ON ST. JUDAS QUIRIACUS
BISHOP, MARTYR AT JERUSALEM.
A.D. CXXXIII
PrefaceJudas, otherwise Quiriacus, Bishop, Martyr at Jerusalem (St.)
BY THE AUTHOR D. P.
CHAPTER I.
On the cult of this Saint in the Churches, formerly and now varied.
Of the Hieronymian Martyrology (which, the most ancient of all in its kind, has the greatest authority of all among us beyond the rest), the four copies, [The Birthday of S. Judas-Quiriacus reported May 1 in the more ancient Martyrologies,] hitherto found and by us repeatedly cited, with marvelous consensus everywhere set forth these words at the Kalends of May: At Jerusalem the birthday of S. Judas or Quiriacus the Bishop. The same words at these same Kalends are read in the ancient Barberini MS.: but for Quiriacus is written Cyriacus, namely after the Greek manner. In the MS. of the Queen of Sweden: who was surnamed Quiriacus. In the most ancient Trier MS. of S. Maximinus, who is called Kiriacus. In the Altempsian at Rome it is so read, At Jerusalem S. Quiricus the Bishop, who is also Judas. In the Augsburg of S. Udalric and the Labbean the name of Judas is simply set down, in this manner: Of Matthew the Apostle. Of Judas. On the contrary in the MSS. of Monte Cassino and Trier the name of S. Quiriacus is simply held, Bishop and Martyr.
[2] So great a consensus of all the most ancient Martyrologies or of those transcribed from the most ancient, somewhere assigned to April 30, makes it that we cannot doubt but that the true Birthday of this Saint, whom we have undertaken to treat (as S. Jerome calls it), pertains to this day, and ought to be assigned to Jerusalem. Because nevertheless in certain copies of the same Hieronymian Martyrology, on the day before the Kalends of May, there where the aforecited Apographs all, after other Saints then reported, have these words, At Rome S. Quirinus the Bishop, as in the Epternach, or At Rome the deposition of Quirinus, as in the Corbie; or also as in the Lucca, At Rome the deposition of Quirinus the Bishop: because, I say, certain other copies seem to have had, at the end of April, for the name Quirinus, the name Quiricus or Quiriacus (as the Liège and Prague MS., and also the Florarium Sanctorum which is in our keeping), therefore that passage some have interpreted of this Saint: among whom the interpolator of Usuard for the Brussels church of S. Gudula says, At Jerusalem Quiriacus, who is surnamed Judas, then adds a longer eulogy, such as others add at May 4, as will be said below.
[3] But the ancient reading is to be retained, At Rome: nor yet on that account is any cult to be assigned there to this our Quiriacus on that day; as though then at Rome his deposition were kept, but it is to be left to a certain S. Quirinus: whom the same MS. of S. Gudula has on the same day thus: At Rome on the Appian Way the Elevation of S. Quirinus the Martyr, whose Passion is celebrated on the III Kalends of April. Likewise a certain one cited by Florentinius under the name of Ado, of S. Quirinus the Tribune and Martyr, of whom above on the III Kalends of April. Another MS. also of the Queen of Sweden, At Rome in the cemetery of Prætextatus on the Appian Way S. Quirinus: namely the aforesaid Tribune; for what is added in this MS., Bishop, ought to be judged surreptitious: and the same perhaps may be thought of the Hieronymian Apographs, and that the title of Bishop on that last day of April in the Epternach, oldest of all, were better absent, than that it be present in the others: but to the error of the copyists it must be ascribed if anywhere Quiricus, and then Quiriacus, crept in for Quirinus.
[4] The name of S. Quiriacus or Judas is absent from the genuine Martyrology of the Venerable Bede: Florus also has it on day 1: but Florus of Lyon, next to Bede, and prosecuting and supplying the work begun by him, as we have given it from a triple MS. before the 2nd volume of April, says, On the same day, that is the Kalends of May, the passion of S. Judas of Jerusalem, surnamed Quiriacus, who suffered at Jerusalem. Rabanus also and Notker in their Martyrologies at these same Kalends say, At Jerusalem the passion of S. Judas or Quiriacus the Bishop, to whom was revealed the wood of the Lord's Cross. How ill that was believed, we said on the preceding day. Rightly therefore did Florus omit it; but in other things less cautious he describes the series of torments endured by him, into the truth of which it will be inquired below, and adds, Written in his Passion. In this Passion, Usuard and Ado transferred it to May 4 Quiriacus is said to have been taken up into glory on the day of the Sabbath, at the eighth hour, in the month of May beginning, while Julian the Tyrant reigned, in the II year of his reign, by which phrase the beginning of the month is understood. Nonetheless Usuard and Ado transferred the name and eulogy of Judas-Quiriacus from the first of May, where to that point it had remained written, to the fourth day which in the year CCCLXII, of Julian I, not II, still running, was a Sabbath. This moreover, together with their own and especially Usuard's Martyrology, gradually introduced into the use of all churches even the Roman ones, has been everywhere received, and in the present Roman also perseveres. Notker, since by the example of the aforesaid authors he had also taken up the last day, the repeated memory of Quiriacus the Bishop, surnamed Judas, on the fourth day he concluded with these words: The day of his Passion according to others is here, but according to the Martyrology of S. Jerome on the Kalends of May is held famous.
[5] The Anconitans, among whom from time immemorial he is venerated as Patron, on what day the Patron is venerated among the Crucifers and at Ancona: observed the day which Usuard's Martyrology suggested. The same does the Order of the Crucifers in Belgium and elsewhere, having the same Saint for its primary Patron, because it believes the Lord's Cross to have been found by his indication. The Carmelite Order also, preserving the Breviary ordered from the use of the Lord's Sepulchre of the Jerusalem church, according to its ancient editions, venerated him with proper office on the IV day; which now, S. Monica being substituted in its place, has been changed. But the Missal of the Maltese Knights of S. John, printed at Strasbourg in the year 1505, sets forth a proper Mass of S. Cyriacus on this day: and the MS. Calendar prefixed to the Breviary of the Canons Regular of the Holy Sepulchre, of which we have only the winter part, prescribes the Office of the same then to be performed: and the orders of the Latins instituted in the Holy Land, and finally the Proper Offices and Commemorations of the Prophets and Bishops Martyrs and Confessors of the Holy Land, printed at Venice 1613 for the use of the pilgrim Latins, have some such thing. There can therefore be no doubt but that among all, to whom this Saint in any way pertains, from are the monastic or military Orders, instituted there and thence brought hither) they hold the fourth day of May festive to him.
[6] Yet do not for that reason persuade yourself, that the Latins gone into Palestine found such a cult there; according to a rite not found there, since no vestige of it appears in the Synaxaria of the Greeks, or in the Typicon of S. Sabas taken from the use of the monasteries of the holy City. The Latins themselves rather, accustomed to recite in the sacred rites Usuard's Martyrology, and the Canonical Office according to the form which (as the Tyrian says, book 9 chapter 9) the Great and most ample church beyond the mountains, that is the Gallican, observed, brought thither the rite of venerating Cyriacus on the IV day of May: but brought from France. according to which form we have his Office, as they call it, semidouble, in the Paris Breviary of the year 1584, in the Autun of the year 1534, the Sens of the year 1625, the Meaux of the year 1640. Some, on account of the Office of S. Monica concurring on the same day, wholly dismissed him: others, as those of Lisieux in the year 1624, retained only his Commemoration. Those of Warmia too in their Breviary printed at Nuremberg, under the date of the year 1516, prescribe a Commemoration of the same. And these indeed in those of which there is a copy among us: in the books of other Frankish or German churches, which we do not yet have, perhaps not fewer examples will be found, either of a semidouble Office of Cyriacus, or of a simple Commemoration prescribed for this day.
[7] to which use we too adapt the Roman Martyrology Which day since not only the aforesaid Orders and those particular churches, and several others, which it is not easy to
enumerate, either formerly had, or even now retain as sacred to S. Cyriacus; and since the same is prescribed by the Roman Martyrology, as much old as new, it is fitting that the same be altogether retained, whatever the prior use was. For the use of the Church has the force of law: since upon her free election and tacit approbation a matter of this kind depends. But perhaps the cause of the day being changed in the Martyrologies was, that the Church of Orléans in Gaul, having received his head, wishing to honor him with a more solemn Office; and finding the first day of May occupied by the cult of Saints Philip and James, judged it most fitting, after the celebrity of the Found Cross, to keep the feast of S. Cyriacus, At Orléans the reception of the Head April 13 or 15. who from the commonly spread Acts was everywhere believed to have revealed the same. And it is likely that, the miracles increasing toward the veneration of his Head, very many other churches throughout the Gauls undertook to honor S. Cyriacus on the same day after the example of those of Orléans: who moreover were wont to celebrate the reception of his Head on the Ides of April, as Saussay indicates in the Gallican Martyrology, and indeed in the first place, as a feast of the first name: then on the XV Kalends of December, treating of the burning of the relics of Orléans, made by the heretics in the year MDLXII, among them he numbers the head of S. Quiriacus the Bishop and Martyr, so that it is clear this one is meant: which again in the Index of the Martyrology he confirms for the said April 13. I fear nevertheless lest by some error in the figure the day crept in to him here, instead of 15. For (as on the XV day among the passed over we said) S. Quiricus the Bishop, who found the Lord's Cross (with others elsewhere always Quiriacus), is reported in the MS. Ado of the Monastery of S. Laurence among the Liégeois and our MS. Florarium Sanctorum: likewise in Bellinus, Greven and Molanus in the Auctarium of Usuard, Maurolycus, Canisius and Ferrarius: who all may be presumed to have received that day from those of Orléans, and by their consensus prevail over the saying of Saussay alone.
