CONCERNING THE HOLY MARTYRS SADOTH THE BISHOP AND 128 COMPANIONS, AT BETHLAPAT AND CTESIPHON IN PERSIA.
Year of Christ 345.
Preliminary Commentary.
Sadoth, Bishop, Martyr, at Bethlapat and Ctesiphon in Persia (St.) 128 Companion Martyrs, at Bethlapat and Ctesiphon in Persia
By I. B.
[1] Sapor the Younger, who is also called "the Long-lived" by some, King of the Persians, grandson of Narses who was defeated by Diocletian, after the death of Emperor Constantine the Great in the year 337, made war upon the Romans, and seven years later initiated a persecution against Christians. So St. Jerome at the seventh year of Constantius, Persecution raised in Persia in the year 343 the year 343 or 344 of Christ: "Sapor, King of the Persians, persecutes the Christians." Some think this persecution began while Constantine was still alive, because Sozomen, after recounting the slaughter of the many who fell in that persecution in Book 2, chapter 14, writes thus: "After it became known to Emperor Constantine not in the time of Constantine that the Christians in Persia were being cruelly harassed, he was deeply grieved; and wishing entirely to ensure that they might live in peace and tranquility, he could not find the means. It happened, however, that at that time legates came to him from the King of the Persians. He granted them what they requested; and thinking the opportunity had been offered to commend to Sapor the Christians who were in Persia, he wrote to him, professing that he would always hold the greatest gratitude toward him if he would show himself benevolent toward those who under his dominion practiced the Christian religion."
[2] But the accusation brought against St. Simeon the Bishop, who bore the first assault of that persecution, by the Magi and Jews who accused him before Sapor, was, as the same Sozomen has it in chapter 8, that he was a friend of the Roman Caesar and was betraying Persian affairs to him. There was therefore a war going on when that persecution was stirred up. But there was no war when Constantine wrote those letters, as is manifestly clear from his Life in Eusebius, Book 4, chapter 8, where the following is stated: "When the King of the Persians desired to be known to Constantine through his ambassadors [who had written to Sapor the King, who was of his own accord courting his friendship] and had sent gifts to him as a token of friendship and alliance, the Emperor entered into partnership with him also, and with incredible eagerness contrived to surpass in gifts the one by whom he had first been honored. When the same Emperor learned that in the Persian nation there were numerous churches of God, and that an almost infinite multitude of people were being added to the flocks of Christ, hearing these things he felt no small pleasure in his heart, and as though the common care of all concerned him, he was solicitous for them also." He then appends Constantine's famous letter, from which it can in no way be inferred had commended the Christians to him that there was then any persecution in Persia. But we have treated more fully of the time at which that persecution was raised on February 4, in the Life of St. Abraham, Bishop of Arbela in the same Persia, who attained the laurel of martyrdom in the fifth year of the same persecution. Concerning the date, Baronius had already written the same as we, in Volume 3 of his Annals at the year 343, numbers 10 and following, and in his Notes at February 20 and April 21, where he treats of St. Simeon.
[3] Simeon, or Simeones, as Sozomen writes, was "Archbishop of Seleucia and Ctesiphon, then St. Simeon was killed the royal cities in Persia." As soon as he had fulfilled his martyrdom, and his successor St. Sadoth St. Sadoth succeeded him -- called also Sadothus or Sadothes, and by others Sadhoc and Saduch, as Baronius notes, and also Sadoch and Sadoc. So the Greek Acts of this saint from the manuscript codex of the Most Christian King: "After the completion of the martyrdom of the holy Simeon, both Archbishops of the royal cities the holy Sadoth inherited his rank in the city called Salec and Ctesiphon, the royal cities among the Persians." From this it is clear that Salec is the same as Seleucia.
[4] Strabo, who lived under the reigns of Augustus and Tiberius, explains how both these cities became royal before his own time. of Seleucia on the Tigris He writes thus in Book 16 of his Geography: "Seleucia on the River Tigris, only three hundred stadia distant from Babylon, was founded by Seleucus Nicator; and he himself and all his successors devoted the greatest attention to this city and transferred the royal seat there; and now it is greater than Babylon." And a little further on, concerning Ctesiphon: "Babylon was formerly the metropolis of Assyria; now Seleucia is, and of Ctesiphon which is called 'on the Tigris.' Near it is a great village called Ctesiphon, in which the Kings of the Parthians used to winter, sparing the Seleucians, lest they be oppressed by the constant lodging of the Scythian and military nation. This village is therefore in a sense a Parthian city, certainly in power; and it encompasses so great a space and multitude of people, and indeed of buildings, that it was constructed by those very kings, and supplies markets and suitable crafts. The Parthian Kings are accustomed to spend their winters there on account of the temperate climate, and their summers at Ecbatana and in Hyrcania, on account of the fame of ancient glory." It is therefore not surprising that these two cities were originally under the care of one Bishop, though in the later lists of bishoprics I do not find them. where also previously St. Polychronius served St. Polychronius, whom we treated on February 17, had previously been Bishop here; we noted in number 2 that he is called Bishop of Babylon and Ctesiphon by BB. Ado and Notker, Bishop of Babylon by Baronius, and of Babylonia by others. And indeed, when Strabo wrote what we have cited about Ctesiphon, he showed that the natives of that place were called Babylonians. "Just as we call the region Babylonia," he says, "so also the natives Babylonians -- not from the city but from the region." He adds that the same does not apply to those born in Seleucia. But let us return to St. Sadoth.
