Polyeuctus

ON ST. POLYEUCTUS, MARTYR, AT MELITENE IN ARMENIA

ABOUT THE YEAR 259.

Preliminary Commentary.

Polyeuctus, Martyr, at Melitene in Armenia (St.)

By G. H.

Section I. The sacred veneration of St. Polyeuctus; temples dedicated to him.

[1] We have said at the Life of St. Domitian on January 10 that Melitene, or Melitine, is a city of Lesser Armenia, the capital of the region of the same name, not far from the right bank of the Euphrates, In the Armenian city of Melitene and that it was first a station of a Roman garrison, then by the will of the Emperor Trajan made a city -- small indeed but strong -- and gradually wonderfully enlarged with temples, a forum, porticoes, baths, and theaters built outside the walls, and surrounded with new walls by Justinian. St. Domitian flourished as Bishop of Melitene toward the end of the sixth century.

[2] In this city the citizens of Melitene long ago venerated St. Polyeuctus, with whom we are here concerned, as the very first to obtain the crown of Martyrdom, with solemn worship, St. Polyeuctus suffered: in a temple dedicated to his name, as is known from the Life of St. Euthymius the Great on January 20. For his parents, Paul and Dionysia, distinguished in lineage and virtue, lived at Melitene. And since she was barren and had no children, after prayers poured forth in the temple dedicated to him, and was greatly afflicted by such a calamity, they both came to the nearby temple of the divine Martyr Polyeuctus, and persevered there for many days in prayer. They asked that the bonds of barrenness be loosened for them and begged to see offspring born from themselves. Now one night, as they were praying separately, a certain divine vision appeared, saying: Be of good courage. For God gives you a son who will receive his name from a good and tranquil spirit -- that is, from euthymia -- and will have character worthy of it. St. Euthymius was born of barren parents, And at his birth God also gives tranquility of spirit to his Churches. So far the events that took place there in the temple of St. Polyeuctus, which the monk Cyril, disciple of the Abbot St. Sabbas, a diligent author, wrote in chapter 1 of the Life of St. Euthymius. Now St. Euthymius was born, as is there added, in the fourth consulship of Gratian, the year of Christ 377; after whose birth, before the fifth month had arrived, the Arian Emperor Valens was shamefully captured by the barbarians and burned together with a farmhouse; and the Churches breathed again after a difficult time. In the third year after this, Euthymius is offered to Otreius, who presided over the Church of Melitene. educated under Bishop Otreius, He attended the Ecumenical Council of Constantinople in the year 381 and condemned the Macedonian heresy together with the other bishops. When St. Euthymius, as is related in chapter 2, had been so brought up and instructed, he was ordained a priest, and the care of the monasteries and asceteries that were in the city was entrusted to his charge. But since a great desire for quiet and silence possessed him from his earliest age, accustomed to pray often in that temple, he came continually to the church of the divine Martyr Polyeuctus and to that of the Thirty-three holy Martyrs, and spent a very long time in them. These Martyrs are venerated on November 7.

[3] That this veneration of St. Polyeuctus was once brought from Armenia to Greece, from Melitene to Constantinople, Another temple at Constantinople, and that there a church was built to his honor, we shall presently say from the Menaea. That its ceiling was covered with the purest gold by a certain Juliana, a matron of that city, in the time of the Emperor Justinian, we shall relate below from Gregory of Tours, book 1 of the Miracles. Where he adds that this Martyr stands as a present avenger against perjurers. By this title he was known to the ancient Franks and was invoked as judge and arbiter in ratifying pacts and keeping them. Thus in the same Gregory of Tours, book 7 of the History of the Franks, chapter 6, St. Guntram, King of Burgundy, Oaths were sworn by St. Polyeuctus in ratifying pacts, after the death of his brother Charibert, King of Paris, among other things spoke thus: Behold the pacts that were made among us, that whoever should enter the city of Paris without his brother's consent would forfeit his share, and Polyeuctus the Martyr, together with Hilary and Martin the Confessors, would be judge and requiter of him. After this my brother Sigibert entered it, and perishing by the judgment of God, he lost his share. Likewise Chilperic did the same. Through these transgressions, therefore, they lost their shares. And since they have fallen according to the judgment of God and the curses of the pacts, I shall subject the whole kingdom of Charibert with his treasures to my dominions, with the help of the law, nor shall I grant anything therefrom to anyone except of my own free will.

[4] So much for the ancient veneration of St. Polyeuctus among the Armenians, Greeks, and Latins, whose birthday is assigned to various days by various authorities. Several older manuscript Martyrologies record it on January 7. So the ancient Roman one, he is venerated on January 7, which we cite under the name of St. Jerome: In the city of Melitene, Polieuct. The manuscript of the monastery of St. Cyriacus, which Baronius used extensively: In the city of Militana, the birthday of Polioct. The same is recorded on the same day by the Rhinow and Reichenau manuscripts, which call him Poliotus, where the following entries confirm that St. Polyeuctus is to be understood everywhere.

