Anianus

ON SAINT ANIANUS,

BISHOP OF ALEXANDRIA.

ABOUT THE YEAR 86.

Anianus, Bishop of Alexandria (St.)

G. H.

There is joined to Saint Mark the Evangelist on this day Saint Anianus in the present Roman Martyrology, in these words: "At Alexandria, Saint Anianus the Bishop, who, a disciple of Blessed Mark and his successor in the bishopric, illustrious in virtues, rested in the Lord." A somewhat larger eulogy has Galesinius in his Martyrology in this manner: Memory in the sacred calendars 25 April, "At Alexandria in Egypt, of Saint Anianus Bishop. This one, a citizen of Alexandria, born of a noble family, disciple of Blessed Mark, made Bishop in his place, presided for twenty-two years over the Church committed to him, having divinely fulfilled which Episcopal office, illustrious in the glory of holily done deeds, under the Emperor Domitian he rested in the Lord." Nearly the same Ghinius has in the Nativities of Canonical Saints, adding that he rested about the year of Salvation 85. But how is a noble family ascribed to him whom all believe to have been Cerdo from the Acts of Saint Mark? Eusebius in book 2 of the Ecclesiastical History, chapter 24, and the succession from Eusebius: hands down this about him: "When Nero was spending the eighth year of his reign, first after Mark the Evangelist the administration of the Alexandrian Church was undertaken by Anianus, a man acceptable to God and in every way admirable." Then in book 3 chapter 14, he writes this: "In the fourth year of Domitian, the first Bishop of the Church of the Alexandrians, Anianus, having completed 22 years, departed from life: to whom in second place succeeded Abilius." He to the Alexandrians is called Melianus, Melius, and Milius, whence Amilius and Abilius: concerning whom with the Roman Martyrology we treated on 22 February. Eusebius confirms the same things in the Chronicle.

[2] Of the time of the life and martyrdom of Saint Mark we treated above

many things, He seems to have been put in place of Saint Mark in the year 68, and with the ancient traditions of the Church of Alexandria, indeed even with the ancient Latin Acts of Saint Mark, we showed that it seems more likely that he was crowned in the fourteenth and last year of the reign of Nero, the 68th of Christ. In the ancient History of the Patriarchs of Alexandria, published by Abraham Ecchellensis along with the Eastern Chronicle, this is handed down: "Second, Anianus. This man Saint Mark the Evangelist ordained, and he is that cobbler who mended his shoes. He died on the Lord's day, the twentieth of Hathur: he held the seat after the divine Mark the Apostle for eighteen years and two hundred and sixteen days." So there. The twentieth day of the month Hathur falls on 16 November: having sat for 18 years, on which day in the Calendar of feasts of the Copts and Egyptians in Selden is noted the feast of Asasius — is it corruptly for Anianus? Who will say? But then from 25 April and the death of Saint Mark there would not be two hundred and sixteen days, but only two hundred and six. How by mending Saint Mark's shoes he came to know him, and having been instructed by him in the Christian faith, and baptized with his whole household, was finally ordained a Bishop, is recounted at length in the Acts of Saint Mark, nos. 3, 4, and 5. After these Acts we gave an Appendix from the life of Saint Peter of Alexandria, Bishop and Martyr, in which some successors of Saint Mark are enumerated, and with a singular title Blessed Anianus is given as his Successor, died in the year 86. in Greek "ho makarios Anianos ton thronon ekdechetai" (the blessed Anianus receives the throne). Now he died according to this tradition in the year of Christ 86, the 6th year of Domitian.

[3] Peter de Natalibus in book 9 of the Catalogue, chapter 19, offers a long eulogy of Saint Anianus, and gathers together many miracles, which are by no means proven to us, and may be read in him. Galesinius ascribed to Saint Anianus from this Catalogue the nobility that is by no means proven to us: The body is said to have been translated to Venice. for Peter says that he came from Africa, most noble and rich, and at the end has this: "Himself illustrious in virtues, he rested in peace on the 5th day before the Nones of October, and was buried next to the body of Blessed Mark in the place of Buculi. Whose body in the course of time was thence translated to Venice, and is preserved buried in the monastery of Saint Clement." The same concerning the body translated to Venice is handed down by Ughelli in volume 5 of Italia Sacra, column 1260, where he enumerates the bodies of the Saints and sacred relics of the Venetian city. On the cited day of 4 October, Greven, Maurolicus, Canisius, and others refer Saint Anianus, veneration on 4 and 1 October, following Peter de Natalibus. In the MS Florary he is mentioned on the very Kalends of October. a church at Alexandria. That there was a church at Alexandria under the name of Saint Anianus, Baronius hands down from Epiphanius in his Notes to this day.

