ON ST. URSICINUS OR URSICIUS, SOLDIER AND MARTYR,
IN ILLYRICUM,
Under Maximinus.
PRELIMINARY COMMENTARY.
His cult, eulogy, Acts.
Ursicius, Martyr, under Maximinus (S.)
BY THE AUTHOR J. P.
The yearly memory of this holy Martyr is indeed noted in the Greek and Latin Calendars, but not on the same day of this month. His memory in the Latin and Greek Calendars: For the Roman martyrology on the XIV day of August thus announces him: In Illyricum, of holy Ursicius the martyr, who under the emperor Maximian, and the governor Aristides, after many and various torments was slain with the sword for the name of Christ. The Martyrology of Sirleto had gone before, reporting him on the same day with the following eulogy, which contains a compendium of the Acts: On the same day (the XIV of August), the commemoration of the holy martyr Ursitius, who under the emperor Maximian, from the city of Sibentum, that city being above the Illyrians, being denounced before the emperor, was handed over to the governor: and when he steadfastly remained in a firm confession, etc. From transcribing more thence I forbear, which will be known from the Acts and from the Basilian Menology, whose Greek text, printed among us at the end of volume 1 of the month of August, and here rendered by me into Latin after our custom, sounds thus: In the same month, on the XV day. The contest of the holy martyr Ursicius.
[2] Ursicius the martyr of Christ lived while Maximian was reigning, sprung from the region of Illyricum, a eulogy from the Synaxarium of the emperor Basil, a soldier by office, a tribune in dignity. And while he was a Christian, he was denounced to the emperor by one of the soldiers who were under him; and, being seized, he was compelled to sacrifice to the idols: but not complying, he was violently beaten, and, his hands and feet being bound with thick cords smeared with oil, sulphur, resin, and pitch, he was unmercifully burned, the fire being kindled. But after his feet and hands had been burned up, crying out he said: I suffer good and just things: for these hands are worthy to be burned, because they preserved, when he was most wretchedly perishing in war, the tyrant, which ought not to have been done. Hearing these things, the tyrant, and being suffused with shame, when he had put his hands into water and had quenched them, dismissed him. But afterwards the Saint, being again seized, was beheaded. The great printed Menæa of the Greeks report our Martyr on the XIV day of this month with a eulogy: but singular in this respect is the Martyrdom from the Imperial codex of Vienna, to be exhibited a little later, in that it notes in the title the XI day of August, but toward the end the X of the same month; where, although in our transcript is set ι, that is X, with some empty lacuna, Lambeck nevertheless, in book 8 of the Commentaries on the library
of the Imperial library of Vienna, page 125, says: So it is written there; namely ι and not ια, as above: whence you may understand that it is truly so written there, and that it did not happen by the fault of our copyist that it was so transcribed.
[3] These things concerning the cult being thus far premised, some observations must be subjoined. Various observations are given The discrepancy of the name Ursicinus and Ursicius ought not to delay us, since there are other things which create greater difficulty. For in the said Martyrdom the Saint is indicated to have suffered under the emperor Maximinus after Maximian; but in the great Menæa, the Menology of the emperor Basil, that of Sirleto, and the Roman Martyrology, to which add Galesinius, under Maximian. Baronius in the ecclesiastical Annals at the year of Christ 308, number 27, which, he says, is reckoned the third of the reign of Maximinus, writes these things: While the same persecution also was pressing, in Illyricum suffered Ursicius the martyr under the governor Aristides. But Pagi ties his reign to the year 307, which Tillemont in volume 4 of the Emperors, under Constantine, article 14, defers to the next following year, and adds that it is drawn from various inscriptions that Maximinus was acknowledged as augustus in Illyria a little after the beginning of the aforesaid year 308, and that Pagi has relied on a quite weak foundation, nor does it seem able to be sufficiently reconciled with Lactantius. Now indeed Maximian (I here understand Herculius), after whom the Acts of St. Ursicius record that the power of the empire was taken up by Maximinus, was expelled from Illyria and fled to Marseilles, and was captured by Constantine and stripped of the purple in that same year; but in the following year he was deprived of life, as may be seen in the chronological table at the end of the praised volume 4 of the Emperors, pages 708 and 709. Maximian, I say, Herculius, I understand in the Acts (although they express Maximian without a surname), and not Galerius Maximian, on account of those things which have already been said concerning Illyria, and which will further be said in the same Acts. And I indicated above that the Saint's martyrdom happened under the emperor Maximinus, who survived until the year of Christ 314 according to Baronius and Pagi; but according to Tillemont, under the emperor Constantine, article 34, and in the chronological index cited, page 710, only until the year 313; but in which year of his reign it happened is not ascertained by me. I set down above that the thing happened under Maximinus, not under Maximian, in conformity with the Acts, although they are not of great authority.
