ON THE HOLY ALEXANDRIAN MARTYRS SERAPION THE MONK, JOSEPH, VOLUTIANUS OR VOLUSUS, PHILOCALUS, GOTHINUS OR COTIANUS, BION, NONNUS OR NOMINUS, LUCIUS, AMMONIUS, PHILOCARPUS OR POLYCARPUS, AND AMATOR.
Historical Synopsis.
Serapion the monk, Martyr at Alexandria in Egypt (S.)
Joseph, Martyr at Alexandria in Egypt (S.)
Volutianus or Volusus, Martyr at Alexandria in Egypt (S.)
Philocalus, Martyr at Alexandria in Egypt (S.)
Gothinus or Cotianus, Martyr at Alexandria in Egypt (S.)
Bion, Martyr at Alexandria in Egypt (S.)
Nonnus or Nominus, Martyr at Alexandria in Egypt (S.)
Lucius, Martyr at Alexandria in Egypt (S.)
Ammonius, Martyr at Alexandria in Egypt (S.)
Philocarpus or Polycarpus, Martyr at Alexandria in Egypt (S.)
Amator, Martyr at Alexandria in Egypt (S.)
Section I. The sacred cult of these Martyrs in the Sacred Calendars. Was Saint Serapion the Father of ten thousand monks?
[1] A single class of Martyrs is proposed on this day in the ancient copies of the Martyrology of Saint Jerome: which in the printed version from the Corbie manuscript in Parisian type reads thus: Twelfth day before the Kalends of April. Memorial in the more ancient calendars, At Alexandria, of Serapion the monk, Joseph, Volotianus, Philocalus, Cotianus, Honis, Nonnus, Lucius, Ammonius, Philocarpus, Amator. In the ancient Lucca copy the names are expressed thus: At Alexandria, of Serapion the monk, Joseppus, Volutianus, Philocalus, Gothinus, Honis, Nonunus, Lucius, Ammonius, Philocarpus, Amator. In the Blumian manuscript the names differ: Chotinus, Bonis, Nominus. It pleases us to repeat the same names from our own manuscript codex, which we have written nearly a thousand years ago, on account of the varied spelling. For it reads thus: At Alexandria, of Serapion the monk, Josippus, Volusus, Filicalus, Gothinus, Bionis, Nominus, Locus, Ammonius, Filocarpus, Amator. Behold everywhere eleven names of the same Martyrs, although some are written differently. Seven are in the Tamlacht manuscript: Serapion, Joseph, Volutianus, Ammonius, Polycarpus, Amator, Philocalus. Some names are repeated, and Volusus before Volutianus. In the ancient manuscript of the monastery of Reichenau near the city of Constance in Germany, seven are presented in these words: At Alexandria, of Serapion, Josippus, Volusus, and Polycarpus, Lucius, Ammonius, Amator. In the Augsburg manuscript of the monastery of Saint Ulrich, six are mentioned: At Alexandria, of Serapion, Josippus, Volusianus, Polycarpus, Amator, Ammonius. The same in the same order are read in the Paris manuscript of Labbe, where only Ammonius, not Amonius, is written. And in all of these the name of Saint Benedict is added at the end (though in the Lucca manuscript it is placed first), so that from this their antiquity may be recognized. All are again recorded in the Tamlacht manuscript on the twenty-second of March. Consult those passed over there.
[2] The first three mentioned are thus presented in the Rhinovian manuscript: At Alexandria, of Serapion, Josippus, Volusus. These in the Corbie manuscript are also written in the first place thus: At Alexandria, of Serapion the monk, Joseph, Volocianus. In the ancient and headless codex of Cardinal Barberini, three others are also celebrated in the first place: At Alexandria, of Serapion the monk, Polycarpus, Amator. The same three, but with others interposed, are recorded in the manuscript codex of the monastery of Saint Maximin. The Aachen manuscript mentions these three: Sarapion, Joseppus, Amonis. The Arras, Tournai, and Liessies manuscripts mention two, Saints Serapion the monk and Amator. The same are in the Cologne manuscript of Saint Mary ad Gradus, but Serapion is called an anchorite. In the ancient manuscript of the Queen of Sweden, which Luke Holstenius made great use of in his Observations on the Roman Martyrology: At Alexandria, of Serapion the monk and others. But the name of Serapion alone is read in the double Vatican manuscript of the church of Saint Peter, who in the Dijon manuscript appended to Bede is called an anchorite. Notker has it thus: At Alexandria, of Saint Serapion the monk, likewise of Joseph, Volutianus, Philocalus. In Hermann Greuen, besides Serapion recorded by Usuard, as we shall say later, the names of Joseph and Ammonius are added. Ado and the printed Bede: On the same day, of Blessed Serapion the anchorite. Rabanus: On the same day, the burial of Serapion the monk.
