Great Martyr Theodore

ON THE HOLY GREAT MARTYR THEODORE, MILITARY COMMANDER, AT HERACLEA IN PONTUS

In the year of Christ 319.

Preliminary Commentary.

Theodore the Commander, Great Martyr, at Heraclea in Pontus (Saint)

By I. B.

Section I. Saint Theodore the Commander, distinct from the Recruit. The feast day of each.

[1] Two illustrious Theodores existed at one time in Pontus: one at Amasea under Maximian Galerius, the other at Heraclea under Licinius, each having obtained the palm of martyrdom. Two Saints named Theodore, Martyrs: one of Amasea, called the Recruit. The latter is called Stratelates (Commander of the army), the former Teron (commonly called the Recruit) — not because he was then being trained in the apprenticeship of arms when he undertook the contest for the faith, but (as the most learned and most religious James Goar of the Order of Preachers notes, in Observation 29 on chapter 6 of Book 1 of Codinus Curopalata's On the Offices of the Court and Church of Constantinople) because he was the chief, or Centurion, in the cohort called that of the Recruits, or simply — as Nicephorus, to be cited below, says — because he was from the order of Recruits, from the Recruit regiment. He was ^a native of the city of Amasea, from ^a place called Choemialon, as the Menaea report on February 17; or Chumialon, as it is in the Anthologion of Antonius Arcudius. Since moreover, as Metaphrastes writes in his Acts, he was serving in the eastern region, he was led with many others to the legion called the Marmaritarum, under the commander Brinca, which legion was stationed in the city of Pontus named Amasea, where he himself completed his glorious contest. Hence Usuard and others were given occasion to err, writing that he was killed at the city of Amasea of the Marmaritani.

[2] The other Theodore, however, as the cited Menaea have it under February 8, the other from Euchaita, ^a Commander, tracing his lineage from Euchaita, had fixed his domicile at Heraclea in Pontus; being indeed prefect of the Mariandeni people, Prefect of the Mariandeni: as Nicephorus Callistus reports in Book 7, chapter 44. The Mariandeni held territory from the city of Heraclea as far as the city of Cytorus, according to Ptolemy, Book 5, chapter 2. In the Greek Life of Saint Alypius of Cion on November 26, they are called Myryandyni. So the manuscript copy has it, if indeed it is free of error; it certainly differs from the Life which Gentianus Hervetus translated into Latin: "Whose fatherland was the city lying toward the rising sun, one of the cities of the Myryandyni, and itself being in the region of the Paphlagonians, called Adrianopolis." The interpreter of Nicephorus, Joannes Langus, calls them Mariandyni, but the Greek edition of Fronto has Mariandeni.

[3] The feast day of each Theodore is listed in the Novella of the Emperor Manuel Comnenus, issued about 500 years ago, among the feast days of the second order, each is celebrated as ^a feast of the second order among the Greeks: on which judicial proceedings are conducted in part — that is, from morning until the very time of the Divine sacrifice, judges are permitted to devote themselves to prayer and the glorification of God; and after the Divine sacrifice, to exercise the care of justice and bring aid by the power of the laws to those who have been wronged. Thus Theodore Balsamon in his scholia on the Nomocanon of Photius, title 7, chapter 1, where among the days which partially cease from judicial proceedings and are not entirely, as we said, exempt from the transaction of business, there are numbered: "The 7th of February, on account of the Great Martyr Theodore, Commander of the army; and the 17th, on account of the victorious Theodore the Recruit."

[4] The Recruit is celebrated by them on February 17. The annual celebration of Saint Theodore the Recruit which the Greeks observe on February 17, as is evident from the Anthologion, the Menaea, and the Menologion of Henry Canisius (in which, however, he is incorrectly called Commander of the army), [by the Latins on November 9; the Commander by the Greeks on February 8, formerly on the 7th,] the Latins recall on November 9, as we shall say there. The Greeks now venerate Saint Theodore the Commander, as can be seen in the Menaea and Anthologion, on February 8, on which day Galesinius also inscribed him in his Martyrology, and Molanus in the supplement to Usuard. The Acts affirm that he completed his martyrdom on February 7, and that his feast was customarily celebrated by the Greeks on that day, as we have already shown from the Novella of Manuel Comnenus. And on that day the following is read in the Roman Martyrology: "At Heraclea, Saint Theodore, leader of soldiers, as also now by the Latins, who, under the Emperor Licinius, after many torments, was beheaded and migrated victorious to heaven." Some Latins, however, transfer him to November 9, on which the more celebrated solemnity of the other Theodore is observed. So Maurolycus: by some on November 9. "Likewise at Heraclea in Macedonia, Saint Theodore, another soldier, whom the Emperor Licinius, having tortured him in many ways, at last ordered to be beheaded; whose body was translated to Venice." On the same day Petrus Canisius and Hermann Greven briefly commemorate his Acts and report that he suffered at Heraclea in Macedonia; the former, that ^a dragon was killed by him in Achaia — both of which they received from Petrus de Natalibus, who pursues them more fully in Book 10, chapter 40, from whom also Ferrarius copied what he records concerning Saint Theodore in the Catalogue of the Saints of Italy, but with those chorographic errors corrected.

Section II. Which Theodore was principally venerated at Euchaita?

[5] There was formerly ^a celebrated pilgrimage to the church of Saint Theodore at Euchaita, which we learn from chapter 180 of John Moschus's Spiritual Meadow. For John the anchorite, as is said there, A celebrated cult of Saint Theodore at Euchaita: "now indeed went to Ephesus to Saint John, now to Euchaita to Saint Theodore, now to Saint Thecla in Seleucia of Isauria, now to Saint Sergius at Saraphas, and now to this Saint, now to that." Alypius also, whom we mentioned before, when he had secretly fled from his homeland, was found at Euchaita by the Bishop of Adrianopolis who was seeking him, when the feast day of Saint Theodore was being celebrated: "He finds him at Euchaita, when the feast of Theodore the Martyr was already being celebrated." In the Menaea also on January 12, mention is made "of the holy Martyr Theodore who is venerated at Euchaita."

[6] But which of the two is principally understood by that name, someone might perhaps ask; for both are remembered as having been buried at Euchaita. Which one? Certainly the burial of the Recruit, And concerning the Recruit, his Latin Acts state: "A certain woman, named Eusebia, of noble birth, came and requested the body of the holy Martyr Theodore, and preparing his holy body with wine and precious ointments, and wrapping it in ^a clean linen cloth, she placed it in ^a most clean coffin, and transferred it to her own property, which is one day's journey distant from the city of Amasea, in ^a place called Euchaita. On which property, inspired by heaven, she resolved to build ^a church. cared for by Eusebia, And she made there ^a perfect house, sanctified in honor of the blessed Martyr Theodore; and she was there daily celebrating his commemoration. In which place also, through the merits of the blessed Martyr Theodore, many are cleansed from unclean spirits and freed from various infirmities, distinguished by miracles, even to the present day." Nearly the same things are found in the Greek manuscript Life, and this explicitly: "She requested the body of the holy and victorious Martyr Theodore, and adorning it with myrrh, and wrapping it in ^a clean linen cloth, she placed it..."

She placed it in ^a coffin, in ^a small house of her own, in the city of Euchaita, celebrating the memorial of his much-contested martyrdom, to the glory of God, etc. That passage about Euchaita is rendered thus by Hervetus in Lipomanus and Surius: in the city of Euchaita "She placed it in ^a coffin in her house, in the city of Euchaita, under the metropolis of the Amaseans: under the metropolis of the Amaseans, performing each year the memorial of his venerable and worshipful martyrdom."

[7] Another argument by which it may be proved that Theodore the Recruit was especially celebrated at Euchaita seems to be suggested by his apparition made in the time of Julian the Apostate. For when Julian, through the Prefect of the city of Constantinople, had arranged for the food and drink exposed for sale in the marketplace to be removed, [the same Saint, when Julian the Apostate wished to compel the Constantinopolitans to eat meat offered to idols,] and only those provisions which he himself had supplied — mixed with the blood of sacrifices and defiled by impious rites — to be offered, so that all, unless they wished to be consumed by hunger, would be compelled to be contaminated by participation in the sacrifices, the fraud was divinely detected through the holy Martyr Theodore, and the manner in which it could be eluded was indicated. There exists, under the name of Nectarius, Archbishop of Constantinople, ^a discourse on the reason why, on the first Saturday of the holy fasts, the memory of the holy Martyr Theodore is celebrated, and on fasting and almsgiving, in which discourse that apparition of Saint Theodore is recounted. But Baronius, volume 4, under the year 362, number 42, considers that discourse to have been corrupted by some of the more recent Greeks, because the Bishop of Constantinople is referred to as "Patriarch," and the Martyr Theodore is said to have appeared in ^a vision to him he appears to ^a certain person, and to have warned him of the plots of Julian. "Which apparition, indeed," he says, "we think was made to some other person rather than to the Bishop, because Eudoxius, the most criminal of all heretics, was then presiding over the Church of Constantinople."

[8] But let us hear Nectarius himself concerning Theodore: "What then did God who created us do? Did He neglect or despise us? By no means; but simultaneously with these most grave plots and wicked machination He devised salvation. For to the Pontiff and Pastor of the Christians, who was then in office, He disclosed this impious counsel, sending to him in ^a dream the Great Martyr Theodore — truly ^a gift of God, given for the salvation of our faith. The Martyr of God therefore approaches the Patriarch, appearing in reality and not in dreams; and I remember the things he said, word for word. For thus he spoke to the Chief of the Pastors: 'Rise and gather the flock of Christ, and diligently warn all and orders that other provisions be supplied to the poor, that they buy nothing of the food and drink which is set forth in the marketplace; for the impious Julian has polluted everything with the execrable blood of the sacrifice of idols.' The Pontiff answered the Saint: 'How, O my Lord, can this be done? For the rich perhaps can do this, since they already have necessaries stored up for themselves. But the poor do not even have sustenance for one day. What then shall there be by which they may console their want of necessities?' The Martyr said: 'Providing them with colyba, console their need.' The Patriarch said: 'And what may this be? For I do not know what this word means.' The Martyr (O his solid and keen defense!) answered, using ^a word from the Euchaitan dialect, 'Cook wheat,' he said, 'and distribute it to them as food; for in the speech of the Euchaitans we are accustomed to call this Colyba. When you have done thus, preserve the flock of Christ unharmed and unpolluted.' 'And who are you, Lord,' said the Patriarch to the Martyr, 'who so kindly and mercifully takes care of our salvation?' and professing himself to be Theodore: 'I am,' he said, 'the Martyr of Christ, Theodore, who have been sent by Him for your salvation.'"

[9] "After the Patriarch had thus heard, full of wonder and joy, he arose and gathered the people of Christ, and openly narrated to all the coming of the Martyr of Christ and what aid he had signified must be provided; and when he had done as the Saint had determined, he preserved the flock of Christ unharmed. When the week was over, and Julian learned that his machination had been useless and his plots had lacked success, clearly and utterly defeated, thus the tyrant was eluded, he removed from the marketplace those things which had been polluted and ordered those which were customary to be set forth. Wherefore, when Saturday came, and the Christians understood that the machination of the furious Julian had been made void, the Christians exult, offering ^a hymn of thanksgiving to the glorious Martyr Theodore, they celebrated ^a joyful and splendid feast for him; and cooking wheat and distributing it to the poor, they made known the salvation wrought through them to all. Each year, therefore, even to this day, they left to the faithful the pious observance of the memorial of the miracle of the renowned Martyr. and they observe the annual memorial of the event: This is the miracle that is now performed and celebrated by us."

[10] Although Nectarius does not name Theodore the Recruit, that this was the Recruit Theodore is established from Nicephorus Nicephorus Callistus, Book 10, chapter 12, expressly asserts that it was his benefaction; from which you may correct the error of Hervetus, who translates ta kolyba as "colybem." But Nicephorus says: "cooking wheat in pots, which at Euchaita they are accustomed to call colyba." Concerning the Martyr who was the messenger of the divine command: "This Theodore is he who from the order of Recruits received the name of Recruit, and under Maximinus, condemned to the voracious fire, beautifully completed his course in the stadium of martyrdom." Concerning the feast, he thus reports: "From that time the Church, renewing the memory of the deed and holding ^a celebrated assembly, preserves it to this day." The Menaea also confirm this on February 17 with these words: and the Menaea. "His memory is celebrated at his most holy martyrion, or temple, which is in the buildings, or the quarter of the city, or the street called Phorakion, on the first Saturday of the first week of Lent; when the miracle of the colyba, or cooked wheat, occurred through him, by which he freed the orthodox people from the execrable eating of food offered to idols."

The same are found in the Anthologion of Antonius Arcudius.

[11] But Saint Theodore the Commander was born and buried at Euchaita. Thus the Menaea on June 8: Saint Theodore the Commander, born at Euchaita, "Born in Euchaita and tracing his lineage from there, he resided at Heraclea, which is situated on the Pontus." The Menologion published by Henry Canisius agrees. The Anthologion, however, says he had ^a house at Euchaita but resided at Heraclea.