[5] The Greeks celebrate him with a very solemn rite on January 9, on which day the following is related in the Menologion published by Canisius: Of the holy Martyr Polyeuctus, who under the Emperors Decius and Valerian, having first served as a soldier at Melitene in Armenia, on January 9, and afterward having been converted to Christ, and having broken the images of the Gentiles in disregard of the edict ordering him to abjure the faith, being persuaded neither by the prayers nor blandishments of his kinsmen, nor moved even by the laments and womanly wailing of his own wife, having made a steadfast confession, was struck with the axe and obtained the palm of martyrdom. In the Menaea the Greeks adorn him with various hymns, odes, and canticles, and recite this epitome of his Life: The commemoration of St. Polyeuctus the Martyr. He was a soldier at Melitene in Armenia under the Emperors Decius and Valerian, and was the first in that province to fall as a Martyr for Christ. For an impious edict had been promulgated commanding that either they abjure Christ or, if they did not obey, they would be punished with death. He, terrified by nothing, freely professed Christ, and with immense confidence smashed the images that were worshipped by the infidels. Wherefore, since he was moved neither by the exhortations and blandishments of his father-in-law, nor by the tears and laments of his wife, but persevered constant in his confession, in the compact made with Nearchus the Martyr, his friend who feared that he himself might fall away from the faith of Christ, he ended his life by the sword: and his festival is celebrated in the most holy temple of the Martyr himself. Nearly the same things are read in the Anthology of Arcudius and the Menologion of Cythera. St. Nearchus the Martyr, who is perhaps the companion of St. Polyeuctus the Martyr, is venerated on April 22.

[6] Some of the Latins record him on January 10, on which day the following is read in a manuscript Florarium of Saints: on January 10, On that day, of Polyeuctus the Martyr, in the year of salvation 259, the first year of the eighth persecution, under the Emperors Valerian and Gallienus. In the Martyrology printed in the French language at Liege the following is related: At Melitene, city of Armenia, of St. Polyeuctus, Martyr, who having suffered much in the persecution of Decius, at length underwent martyrdom. Hermann Greuen also mentions Polyeuctus the Martyr without further eulogy. That difference in assigned days seems to have arisen from the Greek Acts themselves, or their Appendix, where the day of martyrdom is expressed as "the fourth day before the Ides of January": which the Latins judged to indicate the fourth day before the Ides of January, which is the tenth, as Hervetus also translates. But the Greeks took the preceding day, or January 9, so that it would be the day before the fourth of the Ides of January.

[7] The most celebrated veneration of St. Polyeuctus among the Latins falls on the very Ides of February; on February 13, on which day the following is read in the ancient Roman Martyrology published by Rosweydus: In Militana of Armenia, of St. Polyeuctus the Martyr. Bede as published and in many manuscripts, and Usuard in the most ancient manuscripts: In the city of Militana in Armenia, of St. Polyoctus the Martyr, which in Latin is interpreted as "One who prays much." Indeed by some he is called Polioctus, Polyotus, and Poliotus; in Bellinus, printed in the year 1498, he is called Policrates, where also Mauritania is given instead of Melitene. Similar things are read in the manuscript codices of Ado from Lobbes and Therouanne; in the Liege codex of St. Lawrence he is called Polictus. But Ado as published by Rosweydus has the following: Likewise in the city of Melitene in Armenia, the Birthday of St. Polyeuctus the Martyr, which in Latin is interpreted as "One who prays much." These same things are found in Notker and in Usuard as reviewed by Molanus. Galesinius: At Melitene in Armenia, of St. Polyeuctus the Martyr. He, in the Decian persecution, having given his neck for Christ, is crowned. The same things but in other words are thus reported in the Roman Martyrology: At Melitene in Armenia, of St. Polyeuctus the Martyr, who in the persecution of the same Decius, having suffered much, obtained the palm of martyrdom.

[8] Finally, on February 14, the following is read in the ancient manuscript Martyrology of St. Jerome indicated above: and on February 14. In the city of Militena, the birthday of St. Polictus. But the manuscript of St. Maximin near Trier: In the city of Militana in Armenia, the Birthday of St. Polioctus the Martyr.

Section II. The two sets of Acts of St. Polyeuctus. The time of his martyrdom.

[9] That the Acts of St. Polyeuctus were once very well known to both Latins and Greeks is sufficiently clear from what has already been said. Latin Acts, We have obtained only one Latin copy from a manuscript at Utrecht, and it is perhaps abridged, as most Acts in the same codex are. We add others rendered from a Greek manuscript in the Vatican into Latin, other Greek ones, and collated with the translation of Hervetus, published by Lipomanus and Surius at January 9. We have divided these Acts into three chapters and an Appendix, which we suspect was added later, perhaps embellished by Metaphrastes? at least in the time of Metaphrastes, when they seem to have been more embellished with rhetorical amplification, as appears from a comparison of both sets of Acts.