[8] As to what concerns the Greeks, among these on the XVIII day of October in their Synaxaria is found a simple eulogy, to be recited without other indications of more solemn cult, among the Greeks a commemoration October 18. which appears to have been drawn from the same Acts: perhaps because the Constantinopolitan or some other Church kindled from this received his Relics on such a day. To which use the author of the Synaxaria preferred to adapt himself, rather than to the day noted in the Acts; unless he found this other one too in the Greek text, just as we have often found the writers of Legends in either language, each one according to his own use, to have noted the Birthdays of Saints, with no slight perturbation of historical truth.
CHAPTER II.
On the Relics of S. Cyriacus at Ancona, where he is venerated as Patron.
[9] Among the very many other monasteries which once flourished at Rome, The Monastery of S. Cyriacus at Rome, now scarcely retain a memory of themselves in ancient writings, one was of holy Virgin Nuns, under the appellation of S. Cyriacus, often named by Baronius, on occasion of an old manuscript Martyrology, by which he professes himself most especially aided in the present Roman being revised and augmented. In this at the Kalends of April it is thus read. At Jerusalem the passion of S. James … On the same day S. Quiriacus the Bishop and Martyr, whose deeds and relics commend us to the Lord. This so extraordinary formula and singularly proper to the place itself, not only once persuaded us that the Relics of the Jerusalem Cyriacus, and indeed very notable ones, were held at Rome: but also that under his Patronage that monastery stood, by Cardinal Baronius not sufficiently distinguished from the Title of S. Cyriacus at the Baths, it is of the Roman not the Jerusalem one: who was only a Deacon and suffered at Rome. But, when into our hands came the book of Fioravante Martinelli, entitled the Trophy of the most holy Cross, in which is most clearly drawn out the whole history of that monastery, so that it cannot be doubted but that it took its name from S. Cyriacus who suffered at Rome, on occasion of his head and arm thither under Pope Agapitus II translated; I could not but condemn the writer of that Martyrology, who by ignorance of the double Cyriacus confounded the Jerusalem one on this day with the Roman.
[10] Therefore the care omitted of inquiring how those Relics came to the said monastery, his relics at Ancona: from the suburban church of S. Stephen and then with others once kept in the titular church at the Baths are now held in the Basilica of S. Maria in Via Lata; let the pen turn itself to Ancona, a city in Picenum noted and ample; near which a church to S. Stephen is held by the constant tradition of the Anconitan people to have been erected by Galla Placidia, sister of the Emperors Honorius and Arcadius, and enriched with the body or some relics of the body of that S. Cyriacus of whom we treat. Afterwards a new Cathedral church was founded within the city: to which the Relics were translated from the suburban church of S. Stephen, as appears from a brief of Gregory XI, given in the VII year of his Pontificate, which was of Christ MCCCLXXVII; are believed translated to the new Cathedral where the Pontiff, desiring that the Anconitan church, which in honor and under the name of S. Laurence the Martyr was founded and constructed, and in which the glorious body of S. Quiriacus the Martyr venerably rests, by whose prayers and merits Our Lord Jesus Christ continually works many miracles there, be frequented with fitting honors; grants to the faithful of Christ visiting the said church, or extending helping hands to its fabric, each and all the indulgences which Pope Alexander III of blessed memory and whatever other Roman Pontiffs his Predecessors, yearly granted to those visiting the church of S. Mark of Venice in the Castellan diocese on the festivity of the Ascension of Our Lord Jesus Christ.
[11] By respect to the same holy body translated thither and the continual miracles at it, moved, where they also shone with miracles, and using the same words somewhat amplified, Paul Palæologus, Patriarch of the holy See of Constantinople, in the year MCCCLXXX, established in the Anconitan Cathedral church itself, by a double instrument, written on the IV and XIII of April before the Anconitan Magistrates, delivers to the same church the head of S. James and other Relics, of which on the I day mention was made, adding concerning the continual operation of miracles, as also we have known by experience. Yet of these (such was the deplorable negligence of former times) nothing was handed down to posterity in writing. The custom nevertheless persisted, and the Translation is venerated August 8 on the VI Ides of August yearly under the rite of a double Office to celebrate the translation of S. Cyriacus: but, whether then the first is recalled, by which the Relics were brought to Ancona; or the second, by which they were translated into the temple of S. Laurence, is uncertain.
[12] It is now called of S. Cyriacus itself, the prior appellation of the Laurentian Patronage abolished; The same Saint expressed on the proper coin of the city: and the city, professing itself to acknowledge him as primary Patron, began to strike a coin, such as may be seen in Ughelli volume 1 column 373 with a legend, drawn on one side around the effigy of a Bishop or Patriarch standing and blessing in Greek habit, S. Quiriacus PP., on the other, around about a larger Cross in the middle ✠, OF ANCONA; such also other coins of other Italian cities, struck with the image of the Patron, four or five centuries ago, everywhere may be seen among the Italian antiquarians. Much more recent is another coin, in which the chasuble, mitre, and Patriarchal cross according to the present use and form of the Latins are expressed, with a legend drawn around SANCTUS QUIRIACUS EPISCOPUS, on one side; Ancona the Doric city of faith, on the other: where is expressed: of which coin the aforesaid Julian Saracenus sent us a copy and inserted it in the Historical notices of Ancona published by him at Rome in the year 1675; which had he said struck under Clement VII, as another coin of like inscription expressly has, he would more easily have found credence among the antiquarians, than while around the year CCCCXVIII, in which he believes the body brought, he asserts it formed; praising as most ancient that which the appearance of the Episcopal habit proves to be of most recent make.
[13] We in the year MDCLX, passing from Ancona to Rome, saw on the III day of December the aforesaid temple, and the sacred treasure of relics in it; a tooth and joint in the sacristy; and among them a tooth and a single joint of the hand, which were said to be of S. Cyriacus the Patron of the city; probably separated from the other bones, when these were composed in a great marble chest, which was shown to us there in the left aisle of the lower temple or crypt, most firmly closed with iron bonds. There, behind huge gratings of gilded iron, through three intercolumniations stood arranged three chests: of which the middle, of enormous magnitude in every dimension, was said to be of S. Liberius, of whom we shall treat on the XXVII of this May; a marble tomb under the choir. the other of S. Marcellus, of whom we treated on the IX of January: the bones of S. Cyriacus were believed contained in the third chest: but which or how many, no one could say, because of the firm closure, which no one remembered to have ever been unsealed. If this be done hereafter, the Anconitans will be able to know how much they possess of the body of S. Cyriacus. For this ought not to be estimated from the form and magnitude of the chest: for we have seen many of this kind, conformed to the measure of whole bodies, in which only one bone was confessed to be contained by the same who possessed it; and they called it by the indefinite name of body, just as S. Basil says that Christians venerate the whole Martyr even in a tiny bit of dust.
[14] The Acts of the first translation teeming with anachronisms, It remained to inquire, whence or when that, whether body or relics of the body, were brought to Ancona. To teach this an Office was exhibited, which before the correction of the Breviary that city and church used. and among other things from a Hymn to be sung at Vespers these words were noted: That he might be our Protector, by the prayers of Galla Placidia, the Emperor Constantius translated him to Ancona. There were also exhibited Acts, there wont to be recited, and in them such a narration of the aforesaid translation. A certain Queen, by name Galla Placidia, came from Jerusalem into the parts of Italy: who was of such virtue and power that in the feminine sex she seemed to have manly constancy. She indeed, when through diverse Italian parts she had established very many churches, at length at the Anconitan city, there caused a basilica to be built in honor of the Proto-Martyr Stephen, having the vow and purpose there honorably to place the Protomartyr's body; they make Galla Placidia its author, that as his church was illustrious by name, so by his bodily presence it might be made notable. Diligently therefore by messengers of the said Lady and letters sent to her brother Constantius, who at that time in the parts of Jerusalem governed the empire, she prayed that to her the body of the Proto-martyr Stephen he would grant. He wished to satisfy his sister's will in this part, but could not. The holy body lay hidden: which the people opposing, was forbidden to be carried off. Wishing nevertheless the brother that the sister be not utterly defrauded of her desire, namely an equivalent treasure, the body of S. Cyriacus he sent to her.
