Martyrs Codratus

CONCERNING THE HOLY MARTYRS CODRATUS, DIONYSIUS, CYPRIAN, ANECTUS, PAUL, AND CRESCENS, AT CORINTH IN THE PELOPONNESE, AROUND THE YEAR 258.

Preliminary Commentary.

Codratus, Martyr, at Corinth in the Peloponnese (Saint) Dionysius, Martyr, at Corinth in the Peloponnese (Saint) Cyprian, Martyr, at Corinth in the Peloponnese (Saint) Anectus, Martyr, at Corinth in the Peloponnese (Saint) Paul, Martyr, at Corinth in the Peloponnese (Saint) Crescens, Martyr, at Corinth in the Peloponnese (Saint)

GIVEN FROM A MANUSCRIPT.

[1] These illustrious Martyrs are celebrated in the manuscript Menology of the Emperor Basil Porphyrogenitus for March 10 with this eulogy: The contest of the holy Martyrs Codratus, Cyprian, and their Companions. When under the rule of Decius a persecution was stirred up, all the Christians were either captured and slaughtered, Eulogy from the Menology of the Emperor Basil or, fleeing, were hidden for a time in the mountains. Then also the mother of Codratus, a native of the city of Corinth, having escaped by flight, came to a mountain and dwelt in hiding places; and because she was married, she bore a son, whom she named Codratus, and she did not long survive, having died while her son was still an infant. He was nourished, however, by clouds gathering above him, bringing water and offering him drink. But as time advanced and he had reached the age of youth, certain persons came to know him and approached him: among whom were Cyprian, Dionysius, Anectus, Paul, and Crescens: all of whom Codratus governed and taught the truth. After some time thereafter they were betrayed to the Governor by the worshippers of idols, and brought bound to Corinth, and then subjected to questioning and torture: but because they steadfastly preached Christ to the very end, they were beheaded and lost their lives.

In the same Martyrology concerning Saint Dionysius on the day before, that is, March 9, this eulogy is found: another concerning Dionysius alone Dionysius, Martyr of Christ, one

was one of those who came to know Saint Codratus and approached him. Having been betrayed to the Governor, he was brought to the city of the Corinthians, because he did not obey the command of the Emperor and despised the great gods, and preached another God, one who was crucified, saying: this is the God who created heaven and earth and sea, and all things that are in them; and who would come from heaven with glory, and would judge the living and the dead, and would render to each one according to his works. Afterward, bound in chains, he stood before the Governor, and was pressed now with promises and flattery, now with threats, to deny Christ and offer incense to the idols: but adhering to his original purpose and confessing Christ with a loud voice, he was slain by the sword and completed his martyrdom.

So much for that.

[2] In the manuscript Greek Synaxarion of Paris, of the Clermont College of the Society of Jesus, for this tenth day, the following eulogy is contained: another from a manuscript Synaxarion. The contest of the holy Martyrs Codratus, Dionysius, Cyprian, Anectus, Paul, and Crescens. These lived in the time of Decius and Valerian and Jason, the Governor of Greece: when Saint Codratus, his mother having died, was left as a mere infant and was miraculously nourished, a cloud gathering above him and providing him food. When he had now reached adult age, the aforesaid Saints became his companions, all of whom Saint Codratus governed and taught the truth. After some time had elapsed, they were betrayed by the worshippers of idols and seized, because they confessed Christ. Then cruelly beaten and tortured, they completed their martyrdom by having their heads cut off with the sword. Other but briefer eulogies are contained in the Menology of Sirleto and the great and in other Menaea. printed Menaea and various manuscripts, likewise in the Anthologion and the Lives of the Saints published by Maximus Cytheraeus, in which the name of Paul the Martyr is absent.

[3] names in the Latin calendars. In the Roman Martyrology they are listed thus: At Corinth, of the holy Martyrs Codratus, Dionysius, Cyprian, Anectus, Paul, and Crescens, who in the persecution of Decius and Valerian were slain by the sword under Jason the Governor. They are also inscribed in the Martyrology of Molanus, Felicius, and with a longer eulogy in that of Galesinius.

[4] We found the Life of these Martyrs written in Greek at Venice in an ancient manuscript codex of the Library of Saint Mark, the same which Aloysius Lipomanus obtained from there, and which, having been rendered into Latin by Petrus Franciscus Zinus of Verona, he published in volume 7 of the Lives of the Holy Fathers, Life written in Greek, and from him Surius transcribed it to this day; both of them, and after them Baronius in his Notes on the Martyrology, attribute it to Metaphrastes, whether by Metaphrastes? which is not certain, especially if he published only the first six months which the Greeks reckon from September. So Leo Allatius, very well versed in these writings, assured us at Rome. He in his Diatribe on the writings of the Simeons, page 88, cites the Martyrdom of the holy Codratus of Corinth in the Peloponnese. another by Nicephorus Gregoras, By the author Nicephorus Gregoras, whose beginning he gives: "Having proposed to narrate the life of the holy Codratus." We considered this Life to be clearly different from the other, and by letters sent to the said Leo Allatius we were unable to obtain it, as he excused himself, perhaps saying that it was among those of which he had only noted the titles from time to time. We were therefore going to give only the other one, which Baronius called an excellent marble. Meanwhile, through the kindness of our Reinold Dehnius, learned in Hebrew, Greek, and Latin, we received the Life of these Martyrs which he both found written in Greek by Nicephorus Gregoras and translated into Latin and sent to us. We append it to the other; because Gregoras, being younger than the other writer, seems to have gathered together into one various holy Martyrs who attained the palm of martyrdom at the same or at least closely subsequent time in the same city of the Corinthians, distributed by Gregoras into two groups, of which the first contains seven Martyrs who suffered under the Proconsul Tertius, and they are Victorinus, Victor, Nicephorus, Claudius, Diodorus, Serapion, and Papias: concerning whom we treated on February 25, and they could still be treated with the Greeks on April 5. The latter group numbers eight Martyrs crowned under the Commander Venustus, and they are Leonides, Chariessa, Nunechia, Basilissa, Nice, Galena, Cales, and Theodora, who are venerated on April 16.

LIFE

From the Greek manuscript of Venice, published by Lipomanus, translated by Petrus Franciscus Zinus.

Codratus, Martyr at Corinth in the Peloponnese (Saint)

Dionysius, Martyr at Corinth in the Peloponnese (Saint)

Cyprian, Martyr at Corinth in the Peloponnese (Saint)

Anectus, Martyr at Corinth in the Peloponnese (Saint)

Paul, Martyr at Corinth in the Peloponnese (Saint)

Crescens, Martyr at Corinth in the Peloponnese (Saint)

FROM THE GREEK MANUSCRIPT

CHAPTER I

Prologue. The infancy of Saint Codratus. The study of medicine.

[1] All the festivals of the Saints, if truth must be told, we ought to celebrate with praises, The surpassing virtue of the Martyrs, so that they may be adorned by us to the best of our abilities: but this one especially, which is observed by the gathering of the holy Martyrs. For consecrated to God from the beginning, they attained that which is the most beautiful of all things. For although they had acquired gravity through length of time, and had reached the summit of piety through an exquisite manner of living, they nevertheless considered nothing done by them to be distinguished, nothing worthy of praise, unless they had first undergone sacred contests. And so, although they had displayed great virtue in great matters, they nevertheless eclipsed their other deeds by this victory: indeed, before Him who sets rewards for contests, by this they also made their other deeds illustrious. For they were shown to be noble Martyrs and imitators of the most high God. Having therefore been raised to the highest peak of virtue, they obtained from God the merited reward, and a better end, and such immortality as can befall a human being. For he who obtains from God the testimony of virtue, and fortitude, he attains immortality. Wherefore we admire the Martyrs for their works, who embraced virtues and renounced pleasures; and arming their souls with fortitude, they repelled all cowardice; and wholly raised up in the hope of victory, and cheerfully enduring all adversities, they stood immovable in that law of piety and religion which they had set before themselves from the beginning. For where is it better to bear oneself bravely than when God presents Himself as leader? Where is it more fitting to give a demonstration of virtue than together with Jesus the Savior? And what sweeter crown is there than that which unites us with those who are more excellent? Looking therefore to this standard, the Martyrs, inflamed by a certain more ardent desire for holy glory, cast away the desires for shameful things, and devoting themselves to the pursuit of virtue and honesty, they left behind a most beautiful example for posterity to imitate. For those things which are older in time and practice inflame us more toward the pursuit of honorable things. The enemy of virtues, therefore, and victory over the enemies: who, often acting insolently in many things, both overthrew cities and spread false rumors and changed the minds of men and corrupted the beauty of gravity and drew all things toward the worse, was found to be weaker than the admirable fighters of Christ, since he could neither lead them away from their honorable purpose nor overturn the reasoning of those whom Christ was arming. And so his assault against the Saints did nothing to harm their nature. Moreover, just as envy vainly tries to infect and corrupt the beauty of the body by its gaze, as if by a disease, while the beauty itself is preserved in its original state; so also it happened with the Martyrs, whose beauty of soul was harmed neither by the assault of the enemy nor by these transient things.

[2] Fearing nothing, therefore, the company of the holy Martyrs, with common consent prepared themselves for brave action, and striving earnestly toward holy glory and honor, they obtained the reward. For as soon as they were called to give a demonstration of virtue (which indeed was Saint Codratus as an infant is nourished from heaven: when they were enrolled in the militia of Christ), one could see Codratus, the soldier leading Christ's choir, hastening to dedicate himself first to God, and desiring to show there his grateful spirit for his upbringing, where it would please God. For it is not right that we should pass over in silence a thing worthy of admiration. For since he had had an upbringing beyond nature, how dear he was to God was manifest. For from his very cradle he had uncertain nourishment, inasmuch as he lost his mother while still an infant and was deprived of the maternal breasts. But Christ supplied him with food by no obscure signs, when at His command a mass of clouds from heaven embraced the infant and provided sustenance, from which he received as much as would suffice for the future.

[3] But when he had grown up, he received instruction suited to his age, He studies medicine. and in his earliest training he learned the art of healing. And when he became a man, together with his education he assumed a more divine and perfect nature and immediately showed what kind of person he would be in the future. For embracing all labors and fortitude, he confirmed his glory by his deeds, being led by Christ in whatever way pleased Him.

CHAPTER II

The meeting of Saint Codratus with the Governor: the mysteries of the faith explained.

[4] Jason, therefore, the Governor of Greece, after the monstrous decree of the Emperors Decius and Valerian, tested in faith by Jason the Governor, preparing himself for cruelty, rose up against the Christians, and striking fear into each one, he threatened tortures and torments unless he found them obedient to his word. And first he accosted the leader of the most beautiful company thus: Codratus, what madness leads you to wish to experience such great severity of torments? And what hope moves you to fearlessly disregard prison and chains, and willingly to lose your country, and to be torn from the company of friends? Why do you not rather, obeying the decrees of the Emperors and sacrificing to the gods, choose to be blessed with us and to enjoy the pleasant delight of this present life? By these words he was trying to lead the holy man away from right reason. But Codratus, disregarding the smooth speech of the Governor, by which his wicked intent was concealed, replied: No one, he said, who knows the nature of things, will deny that life's grace is pleasant: but God has bestowed it. Wherefore it is necessary that we commend the bestower of so great a gift by the pursuit of virtue, and spread His glory by our testimony. Nor should the so brief course of this life be so highly valued that, out of fear of losing it, we should give to idols the worship that belongs to God alone. What better God, moreover, can we name he responds nobly than He who has from the beginning heaped upon us the greatest and everlasting benefits? And of so many and so great benefits, whom can we recognize as Savior except Christ? Or whom is it right to proclaim as Savior except Jesus, who endured torments and death for us? This above all is set before us as the goal of virtue: that for true piety and religion we should overcome torments, and never fall away from it on account of any difficulties. But those who try to corrupt the studious and loving devotees of the divine mysteries -- their mind is impious The Savior is to be loved above life: and their speech detestable. It is better to imitate what is more excellent. This too must be considered: that those who display an appearance of probity are not to be followed forthwith, but things and deeds are to be weighed: and if they are wicked, the danger is greater to be feared. Know therefore that we, embracing the teachings of our ancestors, tend toward what is better. Therefore do not strive to persuade us, who are your greatest enemies,

to desert to your side, nor that we should abandon Christ and betake ourselves elsewhere. For truth is present with us as a counselor, and the laws of piety have the greatest power to persuade. These unite us, who are alike in race and character, to God. Let us furthermore consider that by the common law of nature all must die, and that no one is free from that necessity. But those things which are done bravely and from virtue bring everlasting glory to good men. Remaining steadfast in this purpose of mind, and confirmed in this conviction, we shall leave behind a noble example for those who wish to imitate it. For those who think rightly strive for nothing except to have an occasion for pursuing what is more excellent.

[5] To this the Governor replied: Codratus, if, led by the benefits of God from your very boyhood, you think Him rightly to be worshipped by you, you do well, and you show yourself a grateful man. But take care lest, while you proclaim another Christ, you assert a more empty nature of God. Then Codratus said: If you are willing, Governor, having laid aside your indignation, to look upon the truth, and to recall your mind from cruelty to gentleness, although it is difficult to speak about great matters, and I am unequal to sustaining so great a burden, nevertheless I will say something. The Governor said: Explain clearly the admirable nature of Christ. Then Codratus said: The beginning, That God created all things, of the creation of the world was known to God indeed, but was accomplished by the Word. And the will was of the Father, but the action of creation had its establishment from the Son, confirmed by deed. When therefore the time appointed by God arrived, all other things were made excellently, And with them mankind, which indeed it pleased the Creator Word to bring into the world, with a beginning and end appointed for each. But when He had completed the whole of creation with immense mind and knowledge, and governed and directed it by divine reason: and wished that there should be some who might enjoy good things and dwell in those things which He had fashioned, the Creator Himself made the human race, that He might assign to it the whole inheritance: and when He had measured out the senses with a certain reason, and had made their kind varied in bodies, He breathed in souls, and placed them in a place of delights. And they, perceiving the variety of the whole of creation, immediately rejoiced, and received the power to enjoy the plants.

[6] whom, corrupted by the envy of the devil, in order to free them, But reflecting on the excellent condition and order in which they had been established by God, they judged it right that they should show themselves grateful to Him, and so they entered upon the path of virtue. But that most cunning deceiver, raging with fury, and smearing his deceits with the poison of his mouth, vomited upon them the pains which he bore within, and to the best of his ability cast desires upon them, in order to drive the wretches from their divine condition of life. Polluting therefore their dignity, he sent error upon those who were willing. From which it came about that those who had lived with God were cast into exile; and those who with a good mind had been partakers of divine glory were entangled in desires. He became man, But God, moved by mercy and taking account of human weakness, not with bare divinity but covered with flesh, wished to dwell among us, so that approaching us wretches and lost ones, He might free us from the bonds of servitude and restore to liberty those who were subject to the dominion of death. And so His holy Word in the last times He willed to dwell in the chaste womb of the Virgin Mother of God, so that He might put on the whole man. This Virgin indeed, conceiving from the Holy Spirit, brought forth God clothed in human form; and so He was truly perceived with the eyes, whom we say is Christ. He thus revealed Himself to the knowledge of men, so that though He is God, being born from the Virgin He assumed a bodily form. And fighting against the unstable power, He set for Himself the most ample boundaries of good service, namely those which the Father had appointed for Him, abrogating the decrees of death and cutting its threads by the power of divinity: from which communion of benevolence He repelled no one, and He was called Savior first, who freed all peoples and whole regions from destruction and danger, and having opened the treasures of His humanity, He wished His gifts to be common to all. Since therefore He has freed all from tyrannical confusion, and that He is the Christ. He preserves His entire inheritance free from ruin and unharmed. For nothing escapes the presence and knowledge of Christ, neither the beginning of birth, nor the span of life, nor the end of death, nor anything else that falls within knowledge: but what has been done by decree of the Father, these things are clear to the Son for His work. This is that Christ whom we proclaim. This is He whose concern was the salvation of the human race. This is He who bestows upon us the magnitude of grace, who is always and everywhere at hand for doing good, lest we neglect the right way of living.

CHAPTER III

The beatings and torments inflicted upon the Martyrs: The noble constancy of all.

[7] The Governor, although he admired the response of Codratus, nevertheless, since he could not come to belief in the truth, said: About sublime matters, Codratus, you seem to me to be inventing trifles, when you subject God to human passions, and say that He could be contained in the womb of a mere woman, who, being pregnant, bore Christ, and that God was thus seen on earth bearing a bodily form, while elsewhere He is the true God. It is not permitted for the profane to investigate the mysteries of piety, said Codratus: nor is its knowledge small or easily acquired; nor shall we allow impure men to be admitted to the examination of sacred things. The Son of God willingly subjected Himself to these things, so that He might be at once God and man, and so that He might rescue us from the bondage of demons. But you, by your perverse audacity, stir up in yourself a sign of impiety: for by your wickedness you do not corrupt our devotion. For nature everywhere holds dominion, and actions serve the will. But the Governor, as one alien to virtue and not understanding the reason of truth, ordered the distinguished servant of Christ to be beaten with rods. Codratus is beaten with rods. And the attendants, most cowardly men, applying the rods, raged with the savagery of their tortures. But Codratus, victor over the torments, said: Do you not know, Governor, that whatever proceeds from violence is contrary to liberty, and has no power to persuade? For he who compels shows himself to be unjust and wicked: but he who persuades and exhorts shows himself to be gentle and humane. Wherefore, since you show yourself to be devoid of virtue, you prove yourself unworthy constant in his love of Christ. of being believed. Do not think that we will abandon virtue and honor out of fear, or cast away the gravity of our character. For since we are zealous lovers of Christ, we shall have Him alone as the helper of our confession. He will soften and ease all our afflictions with the hope of rewards, and will teach us that we must not yield to adversaries. So much does virtue avail in dangers, and excellent rewards are set before steadfast men.

[8] Then the Governor, terrified by the fortitude of the first, turned to another and tried to bring him to his way of thinking by smooth and sweet speech. But Cyprian, a young man, although he was just blossoming in the first flower of his age, nevertheless, considering the dignity of liberty, prepared himself to endure tortures. And Codratus here also, hastening in spirit toward Christ, was suggesting to his noble companions, he exhorts his companions: who thought rightly and piously with him, counsels suited to the occasion: I admonish you, he said, O companions in the most beautiful of things, to remember how many good things are set before you: both the glory on account of religion, and the honor which you will obtain from God, and the help which will be present to you from Christ in heaven, and above all that you will be deemed worthy of the mercy of Jesus. Now therefore virtue must be tested: now the time demands that you show yourselves worthy of greater admiration, that with cheerful spirit you fulfill the law, that you give a demonstration of your character, that by deed and action you prove your profession: now the good will be distinguished from the bad: now greater vigilance must be applied in preserving piety. Beware lest you diverge by a different standard of conduct: but follow the same norm of piety, since you are to be judged by such a God; do not desert the path of virtue, you who are soon to be made perfect with Christ. Prove the good God with a good mind. Do not succumb to cowardice on account of your youth. Reflect that the contest is at the gates, and that dangers for the sake of piety, which unites us to God, ought to be pleasant to youth, whose strength is sufficient and whose sinews are vigorous. Therefore encourage one another, vie with one another in this zeal for piety, be of one mind, do not falter from dread of torments: but handing over your bodies to tortures, bear pains with equanimity, so that having obtained victory, you may attain glory, having been placed in the order and number of the Martyrs. By this exhortation of Codratus the young men were made more eager and braver.

[9] But the Governor, hearing the exhorter and counselor, was tormented, because he understood that he had been driven from what he hoped for. And he raged with anger because he could not deceive the young men. For although each of them was young in age, yet by their purpose of virtue they showed themselves to be men. And so, although he had tried Cyprian also with many blows, he was ashamed at being defeated by him. Saint Cyprian is beaten. The first champion therefore obtained the crown of confession before the others. And the second, imitating the first with the beauty of emulation, having overcome the great storm of tempest, was united with him in Christ. Nor was the third, named Dionysius, inferior: Saints Dionysius and Anectus are tortured but watching them, he hastened to become their companion, although the torturers strove to alienate him from Christ. The fourth, who was called Anectus, was then led forth: who, though it was expected that he would lose the victory through the cruelty of the torturers, disregarded the force of the torments and refused no severity of torture. When the Ruler perceived this, admiring the fortitude of the man and raging with impiety, he ordered the fifth to be brought to examination, whose excellence his very name will declare: Paul, for he was called Paul. The Governor commanded that the torturers exercise their cruelty upon him as well. But the Martyr, contemplating the future, showed the excellence of his purpose. For he did not abandon gravity when broken by the insolence of the tyrant: but, inflamed by the desire to catch up with his preceding companions, he willingly undertook the contest. But envy, the enemy of right deeds, followed him, vainly trying to terrify him with the pains of proposed torments. Crescens: But Crescens, considering that it is always difficult to persuade rulers of anything, standing in the midst, gave a demonstration of virtue. For since he strove toward greater things, he showed himself an excellent champion, worthy of the sacred company of his companions, and having a firm hope of the future reward, he won the victory.

CHAPTER IV

The martyrdom accomplished. Miracles and the celebration after death.

[10] Moreover, while the mad Ruler was testing the constancy of the Martyrs by prison and torments, and striking terror of dangers into each one, They are condemned to death. he did not think that they would complete the course of salvation. But when he saw their fearless spirits and their victory over torments, he no longer doubted that they would have the rewards of victory with God. And so, moved by anger beyond what is proper, he passed such a sentence upon the innocent men that they should be beheaded, and that each should have his own executioner following him. Therefore the agents of deceit, equal in number, dragged the holy Martyrs to do as they were commanded, to the place where judgment is customarily carried out upon criminals, where the condemned are thrown to the beasts, and where gladiators slaughter each other with mutual blows which they cannot avoid by swiftness of foot and leaping, so that

the eyes of the spectators might be delighted with monstrous pleasure. But the Martyrs, having overcome the difficulties even in this place, strove to sing a hymn as a sign of victory to Christ, that they might be consecrated to Him through prayers: and they besought the attendants to comply with their desire. These, although they were harsh and cruel, nevertheless acceded to their wishes.

[11] Inspired therefore by the Holy Spirit, they all prayed together with one voice thus: they pour forth prayers: O God, who made the divine harmony concordant and indissoluble, and who confirm the falling order by Your will: who so moderate the various courses of heaven that, joined together one with another, they serve different necessities, and You remove the perpetual enmities of nature: who behold the risings and settings of the Sun and direct its unstable course: who fashioned and adorned the stars and constellations of heaven, and the beauty of the Moon, and the vastness of the sky, and whatever is separated from divine rest: O heavenly Father, who confirm the motions of things surrounding the earth with perpetual speed, who temper the spans of time with the fourfold variety of the seasons, at whose command flowers and fruits come forth from trees: who drove away from us the impiety of the most grievous enemy the devil, who wiped away from us the stains of sin, that You might renew us with secret signs: O Christ Jesus, who rescued us from the ancient race of sin and added a better hope for the future: who, accomplishing what is worthy of Your Father, spread Your power immensely: who set forth a safe and easy way and draw to Yourself those who journey along it: who are promptly present to those who need Your help, and granting greater grace, supply to us as to friends what is useful and opportune. You gave us a life worthy of our upbringing, and bestowed deeds fitting to our profession. You are the author of our sacred discourses and the practice of piety. You have now shown us the order and called us to give a demonstration of virtue, so that we might choose what is honorable and useful. You did not allow us to succumb to the credulity and threats of adversaries. You brought it about that we should judge all severities of torments inferior to the rewards of victory, so that we might be enrolled in the number of Your servants. O God, who before we suffered brought it about that we should behold things future, surpassing all hope: who offer Yourself to be enjoyed by the worthy, and the holy Trinity of Persons to be known in one essence, to those who contemplate devoutly, and You have won over to Yourself our company, twice three indeed united in one mind; so that having completed the free course of piety, and having run the race of true victory, we might be admitted to the heavenly kingdoms. Grant through Your holy Son that we may be constant in this pious purpose, so that, raised to heaven by the pure rays of light, we may sing the proclamation of victory before You.

[12] When this prayer was completed, they offered their necks to the workers of evil. These, arming their right hands with swords, they are beheaded: with single strokes, to the great pity of the onlookers, cut off the heads of the Saints. The ground beneath was wet, watered on all sides with blood, and great mourning occupied that place, and certain mournful shadows were poured over the eyes of the city, which bore with indignation the slaughter of its citizens.

[13] The celebration of these Martyrs: The celebration of the divine Martyrs suggests to us a thing worthy of mention, which will furnish to posterity a most certain testimony of the things that were done. For as soon as the contest was completed by the sacred fighters and their bodies were laid aside, Christ gave them the greatest sign of reward: which indeed all who come to behold it admire. For just as God granted to the inhabitants that the holy Martyrs should complete their contest among them; so also He confirmed great glory for the worthy. By this twofold spectacle, therefore, those who were present were variously affected, partly by pity, partly by admiration: by pity, considering the human calamity: by admiration, being astonished at what Christ had wrought, incredible and new. All proclaimed the divine work which had appeared to those who willingly acknowledge God. a fountain springs forth: For where the Martyrs received their wondrous gain, there by God's command the waters of a clear fountain flowed forth. There a sloping entrance opened to the stream, where the men consecrated to God endured their glory. Near the sacred shrine, indeed, which was worthy to preserve the pledge of the holy relics.