[12] He also commanded the scribe Augarus that he should be buried at Euchaita: "Lay my relics," he says in chapter 3, number 17, he commands himself to be buried there; "at Euchaita, on my ancestors' property." The Menologion also on June 8: "The Martyr himself commanded that his relics should be brought back to Euchaita and buried on his paternal estate." And the Menaea on February 8: "He was translated from Heraclea to Euchaita, to his paternal house, just as the Martyr had commanded his secretary Augarus." Augarus himself, or whoever described the Life in his name, which is extant in Metaphrastes, at chapter 3, number 18: "After this, when they had received his venerable and holy relics, which was solemnly done with candles and incense, with the entire multitude accompanying, they carried them from Heraclea to Euchaita, and there deposited them in the sight of all, on the 8th of the month of June. In which place even now, from the entire earth under heaven, June 8. the race of men gathers together." The Anthologion also: "His venerable relics, having been translated, were deposited at Euchania."

[13] Among the Greeks the 8th of June is ^a celebrated day on which, as is in the Menaea and Anthologion, "the Translation of the relics of the holy Great Martyr Theodore the Commander" is commemorated. which was thenceforth ^a feast day: The Menologion of Henry Canisius: "On the same day, the bringing of the relics of the holy Martyr Theodore, Commander of the army, to Euchaita." And that day, in the Novella of Manuel Comnenus cited above, is placed in the second class of feasts, on account of the Great Martyr Theodore, Commander of the army.

[14] From these things it is clear that both are rightly attributed to Euchaita, although on account of this Theodore the Commander especially, the city of Euchaita Euchaita afterward called Theodoropolis. was later called Theodoropolis, as we shall say below. Which name, however, Baronius in the Notes on the Martyrology under November 9 believed to have been taken from the name of Theodore the Recruit, confirming by his own error what he had written under February 7 — that on account of the similarity of the name, one Theodore is sometimes found to have been taken for the other.

[15] Nicephorus Callistus, having briefly summarized the Acts of Saint Theodore the Commander, in Book 7, chapter 44, distinguishes the two from each other and from Saint Theodore of Perge, who is venerated by the Greeks on April 19 and by the Latins on September 20, writing thus: "At which time (of the persecution of Licinius), Theodore, Commander of the army, also completed his martyrdom, ^a man of distinguished courage, who, dwelling at Heraclea in Pontus, was prefect over the Mariandeni people; and because, when summoned to Licinius, he did not come, Licinius became his guest, and Theodore gave Licinius's broken gods to the poor. Although Licinius held him exceedingly dear, he nevertheless afflicted him with many tortures. For he drove him to the cross and inserted awls into the more secret passages of his body, and finally beheaded him. His body was afterward magnificently conveyed to his native Euchaita and honored there with ^a distinguished temple." where there is ^a distinguished temple in his honor. "This one is different from that Recruit who, in the city of Amasea, under Brinca, Prefect of Maximian, was made ^a holocaust and bravely endured the punishment of fire. As also from the one who, crucified at Perga in Pamphylia, ended this life."

Section III. The Acts of Saint Theodore. His companions in martyrdom.

[16] Augarus, the notary or shorthand writer of Saint Theodore the Commander, who had witnessed everything in person, The Acts of Saint Theodore written by the notary Augarus, set forth in detail the interrogations and answers, the force and variety of the torments, and the aids divinely provided, extensively described and displayed in the temple which was afterward erected in the Saint's honor, as the Menaea state. And Augarus himself testifies that he did this at the command of the holy Martyr: "I was present," he says, "the scribe Augarus, and seeing these grievous punishments and hearing also the pain of his hidden groans, casting aside my tablets, I fell weeping at his feet. But my lord, the soldier of Christ Theodore, uttering ^a small voice, said to me: at his own command; 'Augarus, do not abandon your task, nor cease to record the punishments that are to be inflicted on me; but endure to describe my coming, and my contests, and the day of my consummation.'" Petrus de Natalibus calls this scribe Eucharius instead of Augarus.

[17] That narrative of Augarus, as transcribed by Metaphrastes, which is published here, was translated into Latin by Gentianus Hervetus, published by Aloisius Lipomanus, and from him by Surius. Nor have we obtained any other manuscript copy. It might, however, appear to be merely ^a compendium of the account which Augarus wrote, or ^a compendium of it: since he is said to have described more extensively (πλατύτερον διαχαράξαι) everything that is here reported in summary.

[18] The same Acts were composed in Latin about 550 years ago by Bonitus, ^a Subdeacon of the Church of Naples, another, by command of Gregory, Archbishop of Naples. by the authority of his Archbishop Gregory. He attests to this in his Prologue as follows: "Among the most diligent and studious of men, Gregory, guardian of the Parthenopean city, drawing not only his industry but also his origin from that stock, being indeed the grandson and offspring, brother and uncle of the Dukes of Naples; when he found that the passions of certain holy Martyrs, composed in the rustic style of the Greeks, were being read in the Church, and the people hearing them derived ridicule rather than edification; moved by zeal for Christ, he did not suffer the work of God to become the mockery of the populace. Wherefore he compelled me, Bonitus, an unworthy Subdeacon of the Church of Naples, written by Bonitus the Subdeacon, to treat the deeds of Saint Theodore in ^a better arrangement; and he bent me, resisting with all my might, unwillingly to what he wished. Wherefore I earnestly beg the indulgence of readers, that they be lenient to my youth; and if they find anything here that is inept, let them endeavor to amend it at their pleasure. For, as one passing through the fifth lustrum of life, it is more fitting to be ^a pupil than ^a master."

[19] This narrative contains, in terms of substance, not much more than the former one from Metaphrastes, but an immense heap of words, rather verbosely and not of the best quality. Having obtained it, however, from the manuscript codices of the Reverend Fathers of the Oratory at Rome, through the kindness of the most learned Oderico Raynaldi, we judged that it should by no means be withheld from the public. Gregory was Archbishop of Naples in the year 1016, as Bartholomaeus Chioccarellus declares from ^a certain diploma of Pope Paschal II in his catalogue of the Bishops of that Church. about 550 years ago.

[20] To Saint Theodore this writer joins Caestus the Anthypatus (who in Augarus's narrative is called Sextus the Proconsul), who, having been sent by Licinius with three hundred soldiers was Sextus, or Caestus, ^a Martyr? to kill the centurions Antiochus and Patricius and the eighty soldiers converted by Saint Theodore, himself with his men received the faith of Christ, and killed ^a certain Leander who had rushed upon Theodore with ^a drawn sword; and he himself was finally slain by Merpa, or Merpasius, ^a Hun, as is recorded in the Acts. Bonitus therefore declares him to have become ^a Martyr of Christ. The Menaion for the eighth of February were Antiochus and Patricius with eighty-three companions Martyrs? acknowledges that those centurions with eighty-three soldiers were slain for Christ: "Licinius sent men," they say, "to take the body of the Martyr and cast it into the sea. But when those who had been sent came there and saw him alive and unharmed, they believed in Christ; and they were eighty-five. And after them another three hundred soldiers, whom the Proconsul Cestes (ὁ ἀνθύπατος Κέστης) led, who, after the first had been put to death, were sent and were themselves also converted to Christ." And the Menologion for the eighth of June: "When those who had been sent by Licinius saw him, they believed in Christ and became Martyrs." Canisius writes that two centurions and forty-eight soldiers underwent death for Christ. Nowhere do we find mention of these in the Martyrologies.

[21] Baronius assigns the martyrdom of Saint Theodore to the year of Christ 316; Ferrarius to 329, In what year was Saint Theodore slain? which was the fourth year after the death of Licinius. If, as the Acts state, the holy Martyr was killed on ^a Saturday, and indeed on the seventh of February, it must have happened in the year of Christ 319; for from the year 308, near the end of which Licinius was proclaimed Emperor, until his death, the seventh of February falls on ^a Saturday only in the years 313 and 319. But in 313 Licinius married Constantia as his wife and joined arms with his brother-in-law Constantine against Galerius Maximinus, and for some time favored the Christians, whom he later persecuted most cruelly.

Section IV. The miracles of Saint Theodore.

[22] The name of the holy Martyr Theodore has been made illustrious by very many miracles. Thus his Acts through Augarus: Saint Theodore is illustrious for very many miracles, "For the Lord works many miracles and healings through the venerable and holy body of the glorious Martyr Theodore." And Bonitus, chapter 3, no. 28: "In which place, not long afterward, the faithful people built ^a church in honor of his name, where by the aiding merits of the same Saint many wonders are performed." In the Menaion also, the holy Martyr is thus invoked on the eighth of February and the eighth of June: "Remember those who celebrate your glorious memory and who in faith adore the urn of your relics, from which you pour forth healing and great mercy upon those who ask." And then: "O torch irradiating the earth with miracles." And elsewhere: "Illustrious glory of the Martyrs. Give, all you faithful, crowns of praises; let us crown Theodore. For ^a great gift of God has been shown to the world by the splendors of miracles."

[23] The aid of Saint Theodore is especially accustomed to be invoked in wars,

and not with vain confidence. To the orthodox Emperor John Tzimisces ^a victory over the Russians was won by his help. He had marched against them in the second year of his reign, which was the year of Christ 971, and having worn them down with various disasters, he is invoked in wars: had driven them, together with their leader Sviatoslav, to Dorostolum, or Dristra, ^a city of Lower Moesia bordering on the Scythians. There the barbarians, reduced by ^a long siege to the utmost want of everything, at last engaged in ^a final struggle for their lives with the greatest force; the battle long hung in the balance, but they were finally cut down almost to the last man. George Cedrenus in his Compendium of Histories thus records that this divine warrior was present at the side of the Emperor: "They say that in that battle divine aid was also brought to the Romans; for ^a storm arising from the south struck the faces of the Scythians and hindered them from conducting the battle as they wished. he is present to the Emperor John Tzimisces against the Scythians, And by the entire Roman army ^a man was seen riding ^a white horse, who was the first to engage in battle and threw the enemy ranks into confusion; he was known to no one either before or afterward. They said he was Theodore, one of the Martyrs who had won the most glorious victories. Indeed, this Emperor was always accustomed to use these saints as auspices and standard-bearers against the enemy; and the day on which this battle was fought was the feast day of the memory of that Theodore, the leader of armies."

[24] Moreover, ^a certain venerable woman at Constantinople confirmed that this was ^a divine vision. For she had appeared to be standing in the presence of the Mother of God in ^a dream on the day before, sent by the Mother of God. and to hear her saying to ^a certain soldier: "Lord Theodore, that John of mine and yours is in danger; hasten to bring him help." And she had told this dream to her neighbors at first light. after they were defeated. Indeed the Scythians were routed in that battle, and when they realized that they were cut off from the gates by Bardas, they scattered in flight across the plain, and innumerable numbers perished, partly trampled by one another, partly cut down by the Romans, and nearly all wounded.

[25] The Emperor, giving thanks to the Martyr Theodore for the aid rendered, a new temple is built for him; demolished to its foundations the temple in which he had been buried and built another most magnificent one, and endowed it with estates having ample revenues; and he named the city in which it was situated Theodoropolis instead of Euchaneia. Euchaita is called Theodoropolis. He then narrates how he bestowed upon the Mother of God, the guardian of the imperial city, the triumph prepared for him, with her image placed upon the triumphal chariot and magnificently conveyed before him into the city, publicly giving thanks to her and to her Son, the Savior.

[26] The same events are recounted somewhat more briefly by John Zonaras, who adds that to that Byzantine woman, renowned for her chastity and piety, the Mother of God appeared in ^a dream proceeding with ^a great retinue (προϊοῦσαν καὶ προπεμπομένη ὑπὸ πολλῶν); and that she had told the dream to certain persons, these things are attributed by some to Saint Theodore the Recruit, wrongly: who, noting the date, discovered that it had occurred on the day before the final battle. Baronius, in his Notes at the ninth of November, attributes this to Saint Theodore the Recruit, as we noted above, although he cites Cedrenus and Zonaras, both of whom say that this was the Strategos (τὸν στρατηλάτην), the Commander. Although in Curopalates the text reads: "For it happened by chance that this battle was fought on the day on which we are accustomed to celebrate the memory of the soldier." But this was the carelessness of Giovanni Battista Gabio, the translator. For even though we have not seen the Greek text of John Scylitzes Curopalates, it is said to agree word for word with Cedrenus, who reads: Καὶ γὰρ δὴ καὶ συνέτυχε τόνδε τὸν ἀγῶνα κατ᾽ αὐτὴν συνενεχθῆναι τὴν ἡμέραν καθ᾽ ἣν εἴωθαμεν ἑορτάζειν τὴν μνήμην τοῦ στρατηλάτου.