[15] These and other things copied to him when long ago Baronius
had received, in his notes to this day and the mention of S. Cyriacus, he deservedly judged, which they feign to be the sister of the Emperor Constantius, that some things needed correction: more gently surely he could say nothing. Another more severe would have wished all utterly abolished. For who, even moderately versed in history, does not see with how great a confusion of things, persons and times all things have been written or perhaps fabricated. Concerning the body of S. Stephen to be translated or retained, what will or religion either to the Emperor or the people could occur, so long as it lay thus buried in the earth, that even the place of burial itself was wholly beyond the knowledge of men, much less in any veneration? But thus it lay hidden until the Consulate of Honorius X and Theodosius VI, that is the year of Christ CCCCXV, fifty-four years after Constantius had departed this life, not only Emperor of the East, but also of the West, the body of S. Stephen not obtained, who nevertheless never with his presence approached the parts of Jerusalem nearer, than when going to wage war on the Persians he entered Antioch, about three hundred thousand paces distant from Jerusalem. No sister had this man, Galla Placidia; but she who is celebrated by this name in the Histories, was the full sister of the Emperors Arcadius and Honorius. Her, captured at Rome together with the city, in the year CCCCXI Ataulphus King of the Goths took to wife, and carried off she offered at Jerusalem the body of S. Cyriacus, into the Spains kept her with himself at Barcelona; whence she, not from Jerusalem, in the year CCCCXV restored to her brother Honorius, as a pledge of the peace earnestly sought; was given in the year CCCCXVI in marriage to Constantius, Patrician and Consul of that year, a little after Cæsar, and then in the year CCCCXX by the indulgence of Honorius also Augustus: who with her for the most part lived at Ravenna (where various monuments of the most pious woman and finally also her sepulchre stand) after she had held the Empire of Italy with her son Valentinian Augustus, in the year CCCCL at Rome died.
[16] He who shall wish to consider these things, and what concerning the Life and translation of S. Liberius at Ancona we shall say to have been written on the XXVII of May; all which composed from uncertain tradition in the 14th century, and shall deign to compare both with the old Office of S. Africanus, of whom we already treated on the I of this month; will judge all to be of the same flour, and composed only in the XIV century, from ill-stitched narrations of popular tradition, from which this alone may be held certain, that the Relics of S. Cyriacus, who suffered at Jerusalem, were at Ancona from time immemorial. But if to the same popular tradition it please to concede something more, it will be able from the same foundation to be held probable, that Galla Placidia, if she was author or helper of the temple to be founded at Ancona to S. Stephen, they leave free conjecture to each. since now the body of the same S. Stephen being found shone with the greatest and most famous miracles, urged upon her nephew Theodosius the Younger, that to her be granted the relics, which the Empress Eudocia returning from Jerusalem to Constantinople in the year CCCC XXXIX had brought: but these not obtained, she got and sent to Ancona some part of the Relics of S. Cyriacus, either then also brought by Eudocia, or already long existing at Constantinople.
CHAPTER III.
Ancient opinions on the Episcopate, age, and martyrdom of S. Cyriacus.
[17] Him whom the more ancient Martyrologies set forth on the first of May, S. Judas or Quiriacus, Bishop, Martyr, but afterwards on the fourth of the same the Church received more orderly to be venerated, that he was the Jerusalem Prelate, even until these most recent ages no one had doubted; [Since learned men saw that after S. Macarius there is no place for S. Cyriacus among the Jerusalem Bishops,] nor would there yet be cause for doubting, were not so many things written and printed read of the Cross found by his indication, of his ordination into Bishop procured by Helena, and of the martyrdom undergone before the Apostate Julian. Learned men saw, that from S. Macarius (under whom the Lord's Cross was found) to Julian (under whom Cyriacus was believed to have suffered) there is no place for any other Bishop, whether Catholic or heretic, than those whom from the Episcopal Catalogues in Eusebius, Epiphanius, Nicephorus, and Theophanes we have named, and known by certain monuments of contemporary writers and public acts. To overturn the rest there was no intention, nor even to examine. Therefore they thought it enough to seek another Episcopate for him; nor was there one to which a nearer conjecture inclined than the Anconitan, where he had long been venerated as Patron. Using this therefore, Baronius and after Baronius Ughelli and others, so moderated the words of the Martyrology revised by him, they began to believe this one was the Anconitan, that now this alone is read, At Jerusalem S. Cyriacus the Bishop, who when he visited the holy places, under Julian the Apostate was slain. In which sense also the reformer of the Meaux Breviary in the year 1640 adapted the second Lesson of S. Cyriacus (for by the custom of that church, never using more than three Lessons, the first is prescribed from Scripture, the third is of S. Monica) but of the Cross found he keeps deep silence, as also Baronius had done.
[18] That he flourished under Helena and Julian, We have already seen on the preceding day, with how great right and how great authority relying Alexander the monk, when he had asserted that S. Maximus immediately succeeded S. Macarius, subjoined, and let no one deceive himself by reporting vain things, and fabulous narrations woven with foreign names by way of argument to be inferred to this matter: for there was no other Bishop of Jerusalem, besides the aforesaid … nor in any other manner was the venerable Cross found. Foreign names, brought into the History of the found Cross, through new (as Pope Gelasius speaks) narrations, the Ancients received them only from the most fabulous Acts, understand first the name of Eusebius, the Roman Pontiff, called to Jerusalem to ordain Cyriacus by Helena; who nevertheless had died in the year CCCXI, that is XV years before, for the seeking of the Lord's Cross, Helena went into the Holy Land. Then the name of Judas, after baptism called Cyriacus, who, S. Macarius dead, the same Helena commanding, is feigned to be substituted: then his progenitors Zacchaeus the grandfather and Simon the father, who saw the Lord in the flesh.
[19] But what was consequent from these things? Namely this, which seeing to be consequent from like commentaries on the begetting of S. Servatius, Jocundus the Presbyter turned to his own purpose, that the age of three hundred years ascribed to S. Servatius might not seem excessive; according to which he would have lived beyond two hundred years. from the passion, he says, of the Protomartyr Stephen, until Judas, who was the son of his brother Simon, found the holy Cross, two hundred and more years are said to have passed, and yet the same Judas they constantly affirm to have lived even unto Julian the Apostate. If you well attend the mind to the words of the Legend, you will see Judas called not only the grandnephew of S. Stephen, but his brother: whose mother Anna, since she is still feigned to have been alive under Julian, from her rather should the example of an age exceeding 350 years have been taken. But prudently replies Harigerus the Abbot, who at the beginning of the XII century, a few years after Jocundus, flourished, that for the assertors of this opinion it is fitting modestly to confess ignorance rather, than irreverently to lie for piety's sake. Yet the sharpness of the censure displeases: for he is not to be said to lie irreverently, who, induced into error by another's lie, strives to defend that very thing, thinking that what he himself, deceived by the authority of predecessors, believed, ought not to be called into doubt. Not all can judge all things, nor at every time: and therefore Gelasius the Pope concerning the apocryphal histories about the finding of the Lord's Cross, which he saw read and received in various churches, thought it enough to have warned, that when these come to the hands of Catholics, the sentence of B. Paul the Apostle should precede, Test all things, that which is good hold fast.
[20] We excuse therefore the ancient writers, men otherwise very great, Yet to be excused those who following them once erred. that in those times, in which still little study of discerning histories there was, in good faith for the most part alleged and followed writings, which others more experienced in such things either rejected of old or now judge altogether to be rejected. Blessed surely those ages, in which so great care was bestowed on scrutinizing the sacred Scriptures, and applying them to the information of faith and morals; so that, almost all studies being intent on this, very few were found, who undertook to sift historical narrations, and inquired with what faith each thing, and with what verisimilitude they were written, provided they seemed not contrary to the Catholic Religion. Yet our age is not to be despised, in which, so many exercising themselves on the better arena, so that of the exercise of sacred studies the Church may now if ever deservedly glory as most fervent; many also are found, who more professedly treat Ecclesiastical and civil History, comparing times with times, writers with writers; and striving for this, that, things being weighed on both sides, it may be judged, what among diverse narrations is truer or more verisimilar, by the example of S. Gelasius the Pope, who deemed such study not unworthy of that highest summit of the Roman Pontificate.
[21] Moreover, because on the preceding day we sufficiently demonstrated, how those things which of the work of Judas-Cyriacus, As they are not to be heard who substitute Cyriacus for S. Macarius, toward the finding of the holy Cross conferred, are assumed from the apocryphal Acts of that finding by writers, however ancient, have no appearance of truth; and from what was there said it is consequent, that we ought no longer to be solicitous, that for S. Cyriacus, of whom we here treat, lived in the time of Queen Helena; let us also see this, whether in the time of Julian the Apostate there was among their successors any Cyriacus; and if it were feigned that there was, or that from elsewhere he had come to Jerusalem a pilgrim, whether it could verisimilarly be said that by Julian the Emperor he suffered those things, which in the history of his Passion are read.