[4] by which The Acts, I say, since they are of small merit from other quarters, so in the reckoning of time which pertains to this they wretchedly waver. For they record that the Saint died in the ninth Indiction, which must be understood as proleptic: for the first and true one began only in the year 312, before which the use of the Indiction for computing the reckoning of years did not exist. See Petavius on the Doctrine of times, volume 2, chapters 39 and 40, and also Baronius and Pagi at the year just cited. But that ninth Indiction concurs with the year of Christ 306, when, from what has been said, Maximinus was not yet emperor; how therefore did the Saint then die? How does that year cohere with those things which preceded his death, and which are narrated in the Acts at number 2? For there he is said to have been denounced by Candidianus to Maximinus as being a Christian, at the time when Maximinus was held by the desire of waging war against the Armenians: but of that war Baronius treats at the year 311 from Eusebius, who in book 9 of the Ecclesiastical history, chapter 8, page 355 of the Valois edition, says: A war moreover was stirred up by the tyrant Maximinus against the Armenians, from ancient times friends and allies of the Roman people. Who, since they too were Christians and most zealous for the divine religion, the tyrant hateful to God, trying by force to bring them over to the worship of images and demons, made them enemies instead of friends, and foes instead of allies … And he himself indeed in the war against the Armenians, together with his army, endured various disasters and hardships.
[5] the Acts Nor in these things only, but also in the consulship under which they will have the holy Athlete to have been crowned with the laurel of martyrdom, do the Acts err. Lambeck at the place cited above, chastising that hallucination, observes the following: There is also to be noted, in the words of the Greek Acts exhibited above, the mention of the consulship of Dalmatius for the fifth time and of Maxentius for the second; which indeed is not found in the calendars of the ordinary consuls. For in like manner mention is made of the equally obscure consulship of Maxentius and Maximus in the letter of St. Marcellus the Pope to Maxentius himself; concerning which the Most Eminent Cardinal Baronius, in volume 3 of the ecclesiastical Annals, and indeed treating of it in passing at the above-mentioned year of Christ three hundred and eight, number 24, rightly subjoins: "But that consuls different from the ordinary ones are read as written in that letter, the civil war kindled among the emperors could have been the cause, so that each of the three emperors created consuls of his own accord according to his own opinion, and did not in that matter agree with the others. For mention is had also of the second, nay even of the fourth consulship of Maxentius in the book on the Roman Pontiffs, whereas nevertheless no consulship of Maxentius is found written in the calendars. But we do not delay on these things, because the Acts of Marcellus are held sound and confirmed by other testimonies." Consult besides the edition of Severinus Binius of the general and provincial Councils, volume 1, part 1, pages 187, 188, and 189, where stands the above-cited letter of St. Marcellus to Maxentius; as also page 208, where stands the Life of St. Melchiades the Pope, in which the second consulship of Maxentius is expressly recorded. See Labbe, volume 1 of the Councils, columns 946, 951, and 1393.
[6] But for a greater understanding of this difficulty it is well to hear Peter Reland, are discussed who in the consular Calendars, published at Utrecht in the year 1725, page 282, observes the following at the year of Christ 306: From this point, for six years, the empire being divided among several Augusti, there were some ordinary consuls in Italy, where Maxentius was reigning, and others in the rest of the Roman world … In Italy under Maxentius: 307, after the VI consulship. 308, Maxentius Augustus and Romulus. 309, Maxentius for the second time and Romulus for the second time. 310, Maxentius for the third time alone. 311, Rufinus and Eusebius. 312, Maxentius Augustus for the fourth time alone. Then he cites Pagi's hypatic Dissertation, in which from page 243 you will find declared more fully what has been most briefly contracted into a compendium by Reland. Concerning these things Tillemont too may be consulted in the chronological table which I designated before, page 708. If therefore by the author of the Martyrdom the second consulship of Maxentius has been rightly marked, under which St. Ursicius consummated his contest for Christ, then from what has been said it must be tied to the year of Christ 309; but with that year the ninth Indiction, which the same author marks, does not concur, but the twelfth; nor the fifth consulship of Dalmatus or Dalmatius, for which, according to the premises, the second of Romulus would have to be set: for I find no Dalmatius consul at this time, but at the year of Christ 333 with Xenophilus. Because therefore our Martyriographer has so ill put together the marks of time, therefore, to repeat this, I set the Saint's contest above under Maximinus without a note of the year.