[27] Concerning the temple built for the Martyr by the Emperor, Zonaras writes: ναὸν αὐτῷ καὶ τὴν Εὐχάνιαν, ἢ Εὐχαΐταν, περικαλλῆ ἐδομήσατο, etc.: "He built for him ^a most splendid temple at Euchaneia, or Euchaita." Cedrenus writes Εὐχάνεια; Euchaita, an autocephalous archiepiscopal city. he records that Theophilus, Archbishop of Euchaita (τὸν τῶν Εὐχαΐτων ἀρχιερέα), was present with Emperor John on that expedition and served as an ambassador to the Patzinaks. The Archbishop of Euchaita was autocephalous, in the province of Helenopontus (as can be seen in Charles of Saint Paul in his Appendix to Sacred Geography), perhaps endowed with that privilege out of veneration for the holy Martyr, so that he should not be subject to the Metropolitan of Amasea in Helenopontus.

[28] What we reported above from Cedrenus, that Tzimisces always used the holy Martyrs whom they call Kallinikoi (adorned with glorious victories) as auspices and standard-bearers against the enemy (προμάχοις καὶ προβόλοις), may perhaps have given rise to the custom of the Flammula, in the Flammula, or banners of the Greeks, which Codinus records in chapter 6; or, if the custom was older, it was certainly confirmed by the piety of that most devout Emperor. "While the Liturgy is being performed," says Codinus, "or even Vespers alone are being chanted on ^a Saturday or Sunday, those Nobles who are the moderators of the ceremony carry the flammula, or φλάμουλα. And these are as follows: the first, the Archistrategus, that is, the image of Saint Michael. The second, the Octapodion, having many divine images of holy Pontiffs, with eight tongue-shaped pendants. The third, the image of Saint Theodore. ^a Cross bearing the images of four Great Martyrs: Demetrius, Procopius, and both Theodores. The fourth, representing Saint George on horseback. The fifth, the Draconteum. The sixth, displaying the image of the Emperor seated on horseback. All of these are in pairs, that is, twelve in all."

[29] A miracle of Saint Theodore, uncertain whether of this one: Illustrious is what Saint John Damascene, in his third oration on images, records from Saint Anastasius of Sinai concerning ^a temple and image of Saint Theodore near Damascus, which Baronius attributes to the Recruit; but we rightly doubt to which of the two it should be ascribed, and therefore we have judged it should not be passed over here. The account is as follows:

[30] From Saint Anastasius of the holy Mount Sinai. Four miles from Damascus is ^a place his temple profaned by the Saracens called Carsatas, at which there is ^a temple of Saint Theodore. Saracens entered this temple and defiled it with every sort of filth and impurity, from the mingling of women, boys, and brute animals. On ^a certain day, therefore, when several of them were sitting and conversing, one of them shot an arrow at the image of Saint Theodore and wounded his right shoulder; the image struck, and immediately blood flowed down with blood flowing: and fell to the lowest part of the image, while all beheld what had been done, and the arrow fixed in the shoulder of the Saint, and the blood streaming forth.

[31] Yet upon beholding so admirable ^a sign, they did not repent; neither did he who had shot the arrow feel remorse, nor was any of them moved. the sacrilegious ones punished. They did not depart from the temple nor cease to defile it; nevertheless they were visited with the ultimate punishment. For when there were twenty of their families dwelling in the temple, within ^a few days all were destroyed by ^a cruel disease, though in that place no one of theirs had died in those days except those who had been dwelling in the temple. This image, therefore, struck by the arrow, still survives, and retains the wound of the arrow and the trace of blood. Moreover, many of those who saw the event and were living at the time [Saint Anastasius of Sinai saw the image and learned the story from those who had witnessed it.] when this admirable thing occurred are still alive. And I myself saw that image and committed what I saw to written record. So far the account. Saint Anastasius of Sinai, Bishop of Antioch, lived in the times of the Emperors Justinian, Justin the Younger, Tiberius, and Maurice, as we shall say on the twenty-first of April in his Life.

Section V. The body of Saint Theodore brought to Venice.

[32] The body of Saint Theodore, Commander and Martyr, was afterward brought to Venice, as Franciscus Maurolycus and Petrus Canisius noted in their Martyrologies. Yet an earlier veneration of the Saint in that city is reported, and ^a temple is said to have been erected for him there from the sixth century of the Christian era. Thus Bernard Justinian in his work On Venetian Affairs, book 6: "Narses, intending to fulfill his vows to God, built basilicas at Rome and Ravenna from the spoils of war; Church of Saint Theodore at Venice, and not unmindful of his vow among the Venetians, he caused two to be built on the Rialto in memory of his crossing: one to the Martyr Theodore, in the place where the church of Saint Mark now stands, which now encloses within its larger circuit that church of Theodore founded by Narses, namely after the body of the blessed

Evangelist had been brought to Venice; the other to Mennas and Geminianus." The same author, in his history of the translation of Saint Mark, mentions "the church of Blessed Theodore, which we said above built by Narses, was founded by Narses." Biondo Flavio in his Italia Illustrata, region 8: "The first foreigner to bring aid in adorning Venice was Narses the eunuch, ^a Patrician, commander of the forces sent to Italy against the Goths by the first Emperor Justinian; who, because the Venetians had assisted him with ships in transporting his troops from Treviso to Ravenna, after he had subdued the Goths, now within the basilica of Saint Mark: built the churches of Saint Theodore and Geminianus at the head of the Brolium in Venice." The same author in his book on the deeds of the Venetians: "Narses, mindful of the benefit, as soon as he was at Ravenna sent workmen to Venice, by whom the chapel of Saint Theodore, where the church of Saint Mark now stands, and the church of Saints Mennas and Geminianus at the head of the Brolium, were built." On these same temples, Sabellicus in the eighth Ennead, book 4: "Temples are visible at Venice today with traces of antiquity, of which Narses is said to be the author: one sacred to Theodore, now encompassed by the golden church, at the front of the Marcian square to Geminianus." Francesco Sansovino in book 2 of his work on the city of Venice attests that in his day, some seventy years ago, the assemblies of the Holy Inquisition were customarily held in that chapel or oratory of Saint Theodore. Giovanni Nicolò Doglioni and Paolo Morosini, both in book 1 of their Venetian histories, also mention this church.

[33] In the square of Saint Mark there stands ^a statue of Saint Theodore, placed atop ^a very tall column, likewise ^a statue of Saint Theodore the Commander at Venice. concerning which Sabellicus writes in book 2 of his work on the site of the city of Venice: "In the Marcian square, where it extends toward the south, twin columns of outstanding form project; ^a remarkable height is observed in them. On the entablature of one is the image of Saint Mark, in the form in which he is represented as ^a winged lion; on the other, that of the Martyr Theodore, with his lance leveled upon ^a recumbent dragon. The city has remained to this day under the protection of both these divine patrons; formerly patrons of Venice: formerly under the Martyr's, now under that of Saint Mark." But Peter Justinian in book 1 of his Venetian history: "Among the other magnificent buildings, the temple of Saint Mark holds the chief place, next to which lies the Ducal palace, notable for its magnificence and splendor, with ^a palace equally outstanding in adornment. A very wide square also opens out, where twin columns of unusual size are erected on ^a firm base at the bank, one of which has on its entablature ^a winged lion in bronze, looking out to sea in ^a proud stance; and this seems to be ^a silent admonition that the city, founded on the waters and maritime, should practice the arts of war. The other bears the figure of Saint Theodore, who holds ^a shield in his right hand in reversed fashion, and ^a lance in his left, which sign betokens peace." Sansovino also attests that Theodore was originally the patron saint of the city of Venice.

[34] At what time his body was brought to Venice, however, the writers of Venetian history do not altogether agree. his body brought to Venice, Peter de' Natali relates that it was carried by Eucharius to Achaea; he meant to write "by Augarus to Euchaeia, or Euchaita." He then adds: "In the course of time, his body was seized from those parts by the Venetians and brought to Venice, and buried in the Church of the Savior, which belongs to the Canons Regular." not in 1125 by Doge Domenico Michiel, Some say this was done in the year 1125, others in 1256. The Latin nobles, with the aid especially of the Venetian fleet, had captured the city of Tyre on the third of the Kalends of July in the year 1124. The Emperor Caloioannes, moved by envy, made war on the Venetians. Doge Domenico Michiel, recalled by the Senate, plundered some islands of the Aegean Sea on his return journey; and among others Chios, "from which place," says Peter Justinian in book 2, "the body of Saint Theodore was taken and brought to Venice, and placed in the chapel dedicated to the Savior." Biondo Flavio writes that this was done under Manuel, son of Caloioannes, and by Doge Domenico Michiel, "who, ^a worthy man," he says, "first plundered Rhodes and then Chios, islands of the Greek Emperor, having obtained at Chios the glorious body of the Martyr Theodore, which, brought to the basilica of Saint Mark, is preserved in the distinguished chapel which we have shown was built by the chartulary Narses." But since it is established from the epitaph of Domenico Michiel, which Sansovino attests stands in the church of Saint George, that he died in the year 1228, fifteen years before Manuel assumed the empire, it is manifest that this did not happen under the latter but under his father John Comnenus, or Caloioannes.

[35] But that was the body of Saint Isidore, not of Theodore. Thus Sabellicus, Decade 1, book 6: [who then, having captured Chios, took away from there the body of Saint Isidore the Martyr;] "Michiel also afflicted Chios with ^a similar destruction; from that island the body of Isidore was taken and he arranged for it to be transported to Venice, where it was deposited in the golden church of Saint Mark, in that very chapel which we showed above was erected by Narses from the spoils of the enemy." Peter de' Natali, book 5, chapter 2, where he treats of Saint Isidore the Martyr: "In the time of Domenico Michiel, Doge of Venice, the body of this Martyr was translated from there by the Venetians to their city, and it rests in the Ducal basilica of Saint Mark." In Sansovino, book 2, the following inscription is found: "The body of Blessed Isidore is enclosed in this present tomb, brought to Venice from Chios by the illustrious Doge of Venice, Domenico Michiel, in 1125. It remained hidden in the Church of Saint Mark until the beginning of the construction of his Chapel, built in his name, begun under the rule of Lord Andrea Dandolo, illustrious Doge of Venice, and in the time of the noble men Lord Marco Loredan, Nicolò Lion, and Giovanni Delfino, Procurators of the Church of Saint Mark, in 1355, in the month of July, on the tenth day." Sansovino recalls the discovery of these relics in book 13, under Doge Andrea Dandolo. Paolo Morosini in books 5 and 10, and Nicolò Doglioni in book 2, also treat of the relics of Saint Isidore that were brought there. We shall treat more fully at the feast of the Saint himself, the fifteenth of May.

[36] As for when the body of Saint Theodore was brought to Venice, Sansovino in book 2 relates the following: "When Jacopo Dandolo," he says, but by Jacopo and Marco Dandolo in the thirteenth century. "around the year of Christ 1256, having entered the Black Sea with ^a fleet of twelve triremes, occupied Mesembria, he there took from the basilica of Saint Sophia the body of the Martyr Saint Theodore, and brought it to Constantinople; whence Marco Dandolo transported it to Venice and placed it in the church of the Holy Savior, in whose neighborhood he lived. Although others hold that it was placed there by the Patriarch of Grado, Giovanni Baduario." But Sansovino himself, in his Chronicle, lists no Giovanni Baduario among the Patriarchs of Grado. When, however, the body of Saint Theodore had been brought to Mesembria (a city of Lower Moesia on the Black Sea), we have not yet been able to discover.

[37] That the body of Saint Theodore was deposited in the church of Saint Zacharias at Venice, Sabellicus relates in book 2 of his work on the site of the city: placed not in Saint Zacharias, "At the old altar, the bodies of Gregory, Zacharias, Theodore, Sabina, Pancratius, Nereus, and Archileus are deposited in one shrine." Sansovino testifies that in that monastery of holy Virgins there are preserved the relics of Saints Zacharias, Pancratius, Sabina, Leo, Tirasius the hermit, Gregory, Nereus, Achilleus, and others. He does not mention Saint Theodore there, but (as we have already reported) states that his remains are in the church of the Holy Savior, which belongs to the Canons Regular. but in the church of the Holy Savior. Peter de' Natali, cited earlier, and Philippus Ferrarius in his Catalogue of the Saints of Italy report the same.

[38] His relics at Rome: Octavius Pancirolus writes in his Hidden Treasures of the Venerable City, region 8, church 1, that some relics of both Theodores -- the one who killed the dragon and the one of Amasea -- are preserved in the church of Saint Onuphrius, but when or how they were brought there is unknown. In various places in Belgium there are some relics of Saint Theodore the Martyr, whether of this one or of the Recruit or of some other is not established. Thus Raissius records in his Belgian Sacred Treasury that relics of Theodore the Martyr are preserved in the metropolitan basilica of Cambrai; various relics of Saint Theodore in Belgium, uncertain whether of this one; in the Cathedral of Arras, ^a bone of Saint Theodore the Martyr; in the monastery of Marchiennes, notable parts of Theodore the Martyr; at Arras, in the monastery of Saint Autbert, some of the bones of Saint Theodore the Martyr. Likewise at Cologne in the church of the Crosiers, as Gelenius attests in book 3, chapter 45, section 6, no. 10, "of Saint Theodore in ^a golden monstrance." as also at Cologne, And in the monastery of Saint Denis near Paris, as Jacques Doublet writes in his Antiquities of that monastery, book 1, chapter 46. and at Saint Denis. At Volterra also, in Etruria, among other illustrious relics of the Cathedral Church, in ^a reliquary on which the figure of the Ascension is carved, relics of Saint Theodore the Martyr and of certain other illustrious Saints are preserved. Likewise, and in the same words, in another reliquary, on which the image of Saint Charles is displayed.

