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THE MONTH OF NOVEMBER. THE CONTEST OF THE HOLY AND GLORIOUS MARTYRS OF CHRIST: ACINDYMUS, PEGASIUS, ANEMPODISTUS, APHTHONIUS, AND ELPIDEPHORUS.

^A I. Although the Persians were the first to worship Christ when He was born of the Virgin, and honored Him with gifts, yet afterward they inhumanely punished the servants of Christ because of Him. This is evident from many other things, and also from the subject now before us. For when that proud Sapor held the Persian scepter, and had inclined toward tyranny, and had been incited to persecute those Christians who were under his power, a great darkness covered the Church of Christ, and it was filled with turmoil and confusion. There was no Persian who held back from fiercely defending his own religion. Therefore, those who worshiped Christ were daily accused and delivered up to the royal hand; among whom they also denounced to the king the blessed Acindymus, Pegasius, and Anempodistus, who were hiding in a certain small house, as men who held the opinion of the Christians, and who were teaching the dogma ^B of Christ to many of those who frequented them, and persuading them to despise the royal decrees. And he, being immediately highly enraged, ordered the saints to be seized and brought before him.

II. But when they had arrived, he immediately masked his anger with a pretense of moderation: "Little children," he said (those whom he was, not long after, to butcher), "tell me what is your homeland, whence you derive your lineage, and what is your profession?" The saints answered: "Both our homeland, and our lineage, and our pro-

^Afession is faith in the Trinity, which is one God, from whom to all who exist, essence, and to those who live, life, as if from some perennial fountain, is derived." When the tyrant had heard this, "It seems," he said, "that my leniency, and that which is not prone to punishments, has rendered you stubborn and bold in responding." Acindynus immediately said: "What response was made otherwise than was fitting, or what do we seem to you not to have answered as we should?" "Because," said he, "you answered other than what you were asked, and unless you hasten to sacrifice, you will regret it in vain through repentance." Saint Anempodistus, with a free flow of words, said to the tyrant: "It was fitting, O king, for us to answer nothing at all to this word, but to pass over your insult toward us in silence: but because the fervor of faith in Christ does not allow us to be silent, hear us saying these things to you: Why do you curiously inquire about fatherland, lineage, and profession? For all these things, as we have already said, is the Trinity for us, the architect of all; but the gods, to whom you order us to sacrifice, ^B we do not know, nor do they exist at all. For it is fitting to love the truth, but we know that demons are deceivers and bring ruin to souls. Who, when they had been created by God, and had fallen away from Him who had made them, were condemned to eternal fire." The tyrant, however, being inflamed to anger by these things, threatens them with the most bitter death. To whom the saints replied, just as if he had promised good things, and not threatened them with torments: "You have barely recognized that which is useful and salutary for us."

III. That the Martyrdom of the Saints was Endured with Superhuman Strength

^C III. Then, therefore, he commands them to be stretched out by four men and beaten over the whole body with rods. But they, when they had lifted their whole mind to God, were so affected, as if, while they were being beaten with rods, they were present as spectators of others suffering. On that account, they neglected the blows; but they sang a fitting canticle to God, saying: "Thou hast seen, O Lord; do not remain silent, and do not depart from us." Then the lictors who were tormenting them, already exhausted, because the torments were produced for a longer time, others take their place. But when the tyrant saw this patience of the martyrs, which was above man, and that they bore the blows as if they were some vain thing without pain, he was led into the greatest admiration and seized by dizziness, ^D and he falls backward, so that those present thought he was dead. Then, when he had recovered, even if not to that which was fitting and the truth, but when he ought to have been led to piety by the endurance of the athletes, which surpassed man, he appeared to be the more overcome by anger, and he orders the martyrs to be stretched with ropes in the air, and fire to be lit beneath them, so that by the double torment their souls might the more quickly break forth. But they, stronger than any iron and any adamant, as if showing a more recent and greater endurance toward the torment, and not in a living body and one feeling pain, but

rather in some inanimate object, endured the punishment; they cared nothing for it, but turned their tongue and mind toward prayer. "You who are our illumination," they said, "Christ our God, who for our sake bore insults and were stretched upon the wood, and before those who were killing You prayed, establishing for us the bounds of long-suffering and forbearance, look upon our humiliation and affliction, and deliver us from the machinations of this tyrant's wicked soul. Let all know that we have You as God in heaven, who can do all things, and Your Father who is without beginning, and Your adorable and most holy Spirit, forever. Amen."

^B IV. As they prayed these things, the Lord appeared to them in our own form, and loosed their bonds, and cooled the fire, just as He once did for the youths in Assyria; and thus the saints, unharmed and safe, stood before the king. But he, being utterly dull and senseless, was neither struck with awe by the paradox of the sight, nor moved by the unconquerable endurance of the martyrs. "What do you think," he said, calling them by name, "have these small torments persuaded you to depart from your ruinous deception, and to yield to our decrees? Or do you wish to persist still in your error, trusting in your sorceries?" The blessed Acindynus answered, "We neither know sorceries, nor have we ever learned them, nor have we ever used such deceptions. But since you suppose the insuperable power of God and the signs above nature to be sorcery, and imagine them to be delusions and not truth, you shall henceforth be speechless, and your tongue bound, that you may have the testimony of God's power from your own self. If, therefore, you are able to speak, tell us, to which gods do you command us to sacrifice?" ^C And there was no voice and no hearing; but just like his own gods, he remained speechless, indicating the desire of his soul by a nod alone. The servants of Christ, reproving and mocking his folly, said, "We are departing; but you do not say anything to us at all."

