Egyptian Martyrs Cyrus

CONCERNING THE HOLY EGYPTIAN MARTYRS CYRUS, JOHN, ATHANASIA, THEODOSIA, THEOCTISTE, AND EUDOXIA.

Under Diocletian.

Cyrus, physician then monk, Martyr in Egypt (S.) John, Martyr in Egypt (S.) Athanasia, Martyr in Egypt (S.) Theodosia, Virgin Martyr in Egypt (S.) Theoctiste, Virgin Martyr in Egypt (S.) Eudoxia, Virgin Martyr in Egypt (S.)

From various sources.

Section I. The feast day and Acts of SS. Cyrus and John.

[1] The names of the holy Martyrs Cyrus and John are most celebrated, on account of the innumerable benefits conferred upon sick mortals at their relics. They are venerated by both Greeks and Latins on the 31st of January; although the Greek Menologion published by Henricus Canisius The feast day of SS. Cyrus and John among the Greeks, records the 30th of January, unless this occurred through the negligence of a copyist, by which the name of S. Theoctiste was also omitted. It reads as follows: "The feast day of the holy Martyrs Cyrus and John; likewise of three holy Virgins, Theodota and Eudoxia, and their mother Athanasia, under the Emperor Diocletian." But in the Greek Menologion, and its epitome by Christophorus, Proconsul of Mitylene, as well as in the Menaea and the Anthologion, they are recorded on the 31st day. In the Coptic Calendar they are commemorated on the sixth day of the month Mechir as Abacher and John, among the Egyptians, together with Theodora, Theopista, and Theodokia, under Diocletian, as our Athanasius Kircher has informed us. Michael the Monk V. CL., in his Capuan Sanctuary, adduces two ancient Calendars, one of the nuns of S. John, the other of the cathedral of Capua, in which on this day the following is found: "Of SS. Abacirus and John."

[2] The Latin Martyrologies agree; and indeed very many MSS. bearing the name of Usuard, but augmented, read as follows: "The feast day of the blessed Martyrs Cyrus and John, among the Latins, of whom the first came from Alexandria, the metropolis of Egypt, and the second was a native of the city of Edessa. Who, in the times of Diocletian and Maximian, were first seized and thrown into prison, then beaten with rods, and scorched with burning torches, drenched with vinegar and salt, rubbed with haircloth, and drenched with boiling pitch; and at last, having been beheaded, they completed their martyrdom." Nearly the same is found in the Carthusian and Cologne Additions to Usuard, the Cologne Martyrology, the MS. Florarium, the Viola Sanctorum published at Haguenau, and Maurolycus.

[3] But the Roman Martyrology reads: "At Rome, on the Via Portuense, of the holy Martyrs Cyrus and John, who after many torments for the confession of Christ were beheaded." They did not suffer at Rome, Baronius warns that this should not be understood as if they suffered at Rome; but because the bodies of the aforesaid Martyrs were translated from Alexandria to Rome and placed there. Galesinius did not notice this, writing as follows: as Galesinius supposed, "At Rome, of the holy Martyrs Cyrus and John: the one born at Edessa, the other at Alexandria, both at Rome, under the Emperor Diocletian, cast into prison, beaten with scourges, scorched with lighted torches, anointed with boiling pitch, and at last crowned with the severing of their necks." And with some words interposed, as if about others, he writes: "At Alexandria, moreover, of the Saints, Cyrus also, John, the mother Aspasia, and three daughters, Virgins, the memory of whose martyrdom, bravely undertaken under Diocletian and Maximian, has been consecrated in letters, while they themselves enjoy everlasting glory in heaven." In his Notes he writes that the feast of the former is celebrated today by the Greeks, that the life was written by Sophronius, cited by S. Damascene and the Nicene Synod; which plainly pertains to the Alexandrian Martyrs. He cites the martyrdom of the latter as related by the monk Hilarion; and he calls the daughters of Athanasia (who is the same as his Aspasia) Theotis, Theodotis, and Eudoxia; which names Ferrarius also retained in his Catalogue of the Saints of Italy.

[4] And Peter de Natalibus. Peter de Natalibus also supposed that they were killed at Rome. For he writes as follows in bk. 3, ch. 63: "Cyrus and John suffered martyrdom at Rome. At what time, however, or under what Judge, or by what torments they were afflicted or put to death, is not expressed in the Martyrology; nor have I found it written elsewhere: except that the Roman Church observes their feast on the second day before the Kalends of February, and records it in the Calendars."

[5] Concerning the Acts of these holy Martyrs, Baronius writes as follows in his Notes to the Martyrology: "Their Acts were very well known to both Greeks and Latins: we too have them in the fifth, MS. Acts, seventh, and tenth volumes of ancient MS. codices which were in use in certain churches of Rome, where the Lives of the Saints are written according to the order of the months: in these, therefore, we have obtained the Acts of the aforesaid Martyrs, the author being a certain Peter, who copied them at the request of Gregory, the son of the Consul John: we found the same again in a manuscript codex of S. Maria ad Martyres: in all of which it is expressed that they suffered at Alexandria in the ninth year of the persecution of the Emperor Diocletian, and that at the same time three holy Virgins, Theodora, Theotista, and Eudoxia, together with their mother Athanasia, also underwent martyrdom. All the same things are found in Greek published in Metaphrastes on this day, the 31st of January; which, rendered into Latin, are in Lipomanus vol. 5 and Surius vol. 1, in which the time of martyrdom is lacking; Published; they have, however, certain miracles added which we have not found in the said Latin codices. Sophronius, Bishop of Jerusalem, had a notable oration on the same Martyrs, which is cited in the Second Council of Nicaea, act. 4, and by S. John Damascene in his third oration on images."

[6] So writes Baronius. That Life, which was published, somewhat incompletely, by Lipomanus among the works of Metaphrastes, here from the Greek, with miracles; has been translated from an ancient Greek codex into Latin, together with the miracles of those same Martyrs, by our Otto Zylius, whose very elegant History of the Miracles of the Blessed Mary of 's-Hertogenbosch, published in recent years, and the Life of S. Xenophon rendered into Latin on the 26th of January, survive. Whether it was written by that Peter whom Baronius mentions, or by Sophronius of Jerusalem, whose encomium on these same Martyrs is cited by the Second Nicene Synod, by whom written? as we shall say in the following section, or perhaps by the other Sophronius, the companion of John Moschus, of whom we treated on 23 January in the Life of S. John the Almsgiver, we do not know. This we seem able to state: that the author (whoever he was) lived in the time of S. John himself. For he mentions S. Eulogius, whom Theodore Scribon succeeded, and two years after him S. John, who however did not live long afterward; and when he mentions the old men's home built by Apollinaris, he adds "as I heard," either from those who had witnessed it, or certainly when the report was still fresh and well known. Apollinaris died in the year of Christ 570, having held his see for eighteen years.

Section II. The miracles of SS. Cyrus and John.

[7] So many heavenly wonders have been wrought through the patronage of SS. Cyrus and John The miracles of these Saints that by the Greeks in the Menologion, Menaea, and Anthologion they are called hoi hagioi kai thaumatourgoi anargyroi, "the holy and miraculous workers who cure the sick without payment." That their miracles had long since been written down is clear from the Seventh Ecumenical Synod, which is the Second Nicene, where certain ones are recited from a commentary written about them. We give some of them here from a Greek MS., committed to writing by an ancient author, the same one, as we believe, who wrote the life. For he testifies in the Life, no. 1, that he is committing to literary records the wonderful deeds performed by them, written by the same author as the life; and their most illustrious contest for God and Christ, and a few out of many miracles or cures, "which we ourselves," he says, "although far inferior to all publicans, both saw with these eyes and also by divine gift have partly experienced through them for our own salvation." Since, therefore, in that earlier book which comprises their life, no miracles of theirs are commemorated, it follows that this must be understood of the second book.

[8] That more miracles, however, than those found here were once both performed and recorded in writing, others by Sophronius, is clear from the aforementioned Second Nicene Synod, act. 4, where, when from the encomium of S. Sophronius, Archbishop of Jerusalem, on SS. Cyrus and John a testimony was recited proving that Saints are honored cited by the Nicene Synod, both by the construction of lofty temples, and by the adornment of various marbles, and by the art of painting, and by the elegance of votive offerings; another is then added: "From the same volume of the same Father, a miracle of the same Saints, whose beginning is:" "I hear that Alexandria is the metropolis of Egypt and Libya," etc. In the Latin edition of the Councils it reads: "From the same commentary concerning the same Saints, the three hundred and sixth miracle." In the Greco-Latin edition the number 306 appears to have been omitted. That miracle, however, is neither found among those which we give here, nor is it recited in full at the synod. It reads as follows:

[9] "I hear that Alexandria is the metropolis of Egypt and Libya." And after other things: "Coming therefore to a certain perfect temple, terrible and splendid in appearance, and in height reaching to the very heavens, which entering, we saw a very great and wonderful image; in the center it showed the Lord Christ painted in colors, and on the left the Mother of Christ and our Lady, the God-bearer and ever-Virgin Mary, and on the right John the Baptist and Forerunner of the same Savior, who from the womb announced Him with leaping (for even though speaking while still within, The Saints in an image supplicate Christ, he was not heard), and certain ones from the glorious choir of Apostles and Prophets and the assembly of Martyrs; among whom Cyrus and John the Martyrs themselves were also present: who standing before the image prostrated themselves before the Lord, bending their knees and bringing their heads to the pavement, and interceding for the healing of the young man." And after other things: "And coming to the image a third time, they used the same gestures and words. And when they had prayed for a long time, and lying upon the ground, they cried only 'Command, Lord': Christ, having pity, as being truly merciful, assented; and He assenting, 'Give it to him,' He spoke through the image. And the Martyrs rising from the ground first gave thanks to Christ our God, who had heard their supplication; then rejoicing and exulting: 'Behold,' they say, 'God has given us the grace. Enter therefore into Alexandria, and in the great Tetrapylum sleep fasting, and having taken a little oil from the lamp they bid the sick man anoint himself with oil from the sacred lamp; which burns above before the image of the Savior, in a small flask, returning again fasting to this place, and anointing your feet with this, you will also have the gift of health.' And after other things: He himself rising after the lamp was extinguished took the oil and reached the temple of the Saints, where, as he had been commanded, he anointed his hands and feet; and immediately he laid aside his weakness and thereby recovers, and received his health." Tarasius, the most holy Patriarch, said: "He acknowledges that all things are to be received, both the works of painters and of the other arts, for the adornment of sacred houses." Thomas, the most reverend monk and Presbyter, and Vicar of the Easterners, said: "This image, honorable Fathers, stands at Alexandria in the Tetrapylum to this day, and cures various infirmities." The holy Synod said: "Glory to God, who works miracles even through sacred images."

[10] S. John Damascene, Oration 3, On Images, narrates the very same miracle, somewhat more distinctly, writing as follows: "From S. Sophronius, from the miracles of the holy Martyrs Cyrus and John, concerning Theodore the Subdeacon, suffering from gout. Let us now also briefly pursue the cure of the body as well. A few days having passed, when he was sleeping, A man with gout sees in his sleep the Saints supplicating Christ on his behalf, he again sees the Martyrs standing before him and commanding him to go with them. And he readily followed. For he knew it could not fail to be useful to follow the Saints. Coming therefore to a temple of the Greeks, august and most splendid in appearance, yet reaching to the very heavens in height, and entering into it, we saw a very great and wonderful image, which in the center contained the Lord Christ depicted in colors, but on the left the Lady, the God-bearer, and on the right John the Baptist, who from the womb had indicated Him with leaping, because even though speaking while still within, he could not be heard; and certain ones from the glorious choir of Apostles and Prophets, and the assembly of Martyrs, among whom were Cyrus and John the Martyrs. Who standing before the image, with knees bent and heads bowed to the ground, prostrated themselves before the Lord, supplicating for the health of the young man. And they supplicated with these words: 'Gracious Lord, do you command that we grant health also to this one?' Once; But when they had often prostrated themselves upon the ground and prayed with supplicating words, and the Lord Christ had not assented, they ceased to pray; and sorrowful and dejected in spirit returned to me, who had been standing not far from the image. When therefore they had approached closer to me, they said: 'You see how the Lord denies you health. But do not lose heart: and a second time in vain, for He will assuredly show Himself gracious toward you as well, as toward all.' And after a half-hour's interval, rising, they returned and again supplicated. 'But again,' he says, 'they returned unsuccessful, sorrowful and dejected as before, because the Lord Christ had not given the command.' And these things they reported to me as they returned again. But going forth a third time, they said: 'Be of good courage: the third time they are heard. for now we shall surely obtain the grace. But you too, as you see us supplicating, go with us and suppliantly beseech the Lord.' And approaching the image a third time, they used the manner and method previously described, and the same words. And when they had prayed for a long time and lay prostrate on the ground, crying only 'Command, Lord'; then Christ, moved by clemency and compassion, said through the image: 'Give it to him also.' And the Martyrs rising from the ground first gave thanks to Christ that He had heard their prayers."

