Zeno and Zenas

ON SAINTS ZENO AND ZENAS,

MARTYRS AT PHILADELPHIA IN ARABIA.

IN THE YEAR 304.

PRELIMINARY COMMENTARY.

On the time & place of the passion, and on the cult of the Saints.

Zeno the soldier, an Arab Martyr, honored at Constantinople (St.)

Zenas the household-servant, an Arab Martyr, honored at Constantinople (St.)

AUTHOR. F. B.

Just as, when we write about events not

so long ago performed, it is wont to happen

that those things which we judge

known to all, Under the Emperor Maximian, we easily pass over,

as least necessary to explain;

yet after the course of some

years they bring darkness, by their omission, into an otherwise clear history: so it happened

to the anonymous writer of the Acts soon to be given:

who, while he strives to be accurate in determining

the time, the days of the begun and completed martyrdom being noted,

yet left us the year doubtful, thus

beginning: Greek: "In the first year of Maximian the Emperor."

In the first year of the Emperor Maximian. For

since there were two Emperors of that name, both marked

with the infamy of a noted persecution against the Christians,

one with the surname Herculius, taken by Diocletian as

the other surnamed Armentarius, often

also called Galerius, who, when Diocletian and Herculius

abdicated the Empire, was raised to it with Constantius Chlorus,

also on the 1st of April, 304: of

these two, I say, which the Author wished to designate

he left uncertain. not Herculius, For if we say that these Martyrs suffered under Herculius,

what reason will there be why

he alone should be named without his colleague in the Empire, Diocletian?

for since these were equal in power and united in spirit,

with so faithful a friendship did they hold the Empire

together that they clung together so that not only were they always named together

in public Acts, but also

their joined images were painted. Nay, even

the very persecution against the Christians, so cruel, as it was declared

by both, so is it marked with the name of Diocletian and Maximian.

Nor can it be said that Maximian

Herculius is here named alone because

he was chiefly present in the East, where the matter was done; for it is known

that he, during the whole time of his Empire, was chiefly present

in the West.

[2] but under Galerius. On the contrary, the other Maximian, Galerius,

both exercised his cruelty chiefly in the East, and

other things occur on account of which he alone would be named, although

he did not reign alone. First, that, having obtained as

partner of the Empire Constantius Chlorus, a mild Prince

free from all cruelty, who for the most part

kept himself in the Gauls, he alone, at least at the beginning

of the Empire, seemed to rule over three parts of the world.

The other, that, since Galerius was held the chief author

of the persecution moved against the Christians under Diocletian and Maximian,

who had impelled the almost-unwilling Emperors

by those reasons which impiety had suggested;

the Christians, collecting the Acts of the Martyrs,

justly wished so great cruelty to be ascribed to him

who had stirred others to it;

especially since the matter concerned those Saints who

had suffered under his jurisdiction. For it is altogether

believed that, after the Empire was abdicated by Diocletian and

Herculius, Galerius gaining power, the persecution

most of all flared up again, if that which was the most atrocious

of all could flare up again. But if under

Constantine the Great, peace being given to the Churches, this

history was written; not only from the memory

which survived among the Christians about these Martyrs;

but, as is altogether probable, from an eyewitness,

not lightly versed in the Scriptures, and so

the course several Emperors are named, to refer here Constantius's

name, Those [Martyrs seem to have suffered] lest he should seem to derive the odium of so great cruelty

upon a most mild Emperor, who deserved nothing

of the kind; or also for the sake of the son then

reigning, to whom the Church owed its liberty.

Nor let anyone object the Acts of St. Savinus,

Bishop and Martyr, to be reported on the Seventh of December,

published in print by Stephen Baluze in volume 2

of his Miscellanea: in which Maximian Herculius alone

is named; since the Author does not intend

to narrate under what Emperor; but on what occasion and

in whose presence and by whose command the matter was done. For these

reasons, then, let us establish that these Saints suffered

in the first year of Galerius Maximian Armentarius, that

is in the year of Christ 304.

[3] At Philadelphia in Arabia. The arena of the Martyrdom is named Greek: Philadelphia

of Arabia, which in the Law is called Emman;

Philadelphia of Arabia, which in the Law

is called Emman. Stephanus, in his work on cities, enumerates a third

Philadelphia, situated in mountainous Arabia,

which he says was anciently called Ammana,

or rather Rabatammana. Thomas

Pinedo, on the same Stephanus, thinks it to be that

which in Deuteronomy chapter 3, verse 11, is called Rabbath of the children

of Ammon, and is interpreted "the Great city

of the Ammonites," a conjecture not incongruous:

for it could easily have happened that the one which Scripture calls Rabbath

of the children of Ammon, in common speech,

in which we are wont to seek brevity, was sometimes called Rabatammon

or Rabatammana, sometimes Ammana,

or Ammon, or Emman;

since these three last names differ only by the vowel points,

among the Hebrews, Arabs, and Syrians,

which are often changed by daily use, by no fixed rules.

