is said to have been written by Polycrates, according to the evidence of Sigebert in his *De viris illustribus*, c. 3; but this is entirely unknown to Eusebius and Jerome, who treat of Polycrates. Moreover, other writings of other authors were also overlooked by them. Photios, however, when he writes that he has read this Passion, names no author. Aubertus Miraeus, in his *Bibliotheca Ecclesiastica*, says: "Mention is made in that Passion of Irenaeus, Bishop of Lyons; from which it may be gathered that it cannot be attributed to Polycrates, who succeeded Timothy after Onesimus." But it is never said that he succeeded Onesimus immediately; Onesimus is handed down as having suffered under Trajan, as we shall say on the 16th of February. Miraeus himself asserts that Irenaeus was crowned in the 10th year of Severus (which was the year of Christ 202, or 203, already begun by twenty days). S. Jerome asserts that Polycrates flourished in the times of the Emperor Severus; so that he could easily have read some commentary of Irenaeus, his contemporary, or even all of them. Polycrates himself calls himself the author; and he would certainly have to be considered an impostor if he were falsely arrogating to himself the honor of another's name; but the writing is grave (as concerns the matter, even if Photios asserts it to be humble in style), and it is consistent with the things that others have also handed down concerning Timothy. Vincent of Beauvais, in Book X, cap. 38, cites certain Acts of Timothy from Polycrates; these, says our Peter Halloix in his Notes to cap. 7 of the Life of S. Polycarp, cry out enough that they were translated from the Greek; and he himself attributes them entirely to Polycrates. We have described them from the ancient codices of the monasteries of S. Maximin and S. Mary of Ripatorio, and have compared them with the printed *Agones martyrum* of the manuscript of Nicolas Belfort, and the Greek manuscript history of the martyrdom of S. Timothy, which perhaps is itself that of Polycrates, but was recognized by someone after the relics were translated to Constantinople, with the omission of the exordium in which Polycrates professes his own name; and deservedly so, since that later writer inserted a period about the translated relics, to which he could not, therefore, prefix the name of Polycrates; yet he kept his own silent, or age or the negligence of librarians obliterated it: we conjecture from this that he lived before the times of Justinian, for he does not mention the temple built by him. Metaphrastes has included the martyrdom, the translation of the temple, or its building, or its restoration.
ACTS OF S. TIMOTHY
1. A Since the blessed Apostle Paul, B and also the first patriarch established for the great metropolis of the Ephesians, of Asia, Phrygia, Pamphylia, Pontus, and Galatia, and for all the compresbyters living in catholic peace, I, Polycrates, the least of all of you, have deemed it just to make known, for edification, what those who saw it themselves handed down to us, and which we, having followed immediately, received. Peace and salvation in Christ to the brethren.
2. Many have written down many histories and Lives, and even the customs and conversations and the ends of men pleasing to God; by which they have commended their knowledge to posterity. Wherefore, not thinking it outside of justice that we also should do such a thing, we have hastened to commit to memory the life and conversation and the passing of the holy apostle and first patriarch of the great metropolis of the Ephesians, Timothy.
3. This most blessed man, whom we learned of even from the holy Evangelist Luke in the catholic Acts, was by nation of a gentile father, but of a faithful mother who was a Jewess, born in the city of Lystra, which is one of the prefectures of Lycaonia; he was taught by the great apostle Paul, a worshiper of God, and was testified to by him in many things; being nonetheless his fellow-traveler and fellow-sufferer in the Gospel of Christ, and offering himself to him as very useful, he arrived with him at the most splendid metropolis of the Ephesians: from whom he also obtained the episcopate, as the first of the apostolic see of that same splendid metropolis; while Nero was reigning in the city of the Romans, and Maximus was procurator of Asia. Where, indeed, in doctrines and in the showing forth of miracles, he performed healings and conversions surpassing human thoughts. Which things each one, without distinction, can learn in the Acts of our holy apostles, which were told concerning him.