[3] Serapion, monk and Martyr: And these things concern the class of eleven Martyrs, whom we believe suffered at Alexandria in the persecution of the pagan Emperors. The first of all and standard-bearer of the rest is Saint Serapion the monk, recorded in all Martyrologies: in whom we observe the holy fervor of true religion and the desire for martyrdom, which Saint Athanasius praised in the Great Anthony in his Life, illustrated by us on the seventeenth of January, where in chapter 11 the following is read: When the most impious persecution ravaged the Church with the mad fury of Maximinus, and the holy Martyrs were being led to Alexandria, Anthony also left his monastery and followed the future victims of Christ, saying: Let us go to the glorious triumphs of the Brothers, that either we ourselves may engage in combat, or we may watch others fighting, etc. Why should not monks be understood among these Martyr Brothers? Such monk Martyrs we have given elsewhere. Second is Joseph, to others Joseppus or Josippus: third is Volutianus, other Martyrs variously written. Volusianus, Volocianus, Volotianus, or Volusus; fourth Philocalus, Filocalus, or Filicolus: fifth Gothinus or Cotianus; sixth Bonis, Bionis, Honis: seventh Nonnus, Nonunus, or Nominus: eighth Lucius, Lucus, Locus; ninth Ammonius, Ammonus, Ammon, Amonus, Amonius: tenth Philocarpus, Filocarpus, Polycarpus: eleventh, with the same spelling everywhere, Amator.
[4] Concerning Serapion, various authors have added some eulogies. Usuard, this one: At Alexandria, of Blessed Serapion the anchorite, Another Serapion the Arsenoite, Father of 11,000 monks: a man of great virtues. This can be understood, indeed must be understood, of the said monk Martyr; because the dwelling of anchorites was not Alexandria, but the arena of Martyrs. In the manuscript Florarium of the Saints it reads thus: At Alexandria, of Blessed Serapion the anchorite. He was Father of ten thousand monks. In Maurolycus these are connected with the eulogy of Usuard: Canisius adds more in the German Martyrology, drawn from book 6 of the Ecclesiastical History of Sozomen, chapter 28, where the following is read: Serapion lived near Arsenoe and presided over about ten thousand monks: all of whom he so instructed that by their own labors they might procure necessities both for themselves and supply them to others in need. Moreover, in the summer season, hired for wages, they were accustomed to harvest crops, and stored up enough grain both for themselves and shared it with other monks. The same things are read in Rufinus in the Lives of the Fathers, book 2, chapter 18, and Palladius, chapter 76. The earlier passages from Sozomen are reported by Cassiodorus in the Tripartite History, book 8, chapter 1. Citing this, Galesinius writes the following: At Alexandria, of Saint Serapion the anchorite, who, a man of the highest religious devotion, remarkable for his self-abasement and contempt of the world; admirable for his disdain of hope which is usually fixed on transitory things; singular in his manner of living and conduct worthy of a heavenly man; aflame with burning desire for divine things, outstanding for his most attentive constancy of prayer, in short eminent in every virtue of Christian piety, departed to the Lord. So says Galesinius, citing in his Notes the Lives of the Fathers and the Tripartite History: but a similar eulogy is not found there. But why is he ascribed to Alexandria, when the nome or region of the Arsenoites is far distant from that city? Were his and perhaps some other holy monks' bodies perhaps carried there, so that they might be in greater veneration? another, the Sidonian Certainly it is not of the Martyr, nor of the Bishop, of whom below, that the printed Menaia and the Chiffletian manuscripts treat on this day, but of a monk, a Sidonian by origin, resting in peace: On the same day the holy Serapion, from Sidon, died in peace: and they add this distich.
Dous
panta
chersin
endeōn
Serapiōn
Telos
didōsi
kai
pneuma
tō Kyriō.
Giving all things to the hands of the needy, Serapion at last gives also his spirit to the Lord.
Section II. Another Serapion, Confessor, Bishop of Thmuis.