[7] There presents itself moreover another trouble in the word τὸν φελὸν at number 6, and are explained. which I there interpret as "penula." But since the reason of that interpretation which I shall give consists of several words, I have thought it should be thrown in here, and that I should say what has come into my mind on that matter, saving meanwhile a better judgment. Τὸ φελόνιον is, as the Lexicons have it, a priestly garment. Du Cange in the Greek-barbarous Glossary observes that φαινώλης, φαινώλιον, φενόλιον, φελώνης, φελόνιον, etc. (why then not also ὁ φελός?) are words of one and the same signification. And after a few words concerning its etymology, Lucian in the Lexiphanes, he says, reckons it among barbarous words, perhaps because it was received from the Latins, among whom "penula" sounds the same. The Latin-Greek Glossary: penula, πενόλης. But although φελόνης or φενόλιον is a garment proper to priests, without sleeves, reaching to the ankles, and encompassing the whole body, as he notes in the same place, yet presently there are cited by him Ms. Glosses from the royal codex 930, where φαινόλις is called χιτών, that is, a tunic or ankle-length garment. Then from the Vatican Ms. legal Glosses it is said that φαινόλης is τόγα, οἰωνεὶ σκέπασμα, a toga, namely a covering, a wrapping or an overgarment. Olbianus therefore, to return to our matter, out of the indignation and anger conceived against St. Ursicius, may have shaken and tossed the penula or toga with which he was clad over his other garments as a public minister. Various things also to the present purpose Matthias Martinius has collected in his Lexicon prohibited at Rome, at the word penula.
[8] Their transcript and value. Before we bring forward the Martyrdom or Acts of the Saint, it seemed good to observe the following concerning them. They are noted with this title: In the month of August, the 11th. The Martyrdom of the holy martyr Ursicinus. In the month of August, the XI. The Martyrdom of the holy martyr Ursicinus. Their author is anonymous. They were copied for us from a Ms. codex of the Imperial library of Vienna, which I indicated more fully on the VIII day of August, volume II of the same month, page 344, numbers 8 and 9. As regards their value, they seem to us to be of that kind which have been woven together not so much fitly to historical truth as neatly for ornament: which fault, that it is too familiar to the Greeks in this matter, has been so often indicated in our Work. Besides, they contain some things which do not cohere, as we have already shown above. The division of the text into chapters and numbers is ours. But since others of better note are not at hand for us, we give these such as they are, and interpret them into Latin.
THE ACTS
By an anonymous author,
from a Ms. codex of the Imperial library of Vienna. J. P. being the interpreter.
Ursicius, Martyr, under Maximinus (S.)
By an Anonymous author.
CHAPTER I.
His fatherland, military life, the snares against the Saint, his examination, various torments.
Maximinus, who after Maximian received the power of the empire, showed so great a cruelty against us the faithful, that by the excess of his madness he obscured all the tyrants who had been before him: for not carelessly did he make search for the Christians, but he tracked out every nation and every city, villages and fields, and the very deserts and uninhabited places, so that none of those who feared the Lord might escape his inhuman hands. So great a swarm of martyrs therefore came to pass at this time, by the mercy of God, to be brought forth, as one might say had come to be from the Ascension of the Lord until then. Among these was also Ursicinus, the most distinguished and most eminent martyr of Christ, deriving his race indeed from the upper Illyrians, from the city of Sibentus, and enrolled from a youthful age in the company of the lance-bearers. And being a branch of faithful parents, he preserved to the end his faith toward the divine unimpaired; but the men of that time, as it were
trying to escape notice, but clearly known to him alone who knows the hidden things of the heart. But it was not granted him always to hide the precious pearl. For there came upon him the time of the contest and of the crowns, and a certain fellow-soldier of his, Valens by name, a Cappadocian by race, seeing the purity of his conduct and the strictness of his life, by conjecture supposed him to be a Christian.
[2] Craftily therefore and deceitfully approaching him with honors and flatteries, he feigns a more genuine friendship toward the Saint, seeming forsooth to uncover also the secrets of his own soul, and falsely to call himself a Christian. This dissimulation Valens kept up so long as he saw him remaining in the same rank. But when he beheld him, on account of his manly deeds in the wars and his famous victory over the barbarians who had captured the tyrant, obtaining the honor of tribune, he thereafter uncovers his envy, and, smitten as by a scourge with jealousy, could not be quiet. And going to Candidianus, the commander of the bodyguards, he accuses Ursicinus as a Christian. And quickly Candidianus reports it to Maximinus, who then had his eagerness set upon the war against the Armenians. And the tyrant, learning these things, said at first that he wondered whether Ursicinus, renowned for all prudence and manliness, and deemed worthy by us of so great honor for his manly deeds in the wars, were of the most irrational religion of the Christians.