[14] pilgrimages to the relics. Thus Christ, showing Himself a just judge, receives with joy those who are united by mutual and pious goodwill, who now undergo sacred contests: and adorning them with sacred crowns, He decorates them with the praises of Martyrs: and He prepares avengers and defenders against His enemies for the future. Thus those who, having embraced virtue, showed themselves brave and valiant men in difficult circumstances, and were united with Christ, are not only praised by those present; but are visited from the farthest corners of the earth: and like stars of the world, they form a crown by their assembly. Eagerly therefore pious men and all who perceived that a worthy reward was set before right deeds came together and placed the bodies of the Saints in sacred shrines, where the assembly of the holy Martyrs is celebrated. It is right therefore, brothers, that considering how present things are so disposed and governed by Christ as to bring us perpetual benefit, we should celebrate with deserved praises those who are consecrated to Him by divine law and who showed themselves superior to other men and preferred the sufferings of Christ to pleasures, and strive to imitate them as they strive for greater things. For there is glory, honor, and dominion to God the Father, and the Son, and the Holy Spirit, now and forever, and unto the ages of ages. Amen.

ANOTHER LIFE

By the author Nicephorus Gregoras, from a manuscript codex of the Duke and Elector of Bavaria, brought forth by the translator Reinold Dehnius of the Society of Jesus.

Codratus, Martyr at Corinth in the Peloponnese (Saint)

Dionysius, Martyr at Corinth in the Peloponnese (Saint)

Cyprian, Martyr at Corinth in the Peloponnese (Saint)

Anectus, Martyr at Corinth in the Peloponnese (Saint)

Paul, Martyr at Corinth in the Peloponnese (Saint)

Crescens, Martyr at Corinth in the Peloponnese (Saint)

FROM THE GREEK MANUSCRIPT

CHAPTER I

The homeland of Saint Codratus, his life before martyrdom.

[1] Indeed, as I undertake to narrate the life of the great Martyr Codratus, it is necessary for me not only to dwell upon human affairs, but also to recall certain more excellent miracles of God, with which both recent and ancient books abound; lest an intelligent listener should be afraid to trust me regarding how extraordinary and how full of divine power the course of all things was that befell him from the earliest years of infancy. The carnal-minded do not grasp the wonders of God, And indeed it would be most difficult to induce those who savor the worldly mass of matter, altogether subject to human passions, testing everything we say against the standard of nature, to think anything more sublime than that: because, bound as if by certain chains, in no way tolerable, in a tyrannical manner, and prone toward the earth, they consider almost everything that exceeds the rule of humanity to be trifles, even if they have the finger of God as their maker. But others, nurtured in pious thoughts, whose occupation is to meditate on divine things, will prepare themselves for a task by no means arduous, but those who are led by the Spirit of God. so that, as is worthy of God, they may receive His wonders; which He both most abundantly, and at whatever times He wished, and around whatever persons, and in whatever ways He pleased, has shown and wrought.

[2] To begin from the homeland which produced for us this great man: a certain Isthmus, longer than it is wide, looks toward the setting sun, with its extremities on either side, Saint Codratus on the Isthmus of the Peloponnese, as if extending its hands, meeting the north on one side and the south on the other, and connecting the Peloponnese with the rest of Greece in such a way that it allows neither the one to depart entirely from the other, nor the Peloponnese to be an island, placing itself in the middle like a barrier and wall against the waters pressing from both sides. How benign the climate of the year is there, how great the grace and charm of other things which are heard by men with no small pleasure, what was once the concourse of the Greeks at fixed periods of years for both contests and prizes -- since this is known to all who have in any way wetted their lips with Greek learning, it is perhaps not opportune to narrate now. born at Corinth, The city of Corinth, therefore, touches the southern borders of this Isthmus, famous from its earliest beginnings and populous, and devoted to the gods with ardent zeal, seized by every superstition of theirs in the manner of fanatics: until at last, when the fishermen of the Gospel proclamation were casting the net of our salvation throughout the whole world, it too immediately shook off all the brine of the deep and transferred itself to the waters of Paul. Here the parents of Codratus flourished in piety and in a manner of life governed by the standard of virtue, from Christian parents: and likewise in nobility and distinguished wealth: yet it was not permitted to him, born of such a homeland and such parents, to enjoy these things for long.

[3] The years of infancy not yet being complete, his mother died, and his father also died, each paying the debt of nature at a brief interval, so that they seemed to have attained life only to give birth to Codratus, whose parents soon departed this life, since once he was born they themselves had to depart, and beyond his birth they had nothing to provide their son of those things which nature and the love implanted in parents for their offspring compel them to render, all hope of upbringing being cast upon God. And so the Lord received him, destitute of all human help (for God does not customarily neglect a person once brought into the light, He who gives food to all flesh, who produces fodder for cattle, and provides food to all at the opportune time), and having led the little one away from common society into a certain field, wonderfully provided for him, in the wilderness and in ineffable ways, just as that nursling of the wilderness, the forerunner of the Savior, like Saint John the Baptist he is raised: He nourished him. Whence, committed to the care and providence of God, he grew and advanced in wisdom and grace alike, with various miracles happening around him daily.

[4] And here, indeed, I cannot help but recall, as the discourse itself provides the occasion, those things which that chosen Israel of God experienced divinely, when after the flight from Egypt he began to enjoy the benefits of the wilderness, and just as the Israelites of old, he is protected by a cloud by day things in no way dissimilar, if they be compared, to those of which we treat. For a cloud here too, intercepting the sun during the day and fighting against its heats, caused the Saint to have springtime during the noonday hours: and the darkness of night was turned into midday by the arrival of a certain lamp, as it were. And since, by the testimony of Scripture, in the tribes of the Israelites no one was then weak, and illuminated by a lamp at night: he too, living in deserted places where no means of health were provided, always had health as his companion and housemate. Psalm 104:13 As for clothing, indeed, and tunic, and other things of that sort always healthy which are necessary for a person to cover the body, throughout this whole time of mountain and rustic life he never lacked: but the garment with which his parents had clothed him before they died, that garment alone sufficed for him, it grows along with him as he grows: in an ineffable manner growing along with the growing Codratus, itself also growing and flourishing always. What more? The immensity of Providence toward him was so great, the miracle so great as befits one who has been once consecrated to God and is wholly guided by the direction of His right hand.

[5] The age of greater maturity had now arrived, with down covering his cheeks and a mustache covering his lip, when he descended to the city and began to associate with people, setting before them divine

oracles as food for them, smelling of the countryside indeed, but fertile, and to which, as the admirable Solomon says, the Lord has given His blessing. And so, having returned to Corinth, he teaches others: as if he had just returned from some divine vision, people hung upon his words and were attentive to him no differently than the Israelites to Moses, the great contemplator of God. While these things were happening, some of those had already attached themselves to him who, he acquires companions: united by custom and character and as if conspiring together, were glad to follow this way with the same steps as he; with whom he now went out to the fields, now returned to the city, but in such a way that these periods were defined by unequal spans of time. His stay in the countryside was more frequent, in the city rarer; more often he dwells in the country. while he wisely fled the crowd, sent away the tumult of the people, and from there more tranquilly devoted the entire course of his life to divine fellowship.

Rather, the Patriarch Jacob in Genesis 27:27, where blessing his son he says: Behold, the smell of my son is like the smell of a full field, which the Lord has blessed: and so the Greek text reads in place of the text...

CHAPTER II

The martyrdom of Saint Codratus and his companions.

When the impious Decius had recently taken up the scepters of the Roman Empire, and Jason governed Greece, and the doctrine contrary to piety was pressing it more forcefully, many others indeed, as befitted disciples of Christ, showed a manly spirit In the persecution of Decius and underwent danger not unwillingly; yet more eagerly than the rest the divine Codratus, advanced in years and virtue. with his friends and companions of similar character: that is to say, the most ready athlete even in an aged body, still wrestling with old age and ascetic labors in which he had spent nearly his entire life. Bound, therefore, the blessed man is brought before the tribunal of Jason, and addressing him said: Whence, O wicked head, does such great fury arise in you against my Christ and us His servants? Why do you drag us before a tribunal? bound, he addresses Jason the Governor: Why do you threaten cruelty, and try to make a slave of a mind that is free and will yield to no one? For I would have your hostile mind toward us know most clearly this: that it will be easier for you to persuade us than for us to persuade you: but if perchance the former is difficult, the latter certainly can never be done. ready for any kind of torment, Therefore without any hesitation, omit no torment whatsoever of those which your wise demon teaches you; whether it be iron, or flame, or the waves of the sea, or any other things with which you are accustomed to rage against us. Apply all things to us, and thus magnificently serve your wicked father and leader: we shall endure these things no less than iron endures the sturdy hammers of blacksmiths.

[7] When these things were said, the Angels in heaven rejoiced, looking down as judges from a lofty theater; but the cruel Commander was dismayed, as if by some whirlwind overwhelming everything around him, and with great astonishment of the Governor, already considering that everything he had contrived against them up to now would be held up to ridicule, he cast it aside: and while the returning alternating waves of thoughts tossed and disturbed his mind back and forth like a ship, that spirit swelling with pride and audacity, driven backward as if by an adverse wind, having convened his entire council at frequent intervals, rose up again more forcefully, from his council seeking out kinds of torments: and revolved within himself which torments it would be better to abstain from, and which he could try with hope of success and without fear of the open mockery of men, as if struck down by a more powerful adversary. And now indeed his mind was to strip the Martyrs of life, and himself of trouble, with a single blow: but shortly afterward he held back the impulse, fearing to commit the outcome to the risk of experience, when, just as in a game of dice, if something turns out worse, it is less unexpected in proportion as a more fortunate outcome was expected.

[8] But it is time for those who will count the contests to enter the arena of the Martyrs. The executioners first beat Codratus with his holy companions, striving with all their strength. amid beatings and iron claws Then they suspended them high by their feet, and having torn apart the structure of their flesh with iron claws, they kindled a fire: pretending that with one and the same effort they would cook their bodies, and inflicting sharp pain on the passages dedicated to breathing. But the Martyr, completely separating his mind from his body, constant in his love of Christ, sent it to Christ: for whose sake he was enduring these things. Whence it was easy for him to despise the tortures of the body, to look only to the judge of contests, to glory in a dissolving body, and to consider that the only clear victory was that by which the flesh is despised and scorned for the name of Christ who previously suffered for us. he exhorts his companions to die nobly: Such was Codratus as regards the pains of his own body: but turning to his companions in the contest, he used words of this kind, as if some trainer inciting them to new and unusual conflicts, and kindling a most vehement fire in their souls. Men, he said, who are running the same course as I, looking to the same prize, if the transient condition of our nature were unknown to us, and there were certain confidence of perpetually prolonging a life free from the expectation of death, perhaps its affection would rightly move us to wish to protect our flesh, and to avoid these great dangers with a fear that no one would blame. But since the unavoidable law of nature presses upon us as well, by whose command, even if this time should perhaps allow life, nevertheless old age will at some point end it, or a disease falling upon us -- of which many and various ones threaten this miserable flesh when the order of matter is disturbed -- will finally cut it short: why do we not prefer what is better to what is worse? But if we await the death that nature will send, that death will certainly be without glory, and will bury the memory of our life in the grave together with our bodies, while it is moreover uncertain whether, with fortune favoring, we shall enjoy being survivors. But if we choose the death that dangers threaten: the glory of our life will remain perpetual, and this will be living more than dying; and God will reward us with immortal prizes.

[9] With these words, like a general in war, he kindled the confidence of his companions and made them more courageous for the imminent contests. Nor did the fierce cruelty of the tyrant cease, who affirmed he scorns the new and heavy threats of the Governor: that he had only sent forward a small preparation of the things he was devising against the Saints. For he threatened other punishments, not moderate but harsh, and altogether such as a human body could by no means bear. To whom Codratus, burning with the resolve of a noble spirit, said: No anxiety about death troubles us, which we know by nature's reckoning was decreed for us even before your decree; since it is not in the power of anything that is born to escape corruption. Therefore to devise many and various torments against us is in your discretion: but to advance into battle against all those things, and to despise the flesh, is ours, and you will find us harder than adamant. Indeed, that you have heaped up punishments will be a benefit to us, who expect that God, the judge of our contests, will also count out crowns for us in proportion to their number.

[10] So far were these words from softening the tyrant that they kindled his fury even more, just as combustible material is wont to increase a flame. And anger had suffused his face with redness: All bravely await their punishments, but the Martyrs smiled. He hurled insults: they did not return like for like. He ordered the executioners to add punishments upon punishments: they rejoiced all the more as they were heaped up and prolonged: since firm hope of soul sustained and raised up the feeble body, persuading them to consider the torments nothing other than a gymnasium of virtue. Moreover, thrown to the beasts as food, thrown to the beasts they are unharmed: they escaped unharmed from this too, by the aid of an Angel divinely sent, who shut the mouths of the wild animals.

[11] Finally, then, when that torturer, leaving almost nothing undevised, was nevertheless defeated by those victors against his will, he ordered them to be dragged on their backs through the city with feet bound. dragged through the streets, And so the athletes of Christ were dragged most cruelly, and were pelted by the indiscriminate crowd and the street youths with stones, sticks, and whatever else was at hand: until at last they came outside the city, where their heads were cut off with the sword and they found the end of life. struck with stones: And thus when the divine Codratus and his companions were cast out of the city, their heads were reaped like ears of grain at the very walls, beheaded on March 10. on the tenth day of March, as spring was visiting the earth anew. The rock indeed which received their flowing blood immediately sent forth a fountain of water, and continues to send it forth even in our times as a remedy for diseases of every kind. from a rock sprinkled with blood a fountain springs forth: And pious men collected their venerable relics and placed them in a temple which was afterward built by them near the city for God, relics are renowned for miracles. the greatest protection for the city and a most sacred treasury of healings.

CHAPTER III

The martyrdom of the other fifteen, who suffered following the example of Saint Codratus.

[11] And so much for Codratus and his companions. It remains for us briefly to recount also the contests of those who, through the teaching and good example of Codratus, grew strong to fight manfully for Christ in those same times, their minds inflamed to emulation of him. By the example of Saint Codratus, Brought therefore before one judge, all of them, namely Tertius the Proconsul of Greece, under Tertius, Proconsul of Greece they departed this life having endured various punishments. First Victorinus, Victor, and Nicephorus, having been previously torn by innumerable torments, their bodies at last violently crushed in a mortar, the Martyrs died: Saints Victorinus, Victor, Nicephorus, Claudius, Diodorus, rendered their souls safe and unharmed to God. In the second place Claudius, his hands and feet having been cut off, running to the God whom he sought, bade farewell to life. Third, Diodorus, inflaming his mind with the love of God, leaped into the middle of the pyre prepared for him, opposing fire to fire, as it were, immaterial fire to material: and having survived for a short time, he distributed himself to both fires, giving to the earthly fire whatever was earthly in him, but his spirit to the divine fire, and through it to God. Fourth, Serapion, beheaded, Serapion: passed over to Christ as to his true head. Fifth, Papias, submerged in the waves of the sea, Papias, occupied the divine harbors not subject to the waves of corruption. And these, deposited in the same place as their divine teacher Codratus, are the inestimable riches of the Corinthians, displaying from there throughout the whole world the accustomed beneficence of the Martyrs.

[11] From the same company and assembly there also shone forth several other Martyrs, by whose contests Corinth was adorned. For after she had received from Paul the pure and sincere seeds of piety already long ago, and had drunk to satisfaction also the waters of Codratus, she put forth branches glorious to the Catholic Church of Christ, which neither the winters of unbelief nor the fierce and most impetuous winds, such as the adversary of the sacred militia was sending with great violence in those times, could in any way overthrow: since rather the enemy himself, with the disaster turned back upon himself, broken and the author of his own grief, fled with ignominy. And that Tertius indeed, who had striven to fill his right hand with the blood of the Martyrs, and Tertius having died. was driven from life, death imposing upon him perpetual exile, and was consigned to torments that will never have an end.

under the Commander Venustus But the wicked successor of that wicked man, Venustus by name, having been made Commander, having received from the Emperor bloodthirsty orders against the pious, sailed to Corinth with full sails, as it were, and having lit as many torches of impiety as possible, while making many Martyrs of Christ, he seized along with all of them also not a few other disciples of the sacred school of Codratus: from whose number Leonides, coming forward first, Leonides was at first raised upon a high wooden frame, cruelly torn, and burned with burning torches. Then, having been let down and racked by such great torments, he so far from moving the inhuman Commander to mercy that he even decreed tortures far greater for him, as if he had endured none up to that point.

[12] His garments therefore being stripped off, he is stretched out upon iron spikes, after most numerous torments and the upper parts of his body are savagely beaten with rods, lest there remain any part in him free from pain: so that the lower limbs might be transfixed by a most sharp sensation from the points of the spikes penetrating to the very bones, while above the flesh might be torn apart in a pitiable manner by the continuous and alternating blows of the rods. Yet he himself did not betray his pain (O noble soul, and most generous endurance, at which all nature, whether earthly or heavenly, was amazed!) by even the slightest gesture: he rejoiced rather, while gazing upon his flesh soaked on every side with that precious blood, like some bridegroom robed in a garment interwoven with gold. Nevertheless this sacred body, dedicated to contests, still had to be exercised by other torments, and not to be dissolved before it had satisfied that executioner and monstrous tyrant and filled the fury of his impious and bestial spirit, which was always striving toward the worst possible counsels. And now see what those reckless men dared, and what manner of sport they made of the Martyr. His body, having experienced such great tortures, they carelessly spread out upon a hearth on which a fire had been lit, lest it entirely dissolve and, fainting in spirit, collapse: but that the streams of blood might indeed cease to flow, and if any boiling and putrefied blood remained, thrown into the sea: it might all be cooked out as if in a frying pan. But when the tyrant accomplished nothing, but trying everything was defeated in everything: at last he ordered him to be thrown into the sea together with a not small number of holy women who were then completing the same contest for piety and were no small part of that theater of Martyrs, having conceived masculine strength from the manly exhortations of Codratus, as from irrigations: whose names, because they are worthy of remembrance, it is pleasant to add here.

[13] namely Chariessa, Nunechia, Basilissa, Nice, Cale, Galene, Theodora, They were therefore Chariessa and Nunechia, filled with grace and sober mind. Basilissa and Nice, who fought regally against impiety and were crowned with the crowns of victory. Cale and Galene, who crossed well the salt waters of this life and put in at a harbor exposed to no disturbance. And finally Theodora, that gift bestowed by God upon Corinth together with the rest. Then indeed, then also the sea, reverencing the bodies of the Martyrs, is reported to have refused to swallow them, but for a distance of thirty stadia to have served them as if it were dry land. Chariessa also, walking upon the waves, is said to have sung this canticle to the Lord with a loud voice, with the rest joining in: I have run one mile, O Lord, and You have pursued the army, O Lord, and I have not denied You, O Lord, save my spirit: words similar to those which the sister of Moses and Aaron uttered. And so, with stones tied to their necks, the Martyrs are thrust by force into the deep, so that wrestling with chains and waves until exhausted, they would cease to live and would be presented to God as perfect victims.

[14] Such are the harvests of the divine Codratus and the fruits of his labors; such are the offshoots which his teaching produced; so great the profit by which he increased the talent of grace. And Paul indeed had drawn the fountains of doctrine from Him who is wisdom itself; but Codratus communicated to others what he had received from Paul, Saint Codratus is crowned in these things, and multiplied the talent of grace not merely thirty and sixty fold, but a hundredfold. So that we are firmly persuaded that now he may freely enjoy all good things with God, and occupies not merely these or those mansions only, but all of them in the same manner, as an heir and son in whom God the Father was well pleased, who walked in all His commandments and performed all things in the best way -- things which others performed singly, each one separately. Whence we also say that he enjoys separately those things which not all enjoy, and together with others those things which individuals enjoy: since anyone can recognize in him the tokens of the virtue familiar to himself. The ascetics receive him into the fellowship of their choir, and make him a partaker of their joy, paying this as an irrefusable debt worthy of Codratus; because he also brought them great joy while he was running the same course which they themselves had formerly run, standing in battle array against the powers of darkness of this age, and raising bloodless trophies at every moment. And the Apostles, and before all others that great preacher and leader Paul, admit him into the seating and fellowship of their common banquet, received by Saint Paul and the Apostles. which is prepared from the new and great sacrifice: as one who after them acted as a second and more fervent herald of their Gospel, and illuminated the words of Paul; who did not seek only his own things, but bury the Lord's talent, as that wicked servant did; or sow indeed, but not in blessings, but grudgingly upon waters, rocks, and thorny places, where the labor is fruitless and the fruit does not answer to expectation: who, testing the conditions of many against the Lydian touchstone of reason, then judging each thing, and dividing good from evil with the sword of the spirit, brought forth from there the naked Gospel, proposed the truth, which like the sun would drive away the moonless nights of all wickedness; and thus led all the people to God, some indeed without athletic bloodshed, others after they had shed it; becoming the leader of both, teaching them not by word only but also by deeds themselves the exercise which is according to God, for these the contest which is undertaken for Christ, lest, as Paul says, preaching to others he himself might seem to be a castaway, and for this reason might openly be heard as sounding brass and a tinkling cymbal. Bearing the marks of the Lord in his flesh as well, he was, so to speak, an ineffable herald, and a master teaching by deeds, needing the word less, or only as much as was necessary for sketching and outlining the truth in the minds of his hearers; but using much work after words, as painters use colors after outlines, for the complete and clear manifestation and perspicuity of truth.

You indeed now enjoy, O blessed one of the heavenly Father, the eternal blessings prepared for you and subject to no fate, which we have learned that no human eye has seen nor has descended into any earthly heart; and you rejoice while you possess Christ the judge of contests without any obstacle. Nevertheless, remember also us who celebrate on this feast day the memory of the things done by you, and relegate every assault of enemies, whether they attack us by ambush or openly, to the abyss of perdition, and make smooth whatever is difficult and rough in life: so that having overcome its salt waters, we may put in to the divine harbors, directed by your hand and through you by the right hand of Christ, our Savior and our God, to whom belongs glory, honor, and adoration unto the ages. Amen.

CONCERNING THE HOLY FORTY MARTYRS OF SEBASTE: QUIRION, CANDIDUS, DOMNUS, MELITON, DOMITIAN, EUNOICUS, SISINIUS, HERACLIUS, ALEXANDER, JOHN, CLAUDIUS, ATHANASIUS, VALENS, HELIAN, ECDITIUS, ACACIUS, VIBIAN, ELIAS, THEODULUS, CYRIL, FLAVIUS, SEVERIAN, VALERIUS, CHUDION, SACERDON, PRISCUS, EUTYCHIUS, EUTYCHES, SMARAGDUS, PHILOCTIMON, AETIUS, NICHOLAS OR MICALLIUS, LYSIMACHUS, THEOPHILUS, XANTHEAS, ANGIAS, LEONTIUS, HESYCHIUS, CAIUS, AND GORGONIUS, UNDER THE EMPEROR LICINIUS.

Preliminary Commentary.

Quirion, Martyr at Sebaste in Armenia Minor (Saint) Candidus, Martyr at Sebaste in Armenia Minor (Saint) Domnus, Martyr at Sebaste in Armenia Minor (Saint) Meliton, Martyr at Sebaste in Armenia Minor (Saint) Domitian, Martyr at Sebaste in Armenia Minor (Saint) Eunoicus, Martyr at Sebaste in Armenia Minor (Saint) Sisinius, Martyr at Sebaste in Armenia Minor (Saint) Heraclius, Martyr at Sebaste in Armenia Minor (Saint) Alexander, Martyr at Sebaste in Armenia Minor (Saint) John, Martyr at Sebaste in Armenia Minor (Saint) Claudius, Martyr at Sebaste in Armenia Minor (Saint) Athanasius, Martyr at Sebaste in Armenia Minor (Saint) Valens, Martyr at Sebaste in Armenia Minor (Saint) Helian, Martyr at Sebaste in Armenia Minor (Saint) Ecditius, Martyr at Sebaste in Armenia Minor (Saint) Acacius, Martyr at Sebaste in Armenia Minor (Saint) Vibian, Martyr at Sebaste in Armenia Minor (Saint) Elias, Martyr at Sebaste in Armenia Minor (Saint) Theodulus, Martyr at Sebaste in Armenia Minor (Saint) Cyril, Martyr at Sebaste in Armenia Minor (Saint) Flavius, Martyr at Sebaste in Armenia Minor (Saint) Severian, Martyr at Sebaste in Armenia Minor (Saint) Valerius, Martyr at Sebaste in Armenia Minor (Saint) Chudion, Martyr at Sebaste in Armenia Minor (Saint) Sacerdon, Martyr at Sebaste in Armenia Minor (Saint) Priscus, Martyr at Sebaste in Armenia Minor (Saint) Eutychius, Martyr at Sebaste in Armenia Minor (Saint) Eutyches, Martyr at Sebaste in Armenia Minor (Saint) Smaragdus, Martyr at Sebaste in Armenia Minor (Saint) Philoctimon, Martyr at Sebaste in Armenia Minor (Saint) Aetius, Martyr at Sebaste in Armenia Minor (Saint) Nicholas, or Micallius, Martyr at Sebaste in Armenia Minor (Saint) Lysimachus, Martyr at Sebaste in Armenia Minor (Saint) Theophilus, Martyr at Sebaste in Armenia Minor (Saint) Xantheas, Martyr at Sebaste in Armenia Minor (Saint) Angias, Martyr at Sebaste in Armenia Minor (Saint) Leontius, Martyr at Sebaste in Armenia Minor (Saint) Hesychius, Martyr at Sebaste in Armenia Minor (Saint) Caius, Martyr at Sebaste in Armenia Minor (Saint) Gorgonius, Martyr at Sebaste in Armenia Minor (Saint)

BHL Number: 7542

Section I. Various Acts of these Martyrs, and homilies of the holy Fathers concerning them.