[22] At what time Julian was at Jerusalem, that is in the year of Christ CCCLXII or the following, [so neither those who after Maximus would have one Canonically elected against Cyril,] the See of Jerusalem held S. Cyril, whose Acts we explained on the XVIII of March, from the exile, into which the Arian heretics had driven him, by the decree of the same Julian first returned: of which matter so no doubt to anyone is there, that a certain Anconitan pleader, professing himself the defender of Cyriacus the Patriarch, so evident a truth not being able to deny, dared to affirm, that to Cyril, because he was a heretic or by heretics elected, was opposed by the Catholics Cyriacus, who under Julian bore martyrdom. If that man had read our Commentary on this Saint, he would surely have known with how sure and constant another was reasonably opposed, he might think, it did not suffice to have read in Platina, that Rotharius King of the Lombards an Arian in almost all cities had two Bishops, namely a Catholic and an Arian.
[23] For the Lombard Kings with equal providence cared for their gentile Arian Lombards and the Catholic Italians; nor if there had been would the Catholics have presumed to elect another,
and judged the pillar of their kingdom to be placed in this, if peacefully among themselves the victors and the vanquished on either side, the newcomers and the natives, and each according to his religion, conducted themselves: which same thing before them the Kings of the Goths had done, using such observance toward the Roman Pontiffs, that they ought not even from Catholic Princes to have hoped for greater. But under the rule of Constantius matters were conducted quite otherwise, the heretics subverting all the Churches; and turning the elections of Bishops, wherever some See chanced to fall vacant, according to their lust; nay even against the orthodox Prelates, by them deposed and driven out, substituting others, whom with them they either knew to act or hoped would act. under the tyranny of Constantius, no such thing anywhere dared. But from so great a number of writers prosecuting the history of that time, not even of one Bishop can an example be brought, whom to an ordination made by heretics the Catholics anywhere opposed. Much it was, wherever spirit and constancy sufficed them, to flee the communion of those who had thus been thrust upon them. But most thought this not to be done, if those whom the heretics had promoted bore themselves openly as Catholics; as appeared at Antioch, where to S. Meletius, substituted by the Arians in the place of the expelled most holy Eustathius, when he had shown himself sincerely Catholic, the greater part of the Christian people adhered; but those few, who with S. Paulinus the Presbyter had separated themselves from his communion, never presumed so long as Constantius lived, to think of acquiring a Bishop properly their own.
[24] But if not even there, where we know it was done more nobly than elsewhere, any such thing happened; But a Schism at Jerusalem is feigned gratuitously why, in the silence of all antiquity, and all Catholic writers immediately substituting S. Cyril for S. Maximus, should anyone compel us to believe, that in the Jerusalem church, Cyriacus being ordained by the more constant Catholics, a schism was made, and that this endured even under Julian; S. Athanasius and the rest of the Bishops Confessors caring nothing for this; whose zeal for pacifying the Antiochene Church all writers so much praise? How will he who first dared to say such things, not think it absurd to jest in a serious matter and to abuse the patience of the faithful? Besides, how can anyone persuade himself that the Catholic writers, in weaving the catalogue of Bishops, took account, of which no judgment exists among Catholic writers, not only of Cyril, but also of Eutychius, Irenæus, Hilary (who in the place of Cyril, repeatedly driven out and restored, were intruded by the Arians) and passed over him whom the Catholics had canonically elected as a Catholic, if indeed they elected anyone? But this argument presses so much the more, the more illustrious the martyrdom of S. Cyriacus is said to have been, by the gravity and multiplicity of the torments, inflicted on him in the very sight of Julian: which inhumanity openly exercised by Julian no one of the Greek or Latin Historians would have passed over in silence, if any such thing had been believed in the fourth or fifth century or even heard.
[25] Against the tyranny of Julian SS. Basil and Gregory Nazianzen inveigh much; as neither of cruelty openly exercised by Julian on the Christians. of the same also write Rufinus, Socrates, Sozomen, Theodoret and others: but in this all consent, that the persecution moved by him was of quite another kind than the former ones; and that he not by force nor torments, but by rewards, honors, flatteries, persuasions, struck down almost a greater part of the people, than if he had violently assailed it. Bland, says Jerome in the Chronicle, was the persecution, enticing more than impelling to sacrifice, in which many of ours of their own will fell. The whole Julian, namely, was in devising laws of this kind against the Christians, in which if there was anything cunning and crafty, yet what would seem less cruel he decreed, and brought the Christian religion into as great contempt as he could. Hence that Epistle of his to Artabius: I, by the Gods, neither to slay the Galileans, nor to beat them beyond right and equity, nor any annoyance to suffer them, will: but yet that to them the pious and holy men (he means the idolaters) are to be preferred even most of all, I judge. But if anything was done by him at Antioch or elsewhere cruelly against the Christians, it was almost in darkness and the secret places of prisons, nor ever except under another than the title of Christianity perpetrated.
[26] But Paul Palæologus the Constantinopolitan Patriarch, or more truly the Anconitan Notary, nor does the instrument written at Ancona in 1380 make to the purpose, under the name of Paul; applying the words of the Gregorian Brief with some extension to the instrument to be subscribed by him, in the year MCCCLXXX says, that the body is of S. Cyriacus the XXVII Patriarch of Jerusalem: and this would be, if he succeeded Maximus, provided you make the beginning from Mark, the first Bishop from the gentiles. But such from Eusebius, Epiphanius, George Syncellus, Nicephorus; according to whom, taking the beginning of reckoning from S. James, Maximus is the XLII. But grant that he who wrote or dictated the instrument had made Cyriacus the XLIII; would it thence follow that the successor of Maximus was truly Cyriacus? No more surely than if you could thence prove another Cyriacus, whom we see mingled with a certain Ursalan history with the title of Roman Pontiff, truly to have been such and the XIX successor of S. Pontian the Pontiff, under Julian, suffered because some Cologne writer should say, that at Cologne is the body of S. Cyriacus the XX Roman Pontiff. And these things suffice, that, however unskilled in histories anyone be, he may see clearer than the noonday light, that in the age of Julian S. Cyriacus is not to be mingled with the Jerusalem Bishops: and so that for him, if he had really suffered under Julian, an Episcopate must be sought elsewhere, and to that extent Baronius and others are to be excused, who believed him ordained to govern the Anconitan, not the Jerusalem faithful.
[27] Yet neither does any authority persuade us to believe this, which could outweigh the contrary conviction, if it be brought back to its own principle. the Martyrologies adhering to the Acts do not persuade, For the sum that could here be opposed is the authority of the ancient Martyrologists, namely of Florus, Usuard, Ado, Notker: but the most recent writers Volaterranus, Ferrarius and Beuterius, or those a little earlier than these, make nothing to the purpose. For it is certain that Florus regarded nothing other than the Acts of the Passion, of which he gave an ample epitome on May 1, as may be seen among us before the 2nd volume of March. The same is to be said of Notker, in whom the eulogy, drawn from the same Acts, is read even more fully than in Florus, who had prudently dissimulated the ordination falsely attributed to Eusebius the Roman. But Ado and Usuard, under a briefer compendium, setting forth the memory of Cyriacus, as having suffered under Julian, on May 4, as they profess to follow Florus, only changed the day, on the faith of those same Acts which I have mentioned.
Moreover, lest I detain the reader long, arguing by words the fabulous series of the Passion itself; it pleases to subject to the eyes that, and the whole prefatory fiction about things done under Helena; that these may make certain the evidence of the imposture, which asserted by my words perhaps would more difficultly find credence, which, that it may be evident they are fabulous, will here be given entire. especially among minds occupied with that superstition or weakness, that they believe it to be of piety to receive whatever is written of the Saints, or fear lest, with any part rejected, the faith of all be equally shaken: whereas on the contrary, the spurious and apocryphal being rejected, the genuine and authentic Acts of the Saints receive so much more esteem among skilled arbiters of things, the more accurately and severely they are examined to the balance of contemporary writers and other most certain documents. But after I shall have attributed to the tradition of the Anconitans about their Patron all that which the highest for it can be demanded, as I shall presently do, namely that there are held at Ancona the Relics of S. Quiriacus the Jerusalem Bishop, and indeed communicated by Galla Placidia; I do not fear lest, to one refusing to believe that under Helena and Julian he held the Episcopate, someone think that ought to be objected, which most truly, but in a quite different argument, Augustine said, It is tradition: seek nothing further.
CHAPTER IV.
A more verisimilar conjecture on the Episcopate, age and martyrdom of S. Judas-Quiriacus.