[11] Thus far S. John Damascene: we have collated the version of Franciscus Zinus, published by Billius, with the Greek text. That commentary of S. Sophronius has not yet, as far as we know, seen the light, as also certain other works of this or perhaps the other Sophronius the "meadow-writer," attributed to him.

Side Note: The other edition adds "examining each one." Side Note a: It is added in the Latin, "of the Supreme Priests," which words are absent in the Greek.

Section III. The relics of the Saints. Temples dedicated to them.

[12] Cyrus and John ennobled with their martyrdom the city of Canopus in Egypt, twelve stadia distant (or, as the edition of Lipomanus has it, ten) from Alexandria. Where were the bodies of SS. Cyrus and John buried? Their relics, reverently deposited by the Christians in the church of S. Mark, were discovered under the Patriarch Theophilus, and translated by S. Cyril, the successor of Theophilus, to Manuthe, a village near Canopus. Where that church of S. Mark stood, whether at Alexandria or at Canopus, is not specified. That Canopus entirely lacked a church, or a place suitable for holding their assemblies and entombing the bodies of the Saints, is not probable: and to whom shall we consider it more likely to have been dedicated than to S. Mark, their own and the Alexandrians' Apostle?

[13] But whether at Canopus or at Alexandria, the relics were discovered under Bishop Theophilus, in the reign of Arcadius, Discovered and translated, and translated to Manuthe. The solemn memory of this discovery and translation is celebrated among the Greeks on the 28th of June, as we shall presently say. Baronius writes that they were translated by Cyril not to Manuthe but to Canopus, vol. 5, at the year 414, no. 20: "In this year also," he says, "which is reckoned the first of the episcopate of Cyril, Bishop of Alexandria, on the twenty-eighth day of July the translation of a portion of the relics of the holy Martyrs was made by the same, namely of S. Mark the Evangelist, Cyrus, and John, to Canopus, where already the seat of idolatry was flourishing. For although the most famous temple of the idol which was there had been destroyed and a church erected over it by Theophilus, the demons nevertheless still remained there, as their harassment sufficiently indicated. Their effort ceased, however, and was utterly extinguished, and their power vanished, when those relics were translated thither; by which they, being conquered, were compelled utterly to abandon their ancient seats. These things are set forth clearly enough in the Acts of those same holy Martyrs Cyrus and John." So writes Baronius. Not to Canopus, But neither was it the first year of Cyril, but the second; for, as we said above on 28 January in his Life, section 1, no. 6, under the consuls Honorius Augustus IX and Theodosius the Younger Augustus V, on the third day after the death of his uncle Theophilus, which occurred on the 15th of October, he was raised to his chair. Nor were these relics translated on the 28th of July, but of June; But to Manuthe, nor to Canopus, but from Canopus or Alexandria to Manuthe, as is clearly established from the Acts.

[14] The memory of that Translation was recorded in the sacred records on the 28th of June, on which day Molanus in the Additions to Usuard: "On the 28th day, the return of the relics of SS. Cyrus and John, Anniversary memorial of the Discovery: who were illustrious for miracles." In the Greek Menologion it reads: "He anakomide ton leipsanon ton hagion kai thaumaturgon anargyrion Kyrou kai Ioannou. The return, or recovery, or translation, of the relics of the holy and miracle-working physicians who heal without charge, Cyrus and John." Galesinius and Ferrarius: "At Alexandria, the translation of the holy Martyrs John and Cyrus." But the Menologion published by Canisius: "The discovery of the precious relics of the holy Martyrs Cyrus and John. Cyrus was from the city of Alexandria, and John from Edessa; both, having bravely overcome torments of every kind for the faith of Christ, migrated to heaven. Their relics were discovered under the Alexandrian Patriarch Theophilus and the Emperor Arcadius, the panegyric of which Martyrs we celebrate today."

[15] The Menaea also mention only the discovery, and not the translation to the village of Manuthe, having the following on that day: "On the same month, the 28th day, the discovery of the precious relics of the holy Martyrs Cyrus and John."

"The bones of the Martyrs found, who heal without charge, Open up springs of miracles without charge. On the twenty-eighth Cyrus was found with his fellow-soldier."

"These holy Martyrs of Christ and wonder-workers lived under the Emperor Diocletian: Cyrus was a native of Alexandria, and John of Edessa. Both entered into partnership on account of similarity of character; and going about and practicing medicine, they cured every sickness and infirmity; and they anointed and strengthened many for martyrdom, as athletes for wrestling. At length they became known to the Prefect of that place, who, having arrested them, compelled them to undergo torments of every kind, and then ordered them to be beheaded with the axe. Their relics were tended by the faithful with the care that was fitting, and on account of the impiety then raging, were concealed. But afterwards, when Arcadius held the empire and Theophilus administered the Church of Alexandria, the holy and venerable relics were found, whose panegyric or festive celebration we devoutly perform on this very day; on which also these most sacred treasures were unearthed, Miracles wrought at the discovery, and an innumerable crowd flocked to them, afflicted with various diseases, and obtained cure and health; some were freed from a resident demon, others from bodily sickness: sight was restored to the blind, the ability to walk to the lame; in short, no disease was not driven away from sick mortals. Nor did these things happen only at that time, but even to the present day, for those who approach with faith, the healing of the Saints is at hand, to the praise and glory of Christ our God, who adorns them with such great glory."

[16] Their relics brought to Rome: The sacred bodies were then translated to Rome. Concerning which Baronius writes in his Notes to the Martyrology: "There is on the Via Portuense, opposite the basilica of S. Paul, across the Tiber, an ancient church, commonly called Santa Passera, but in ancient codices it is found called by the name of S. Praxedes, in which the following verses, carved in marble, are read concerning the bodies of the aforesaid SS. Cyrus and John:

'The holy bodies of Cyrus and John shine here, Whom once great Alexandria gave to Rome.'

Ottavio Panciroli relates the same in his Hidden Treasures of the Holy City, region 8, church 7; who, however, when he says that John was converted to the faith of Christ by Cyrus, contradicts the Acts. Baronius considers this to be the church which in the Life of S. Pope Gregory, bk. 4, ch. 91, is called by John the Deacon the basilica of SS. Cyrus and John. His words are: 'He finally broke away from the monastery, and came to the house of the Bishop, not far from the river Tiber, that is, in the district situated near the basilica of SS. Cyrus and John, to report his dream.'" It is probable that it was named after them after their relics were brought there. At what time? But when this occurred is unknown to us. The events which John the Deacon there commemorates took place under Pope Benedict III, who succeeded Leo IV (whom he had mentioned shortly before) on 24 July in the year 855, and died on 16 February 858. Whence it may be conjectured that they had been brought to Rome even before that time, perhaps at the time when the Saracens subjugated Egypt. Baronius writes in his Notes to the Martyrology that the history of the Translation is said to exist in a very ancient codex of the Diaconate of S. Maria in Via Lata. From it the date could be determined.

[17] Part of those relics was brought in our own memory to Munich, the royal city of Bavaria, as our Matthaeus Rader testifies in his MS. Notes on the Menaea of the Greeks with these words: Then to Munich. "Their relics, translated to Rome and from Rome to Munich, are deposited here in the church of S. Michael at the College of the Society of Jesus and are venerated with the greatest devotion. We have most ample Pontifical letters as witnesses of this matter, by which, as in a public diploma of Clement VIII to William V, Duke of Bavaria, 7 Feb. 1626, who recently died with the greatest devotion, transmitted together with the relics, the authenticity of these bodies of the Saints and sacred relics is affirmed."

[18] The pilgrimage to the temple of SS. Cyrus and John was celebrated both by Egyptians and by foreigners as well; whether this temple existed, however, at Canopus or only in the village of Menuthis, Their formerly famous temple in Egypt, and the pilgrimage to it: of which we treated above, is not established; it was at least outside the city of Alexandria, as will be clear below. In the Life of S. John the Almsgiver on 23 January, Leontius, Bishop of Neapolis in Cyprus, thus speaks of himself in chapter 1, number 3: "When I, unworthy, had come to Alexandria to embrace the holy and victorious Martyrs Cyrus and John." And in chapter 10, number 59: "When the Saint (John) was once going to the temple of the holy victorious Martyrs Cyrus and John, in their glorious memorial, for the sake of prayer, as he was leaving the gate of the city, a woman received him, falling prostrate and saying," etc. Metaphrastes in chapter 9, number 57, expressed it thus: "When he was once going to the divine Martyrs Cyrus and John to pray, a certain poor woman approached him." In the same Life by Leontius, chapter 8, number 47, the holy monk rashly beaten at the command of S. John speaks thus: "I was at Gaza a few days before; and as I was going out of the city to come and greet the holy Abbot Cyrus." And shortly afterward: "Therefore when we came, most holy Father, and completed our prayer, I baptized her at the shrine of the holy Abbot Cyrus." Metaphrastes speaks more distinctly in chapter 8, number 47: "Not many days before, when I was at Gaza and was hastening from there to worship SS. Cyrus and John." Our Rosweyde notes: "The memorial of these was famous at Alexandria, and a temple was also dedicated to them." But that temple was not at Alexandria, since the Patriarch had to go outside the city to visit it.

[19] A temple of these Martyrs also stood at Constantinople (we spoke earlier of the one at Rome), which the Menaea indicate: Another at Constantinople. "Their synaxis is performed," they say, "in their martyrium, which is in the quarter of the city called Phoracium." That is, their public veneration is carried out in their martyrium or temple, which is in the region of the city that takes its name from Phoracius, as Raderus explains.

[20] Ferrarius testifies in his Catalogue of the Saints of Italy that SS. Cyrus and John are held in particular honor at Vico Equense, Patrons of the city of Vico. an episcopal city not far from Sorrento and the promontory of Minerva in Campania, as the Patrons of that city.

LIFE

written by an ancient but uncertain Author, rendered from an old Greek MS. into Latin

BY OTHO ZYLIUS OF THE SOCIETY OF JESUS.

Cyrus, physician then monk, Martyr in Egypt (S.) John, Martyr in Egypt (S.) Athanasia, Martyr in Egypt (S.) Theodosia, Virgin Martyr in Egypt (S.) Theoctiste, Virgin Martyr in Egypt (S.) Eudoxia, Virgin Martyr in Egypt (S.)

From a Greek MS., interpreted by Otho Zylius.

PREFACE OF THE TRANSLATOR.

To the most distinguished man, Lord Marcus Emmanuel Bourgeois, Lord of the Manor, and Royal Senator in the Court of Brabant.