[10] Concerning the time when St. Polyeuctus lived and was slain for Christ, there is a controversy, because the Emperors Decius and Valerian are everywhere conjoined. Thus the Latin Acts begin: When by the persecution of the Emperors Decius and Valerian, the Christians ... were oppressed, there were two men who were the closest of friends, Polyeuctus and Nearchus ... But since Decius and Valerian could not be satisfied with the slaughter of the Saints, they established an edict, etc. The Greek Acts say thus in section 2: St. Polyeuctus was a soldier under Decius and Valerian. In the times of the Emperors Decius and Valerian, there lived Nearchus and Polyeuctus, soldiers by profession. And then in section 3: Since that Decius and Valerian, not making good use of the Empire, and not wishing to recognize and worship him who had given it to them ... urging all their subjects to do the same by written edicts, etc. In the Menaea of the Greeks these things are expressed thus: He was a soldier at Melitene in Armenia under the Emperors Decius and Valerian, etc. The same is read in the Anthology of the Greeks approved by the authority of Clement VIII, and with slightly altered Greek phrasing in the Menologion of Maximus of Cythera: He was a soldier at Melitene in Armenia in the time of the Emperors Decius and Valerian.

[11] Decius began to reign in the year of Christ 249 and soon set in motion a persecution against the Christians, which is reckoned the seventh in order; in which, among others, St. Fabianus the Pope and St. Agatha the Virgin suffered. We treated of the former on January 20, and of the latter on February 5, where in section 1 we arranged the years of the reign and consulships of Decius. After Decius was killed together with his son, Gallus Hostilius succeeded, who took his son Volusianus as co-emperor and continued the persecution begun by Decius. But after they were killed, and Aemilianus, who had obtained the Empire by the votes of the soldiers, was removed in the third month, Valerian came to power in the year of Christ 254 together with his son Gallienus, and raged with a cruel persecution against the Christians, which is reckoned the eighth; he seems to have suffered under Valerian and Gallienus. in which, in the year 259, under the Emperors Valerian and Gallienus, St. Polyeuctus is said to have suffered in the manuscript Florarium, and so from the times of Decius he could have been a soldier together with Nearchus, and then have fallen as a Martyr under Valerian and Gallienus -- perhaps at the time when Valerian was moving against the Persians, by whom he was defeated in the year 260 and afterward barbarously killed. We treated of the same persecution on February 9 in the Acts of St. Nicephorus, who suffered under the same Emperors Decius and Valerian at Antioch in Syria. These Emperors could also have renewed the edict of Decius once issued against the Christians with the addition of more savage threats, so that by this account the persecution of Decius may be regarded as having continued unbroken to those times. Baronius refers his martyrdom to the second year of Decius, the year of Christ 254, whose computation we have often corrected.

ACTS OF ST. POLYEUCTUS

by an anonymous Latin author, from a manuscript at Utrecht.

Polyeuctus, Martyr, at Melitene in Armenia (St.)

BHL Number: 6886

From Latin manuscripts.

[1] When by the persecution of the Emperors Decius and Valerian the Christians, especially in the eastern parts, were being oppressed, there were two men who were the closest of friends, namely Polyeuctus and Nearchus. But Nearchus was a most devoted Christian, St. Polyeuctus, a pagan, friend of Nearchus the Christian, while Polyeuctus was a pagan. But when Decius and Valerian could not be satisfied with the slaughter of the Saints, they established an edict that those Christians who were willing to sacrifice to the gods would be treated kindly by the majesty of the Empire, but those who refused would be severely punished. Hearing this, Nearchus, who desired to depart and be with Christ, grieved that he would leave behind in the danger of eternal damnation his companion, whom he loved as another self. Approaching therefore his companion Polyeuctus, he learns of the edict against Christians: he announced that their friendship would end on the morrow. And when Polyeuctus replied that this could not happen except by death, Nearchus said to him: You speak the truth, for we shall be separated by death. And he told him of the edicts of the Emperors concerning Christians. And since Polyeuctus was a pagan and Nearchus himself a Christian, their friendship would be ended by the death of Nearchus himself.

[2] Encouraged by a vision of Christ: Then Polyeuctus told the blessed Nearchus that Christ had appeared to him in a vision and had removed from him a foul* garment together with the military cloak in which Polyeuctus himself was dressed, clothing him with a precious cloak of pure silk, exceedingly splendid, fastening moreover a golden brooch to his shoulder, and giving him a robe with a winged horse. He becomes a Christian; he longs for martyrdom: Hearing this, Nearchus was made glad; and having explained the vision, more fully instructing Polyeuctus in the faith, he made him a perfect believer, and one already thirsting for martyrdom.

[3] When therefore Polyeuctus publicly declared himself a Christian and rebuked idolaters, he was seized by the persecutors he is captured, and tortured for a very long time. And when he had been beaten with rods for a very long time, he is beaten with rods: the weary torturers with gentle words and promises urged him to return to the worship of the gods. But since he remained immovably in his confession of the Lord and mocked them, they raged against him more fiercely with blows.

[4] At length his wife arrived with their only son, and filling the place with her cries, he is not moved by the cries and tears of his wife: showing him his son, and invoking the marriage bond, now with tears, now with groans, now with the thought of his son, his wealth, and his friends, she strove to call the Saint back from martyrdom. But he, divinely inspired, could be separated from Christ by no temptations; rather, he exhorted his wife to abandon the idols and believe in Christ.