[5] The first among the Latins to inscribe his and his companions' memory in the sacred Calendar at the day of February 20 were Molanus in his supplement to Usuard from the Acts published by Lippomano, St. Sadoth's commemoration in Martyrologies on February 20 and from Greek archives, Galesin, who briefly expressed their contest thus: "In Persia, of St. Sadoch and 128 other Martyrs. He, a Bishop, by his preaching having led many from the errors of impiety to the worship of Christ, aroused against himself the envy of the Magi, who worship fire. At the very time when this Saint saw in his sleep Blessed Simeon the Martyr, seated at the top of a ladder, exhorting him not to delay in coming to the King of Kings, they cast chains upon him and upon the Christians who were with him, and shut them in prison; until, at a hearing granted them by King Sapor, they were brought out, most severely tortured, and all killed by the severing of their necks." Baronius also inscribed him in the Roman Martyrology with this encomium: "In Persia, of St. Sadoth the Bishop and 128 others, who under Sapor, King of the Persians, when they refused to worship the sun, won for themselves illustrious crowns by a cruel death." Constantinus Ghinius also treats of them in his work on the Birthdays of the Canonized Saints, and the Greek Menologion published by Henry Canisius. Likewise the Menaea and Maximus of Cythera, in which he is called Sadok.
[6] The same Menaea and Maximus of Cythera on October 19 call him Sadoth and praise him with a more extended encomium, in others, October 19 and 20 which we shall give here together with the more ancient Acts. But whereas in February they assign him 128 companions, in October they give only 120, as does the Menologion of Canisius at the same date. Philippus Ferrarius in his General Catalogue of Saints records them on October 20 and cites Galesin; he must have had a different edition, for in the Venetian edition of 1578 that we use, no mention of them is made there.
[7] We have obtained their Greek Acts from a manuscript codex of the library of the Most Christian King. Their Acts A learned man, who however forbade his name to be given, translated them into Latin. Lippomano had previously published the same from another codex; Gentianus Hervetus had made them into Latin. Other, more ample Acts seem to exist among the Greeks, whose epitome as read in the Menaea contains many things passed over in the earlier version. But one who carefully examines those earlier Acts will perhaps judge them to be a part of the Acts of St. Simeon, which do not survive complete, but only what Sozomen wrote about him.
[8] In the title of those earlier Acts and in the Acts themselves, it is said that the martyrdom of St. Sadoth and his companions occurred "in the second year of the persecution" -- and the year of the martyrdom that is, of the persecution raised in Persia by Sapor. St. Jerome places the first year at the seventh year of the reign of Constantius, whose beginning was reckoned from the twenty-second day of the month of May of the common era 343. And so the contest of St. Simeon was not completed until the year 344, and that of St. Sadoth in 345.
ACTS FROM THE GREEK MANUSCRIPT,
or The Contest of the Holy Martyr and Bishop Sadoth, and of the 128 who in the second year of the persecution underwent martyrdom with him.
Sadoth, Bishop, Martyr, at Bethlapat and Ctesiphon in Persia (St.) 128 Companion Martyrs, at Bethlapat and Ctesiphon in Persia
[1] After the completion of the martyrdom of St. Simeon, the holy Sadoth succeeded to his place in the city which is called Salec and Ctesiphon, St. Sadoth, successor of St. Simeon the royal cities among the Persians. On a certain day he beheld a terrifying vision, which he wondered at within himself. He summoned his clergy -- both Priests and Deacons (for all were in hiding through fear of the King) -- and undertook to relate the matter to them in these words:
[2] "I saw in my sleep this night a ladder with great glory, whose beginning was in heaven. Standing above it was the holy Bishop Simeon in infinite glory, he is invited to martyrdom in a vision by Simeon while I stood below on the earth. And he, addressing me with great cheerfulness, said: 'Come up to me, Sadoth, come up; do not fear, for I ascended yesterday, and you shall ascend today.' And from that hour I believed that I would be taken up to make the excellent confession of Christ. What he said -- 'I ascended yesterday, but you shall ascend today' -- signifies that he underwent his martyrdom the previous year, but I am to undergo mine this year and be put to death."