Although there were not many and just reasons of private friendship between us which would make yours whatever grew in my field, yet this small offspring of mine hastened to you of its own accord, and drew me along with it, not resisting. For just as the relics of SS. Cyrus and John were once, by the command of an Angel, brought to and joined in the same place with the relics of Blessed Mark, your namesake and patron, so this booklet, containing their life and miracles, clothed by me in a new Latin garment, ought to come to you, who rejoice no less in the name of Mark the great Evangelist than the Blessed Mark himself delighted in the most welcome companionship of his most holy companions. Enjoy such good guests, by whose company you will become not only more joyful but also better and holier — that is, truly greater than yourself. For as often as you shall wish by greatness of spirit to step beyond the confines of our age and by lofty meditation to ascend to the heroic era of these heavenly beings, so often you will see Cyrus devoting himself to God and to himself, caring for the salvation of men, gathering the fruits of tranquil solitude, adding courage to those in peril, and together with John, whom he had captured by the fragrance of his holiness, not only conquering human nature by his manner of life but also surpassing it by suffering death for Christ. By the contemplation of these things it will come to pass that you adopt not merely the name of Blessed Mark but his very virtues: which I wish to be perpetual.

CHAPTER I.

The birth and profession of S. Cyrus.

[1] That divine Word, and the Truth itself, Christ God, teaches us through the proclamation of the Gospel that "all things are possible to him who believes." Preface of the Author. And Paul, the orator of Apostolic dignity, with Christ Himself supplying his words, testifies to us in a voice worthy of wonder that "hope does not confound." Mark 9:2; Rom. 5:5. Relying on these exhorters, I felt myself being urged, by the power of our Savior and God Jesus Christ (who both pursues mortals with the greatest love and gave Himself to death for us), and with the help of the Saints in addition, to an endeavor greater than my strength: so that (what I had long desired with a certain great zeal) I might commit to the monuments of writing, to the extent of my ability, the wondrous deeds of the Blessed Cyrus and John, and their most illustrious contest for God and Christ, and a few out of many of the miracles or healings which we ourselves — though far inferior to all publicans — have both seen with these very eyes and have also in part experienced through them by divine gift for our salvation; that these deeds, I say, might be committed to literary records for the benefit and profit of readers.

[2] The homeland of S. Cyrus, Cyrus, then, that man famous in renown, was a citizen of the great city founded by Alexander, equally conspicuous in virtue and in distinction. But although from what parents or what blood he was born is unknown to us, this much is certain: that he has His profession, a more divine origin, having God as his Father, who regenerated him through water and blood, and the orthodox Church of the Father as his mother. And by profession he was a physician, and his workshop is publicly known to this day, and having been converted into a temple His workshop converted into a temple, sacred to the Three Holy Children, it wonderfully abounds in healings poured forth upon the sick through the beneficence of the same. But in what manner his workshop was converted into the shrine of the holy Youths, it will be fitting to indicate as if through a lattice, especially since I do not at all doubt that this will redound to the benefit of those who will hear these things.

CHAPTER II.

The relics of SS. Ananias, Azarias, and Misael translated to Alexandria. A temple dedicated to them where the workshop of S. Cyrus had stood.

[3] Apollinaris was an outstanding lover of truth — not that man who falsely boasted himself Bishop of the Laodiceans, having usurped the dignity by a nefarious crime (for he had declared war upon the right faith and pious doctrine) — but one far different from him, a patron of the sincere faith, a defender of the Christian flock, a vigilant guardian of the evangelical doctrines, and one raised by divine election to the pontificate of the great city of Alexandria. Apollinaris, by divine revelation, Bishop of Alexandria. For it was established by a more reliable report that the episcopal See fell to him through the prophecy of a certain divine man. For when before his pontificate he was advancing in the course of the solitary life, and had attached himself for his own progress to a certain elder, a man who foreknew the future and was himself a professor of the solitary order, he learned by the elder's true prediction that the sacred governance of the Church of Alexandria would one day be entrusted to him.

[4] And so, having attained the pontificate, since he had a nephew, the son of his brother, He piously educates his nephew, he imbued him with piety from his tender years and, having trained him in every branch of learning, also adorned him with morals acceptable to God. But the young man, having entered manhood as the years gradually advanced, being strong and vigorous in body, and inclined by nature, began to ask his uncle to provide him with a lawful wife. But when the man of God had in vain tried many times to persuade him of the chastity of life, To divert him from the desire for marriage, he wisely soothed him with this consolation: that it was his resolve to build a church sacred to the Three Holy Children, and to this holy work he wished to appoint the nephew as overseer, and upon its completion to promptly grant his wish. Apollinaris had a hospice where the elderly were maintained, near the place they call Doryzin. Having therefore purchased a stable adjacent to this hospice, in whose courtyard the workshop of Cyrus was situated, He puts him in charge of building a temple: he destroyed the stable, and having marked out the ground in the form of a church, where the workshop had formerly stood, there he constructed the admirable apse of the temple. What great benefit followed from the Bishop's plan should by no means be passed over in silence. For with the young man intent upon the construction, and especially with God advancing it, the work made such good progress that the temple seemed to be built and completed at one and the same time. For we have learned from Paul, that wisest witness, that "for those who love God, all things work together for good." Rom. 8:28.

[5] By this plan, therefore, when the Bishop had built a hospice for both the elderly and the sick, he summoned a certain distinguished man, as I have heard, from among the number of those in authority, and a man famous for his friendship with God, and having given him letters addressed to the Three Holy Children, he ordered him to set out for Babylon. The letters were suppliant, He requests relics of the Three Holy Children, having written a letter to them, and they asked that some portion of their sacred relics be sent to the temple which he had built for them in Alexandria at no small expense and labor. For so great was the devotion of Apollinaris toward them, and so burning and living was his faith, that he was persuaded they would understand his letter and share some portion of their limbs, though they had been dead for so many centuries, as if they were living. Moreover that great minister of so great a matter, having completed the journey diligently, soon arrived in Babylon. Which one of them took hold of with his hand: When he had approached the venerable relics and, holding forth the letter in his hand, began to beseech the Saints to deign to receive the letter and to grant the Bishop his desires, the one who lay in the middle place, as if roused from sleep (O divine providence! O a narrative not to be heard without trembling!), gradually raised his hand, took the letter, and again, adding nothing, reclined in his former position. But the one who had brought the letter, astonished by the spectacle and having obtained nothing of those things for which he had come, was greatly grieved; and when he had prayed steadfastly in the temple for seven days and nothing was accomplished, he returned full of sorrow and brought tears to Apollinaris instead of relics.

[6] But Apollinaris, judging that he ought not to desist even so, or to recede from the goal he had set for himself (for so great is the force of desire that it usually refuses to draw the mind and hope away from things that are difficult, as well as from things that cannot even be done), said: "Go, good man, and once again propitiate the Saints for me with an even greater earnestness of prayer. For if they have mercy on us and admit our prayers, After a repeated prayer, we shall obtain our wish; but if not, you shall at least return with the letter received, which will serve me in place of relics, and will not be without sanctity, since it was both kindly received by the Saint and has been for a sufficiently long time already consecrated by contact with the blessed limbs." Having heard these things, the man obeyed without reluctance — a man most ready for every service (for it was right that a deference of spirit equal to so great a desire should attend upon it) — and setting out again for Babylon, and becoming a suppliant before the Saints, he began to pray, to beseech, and to adjure them fervently, and to pour out more tears than words, not to spurn this second supplication of the Patriarch, nor to disdain the labor of this repeated journey; but rather, since the Patriarch had built a temple in their honor, they should in turn adorn it with some portion of their limbs.

[7] These were his prayers, entirely without success. And so, having laid aside hope of the relics (attend carefully, As the legate withdraws the letter, the hand follows: for you will understand a matter most delightful to hear and truly divine in its power to strike the mind), having laid aside, I say, hope of the relics, he endeavored at least to recover the letter, as he had been instructed, which was to serve instead of relics for the ardent faith of the petitioner. He therefore placed his hand upon the hand of the Martyr, and grasping the letter, he drew it toward himself, together with that beautiful hand of the Martyr, which followed the letter. When he saw it separated from the rest of the body, he embraced it with hands trembling with both desire and awe; and storing the treasure so excellent in a most precious wrapping and exulting with the highest joy, he returned to Alexandria. For which reason, who could ever express in words either the exultation and joy of the Patriarch, or the festivity and concourse of the people?

[8] It will be delightful to learn with what prudence Apollinaris fulfilled the promise made to his brother's son. That hand honorably received, For on the next day, having convened the whole Clergy which he governed, he deposited with equal devotion and festivity the hand of the Martyr, and in it the letter which it bore; and having performed all the other rites in the temple most magnificently, he also consecrated it with Christian ceremony. [The Bishop consecrates the church to them and betroths it to his nephew as a wife.] Then, having led in his brother's son, he duly initiated him into the priesthood, and in place of a wife, betrothed the Church to him with these words: "Behold your wife, for whom you shall care as you ought." With these words he so affected the young man and so moved his spirit that, his will being completely changed, he began thenceforth to burn with greater love for virginity than he had before for marriage. But enough of these matters for now.

CHAPTER III.

The pious exercises of Cyrus and John.

[9] Now let our discourse return to Cyrus and the deeds performed by him, which we undertook to relate from the beginning. Cyrus the physician He, therefore, while excelling others in medical skill, was also second to none in virtue and most useful to men; and by his art indeed he restored bodies to health, but by his character he restored souls. For by the aid of his art he persuaded others to take great care of their morals, and he taught that the diseases of the soul are not only graver than the diseases of the body, but that the latter are also for the most part generated by the former — since the supreme Lord and Physician of all brings this about, that the weakness of the body may expel the wickedness of the soul, which is far worse than all bodily diseases, both on account of the magnitude of its danger and on account of the difficulty of healing it. For when he approached the sick, as if having forgotten the precepts of Galen, Hippocrates, and other such writers — whom he held only in second place — he drew from our own fountains the sayings of the Prophets, Apostles, and Fathers which he would recite, and then, with divine grace also being won for them, he would administer medicine not so much to their bodies as to their souls. In addition to these things, when they asked for small things, he would bestow even these, He converts many: and much greater things besides — knowledge of the Godhead, purgation of wickedness, salvation of souls. By which things it came to pass that he confirmed in the love of truth the minds of many for whom piety was at heart, and snatched from not a few of the unbelievers the errors of the Greeks, which under the reign of Diocletian dominated far and wide. For this Emperor excelled not so much in the diadem as in superstition, being in the former comparable to very many, but in the latter to very few.

[10] Meanwhile these benefits of Cyrus toward mortals could neither escape the attention of the malignant one, nor, once published and known, be endured by him. He is accused before the Governor, And since perversity is both shameless and cannot in the least be restrained, everything was immediately reported to the Prefect of the city, who was himself inflamed with a violent fury against the Christians. And so he immediately ordered that Cyrus be seized and brought in. But Cyrus, having learned of the order, He flees to Arabia: departed from the city and betook himself to Arabia, which is nearest to Egypt. Nor ought he to be convicted by anyone on this account of either weakness or narrowness of spirit: since he left the city neither from fear of the most cruel Prefect, nor from fear of the torments to be undergone for Christ, nor from any other softness of spirit; but partly to obey this precept of the Lord, "When they persecute you in this city, flee to another" Matt. 10:23; partly so that with greater leisure he might examine himself and fortify his mind and first gather strength before descending into the dangers to be endured for the cause of Christ. Perhaps he was also summoned to Arabia by some higher providence, both on account of the infidels whom he was going to join to Christ there, and on account of the faithful whose constancy he would sustain. For these reasons, therefore, having entered Arabia, He becomes a monk: he immediately changed his habit, manner of life, and rule, and having shaved his head to the skin, he put on the garb of a monk He shines with miracles: and was raised to a more sublime mode of life. But he also changed his method of healing. For henceforth Cyrus was neither considered nor was a physician, but rather a worker of wonders; and he used neither medicines nor herbs, but only prayers and teaching, and by the latter indeed he restored souls to health, and by the former, bodies.