[29] The things hitherto said show, how certain is the cult of S. Judas-Quiriacus in the Church, the Jerusalem Bishop the 15th, Judas, so much grafted in are all things which are circulated of the same: but that the prior certitude is wholly had from the Hieronymian Martyrology, and from others immediately taken from this and alleged in the first Chapter. But as often as in the Martyrologies some Bishop Martyr is noted, having suffered in some Episcopal city, so often is he himself believed to have been Bishop of that same city, in which also he suffered, unless that be prohibited from elsewhere, it may be presumed surnamed Cyriacus, especially when in the old Catalogues of Bishops his name is found. Thus moreover among the Jerusalem Bishops the fifteenth, and the same the last from the circumcision, is found Judas: of whom we can presume, that either he himself assumed the surname of Cyriacus, or received it from the Christians, on account of the memory of the traitor, and the hatred of the execrable race, his proper name not gladly being used.
[30] Of this man thus writes Theodoric Paulus, from those things which were held at Jerusalem in the monuments, when that Church first came to the Latins in the XI century of Christ; The holy Judas, and is said to have died a Martyr under Hadrian, succeeding the glorious Joseph the Martyr of Christ, consecrated the XV Patriarch of the Jerusalem Church, and in the greatest tribulation and persecution, as much of the church as of the holy city, as much from the Jews as from the Gentiles, most happily governed… Then are narrated from the Emperor Hadrian the Jews and he in turn against them did: and finally the Episcopate of Judas is concluded with these words. But the holy Patriarch Judas, dreadfully tormented by the Jews, and oftener with diverse punishments harassed; for the faith of Christ, which not only in Jerusalem, but also in the surrounding cities and towns he most fervently preached; at length, under the same Emperor, by the beheading of his head merited to receive the crown of Martyrdom.
[31] So Theodoric, on account of the grace which by transcribing the monuments of the Jerusalem church he merited, to be deemed worthy of pardon, that not content with these, from any other writings he interpolated the same monuments: both elsewhere, as in its place is more fully said, and about the times of Julian, making two Cyrils, besides whom another ought not to be gratuitously admitted. between whom in the middle was Quiriacus, whose almost whole legend he transcribes: and then adds. This S. Quiriacus is also called Macarius in the tripartite history. That history indeed mentions Macarius book 2 chapter 16 from Theodoret, but the one to whom the Emperor Constantine entrusted by epistle the purgation of the holy places: who was not to be confounded with that fictitious Quiriacus. Two other MS. Latin Catalogues of the Jerusalem Patriarchs, immediately substitute Quiriacus for Macarius: namely on the faith of the aforecited Legend: which since with us is none, the rest taken thence also obtain none; and adhering to the more faithful and more ancient Catalogues of the Greeks, we acknowledge only one in the said series, Judas, and we think him to be he, to whom according to the Martyrologies the surname Quiriacus or Cyriacus was added; but the martyrdom befell him, not under Julian, but under Hadrian.
[32] Which martyrdom indeed will seem certain enough to a prudent estimator of times, and it can be believed by the Leader of the rebel Jews Barchocheba, if he consider the end of the Judaizing Church of Jerusalem, as it is described in Eusebius: according to whose Chronicle, the last from the circumcision, and fifteenth in order, Judas, presided until the apostasy or rebellion of the Jews under Hadrian, or, as Jerome renders it, until the overthrow which Jerusalem suffered from Hadrian. But at the time of that defection or rebellion (as in the XVI year of Hadrian, which was of Christ CXXXIII, the same Eusebius writes) Chochebas, slaying many Christians, the leader of the apostasy of the Jews, punished the Christians in various ways, who were unwilling to fight as allies against the Romans: which words are thus read rendered by Jerome, Barchochebas, Leader of the faction of the Jews, those Christians who were unwilling to bring him aid against the Roman soldier, slew with all kinds of tortures. That this is to be understood especially of the Christians of Jewish origin, as those who to vindicate the common liberty of the Jewish race by arms seemed alone of the Christians bound, no one I think will deny. But if Barchochebas poured out his wrath upon the promiscuous multitude of Jews believing in Christ, himself also slain, as upon betrayers of his country's liberty; how much more ought he to have been exasperated against their Bishop, on whose judgment chiefly it depended, whether the offered society of arms the rest of the Christians would embrace or not. Judas therefore the Bishop before the rest the tyrant would have sought out, to give consent to the rebellion; and on his refusing would have tortured him in those modes, which I would rather confess unknown to me as to their kind, than believe that some part of the truth even as to those lies hidden under the Acts, patched together with so great impudence of fabricating.
[33] The time of the Martyrdom can from the same Eusebius be determined the XVII year of Hadrian, begun by Augustus in the year CXXXIII, so that the martyrdom of Judas, in the year of Christ 134, accomplished on May 1, pertains to the following CXXXIV; in which the Jewish war, as Eusebius writes, which was waged in Palestine, received its end, the affairs of the Jews being utterly oppressed. From which time also the license of entering Jerusalem was taken away, first by God's will (as the Prophets had foretold) then by Roman interdictions. Thus the cruelty exercised against the Christians and against their Bishop himself (as we believe) the Jews atoned for, whose extermination somewhat more copiously in the History book 4 chapter 6 Eusebius prosecutes. The same in the preceding chapter; Of those, he says, Bishops, and in the second of his Episcopate. who presided at Jerusalem, namely before Mark, I could nowhere find the times: but all are reported to have sat a very brief time: which indeed necessarily follows from the death of S. Simeon the second Bishop, whom on February XVIII we said to have suffered for Christ in the year of the vulgar Era CVII: so that hence until the year CXXXIV only XXVI years are found between, to be divided among thirteen Bishops: which George Syncellus and Nicephorus the Patriarch did in their Chronology, under a slight diversity of numbers in only three places. But these numbers the same could have received from someone, who, more fortunate than Eusebius, found them so noted, that the begun years were expressed by a whole number, and each one of the Bishops had the last year of his See common with the first of his successor; and thus Judas, to whom two years are assigned, would have begun in the year CXXXIII; and his predecessor Joseph, under the same persecution of Barchocheba would have sustained Martyrdom, uncertain on what day, because assigned to no Martyrologies.
[34] Two Anconitan writers contending about the Episcopate of S. Judas-Quiriacus When I was meditating on the things deduced thus far in the year MDCLXXIV, it happened that at the same time by chance a contention arose between Julian Saracenus, an Anconitan Patrician, Canon and Dean of the Cathedral church, preparing for the press the Historical Notices of Ancona, as we now have them edited at Rome in the year 1675 and the above-indicated Pleader of the same city. Each therefore through interposed friends and written letters solicited me, that what I thought of the Episcopate of S. Cyriacus I should friendlily communicate. I did with Belgic candor what was asked and admonished, that it seemed to me both relied on reasons, of which the more powerful on this side prove S. Cyriacus to have been the Jerusalem Bishop; on that, not to have been in the time of S. Helena and Julian the Apostate, when I had opened my mind, as in our Acts of the Saints of May I was about to declare; meanwhile I urged, that, the contention set aside, which proceeded almost wholly from authorities founded upon the fabulous Acts of the found Cross and Passion, they would deign to instruct me about the translation of the body itself to Ancona.
[35] Gratefully Saracenus received my service, professing ingenuously, that he would not persist in asserting the Anconitan Episcopate of S. Cyriacus, he humanely received him to whom I seemed less to favor; which he would easily believe first devised in the preceding century to smooth out the reckoning of times otherwise most difficult, if there were shown to him, in some diverse age, another Bishop known among the Jerusalem ones, under the same name of Judas or Cyriacus: for he was not ignorant that in the Martyrologies either name is taken either conjointly, or disjointly the one substituted for the other; nor with difficulty did he receive the censure, placed by me on the aforesaid Acts. Another, to whom already a treatise was under the press with the title of the Patriarch defended, perhaps exasperated, another opposed a public confutation to a private epistle, that he was not allowed to give that Treatise into the light, turned his bile upon me; and repaying a benefit with slander, not waiting for May, which made public could publicly too without just offense to anyone be refuted; against my letters, written to him privately, hastened, I unknowing, to publish a Confutation of the collection, as he calls it, of new opinions, which some have compiled as futile and light: in which, dissimulating that which ought to have been chief, namely to show, that the Bishop of Jerusalem was another under Julian than Cyril, or to exhibit authentic documents of the manner and time of the translation made; he slipped off to digressions.
[36] Moreover the question of the Anconitans about their Patron is not new: Formerly arrogating Cyriacus to the Anconitan Episcopate long ago it had them solicitous, when they contended with ambiguous vows, which were more desirable for their city, to possess the body of him who was once the Anconitan Bishop, or who was the Jerusalem one. Those who said the Anconitan, drew into their parts Baronius. Baronius soon followed he, who in the year MDCXIII at Venice, as I said above, took care to have printed the Office and Commemorations of the Patriarchs and Prophets, Martyrs and Confessors of the Holy Land. The same in the noviciate of this work, on January IX and the Acts of S. Marcellinus the Anconitan Bishop, our Bollandus preferred for a while to follow, rather than either to admit a manifest repugnance with all antiquity, from which the assertors of the contrary opinion in no wise extricated themselves; Bollandus following before the matter was examined, or by an untimely prejudice to anticipate the time of examining that controversy: by which his deed so far is it from his having thought his successors bound, to sustain each thing which he thus from an incidental cause noted; that on the contrary he would greatly rejoice when he saw us, as raised on his shoulders, look somewhat further. For when he, about the Irish histories (to say this for example's sake) in January and February had followed the Usserian Chronology, until S. Patrick should afford the necessity and faculty of correcting it if there were need: when he saw me, having begun to scrutinize the matter from the foundations, having entered, that dismissed, a far different and much more certain way; he vehemently approved, nor would he have any account taken of those things, which he himself had written diversely of S. Bridget and other Saints of that nation.
