ON ST. CALLINICUS, MARTYR,
AT GANGRA IN PAPHLAGONIA.
PRELIMINARY COMMENTARY.
His cult from the Roman Martyrology and the Greek Calendars, his elogia, the arena of his martyrdom, his Acts.
Callinicus, Martyr, at Gangra in Paphlagonia (St.)
BY J. P.
That glorious Athlete of Christ, rejected from among the Passed-over of yesterday to today, is inscribed in the Roman Martyrology, which commemorates him in these words: "At Gangra in Paphlagonia, of St. Callinicus the martyr, who, beaten with iron rods and tortured with other punishments, at last, cast into a furnace, gave up his spirit to God." His cult among the Latins and the Greeks: Among the Greeks his memory is most widely spread, as is clear from their Calendars, namely the Typicon of St. Sabas, the Menology in Canisius, the Great Menaea published in print, the Basilian Synaxary-Calendar which Genebrard published, both Horologia, the Anthology; likewise the Horologium or canonical Hours of the Basilian monks of Grottaferrata, and finally the Ambrosian transcripts; that I may pass over the Arabic-Egyptian Martyrology, and the Slavo-Russian Menology, and the Calendar of the Ruthenians in Possevino; in which he is called Callimachus; not less rightly, is it? because not sufficiently conformable to so many other copies, which constantly write Callinicus.
[2] The cited Menaea, besides the acrostic verse, fit to him, after his second announcement, the following little verses: little verses from the printed Menaea:
Βληθεὶς ὁ Καλλίνικος ἐν καμίνῳ, / Τὸ νικοκαλλὲς εὗρε καὶ θεῖον στέφος. / Εἰκάδι ἀμφ᾽ ἐνάτῃ φλὸξ Καλλίνικον κατέδαψε. That is: While the flame of the furnace devours Callinicus, he obtains from God the laurel of a fair triumph. On the twenty-ninth the flame consumed Callinicus.
The allusion is in the proper name Καλλίνικος (Callinicus) and the adjective νικοκαλλὲς: which you may render in Latin by the meaning of "of fair triumph" or "fairly triumphing."
[3] Of the elogia, I here render entire into Latin that which we have in Greek near the end of volume 1 of the month of July, an elogium from the Synaxary of the emperor Basil, in the Synaxary of the emperor Basil. Thus, then, it runs: "Callinicus, martyr of Christ, was from the region of Cilicia. But while he was a Christian, and taught the word of God, he was the author that they should abstain from vain things, and acknowledge Christ the Maker of all: whence, being seized, he was led to the governor, and subjected by him to all manner of torments: and, being clothed with iron shoes furnished with sharp nails, he was compelled to run before the horses, all the way to the city of Gangra, which was distant sixty stadia: and after he had traversed on foot sixty stadia, and had seen that the soldiers who were leading him away were fainting in spirit from thirst, prayers being poured forth, he drew water from the earth, and gave them to drink. And when he had come to the city of Gangra, he was shut up in prison; and a few days after, being cast out of the prison, and compelled to deny Christ, and not complying, he made an end of living by fire: and his precious body was deposited by the hands of the Christians in the very place where he had completed his martyrdom."
[4] Further, Gangra or Gangre; likewise Gangra in the plural number, in which is set Gangra, the arena of the martyrdom is a city in inland Paphlagonia, the head of the nation and the royal seat. The last king of Paphlagonia was Deiotarus, son of Castor, surnamed Philadelphus, having as his residence Morzeos, and Gangra at once a little town and a castle, as Strabo witnesses, book 12. That city became more known by the synod held there; concerning which see Labbe, volume 2 of the Councils, from column 413; and Severinus Binius there, column 428, notes from Stephanus that a certain city of this name was in Arabia Felix, and from Nicetas indicates likewise a certain Gangra of Pontus. But in the title of the said synod this our Gangra is rightly indeed attributed to Paphlagonia; but there we think the words "or the region of the Pelasgians" are to be expunged, because they were here wrongly added by some other. And indeed that addition is rightly absent from the most recent edition of the Councils, published by our John Harduin. For, on the authority of Pliny, book 4, chapter 4, the Peloponnesus "… was formerly called Pelasgia," a peninsula of Greece in Europe.