[4] Eutychius the Egyptian, Orthodox Patriarch of Alexandria, in the tenth century of Christ, wrote the Origins of his Alexandrian Church, Testimony of the Patriarch Eutychius. edited by John Selden at London in Arabic and Latin: in which concerning Saint Anianus, whom he calls Hananias, he has this: "Mark the Evangelist dwelt in the city of Alexandria, that thence faith in Christ our Lord might be propagated among men. But as he was walking through the city, the strap of his shoe was broken: which, to mend, he went to a cobbler named Hananias: who having taken an awl to pierce the shoe, pierced his own finger, so that much blood flowed, not without great pain. When therefore he was murmuring against Mark, Mark said to him: 'If you will believe in Jesus Christ the Son of God, your finger will be healed.' Taking hold therefore of his finger, he said: 'In the name of Jesus Christ, let your finger be sound': which in the same moment was restored to health, the blood no longer flowing. And from that time Hananias believed in Christ, whence Mark baptized him, and made him Patriarch of Alexandria." Namely, he was the first Patriarch appointed at Alexandria. Likewise Mark the Evangelist appointed twelve Presbyters with Hananias, who were to remain with the Patriarch; so that, when the Patriarchate was vacant, the Presbyters should choose one of the twelve, on whose head the rest would all lay hands, bless him, and create him Patriarch: and then should choose some distinguished man, and make him Presbyter with themselves in place of him who was thus made Patriarch, so that there might always be twelve. So Eutychius from Selden's version, who adds his own Commentary, and in it treats of these words, that "they should create a Patriarch"; and he adds that in Arabic that word "create" signifies the same as in Greek "katartizein," to render absolute or complete: namely, that a perfect and suitable man was to be chosen by the Presbyters, but created or ordained by the Bishops.

ON SAINTS PHILO AND AGATHOPODES,

DEACONS, AT ANTIOCH.

SECOND CENTURY.

Philo, Deacon of Antioch (St.)

Agathopodes, Deacon of Antioch (St.)

G. H.

The sacred tables of the present Roman Martyrology on this 25 April commemorate the two Martyrs already named thus: "Likewise at Antioch of Saints Philo and Agathopodes the Deacons." At which place Baronius annotates this: "These seem to be those who from Syria accompanied Saint Ignatius, Bishop of Antioch, Name in the Roman Calendars, and carried his Relics back to Antioch, as is clear from the Acts of his martyrdom." Philo was a Deacon of the Church of Tarsus, Agathopus of Antioch. Saint Ignatius frequently mentions them, writing to the Tarsans, to the Philippians, and to the Antiochians. We gave on the Kalends of February double Acts of Saint Ignatius, some translated from the Greek, others drawn from ancient Latin MSS, with the history of the Translation of the Relics from Rome to Antioch, but without any mention of these Deacons. Peter Halloix in volume 1 of the Lives, which he published of the illustrious writers of the Eastern Church, chapter 9 of the Life of Saint Ignatius, inserted this: "Nor was his consolation lacking in these evils. For certain eminent men accompanied him from Syria even to Rome: others, meeting him on the journey itself, spontaneously associated themselves with him. For from Syria indeed the Deacons Philo and Agathopus, men endowed with outstanding virtue, and afterwards also numbered among the Saints, and from elsewhere others also, strong and noble athletes, ready to lay down their lives for him, joined him as companions."

[2] Concerning the Epistles of Saint Ignatius the Bishop, we proposed some exercise of ours before his Life § VI; and epistles of Saint Ignatius to the Philadelphians, and in the one which we judged genuine, written to the Philadelphians, this is handed down concerning these Deacons: "Concerning Philo, a Deacon from Cilicia, a man having testimony, who now also ministers to me in the word of God, with Rheus Agathopus an elect man, who follows me from Syria renouncing the world: who also bear witness to you. And I give thanks to God for you, since you received them, as also the Lord will receive you. But let those who dishonored them be freed in the grace of Jesus Christ." So there, which in the same epistle, but perhaps interpolated, are thus read elsewhere: "Concerning Philo the Deacon, a religious man from Cilicia, who now ministers to me in the word of God, together with Gaius, and Agathopus the elect man, who follows me from Syria, I bear witness to you, that they have renounced the world, and have undertaken to perform martyrdom. And I give thanks to God for you, asking that you receive them in the Lord, so that Jesus Christ also may receive you. For those who have defamed them have been redeemed in the grace of Jesus Christ, who wills not the death of the sinner, but his repentance." So there, in which Gaius and Agathopus are given as two distinct persons, while in the former text "Rheus Agathopodes" without the connecting conjunction is given as if a single one and the same, which also those things that are connected in either text suggest. Yet in the other epistles the prefixed names Rheus and Gaius are missing. In the epistle to the Tarsans this is read: to the Tarsans, "Your Deacon Philo greets you, to whom I also give thanks for zealously ministering to me in all things. The Deacon greets you, who from Syria follows me in Christ." Namely, Agathopodes, to the Antiochians, whose name is expressed in the epistle to the Antiochians. "Philo and Agathopus," he says, "the Deacons, my followers, greet you." And to the Philippians: and to the Philippians. "Philo and Agathopus the Deacons greet you."

