Maximian at that time was conducting matters in the East, and outside the time of the Persian war he seems always to have played his part towards Illyricum, since Lactantius, in his book *De mortibus persecutorum*, cap. 18, says: "Now fifteen years having flowed by in Illyricum or by the bank of the Danube, during which he was relegated, while others lived delicately in more relaxed and peaceful lands."

14. And these are the difficulties which present themselves at the time of the martyrdom. Since, however, it is not easy for me to untie this knot by at least adhering to the Acts, I have thought it better to cut it, and to place the martyrdom of our Champions with the Acts under Maximian, under whom the Roman Martyrology also marks it, without a determined year for that same martyrdom. I said "at least adhering to the Acts;" for if their writer had before him documents of better quality, and had so transformed them through ornamentation and interpolation that the inconveniences pondered above should be referred to that cause, then I do not see why the time of the martyrdom cannot be connected to the Diocletian persecution; why it cannot likewise be connected to the Lord's Day, and thus to the year of the common era 305, after those imperial edicts (see Acts num. 8) which appeared from the year 303 onwards against the Christians; why, finally, it cannot be said with the Acts that it happened under the Emperor Maximian, understanding this properly as the emperor of true and proper name, who before the said year 305 had been merely Caesar, though with the title of emperor also added as early as the year 299, as may be read in the modern Gallic author of the *History of the Emperors*, vol. IV under Diocletian, art. 9, page 21. But because I judge it clearly superfluous to translate into Latin one or the other of the two Greek copies that are in my possession as indicated above, I present them.

THE MARTYRDOM OF SAINT ANDREW THE GENERAL AND THOSE WITH HIM

1. Under the Emperor Maximian, a man most impious, ^A a great persecution was set in motion against the Christians, especially in the regions of Syria. At that time, a certain Antiochus held the command of the military order there, a man greatly given to superstition, and he breathed fierce fury against the pious on behalf of the madness of idols. Under this man, whom we have called Antiochus, many generals sharing in the same error were marshaled. In the midst of them, like a rose among thorns and incense amid foulness, the faithful one of the ...

God, the servant and martyr Andrew, was hidden and appeared. For through the warmth of the zeal he possessed, being made worthy of the assistance of the great God and our Savior Jesus Christ, he was victorious over his adversaries in the wars and excelled in many a noble deed.

^B II. At that time it happened that a portion of the Persian forces crossed the borders and stirred up war against Antiochus. Since, therefore, both the suddenness of the incursion and the multitude of the invaders troubled him in no small measure, he came to a remembrance of the military skill of Andrew, and sent for him to come to the palace, encouraging him to be of good courage, and speaking to him in such words as these: "The deeds of your bravery," he said, "and all that you have achieved against the enemies, are manifest both to me and to him who holds the scepter of the empire; for this reason you have also attained this rank. Therefore, I entrust this great and sudden war to your courage, that through the present struggles a greater sum of glory may be added to your former glory." The excellent soldier of Christ, Andrew, having heard these words, and relying not on numbers and arms and chariots, but on the omnipotent God alone, emulated that great Gideon, and taking a few and easily numbered men from those who followed him, whom the grace from above clearly indicated to him, he engaged in battle against those drawn up in array.

^C III. Now, being about to begin the engagement, he offered the greatness of the multitude of the enemies as a subject of divine knowledge to his own men; for they had not yet been deemed worthy of the faith in Christ the God. Discourseing to them of these things, he said: "This is a time for you for the knowledge of the heavenly God; for immediately you shall know that the gods of the nations are truly demons. For my God is the true God, who made heaven and earth. Therefore, being omnipotent, He aids those who call upon Him, ^D and shows them to be strong in war, and makes the camps of the aliens to buckle. Behold, therefore, you see how the enemies opposite us stand in a great number and are for a time strong against us; but come, abandon the error, call upon the truly existing God with me, and you shall see them vanished like smoke and as dust from the threshing floor driven away before you." These things he said; but they...

soldiers, believing, and with great boldness rushing forward, put to flight the phalanxes drawn up against them, and carried off a brilliant victory over the enemies themselves. The holy man of God, Andrew, having made these men—the witnesses of this battle and of the miraculous event—his own chosen ones, and having thoroughly confirmed them from that point on, led them to the knowledge of the Lord.