[3] But when Candidianus insisted, Maximinus, calling the prefect under him (this was Aristides), gives Ursicinus over to him, charging him to examine him, keeping him meanwhile unharmed on account of his good will toward us; and if you find him obedient to our laws, send the man to us at once in our expedition; but if — which God forbid — you find him attempting to practise a religion contrary to our laws, taking from him his girdle and stripping him of his dignity, bring upon him every outrage, so that either unwillingly he may yield to the torments, or, abiding in his own error, may most wretchedly depart from life. Having received this authority from the tyrant against Ursicinus, Aristides after two days orders him to be brought before his tribunal, and says to him: If you were someone unknown to us, O Ursicinus, the inquiry concerning you would proceed in the order of the court, my authority bidding you tell your fatherland, race, name, and the rest; but since you are notable not to us only, but to the very lord of affairs, passing over all those things, we wish to learn this from you in a brief word: Are you of the all-happy religion of the Greeks, or of the most wicked sect of the Christians?
[4] And Ursicinus answered, saying: I am neither a Greek, nor have I been born of Greeks, but I am a Christian of Christian parents, and in this faith I pray to be perfected, Christ strengthening me. The prefect says: Why then, on account of the frigid tradition of your parents, do you set yourself against the laws of the Romans? Ursicinus said: I praise the laws of the Romans, inasmuch as they introduce a well-ordered polity, and forbid every prohibited act — robbery, I mean, and adultery, injustice and rapine, and murders, and all the other things like these — and everywhere dispense good order and peace to all men; but as regards faith and piety toward the divine, I have no account of them; for nothing is more precious than a soul ruled from above and most excellently guided under the law of Christ. And again the prefect to him: And if you make yourself of the religion of the Christians, why then did you presume to venture upon Greek military service, and an imperial gift, and such a dignity? The Martyr said: I came into all these not by an undiscerning choice, but by a just vote, having received no gift of Greek fortune, but having obtained the prize of warlike contests, Christ the King of all everywhere strengthening me and granting victory over the enemies. For what hinders one from using the strength of the body against the enemies, and at the same time by the purpose of the soul from serving the true God, who has become to me the cause of all good things?
[5] While these things were being said by the Martyr, the commentariensis who stood by, Olbianus by name, broke in, and says to the prefect: Greatest of judges, this race of the Christians is by nature full of words; if therefore we bear with him, he will never be overcome; but if it seem good to your authority, let him now receive trial of the torments; for I see that his reasoning is unchangeable. And Olbianus said these things at the prompting of the foul Cappadocian Valens. For, having once been stirred by Satan against Ursicinus, Valens could not be quiet, but was sleepless and anxious night and day, waiting constantly at the prætorium, maliciously suggesting to the officials every dreadful thing for his punishment. The prefect, however, holding Ursicinus in respect, was eager to bring him over by persuasion rather than by fear and punishments; but Olbianus pressing on and inflaming his anger yet more, he begins the torments against him, and, having ordered him to be stretched out by four men, caused him to be beaten with raw sinews upon the back and the sides, a herald crying out: Deny your Christ, and sacrifice to the gods, that you may not experience yet more dreadful torments. And the Blessed one, being beaten, prayed with a loud voice, saying: Lord Jesus Christ, help me your servant. And when Aristides saw him already fainting, he ordered him to be taken from the midst and carried back again into the prison.
[6] And on the following day, after transacting the common business of the civil administration, he orders the Martyr to be brought in, at the prompting of Olbianus. And when he stood before the tribunal, Aristides says to him: What more have you resolved during the night, O Ursicinus? The Martyr said: I have determined never to forsake the God who made me and has nourished me from my youth until now, nor ever to serve wicked and unclean demons. Again therefore Olbianus, bringing before the eyes of Aristides the outrage done to the gods, and making dreadful the things said by Ursicinus, calls the prefect on to other tortures, and, receiving a wicked counsel from Valens, suggests that the Martyr's hands be wrapped in a charioteer's linen, and be soaked with oil, and be sprinkled with sulphur and resin, and that fire be so applied. And when this had been done, the Martyr, his hands being burned about, said with a loud voice: You do well, and I endure just things; for these hands are worthy of fire and of cutting, in which I saved the tyrant when he was most wretchedly perishing. Tertullianus the president said to the prefect: By the gods! he ought not to have endured this torment. Straightway therefore the prefect orders a bucket of cold water to be brought, and his hands to be cast therein. And Olbianus, seeing what had been done, was indignant, and, shaking his penula, went out of the prætorium filled with anger.