[39] In some more recent Calendars we have found entered at the eighteenth of March ^a Translation of Saint Theodore the Martyr. What that translation may be, or of which Theodore, we have not yet been able to discover.

ACTS BY AUGARUS,

translated by Gentianus Hervetus.

Theodore the Commander, Great Martyr, at Heraclea in Pontus (Saint)

By Augarus, from Metaphrastes.

CHAPTER I

The victory of Saint Theodore the Commander over ^a monstrous dragon.

[1] As the sun shines upon those who see, so does the discourse concerning Martyrs upon those who hear. The glory of the Martyrs. And as the heavens are adorned with stars, so also are the Churches which possess the Martyrs of God. And as flowers adorn ^a field, so do Martyrs adorn the Churches. The memory of the Martyrs is the remission of debts. The memory of the Martyrs is the deliverance of those tormented by demons. The memory of the Martyrs is life and health to those who love the Martyrs. Great are the contests of the Martyrs, and splendid are the crowns of the Saints. For they surrendered their bodies to scourges, and whatever is pleasant in the world they reckoned as dung, that they might not deny Christ. Therefore the Lord has also rewarded them with that life which is spent with the incorporeal Angels.

[2] While the Emperor Licinius was persecuting the Christians, For when he who has been from the beginning the enemy of the human race thought he would overcome them, he rather made them inhabitants of Paradise. For he did not cease to stir up wild beasts against those who are pious in the faith, although he was always conquered by them. He it was who in our time stirred up this wild beast against the flock of Christ -- Licinius, I say, the husband of the sister of the pious Emperor Constantine. For when he had received the scepter from the impious Maximian, imitating his mind and actions, he immediately raised an irreconcilable persecution against those who were distinguished for piety, and sent edicts throughout the whole city and region. Moreover, from innumerable soldiers, by his impious decrees he slew forty at Sebaste, and likewise seventy centurions and three hundred in Macedonia. When the most wicked man saw that ^a great and indeed infinite multitude scorned his impious decrees and gave themselves to death on account of their piety toward God, and especially the more illustrious; he resolved rather to seize the more distinguished and eminent in the armies and cities, and to compel them to offer worship to idols, thinking in his folly that he could persuade by fear all who were under his dominion.

[3] When therefore those who were more glorious in the things of this world were being sought everywhere, Theodore, an outstanding Commander and they were using great diligence, word was brought to him of ^a certain man named Theodore, handsome in appearance and wise in speech, who had been ^a royal Defender and scholar; he was also called Bryo the rhetor, young in age but old in pious conduct. He it was who also slew the dragon at Euchaita; for there was ^a dragon there, ^a monstrous beast, and when it moved to come forth, the earth trembled from its motion. Whenever therefore it came out of its cave, whether man or beast happened to be in its path, it was entirely devoured by it. When the noble athlete of Christ, Theodore, had heard about this most savage beast, and had caused no commotion in his camp, he set out alone, bearing by his wisdom the precious Cross and the weapons of his fellowship, saying to himself: "I shall go and free the land of my fathers from this savage beast, the dragon."

[4] about to free his homeland from ^a deadly dragon, When he had come to that place and seen the greenness of the hay, he lay down there and fell asleep, not knowing that the dragon was to be expected there. In the part of Euchaita that faces south, there was ^a certain pious woman, named Eusebia, who believed in Christ. When she saw Theodore, the athlete of Christ, sleeping, he is warned of the danger by ^a pious woman: she came to him with great fear and, grasping him by the hand, woke him, saying: "Arise, my brother, and quickly depart from this place. For you do not know the terror that is in this

place; for there is great terror here. But arise and quickly go on your way." The venerable Martyr of Christ, Theodore, when he had risen, said to her: "What is this fear and trembling in this place, O mother?" And Eusebia, the servant of God, said to him: "My son, in this place there is ^a dragon of immense size, and therefore no one can pass this way. For every day it comes out, and whether man or beast is found before it, it is killed by it." The truly perfect athlete of Christ, Theodore, said to the woman: "Go, mother, and while she prays at ^a distance. and stand far from this place, and you shall see the power of my Christ." When that venerable woman had withdrawn from the place, she cast herself face down upon the ground, weeping and saying: "Help him, O God of the Christians, in this hour."

[5] He makes the sign of the Cross, The holy Martyr of Christ, Theodore, having made the sign of Christ and struck his breast, and having looked up to heaven, said: "Lord Jesus Christ, beautiful name, who shone forth from the essence of the Father, do not delay in granting the petition I make of you; you who stand by me in battles and give me victory against my adversaries. And now you are the same, Lord Christ God: send me victory from your holy height, that I may conquer the enemy, the dragon." Then, as if conversing with ^a man, he said to his horse: and invokes Christ: "We know that God is of good will in all things, both toward men and beasts. Wherefore you too bear me help, with Christ strengthening you, that I may conquer the adversary." When the horse heard the words of its master, it stood waiting for the movement of the dragon.

[6] Then the Martyr of Christ said to the dragon: he summons the dragon from its cave and slays it, "I say to you and command you, in the name of our Lord Jesus Christ, crucified for the human race, and by his power: come forth from this place, and come to me." When the dragon heard the athlete of Christ, it stirred itself. And as it moved, the rocks of the place were shattered, and the earth trembled. The holy Theodore, having made the sign of Christ, mounted his horse, and the horse, rearing, stood upon the dragon with its four feet. Then Theodore, the athlete of Christ, drew his sword and struck the dragon, and said: "I give you thanks, Lord Jesus Christ, that you have heard me in this hour, so that I might conquer the adversary." Then he turned and went on his way in peace, at the same time rejoicing and glorifying God. And many of the Gentiles among the soldiers who were there, and converts many; when they heard of the miracle which the holy Theodore had performed, believed in Christ, saying: "Truly great is his God"; and they were baptized by him in the name of the Father and of the Son and of the Holy Spirit, and they all became one flock of Christ, and all praised the God of the holy and great Martyr Theodore.

and pious woman, as we related above in section 2, no. 6. She could have been the same person, but here somewhat more advanced in age; out of reverence for whom the Commander himself calls her Mother, and she calls him son.

CHAPTER II

The idols of the Emperor Licinius smashed by Saint Theodore.

[17] Licinius, when he heard these things about him, sends to him, summoned by Licinius, from Nicomedia all the way to Heraclea, since the Black Sea was nearby. For it was there that Blessed Theodore was dwelling at that time. He sends Protectors, therefore, with attendants to apprehend him with all honor. When they came to Heraclea, they persistently urged Theodore to go to the Emperor, saying to him: "Come to the Emperor, who desires you. For he very much wishes to gaze upon your excellent beauty." But Blessed Theodore mocked them with plausible words; he invites him to come to him: and at the same time, having made ^a gift, he entertained them magnificently. He detained them for three days. When they urged him to set out on the journey, he kept ^a few and sent the rest back to Licinius, writing him ^a letter asking that the Emperor himself not be troubled to come to him with his more distinguished gods, "so that," he said, "in your presence I may sacrifice to the gods." When they returned to him who had sent them and delivered the letter and described his prudence and virtue, and indeed his greatness of soul, they added that it would be fitting for him not to consider it ^a burden to go to Theodore. And if this were done, all who inhabit the place would worship the gods of the Emperor. Persuaded by their words, Licinius, having assembled ^a great multitude, both of citizens and others, about eight thousand, set out for Heraclea in great joy.

[8] he is animated to martyrdom by ^a heavenly vision: On that very night, the Saint saw in his sleep that the roof of the house where he was staying had been raised on high, and fiery darts were being hurled at him from heaven, and ^a voice of the Lord came forth, saying to him: "Be of good courage, Theodore, for I am with you." When the Blessed one awoke from sleep and had interpreted the dream, he reckoned it to be the martyrdom that was being signified to him by the Lord; and he rejoiced, exulting. After this, when he learned that Licinius had already arrived, he entered his innermost chamber and wept not ^a little, saying: "Be at my side, Lord, in the course of the arena, which I undertake for you."

[9] And when he again learned that Licinius was approaching, he arose he goes to meet Licinius, and washed his face and composed his eyes, and putting on ^a woven tunic of linen, similar to ^a flame of fire, and mounting ^a most splendid Dardanian horse, he went to meet Licinius and greeted the Emperor with fitting salutation, saying: "Hail, most divine Lord, most powerful Emperor." The Emperor kissed the young man, saying: "Come here," he said, "you who shine like the sun, helper of the laws, crowned with ^a crown. and is solicited by his blandishments to sacrifice, Yours is the diadem that has sprung up of its own accord. For it is fitting that you be established as Emperor after me." Then, after entering Heraclea, ^a lofty tribunal having been prepared for him in the forum in the midst of the city, when he had ascended and taken his seat, in the presence of the crowds, he addressed them, saying: "Truly illustrious and celebrated is this city, and it exults in the gifts it receives from me. You too, dear Theodore, show the day on which you will offer sacrifice to the greatest gods." But Blessed Theodore said: "Emperor, bring me your more distinguished gods, so that when I have brought them into my inner chamber and perfumed them and anointed them with unguents, I may bring them back and sacrifice to them in your presence." When the Emperor Licinius heard this, with great joy he ordered the gods to be given to him. he smashes the gods and gives the gold to the poor: When Blessed Theodore had received the gods of Licinius, which were fashioned of gold and silver, into his inner chamber, he smashed and broke them to pieces at midnight and gave the pieces to the poor.

[10] When two days had passed, Licinius, having summoned the Martyr, said to him: "As one who is noble and illustrious and honored by the Emperors who preceded us, show your eager devotion toward the gods, so that the rest, seeing you do this, may become more eager and zealous." But ^a certain Maxentius, ^a Centurion, standing by, said to Licinius: "By the gods, O Emperor, your divine power has been mocked by him. For on the preceding night I saw that the hand of our great goddess Diana had fallen to ^a certain beggar, who was going away and rejoicing." When Licinius heard this, he remained mute and astonished. But the Blessed Theodore responded and said: "By the power of my Christ, it is as Maxentius says. he taunts the indignant Licinius: And I did rightly, O Emperor. If therefore your gods cannot help themselves, how will they be able to help you?" Licinius, however, with changed countenance and hands clasped on his knees, wept, saying: "Woe is me! Woe is me! I have been made ^a mockery. What shall I say,

or what shall I do, or what shall I speak, I know not. The most powerful Emperor came to this pestilent man and gathered so great ^a multitude and has been mocked by all the troops of his enemies. Moreover, he has smashed the gods who are the emblems of my victories and given them to the poor." But Blessed Theodore said to him: "You rage, O Emperor, but I roar; you snore, but I leap. You fight against God, but I discourse about God. You blaspheme, but I praise God with hymns. You worship dead gods, but I worship the living God. You worship Serapis, but I worship him who is above the Seraphim. You worship Apollo, but I worship the God who lives forever. You are ^a Thracian coal, but I am ^a Roman Prince. You are Licinius the winnower, but I am Theodore, the gift of God. Wherefore do not take it ill, O Emperor, and do not kick; for in doing so you display your torments. For you bear the figure of an ass and ^a mule."

CHAPTER III

The torments, death, burial, and miracles of Saint Theodore.

[11] Then Licinius, filled with great wrath, ordered the Martyr to be stripped and stretched out by four men, and to be struck with ox-sinews, six hundred blows upon his back and five hundred upon his belly; he is tortured with scourges, claws, torches, and potsherds. and afterward he ordered him to be beaten without mercy on his tendons with leaden balls; then to have his flesh torn with iron claws, and his wounds scorched with burning torches, and the clotted blood scraped with sharp potsherds. After all this, he ordered him to be kept securely in custody and his feet to be bound with shackles, and to remain thus for five days and to taste nothing. by starvation, When the five days were completed, he ordered ^a cross to be brought into the basilica, and the Saint to be led forth and affixed to the cross. by the cross, etc. When the lictors had brought the holy Martyr, they nailed his hands and feet to the wood, and drove ^a pin through his hidden parts up to his upper parts. Another even worse torment was also devised. For boys were ordered to hurl darts at his eyes, and they tore out the missiles together with his pupils. Others cut through the secret parts of his testicles obliquely with ^a sword.

[12] I, Augarus, the scribe, was present; and seeing these grievous torments and hearing also the pain of his hidden groans, I cast aside my writing tablets and threw myself weeping at his feet. But my master, Theodore, the soldier of Christ, uttering ^a faint voice, said to me: "Augarus, do not abandon your office, nor cease to record the torments that will be inflicted upon me; he commands Augarus to write down his acts: but endure to describe my coming and my contests and the day of my consummation." Then crying out to the Lord, he said: "Lord, you first said to me, 'I am with you'; and now why have you departed from me? See, Lord, you made me guilty of no fault; and wild beasts have wounded me for your sake: the pupils of my eyes have been torn out, my flesh has been dissolved by fire, my hair falls to the ground, my teeth are pulled out, my face is livid, my dry bones are held upon the cross. he invokes God: Remember, Lord, that I endured the cross for your sake; indeed, I have passed through iron and fire and nails. Henceforth receive my spirit and govern it as you will, for I am departing from my life." When the Martyr had said these things, he spoke no more, for his whole body was torn to pieces. The impious Licinius, supposing him to be dead, left him hanging on the wood.