IV. And how do you suppose this disturbed the adversary devil, who considered that victory a trophy erected against himself, and judged the event to be nothing other than the downfall of his own power? But the greatest athlete of God, prepared to advance to the stadium, received from above, as if they were certain heavenly pledges, the better part of spiritual gifts, and abounded in the working of miracles against demons. For he freed many each day who were troubled by unclean spirits, and thus inflicted a mortal wound upon the devil, and further humbled that envious and arrogant enemy. But when the matters of war had proceeded according to the holy man’s intent, and he had set up a trophy against the Persians, he came with his soldiers to the city of Antioch. Immediately, however, certain soldiers from among those who had been with him—incited by envy and jealousy, since they had not chosen that good way of their own will—denounced him to Antiochus, because the commander confessed and glorified as God Him who had been fixed to the cross. This matter brought great wrath upon Antiochus, and he sent some from the military rank to learn from him what was true and to make it clear. And when, through those who had been sent, he had heard for certain that the matter was so, he used part admonitions through intermediaries, and through these same messengers, while reminding him of his own hatred and bitterness toward the Christians, he said to him: "Since you know how and by what tortures I did away with Eutychius, the son of Polyeuctus, and many of those who together with him followed the faith in Christ, and how I took pity on no one of them, he says, with what intent and by what hope do you now propose the mention of the man fixed to the cross?" ^C

V. To these things Andrew replied, saying: "By these very words which he speaks, Antiochus mightily strengthens my resolve. For if all those whom he specifically named, having been subjected to terrible tortures by him, became victors over him and stood as crown-bearing athletes before Christ the God, why should I not also strive, as a friend—or rather, a servant of my Lord Jesus Christ—to remain until the end, that I might enjoy the same rewards as they?" These words, ^D which those who were taking down notes were quickly writing, Antiochus—that arrogant man, abhorrent to the piety of God—received, and he gave orders for him to be brought in bound before him in the presence of all, and to be questioned and to confess openly whether it was by the emperor’s decree, or by his own...

desire, to obey. But he, in the presence of men, angels, and the whole visible and created nature, ^A distinctly, openly, and confidently confessed Christ. Therefore, the most arrogant governor devised a most bitter punishment for him, using a kind of irony: "Since," he said, "Andreas has endured much labor in wars, and has been crowned with not a few victories, we have devised for him a way and method of relaxation and rest."

VI. He ordered, therefore, a bronze bed to be prepared; and when this had been bravely ignited, he commanded the holy man to be placed upon it. But he, with a very cheerful and ready spirit, leaped onto the bed as if onto some soft couch and lay down upon it, and immediately felt a ^B vehement torture, as his whole body was being burned and seared by the fire on all sides. But later, because of the exceeding fervor of his faith, he obtained rest and refreshment, as the fire itself slackened. That impious judge also brought forward some from the number of the soldiers who had served bravely with him in the war and had truly believed in God, and he ordered their hands to be nailed to square pieces of wood, and smilingly asked them if this provided them pleasure. Suddenly, they with a very ready mind affirmed that the matter was most delightful to them, adding these words: "Would that we might be imitators of Christ, who for our sake was nailed ^C to the wood of the cross." Thereafter, the tyrant, turning his questions back to the divine Andreas, made trial of whether, having experienced such torture, he had changed his sentiment and averted his mind from the faith of the Christians. But when he had replied that he was waiting for and expecting that crown which those who persevere to the end obtain from God, and that he would never depart from those things which had been rightly and firmly decided for him, the tyrant ordered him to be taken down from that bed and carefully guarded in prison, by word, indeed, pretending that he wished to give the martyr time to consider his own affairs better and to be able to change his mind; but in reality, he was doing this so that he might meanwhile know what was the emperor’s ^D opinion concerning Andreas and the other Christian soldiers.

VII. Immediately, therefore, a report was sent by him to Maximian; who, when he learned of the matters concerning the God-bearing Andreas and those with him through the aforementioned letters, judging that it would bring no small grumbling and disturbance to him if he were to order so eminent a general and so many and such great men, who were with him, to be struck down by the sword, wrote back to Antiochus that he should, through some artifice or trickery, secretly entice the man to the accomplishment of what he wished, and not give the whole army an opportunity for innovation and sedition. He wrote these things, the emperor considering that if, when a judge wishes to inflict punishment upon some obscure men whose crimes may be uncertain, many are inclined to defend their cause, this would happen all the more in the case of this man, who held a rank of dignity and had rendered non-vulgar labors, with the testimony of many men...

that it was his view to release them from prison and to grant pardon for their deeds already past; but in secret, shortly after, to punish them severely as if they were charged with another offense. [H] Ⅷ. Antiochus, therefore, having received such missives from Maximian, carried out what the emperor had commanded; he brought forth the glorious servant of God, Andrew, and all who were with him, out of the prisons, and allowed them to live freely and securely. But the holy minister of God, having learned the nature of this deception through divine revelation, took those who had labored with him and who, through his exhortations, had received divine knowledge, and made his way to the metropolis of Tarsus in Cilicia. For he had long intended, through Peter—who, at that time, was presiding piously over the aforementioned metropolis and was distinguished by many godly achievements—to be brought to the saving baptism. For even though there was, from the beginning, as has been said above, a most faithful minister of God and one filled with His gifts, he had not yet become a partaker of the divine baptism.