Maximinus, having taken up the power of the empire after Maximian, The Saint's fatherland, military service, and faith in Christ: showed so great a cruelty against us the Faithful, that he far surpassed by the excess of his madness all the tyrants who had preceded him a. For neither did he institute a perfunctory inquisition against the Christians, but he searched out every nation, every city, villages and fields, and even the uninhabited solitudes themselves, so that none of those who feared the Lord might escape his barbarous hands. It happened therefore that so great a multitude of Martyrs was in that time made manifest, God having mercy, as who could recount from the Ascension of the Lord to this very time? Among these also was Ursicinus, the most excellent and most distinguished martyr of Christ, sprung indeed from Sibentum b, a city of upper Illyria, but from his early age enrolled in the company of those who bear the lance. And since he had been begotten of faithful parents, he preserved perpetually a sincere faith toward God, trying indeed to lie hidden from men so far as he could, but clearly known to God alone, who knows the secrets of hearts. But it was not permitted him to hide altogether the most precious pearl of faith: for there was upon him the time of the contest and of the crowns; and a certain fellow-soldier of his, by name Valens, a Cappadocian by race, having beheld the integrity and exactness of his manner of life, suspected by conjecture that he was a Christian.
[2] he is entrapped by frauds and denounced as being a Christian; Craftily therefore and deceitfully approaching him, he feigns by honors and flatteries a closer friendship toward him, pretending, that is, to unveil also the secrets of his own mind, and falsely to call himself a Christian. This pretense Valens maintained until he should see him to be in the same grade of military life with himself. But after he beheld him, on account of his manly deeds in the wars and his memorable victory over the barbarians who had killed the tyrant, obtaining the honor of tribune, he thereafter secretly nourished envy, and, driven by hatred no otherwise than by a kind of bewitchment, could not be at rest. And going to Candidianus, the commander of the bodyguard c, he accuses Ursicinus of being a Christian. Without delay, Candidianus reports the matter to Maximinus, who at that time was held by the desire of waging war against the Armenians d. But the tyrant, being taught these things, said at first that he wondered if Ursicinus, famous for all prudence and fortitude, and deemed worthy by us, he says, of so great honor for his illustrious deeds in the wars, should cultivate the most insane superstition of the Christians.
[3] he is examined, While Candidianus was confirming this, and Maximian had summoned Aristides, who presided under him, he gives him in charge to examine Ursicinus when delivered to him, but meanwhile to keep him unharmed by any injury on account of the good will with which, he says, he is borne toward us. And if indeed you find him obeying our laws, send the Man to us at once into the camp e: but if, which God forbid, you find him attempting a religion contrary to our laws, deprive him of his girdle f and strip him of his dignity, and bring upon him every outrage, so that either he may unwillingly succumb to the torments, or, cleaving to his error, may exchange life with a most wretched death. Aristides, having received this power from the tyrant against Ursicinus, after two days orders him to be brought to his tribunal, and thus addresses him: If you were some man unknown to us, O Ursicinus, according to the order of the judicial court an interrogation concerning you would proceed, and my authority would bid you declare your fatherland, race, name, and the rest: but since you are exceedingly well known not only to us, but to the very lord of affairs himself, passing over all those matters, we wish summarily to learn from you: Do you follow the most blessed religion of the heathen, or the most wicked sect of the Christians?
[4] he intrepidly professes the faith Ursicinus answered: I am neither a heathen, nor born of heathens; but a Christian of Christian parents: and in this faith I desire to die, Christ supplying me with strength. The prefect said: Why then, on account of the absurd tradition of your parents, do you resist the laws of the Romans? To whom Ursicinus:
I praise the laws of the Romans, which recommend, namely, an ordered manner of living, and which restrain whatever is forbidden — robbery, I say, adultery, injustice and rapine, and slaughters and all other things like these; but which administer equity and peace to all men everywhere. But as for the cause of faith and of piety toward God, they are of no value to me: for nothing is more precious than a soul which is governed from heaven and best directed under the law of Christ. To this the prefect again: If you follow the superstition of the Christians, for what cause did you dare to take up both the military service of the heathen, and the favor of the emperor, and a dignity of this kind? The Martyr answered: I became master of all these not by an undiscerning zeal, but by a just judgment, not that I might carry off a gift of heathen fortune, but that I might possess the reward of warlike contests, Christ the king of all strengthening me and lavishing victory against the enemies. For what forbids one to use the strength of the body against enemies, but by the purpose of the soul to serve the true God, who has been to me the author of all good things?
[5] These things having been said by the Martyr, the commentariensis g who stood by, and with various torments by name Olbianus, broke in, and said to the governor: Greatest of judges, this race of the Christians is by nature talkative: if therefore we endure it, it will never be overcome; but if it shall seem good to your authority, let him now experience the torments. For I see that his speech is unchangeable. And Olbianus said these things at the suggestion of the wicked Cappadocian Valens. For, having once been stirred up by Satan against Ursicinus, he could not be at rest; but night and day he watched and busied himself with cares, not departing from the prætorium, and maliciously suggesting to the prætorian company of soldiers whatever might be grievous for his punishment. The prefect indeed, holding Ursicinus in reverence, busied himself to bend him by persuasion rather than by fear and torments; but Olbianus striving on, who then the more kindled his fury, he began the torments against him, and ordered him to be stretched out from four sides, and to be beaten with hard sinews on the back and on the sides, a herald crying out: Deny your Christ, and sacrifice to the gods, that you may not experience graver torments. And while the Blessed one was being beaten, he prayed with a cry, saying: Lord Jesus Christ, help me your servant. But when Aristides saw him now failing, he commanded him to be taken from the midst and carried back again into custody.