However it be, Pinedo's conjecture could also from these

acts, doubtless much more ancient than Stephanus,

be confirmed: for they furnish a sure testimony

that, in the fourth century of Christ, it was received by tradition (as we say)

and commonly believed that that city of the Ammonites

was not distinguished from that which

was then in Arabia called Philadelphia, which obtained that name

from Ptolemy Philadelphus.

[4] These holy Martyrs began to be honored

with public Ecclesiastical cult, The ancient cult. immediately after tranquillity was given to the Churches:

since their bodies, carried back to their homeland,

were laid in an honorable place in a church.

Afterward they had a similar cult at Constantinople,

as we gather from the Menology of the Emperor Basil,

in which it is read thus on this twenty-third of June.

Zeno and Zenas, Martyrs of Christ, sprung from

Philadelphia of Arabia. Zeno of the military Order, An Eulogy from the Synaxarium of Emperor Basil.

Zenas his servant. He, vehemently desiring Martyrdom for

Christ, after he had distributed all his

goods among the poor, and dismissed his servants

free; with Zenas alone went to the Governor

named Maximus. And when he had appeared before

him, he confessed Christ,

and stretched out upon the ground, was ordered to be beaten with sinews.

Then an altar being brought, he was forced to sacrifice on it,

but, leaping upon it with his heels, he utterly

overturned it: therefore, hung upon the rack, he is torn

cruelly. Then, cast into prison,

he is bound with iron chains: and Zenas

came and kissed his chains.

When the Governor understood this, he ordered him too

to be detained. Afterward, leading both forth,

he ordered them to be beheaded.

[5] A similar Encomium have, but on the 22nd of this month,

the other Synaxaria, the Ambrosian of Milan,

the Paris ones of our Society and of Cardinal Mazarin,

likewise our Dijon one and the Menaia printed

at Venice, although with a proper and more solemn Office, a fuller one from another, also of Constantinople, on that

day is celebrated St. Eusebius, Bishop of Samosata:

but the Eulogy more extended than the former is everywhere such.

These were sprung from the region of the Arabs:

Zeno a soldier by rank, the other Zenas the servant

of that Zeno: and when they had found Maximus the Governor

sacrificing to idols, they gave themselves up,

and made known who they were.

Zeno, then, is strongly beaten with sinews: then brought

to the altar, with heels struck against it he overturns it:

therefore hung up he is received more cruelly,

and his wounds are rubbed with vinegar and salt: which

done, he is cast into prison, his feet bound in the wood

bound through four holes. Zenas came,

and kissing the chains of his Lord, proclaimed

him blessed. When this was announced

to the Governor, he himself is seized. Brought to judgment,

since they could not be persuaded

to deny Christ, again they are savagely

received with lashes: then St. Zeno

has his breast and heart burned with heated awls. Then, bound

with thongs under the armpits, they are hoisted up

onto the wood, and stretched with heavy stones hung

from their feet. After these things into a fiery

pit they are thrown, and the flame is fed with much

oil: but after they had miraculously

remained unharmed, they are beheaded with the sword.

Their festivity is celebrated at the church of St. George

the Martyr in the Cypress-grove.

[6] From these two Eulogies, Cardinal Sirleto seems to have composed

his own: whence they passed into the Roman Martyrology, and after him the most Eminent

Baronius, ascribing the same Saints to the Roman Martyrology,

adorned them with this brief Encomium.

At Philadelphia in Arabia, of the holy Martyrs Zeno

and Zenas his servant, who, kissing the chains of his Lord

in bonds, and asking him that he might deign to have

him a partaker in his torments,

being taken by the soldiers, received an equal crown of Martyrdom

with his Lord. From the Menaia, moreover, we gather

that the memory of those Martyrs was celebrated not only

with a simple Rite (as we say) in all

the churches of the city of Constantinople;

but also on the 22nd of June with a more solemn Rite

in the church of St. George the Martyr, in the Cypress-grove. the place of their proper cult at Constantinople.

But for what reason? Probably on account of some

translation of Relics, although of it

no memory, so far as I know, is extant. Of the Cypress-grove

or Cynarescetum Cangius makes mention in his Constantinople

Christiana, book 4, page 121; and there he teaches that not

only of St. George, but also of Saints Theodore and Polyeuctus,

churches or oratories existed: but nowhere

does he explain whether it is a village, or a forum, or another

public place: nor is it now worth the trouble

to inquire, since it can (I think) be found nowhere.

ACTS OF THE MARTYRDOM

From Codex 1667 of the Vatican Library.

Zeno the soldier, an Arab Martyr, honored at Constantinople (St.)

Zenas the household-servant, an Arab Martyr, honored at Constantinople (St.)

TRANSLATOR. F. B.

CHAPTER I. The piety of the holy Martyrs; Zeno is seized, and is beaten with scourges.