Antiochus, having learned of the departure of Andrew and those with him, and being filled with fury, summoned his own counselors and companions and, having shared with them what Andrew had done, sent a letter to Seleucus, who was his deputy in Cilicia for the administration of military affairs, ^B which ran thus: "We suppose you have already heard regarding Andrew, who was formerly a commander in the army of the greatest emperors, and who has now not only abandoned himself to madness, but has also stirred up very many of the soldiers who were with him to an opposition against the royal decrees. Since, therefore, we have learned that he has secretly withdrawn from here and has now appeared in the province of the Cilicians, may your clemency be pleased, in compliance with the royal will, to pursue him and those with him, and to take them, and hand them over, bound, into our hands; but if they should attempt any opposition or should they begin to flee, destroy them with military swords."

^C Ⅸ. Seleucus, having received such a letter, and having taken with him as many as possible of the light-armed and most proven soldiers—whom they call *taxati* (for he too was filled with madness against the servants of Christ)—hastened to the aforementioned metropolis of Tarsus, having learned that the band of holy men was staying there. But the holy man ^D

^A having perceived this beforehand and requested the saving baptism from bishop Peter—which he received with great longing and athletic zeal, along with the faithful soldiers who were with him, and in the presence of Peter and Nonnus, bishop of Beroea—hastened and departed for the place called Taxanitis. He did this not out of cowardice, but in fulfilment of the Lord’s precept which ordains: *When they persecute you in this city, flee into the other.* When Seleucus learned that the God-bearer had departed from there, he was disturbed with anxiety and changed his countenance in his grief, and pursued him and those with him intently.

But the God-bearer, having packed for the journey from the so-called Taxanitis, traversed the whole of the Taurus mountains as far as the district called Tamaline. And coming to the regions of the village called Orchestai, which is situated in the first province of Armenia near the illustrious metropolis of the Melitenians, he encamped in the places called Chausoris and Charabathon. When Seleucus did not know this, and it was entirely impossible for him to learn by which path the holy man had journeyed, a certain man named Martin ran up to him and informed him that he had reached the Taurus mountain and had made his passage by the route through it.

^{B C} X. Then that persecutor, having learned this, reached the place called Chausuris. But the most glorious martyr, with those faithful soldiers who were with him everywhere, rushed to the parts called Androcalon—which happens to be a village not far from the aforementioned Orchestai—and cast himself into the narrow passes of the Taurus.

The reason why they are called "narrow" is suggested by the form of the place; for two ridges of the mountain, opposite one another, gradually coming together, nearly touch; but being separated by the river flowing beneath, they become narrow and all but impassable, forming a precipitous chasm between them that is fearful even to those who behold it. For this reason such a site came to be called by this name. The great and renowned martyr, having known through divine prediction that these places had been predestined for his own martyrdom and that of those with him (for it was indeed necessary that he who had traversed the divine course and walked along the narrow and afflicted way should enter into the kingdom of God), ceased his further journey. ^D

^A Then Seleucus, having come and seen the places in which those God-guided men were, sent against them the army that he had with him. When the minister of God perceived this, he aroused himself and his companions to prayer, saying, "O friends and fellow soldiers, and my children, now is the acceptable time, now is the day of salvation; let us stand with love for God, let us stand with gentleness, as God has commanded us, lifting up our hands, not to defend ourselves against the persecutors, but to pray to God, and to give thanks to Him, that He has granted us to reach this hour, so that we may obtain a portion and inheritance with all those who are endowed with holiness. Let us beseech Him and entreat Him, saying that which the most renowned first of the martyrs, Stephen, said when he was being stoned: 'Lord Jesus Christ, receive the spirits of thy servants, for into thy hands we commend ourselves.'"

^B XI. And having stood in their midst and stretched forth his hands and his eyes to heaven, he prayed, saying: "O Lord God, who art great and almighty, receive the prayer of me, thy sinful and unworthy servant, and of all those who are with me and have kept their faith in thee immovable: and to all those who in time of need shall invoke the names of us, who are unworthy, grant those petitions which pertain to salvation; and protect those who flee to this place, and deliver them from every evil and every necessity, bestowing upon them health of soul and body; and where our humble blood is poured out, let there be a fountain of healings, and a reproof and deliverance for impure spirits, so that thy blessed and fearful and holy name may be glorified, and that of thy only-begotten Son, Christ our God, and of thy all-holy and life-giving Spirit, forever and ever. Amen."

After the prayer, the persecutors immediately stood over them, more cruel than un-tamed beasts. But they, like innocent lambs led to slaughter, quietly and gently gave themselves over to their hands, imitating the common Lord of all.