4. We, however, deem it worthy to show that the most holy apostle and patriarch Timothy was made not only a spectator and hearer of the most blessed Apostle Paul, but also of the glorious John the Theologian, who reclined upon the breast of our great God and Savior Jesus Christ. But when Nero was evilly treating the princes of the apostles, Peter and Paul, with martyrdom, and their glorious disciples were also finished in different ways, it was fitting that John, the great theologian, should be present at the splendid metropolis, overflowing from the shipwreck; just as those who wish to learn from the things which were written by Irenaeus, Bishop of Lyons, concerning the same most excellent John, are able to know; since even those who had followed the disciples of our Lord Jesus Christ, having things written down here and there in different languages concerning the miracles performed by our Lord Jesus Christ, not knowing how to compose them in order, coming to the city of the Ephesians, according to a common opinion, offered them to John, favorable to the theologian. Who, considering all things, and moved joyfully by these things, established the accounts which had been told by them in the three Gospels according to order, namely those of Matthew, Mark, and Luke, and wrote down their nominations, and placed each over its own Gospel. Finding, however, those things that were telling of the dispensations of humanity, which he had drawn from the divine breast, and which had not been said by them, he relates them fully, supplementing also those things which were less.
A And when he was in the midst of the portico, he exhorted them, saying: "Men of Ephesus, do not rave with idolatry; but clearly acknowledge Him who is God." The workers of the devil, however, being indignant at his teaching, used the stakes and stones which we mentioned above, and killed the just man. But the servants of God, while he was yet breathing, laid him to rest in a mountain adjacent to that splendid city, in its inner parts, and there he gave back his holy spirit to God in peace. And receiving his most sacred body, they laid it in a place called Pioni, where his most holy martyrium exists even now.
5. In the time following the reign of Domitian over the Roman city, after Nero and those who reigned in the intervening time, persecutions breaking out against the holy ones, the apostle John, so frequently called the theologian, was made an exile from the splendid city of the Ephesians by his order and commanded to dwell on the island of Patmos (which is one of the Cyclades islands). While he was there, and the most holy Timothy, who was often named as bishop of the metropolis of the Ephesians, was ministering, remnants of the former idolatry remained in those who then inhabited it; specifically, certain abominable things which they called the festival of the *Catagogia* (for that is how they themselves called it), and they performed it on certain days; covering themselves in disguises, and in order to ensure they could not be recognized, veiling their faces with headbands, carrying clubs and images of idols, and shouting certain foolish songs, they would leap in a disorderly manner upon free and honorable women, even committing homicides and many other illicit and wicked acts, and shedding much blood in the designated places of the city. And performing these things as if they were necessary for the benefit of the soul, they did not cease, though the most holy archbishop Timothy very frequently called them to account.
6. Now, as the holy man was passing through on the day of this abominable festival of theirs, B attempting to prohibit such insanity among them, he exhorted them: "Men of Ephesus, do not rave with idolatry; but clearly acknowledge Him who is God." The workers of the devil, however, being indignant at his teaching, used the aforementioned stakes and stones, and killed the just man. But the servants of God, while he was yet breathing, laid him to rest in a mountain adjacent to that splendid city, in its inner parts, and there he gave back his holy spirit to God in peace. Receiving his most sacred body, they laid it in a place called Pioni, where his most holy martyrium now exists.
7. For when the Emperor Nerva received the empire, he recalled the divine apostle and evangelist John. And he, returning and arriving at the splendid metropolis of the Ephesians, finding also that the most holy Timothy had finished his life in the aforementioned manner, through the request of those who were then found to be the leaders of the sacred rites, he assumed the presidency of the apostolic throne; and he was sufficient for it, governing that most sacred see of the great metropolis until the reign of Trajan.
8. Thus the holy and glorious apostle and martyr of Christ, Timothy, finished his life on the day of that wicked festival of theirs, which they called the *Catagogia*, which is according to the Asians indeed the thirtieth day of the fourth month, but according to the Romans, the twenty-second day of January; reigning in the city of the Romans the aforementioned Nerva, with Peregrinus administering Asia, but with our Lord Jesus Christ reigning over us, to whom is honor and glory for ever and ever. Amen.
S. THEOPHILUS, BISHOP OF CAESAREA PALESTINA
(GALLAND., Biblioth. vet. Pat., t. I, Proleg., p. xx.)I. At what age Theophilus flourished. He wrote a synodical epistle against those who celebrated Easter with the Jews on the 14th of the moon. II. Certain Acts of a Cæsarean synod held by Theophilus are extant. The opinions of learned men from these Acts are recited.
I. Theophilus, equal to Victor and Polycrates, administered the church of Cæsarea Palæstina under the Emperor Severus. "Against those who were celebrating the Passover on the 14th day of the moon with the Jews," these are the words of Jerome, when [index: entries preserved]
he composed a synodical epistle for the rest of the bishops which was very useful. Concerning this matter Eusebius speaks more fully (2); who also, a little later (3), recites the words with which that same epistle was concluded, related by us in its proper place.