[5] it is here elucidated: Further, Cellarius assigns the site of the city of Gangra in the map spread out before book 3 of the Ancient Geography; which nevertheless there, chapter 8, page 192, he confesses is difficult to find: "because neither has Ptolemy it, nor does it appear in the Itineraries; except that in the Peutinger Table there stands Gangaris, which without doubt," he says, "is Gangra: whence a route is directed to Pompeiopolis through 35 miles; hence to Sinope through 27." Which if it be so (and indeed we have nothing more certain), they greatly err who set it at the river Halys, as is done in the index of the Councils even of Labbe's edition, column 122 of the earlier Apparatus. But we do not see that they so greatly err; for although Gangra be not, as it is noted in the same map, most nearly and immediately contiguous to that river, yet if you take it, with some latitude of place, for "toward," you will thus either excuse or at least somewhat mitigate the error charged by Cellarius. And these things indeed are expressed concerning the arena of the martyrdom in the elogium of the Saint produced.
[6] [with which in substance agree other elogia: a church of the Saint at Constantinople; likewise at Gangra with his relics.] Of the same argument in substance are the elogia in the Great Menaea printed, in Canisius, and in the new Anthology: the little minutiae I do not delay over here: of which mention will be made in the notes to the Acts. In our manuscript papers too I find noted a Greek elogium with this exordium: Οἷοντι πάσχουσιν; That is: What manner of things they suffer; and it is added to be at Paris in the Royal Library, codex 389. This is singular, that the elogium in the Anthology and the said Menaea is closed thus: "His solemnity is celebrated beside the bridge of Justinian, and beside the Petrium"; concerning which see Du Cange's index to Christian Constantinople; in whom you will also find the gate or little gate of St. Callinicus, book 1, page 50; and in book 4, page 180, he relates that that bridge took its appellation from the church of St. Callinicus; which church Basil the Macedonian rebuilt, as the Porphyrogenitus witnesses in the Life of his Grandfather, chapter 93. Moreover you have "a most ancient church of the holy martyr Callinicus … at Gangra," and his relics, in the fifth century, under the emperor Anastasius, in book 15 of the Miscellaneous History; of which church also Cedrenus makes mention at the 25th year of the said emperor. Of the Martyr's feast we observe some things in the notes, letter k.
[7] We have Greek Acts, transcribed, as is set down, Greek Acts, published in Latin in Surius, from the July volume of Metaphrastes of the library of the king of France; marked with this title: Μαρτύριον τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος τοῦ Χριστοῦ Καλλινίκου. That is: The Martyrdom of the holy and glorious great-martyr of Christ, Callinicus. It thus begins: Τῆς εἰδωλικῆς μανίας ἐπικρατούσης, καὶ πάντα ἐπινεμομένης καὶ διαφθειρούσης. That is: While the idolatrous madness was prevailing, and preying upon and corrupting all things. But it ends in this manner: Δίδου ἡμῖν ὁμαλῶς καὶ ἀπροσκόπως τὴν τοῦ βίου διαγνῶσαι τραχύτητα, ὡς ἂν ἄκλυστοι τὴν τῶν πειρασμῶν διανηξάμενοι θάλασσαν, τοῖς τῆς ἀναπαύσεως λιμένι καθορμισθείημεν, αὐτὸν ἔχοντες κυβερνήτην διὰ τῶν σῶν πρεσβειῶν, τὸν κύριον ἡμῶν καὶ σωτῆρα &c. That is: Grant to us to pass through the roughness of life evenly and without stumbling, that, having swum unshaken across the sea of temptations, we may come to anchor in the harbor of rest, having Him as our steersman through thy intercessions, our Lord and Savior, etc. Whence it becomes plain that that Martyrdom coincides with that which was published under the name of Symeon Metaphrastes in Surius; which may also be seen in Lipomano, volume 6.
[8] And indeed whether he was the true author of the Martyrdom, or some other anonymous person, not of sufficiently good note. adopted by others under that name, it matters little to know: this one thing we can say—that in this Martyrdom, though not a long one, certain marks of no obscure note shine forth, which display the dramatic compositions of the Greeks. Let the prologue, the dialogues, and the whole heap of the narration be an example, in which we can by no means find the merits of genuine Acts, nor draw from it any sufficiently convenient time of the martyrdom. In Surius indeed the year 250 is set in the margin; but whence, and how truly, he himself will have seen. But Baronius, at the year 254, numbers this our martyr among those who suffered under Decius; but proves it from no monument. The interpretation
in Surius, the Latin, is sufficiently forced and contorted; which I now exhibit.