[11] And now fame had already spread his name and virtues throughout all Arabia, which did not pass by John, by fatherland and birth an Edessan, John of Edessa, a soldier but in his morals a true citizen of heaven, and also distinguished by his military rank. Having therefore learned of this fame, while Diocletian was then raging, this noble soldier, changing his state and deserting the human military, gave his name with great spirit to the service of Christ — certainly about to accomplish more illustrious things against His enemies than against the enemies of men. Hence, having at once sent word of renunciation to his wealth, prosperity, glory, and dignities, he set out for Jerusalem, and thence to Egypt, the desire for Cyrus drawing him thither without toil and urging him, as they say, with full stride toward a partner of the same faith, so that he might become a sharer both of his philosophy He attaches himself to him: and of his exercise. And now, enjoying the companionship of Cyrus, he was a spectator of his heroic contests and miracles; and like a razor that has found its whetstone, he constantly fixed his eyes upon him and most zealously clung to the traces of his virtues, not now as a disciple but as a rival in likeness.

CHAPTER IV.

The martyrdom of Cyrus, John, Athanasia, and her three daughters.

[12] Meanwhile, as the persecution was growing more severe, as we said, three Virgins were seized together with their mother while practicing the Christian sacred rites, and were led to the city of Canopus, while Cassianus was exercising the impure priesthood of the false Gods and Syrianus was the Prefect of the city. [Athanasia and her three daughters, taken captive for the faith, are confirmed by them.] This was the prelude to martyrdom not only for the Virgins and their mother, but also for Cyrus and John, and the beginning of a crown already being woven. For Cyrus feared that the feeble spirit of the Virgins might succumb to the terror of the tortures, since they were still of tender age (for Theoctiste, the eldest of them, had reached her fifteenth year, Theodota, next to her, her thirteenth, and Eudoxia, the youngest, her eleventh). Cyrus, therefore, fearing these things — since youth, especially in women, can easily be broken by the fear of torments or corrupted by flatteries — judged that it was absolutely necessary both to approach the city and to encourage them as much as possible to undergo the battle bravely. For he did not even believe that their mother Athanasia was free from danger, since she too was a woman and a mother of daughters in that blooming age which usually most delights a mother's eyes, and could easily bring it about that, to avert the tortures from her daughters, something rash might be committed by her that would otherwise never be contemplated. These things had indeed filled the breast of Cyrus with fear — plainly anxious lest the mother be broken by the youth of her daughters and, moved in her deepest bowels, Both hasten to Canopus: should yield to nature, or by word or gesture provide them some occasion for a softer disposition. These reasons, therefore, brought Cyrus, troubled by so many cares as we have said, into the city. Nor was the mind of the illustrious John different. And so trainers for their contests were at hand for them, and the most beautiful form of martyrdom, by which they would not so much initiate the women into martyrdom as also reveal their own profession — or rather, for the sake of both alike, so that they themselves on account of the Virgins might freely profess their religion, and might present those women as victims to Christ through their aid and ministry.

[13] At this time, when the enemy of the human race had once again found no sluggish ministers of his malice, he easily induced them to accuse the Martyrs before the Governor in this manner: that certain new and unknown men had appeared, one in monastic, the other in military garb, who were inducing the Virgins just captured, They are reported to the Governor, partly to contempt of the Gods, partly to execration of the worship due to them, partly to disdain for the commands of Caesar. These men furthermore, they said, celebrated a certain Jesus, attributed divine honors to him, and to show what disposition they had toward him, even considered death for his sake to be a light thing. Having heard these things, Syrianus was greatly disturbed, And brought before him, and having commanded those illustrious men to appear, he said: "Are you the wretches and enemies of the heavenly deities? You who are trying to pervert the Virgins and to amplify the sacred rites of the Christians, plotting injury to Caesar with all your strength? If you have been insane until now, at least now, abandoning your most vain superstition, propitiate the powers of the Gods with prayers and victims, so that you may not only be freed from punishments but may also be worthy of honors. But if not, you will feel not Syrianus alone, nor Caesar Diocletian, but the very Gods against whom you madly provoke — you will feel, I say, the Gods, who, however benign they are, are the most grievous avengers of injuries done to them."

[14] They respond nobly: To this Cyrus and John said: "It is our custom to say a few things about many matters. Know, therefore, that we shall never accept those inglorious honors, nor shall we, whatever may happen, abandon Christianity." Then Syrianus, seized by more violent anger, as if he had sharpened his tooth like a boar, said: "You ought, such as you are, both to embrace the benignity of the Judge and, if you have any sense, to escape our threats by condemning your error. But since there is nothing in you except pride, haughtiness, and the most vain puffing up, there will be no need for many words, but we must proceed to the actual experience itself. For thus it will come about that you both obtain the prize you desire and, even unwillingly, obey the command of Caesar." Having spoken thus, he brought out the Virgins to watch and began to torment the athletes with every kind of torture: They are horribly tormented, while the Virgins watch; he beat them with whips, bruised them with clubs, burned them with torches, ordered their burned limbs to be drenched with vinegar and salt and then rubbed with cloths woven of coarse hair, and finally anointed their feet with boiling pitch; nor did he omit anything by which human bodies could be tortured, both to avenge their steadfastness and also to undermine the spirits of the Virgins before the conflict.

[15] But after he seemed to have tormented the spectators rather than the Martyrs The Virgins too, with their mother, are first tortured and then beheaded; (for the mere sight of such immense tortures tormented them, whereas to the Martyrs all things were pleasant on account of the hope of reward), he then ordered them to be released and the Virgins, together with their mother, to be tortured. But after making the attempt, when he could not prevail even over the women, he was confounded with far greater shame. For it was manifest that they yielded to the Martyrs only the prerogative of sex, but otherwise bore spirits equally masculine, and were made perfect by exact imitation of them. Perceiving this, the unjust judge condemned them to death and ordered the heads of those most worthy of life to be cut off. The lictors therefore seized the Virgins with their mother and struck them down with swords; and they, displaying nothing feminine, nothing soft in the very slaughter, returned what they had received — now become an example of fortitude to those from whom they had before received the model of manly strength.

[16] Then at last Cyrus and John were recalled to the contest by the judge. Then Cyrus and John: What did that impious man not attempt in order to draw them to his opinion? He wove a lengthy speech, as if concerned about their salvation; he threatened the worst for those unwilling to yield; he displayed gifts; he applied tortures; he added further not only punishments but also rewards, as if he supposed that the former had been despised by them from greatness of spirit or sublimity of desire. But after he had tried everything in vain and saw that he had taken upon himself a fruitless labor, he also pronounced this sentence against them: "We decree, according to the laws of the Emperors, that Cyrus, the leader of the Galileans, and John, similar to him in religion, because they resist the decrees of the Caesars and refuse to sacrifice to the greatest Gods, are to be punished with the loss of their heads." The sentence having been pronounced by Syrianus in this manner, their heads too were taken from them as quickly as possible by mortal hand, but an immortal crown was sent down to them from heaven, on the thirty-first day of the month of January.

[17] Nor did the savagery of the times deter pious men from undertaking the care of such excellent relics: All are honorably buried. rather, immediately applying diligent hands, they took them up with the utmost reverence and devotion, wrapped them, and honorably deposited them in the temple of Blessed Mark the Apostle, but in separate caskets. For the bodies of the Virgins and their mother were placed in one container, and those of Cyrus and John in another. But in the course of time, when the nations were freed from tyranny and Theodosius held the empire and was piously governing the Christians devoted to piety, the relics of the Blessed were moved from their place and translated elsewhere. If we relate how this was done, it will undoubtedly be pleasant for pious men.

CHAPTER V.

The relics of the Saints found and translated.

[18] When Theodosius, as we have been saying, assumed the empire, a war formidable in magnitude and danger was stirred up in the West. For diverse nations, having suddenly formed a coalition and having struck mutual alliances, were threatening a dreadful incursion against the Roman Empire. The great Emperor Theodosius, struck with this terror, When war was threatening, did not set about collecting money nor contract powerful allies in military partnership, but as that famous man of old depended solely upon the help of the divine hand, so he too wished to depend upon the same. Nor did this expectation deceive him. For having learned that at Scetis (which is the name of a desert near Egypt) a certain Egyptian man, Senuphius, a holy anchorite, is summoned by Theodosius: a worker of the greatest miracles, was devoted to heavenly wisdom, he immediately commanded by letter Theophilus, Bishop of Alexandria, to induce that admirable man to come to Constantinople as quickly as possible. The letters moreover explained how much his presence was needed. The Bishop, having understood the command, immediately set out on the road, and having delivered the letters, explained both the demands of Caesar and the necessity of haste. Then he added from himself what was pertinent to the matter, and earnestly begged and adjured him not to reject the prayers of the Emperor nor to despise his own labors, but to hasten without delay to the city and, by pouring out prayers to God, to avert the impending war and free the city from such great danger and fear, since in his hand lay the destruction or preservation of the city.

[19] But the admirable Senuphius (for this was the man's name) at first indeed forbade the Bishop to make the request, as was fitting — not out of regard for his own virtues, but following the guidance of the humility in which he excelled. "Although," he said, "my goodwill toward the city is the greatest, and I love its welfare so that no one loves it more, yet my confidence before God is not so great that I should suppose my strength to be equal to my will." In addition he asked the Alexandrian not to attribute so much to him, or to think him superior to the common crowd. But when the Bishop made no end of entreating, and the great Senuphius saw nowhere to turn, he modestly deferred the journey and provided his aid in a way that was joined with even greater wonder. For with his face turned toward the East, and his cloak and staff raised toward heaven, he said: "Lord God, God of hosts, I beseech You, impart to this cloak and staff of mine He, having sent him his staff and cloak, promises victory; as much power as You would grant to me if I were present there." Having thus prayed to God and immediately giving to the Bishop the things he held in his hands, he said: "Receive these and send them as quickly as possible to the Emperor, so that he may place the cloak upon his head and carry the staff in his hand; and when hope offers a suitable occasion for engaging with the enemy, then let the Commander himself take the lead in the front line and advance against the enemy full of confidence. For if I have any influence with God, I am confident that he will not only be a terror to the barbarians but will also carry off a glorious victory without bloodshed."

[20] When these things were reported to the Emperor with the greatest alacrity, he fortified his head with the shoulder-garment, stronger than any helmet, and armed his right hand with a staff more powerful than any spear, raised with such great confidence that he believed he would be a greater terror to the enemy than if, like Hercules of old, he were brandishing a club. When the enemy then approached, he alone went forth, leading the army that followed. And with the prayers of Senuphius also aiding him, divinely obtained through his prayers the outcome suffered no delay, concluded in a brief span. For as soon as Theodosius came within sight of the barbarians, suddenly, as though they had seen some heavenly being, they were struck with terror and took to flight with praiseworthy swiftness of foot. So great was the disgrace of this flight that, with their ranks recklessly broken, not as men mindful of military prowess but as though demented and maddened, they were scattered one here and another there, and presenting their exposed backs to those who wished to strike, they offered easy prey, a safe pursuit, and one free of all danger -- while the confused rush of those falling mingled blows, wounds, and deaths among themselves. Thus the Emperor alone won victory not only without bloodshed the anniversary was celebrated at Alexandria but even without effort. And rightly he wished the day on which these things were done to be a festival -- one which even now, after so great an interval, is observed among the Alexandrians with great solemnity and magnificence, and received from them the name "Iconium." For they also made a statue of the Emperor, armed in the same manner as he was then: its head is clothed in a cloak, and the right hand holds a staff.

[21] When furthermore the Gentiles had already faded by this means, the Bishop of the Alexandrian Church began not only to abolish the worship of the Gods but also to adorn the city with churches, sacred buildings, and offerings. The temple of Canopus built. He also built at Canopus a basilica for the Apostles, distinguished in size and adornment, situated no more than twelve stadia from the city. That this place was also famous and of great renown among the Gentiles is indicated by the road leading thither, which is entirely paved with slabs and beautifully squared stones, and lined with frequent suburbs and baths, of which twenty-four, tradition holds, are still shown today. It also abounds in a forum and a supply of goods for sale. Two stadia from the city of Canopus lies a village Manuthe, a village infested by demons called Manuthe, once a domicile of demons and a habitation of malignant spirits. But Theophilus, Bishop of the Alexandrians, as we were saying, when he had resolved to cleanse the place from the defilements of demons and to occupy and fortify it with the images and insignia of Christ, the Apostles, and the Evangelists as amulets, was unable to accomplish his intended plan, being overtaken by the intervention of death, which snatched him from this life to the payment of his inescapable debt. However, it was afterward a matter of no small concern to Cyril, his successor, by St. Cyril to vindicate the place from the injury of demons.