II. Concerning the acts of the Synod of Cæsarea celebrated under Theophilus, certain records exist in Bede (4); though these may appear suspect and illegitimate to Dodwell (5), Tillemont (6), Coustant (7), and several others; yet Baronius (8), Bucherius (9), and very many others receive them as genuine, and Valesius (10) and Cave (11) do not dissent; so that it would therefore be by no means idle to present those Acts here, at least, as they appear in the edition of Bucherius, which is considered less common; although Baluze, who himself published them from ancient books, considers them more authentic (12). In the copy of Bucherius, such Acts were certainly attributed to a certain Philip. The name of Theophilus had likely been inscribed; but the first two syllables being eaten away, the interpreter or librarian supposedly thought it should be read as Philip. However that may be, we follow Bede, who ascribes them to our Theophilus, and the Oxford codex used by Cave is no different. It stands thus:
Epistle of Theophilus on the Passover
I. "After the resurrection or ascension of the Lord Saviour, the apostles were unable to decree anything regarding how they ought to observe the Passover, because they were scattered throughout the whole world, occupied in preaching. But on whatever day the 14th moon of the month of March fell, they celebrated the Passover. Therefore, after the crossing of this world by all the apostles, they kept different fasts through individual provinces. For the Gauls, on whatever day fell on the 8th before the Kalends of April, when the resurrection of Christ was delivered, always celebrated the Passover. In Italy, however, some fasted twenty days before, others seven. The Orientals, indeed, as they had seen the apostles do, as was stated above, kept the Passover on the 14th moon in the month of March. When, therefore, such diverse observances were held in individual provinces (whence there was sorrow among the priests, because those among whom one true faith was held, their fasts dissented), then Pope Victor, bishop of the city of Rome, directed his authority to Theophilus, the prelate of Cæsarea in Palæstina, so that an ordinance might be made there, where the Lord and Saviour of the world had dwelt in the flesh, regarding how the Passover should be celebrated by all catholic churches with rightful law.
II. "Having therefore received this authority, the aforementioned bishop called together all the bishops, not only from his own province, but also from different regions. A When that multitude of priests gathered, then Theophilus the bishop brought forth the authority sent to him by Pope Victor, and showed what task had been enjoined upon him. Then all the bishops likewise said: 'Unless we first recognize how the world was instructed from the beginning, nothing can be wholesomely ordained concerning the observance of the Passover.' The bishops therefore said: 'What day do we believe was made first in the world, if not the Lord's day?' Bishop Theophilus said: 'Prove what you say.' The bishops answered: 'According to the authority of divine Scripture: *And there was evening, and there was morning, the first day* (1); then the second, third, fourth, fifth, sixth, and seventh. In which seventh day the Lord rested from all His works: which day He called the Sabbath. Therefore, since the last day marks the Sabbath, who can be the first, if not the Lord's day?'
III. 'Theophilus said to the bishops: 'Behold, you have proven concerning the Lord's day, that it is the first; what do you say concerning the season? For four seasons are reckoned in the year: spring, summer, autumn, or winter. Which season, therefore, do you believe was made first in the world?' The bishops answered: 'Spring.' Bishop Theophilus said: 'Prove what you say.' And they replied: 'It is written: *Let the earth bring forth the grass of hay according to its kind, and the fruit-bearing tree that yields fruit* (2). For this is received in the spring-time.' Theophilus said to the bishops: 'In what point of time do you believe the beginning of the world was? At the beginning of the period, or in the middle of the period, or at the end?' The bishops answered: 'At the equinox, on the 8th before the Kalends of April.' Theophilus said to the bishops: 'Prove what you say.' And they answered: 'It is written: *For God made the light, and God called the light day: and God made the darkness, and the darkness He called night: and He divided the light and the darkness into equal parts* (3).' Theophilus said to the bishops: 'Behold, you have proven concerning the day, the time, and the place; what seems to you concerning the moon? Whether it was consecrated by God as increasing, or already full, or diminished?' The bishops answered: 'Full.' And he said: 'Prove what you say.' The bishops answered: 'Divine Scripture says: *And God made two great luminaries, and set them in the firmament of heaven, to shine upon the earth: the greater luminary in the beginning of the day, and the lesser luminary in the beginning of the night* (4). It could not have been otherwise, unless it had been full. Now, therefore, we have investigated how the world was made in the beginning, that is, on the Lord's day, in the spring-time, at the equinox, which is the 8th before the Kalends of April, with a full moon.'