V. When the saints pretended to withdraw, the king was likewise speechless, frequently staring at those standing around, and by nods commanding the seizure of the saints. Then, when the servants were unable to understand what he wanted, he became half-mad with perplexity and anger, and tore his cloak, and threw to the ground what is called the *biblatorium*, and thus appealed to those present for pity. But the soldiers of Christ, having pity on both them and the tyrant because of their mindlessness, said, "O blindness of men! ^D Because, closing their eyes of their own will, they do not wish to gaze at the light of the truth. But open, Lord, the eyes of their heart, so that they may be enlightened by the light of Your knowledge, and may discern Your wonders, and may glorify Your adorable and most holy name." As they prayed these things, an angelic host appears to them, the splendor of which those who were dim-sighted in the eyes of the soul were unable to perceive.

But those holy [men], ^A perceiving the customary succor of God, addressed their thanksgiving to him, saying: "O God our refuge and strength, a helper in afflictions which have found us greatly; but stand up, and bring us help yet again, and deliver us from the surrounding distresses, for the sake of thy name."

VI. The son of perdition, however, understanding nothing from this, nor becoming any better himself, but as if bereft of his senses, began to send forth groans, and beat his face, and was like one who is perplexed and knows not what to do. When the lover of mankind, the disciple of the lover of mankind Christ, Acindynus, had beheld him thus affected, overcome by sorrow and shedding tears over the hard-heartedness of his heart, he turned to him and said: "Since, O man, neither the discipline of God hath made thee understand His power, but thou of thine own accord thus remainest wicked, rejoicing in the darkness of impiety and embracing ignorance, may it be that thou hast authority to speak without hindrance, ^B and that there be nothing which obstructs thy tongue." And to him, the bonds of the tongue are immediately loosened, but the eyes of the soul are not at all loosened from the cloud which obstructed them, but, as if nothing new had happened, and he had suffered nothing, he continued to execute those things which he did before, and against those who were standing around, from the doubt of his mind, he wished to cast anger, being full of shame. Acindynus then said, "And he, and his companions, Pegasius and Anempodistus, will receive the end which is meet; but as for you, O vilest of all ministers, I will not at all allow [you to escape], but will treat you as is fitting; and [I demand] rightful satisfaction for the disobedience." He therefore commands iron beds to be brought, and much fire to be placed underneath, and that they be sprinkled with fat and pitch and resin, and that the saints recline upon these burning beds. They, however, as if they were lounging in some dewy and flowery meadow, ^C with a constant countenance and a great and exalted soul, leaped onto the beds. Then, when they had extended themselves for many hours, singing a psalm appropriate to the time, they said: "Thou hast tested us, O Lord, as silver is proven; thou hast laid afflictions upon our backs, and give to us who are present thy living power. Grant also to those standing around to acknowledge thy holy name, to whom thou hast made known thy power and thy wonders."

VII. When they had said these things, a voice from heaven was heard, saying: "Since by your deeds you have confirmed your faith, your petitions shall lead to fulfillment." For the divine voice was immediately followed by the effects. For as many of those standing around as were deemed worthy to hear, exclaimed: "One alone is the true God whom the martyrs worship, one strong, one invincible, and besides him there is no God. Blessed, therefore, are you, who have become martyrs of his presence on earth, and by his

surrender of your souls to death, have betrothed yourselves to a death that wins eternal life. But we also beseech you to hold out a hand to us and draw us up from the abyss of ruin.

The martyrs, having considered their response to this prayer, and having lifted their eyes to the heavens, said: "O God most high, look down upon thy servants who call upon thy name in truth, and bestow a voluntary rain upon thy new inheritance—to those, I mean, who have now believed in thy name—so that this rain, which proceeds from thee, may be a medicine to them, purging away the diseased matter of sin, and may all know that thou alone art God, and that all things yield to thy power, O King." ^A

At the end of the prayer, lightning flashed and thunder broke forth, and a torrential rain poured down, such that the adversaries, seized with fear, were scattered this way and that, leaving only those who had believed in Christ, who remained in the company of the holy martyrs. To these the saints said: "Do not fear, you who have dedicated yourselves to Christ, for it is even for your sake that these things have come to pass."

VIII.

The holy Acindynus said: "We know, he said, one God who is in the heavens, and him alone we worship, who is able to cast both body and soul into eternal fire." ^C To this the king said: "And I myself, he said, wish for you to worship one God." "And how," said the martyr, "do you command us to sacrifice to him?" "By following me," he said, "and whatever you see me doing, that you also do." "But you," the martyrs said, "will do as you know how; we, in turn, will act according to that which we have been taught."

IX.

by the hand, he entered with him. ^A His soul being expanded by great joy, he shouted in a loud voice, "Great is the invincible power of Zeus!" Then, turning to the holy men, he said: "How does this seem to you? Shall we ourselves be the first to start the sacrifice, or shall we yield this to you?" The holy men answered, "As your authority might wish." And the king permitted the holy men to pray first. When they had bent their knees and were offering prayer to God, the whole temple was shaken by an earthquake, and the statue that was in it fell and was shattered. From this, the king, having become terrified, rushed out of the temple; then, as the holy men stood up from prayer, ^B and the traces of tears were still visible on their faces, the king said: "Are these your god-hated promises? Was it on such hopes as these that I brought you into the temple of the gods?" But the holy men said, "You have found us to be in no way deceptive, O king; but what we promised, we have done." And he replied: "If I expected the truth to turn out to such an end as you say, I would not have heeded at all from the beginning what was said by you; it remains, therefore, to repay you with rewards worthy of your deeds."

