Martyrs of Puteoli: Artemas the Boy

ON THE HOLY MARTYRS OF PUTEOLI: ARTEMAS THE BOY, ANTIMASIUS, SABINUS, LEODOCIUS, AND THEOGENES.

Artemas the boy, Martyr at Puteoli in Campania (Saint) Antimasius, Martyr at Puteoli in Campania (Saint) Sabinus, Martyr at Puteoli in Campania (Saint) Leodocius, Martyr at Puteoli in Campania (Saint) Theogenes, Martyr at Puteoli in Campania (Saint)

We received the Acts of Artemas, a boy and teacher, at Naples from our colleague Antonio Beatillo, transcribed from a most ancient codex of the Church of Puteoli, but incomplete. We have not found the name in the Martyrologies, at least not expressly stated. We join here others who were crowned on the same day and in the same place; The Acts of St. Artemas, whether also at the same time, we do not know. The most ancient manuscript of St. Jerome has: At Puteoli, Antimasius, Sabinus, Leodocius, Teugenis. In the Dungal manuscript, Antimasius, the feast of the others, Sabianus, Leodocius, Teogines, and Artheminus are recorded — is that last one perhaps Artemas? In the Roman Martyrology: Also of the holy Martyrs Donatus, Sabinus, and Agapis. Baronius testifies that he added these names from an ancient manuscript. But that is not entirely accurate, since it does not specify places and joins together entries pertaining to different ones: for, as is clear from our manuscript, Sabinus belongs to Puteoli, and Donatus to Carthage. Yet Saussay makes both of them from Auvergne: because Baronius had inscribed these Martyrs in the Martyrology after Saints Praeiectus and Marinus, Saussay assumed they pertained to the same place, writing thus: At Clermont in Auvergne, the birthday of the blessed Martyrs Donatus, Agape, and Sabinus, who, tortured by pagans for the confession of the faith, rendered illustrious testimony to the Redeemer by their steadfast proclamation of the truth. And indeed the one called Agapis in the Martyrology is, as is clear from the index, a man named Agapas. The most careful Savaro has not a word about them. Galesinius also makes them from Auvergne. The manuscript of St. Jerome has Artemas (this one or another?) on January 26.

ACTS OF ST. ARTEMAS

By Peter, from a manuscript of the Church of Puteoli, brought to light by Antonio Beatillo of the Society of Jesus.

Artemas the boy, Martyr at Puteoli in Campania (Saint) Antimasius, Martyr at Puteoli in Campania (Saint) Sabinus, Martyr at Puteoli in Campania (Saint) Leodocius, Martyr at Puteoli in Campania (Saint) Theogenes, Martyr at Puteoli in Campania (Saint)

BHL Number: 0717

By Peter, from manuscripts.

PROLOGUE TO BISHOP STEPHANUS.

[1] To the Venerable Father and illustrious Prelate and Lord of the holy Church of Puteoli, Stephanus, from Peter...

In glorifying and venerating the relics of the holy Martyrs, because the most sacred body of the Blessed Artemas, the glorious Martyr, rests in the diocese of your bishopric, [At the command of Bishop Stephanus, Peter writes these Acts in more elegant style;] and ceases not to wondrously invite the people of the faithful by outstanding miracles, and yet his passion, composed in an unpolished style, cannot be properly re-read: you have zealously suggested that, just as Blessed Ambrose endeavored to glorify the deeds of St. Agnes, and the Venerable Lord Aripert the passion of St. Fortunata, so we too, imitating their zeal, should take care to set forth his passion, translating it from its uncouth diction, for ecclesiastical instruction, so that to the honor of the Lord and to the glory of the aforesaid Martyr Artemas himself, his most sacred people might be made all the more joyful, and might hasten all the more devoutly to his solemnities, the more they learn that he wonderfully undertook a glorious and triumphal martyrdom for the love of Christ. Wherefore, excellent Pastor, according to the divine precept which says: To obey is better than to sacrifice 1 Kings 15:22, behold, most willingly taking care to obey Your Paternity, we have taken care to declare in wondrous fashion his unconquered contest and triumphal martyrdom.