[1] It is fitting to recount openly the contests of victorious men and of God's

Martyrs, The introduction.

so that to all the truth may be made known, the tyrant blush,

the devil be confounded. Let us therefore set out

to set forth the torments of the most blessed Zeno,

and in his torments the fortitude and constancy

of his mind, confirmed by the divine power: so that in

all things God may be praised, who supplies such strength

to the weakness of men, and grants victory over

the torturers.

[2] In the first year of the Emperor Maximian,

on the eighth of the month of June, The impiety of Maximus the Governor. it happened that, while Maximus,

Governor of Arabia, was at Philadelphia, in

that same city which in the Law is called Emman,

the greatest impiety was everywhere displayed. For

that Maximus was a hater of all that is honorable, and

devoid of all religion toward God; who

had persuaded himself that it became men who love the gods

to shed very much blood: so that

he reckoned it neither abominable nor impious;

but glorious and an undoubted ornament

of the Roman Commonwealth. By chance at the same

time there was a certain soldier, Zeno, of an altogether

manly spirit, of the service which was stationed in that same city,

unceasingly meditating on divine things,

and well girded with the inextinguishable and burning love of Jesus the Savior, not bearing the unlawful spectacles and the profane worship of idols by the maddened, was troubled in mind, and before the contests already appeared a martyr.

[3] He therefore set himself apart from many of his possessions held among the impious, and now also, releasing his household-servants from his master's hand, declared them free; judging it just to deliver none of his servants to harsh masters, but to deliver them to the natural and God-formed liberty of men. Now of Zeno's household there was Zenas, still a boy in age, but in understanding and in the disposition of his soul an old man, and grey-haired in wisdom; for which reason he was the more loved by his master; who unceasingly begged his master not to be left behind, nor to be freed with the others; but to remain in service like a servant, that, having gained also greater benefit from his bodily lord, he might attain heavenly liberty, Christ the King granting him a more perfect and supercosmic rest. And in this manner the victorious Zeno loved the boy exceedingly, and the more urged him to cling to such eagerness, exhorting him also to lay claim to the liberty in the heavens, where there is no slave and free, nor a servant fearing his master, as the blessed Job declares. And Zenas, having obtained ineffable liberty with Christ, hastened to become like Zeno his lord, obeying the voice of Christ: It is enough for the servant that he be as his master, and for the disciple as his teacher.

[4] When, on a certain day, Maximus the lawless Governor held court and made provision for the idols, he commanded that some come forward and worship these. The blessed Zeno, drawing near, did not bear the impiety; and his heart filled with divine zeal, says to Maximus: O lawless one, and rather heir of the fire, since before long thou art about to undergo the divine punishment with thy father the devil, for what reason dost thou order lifeless and hand-made images to be worshiped, that, imitating the error of thy kings, and wishing to please them rather than the living God, thou mayest gain eternal fire to come, and the unceasing punishment of tortures? Hearing these things, Maximus, rejoicing rather in lawlessness, became greatly and unbearably angry, and orders the soldiers set over the prisoners to seize the Saint, and strip him of the garb he wore, and set him before the tribunal to be judged.

[5] When these things were done, Maximus asked, according to custom for those examining, his name, and homeland, and the title of his profession. And he reproached him, that with such boldness he dared to speak. The blessed Zeno, answering, said: I derive my race from the Greeks, but I am a Christian; and if thou inquirest curiously about my military service, I am consecrated to Christ the King, boasting to be his man-at-arms, wherefore I also believe I am called Zeno, for I am confident that those who believe in Christ live; but I have my quarters in a certain village of Palestine called Zizioun, holding rank in the military order. And Maximus said: But even if thou art preeminent in the military register in dignities, thou shalt not by this be able to lift thyself up against the authority of the Kings, and to dare to speak such words before me: for we too, having received authority from the Kings, judge the insubordinate, and we ourselves wish in fear to be subject to those who appointed us in the governorships, and to worship the worship which our Kings also embraced. And the admirable Zeno, to these things, Well, he said, dost thou speak; for you are subject to the corruptible authorities of this world, but we, rejoicing, bow ourselves to the true lordship of the God of all; and I am subject to the authority of the world not for thy favor, nor imitating anything of those about thee; but obeying Paul, the all-holy teacher of the Church, who says that one must be subject to rulers and authorities; for there is no authority that has taken to rule of itself, but committed from the Father of lights, to which we are subject also with what is fitting, when it does not blaspheme against the truly existing God.

[6] Maximus answered, saying: First it is necessary for thee to be subject, according to thy military service, to him who supports thee, and as he commanded to worship, so to revere. And the blessed Zeno said: I am a Christian, and a servant of our Lord Jesus Christ, and to him I render worship, and him I adore; but you go astray, knowing nothing, because you are sick in soul; but we the faithful obey Christ, who through Paul says, that if Christ be in anyone, the body indeed is dead to sin, but the spirit is life through righteousness; if then the Spirit of him who raised Jesus from the dead dwells in us, he who raised Christ shall also give life to our mortal bodies, for his Spirit dwells in us. For this reason we labor and contend; for we are children of God, and if children, also heirs; for being heirs of God, we are also established children of the inheritance of Christ; if indeed we suffer with him, that we may also be glorified together with him: for the sufferings of the present time are not worthy to be compared with the glory to come, to be revealed in us.