X. He spoke, and immediately ordered three cauldrons to be brought, and lead to be cast into them, and for a great fire to be kindled beneath them; and he ordered posts to be fixed on either side of the cauldrons, ^C having double heads facing upwards, and these being separated; through which chains were let down, and having grasped the waists of the holy men, they were to let them down into the cauldrons and draw them back up. Having endured this horrible torture, each of the holy men sang a hymn appropriate to his calling and to the punishment. For the blessed Pegasios said: "For with Thee is the fountain of life; in Thy light, O Lord, shall we see light." And the illustrious Anempodistos said: "My feet stood in uprightness, and Thy law is a lamp to my feet, and a light to my paths." And the divine Acindynos said: "The pangs of death encompassed me, the dangers of Hades have found me; but even if I have walked through fire, Thou, O Lord, brought us out into refreshing rest." ^D Now the emperor, blinded in soul, seeing that the holy men suffered no harm from the lead, stood closer to them: "I have known," he said, "your sorceries," and indeed with his own hands he grasped the chains and let the holy men down into the cauldrons even as far as their necks. In the submersion of the cauldrons, the lead spilled over and left them near empty. Immediately, therefore, the holy men said to the tyrant: "You yourself, wishing to be the author of our death, have missed the mark, God having entirely saved us; but your pain shall return upon your own head, and you will reap fruits worthy of your deeds." While they were saying these things, the chains fell away and were dissolved.

XI. One of the servants, by the paradox of the spectacle

^A astonished, cried out: "Great is the God of the Christians." And he declared himself a Christian, and said to the tyrant: "Most cruel one, how long will you harass us with your commands, ordering us to undertake things that are ineffective? For we see that those who yield to you suffer more than the martyrs of Christ." The tyrant, disturbed by the suddenness of his change, hid his anger within himself, ^B feigning gentleness, and said to Aphthonius (for that was the name of him who had believed): "Order them to come out of the cauldrons quickly." And they, safe as gold emerging from a furnace, immediately stood before the king. But the courageous Aphthonius, as if confirming the faith newly planted within his piety, said: "Let it be known to you, O king, that I worship the God whom the Christians worship, and I serve Him alone, and I join myself to these holy ones." The king, astonished at his very bold and frank speech, ^C attempted to win him over with care and promises of honors, saying: "I was the cause of this change for you, since I have left you for so long in the service in which you were placed, and have not deemed you worthy of greater honors; but if we have fallen short up to now, we will hasten to fulfill it. Nothing daunted, therefore, tell me which of the offices you desire, for we will in no way refuse your request." But the newly-enlisted soldier of Christ said: "My desire, O king, is to receive a service that you yourself are not able to provide, but only the ^D immortal King, who knows how to bestow eternal gifts as well." Understanding then his firm and unshakeable resolve, he immediately passed the sentence of death upon him by the sword, granting him in the way of punishment those things which were most to be desired. He, having received the decision with great joy, said: "I thank you, Lord, because being unworthy, You save me, because of Your great and ineffable mercy. Therefore my soul shall praise You, and Your holy name shall glorify, now and unto the age to come. Amen." XII. Then, turning to the holy ones, he said: "I, for my part, my beloved masters and lords, depart now to tread the path set before me. But I beg of your compassionate and philanthropic soul, do not remember against me what I did to you when ordered, but rather pray for me to our common Master, that He may look upon me kindly and propitiously, and that He may not separate me from your portion." To whom the holy martyrs said: "Be of good courage, brother, and tread the blessed path; for you are blessed in your departure, because you are the first of us to stand before the longed-for Trinity, and you will receive the rewards of your labor, being counted worthy of eternal light and everlasting glory. Wherefore do you yourself rather remember your fellow-competitors, and pray that we, having completed what remains of the contest without hindrance, may be counted worthy of the same rewards and the same lot as you." When the holy ones had said these things, the divine Aphthonius embraced them, and having shed the tears of longing upon their necks, and having joyfully embraced their limbs, he was led to death

Then, having reached the appointed place, he had his blessed head cut off, and he commended his soul to God. The Christians who happened to be present ran as if to some treasure, and having wrapped his precious remains in clean linen cloths, they placed them in a coffin, still expecting the completion of his fellow-athletes, that they might thus store up for themselves greater wealth.

XIII. After these things, the king said to the holy ones: "Do not suppose," he said, "that I will prepare for you a death as light and easy as that which occurred for the wretch Aphthonius. For, by consuming your flesh little by little with most bitter torments, I will bring upon you a most piteous death." Having said these things, he ordered ^B ox-hide skins to be brought, and the holy martyrs to be cast into them, and then to be cast into the water. This having been done with great speed, the blessed Aphthonius appeared to them along with three others, dressed in white robes, by whose divine power the skins were torn asunder, and the holy ones were delivered from them to dry land unharmed. When they were thus seen by the tyrant, he, thinking that what he had ordered had been carried out by them, immediately rose up to enact punishment upon the executioners, and he ordered their hands to be cut off with a sword; there were four of them in number. Then, in the place of the holy ones, he ordered them to be cast into the depths of the sea. ^C When this had come to pass, and they were being delivered to the sea, they cried out: "Lord, receive our spirits, and count us worthy, though we are unworthy, to be numbered with your holy martyrs." Sapor, the God-hated man and a very demon, having ordered the blessed men—I mean Acindynus, Pegasius, and Anempodistus—to be shut up in prison, was himself the most grievous punisher of himself, fretting over current events and being tossed by many turmoils in his soul, and not even consenting to take any food at all.