[5] When therefore the Governors saw that the constancy of the Martyr could be moved by no means, they pronounced the capital sentence upon him. Hearing this, the Martyr gave thanks, he receives the death sentence with joy: and praising God, he hastened willingly to the appointed place, confirming the faithful with his holy admonitions, to such a degree that no small number of unbelievers came to faith. Turning at last to the blessed Nearchus, he urged him to follow him as agreed; he is slain. and bidding him farewell, he was perfected by a glorious death.

* perhaps "garment" (stolam)

OTHER ACTS

by an anonymous Greek author, embellished by Simeon Metaphrastes, from a Greek manuscript in the Vatican, collated with the translation of Gentianus.

Polyeuctus, Martyr, at Melitene in Armenia (St.)

From a Greek manuscript, translated by G. H.

CHAPTER I

The friendship of St. Polyeuctus and Nearchus: their fear of separation on account of the edicts against Christians.

[1] This is, if ever there was one, a most beautiful narrative concerning the holy Martyr Polyeuctus, which together with its usefulness has great delight conjoined with it, and can adduce experience as a true witness of this fact. Introduction. It must therefore be told and brought forth before you, God-loving hearers, who bear what is yours according to your abilities, while you both lend attentive ears to the discourse and receive the narrative with a ready and alert mind.

[2] In the times of the Emperors Decius and Valerian, there lived Nearchus and Polyeuctus, soldiers by profession, St. Polyeuctus and Nearchus were the closest of friends, but bound to each other by a greater bond of friendship than if the tie of blood and kinship had intervened. For with such mutual longing and such remarkable harmony were their minds joined, that each thought he lived and breathed in the body of the other. Now Nearchus was a Christian, the one a Christian, the other a pagan, but devoted to virtue: excelling in faith and true piety; but the noble Polyeuctus was a pagan in religion and not yet illuminated by the splendor of truth; nevertheless, carefully preserving within him a Christian soul, he adorned himself with every virtue, having become a fruitful olive tree that lacked only this: that it was not yet in the house of God.

[3] Since that Decius and Valerian did not make right use of the Empire, and did not wish to acknowledge and worship its Giver, against whom they had rather raised an impious and wicked hand -- for they not only themselves denied and rejected him, on account of the edicts of the Emperors raging against Christians, but also incited all their subjects to do the same by written edicts, and by every means barred them from the knowledge of God, substituting in place of the true God false and vain gods (alas!), and compelling worship and adoration to be paid to them, though they had less sense than statues and stones -- when things had been so arranged, unexpectedly punishments and rewards were proposed: to those who obeyed, honors, gifts, and money; but to those who did not obey, threats, punishments, and the ultimate evil -- death. Then Nearchus feared for his friend, Nearchus fears the dissolution of their friendship: thinking that this was the time when, on account of their disagreement in religion, the dissolution of their friendship would be prepared. Turning these thoughts over in his mind, he could not help outwardly manifesting that he was violently tormented and inwardly tossed about by great waves, and secretly mourning for his friend.

[4] When the most excellent Polyeuctus saw Nearchus so affected, stung by the barbs of grief and overwhelmed by inexpressible groans, he approached his friend in a kindly manner -- who was trying to relieve himself of his great consternation of mind, to St. Polyeuctus he refuses to reveal the cause of his sadness: yet whose eyes betrayed traces of tears -- and asked him, desiring to know for what cause he was so affected. For he himself was no less grieved, seeing him whom he knew to be of the same mind as himself so afflicted. But Nearchus wished indeed to speak, and indicated that there was nothing he could conceal from his friend; yet there was a certain cause on account of which, even if he wished to speak, he must necessarily remain silent, and the consolation that a friend could provide, he could in no way enjoy in this matter. When the divine Polyeuctus pressed him greatly and asked that the secret be revealed to him, and indeed reproached him, saying that their love was being counted as nothing and the affection that used to exist toward him seemed changed -- [to him who presses hard he reveals his fear that their friendship will be dissolved:] "Have we offended in anything?" he said. "What annoyance have we caused? What event so terrible has happened as to cut off all forgiveness for your Polyeuctus?" When he said these things and was anguished in mind, Nearchus could not endure it; filled with tears and with a deep sigh foretelling the inner flame of his heart, he said: "O dearest friend, because I am thinking about the future separation of our harmony and love, I am compelled to break my heart even now."