[38] Let therefore the adversary of Saracenus cease to chide me, as a degenerate disciple of Bollandus, on that head; so little well advised, it is ill objected to us by him who himself is of the contrary opinion, that he wished to turn to my fault, that two lines written by Bollandus from another's opinion I do not follow, in asserting death endured under Julian; when he ought rather to have rejoiced and given thanks, that, asserting the Jerusalem Episcopate for Cyriacus, I snatched away the authority of Bollandus contrary to himself for those making him Anconitan. For he could have answered those about to object the opinion of Bollandus, that he himself either through himself or through his successors in the work, the matter being better examined, changed his opinion; just as he boasts of the vacillation of Baronius, the same Anconitan Episcopate, which he had asserted in the Martyrology, in volume 4 of the Annals at the year 363 acknowledging to be doubtful: which I would believe he did, lest the zeal of the other faction, obstinate to retaining the title of the Jerusalem Patriarchate, he should stir up against himself.
[39] for whom documents were sought from everywhere in the year 1623, For of this zeal an indication is retained by the Notarial instruments, once communicated with us, and making faith, first, that the Lessons of S. Cyriacus from the Lyon Breviary of the year MDVII, existing among the Carmelites of Avignon, were legitimately transcribed in the presence of Br. Stephen Dulcis Archbishop of Avignon: secondly, that from the book called the Sermons of the disciple on the Saints, printed MDXXXIV, existing in the keeping of Bartholomew Tancred Canon of Ancona, the rubric on the finding of the Holy Cross was faithfully transcribed in Latin; but in Italian from another book on the Lives of the Saints printed at Venice MDLVI: thirdly that in the General Catalogue of Ferrarius is likewise exhibited the eulogy of S. Cyriacus. and our suffrage too is added. And all these things in the year MDCXXII through public Notaries were so managed, that by the collated authority of such books S. Cyriacus, Patron of the Anconitan city, may be believed truly to have been the Jerusalem Bishop: which our detractor both contends he was, and we endeavor to render probable, not indeed for that time, which gave a most just cause of doubting to others; but for another, in which it is certain that the Bishop at Jerusalem was Judas: whom also to have been crowned with martyrdom, if not certain, at least probable we have wholly made; content nevertheless to call our opinion a conjecture; which we shall believe the firmer, the more evident to all will be the fabulosity of the Acts, as composed of another, now at once to be subjected to the eyes.
APOCRYPHAL ACTS
Judas, otherwise Quiriacus, Bishop, Martyr at Jerusalem (St.)
BHL Number: 7022, 4169, 7023
FROM MSS.
PROLOGUE.
He who, subsisting by the root of His own proper kind and proper nature, God, before the creature of the world knowing its end, and before the formation of Adam, the things which were to be through Him, foreknew even to one number and acts and thoughts, alone the eternal King, who to all the Saints ever bestows His own gifts, He both consecrated in the womb the nativity of the holy and Blessed Judas. But yet since she was called Anna who bore this one, she received the heritage of S. Anna: but with all those things which she had said, in the end with her son she suffered.
This Prologue we found in the MSS. to be cited below at the 2nd part, and we think it was prefixed to both parts together; but by those who separated the first, as to be read on a different day, it was reserved, to be written with the second: and therefore, that the connection of these between themselves may be more clearly discerned, we restore it to its own proper place.
PART I.
In which S. Quiriacus, after the Cross of the Lord was indicated to S. Helena, S. Macarius being dead,
is feigned to be substituted at Jerusalem, S. Macarius being dead, and ordained by S. Eusebius the Pope.
From four MSS. and Mombritius.
[1] a In the two hundred and thirty-third year, after the passion of b Our Lord Jesus Christ, in the reign of the venerable worshipper of God the great man Constantine, in the sixth c year of his reign, a great people of barbarians was gathered above the Danube, prepared for war against Romania. Constantine, the Cross seen in heaven But it was announced to King d Constantine. Then gathering also himself a multitude of an army he set out to meet them, and found those who had laid claim to the parts of Romania e, and they were beside the Danube. But seeing that the multitude was innumerable, he was saddened and feared even unto death. But on that night a most splendid man coming raised him up, and said: Constantine, fear not, but look up into heaven, and see, and gazing into heaven he saw the sign of the Cross of Christ, of clear light composed, and from above written in letters a title, IN THIS CONQUER f. But this sign seen, King Constantine made a likeness of the Cross which he had seen in heaven: and rising he made an onset against the Barbarians, victor over the barbarians at the Danube, and made the sign of the Cross go before: and coming with his army upon the barbarians, he began to cut them down at the next light: and the barbarians feared, and gave themselves to flight along the banks of the Danube, and there died no small multitude: and God gave on that day victory to King Constantine through the power of the holy Cross.
[2] But King Constantine coming into his city, called together all the Priests of all the gods or idols: and inquired of them whose or what was this sign of the Cross g, and they could not tell him. But certain of them answered and said: This sign is of the heavenly God. But hearing this, a few Christians, who were at the same time, he received faith and baptism: came to the King, and evangelized to him the mystery of the Trinity and the coming of the Son of God, in what manner He was born and crucified and on the third day rose again. But King Constantine sending to Eusebius h the Bishop of the city of Rome, caused him to come to him, and he catechized him in the faith of the Christians and all the ministries: and baptized i him in the name of Our Lord Jesus Christ, and he was confirmed in the faith of Christ. And he commanded churches to be built everywhere, but the temples k of the idols to be destroyed. But blessed Constantine was perfect in faith, and fervent in the Holy Spirit was exercised in the holy Gospels of Christ. But when he had learned from the holy Gospels where the Lord was crucified, he sent l his mother Helena to seek out the holy wood of the Lord's Cross, and in that same place to build a church. by him the mother Helena sent to Jerusalem, But the grace of the Holy Spirit rested in the most blessed mother of the Emperor Constantine, Helena: and she exercised herself in all the Scriptures, and possessed an exceeding love toward Our Lord Jesus Christ: afterward also she sought out the saving wood of the holy Cross. But when she had read intently the coming of the humanity of our Savior Jesus Christ and the assumption of His cross and the resurrection from the dead, she suffered no delay until she found the wood of the victory of Christ, where the Lord's and holy body was fixed. But she found it in this manner.
[3] On the twenty-eighth day m of the second month into the holy city Jerusalem she entered together with congregation of the most impious race of the Jews. Not only those who were in that city, but also those who were round about, in castles, possessions or cities, she commanded the Jews to be gathered. But Jerusalem was deserted at that time, so that scarcely could be found all the Jews three thousand men o. [But Helena went on to Jerusalem, and inquired diligently for the place, in which the holy body of the Lord and our Savior Jesus Christ had hung fixed to the gibbet, about to seek the Lord's Cross, of the inhabitants: which therefore was difficult to find, because from ancient time, by the Emperor Hadrian, persecutor of the Christians, an image in that place of Venus had been fixed; so that if any of the Christians in that place had wished to adore Christ, he would seem to adore Venus: and on this account the place had been given almost to oblivion. But the most faithful Queen, the temple together with the said idol being utterly overthrown, found ancient hollow masses beneath the rubble: and a military and rustic multitude being applied, she caused the whole place to be emptied of those things which had been there, from the time of the Lord's passion, by Jewish emulation made.
[4] After these things she gathered a great multitude of the most impious race of the Jews] whom calling together the most blessed Helena said to them, I have known from the holy prophetic books, she rebukes the gathered multitude of Jews; that you were beloved of God: but because, repelling all wisdom, Him who wished from the curse to redeem you you cursed, and Him who by His spittle illumined your eyes you rather with unclean spittle injured, and Him who quickened your dead you delivered unto death, and the light you esteemed darkness and the truth a lie, there has come upon you the curse which is written in your law. But now choose from among you men, who diligently know your law, that they may answer me concerning the things about which I shall question them. They departing with fear, and many questions among themselves making, and the more skilled of the law chosen from them once found teachers of the law in number a thousand, and brought them to Helena, bearing them testimony, that they had much knowledge of the law. But Helena said to them, Hear my words, with your ears perceive my discourses. For your fathers did not understand, nor you, in the words of the Prophets, in what manner concerning the coming of Christ they prophesied, because it was first said [p], A Child shall be born and His mother shall not know a man [q]: and Isaiah said to you, Sons I have begotten and exalted, but they have despised me: the ox has known its possessor and the ass very often its Lord's, but Israel has not known me, and my people has not understood me: and all Scripture has spoken of Him. Is. 1, 3 You who knew the law have erred, but now choose from among you who diligently know the science of the law, that to my questions they may give answer: and to the soldiers she commanded that they guard them with the utmost diligence.