Therefore, gracious Father, since you shine with illustrious teaching, and dedicates it to him, Receive wisely the sacred martyrdom of the aforesaid holy Martyr, Giving thanks gently to the Almighty; And take care to hand it on zealously to the sacred people, That they may ever rejoice in your sacred teaching, And sing praise exultantly to the Lord Christ.

NARRATIVE.

[2] The magnificence of the majesty of our Lord Jesus Christ, among the glorious and wondrous mighty works God is glorified even through the confession of children which He deigned to work in wondrous fashion, in order that He might firmly root His elect in the love of His holy religion and teach them not to fear the punishments of torments: He deigned to strengthen by the grace of the Holy Spirit not only men flourishing in the fullness of age, but boys and girls living in tender years, with such prudence in their answers and endurance in their suffering that they stood fearlessly before governors and tyrants and most devoutly proclaimed the faith of the Holy Trinity. From whose holy and admirable company came the venerable and most sacred boy of God, Artemas, who while he was still of a youthful age, having sprung from an illustrious family of the city of Puteoli, in accordance with the presage of his name (for in Attic Greek Artemas means Mind, or Reason), was wonderfully exalted in the art of holy reason by the grace of God. Having been entrusted to the study of letters by his Christian parents, Artemas devotes himself to letters, he began in a wondrous manner to shine among his peers and fellow students with a certain nectar-like and admirable way of life, so that they embraced him dear to all: not as a colleague and fellow student, but as a most beloved brother.

[3] What more? When his teacher, following the custom of instruction, had begun to introduce him through an isagoge — that is, an introduction — to the disciplines of secular learning, he excels in talent: he, nonetheless, illuminated by divine grace, began most shrewdly to surpass the teacher himself in understanding and in the keenness of his speech. At which his teacher, greatly astonished at his extraordinary and astounding talent, did not endeavor to attribute this to the heavenly and supreme grace of God, who does whatever He wills; but rather — alas! — credited it to the powers of images and idols. He is placed in charge of teaching others: Accordingly, still in that state of wonder, he handed over the other young students to Artemas for teaching; wishing, that is, to observe whether such great grace, continuous yet seemingly accidental, shone in him from a fortuitous course of study.

Then God almighty, source of all light, By whose radiance the hearts of the good are illumined, Willed not that so great a light be held in darkness, But clearly and worthily, how great he was, He showed by performing such things, through a divine gift.

Therefore, he instills faith and piety in them: as has been said, while this boy of the Lord, Artemas, was teaching his fellow students the principles of letters, he wondrously wove among other things the sacred mysteries of God — namely, how the Lord Christ, Son of almighty God, deigned to be born of the holy Virgin for the salvation of the world, and through the mystery of the holy Cross destroyed the power of the devil. Concerning the pursuit of wisdom, he urged them, saying: Learn, O boys, the teaching; learn holy things; receive with your ears the law of the true wisdom of almighty God, of which the Prophet sings: The fear of the Lord is the beginning of wisdom; a good understanding have all those who practice it; His praise endures forever and ever. Psalm 110:10. If this is so, and truly because it is so, let us follow His precepts with all the love of our mind; let us receive the discipline of Him who made the angelic power, heaven and earth, the sea, and all things that are in them; who knows the hearts of all and wisely surpasses all the wise with His power.

Whoever trusts in this shines on the summit of wisdom, The truly wise one crushes all the earthly wise. Let no lover despise this wisdom, Who seeks to lead the public life with Christ.

[5] While the boy of the Lord, Artemas, was imparting these and similar things to his fellow students the matter is reported to the Teacher and kindling them to the love of heavenly wisdom, friends at length, discovering and learning of this, were greatly inflamed and reported it to his teacher, saying: O Father of learning, seeker of great wisdom, O worshiper and defender of the sacred deities, take care lest perhaps through the corrupt teaching of students a great negligence of the sacred gods may increase. For behold, Artemas, that student of yours whom you zealously appointed to teach the boys, is administering to them not wisdom but iniquity, not the religion of the gods but the doctrine of the Christians.

Do not hesitate to believe, for we report what has been truly tested.