[1] That Sebaste, considered by some a city of Armenia Minor, by others the metropolis of Armenia Prima, and by some even ascribed formerly to Cappadocia, we showed on February 3 in the Acts of Saint Blasius, Bishop of Sebaste, The Martyrs suffered at Sebaste, who underwent a glorious martyrdom there in the same persecution of the Emperor Licinius in which these forty Martyrs completed their illustrious contest for Christ. The same persons presided over both slaughters, under Lysias the Commander and Agricolaus the Governor, Lysias the Commander and Agricolaus the Governor; whom we said, in the same Acts of Saint Blasius, were Greek by birth, quick in intelligence and eloquence; but fierce in disposition and marvelously devoted to the superstitions of idols, sent by Diocletian into Armenia and Cappadocia to destroy the Christian religion, and retained in the same offices and dignities under Licinius. Concerning the various Christians slain under their governance, we shall have to treat frequently. The catalogue of the chief Martyrs is drawn up at the said Acts of Saint Blasius, to whom soon after his death succeeded as Bishop

Saint Peter. To him the later Latin Acts below at number 19 relate that it was revealed, then to Saint Peter, Bishop of Sebaste. that he should go to the river and most diligently recover the sacred remains of these Forty Martyrs: concerning whom the same Acts at Lipomanus relate: On the third day after, the Martyrs revealed to Peter, Bishop of the city, in a vision, in what place the relics were kept. We treat of Saint Peter separately on this day: whom not long after succeeded Eulogius, otherwise called Eulalius, who as Bishop of Sebaste in Asia Minor subscribed to the Council of Nicaea in the year 325. Cardinal Baronius in volume 3 of the Annals assigns the martyrdom to the year of Christ 316, both of Saint Blasius and of these Forty Martyrs, asserting that one month and six days intervened, from February 3 to March 9.

[2] Older Latin Acts from manuscripts. Various Acts of these Martyrs exist: we consider the older Latin ones to be those which we give from an ancient manuscript of the monastery of Gladbach and another manuscript codex of ours, which the most distinguished Lord Gauleus, Chancellor of Guelders, gave us in the year 1648. In this manuscript, however, some things in the middle are missing, a leaf having been cut from the codex. We have the same Acts, but in a style differing here and there, from a likewise ancient manuscript of the monastery of Saint Maximin near Trier, and we collated them with a manuscript codex of Bernard Rottendorff, the distinguished man, which he kindly sent to us from Munster in Westphalia. We read the same Acts in two manuscripts of the most serene Christina, Queen of Sweden, of which the larger was marked with the number 482, the smaller with the number 569. They also exist at Andain, or in the monastery of Saint Hubert among the Ardennes. We give other Latin Acts from a Lombard manuscript codex of the convent of nuns of Saint John in the city of Capua, from which Silvester Ayossa, Licentiate of Sacred Theology, copied them by his own hand and sent them to us, other Acts collated from manuscripts Canon Priest of Capua and nephew of Michael the Monk, also well deserving of Capuan antiquity. These Acts were published at Mainz in the year 1604 by Gerard Vossius of Borchlon, with the Vossian edition from four manuscripts, also Provost of the Church of Tongres, among the Miscellaneous works of several Fathers, appended to the works of Saint Gregory Thaumaturgus. Vossius asserts that he used four manuscript codices from Rome, namely a very ancient Passionary of the Vatican Library, and another most ancient one of the monastery of Saint Cecilia in Trastevere, and two from the Statian collection, then belonging to the Fathers of the Congregation of the Oratory; and that they are found also in the Royal Library at Paris and in many others. The same Vossius in his notes on the Oration of Saint Ephrem the Syrian on these Martyrs reports that the second Statian codex had been written seven hundred years ago or more.

[3] The occasion for writing these Acts is indicated thus by the author in the prologue: Lord John, our spiritual Father, [translated into Latin by John the Deacon at the command of John, Abbot of Saint Severinus] and also Abbot of the monastery of Saint Severinus, since he loved me, the most unfortunate John the Deacon, servant of Saint Januarius the Martyr... commanded that I should not refuse to translate the passion of those Martyrs into Latin words. Both John the Abbot and John the Deacon flourished under the Neapolitan Bishops Athanasius II and Stephen III, brothers, whose uncle Saint Athanasius, inscribed in the calendar of the Roman Martyrology on July 15, was succeeded by Athanasius II, who, as Leo of Ostia testifies in book 1 of the Cassinese Chronicle, chapter 45, lived with Angelarius the Abbot, whom he asserts to have governed from the year 884 to the year 890. That John the Deacon translated from Greek into Latin at his command the Acts of Saints Eustratius and companions is reported by Baronius in his Notes on December 13: but in the Prologue of the translation (of which we ourselves transcribed a copy from the Lombard codex of the most eminent Cardinal Francis Barberini) the translator calls himself not John but Guarimpotus: which could have been John's cognomen. John the Deacon himself brought the Chronicle of the Bishops of Naples down to the aforesaid Athanasius, which we have transcribed in our possession. Under the same Athanasius II the monastery of Saint Severinus was built at Naples, a college of fifteen monks having been introduced through Abbot Acculsarius. After Acculsarius died, Athanasius appointed the aforementioned John the Priest; under which Abbot, Bishop Stephen III translated the body of Saint Severinus to Naples in the twenty-fourth year of the Emperors Leo and Alexander, around the year 900. the year of Christ 902, writes John the Deacon in the History of the Translation of Saint Severinus, which we published from Neapolitan manuscripts in volume 1 of January among the Addenda to January 8, page 1098 and following, with this beginning: About to write, Lord John the Abbot, how the body of Saint Severinus was translated from the formerly destroyed castle of Lucullanum, and placed in your monastery, etc. And at number 9 the following is found: John, the venerable Abbot of the monastery of Saint Severinus built at Naples, a man in all things energetic, was beseeching with his prayers that the body of the same Confessor should be placed nowhere except in his monastery. The same John the Deacon mentions his own history in the Acts of Saint Sosius the Deacon and companion Martyrs for September 23, which he wrote at the request of Abbot John, testifying that he was present at the translation of the body of the same Saint Sosius under Bishop Stephen. After this Stephen, Athanasius III was appointed, who commemorates many things about the origin of the monastery of Saint Severinus in his testimonial letters concerning the Translation of the body of Saint Severinus, given in the eleventh Indiction, on December 17, in the thirtieth year of the empire of Leo and Alexander, therefore in the year of Christ 907. Bartholomew Chioccarellus published these testimonial letters in his book on the Bishops of Naples under Athanasius III, but he, led astray by I know not what calendars or chronicles, places the beginning of the episcopate of Stephen III at the year 920: after whom, seventeen years having elapsed, Athanasius III would have succeeded. But the aforementioned Emperors Leo and Alexander died earlier, one in the year 911, the other the following year. Let what has been said suffice for a more certain knowledge of the age of John the Deacon: who asserts in the said Prologue that he responded to Abbot John commanding him in which the older Latin Acts are cited; to translate the Passion of these Martyrs into Latin words, that it had already been adequately rendered into Latin: without doubt understanding the older Acts of which we treated above, and the ancient Martyrologies to be adduced below agree.

[4] Greek Acts by Metaphrastes, Leo Allatius in his Diatribe on the writings of the Simeons asserts on page 126 that the Martyrdom of the holy Forty Martyrs was written by Metaphrastes with this beginning: Licinius held the scepters of the Romans, and of the ancient Emperors, etc. Those Acts we have not yet been able to see. Other Acts are incorrectly attributed under the name of Metaphrastes by the same Allatius on page 122, which begin thus: In the time of Licinius the Emperor there was a great persecution of Christians. other Acts at Lipomanus and Surius, here omitted. These are from Greek manuscripts at Venice, rendered into Latin by Petrus Franciscus Zinus of Verona, and published by Aloysius Lipomanus in volume 7 on the Lives of the Saints, and transferred by Surius to March 9. And these we had adapted in our customary manner for a new edition, but since they can be read in the said authors, and differ very little from the ancient Latin codices, we prefer, omitting these, to present the unpublished ancient Latin monuments. Nor do we wish to list the various authors who either translated them into other languages of various nations, or wrote them in their own style, and indeed in abridged form. From Greek writers, among whom we include Armenians, Cappadocians, and other learned men of Asia, all knowledge of these Acts is derived: and we believe first that the history of the martyrdom of these forty champions was written by the Church of Sebaste, and sent to other Churches in the manner of an encyclical letter, according to the very ancient custom of the Asians. Gerard Vossius in his notes on the encomium of Saint Basil the Great on these Forty Martyrs asserts: The Acts of the martyrdom translated into Latin by John the Deacon exist in Greek in the great Vatican manuscript under the number 908, written in ancient characters, and they are the most ancient Acts of the Martyrs, which the same Vossius in his notes on the encomium of Saint Ephrem the Syrian on the same Martyrs reports are ascribed by scholars to Euodius, the disciple of the holy and great Basil, and his successor in the episcopate, other Acts ascribed to Euodius, successor of Saint Basil. under whose name they are also found in Greek in the Sforza Library. So Vossius, who adds that the same history of the martyrdom is also to be found in the Greek Passionary of the Statian Library, a most ancient manuscript, likewise in a Greek manuscript of the library of Cardinal Sirleto, then of Cardinal Colonna, and he cites some things from them which, however, do not exactly correspond to any Latin translation we have indicated so far.

[5] The holy Fathers are very prolific and highly eloquent in extolling the constancy and other virtues of these Martyrs. The great Basil both showed his affection toward these Saints in a learned encomium, and inspired others who would honor the same with their own writings, Concerning these Martyrs a homily of Saint Basil, Saint Ephrem the Syrian in his encomium on Saint Basil confesses that through him the idea and thought of producing the praises of the Forty Martyrs was instilled in him. For he poured into my ears, he says, all the account and manner of their endurance, that outstanding man, how they chose death for Christ, and how great the dangers they despised, in order to gain Him: then he commemorated how many in number the Saints were, and their remaining contests. praised by Saint Ephrem the Syrian: Because, therefore, the faithful Pontiff deemed us worthy of such an outstanding effect, that we should leave behind in another oration the praises of those triumphant men written concerning the illustrious victory won from their martyrdom; there is reason for us to call this holy man of Christ, of the same admiration and equal honor with them, blessed and fortunate. For just as these Saints manfully resisted Licinius the tyrant, and the Commander and the Governor; so also this Saint opposed himself to Valens, Arius, and Audax the Prefect. We omit the rest, in which the deeds of Saint Basil are compared with the illustrious exploits of these Martyrs. The same Ephrem alludes to this passage in his own oration on these Forty Martyrs, when in its opening he says: For I have not forgotten my promise, in which I pledged to you concerning the outstanding triumphers, his homily: when I was narrating the deeds of the holy and faithful Basil, the chosen man of God. And having implored the patronage of the Martyrs for worthily reviewing their virtues, he adds: For the faithful Pontiff Basil thought that we should be called to perform this noble task. Vossius in his notes acknowledges that the encomia and trophies of these distinguished Martyrs were described brilliantly by Saint Basil, but more fully and completely by Saint Ephrem. And he invites and encourages the reader to read and compare both, so that he may better know and judge.

[6] Saint Gregory of Nyssa, the brother of Saint Basil, himself also an illustrious writer, wrote several orations on these Forty Martyrs. The first of these is rather the beginning of the following oration: for since, because of the tumult and noise of the multitude flocking to the veneration

of the Martyrs and crowding together in the temple, he could not be heard except by those standing nearest, several by Saint Gregory of Nyssa: he deferred the matter to the following day and completed it in the next oration. Another laudatory oration of the same Saint Gregory of Nyssa, delivered in the Martyrium or Church of the same Martyrs, was brought forth from manuscripts by our James Gretser, and published with his Latin translation: in whose opening the excellent virtue and teaching of Saint Basil is commended, as one who he asserts had before him extolled and as it were crowned these blessed Martyrs with praises: Yet he should not therefore remain silent, because Basil had previously magnificently proclaimed the admirable deeds of the Martyrs: for he had not in the present undertaking set out to compete with him; but had wished to bring some benefit to his hearers from the trophies of these Martyrs. We excerpt some things from this which relate to the cult, relics, and miracles of these Martyrs. That Saint Athanasius also wrote a beautiful encomium on these holy Martyrs is asserted by the often-mentioned Vossius, whether another written by Saint Athanasius? who says he found it in Greek at Rome in the library formerly of Cardinal Sirleto, then of Ascanius Cardinal Colonna, not yet, as far as is known, published.

[7] Among the older Latin Fathers, Saint Gaudentius flourished, who was created Bishop of Brescia around the year 385 through the efforts of Saint Ambrose: Latin by Saint Gaudentius, Bishop of Brescia, among whose works there exists a homily on these holy Martyrs delivered on the day of the dedication of the basilica erected by him in their honor. The history of the martyrdom is retold by him, and the occasion is indicated of the relics brought by him from the East to his Church: at least that part we shall presently present. In other matters he followed Saint Basil for the most part, about whom he writes the following: they surely have a suitable and most worthy herald of their merits in the man of blessed memory, the Confessor Basil, excerpts from the homily of Saint Basil, Bishop of the Church of Caesarea: whose singular eloquence and speech seasoned with Apostolic salt may blunt the poverty of my talent. For what new thing can be brought forward by me that he has not copiously poured forth, richly adorned, and distinctly impressed in their praises with the abundance of his eloquence? I shall nevertheless undertake, for the sake of instructing your devotion, to at least repeat the history of the deeds done. here to be given from a translation, not the old one, We, omitting the eloquent orations of so many ancient Fathers, give only the encomium praised by the rest, that of Saint Basil, adorned with the historical method: and it exists among his works with the widely available ancient translation, and the Notes of Fronto Ducaeus and Andrew Schottus, in which they cite from this translation words quoted both by Anastasius in the Second Council of Nicaea, Session 4, and by the Bishops collected at the Synod of Paris: and they show that certain passages compared with the Greek ought to be emended, and that Janus Cornarius in his edition did not achieve this with sufficient aptness. Gerard Vossius, having compared the most ancient Greek manuscripts with one another, produced a new translation and published it among the Miscellaneous works of several Fathers indicated above. but the Vossian one. We give that translation here as being less well known. The finding of some relics of these Martyrs is described by Sozomen in book 9 of his Ecclesiastical History, chapter 2, and from him by Nicephorus in book 14, chapter 10. The finding of relics from Sozomen. We add this from the earlier and more ancient writer.

Section II. Relics, temples, miracles, and veneration of these Forty Martyrs among the Greeks.

[8] Lest any veneration should be shown to these Martyrs among posterity, indeed lest all memory of them should be destroyed, a demon worked who appeared; The demon obstructing in vain who persuaded that, lest any relics of theirs be found, their bodies should be burned and thrown into the river. These things are read below in the Acts. But Saint Ephrem the Syrian in his homily on these Martyrs asserts that, against the disturbing enemy, Angels guarded the lake; Gabriel on this side, Michael on that, and from on high Christ, the inspector of all, was present. By this divine providence the relics of the Saints, The relics of these Saints were preserved, thrown into the river by the impious, were collected at one pool and revealed by heavenly light, and raised up by Peter, Bishop of Sebaste, and his clergy and other religious men, and placed in shrines, they obtained veneration throughout the whole world. Certainly Saint Gregory of Nyssa bursts forth in these words: The bodies were burned, and the flame consumed them. and brought to various churches built for them, But those ashes and remains of the fire were so distributed throughout the world that almost every province participates in the blessing. These, says Saint Basil below at number 12, are they who occupy our region, not confining themselves in one single place, but having now become guests in many places and adorning many regions. Hence temples were erected everywhere in their name and for their cult. In the greatest city of Cappadocia itself, Caesarea, such as at Caesarea, in Cappadocia, Saint Gaudentius in his homily testifies that the same most blessed ones had a notable martyrium, or church. In this Church of the Martyrs, Saint Basil writes at number 13 that help was prepared for Christians: Whoever is pressed by some difficulty flees to the forty Martyrs, whoever rejoices has recourse to them: which things are then more precisely explained. Concerning the relics which Saint Basil had given to his nun nieces, then translated to Italy, we shall treat presently.

[9] There is another city of Cappadocia, Nyssa, also famous for its Martyrium or church of these Martyrs, in which Saint Gregory the Bishop presented their contests to the people, testifying that he had a portion of this sacred gift, and, he says, I placed and Nyssa the bodies of my parents next to the relics of these soldiers, so that at the time of the resurrection they may rise with helpers full of hope and confidence. I know that they are able: and I have seen clear proofs of what liberty and confidence they have with God: from which it is pleasing to mention one, namely a clear testimony of what they are able to accomplish. There is a village pertaining to me in which the relics of the most blessed Martyrs rest. Not far away is a small city which they call Ibora. In this city, when according to the established Roman custom a muster of soldiers was being conducted, a certain soldier came to the aforementioned village, sent by the Tribune for the protection of the village, to repel the invasions and injuries of his fellow soldiers, which soldiers are accustomed to inflict boldly upon country people. with the miracle of a lame man healed, But this man was sick in one foot and limped: and the condition was long-standing and incurable. After he had been for a long time in the martyrium and the place of rest of the Saints, and had poured forth prayers to God, and also implored the intercession of the Saints; behold, a man of venerable appearance appeared to him at night, and after other things which he said, he said: You are lame, O soldier, and you need healing: but let me touch your foot. And seizing the foot in the dream, he pulled it vigorously. And when the nocturnal vision did this, such a sound was aroused for those who were awake as customarily occurs when a bone is wrenched from its natural position and then violently restored: so that both those who were sleeping with him were awakened, and the soldier himself was at once released from sleep, and walked soundly like others. I myself saw this miracle, having been with the soldier himself, who everywhere and to everyone was proclaiming and publishing this benefit received from the Martyrs and celebrating the kindness of his fellow soldiers. But if it is necessary to add something that particularly concerns me, I shall not omit it. and of Saint Gregory of Nyssa being rebuked: For when we were first about to celebrate the feast day on account of the relics, and to bring the urn into the holy Church, my mother (for her life was with God, and she adorned every feast day excellently) ordered me to come for the sharing of the business to be conducted. But since I was far away, still a young man and in the lay order, as is accustomed to happen when matters press, distracted by occupations, I received the call rather ungraciously, accusing my mother of not having deferred this celebration to another time: but had brought me here, drawn away from various affairs, and indeed before any synod. I came therefore to the village: and when the vigil was being observed in the garden, where also the relics of the Saints were being honored with psalms, as I was sleeping in a neighboring small building, such a vision in my sleep was presented to me. I seemed to enter the garden where the vigil was being held: and when I was at the doors, a multitude of soldiers appeared standing guard at the entrance, who, immediately rising and brandishing their rods and rushing threateningly upon me, would not grant me entry: indeed I would have received blows had I not been rescued by the intercession of one who, as it seemed, was more humane than the rest. But when sleep left me, and I recalled to memory the faults I had committed regarding the call, then I understood what the terrifying apparition of the soldiers meant: and I bewailed my foolishness with many tears, and sprinkled the very shrine of the sacred relics with bitter tears, that I might both propitiate God toward me and obtain from the holy soldiers forgetfulness of my offense. I have recounted these things so that we may believe the Martyrs to be alive and to be as it were attendants and assessors of God, who today are both a benefit and an ornament to the Church.

[10] These and other things Saint Gregory of Nyssa relates, in which he sets forth the ancient veneration bestowed upon the relics of these Martyrs, and at last rejoices in the protection of these forty Martyrs, who are strong defenders against adversaries, and trustworthy advocates of intercession with the common Lord. Saint Ephrem the Syrian has similar things, and at last concludes his homily with this brief prayer: patronage implored by the Holy Fathers: Intercede, O triumphers of Christ, for the least and wretched Ephrem, that I may find mercy, and by the grace of Christ be saved. The same Saint Basil below at number 15 shows them to us as the common guardians of the human race, good companions of our cares, supporters of our prayers, and most powerful intercessors. Following their example, Saint Eutychius, Patriarch of Constantinople, in order to show gratitude toward his homeland, surrounded the town of Phrygia which is called Divine-Village Temples erected in Phrygia, with an impregnable wall, and had a temple of the holy Forty Martyrs built in it, so that the place itself would deservedly be called divine for many reasons, and become a refuge and salvation of many souls. So writes Eustathius the Priest, his contemporary, in his Life to be discussed on April 6. At Constantinople, George Codinus, writing on the Origins of Constantinople, reports that a twofold temple sacred to these Martyrs existed: of these, one was near the Baths of Constantine, which the Emperor Anastasius founded with his wife Ariadne. and two at Constantinople. But concerning the other and more important one, he relates the following: The church of the holy Forty Martyrs was formerly a praetorium. But Tiberius the Thracian, with his wife Anastasia, having removed the captives from there, cleansed the place, and having laid a new foundation, built the walls up to a height of four cubits. After his death, Mauricius his son-in-law, having obtained the Empire, completed the construction of the church and placed a throne in it. Theophanes in his Chronography asserts that Mauricius in the eighth year of his empire, the year of Christ 590, Indiction 8, completed the church of the holy Forty Martyrs which had been begun by Tiberius.

[11] They are venerated by the Greeks with a most solemn Office on the ninth day of March with the most illustrious odes and canticles, which are contained both in the new Anthologion and in the great Menaea, and there is added

an illustrious summary of their martyrdom drawn from the Acts; Solemn cult among the Greeks. at the end of which the following is recited: Their assembly is celebrated in their most holy martyrium, which is near the bronze Tetrapylon. Concerning the Tetrapylon, Peter Gillius discusses much in book 3 of the Topography of Constantinople, chapter 6, and questions whether the city had two tetrapyla, one golden and the other bronze, or only one, which was first golden, then after the gold was removed, remained bronze. That the relics of these Martyrs were preserved outside the walls of the city of Constantinople, and found by a heavenly apparition, relics in a suburban temple. and deposited in the temple of Saint Thyrsus, through the efforts of Saint Proclus the Patriarch and Saint Pulcheria the Empress, we relate below from Sozomen. Concerning Saint Thyrsus and his companion Martyrs we treated on January 28.

Section III. Relics, temples, and veneration of these Martyrs among the Latins. The names of each.

[12] These forty Martyrs obtained no less veneration in the Latin Church, for whom Saint Gaudentius erected a basilica at Brescia, and at its dedication delivered the homily mentioned above, from which we transcribe the following here: What shall I now say that is worthy of the Forty Martyrs, who deigned to offer themselves as faithful companions on my journey, while I was proceeding through the cities of Cappadocia to Jerusalem? Saint Gaudentius received relics from the nieces of Saint Basil, For in the greatest city of Cappadocia itself, which is called Caesarea, where the same most blessed ones have a notable Martyrium, we found certain handmaids of God, most worthy Mothers of a convent of holy Virgins, altogether like Mary and Martha, whom Jesus rightly loves, sisters in nature, faith, zeal, and integrity of chastity: to whom by their uncle, the Priest and Confessor Basil, the venerable relics of these Martyrs had formerly been entrusted: which they promptly and faithfully bestowed upon our desire, judging us to be worthy venerators of so great a gift, and at the same time confessing under the testimony of the Lord that they had always prayed to our God that this most precious possession might be transferred to such heirs as would imitate them with similar faith and diligence, who would be successors and augmenters of their zeal and veneration, and would daily expect their own departure from this world. Behold, the faithful prayer has been heard: we today present the venerable relics of the Forty Martyrs themselves for the consideration of the believing peoples: although it is known that due celebration was never lacking to them from our ministry from that time onward, fruitfully devoted to their illustrious benefits.

[13] Then, having related the history of the passion, he adds the following toward the end: When the ashes of the burnt bodies were thrown into the river by command of the persecutor, there were not lacking pious hands which would either steal a portion of the ash or purchase it for a price. He brought them to Brescia: Hence both the Church of Caesarea exults, and our brotherhood glories not without reason, understanding that a saving gift has been reserved for it by the providence of God. We took a portion of the relics, and we are confident that we possess no less, while we honor and embrace all Forty in their ashes. Just as that faithful woman in the Gospel, who was saved through the hem of Christ's garment, touched the border of His clothing, and exacted the power of the Divinity: by the touch of the hem, faith drew healing for the believer, and she obtained the salvation she had presumed. And so the part itself which we have merited is the fullness: for these Forty Martyrs can in no way be divided from one another, whose relics are inseparable and undivided. For just as that fiery Spirit of God joined their souls in the unity of saving faith (for the heart and soul of all believers was one) so also the fire burning their members reduced them into one body of ash. he calls the temple erected for them the Council of the Saints. We have, therefore, both these Forty and the aforementioned ten Saints gathered from different parts of the world, whence we decree that this basilica dedicated by their merits should be called the Council of the Saints. For it is fitting that those about to process to the venerable relics of so many Martyrs should confess that they are proceeding to a council of Saints. Aided therefore by the patronage of so many righteous ones, with all faith and every desire, let us as suppliants run according to their footsteps, that by their intercession we may deserve to obtain all that we ask, glorifying Christ the Lord, the bestower of so great a gift. So Saint Gaudentius, who in his historical account of the martyrdom followed Saint Basil; in which, since the miraculous preservation of the ashes thrown into the river was absent, he offered his own conjecture about these relics not thrown into the waters, indicating that a portion of the ashes had been either stolen or purchased for a price, as was often accustomed to happen.

[14] At Rome two temples were erected for these Forty Martyrs; the occasion having been seized, as Octavius Pancirolius surmises in his Hidden Treasure of the city of Rome, region 8, church 11, from relics which Saint Gaudentius had given to the Romans, At Rome two temples were built for them: where across the Tiber was the first temple of these Martyrs, given to the Confraternity of the Recommendati of the Blessed Virgin Mary, called the Confalone, and renovated in the year 1608, and illustrated with paintings of the martyrdom of these Forty Saints; and it is customary that every year, on the day dedicated to their contest, for greater solemnity, alms of bread and beans are distributed. Concerning this Confraternity, the Apostolic Letters of Gregory XIII in volume 2 of the Bullarium number 38 may be consulted. The other temple is in region 14, called di Pignas, where this is church 2, given to the Confraternity of the Stigmata of Saint Francis. The same ancient veneration of these Martyrs in the Latin Church is indicated by Roman Breviaries both written by hand Veneration in ancient Breviaries: and printed as soon as the art of printing books was invented: of these we have copies printed in the years 1479, 1490, and following, in all of which, including the manuscripts, the history of the martyrdom is contained, distributed into six lessons which were recited at Matins: which history was then contracted, when the Breviary was published as revised by order of Pius V from a decree of the Council of Trent, into three lessons of the second Nocturn, and has been constantly observed up to now, though with some alteration introduced, concerning which more must be said below. In the Breviary also abbreviated by Cardinal Quignonius, a third Lesson about these Forty Martyrs is prescribed to be recited. The same proper prayer assigned in absolutely all Breviaries is still read today.