MARTYRDOM
Under the name of Symeon Metaphrastes.
From the printed text in Surius.
Callinicus, Martyr, at Gangra in Paphlagonia (St.)
FROM THE PRINTED [TEXT] IN SURIUS.
When the madness of the idols was gaining strength, and was devouring and corrupting all things, divine honor was indeed attributed to the evil demons: The demon led many into error; but to God, the Creator and Maker of all, those who were given over to impiety were unwilling either to apply their mind, or to render Him the honor which is fitting. For, since those to whom it had fallen to be made after the image of God were maimed in their souls, they turned away from the light of truth, though fitted with eyes for the knowledge of Him who had made them: but they ran to the darkness of error, being unwilling either to be enlightened by the splendor of His grace, or at all to look toward and behold the ray of knowledge diffused everywhere. For, since the malignant one had poured out upon men a great and dark ignorance, and had wholly reduced them into his power, he indeed disjoined and led them away from the true and only God: but most basely persuaded them to worship and adore deaf and dumb idols: that thus he might wholly vanquish and subjugate them. But the Lord who guards and preserves us did not grant him to fulfill his hatred against us to the utmost: nor to bear himself so shamelessly as to trample us all under foot. For many overcame him, and destroyed all his forces. For, their souls being inflamed with the love of the Lord, and confirmed with the whole charity of Him who is powerful, they proceeded strenuously and boldly to wage war against the enemy, torn indeed in all their members, and their bodily joints loosened, but reckoning as refreshment and delights those torments which bring great pains: whom, still dripping with the blood of their contests, Christ the president of the games received.
[2] but is overcome by various ones; among whom St. Callinicus, For they were offered to Him as pure sacrifices and voluntary victims. On account of which the common enemy, being overcome, fell by a certain admirable fall, while they looked on. Engaging with him, the great Athlete too, and crowned with a garland, Callinicus, whose struggle and contests the present discourse pursues, so derided the things that are terrible in him, that at the very first bout he laid him low as an infant, and fixed him to the ground. But to tell and relate all the deeds of that excellent Man, one by one, no oration could suffice, nor were the things done by him received by the hearing of all, so that all could be brought forth by all. But some few things, and those which by no means escape the memory of those who heard, (for they were indeed present when the Martyr contended, and saw some of the things that were done) shall by the present discourse be handed down to memory. For thus we shall both satisfy our own desire, and bring to the Athlete a brief praise of his martyrdom.
[3] illustrious for his zeal in propagating the faith; This divine and great Callinicus, then, born in the good and, in all things, fertile region of Cilicia, was excellently educated, confessing and honoring from infancy God the Savior and Maker of all: but the idols, endowed with no sense and plainly deaf, he abhorred and held in hatred. Who, since he wished also to disseminate piety everywhere, used many and long peregrinations, exercising indeed a life worthy of religion, and adorning the institute of his life with religion. For, esteeming it pious not only to carry the faith in Christ in his bosom, but also to preach it publicly, he was known by many as a master of the truth: whom, like a certain magnet, he drew to himself, and turned away from error. For, captivated by the most sweet sound of his words, as of some siren, those who heard were straightway led to the knowledge of the faith, being made a fair prey for him.