[7] As the Saint said these things, nothing moved Maximus to repentance; but rather, despising, he tried to flatter the Saint, advising him to depart from the word of the piety of the Christians. But as the noble Martyr persevered, confessing to be a Christian, he was ordered to be struck on the mouth, the torturers crying out to him, Answer the questions of the governor. Then Maximus says: Thou hast deservedly fallen from life; for thou appearest both rash and self-willed. And now obey me, and worship the gods, and thou shalt be deemed worthy of many privileges and honors from those who reign, and who provide all things for the benefit of the world. And the blessed Zeno said: This thou callest a benefit, that they go astray, and drag many along into the diabolical error.

[8] Therefore Maximus the judge, being indignant at this word, orders the Saint to be stretched, and commands him to be beaten with fresh untiring sinews. While the admirable Martyr of the truth was being scraped by the blows, Maximus repeatedly cried out, Sacrifice to the gods. And he, even while being beaten, confessed that he worshiped the God of the heavens, not in the blood of sacrifices, but in a pure heart; for he said that God has no need of such victims.

and meditating on the ardent and

inextinguishable love of Jesus our Savior: who, armed as it were

with this breastplate, when he could not bear the unlawful spectacles,

and the impure worship that was offered to idols by the maddened,

was not lightly moved in his mind,

and before the contests already then seemed a Martyr. a

[3] Therefore he set himself apart from the impious, who were many:

nay, sending away by manumission all his household servants,

he made them free: Zeno dismisses his servants, for he reckoned it just

to deliver none of his own to troublesome Masters,

but rather to the liberty which nature and

the creator God implanted in man, and willed to be his own. There was in Zeno's

service Zenas, still a boy in age, but in wisdom and strength

of mind a man, adorned with prudence rather than with grey hair,

and therefore dear to his Master beyond the rest;

whom he begged with many entreaties

that, liberty having been received, he might not be dismissed with the rest,

but Zenas begging this beforehand but be permitted to remain at servile duties, that, gaining greater

and spiritual benefit from his bodily Master,

he might obtain heavenly liberty

from the Emperor Christ, who would bestow upon him perfect

and supermundane rest. Admiring this will of his servant,

the generous Zeno was carried away with love for him,

and exhorted him to persist in such

magnanimity, and to claim for himself liberty in the heavens;

where there is neither servant nor free, nor

says. b Zenas, therefore, having obtained ineffable liberty

in Christ, strove to be assimilated to his Master in

all things; persuaded by the words of our Savior, c It suffices for the servant if he be as his Master,

and for the disciple if he be as his teacher.

[4] and he rebukes Maximus the Sacrificer, On a certain day, when Maximus the Governor, that

impious man who had made idols, was conducting public affairs before the people, he ordered

that some come forward to adore the same.

But Blessed Zeno, bursting

into the midst, detesting the impiety,

and his heart filled with divine zeal, said

to Maximus: O impious one, and heir of eternal fire;

who art now about to undergo divine vengeance with thy father the devil:

why dost thou command lifeless and

hand-made images to be adored? Why,

following the error of thy Emperors, dost thou strive to please them

rather than the living God?

Thou layest up for thyself eternal fire in the world to come

and the torment of torments without intermission.

Hearing these things, Maximus, who especially

gloried in his iniquity, conceived a vehement and intolerable

anger; and ordered

the soldiers who stood around the captives

to seize the Saint, and, stripping him

of the more elegant garb he wore,

to set him at the tribunal to be judged.

[5] When these things were done, Maximus

interrogated him, after the manner of judges, [his] name, homeland, He confesses Christ at the judgment,

and the dignity of his office; then

he also rebuked his excessive freedom in speaking.

Blessed Zeno answered: I indeed

derive my race from the heathen, but I am a Christian,

and if thou carest also about my military service, I have dedicated myself

to Christ the Emperor, under whom I shall be a more glorious soldier,

and therefore d I am confident that I am rightly named

Zeno, knowing that those who believe in

Christ live. Moreover I have my dwelling

in a certain camp of Palestine, by the name of Zozion,

having attained no lowly rank in the military order.

Maximus replied: Although in dignity

among the soldiers thou art preeminent, yet by this thou shalt not be able

to resist the authority of the Emperors; nor oughtest thou to have presumed

to utter such words before me.