[13] But about the first watch of the night, the Angel of the Lord stood by, released him from that instrument, and restored him whole in body, through an Angel he is taken down from the cross, restored to health: as before, and greeted him, and said: "Rejoice and be strengthened in the wisdom and grace of our Lord Jesus Christ. For behold, the Lord God is with you; and why did you say, 'You have departed from me'? Complete therefore the course of your contest, and you shall come to our Lord Jesus Christ, receiving the crown of immortality." When the Angel had said these things to the Martyr, he departed from him. And the holy Martyr of Christ, Theodore, having been made whole, gave thanks to his Lord and began to sing the Psalm: "I will exalt you, O God my King, and I will bless your name for ever and ever." Psalm 145.

[14] But the savage and wicked Licinius, before daylight, sends Antiochus and Patricius, his two centurions (for they were of the regular army), saying to them: "Go and bring me the wretchedly dead body of the deceiver Theodore, that I may place it in ^a lead coffin and cast it into the depths of the sea, on account of the deluded Christians." When the centurions came and drew near the place, they saw the wood standing upright, but the one they sought was nowhere to be found. And Antiochus said to Patricius: he converts two centurions and soldiers, "Truly, in agreement with the words of the Galileans, who say that Christ rose from the dead, perhaps he has made this one also rise today." Patricius, approaching nearer, saw Blessed Theodore sitting and preaching the words of God; and crying out in ^a loud voice, he said: "Great is the God of the Christians, and there is no other God besides him." And approaching the Saint, they said to him: "We too beg you, for from this time we are Christians." And on that day they believed, both they and eighty soldiers.

[15] When Licinius learned of this, he sent Sextus the Proconsul, and with him three hundred soldiers, to put them to death. and Sextus the Proconsul, and others: When they came and saw the miracles which Saint Theodore had performed, they too believed in our Lord Jesus Christ. An infinite multitude also ran together to the place and cried out: "One is the God of the Christians. He alone is God, and there is no other." Then with one voice they all cried out and said: "Who is this lictor Licinius, that we should pelt him with stones? For our God and King is Christ, who is preached through Theodore." Then there arose great confusion and tumult and ^a rush to shed blood. For ^a certain man bearing ^a sword, named Leander, rushed against Saint Theodore. But the Proconsul, meeting him, snatched away his sword and ran him through. A certain Merpas, however, ^a Hun by race, making an attack, dispatched the Proconsul.

[16] Then Blessed Theodore came and, addressing the crowds at length, at last barely quieted the tumult, he frees captives by his word and delivers demoniacs by his touch: saying to them: "Cease, dearest ones; my Lord Christ was affixed to the cross, restraining the Angels from avenging the human race." As Saint Theodore was passing with ^a great crowd by the prison, those who were in chains cried out: "Have mercy on us, servant of the most high God." The holy Martyr, having loosed their bonds by his word alone, said to them: "Go in peace and remember me, O men." And ^a great multitude of idolaters believed in our Lord Jesus Christ, and those who were vexed by unclean spirits were healed by the touch of his hand and by contact with his garments.

[17] he restrains the sedition against Licinius: Whereupon some from the cohort reported to Licinius that the entire populace, having abandoned the gods, had come to believe in God through Theodore. Filled with rage, he sent an executioner and ordered the Saint's head to be cut off. When the people saw this, they began to stir up sedition against Licinius. But Blessed Theodore, with ^a lengthy speech and exhortation, entreated them, saying: "Brothers and Fathers, do not be angry with Licinius. For he is the servant of his father, the devil, and henceforth it is fitting that I go to my Lord." When the Martyr had said this, he is beheaded: and had prayed at length and wished the Brothers well and brought his prayers to ^a close, he sealed his whole body with the sign of the cross and then said thus to Augarus: "My son Augarus, do not neglect to commit to writing the day of my consummation. he is brought to Euchaita. And lay my remains at Euchaita, in the possession of my forebears. And at your own consummation, may you sleep at my left side." And when he had again prayed at length and brought his prayers to ^a close and said "Amen," and had bidden farewell to all the Brothers, he stretched out his precious neck; and thus he was consummated by the sword, on the seventh day of the month of February, ^a Saturday, at the third hour of the day.

[18] After this, when they had received his venerable and holy remains, with tapers and incense, the entire multitude accompanying them, they carried them from Heraclea to Euchaita and there deposited them in the sight of all, on the eighth day of the month of June. In which place even now the race of men gathers from every land under heaven. For the Lord works many miracles and healings through the venerable and holy body of the glorious Martyr Theodore, to the glory and thanksgiving of his name, to whom belongs all glory, honor, and power, now and always and for ever and ever. Amen.

ANOTHER LIFE

by Bonitus the Subdeacon, from the manuscripts of the Fathers of the Oratory at Rome.

Theodore the Commander, Great Martyr, at Heraclea in Pontus (Saint)

BHL Number: 8086

By Bonitus, from manuscripts.

PROLOGUE OF THE AUTHOR.

Certain unskillful persons, writing the passions of the holy Martyrs, have filled them with such absurdity of words and such obscurity of meaning that neither the times of the passion, nor the constancy of their struggles, nor their victories against the impious can be understood. Nevertheless, when such fabrications were detected by the most diligent scholars, cutting them away with the knife of their knowledge and gathering, as it were, relics from ^a shipwreck, they endeavor to convert them into something clear by their own talent. By order of Gregory, Bishop of Naples, From among these most diligent and studious men, Gregory, guardian of the Parthenopean city, drawing not only his industry but also his origin from that stock -- being indeed the grandson and offspring, brother and uncle of the Dukes of Naples -- when he found that the passions of certain

holy Martyrs, composed in the rustic style of the Greeks, were being read in church, and the people hearing them acquired ridicule rather than edification, moved by zeal for Christ, Bonitus the Subdeacon, did not suffer the work of God to become the mockery of the peoples. Wherefore he compelled me, Bonitus, an unworthy Subdeacon of the Church of Naples, to treat the deeds of Saint Theodore in ^a better arrangement, and bent me, struggling with all my might, unwillingly to what he wished. Wherefore I earnestly beg the indulgence of readers, that they be lenient to my age, and if they find anything here that is inept, let them endeavor to amend it at their pleasure. though quite young, For, as one running through the fifth lustrum of his life, it is more fitting to be ^a pupil than ^a master. Nevertheless, if this little work of ours displeases certain persons, we address them with ^a fitting response. For we found this thicket not only choked with briars and thorns, but also thick with the sharpest brambles and wild figs, so that we could by no means enter it. He describes the Acts of Saint Theodore more elegantly. But having brought axes and applied our labor, we cut everything down and burned it all, and thus at last from shaded and noxious places we rendered them open and most pleasant. But since we were by no means able to have hoes, let them too now enter the cleared and cultivated field, and dig out with the hoes of wisdom the roots lurking beneath the ground, so that when the field has been sown again, we may together joyfully reap its fruit.

CHAPTER I

The victory of Saint Theodore over the dragon. The conversion of Euchaita.

[2] When the mystery of the venerable Incarnation of our Lord and Savior Jesus Christ -- that is, after the triumphant washing of the life-giving Cross, and after the Resurrection's ascent from the underworld, and after the return of the Ascension to the right hand of the Father -- was being preached by his disciples, first indeed beginning with Nero, then with the others continuing, so great ^a persecution was stirred up against the followers of Christ that no one among men can know the number of holy Martyrs who were slain for Christ by the contrivance of various torments, except him for whose faith and love they endured such things. And so this cruel testing, raging through various Emperors In the persecution of Licinius, for some three hundred years, reached all the way to the reign of Constantine the Great. While he was still ^a young man of most handsome youth, and his father Constantius was waging wars in the West, he was held at Rome by Galerius, who had been made Augustus together with the same Constantius, under the pretense of religion, in the capacity of ^a hostage. But when the Redeemer of the human race wished his Church, which he had redeemed with his precious blood, to be free from the assault of the wicked, the aforesaid father of this Constantine, Constantius Augustus, was being urged by his final fate at York in Britain. Wherefore Constantine, impelled by divine inspiration, fleeing from Rome, reached his father in Britain. When Constantius died, the entire army made his son Constantine their Augustus. In order to deprive Galerius of his kingdom, he made Licinius Caesar, and giving him his sister Constantia as his wife, established him over the eastern regions. When Constantia bore ^a son, out of love for Licinius she called him Licinianus. When he was about twenty months old, Constantine simultaneously made him Caesar together with his own son Crispus, whom he had begotten by Fausta, daughter of Maximian Herculius. While these things were happening, Constantine Augustus, from being ^a persecutor, became ^a Christian, and received baptism at Rome from Saint Silvester in the Lateran Palace. But while the aforesaid Licinius was made Emperor by the Augustus Galerius at Carnuntum, and the two were mutually supporting each other, ^a great controversy began to arise between him and Constantine.

[3] At that time, therefore, there was ^a certain man, ^a distinguished and robust athlete of God named Theodore, Prefect of the city of Euchaita; young indeed in age but older in mind, fairer in form and appearance, Saint Theodore converts many at Euchaita: but more excellent in good works and the practice of virtues. In the northern quarter of this city he had ^a very vast field, on whose summit there was ^a certain chasm of immense depth; and in its lower parts an enormous dragon dwelt, which (alas, for the wickedness!) the wretched populace of that place, worshipping it, used as though it were ^a god. But when the aforesaid man of God, Saint Theodore, endeavoring to restrain the people of the city of Euchaita from the worship of idols, was gradually striving to lead them to Christ by his preaching, that dragon itself, by diabolical instinct, leaping out of that very chasm at uncertain times, [hence the dragon, previously worshipped there, rages terribly by the instigation of the demon:] slew on the spot whatever animal it could seize. And when ^a great slaughter of both men and livestock was being wrought by it, the whole populace, running to the servant of God and their Prince Theodore, the people demand help from Saint Theodore: argued against him with bitter remonstrances, saying: "Let us offer libations to our gods, as the ancient practice of our fathers has always done. Ever since we departed from their worship, we have been oppressed by various calamities and afflicted by various disasters. Either destroy by the power of your God, whom you profess, the dragon that devours our substance; or if you cannot do this, let our excessive devotion be done according to our will." When the servant of God heard them uttering these words, soothing the tumults that pressed heavily upon them with his honeyed speech, he said: "Return home today, secure; for with God's help, from now on you shall suffer no harm from the dragon."

[4] When they had departed, therefore, the venerable athlete of Christ, prostrating himself before the Lord in prayer, poured forth this petition to the Lord, saying: "Almighty Lord Jesus Christ, King and ruler of all the elements, he himself prays to God, who descended into the theater of this world for us sinners, that by your sacred blood you might snatch us from the jaws of the devil; who also attend to and behold every person throughout the whole world crying out to you at ^a single moment as though they were one: hear me, ^a wretch, crying out to you and beseeching your mercy exceedingly, so that, with the dragon destroyed by your power, this entire throng may know that you are the true and admirable God in heaven, working wonders on earth." When he had finished this prayer, rising as though weary, he was overcome by approaching sleep and rested. Immediately there appeared to him in ^a dream ^a youth, clothed in ^a snow-white robe, in ^a dream he is encouraged by an Angel, with ^a shining countenance and most serene eyes, who said to him: "Theodore, most true witness of Jesus Christ God, know that your prayer has been heard. Arise now and mount your horse, clothed with the helmet of salvation and fortified with the shield of the most holy faith, and bearing the life-giving Cross under your cloak and carrying ^a lance in your hand, go forth intrepid and secure in the name of Jesus Christ, for the dragon shall immediately be destroyed by you."

When he had spoken these words, he mingled with the gentle breezes.

[5] Rising therefore from sleep, the holy man, gladdened and strengthened by the angelic revelation, ordered his excellent horse, which he was accustomed to use in battle, to be saddled; which he called in the Greek tongue Dardanus, mounting his horse, which in Latin is called "Brown." The Greeks call ^a horse Dardanus which is adorned with ^a white and very dark color. But I think it is better and more correctly said to be called Dardanus

because it originated from or was purchased at Troy. For Troy, from one of its gates which was called the Dardanian, by the figure of speech called synecdoche, that is, the whole from the part, the entire city received the name Dardania. The soldier of Christ therefore mounted his horse, bearing ^a golden Cross under his cloak at his neck, and began to seize the road. armed with the Cross, he advances against the dragon, When he had turned aside ^a little from the city, he entered ^a certain field in which there was green hay, and paused there briefly. And behold, ^a certain woman named Eusebia, ^a Christian and of noble birth, while traveling the road to the city with her companions, looking forth, saw from afar Saint Theodore halting in the dangerous countryside. he reassures the fearful Eusebia: She came quickly to him, and because, as I think, she was his kinswoman, seizing him by the edge of his cloak, she asked where he was heading alone and armed. When he told her, "I am going to the dragon, to slay it in the name of Jesus Christ," she immediately fell to the ground at his feet with womanly frailty and began to warn him not to go there. The man of the Lord addressed her, telling her not to turn him from his intended journey, but rather that she should pray to God on his behalf... When the woman heard this, she said to him: "He who was crucified is surely able to bring destruction upon the dragon and to show you forth as his victorious servant. For if God were not terrible and admirable, he would not have risen from the sepulcher." Having said this, she withdrew ^a little distance from the place and stood still, watching the outcome of the matter and beseeching the Lord on his behalf.

