to restrain the audacity of the imprudent, while they attack us and our faith with insults, as is known to me, O Men of Crete, by very many among you who daily pursue me, neither correctly discerning my intent, by which I am bound in love to my own nation, nor my words—though it must be said with God—by which I am able to judge if anything valid or if anything light and weak occurs in what is said. A If, however, they abandon error and listen to my words, they will clearly recognize that I am no man’s enemy, but only a friend to the truth, which some, by opposing it, fill the whole world with strife and are the cause of a dangerous schism for all nations. These, O Men of Crete, I think should be rebuked with love, beseeching them to put away their error and to take care of their own salvation; whom, if they heed, I praise, but if they set themselves against it, I resist, being obedient to the Apostle. I would wish you, my hearers, to be among the number of those who were placed in the first rank; for thus you would perform the task of prudent men, being reconciled to the truth, and like members separated from the body being reunited to the rest of the body of the Church. Then, indeed, you would recognize that I am a good counselor to you, and a faithful steward of the sacred words of the faith by the grace of God, bringing harm to no one, but providing, even if not with great fervor and merit, for eternal salvation and suggesting fitting things to other brethren in Christ, that they may obtain that good, B C whereof may it be granted that we become partakers by the grace of Christ, to whom glory is due. Amen.
SACULO XIV (?)
ORATION OF PHILOTHEUS, ARCHBISHOP OF SELYMBRIA, ON SAINT AGATHONICUS
(Codices Græci Naniani, p. 551.)Among the ancient philosophers and orators of the Church and those skilled in speech, none D has yet set himself forth—more thoroughly than any other—to speak on the contests of the crowned martyr Agathonicus, in a way both zealous and magnificent; but whereas others have up to this point passed over things worthy of record in silence, I am present to celebrate them. Although I am well aware that I am little eloquent and not equal to speaking of these things—indeed, I know well that I am far from it—let no one among you, my hearers, accuse the boldness of this present undertaking, even if the task is onerous and difficult to carry out. Since, therefore, not for the sake of empty glory, nor to capture any pleasure therefrom, but because of necessity
A and for the exhortation of the inhabitants of this city of Selymbria, I have come to speak, relying on the support of this martyr, attend now. If my discourse were concerning any other person, perhaps there would be room for accusation and reproach; but since it concerns noble achievements, it is right that you, too, should rejoice and pray along with me.
And a little later.
Now that I am approaching the praise itself, I think I should remember his fatherland before all else, so that I might not appear alone, by treading a strange and foreign path, to be introducing some new method. Since, moreover, two cities have laid claim to him—the one that gave him birth and reared him, and the one that wove for him the palms of martyrdom and the athletic crowns, and in which his holy head is kept, healing by a miraculous power all who suffer from disease, I speak of emperors, prefects, and in a word, all who approach with faithful devotion—let us, according to the rule of rhetoric, first set forth what belongs to these marvelous and most populous cities, both jointly and individually, concerning them. B
Although they are separated from each other by locations and distances of great measure, I believe that all would agree with one voice that these cities are both beautiful and great. For who does not know Nicomedia, its happy situation, pleasant appearance, high and sturdy walls and columns? It seems to us to be well said of it that which is read in the traditions of the poets concerning the walls of Thebes, founded from the beginning to the rhythms of lyre and cithara: it shines, adorned with temples, statues, theaters, and porticos—in a word, with everything of this kind that one might be able to mention. There is no one beyond the Pillars of Hercules who has not heard of it by report; for it enjoys such delightful seasons of the year and benefits from such favorable air that it is said to be inferior to none. Furthermore, it shines with so many and such glorious things, being a participant in all good things, and experiences a lack of those things which turn out harshly for others, as if it were a stranger to them. But even if it were deprived of the most pleasant things, it would not be greatly distressed, inasmuch as it does not think that happiness is situated in such things. C But it cares more for this: the contests and noble deeds of Agathonicus and the other martyrs, through which God instructs our mind. Behold the ornament and glory of the city! To this is added that, beyond other cities, it abounded in men most strenuous and most valiant in hand, although it was later captured by enemies and fell into the hands of barbarians.