[3] And he began to exhort them from the Sacred Scriptures in these words: "My brothers, let us love God with all our soul and our Lord Jesus Christ with all our mind, he exhorts his own to undergo the same bravely and, clothed with the breastplate of faith, we shall fear no evil. If death and slaughter should assail and overtake us, let us not lose heart; but let each of us fight like a brave and robust warrior, and contend like a perfect athlete. And if we must die, let us die as perfect men; let us die for the sake of our Savior Jesus Christ. Whatever time the sword shall grant to life, come, let us claim it for ourselves; and while the scimitar gleams, let us strive to grow rich. As long as it is day, let us hasten with swift foot to the dwelling of the heavenly kingdom, that we may enter upon the inheritance of honor and glory, and commend our name and glory to all posterity. Let us beseech our God, brothers, that He may the sooner fulfill this vision in us. For the spiritual man receives such a death, when it is at hand, with joy and desire and love, and none who is prepared and stands ready shall fear. But to the carnal man its presence is a terror and a horror. The spiritual man does not dread death, since he holds to a spiritual manner of living; but the carnal man is blinded and trembles, since he has a carnal mode of life. Those who are of a ready and vigorous spirit seek such a death, that from it they may obtain eternal life; but the slothful and idle, at the sight of it, cast themselves into hiding places. Those who love God have departed to God; but those who love the world have remained in the world -- the former having gone forth to joy and exultation, the latter having been left behind to sorrows and sighs."
[4] In the second year of the persecution, therefore, King Saborius turned his attention to the aforesaid city of Salec and Ctesiphon. Before him was brought the laureled champion, Bishop Sadoth -- a name which in translation signifies "Lover-of-the-King." For indeed he loved the heavenly King with all his soul and strength. he is captured with 128 others For he was holy, of perfect continence, and full of faith and justice, and an imitator of the holy Simeon whom he had succeeded. The King therefore sent soldiers and seized him together with his Clergy, and other Clerics of the neighboring region, as well as monks and nuns -- one hundred and twenty-eight in all. And all were bound together with iron chains and confined in a prison, a dark and wretched place, for five months, enduring grievous afflictions all are cruelly tortured and various hardships. For those wicked and impious men, binding their legs with ropes and their loins and shoulders with timbers, so stretched them that their bones creaked like bundles of sticks drawn tight. And while they were being tortured, they pressed them with these words: "Worship the sun and fulfill the will of the King, and you shall live." But the holy Sadoth, responding as it were on behalf of all, said: refusing to worship the sun "We believe in one faith and one power and likewise one truth, and we conspire in the same testimony, and we worship one God, the Creator of heaven and earth; and Him we serve with all our soul and all our strength. But the sun, since it is His handiwork, we do not worship. Nor do we venerate fire. For He who created these things granted them to us men for our service. Furthermore, we will not become transgressors according to your wicked edict. Death is from you; this temporal life is from us. Therefore do not delay even one hour in slaying us, and do not so indulge your eyes as not to shed our blood. For your patience and leniency toward us brings us destruction."
[5] Again they were told, as if from the mouth of the King: "Unless you do my will and lend your ears to my commands, behold, the most dreadful hour of your destruction hangs over you." But the saints, responding as if with one voice, said: they are sentenced to death "We do not perish for our God, nor do we die for His Christ. For He gives us life by His eternal life and bestows upon us His kingdom as an inheritance. Therefore, since we are prepared and ready to meet death for our God, inflict death upon us immediately. For we do not worship the sun; nor do we admit into our ears such edicts of the King, because they contain death and destruction." When they heard that the sentence of death had been pronounced upon them, that all should be struck by the sword together, taking courage, they prepared themselves for slaughter and death. The royal Prefects and agitators cast them out of the city in chains. But they, singing psalms with joy and gladness, said: "Judge us, O God, and distinguish our cause from the unholy nation, and from deceitful men and devourers of blood deliver us; for You, O God, are our strength and our hope."
[6] And when they had reached the place where they were to be initiated into martyrdom, opening their mouths with one accord, they said: "Blessed are You, O God, who have deemed us worthy of this grace and have not despised our prayer, but have given us this crown. For You know, Lord, how we have sought it. Blessed also be our God, the only-begotten Son of Your goodness, who has saved us and called us to eternal life. Do not allow us to be afflicted in this world, but confirm us before You forever by Your clemency, 128 are killed and honor us with the baptism of our blood." And this celebration of divine glory did not cease from their mouths until the last one was killed. These 128 Martyrs were consummated on the twentieth of the month of February.