XIV. Having therefore called together those who held the first positions under him, he said: "Why have you left me alone, ^D to toil over the matters set before us, while you have chosen idle silence, bringing me no help either in word or deed? But if I should wish to introduce something new and unusual, I have you immediately standing in my way and opposing me. Now, however, when nothing new is being introduced, but our ancestral dogma is being treated with contempt and is on the verge of falling, and not one of you shows even the appearance of suffering, I am at a loss in all things and am suffocating." To these words, Elpidephorus, who was then the first of the senate, and a burning lover of the faith of Christ, and in short a certain Nicodemus and a hidden disciple of Christ, said: "And what, O king, can we do to help you in these matters? For your power, which excels all in experience of affairs and has authority following upon its will, does not need us. Moreover, the abundance of instruments which are prepared for torture clearly suggests to you the deliberation of those things which ought to be done." The tyrant said again: "What, then, am I alone among these unholy ones..."

able to bark?" And the saint replied: "If, then, this seems to you ^A arduous, let them go according to their own will." But that most terrible Sapor, "But as much as is to be conjectured from your words," he said, "you appear to adhere to them rather than to us; for when I address my words to all in common, you alone give the answers and suggest that I should let the unholy ones go unpunished."

XV. The Martyrdom of Elpidephorus and the Others

When these things had been spoken with suspicion to Sapor, the blessed Elpidephorus said: "Since I am the first of the senate, these men rightfully yield the place of speaking to me. But let them also say whatever occurs to each one, since you wish, O King, to hear the truth in everything." But one of the senators, having his soul illumined by divine grace, said: "And what is surprising to the truths, O King, if we yield ^B to Elpidephorus, who is the first of the senate, and who answers nothing foolish or unseemly, the right to speak?" The king, having perceived the truth, said: "I see that your mind is not rightly disposed toward our power." Philologus, a man by name, younger in age, most sharp in intellect, and most ardent in zeal, said: "O King, the evil suspicion that has vainly attacked your soul concerning us will not end in a good outcome for us. For you are full of suspicion, intending to condemn all to destruction." The tyrant, filled with anger in his soul at the sudden boldness of Philologus, said: "Who even asked you, so that you should give so sharp an answer?" To this that noble man, not considering the anger of the tyrant, nor setting any store by his power, said: "But when someone speaks the ^C truth, O King, will you need to be angry immediately?" Then looking also at the senators who were standing by: "By your salvation," he said, "one ought not to answer such a man. For where could a soul filled with madness receive a true word?" Upon these things, the tyrant, filled with anger after the likeness of the serpent, as the divine David says, orders soldiers to stand before the doors, so that they might dispatch with the sword those who contradicted him, and first of all Elpidephorus. But one Callistratus, a friend of the king, clinging to him by the neck, begged him to restrain his anger; and all who were present spoke boldly: "Most miserable of kings," they said, "you will know now precisely that we do not think as you do, nor do we strive equally for your impiety." And having said these things, they went out, thus leaving him. But he, being night and altogether a son of darkness, held to the night as a collaborator for his most evil deeds; and at dawn, sitting upon the tribunal, he orders three pits to be dug, and wild beasts and reptiles to be cast into them, and Saint Acindynus and his companions to be thrown in with them.

XVI. The Suffering of the Saints in the Pits

When therefore they had cast the saints into them, the martyrs were chanting: "O God, O our God, we watch for Thee from light; our soul has thirsted for Thee, has thirsted for Thee ^D

for the living and mighty God. But do Thou act with us according to Thy gentleness, and lead us forth from the pit of misery; for Thy mercy is kind, and Thy goodness ineffable." And at the moment of their prayer, ^A angels appeared shining, driving away the beasts as if with iron rods, and taking each of the saints by the hand, they led them forth from the pits unharmed. But the king, though he ought to have understood the power of Christ and ceased at length from attempting the impossible, instead ordered the saints to be suspended and flayed again. And when he saw their flesh being cut away for many hours, and that they were enduring the contests with a noble soul, he commanded them to be taken down from the wood and their heads to be cut off. For he himself grew more weary in inflicting the punishments than the martyrs did in enduring what was inflicted, and the excess of their nobility overcame the immeasurability of his cruelty. And as they were already being led to death, those who had been illumined by them unto piety, together with the senate, said, "Dismiss us, O teachers of piety, who [otherwise] sit on the seat of the pestilent in the midst of the assembly of the wicked, for we have not yet attained to the measure of the age in Christ." But the blessed ones answered them, "Christ our God, who teaches man knowledge, who is the illumination of our souls, He Himself shall illumine you and make you wise, and shall establish you on the foundation of His faith."

^B XVII. These things were reported to the king, and [it was told him] how a great multitude was following the saints, hindering their slaughter. He immediately sent a band of soldiers against those who were following the saints, with orders to drive them away. But those noble men, who had determined to resist sin unto the end, regarding this as nothing, chose rather to die with the saints. When the tyrant learned again of their steadfastness, he ordered all of them to be slain together with the saints, making their love of piety a pretext for his desire to kill men. And being incited by certain men who were zealous for the idols—as though the senate were the cause of so many evils—he ordered the blessed Elpidephorus to be brought, seeing that he held the first honors among them. He, turning to the unconquered martyrs who were not yet perfected, said, ^C "Pray for me, Fathers in the spirit, my guides in the faith of Christ, that I too may not fall away from your company." To whom the saints said, "Take courage, brother, take courage and do not be downcast; for you shall precede us, being the first to be presented to the heavenly Master." Having therefore embraced them, he was led to the tyrant; and three others, sharing the same mind and intent, followed with him.