[6] Meanwhile, the most glorious soldier of Christ, arriving at the mouth of the cave, dismounted from his horse and prostrated himself in prayer upon the ground, and with palms raised to the stars, besought God with this prayer: "Lord Jesus Christ, who in the beginning, abiding with the Father and the Holy Spirit, fashioned visible and invisible things from formless matter that did not exist; praying once more, who also, driving the serpent of the worst ferocity from heaven, swollen with the poison of pride, bound it in the Stygian abyss: extend to me your victorious power and the right hand of your aid, so that with this dragon destroyed by your power, the entire city of Euchaita may know and believe that you alone are the true God, living and reigning through all ages of ages." When this prayer was finished, he mounted his horse again and, circling the very cave in which the dragon lay three times, and finally halting before its entrance, he cried out to it thus: "O most wicked and voracious dragon, by the life-giving name of the eternal King, my Lord Jesus Christ, I adjure you to come forth from your cave to me at once." he summons the dragon When he had spoken, the entire circuit of the cave began to tremble, and the neighboring ground was shaken more violently as if by ^a powerful earthquake. And behold, the dragon, leaping forth with unspeakable rage, with head erect, its gullet gaping as wide as possible, its neck swollen, its crests standing out, its tail curving over its back, both eyes blazing, came forth to him more terribly than before. Upon it the mighty warrior of God, and slays it: leaping with his horse, drove the lance he carried in his hand into its liver; and the dragon, striking the earth violently with its tail, breathing and stirring for ^a little while, at last breathed out its spirit.

[7] Then the man of the Lord, seeing it dead, joyfully sang this praise to the Lord, saying:

Eternal God and King... Redeemer of the world, Who rules heaven and earth, who hurls the lightnings, Without whom nothing created of heaven and earth endures: he gives thanks to Christ: Let heaven, earth, sea, and sky proclaim to you, And all created things together, the praises ever due. To you with the loving Father and with the Holy Spirit, Be glory, majesty, and power, equal through the ages.

"And just as you, almighty Lord, have deigned to strengthen me by your aid, so that this dragon is now found slain by me, so also, with your favor, may I lead the people of this city, who obey demonic idolatry, to the knowledge of your most holy truth." When he had sung this praise, he returned triumphantly to his city. Presently the aforesaid Eusebia, with whom he had previously conversed, met him, for she had not yet departed from the place, he instructs Eusebia, who congratulates him: but had been waiting and wondering what the soldier of Christ would do. When she saw him approaching, walking toward him with open arms, she said: "Do you think, most pious Lord, that our enemy has fallen? Or if some fortune has befallen you, I pray, make it more clearly known to me." To which he replied: "From the time the enemy of the whole world did not doubt that he had fallen -- from the time the Lord and Savior Jesus Christ, stripping him of his powers and authorities, made him ^a spectacle on the cross -- for if the author of death himself had known that he was being crucified for our salvation, he would by no means have wished it. So now believe that the enemy of our substance has also been destroyed by me with his favor." To which the woman again said: "Blessed be the eternal God, who has raised you to this glory, that he himself might be preached by your mouth, and the dragon be found slain by your hands."

[8] Meanwhile, when this report had been heard in the city, the whole crowd of both sexes and every age ran eagerly to the spectacle. Finding Saint Theodore, the citizens applauding their Prince, seated on his horse and carrying his blood-stained lance in his hand, they all fell together before him, saying: "You are our glory and exultation; you are the admirable ornament of the city of Euchaita; you are the joy, you are the honor of your peoples; you are the glorious redemption and liberation of our souls, because you did not spare your own life, but in the name of your God you drove away from us the enemy who persecuted us." Walking meanwhile with the most mighty soldier of Christ, he leads them to the slain dragon. they all together went to the place where the dragon lay stretched out. Wonderfully, when they saw the beast from afar, before they could approach it, many of them, retracing their steps, returned to the city in swift flight; for an excessive terror of dread had seized them all. Whence also certain of them stood thunderstruck, and no one dared to approach the place. Wherefore the most warlike soldier of Christ, going up to it and leaping from his horse, placed both his feet upon the enormous beast. After this they dared to draw near to the place. And while they were earnestly marveling, the most warlike soldier of Christ said to them: "Behold, you yourselves see how great is the power of my Lord Jesus Christ, by whose divine name this deadly beast is shown to have been slain before you. Therefore, abandoning the worship of abominable idols, strive to embrace his true religion, since in this world he has destroyed the enemy of your substance. In that world to which every person is drawn by the condition of the flesh, if you persevere in believing in his name, he will cause the diabolical dragon, bound in everlasting fire, to be destroyed from your dominion while you rejoice in the most blessed kingdom." and converts them. When they heard this, having entirely abandoned and renounced the worship of idols, immediately receiving holy baptism from him, they all believed in Christ, and, more wonderfully recounting and praising and blessing the great works of him who is admirable in his Saints.

[9] To this, therefore, dearest brethren, ^a more admirable and excellent example corresponds in the sublime miracle of the ancient prophet Daniel. For when ^a dragon was worshipped (oh, the sacrilege!) as ^a god by the Babylonian people, their king said to Daniel: similar to Daniel in the slaying of the dragon "Behold, you cannot say that this is not ^a living god; worship him, therefore." To whom Daniel replied: "You, O King, give me permission, and I shall kill it without sword or club." Dan. 14 Having received permission, therefore, Daniel, cooking together pitch, fat, and hair, and placing the mixture into the mouth of the dragon, killed it, and said to them: "Behold what you were worshipping." Rejoice now, therefore, O city of Euchaita, and exult greatly, for adorned with so great and so distinguished ^a Patron, in the smallness of your humility you have deserved from the Lord to be greater than proud Babylon. That city, having witnessed the miracle, did not give honor to almighty God, but rather persevered in its squalor unto its own destruction. But you, yourself the least of all cities, having witnessed your own miracle, not only gave honor but even more wonderfully believed in Christ. It remains, therefore, dearest brethren, meanwhile to understand why Saint Daniel slew the dragon with ^a mass compounded of pitch, fat, and hair; whereas this athlete of Christ, Saint Theodore, killed it with ^a polished sword. the instruments of both slayings mystically explained What, then, is signified by pitch, with which the joints of ships are sealed, if not the veil of the Mosaic Law? And what by fat, which was offered for sin, if not the filthy amusements of the Jews' dissolute idleness? And what by the hairs, which emerge sharp like the finest goads, if not the stinging observance of the Law according to the letter? As the blessed Apostle Paul attests: "For the letter kills, but the spirit gives life." 2 Cor. 3:6 Therefore, by that mass with which the dragon is killed, the obscurity of the Law, the buffoonery of idleness, and the stinging observance of that same Law are expressed. And Daniel crushed the dragon by means of such ^a mixture, because through the mystical understanding of the obscure Law, Christ -- whom the Law itself prefigured -- slew the dragon, the devil, by the humility of his Incarnation. And what, therefore, is signified by the lance, which, cut from the hardest metal, is shaped by the craftsman with fire, and once shaped is sharpened again with stone, and once sharpened is polished with oil, and once polished slays the dragon -- if not the venerable Incarnation of our Redeemer? Who, proceeding inseparably from the inexhaustible metal of his Father's substance, and assuming the body of our mortality, was refined in such ^a furnace of fire, and was more powerfully tested by adversities even unto his death and passion; but was so wonderfully anointed by the Father with the oil of exultation and gladness, of which the Psalmist prophet sings: "God, your God, has anointed you with the oil of gladness above your companions." Ps. 44:8 Concerning which polished sword, it is said through the Apostle Paul: "And the sword of the Spirit, which is the word of God." Eph. 6:17 And indeed this sword, that is, the lance with which the dragon is killed, had ^a wooden handle; because Divinity mingled with humanity slew the devil through such ^a Prince. Euchaita more blessed than Babylon It remains meanwhile that Babylon, which once stood as the head of all cities, is now found to be the least of the smallest towns or municipalities, and to the degree that it was formerly more glorious, to that same degree it is now found utterly brought low by divine judgment; as it is said in the Apocalypse of John: "To the degree that she exalted herself and lived in luxury, give her that much torment and grief." Rev. 18:7 But this city, the smallest of cities, by divine aid, unto the praise and glory of God, from those who believed in Christ, is in no way born inferior. Why is this? Because "everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted." That city is rightly preferred to Babylon, which is interpreted as "confusion"; whence indeed its ruler and Prince is called Theodore, which is rightly expounded as "Gift of God" -- it is assuredly given to be understood that not by his own merits, but through the grace of our Lord Jesus Christ, he deserved to possess this gift of God.

a. So Aurelius Victor.

The same Maro more correctly: "Dardanus, first father and founder of the Trojan city."

CHAPTER II

The arrival of the Emperor Licinius at Heraclea. The idols smashed by Saint Theodore.

[10] With these events thus promulgated in such order, it remains for us to turn our attention as swiftly as possible to the admirable contests of this athlete of Christ, and to pursue with the keenest acumen how this distinguished man, fighting most robustly for Christ, overcame the most severe Licinius, and with what constancy he surrendered his life-giving spirit to God -- with his favor, of course, by whose omnipotence his very being is vivified and governed. Meanwhile, Licinius, as we have already stated, when he had been made Emperor by Galerius Augustus, Licinius persecutes Christians out of hatred for Constantine and indeed as they observed that they were mutually supportive, he learned that he could grieve the Augustus Constantine in no other way than if he attempted to persecute the young faith which Constantine himself had embraced. He therefore stirred up ^a most violent persecution against the Christians, and through prolonged investigation he sought to execute them most severely. Vigilant over this concern day and night, traveling through individual cities and towns, wherever he found ^a friend of the Christian faith, he immediately destroyed them with cruel slaughter. But when he had arrived at Nicomedia with such zeal, burning with jealousy against the Christians, he began to inquire of those standing by where ^a guardian of Christian worship might be found. And when manifold flattery, as is customary, arose around him -- since indeed almighty God had already wished to place his soldier among the citizens of the heavenly host, and since, according to his own word, ^a city set on ^a hill cannot be hidden -- he learns about Saint Theodore certain persons informed him, saying that the Prince of the city of Euchaita, named Theodore, having killed ^a dragon in devotion to this religion, together with all his people utterly abhorred their own worship. Matt. 5:14 When, therefore, the Emperor Licinius heard these things, entirely filled with joy, he rejoiced over him with great eagerness. For at the time when Saint Theodore was presiding over the city of Heraclea -- for no other reason, as I judge, than to convert its people to the faith of Christ -- or, as it pertained to his own dominion, he revisited it in the customary manner for the sake of ^a visitation. Now Heraclea itself is ^a city of Asia not far from Euchaita, not, as some suppose, founded by the Emperor Heraclius (who had not yet been born), but called Heraclea on account of the most pleasant appearance of its fertility and location, that is, it was called "desirable." Let us consider what follows. Indeed, the desirable name of Christ was destined to be made known in those regions through his soldier, the blessed Theodore, so that the people, converted to Christ through the instruction of his teaching, having received the washing of salvation, might be filled with the glory of eternal light. Whence it is said through the Prophet: "The desired of all nations shall come, and the house of the Lord shall be filled with glory." Hag. 2:7 But let us return to the continuation of the aforementioned discourse.

[11] When Licinius learned, therefore, that Saint Theodore was remaining at Heraclea, which was not far from Nicomedia, he dispatched to him the most noble men of that same Nicomedia, together with others from his official staff, who, addressing him honorably, he summons him honorably to his presence were to invite him effectively to hasten to see him. The soldiers therefore arose and went to Heraclea with swift course. Entering into the presence of Saint Theodore, they all fell down together before his sight. And as they rose, he said to them: "What matter demands this? What has compelled you to come here?" They said to him: "Licinius Augustus has sent us to you, that you might come to him and receive from him the favor of fitting honor; and truly, it delights him greatly to see you, because he has heard of your great integrity, justice, good conduct, and effective dealings among the people." Presently Saint Theodore, deliberating what message he should send to Licinius, delayed them for three days. After the third day, however, he wrote ^a letter to Licinius as follows: "To him who shines with the distinction of the supreme tribunal, and the most pious head of all the world, our Lord and divine Licinius Augustus, he invites him to Heraclea Theodore, Prince. We have received with most fervent enthusiasm the envoys sent to us, your ambassadors, from the wonderful power of your omnipotence; and whatever was pleasing to your command, we have deemed it welcome, with no slothful connivance. You know that with the provident acumen of our mind, to the utmost of our ability, we have endeavored to satisfy them. And indeed, since the divine power of Your Excellency has deigned to summon us to hasten to the most pious seat of your glory, you may observe that not only we ourselves are ready, but also all these lands; and that we wish to fulfill your most pious command with willing reverence and great joy. Nevertheless, because the nature of the present time indicates that the fortune of our arrival would be inopportune, obtaining confidence from your lordship, we speak boldly: let it not displease our Lord, having been consulted, regarding his humble servants, because if it is decreed to be the pleasure of your glory, the entire assembly of these lands humbly entreats your attention in turn, that you would not be reluctant to visit your own subjects. And because we are all afflicted by the various disasters of fortune, having seen the presence of your arrival, may we all rejoice more abundantly with exceeding consolation. Farewell."