[4] especially at Ancyra in Galatia; where he is set before the governor: But when, going about many villages and cities, he had come to Ancyra a, a great city of Galatia, most frequented by the people (and he was explaining and dividing the divine word in it), and many of those who were then there had been partakers of his doctrine, there was kindled in some against him an envy and an inconsiderate hatred. For those who insolently despised the divine admonitions, and had turned away from the truth, and, like stony ground, did not admit the seed of the word, accuse the Herald of the faith before him who was then governor of the city, a man indeed full of impiety, full likewise of anger and cruelty. And his name was Sacerdos b. To whom, when the Athlete had been brought, and had come into his sight: "How," said he, "dost thou, bold and arrogant against the Holy One, against so great a power, dare, alone of others, to bear thyself insolently, and that though thou art a stranger, and not of ours—when all submit themselves, and offer sacrifices to the gods, and are eager to have them favorable and propitious; through whom are granted to us whatsoever things are best and fairest? But thou not only dost not approach to sacrifice to the gods and to appease them: but, drawing away from their purpose even those who wish to approach, thou deceivest them with words fitted to persuade, relying neither on greatness of body, nor on any authority or dignity." To whom the Martyr of Christ thus meekly and calmly answered:
[5] "I indeed confess that I am a man humble and small in appearance: to whom he answers excellently, but I carry about in this my earthen vessel my precious treasure, and my pearl, Christ my Lord and Savior Jesus, whose servant I am: to whom I was cast forth from the womb, who is to me riches, glorying, and strength; through whom whatsoever things are harsh and troublesome in life are to me delightful and far most pleasant. It is not therefore wonderful, O governor, if, since such is my Lord, I strive and contend both to strip myself of the rust of vice, preserving myself whole and sincere, as far as can be, and to tear those who are deceived from the error of idols, and lead them to the truth. For he who leads away a sinner from the error of his way (as the divinely inspired oracles say) shall save a soul from death, and shall cover a multitude of sins. And would that thou too wert persuaded by me, to leave the present deception, and to approach the light of the truth. For then thou wouldst truly have known what is the God and Lord of all: and what are the idols that are among you; which in truth are the destruction and ruin of the soul."
[6] When his evil soul, and one that holds honorable things in hatred, had heard these things, deriding threats and torments, being unable to contain itself, it was filled with anger, and, looking grimly at the Saint: "To me," said he, "thou seemest to prefer death to a most pleasant life, and therefore against the gods thou hast used words insolent and betokening thy madness, weaving together these puerile and empty things, and uttering them with one c breath: but know that it shall come to pass that none of these shall profit thee, nor shall any snatch thee from my hands, not even He whom thou professest to be God and Savior. For I will handle all thy members, and inflict on thee whatever punishment is bitter: that thou mayest know by very experience how great an evil it is not to obey those who hold dominion, and to how many penalties they are liable who mock the gods and repudiate their worship." Whom the Martyr, more boldly gazing with fixed eyes: "Do not," said he, "delay, nor prolong: but quickly prepare all the instruments of torments. Let the scourges come, the sword, fire, the wheels, and whatever other things have been devised for punishments. For to me there is one only thing terrible and to be dreaded—lest anything be feared more than God, and separate me from that beatitude which is there. But all other things which thou shalt inflict on my body I will reckon rather a pleasure to me than a torment, on account of my love toward God."
[7] Then the governor, when he had despaired that he would be changed, orders his whole body to be beaten with most cruel sinews. with which And while he was being beaten, the herald cried out: "Acknowledge the gods, Callinicus, and invoke them, that they may free thee from this torment." But he so gently received the blows that he did not even seem to suffer at all: so far was he from falling or being bent, directing his whole mind to God alone, and constantly giving Him thanks, for whom he had chosen to suffer these things. And the more he saw his body flowing with blood, the more he mocked those who beat him, that they did not inflict more and more vehement blows on him. "For these," said he, "are far less and weaker than I expected, and than I am prepared to endure." On account of which, stirred with greater fury, Sacerdos orders him to be hung from a beam, and to be torn with iron claws. And when the lictors, rustic and cruel, had also stood around him, they scrutinized the whole frame of his body, sparing no part of the body. You would have said that he had the nature of a stone, or some other of those things which are hard and resistant, when you had seen him affected by no trouble, nor broken by any pain. So did his love for Christ change him, that he forgot the nature which he had. For so far was he from succumbing to the greatest torment, that with a free voice he mocked and made sport of the tyrant. For which cause this man seemed indeed invincible; but the other affected with shame, and boasting himself with a certain vain and empty exultation.
[8] he is torn in the flesh: and is destined for the furnace. But when the stupid man had utterly despaired, he turned to this last punishment, which alone, or with very few, he devised and invented: which indeed was a sign of his furious and mad soul. For, having fixed shoes with sharp nails, he orders them to be bound to the feet of the Martyr, and commands the lictors who were leading him away that, being dragged, he should enter the road all the way to Gangra d. But that greater and sharper pains might be brought upon him from the piercing of the nails, having placed other lictors on the swiftest horses, he compelled the Athlete, pierced with the nails, to run before them. Altogether, even at the mere spectacle, every mind would have been broken, not enduring to behold these things even with open eyes. But that monster, and one plainly of a stony heart or nature, was not in any way moved, nor reckoned the pain insuperable: but, as if insulting over the things that were being done, he presided proudly, filling his impious soul with such spectacles. Who also commanded the lictors that, as soon as they had ascended into the said city, they should kindle a most vehement furnace, and cast the Saint into it: that those also who are there, he said, might see his disobedience and contumacy: since in that city too he led many, as we have learned, away from the worship of the gods.