Who, furthermore, would be ignorant of a second [city], Selymbria, I say, his fatherland, conspicuous for the pleasantness of its location, by nature favoring it, and strongly fortified with walls and towers and orchards? It is to be compared in beauty and magnitude with the most famous [cities], while in certain types of affairs it surpasses the others by far; whence its glory crosses the sea and is carried up to the heavens; which those who gaze upon from land or sea, preserved and intact, D praise and admire for the firmness of its defense and the valiant men
A fine and good—men of such sort and stature that they are ready to die upon their shields and spears in wars and battles, if they should not, perhaps, overcome the barbarians by superiority of numbers. For in truth, that city alone—if one may say so—is able to foster and employ as weapons just a few good men, owing to the continuous wars; and as Aeschylus says, Hermes has reasonably brought these together. It is neither possible nor right to deprive these men of arms, nor to put Ares, that is to say war, outside. Whence, if Homer and Hesiod were alive, they would rightly say that these two things alone possess a harvest of men: the good [at] decorating horses and armored men, and the good [at] finding clear boundaries of this art. For it is among the most absurd things if, wishing to adorn these cities, we were to omit things more numerous, better, and greater; such, indeed, as these: just as if someone wishing to announce the size of an army, such as that of the Achaeans at Troy or that of Xerxes against the Athenians, then speaks of seeing ten or twenty thousand hoplites, and so many horses, he is not telling even a small fraction of the whole in which he marvels, although it pleased the poets to call the city of the Athenians blessed because it was adorned by the bravery of those dwelling therein—and deservedly do such titles become them. For they alone seem to most people to define a kind of new manner for these cities—not with wood and stones and the art of builders and the ornamentation of inanimate things, but with men who know how to save themselves in wars and battles, and who know how to set themselves as a pattern of the best things for others in such times and affairs. B Furthermore, and above all, these cities appear to preserve the canons and dogmas of divine men, and also the laws of pious kings and of wise men, Lycurgus and Solon, and of every other legislator among whom there have been differences between the Roman and provincial [customs]. And [they take] the best of what is at hand, together with the recent imperial constitutions, possessing a polity sufficient for the law, and seeking to have—as far as it pertains to them—the justice of the courts themselves in every way sufficient, even if they are toyed with by the flow [of events] and fall outside the appropriate time, even when they do not wish it. The father of the noble and admirable Agathonicus was Asclepiades, prefect by rank, son of Hippasius, who at that time had great influence among the emperors; his mother was Agatha, noble of lineage and character. For the father was a Greek in his religion, while she was pious and truly Christian. Born of these parents, then, after he had received holy baptism, and when five years of age, he was handed over to a tutor to be taught the sacred letters. C Then, being imbued with Greek learning so that he was able to write and read skillfully and correctly, he began to study military affairs. But he performed well in every common pursuit, yet he held the leading parts in the administration of the city, in whatever businesses were being transacted, and in military matters, from which it came about that he was very often present at assemblies, the forum, and theaters; for since he was on familiar terms with the kings, he also enjoyed the friendship of the princes' counselors, and had military leaders, magistrates, and powerful men as friends. For in the sharpness of his intellect he was to be compared with Themistocles and Alcibiades, and he himself routed many barbarians; whom, if Homer had seen, he would have proclaimed him both a good counselor and an excellent soldier, just as he celebrated all the bravest of the Greeks in his poem in the Iliad and Odyssey. D For although about good deeds and virtues
and about the very ideal of all that is beautiful having a place in his soul, he might have been able to boast, yet he chose to be humble and modest, and he refused the statues with which most of the prefects and leaders of his age were accustomed to be honored, inasmuch as he loved to cultivate virtue without reward and with actions congruent to his station.