[5] When Polyeuctus heard this, struck most grievously in his heart, he said: "How is this, Nearchus? How and why these unexpected words? And whence will this separation come to us, pressing further, which we determined should not be brought about between us even by death?" Then Nearchus said: "This is what, dearest friend, nearly suffocates me and constricts my very spirit and soul -- because this separation of which I have spoken comes upon us more difficult and more grievous than human death." Since Polyeuctus could not yet understand where these words were leading, suddenly rising, he embraced his friend, and holding him thus in a most ardent embrace, said: "But tell me, Nearchus, speak clearly and explain how this separation is to come about; for I can no longer bear this most unfriendly silence. If not, you will now see me, your Polyeuctus, lying on the ground dead and lifeless." Nearchus too seemed to wish to speak, but, agitated in mind, could not move his tongue; and (which alone was apparent, sad and troubled) with fixed eyes he gazed at his friend and indicated a grief of mind exceedingly vehement. and to him who is overly afflicted he reveals the edicts of the Emperors. But after he saw Polyeuctus afflicted, downcast in spirit, falling to the ground, and already altogether overcome by grief, he was compelled to burst forth in these words: "This edict of the Emperor," he said, "O most loving Polyeuctus, will bring about our separation and division." When the most wise Polyeuctus heard this, he immediately guessed what those words of Nearchus meant. For he understood that the disagreement of them both in religion was now to be tested, and that the severity of the Rulers would compel them to be separated from one another.

CHAPTER II

The conversion of St. Polyeuctus to the faith; the revelation made to him. The edict of the Emperors and the broken idols.

[6] But a certain more divine thought raised him up. For revolving in his mind the vision he had seen and judging it to be fitting for this time, [St. Polyeuctus, confirmed by the revelation of Christ granting him a precious garment,] he began to be filled with joy and delight; and he shared with his friend what the nature of this vision had been, saying: "There is something, Nearchus, that will shortly prevent this separation from happening to us. For I saw Christ, whom you worship, coming to me, who stripped me of this filthy garment with which I am clothed and dressed me in something exceedingly precious (O who shall describe its beauty and splendor?), fastened with a golden brooch about my shoulders; then he also gave me a winged horse." and a winged horse; Such indeed was the vision that the divine Polyeuctus saw; nor was he a vain narrator of these things, but was accurately expressing what was to come. For that most beautiful garment was changed -- a change made from the worse to the better -- as from earthly military service he was taken up into the number of heavenly and divine soldiers, through which he as a Martyr was to be placed in the chorus of Martyrs. And what else could that winged horse signify but his swift ascent from earth to heaven?

[7] After Nearchus heard these things, he rejoiced and, filled with great joy, said: "You know Christ? Christ, Polyeuctus, who is truly God?" To which he replied: "When did I not know him? He embraces the Christian faith: Did not a trembling come over my soul whenever you spoke of him? Was I not carried away into admiration when you read his words? I lacked only the name, since otherwise I was a Christian in affection and was hastening to be enrolled in the service of the Lord Christ, bidding farewell to the false idolatry of the gods. What then are we doing, Nearchus? Why do we not openly declare our confession of faith in Christ?" And Nearchus gladly received these words, and as if stripping and revealing himself, said: "But neither wealth, Polyeuctus, nor glory, nor any military dignity, nor any thing of this world is to be preferred by me to the life that is in Christ. This alone I desire; the rest I esteem of little and no worth." Then again the divine Polyeuctus, as if to test his opinion, said: He speaks with Nearchus about its dignity: "But what about this -- do you not desire the rank that you already enjoy?" And Nearchus, thinking these words came from his heart and not for the sake of testing, said: "You seem to me, Polyeuctus, not to know both the true dignity in Christ and the glory and blessedness that exists with him, which shall never at any time come to an end." Thus conversing with one another, they opened to each other their inner minds.

[8] But the good Polyeuctus, wishing to say something both pleasant and witty to his friend, said: "You suspected that I did not know the glory that is in Christ and the blessedness that is with him. But I seem to have preceded even you, Nearchus, and to have received, as you know, a royal and heavenly cloak through revelation. Yet I desire to question you on a certain spiritual matter. He desires to be instructed: For I fear that, if I should approach the Savior without purification and the Sacraments, I might not appear pleasing before him and worthy to be numbered among his soldiers." Hearing this, Nearchus immediately rises and with a more fervent spirit begins to encourage his friend and to make him readier for the faith of Christ, saying: "Let there be no doubt in you, dearest friend, on this matter. For it is written that God is able even from these stones to raise up children of Abraham. What is this other than that even Gentiles can be saved unexpectedly and be made soldiers of Christ? Matthew 3:9 For the gate of heaven is open to absolutely all, and the entrance of salvation is closed to none of all. Whence also he who believes will receive a great reward for that small service of his; for therefore to those who went into the vineyard at the first, the third, the sixth, and the ninth hour, he is taught how those called late receive an abundant reward: an equal reward is also decreed, so that, even though you yourself have come late, you are to be held worthy of the same prizes as those who came first." To this the divine Polyeuctus said, as if a memory had entered his mind: "In truth, I once heard you, dearest Nearchus, secretly reading something of this kind from the divine Scripture -- how Christ, in conferring his reward, honored those who had worked one hour with the same portion as those who had borne the whole heat of the day." And Nearchus said: "If you desire wonders, you will find many other examples of this kind. For the thief who was crucified with Christ, although he was guilty of many crimes, yet for a small and brief word he immediately found a great compensation of merit; so the entrance to Paradise, which is purchased with many labors, is very easily obtained by him -- since even a small faith can move great mountains."