For we too have authority

received from the Emperors, to punish the contumacious:

and we wish to obey with fear

those who raised us to this degree of honor,

and to revere the religion which our Emperors

embraced. To these the admirable

Zeno aptly answered: You say that you obey

the mortal Princes of this world, and aptly answers the Governor.

but we readily submit ourselves to the true Lordship

of the God of all: and I obey the authority of this world

neither for thy favor,

nor in imitation of thee;

but I profess indeed

with Paul, the most holy Doctor of the Church,

that we ought to be subject to principality and power: e

because there is no authority that takes its rule from

itself, but which is committed by the Father

of lights: to this, therefore, we also are subject as

is fitting, whatever thou mayest blaspheme against the truly

existing God.

[6] Maximus replied: First it is necessary

to obey him who supports thee for military service, and, just as

he commanded, to be religious by sacrificing.

Blessed Zeno said: I am a Christian, a servant

of our Lord Jesus Christ, to him I sacrifice, him

I adore: you are deceived, nor do you see

in how great error your soul is engaged; but we,

believing, trust the Lord, who through Paul

says: In whomever Christ is, the body

indeed is dead to sin, but the spirit

lives because of righteousness; and if the Spirit

who raised Jesus from the dead dwells

in us, he who raised Christ gives life also

to our mortal bodies, for his Spirit

dwells in us. Therefore we labor

and contend; for we are children of God:

and if children, heirs, we have been made heirs

of God, and constituted children of the inheritance of Christ,

if indeed we suffer with him that we may also be glorified with him:

for the sufferings of this time are not worthy

to be compared to the future glory which will be revealed

in us.

[7] When the Saint said such things, none of them

moved Maximus to repentance: He is beaten on the mouth, but, as if

making light of these, he tries to tempt the Martyr by flattery,

and persuades him to fall away from the piety of the Christians.

And when he persevered with great

spirit in confessing himself a Christian, he was ordered

to be beaten on the mouth, the torturers

crying out to him, Answer the questions

of the Governor. Afterward Maximus

thus addresses him: Deservedly hast thou fallen from life: for thou seemest

rash and contumacious. But assent

to me, and adore the gods; and thou shalt in turn

be adorned with many prerogatives and honors by our Emperors,

who provide for the whole world with admirable

beneficence. Blessed Zeno said:

Dost thou call it beneficence, to pervert men

and to drag many with them into the snare

of the devil?

[8] and he is scourged with sinews. Indignant at this answer, Maximus the Governor

orders the Saint to be stretched out, and to be scourged with fresh

ox-sinews. But meanwhile, while the admirable Martyr of the truth

was being received with blows,

Maximus repeatedly cried out, Sacrifice to the gods:

but he, amid the lashes, professed that he sacrificed

to the God of the heavens; not in the blood of victims,

but in purity of heart. For that God was by no means

in need of such sacrifices.

ANNOTATIONS F. B.

CHAPTER II. Zeno overturns the altar, and again

is tortured: Zenas is seized, and both, after various torments, being divinely

preserved from the fire, are beheaded.

[9] So Maximus ordered him to be dragged even against his will, and to stand by the altar, that, unwilling, he might by force worship the carved images. But the blessed Martyr, strengthened by the Holy Spirit, striking the altar with his right foot, overturned it. Thereupon, then, he was ordered to be hoisted aloft, and to have his sides scraped unsparingly, and to be sprinkled with salt and much vinegar over his wounded and scraped limbs by the executioners, as had been ordered beforehand. But the most manly athlete and martyr of Christ, lifting his eyes to heaven, cried out, saying: O God of my salvation, to thee will I cry; for thou thyself hast said, Whoever shall lose his soul for my sake shall find it. And I have heard, and am persuaded, through thy voice saying, Fear not those who kill the body, but cannot kill the soul; but fear rather him who can destroy both soul and body in Gehenna. As he was saying these things, Maximus dragged the holy Zeno down from the wood by a chain; and ordering his neck to be confined with very heavy collars, he decreed that he be taken up again into the prison, and that his feet too be put in the wood, his legs stretched apart through four holes.

[10] And he, even after so many tortures, being led off to the prison, sang, saying: O God, attend unto my help; O Lord, make haste to help me. So when he was in the prison, and his feet were made fast in the wood, Zenas his servant, coming to him, kissed his bonds, and begged not to be left behind by his master, but to be taken along with him. So the all-holy Zeno encouraged Zenas not even to give heed to his body broken by the tortures; For do not, he said, think that I have so suffered, however much was inflicted upon me; for God, he said, as I was being tortured, made my pains light and lighter for me. Take courage, therefore, O child Zenas, for I believe that the God of all has chosen thee.

[11] So the jailer, hearing these things, brought them up to the Governor, adding that not only had Zeno been such regarding the command of the Kings, but he also persuades his own servant to confess Christ. Maximus therefore ordered the jailer to shut up the servant too, and on the following [day] to bring them forward at a public inquiry. And Maximus, sitting on the tribunal, ordered both to stand forth, Zeno and Zenas. And when they stood forth, the Governor began to assail the admirable Martyr with reproaches: What benefit, he said, is there to thee from the tortures inflicted upon thee, that thou also urgest thy servant to depart from worshiping the gods, and to make trial of thy torments? And the admirable Zeno said: I did not become the teacher of the boy, but the Holy Spirit, which dwells in him; for having a multitude of servants, I freed all; but this one rather loved the truer liberty, and remained with Christ the Lord, expecting the irrevocable release from servitude, which is supermundane.