[6] On the following day, after he had accomplished the common business of the civil administration, he is tormented. he orders the Martyr to be brought; Olbianus suggesting it: and while he stood before the tribunal, Aristides thus addresses him: What have you more earnestly considered during the night, O Ursicinus? The Martyr said: I have determined never to forsake the God who made me and nourished me from my youth even until now, nor ever to worship evil and impure demons. Again therefore Olbianus, setting forth to Aristides the injury done to the gods, and exaggerating what had been said by Ursicinus, urges the governor on to other punishments, and, his mind being instigated by Valens, suggests that the Martyr's hands be wrapped in a linen rein, and be anointed with oil and sprinkled with sulphur and resin, and that fire be thus kindled. This being done, when the Martyr's hands were being burned, he said with a loud voice: I suffer good and just things: for these hands are worthy of fire and of cutting off, by which I saved the tyrant when he was most wretchedly perishing. Tertullian the president said to the prefect: By the gods! this man ought not to undergo this punishment. Straightway therefore the prefect orders a bucket of cold water to be brought, and his hands to be cast into it. But Olbianus, seeing what had been done, bore it ill, and, shaking his penula h, went out from the prætorium full of anger.
ANNOTATIONS.
CHAPTER II.
Other attempts against the Saint's constancy, his martyrdom, his burial.
Again therefore the Just man was carried back into the prison, giving thanks to God who had granted him endurance. And, coming to himself from the contest, he chanted thus: We passed through fire and water, and you brought us out, Christ our God, into refreshment; but grant me, Master, endurance unto the end, and perfect my course in your confession, that I may receive the perfect crown of the contest from your goodness. The Saint therefore continued praying these things in the prison with exultation and compunction of soul. But Olbianus, having gone with two others of his to the public bath whose name is Antoninus, bathed, and, returning to his house and feasting with his companions, dismissed them, and himself, entering the ground-floor dining room, rested at midday. And while he slept, a black scorpion, coming out from the foundations, entered his shoe and remained in it. And being roused from sleep, and stretching out his foot to be shod, he is suddenly struck by that black scorpion between the toes of the right foot, and, overturned by the most violent pain, he was convulsed upon the bed, his whole body being shaken with trembling and seething from the pains. And being at a loss and crying out, he called upon the gods that are not. And his mother, coming in, loosing her hair and beating her face, said such things to him: What have you to do with the Christians, man? How often have I said to you: A God whom you do not worship, do not revile. See what the groanings of the tribune Ursicinus have done to you; now let your gods come and have mercy on you.
[8] And Olbianus, changing, began to revile his gods and to curse them and to dig them up. But when the sick pain touched his heart, gnashing his teeth and biting through with them his wicked tongue, with a very great gnashing he broke off his soul. And in the evening Aristides, learning these things and being greatly struck in mind, calls his assessors, and takes no sound counsel. But being held fast by fear he considered in what manner he should act, so that both the command of the tyrant might be fulfilled, and the Just man, if it were possible, not be offended. The assessors therefore, seeing him to be in such perplexity, suggest to him to bring in again to Ursicinus an exhortation by words; and if he be persuaded, he says, by the word, it would be best; but if not, we bring out against him the sentence by the sword. These things the assessors to the prefect. And he, distressed through the whole night, was in dire perplexity. And when day had come he orders the Martyr to be brought in, and says to him: I say nothing unfitting, even to make trial this day of your mind, and to learn what, even after the torments which have gone forth upon you, you wish to answer us; for perhaps the gods, being favorable, have prepared you to take counsel of what is expedient for you. If therefore you are ready to deny the Crucified and to sacrifice to the immortal gods, say so briefly. The martyr said: Alone immortal is the God who is over all, who is adored in Trinity and piously glorified by all the faithful; for those whom you call immortal gods are demons, neither living nor dying, but once for all made dead by their fall from the good, and laughed at by all the faithful, but working in you alone, the sons of disobedience.