[15] and in Martyrologies for March 9 and 11 The birthday of these Martyrs is celebrated in absolutely all Latin Martyrologies either on March 9 or certainly on March 11. The most ancient manuscript of Saint Jerome leads with these words: On the seventh day before the Ides of March. In Armenia, at Sebaste, of forty soldiers, whose deeds are on record. Bede had these Acts, and from them inserted an illustrious encomium in his Martyrology, whose genuine copy hitherto unpublished has the following: On the seventh day before the Ides, at Sebaste, in Armenia Minor, of the forty soldiers, in the time of Licinius the King under the Governor Agricolaus, who after chains and most frequent imprisonments, after their faces were struck with stones, were sent into the lake, where their bodies, constricted by frost at night, were torn apart, and in the morning they completed their martyrdom by the breaking of their legs. Then their bodies were burned and thrown into the river: but by divine dispensation their relics were found intact and buried with due honor. The more noble among them were Quirion and Candidus. These same words are reported in the manuscript Martyrologies of Tournai at Saint Martin's, at Laetium in Hainaut, at Liege at Saint Lambert's, at Aachen, and in the Vatican of the Church of Saint Peter: which Martyrologies are under the name of Bede but were augmented by later writers with the names of other Saints inserted. Rabanus has the same on March 9, and Usuard with a few omissions. Ado supplies more from the Acts with the names of the Martyrs, which are appended in the printed Bede. Notker, and again Rabanus on the eleventh of this month, have a long encomium, and furthermore Rabanus lists all by name on the fifth day before the Ides of September, as having suffered in the times of the Emperor Licinius and the Governor Agricolaus and the Commander Lysias, but, which we find surprising, they are assigned to Rome, perhaps because on that day either their relics were translated there, or some temple was dedicated to them. Now from March 9, and March 10 on account of the double feast of Saint Frances of Rome, the solemnity of these Martyrs, which we also do, has been transferred to the following day. We omit listing the Martyrologies of later authors.

[16] I append the names of the Martyrs, which are placed in different orders by various writers, and generally agree in Metaphrastes, and in the Menaea and Anthologion of the Greeks with Ado and some Latins. The names of the Martyrs are variously written. Below in the first Acts near the end, the names are listed more corruptly through the error of copyists, and appear to have been appended to the Acts afterward. Those who are listed above as more noble presided over the others, Quirion in psalmody and prayers, Candidus in giving responses. Quirion is called by others Cyrion, Cyrius, and Cyrinus. To Candidus for responding in other Acts, and at Lipomanus, the companion Domnus is given, called Dominus by others. The fourth in the Acts is named Meliton, by some Militon, Mellitus, Melicius: whom, left half-alive, his generous mother carried to the other Martyrs. Others are listed with these names: Domitian, who is also written as Domicianus and Diometianus, Eunoicus, by some Eunoichus, and more corruptly Eunomius and Euodius. Sisinius or Sisinnius. Aeraclius or Eraclius, and corruptly Eradius and Erachilis, Alexander, John, Claudius, Athanasius, Valens -- with fairly consistent reading among all, though for Claudius, Cladius is found, and for Valens, Valerianus is placed elsewhere. Helian, or Elian. Ecdicius, Editius, Etdicius, Hecdicius, and Deditus. Acacius, Achacius, and Accacius. Vibian, Bibian, Bivian, Vivian, and Julian, in Greek Bibianos. Elias, Helius, Helvius, and another Helian, in Greek Helias. Theodulus, and Theodorus, in Greek Theodoulos. Cyril, elsewhere Quirillus. Flavius, in some writers Flavian. Severian, elsewhere Severiacius, for which also Meander and Nicander are placed. Valerius is everywhere spelled the same. Chudion, elsewhere Chudius and Cadonius. Sacerdon, or Sacerdos and Sacerdonius. Priscus, for which by the fault of copyists Dianius is read elsewhere. Eutychius and Eutyches, two different persons, in Greek Eutykios and Eutykes, of whom one is omitted in Bede, called by others Eutycius and Euticius, and by one Euatius. Smaragdus, elsewhere Zmaragdus and Vmerandus. Philoctimon, by some Philocinion, Filoctimus, and Vlloctemonius. Aetius, by others Aethius, Ethius, Etius, Ecius, Aerius. Nicholas, variously Micallius, Michallius, Nichalius, Nicallianus, in Greek Nikolaos. Lysimachus, by some corruptly Lisimachus, Lisimmachus, Lisanacus, Bysimachus. Theophilus with no change anywhere. Xanthias, by others Xanthius, Xandius, Xanctius, and Sanctinianus. Angias, by others Aggias and Aggius, by one Candidus, in Greek Anggias. Leontius is the same in all. Hesychius, by others Hysichius, Hysitius, Isitius, Esicius, Vsitius, in Greek Hesychios. Caius, Gaius, Gaias, and Cauius also is read. Finally Gorgonius is also read named Gordianus. In Rabanus on September 9, Domnus and Smaragdus are absent, and in their place Juvenalis and Basilides are read. But lest we seem too laboriously diligent, we omit in what order and with what spelling they are listed in individual authors or in various manuscripts. We have placed first those whose words and deeds are mentioned in the Acts, to whom we add the rest in the order in which they are proposed by Ado and other Latins.

Section IV. The kind of punishment inflicted on these Forty Martyrs in the lake.

[17] What kind of punishment these Martyrs endured in the lake, we have thought should be examined here: namely whether they stood upon the ice, tortured only by cold; or whether their naked bodies were placed in the cold water, and were ground down as the ice accumulated. The Acts below from the Gladbach manuscript at number 7 have the following: Then the Governor orders them to be bound, [The Martyrs are said to have been immersed in the waters of the lake, constricted by accumulating ice, according to the Acts:] and ropes to be placed on the necks of each, and all to be brought together into the lake having much water. But at that time, when the Saints were being martyred, there was great ice. And bringing them they set them in the middle of the lake, naked on the ice. And there was a cold wind and the hour of night was near. But without mention of ice, the same things are reported in other manuscripts in these words: Therefore the Governor ordered them to be bound, and with ropes placed on their necks, all to be led together to the lake. For there is a lake at Sebaste having much water. But at that time when the Saints suffered, there was excessive cold, and bringing them they set them in the middle of the lake, naked. And it was also the time of winter, and the hour was severe: and toward evening the day was already fading. Which things are explained at Lipomanus thus: Then the Prefect commanded that all, bound with ropes, should be dragged into the lake. For there is a lake near Sebaste in which there is a great supply of water. And at the time when the holy Martyrs were being tortured, the force of cold was severe. They were therefore placed naked in the middle of the lake, since it was winter and the most bitter hour of the day: for evening was already approaching. But John the Deacon below at number 12 translates the following from the Greek: Then Agricolaus in his fury commanded them to be bound by ropes around the neck and dragged to the lake, which near Sebaste was overflowing with very many waters, and there to be thrown in naked: for in those days it was coagulated with such great ice as if it were the time of winter... Then the attendants, carrying out the orders, sent the Saints into the middle of the lake. But since the declining day was more inclined toward evening when the Martyrs were impressed upon the waters (or as the Capuan manuscript has, entered the waters) the first hour of the night had not yet passed, and the bodies of the Saints were wasting away in snowy cold, so indeed that their flesh, stretched by a kind of bloodless swelling, was being cut open more deeply. But with a variant reading, elsewhere it reads, their flesh and blood, or their flesh bloodless with gore. The last reading in the Gladbach manuscript below at number 8 reads thus: But at the first hour of the night the ice was constricting the Saints, and their swelling flesh was being torn apart. Which in other manuscripts is varied thus: But at the first hour of the night the Saints were constricted by the ice, and their stretched body was being corrupted. But at Lipomanus it is translated thus: At the first hour of the night the Saints were tortured by cold, and their bodies were torn apart.

[18] With these the Greek copies agree: from several of which Vossius brings forth some sentences in his notes on the oration of Saint Ephrem: from which oration I transcribe a few things: and first, when he compares these Forty Martyrs with the three youths sent into the furnace at Babylon, according to Saint Ephrem, he exclaims thus: The flame illuminated those like dew, but the stream of the river purified these, but he most often calls it the lake, and alludes to the waters in which they were placed, as in this sentence: The grace of heavenly help did not leave them; consoling their mind in the waters. And afterward: The Martyrs dwelling within the waters as in their bedchamber were not submerged. Thus he calls the sign of the lake their receptacle and says that these Saints should be received in the middle of the waters, and he calls them the stagnant waters. in the Menaea and Anthologion of the Greeks, The Greeks in the great Menaea and the Anthologion have similar things. Running to the frozen lake, as to a delight. For they entered the water of the lake confidently, and while being constricted by the cold, they sang this song to the Lord: Be not angry with us in the rivers, O Lord, etc. Which things are reported everywhere in the Acts from the Prophet Habakkuk. in ancient Breviaries, In the same way the ancient Roman Breviaries written by hand, of which Vossius cites some and another is in our possession, have the following: They were sent into the lake, so that their bodies constricted by frost might be torn apart at night. The Breviaries printed about one hundred and eighty years ago and afterward agree. In the Breviary compiled by Cardinal Quignonius by order of Clement VII and Paul III, the words cited above are explained thus: They were sent into the lake, with winter pressing, so that with the water freezing in the nocturnal cold, their constricted bodies might be torn apart. In the Breviary published by order of Pius V they are reported as: thrown into a most frigid lake. All the ancient Martyrologies agree; and in Martyrologies. in which they are said to have been sent into the lake; and these things are added in Bede, Ado, and others: where their bodies constricted by frost at night were torn apart.

[19] The miracles then divinely performed confirm that the Martyrs stood in the waters. They are explained thus in the Acts from the Gladbach manuscript below at number 9: And when the third hour of the night had come, All the cold having been removed the sun shone upon them as warm as in summer, and the ice was dissolved, and the water became warm. Which in other manuscripts is reported thus: And around the third hour of the night the sun shone around them, burning as in summer, and the ice having dissolved became warm water. Which at Metaphrastes is read thus: the water grew warm: Around the third hour of the night the sun shone around them, as warm as it is in summer, and dissolved the cold, and made the water warm. John the Deacon explains it thus: A great light fell upon them from heaven, and as through a summer sun, thus the snow being entirely dissolved, the water grew warm. Which in the ancient Breviaries are expressed thus: But around the ninth hour, a light shining like the sun, burning, shone upon them, and the ice was dissolved. Similar things are read in the Martyrologies of Ado, Rabanus, Notker, and others. The jailer, converted to the faith by this light and by the crowns descending from heaven, joined himself to the others in place of the deserter, and casting aside his garments, leaped entering into the lake, into which the jailer leaped: elsewhere leaped into the lake, at Lipomanus, leaped into the lake, and leaped to them. In John the Deacon, leaping forth he threw himself into the lake among the Saints. In the Greek Acts at Vossius, he leaps into the lake, and leaped into the lake, that is, in a changed phrase, he leaped into the lake. Thus in the ancient Breviaries and various Martyrologies he is said to have leaped into the lake, the Martyrs are extracted from the water. from which, as the earlier Acts have, they are drawn to the shore and brought out, or they are ordered to be dragged to the bank, or as John the Deacon translates from the Greek, the Princes ordered them to be dragged out of the water. But the Martyrs in their prayer confessed that the waters had entered even unto their soul.

[20] Finally, the river or stream, which is hardly known by any name among writers, near the city of Sebaste, was not constricted by ice, as the ancient Acts themselves teach at number 13, where the torturers took up the relics of the Saints and threw them into the river, Relics were thrown into the waters of the river. and the relics were collected at one pool of the river, and the river lost none of them. And the relics shone in the water of the river like luminaries in heaven, while the Bishop, having been warned, was bringing them out of the river. Indeed, as is found in other manuscripts: the relics of the holy Martyrs shone in the depth of the water like luminaries: the water itself also ran over them, as if having them beneath the bosom of the river. And at Lipomanus: The relics of the Saints shone in the water like stars. That they were thrown into the deepest waters, but in vain, the tyrants are taunted in John the Deacon at number 19. Similar things are read in the great Menaea of the Greeks, in the Martyrologies of Bede, Rabanus, Notker, Ado, and others, and in the Breviaries mentioned above.

[21] Peter de Natalibus, who flourished about three hundred years ago, in book 3 of his Catalogue, chapter 185, published an excellent encomium of these Martyrs, from which I excerpt these few words: They were sent into the most frigid lake, so that their bodies constricted by frost might be torn apart as night came on... The same things are confirmed in Peter de Natalibus, Around the third hour of the night, a light shining like the sun shone upon them, and the ice was dissolved... The jailer, professing himself a Christian, leaped into the lake... The bones were scattered into the river... The Bishop found the relics of the Saints in the bed of the river beneath the waters, shining like luminaries. Mombritius also, Mombritius a diligent collector of Lives of the Saints two hundred years ago, has in volume 2 the Acts of the passion of these Martyrs: in which the following is read: Near Sebaste there was a lake having much water, which at that time was extremely cold in the time of winter. The Saints were placed naked in the middle toward evening... The jailer leaped naked into the lake... The ashes were thrown into the stream, but at a steep and shallow place they stopped and were gathered together, and the river diminished nothing of them... They saw the relics shining in the water like luminaries, over which the water ran, carrying nothing of them away with it.

[22] and Vossius Gerard Vossius in his notes on the oration of Saint Ephrem, having adduced various testimonies, has the following at the end: Thus also in paintings not only of Easterners but also of Westerners these holy Martyrs are depicted nude in the lake: from ancient paintings, as also at Rome in the church of the Forty Martyrs in the Trastevere region: likewise in the church of Saint Stephen on the Caelian hill and in the church of Saint Vitalis it may be seen. Finally the same truth is proved by the agreement of all nations and peoples. and from the tradition of the East and West: Thus both the Latins have always held and still hold, and also the Greeks, Syrians, Chaldeans, Maronites, Armenians, and whatever other Orientals. Let their most ancient Ecclesiastical Offices and books, Menaea, Troparia, and Breviaries be believed. Let the monuments of the Syrians and Chaldeans be believed. Let the Maronites who read and follow the Chaldean Office be believed. Let not only the peoples of Armenia be believed, asserting the same about these Saints, that they suffered in the lake among them: but also their ancient Passionaries and Hymnaries, containing the very same thing. Let finally the most ancient tradition of the Church in these matters be believed, which it is not permitted to contradict. These and other things Vossius says, a keen defender of the reading in the oration of Saint Basil concerning these Martyrs found in the far most ancient Greek manuscript copy of Grottaferrata under the letter M, which he considers truly genuine, and reads thus: He ordered all, having been stripped, to die under the open sky, frozen in the middle of the lake.

He ordered all, having been stripped, to die under the open sky, frozen in the middle of the lake. The lake was not in the city, but near it. Which reading he learnedly judges to have been corrupted by the carelessness of some unskilled scribe, when in place of the words "in the middle of the lake," was placed "in the middle of the city": which error is still widespread in the codices of Saint Basil published in Greek or translated into Latin. But soon afterward in the same Saint Basil, the lake is described (around which the city was built) in which the Saints fought these contests of martyrdom. In Greek: the lake around which the city was built, in which the Saints fought these contests. Thus already above we read "at Sebaste," "near Sebaste," "around Sebaste," and the Greeks in the Menaea assert that they were condemned to spend the night naked in the middle of the lake which was before the city. Finally this method of torturing Martyrs in the lake near Sebaste in Armenia was employed at that very same time. Saint Blasius was also thrown into it. For Saint Blasius, Bishop of Sebaste, in the same winter, under the very same Governor and tyrant Agricolaus, was sent into the lake, signed the water, and immediately it stood as if dry. While he sat in the middle of the lake, sixty-five men who entered were immediately submerged in the depths of the water... Then blessed Blasius, rising from the water and walking as on dry land, came out. As these things are read on February 3 in the various Acts of Saint Blasius. Likewise the Greeks in the great Menaea and the Menology of the Emperor Basil and another translated by Cardinal Sirleto and Saint Irenarchus. venerate on November 28 Saint Irenarchus, thrown into the lake at Sebaste under Diocletian.

[23] What has been said thus far seems to clearly prove that the bodies of these Martyrs, stripped of their garments, were placed naked under the open sky in the cold water of the lake, Upon the lake constricted with hard ice, and were ground by the accumulating ice. But Saint Basil below at number 8 exalts and exaggerates the cold and ice itself to such an extent that he reports the lake had been made like a certain level plain suited for driving horses, and reduced into continuous and firm ground, as it were, the Martyrs were tortured providing a free and safe path for the inhabitants to walk upon its back: and the rivers had ceased from flowing, and the tender nature of water had been transmuted into the hardness of stones. Saint Basil suggests this, Meanwhile at number 12 he writes that the Martyrs, still breathing, were given to the fire at daybreak, and the remains of the fire were thrown into the river, where they were preserved by divine power and after three days raised up -- which he passes over. He is also silent about the fact that at the third hour of the night, when a light from heaven fell like a summer sun, the snow, ice, and cold entirely dissolved, and the water grew warm. Which things, however, the ancient Acts consistently emphasize. Following Basil, Saint Gaudentius asserts that the lake, with the most intense frost lasting, provided a solid road for groaning carts, Saint Gaudentius, and the Martyrs, stripped of their bodies, spent the night bound in the frosty hardness of the open air. Meanwhile he adds that the ashes of the burned bodies were thrown into the river by command of the persecutor. Saint Gregory of Nyssa also dwells at length on the exaggeration of the ice and cold, Saint Gregory of Nyssa. and says: thus death, progressing gradually and slowly upon them, was prolonged, lasting three days. But on the contrary, the Acts demonstrate that the Martyrs were tortured in the lake for only one night. The sacred relics were preserved in the river for three days: which days Nyssa perhaps transferred to their tortures. On account, however, of the authority of these Fathers, some things have been changed in today's Martyrology and Roman Breviary. Whereas before they were reported as "sent into the frozen lake," or "thrown into the most frigid lake," now it reads, "ordered to spend the night upon the frozen lake." Meanwhile the Lessons still conclude thus: Their relics, having been thrown into a stream and having miraculously flowed together into one place, were found safe and whole and were interred in an honorable tomb.

[24] With these matters thus discussed, we went to Rome, where concerning the city of Sebaste, and the lake, and the throng of the sick, we found the following document, which we insert here.

On the twenty-eighth day of the month of December in the year one thousand six hundred and one, the Most Reverend James, Armenian Bishop of Erivan, aged eighty years and more, residing for a time at Rome at Santa Maria Egiziaca, the customary place of the Armenians, was visited as a mark of honor by the Reverend Lord Gerard Vossius, and among other things, with me Bartholomew Abagarum present and serving as interpreter, was questioned about various circumstances of the city of Sebaste in Armenia Minor, The location and size of the city of Sebaste and of the lake or pool in which the holy Forty Martyrs suffered their glorious martyrdom there. What kind of city is Sebaste? The Bishop replied that it is an ancient and spacious city, containing at this time about fifteen thousand hearths, which has under it about three hundred inhabited hamlets round about, and they have their own Vice-king, or Pasha, by whom they are governed, residing in the same city of Sebaste. Whether Sebaste is circular or rectangular in shape? The Bishop replied that the ancient city of Sebaste is circular in shape, but the new city (which has now been enlarged) is at this time rectangular, quite large, of about fifteen thousand hearths. Whether he himself had been to Sebaste and had seen the lake there? The Bishop replied that he had frequently passed through Sebaste, and had seen the lake and of the neighboring lake, in which the Forty Martyrs suffered, with his own eyes. Concerning the location of the lake, its size, and form: the Bishop replied that the lake in which the Forty Martyrs suffered is situated not in the city itself, but outside the old city, yet near it, about as far as the church of the Holy Spirit in Sassia is from the Basilica of Saint Peter in Rome, and just as Mount Calvary is related in its position to the old city of Jerusalem, so is the lake to the old city of Sebaste. As for the shape of the lake or pool, the Bishop said it is circular in shape, but extends somewhat and makes one arm in length. Whether there is any sign around the lake in which the Martyrs suffered, and what sign appears there? The Bishop replied that there stands there a certain sign or rather large rock at the lake, at which place the Martyrs are affirmed to have stood where forty candles are often lit, and the sick are healed, and to have suffered their martyrdom in the freezing of the water, and there out of the devotion of the people forty candles are often lit, and many who frequent that lake are freed from various ailments and infirmities, as he himself saw with his own eyes.

even infidels: Whether the Turks, who are infidels, also frequent the lake? The Bishop replied that it is also frequently visited by Turks and infidels in their ailments and infirmities, and that many of them are often healed, and that also secretly, after health miraculously recovered there, they receive holy baptism and become Christians; and many miracles are seen daily at the same lake through the merits of the holy Forty Martyrs.

the distance of Sebaste from Cappadocia and Edessa How far is Caesarea of Cappadocia from the city of Sebaste in Armenia? The Bishop replied that the distance is a journey of four good days. How far is Edessa, the homeland of Saint Ephrem, from Sebaste? The Bishop replied that Edessa in Syria is distant from there by a journey of seven or eight days, or thereabouts.

To all the aforesaid questions, the aforesaid Armenian Bishop thus replied through me, Bartholomew Abagarum, Armenian interpreter: so I, the same Bartholomew the Armenian, attest with my own hand, on the day and year as above.

COMPENDIUM OF THE MARTYRDOM

Translated from the Armenian language by Bartholomew Abagarum the Armenian

Quirion, Martyr at Sebaste in Armenia Minor (Saint) Candidus, Martyr at Sebaste in Armenia Minor (Saint) Domnus, Martyr at Sebaste in Armenia Minor (Saint) Meliton, Martyr at Sebaste in Armenia Minor (Saint) Domitian, Martyr at Sebaste in Armenia Minor (Saint) Eunoicus, Martyr at Sebaste in Armenia Minor (Saint) Sisinius, Martyr at Sebaste in Armenia Minor (Saint) Heraclius, Martyr at Sebaste in Armenia Minor (Saint) Alexander, Martyr at Sebaste in Armenia Minor (Saint) John, Martyr at Sebaste in Armenia Minor (Saint) Claudius, Martyr at Sebaste in Armenia Minor (Saint) Athanasius, Martyr at Sebaste in Armenia Minor (Saint) Valens, Martyr at Sebaste in Armenia Minor (Saint) Helian, Martyr at Sebaste in Armenia Minor (Saint) Ecditius, Martyr at Sebaste in Armenia Minor (Saint) Acacius, Martyr at Sebaste in Armenia Minor (Saint) Vibian, Martyr at Sebaste in Armenia Minor (Saint) Elias, Martyr at Sebaste in Armenia Minor (Saint) Theodulus, Martyr at Sebaste in Armenia Minor (Saint) Cyril, Martyr at Sebaste in Armenia Minor (Saint) Flavius, Martyr at Sebaste in Armenia Minor (Saint) Severian, Martyr at Sebaste in Armenia Minor (Saint) Valerius, Martyr at Sebaste in Armenia Minor (Saint) Chudion, Martyr at Sebaste in Armenia Minor (Saint) Sacerdon, Martyr at Sebaste in Armenia Minor (Saint) Priscus, Martyr at Sebaste in Armenia Minor (Saint) Eutychius, Martyr at Sebaste in Armenia Minor (Saint) Eutyches, Martyr at Sebaste in Armenia Minor (Saint) Smaragdus, Martyr at Sebaste in Armenia Minor (Saint) Philoctimon, Martyr at Sebaste in Armenia Minor (Saint) Aetius, Martyr at Sebaste in Armenia Minor (Saint) Nicholas, or Micallius, Martyr at Sebaste in Armenia Minor (Saint) Lysimachus, Martyr at Sebaste in Armenia Minor (Saint) Theophilus, Martyr at Sebaste in Armenia Minor (Saint) Xantheas, Martyr at Sebaste in Armenia Minor (Saint) Angias, Martyr at Sebaste in Armenia Minor (Saint) Leontius, Martyr at Sebaste in Armenia Minor (Saint) Hesychius, Martyr at Sebaste in Armenia Minor (Saint) Caius, Martyr at Sebaste in Armenia Minor (Saint) Gorgonius, Martyr at Sebaste in Armenia Minor (Saint)

[1] The glorious names of the holy Forty Martyrs are these: Names of the Martyrs: Domitian, Cyril, Oualenus, Isicius, Eunuckus, Elian, Flavius, Smaragdus, Kilandrus, Sisinius, Leontius, Melithon, Severian, Philothenus, Anceus, Eraclius, Epichius, Addius, Iomnas, Cirion, Alexander, Acatius, Valerius, Nicolaus, Euticius, John, Bibian, Chution, Lysimachus, Caius, Illitus, Athanasius, Priscus, Candidus, Sacerdon, Gorgonius, Theodulus, and Theophilus. They were from the region of Cappadocia, and all served under the impious King Licinius: and so Agricolaus the Judge ordered them to be led to the city of Sebaste, Constant in faith, and with great torments compelled them to sacrifice to the gods, and by no means could he separate them from the love of Christ and His faith: and so he ordered them to be thrust into prison, and while they were praying the Savior appeared, animated by Christ amid beatings: and strengthened them. And after eight days a Praetor came from Caesarea, and they sat together, and ordered them to be led publicly before them, and questioned them about the faith of Christ; whether they wished to deny Him or to offer sacrifice to the gods: and they ordered their mouths to be struck with stones, and the soldiers began to throw stones one at another, and the impious Praetor taking a stone threw it at the Saints, but struck the Judge and wounded his face;

and he ordered them to be led to prison, and they devoted themselves to prayer. Again the Savior appeared to them and said: He who believes in me, even if he is dead, shall live. Be strengthened, and do not fear their evil torments, for there is but a little time remaining. Wait yet a little while, and crowns will come to you from heaven. And in the morning they set them before the officer, to whom they said: Whatever you are going to do, do it, sent into water, frigid with ice, for we do not wish to deny Christ. Then they bound their hands and necks with chains, and led them to the lake, and stripped them and sent them into the water in winter time, and with the lake freezing, their bodies were violently tortured in the great ice, and their blood flowed over their feet in the first watch of the night, and the Saints did not cease to pray. And one of them could not bear the ice; who, leaving the lake, transferred himself to the bath, which the impious had prepared; and thus from the heat the ice was destroyed: and around the third hour the sun shone warm upon them, mitigated by heavenly heat: and the ice was dissolved, and one of the soldiers who were guarding the Saints, and who alone was keeping watch, marveled whence their light came: and he saw crowns descending upon the Saints, thirty-nine in number, after the approach of the guard and he perceived how one from the number of forty had gone over to the bath; and stripping himself of his garments he hastened into the lake, entering into the midst of the Saints, crying out and saying: I too am a Christian. And at early dawn they dragged them to the shore of the lake, and with a great iron they violently broke their legs and back and bones, extracted from the water they are killed; and all together sent forth their souls to God on the ninth day of March. But one, named Milithon, was still surviving, and his mother, entreating him, encouraged him, saying: Sweetest son, endure yet a little, and you will complete the course with the Saints: do not fear, for Christ already stands to aid you. And when they had brought a vehicle and placed their bodies upon it to burn them, Melithon, because he was still alive, they left behind, and his mother, lifting her son upon her shoulders, the bodies burned and thrown into the water, with a manly step followed. He, rejoicing, gave up his spirit: and his mother threw him upon the Saints. And after they had burned their bodies, they threw them into a nearby stream, and by no means were their bodies scattered, but they coalesced into one, and after three days the Saints appeared to Peter, Bishop of Sebaste, and said: Our bodies are preserved in the stream; you will go there and take us out. The Bishop, going out secretly from the church, came by night to the bank of the river, and the Relics of the Saints sparkled in the midst of the waters like stars: they are taken out. he collected them, and if anything remained of the relics, it was found by a sign of light, and taking them he placed them in a chest. You who are the crown of Your Saints, by their intercession, Christ, have mercy upon us.