[22] To Cyril, therefore, who had poured forth frequent prayers to God concerning this matter, by the admonition of an Angel an Angel appeared in a vision and declared that the relics of this great Cyrus, as well as those of the Evangelist Mark, must be deposited in this village as a treasure, the holy relics are translated so that it might thus be freed from the harmful mischief of demons. As to why he made no mention also of John, this was made perfectly clear to Cyril, since it is agreed among all that the name of John is plainly conjoined with that of Cyrus. For as their manner of life was one, their confession one (with Christ's aid), and their end one, so also their appellation was one and the same. On the twenty-eighth day of the month of June, therefore, the relics of the Martyrs were translated to Manuthe with equal splendor and devotion, for the protection of the village, for the rout of demons, and for the remedy of diseases. And now the place is consecrated to God and to his Martyrs and ministers, by the favor and benignity of our Lord Jesus Christ, to whom is due all glory, honor, and adoration, now and always and forever and ever. Amen.

g. Metaphrastes: ten.

MIRACLES

by the same translator, now published for the first time.

Cyrus, physician then monk, Martyr in Egypt (Saint) John, Martyr in Egypt (Saint) Athanasia, Martyr in Egypt (Saint) Theodosia, Virgin Martyr in Egypt (Saint) Theoctiste, Virgin Martyr in Egypt (Saint) Eudoxia, Virgin Martyr in Egypt (Saint)

From a Greek manuscript, translated by Otto Zylius.

I. Concerning Ammonius, who suffered from scrofula.

[1] Being about to undertake the narration of the miracles, I judged that I would act rightly if I first set forth those which seemed most particularly and properly to belong to the city in which the Martyrs both displayed their admirable contest and possess their venerable shrine -- both lest I cause grief to the Alexandrians by preferring others to them in their own jurisdiction, and lest I seem to wish to defraud a city preeminent in greatness and beauty, and most worthy to be loved and preferred, of its due honor. From this it will also follow that the miracles holding the first place, confirmed by the testimony of so illustrious a people and so great a city, will more easily win belief for the miracles that follow. Ammonius of Alexandria Let us therefore begin our account of miracles from Ammonius, who is to be reckoned among the leading men of the city, both for the splendor of his wealth and for the renown of his good father. His father indeed governed the city of Alexandria for many years while Eulogius, that distinguished man, held the throne. The son administered the tax called the "right of the eighth," according to the octave or eighth part, and whereas it used to be collected unjustly, he took care that it be administered rightly and piously by the tax collectors. This Ammonius, then a young man of his age and adorning the company of his equals by the beauty of his person, was nourishing a troublesome disease in his neck, which physicians call scrofula for the reason that it both resembles these animals in appearance and makes the necks of the wretched into something like sties. suffering from scrofula These scrofulous swellings, arranged in a long series around the young man's neck, as though nourished in a mother's womb and gradually increasing, stretched his neck greatly and by their growth inflated it, tormenting the sufferer with that distension of the skin, which nearly choked him, and constituted a very great affliction. Meanwhile his father, having called in the physicians who had the greatest confidence in themselves, both explained his son's disease and demanded help for the one who was perishing, and offered a fee proportional to the cure even before the cure was effected. But they, since they held Julian (for that was the father's name) in the highest honor, the physicians availing nothing and saw that he was possessed by an incredible love for his son, easily enticed by the weight of the rewards, not only swore that a cure was needed but also declared that they would provide it, partly out of reverence for the father and partly out of desire and love for the son. But after they had applied everything that their art could suggest -- indeed, had surpassed the art itself, if it is permissible to say so -- they accomplished absolutely nothing, the young man's health being in a way left to the Martyrs. For his father, having withdrawn him from these physicians, by his father's intervention transferred him to the true physicians, Cyrus and John, whose venerable tomb he moistened with tears, humbly asking that they be willing to help his son by Saints Cyrus and John and not spurn him when tossed by such a great storm. And they, having heard the old man and his tearful prayers, both healed the young man and splendidly expelled the scrofulous swellings surrounding his flesh.

[2] But at this point I cannot without injury to the Martyrs pass over the better part of this cure. For when they saw the haughty young man, puffed up to arrogance by the splendor of his wealth, they did not release him from the disease inflating his body he is first commanded to sweep filth publicly as a humiliation until they had first driven away the swelling of his soul. For the health of the soul was far more dear to them than the cure of the body. Wherefore, seeing Ammonius sick in both soul and body, and violently swollen in both, they deigned to use this method of curing him. First of all they ordered him to sweep the filth before their shrine, teaching him not to think more highly than he ought to think, so that from the contemplation of the earth and of the lowest things he might abundantly learn whence he was taken and whither he would shortly return -- in accordance with God's words to Adam, the first of the human race, when he said: "In the sweat of your face you shall eat your bread, until you return to the earth from which you were taken; for you are dust and to dust you shall return." Gen. 3:19. And to the same effect that divine David addresses God: "You shall take away their spirit and they shall fail, and shall return to their dust." Ps. 103:29. Thus, having shaken the swelling from the young man's soul and instilled in him the knowledge of his own lowliness, they gave a remedy against the scrofula by which his bodily neck was afflicted. This was indeed their most potent wax plaster, a plaster applied to the scrofula effects a cure which they had ordered to be mixed with bread and wrapped around his neck. When this was applied according to the Saints' prescription, the youth was freed from the disease. For the scrofulous growths could not resist this plaster for many days. For as soon as this remedy was applied, as though driven out by scourges they fled, and breaking through the membrane of the neck, they fell down before the Martyrs' monument. They numbered sixty-seven, as those who counted them testified; and those who attended Ammonius in the sacred shrine saw them for many days beside the Martyrs' sepulcher, as tokens of their power, which stirred most pleasing praises to God in the hearts of all.

[3] on account of his pride Ammonius, however, having obtained a double cure for his double disease, recovered his health; but not long afterward, again puffed up in spirit and forgetful of his former lesson, he was again taught to think better things by a bodily infirmity and punishment inflicted by the Martyrs. For he began to suffer dangerously from his stomach. The physicians, having observed the difference in his pains, judged this disease to be more of a colic than a stomach ailment, and far more savage than what usually afflicts the stomach. For he could take nothing that he did not immediately pour forth from his mouth; his belly rejected whatever the stomach sent down; he was pressed by cramps he labors under another disease and subjected to the most excruciating pains. Thus he could not keep food at rest, and it was forced back into his mouth -- the passage through the intestines being blocked -- and he immediately vomited it up. surpassing the art of physicians And although not a few physicians, some distinguished by their cloaks, others endowed with keen understanding (for many had gathered), clearly saw the condition, they were nevertheless unable either to comprehend the nature of the disease or to provide a cure. Vain therefore was all their investigation, empty their eagerness for remuneration, by which they had believed they would obtain both a magnificent reward of money and a greater glory of commendation. Wherefore, having condemned the help of all these men, which he had found to be useless, Ammonius learned only this: that they had no strength against his disease and were powerful in words but impotent in cures.

[4] And so, returning to Cyrus and John, whom alone he believed to be his physicians after God, he came back. Nor was his healing delayed, and it promptly returned to him the pleasant fruit of his faith. For his stomach was purged with oil and a wax medicine made from a candle by which the ashes of the Saints are illuminated. by the command of the Saints But they also surrounded the empty vainglory of his soul with a fitting remedy. For coming to Ammonius by night, they commanded him to lay aside his soft and flowing attire and to assume a rougher garment woven from tow, which they call a sack, clad in sackcloth because it most closely resembles in roughness those sacks in which beggars are clothed on account of their cheapness and meanness. Having been commanded to put this on in place of his delicate and costly garment, they further ordered him to carry drinking water on his own shoulders to the sick brethren, and publicly carrying water for the poor not in a single earthen vessel but in two, lifted onto his shoulders on either side. He would not attain health before he had obeyed this command. Ammonius fulfilled the commands of the Saints without delay, and having clothed himself in the prescribed garment, he drew the water in good faith, and having done so, obtained the promised health. Thus, with this infirmity also put to flight, and proclaiming the healers of both this and the former illness, he is healed Ammonius departed. And let us too, having celebrated their praise (for after God they were truly the physicians of the aforementioned diseases), pass on to other cures effected by them, most worthy of the admiration of all.

II. Concerning Theodore, who suffered from cataracts in both eyes.

[5] Ammonius is succeeded by Theodore, also an Alexandrian by birth, but on account of his modest means and his life free from cares -- which is by far the best -- content with his lot. His disease was the destruction of his eyes. Cataracts covering the eyes. Suffering grievously from these, and having found no suitable aid, he had nearly lost the sight of both eyes, obstructed by a white and thick humor. But after he understood the physicians' despair regarding the health of his eyes, he turned to the shrine of the Martyrs, having set before himself one hope that would by no means deceive -- namely, the firmest faith in them, with which the Martyrs are accustomed to reward believers by their unfailing protection. Entering their venerable temple, therefore, he bore a splendid fruit of the faith conceived with his whole heart. For he had scarcely lingered there before he immediately received his reward from the Saints, by the Saints' instruction who commanded him to go out to their fountain and to use its liquid to recover the sight of his eyes. Most eagerly responding to this, the cataracts washed away by the water of their fountain he was led by the hands of others to the stream, and wiping his eyes washed therein with a cloth, he soon recovered his sight, all the cataracts of his eyes having been cast off together with the moisture of the water. The white films, expelled from his eyes by divine power and adhering to the cloth, he showed to all who were in the temple, running to meet them -- displaying himself as a sort of example of faith and extolling by his proclamation the greatness of the benefit arising from it.

III. Concerning Calus, who had broken his leg.

[6] A certain man was rightly called Calus, or "Handsome," since he bore a mind worthy of the name and performed works befitting both his name and his mind. By the zeal of the one who is no less hostile to virtue than to good works, when he happened to be descending a staircase, he stumbled with his feet entangled and, being caught, underwent a grave danger, his shinbone broken into a thousand pieces. His broken shinbone is made whole by their aid. When he realized that the help of physicians was in vain -- since the bone fragments were being expelled and gradually flowing away, the bones were abandoning the foot, and with the pus flowing the flesh was wasting away -- he took refuge in the aid of Saints Cyrus and John, greatly reproaching himself for having hitherto placed physicians above the Saints. Wherefore he humbly begged pardon, and to that petition added the desire for a cure, which he received through prayers joined with the firmest faith, anointing himself with the oil of the lamp by their command and thereby restoring the loss of the missing bones. And this is the narrative and perpetual memorial of the miracle pertaining to Calus.

IV. Concerning Isidore, who was afflicted with a disease of the lungs.

[7] Now I shall relate both the disease of Isidore and the admirable cure of that disease. He was a Maiumite, coming not from the Maiuma of Gaza but from that of Alexandria, which the Pharos, once an island, embraces, and which is now considered a part of Alexandria, suffering from a disease of the lungs joined to the island city, while still retaining the old name of Maiuma. This Isidore, then, was suffering gravely from a lung disease that was utterly consuming the man and would have no remedy except in death alone. For he had already nearly coughed up his putrefied lung, which had turned to blood and phlegm, expecting no other end than that which customarily follows such a malady. Considering himself so situated, with no remaining hope of recovering health through men, he stirred up faith toward the Martyrs (which both moves mountains into the sea and raises the dead from their tombs and restores life -- benefits by which the Savior graciously rewards the love of his own toward himself). Equipped, I say, with such faith, Isidore went forth from the city to these omnipotent physicians. The Martyrs, admiring his faith, presented themselves to him not while he was sleeping but while he was awake, and did not command him to do this or that but to eat without delay a portion of a citron fruit that was offered to him. He, supposing the Martyrs to be some of the mortals by the Saints' aid he coughs up a worm and is healed who happened to be in the temple, both gladly received the gift and ate what he had received with pleasure. But when he was chewing the last portion of the fruit already consumed, he was provoked to vomiting; and while enduring this, together with the food he expelled a worm that had been feeding upon his lung. With its expulsion he expelled the disease at the same time and immediately obtained sudden health.