[12] And Maximus, summoning the boy, tried to use many deceitful words, saying: Depart from the folly of thy master, and sacrifice to the gods; for if thou doest this, I will grant thee the rank which I took from thy master, and will arrange for thee to shine with greater honor among the Kings; but if thou art not persuaded, many and more varied torments will succeed thee. Zenas the boy answered him: Dost thou wish me to worship the altar as something great and honorable? Then hast thou not seen how my master, thrusting it with his foot

overturned it? Of what worship, then, is it worthy, that which could not even endure the thrust of a foot, and that of one being tortured? Hearing these things, the holy Zeno rejoiced and was glad, especially seeing the boldness, which was beyond the age of the boy, for he was very young.

[13] So the diabolical Maximus again pursues another way, as one eager to deceive a boy and flattering him with words, and promising greater things. But Zenas answered more wonderfully: I do not wish to speak much in the presence of my master, but I promise not to depart from his military service. Then the Governor, enraged, orders the boy to be greatly stretched, that by the strain the child might rather yield, and deny the confession of Christ. But Zenas begged his master, saying: Ask God to give me strength, and to help me. And Zeno, Take courage, child, he says, and fear not the temporary torments of the lawless Governor; for thou shalt inherit eternal life. So he ordered the boy too to have his back scraped with blows, so that even his flesh streamed down. So while the child was being beaten, he uttered not a single word. The Governor therefore commands him to be hung up; but he, from the violence of those stretching him and from the blows, was not able to stand on his feet. So the lawless Governor says to the victorious Zeno: What more hast thou gained, having destroyed along with thyself the soul of the boy too? And the all-holy Martyr said: I have not destroyed, but rather found and gained; for he has believed in Christ Jesus. Thereupon the Governor again orders the holy Zeno to be stretched out on his back, and to be beaten on the belly and the sides, and heated iron spits to be applied to his heart. So when the torturers grew weary, he again cast them into the prison, wishing to devise against them a more bitter death.

[14] So as time passed, and the Saints were lingering in prison, there arrived at Philadelphia a military Commander, whom the Romans call Duke, and his name was Bogus. So since Maximus was present in his honor, having greeted Bogus, he related also the matters concerning the holy Zeno, saying: A soldier, a Christian, was brought before me, and his servant with him, and being much flattered by me, then also bitterly tortured, they yielded nothing, but rather endured the more, confessing Christ. If, then, thou art able, either by fear or by persuasion, to turn the men from their resolve, thou wilt do well. So he ordered them to be brought before the tribunal in the Hippodrome, and both sat together, both Bogus and Maximus. Then Bogus too tried, with cajolery and all kinds of flattering words, to turn the men from their uprightness; but the Martyrs answered with one accord, saying: Thy words are not sufficient to turn us from our right resolve; for if we were going to be persuaded by words, why have we endured to have our bodies thus destroyed?

[15] So he ordered them to be hoisted up on the wood; then, binding thongs under their armpits, and so suspending them, and tying very heavy stones to their feet, and besides these ordering fire to be put under the Saints, and as though adding whatever was lacking to such lawless deeds, he ordered them also to be beaten by four men. But when they nobly endured these torments too, deeming the judges worthy of not even a single reply, these beastlike judges order pits to be made in that very place, and the Saints to be buried in them, and a pyre to be heaped upon them, with much oil poured over the flame and the wood. But there came a great wonder; for that which was recorded concerning the three children in Babylon was then granted to those watching, to receive with their eyes for the strengthening of faith. For the fire, just as it fled from the bodies of the Saints, so that the Saints were even drawn up, the fire not having power over them; and a great multitude of men, beholding this end, turned to our Lord Jesus Christ.

[16] So Bogus, inasmuch as he was a military man, commits to Maximus the Governor to bring forth the sentence against the holy Zeno, as one who had been a soldier; and Maximus pronounced on the spot that their heads be cut off. And they, even at that last moment keeping themselves faithful, and signing their foreheads with the seal of the all-powerful Cross of Christ, willingly placed their necks beneath the swords, and so were perfected. And certain pious and God-fearing Virgins, coming secretly, took up the bodies of the Saints, and committed them to burial. So, then, the all-holy ones, having thus contended, were taken up to the abodes of the holy Martyrs, having received conspicuously the end of their contests, in the city of Philadelphia by the sentence of Maximus, in the month of June on the twenty-third.