[9] Hearing these words, the divine Polyeuctus is immediately raised up in spirit, he despises earthly things: and as if already plainly forgetful of all bodily and earthly things, he says to Nearchus: "Let us make a solemn pact that we will obey whatever commands more steadfastly; for I have henceforth renounced human affairs. But that one of us must undergo martyrdom for Christ, the divine mercy of the Lord, which indeed foresaw even this, has now made clear. he is refreshed by the beauty of heaven: For behold, the beautiful things that are in heaven are represented to my thought as if present to me; I see Christ before my eyes, and my face is illuminated by the splendor of that vision. Moreover, it is now time for us to read the impious edict of the Emperors and to know exactly what it wishes us to do."

[10] So he spoke, and rushing forward, he seized the edict, spat upon it while reading, and broke it into pieces and cast it away to be scattered by the wind. He tears up the edict of the Emperors. Then turning, he sees idols being carried along and brought to the altars to be worshipped by the foolish. Having drenched them with a very pleasant and warm laughter, he first pretended to approach them with an equable mind, and the idols: then took each one of them, and immediately dashing them all together on the ground, he shattered them and reduced them to fine dust.

The Greek text reads: "But that one of us must bear witness in Christ, the divine mercy of the Lord, which indeed foresaw this, has made clear." Gentianus thus translates: "But what testimony we must bear concerning Christ, the divine mercy of the Lord, which foresaw it, has made plain." But our rendering is clearer, especially if in place of the word dei (it is necessary) one reads deinai.

CHAPTER III

The unconquerable spirit of St. Polyeuctus amid the laments of his father-in-law and wife. Beatings, death, burial.

[11] When these things had been done, Felix, his father-in-law, came forward; for he was the persecutor appointed by the Emperors. He is not moved by the threats of his father-in-law Felix, He looked at what Polyeuctus had done and took it very hard. "Alas," he said, "Felix is left without children, and I who was formerly conspicuous on their account am suddenly made unhappy by their loss. No god or man can have pity on Polyeuctus, who has dared such things and has shattered our gods." To this the divine Polyeuctus spoke, as one rather glorying in the deed (for he was so far from being fearful or afraid of anything): "Now that I have despised them," he said, "I have discovered in reality how weak they are. If you have other gods, let them too be brought forward; for from this you will learn how we servants of Christ ought to spit upon those idols." Then Felix, thinking about the Saint with a certain human and pitiable affection, not by the reminder of his wife and children, addressed him thus: "Will you not wish to live a little while, Polyeuctus, until you see your wife?" But the Saint said: "How should I still be concerned about my wife and children, I who have no care at all for human affairs, but occupy my mind solely with heavenly and incorruptible goods? But your daughter, if she follows me, will be blessed even by this thought and intention; if not, she will perish wretchedly with your gods."

[12] At this, Felix, bathed in tears, lost all hope for him; therefore doubly blind -- both because he was overwhelmed by that dejection of spirit, not by the conversion attributed to magic arts, and also because he was mad about his idols -- he uttered words worthy of such darkness and such madness: "Alas for me! You too, Polyeuctus, the magic arts of Christ have led into error." To which the Martyr replied very prudently and nobly: "By the sacred combats of the Martyrs, I do not deny, I say, that I have been called by him to the knowledge of truth. For he it is who by his gracious kindness soothed my soul and led it from darkness to light and from error to truth, and made me worthy both to be and to be called his soldier."

[13] While these things were being said, those who persecuted the Saints came forward he is seized: and, seizing the Martyr, struck his sacred mouth. They hated being rebuked in truth by him at the gates, he is struck: and could not bear with ill-disposed ears the force of truth. But the noble Polyeuctus paid no heed to those blows. For he saw Christ, who had suffered for him, standing near him; having this refuge set before him, he despised whatever evil approached him, he is strengthened by Christ standing beside him: not even fearing the whip that drew near to his tabernacle.

[14] Polyeuctus therefore, as has been said, paid little heed to those blows; but he struggled against another stratagem of the wicked devil. For when his father-in-law and wife were brought before him weeping when his wife is brought before him, he remains unmoved, and moved by various emotions, the devil tried to deceive his mind with these tricks and, as far as possible, to dissolve his strength and firmness. But he, not ignorant of the devil's snares, very usefully roused himself, and opposed the fortitude of his soul and his anger, somewhat aroused, to the effeminate softness born of tears, and addressed his father-in-law very gravely and firmly: he exhorts his father-in-law, "O wicked man," he said, "and priest of profane idols, why do you strive to draw me away from my confession in Christ by your insidious tears and those of my wife? And why do you weep for Polyeuctus? You ought much rather to weep for and lament yourself, because, after you have for a time rendered service to rulers who will soon perish, you are to be handed over to eternal fire." And these things he said to Felix his father-in-law. then his wife: Then looking upon his wife Paulina, who was weeping miserably and saying: "What has happened to you, Polyeuctus? By what deception were you induced to break our twelve gods?" -- the Saint smiled very gently, saying: "If I alone have conquered and shattered twelve gods, behold, you are utterly bereft of gods. Come, I, Paulina, will teach you the knowledge of the true God; hasten to worship him and exchange this brief life for the eternal."