And after a few words: B Agathonicus the victor did not carry out his splendid deeds while commanding through the recklessness of rage or the immoderation of anger, but through humanity and greatness of soul, so that he is an example of life and character for all people: certainly it is impossible to find anyone superior to him. For he was so stout of heart that he valued most things as nothing, and by cultivating virtue he constituted himself a house of God and a dwelling-place of the Holy Spirit. To sum it up in a few words, this is the only way to live happily; only thus, through virtue, does one go into the city of God. For since, according to Plato, the soul is triple in that it thinks, senses, and desires, we do indeed think as is right, but often we are overcome by the power of the senses, or we desire illicit things, that is, things which can in no way benefit us. Agathonicus, therefore, took the first place in all things, and obtained the suffrages of all. He possessed such great intelligence that with only a moderate amount of his practice he could live with dignity, and in such a way that nothing whatsoever was lacking in him. What shall I say of his understanding? He knew the virtue and human faculties that are able to lead to happiness, but from his youth he cast away imprudence and vanities. His reticence was as great as that which Anacharsis urges should exist; however, according to Pythagoras, he used to say that by whatever reasoning disease must be cut away from the body, and ignorance from the soul, and that empty words are altogether to be condemned, just as also intemperance and immoderation, to sum up briefly. C He also so tempered himself against anger that his raised hand, about to strike his servant, would fall. He never retorted with insults; he was so fond of humanity that in loving he did not rarely exceed the measure, following so completely the divine precept which bids one love one's neighbor equally as one's self. Exceeding also in constancy of mind and fortitude, he did not dread danger, he did not pine for the loss of wealth, nor the possession of houses, nor servants more than is right; life itself was in no place of estimation with him, provided that he did not fall from the friendship and familiarity of God. Furthermore, who cultivated chastity and sobriety, which assimilate men to the angels themselves, as he did? D
[ORATION ON ST. AGATHONICUS]
A God, who glorifies his servants, has indeed granted to his martyr Agathonicus, from the beginning even until now, the power of working miracles in a wonderful way in the city of Selymbria, which had been the witness of his martyrdom, just as he also glorified other martyrs in other cities, as we know: most notably the illustrious and trophy-bearing George in Caesarea of Cappadocia, the crowned and myrrh-streaming Demetrius in Thessaly, the renowned and divine Theodore in Tyre, and others in other places; and this is most reasonable. For if among the Greeks of old, Pindar was held in honor by the Thebans, Hesiod by the Boeotians, and Homer by the Smyrniotes, and each brought glory to their respective peoples, how much more is it fitting that we should boast of the martyr Agathonicus, that noble champion of the truth! For as many as were lying sick or infirm at that time in the illustrious city of Selymbria and the regions around it, when they came to the coffin of this divine martyr, departed having been delivered, and did not retain even a trace of their infirmity. Whence they offered thanks and hymns to the great martyr Agathonicus. B Nor does his holy head, from that time to this, perform less wonderful things daily, always accomplishing healings and curing every disease and every infirmity; for the rest of his body was divided up by the pious, those far and near, out of love, and they kept parts of it as holy remnants and protection. Some, however, say that the Latins, having found it out, and having taken possession of the city of Selymbria when they took the Queen of Cities, and also this city of Selymbria along with others, stripped away the martyr’s body and carried it off to Elder Rome, just as they did with very many other holy relics. For the Italians, having held the Queen of Cities for fifty-seven years, by the forbearance and permission of God, they who had also stripped away all the most excellent works that belonged to her, filled with amazement and ineffable delight, those of Phidias C and Praxiteles, I mean; and furthermore gold and silver, and clear pearls and precious stones, and costly things, and divine and sacred vestments from the divine temples, from the imperial houses, and from the senatorial men and the inhabitants of this city. Again, by the will of God, the most strategic emperor Michael Palaeologus, first of the Angeli, expelled them; he who, having achieved excellence among the first and having received the honors of all the emperors who had ever been, at the last, alas, through envy, being jealous of these good things, was found to be of the same mind as those others. And by this act, most of all, he was stripped and deprived of the greater part—or more truly to say, the whole—of his glory. And his body, lying in this city of Selymbria in the monastery of the Savior and merciful Christ, is seen swollen, on account of the difference that arose concerning dogmas, and furthermore, on account of the excommunication pronounced against him D by the most holy and divine patriarch Arsenius; because he had usurped the kingdom from the son of Theodore Lascaris. These are then the miracles that the sacred head of our martyr performs, healing various diseases, such as headaches, fevers, and limbs constricted by cold. Wherefore this discourse will demonstrate three of those miracles, both old and recent; for the others I shall willingly pass over. Emperor Manuel Porphyrogenitus...