[12] The soldiers therefore, receiving this letter from Saint Theodore at Heraclea, returned to Nicomedia and brought it to Licinius, praising at the same time the integrity and industry of the man with laudable report. When, therefore, this letter had been read before Licinius and his magnates, the Augustus said to them: "What seems best to you regarding this matter? Should we go to visit the provinces, or not? What counsel do you offer?" Those standing by, wise men by whose counsel he transacted all things, Licinius, on the advice of his nobles, responded: "Such ^a journey, they said, demonstrates that ^a salutary fortune of three things will come to you. First, because the glory of your power, known to all, will confirm the doubtful about your Empire, and the uncertain will immediately be strengthened, and there will be nothing further for them to question. Second, because the rumor of this journey, spread far and wide through various cities, will strike your rivals with great force. Third, because your treasury, nearly exhausted -- having been distributed with lavish hand -- will be increased and restored by revenue collected from the wealthiest cities. he proceeds thither And to speak more plainly, it is more fitting and expedient for you to walk through your cities and visit your subjects." When this counsel pleased the Augustus and all his magnates, he gathered eight thousand men both from within and without for the journey, arranged his cavalry, and, seated upon ^a golden chair, proceeded to Heraclea, filled with inexpressible joy.

[13] On the following night, therefore -- that is, before Licinius arrived -- when the most holy man had applied himself to prayer as was his custom, suddenly in that very house in which he was staying, the roof being opened, ^a brilliant radiance shone down upon them from heaven, Saint Theodore divinely strengthened and illuminated them like the sun. And amid the splendor of that admirable brightness, ^a divine voice thundered forth to him, saying: "Act steadfastly, Theodore, and do not be terrified by the arrival of Licinius, since I am with you." And having said this, that light was utterly dispersed and withdrawn. Presently he arose and, pondering the vision within himself, perceived that it was ^a testimony of the Lord; his hope, rejoicing with immense jubilation, began to exult in God his Savior. But when he understood that Licinius was approaching, entering his inner chamber, he began to beseech God with great weeping, saying: "Lord God almighty, who never cease to fortify with the protection of your mercy all who hope in you: be gracious to me and guard me with the defense of your protection, that I may not fall before the face of my adversaries, and that my enemy may not rejoice over me. Stand by me now, O Savior, in this contest for the sake of your holy name, for to you I have revealed my cause, O Lord my God." he goes out to meet him While he was praying thus, it was announced to him that the Emperor Licinius was now close at hand from Heraclea; and immediately arising, washing his face, he put on ^a garment of fine linen, and with the horsemen of his retinue prepared, he himself mounting the horse Dardanus, upon which he had slain the dragon, went out to meet Licinius; and upon seeing him, together with his companions, falling to the ground, he did him reverence, and was in turn most graciously saluted by him.

[14] After much inquiry of varied conversation, therefore, Licinius praised the beauty and sagacity of the blessed man to all his company. Then, walking together, they entered the city of Heraclea and proceeded to the center of the city, which was called "Ad Signa" (At the Standards). There, with ^a tribunal set up, gleaming with gold and gems, Licinius took his seat upon it. Presently the profane temples of the idols began to be crowned and adorned with great pomp, and the whole city exulted with various dances. Seeing, moreover, that he had been received by all the people with fervent devotion and that they adored him with affection, Licinius distributed various gifts and many presents to each one.

[15] When, therefore, two days had passed in this manner, on the following day Licinius, sitting on his tribunal, commanded that Saint Theodore be brought before his sight. Addressing him thus, he said: "It befits every person to have such discretion that before any inquiry, he should not be ^a critic of another. Wherefore, in the customary manner, just as the divinely bestowed authority of the divine Emperors has always acted, let no one experience any harm from me before being questioned. Indeed, before we came here, we heard many things concerning you; in truth, when men told me such things, we did not give them our credence; rather I said to them: 'It is by no means fitting that such ^a great man should commit shameful and abominable deeds.' But since we have come here, those who advance these and similar claims are present, and there are those who stand as witnesses in this matter. Yet until I hear it from your own mouth, I have neither believed nor shall I believe. And if by ^a single declaration you are willing to make them liars, you will see by what examination they shall experience the punishment of my displeasure." To whom the soldier of Christ replied: "Let their accusation be stated, provoked by him to worship idols so that I may certainly learn whether they are false or true witnesses." Caesar responded and returned these words: "They report (may the almighty gods forbid it!) that you preach some crucified man, and serve his name." To whom the Saint replied: "Indeed, O most invincible Emperor, I worship that God whom I revere, who created heaven and earth, and by whom all created things are governed. For if you have your own gods, command them to be brought to me, that I may carry them to my house, and through the entire night, beseeching their glory, I shall burn incense to them, and on the morrow I shall worship them before your sight." Then the Emperor, he asks that they be given to him to worship first at home supposing that he meant Jupiter when he spoke of the maker of heaven and earth, leaping with the greatest joy, commanded that the golden and silver idols which he had brought with him be given to him, and he said to those standing by so that Theodore could hear: "Did I not tell you that such ^a man does not contemplate foolish things? Without doubt, those who said such things about him shall not go unpunished." The holy man therefore, having had the idols brought to his house, smashed them all together during the night, but smashes them and distributed all the pieces secretly to Christians who were in hiding.

[16] On the following day, therefore, Licinius ordered him to be presented before his eyes, and addressing him with ^a cheerful countenance, said: "I know indeed that from your earliest infancy, drawing ^a distinguished origin from illustrious parents, you have thus far been sufficiently honored and wealthy; but you have not yet experienced my favor. Therefore, that you may experience it, confirm today that you will do what you promised us yesterday. For when you have performed this, you shall be elevated with so great ^a prerogative of our glory that you would confess such ^a thing had never befallen you before." To whom Saint Theodore said: "You yourself, most excellent Emperor, proposed above, saying that no man ought to live without discretion. Therefore, since this is so, even if I once lived indiscreetly, I shall by no means live so any longer." To whom Caesar replied: "So it is fitting that you alone should live discreetly, while the whole world... the most manifest reason shows. Therefore bring forth the gods that were given to you, and sacrifice to them, so that with their aid you may obtain the favor of our clemency." Against whom the Saint replied: "Truly, he confesses his faith it seems to me that there is no reasonable discretion in what you say -- that I should worship an insensible creature and despise the Creator of heaven and earth." And Caesar answered: "Then make known to us what is the creature and who is the Creator." The most glorious servant of God said: "The Creator is my Lord Jesus Christ, by whose divine omnipotence every essence of visible and invisible things is vivified and governed. The creature, however -- that is, not created by God but fashioned by the devil -- is the working of your images, whether of gold, silver, or any kind of bronze; since if your images had been ^a creature of God, in the beginning, when he made the whole world and all created things from nothing, this fabrication of idols would have been made by him. But since God created nothing imperfect, and moreover the most holy Prophet testifies that these idols were wrought by men through diabolical instigation, saying: 'The idols of the nations are silver and gold, the works of the hands of men; they have mouths and shall not speak.' Ps. 113:4 Whence John the Evangelist, the disciple of my Lord Jesus Christ, says: 'All things were made through him, and without him was made nothing.' John 1:3 And what is 'nothing,' if not an idol? As it is said through the Apostle Paul: 'We know that an idol is nothing in the world.' 1 Cor. 8:4 And to make you more certain that an idol is nothing: when your images were being broken to pieces by me this very night, why did they not provide themselves with any aid? But because they are nothing, he confesses having broken the idols they can profit nothing for themselves nor anything for those who worship them; for he defends another poorly who is utterly unable to defend himself." When the Emperor Licinius heard these things, turning to those standing beside him, he said: "He has become mad, as I suppose."

[17] Then ^a certain one of the bystanders, named Maxentius, who was called ^a centurion because he commanded ^a hundred soldiers, said to him: "Whether he has become mad, I do not know; but this I do know: he has deceived you, when he asked for your gods. By your safety, I swear that he did as he said -- smashing them all together, he distributed them to the poor. Moreover, this very night I saw ^a certain beggar carrying the golden head of Arthemia, your great goddess, in his arms, and he was going along at ^a swift pace, exulting." and he taunts the raging tyrant, who has been mocked When he heard this, Licinius, struck with excessive astonishment, was silent for ^a long time and began to be more reverential with great confusion. And because the entire populace that stood before him began to converse with one another about what had happened, coming to himself, he said to him: "Bring forth the gods that you requested, and make ^a libation to them; if not, you shall now experience such ^a sentence of my displeasure as you shall clearly acknowledge you have never heard nor seen before. Because, as I see, your vain parents have taught you vanity; and let us endeavor that your folly may come to its senses through most vigorous floggings." Then the blessed Theodore, smiling, said to him: "You are disturbed, O Emperor, but I am in no way disturbed. You complain with great weariness over the misfortune of your gods; I, however, remain secure in the virtue and aid of my God. You seek dead gods; I, seeking the living God and the true God, have already found him. You grieve over the destruction of three gods -- Serapis, Apollo, and Arthemia; I rejoice to attain the ineffable, undivided and inviolate Trinity of the Father, the Son, and the Holy Spirit."

e. A verb is missing.

CHAPTER III

The torments, death, and miracles of Saint Theodore.

[18] Presently Licinius, filled with immense indignation, said to his ministers: "Let him be stripped, and his entire body thoroughly scourged upon the ground." When this was done, he is tortured with whips he ordered him to be beaten most severely with many lashes, both front and back. And taunting him, he said: "Theodore, endure ^a little while longer, until your God comes and rescues you from this." To whom the Saint replied: "Do what you do; do not cease, for neither anguish, nor tribulation, nor the sword, nor any punishment shall separate me from the love of Christ." Then Caesar, enraged, said: "Do you still profess Christ? Beat him with lead-weighted scourges." When this had been carried out, with lead-weighted scourges he was again raised from the ground, and Licinius said: "Theodore, I do not know where your God has gone, and he has not hastened to rescue you." The most steadfast Martyr of Christ replied with constancy: "My Lord Jesus Christ is here present, who is never absent, but wills that I complete my course through temporal sufferings, and that, having laid aside mortal honor, I may obtain the immortal laurel in that glory of eternal felicity." Against whom Caesar said: "Then tell us this also: what is immortal, and what is mortal?" To whom the Saint replied: "Mortal is the body of man, which, even if it should live ^a thousand years, is destined to die and pass away. Immortal, however, is the soul, which is created not from God but by God -- created such that just as God had no beginning and will have no end, so too the soul, taking its origin from the Lord himself, knows not that it shall have an end. Whence know that I desire, according to his Apostle, to be dissolved and to be with Christ, which is far better." Phil. 1:23

[19] Presently the most iniquitous Caesar said to him: "Since that is so, let us make you mortal here, so that you may be immortal there with your God." Then he commanded that his entire body be dug out with iron claws, and when it had been violently dug out, he said to him: "Do you wish that in these torments with iron claws some brief patience of our clemency be granted to you?" To whom the Saint replied: "The Lord is my helper; I shall not fear what man may do to me." The most truculent Caesar again said to his ministers: "Do you not see that Theodore still needs this kind of treatment? Raise him," he said, "from the ground, and let lit torches be brought." When these were brought, he ordered them to be placed upon his wounds and all his limbs to be burned. And after this he said to him: "Theodore, do you perhaps think that one who is hard will soften one harder? I know indeed that you bear an iron soul, he is scorched with torches but in me you have found an adamantine flint. For ^a patient man must endure beatings, just as the one who commands must endure the outcome." The magnanimous Martyr of God replied: "Even if you should inflict ^a thousand punishments upon me, it is of no concern to me, because I am prepared not only to lay down my body, but also, for the love of my Lord Jesus Christ, to lay down my life, just as he himself laid down his life for us sinners." Immediately the most villainous Caesar, hearing this, said to his ministers: "Bring the sharpest fragments of potsherds he is scraped with fragments of potsherds and hasten to rend all his flesh with them." And when he had been mortally lacerated, he ordered him to be thrust into prison, his feet to be bound in the tightest stocks, and he commanded that the prison be guarded so that no physician, food, or drink should be brought to his aid.