[3] These are the things that occur worth reporting concerning these, and therefore what the Spaniards confer from the Pseudo-Chronicle of Julian Peter seem rather to be omitted than added: Concerning these things fabricated among the Spaniards. on account of which Tamayo-Salazar formed this eulogy for them in his Spanish Martyrology: "At Antioch, the feast of Saint Agatopeus Martyr, a Freedman of Augustus, and dwelling in Gallaecia of Spain, who, converted and baptized by Blessed James the son of Zebedee and Apostle of the Spains, and made a Deacon, came to Antioch; and received honorably by Saint Ignatius, at length with the glorious praise of martyrdom he ascended crowned into heaven." He adds then "Acts of Saint Agathopus, Antiochene Martyr and Deacon, from Julian and other Writers," and piles up other inventions, which sufficiently collapse from those things which we brought forward elsewhere concerning the Pseudo-Julian recently fabricated. Bivarius also in his Notes on Pseudo-Dexter at year 70, comment. 2, no. 3, complains that "some sciolist (who but Baronius, hardly worthy to be called so contemptibly?) added him to the Roman Martyrology on 25 April, when nowhere except in the Epistles of Saint Ignatius is any mention made of him." Nicholas Brautius, Bishop of Sarsina, in his Poetic Martyrology has this: "Of the holy Martyrs Philo and Agathopodes, Deacons of Antioch:

Each having fulfilled the sacred office of Levite, Plunged in the river, each departs as a Martyr."

Whence this of their Martyrdom, and this kind of martyrdom has been taken, we so far do not know.

ON SAINTS EUODIUS AND HERMOGENES AND CALLISTA THEIR SISTER,

MARTYRS AT SYRACUSE IN SICILY.

Euodius, brother, Martyr at Syracuse in Sicily (St.)

Hermogenes, brother, Martyr at Syracuse in Sicily (St.)

Callista, sister, Martyr at Syracuse in Sicily (St.)

By G. H.

The city of Syracuse was once counted the greatest and most celebrated of the Sicilian, nay even of the Greek cities, which Saint Marcianus illuminated with the Christian faith, given by Saint Peter the Apostle as the first Bishop of the said city, Sacred cult as is to be said more fully on 14 June, his feast day. Four transcripts of the Hieronymian Martyrology begin this day with three Martyrs of this city, in the Latin Martyrologies on 25 April, in these words: "7th day before the Kalends of May: In the city of Syracuse in Sicily, the feast of Saints Euodius, Hermogenes, and Callista": for which in a single codex, but a very ancient one, is read "Callistus." Notker agrees with the earlier, and writes "Callista," whom also the MSS Prague and another preserved at Rome with Cardinal Barberini record as such. Usuard only referred to the first two: "In the city of Syracuse, of Saints Euodius and Hermogenes"; to whom is added "and of the martyrs Callistus" by Molanus, but in another character: and thus they are inserted in the present Roman Martyrology. Francis Maurolicus, the Sicilian Abbot, set forth them in this order

thus: "At Syracuse, of the holy Martyrs Euodius, Callistus, and Hermogenes." Octavius Cajetan, Syracusan by birth, in his Sicilian Martyrology has this: "At Syracuse, of the holy Brother Martyrs, Euodius, Hermogenes, and their Sister Callista." In the MS of Saint Cyriacus are referred Saint Euodus and Callista, but are wrongly attributed to Caesarea.