See to it, then, that the purity of your celebrated sagacity not be endangered through the negligence of carelessness, when such things are reported about you to the Governor of this province.

[2] Chrysostom assigns their birthday to the day after St. Babylas and the three boys, whom the Greeks honor on September 4, and the Latins on January 25, and the Latins on January 24, as we said above. Therefore more recent authors place them on January 25, on which day Molanus in the Additions to Usuard has: On the day after Babylas, the birthday of the blessed Martyrs Juventinus and Maximus. Galesinius: At Constantinople in Thrace, of the holy Martyrs Juventinus and Maximus, whose deeds Blessed John Chrysostom encompassed in a sermon. He cites in the Notes the history of Theodoret as well; but he could have learned from that at least that their martyrdom was consummated not at Constantinople but at Antioch. But this is not the only error: he joins to it another — Maximus, a bishop nowhere known in the sacred records. At Antioch, he says, of St. Maximus the Bishop and Confessor, of whom we treated above among those omitted. The Roman Martyrology is more precise: At Antioch, of Saints Juventinus and Maximus, who were crowned with martyrdom under Julian the Apostate, on whose birthday St. John Chrysostom delivered a sermon to the people. Felicius and Canisius have similar accounts. Yet the same Galesinius, whom Ferrari follows, again records these holy Martyrs on October 9, and October 9, and with more careful study, for he writes thus: At Antioch, of the holy Martyrs Juventinus and Maximus. For when Julian the Apostate was at Antioch in Syria, he ordered that fountains, rivers, and foodstuffs for sale be polluted and defiled with the blood of victims, so that any Christians who tasted them would, even unwillingly, become participants in pagan sacrifices. Juventinus and Maximus, gravely detesting this impiety, were denounced to him; and he, blazing with anger, first had the blessed Martyrs, who bravely defended the faith of Christ, struck with various blows of torments, and finally condemned them to death.

[3] Furthermore, that sermon or homily of St. Chrysostom, which is extant in the third volume as number forty, Acts, translated into Latin by an anonymous but learned interpreter, was inserted among the Lives of the Saints on this same January 25 by Laurence Surius. Our colleague Fronto Ducaeus collated it with a Greek manuscript, corrected it in many places, and published it; we have therefore deemed it should be given here from his edition. Theodoret and Nicephorus, cited above, as well as Haraeus, Lippelous, Sanctorius, and Baronius in volume 4 at the year of Christ 462, nos. 127 ff., narrate this same slaughter of the Martyrs. Baronius, in the Notes to the Roman Martyrology, asserts that they were Roman soldiers. Theodoret says they were men distinguished in military service, soldiers of the rank of shield-bearers and attendants of the Emperor. Moreover, their Latin names suggest not improbably that they were of Western origin. Juventinus is called Juventius by Theodoret in some editions; by Galesinius and Ferrari above, Jubentinus; names, but perhaps they thought him different from Juventinus. Maximus is called by others Maximianus; in Nicephorus and in the manuscript codex of Henry IV, King of France, which Ducaeus used, he is Maximinus.

ACTS

from Homily 40 of St. John Chrysostom, translated by Fronto Ducaeus of the Society of Jesus.

Juventinus, Martyr at Antioch (Saint) Maximus, Martyr at Antioch (Saint)

From St. Chrysostom.

CHAPTER I.

The persecution of Julian the Apostate.

[1] Yesterday Blessed Babylas with three boys gathered us here; today a pair of holy soldiers displays the army of Christ in battle array. Yesterday a four-horse chariot of Martyrs appeared; today a two-horse chariot shows itself. Their ages are unequal, but their faith is equal; their contests are various, but their fortitude is the same: the former are earlier in time, the latter more recent. Such is the treasure of the Church; The Saints are the treasure of the Church. it possesses pearls both new and old, but the grace of all is one. Their bloom neither languishes nor falls away with time. The nature of this splendor knows no rust of antiquity. With the passage of time, possessions pertaining to the body easily perish: for garments are consumed, houses are destroyed, and gold is eaten by rust; and in sum, the nature of all sensible goods is eventually abolished and cut off by time. But it is not so with spiritual treasures — I mean the Martyrs, who always remain in the same vigor, always in the same flower of youth, always sending forth the radiance and rays of their glory. Knowing this, you do not honor the ancient Saints in one way and the more recent in another, but with the same eagerness, the same love, the same affection you honor and commend all. For you do not examine the time, but you inquire into the fortitude of soul, the piety, the unconquered faith, the aroused and fervent zeal, and those virtues which the Saints display, in whose honor we have gathered today. For these burned with such love of God that even outside the time of persecution they were crowned with the wreath of martyrdom; without battle they won the triumph; without combat they obtained the victory; without the contest of the arena they seized the prize. And how was this? I shall tell you; but bear with me as I recount the matter from somewhat further back.