[20] When five days had passed, Licinius again ordered ^a tall cross to be fixed in ^a certain courtyard and, commanding his ministers, said: he is tortured by starvation "Go, bring that sacrilegious man out of custody, and convey him to where the cross stands fixed. If he sacrifices to the gods, bring him here; otherwise, without any delay, crucify him on that very gibbet and pierce him through with javelins." The ministers therefore, drawing him out of custody, brought him to where the cross was fixed. Now the most blessed Martyr was wounded over his entire body; only

his spirit sustained his limbs. The ministers said to him: "Thus says our Lord Licinius Augustus: Choose for yourself one of two things -- either worship our gods, or take up the cross." But the most robust soldier of Christ, since he had already despised all earthly things and his spirit yearned for the joys of the heavenly homeland, said to them: "Far be it from me to deny my God Jesus Christ and sacrifice to abominable images, he ridicules the gods which are seen to be without sense and soul, and are proved to be worse even than the carcasses of dead animals; for those, while they were still alive, walked on their feet, took food by mouth, produced offspring, and understood one another according to their nature. And indeed, when parents die, their offspring, following nature, live, breathe, and feel. But these images never lived, never walked on feet, never took food by mouth, crucified, pierced with arrows and now neither live, nor feel, nor discern. Their beginning was death, and their end shall be death. Therefore let those who make them become like them, and all who trust in them." The ministers therefore, carrying out the commands of the most iniquitous Emperor, crucified him, piercing his hands and feet with iron nails; and bringing arrows, they filled him with javelins on the very gibbet, like the covering of ^a hedgehog. When this was done, the most iniquitous Caesar ordered him to be left hanging on the cross until morning, supposing that he would die.

[21] Augarus is urged to describe his Acts Meanwhile I, Augarus, who was present, seeing these things and hearing the groaning he made, began to write with swift diligence his entire struggle and the punishments he endured; and when I could not contain myself, suffused with tears, I cast aside the scroll I held in my hand, and fell at his feet, and weeping, I sought his blessing. Presently he, addressing me in ^a gentle voice, said: "Augarus, do not abandon the work you have begun; but recount all the punishments I have suffered, and the day of my approaching death -- strive to describe all things in order." As he said this, because he was already palpitating with nothing but his spirit, as if lifeless from the great torment, he cried out again with ^a mournful voice, saying: "Lord Jesus Christ, King of all your creation, who for us sinners willed to undergo the cross, and when you willed, took it up again: hear me, ^a wretch, crying out to you, praying to God and receive my spirit, lest my enemies taunt me, saying: 'Where is his God?' And now, Lord, just as you promised me, saying, 'Be steadfast, for I am with you,' stand by me as I come to you, lest the most foul prince find anything of his own in me; for you are my God, whom I have loved, whom I have sought, whom I desire to see. Receive my soul, Lord Jesus Christ." While he was praying thus -- it being the first hour of the night -- an Angel of the Lord was sent, and took him down from the cross, and said to him: "Rejoice and receive strength, he is taken down by an Angel, restored to health Theodore, for the Lord Jesus Christ, as he deigned to promise, remains with you. And now be steadfast, for he himself has sent me to you, that you may recover the former health of your body."

When he had spoken these words, he vanished into the gentle breezes.

Then the most glorious Martyr of Christ, seeing his entire body restored to health, giving thanks to God, began to sing this Psalm: "I will extol you, O God my King, and I will bless your name forever and ever. Ps. 145 He gives thanks to God Every day I will bless you"; and the rest that follows.

[22] It remains meanwhile, dearest brethren, to know who this Augarus was, who asserts himself to have been present at the contest of this most holy man, Who was Augarus? and at his command to describe his passion. We say this, dearest brothers, because there have been some who neither knew nor saw the holy Martyrs, and yet, born many cycles of years later, noted that they were there in body. But since this must be left to him who is the knower of hidden things, we take care to intimate to your charity what we can conjecture about him. This Augarus, who in Latin is interpreted as "illustrious," was, as I judge, ^a Christian, but in secret, on account of the most violent persecution against the Christians. And because he lived secretly as ^a Christian but publicly in the pagan manner, I therefore think that when it was discovered by Caesar's ministers that he was guarding the holy Martyr, he freely undertook the opportunity to speak with him and write his passion. But this was done by the Lord's will, so that the contest of this admirable man would not be hidden; and because he composed his passion in unpolished language and the most rustic style, let us believe him to have been unlearned and unskilled. But whether this or something else was the case, let us by no means doubt that he was there in body.

[23] With these things thus set forth in order, on the following day at dawn, Licinius Augustus summoned two centurions who presided over his entire realm, named Antiochus and Patricius, and said to them: "Go, and taking down from the cross the body of that most wicked seducer Theodore -- lest the Christians perchance obtain him and make him their god -- have him buried under stones in some sewer." Then they departed together and found the cross lying on the ground, but him they did not find. Then Antiochus said to Patricius: "Truly, I now know that the Galileans speak the truth when they affirm that Christ rose from the dead, Saint Theodore converts two centurions and others for he has raised up this man also today, who proclaimed him." To whom Patricius said: "I confess, if I could find him, I would immediately believe in Christ." And Antiochus said: "Let us go until we find him, for I too shall do as you say." And as they went on together, they found Saint Theodore sitting in the midst of the people, teaching them the faith of Christ; and they both cried out to the people: "Truly, the God of the Christians is great and admirable!" And falling at his feet, they entreated him, saying: "We beseech you, we implore you by him for whose faith you have endured such things, that you would deign to instruct us in the doctrine of the Christian religion." When the crowd of unbelievers who were likewise present saw this, they too began to ask to be baptized; and Saint Theodore immediately baptized them in the name of the life-giving Trinity, eighty-two in number.

[24] When Licinius heard this, all the more instigated by diabolical instinct, he dispatched Caestus the Proconsul and with him forty soldiers, commanding them that whoever had believed in Christ should without any delay be immediately put to the sword. and Caestus the Proconsul When, therefore, Caestus came with the aforesaid soldiers, and they saw so great ^a crowd converted to the Lord and the blessed Theodore to be unharmed -- he whom they had left half-dead on the cross -- they too, believing in Christ, were immediately baptized by him. And when ^a great multitude had come forward and heard so great ^a people confessing, "Great is the God of the Christians," they too, believing, were baptized by Saint Theodore, praising and glorifying God in all that was being done. Then ^a great tumult and dispute began to arise between Christians and pagans, to such ^a degree that they slew one another with their swords. For when ^a certain pagan named Leander attacked Saint Theodore with drawn sword, the aforesaid Caestus the Proconsul resisted him and, wresting the sword from his hands by force, cut him in two with that very sword. Seeing this, another man of Hunnic race, named Merphasius, who was soon slain went and killed Caestus the Proconsul himself, who thus became ^a Martyr of Christ.

[25] When, therefore, Saint Theodore saw the crowd of Christians attacking the pagans with the sword, he said to them: Theodore quells the tumult "Cease, dearest brothers, cease! For it is not lawful for us to fight with iron, but with faith. For when the Jews went to apprehend our Lord, he addressed them with peaceful words, saying: 'You have come out as against ^a robber, with swords and clubs to seize me. Can I not ask my Father, and he will furnish me twelve legions of Angels?' Matt. 26 For he could have destroyed them with ^a single word, but he would not; rather, he prayed for those who were crucifying him, saying: 'Father, forgive them, for they know not what they do.'" When these words had sounded in their ears, the tumult of both pagans and Christians was immediately quieted.

And because many were held bound in prisons in that same city for the name of Christ, he frees captives by his word the most holy Martyr, together with all those who accompanied him, going to them, freed them from their chains and prison by his word alone, and allowed them to depart in peace as free men. When this miracle had been seen, very many of the pagans, abandoning the worship of idols, hastened to believe in the Lord Jesus Christ as quickly as possible. And those who were afflicted by unclean spirits, or who were disfigured by any wasting disease, he heals the sick were brought to him in vehicles, and he restored them to their former health in the name of the life-giving eternal King, the Lord Jesus Christ.

[26] Meanwhile, as these events unfolded in this way, it was reported to Licinius that the entire populace, converted to Christ, was being baptized through Saint Theodore. Presently, because he saw himself confounded in all things and had nothing further he could do, raging with great fury, he dispatched an executioner, commanding him that on the very spot where he should find the Martyr of Christ preaching, he should immediately behead him. Meanwhile, the most robust athlete of God, the blessed Theodore, knowing that he was about to depart to the Lord -- indeed, before the executioner reached him -- turned to Augarus, of whom we made mention above, and said to him: "Augarus, when I have breathed out my spirit, take my body and carry it to Euchaita, and in the earth of my own paternal estate, having made ^a sepulcher, bury it there; he commands that he be buried at Euchaita for you too, after my passing, shall sense that you will survive here for ^a little while." As he was saying this, the executioner arrived at once. Having obtained his permission, bending his knees to the ground, stretching his palms to the stars, and fixing his eyes upon heaven, he sang this prayer to the Lord for himself, saying: "Almighty King, Lord Jesus Christ, by whose deific power every substance of heaven and earth is nourished and governed; who, residing substantially in heaven, are enclosed in no place of celestial, terrestrial, or infernal things; whose divine majesty wonderfully attends with accustomed mercy to all who cry out in any tribulation: hear me, your servant, devoted to you with my whole mind, and receive my spirit in peace, delivering it from the horrible power of the prince of darkness. And the offenses of my youth and my ignorance, do not remember, O God, but according to your great mercy deign to be gracious to me, that the most foul prince may set no obstacle before my eyes; but let your most serene Angels receive my soul, for you are God blessed, who with the Father and the Holy Spirit live and reign before all ages and after all ages of ages." he is beheaded, signing himself with the Cross When, therefore, this prayer was completed, rising, he fortified his entire body with the standard of the Cross; and again bending his knees to the ground, he admonished the executioner to strike. And he, striking with great force, severed his head from his neck with ^a single blow of the sword. The day of his venerable passion is celebrated on the seventh day before the Ides of February, on which the beginning of springtime commences.

[27] Why do you rage, O most impious Licinius? Why do you burn, O most atrocious Emperor? Invective of the Author against Licinius Why are you tormented by the various devices of your mind? Behold, seizing our Martyr, you strip him; stretching his entire body upon the ground, you beat him with whips; you crush his bones with lead-weighted scourges; you tear his flesh with iron claws; you apply flaming torches to his wounds; bursting all his flesh with the sharpest potsherds, you thrust him into prison; binding his steps with the tightest stocks, you condemn him to the want of hunger and thirst; hanging him on ^a lofty cross, you pierce him through with iron nails; piercing all his limbs with javelins, you rend apart his every member; and as though these were not enough, you finally cut off his head. Behold, he has been slain. Behold, he has departed from this world, he against whom you raged. Come now, be satisfied; rest ^a little; have some brief repose. Come now, feast and banquet. But since you have greatly filled your gluttony, digestion is necessary for you. You have sat at the table of ^a powerful man; such things as you displayed there, such things you must receive in return. What did it profit you, most truculent one, to heap such torments upon the most sacred Martyr? What aid did that persecution bring you? What victory did it grant you? Surely you shall not go unpunished, for the Lord avenges the blood of his servants, and the blood of the sons of God shall be poured out, and he shall render judgment upon his enemies. For that you may know, dearest brethren, what kind of end this most impious man met by divine vengeance, let us hear what follows. When, therefore, that most celebrated man, namely Constantine Augustus, had more fully embraced the Christian faith by divine grace, this Licinius, driven by jealousy of him, who, defeated by Constantine wherever he could find ^a worshiper of Christ, more severely put them to death. When, therefore, Constantine heard that ^a manifold persecution against the Christians had been inflicted by him, he dispatched ^a message commanding him to restrain himself from this. When Licinius did not comply with his command, but rather burned against him all the more, Augustus gathered his army and went against him. First, near Cibalae, beside ^a marsh called Hiulca, breaking into his camp, he routed his very army. Licinius, fleeing with swift flight to Byzantium, there created Martinianus, his Master of Offices, as Caesar. Then Constantine, superior in battle, drove Licinius himself into Bithynia, where also ^a peace agreed upon with him was shortly afterward broken. And driving him out thence and pursuing him to Thessalonica, there he ordered him and Martinianus, whom he had made Caesar, to be put to death. Such was the end of this Licinius. He reigned fourteen years; and was afterward slain but in his sixtieth year of age, it was declared that by divine judgment he lost both his kingdom and his life.

[28] With these events thus having run their course, let us take care to set forth in order what we have left regarding the triumphal deeds of the admirable Martyr of Christ. Saint Theodore buried at Euchaita When, therefore, the soldier of Christ had been beheaded, the aforesaid Augarus, not unmindful of his command, having enlisted many Christians, took up his venerable body together with his head, and carried it from Heraclea to Euchaita. There also, just as he himself had commanded, in his own estate, having made ^a tomb, embalming him with various spices, they merited to bury him honorably with great funeral glory and most reverent affection. In which place, not long afterward, to the honor of his name, he thereafter shone with miracles the faithful people built ^a church, where, through the merits of that Saint, many miracles are wrought, with our Lord Jesus Christ granting this, by whose grace every merit is bestowed and recompense is rendered to each according to his own labor; who with the Father and the Holy Spirit... through all ages of ages. Amen.