^C XII. Those profane and impious persecutors, therefore, rushing upon them ferociously and with a certain gnashing and roaring of teeth, so to speak, killed the most blessed men with drawn swords and filled the river flowing past with their great amount of blood. But immediately, just as the holy martyr had asked in his prayers, the place into which that venerable blood had flowed became a fountain, sending forth a flow of all kinds of healings; which flow, even to the present day, overflows and abounds and grants healing suitable to each person. For, as the previous narrative has shown, ^D the martyr has been deemed worthy of all the greater gifts, but he has been assigned in a special and particular way the gift against demons. Whence his reputation spread quickly, not only to those nearby and those in that place and the surrounding region, but also to those who were far off and lived at a great distance; which causes everyone, both small and mediocre and those of high station, to hasten thither in a great throng to participate

and to glorify these events that occur. Thus, this blessed man completed the course of his martyrdom with his entire company, chosen by God and steadfast, on the nineteenth day of the month of August, on the Lord’s day, at the second hour.

^B XIII. Now Peter, the bishop of the Tarsians, who had also prepared for him the divine bath of baptism, and Nonnus, the bishop of the Beroeans, and Theodulus and Synesius, the deacons, and Marinus and Nicolaus, Eusebius and Lamyrion, the readers, followed from afar, desiring to behold the end when he and those with him were about to fulfill the struggle of their martyrdom; and indeed they did see the common consummation of them all in the Lord, and they laid his precious relics to rest there, rendering them the appropriate veneration. They also beheld that venerable and most miraculous spring that gushed forth immediately from the spilling of the blood of the righteous great martyr, which spring, as soon as it burst forth, at once sent out the grace of healings; for immediately, in the first instance, it healed one of the aforementioned readers, Lamyrion, who was being troubled by a secret, unclean spirit and had not been freed until that day, and he returned having become whole with the others. Wherefore, they celebrated with hymns God, who is truly glorified in His saints, and they abandoned the road to Cilicia; because Seleucus sought to seize Peter, the holy bishop of the Tarsians, who, as has been said, had baptized the martyr. So they traveled in peace through Isauria, praising and blessing at the same time the Lord Jesus Christ, our true God, to whom belongs all glory, honor, and worship, with the Father and the Holy Spirit, now and always, and unto the ages of ages. Amen.

CONCERNING SAINT ROMULUS

^D Cultus among the Latins and Greeks; divergent from the narrative of the Basilian Menologium. The Roman Martyrology thus announces these holy champions on 5 September: "On the same day, [when he] detested the cruelty of the emperor against the Christians, he was beaten with rods and beheaded. The passion of the holy soldiers Eudoxius, Zeno, Macarius, and... at Melitene in Armenia..."

^A of the hundred and four soldiers who, casting off their military belts, were killed in the persecution of Diocletian for the confession of Christ." It is clear here that Romulus is separated from the rest; and rightly so, as the Acts to be provided below will show. Baronius is mistaken, however, when he says in the Annotations to the Martyrology: "The Greeks likewise treat of the same (Romulus) on this day in the Menologium: for the Menologium translated into Latin by Cardinal Sirlet, which Baronius himself confesses at January to be what he always understands by the name of Menologium, and other Greek ecclesiastical fasti, have nothing at all on this day concerning Romulus; but they celebrate him together with the rest of the martyrs on the 6th of September."