Two names of the Martyrs are missing, and they are Eutyches and Xanthias, or certainly Claudius, for in place of the other Kilandrus is read here. In several other names there is considerable discrepancy. Thus those who in the title are Domnus, Eunoicus, Valens, Ecditius, Elias, Aetius, Angias, are here called Iomnas, Oualenus, Epichius, Illitus, Addius, Anceus. The remaining names are either the same or differ slightly.

ACTS OF THE MARTYRDOM

From the Gladbach and Antwerp manuscripts, collated with other manuscript codices.

Quirion, Martyr at Sebaste in Armenia Minor (Saint) Candidus, Martyr at Sebaste in Armenia Minor (Saint) Domnus, Martyr at Sebaste in Armenia Minor (Saint) Meliton, Martyr at Sebaste in Armenia Minor (Saint) Domitian, Martyr at Sebaste in Armenia Minor (Saint) Eunoicus, Martyr at Sebaste in Armenia Minor (Saint) Sisinius, Martyr at Sebaste in Armenia Minor (Saint) Heraclius, Martyr at Sebaste in Armenia Minor (Saint) Alexander, Martyr at Sebaste in Armenia Minor (Saint) John, Martyr at Sebaste in Armenia Minor (Saint) Claudius, Martyr at Sebaste in Armenia Minor (Saint) Athanasius, Martyr at Sebaste in Armenia Minor (Saint) Valens, Martyr at Sebaste in Armenia Minor (Saint) Helian, Martyr at Sebaste in Armenia Minor (Saint) Ecditius, Martyr at Sebaste in Armenia Minor (Saint) Acacius, Martyr at Sebaste in Armenia Minor (Saint) Vibian, Martyr at Sebaste in Armenia Minor (Saint) Elias, Martyr at Sebaste in Armenia Minor (Saint) Theodulus, Martyr at Sebaste in Armenia Minor (Saint) Cyril, Martyr at Sebaste in Armenia Minor (Saint) Flavius, Martyr at Sebaste in Armenia Minor (Saint) Severian, Martyr at Sebaste in Armenia Minor (Saint) Valerius, Martyr at Sebaste in Armenia Minor (Saint) Chudion, Martyr at Sebaste in Armenia Minor (Saint) Sacerdon, Martyr at Sebaste in Armenia Minor (Saint) Priscus, Martyr at Sebaste in Armenia Minor (Saint) Eutychius, Martyr at Sebaste in Armenia Minor (Saint) Eutyches, Martyr at Sebaste in Armenia Minor (Saint) Smaragdus, Martyr at Sebaste in Armenia Minor (Saint) Philoctimon, Martyr at Sebaste in Armenia Minor (Saint) Aetius, Martyr at Sebaste in Armenia Minor (Saint) Nicholas, or Micallius, Martyr at Sebaste in Armenia Minor (Saint) Lysimachus, Martyr at Sebaste in Armenia Minor (Saint) Theophilus, Martyr at Sebaste in Armenia Minor (Saint) Xantheas, Martyr at Sebaste in Armenia Minor (Saint) Angias, Martyr at Sebaste in Armenia Minor (Saint) Leontius, Martyr at Sebaste in Armenia Minor (Saint) Hesychius, Martyr at Sebaste in Armenia Minor (Saint) Caius, Martyr at Sebaste in Armenia Minor (Saint) Gorgonius, Martyr at Sebaste in Armenia Minor (Saint)

BHL Number: 7539

FROM THE MANUSCRIPTS

CHAPTER I

The arrest of the Martyrs, and their constancy amid offered honors and threats.

[1] In the time therefore of King Licinius there was a great persecution of Christians: and all who lived piously in Christ In the persecution of Licinius were compelled to sacrifice to the gods, with Agricolaus exercising his impious governance at Sebaste, both a cruel agent and a swift administrator of the devil. Indeed all soldiers who were in the military were compelled to sacrifice to the gods. But there were forty soldiers from the region of Cappadocia, living together in one company, venerably according to God, unconquered and most brave in war. 40 Cappadocian soldiers These, seized by the Governor, were compelled to sacrifice to demons. And the Governor began to say to them: constant amid threats and enticements, You have shown your unity in war before everyone through the unanimity of your concord and victory: you all have been placed in command of the entire army: show therefore your unity now also, and agree to the laws of the Kings, and sacrifice to the gods before the torments. The Saints answered and said to the Governor: fighting for a mortal King we were victorious, as you yourself know: how much more, fighting for the Immortal One, shall we overcome your malicious will? Agricolaus said: One of two things is proposed to you: either sacrifice to the gods and have great honor, or not sacrificing, be removed from the belt and from military service. Consider therefore and choose what is expedient for you. The Saints replied: What is expedient for us the Lord will provide. they are enclosed in prison The Governor said: Do not bring me many words, but tomorrow come and sacrifice to the gods. And he ordered them to be sent to prison. But the Saints, entering the prison, bending their knees, prayed to the Lord saying: Deliver us, O Lord, from temptations and from the snares of those who work iniquity.

[2] When evening had come, they began to sing this psalm: He who dwells in the aid of the Most High shall abide in the protection of the God of heaven. Psalm 90. He shall say to the Lord: You are my supporter and my refuge: my God, I will hope in Him, etc. visited by Christ: And when they had completed the psalm, they prayed. And rising again they sang psalms until midnight. Now their leader was Saint Quirion; and for giving the response was blessed Candidus. And the Savior appeared to them and said: Your purpose is good, but he who perseveres to the end, he shall be saved. And all heard this voice and were filled with fear, and they remained without sleep until the light.

[3] And the Governor, calling all his friends together, ordered the Saints to be brought. And all forty came and stood before the Governor, and the Governor began to say to them: called out, they spurn the Governor's grace: What I have to say to you, I say to your face as it is. Whatever soldiers are under the Emperor, they are not as you, nor so praised, nor so dear to us. Do not therefore turn love into hatred. For it is in your power whether you wish to be hated or loved. Saint Candidus said: Contrary to your character a name has been given to you: Agricolaus, that is, a rustic flatterer. The Governor said: Did I not say, it is in your power whether you wish to be hated or loved? Candidus said: Because it is in our power to hate and to love, you indeed we hate, but God we love. Therefore you, alien from God, since you are hated, do not wish to love, O impious, envious, unnameable one. Hearing this the Governor, roaring like a lion, ordered them to be bound and dragged and led to prison. Saint Quirion said: You have not received the power to slay us, but only to question us. they are returned to prison: Then the Governor, fearing, ordered them to be led to prison, commanding the Jailer to guard them diligently. For he was also awaiting the arrival of the Commander. And day and night Saint Quirion taught them. And he said to them: By the disposition of God, we have been friends in this temporal military service: let us not therefore be separated from one another, but as we lived in unanimity and concord, so let us be martyred; and as we were the best here, and obeyed the temporal King, so let us hasten to be found in the sight of God the King.

[4] When seven days had passed and the Saints were in prison, the Commander arrived from Caesarea at Sebaste: and sitting with the Governor, on the eighth day he ordered the Saints to be brought. those about to be led out are encouraged by Saint Quirion. And as they were being brought, Saint Quirion admonished them, saying: Brothers, let us stand manfully and let us help one another. Did we not, when we went to battle, invoke the Lord, and He Himself gave us help, and we conquered? Remember when we engaged in a greater battle and all fled, and we alone were found in the midst of them, only forty of us: and with tears we invoked the Lord and He gave us strength, and some of them we slew, some we put to flight, and not one of us was harmed by so great a people. And now we have three adversaries who fight against us, Satan and the Commander and the Governor, and these three are one: and by these three shall we be conquered? God forbid. I beseech you, do not: let us invoke, as always, now also the Lord, and the torments shall not dominate us, neither the punishments, nor the chains. Did we not always, when we went to battle or to fight, say this psalm: O God, in Your name save

me, and in Your power deliver me. Psalm 53. O God, hear my prayer, give ear to the words of my mouth? And now let us say this psalm, and He will hear us and will help us. And as they were being led to the tyrant, they were saying this psalm.

[5] unconquered amid honors and threats offered by Commander Lysias: And all came together for the spectacle; and when they had stood before the Commander and the Governor, the Commander, looking at them, said: These wish to be persuaded so that they may obtain a greater honor: you have from me great honors and many gifts more than others; henceforth one of two things I propose to you, either sacrificing to the gods, to receive many gifts and honors from me; or not obeying, to be removed from the belt and from military service, and to be handed over to punishments. Blessed Candidus said: Take our belts and our bodies, we have no one more honorable and more worthy than Christ. Then the Commander ordered their faces to be struck with stones. Candidus said: Commander of darkness and teacher of iniquity, begin to do this, and you will see your punishment. And the Governor, raging against the soldiers who were serving, said: O evil servants, why do you not more quickly do what you are commanded? But the servants, taking up stones, were striking themselves. Unharmed as stones bounced back upon the torturers: When this had happened, the Saints of God received confidence in the Lord. But the Commander, moved in fury, took a stone to strike one of the Saints in the face: and striking the cheeks of the Governor, the Commander broke his face. And Saint Quirion said: O Lord, our enemies who fight against us have themselves been weakened and have fallen. Psalm 26:3. Psalm 36:14. Truly their sword enters into their own hearts, and their bow is broken. The Governor said: By the gods, a magical art has prevailed in them; for by shameless fantasies they speak iniquity against their lords, and disgrace has filled us, so that they do not feel our torments but turn them back upon ourselves. The Saints replied: O darkened devil, and alien from the inheritance of Christ, they freely profess the faith yield, commissioner of scandals; you are the head of the devil, Agricolaus, the tail is the military commander, the Commander who is with you, who are both servants of Satan. But if you have not recognized this from the beginning of the torments, presume for yourselves other things also. And the servants said to the Saints: Fools and enemies of all the goodness of the gods, why do you not sacrifice to the gods? And Saint Quirion said: We worship one God, and Jesus Christ His Son, and the Holy Spirit, who is powerful to direct our mouth to truth: that we may receive incorruptible crowns, conquering your malicious invention.

In other manuscripts the names of the Martyrs were prefixed, which here are placed at the end, and they begin thus: In the city of Sebaste were consummated by martyrdom: whose names are these: Domitian... All these together, forty, suffered in the times of the Emperor Licinius, and under Agricolaus the Governor and Lysias the Commander. Which appear to be appended. And then followed: In the times of the Emperor Licinius there was a great persecution. He is called King of Licinius in the manner of the Greeks.

In Lipomanus the names of the Martyrs are inserted at this point.

Others read Cyrion.

In one manuscript is added, and Saint Domnus.

In the Gladbach manuscript it read Saint Candidus by error of the copyists.

In Greek kolax, flatterer.

Saint Ephrem relates these things thus: God we love, but you we hate: but since you are hateful to us, do not wish to love us.

In other manuscripts he is called Aglaus, Aglaius, and Aglaccus.

Caesarea of Cappadocia, as is added in others.

Saint Ephrem: Take our belts, take also our bodies: for nothing is more desirable to us than Christ. Which things are then amplified.

CHAPTER II

The torment of the frozen lake endured. The miraculous substitution of the guard in the place of one who failed.

[6] Then the Commander ordered them to be led to prison that he might take counsel as to what he should do with them. Led back to prison, Sent therefore to prison, Saint Quirion began to sing psalms with his fellow soldiers. Psalm 122 To You I have lifted up my eyes, You who dwell in the heavens. Behold, as the eyes of servants are in the hands of their masters, and as the eyes of a handmaid are in the hands of her mistress; and continuing what follows, they sang the psalm in order. And a voice came to them, and Christ the Savior manifested Himself to them, and said: He who believes encouraged by the appearing Christ: in the Father and the Son and the Holy Spirit, if he has died, shall live. Be confident and do not fear their punishments; John 11. for they are temporal. Be patient a little, that you may be crowned. And they spent that night in exultation and delight in Christ.

[7] When morning came the Commander ordered them to be brought out of prison. And being brought they stood before the tyrant and said to him: What you have to do, do it. And the devil also appeared, holding a sword in his right hand and a serpent in his left. And they spoke in the ear of Agricolaus: You are mine, fight manfully. Then the Governor orders them to be bound, and a rope to be placed on the neck of each, naked they are sent into the frozen lake: and all to be brought together into the lake having much water. At that time when the Saints were being martyred, there was great ice. And bringing them they set them in the middle of the lake, naked on the ice. And there was a cold wind, and the hour of night was near, for it was toward evening. And they had set soldiers as guards over them, and a Jailer near the lake. And there was also a bath from which they might warm themselves: so that if any of them wished to apostatize, he might flee to the hot bath and warm himself.

[8] At the first hour of the night the ice was constricting the Saints, and their swelling flesh was being torn apart. But one of their number, failing in spirit, wavered, one failing and soon dying, and fleeing to the bath, when he touched the heat, immediately his limbs were dissolved and he at once gave up his spirit. But the Saints, seeing him, because he had failed, said as if from one mouth, with one voice: Do not be angry with us in the rivers, O Lord, or in the rivers be Your fury, or in the sea Your assault. For he who has been separated from us has been poured out like water, and all his bones have been scattered: but we do not depart from You, the others more ardently implore God's help: until You give us life, and we shall call upon Your name: for You, O Lord, every creature praises, dragons and all depths, fire, hail, snow, ice, the spirit of storms, which do Your word: who walk upon the sea as upon dry land, and by the spirit of Your hand mitigate its fierceness: and now You are, O Lord, who heard Jacob praying to You when he fled from the threats of Esau: who were with Joseph when he was sold and saved him: who heard Moses when he gave signs and wonders against Pharaoh and against all his people, and split the sea, and in the wilderness led Your people across: who heard Your holy Apostles, O Lord hear us, that the tempest of the water may not overwhelm us, nor the deep swallow us up, for we have been made poor. Help us, our Savior, for we are reckoned as in the depth of the sea, and our feet are steeped in our own blood. Relieve the heaviness and bitterness of this cold, O Lord our God: that all may know that we have cried to You: and we have been saved, for in You we have hoped, and we are not confounded.

[9] And when the third hour of the night had come, the sun shone upon them as warm as in summer, and the ice was dissolved, and the water became warm. And all who were guarding them were held by sleep: a great light having arisen. but only the jailer was awake, and he was listening to everything as they prayed, and he was thinking within himself, how the one who had fled to the bath immediately died in the heat, and those who were praying on the ice were alive. And seeing the light around them, he looked up to heaven to see whence the light was shining: and he saw crowns descending from heaven, thirty-nine in number, and thirty-nine crowns descending from heaven, and he was thinking within himself, saying: How is it that when there are forty, there is one crown less? And he perceived that the one who had fled to the bath had been rejected and was not numbered with the forty. And rousing the guards who were with him; he threw down his possessions before them, and leaped entering into the lake, crying out: I too am a Christian. And going into the midst of them he stood and said: the jailer, converted, leaps into the lake: Lord God, I believe in You, in whom these also believe; and number me with them, and make me worthy to suffer torments and trials for Your sake; that I may be found in You.

In other manuscripts and at Metaphrastes: He who believes in me, even if he is dead, shall live.

Saint Ephrem: The Martyrs dwelling within the waters as in their bedchamber were not submerged.

CHAPTER III

The slaughter of the Martyrs, the bodies burned, the relics found, the names.

[10] But Satan, conquered, turning himself into a man, bound his knees, and came crying out and saying before all: The demon defeated Woe to me, wretched one, I have been conquered by the Saints and have become a laughingstock, because I did not have useful servants: for I would not have been conquered if the servants had been useful. And now I will turn the heart of the Judge, so that he will burn the bodies of the Saints, and they will be thrown into the river: at least I will do this, that their relics may not be found. Saint Quirion said: the Martyrs praise God; Who is God like our God? Or who is Lord like our Lord? Or who is God besides our God? You are the God who works great wonders alone, and You have brought our adversaries to nothing, and confounded Satan. And he began to sing: Save me, O Lord, for the holy one has perished, etc. Psalm 11:2.

[11] When morning came the impious tyrants arrived, and they saw the Jailer standing in the midst of them, and they inquired of the soldiers, saying: What did he see, that he did this? The soldiers say: We were oppressed by sleep as if dead, but he stayed awake through the whole night, and suddenly he roused us, and we saw a great light around him. And he immediately throwing off his garments, entered to them in the lake, crying out: I too am a Christian. And the Governor Agricolaus ordered them to be dragged and brought to the shore, and their legs to be broken. they are taken out: And the mother of one of them stood near them: and her son was the youngest of all, named Militon, and she feared for him, lest he might tremble, and stretching out her hands to him continually she held him, saying: Sweetest son,

endure yet a little while, that you may be made perfect: do not fear, behold Christ stands near to help you. And as their legs were being broken and they were giving up their souls, they said: Our soul, like a sparrow, has been snatched from the snare of the hunters: the snare has been broken, and we have been freed; their legs broken, they die: our help is in the name of the Lord, who made heaven and earth. Psalm 123:7 And all together, saying Amen, gave up their souls to God.

[12] But the younger one, who was being encouraged by his mother, named Militon, was still breathing. And it was commanded that vehicles be brought, and placing the bodies of the Saints upon them, they brought them and set them beside the river. The mother carrying her son, But they left the younger one behind, hoping he would survive: but his mother, seeing him left alone, casting aside womanly weakness and taking on manly strength and vigor, the bodies are burned: lifted her son upon her shoulders manfully and followed the vehicles where the bodies of the Saints were. And the servants, kindling a flame, burned the bodies of the Saints.

[13] And they took counsel with one another, saying: If we leave these relics, the Christians will take them, Relics thrown into the river, and will fill the whole world with them. Come therefore, let us throw them into the river. And sweeping the pavement with brooms, they took up the Relics of the Saints and threw them into the river. But the Relics of the Saints were collected at one pool of the river, and the river lost nothing of them. But after six days, it was revealed to the Bishop of that city: by heavenly admonition Coming to the river, you will find our Relics safe in such a place. By night therefore bring us out of the river. And taking some of his Clergy and pious men, he came by night to the river: and behold the Relics shone in the water of the river like luminaries in heaven. and found by light, they are brought out. And wherever any part of the Relics had been left, they were made manifest by the greatness of the splendor. And so, bringing out the Relics of the most blessed Martyrs, they placed them in shrines. And so, having fought, they were consummated and shine like luminaries in the world, believing in the Father and the Son and the Holy Spirit. They completed their martyrdom on the second day before the Ides of March, under the reign of our Lord Jesus Christ, who lives and reigns unto the ages of ages. Amen.

[14] Names of the 40 Martyrs. Their names are these: Candidus, Domitian, Dianius, Quirion, Valens, Vinerandus, Alexander, Esicius, Sisinnius, Valerius, Mellitius, Euticius, Vlloctemonius, Bibian, Eraclius, Lysimachus, Claudius, Flavius, John, Helius, Sanctinianus, Cadonius, Domninus, Leontius, Cauius, Athanasius, Severian, Candidus, Quirillus, Ethus, Sacerdonius, Eutychius, Achacius, Gorgonius, Eunochius, Nichalius, Theodorus, Theophilus, Militon.

Saint Ephrem: Then he wept bitterly near the arena, the serpent lurking in the grass... Then he was torn in heart because he could not approach and utterly set fire to their glorious army. Then he hissed in the conflict, oppressed... like a sparrow mocked by the servants of God. The dragon hissed... but lest the enemy should disturb the Martyrs of Christ, the Angels guarded the area of the lake, etc.

In others below: After three days.

This seems to be the end. But the names are very incorrectly appended by later writers, about which we treated above.

ANOTHER LIFE

By perhaps Euodius, Bishop of Caesarea; translated by John the Deacon of Naples, from the Capuan manuscript and the edition of Gerard Vossius.

Quirion, Martyr at Sebaste in Armenia Minor (Saint) Candidus, Martyr at Sebaste in Armenia Minor (Saint) Domnus, Martyr at Sebaste in Armenia Minor (Saint) Meliton, Martyr at Sebaste in Armenia Minor (Saint) Domitian, Martyr at Sebaste in Armenia Minor (Saint) Eunoicus, Martyr at Sebaste in Armenia Minor (Saint) Sisinius, Martyr at Sebaste in Armenia Minor (Saint) Heraclius, Martyr at Sebaste in Armenia Minor (Saint) Alexander, Martyr at Sebaste in Armenia Minor (Saint) John, Martyr at Sebaste in Armenia Minor (Saint) Claudius, Martyr at Sebaste in Armenia Minor (Saint) Athanasius, Martyr at Sebaste in Armenia Minor (Saint) Valens, Martyr at Sebaste in Armenia Minor (Saint) Helian, Martyr at Sebaste in Armenia Minor (Saint) Ecditius, Martyr at Sebaste in Armenia Minor (Saint) Acacius, Martyr at Sebaste in Armenia Minor (Saint) Vibian, Martyr at Sebaste in Armenia Minor (Saint) Elias, Martyr at Sebaste in Armenia Minor (Saint) Theodulus, Martyr at Sebaste in Armenia Minor (Saint) Cyril, Martyr at Sebaste in Armenia Minor (Saint) Flavius, Martyr at Sebaste in Armenia Minor (Saint) Severian, Martyr at Sebaste in Armenia Minor (Saint) Valerius, Martyr at Sebaste in Armenia Minor (Saint) Chudion, Martyr at Sebaste in Armenia Minor (Saint) Sacerdon, Martyr at Sebaste in Armenia Minor (Saint) Priscus, Martyr at Sebaste in Armenia Minor (Saint) Eutychius, Martyr at Sebaste in Armenia Minor (Saint) Eutyches, Martyr at Sebaste in Armenia Minor (Saint) Smaragdus, Martyr at Sebaste in Armenia Minor (Saint) Philoctimon, Martyr at Sebaste in Armenia Minor (Saint) Aetius, Martyr at Sebaste in Armenia Minor (Saint) Nicholas, or Micallius, Martyr at Sebaste in Armenia Minor (Saint) Lysimachus, Martyr at Sebaste in Armenia Minor (Saint) Theophilus, Martyr at Sebaste in Armenia Minor (Saint) Xantheas, Martyr at Sebaste in Armenia Minor (Saint) Angias, Martyr at Sebaste in Armenia Minor (Saint) Leontius, Martyr at Sebaste in Armenia Minor (Saint) Hesychius, Martyr at Sebaste in Armenia Minor (Saint) Caius, Martyr at Sebaste in Armenia Minor (Saint) Gorgonius, Martyr at Sebaste in Armenia Minor (Saint)

BHL Number: 7540

BY THE AUTHOR EUODIUS. TRANSLATOR JOHN THE DEACON.