[9] The Martyr works a notable miracle, That great Athlete of Christ, then, led along this laborious road, had the supernal grace confirming and sustaining him: by whom also the course was accomplished more swiftly than by those horses, however swift. For likewise
light, and as if he had been unencumbered for the course, he ran with those iron-bound shoes, singing those words of David: "With expectation I have waited for the Lord, and He was attentive to me. And He brought me out of the pit of misery, and out of the mire of dregs. And He set my feet upon a rock, and directed my steps." And that: "The Lord is my light and my salvation, whom shall I fear? The Lord is the protector of my life, of whom shall I be afraid?" But after, running, he had completed sixty stadia e, and had come to a certain place which was called Matrica f, he works there a certain notable miracle. For when the lictors who were leading him away shuddered with thirst of tongue and immoderate heat (for it was the month of July), and on account of the trouble of the way were almost failing, and no water appeared anywhere by which they might quench their thirst and refresh their fainting selves, and no other means was found by which they might bring a remedy to the evil, all hope being cast away, they turned to the Saint alone, prostrated at his feet, and saying these things to him with tears: "Remember not our evils, O holy one, nor let our contumelies against thee come into mind. But, forgetful of them all, bring us aid in our peril, and give water to our thirsting souls, which are melted by the force of the heat: for our natural moisture is consumed. Our strength has failed, as thou seest: the heat presses upon our head. All evils together oppress us, which it is thine alone to change and to cure."
[10] While the lictors said these things with a faint and weak voice, refreshing the lictors, failing from thirst, with water from a rock; the most merciful Man is moved with mercy for them: and when he had turned to prayers, he invoked God, who forgets injuries and evils, that He would not despise them, oppressed with so great a necessity: but would have mercy, and afford them water to drink, as of old to the people who were in the wilderness, and would console those who are burned with thirst. And at the same time with the Saint's invocation and prayers (O miracle!) water flowing from a certain rock, and gushing copiously as from a fountain, both cooled the parched mouths of the lictors, being filled with that new and copious stream, which has been preserved to posterity full and perennial g. For it has not ceased flowing from that time, and has never been consumed. Such was the Martyr's confidence and virtue toward God. Thus does God glorify those who glorify Him. For He who makes His sun to rise upon the just and the unjust, and nourishes all, both evil and good, what wonder if to these men also, though they be savage in manners and breathing slaughter, He abundantly supplied His mercy? Who, when also, as we said, they had abundantly drunk of that water which had flowed forth, and had refreshed and raised their spirits, proceeded to make the journey, the Martyr also following them. Which when they had accomplished with a full seventy h stadia, they came to Gangra, as had been commanded them.
[11] For the rest, the lictors, not indeed willingly (for they had before their eyes the Martyr's benefit), but overcome by fear of those who held dominion i, and at last, cast into the furnace, he consummates his martyrdom. (for they had soft and flexible minds, gaping only after the things that were seen) hastened to do that which they had been commanded, the Martyr most of all inciting them to go more quickly to Him whom he desired. Wherefore, when they had kindled the furnace, and had set the Saint near it, now rejoicing and exulting, they cast him into it. Who, when also with his last words he had praised God, and in the consummation of the contest had given thanks, delivered his spirit into the hands of the Lord, and passed to that beatitude which is there, on the twenty-ninth of the month of July [k]. But thou indeed, O Blessed one, the glory and ornament of the martyrs, having thus departed from life, and adorned with the marks of the prizes, now sittest pure with Christ the most pure Spouse, delighting and rejoicing thyself in Him, and crowned by Him with the crown of glory. But remember us also henceforth, who venerate thee, and celebrate this thy sacred feast: and grant us to pass through the roughness of life evenly and without any stumbling: that, when, not overwhelmed, we have swum out of this sea of temptations, we may come to harbor in the port of quiet, having Him as our steersman by thy intercessions, our Lord and Savior Christ: to whom befits all honor and adoration forever and ever. Amen.