[17] And when the persecution against the Christians had ceased, certain who had been the Saints' own, coming to the places, asked to take the bodies of the gloriously-triumphant Martyrs, and received them uncorrupted, having suffered nothing from decay, and transferred them to their own places. And many signs and wonders, through the holy relics, God displayed along all the way, until, having come, they laid them where it was also holy. O thrice-blessed Martyrs of the kingdom of Christ, who, shining like gold with virtues, exchanged the contests which they drained for a heavenly and angelic life, having received, amid the ineffable promises of good things, the prizes of the upward calling; for eye has not known, and ear has not heard, nor has it ascended into the heart of man, what God has prepared for those who love him; to whom be glory and might, unto the ages of ages. Amen.

[9] Then Maximus ordered him, resisting,

to be dragged and set at the altar, The altar overturned that even

unwilling he might be forced to adore the idols. But the blessed

Martyr, strengthened by the Holy Spirit, with his right

foot struck against the altar, overturned it.

Then he was ordered to be hung on the rack, and his sides

cruelly scraped. Zeno is tortured again. And when he had been foully torn,

upon his gaping and wounded flesh much

vinegar, by the Governor's command, was poured. But the most brave

athlete and martyr of Christ, with his eyes

fixed on heaven, cried out, saying: O God of my salvation,

to thee have I cried: for thou hast said,

Whoever shall lose his soul for my sake shall find

it. Psalm 87; Matthew 10:39. I have heard and believed thy voice saying:

Fear not those who kill the body,

but cannot kill the soul: fear

rather him who can destroy both soul and

body in Gehenna. Ibid. 28: When he said these things, after Maximus

loosed him from the rack, he ordered his neck

to be bound with most heavy chains and fetters, and to be cast again into prison;

and his feet to be enclosed in the wood,

his legs stretched out through four holes.

[10] But Zeno, after such great torments, brought back into

prison, sang in psalm: Zenas kissing his Lord's chains O God,

attend unto my help; O Lord, make haste

to help me. Psalm 69. Meanwhile, while he was

in the prison, and was held by the feet in

the stocks, Zenas his servant, approaching, kissed

his chains: and begged not to be left behind by his

Master, but rather to be taken up with

him to martyrdom. But blessed

Zeno exhorted Zenas not to fear the torments,

nor to turn his mind to the body torn

by the scourges. For do not, he said,

think that I have suffered as much as

they have inflicted upon me: for God, according to his promise,

when I was being tortured, made the torments far more bearable

and lighter. Take courage,

therefore, my son Zenas; for I trust

that the God of all has chosen thee too.

[11] These things heard, the keeper of the prison went up to

the Governor, and reported to him Zenas is seized, how not

only Zeno himself opposed the edicts of the Emperors,

but also persuaded his servant to confess

Christ. So Maximus ordered the jailer

likewise to shut up his servant in prison,

and on the next day to bring him to the public

judgment. When it had dawned, and Maximus

was sitting at the tribunal; and with him is set at the tribunal: he ordered both

to be set before him, Zeno and Zenas. As they

appeared, the Governor began to cast reproaches at the admirable

Martyr; What

benefit, he said, has come to thee from the torments endured,

that thou hast even persuaded thy servant

to cease adoring the gods, and to undergo with thee the same

torments? But the admirable

Zeno said: I was not the boy's instructor,

but the Holy Spirit who dwells

in him: for the many servants I had

I gave their liberty; but he loved the truer

liberty, and clung to Christ the Lord,

expecting the not-to-be-repented rest of his servitude,

such as in this world cannot be hoped for.

[12] Then Maximus, the servant being called to him,

with speech seasoned with deceitful and many flatteries,

tried to deceive [him]. Withdraw, he said, from the folly

of thy Master, and sacrifice to the gods; and if thou doest this,

I will give thee the dignity allured by flatteries which I took from thy Master;

I will moreover see to it that thou be adorned with many honors

by our Emperors: but if

thou dost not allow thyself to be persuaded, various and most bitter torments

await thee. But Zenas the servant

answered the Governor, Dost thou wish me to prostrate myself before the altar,

that great and venerable one, namely?

as though thou hast not seen how my Master

shook it with his foot and overturned it;

with what veneration, then, is the altar worthy,

which could not withstand the thrust of one foot,

of a man mangled with so many blows? Hearing these things,

St. Zeno rejoiced and exulted in his mind,

seeing the magnanimity of his boy, greater than his age,

for he was quite young.

[13] So the impious Maximus again enters another path, he is not moved, he tries to lead the servant away from the faith

with sweeter flatteries and greater promises:

but Zenas answered more admirably: I do not wish

to speak much in the presence of my Master, yet I promise

he is tortured, but in vain. that I will not abandon his military service.

At this the Governor, driven to anger, ordered

him to be cruelly stretched on the rack, that in

this torture the servant might at last give way, and

abjure the confession of Christ. But Zenas

begged his master, saying; Pray to God,

that he grant me strength, and help me. But Zeno

said: Take courage, son, and fear not

the torments of the impious Governor, soon to end:

for thou shalt inherit eternal life. Then, at

the Governor's command, the boy's back is torn with blows,

until his flesh streamed down; he himself

not uttering even a word amid so many lashes.