V. Concerning Menas Philoponus, who suffered an obstruction.

[8] After Isidore and the wondrous narrative concerning him, Menas Philoponus must also be brought forward. Suffering from a fatal fever and obstruction. He was in charge of the Philoponium, situated near St. Andrew's at Perona. A grave illness assailed him -- a violent fever indeed, which, since it attacked him powerfully and intensely and dried up almost all the moisture of his bowels, produced an obstruction in him through the excessive dryness. The sons of the physicians, meanwhile, having neglected the fever for the time being as less dangerous, tried to dissolve this obstruction by frequent infusions and enemas; they administered loosening remedies through the mouth and forced upon his stomach foods that were harmful to it. Having tried all these in vain, they at last gave up, having not only brought him no relief with so many medicines administered but having even caused serious harm. For since everything they had passed into his bowels remained inside and demanded an exit, an even greater danger was created for the man, whose belly swelled enormously in the shortest time, leaving him bloated and finding absolutely no relief from his distress and suffocation.

[9] Placed in this peril, therefore, for twice seven days, and unable to endure any longer, he betook himself to the Martyrs Cyrus and John, committing both his life and his death to them. He came, however, not traveling on foot, nor carried by beasts of burden, nor sitting on a sedan chair or litter (that kind of seat in which the sick are carried by attendants) -- for he could not sit, being such a spectacle to all with his intestines so swollen -- but rather lying on a pallet, he was carried by the labor of sixteen men bearing him in relays. But the Martyrs, having pity on him as he arrived, visited him that very night with the most benign attentiveness he receives a remedy from the Martyrs and offered him a single fig, commanding him to eat it as something that could free him from this disease and even from death itself. Menas, awakened (for the vision had been presented to him in a dream), believing that he had a fig and finding none, grieved as one cheated of the hope of life; and calling his wife, he both recounted the vision to her and ordered a fig to be brought to him. When she had heard this and fixed her eyes upon her husband's bedding, she suddenly snatched up the fig she saw lying there and showed it to her husband while he was still speaking and narrating the vision. Receiving it, he affirmed that it was the very same one that had been given to him in his sleep, and soon recovered his former comfort. Having eaten the fig which the Martyrs had given him for his health, he also obtained health. For while he was eating, the entire obstruction came to an end, and is immediately healed and when the bond of his bowels was loosened, as it were, and Menas withdrew to a more private place, he expelled there all the matter that had long been confined and accumulated within. Then at last he was restored to his former leanness, which had been present before the blockage, and having now attained perfect health, he proved himself no poor herald of the benefit received from the Saints. For lifting the pallet onto his shoulders, he ran to Alexandria, imitating by his very deed the sick man lying at the Pool of Bethesda whom Christ, after thirty-eight years, had healed and commanded to take up his bed, and proclaimed to all the inexplicable power and virtue of the Saints, so wondrously poured out upon him. John 5.

VI. Concerning Geddaeus, a naval soldier, sick from a fistula.

[10] From this spectacle, a naval soldier invites us to the consideration of his own case. His name was Geddaeus; his disease, a fistula. Bearing this in his groin, A soldier suffering from a fistula he was so broken by it that it could scarcely be described, since he was afflicted continually and the humor collected in the fistula from his entire body flowed forth in a perpetual stream. Geddaeus, therefore, ardently desiring to be freed from this scourge, wore out the thresholds of physicians, especially admiring and most frequently visiting those who were believed to excel the rest. But when, after trying them all, he made no progress, and all his resources had been spent on the expense, yet he was still unable to be freed from the fistula, he went to the shrine of the Saints, since he had left neither a physician to whom he might commit himself for treatment nor money to pay. But he rightly believed the Martyrs to be physicians who had no need of fees, and nurses of the poor. After they had deigned to take him under their protection, he learned in a dream the remedy for his fistula. It was a certain compound made of sesame and honey, mixed with crushed twice-baked bread and consisting of a poultice from both, which he was ordered to use partly to eradicate the fistula he receives a remedy from the Saints and partly to fill the wound. Then Geddaeus, shaking off sleep, carried out the orders, and while applying the remedy, he reaped healing as its fruit. For with the more powerful aid approaching, the fistula soon departed, obeying the prescription of the Saints; and the cavity of the fistula was filled, as though sensing the admonishing Martyrs.

VII. Concerning Menas the Lame.

[11] Now, admiring the skill of these divine physicians and celebrating in song the power divinely granted to them, let us proceed to Menas the lame, and make him a new theme for a canticle to be sung in praise of the Saints. Menas was swift of foot, like a wild deer, as the divine word says, very like that Asahel whom holy Scripture also admires and whom swiftness of running commends, in the speed of his feet. 2 Sam. 2:18. He was at last, though with difficulty, freed from his long disease; Weakness of the feet left behind by the disease but he was not freed from the offspring of the disease. For he remained immobile in bed even after the disease had already departed. When the physicians had fought against the lingering infirmity not lazily indeed, but in vain, and had abandoned the debility left behind by it as completely incurable, then the benignity of the Martyrs came to Menas's mind. Healed by the Martyrs' aid. Taking faith as his provision for the journey and supported on the feet of others, he entered their temple. There, having offered salutary prayers to the Martyrs on his own behalf, he was commanded to anoint his feet with the oil that was kept burning through the night to illuminate the ashes of the Martyrs. Placing his hope in this, Menas carried out the orders, and with the numbness of his feet shaken off, and congratulations sung in honor of the Martyrs, he measured out the journey to Alexandria on his own feet.

VIII. Concerning Gennadius, whose head was full of flies.

[12] Who would not marvel at the disease of Gennadius and the extraordinary cure of that same disease? Both were indeed entirely novel, and as alien to human ailments as they were repugnant to Galenic remedies. Let us therefore learn of and equally admire both the healers of the disease and the disease itself. Suffering from a most severe headache Gennadius was tormented by a headache -- not one which those who labor are accustomed to suffer, but such as no mortal has ever endured. For with a certain roaring and sonorous motion, a great torment racked him, which seemed entirely new to all the physicians as well as to those who heard of it. Wherefore the rest, having considered the force of the disease, stood in astonished stupor; the physicians, however, having applied now many ointments, and an incurable one now various cleansings, now bloodlettings, and at other times purgatives or aids of another kind, nevertheless brought no relief to Gennadius. So fierce and foreign was the malady; whether it should be ascribed to the superfluous diligence of the healers or to some other natural condition, I have not been able to determine, since I could learn nothing about this matter except the disease and the manner of the cure.

[13] After this, therefore, the sick man approached the Martyrs and found speedy deliverance with them, such as sufficiently demonstrated both their abundant beneficence and their most humane condescension. And the matter happened in this way -- by no means to be wrapped in silence or obscurity, nor indeed to be withheld from the benefit of listeners, being so excellent. For if I were to do so, I could justly be condemned either for laziness or for envy; but far be envy from our poor self, far be it from every Christian and religious person; and laziness (which, according to the proverbial admonition of Solomon, is itself poor and makes its friends poor) in a dream he learns the remedy from the Martyrs -- let it always be driven as far as possible from our humility, but especially now, when we are writing the most beneficent miracles of Cyrus and John with a mind and zeal most devoted to them. Now Gennadius was sleeping; but the divine Martyrs were keeping watch and considering the remedy for the sleeper and arranging his cure. Coming to him from there, they addressed him with the same words with which the Lord had addressed the man lying beside the Pool of Bethesda, and said: "Do you wish to be made well?" And he answered: "I do." For what would one not say who was afflicted by so violent a disease? John 5:6. Again, therefore, the Saints said: "If you wish to be made well, rise from your bed first thing in the morning, go out of the temple, and you will find three camels with their driver. When you have caught up with the last of these camels, do not let it go before it has relieved itself; this excrement, immediately moistened with water, will be the remedy for your infirmity and will free you from so great a malady of the head."

[14] Having said this, the Martyrs departed; the sick man rises from his bed and, as had been commanded, goes out to fulfill the orders. Finding three camels, as he had heard, and seizing the halter of the last one, he also compelled the rest to stop. Their keeper first tried with words to persuade the sick man to release the animals; a blow inflicted on his head causes flies to burst forth but when he could not prevail, he raised the goad with which he prodded the camels and struck the affected part of his head, opening the desired way for the flies enclosed within. When the door to flight and escape was opened, they could no longer be contained. Immediately they flew out by the path given them, and breaking through the barrier, they rushed forth and escaped by breaking their prison. Thus released from this new hiding-place, they filled the entire surrounding area and presented an unusual spectacle to the onlookers, leaving Gennadius now free from pain and that restless affliction. In this manner Gennadius was delivered from the flies, obtaining his liberation by the hand of the Martyrs and the goad of the driver.

[15] While the wound was still swarming with flies and constricted by their terrifying buzzing, the third camel, as though driven by some inner force, dropped its excrement, which the bystanders immediately seized, quickly moistened with water, and applied to that wound, so fertile in flies, in the manner of a plaster; healed by the remedy shown by the Saints the entrance thus being closed to them, so that if they chanced to return they would find no way in, and might not represent the seven most wicked spirits, nor make the last things worse than the first. After this medicine of dung was applied to the wound, it so completely abolished every sore that, I would almost say, to all who wished to inspect this nest of flies, it was unrecognizable. For it retained only the scars of their exit -- either as tokens of the clemency of Cyrus and John, or as witnesses of the power innate in the Martyrs. And we too, now as in the other miracles, shall sing forth the praises of the Saints, with Gennadius, healed in so stupendous a manner, as a participant and leader of our song. And so we shall compose our discourse for the exposition of another miracle.

IX. Concerning Theodora, who had swallowed a frog.

[16] A certain woman who had received the name Theodora from her parents, when drinking water, swallowed a small frog, which, living in her belly as though in some marsh, at first, being still small in size, tormented her with a lighter affliction, stirring up smaller pains corresponding to the slenderness of its strength. The woman ascribed these pains to other causes, A woman grievously tormented by a frog she had swallowed being entirely unaware that a frog had passed through her mouth. But after the frog, nourished in her stomach, grew larger, that shapeless embryo so intensified the pains of the woman, as though she were pregnant, that she was utterly unable to bear them, knew no moment of relief or quiet, and threw her body on the ground, rolling about on the floor -- giving a clear impression either that a demon was agitating her or that a most savage disease had seized her body.

[17] And this was also the opinion of the most distinguished physicians, who were completely uncertain about the nature of the malady, the understanding of which eluded them all. Nothing, therefore, seemed to remain except that she be led to the holy Martyrs as though possessed by a demon. When she arrived at their venerable shrine, both the nature of the disease and the ignorance and delusion of the physicians immediately revealed themselves. For the Martyrs, standing beside the woman in her dreams, commanded her to drink water before taking food: by that drink the disease would be put to flight. She, without any hesitation, warned in a dream by the Martyrs, she vomits it up after that salutary slumber, immediately, as prescribed, took a drink of water before any food or nourishment; and having drunk it, being provoked to vomit, she expelled the most troublesome frog which she had unknowingly swallowed, so that the danger of death which the waters had created for her was dispelled by waters. For the beneficent Martyrs forged this hook for the capture of that deadly frog and the inexplicable healing of the woman, although the demon, that most hostile enemy of mortals, had used the same means for Theodora's destruction. And she, delivered from destruction beyond hope, and paying thanks to the Martyrs who had captured the living creature, departed from their temple to her home. And we, singing forth their praise with joyful voices, let us begin the theme of another melody with the following miracle.