2. Accept the words of the laudable Menologium edited by Henry Canisius: "On the same day [6th] the contest of the holy martyrs Eudoxius, Zeno, Romulus, Macarius, and the rest. Saint Romulus was beheaded by the Emperor Trajan, who sent many Christians into exile into various regions, but subjected those remaining in the confession of the Christian faith to the punishment of death. But Eudoxius, a count under Diocletian, was detained by the governor of Melitene and was beheaded, and with him soldiers numbering 1104. A few days later, the blessed Zeno, with the remaining companions of S. Eudoxius, received the crown of martyrdom." These are clear and distinct: but the Menologium, collected by the order of the Emperor Basil Porphyrogennetus in the tenth century and printed in Greek and Latin at Urbino in the year 1727, narrates the contest of the holy martyrs Eudoxius, Romulus, and their companions on the said day in a very intricate and confused manner in this way: "Eudoxius, martyr of Christ, was a count in rank under the Roman Emperor Trajan, and commanded many thousands of soldiers (in Greek ^B *myrious kai chilious*, that is, 11,000) in Gaul. Romulus, however, who was in charge of the imperial palace, was the advisor to the same Trajan to send into Gaul those who would compel the Christian soldiers to sacrifice to the gods. When this was done, as the soldiers could not be induced to do this, they were relegated to the city of Melitene in Armenia. After this, Romulus, moved by repentance, having believed in Christ and having rebuked Trajan, was beheaded. Then, when Maximian had attained the empire and had decreed that Christians be put to death, he commanded by letters the governor of Melitene also to kill the worshippers of Christ. Wherefore he vexed with many tortures Count Eudoxius and his soldier companions, who were arrested because they would not adore idols, and at last beheaded them." The sense is almost the same as that which Galesinius had previously given in his Martyrology: our own Greek manuscript copy of the Basilian Menologium also establishes Eudoxius as a count under Trajan, but a martyr under Maximian. Perhaps these things could be reconciled somewhat if by Trajan one understood Decius, as he was Trajan by surname; but if Eudoxius was a count at the beginning of the second century, under Trajan, the next successor to Nerva, who would believe that he prolonged his life ^C to the times of Maximian? Molanus doubtlessly saw that these things do not cohere; and therefore he wrote in the additions to Usuardus on the 5th of September: "On the same day the holy martyrs Eudoxius, who is also Marianus, Romulus, Zeno, and Macarius, who are crowned in martyrdom under Trajan." But Metaphrastes, whom he cites, clearly traduces that Romulus was killed by the order of Trajan, but that Eudoxius and others were afflicted with martyrdom long afterward under Diocletian. Ferrarius, in his general Catalogue of Saints for September 6, seems to wish to double the martyrs: for, having premised this announcement, "At Melitene in Armenia the holy martyrs Eudoxius, Romulus, and companions under Trajan," which he notes to have been taken from Galesinius, he adds: "The matter of Eudoxius and his companions who suffered at Melitene is treated in the Roman Martyrology on the preceding day, but under Diocletian: these, however, are reported to have suffered under Trajan. The Roman Martyrology treats only of Romulus on the preceding day." To Nicolaus Antonius, who will be cited below, they all seem to be triumphators of the same struggle; but he does not explain under which emperor.

4. It is prescribed in the Ritual of St. Sabas that the feast of St. Eudoxius and his companions be celebrated on September 6 with these words:

Καὶ τοῦ ἁγίου μάρτυρος Εὐδοξίου, καὶ τῶν σὺν αὐτῷ ἀθλησάντων ἁγίων Μαρτύρων

5. After the mentioned eulogy follows another announcement ^D: *Tῇ αὐτῇ ἡμέρᾳ ἑκατὸν τέσσαρες καὶ χίλιοι στρατιῶται... ξίφει τελειοῦνται*, that is, "On the same day, one thousand and four soldiers... are perfected by the sword." To these are then joined the twin verses: *A ten-fold decade and a thousand martyrs,* *And a simple quaternion together end their life by the sword.* To these verses, the Menæa add another distich, [alt-version omitted]

^A expressing a similar martyrdom of S. Calodote, which is in the announcement soon given, they join to the lauded soldiers, but incorrectly: for that holy martyr does not belong to this class. She will be presented with her companions on the 6th of September. However, the martyrs 1104, who are discussed here separately, are without doubt those soldiers whom the cited encomium narrates cast off their belts before the governor, following the example of S. Eudoxius; for on both sides, even in the Acts and the MS. Slavonic-Russian Menologium, and the Ruthenian Synaxarium to be mentioned below, the same number 1104 is given, nor does any foundation for a distinction appear.