PROLOGUE

[1] About to write the Martyrdom of the holy Forty Saints, I invoke as helper the Holy Spirit (who, proceeding from the Father and receiving from the Son, breathes where He wills, and no one hears His voice) that He who strengthened their hearts with the power of constancy in their passion, may Himself water the dryness of my breast with the drops of His grace: At the request of the Abbot of Saint Severinus, so that what I have begun with humble simplicity, I may carry through with a worthy discourse and conclude with a fitting end. I think it worthwhile to make known to studious readers by whose authority this is known to have been done, so that we may most easily silence the barking of the impertinent. For Lord John, our spiritual Father, and also Abbot of the monastery of Saint Severinus, since he uniquely loved me, the most unfortunate John the Deacon, servant of Saint Januarius the Martyr, not for my merits, and believed that I would in no way go astray from his commands; he began very frequently to relate before me the devotion which he had toward the aforesaid Martyrs, and proceeding neither fully commanding nor fully hesitating, he took a middle course. At last cheerfully but reverently he commanded me not to refuse to translate their passion into Latin words. When I replied to him that it had already been sufficiently celebrated in Latin, immediately the provident Father silenced me with this response: these Acts were translated from the Greek. I am not unaware of that, but it does not satisfy my mind. Whence I also wish that you should not be reluctant to go back to the source, that is, to the Greek style, and to draw out for us the purest liquid. Having received such a reply, I was silent, and having summoned a most skilled Greek scholar, I took care to fulfill the desire of so great a Father; disregarding the madness of those who, in their usual manner, when they themselves know how to do nothing, make it their business to criticize those who, if they cannot weave a precious ornament in the tabernacle of the Lord, at least labor to weave the cheapest haircloth for their small portion. Exodus 35, 36 Therefore whoever, swelling with superciliousness, shall assert that this account of the martyrdom displeases him; let him know that I wrote this not for anyone else, but for the aforesaid servant of God. Out of love for whom, together with my Jerome, I shall pass by the Scyllean dogs with deaf ear.

Some manuscripts at Vossius read "they draw out."

So the Capuan manuscript; others at Vossius read "with my grandfather most skilled in Greek," or "having received the purest Greek."

Another manuscript reads "with swollen superciliousness."

CHAPTER I

The occasion of the persecution. The names of the Martyrs. The examination under Agricolaus the Governor.

[2] In the times of the Emperor Licinius there raged a great persecution of Christians, and all who lived under the Christian religion were compelled to sacrifice to idols. But because we think it not irrelevant to discuss how this storm was set in motion; On what occasion Licinius was assumed as partner of the kingdom: we have briefly excerpted from Greek and Latin histories and chronicles, and we endeavor to arrange briefly. When Diocletian and Maximian Herculeus, having laid aside the purple, had chosen a private life, and Maximinus Galerius, who had reigned with them, holding Italy, had made two Caesars, Maximinus in the East and Severus in Italy; then Constantine in Britain, in the city of York, having married Constantia as wife, he pretends to be Christian: his father having died, was made Emperor; and at Rome by the Praetorian soldiers Maxentius, the son of the aforesaid Maximian Herculeus, was called Augustus: against whom Severus the Caesar, advancing, was slain at Ravenna by the betrayal of soldiers. On account of whose death the aforesaid Galerius made Licinius a partner of the kingdom: who in the very beginnings of his empire, having been greatly advanced by various battles and other affairs, married Constantia, the sister of Constantine, as his wife, and through this he so pretended to be a follower of all piety and Christian teaching that he even had very many of the same religion with him as if they were his closest friends.

[3] After Constantine slew Maxentius in the battle at the Milvian Bridge, Caesar and freed the Romans from his terrible disasters, he caused the aforesaid Licinius, his kinsman, to be called Caesar by the Romans, and entrusted to him the Eastern regions. But when he had been established Emperor by the aforesaid Galerius at Carnuntum, and made Emperor, he persecutes Christians: he broke all right, and began to make tumult against Constantine: and thinking he could grieve him if he inflicted calamity on the Christians, he immediately expelled all Christians from his palace, afflicted many of the Priests, and many others as well, but especially those from the military college. But the divine vengeance quickly restrained the madness of this rabid dog. For in the battle fought in Bithynia, Constantine was supported by such heavenly help that he conquered by land and sea: he is slain at Thessalonica. and Licinius, struck with awe at his presence, surrendered himself at Nicomedia, and stripped of the royal dignity, remaining for some time at Thessalonica, he there closed his last day by a cruel death. With these things terminated by this conclusion, let us now turn to the course of the narrative.

[4] Under the most cunning Agricolaus, therefore, hostile to Christians with every cruelty, under Agricolaus the Governor restored to the governorship of his madness, immediately all worshippers of Christ who lived under the military law were compelled to sacrifice. With which severity raging excessively among the ranks, forty soldiers of Cappadocia were compelled to sacrifice, whose names are: these 40 Cappadocian soldiers: Diometianus etc. Diometianus, Theophilus, Eutychius, Lisymachus, Gordianus, Xanthius, Cyrius, Helian, Flavian, Chudius, Heraclius, Eunomius, Alexander, Angias, Bivian, Esychius, Smaragdus, Filoctimus, Athanasius, Domnus, John, Etius or Quirian, Meander, Candidus, Helia, Acacius, Valerius, Claudius, Euticius, Leontius, Sisinnius, Nicallian, Priscus, Sacerdos, Etdicius, Theodulus, Melittus, Gaias, Valerian. These under the title of Christianity and the one bond of charity were so inseparably cemented together that even in battles they frequently achieved victory through their constancy. When they were pressed by the aforesaid Agricolaus to sacrifice, they were compelled in every way. But since they resisted with every effort, the cunning Governor thus began to speak to them:

pressed to sacrifice, Just as, exerting the strength of your valor in the field, you often provided victory for the soldiers; so now show the united constancy of your mind, so that you may sacrifice as quickly as possible in obedience to the Imperial decree, before the punishments. To whom the Saints gave this response: Even if we fought for a mortal King, they refuse with a spirited response: as you yourself know, so that having overthrown the enemies we might provide victory for our fellow soldiers, much more must we strive to overcome the tyranny of the proud for the sake of the immortal King.

[5] To whom the Governor: To choose one of two things undoubtedly remains in your power: either sacrificing, constant amid enticements and threats, you will be worthy of a more eminent rank; or not willing to consent, you will be shortly deprived of this present life. And therefore it is fitting for you to consider, so that you may choose what is advantageous for you. To whom the Saints in reply: The Lord, they say, has gratuitously provided what is advantageous for us. And the Governor: Do not waste many words: approach and sacrifice. And nothing more: he immediately ordered them to be thrust back. Who, when they had entered the prison, immediately with bended knees they begged God unanimously, saying: Free us, O Lord our God, from every temptation and from the scandals of him who works iniquity. enclosed in prison, they sing psalms: And when the evening hour was hastening to close the day, all began to sing with concordant voice: He who dwells in the aid of the Most High shall abide in the protection of God. He shall say to the Lord: You are my supporter and my refuge: my God, I will hope in Him. For He Himself will deliver me from the snare of the hunters and from the harsh word. And so, having completed the psalm, they humbly poured forth prayer. Then rising, they sang psalms until midnight. And when Saint Cyrius wished to impose an end upon the lengthy psalmody (for he it was whom they used as their leader in psalms and prayers, and for speaking, Saints Domnus and Candidus), then the Savior appeared to them, visited by Christ: saying to them: Your beginning is good; but he who shall persevere to the end, he shall be saved. And so, having heard this voice, they were so struck with awe that they spent the remaining part of the night awake and vigilant until dawn.

[6] When day was breaking, the Governor, conducting his morning session, having summoned his magnates, ordered them to be presented before him. And as they stood, with his face cast down to the ground, he began to speak thus: What I am about to say, I testify that I say for no one's favor, but only as the truth is. For how many soldiers there are under the Imperial authority, they despise the praises and favor of the Governor: they are not wiser, nor more beautiful, nor more select than you: and therefore I wished you to remember, that in no way should you change the sweet love of your affection into bitter anger. For it is in your power whether you should be loved or abhorred. So spoke the Governor. And in reply to the Governor, Candidus thus began: Rightly according to the blackness of your mind a name was presaged for you by your parents: for Agricolaus is interpreted as a rustic seducer. Then the Governor: Did I not say it is in your power whether you wish to be loved or abhorred? And the Saints: Because it is in our power, they say, therefore we hate you: and we love the Lord our God: but you, hateful one, and covered with the shadows of all wickedness, by no means say that you love us. The Governor, hearing his own insults, immediately roaring like a lion, commanded them to be more tightly bound and all to be dragged headlong into prison. While this was happening, Saint Cyrius said to the Governor: they are returned to prison: We know that the power has been given to you not to punish but only to question us. At this saying the Governor was frightened, and immediately changing his sentence, he ordered a certain Aglaicus the Jailer, their bonds being loosened, to guard them diligently, until Lysias should return: who was commanding the forces of the Caesarean district at that time. Consigned therefore to prison cells, they were daily encouraged by Saint Cyrius with these words: encouraged by the counsels of Saint Cyrius, Brother men, as far as the world is concerned, no one doubts that we are foreigners: but nevertheless under this military fellowship we were so spiritually united that our concord was believed to be fraternal. Therefore I urge more insistently, and again and again I admonish, that by that love by which we have always been cemented we should strive to seize the perpetual diadem of Martyrdom. Let cowardice never supplant our strength; but just as we pleased this mortal King by serving him temporally, so let us strive to please the eternal King eternally.

These from John the Deacon down to number 4 appear to be insertions.

Rather Maximian Galerius, who was also surnamed Armentarius, Diocletian's son-in-law, having married Valeria his daughter, was declared Caesar with Constantius Chlorus in the year 291, and proclaimed Augustus in the year 304.

In the year of Christ 306, from which the years of Constantine are counted, although he was only declared Augustus the following year.

Zosimus reports that he was killed at Tres-tabernae when going from Ravenna to Rome. This was done in the year 307.

In the year 313, since Constantine had defeated Maxentius in the preceding year 312.

Rather Licinius was made Caesar by Galerius Maximian in the year 307, and then was created Emperor not at Carnuntum, which is a town of Gaul, but at Carnuntum in Pannonia, in the year 308 on the Ides of November.

In the year 315, but peace was then reconciled, and was broken again in the year 324.

In the year 325.

So our manuscript. It was erroneously printed "and to the holy Candidus."

Otherwise Quirinus.

Otherwise Nicander.

Otherwise Sacerdon, Edicius, etc.

CHAPTER II

The examination under Commander Lysias. The Martyrs unharmed amid stoning.

[7] Meanwhile, about seven days having passed, the Commander Lysias arrived at Sebaste. When the matter had been reported to him, on the next day, sitting with the Governor on the tribunal, he commanded the Saints to be presented before him. Hearing this, Saint Cyrius immediately burst forth from his breast with this voice: Those about to be presented to the Commander are stirred up Come now, brothers, let us fight manfully, let us fear no one, let us dread no one: remember that when we hastened to battle, we invoked the Most High, and He Himself helped us: and with His assistance we overthrew our enemies: and now let us seek His mercy with our accustomed prayers, and no temptation will strike us. Has it perhaps slipped your mind how in that great conflict which was once joined, all the people fled; and we alone, only forty, were left in the midst of the enemy forces? And if then, having invoked the help of Christ, we were so heard that with some put to flight and others slain, we were raised up with such great triumph that not even one of us was wounded by so great a multitude: why should we now dread these three who fight against us; namely the ancient enemy, the Commander, and the Governor? But yet these three who fight against us are proven to be one alone, the invisible enemy. Therefore, my brothers, I beseech you, do not, do not flinch, that you be conquered by one, you who were not overcome by many. Let us sing, companions, let us sing to the Lord that Psalm which we sang in every engagement, and we shall count the assault of the fierce enemy as nothing. Strengthened by these exhortations, they sing a psalm: they began with mental devotion and vocal exultation to sing: O God, in Your name save us, and in Your power deliver us. Psalm 53. O God, hear our prayer, give ear to the words of our mouth.

[8] They had not yet completed the psalm when they were brought before the Commander and the Governor. The Commander, pretending to look at them sideways, said: These wish to be persuaded so that they may be promoted to a greater dignity; they spurn the honors and terrors offered by the Commander: and truly they are worthy. He spoke, and turning wholly to them in speaking: Not by any favor toward you, he said, but by truth am I prompted to say what I am about to say. All the soldiers without a doubt who are under the Royal commands are not more handsome, nor wiser, nor more capable than you. And therefore, since it is in your power to be deemed worthy either of hatred or of love, it is fitting for you to choose one of two options: either sacrificing, to be elevated with great gifts and great honors; or refusing, stripped of your military belts, to be subjected to such punishments that you may very quickly lack the light of this life. Then the holy Candidus, alone for all, briefly replied thus: Behold our belts; behold also our bodies: we set nothing before Christ.

[9] Then the Commander immediately in a fury ordered their faces to be vehemently struck with stones: to whom Candidus: unharmed as stones bounced back upon the torturers: Begin, he said, arbiter of darkness and Judge of all wickedness, to exercise your tricks, so that you may see your punishment. At this the Commander raged, and thundered upon the servants with this voice: Idle and wicked ones, why do you not quickly carry out what is commanded you? But they, terrified, taking stones, while they wished to strike the Saints, by some unknown rebound, were striking themselves. From this, the more the soldiers of Christ were strengthened for the contest, the more the Commander raged with dark fury; to the point that he seized a rock with his own hand, and so that he might wound any of the Saints, straining with his whole body, he directed it at their line: but the rebounding stone struck his own face. Immediately Saint Cyrius began to sing: Those who trouble us, our enemies, have themselves been weakened and have fallen. Their sword has entered into their own hearts, and their bow has been broken. Psalm 26. Psalm 36.

[10] The Commander, hearing these things, groaning, said: I testify by the power of the gods that witchcraft has been done. To whom Saint Domnus: I testify by the truth that our God has conquered; because your mouths, impudently repeating iniquity against the Just, He has filled with reproach and contempt. they exhort the Commander and Governor to the knowledge of God. Why therefore do you, most impious Agricolaus, leader of scandal, instigator of crimes, in no way reverence God; and together with this Commander Lysias, coming to your senses from this deception in which you are clothed, recall yourselves by our boldness? But if you were not restrained in the first encounter, present a second: that you may know of what power our God is, who works in us. The Commander and the Governor, hearing such things, blazed with anger. And while they raved for a long time, the attendant officers rebuked the Saints with these words: and the officers: Fools, and ingrates toward all the benevolence of the gods, why do you not approach and, offering libation to the almighty gods, become members of the Imperial household? But this voice of babblers was silenced thus by the holy Cyrius: We, servants of God, with the help of Jesus Christ our Lord, strive with good will to complete the course of our contest: so that we may deserve to attain the incorruptible crown of the eternal Emperor.

Thus we corrected from other Acts. The same error was in the printed copies and our manuscript, where Palestine was read.

Elsewhere "in the conflict," in the manuscript "in readiness."

Also "belts," as before, "stripped of belts" for "stripped of military rank."

To babble and to be babbled at in church for to chatter is used by Saints Augustine and Caesarius of Arles.

CHAPTER III

The Martyrs sent into the cold lake. When one failed, the Jailer joined them. Miracles of light and crowns. The martyrdom.

[11] With these things said, the Commander ordered them to be thrust back, so that he might take deadly counsel concerning them. Led back to prison, they sing psalms: But having entered the prison, with Saint Cyrius beginning, they sang with concordant voice:

To You we have lifted up our eyes, You who dwell in heaven. And having completed the psalm, they sang from custom the rest in order. And when a considerable hour of the night had passed, strengthened by the appearing Christ: they see the Savior saying in a clear voice: He who believes in me, even if he shall die, shall live: Wherefore fight manfully, counting the torments of these men as nothing, for they are temporal: endure yet a little while, so that you may be crowned with eternal laurels. Having received this promise, they spent that night awake.

[12] When the dawn began to scatter light upon the earth, a session was held at the Commander's command. Then both sitting on the tribunal, they commanded the Saints to be placed before them. the demon instigating the Governor, As they began to enter, they see a hideous demon holding a sword in each hand, and instigating at the ear of Agricolaus: You are mine, fight on. But the Martyrs, standing in the midst of the people, say to the Rulers: Why do we suffer delays? Do what you are going to do. Then Agricolaus in a fury commanded them to be bound by ropes around the neck and dragged to the lake, which near Sebaste overflowed with very many waters, and there to be thrown in naked: for in those days it was still so coagulated with ice as if it were the time of winter. And around the same lake there was a bath, which he had ordered to be heated, they are sent into the cold lake: so that if anyone should desist from his resolve, he might be refreshed by the warmth of the bath. Then the servants, carrying out the orders, sent the Saints into the middle of the lake. But since the declining day was more inclined toward evening when the Martyrs were impressed upon the waters; the first hour of the night had not yet passed, and the bodies of the Saints were wasting away in snowy cold, so indeed that their flesh, stretched by a kind of bloodless swelling, was being cut open more deeply.

[13] one deserter having died, Alas: one of them, having lost the fire of charity, by no means able to endure, fled to the bath, and touched by the heat was immediately liquefied and breathed out his spirit. But the soldiers of Christ, seeing that their comrade had thus perished, with their whole heart turned to God, with one voice they began to say: Be not angry with us in the rivers, O Lord, nor let Your fury rage in the rivers. But we do not depart from You, for You will give us life, and we will call upon Your name. For You, O Lord, all Your creatures praise, dragons and all depths. All things also, O Lord, obey Your word: fire, hail, snow, ice, the spirit of storms: the rest pray more ardently: for You alone walk upon the wings of the winds: whose footprints tread upon the sea as upon dry land. Hear us, O Lord, hear us, who heard Jacob when he fled from Esau his brother who was greatly hostile to him. Free us, O Lord, who freed Joseph, sold in Your likeness, from temptation: who heard Moses in Egypt performing wonders and dividing the sea and leading Your people through the wilderness: hear us, O Lord, and just as You deigned to hear Your imploring Apostles from heaven when they were forbidden by the impious to speak in Your name; so now mercifully hear and free us; that the tempest of the water may not overwhelm us, nor this ice swallow us up. Help us, O Lord our Savior, for we are submerged in this deep: our feet have wasted away, deprived of our blood. Relieve, O merciful one, the hardship of this element, that all may know that we cried to You and were freed.

[14] While they were making such supplications, a great light fell upon them from heaven, and as through a summer sun, with the snow entirely dissolved, the water grew warm. Then the Jailer, while the other guards were sunk in sleep, kept watch alone, in a great light pondering within himself how that one man had been dissolved by the heat of the bath, and yet all these in such great cold were safe; his eyes being divinely opened, he looked upon the light over them, and intently gazing, he saw through the same light thirty-nine crowns descending upon them. thirty-nine crowns descending Then he himself reflecting that the one who had fled was not worthy of the heavenly diadem; suddenly, having awakened the guards and cast aside his garments, the Jailer, having cast aside his garments, leaps into the lake, he rushed forward before them crying out: I too am a Christian. Saying this, he threw himself into the lake among the Saints, and began to supplicate God in a clear voice thus: Lord my God, in You I believe, in whom these Your truest servants also believe. Receive therefore, O Lord God, and made a martyr number me with these, that I may become a partaker of the trials and sufferings of these men, so that I may deserve to enjoy Your kingdom. Immediately Saint Cyrius burst forth in this praise: What God is great like our God? You are the God who works great wonders alone: because those who were against us, You have made to be for us, mercifully completing the number of the fourth decade: so that the evil spirit might not rejoice that he had left our company incomplete, but might groan that he has been confounded with eternal shame.

[15] But what did the rival of human salvation do at this? What but that he was compelled to display the savagery of his wickedness: For having assumed a human form, he sat with hands folded and with knees bent, near that lake, and these things he pondered within himself: Woe to me, woe to a wretch, for I have been overcome by these holy men, I have become a laughingstock to all. The demon inciting, For my dull servants, lacking in my power, if your effort had been united, I could by no means have been conquered: but I return to my accustomed arts. I will go and inflame the hearts of the Rulers with my torches, so that their bodies may be burned, and thrown into a place of the river where not the least particle of such relics can be found. He spoke, and vanished into thin air like smoke. On the following day, therefore, the most cruel tyrants came, and seeing the Jailer standing in the midst among the Saints, they questioned the other guards, asking what had prompted him to throw himself in among the condemned. And they said: to be burned, While we were held in deep sleep, he alone kept watch through the night, and suddenly crying out, he roused us. And when we were awakened and looked most carefully, we saw a most brilliant light radiating over them, and this man, having thrust aside his garments, crying out that he was a Christian, entering to them. The Rulers, immediately goaded by the sharpest stings, ordered them to be dragged out of the water, and their heads to be broken with clubs. Without delay; the servants hastening to complete the deadly command, immediately their heads having been broken, crushed the heads of the Martyrs with clubs: but the patient flock of Christ, imitating their Shepherd, who was led like a sheep to the slaughter, joyfully amid the horrible blows sang: Our soul, like a sparrow, has been snatched from the snare of the hunters. singing, they die: The snare has been broken, and we have been freed. Our help is in the name of the Lord, who made heaven and earth. And while they were frequently saying these things and responding Amen, and the servants were striking without ceasing, they departed in spirit to heaven.

In other Acts the right hand holds the sword, the left the serpent. Saint Ephrem describes him in the form of a serpent.

At Vossius: and blood, and bloodless gore.

In other Acts: legs, and the ancient Martyrologies agree. In the Armenian Passionary at Vossius it is reported that at early morning they dragged them to the shore of the lake and with a great iron vehemently broke their legs, back, and bones.

CHAPTER IV

The bodies burned. The relics divinely found.

[16] Meanwhile the mother of one of the Saints, who appeared to be the youngest, whose name was Mellitus, The mother comforts her son for martyrdom: waiting, thus admonished her son not to be afraid: Sweetest son, endure a little while, that you may be raised to heaven, for your Christ awaits as your helper. Wondrous faith of the woman, wondrous constancy of the mother, and worthy of all praise while the world turns. For her offspring, whom the tyrants had left half-alive, thinking she would survive after such great slaughter she carries him to the others. and would consent to their will, animated with manly vigor, she took upon her neck, and hastening, into the vehicles on which the limbs of the Saints were being carried, by order of the Rulers, to be hurled into the river, she threw her son already dead: for he had expired in the arms of the one carrying him.

[17] Behold now, rejoice, choir of Angels: rejoice, choir of Saints, with your companions exulting alongside you. The most wicked little men still rage, and turning malicious counsels in their malicious hearts, they order the servants to kindle a fire and burn the bodies of the Saints. the bodies are burned: Come, most wretched arbiters, show the just balance of your judgment, so that it may be clear to the world with what equity you presided over the people. Rage on, and do not cease to be angry against the servants of Him who willed that you should rule for a time. This will be, believe me, this will be what you now dread.

[18] After the bodies of the Saints had been burned, the Commander and Governor revolve these things within themselves: The relics are thrown into the waters: If we leave these ashes thus, the Christians, carefully gathering them, will fill the whole world with them: but let us impress them in the deeper waters, so that such a thing may by no means be possible. Tell me then, most wicked tyrants: what has such counsel profited you? Do you wish to compare your madness with Him in whom are the treasures of wisdom and knowledge? Consider the heaven made from nothing: consider the earth freely suspended. And if I do not say these things, you cannot even consider how you yourselves came forth from your mothers' wombs. Why do you wish to establish counsel against Him who created all things together from nothing? But pursue the Saints, so that no invention of your treachery may be lacking: cast the relics of the Martyrs into the deepest waters; so that you may perceive more evidently that they served a King whose power subjects all things. found by heavenly admonition and light, they are brought out.

[19] Three days having therefore passed since the blessed ashes were thrown into the river, it was revealed to the most blessed Peter, Bishop of that city, that he should go and most diligently recover those sacred remains from there. Who, not hesitating at all about the vision, having gathered the Clergy and pious men, arrived at the bank of the river. A wondrous thing: wherever any of those Relics lay, it gleamed as if it were a bright light. Which they most carefully collected and placed in prepared shrines with the utmost veneration.

[20] It is pleasing therefore at the end of this little work to taunt the most savage tyrants a little: An apostrophe against the tyrants. not that we should rejoice at their destruction, but that we should admire the most victorious glory of the Saints. Tell me, I beg you, Lysias, and you too Agricolaus, what does your mind suggest to you when you see the Saints resplendent with such great glory? Do you not think of them being thrust back, stoned, killed, and plunged into the river? Behold, they, holding the kingdoms of paradise, follow the Lamb in their whitened robes wherever He goes. You, possessing the grim habitation of Cocytus, are eaten by worms that never die. They, enjoying Angelic joy, will rejoice with God forever: but you, scorched by the flames of Gehenna, will forever mourn. They, spurning the dignity of the earthly Empire, have attained perpetual glory: you, favoring a worldly King, have lost both transitory honor and eternal life. These indeed are the most brave athletes of Christ, who, overcoming the wiles of you and your father, have left you eternal confusion, and to those who believe in the unity of the Trinity, a strong example. But since the book must now be closed, we leave you

paying the just penalty by a just judgment: and we beg for the intercessions of those Saints, so that having trampled upon worldly things, we may reign with them. Through Christ our Lord, who with the Father and the Holy Spirit is one God, unto the ages of ages. Amen.