[9] The prefect says: The Christ whom you say you adore, was he not crucified and did he not die as a condemned man? How then do you say: My God is immortal? The martyr said: But in our books it is written that he both rose again and went up into the heavens, and sat at the right hand of the Father. If therefore you receive those things, receive these also; for no one partaking of reason receives the scriptures in part, and in part does not receive them. The prefect says: To me all these things seem to be nonsense; but what I ask you, answer quickly. If frankincense be brought, do you enter with us into the temple of Zeus, and burn incense according to custom for us and for the emperor, or not? Ursicinus said: You have rather too much leisure, O judge, and know not what to do; for you have already heard many times, and now too I say to you, that if you bring upon me the tortures of the devil, and cut my body limb by limb, or consume it all with fire, you will not persuade me to depart from the adoration of my God and to burn incense to unclean demons. Then the prefect, nodding to the assessors, ordered the sentence against him to be pronounced. And the Martyr, hearing the sentence, went out rejoicing to his perfecting by the sword.
[10] And when he came to the appointed place of his perfecting, the Martyr, turning and seeing Valens following with much eagerness, and with cheerful face urging on the executioners who were leading him, prolonging his gaze said to him: Why, O all-dreadful man, do you so hasten to see as quickly as possible the death desired by me, and do you neither see nor consider this fall of yours, a joy to all, and the unlooked-for destruction that shall come after a little? For already a sentence has gone forth against you from the true and just judge, and the wrath of God shall remain upon you, and you shall not escape the sending forth of the evil angels. Having said these things, the Martyr asked the soldiers who were leading him to give him the space of one moment. And receiving the favor from them, bending his knees he prayed, saying: Master, Lord of the powers, who have given grace to me the unworthy to be perfected in this good confession of Christ, receive my spirit in peace, and cause, by my slaying and
by my least blood, the persecution of your holy churches to cease; and let not the throne of iniquity be joined with you, which frames trouble by a decree.
[11] While the Martyr was praying these things, Valens, not enduring it, but being violently driven by the demon who from the beginning had evilly armed him, bursts upon the executioner who held the sword at his right shoulder, and, snatching the blade from his hand, brings it down upon the neck of the Martyr. Then he struck a second time, and, not being able even so to cut it off, he struck a third time. And immediately a great tumult arose among the crowds present; and the common people, hissing like serpents, cast stones at him, not only men, but also women with the children from the schools. And the betrayer, not bearing the violent and successive showers of stones, falling upon his face to the ground, is buried in them amid dreadful wailings, and, in the wrath of evil angels, being crushed in his whole body together with his bones, according to the word of the blessed Martyr Ursicinus, he carried off an accursed death. And when Simplicia the servant of God heard of the renowned perfecting of the gloriously victorious martyr Ursicinus, sending one of her faithful eunuchs with several household servants and with the attendance of those of the prætorium, she took up the honorable relic of the Martyr, and, having becomingly prepared it for burial, laid it in a suburban estate of her own called Calamus, distant twenty-two stadia from the city, for an everlasting memorial both of herself and of all her Christ-loving family, and for the healing and refreshment of those who are held by various diseases and persevere at the coffer of the honorable relic. And the glorious and much-hymned martyr of Christ Ursicinus was perfected in the month of August, on the 10th day, in the 9th Indiction, in the consulship of Dalmatus for the fifth time and of Maxentius for the second, but with us our Lord Jesus Christ reigning, with whom to the Father be glory, together with the Holy Spirit, now and ever and unto the ages of ages. Amen.
The Martyr praises God, Again therefore the just Man was led back into custody, giving thanks to God for the patience given him. And, left to himself after the contest, he sang thus: We have passed through fire and water, and you have led us out, Christ our God, into refreshment. But give me, Lord, perpetual patience, and consummate my course in your confession, that I may carry off the perfect crown of the contest from your goodness. The Saint therefore, praying these things in exultation and compunction of mind, persevered in prison. But Olbianus, together with two other companions, went off to the public bath whose name is Antoninus, and washed himself, and, returning home, a banquet having been celebrated with his fellows, dismissed them, but himself, entering a dining room laid out on the ground floor, was resting at midday. And while he slept, a black scorpion, coming out from the foundations, entered his shoe and remained in it. But being awakened from sleep, when he stretched out his foot to put on his shoe, he is suddenly attacked by that black scorpion between the toes of the right foot, and, driven back by the most violent torment, he was dragged upon his couch, his whole body being disturbed by the trembling and heat of the pains. Bereft therefore of mind, and crying out, he called upon the gods who do not exist. His mother, coming in, who was loosing her hair and striking her face, addressed him with these words: What have you, man, to do with the Christians? How often have I said to you: A God whom you do not worship, do not despise. See what the sighs of the tribune Ursicinus have done to you. Now let your gods come, and have mercy on you.