X. Concerning Theodore, who was ordered by the Saints to eat a scolopendra.

[18] The series of miracles beautifully brings forward Theodore, who shares a name with the preceding woman, after her into the midst, and sets him before all who delight in the deeds of the Saints as a feast worthy of admiration -- not only on account of the name they share but also on account of the similarity which is sufficiently evident, in part, in his infirmity and in the cure of his disease, which surpasses every faculty of eloquence, although the progress of the narrative will show anyone that the difference between the two is not insignificant. Theodore was suffering in his bowels -- not from a frog that had slipped into him, swimming about and confounding and disturbing his inmost parts and inflicting grievous torments, but from an immense distress Tormented by bowel pain from poisoning which, as he had contracted it through harmful food offered by wicked men, so he endured with the utmost pain. For we mortals have come to such a pitch of misery that we not only avenge injuries inflicted by men of our own kind with beatings, swords, and other instruments, or exercise envy, the enemy of brotherly love, even against the undeserving, but we also destroy the same persons with poisons and frequently assail them with sorceries, having furiously cast out every love of neighbor which nature had implanted. And so far are we from being moved either by that writer of the Law and persuader and teacher of brotherly love, Moses, who commands that every creature love its like and man his neighbor, that we do not even wish to arm ourselves with the excuse, even though that disciple of the Law and artificer and herald of virtues, Paul, teaches that "we must all be manifested before the tribunal of Christ, so that each may receive the things proper to the body, according as he has done, whether good or evil." 2 Cor. 5:10. These things, indeed, just as they are spoken and believed, will assuredly come to pass, however much we, wounded by a perverse conscience, may resist.

[19] Theodore, grievously afflicted as he was, since his bowels were set ablaze by the consumption of burning poison, went the rounds of physicians' consultations. But he would depart from there and return again, now going, now coming back, having already perceived their despair. Having observed, therefore, that the efforts of the healers were yielding to the disease, and having abandoned hope of recovering health through them, he hastened to the Martyrs John and Cyrus, true and most powerful helpers, and prostrating himself in their sacred shrine, he is ordered by the Saints to eat an asp he awaited aid. They, turning to him without delay, since they saw the unbearable force of the malady, showed themselves to him while he slept and enjoined him to eat an asp; for by that food so bitter a peril would be relieved. But he, waking, impressed the sign of the cross on his forehead, and ascribing the vision to the illusion of a demon, disregarded the command. But again the heavenly ones appeared to him while he prayed and wept in his sleep, fearing a trick, even though warned three times repeating their orders. When he again neglected these, having carried out nothing of what had been prescribed, he supposed that the commands of the Martyrs had proceeded from the snares of the malignant demon, who was calling his salvation into danger and destruction.

[20] But after the Martyrs, presenting themselves to Theodore even a third time, were unable to drive him to obey their will, then at last, approaching a fourth time, and moved by an incredible clemency and heavenly compassion, they said: "Since at last, judging the asp to be a cucumber, he eats it you have now so many times refused to obey our word, rise at the first light of dawn, go out to our fountain, and whatever edible thing you find there, take it without hesitation: it will be an assured means of health." When dawn came, the sick man went to the fountain as prescribed and eagerly ate a small cucumber that he found outside the doors. But when he was consuming almost the last of it and was quite taken with its sweetness, he suddenly noticed that the remainder was an asp. Throwing it at once to the ground, he shuddered as though struck with the fear of present death. But no danger of death was at hand. For with death put to flight, both health and life were granted to him -- which he would by no means have preserved without that deadly food. For immediately, provoked to vomit by both fear and distress, and vomits both it and the earlier poison he expelled everything he had eaten of the asp together with the former poison entirely -- the Saints now curing not contraries with contraries, as mortal physicians are accustomed to do, but similars by the use of similars. For they are not bound by the laws of physicians and is healed when they relieve the diseases of their supplicants, but, endowed with a celestial decree, they apply a cure that is wondrous and plainly divine. Theodore, therefore, free from disease and having regained his full strength, departed with thanksgiving. And we, concluding with a joyful prayer the narrative we have undertaken concerning him, let us embark upon the series of another auspicious matter.

XI. Concerning Menas, a boy whose tongue hung protruding from his mouth.

[21] This miracle, the greatest of miracles, seemed to require a correspondingly greater tongue -- not in the bulk of flesh but in the amplitude of eloquence and speech (in which we are not inconsiderably lacking, as what we have said above indicates). Nevertheless, since the Martyrs wish this too to be described by us, we shall undertake a narrative consonant with their desire. Recently a certain woman named Mary, from Babylon of Egypt, who had given her son, a boy of about eight years, the name Menas in honor of the Martyr, brought herself to the shrine of the Saints. This Menas, then, bore his tongue thrust out from his mouth, The boy's tongue protruded hideously from his mouth both in appearance and size very different from a human tongue. For it hung beyond his lips to the length of a large palm, covering the space of the chin and throat like a trailing beard, and having lost its reddish color, it was purpled with a foul blackness. A strange and unpleasant spectacle to behold, one which readily produced nausea, severe retching, and compassion in those who looked on. For it was always dripping saliva drop by drop and continually pouring forth foam, moistening his chest and clothing, and communicating to them by its imparted color its own ink, as it were.

[22] For this reason many could not even bear to look at the boy; but if he happened to come upon them, to the horror of onlookers they either covered their eyes or turned away their faces, lest, having unexpectedly caught sight of Menas, their stomachs too might be unexpectedly overturned and provoked to vomiting. Others, having observed the magnitude of the affliction, since they could not endure the sight of the boy even for a brief time, transferred to him the words which the Savior had used about the traitor: "It would have been good for that man if he had not been born." Matt. 26:24. To which some added the Apostles' question about the man born blind: "Who sinned, this man or his parents, that he should be born in this condition?" Although the boy was neither blind nor had he come into the world afflicted with such a malady; rather, a wandering demon had seized his tongue while he slept at night a demon had done this -- one most intent on the destruction of mortals -- and tore it from its seat, and having struck it with many blows, made it longer by the pounding, so that, protruding outward, it could not be contained within the mouth. For not only was deformity present in the boy, but also great difficulty in living. For he could not transmit any solid nourishment, since the teeth no longer performed their office of grinding food, as they once had, on account of the enormous swelling of the tongue. Liquid or fluid food he scarcely tasted except such as was introduced into his mouth by his mother, who repeatedly restrained the tongue with a certain instrument. And such was the disease of Menas -- one from which no mortal had ever suffered or had seen another suffer, however much that wise Ecclesiastes may have pronounced that for the most part there is nothing new or recent under the sun. Eccl. 1:10. Many sons of physicians examined this boy, even those preeminent among the rest, but were immediately struck by the appearance of the disease and, covering their eyes, fled, declaring under oath that they could not discover what to do and had never encountered such a thing, either by hearing or by perusing the commentaries of the ancient physicians.

[23] But the Martyrs Cyrus and John, renowned for the cures divinely granted to them, upon beholding so great an infirmity, did nothing of this kind: they were not stupefied merely by the sight of the affliction, they did not reject it as too difficult to cure, nor did they deny that a remedy for this disease was inscribed with God. For they firmly believed both that "whatever the Lord willed he has done in heaven and on earth, in the sea and in all the deep places"; and that the things which are impossible for men are possible for God; and that, as Job testifies, he who can do all things has mercy on all; and finally that, as the sweetest singer David chants, his mercies are most abundantly poured out upon all his works. Believing these things, I say, the Saints embraced the sick boy, and first deigned to show him their benevolence; the mother commends him to the Saints and then to his mother, who was contemplating their admirable works, they gave courage and confidence. Ps. 144:9. They interposed a short time, not so much to investigate the remedy as to prevent the fame of the miracle, obscured among a few, from being deprived of the public light and knowledge of all. This the very manner of the cure sufficiently revealed: it was not exhibited by them through some vision, as often on other occasions, with a command to perform this or that thing added, but by ordering the boy to be well, as the manifest outcome of the healing showed. For when Menas was playing at midday among his peers near the Martyrs' monument, who heal him shortly afterward and, as happens in children's play, now he himself was throwing others to the ground and now in turn was thrown down by others, and having already fallen was touching the marble with his face, then his tongue, pressed against the marble, retreated into the place to which it had once been accustomed, as though drawn back and fleeing from someone, and was restored to the condition it had held before the disease. The bloom of color also returned, with that misshapen skin and the appearance and size that had hung down excessively on account of such great swelling being entirely cast off. The tongue, too, which had formerly protruded outward with difficulty, suddenly changed its habit and could hardly be made to dart forth of its own accord. For, residing within the lips as in a domestic dining room, having recovered its former adornment and properly performing the functions natural to it, it rendered the boy almost unrecognizable to those who had known him before.

[24] For when the miracle was accomplished, a vehement shout arose from the crowd of boys, summoning all who were present in the temple to behold the spectacle. They, having learned of the miracle, to the great admiration of all were turned to astonishment, and some praised the Saints, while others uttered with a great murmur that saying celebrated in the Gospels concerning the Savior: "We have seen marvelous things today." Luke 5:26. And they congratulated Christ himself, who was working miracles through his Martyrs, and were filled with great hope that healing would not be lacking for their own diseases when the need arose. And we, present-day hearers of such admirable events, paying due praise to their authors, let us now weave forth the proclamation of further miracles.

XII. Concerning Eugenius the surveyor, who suffered from dropsy.

[25] From the countryside there comes to us the surveyor Eugenius, who had indeed measured all the earth but was unable to measure his own belly, which was distended by a watery matter flowing into it from his whole body and reflected not so much some earthy mass easy to measure as the inaccessible height of a mountain, inflated as he was with an unusual corpulence and swelling. He used prayers circumscribed by a certain measure, however, so that he might recover the former proportion of his body through the miracle of the Saints. Since he valued this gift of grace most highly, he desired with all his prayers to merit it. In this he also showed his skill, when he placed himself as the sixth in the narratives of the Egyptians and Libyans, eagerly aspiring to that number whose perfection he admired. Whence we too, admiring both his desire and his learning, shall undertake the discussion. Eugenius, then, as we said, was a surveyor, Egyptian by birth, who, on account of the discomfort of the burning climate, having used a more frequent draught of water, Suffering from dropsy fell into a most serious disease, which, greatly increased by its own violence, was turned from a minor ailment into a truly dangerous dropsy. And since not even the force of the disease could deter him from drinking water again and again, his belly soon swelled so much that he was forced to lie motionless. And so, resembling some great whale or serpent, whose bodies are so burdened by their vastness that they cannot even move forward, he lay as though deprived of motion, and not even then did he abstain from the liquid that was forbidden to him. But since the principle of all growth, as those skilled in these matters teach, arises from motion, Eugenius indeed increased but was devoid of all motion; and he mocked not only nature but the pronouncements of the learned.

[26] Since, moreover, the impotence of physicians in overcoming this disease was sufficiently evident to all, it does not seem worth dwelling longer on declaring it; for it was so manifest that even without our speaking it would have sufficiently revealed itself. Passing over this, then, in silence, we shall narrate the power of John and Cyrus, true physicians indeed. For as much as the weakness of the former merits silence, so much proclamation is everywhere bestowed upon the most illustrious power of the latter; since Eugenius, after many trials, had rejected the former as impotent but had chosen the latter as most powerful, from their reputation alone, as his helpers. For when he arrived at that workshop of health, he approaches the Saints the expeller of every affliction and of all suffering, he also learned by experience what he had learned before his illness by hearing, repeatedly using in a clear voice David's words: "As we have heard, so we have seen." Ps. 47:9. For on that very night which immediately followed his arrival, seized by sleep, he beheld these same Martyrs approaching him and addressing him with these words: "Rise from here, Eugenius, and hasten home. For behold, through us Christ has healed you and has driven away the disease on account of which you came to us. When you awake, therefore, go at once to the privy and expel all the matter compacted in you." Having said this, they lightly press his belly they touched the belly of the sick man, and seemed merely to have pressed it lightly, but in reality they put the disease to flight, a way having been opened for the waters.