So the Governor ordered him to be lifted up. And when

now, on account of the violence of the stretching and the blows,

he could not stand on his feet,

the impious Governor said to the glorious Zeno: What

hast thou gained more? thou hast destroyed with thyself the life

of thy servant. But the most holy Martyr said, I have not

destroyed, but rather found, and possess; for he

has believed in Christ. Thereupon again

the Governor ordered St. Zeno to be stretched out on his back,

Zeno is tortured with iron awls. and his belly and sides to be beaten,

and heated iron awls to be applied to his breast.

But when the torturers were exhausted,

he again cast them into prison, intending to devise a crueler

death than those he was inflicting on them.

[14] Some days having passed, and the Saints

dwelling in prison, there came to Philadelphia

his name was Bogus. When Maximus, for honor's

sake, had approached him and saluted him,

he began to relate everything about St. Zeno.

A soldier, he said, was brought to me, a Christian,

and his servant together: these, first allured by my flatteries,

then cruelly mangled,

yielded nothing at all, but more

and more persist in the confession of Christ:

if therefore thou art able, either by fear or by persuasion,

to turn the men from this resolve, thou wilt have done

very well. And he ordered them to be set at the tribunal in the

Hippodrome: and both sat together, Bogus and

Maximus. So the Duke too, with chosen words,

partly by persuading, partly by flattering, tries to lead the Saints away

from the right faith: but the Martyrs

answered with one voice, Thy words cannot

move us from our right purpose;

for if we were going to be persuaded by words, what

cause would have impelled us to subject our bodies

to be mangled with so many blows?

[15] Then he ordered them to be hoisted up onto the wood,

and, bound with thongs, to be pressed more tightly under the armpits, and they are afflicted with torments:

and stretched with heavy stones hung at their feet,

and fire too to be put under, and (as though something were lacking

to such great impieties) he added that they be beaten by four

torturers. But when they nobly endured

these torments too, deeming the tyrants worthy of no

reply, those cruel Judges ordered pits

to be made in the same place,

and the Saints to be buried in them, and a heap of wood to be set on,

and it to be drenched with much oil

to increase the flame. But a great miracle happened, then unharmed by the fire

and that which is written about the three children in Babylon

was then too granted to those contending for the faith

to behold before their eyes. For just

as then the fire fled the bodies of the Saints,

so too the blessed Martyrs were drawn out from the

fire, which could not burn them; and a huge

multitude, which had beheld the admirable

outcome of the affair, was converted to

the Lord Jesus Christ.

[16] So Bogus, as Duke of the army,

gave Maximus the Governor the power, against St. Zeno

(b inasmuch as he was a Soldier) to pronounce the sentence

of death. And Maximus pronounced this,

that their heads be cut off in the same place.

But the holy Martyrs, even to

this last moment of life, they are beheaded. kept themselves

faithful; and signing their forehead with the sign of the omnipotent Cross

of Christ, of their own accord placed their necks

beneath the swords, and thus consummated their martyrdom.

But certain religious

and God-fearing Virgins, approaching secretly,

took the bodies of the Saints, and laid them in a tomb.

The bodies are buried, After, therefore, the Saints had in that manner

contended, they were received into the choirs

of the holy Martyrs, having attained the illustrious end

of their contests, in the city of Philadelphia,

under the Governor Maximus, in the month of June, on the

twenty-third day.

[17] The persecution against the Christians then ceasing,

there came and they are transferred to their homeland those who had been fellow-countrymen of the Saints,

to carry away the bodies of the glorious

Martyrs, which, taking them up still as it were living, and having suffered

nothing of corruption, they transferred

to their homeland; and there, as was

fitting, they reverently laid them down. Many also

signs and prodigies at the sacrosanct relics

the Lord worked along the whole way. O thrice

Blessed Martyrs in the kingdom of Christ, more radiant with virtues

than with gold! you who exchanged a heavenly and

Angelic life with the labors

which you endured; enjoying the promised rewards of the supernal

calling, of ineffable good things:

for eye has not seen, nor ear

heard, nor has it ascended into the heart of man,

what God has prepared for those who love him: to him

be glory and power unto ages of ages. Amen.

ANNOTATIONS F. B.

signifies a stable, cavalry, and an interval of four stadia. But it is more probable that some public place at Philadelphia, in which the tyrants sat for judgment, was so called, either from its size, or because destined for the exercising of horses, or for another cause to us unknown: unless one would rather say that a station of the equestrian Legion is here designated, for it is credible that the Duke came there accompanied by a good part of his legion.

c Hence someone might perhaps suspect that these things were not written so very long after the translation, since it is probable that at the tomb too more miracles were afterward done, not to be entirely passed over by a writer who had known them: but this is a rather weak conjecture, since anyone could devise several causes of such an omission.