[15] Meanwhile, while these things were being said and many pagans were being converted through him to the Christian faith, the persecutors all gathered together, on hearing the death sentence, he exults, and partly with promises, partly with threats, they tried to persuade the Saint to the contrary. Since this was very difficult and exceedingly hard to accomplish, and no hope of effecting it shone forth, the sentence is pronounced against him that he should immediately suffer death by the sword. When this was announced to Polyeuctus, behold, nothing sorrowful appeared in him, nothing downcast; he was not at all seen to say or seem to suffer anything effeminate or ignoble. What other man would not then have succumbed, clinging to this pleasant light and life? But he, as if passing from darkness and affliction to glory and delights, showed great joy and eagerness of spirit, inasmuch as he was already beginning to enjoy the blessedness that is there. For he even said affirmatively to those who were present: strengthened from heaven: "I saw a certain young man coming to me and speaking to me and in every way inducing me to become forgetful of all earthly things."

[16] But who, taking up even this one thing alone to praise in you, divine Polyeuctus, could weave a praise worthy of you? For you were already about to die and to receive the divine baptism and the seal in Christ through your sacred blood (O noble soul! he addresses Nearchus: O steadfast and unfailing mind!) and you had not yet forgotten your friendship with Nearchus, but looking upon him, you said: "Farewell, Nearchus, and remember our pact." Having nobly left this utterance to your friend like a final gift, he is struck down by the sword, you proceeded to the sword and with an eager spirit underwent death through it.

[17] When therefore the divine Polyeuctus had ended his life in this manner, those among the brethren who were more diligent he is buried, laid his sacred body at Melitene, a city of Armenia, and obtained for themselves an eternal inheritance. Now it was a period of four days that saw both the end of Polyeuctus and the deposition of his body. Nearchus also assisted there and received the blood of his friend the Martyr, and placing it upon a clean linen cloth, carried it to the city of the Cananeotae, bringing them the weapons of salvation and a truly blessed inheritance.

Felix in Greek is Philix.

Gentianus translates: "For they saw Christ, who had suffered for him, standing near him." The Greek reads better in the singular about St. Polyeuctus: "For he saw Christ, who had suffered for him, standing near him."

The Greek reads "toward the father-in-law." These words were missing from Lipomanus's copy.

The Greek reads "a set of four days" or "four days." Gentianus: "It was the fourth day that saw, etc." -- namely, from his conversion to Christ.

The Greek reads "to the city of the Cananeotae"; but what city that was is unknown to us.

APPENDIX

On the Thundering Legion.

Polyeuctus, Martyr, at Melitene in Armenia (St.)

These things were done in the time of Decius and Valerian in the first persecution of the East. For the first Martyr was the most sacred Stephen at Jerusalem; the second was Philoromus at Alexandria in Egypt; and the third was the divine Polyeuctus at Melitene in Armenia, on the fourth day before the Ides of January. There exist great and frequent acts of patronage, exhibited conspicuously -- not slightly but evidently -- to Christians even after his death. And why should they not? Since he was such a man, and drew his lineage from that place, and was of the same company -- of those illustrious ones, I say, who were conspicuous to all by their faith in Christ, who followed the Emperor Marcus waging war against the barbarians.

The Roman army was suffering from a shortage of water, and the Emperor was greatly anxious, because both the enemy was prevailing greatly and thirst, among other things, was afflicting our men. Then the soldiers of Christ -- and these too equal to joining battle -- who filled the same legion in which this venerable Martyr also served, separated and withdrawn far from the army, raised their holy hands to God and most fervently set forth the pious faith that they practiced. They implored the mercy of God to look upon them with benign eyes and free them from this necessity that oppressed the multitude. And when they had so prayed, they were not cheated of their prayers. For they had not yet finished their prayers when a dense cloud, rising in the sky, filled the air with thunder, and flashing lightnings gleamed, and a great rain burst forth, so that while lightnings and showers were thus unleashed, the Christians were refreshed, but very many of the barbarians perished; and the legion was called by a fitting name, Keraunebolos, that is, "Thunderbolt-hurler," known henceforth through the effectiveness of so great a miracle, to the glory of the Father and the Son and the Holy Spirit, one and consubstantial Divinity, to whom belongs all glory, honor, and adoration, now and forever and ever. Amen.

We separate this section, added later by an unskilled person, of which there is no trace in the Menaea or the Latin Acts.

Concerning these Emperors, the matter was treated above; and it is established that under Decius there was the seventh, and under Valerian, when he also suffered, the eighth persecution.

We gave on February 4 the Acts of Ss. Phileas the Bishop and Philoromus the military tribune, who suffered at Alexandria, but in the year of Christ 304, before whom there were very many Martyrs there.