[5] But counsel being taken among themselves they chose the best teachers of the law, men in number five hundred, and addressing them again, she bids them choose better who may answer her. and coming they stood in the sight of Helena: who said: Who are these? But they said: These are they who best know the law. And she began again to say to them: You, how foolish you are, sons of Israel, according to the Scriptures, who have followed the blindness of your fathers, who say Jesus is not the Son of God, who have read the law and the Prophets and have not understood. But they said: We indeed both read and understand, for what cause you say such things to us, Lady, make manifest to us, that we also knowing may answer concerning those things which by you are said. But she said again to them: Still going, choose better teachers of the law. Who as they went were saying among themselves, To these Judas indicates, the question must be of the cross, for what cause think you this labor the Queen makes for us. One of them, by name Judas, said: I know, that she wishes to make a question of the wood, on which Christ our fathers hung: see therefore let no one confess to her: for truly the paternal traditions will be destroyed, and the law brought to nothing. But Zacchaeus my grandfather foretold to my father, and my father when he was dying announced to me, saying.
[6] [and he relates what from his grandfather and father he received concerning Christ,] See, son, when a question shall be made about the wood, on which Christ our fathers hung, manifest it before you are tortured: for now no more shall the race of the Hebrews reign, but the kingdom shall be theirs who adore the Crucified, but He shall reign unto the age of the age. But I [r] said to him, Father, if then our fathers knew that He was the Christ, why did they lay their hands upon Him? But he said to me, Hear me, son, and know His unutterable name, because never did I take counsel nor agree with them, but many times I contradicted them; but because He reproved our elders and Pontiffs, therefore they condemned Him to be crucified, thinking to put to death the immortal; whom also taking down from the wood they buried. But He being buried after the third day rose, and manifested Himself to His disciples; whence believed Stephen your brother, Stephen, and began to teach in His name: and counsel being taken the Pharisees with the Sadducees condemned him to be stoned; and the multitude taking him stoned him. But that blessed one, while he delivered his soul, spread his hands to heaven, and prayed saying, Lord, lay not to them this sin. Hear me, son, and I teach you of Christ and of His piety: because also Paul, who before the temple sat and exercised the art of scene-painting; [s] was persecuting those who believed in Christ, who stirred up the people against his brother Stephen: and by piety led upon him the Lord, and Paul. made him one of His holy ones [t]. For which cause I and my fathers believed in Him, because truly He is the Son of God. And now, son, do not blaspheme Him, nor those who in Him believe: and you shall have eternal life.
[7] This my father Simon attested to me, Behold you have heard all things: what pleases you, if she question us about the wood of the Cross? But the others said, These beg him not to indicate the cross. We never heard such things, as by you today have been said. If therefore an inquiry shall be made about this, see that you show it not. But manifestly you who say these things also know the place. These to them being said, behold there come soldiers to them saying, Come, the Queen calls you. But they when they had come were being judged by her; and nothing true would they say about that whereof they were questioned. Then blessed Helena commands them all to be delivered to the fire. Who when they had feared, delivered to her Judas, saying; This is the son of a just man and prophet, but condemned to the fire, they betray Judas: and the law he knows with its acts: this man, Lady, all things which your heart desires will show you diligently. And all together bearing him testimony, she dismissed them, and held Judas alone. And calling him, she said to him: Life and death are set before you: choose for yourself what you wish, life or death. Judas said:
And who, placed in the wilderness, with loaves set before him, eats stones? But blessed Helena said: If therefore in heaven and on earth you wish to live, tell me where is hidden the wood of the precious Cross.
[8] Judas said: As it is held in the records, there are now two hundred years more [x] or less: and we, since we are younger, how can we know these things? who variously tergiversating, Blessed Helena said: How before so many generations at Ilium and the Troad a war was made, and all now are commemorated who there have died: and the monuments of them and the places Scripture hands down. Judas said, Truly, Lady: because they are written down: but we do not have these written down. Blessed Helena said, What is it that a little before you confessed of your own self, that there are records? Judas said, In doubt I spoke. Blessed Helena said, I indeed have the blessed voice of the Gospels, in what place the Lord Himself was crucified; only show me what is called the place of Calvary; and I will have the place cleansed; perhaps I shall find my desire. Judas said, Neither do I know the place; and subdued by a seven days' hunger, because neither was I then. Blessed Helena said: By the Crucified, with hunger I will slay you, unless you tell the truth. And when she had said these things, she ordered him to be cast into a dry cistern, until the seventh day, so that he should be guarded by guards. But when seven days had passed, Judas cried out from the cistern, saying, I beseech you, bring me out, and I will show you the Cross of Christ.
[9] But when he had ascended from the cistern, he went on to the place, not knowing certainly where lay the Cross of Christ, and raised his voice to the Lord in the Hebrew tongue and said [z]: he asks of God God, God, who madest heaven and earth, who with a span measuredst heaven and with a fist the earth measuredst; who sittest upon the chariot of the Cherubim, and they are flying in the courses of the air in immense light, where human nature cannot pass; because Thou art who madest them for Thy ministry: six animals, which have six wings each; four indeed of them which fly, ministering and with unceasing voice crying, Holy, Holy, Holy, are called Cherubim; but two of these Thou hast set in Paradise to guard the wood of life, which are called [aa] Seraphim. But Thou rulest over all, because we are Thy making, who the unbelieving Angels to deep Tartarus didst deliver; and they are beneath the floor of the abyss to be tortured by the stench of dragons, and to Thy precept they cannot contradict. And now, Lord, if it is Thy will that the son of Mary reign, who was sent by Thee (and unless He were from Thee, He would not have done so great virtues: and unless He were Thy boy, Thou wouldst not have raised Him from the dead) do for us, Lord, this prodigy; and as Thou heardest Thy servant Moses, and showedst him the bones of our father [bb] Joseph; so also now, if it is Thy will, that from the place of the hidden cross there ascend an aromatic smoke, show us the hidden treasure: and make from that same place a smoke of the odor of aromatics and sweetness to ascend: that I also may believe in the crucified Christ, that He is the King of Israel, both now and unto the ages of the ages.
[10] When Judas had prayed these things, at once was moved the place, and a multitude of smoke and of the odor of aromatics of sweetness ascended from the place: which done so that Judas marveling clapped with both his hands, and said; In truth, Christ, Thou art the Savior of the world: thanks to Thee I give, Lord, who, though I be unworthy, hast not defrauded me of the gift of Thy grace. I beseech Thee, Lord Jesus Christ, be mindful of me and blot out my sins, and number me with my brother [cc] Stephen, who is written in the Acts of Thy twelve Apostles. These things when he had said, taking a digging-tool he girded himself manfully, and began to dig. But when he had dug twenty paces [dd] he found three crosses hidden, which casting out he brought into the city. The Cross is dug up, But the most blessed Helena was asking, which was the cross of Christ: for we know that the other two are of the thieves, who with Him were crucified. And placing them in the midst of the city they awaited the glory of Christ. And about the ninth hour was being carried a dead young man on a litter: but Judas [ee] filled with joy said: and at his contact the dead man is raised, Now you shall know, Lady, the most beloved wood and its power. And holding the litter Judas, caused the dead man to be set down, and placed upon him the several crosses, and he did not rise: but the third, the Lord's cross, being imposed upon the dead man, at once rose he who had been dead, the young man, and all who were present glorified the Lord.
[11] But the devil, ever envious of all good things, [ff] with fury was vociferating in the air, saying: Who again is this here, the demon gnashing and threatening Judas much, who does not permit me to receive the souls of mine? O Jesus of Nazareth; all hast Thou drawn to Thee: behold, also Thy wood Thou hast manifested against me. O Judas! why hast thou done this? Did not formerly I through Judas accomplish the betrayal, and stir up the people to act impiously? Behold now through Judas I from here am cast out. I also will find what I shall do against thee: I will raise up another King, who will forsake the Crucified, and pursue my counsels, and bring in upon thee wicked torments: and then tortured thou shalt deny the Crucified. But Judas, raging in the holy spirit, said: He who raised the dead, Christ, may He damn thee into the abyss of eternal fire. who, strengthened in the faith of Christ being baptized, Hearing these things blessed Helena marveled at the faith of Judas: but with great zeal placing the precious Cross, with gold and precious stones, making a silver casket, in it she placed the Cross of Christ; and a church she constructed in that place of Calvary. But Judas receiving the baptism of incorruption in Christ Jesus, by the preceding signs was shown faithful, and she commended him to the Bishop who at that time was still at Jerusalem [gg], and he baptized him in Christ. he is ordained Bishop. When blessed Helena was tarrying at Jerusalem it happened that the Blessed Bishop received his repose in Christ. But blessed Helena summoned Bishop Eusebius of the city of Rome [hh], and ordained Judas Bishop at Jerusalem of the Church of Christ: but she changed his name, and he was called Cyriacus.