[2] The persecution of Julian the Apostate, There was a certain King, even in our own time, who surpassed in impiety all who preceded him, of whom I also spoke yesterday. When he saw that our affairs were becoming more glorious through the death of Martyrs, and that for this reason not only men but tender boys and unmarried maidens, and in short persons of every sex and age, were rushing to death for the faith, he was tormented and grieved. However, he was unwilling to wage open war. For all, he said, will fly to martyrdom as bees to a hive. And this he learned not from another, but from his own predecessors. For tyrants had assailed the Church, and peoples had continually risen against us, when the spark of religion was still small; lest, as on other occasions, the number of the pious should grow. yet they did not extinguish it or crush it, but were rather themselves crushed. This spark grew daily and was borne aloft, and invaded the whole world on every side. When all the faithful were slain, burned, hanged, hurled down, and thrown to the beasts — for they trod upon coals as upon mud; they regarded the sea and its waves as a meadow; they ran to the sword as to a diadem and crown; and they so despised all kinds of torments that they not only bore them nobly and bravely, but even eagerly and with pleasure. Truly, just as plants that are watered grow more, so our faith, when assailed, flourishes more; and when harassed, takes on greater increases. Nor do gardens irrigated with water so germinate and become fruitful as Churches do when watered with the blood of Martyrs.

[3] Since that King knew all these things and more, he was too fearful to fight openly with our people. Let us not bring it about, he said, that they celebrate frequent triumphs, carry off continual victories, and obtain crowns. Armed with fraud. But what does he do? See, I beg you, his malice. He orders all physicians, soldiers, and orators either to abandon their professions or to abjure their faith. And in this way he stirred up war against our people, hurling weapons from afar, so that if they abandoned the faith, they would be ridiculously defeated, as men who did not prefer faith to wealth; but if they persevered nobly and conquered, not even so would the victory be outstanding or the triumph notable, for it is no great thing to despise a craft or profession for the sake of piety. Nor was this the end of his cruelty. For in addition, if anyone in previous years, when pious Kings still held power, had demolished altars, or undermined temples, or plundered their offerings, or done anything of the kind, he was dragged to the tribunal and killed — not only the one who had done such a thing, but even one who had merely been accused. He also fabricated other various charges, so that no one who lived piously was free from mourning. He did these things so that the crown of martyrdom would be obscured, while slaughter and carnage would nevertheless occur, and the splendid rewards of the Martyrs would not appear. Yet he accomplished nothing by this stratagem; but a useless one. for those who were afflicted in this way did not look to his calculations and malice, but to the incorruptible Judge, from whom they were confident they would receive the heavenly crown.

CHAPTER II.

The holy freedom of the soldiers is punished with imprisonment and confiscation of goods.

[4] Saints Juventinus and Maximus complain of the impiety of Julian: Meanwhile, when things stood thus, and the King was indeed meditating war against our people but held back, fearing he would be defeated, it happened that the soldiers held a certain banquet, at which the Martyrs whom we honor today were also present. As is the custom at banquets, when various conversations were being held on all sides and some were discussing one thing, others another, our Martyrs were lamenting between themselves the evils of their age, asserting that earlier times had been far happier, and they said both among themselves and to their companions: Who would wish to live any longer, or to breathe, or to behold the sun, when the sacred laws are so trampled, piety so violated, the Lord of all creatures so despised? Everything is full of the stench and smoke of sacrifices, everything is filled with unclean offerings. Alas! We cannot even breathe pure air. Do not pass over these words carelessly, but consider when they spoke them and with what great piety. For if at a military banquet, where drunkenness and intemperance reign, where men compete in extravagance, where the contest is one of stupor and folly, they groaned and mourned in this way, what were they like at home, when they were alone among themselves? What were they like in prayers and fasts, they who in the time of feasting were so humble and bore hearts so apostolic? Others were falling, but these mourned; others acted impiously, but these burned with grief. Indeed, on account of their brothers' poor health, they did not feel their own good health. So they grieved and wept over the evils that were then occurring, as though they had been appointed guardians of the whole world.