Concerning this rain obtained by the prayers of Christian soldiers for the army of Marcus Aurelius Antoninus, see St. Justin Martyr, Apology 2 for the Christians; Tertullian, book to Scapula, chapter 4, and in the Apologeticus against the Gentiles, chapter 5; Eusebius, book 5 of the Ecclesiastical History, chapter 5; Orosius, book 7, chapter 15; Nicephorus, book 4, chapter 12; Baronius at the year of Christ 176; and many others passim. It happened in the year 174.

Polyeuctus was not then in the Thundering Legion, being nearly a full century younger, but was afterward enrolled in that legion, which retained the name, as is here said -- if this appendix deserves credence.

ON THE TEMPLE OF ST. POLYEUCTUS AT CONSTANTINOPLE,

from St. Gregory of Tours, book 1 of the Miracles, chapter 103.

Polyeuctus, Martyr, at Melitene in Armenia (St.)

BHL Number: 6887

From St. Gregory of Tours.

[1] At Constantinople, the Martyr Polyeuctus is venerated with great devotion, especially because, while he is endowed with great powers, [In the temple of St. Polyeuctus at Constantinople, perjurers are divinely punished,] he stands as a present avenger against perjurers. For whoever, as commonly happens, has committed a hidden crime, and having come under suspicion is brought to this temple, either confesses what he has committed, terrified by the power of the Martyr, or if he perjures himself, is immediately struck by divine vengeance.

[2] A certain Juliana, a matron of that city, A wealthy matron, with gold sought by the Emperor Justinian, covered the ceiling of this basilica with the purest gold, in this manner. When the fame of her wealth had reached the Emperor Justinian through many reports, he did not delay to hasten to meet her, saying: "I think it is not hidden from you, venerable mother, how the public treasuries have been drained of gold, while we wish to keep you in peace, while we strive to defend our homeland, while we placate nations hostile to us, while we seek alliances by giving subsidies to various peoples. Since therefore the power of the Divine Majesty has bestowed upon you much gold, I ask you to lend us a hand and advance some money, so that, when the sum of the public taxes has been delivered, what you have lent will immediately be restored to you, and to posterity, with the title of your praise going before, it may be sung that the city of Constantinople was relieved by the funds of the matron Juliana." But she, perceiving the Emperor's purpose, wisely concealed what she had vowed to God, saying: "The smallness of my revenues, both from taxes and what is hoped from the harvest, still remains in my own houses. If therefore your glory grants time for collection, when it has been gathered, it will be presented to your sight. And when you have contemplated everything with your own eyes, you will both leave and take away what pleases you; what the will of your heart decrees shall be acceptable to me." The Emperor, thus deceived by these words, returned joyfully to the palace, thinking that he already held this money in the public treasury. But she, summoning craftsmen, she covers the vault of the temple, secretly delivered as much gold as she could find in her storehouses, saying: "Go, and having made panels according to the measure of the beams, adorn with this gold the ceiling of the blessed Martyr Polyeuctus, lest the hand of the avaricious Emperor touch it." And they, having completed everything the matron had commanded, affixed them to the ceiling and covered it with the purest gold.

[3] When this work was finished, the woman summoned the Emperor, saying: "The small sum of money that I have been able to gather is ready; she invites the Emperor: come to see it, and do what you please." The Emperor rose joyfully from his throne, about to receive nothing of gold; he went to the woman's house, thinking he would carry copious treasures to the palace. When the woman had humbly come out to meet him, she invited him into the temple of the Martyr for prayer -- for it was near her house, and she had devoted to that holy place whatever she could possess. she shows the gold she has spent: The Emperor then, taking the woman's hand because she was elderly, entered the building. He prostrated himself in prayer, and when it was finished, the woman said: "Receive, I pray, the ceiling of this building, most glorious Augustus, and know that my poverty is contained in this work. Do with it what you will; I do not object." But he, looking up and marveling, blushed; and lest his shame be made manifest, praising the work and giving thanks, he began to depart. But lest he return empty of a gift, she gives him a precious ring, the woman drew from her finger a ring whose gem she had concealed in the palm of her hand, which contained no more gold weight than half an ounce, and offered it, saying: "Accept, most sacred Emperor, this small gift from my hand, which is esteemed to be worth more than the price of all that gold." For there was in it a Neronian stone of marvelous greenness and splendor; when it was displayed, all the gold seemed as if converted to greenness. And he, receiving it and again and again giving thanks and praising the matron, returned to the palace. Whence there is no doubt that in this matter also the power of this Martyr intervened, lest the wealth dedicated to holy places and to the poor be transferred to the dominion of one by whose zeal it had not been gathered.

That is, an emerald gem. For, as St. Epiphanius says in book On the Twelve Gems, chapter 3, the Neronian emerald is of small form, very green, translucent and shining; and he adds that it is said to be so called because Nero poured oil into many vessels, and in the course of time the oil took on a green color, and the stone, more copiously moistened with this oil, acquired a more florid color. But he says others report that a certain ancient craftsman named Nero, an engraver of gems, discovered the chief use of the emerald, and the gem was called Neronian after him. So far Epiphanius; but as Pliny attests, book 37, chapter 5, the Emperor Nero watched gladiatorial combats through an emerald.