XVIII. The tyrant said, "What has come over you, O fools, that you have abandoned the ancestral religion of the [heathen] gods and attached yourselves to these impostors? But unless you quickly come to your senses and return to your former ^D

^A way, a bitter end of life awaits you." To whom Elpidiphorus, with an unperturbed spirit, replied: "Be it known to you, O king, that we do not worship those who are not gods, and we oppose your decree. Therefore, do whatever seems good to you." "Since this is pleasing to you," the tyrant said, "to follow these impious men and share in the same fate, then we shall not deprive you of your desire, but I order your heads to be cut off with the sword." When the saints heard this sentence, they were led to death rejoicing and exulting, accompanied also by soldiers, numbering about three hundred, who with the divine Acindynus, I say, and those with him, chose to die, and so to come to Christ, whose mercy is above life, they receive death by the sword, Acindynus himself greatly creating enthusiasm in them and encouraging and urging them on to martyrdom. ^B

XIX. Now when the soldiers and the senators had been put to death, the tyrant immediately summoned the blessed Acindynus, Pegasius, and Anempodistus. Then, putting on the fox’s skin and feigning gentleness and mildness with great perversity, "What is this," he said, "such resolution of yours, that you are prodigal of the present life and choose to exchange it for death? My witness is the sun, which is delightful to all, that my heart and soul are torn apart by your death; for I pity you both for your age and your youth, and besides, for the beauty of your body, which even a beast would pity and spare. Believe me, therefore, I who take great care of you and advise what is useful. For you see how I spared no one, neither senator nor soldier; but I take fatherly care of you and treasure you, especially having learned of your manliness and nobility from your endurance in ^C torments. For if you would be persuaded by me, I will deem you worthy of the first honors and I will bestow upon you gifts worthy of your virtue." But the saints said: "Do not wish to provide trouble for yourself, nor for us in vain, but let no one show us either pity or mercy; for you will never bend our mind, neither by promises of good things nor by threats of evils, nor by the fear of death, which is terrible to you. For how could those be afraid of death, whom it grieves all the more that they are able to die for Christ only once, and not a thousand times? Quickly, therefore, do that which has already been judged by you. For the quire of the saints awaits us, so that we may thank you even more for such a swift consummation." ^D

XX. But he, casting off his mask and his feigned gentleness, said, "By the gods, you shall not obtain what you desire." He orders them, therefore, once they had been bound in iron, to be kept in the most secure custody. And he himself, having spent the whole night deliberating by what death he might destroy them, when morning had already come, he orders a furnace to be ignited, so that many divine martyrs might be contained therein, so that their holy bodies might be completely consumed, and not even dust remain for the Christians, out of desire for them [longing for their]

^A consolation. When they were quickly brought from the prison, the tyrant shouted to them: "Behold the fruits of your disobedience! I point out to you the furnace with my hand, which no one else, but you yourselves have kindled." The blessed martyr of Christ, Acindynus, having understood the malicious and wily nature of the tyrant: "Perhaps," he says, "your mother gave you that name prophetically; for it signifies 'the father of demons.' But you are not a father of demons, but a son, truly, of the one who was a murderer from the beginning; for you imitate his works, just as he also delights in the blood of men." He, however, having been stung by the bitterness of the word, and having sent for his mother, said: "What, mother, does this name signify?" She replied: "I know, she says, that this is your paternal name." "But what can it possibly mean?" he asked. She answered, "But, he says, these evil demons, as you say, call this the 'father of demons.' If they speak the truth in this, I will not suffer it to be for them, but I will first deliver them to bitter death." She, smiling, said: "By all means, if they knew this, they would not dare to speak thus before many present." From this, his anger became uncontrollable, and immediately he would have attacked this abhorrent woman, and at once have renounced God and their common nature, ^B and would not even have respected the name of mother, which is venerable to all, as well as to wild beasts and irrational animals, on whom he lays hands—O divine justice!—a man upon his mother, and a mother now aged, and a son strikes his mother on the cheek, rendering a fine reward for her nursing, or rather, as you would more willingly say, he who is in greater measure worthy to be repaid, that he brought such a bad thing into the light. But she, falling at the feet of the saints, said: "Save my old age," she said with many tears. "For I, as I see, have borne Satan himself."

XXI. But he, despising and rejecting her, looking at the martyrs, said: "Your mother, he says, makes your perseverance in evil more extensive; for she prepares the furnace to be stoked for us all the more." They said: "Your mother, on the contrary, is here for your benefit. Why do you have heart? We have enough experience." The tyrant said: "What do I care about her? If, he says, your wickedness is remitted, I will inflict the penalty on her herself." "But if she prayed for her son," she said, "my gods will forgive me." She immediately, lifting her eyes to the heights, said: "Only-begotten Christ, remit not my sin, either in this age or the future." He, however, again unrighteous, said: "Long, he says, as it seems, and the many years of old age have changed and corrupted your mind; and therefore you are easily led to pray evil things for us." To this the wise old woman said: "But I, she says, who bore you, if you are mindless, whence could you have derived your mind?" The tyrant said: "You have strayed from the way that befits you, in that you bear such an insult to your own face." And she: "I call you to witness, she says, that as the see-all eye of God, and His righteous judgment you shall not escape." XXII. Thus he...