[27] While the Saints were doing this (Eugenius asserting that they spoke thus after the disease as after the sleep, since the disease had not lasted longer than the sleep), three women behind the Martyrs cried out: "What reason is there, O Saints, that we, who have been sitting here for a long time and are tormented by our wounds (for among the others lying there, Eugenius, awakened from sleep, recognized them) -- why," they say, "are we not yet relieved of our diseases? But this man, yesterday's newcomer, afflicted with so grave a malady, today obtains health and is ordered to return home." To whom the Martyrs, turning with the greatest kindness, replied: and indicating why some are healed more slowly "Not to us, O women, should the power of healing be ascribed, but to Christ, its author and dispenser. Many, however, come here needing longer discipline; the cure of others, on the contrary, must be hastened. But we pour forth prayers equally for all; yet whomever God and our Savior Christ Jesus has commanded to be cured before the rest, him we immediately set free. Beseech, therefore, this Lord together with us, that he may grant you health. And if he has had mercy on you and has deigned to declare his command to us even by a sign, we shall forthwith carry out his divine orders, without whose nod we are unable to provide strength or relief to those who come to us." With these words the divine Martyrs addressed the women.

[28] Eugenius, however, leaping from his sleep and his bed, hastened to the prescribed place (since his belly, compelled by the Martyrs' command, would not permit him to delay) and there suddenly evacuated in an instant all the matter accumulated over so long a time. He expels all the water and departs healthy. Thus it came about that he who had approached far more corpulent than the other sick persons, came forth from that same place much thinner than many, and henceforth appeared as a surveyor befitting his measure. For apart from the swelling of his belly and the time of the cure, nothing in him was immeasurable, since the time exceeded measure by its slowness and the swelling by its magnitude. In this manner, therefore, Eugenius, with the destructiveness of the disease put to flight and health obtained in short order, departed from the temple exulting with joy, and rendered thanks to both the Martyrs and especially to Christ the author, with a rich modulation of song. And let us too, as though participants in this cure and refreshed by so pleasant a narrative, celebrating Christ and the Saints with hymns, hasten equally to other matters that are pleasant to hear.

XIII. Concerning Cobiota, a camel driver, who was deaf.

[29] From Egypt let us cross again into Libya, and in Mareotis let us seek out Cobiota, who was born there and was deaf; let us join him to those who preceded; and let us report to our listeners the things pertaining to him, which proceeded from the Martyrs and are entirely worthy of being written down. Cobiota was deaf, not indeed from birth, but he suddenly lost the sense of hearing when he once approached camels. A certain man struck with sudden deafness. For he always cared for these animals both before and after the loss, which was a very serious hardship, of the use of his ears. He perceived absolutely nothing by hearing, even if the greatest crash were raised, such as that of a shouting crowd, or the sea resounding with its roar, or the whistling of shrieking winds. Hence all who saw the man ascribed such great deafness not to a disease or symptom of the body but to the work of a demon. Nor indeed did their conjecture seem vain, both because the disease had arisen so suddenly and because it could not be relieved by any physician's aid; for although he had visited many and followed the prescriptions of many, the force of the malady persisted, no change having been found. Having therefore dismissed the physicians, he turned again to the care of his camels, expecting no future relief from his disease.

[30] And perhaps he would have persevered in this state even unto death, had he not fallen in with companions of the same trade and suffered much violence at their hands (as easily happens to a deaf man). and harassed by his companions on that account For no longer able to bear their troublesome harassments, he abandoned his house, his camels, and all else that he possessed, with no one at all knowing, but inflamed partly by righteous anger and partly by a divine love of the Martyrs (who had put this thought in his mind), and betook himself at a rapid pace to the place venerable for their relics, addressing his companions with these words: "As Christ God lives! I shall go to Saints Cyrus and John, and I shall enlist them as the expellers of my harassment." Having said this, he cast off his garment and flew naked to the Martyrs, when something admirable occurred, most worthy of either the benignity of the Saints he goes to the Martyrs or his own great fervor. For he had scarcely set foot outside that gate of the city which is called the Sun Gate when suddenly his ears began to open and human voices to be heard by him. And as the distance of the journey progressed, the faculty of hearing increased. he recovers his hearing on the way Profiting from this benefit of the Saints as a shortcut on his journey, when he set foot in their temple, he obtained the perfect sense of hearing, with no sign or trace of his former deafness remaining. And having obtained his health upon the road, he approached the Saints no longer as a sick man but as a well one; and having immediately poured forth thanksgivings, honoring his saviors with canticles, he returned by the road by which he had come, and did not even consent to sit down at the Martyrs' shrine. Let us, having concluded this narrative and rendered thanks for it, set forth the exposition of another miracle.

XIV. Concerning a Tribune and a monk, both blind.

[31] The basilica of the Martyr Menas and the chapel before it bring the greatest glory to all Libya. For that Saint, both before and after enduring martyrdom for Christ, as both an inhabitant and guardian of Libya, became famous everywhere. And indeed the possession is worthy of greater celebration and glory. For through it, to this very day, both the Mareotis and all Libya stand firm and established; and what is most important, that great and illustrious Alexandria itself, so devoted to Christ. All of you, therefore, who know the place of the Martyr, A blind Tribune know also this estate adjacent to it, from which, as from his native soil, this Tribune comes forward into our narrative, having been born, raised, and brought to manhood there. When he was suffering most grievously from his eyes and could not find a physician equal to the disease, he fell into such blindness that he could not adequately distinguish the absence of night from the presence of day without some guide. For his eyes were so closed and obstructed that his eyelids could not be separated from them, as though they adhered with glue. Oppressed by this infirmity, the Tribune nevertheless did not despair of the favor of Cyrus and John, but piously and justly believed that if he entrusted himself to their patronage, he would eventually recover his sight. Which also happened in fact. For whoever is perfect in faith and rests upon its unshaken foundation is generally not frustrated of the true and pleasing perfection of their works, since God does not abandon anyone who believes, but it happens to him according to his faith, and as a reward of faith he obtains the sum of his prayers. He is ordered by the Saints to go to Jerusalem and wash his eyes in Siloam. When, therefore, the Tribune was in the Martyrs' temple, endowed with a faith equal to that of the man born blind, falling asleep there he heard the salutary voice of the Martyr: "Go, wash in Siloam and receive your sight." For the Martyrs, as imitators of the Savior, used his words, and in absolutely all their cures they are eager to show whence they draw such great power. The sick man, having heard the Martyrs' command, soon betook himself to the holy city of Christ our God, and going to Siloam, washed in its waters, by which act he recovers his sight and suddenly received his former sense of sight. Departing from there with his eyes now restored, having considered the greatness of so great a gift, he ran back again to the Saints and there spent the remainder of his life until he fell asleep in the sleep of death -- leaving us a noble example of the gratitude owed to benefactors.

[32] This, then, was the fruit of his faith which the Tribune obtained, healed by the cure just described. But another monk from Tabenna (who had Pachomius as the master and Father of perfection, A blind monk is sent by them to the same place and as the guide of his life and, as it were, a ladder raising his own from earth to heaven), afflicted with the same disease as the Tribune, also approached the Martyrs and received the same command from them: "Go, wash in Siloam and receive your sight." John 9. To which he responded in this fashion, not without wit: "That blind man, O blessed ones, when he received this command from the Lord of all, was at Jerusalem and near to Siloam, and however poor he was, he needed no expense to carry out such salutary orders. But I, who was always poor before and am now much poorer (all my possessions, even those I had before the blindness of my eyes, having been poured out on physicians), and furthermore separated by so great a distance from Siloam -- with what resources do you wish me to carry out your command perfectly?" But the Saints, smiling graciously at his witty responses, also became most generous donors of the funds he needed. "Go," they said, "to the Apostasis (so they call a storehouse in those regions, places, and other cities) that is called Fronto's, and there seek out Thomas, the faithful agent of Cuminas of Aegea, and having found him, say: 'Abba Cyrus and John the Martyrs send me to you, provision for the journey being also procured and they command one gold coin to be given to me by you, so that I may have provision for the journey which they have enjoined upon me to the holy city.'" Having said this, the Saints departed. He, however, entering the city after his sleep, and finding the designated Apostasis and the man, set forth to him the command of the Saints; and having soon received the coin (for Thomas willingly obeyed the Martyrs), he betook himself to the holy places of Christ. He recovers his sight. There he quickly entered Siloam and washed his eyes in its waters. When this washing was completed, he wiped his eyes with the sprinkling of that stream and at the same time dispelled all their darkness. For the water recognized both the command and the Saints who had sent him, as servants and worshippers of Christ (who had also once sent a blind man there). Wherefore, obeying them so quickly, it sent this man back seeing, together with the Tribune, just as it had once sent back the blind man to their Lord. And we, content with having narrated the cure of two blind men and having also now honored the Saints with propitious acclamations, shall commemorate another miracle.

XV. Concerning Stephen of Aphrodisias, who expelled a scolopendra from his head.

[33] Why should we not also bring Stephen from Asia and set forth to the devotees of the Martyrs what is reported about him? For knowledge of these things will be of great value, both for displaying the virtue of the Martyrs to the eyes of all and for spreading devotion toward them. Stephen was a native of Aphrodisias, a city of Asia. He had lent gold to certain persons who asked for it, in accordance with the Savior's precept, entrusting the money solely to the good faith of the recipients, without even requiring a security by which he might someday demand back what was owed. For since those who had received the money were freeborn, A creditor assailed by his debtor with poison he did not think he needed any of those measures by which the ungrateful are usually compelled to acknowledge their debts. But they, spurning Stephen's simplicity and treating with the greatest greed whatever had been given as unexpected gain, and returning the worst for the best, even prepared poison for the man -- desiring to remove him from their midst as quickly as possible so that, with his murder concealed, they might easily escape and deceive justice, and not be compelled to return what was borrowed. This was indeed the goal they had set for themselves. Perhaps those most wretched men also reasoned thus: that if they escaped the knowledge of men, they could also deceive the sleepless eye of God.

[34] Stephen was therefore, as we said, infected with poison; and though the poisoner had aimed at his death, he escaped it by God's protection and will, he suffers from a dangerous hemorrhage yet not remaining immune from the injury of the poison, he was thereafter subject to a hemorrhage. Every day, therefore, death was before his eyes, as a torrent of blood poured from both his bowels and his mouth. The sight of so violent a flow struck stupor into the eyes of onlookers, so much so that they declared he would die before the blood could be stanched. Thus brought into such great danger at every moment of time, and nearly sensing the presence of death from the eruption of blood, and lacking a physician capable of warding off imminent death, Stephen betook himself to the Martyr Cyrus and his companion John. For he had already learned from countless witnesses that these alone, after God, could drive away his disease and rescue him from his present peril.

[35] Wherefore, when he had gone to them and offered his prayers, he was not only heard but also freed from danger. For the Saints showed themselves to him in a dream and commanded him to eat leeks healed by the Saints that had been kept free from contact with fire or water. Having eaten these as ordered, the hemorrhage ceased; but perfect health had not yet come to him. It was night when he stood beside the Martyrs' monument, and now placing his knees on the ground, now casting his face upon the earth, he humbly begged the same Saints for his health. While doing this, now rising and now again bowing down, a scolopendra resembling a small asp suddenly leaped forth from the middle of the crown of his head, which had opened, and fell down. It escaped with the swiftest flight, leaving Stephen astonished and stunned. He, however, exploring by touch that part of his head from which the scolopendra had issued, found there not a wound or flow of blood but a certain moisture and softness of the bones. In this manner Stephen was restored to health and roused the minds of those who heard to immense astonishment and their voices to celebrate with him the admirable power of the Martyrs. Let us, then, render honor to the most good, beneficent, and merciful God, who works such great miracles through his servants, to whom be glory forever and ever, Amen.