THE ORATION OF SAINT BASIL

Rendered into Latin by Gerard Vossius

Quirion, Martyr at Sebaste in Armenia Minor (Saint) Candidus, Martyr at Sebaste in Armenia Minor (Saint) Domnus, Martyr at Sebaste in Armenia Minor (Saint) Meliton, Martyr at Sebaste in Armenia Minor (Saint) Domitian, Martyr at Sebaste in Armenia Minor (Saint) Eunoicus, Martyr at Sebaste in Armenia Minor (Saint) Sisinius, Martyr at Sebaste in Armenia Minor (Saint) Heraclius, Martyr at Sebaste in Armenia Minor (Saint) Alexander, Martyr at Sebaste in Armenia Minor (Saint) John, Martyr at Sebaste in Armenia Minor (Saint) Claudius, Martyr at Sebaste in Armenia Minor (Saint) Athanasius, Martyr at Sebaste in Armenia Minor (Saint) Valens, Martyr at Sebaste in Armenia Minor (Saint) Helian, Martyr at Sebaste in Armenia Minor (Saint) Ecditius, Martyr at Sebaste in Armenia Minor (Saint) Acacius, Martyr at Sebaste in Armenia Minor (Saint) Vibian, Martyr at Sebaste in Armenia Minor (Saint) Elias, Martyr at Sebaste in Armenia Minor (Saint) Theodulus, Martyr at Sebaste in Armenia Minor (Saint) Cyril, Martyr at Sebaste in Armenia Minor (Saint) Flavius, Martyr at Sebaste in Armenia Minor (Saint) Severian, Martyr at Sebaste in Armenia Minor (Saint) Valerius, Martyr at Sebaste in Armenia Minor (Saint) Chudion, Martyr at Sebaste in Armenia Minor (Saint) Sacerdon, Martyr at Sebaste in Armenia Minor (Saint) Priscus, Martyr at Sebaste in Armenia Minor (Saint) Eutychius, Martyr at Sebaste in Armenia Minor (Saint) Eutyches, Martyr at Sebaste in Armenia Minor (Saint) Smaragdus, Martyr at Sebaste in Armenia Minor (Saint) Philoctimon, Martyr at Sebaste in Armenia Minor (Saint) Aetius, Martyr at Sebaste in Armenia Minor (Saint) Nicholas, or Micallius, Martyr at Sebaste in Armenia Minor (Saint) Lysimachus, Martyr at Sebaste in Armenia Minor (Saint) Theophilus, Martyr at Sebaste in Armenia Minor (Saint) Xantheas, Martyr at Sebaste in Armenia Minor (Saint) Angias, Martyr at Sebaste in Armenia Minor (Saint) Leontius, Martyr at Sebaste in Armenia Minor (Saint) Hesychius, Martyr at Sebaste in Armenia Minor (Saint) Caius, Martyr at Sebaste in Armenia Minor (Saint) Gorgonius, Martyr at Sebaste in Armenia Minor (Saint)

By the Author Saint Basil.

CHAPTER I

The unanimous constancy of the Forty Martyrs, their homeland, military service. Their virtue is to be praised and imitated.

[1] What satiety could there be in recalling the memory of the Martyrs for one who is zealous and a lover of the Martyrs? For honor bestowed upon good fellow-servants contains a sign of goodwill toward the common Lord. He who honors the Martyrs will be honored with them. For it is evident that he who receives noble and brave men will not refuse to imitate them in similar circumstances. Celebrate therefore and legitimately venerate those who have been affected by martyrdom: so that you too may become a Martyr, at least in will, and even without persecution, without fire, without scourges and blows, may be deemed worthy of the same commendation of praises as they.

[2] For us moreover, here now it is proposed to admire not just one, nor two alone, The forty Martyrs are unanimous in piety and constancy, nor does the number of the Blessed who suffered martyrdom proceed only up to ten: but forty men are to be celebrated who, as if having one soul in different bodies, in one conspiracy and concord of faith, demonstrated also one endurance against hardships and constancy for truth and piety. All similar to one another, equal in mind and opinion, and equal in their contest: wherefore they were also made worthy of equal crowns of glory. Who therefore could attain to their dignity in words? Since not even forty tongues would suffice to celebrate the virtue of such men. Indeed, even if only one were to be commended in speech, he would easily surpass the power of our discourse and eloquence; much less such a multitude, a military phalanx, an unconquerable wedge, equally insuperable in wars and indescribable in praises.

[3] Come then, bringing them into the midst through commemoration, let us exhibit from them a common benefit to those present, demonstrating to all, as in a certain painting, the brave deeds of those men. For the illustrious exploits in wars are often splendidly displayed by both writers or historians they are best praised and painters: the former adorning them with speech, the latter expressing them on panels: and both arouse many to imitate their bravery. For what the word of history presents through hearing, the same thing a silent painting demonstrates through imitation. So indeed we too here, bringing back to the memory of you who are present the virtue of these men, and placing their deeds as it were before your eyes, will easily move those who are more generous in spirit and more closely united to them in will to imitate them. For this is the true encomium of the Martyrs, by those who imitate their virtues: to exhort those who are gathered to imitate their virtue. For the discourses which are undertaken about celebrating the Saints are not subject to the laws of encomia. For those who praise others take the beginnings of their praises from the things and occasions of this world: but for those to whom the world is crucified, how can anything be drawn from it that would serve as material for their praise and glory?

[4] These Saints did not have one homeland: for one had come from one place, another from another. What then, shall we say they are without a homeland? Or citizens of the world? Just as in contributions of tokens and banquets, said to have heaven as their homeland, the things brought by individuals are made common to all who brought them; so also in these Blessed ones, the homeland of each was common to all, and all were everywhere exchanging their native soil with one another. But what need is there to inquire about earthly homelands here, when it is possible to understand what is now their true homeland and city? The city of these Martyrs, therefore, is the city of God, their father God, whose builder and maker is God, the heavenly Jerusalem, which is free and which is the mother of Paul and of all those who are like him. But the human race is indeed different one from another: but in spiritual matters it is one for all. For their common father is God, and all are brothers, not indeed born from one man and one woman: and they themselves brothers in the Holy Spirit: but joined together by the adoption of the Spirit into one mutual concord through charity. A prepared choir, a great addition to those who from the ages glorify the Lord; not assembled individually, but translated in heaps all at once. But what finally was the manner of their translation? These men, surpassing all of their time in bodily size and the vigor and bloom of age and in strength, had been destined to lead military forces: and since on account of their experience in wars and fortitude of spirit, illustrious in the military. they had already obtained the first honors from the Emperor, they became famous among all for their virtue.

In the Second Council of Nicaea, Session 4, these things are rendered into Latin by Anastasius thus: For the honor which we bestow upon good fellow-servants has a sign of goodwill with the common Lord. The same things are found in another translation. Consult the Notes of Fronto Ducaeus and Andrew Schottus.

That this passage is cited both in the said Council of Nicaea and in another Parisian Synod, the same Ducaeus and Schottus report.

CHAPTER II

The constancy of the Martyrs: rejected enticements and threats.

[5] In a great persecution against Christians, When that impious and unjust edict was announced, that no one should confess Christ, and dangers with every kind of punishment were set before those confessing; and much wrath and fierceness was stirred up by unjust judges against the pious; various snares and deceits also were laid against them, and torments of different kinds were prepared; and implacable torturers were present, fire moreover prepared, a sword sharpened, a cross set up, a pit, a wheel, and scourges; some fled, some succumbed, some wavered; various ones failing, some were even deterred before the danger by threats alone: some, when they were near the dangers, began to tremble: others indeed, already placed in the very contests, then not being able to endure to the end of their labors, declined the fight and danger about the middle of the contest: and like those shipwrecked in the sea, they lost even those rewards which they had already acquired by the virtue of patience. forty soldiers constant in the faith, Then therefore these forty unconquered and noble soldiers of Christ came forth into the midst, when the Prefect showed the letters of the Emperor and demanded obedience, with a free voice boldly and bravely, fearing nothing of what they had seen, nor caring about the threats made, they came forward into the midst and professed themselves to be Christians. O blessed tongues, they are Christians which uttered that sacred voice; which the air receiving was sanctified, the Angels hearing applauded, the devil with the demons was wounded, they professed themselves to be. and the Lord wrote it in the heavens. Each of them therefore coming forward into the midst said: I am a Christian. And just as those who come forth to contest in the stadiums simultaneously declare their names and pass to the place of combat; so indeed these men too, having cast aside the names which had been imposed upon them from birth and family, named themselves after the common Savior of all, and all did the same in order, so that one appellation was made for all: for they no longer called themselves such-and-such, but all called themselves Christians.

[6] The Governor's enticements being set before them What then did the Prefect do? For he was crafty and wily, to tempt them partly with smooth words, partly to drive them into error by threats: first indeed he undertakes to deceive them with flattery, trying to overturn the firmness of their piety. Do not, he said, so waste your youth: nor exchange an untimely death for this sweet and pleasant life. For it is absurd that those who are accustomed to bear themselves bravely in wars should end their lives by the death of criminals. To this he promised money, and partly gave it: he offered also honors from the Emperor, and distributions of dignities, and assailed them with infinite devices and tricks. and threats But when they had yielded nothing to these temptations, he passed to another type of contrivance, and threatened them with blows and deaths and intolerable torments. And he indeed did such things. But what did the Martyrs do? What? Do you seek, they said, to entice and deceive us, O enemy of God, that we should depart from the living God they resist with a brave spirit, and serve pernicious demons, openly offering us your goods? Do you think you will give as much as you are trying to take away? We spurn your gifts, which bring us harm: we do not accept honor, the mother of disgrace. You give money that does not last, and glory that fades. You wish to make us known to the Emperor? But you intend to alienate us from the true King. Why do you sparingly offer a few things from worldly goods? The whole world is contemptible to us. prepared to endure all things for the love of God, All things that can be seen with the eyes are not to be compared with the things which hope proposes to us as desirable.

You see this heaven, how beautiful it is to look upon, how great, and the earth, how great, and what admirable things are in it? Nothing from all these things can be compared to the happiness and blessedness of the just: for these quickly pass away; they prefer eternal happiness, but ours continually endure and remain. We desire one gift, the crown of justice; we are entranced by one glory, which is in the heavenly kingdom. We are ambitious to obtain the heavenly honor; we fear the punishments of Gehenna: that fire is dreadful to us. But the fire threatened by you is a fellow-servant: it knows how to reverence those who despise idols. We count your blows as the arrows of children. For you strike the body, which if it resists longer will be endowed with a brighter crown: but if it fails sooner, it departs free from Judges so violent: who while you make use of the service of bodies, strive also to dominate over souls: and unless you are also preferred to our God, you are as indignant as if you had been afflicted with the utmost disgrace: and for this reason you threaten these fearsome punishments, charging piety against us as a crime. Nevertheless, you will not contend with the timid, nor with lovers of this life, nor with those who are easily dismayed: for the love and affection of God, behold we are prepared to be driven upon the wheel, prepared out of love for God to suffer all things, and to be burned, and to endure every kind of torment.

Similar kinds of torments and various outcomes of contestants are described by Eusebius, book 8 of Ecclesiastical History, chapters 3 and 4.

Saint Ephrem: They had the signs of being valiant and unconquered, and the interior of their hearts was marked with the image of the Crucified.

Saints Ephrem, Nyssa, and Gaudentius have similar things.

CHAPTER III

The torment endured in the frozen lake.

[7] When that proud and barbarous man heard these things, not enduring the men's freedom of speech, seized with fury, he considers within himself what contrivance he might devise, so as to prepare for them a death both longer and more bitter. He found therefore a plan, and consider how savage and harsh. For that man, surveying the nature of the region, They were to be thrown naked into the frozen lake, because it was dreadful with cold, and the time of year, because it was wintry, and watching the night in which the evil itself was most intense (the North Wind then blowing through it even much more), ordered all, stripped naked, to die frozen under the open sky in the middle of the lake. But you all know, who have experienced the harshness of winter, how intolerable that kind of torment is. Nor is it possible for it to be demonstrated to others than to those who have previously experienced in similar instances the things that are said. about to suffer a grave torment: For the body, broken by cold, is first turned entirely to lividness and pallor as the blood congeals: then it is disturbed and ferments, the teeth chatter, the sinews are convulsed, and the whole mass of the body is contracted by force. A certain sharp pain and indescribable torture penetrating the very marrow produces an intolerable sensation of pain for those thus frozen. Then the extremities grow rigid, as when the outermost parts are burned by fire. For the heat, driven from the outermost parts of the body and fleeing to the interior and deeper parts, leaves the members from which it has withdrawn dead: and afflicts with pains those to which it is driven, death gradually proceeding through such a freezing.

[8] Then therefore they were condemned to spend the night under the open sky, when the lake (around which the city was built) in which the Saints fought these contests of martyrdom, in the extreme cold had been made like a certain level plain suited for driving horses: since the ice had transmuted it, and through the cold it had been reduced into continuous and firm ground, as it were, and provided the inhabitants a free and safe path to walk upon its back: and the rivers, perpetually flowing, constricted by the ice, had ceased from flowing, and the tender nature of water had been transmuted into the hardness of stones. And the harsh and sharp blasts of the North Wind were driving all living things to destruction. Then therefore, when the sentence of condemnation was heard (behold now for me here the unconquered constancy of the men), with joy, having also cast off the last garment of nakedness, joyfully they cast away their garments: each strove through the dreadful cold toward death, and like men rushing to seize spoils, they incited and encouraged one another. For we are not, they said, stripping off a garment; but we are putting off the old man, who is corrupted through the desires of deceit. We give You thanks, O Lord, that and with thanksgiving: with this garment it is permitted also to cast off sin: since we put it on because of the serpent, but we strip it off because of Christ: let us not retain the garments on account of the paradise which we lost. What shall we render to the Lord? Our Lord too was stripped: what great thing if a servant endures what the Lord also suffered? Indeed it is we who stripped the Lord Himself of His garment: for that was the deed of soldiers: they stripped Him and divided His garments: therefore let us erase the charge written and recorded against us in the acts through ourselves. they console one another: Harsh and hard is the winter? But sweet is paradise. The freezing is most painful? But the enjoyment is most delightful. Let us endure a little while, and the bosom of Abraham the Patriarch will warm us: we shall exchange one night for everlasting eternity. Let the foot be scorched by cold, that it may perpetually dance with the Angels: let the hand melt away, that it may have free power to raise itself to the Lord. How many of our fellow-soldiers have fallen in battle, keeping faith with a mortal King? But shall we not throw away this life for the faith to be kept toward the true King? How many who were caught in crimes have been punished with the death owed to criminals? But shall we not undergo death for the sake of justice? Do not, I beseech you, O fellow soldiers, let us turn aside: nor let us give place to the devil. These are our flesh, let us not spare them. Since we must die in any case, let us die that we may live. Let our sacrifice be in Your sight, O Lord: and may we be received as a living sacrifice, pleasing and acceptable to You, while we are immolated in this savage cold and frost like a holocaust. A beautiful sacrifice, a beautiful offering, a new holocaust, which is consumed not by fire but by icy cold.

[9] Exchanging these consolatory words in mutual conversation, and exhorting one another, as if performing a certain guard-duty and watch in war, they passed that night: bravely and nobly enduring present adversities, rejoicing in the hope of future blessings, and mocking the enemy. And one was the prayer of all: they pray for perseverance. We have entered the stadium as forty, may we also be crowned as forty together, O Lord; let not one be lacking from this number. This number is in honor, which You honored with a forty-day fast, through which also the divine law entered the world. Elias also, when he had sought the Lord in a forty-day fast, obtained the sight of Him. And such indeed was their prayer.

Concerning this ice much was treated above in Section 4.

CHAPTER IV

The apostasy of one. The approach of another.

[10] One, moreover, of their number, broken by the severity of the torments, having deserted his rank, departed, One deserting leaving the Saints with indescribable grief. But the Lord did not permit their prayers to be made void. For the one to whom the custody of the Martyrs had been entrusted, warming himself in a nearby gymnasium, was watching the outcome of the matter, prepared to receive soldiers if any should flee to him. For this too had been devised, that near a bath of warm water there should be present something to the warm bath, which would instantly promise relief to those who had changed their mind: which indeed had been wickedly devised by the adversaries, that they should find such a place of contest in which a prepared consolation of refuge would be present, which would enervate and dissolve the constancy of the contestants: but this very thing made the patience of the Martyrs more brilliant and illustrious. For it is not one who lacks necessities who is tolerant and patient: but one who, placed in the abundance of enjoyment and pleasure, can endure hard things. But as these men persisted in the contest, and he was watching the outcome, he saw a strange spectacle: namely certain forces descending from heaven, the rest are given crowns by the Angels: and distributing great gifts from a King, as it were, to the soldiers: which forces divided the gifts to all the others indeed, but left one alone without a gift, judging him unworthy of heavenly honors; who, immediately broken and weakened by his labors, deserted to the enemy. A mournful spectacle for the just: a deserting soldier, one brave and valiant in war taken captive, a little sheep of Christ snatched by wild beasts: and what is more pitiable, he both fell from the heavenly life and was not long a partaker of this present one, his flesh being soon dissolved upon contact with the warmth. And this man indeed, loving his life, fell, having violated the law in vain.

[11] But the lictor, when he saw that man had turned aside and rushed to the bath, the lictor approaches, substituted himself in the place of the one who had defected from the rank, and having cast aside his garments, mingled himself naked among them, uttering the same cry of proclamation as the Saints: he becomes a Christian, I am a Christian; and by his sudden change, at once striking those present with amazement, he both completed the number and soothed their grief over the weakened deserter by his accession: imitating those who in the battle line, suddenly when the one who stood in the front rank has fallen, immediately fill that place, lest on account of the one who is missing, the line be broken. Something of that sort indeed he also did. He beheld the heavenly miracles, he recognized the truth, he fled to the Lord, he was numbered among the Martyrs. And he renewed the example of the disciples: Judas departed, and in his place Matthias was introduced. Acts 1. He became an imitator also of Paul, who yesterday was a persecutor, today became an evangelizer. Acts 9. He too had a vocation from above, not from men nor through men. Galatians 1. He believed in the name of our Lord Jesus Christ, he is baptized in his own blood. baptized into Him, not by another but by his own faith: not in water but in his own blood.

CHAPTER V

The bodies burned: the relics honored. The piety of the mother toward her Martyr son.

[12] And so at daybreak, while still breathing, they were given to the fire, and the remains of the fire were thrown into the river, so that through every creature the contest of the blessed penetrated. The bodies are burned: On the earth they fought, in the air they displayed their endurance, they were given to the fire, the water received them. Theirs is that voice: We passed through fire and water, and You brought us out into refreshment. Psalm 65. These are they who, occupying our region, like certain towers joined together, the relics are in various places. provide security from the attacks of adversaries, not confining themselves in one single place, but having now become guests in many places and adorning many homelands: and what is worthy of admiration, they do not approach those who receive them separately one by one, but mingled among themselves they lead dances in concert. O wondrous thing: they neither fall short in number nor overflow: for if you divide them individually, they do not exceed their own number: if you gather them into one, they remain forty

even thus, which is the condition and nature of fire: for it too passes to the one who borrows it from another, and remains whole with the one who has it. So also these forty are both all together and all are with each individual one.

[13] The holy Martyrs pray for us: A generous and ample benefit of God, a grace that is not consumed: a ready help for Christians, a Church of Martyrs, an army of triumphing ones, a choir of those glorifying the Lord. How much would you labor to find even one person who would pray to the Lord and entreat Him for you? Here there are forty, sending forth a concordant prayer together. Matthew 18. Where two or three are gathered together in the name of the Lord, there He is in their midst: but where there are forty, who would doubt the presence of God? Whoever is pressed by some difficulty flees to the forty Martyrs; whoever rejoices has recourse to them: the former, that he may be freed from troubles and difficulties; the latter, that he may be preserved in prosperous and happy circumstances. Here a pious woman is found praying for her children, who seeks a return for her husband traveling abroad, one should take refuge with them. and health for him when he is sick. Let your prayers be joined with the Martyrs; let young men imitate their equals: let fathers wish to be parents of such sons: let mothers learn the example of a good mother.

[14] The mother of one of those Blessed, seeing that the others had already been consumed by the frigid cold, The mother carries her Martyr son to the others: but that her own son was still breathing, on account of his strength and endurance against hardships, when the lictors would leave him as one who might still change his mind; she herself with her own hands lifted him and placed him on the cart on which the rest were arranged to be carried to the pyre and the fire. Truly the mother of a Martyr: for she did not shed a degenerate tear, nor did she utter anything lowly and unworthy of the time: she piously exhorts him. But go, she said, O son, and make the good journey with your equals, with your comrades: do not be deserted from the dance, nor appear before the Lord later than the others. Truly a good shoot of a good root. The noble mother showed that she had reared him more on the teachings of piety than on milk. And he indeed, thus nurtured, was thus sent forth and escorted by his pious mother: and the devil departed in confusion. For although he had stirred up every creature against them, he found all things overcome by their virtue: the dreadful and windy night, their wintry homeland, the coldest time of the year, the nakedness of their bodies.

[15] O holy choir, O sacred order, O compact and unconquered squadron, O common guardians of the human race, the author's apostrophe. good companions of our cares, supporters of our prayers, most powerful intercessors, stars of the world, flowers of the churches. It was not the earth that covered you, but heaven received you: the gates of paradise have been opened to you. A spectacle truly worthy of the armies of Angels, worthy of Patriarchs, Prophets, and the just: men in the very bloom of youth, despising life, and loving the Lord above parents, above children, and considering the very vital course of their age as secondary. They spurned temporary and momentary life, in order to honor and glorify God in their own members, made a spectacle to the world and to Angels and to men alike: they raised the fallen, they confirmed the wavering, they increased the desire of the pious: all raising one trophy for piety, they were also adorned with one crown of justice, in Christ Jesus our Lord: to whom be glory and power, unto the ages of ages. Amen.

The generous spirit of this most pious mother is extolled with many encomia by Saints Ephrem and Gregory of Nyssa.

THE HISTORY OF THE FINDING OF THE RELICS.

From Sozomen, book 9 of Ecclesiastical History, chapter 2.

Quirion, Martyr at Sebaste in Armenia Minor (Saint) Candidus, Martyr at Sebaste in Armenia Minor (Saint) Domnus, Martyr at Sebaste in Armenia Minor (Saint) Meliton, Martyr at Sebaste in Armenia Minor (Saint) Domitian, Martyr at Sebaste in Armenia Minor (Saint) Eunoicus, Martyr at Sebaste in Armenia Minor (Saint) Sisinius, Martyr at Sebaste in Armenia Minor (Saint) Heraclius, Martyr at Sebaste in Armenia Minor (Saint) Alexander, Martyr at Sebaste in Armenia Minor (Saint) John, Martyr at Sebaste in Armenia Minor (Saint) Claudius, Martyr at Sebaste in Armenia Minor (Saint) Athanasius, Martyr at Sebaste in Armenia Minor (Saint) Valens, Martyr at Sebaste in Armenia Minor (Saint) Helian, Martyr at Sebaste in Armenia Minor (Saint) Ecditius, Martyr at Sebaste in Armenia Minor (Saint) Acacius, Martyr at Sebaste in Armenia Minor (Saint) Vibian, Martyr at Sebaste in Armenia Minor (Saint) Elias, Martyr at Sebaste in Armenia Minor (Saint) Theodulus, Martyr at Sebaste in Armenia Minor (Saint) Cyril, Martyr at Sebaste in Armenia Minor (Saint) Flavius, Martyr at Sebaste in Armenia Minor (Saint) Severian, Martyr at Sebaste in Armenia Minor (Saint) Valerius, Martyr at Sebaste in Armenia Minor (Saint) Chudion, Martyr at Sebaste in Armenia Minor (Saint) Sacerdon, Martyr at Sebaste in Armenia Minor (Saint) Priscus, Martyr at Sebaste in Armenia Minor (Saint) Eutychius, Martyr at Sebaste in Armenia Minor (Saint) Eutyches, Martyr at Sebaste in Armenia Minor (Saint) Smaragdus, Martyr at Sebaste in Armenia Minor (Saint) Philoctimon, Martyr at Sebaste in Armenia Minor (Saint) Aetius, Martyr at Sebaste in Armenia Minor (Saint) Nicholas, or Micallius, Martyr at Sebaste in Armenia Minor (Saint) Lysimachus, Martyr at Sebaste in Armenia Minor (Saint) Theophilus, Martyr at Sebaste in Armenia Minor (Saint) Xantheas, Martyr at Sebaste in Armenia Minor (Saint) Angias, Martyr at Sebaste in Armenia Minor (Saint) Leontius, Martyr at Sebaste in Armenia Minor (Saint) Hesychius, Martyr at Sebaste in Armenia Minor (Saint) Caius, Martyr at Sebaste in Armenia Minor (Saint) Gorgonius, Martyr at Sebaste in Armenia Minor (Saint)

A certain woman named Eusebia, a minister of the Macedonian heresy, had a house and garden outside the walls of the city of Constantinople: and she kept the holy Relics here of the Forty soldiers The relics of the Martyrs deposited near Constantinople lie hidden: who had suffered martyrdom at Sebaste in Armenia in the time of Licinius. When she was about to die, she left this place to monks who conformed to her in religion, and bound them by oath: that they should bury her there, and that above her head in an elevated place they should privately place her coffin, and together with her should deposit the Relics of the Martyrs, and should indicate the matter to no one. And the monks indeed did as had been ordered. But so that the Martyrs might obtain their due worship, and yet outsiders should not know the matter, according to the oath given to Eusebia, they built an oratory underground at her coffin: and in the visible building above, a pavement covered with baked bricks, and from it a secret descent to the Martyrs. After this Caesarius: a man at that time among the most powerful, who had attained both Consular and Prefectural dignity, buried his deceased wife next to the coffin of Eusebia: for this had been decided between them while they were still alive, since they were held by a wonderful mutual love and were in agreement in religion and doctrine. And from this Caesarius was given occasion to purchase this place, so that he himself too might be buried near his wife. Those aforesaid monks therefore migrated elsewhere, and yet revealed nothing about the Martyrs. After the house collapsed and earth and rubble were heaped in, that entire place was leveled, because Caesarius himself had built there a magnificent temple to God in honor of the Martyr Thyrsus. But God, as it appears, deliberately wished this place to be obscured and so much time to elapse, so that He might make the discovery of the Martyrs and the piety of the discoverer more admirable and illustrious. And there was the Empress Pulcheria, sister of the Emperor. For the admirable Thyrsus, having appeared to her for the third time, they are revealed to Saint Pulcheria by Saint Thyrsus: indicated those who were hidden underground, and ordered them to be transferred to himself, so that they might be partakers of the same place and the same honor with him: and at the same time the Forty Martyrs themselves, dressed in white military garments, made themselves visible to her. But this matter seemed both beyond belief and utterly inextricable: for neither the clergy who were the seniors in this place, though often asked, nor anyone else could point out the Martyrs. Finally, when all were already despairing, God brought to the mind of a certain Polychronius the Presbyter, who had formerly been among the familiars of Caesarius, those monks who had once inhabited this place: who indeed, coming to the clergy of the Macedonians, inquired about them. But since all of them were already dead, when he found only one survivor, who appeared to have been preserved alive for this very purpose, that he might point out the sought Martyrs: with Polychronius the Presbyter investigating everything, he begged him to say whether he knew that sacred Relics were deposited under the indicated place? But when Polychronius saw him somewhat reluctant on account of the oath given to Eusebia, he reminded him of the divine apparition and the anxieties of the Empress and their own despair. Then that man confessed that the things which God had revealed to the Empress were true. For he, because he had been trained as a youth there under elderly masters in the monastic life, knew for certain that the Martyrs lay near the coffin of Eusebia: but he did not know whether they had been buried under the shrine or elsewhere: because much time had elapsed and the former appearance of the place had been changed into what it now is. And yet, said Polychronius, the same has not happened to me. For I remember having been by chance present at the burial of Caesarius's wife, and taking my direction from the neighboring public road, I conjecture that she lies near the ambo, which is the lectern's platform. Then the monk replied: The coffin of Eusebia too must be sought near the wife of Caesarius: since they were usually together while alive, and after death they had agreed that they would have a joint tomb. When therefore, according to these things which were said, it was necessary to dig and investigate those sacred Relics, the Empress, having been informed, ordered the work to be pressed forward. When therefore that place around the ambo was dug up, the coffin of Caesarius's wife was found, just as Polychronius had conjectured. A little distance from this, set crosswise, was a pavement of baked bricks, and corresponding to the perimeter of this in equal measure was a marble slab, under which the coffin of Eusebia herself was revealed, and above it a shrine most skillfully inlaid with white-purple marbles. The cover of the coffin itself had been fashioned as a sacred table. At the top, where the Martyrs lay, a small opening appeared. One of the Emperor's household, therefore, standing by, inserted a small rod which he happened to have through the opening, and found in silver pyxes: drawing it out, held it to his nostrils, and smelled a most fragrant ointment: from which immediately good hope arose for both those laboring and those standing by. And so when they had eagerly opened the coffin, they found Eusebia. That which projected at her head, carved in the form of a chest, was covered within by its own lid: and iron cemented with lead surrounded it on both sides at its edges, holding it together. In its middle again this opening appeared, now manifesting even more clearly that the Martyrs were contained within. When these things were announced, the Empress and the Bishop immediately hastened to the martyrium. Then when those iron bonds were loosened by craftsmen,

the cover was immediately extracted without difficulty. Under it many ointments were found, and among them two silver pyxes in which the sacred Relics lay. Then the Empress poured forth grateful prayers to God, both because He had deemed her worthy of so great a revelation, and because she had attained the discovery of the sacred Relics. After this, having honored the Martyrs with a most precious shrine, she placed them beside the venerable Thyrsus; they are elevated with solemn pomp. a public festival, as was fitting, having been celebrated with due honor and pomp and psalmodies: at which I myself was present. And that these things were indeed done thus, those who were present at this festival will testify: for almost all of them are still alive, since the events took place much later. Namely while Proclus was governing the Church of Constantinople.