[7] But the victorious champion and Bishop Sadoth they led in chains to another region, called Bethuza, to the city of Bethlapat, St. Sadoth is beheaded elsewhere and there they cut off his head. All the Martyrs of Christ were consummated in peace, praising and glorifying our Lord Jesus Christ, to whom belongs all glory, honor, and adoration, majesty and magnificence, forever and ever. Amen.
Notesa Salek (Greek).
b Greek: semeron ("today"). Hervetus has "cras" ("tomorrow").
c Hervetus adds "dilecti" ("beloved") and "Patres" ("Fathers").
d Hervetus explains the following somewhat differently: "For whether we die, we shall die as perfect men; or whether we live, we shall live as just men. But if we must die, let us die for our Savior Jesus Christ. Since then the sword gives life, come, let us seize it; and since the sword gleams, let us acquire for ourselves the riches of eternal life." We have followed the Greek manuscript.
e So the manuscript: "Saborios the King." Hervetus: "Sapores, King of the Persians."
f The manuscript has "philobasileus" ("lover of the king").
g He is venerated on April 21.
h In Greek: "asketon kai asketrion." Hervetus omits "nuns, or female ascetics."
i So in Greek: "From you comes death, from us this temporal life." Hervetus: "Since death from you threatens us, which, freeing us from this transitory life, leads us to eternal life."
k Hervetus adds: "nor fire."
l Hervetus adds: "When they saw the stability and constancy of their faith and confession, they pronounced sentence upon them."
m In Greek: "Archontes kai pistikoi." By the latter word seem to be signified men apt at persuading, or orators, or Magi, who, as is established from the Acts of other Saints killed at the same time, were especially intent on making the Saints either defect from Christ or be killed.
n Hervetus adds: "For You alone are God glorified, and Your only-begotten Son, and Your most holy Spirit, forever. Amen. When the Blessed had prayed thus, they were slain by the wicked; nor did there cease," etc.
OTHER ACTS
from the Greek Menaea, October 19.
Sadoth, Bishop, Martyr, at Bethlapat and Ctesiphon in Persia (St.) 128 Companion Martyrs, at Bethlapat and Ctesiphon in Persia
By I. B.
[1] At the time when Saborius was reigning among the Persians, this holy Father was Bishop in a certain province of his kingdom, and was teaching the people what pertained to the welfare of their souls. But when he had rather imprudently baptized some Persians with sacred baptism, he was accused before the King and brought before him. Because he could in no way be induced to worship the Sun or the Moon or water or fire, he was beaten with rods. [St. Sadoth the Bishop, refusing to worship the sun, etc., is variously and cruelly tortured] Then he was cut open from the crown of his head to the nails of his feet, and a strip of skin one finger's breadth was torn from him. Then again he was beaten with ox sinews and rolled over thorns and sharpened stakes. Then they crammed him into a press. All of which he endured with great courage, kindling the King to even greater fury.
[2] Cast into prison, he was then called again to examination. divinely healed, he is tortured again But when he was found to be completely sound in body, he was hung by his head and wounded over his whole body with red-hot styluses. When he made nothing of these things and heard the King threatening to scatter all his members, he said: "I trust in my God that Christians will divide my relics among themselves, and whoever invokes God in my name shall find salvation." [he prays for those who will invoke him; confirmed by a heavenly voice, he receives his tongue back] Immediately his tongue was cut out; but stretching his hands and eyes toward heaven and praying within himself, he heard a voice from heaven saying: "Your petition is fulfilled, and your power of speech shall be restored to you." And his tongue having been regenerated, he praised God.
[3] The people watching these things were astonished. And 1,070 men believed in our Lord Jesus Christ, and afterward another 200. many being converted When the King learned that so many were coming to Christ through him, he ordered his head to be cut off with the sword. When not a few others cried out, "We too, O King, are Christians," he pronounced sentence against them also. The soldiers seized them and led them to the place of slaughter. There the Saint signed them (they were 120), he is beheaded with 120 others and he himself was first beheaded, and then the rest.
Notesa So in Greek: Saborios. In the same Menaea on February 20: Sabarios. In Sozomen: Saborios and Sabores.
b Greek: aperiskeptos -- imprudently, inconsiderately.
c With the sign of the Cross, I believe. The earlier Acts state that 128 were killed with him or shortly before him; not from the crowd of the people, but clerics, monks, and nuns who had already suffered torments with him.