having answered, a speechlessness seized the wicked one. With difficulty and at last, he said to the bystanders: "Take away these impious ones, and let them be cast into the burning furnace, since they contend not to obey our commands; but as for her who has disowned me as her mother, and has set aside the laws of nature, leave her to walk after her own will." But the blessed one: "I swear by God," she says, "that I will die together with this trinity of martyrs, and neither by death nor by any other thing shall I ever be separated from them." The tyrant, that evil fruit of good earth, beyond expectation said: "This matter, he says, is not a great care to me: do as you wish." When, therefore, the martyrs had approached the furnace, lifting their eyes to heaven, they said: "Lord Jesus Christ, the true Light, which before the ages shone forth from the paternal glory, we give You thanks that You have strengthened us to endure the contest for You, and did not permit us to be caught in the snare of the hunters, but as a sparrow You have delivered our soul from it. And now, Master, strengthen our resolve, that we may be able to bear with courage the impending fire. Stand by us in the time of the departure from this lowly body, and preside over our souls. For, having trusted in You and in Your power, we ascend into the flame." ^C XXIII. When, therefore, the soldiers had come near to the mouth of the furnace, and were not able to endure its unbearable heat, the saints, seeing them trembling, said: "Why do you stand thus, not doing what was commanded? If this fire, which is a fellow-servant and is only for a time, has seemed so fearful to you, how will you endure that unceasing and truly unendurable fire of Gehenna?" But they said: "And how would it be possible for us, they said, to escape the punishment of which you speak?" "If you do not renounce the worship of idols," said the saints, "and believe with truth in Christ the true God, you will not be able to escape those torments." To this the soldiers: "When," they said, "serving the command of the king, we were inflicting tortures upon you, we were tremulous and fearful, expecting that we ourselves were about to suffer something grievous. Now, however, having obtained the teaching and admonition from you, we have become calm in our souls, as is fitting, expecting a certain hope of salvation. But do you, having done to us what is necessary, and what your faith desires, bring us to the eternal King; for this one, into whom destruction falls, we have already abhorred." ^D The martyrs, being filled with joy at these things, "Let us praise the Lord in unison," they said, "because He is good, and our praise is sweet to Him, who builds up the souls of those who approach Him in faith, and in His own salvation fills the heavenly ones with joy. Do You receive, Master, those whom at the eleventh hour You have called to the vineyard of Your martyrdom, and count them worthy of the reward of Your goodness, reckoning them among Your former prize-bearers."

XXIV. The soldiers, therefore, as if protected by certain ^A impregnable arms, the seal of Christ, having signed themselves, together with the saints Acindynus, Pegasius, and Anempodistus, entered the furnace, being twenty-eight in number, not even the mother of the tyrant being left behind, but even she having entered together with them. And a choir of angels ^B was seen about the furnace receiving the holy ones, and singing a hymn with them. But the martyrs, having commended their holy souls to God through the fire on the second day of the month of November, filled the place with an ineffable fragrance, so that the Christians who were present there felt a pleasure ^C which cannot be described, and praised Him who in very deed fulfills what the divine David says, and shows Himself wonderful in His saints. Their sacred and precious relics were deposited in a place which is called Irenessus, from which grace flows to those who approach unto the glory of our Lord Jesus Christ, to whom belongs majesty and praise with His Father who is without beginning, and the life-giving Spirit, now and always, and for ever and ever. Amen.

THE LIFE, CONDUCT, AND CONTESTS OF OUR HOLY FATHER JOANNICIUS

I. ^D That the way which leads to virtue is rough, arduous, and difficult, all know, and learn clearly by experience itself. And therefore they also have need of many things to excite it—partly, indeed, by exhortations, and partly also by the history of the lives of those who have entered upon it before, which also draws one to it more easily without trouble, and prevents one from losing heart on account of the difficulty of the journey. For to one who is about to enter upon an arduous and difficult way, if someone should persuade and exhort him, he might perhaps persuade him less; but by showing him many who have already traversed it, and then at the end have closed their course well, thus he will more persuade him to set out on the journey with a ready and eager mind. Such I consider to be the life of the great Father Joannicius, very pleasant indeed, and very useful, and able sufficiently and

to rouse even the most slothful to the pursuit of virtue. Let the details of his life, therefore, be recounted as far as possible, and let them be set before you, O pious and religious ones, regarding where they had their beginning and to what end they ultimately arrived. It is thus.

^B II. In the fourteenth year of the tyranny of Leo, son of Constantine—who also traced the line of his race from the Isaurians—the admirable Joannicius comes forth from the maternal womb. His native land was indeed the province of the Bithynians; the village, however, called Marycatum, situated towards the northern part of Apollonias; his parents—who by their deeds rendered their names true—were Myritzicius and Anastaso. For they were about to produce, as a lovely rose, the righteous Joannicius for piety, who, from life to life, according to the divine Apostle, was calling many with the ointment of piety, and was causing them to rise from the fall of sin, and was showing the way of salvation, as the account will manifest. For straightway from his earliest years, being nourished and trained with sensible food like a child, he did not choose this current and worldly wisdom, but that which leads and renders one familiar to God, which also is the beginning of wisdom, namely the fear of God, and to follow in the footprints of His commandments. Therefore, he was advancing in virtue and divine discipline with every passing day, and he was making truly good progress. And what of the Lord, who is quick to reward the good? The great Joannicius had not yet passed his earliest years, and while he was assigned by his parents to perform the service of tending the usual flocks, he would mark the pigs with the sign of the cross, and he himself would render his customary prayers to God; and they would remain inseparable, safe from any harm of men or beasts, until ^C the saint, having returned in the evening, would again drive them home.

III. But when he had passed the stage of boyhood, and as he was not unseemly in body, and in his appearance looked like a man of noble character—and a selection of soldiers for accurate service was made by the command of the one who at that time held power—at that time indeed this admirable man was enrolled in the order of the Excubitors. He was, therefore, pleasing to the army for his gentleness, but terrible to the enemy for his bravery, for he would put many of them to flight by his mere presence. Thus, as he was, and since he was held in such high regard by the army, he existed in even greater esteem before God, ^D in that he was a most accurate keeper of His commandments. The evil one, therefore, seeing these things, and envying him not only for his other virtues but indeed also for his inclination and familiar communion with the Divine, lay in wait from the beginning and set ambushes against the man. Whence, having once cast a common mist upon men, so that they might not render the fitting honor to the divine images, he reached as far as Joannicius, and he seizes this man, so beautiful among ascetics, and towards the deadly heresy of the Iconoclasts

^A From that time on, the many not only failed to pay the divine images the honor that was fitting, but they would not even admit the hearing of this into their ears at all. For five and fifty full years, the image of Christ’s incarnation was slandered and dishonored by the Iconoclasts. This wondrous man was also carried away by this and became one of the captured, with few indeed escaping the snare of the evil one. Such was the state of affairs, and the character of Christ among us was—alas—neglected, and considered as nothing at all.