6. Our holy ones are sought for in two Armenian Menologies edited by Assemani, volume III of the *Bibliotheca Orientalis Clementino-Vaticana*, pages 645 and 649; but in the MS. Catalogue of Saints celebrated by the Armenians, which the doctor of the Sorbonne, M. Ludovicus Picques, sent to Papebroch, these items occur at number 50: "Testimony of S. Euductius (Εὐδόξιον) who was called Marinus. Item, of Romulus and Macarius, who were martyrs in the time of Trajan, on the sixth of September." Clemens Galanus, who was a missionary in Armenia for many years, in the first part of his *Conciliatio Ecclesiæ Armenæ cum Romana*, in his Annotation to chapter 2, page 16, lists among the martyrs who suffered there Eudoxius, Zeno, Macarius, and their companions under Diocletian; but he mentions Romulus nowhere. Furthermore, the illustrious Picques notes that the aforementioned Catalogue was translated into Latin from a vast Armenian codex of the Royal Library, No. 314, written in uncial letters about six hundred years before this year 1687; but the translator, the Armenian Archbishop Oscan, not sufficiently skilled, had set down the titles for his amanuensis in a disorderly fashion, and indeed had omitted some. He adds in later letters of the same year 1687, that he had only compared the Latin version with the Armenian text up to number 35 inclusive: would that the learned and most kind man had done so for the remaining 111 numbers, and at the same time supplied what had been omitted by Oscan. The Ruthenian MS. Synaxarium also mentions S. M. Eudoxius on the same day, which our local missionary there, Father Georgius David, sent from Moscow in 1688, adding at the end that this Synaxarium is common to the entire Ruthenian church. Another, particular to the diocese of Kiev, by the same translator, states thus: "And [of] S. M. Eudoxius, and with him 1104." The Fathers of the Dominican convent of S. Marco in Florence, and the supplement to the printed Menæa collected from the old vellum MS. Synaxarium of P. Sirmond, announce S. Romulus before the others, the first indeed in this way: "Romulus, Eudoxius, Zeno, Macarius"; others add the title: "Romulus the prefect, Eudoxius, Zeno, Macarius"; but the third has it in Greek thus: "Passion of the Holy Martyrs Romulus, Eudoxius, Zeno, and Macarius." The subjoined encomium contains some things distinct from the Acts, therefore I condense it into a few words. "From these saints, Romulus the prefect was beheaded under the emperor Trajan. Not a few years having elapsed, when Diocletian had attained the empire, Eudoxius the comes was beheaded with Zeno and Macarius, ^B ἅμα σὺν τοῖς ὑπ᾽ αὐτῶν στρατιώταις, τὸν ἀριθμὸν οὔσι χιλίοις ἑκατόν τριάκοντα τέσσαρσιν, that is, together with the soldiers who obeyed them, to the number of one thousand one hundred and thirty-four. Ἡ δὲ αὐτῶν σύναξις τελεῖται ἐν τῷ μαρτυρείῳ τοῦ ἁγίου Προκοπίου ἔνδον τοῦ ἁγίου μάρτυρος Μηνᾶ. Their synaxis, however, is celebrated in the martyrium of S. Procopius, inside the church of S. M. Menas." Regarding the sacred edifice dedicated by Constantine the Great to the holy martyr Menas, Du Cange can be consulted, book IV of *Constantinopolis Christiana*, sect. 9, num. 62; in the same place, num. 38, he narrates that the temple of S. Eudoxius was consecrated in the fourth or fifth century, with these words: "An edifice was built for S. Eudoxius, a patrician and prefect, under the emperor Constantine the Great, if Codinus page 394 is to be believed, although the laws in the *Codex Theodosianus* indicate clearly that Eudoxius lived as a prefect of the praetorium under Theodosius the Younger."

§ II. Whether the healing by the emperor Justinian is to be ascribed to these martyrs. 1. The number of S. Eudoxius' companions; myths concerning S. Romulus; his cult in Spain, when and where the martyrs suffered. The Greek Acts, and Baronius' conjecture regarding the thousand soldiers.

Baronius, in his *Annotations to the Roman Martyrology*, writes the following for this day: "From the number of these soldiers who were crowned at Melitene in Armenia, four sacred bodies were carried to Constantinople, and were discovered during the times of the Emperor Justinian, by whose bounty the emperor was cured of a lethal disease. Procopius, in book 1 *De ædificiis Justiniani imperatoris*, wrote down the deed, which is worthy of eternal monuments." He refers the discovery of these relics in the temple of S. Irene the Martyr, and the benefit of healing granted to Justinian through them, to the year of Christ 500, citing the same Procopius of Caesarea, number 2. But Procopius, edited at Paris in 1663 with the interpretation of our own Claudius Maltretus, book 1, chapter ^C does not have "four," but *οὐχ ἧσσον ἢ τεσσαράκοντα*, that is, "not less than forty"; and although he adds that these had been Roman soldiers of the twelfth legion, which the city of Melitene in Armenia once had as a garrison, he does not for all that say they suffered martyrdom in that city. Hence it is doubtful whether those bodies were of any of the modern soldiers, and consequently whether the miracle performed is to be ascribed to them. Tillemont, in volume II of his *Mémoires pour servir à l'histoire ecclésiastique*, second edition, page 574, suspects that they were the relics of the famous 40 Martyrs of Sebaste, which were found near Constantinople under Theodosius II, about whom he speaks at the 10th of March.

9. Tillemont, citing the number of S. Eudoxius' companions, increases it to three hundred. Indeed, he writes 1404 instead of 1104, and finds this twice, citing the great Menæa of the Greeks of the Venetian edition of 1528. That edition is not at hand for me; but since in the Menæa which were produced at Venice in the year 1595, in the Menologium of Cardinal Sirlet, and in the Acts written by Metaphrastes

^A they are numbered at only 1104, I think Tillement has translated the Greek erroneously. Whence, however, thirty were added to the aforesaid 1104 in the Supplement to the printed Menæa, whose words I provided in number 7, I do not know for certain; nor, on the authority of the Sirmondian Synaxarium alone, was I willing to increase the number inscribed in the Roman Martyrology. As far as regards St. Romulus, Pseudo-Dexter in his Chronicle at the year of Christ 100, number 2, makes him a Spaniard and a fellow-citizen of Trajan, writing thus: «St. Romulus, prefect of Trajan Caesar, of Italican homeland, a Spaniard, was banished by him into Hispania and suffers in Celtiberia.» Indeed, innumerable martyrs have suffered in the East, of whom only the ancient Greek Menologium makes mention, whereas this Pseudo-Archimedes (Dexter) has by his work transferred the conclusion of these affairs and these lands to the extremities of the earth, to Gades, says the man of distinguished erudition, D. Nicolaus Antonius, in letters sent to Bollandus in the year 1658. But learn what he truly thought specifically about St. Romulus, from his own posthumous manuscripts, which our Cuperus for the most part transcribed at Madrid in the year 1721.