[5] They are denounced: Nor was it a secret that they had said such things. For from among their companions and fellow banqueters, a certain flatterer and mocker, wishing to render a service to the King, they are cast into prison with their goods confiscated: reported everything just as it had been said. The King, having seized upon the occasion he had long sought, charged from those words an attempted tyranny, so as to deprive them of the crown of martyrdom; and he ordered that, with all their goods confiscated, they be cast naked into prison. But they rejoiced and exulted, saying: What need have we of riches and costly garments? If even our innermost garment — namely, the flesh — must be stripped off for Christ, we shall not resist but freely consent. And more quickly than the word was spoken, inventories were drawn up and everything was confiscated. Moreover, just as men about to migrate to a distant homeland often convert all their substance into money and send it ahead, so it happened with them as well. Since they were about to pass into heaven, with their very enemies conducting the business and serving in this capacity, they sent their wealth before them. For not only those riches which we spend in the name of almsgiving are transferred to heaven, but whatever the enemies of the faith and persecutors of the pious seize from us will also be treasures there; for the latter is no less meritorious than the former. Concerning which, hear what Paul says: And you accepted the plundering of your goods with joy, knowing that you have a better and enduring possession in heaven. Hebrews 10:34.

[6] They are visited by Christians, though the tyrant forbids it: When they had entered prison, the whole city flocked to them, even though it had been forbidden with many terrors, threats, and dangers for anyone to approach them, or speak with them, or have any communication with them whatsoever. But the fear of God ensured that those commands of the ruler were disregarded. Whence many, on account of the fellowship they had with the Martyrs, themselves became Martyrs. For many, despising the present life, frequently visited them and completed sacred vigils with unceasing psalms in their company. Those companionships were full of spiritual learning and consolation. And indeed the church was then closed, but the prison was made a church. Nor did only those who visited them, but also those who were held within alongside them, learn the greatest wisdom and virtue from their patience and faith.

[7] When the King heard this, he was greatly vexed; wishing, however, to trip them up and deprive them of their eagerness, he suborned certain avaricious men and impostors who, they are solicited to defect from the faith: whenever a private conversation should present itself, were to approach them — not as men sent by the King, but as though acting from singular compassion and on their own counsel — and exhort them to abandon their religion and pass over to impiety. For they said: In this way you will not only escape the impending danger, but, honored with greater dignity, you will also obtain greater authority, with the King's anger happily appeased. Have you not seen others of your rank do the same thing? They respond nobly. To whom they replied: On the contrary, it is for this very reason that we shall stand manfully, and for the ruin of those others we shall offer ourselves as sacrifices. Our Lord is gracious and merciful, and is wont, even upon receiving one sacrifice, to be reconciled to the whole world. But just as the three boys once said: There is at this time no prince, no prophet, no leader, no sacrifice, no incense, no holocaust, no place of first-fruits before You, where we may find mercy; but may we be received in a contrite heart and a spirit of humility, as in holocausts of rams and bulls, and as in thousands of fat lambs — so they too, seeing the altars overthrown, the churches closed, the priests put to flight, and all the faithful driven into exile, strove to offer themselves to the Lord on behalf of all, and, leaving behind their military squadrons, to join themselves to the angelic choirs. Daniel 3:38. Wherefore they also said: What of it? Even if we do not die now, we must certainly die not long hence. It is better, then, to die for the King of Angels than for so impious a King. It is better to lay down arms for the heavenly fatherland than for the earthly one, which we tread underfoot. Here, even if one dies for the King, he will receive nothing from the King worthy of his valor. And what could a man do for the deceased, even if he wished ever so much? Indeed, they often do not even receive burial, and not infrequently they are devoured by dogs. But if we die for the King of Angels, we are certain that we shall receive a body far more glorious; we shall be conspicuous with greater glory; and the rewards for our labors will be far greater. Therefore let us seize spiritual weapons. There is no need of javelins and arrows, nor of other weapons that fall under the senses; the tongue suffices for all. For the mouths of the Saints are also quivers, from which continual and frequent blows are dealt to the head of the devil.