IV. But when the workers of this wickedness perished miserably in their impiety, and the Roman empire passed to Leo’s spouse, Irene, who cherished the things of the Christians and held them in honor—even if, due to fear of her husband, she could not freely profess the true religion while he was still alive—as soon as she was established in the empire, then Christ himself, who for our sake put on our flesh, was again honored in his images, and the beloved likenesses of the saints were seen in great numbers in the churches and the public squares. ^B Yet not even then did the many wash the bitterness of such an Iconoclast heresy from their souls; but having habituated themselves to the evil through the long duration of time, they were loath to be parted from it. One of these was this illustrious Joannicius, who was not quick to change, nor easy, nor was he one to be tossed or carried about by every wind, but, showing a gravity of character—even if for a cause that was not praiseworthy—he remained constant in what he thought to be right, and he rendered no honor whatsoever to the divine images. Then what happens? He is hunted by the good Farmer, who knows the soil of each person’s soul, and he receives the seeds of the orthodox faith. And in what manner?

V. ^C He is sent by the Emperor with the whole army to the West; returning thence, he passed through some parts of Olympus, and by divine guidance he traveled near one of the monks who were practicing asceticism on that mountain. Then, the monk appeared from the woods and said: “O child, Joannicius, if it is a great thing for you to be and to be called a Christian, why, by despising the image of Christ, do you bring it about that your labor in virtue is undertaken in vain?” The divine man heard this, and he marveled at how he had spoken to him about everything with such clear discernment. Falling to the ground, he asked for pardon for what he, in his ignorance, had committed against Christ, and he pledged to honor the image of Christ and of all those who have pleased Him with all his heart for the future. From that time on, the blessed man, while performing his duties as a guard in the courtyards of the palace, would recline on the bare ground, and he applied himself to lying on the floor, to prayer, and to fasting. For even if he would dine with his companions, still he would not consume food to the point of satiety, but only enough so that he did not seem to them to be fasting; however, his body remained...

^A sustained, and capable of serving him for that all-night vigil.

VI. When he had been occupied with these things for six full years, the Bulgar nation emerged, plundering Thrace. The one who then held power over the Romans marched against them, having gathered a large and martial force, among whom this youth, so accomplished in piety, was also numbered. A great battle broke out between them, and the ranks of the Romans were falling in great numbers. What then of that great man among warriors, and greater among ascetics, Joannicius? He was like another David, breaking through the alien forces with many thousands, and delivering many ^B of his own kin, so that when a certain distinguished Roman was captured by the Bulgars by means of a thong-like snare, he cut it with his sword and rescued the man from the hostile hand. When the Emperor himself saw these things, and was struck by the nobility of the man, he sought to learn his homeland and the name he bore. He also instructed him in the order of military service. And the Emperor immediately ordered all things to be committed to writing by a scribe, so that they might not slip from his memory, and with the generosity of his rewards, he strengthened the weary hand of this excellent soldier. ^C Incited all the more by this, when he saw one of the enemies standing upon a narrow path and slaying many Romans, this nobleman charged him, and deprived of his head the man who had deprived many others of theirs. Thus, these feats of arms against visible enemies were to him a symbol of the victories he would later win against those that are unseen.

VII. And observe how he was guided from this point toward their conflict, and already began the struggle, ^D and well armed his martial mind with abstinence from food and with prayer. For when he had slowly and little by little withdrawn from the battle against these visible enemies, and had finally entered into himself, he turned his mind to the deeds he had bravely performed against the enemy by the power of God, and he regretted as a bitter loss the time past, during which the image of Christ was not held by him in honor, and he pierced his soul with the arrows of repentance, and spoke to himself in this manner: "It behooved me to serve such a Master, and not only to arm myself against these visible enemies, but also against those who do not fall under sight." This, indeed, I most of all set as my aim in prayer: that a time might be granted to me in which it would be possible for me to subject the flesh to the spirit, and to attend solely to God. Hence, he gave himself entirely to his accustomed prayer, and when he saw the mountain that looms to the right of Bithynia, which is called Olympus among us, ^A he conceived in his mind the quiet and solitude-loving life.

VIII. Having therefore arrived in the imperial city, and having bidden farewell to the oratories in it, and to the remaining...

^A rites of his departure, he disregards being ranked among the emperor's nobles; he disregards attaining the greatest honors and being esteemed above the many; he despises paternal affection, he sets maternal feelings in the second rank; and having been with his parents but a little while, he rushed toward the quiet which he loved and which was truly a fitting companion for him, having spent only twenty-four years in this lower and worldly service. Upon his journey, however, when he had arrived at the monastery of the Agauri, he is received by the monks who were there; and to Father Gregory, the superior of the monastery, he reveals his own mind—namely, that he seeks a life of quiet, and that he wishes to live alone under God, avoiding all human consolation. He indeed praises the intention, but said that these things are fitting for those who have ^B labored longer in asceticism and have somehow reached its habit. "But I would advise you not to choose first that life which is removed from all human society, but to join yourself first to pious men and monks, and to learn the time and order of prayer; then to be taught obedience and the moderation of the mind, and so to approach the anachoretic way of life, lest, if you rush to it without being taught, instead of striking, you be struck, and instead of winning, you be miserably defeated."