10. It is necessary indeed, according to the Greeks, that Romulus be removed by martyrdom: for how would a Spanish man, and one killed in Hispania for the true faith, have transported his entire memory to the Greeks, leaving none at home and among his own people? The forceful proponents of the most mendacious Chronicle ought not to have taught this. And the Greeks report the slaughter of the martyr in such language that it leaves no room for banishment. Romulus is said, after having persuaded Trajan to the slaughter of the Christian soldiers, to have himself in turn believed in Christ, and to have accused the emperor of impiety. Then he adds certain words from the Menologium of Basil and from Metaphrastes, then following thus: «There is no need here to admit to any trace of a Spanish banishment, or of a Celtiberian martyrdom; in as much as it is most certainly known from Dio and others that Trajan never came to Hispania.» Thus far concerning the adduced passage of the Chronicle; ^B what follows strikes particularly at Joannes Tamayus Salazar, the Spanish martyrologist, who in his Notes for September 5th added other falsehoods from Bivarius.

11. But not content with Romulus as a citizen and martyr, the vindicators of Dexter, Bivarius and Tamayus, went further, and because in the Acts of Onesimus written by Symeon Metaphrastes (February 16, in Surius, vol. I) he is offered to the governor Tertullus together with his companions Romulus and Papias; immediately, as if it had been divinely revealed to him, Bivarius dared to affirm without doubt that this same one is our Romulus; to which rash boldness Joannes Tamayus, fearing nothing, adhered, and admitted into the very Acts of Romulus—which should have been formed in no other way than for the sake of uncovering the true and the certain—the most vain conjecture of Bivarius; and he established this Romulus, the prefect of Trajan, as that companion of Onesimus. But what, you ask, put this thought into Bivarius's mind? Did he follow only the reason of the name? For how many arguments stand against this person? As many as could be equal to Romulus in age, much less could have lived as his equal. We have the words of the Acts for a thousand witnesses: Then (Onesimus) having been brought to the tribunal of Tertullus with Romulus as an assistant and Papias as a spiritual fellow-soldier, Tertullus interrogated him, saying: Who are you? A Colossian slave, of whom the Apostle Paul treats in the Epistle to Philemon, and the same was later bishop of Ephesus, as appears from the Epistle of St. Ignatius to the Ephesians; or another martyr, preceptor of SS. Alphius Philadelphius and Cyrinus, who suffered at Puteoli or in Sicily together with them, which is more pleasing to Ferrarius in the Catalogue of Saints for February 19 and July 31, and to Henschenius in volume II of February, page 858, number 15, and others who have confounded both the works of the former and the histories of the latter, and have confounded Metaphrastes. If you say the first, it must be admitted consequently that Romulus—whom the Acts of Onesimus call an assistant to the bishop—was entirely someone other than the one who, on account of the impiety reproached to Trajan, of whose court he was a master, spoke his case before him. For who could at once be prefect of the Augustan praetorium and coadjutor of the Ephesian bishop? Nor, in the same way, would the Acts treat so jejunely of Romulus, a man of such great dignity in the century, that they would leave room to ask who that person might be. If you truthfully say this was the Puteolan martyr, we are forced to admit that the martyr of Trajan, Romulus, to whom nothing pertains that triumphed under the final ethnic emperors, that is, either Decius or Licinius, is a different person. Moreover, ^C what is surprising in being driven into these straits, when from all sides issues are tangled up with the most trivial arguments? What is false certainly cannot be proven otherwise than ineptly; and one ought to move something, that nothing may be done. ^D Thus the learned Spaniard against those fabricators.

13. However, this persuasion of the homeland of St. Romulus gave occasion for his solemn cult on this day in the diocese of Seville, as Tamayus narrates on page 61 in these words: «Finally, when the archbishop D. D. Petrus de Castro et Quinones, metropolitan of the See of Seville, upon the report of the Dean and chapter of his most illustrious Church and other most learned men, had learned that this holy martyr was born in Italica, a city of his diocese; in the year 1624 he bestowed upon him a cult with a double Office in the diocese, and of the second class in the place where Italica once stood, and commanded this to be observed in the future, by virtue of privileges granted to the prelates of Hispania by the supreme pontiffs.» But here again he admitted a new error; for Rodericus Caro, whom he cites in the *Antiquitates Hispalenses*, folio 106, reports that this was done four years earlier, namely in the year 1620; it certainly must have been done before December 20, 1623, on which date Tamayus himself, on March 11, page 201, and other Spanish authors assert that the aforementioned archbishop Petrus de Castro had departed from the living.