[5] Baronius, embracing a different opinion from all these, judges that another is venerated on this day and that in today's Roman Martyrology it should be read thus: At Alexandria, of Blessed Serapion the anchorite and Bishop of Thmuis, a man of great virtues, who, driven into exile by the fury of the Arians, departed to the Lord. In the Notes the following is found: Concerning him, Bede, Usuard, Ado, and others (whose words we have given), although they call him only an anchorite. But that the distinguished Serapion was ordained Bishop by Athanasius is clear from the letter of the same Athanasius to Dracontius. It is true, it is established that a monk, and a distinguished one, named Serapion was ordained, but it is not established that he is the same one whom the ancient Martyrologies of Saint Jerome and others make the standard-bearer of the ten Martyrs. The words of Saint Athanasius are these: You know that Serapion is a monk and the overseer of how many monks... You remember Ammonius who went abroad with Serapion... You will also be able to learn... about others. Serapion, from monk made Bishop, And yet these men, having been made Bishops, did not object, but having for their example Elisha, and being aware of what Elijah did, and instructed in what the disciples of Christ and the Apostles did, they took up this care, and did not disdain this ministry, nor on that account were they made worse than themselves, but they both await the reward of labor, making progress themselves and exhorting others to progress. he converted many to the faith or holy life. How many did they convert from idols? How many did they restrain from mad and demoniacal habits by their admonitions? How many servants did they bring to Christ? So that those who behold these signs are filled with wonder. Is it not, I ask, a great sign to lead a girl to remain a virgin, and a young man to be continent, and an idolater to acknowledge the Lord?
[6] Baronius adds in the said Notes: There exists a letter of Alexander, Bishop of Thessalonica, to Athanasius, which the same Athanasius incorporated in his second Apology: where the following is read: beloved by Alexander, Bishop of Thessalonica I congratulate the excellent Serapion, striving so to adorn himself with sacred morals and making the memory of his Father more praiseworthy. For that one has been perfected, as Scripture says elsewhere, and has not died: for he has left behind a memorial of his life. With what affection, then, do you think we should regard him who so preserves in himself a man worthy of remembrance; since you, my Lord, know both the sacred memory of that man and the kindness of the more recent one? But Baronius continues: To this Serapion there exists a notable letter of the same Saint Athanasius against those who were beginning to murmur and by St. Athanasius that the Holy Spirit is a creature. Likewise a commentary on blasphemy against the Holy Spirit, and another letter on the death of Arius and the state of affairs at that time. The first and second letters of Saint Athanasius are inscribed to Serapion the Bishop, the third to Serapion brother and colleague. The name of Serapion is also found among the Bishops of Egypt who were present at the Council of Sardica, whom Baronius already considers mentioned in the Annals at the year 347, number 11.
[7] In all the places already cited, it is not indicated of what
place he was Bishop, or that he was driven into exile by the fury of the Arians. Bishop of Thmuis These two points seem provable from Saint Jerome: if indeed the same Bishop Serapion is being discussed everywhere. Here then in his book On Ecclesiastical Writers, chapter 95, he relates the following: Serapion, Bishop of Thmuis, a city of Egypt; who on account of the elegance of his intellect merited the surname of Scholasticus, dear to the monk Anthony, published an excellent book against the Manichaean, and another on the Titles of the Psalms, and Confessor. and useful letters to various persons: and under the Emperor Constantius he was renowned in his confession. The same Jerome, in his letter to Magnus, calls Serapion a Confessor. The book of Serapion against the Manichaeans, translated by Francisco Turriano of the Society of Jesus, was published by Canisius in volume 5 of his Ancient Readings. Concerning the city of Thmuis in Egypt we have treated accurately on the fourth of February in the Life of Saint Phileas, Bishop and Martyr of that city. Baronius in his Notes places that city in Scetis, misled by a bad reading of the Letter of Saint Germanus, Bishop of Capua. Where is Thmuis situated? Luke Holstenius corrects him with this censure in his Observations on the Roman Martyrology: This account, he says, exists among the letters of the Pontiffs after letter 62 of Pope Hormisdas. But that letter does not treat of Egyptian monks, but of European Scythians, who were accusing Paternus, Bishop of the city of Tomi, as is rightly published and read there. Moreover Tomi was the metropolis of Scythia, once made famous by the exile of Ovid. So much from that source. Because Saint Jerome asserts that Serapion was dear to Saint Anthony, we believe this is the same man to whom, when he had been made Bishop there, Anthony, stationed on his mountain and foreseeing what was happening far away in Egypt, narrated those things, as is found in section 104 of the Life of Saint Anthony. But what his confession was, and when he was driven into exile by the fury of the Arians, can be understood from other details there adjoined.