IX. When he had heard these admonitions, he departed from that place; but when evening came, he was welcomed as a guest by a certain pious and religious man—one who was well accustomed to such habitations, and who took care ^C never to lodge in the house of anyone who held a view contrary to the true faith. To him he also disclosed his intention; and since he was still altogether ignorant of letters, he is led by this man to a certain neighboring monastery which was called Utoleias. When he had learned there only the instruction of the elements, and had understood that this monastery was full of tumult, he went up to another monastery, which is called after Antidius, and when he had declared his purpose to its superior, he is taught by him what kind of wrestling-ground the divine contests are—namely, to suppress thoughts, and every height that is raised against the ^D knowledge of God. When he had persevered in that place for two years, and had learned thirty of the hymns of the God-father David, and had shown their handles to be sufficiently strong against every assault of the adversary, a little later a desire came upon him to pass over to the mountain that towered above. For seven whole days, therefore, devoting himself to prayer, he sought that a certain guide should appear to him for the path he desired. On the seventh day, this new Moses of our time hears a voice from above, commanding him to approach the mountain a little, and to obtain that which he desires.

X. When he had heard this voice, he proceeded to the mountain, and looked about on all sides to see what place he might find suitable for his own habitation. Ascending, therefore, upon the mountain, he fell in with two monks, whose tunics were made of hair, and their way of life...

^A was such that they could only just sustain themselves, and lived on earth as angels in the body. He therefore communicated to them those things which he revolved in his mind and meditated upon. They, however, after having offered the customary prayers to God on his behalf, answered him one by one regarding the things he asked, adding that after the fiftieth year of his asceticism, and toward the very end of his life, a trial would be brought upon him; and that those who would bring it would be envious and wicked men. But upon them, they said, the evil will return onto their own heads; you, however, will suffer no harm. Which indeed later came to pass in reality, as the discourse will show in its own time. Having foretold these things, they entrusted to the man a tunic (the local tongue knows how to call it a *lebetonarium*, and its composition is of hair) and departed; this was for him against every stratagem, an invincible and most powerful weapon, as he himself later related. Afterwards, having departed from that place to the mountain—which is called Trichalix—he passed his life both in the open air and without a dwelling ^B.

XI. But as Gregory, of whom the discourse has spoken previously, had erected an impromptu dwelling for the saint, a small shelter against rain and snow, he shut himself up in it. But since many arrived there desiring to meet him, and were interrupting that silence which was dear and familiar to him, he departed from there and settled himself in a certain village of the Hellespont, upon a wooded mountain difficult of access; in which, having dug a certain narrow and deep hole under the earth, he remained in it, not going anywhere, not having a raven as his purveyor of food, like Elias, but entrusting this to a certain goatherd, that he might in turn receive greater things from him; from which shepherd indeed he received bread and water each month as a truly novel banquet. For three whole years, therefore, passing his time silently in it, he concerned himself with prayer, and with hymns to God, by night and by day. This was his work, and his food, and his consolation; and these words he had, like some seasoning, ^C perpetually upon his tongue, softly sung: "My hope is God, my refuge is Christ; my shelter is the Holy Spirit." For which cause it is possible to see many who, having received this from him, carry this beautiful saying in their mouths at all times.

XII. Exercising himself thus, and being exalted by such ascensions of the heart, as he desired at some time to arrive at a certain house of prayer ^D among those that were there, in which many others of the surrounding districts were gathering, it happened that one of those who had formerly campaigned with him also arrived, and having seen this great man among the ascetics, not supposing him to be the same, he immediately came into the remembrance of his old companion and familiar friend Joannicius, comparing the characteristic of his countenance and the magnitude of his stature to him, even though that long famine and the voluntary confinement in the pit had worn away most of the marks of the man; he stood therefore

more perfectly recalling the man to his memory, and he seemed to him more and more to be that very one. When, therefore, he fixed a more curious gaze upon him, he recognized in truth that this was he, the dearest to him of his companions, Joannicius; he immediately threw his arms around his neck, embraced him, and hugged him warmly; he was clearly dependent upon the man's soul, shed a tear of joy over him, and reminded him of their former intimacy. Then he ran off, wishing to announce the matter to the rest of the companions; but Joannicius, desiring rather to remain hidden, withdrew into the wild mountains of Conturia, to live in solitude with God. ^C

XIII. It chanced, however, that he came to a house of prayer, where he fell in with a man and a woman who had gathered there out of necessity to perform a traditional feast. When they saw the holy man, they were struck dumb at the very first sight by his unaccustomed and formidable appearance; they could not even ask who he was, nor, in truth, could they manage to address a single word to him. For the man was of a sufficiently tall stature, yet he was covered in rags, walked barefoot, and was entirely covered in hair, with his locks hanging down in a very wild fashion. When they saw the holy man in such a state, they were filled with fear. But he, with a gentle and mild voice, bade them be of good cheer, and by this means he revived and comforted them from their fear. He then asked them which road led straight ahead. They replied that a river flowed in front of him, which was not easy to cross, especially at that time, since so many rains had flowed down into it—for it happened that at that hour it had rained heavily, and consequently the river had flooded. They said these things; but he, having risen toward midnight (O beautiful feet! O that wonderful journey!), stepped onto the water without getting wet and crossed to the opposite shore. ^D

XIV. From there he came to Ephesus, to the church of the disciple beloved by the Master Christ, and the doors of that temple opened for him of their own accord. Having gone inside, and after offering his prayers to the Lord, he went out again; and after his departure, the doors immediately closed. He then turned back to Conturia and encountered certain monastics—a mother, I say, with her daughter. The daughter, indeed, was already exhausted by lust, but the mother was striving, through admonitions, to restrain the movements of her flesh. When the holy man came upon them, and moved in his soul at the suffering of the girl, he called the maiden to him and prompted her to place her hand upon his neck. When this was done as he had ordered, he prayed that the maiden might be freed from the evil that was vexing her, and that this grave evil might fall upon himself. And so she, delivered from the war of the flesh, restored herself to the order of the monastics as before; but in the holy man that grave war was stirred up. When, therefore, he understood that wicked thoughts were pushing him toward dishonorable acts, he found a certain dragon among the serpents in a certain