14. As to the time, whatever it may be, Papius in his *Critica* on Baronius at the year 106, number 3, observes that the martyrdom of St. Romulus could not have occurred...

[LATIN COLUMN] that these same people, as they hand it down, might have combined the accounts of those who suffered into one single narrative. From a comparison of the Acts with the Eulogy which exists in the printed Great Menaia, it is manifest that these were compiled from it, but I do not know from what other monuments they were further amplified. ^A ...had been condemned to death, before the year 112, in which he, as the emperor is said to have transmitted to the East. Castellanus in his Universal Martyrology, p. 979, records the struggle of St. Romulus in that very year 112: whether correctly, I would not venture to assert; for Tillemont, in Volume II of his Emperors, Note 17 and 22 on Trajan, probably established that Trajan made two journeys to the East, the first in the year 106, the second only in the year 114. As regards SS. Eudoxius and his companions, these finished their martyrdom under Diocletian, according to the aforementioned, in the year 290, as Surius notes. Baronius, however, in his Annals, mentions them for the first time at the year 311, no. 21. The scene of their contest was Melitina or Melitene in Lesser Armenia on the Euphrates river. But St. Romulus seems to have suffered in Greece, just as Galesinius announces him, along with other martyrs indeed, ^B but whom he writes later were crowned elsewhere, namely in Armenia and in the time of Maximian. See above, no. 2, the Menologium. ...from which it was accepted, we have this under the title: *Martyrium sanctorum et gloriosorum Christi martyrum Eudoxii, Romuli, Zenonis et Macarii*, that is: The Martyrdom of the holy and glorious martyrs of Christ Eudoxius, Romulus, Zeno, and Macarius, which Metaphrastes compiled from ancient monuments, and to whom Leo Allatius indubitably attributes them in his *Diatriba de Symeonum scriptis*, p. 129, reciting the beginning. Aloysius Lipomanus, Bishop of Verona, published it translated into Latin in volume VI of his Lives of the Saints, which translation I shall reprint below, but divided, according to our custom, into chapters and numbers, so that it may correspond to the Greek narrative which is likewise to be divided. Baronius at this day calls them the Acts of St. Romulus, because, of course, the first part of them deals with him; but more correctly they are called by the name of the rest of the martyrs as well, whose struggle, especially that of St. Eudoxius, they describe more fully after the martyrdom of Romulus has been recounted. I marvel, however, that the Greeks ^C should have combined the accounts of the saints at such different times. From the narrative or eulogy of the Basilian Menologium: for in this it is said that St. Romulus was first a counselor to Trajan, to send [ἀποστεῖλαι εἰς τὴν Γαλλίαν] to Gaul, etc., or, as Galesinius and Arcudius translated, to go into Gaul—Asiatic Gaul, that is, Galatia—and to compel the Christian soldiers to sacrifice to the gods; then, led by repentance, he believed in Christ. Metaphrastes, however, not accustomed to omitting the miraculous, does not touch upon that impious counsel of Romulus, the repentance that followed, or the conversion, not even by a word; on the contrary, he insinuates that he was already a Christian beforehand. I omit other discrepancies, easily observed by the learned reader. As regards the eleven thousand exiled soldiers, "We are led by conjecture," says Baronius at the year 108, "to think that these are the very same as the ten thousand most excellent martyrs who were crucified in the woods of Mount Ararat in Armenia." If this be true, the Acts of those crucified ones are convicted of manifest falsehood; for Baronius in the cited place premises that the eleven thousand soldiers were found to be Christians by Trajan while he was reviewing the army: but the crucified martyrs were still idolaters in the time of Hadrian, when an angel appearing in the field preached the faith of Christ to them, as is narrated in volume IV of June, on the 22nd day, in their Acts, which Papebrochius examined in his critical commentary in that same place, from page 175, and showed to be fabulous. It is also not likely that eleven thousand men were put to death by Trajan all at once: certainly Metaphrastes would not have been silent about that, if he had found it in ancient monuments.

MARTYRDOM OF ST. EUDOXIUS

AND HIS COMPANIONS.

CAPUT I. Trajan persecutes the Christian soldiers; St. Romulus disapproves of this, and openly confessing Christ, undergoes a glorious martyrdom.

^A I. Trajan being an impious emperor, in a detestable (1) Trajan assumed the empire in the year of Christ 98, he died in 117.

[GREEK COLUMN]

MARTYRDOM

OF THE HOLY MARTYR EUDOXIUS

AND OF THE HOLY MARTYRS WHO SUFFERED WITH HIM.

I. While the impious emperor Trajan was extending much...