[8] and his constancy But Olbianus, changed, began to revile his gods, to assail them with curses and to rush upon them. But when the torment by which he was ill affected touched his heart, gnashing with his teeth, and biting his malignant tongue with them at the same time, with a great roar he broke off his life. Toward evening Aristides, being taught these things and much struck in mind, calls his assessors, and takes counsel by no means sound. But being seized with fear he considered what manner he should employ, that both the mandate of the tyrant might be fulfilled, and that he might not, if it could be done, be hostile to the just Man. The assessors therefore, beholding him engaged in such perplexity, are themselves the authors of the advice that he should again admonish Ursicinus with words; and if indeed he say that he will comply with them, it would go best with him: but if not, we shall pronounce the sentence of the sword against him. These things the assessors to the prefect. But he, tormenting himself through the whole night, labored under a grave lack of counsel. But when day arose he orders the Martyr to be brought to him, and thus addresses him: I say nothing absurd, even if today I make trial of what you think, and be taught what you wish to answer us after the torments inflicted upon you. For perhaps the gods, who are kindly, have so disposed that we may contrive the things which are for your good. If therefore you are prepared to deny the Crucified and to sacrifice to the immortal gods, speak briefly. The Martyr said: Alone immortal above all is God, who is adored in the Trinity and piously glorified by all the Faithful: for those whom you call immortal gods are demons, who neither live nor die, but once died when they fell away from the good, and are derided by all the Faithful, but work in you alone, the sons of unbelief.
[9] The prefect answered: Christ, whom you say you adore, is again tried in vain. was he not fastened to the cross and dead as one condemned by judgment? How therefore do you say: My God is immortal? To whom the Martyr: But in our books it is written that he rose again, and ascended to the heavens, and sat at the right hand of the Father. If therefore you admit those things, admit also these. For no one partaking of reason admits the Scriptures in part, and in part does not admit them. The prefect said: All these things seem to me trifles; but to what I ask you, answer without delay. If frankincense be brought, will you enter with us the temple of Jupiter and burn incense after our manner to the lord of affairs, or not? You abound greatly in leisure, judge, nor have you anything to do: for you have already heard often, and now I tell you, that even if you bring upon me the torments of the devil and cut my body limb from limb or consume it wholly with fire, you will not persuade me to desist from the adoration of my God and to burn incense to impure demons. Then the prefect, nodding to the assessors, ordered the sentence to be pronounced against him. But the Martyr, the sentence being heard, went out rejoicing, that he might consummate his course by the sword.
[10] But after he came to the place appointed for his death, He undergoes martyrdom the Martyr turned himself, and, beholding Valens following with much alacrity and with cheerful countenance urging on the lictors, his conductors, with prolonged gaze thus addresses him: Why, O by far the most crafty of men, that you may as swiftly as possible see the death desired by me, do you neither see nor consider your own fall, at which all shall rejoice, and the unlooked-for destruction a little while hence? For already a sentence has gone forth against you from the true and just judge, and the wrath of God shall remain upon you, and you shall not escape but that evil angels be sent to you. Having spoken these things, the Martyr asked of the soldiers his conductors that they would grant him the space of one moment: which favor being obtained from them, bending his knees he prayed in these words: Lord God of the powers, who have given to me, unworthy, the grace of dying in this fair confession of Christ, receive my spirit in peace, and by my death and by my least blood cause the persecution of your churches to cease, and let not the seat of iniquity cleave to you, framing labor in a decree.
[11] When the Martyr had prayed these things, Valens did not bear it patiently, and is committed to burial. but, violently impelled by the demon who from the beginning had evilly armed him, snatched from the hands of the lictor the sword which he was brandishing, as it came down with a crash upon the right shoulder, and drove it into the Martyr's neck: then he repeated the blow; and not being able even so to cut it off, he gave also a third blow. But at once a great tumult of the crowds present arose, and the common people, hissing like a serpent, assailed him with stones, not only men, but also women with the boys of the common schools: and the betrayer, not sustaining the violent castings of stones falling one after another like snow, his face fallen to the ground, is buried amid these grievous howlings, and, in the anger of the depraved angels, being crushed in his whole body together with his bones, as the blessed Martyr Ursicinus had foretold, underwent an execrable death. But Simplicia the handmaid of God, when she heard of the famous death of the distinguished victor Ursicinus, having sent one of her faithful eunuchs together with several servants and an escort of prætorians, took up the precious body of the Martyr, and, becomingly prepared for burial, laid it in her own suburban estate, by name Calamus, distant two and twenty stadia from the city, that a perpetual memory both of herself and of all her family that loved Christ might be preserved, and that those who are detained by various diseases and persevere at the coffer of the precious body might be healed and kindled. And the glorious and most celebrated martyr of Christ Ursicinus died in the month of August, on the X day a, of the IX Indiction b, Dalmatus for the fifth time and Maxentius for the second being consuls c; but with us our Lord Jesus Christ reigning, with whom to the Father be glory, and to the Holy Spirit, now and always and unto the ages of ages. Amen.
ANNOTATIONS.
* perhaps ἀνασκήπτειν