[2] The Greeks in the greater Menaea celebrate the same on the Kalends of September with this encomium: "On the same day, 1 September, in the Greek Menaea, 1 September of the holy Martyrs and brothers by birth, Euodius, Callista, and Hermogenes. These holy Martyrs were brothers by birth, born of the same womb, and reborn through the divine laver at the time of the preaching of the Gospel: who in the name of the Christian faith were brought before the Prefect, and when their noble and unconquered spirit was established, being condemned to the sword, with their necks cut off they completed their course, and migrated to the Lord." The same is read in Maximus, Bishop of Cythera, "in the Lives of Saints." In the MS Synaxarion of Paris of the Clermont College, the memory of four Martyrs is celebrated without encomium in these words: "Mnemē tōn hagiōn Martyrōn Agathokleias, Kallistēs, Hermogenous kai Euodou." Memory of the holy Martyrs Agathocleia, Callista, Hermogenes, and Euodus. No Agathocleia is found among the Sicilian Saints in Cajetan. Saint Agathoclia Martyr is venerated by the Greeks, and referred to in the Roman Martyrology on 17 September, and 2 September, perhaps by error, or for some cause unknown to us, also referred here to this day. In the Menology of Cardinal Sirleti, on 2 September, the memory of the said Euodius, Callista, and Hermogenes is celebrated, with an encomium taken from the Menaea. This Menology being cited, on the said 2 September in the present Roman Martyrology this is read: "On the same day, the passion of Saints Euodius, Hermogenes, and Callista, brothers and sister by birth."

[3] The aforementioned Octavius Cajetan of Syracuse, in volume 1 of the Lives of the Sicilian Saints, treats of these Saints on pages 124 and following, mentioned by John Damascene. and in the Animadversions page 104 brings forward some testimonies of ancient veneration; and first of John the monk, who to him is Damascene, and says: "The beginning of the year comes, inviting us to celebrate the illustrious Callista, Euodius, and Hermogenes, brothers by birth, athletes." by Philip, or Theophanes, or Gregory of Taormina: Second is cited Philip, Bishop of Taormina, who is perhaps the same, he says, as Theophanes, Bishop of the same. There is a homily on the Indiction of the New Year, which under the name of Gregory, surnamed Figulus or Cerameus, Archbishop of Taormina in Sicily, Dionysius Petavius published in Greek and Latin at the Breviary of Nicephorus of Constantinople, and on page 270 concerning these Saints has this: "We celebrate the anniversary day of Callista, Euodius, and Hermogenes, no less brothers in faith than in nature." And these with the Greek Menaea celebrated the feast of these Martyrs on the Kalends of September, from which the Greeks begin the year and the new Indiction. A third testimony of Saint Joseph the Hymnographer is brought forward of this kind: "Faithfully, Callista, you entered the arena of martyrdom, and from Saint Joseph the hymnographer. Faithfully, Callista, you entered the arena of martyrdom, preaching with your two Brothers Christ our God. Verily, inflamed with divine love, truly you perfected them as spiritual vessels of Christ's Church: wherefore with them as a Martyr you were fitted into the heavenly life."

[4] Finally, from the MS Greek Contacarium of the monastery of Saint Philip Fragalatis, Prayer from a Greek song to the same. is brought forward this prayer: "Nobly indeed you contended for Christ, joined together in love, as though one soul were in three bodies, brothers by race, most holy Martyrs in faith. But you who are one in the saints gloriously, protect us by their prayers. I judge it worthwhile, impelled by the sacred victors, to bring forward hymns in the midst: wherefore I pray to you, O Giver of wisdom, that by the splendor of your holy Spirit you cleanse my mind and tongue, that I may sing those things which right and duty command. This I ask of you again and again (for from you flow the fountains of graces), O Word of the Father, who pour the fount of light into the darkened, and impart wisdom to the unlearned and untrained: which is your goodness, alone resting in the Saints. All-beautiful are you, O Martyr Callista, wherefore the King desired your beauty. For you, as though a true and proper mother, showed yourself a nurse of piety to your brothers by birth; and urging them to the contest, Hermogenes and Euodus, as most pleasing gifts, you offered to the Lord; with whom at the same time you obtain the immortal rewards: which He promised to grant to us who alone rests in His Saints." So there, all of which, as has been said so far, cohere with themselves, and confirm the triumph of the same Saints: and require that Callista be called Sister, not Callistus, but they permit that Euodius or Euodus, as commonly happens in such cases, be said at will.