CHAPTER III.

The slaughter of the Martyrs. Their burial.

[8] These and similar things were reported to the King, who did not desist but tested them again and again with the baits of enticements. And that crafty, cunning man, wise for doing evil, gave orders that if they yielded in defeat, they should be brought out before everyone's eyes and made to sacrifice; but if they persevered bravely, they should be led out and killed as guilty of treason, with no mention made of the Christian profession on account of which they were being held. But He who reveals deep and hidden things did not permit those machinations to remain concealed or those ambushes unknown. They are condemned under a false but useless pretext: Genesis 39. For just as once the Egyptian woman, seizing Joseph in the bedchamber and in great solitude, though she hoped her deed would be hidden from all men, was nevertheless not hidden, either from that eye that knows no sleep, or from posterity — for what she said to Joseph without a witness is now sung throughout the entire world — so too the things which the deceitful King did through those suborned counselors, hoping they would remain secret, by no means remained secret. For all posterity learned both the treacherous ambushes and the victories of the triumphant.

[9] Finally, when after a long time the multitude of days not only did not break their eagerness but rather aroused their zeal and ardor, and created many emulators, he at last ordered them to be led away to a pit at midnight. They were therefore led forth in the midst of darkness, those luminaries, and were beheaded. They are beheaded: However, their severed heads were then more terrible to the devil than when they still gave voice; just as the head of John did not terrify so much when it spoke as when it was brought, mute, upon a platter. For the blood of the Saints too has its own voice, which is not heard through the ears but invades and pierces the conscience of those who slay them.

[10] After that blessed slaughter, certain persons, even at the risk of their own safety, seized those most excellent athletes — themselves living Martyrs — in order to tend to their relics with fitting honor. For although they were not killed, they are buried, they preferred to die rather than leave those bodies unburied: so eagerly did they hasten to claim them. Those who were present at the time, and who were granted the sight of those bodies freshly slain, More beautiful after death, say that as they lay together in the tomb, such a grace shone from their eyes and faces as Luke says was in Stephen when he was about to answer the Jews. Acts 6:15. And there was no one who did not stand beside them with a certain awe, so powerfully did that sight affect everyone. And all cried out in their praise the words spoken by David: 2 Samuel 1:23. In their lives they were not divided, and in death they were not separated. For equally they confessed, equally they inhabited the prison, equally they were led away to the pit, equally they were punished with the loss of their heads; and a single casket holds the bodies of both. And one dwelling in heaven will also receive them, when they shall take up those bodies again with greater glory.

[11] It would not be unworthy to call them at once columns, rocks, towers, luminaries, and bulls. For they support the Church like columns, they fortify it like towers, and like rocks they repelled all the assaults of the waves, The Saints are to be invoked; their relics are to be venerated, bringing great tranquillity to those within. Like luminaries they dispelled the darkness of impiety; and like bulls, with soul and body and the same readiness, they drew the sweet yoke of Christ. Therefore let us often visit them, let us touch the casket, and with great faith embrace their relics, that we may thereby obtain some blessing. For just as soldiers, showing the King the wounds inflicted upon them in battle, speak with confidence, so also these, carrying their severed heads in their hands and bringing them forward, can obtain from the King of heaven whatever they wish. Therefore let us come here with great faith and readiness, so that, having beheld the monuments of the Saints and considered their rewards, we may gather various treasures from every side; and may so pass through the present life according to the will of God that we may enter the port of eternity with much merchandise and enjoy the kingdom of heaven in Christ Jesus our Lord, to whom be glory forever and ever. Amen.