Flavius Caesarius was Consul with Nonnius Atticus in the year 397, who is perhaps the same Caesarius, Prefect of the Palace of Theodosius the Elder, sent by him to Antioch to threaten the citizens with extreme measures because of the overthrown statue of the Empress: so Theodoret, book 5 of Ecclesiastical History, chapter 19, and we at January 24 in the Life of Saint Macedonius the anchorite. But on February 28 we gave the Acts of Saint Proterius the Patriarch, and in section 4 we said that the culprits of his murder were punished, Caesarius being sent to Alexandria by the Emperor Leo in the second year of his reign, the year of Christ 458, who punished those who had been complicit in the murder of Proterius by cutting out their tongues and banishing them: as those things are read in Theophanes. Perhaps this Caesarius was different from both, he who flourished between them around the year 438.

We gave various Acts of Saints Thyrsus and companions on January 28, and treated of this and another temple erected in his honor at Constantinople in section 3.

Saint Pulcheria Augusta is venerated on September 10.

We proved that Saint Proclus was made Bishop on April 12, 434, sat for 12 years and 6 months, and died on October 24, 446, on February 18 in the Acts of Saint Flavian his successor, number 29.

CONCERNING SAINT PETER, BISHOP OF SEBASTE IN ARMENIA, AT THE BEGINNING OF THE FOURTH CENTURY

Peter, Bishop of Sebaste in Armenia Minor (Saint)

The veneration and cult of this holy Bishop is suggested by Saint Gregory of Nyssa in a letter to Flavian the Bishop in these words: At last, when I had performed the memorial of the most blessed Peter, The ancient veneration of Saint Peter, Bishop of Sebaste: which had then first begun to be celebrated, among the people of Sebaste, and likewise of the holy Martyrs who, just as they had lived at the same time as Peter, so were accustomed to be celebrated together with him; turning my journey back I was returning to my Church. Cardinal Baronius indeed supposed in his Notes to the Roman Martyrology on January 9 that Peter, the brother of Saints Basil and Gregory of Nyssa, was here signified: whom he therefore judged to have died during the time of the Emperor Valens, his era. and thus before both brothers: but just as we showed there that this Peter, at the death of Basil, had only recently been consecrated Presbyter by him: so it is not sufficiently certain whether he was, when Gregory wrote to Flavian, the Bishop of Sebaste: far from it that his feast was already being celebrated after his death. But who were those Martyrs of Sebaste of the same time? But our Forty had already had a famous cult there for at least sixty years, and throughout all Armenia and the neighboring Churches, distinct from the brother of Saint Basil, concerning whom see January 9. and their Relics, as we shall presently see, Bishop Peter collected upon divine revelation. The only scruple that could be raised from the cited passage of Nyssa concerns the time of the feast, long since established for the Martyrs, then shared with Peter; namely that Gregory in the same Letter complains of the heat by which he was oppressed on his return journey toward his Church, visiting the neighboring mountains (namely the ridges of the Anti-Taurus, midway between Nyssa and Caesarea), where Bishop Helladius was celebrating the commemoration of the Martyrs, that is, one or two days after the feast at Sebaste. But this scruple is easily answered by saying that, just as the cold by which the Martyrs were tortured was unusual and beyond the season's character in Armenia, which at the same elevation of the pole as Spain was accustomed then especially to enjoy vernal beauty; so it should not seem very unusual if in another year some days in March were more serene, with a hotter sun, which was troublesome to travelers in those regions, the labor of the journey increasing the heat.

Peter, moreover, the one mentioned above, whom in respect of the later one elevated to the Episcopate under Theodosius we can call the First, he collected the relics of the 40 Martyrs. was the successor of Saint Blasius, whose Acts we gave on February 3: and the Passion of the Forty Martyrs from the translation of John the Deacon at number 19 has the following concerning him: Three days therefore having passed after the blessed ashes were thrown into the river, it was revealed to the most blessed Peter, Bishop of the same city, that he should go and most diligently recover those sacred remains from there. Who, not hesitating at all about the vision, having gathered the Clergy and pious men, arrived at the bank of the river. A wondrous thing: wherever any of those Relics lay, it gleamed as if it were a bright light. Which they most carefully collected and placed in prepared shrines with the utmost veneration. Similar things, but without expressing the name of Peter, are found in the same Latin Acts, in which he is called a worshipper of God. In those things which we related above from the testimony of James, the Armenian Bishop, and in the Acts published under the name of Metaphrastes, he is called Peter: he appears to have been succeeded by Eulogius, or Eulalius, who attended the first Council of Nicaea in the year 325.

CONCERNING SAINT MELITON AND HIS COMPANION, MARTYRS, AT VENICE

Meliton, Martyr, at Venice (Saint) Companion, Martyr, at Venice (Saint)

In the year one thousand six hundred and sixty, residing for some days at Venice, among other pious places we visited the temple of Saint Lazarus in the Ptochotrophion, or Charitable House of Beggars, under the direction of the venerable Priests of the Somaschian Society: and there near the altar of Saint Sebastian we found various Relics of the Saints, At Venice in the temple of Saint Lazarus, honorifically placed in a gilded wooden chest, beautifully ornamented inside, and preserved in appropriate compartments of transparent crystal, so that they could be viewed and honored with due veneration. And not far from there we read a bull hung up, of John Francis Morosini, Patriarch of Venice and Primate of Dalmatia, by which the said relics are approved as legitimate. This bull was copied for us by Peter Maurus, Priest of the Somaschian Society and Rector of the said Ptochotrophion, and he attested with his own hand that after the recognition and approval noted in the bull, the said Relics were brought to the altar of Saint Sebastian in the month of January of the year 1653. He also testified that concerning those Saints whose notable relics are there, the Office is celebrated with the double rite on the days noted in the Martyrology.

[2] Among these Relics, as is expressed in the Patriarch's Bull, is the Body of Saint Meliton, one of the Forty Martyrs, the body of Saint Meliton and the arm of a companion are preserved: and the arm of another of the Forty Martyrs. These relics, together with others of various Saints, previously translated from Antioch or Bithynia, called Natolia, through Lord Nicolaus Orlandus, a merchant and relative of Lord Vincent de Busis, were granted to Lord Dominic Biava through the heirs of Lord John Baptist Combi: which Lord Combi had the said relics, previously deposited in the inner sacristy of the church of the venerable nuns of Saint Mary in Celestibus, Venice, where they were honored with other Relics; then transferred from that sacristy to the choir of the venerable nuns of the Most Holy Sepulcher at Venice, with the permission of Lord John Theupoli, Patriarch, on February 9 of the year 1628, from the said Vincent Busis depositing them, and kept them devoutly until his death in a chapel magnificently constructed in his own residence: which we ourselves also visited, kindly received by Lord John la Noue, the said Combi's son-in-law: from whom and other heirs, by the will of Mr. Combi, the said Relics were donated to the aforesaid temple of Saint Lazarus. Where we learned that on this day the Ecclesiastical Office is celebrated concerning them with the double rite.

[3] However, it is not sufficiently proved to us that Saint Meliton the Martyr and his companion, whose Body and arm are preserved there, are those who are numbered among the Forty Martyrs of Sebaste. For the bodies of those Forty Martyrs were thrown into the fire and reduced to ashes. but they do not appear to be from the 40 Martyrs of Sebaste. By a common error the name of Meliton was sought in the Martyrologies, and since no other was found, it was believed that it must be the body of that Meliton. The same happened with Saint Gorgonius, whose body was translated from Rome to the city of Tours, as will be stated below on March 11.

CONCERNING SAINTS GORGONIUS PALATINUS AND FIRMUS, OR FIRMINUS, MARTYRS, AT NICAEA IN BITHYNIA

HISTORICAL COMMENTARY.

Gorgonius Palatinus, Martyr at Nicaea in Bithynia (Saint) Firmus, or Firminus, Martyr at Nicaea in Bithynia (Saint)

[1] The sacred memory of these Saints is celebrated in several Martyrologies to be esteemed for their antiquity, such as the Martyrology of Saint Jerome published at Paris and at Lucca, likewise the manuscripts of the same Saint Jerome, of which one preserved by us was written nearly a thousand years ago, another is with Henry Julius Blumius. Likewise the manuscript Martyrologies of the Cassinese monastery in Lombard script: The name of these Saints in ancient Martyrologies on March 10. the Roman ones, one of the church of Saint Peter in the Vatican, another of the Duke of Altemps, another of the Vallicellian Library of the Fathers of the Congregation of the Oratory, which formerly belonged to the monastery of Saint Cyriacus, and which Baronius used greatly in ordering the Roman Martyrology: likewise the manuscripts of the Queen of Sweden and the Corbey manuscript, of which we used the former at Rome, the latter at Paris in the monastery of Saint Germain des Pres. In these Martyrologies the following is read: On the sixth day before the Ides of March, At Nicaea, of Gorgonius Palatinus and Firmus. In place of Gorgonius, Gurgonius is also read, and once Golgonius, just as also once for Nicaea, Niceria is written. But with Firmus omitted, it is read in the manuscript of the Reichenau monastery, or Augia Dives near Constance: At Nicaea, of Gorgonius Palatinus. But on the other hand, with Palatinus omitted, these appear in the Vatican manuscript in Lombard script, codex 5949: At Nicaea, of Saints Gorgonius and Firminus. But in the Augsburg manuscript of the monastery of Saint Ulrich and the Parisian one of our Labbe: At Nicaea, of Gorgonius, Firmus. Without indicating even the arena of martyrdom, Saints Gorgonius and Firmus Martyrs are listed in the Liege manuscript of Saint Lambert and the Aachen manuscript, both under the name of Bede: likewise in the Roman manuscript of Ferdinand Ughelli, the Parisian of Saint Victor, the Rouen manuscript of the distinguished Bigot, the Brussels manuscript of Saint Gudula, the Anchin manuscript, and various others under the name of Usuard: finally in the manuscript Florilegium and in the Martyrologies printed at Cologne and Lubeck in the year 1490. Thus also Saints Gorgonius and Firminus are read in the Pleschionen manuscript, which we used at Naples in Lombard script in the library of the Clerks Regular, and in the Usuard of the Queen of Sweden: in whose other manuscript codex under the name of Ado, only Gorgonius is mentioned. So far the ancient Martyrologies, in some of which the name Palatinus is read, omitted from others; we add it to Saint Gorgonius as if it were a surname, which we wished to point out to

the Reader, especially because another Palatinus is venerated among the Nicomedian Martyrs on this day. Florentinus considers it to be the name of a Martyr rather than a title of dignity.

[2] To the above-mentioned Martyrs, immediately in several of the calendars already cited, there is appended: At Antioch, of Agape the Virgin. But in place of Antioch, Galesinius reads the name Antonius, Antonius and Agape are wrongly joined to them. and citing ancient handwritten Martyrologies in his Notes, he writes thus: At Nicaea in Bithynia, of the blessed Martyrs Gorgonius, Firmus, Antonius, and Agape the Virgin. Citing Galesinius, and him alone, Ferrarius writes the following in the General Catalogue: At Nicaea in Bithynia, of the holy Martyrs Antonius and Agape the Virgin. He omits Gorgonius and Firmus, because he judges that they are treated in the Roman Martyrology on the next following day, as we shall presently say. The rest concerning Antonius, inserted in place of Antioch, will be clearer below when we treat of Agape, who suffered there.

[3] Again on March 11 the same Martyrs are listed, and first in the Reichenau Martyrology, in which we said that on this day was read: At Nicaea, of Gorgonius Palatinus; then the following appears: The memory of Saints Gorgonius and Firmus on March 11. At Nicaea, of Gorgonius and Firmus. Elsewhere, with the city of Nicaea omitted, they are mentioned. Thus the Cassinese manuscript, different from the one cited above but also written in Lombard script: The birthday of Saint Gorgonius the Martyr and Saint Firminus the Martyr. But Bellinus, Maurolycus, Molanus, Canisius, and with them today's Roman Martyrology relate the following: Likewise of Saints Gorgonius and Firmus. The mention of Gorgonius the Martyr alone is made in the Trier manuscript of Saint Martin's. But both are joined in other Martyrologies also to Martyrs who suffered elsewhere. The Martyrology of Saint Jerome published at Paris: to whom others also are joined. At Nicomedia, of Eunuculus, Euchus. And of Gorgonius, Firmus, Paul, Fortunatus. Where the conjunction "And" seems to indicate another place. In our manuscript of the same Saint Jerome it reads thus: At Nicomedia, of Eunuchus. And of Gorgonius, Firmus, Agapitus. Notker agrees with these almost entirely when he offers the following: At Nicomedia, of Eunicus. And of Gorgonius, Firmus. And of Agapitus. In these, Agapitus seems to be placed in the position of Saint Agape, because she, as will be shown below, was substituted for Saints Gorgonius and Firmus in many Martyrologies, and is also called Agapita. Finally the Tournai manuscript of Saint Martin's and the Laetium manuscript, omitting Firmus, Eunuculus, and Euchus, or Eunuchus or Eunicus, nevertheless ascribe Gorgonius to Nicomedia and add Heraclius and Alexander, whom we shall say suffered at Carthage on that day. There is meanwhile another Nicomedian Martyr, Gorgonius, Another Gorgonius who suffered at Nicomedia. who is found ascribed in various Martyrologies to Saint Peter, the chamberlain of Diocletian, and to other Nicomedian Martyrs on March 12, whence he could easily have been inserted into some Martyrologies on the preceding day, especially since the same Nicomedian Martyr Gorgonius was accustomed to be celebrated on the same March 11 with a solemn Ecclesiastical Office in the Church of Minden on account of the arrival of his Relics. The said Gorgonius is inscribed with Saint Dorotheus in the Roman Martyrology and other ancient ones on September 9. Concerning the Spaniards who say that Saints Gorgonius and Firmus suffered in their region together with Saints Antonius and Agape, we shall treat presently in the Commentary on Saint Agape.

CONCERNING SAINTS AGAPE AND MARIANA, OR MARINA, VIRGINS AND MARTYRS, AT ANTIOCH

Historical Synopsis.

Agape, Virgin and Martyr at Antioch (Saint) Mariana, or Marina, Virgin and Martyr at Antioch (Saint)

[1] We adduce the words of the Martyrologies, so that nothing may be detracted either from the veneration of the Saints or from the authority of the writers. And first the manuscript Martyrologies -- the Cassinese, the Vatican of Saint Peter, the Altempsianum, of Saint Cyriacus, the Augsburg, Parisian, and that of the Queen of Sweden, concerning which we have already treated -- after listing the Martyrs who suffered at Nicaea, Gorgonius and Firmus, immediately add: At Antioch, of Saint Agape the Virgin: [Saint Agape who suffered at Antioch is celebrated separately from the Nicaean Martyrs,] which Galesinius ineptly joined to the said Nicaean Martyrs, taking Antonius in place of the city Antioch, as if he had suffered together with them: but we reject what the consensus of the Martyrologies does not admit: some of which, such as the Liege manuscript of Saint Lambert, the Carmelite manuscript of Cologne, the manuscript Usuard of Cluny and another of the Queen of Sweden, omitting the place, celebrate only Saint Agape the Virgin. Before the said Nicaean Martyrs she is celebrated in the Roman Vatican manuscript number 5949, the Neapolitan of the Clerks Regular, both in Lombard script, in these words: At Antioch, of Saint Agatha the Virgin. At Nicaea, of Saint Gorgonius and Firminus.

[2] In the Martyrology of Jerome published at Lucca and the Blumian copy, after listing the same Nicaean Martyrs, there is appended: At Antioch, of Saint Agape the Virgin and Mariana. But in place of the latter, in our manuscript, which is also of Saint Jerome, we read: and Marcianis. In the one published at Paris, and Mariana, also of Saint Jerome, it reads thus: At Antioch, of Saint Agape the Virgin and Martyr. Mariani. But Marini is read in the Reichenau manuscript. But with the earlier copies, Rabanus and the printed Bede, likewise the Laetium and Tournai manuscripts of Saint Martin, have the following: At Antioch, the birthday of Saint Agape the Virgin and Mariana. But Notker has Marina. The Cologne manuscript of Saint Mary ad Gradus: or Marina: At Antioch, of Agape and Maurina the Virgins. Thus Marina the Virgin is inscribed in the Calendar of an ancient manuscript Breviary which is in our possession. Hermann Greven in the Auctarium of Usuard mentions her under the name of Agapita the Virgin and Marina the Virgin. Finally Saint Agape, but mingled with other holy Martyrs of this day, is venerated in the Trier manuscripts of Saint Martin and Saint Maximin and the Aachen one. Both, Agape and Mariana, were inscribed by our Laherius in the Menologion of sacred Virgins.

[3] On the next following day, that is, March 11, the Centula manuscript, or that of Saint Riquier, celebrates Saint Agape the Virgin at Antioch. The Brussels manuscript of Saint Gudula: also listed on March 11: And at Antioch, of Agape the Virgin and Marina. But in the Anchin manuscript, in which on this day Agape was ascribed to Antioch, on the next, that is, the eleventh day, again, as if about another, mention is made of Saints Agapita and Marina the Virgins. On which day also, after Saints Gorgonius and Firmus, in the manuscript under the name of Saint Jerome and at Notker, the name Agapitus is listed, for which Agapita, or rather Agape, appears to be the correct reading. The memory of Saint Agape was made on January 25 in the Roman Martyrology, to which the companions Saints Donatus and Sabinus are assigned. Another Agape, Virgin and Martyr, is venerated at Interamna in Umbria on February 15; another with twenty-eight companions was listed on February 17. other Saints Agape and Marina: Other Saints of this name will be brought forward later, of whom the more famous is Saint Agape, the companion of Saint Chionia, who suffered at Thessalonica on April 3. We have also hitherto presented two Martyrs named Marina, each in a great company of Martyrs, one on January 27 in Africa, the other on February 22, who suffered at Nicomedia: others will occur to be listed hereafter.

[4] I have referred here the controversy raised by the Spaniards after the publication of the Fragments, or Adversaria under the name of Luitprand, or Eutrand: in whose Madrid edition at number 67 and the Antwerp edition at number 75, the following is found: [the slaughter of Saints Agape, Gorgonius, Firmus, and Antonius is attributed to Spain.] In the Asturias of Spain, in the city of Britonia, of the holy Martyrs Gorgonius, Firmus, Antonius, and Agape the Virgin, born in Nicaea of Bithynia, carried by chance to Spain, in the persecution of the most cruel Decius, who on the tenth of March through various and terrible torments finally obtained the palm of martyrdom. So there. The occasion for this assertion, not to say invention, was taken partly from Bellinus, Maurolycus, Molanus, who report on March 11 with the Roman Martyrology Saints Gorgonius and Firmus the Martyrs, with no added place of martyrdom; partly from Galesinius, who adds to them Antonius and Agape the Virgin and ascribes them to Nicaea. But against one Galesinius, more than twenty ancient Martyrologies, both handwritten and printed, cited above, persuade that Saint Agape the Virgin is to be separated and ascribed to Antioch where she suffered: in various of which her companion in martyrdom is assigned as Saint Mariana or Marina the Virgin. But nowhere does even a shadow of any Antonius appear, a name that crept into the place of the city Antioch through the fault and negligence of copyists. Notwithstanding these things, Tamayo Salazar with some correction of the text of Luitprand inscribed in his Spanish Martyrology for March 10 the following: At Britonia in the Asturias of Spain, Saints Gorgonius, Firmus, Antonius, and Agape the Virgin, who, having been brought from Nicaea of Bithynia, are crowned with martyrdom in the persecution of the Emperor Decius for the glory of Christ. He then criticizes an error of Luitprand in the edition of Ramirez, but which is also found in the edition of Tamayo de Vargas, and asserts that the passage should be restored so that only the sacred bodies are said to have been brought to Britonia, and the Martyrs themselves were crowned at Nicaea. On March 2 Saints Lucius the Bishop and other Martyrs killed at Caesarea in Cappadocia are venerated, and on March 20 Saint Martin, Bishop of Dumium, who in the same Fragments or Adversaria are called Bishops of Britonia, where Tamayo Salazar asserts that Luitprand errs, or that a gloss was inserted to deceive, cited above at the Acts of Saint Lucius on March 2. Which things, on account of what has already been adduced by us, could be said about the entire assertion attributed to Luitprand. Higuera asserts other things in Tamayo's Spanish Martyrology in these words: At Noegla in Baetica, or as some believe, at Noega Useca in the Asturias, the bodies brought from Nicaea of Bithynia of the holy Martyrs Gorgonius, Firmus, Antonius, and Agape the Virgin rest in peace. But Tamayo adds that Higuera erred.

[5] Arthur du Monstier inscribed in his Sacred Gynaeceum Saint Agape, Virgin and Martyr, as having suffered at Nicaea, with this annotation: and wrongly set forth in the Sacred Gynaeceum The Greek Menology, Galesinius in his Martyrology, and Ferrarius in his General Catalogue of Saints mention her. She suffered with the holy Martyrs Antonius, Gorgonius, and Firmus, concerning whom in the Roman Martyrology on the following day, in the year 253. Whose bodies are written by John Tamayo in his Spanish Martyrology on this day to have been translated to Britonia in the Asturias of Spain. All these things Arthur set down without discrimination, but not without errors: and first for these he cites the Greek Menology, perhaps led astray by a hasty reading of Ferrarius, who noted that Galesinius took this from the Greeks: but Galesinius himself should have been consulted, who cites ancient handwritten Martyrologies. Second, he brings forward Galesinius, whom he could have admitted as the guide of his errors. Why did he not rather follow Rabanus, Notker, the printed copies of Bede, Hermann Greven, with whom very many ancient manuscript Martyrologies agree, and having acquired with Agape another woman to insert in his Gynaeceum, namely Mariana or Marina, and having learned that they suffered at Antioch, not at Nicaea? Furthermore, only Gorgonius and Firmus are inscribed in the Roman Martyrology, not Antonius, whom he places before them, inserted by Galesinius in place of the city Antioch. Concerning the translation of bodies to Spain, we consider it a gloss of John Tamayo. What is said about the year of martyrdom is nothing but the invention of the commentator on the Adversaria of Luitprand.

CONCERNING SAINT MARCIAN THE MARTYR

Marcian, Martyr among the Greeks (Saint)

The calendars of the Latins and

Greeks celebrate many Marcians on various days: but to whom the same kind of death gave the crown of Martyrdom, absolutely none: and so we present him here as unique on the authority of the Greek Menaea, whence also Maximus Cytheraeus took him, whom we also found in the manuscript Synaxarion of our Petrus Franciscus Chiffletius in the very same words: On the same day, the holy Marcian was crushed by wood or clubs and was consummated. The time and place of his contest remain in obscurity.