[5] At what time martyrdom was inflicted. Concerning the time at which these Saints underwent martyrdom, nothing certain is established. Rocchus Pirrus, in volume 2 of Sacred Sicily, in the Notitia of the Church of Syracuse, page 125, hands down that in the year 309, on 25 April, at Syracuse the brothers Callista, Euodius, and Hermogenes suffered martyrdom, with the Roman Martyrology, Maurolicus, Usuard (but in these nothing is handed down about the time of martyrdom), Cajetan, and Ferrari agreeing. And Ferrari indeed hands down that they suffered martyrdom in the immense persecution of Diocletian, as is the conjecture, for the constancy of Christian faith. Cajetan in the margin to the Acts of these Martyrs notes the year of Christ 304: but, as Ferrari well noted, from conjecture. Why should they not have suffered earlier; they whom the Martyrology of Saint Jerome places in the first place? The city of Syracuse had its first Martyrs under Nero, of whom we treated on the Kalends of January: in which century also the Bishops of Syracuse Marcianus, Martyrs, died, and his successor Chrestus, to whom as a companion is given Saint Peregrinus, Martyr under Domitian, suffered on 3 November.

[6] Some things fabricated among the Spaniards of today. Having so far established these things, we are reluctant to add what is circulated concerning Saint Hermogenes and his companions among the modern Spaniards, from the Additions to the Chronicle of Maximus, attached under the name of Heleca, Bishop of Saragossa, as though Saint Hermogenes saw Saint James the Apostle dying at Jerusalem, and accompanied by other disciples brought his body in a ship to Spain, and after its landing at Iria Flavia a city of Galicia, betook himself to Italy, and in the persecution of Nero, preaching at Syracuse, was killed with others: as these things Rodrigo Caro published with the Chronicles of Dexter and Maximus page 224. From this foundation, however, Francis Bivarius wove another Life of Hermogenes, in the Additions to the Chronicle of Maximus, page 24. On the same foundation Tamayo-Salazar finally inserted Saint Hermogenes himself into his Spanish Martyrology on this day, and wove a Life from the Lessons which are recited concerning Saint James, and which will need to be examined on 25 July. But supposing that then some Hermogenes lived, even different from him whom Saint Paul in 2 Timothy chapter 1 indicates deviated from the faith, is that enough to drag this illustrious Syracusan Martyr continuously into the said company of Saint James? We require more certain monuments.

ON SAINTS NOBILIS OR NUBILIS, MARTIA, HERMEMPHUS, FORTUNATUS, IOCUNDUS, AFRICAN MARTYRS.

Nobilis or Nubilis, Martyr in Africa (St.)

Martia, Martyr in Africa (St.)

Hermemphus, Martyr in Africa (St.)

Fortunatus, Martyr in Africa (St.)

Iocundus, Martyr in Africa (St.)

G. H.

The first two Martyrs of this class are inscribed in the ancient MS Martyrologies of the monasteries of Rheinau in Switzerland, and of Reichenau or Augia-dives near Constance in Swabia, in both in these words: "In Africa, of Nobilis, Martia," which in the other MS is written "Matia." But without place added, Fortunatus is indicated in the MSS of Aachen, Augsburg, and Labbé; likewise in Greven in the Auctuary of Usuard. The same with a fourth companion are referred in the Martyrology of Saint Jerome: "In Africa, of Nobilis, Marca, Hermemphus, Fortunatus." The first of these is also called Nubilis, and Marca, Marcia and Maria: Hermemphus is called Memphus: to whom is added in the Corbie transcript published at Paris, Iocundus. Which name is often found added at the end in the said codex: and with such a warning it is placed here in the title. For on 8 March Saint Iocundus also Martyr in Africa from the said Corbie transcript is added to 11 other Martyrs there named by name. As on 18 March Saint Iocundus Martyr in Mauretania is celebrated with Saints Curentus, Timothy and Salda. Again on 14 March Saint Iocundus Martyr at Nicomedia from the same Corbie MS is referred with Saints Felicissimus, Dativus, and Frontinus. Moreover from various Martyrologies Saint Iocundus Martyr is celebrated on 5 January, with 13 others there designated; and on 7 March with Saints Saturninus, Artaxius, and Quintus. Likewise Saints Fortunatus and Iocundus, Martyrs in Africa, are mentioned on 9 January, but have other fifteen Martyrs joined to them and distinguished by their own names. Moreover there is Saint Fortunatus Martyr in Africa referred on 17, 19, and 27 January, and 21 March, but everywhere others besides these are joined as companions. Nobilis or Nubilis, Martia, Hermemphus or Memphus in Africa, or even elsewhere as Martyrs, have not, as far as we recall, been referred hitherto.