[12] But blessed Helena, filled with the faith of God, and understanding the Scriptures through the Old and New Testament, instructed and filled with the Holy Spirit, again began studiously to seek the nails which in the cross had been fixed, with which the impious Jews crucified the Savior: Then also sent to seek the nails, and calling together Judas, who was surnamed Cyriacus, said to him, What was about the wood of the cross, my desire is fulfilled: but for the nails which were fixed there is impending sadness. But I will not rest about this either, until the Lord fulfill my desire: but approach still, and about this pray the Lord. But the holy Bishop Cyriacus, coming to the place of Calvary together with many Brethren, who in the Lord Jesus Christ believed through the finding of the holy Cross, and the sign which was made in the dead man; raising to heaven his eyes and with his hands together striking his breast, cried out with his whole heart to the Lord, confessing his former ignorance, and beatifying all who believed in Christ and who shall yet believe. But long as he prayed, that there be manifested to him some sign, as in the cross so also in the nails; at the end of the prayer, when he said, Amen; there was made such a sign, which all [ii] of us who were present saw. But a great coruscation from that place shone forth, he hands down they were found by the indication of a heavenly light: where the holy Cross was found, brighter than the light of the sun; and at once appeared those nails, which in the Lord's body had been fixed, like gold gleaming in the earth; so that all without doubt said believing, Now we know in whom we believe. Which receiving with great fear he offered to blessed Helena. Who fixing her knees and inclining her head, adored them.
[14] But filled with wisdom and very much knowledge, she was thinking what of these she should do. Who when in herself she had set to seek out every way of truth; the grace of the Holy Spirit sent into her mind to do such a thing, Helena thence orders bridles to be made for her son, for the commemoration of the generations which were to come, which the Prophets pronounced before many generations. But calling together many bore, she said to him; Keep the King's commands and exercise the royal mystery; take these nails, and make them salivars [kk] in the bridle of the horse, which shall be the King's: and they shall be unconquerable arms against all adversaries, and the victory shall be the King's and the peace of war, that that which was said through the Prophet may be fulfilled, And it shall be in that day that which is in the bridle of the horse shall be called holy of the Lord. Zech. 14, 20 But blessed Helena, those who are in the faith of Jesus Christ confirming at Jerusalem, and all things completing, set a persecution upon the Jews, because incredulous they were made, and drove them from Judea [ll]. But so great grace followed the holy Bishop Cyriacus, that demons through his prayers he put to flight, and all infirmities of men he healed. But blessed Helena leaving many gifts to the holy Bishop Cyriacus for the ministry of the poor, slept [mm] in peace, on the seventeenth Kalends [nn] of May; charging all who love Christ, and that the feast of the found Cross be celebrated. men and women, to celebrate the commemoration of the day, on which was found the holy Cross on the fifth of the Nones of May [oo]. But whosoever make memory of the holy Cross, let them receive Our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns, through the infinite ages of ages.
NOTES AND CENSURES.
a Namely of S. Martin of Trier, and of S. Maximinus there, and two membrane codices, preserved in our Museum: to which could be added many MSS. seen by us in various libraries of Italy and elsewhere, had it not been tedious to note each one singly.
year of his fell in the year of the same Era 311, beginning from the 25th day of July: in which presently appears an enormous error, while this year is composed with the year 233 from the Passion, which we proved fell in the year of the Era 29, and so from it the year to be reckoned here should have been the 278th.
Sarmatians who dared to cross it reported, pertains to the year 14 of his Reign, of Christ 319; and so most ineptly are the two joined, in places and times most diverse.
o What follows enclosed in [ ] is wanting in Mombritius and in the Antwerp MS.: but they are taken from Rufinus' Ecclesiastical History book 10 chapter 7, so that you may deservedly judge them to have been afterwards intruded by the Latins.
p Mombritius, First Moses said. But where?
q The same adds.
And again the writer of the praises David says, I provided the Lord in my sight always for He is at my right hand that I be not moved, Psalm 15, 8.
r Note that Judas speaks in his own proper person, addressing his father: as not only appears from the conclusion, in which he says, This my father Simeon attested to me: but more below number 10 where he calls S. Stephen his brother. But this, how it agrees with the excuse of younger age in number 8, let him see who these figments will defend as true.
s The Antwerp MS., was exercised in the art of tent-making.
t Likewise. One of His holy ones He sent to him, and made him one of His disciples.
u Were being judged: that is, were judicially interrogated.
x The Antwerp MS., there are now two hundred thirty-three years.
z Both the Trier MSS.
Ds. Ds. ai. asaach. rablil. asphilo. nabo. anach. biro. iole. jameddoch. azabel. zoth. faiek. faitui. baruch. chata. adonai. helai. helech. maro. abraxio. ateai. baruch. siamul. meludach. strahel. aiamu. straubizi. manuch. beiel. ata. david. daura. jerahel. Jesu. bemon. segenec. manuri. ru. which is interpreted: God, God &c. Which are better absent from the others: nor do I know whether even from afar, through many corrections and conjectures, they can be brought to the sense of the subjoined prayer.
aa Genesis 3 v. 24 it is said, that God placed before the Paradise of pleasure Cherubim, not, Seraphim.
bb Exodus 13 simply, the bones of Joseph to have taken with him, Moses is said: nor is it verisimilar, that a revelation was needed for this, or his sepulchre unknown to the Israelites. To the dreams of the Rabbins you may ascribe this.
cc Behold Judas calls S. Stephen not his uncle, but his brother: how then ought Simeon, the father of both, who himself had been present at the counsels of the Jews against Christ, to have heard from his father Zacchaeus, what to his son Judas he was narrating of him?
dd A liberal indeed and surpassing all credence measure of depth.
ee Of S. Macarius the Bishop, whom alone the better writers in this whole affair thought to be named, not even once does this author make mention.
ff It became him to bring in even this person into such a comedy.
gg The MSS. of San Maximinus, and the Antwerp, add, by name Macarius, which afterwards seems added: and when presently it is said, it happened the Blessed Bishop received his repose, the ignorance of the interpreter seems to be indicated, who knew not that τὸ, μακάριον, is a proper name, and therefore in Latin rendered it blessed.
hh Who has ever heard or read, that beyond the sea or at all having gone forth from Rome a Pontiff, to ordain a Bishop of whatever sort?
ii This namely remained, that so ill-stitched a fable might be believed to have authors, eye-witnesses.
kk This word, although Latin in origin, yet from the Greek text seems retained, inasmuch as nowhere among the Latin writers of the middle age to be found. But the Greeks half-barbarous, on the testimony of Meursius, even today use σαλιβάρι for Lupatum. The Greek text in this place has σαλιβάριον. The truer history persuades that one only nail was applied to the bridle to be fabricated.
ll Of this exile, prescribed to the Jews, no indication elsewhere.
mm If the author would have Helena to have died at Jerusalem, he is vehemently mistaken: for from Eusebius it is certain that Constantine stood by her dying; whether at Rome or at Constantinople is disputed. For Rome Baronius from the more verisimilar opinion stands.
nn On this day indeed in certain not very ancient MS. Martyrologies Helena is found assigned, we said among the passed over on April 15: she is venerated otherwise and dead is everywhere believed August 18.
oo This conclusion seems added by those, who divided this apocryphal legend of S. Cyriacus into two parts.
PART II.
Containing the figments of the passion of S. Cyriacus and of Anna his mother, endured under Julian at Jerusalem.
From four MS. Codices.
[14] After the end b of the venerable Constantine, the impious Julian succeeded in the kingdom; and against the Persians he went out c at once to war. The fame therefore of holy Cyriacus d coming even to his hearing, into the holy Jerusalem he came e, the city: and at once blessed Cyriacus he sought out. Julian the Apostate, Cyriacus summoned Who when he had come, Julian asked saying, How are you called? Who said, Judas indeed by my parents I am surnamed, but when God had mercy on me, since I was unworthy, He bestowed on me the garment of the Episcopate. But the venerable Helena ordered me to be called Cyriacus, the blessed Bishop Eusebius of the city of Rome, over me a sinner making the ordination. The Emperor Julian said: Are your parents still in the body? Who said: My mother alone. with Anna his mother he solicits to idolatry. Julian said, let her be called. But when she was present, the Emperor Julian says to her: What is your name? Who said Anna [Julian the Emperor said, What sect do you worship? Anna said; I worship the heavenly King, who was manifested to me through my beloved son Judas.] f Julian said: Where is now your son? Who said: He who before your tribunal stands, Cyriacus the Bishop, he it is. Julian says: Substances I promise you, and great honor. Acquiesce therefore to me, and sacrifice to the great God Jupiter. To whom Cyriacus: But I to the great God, Jesus Christ, undefiled daily offer sacrifices.
[15] by his own example Julian the Apostate said; I also much such vanities exercised, and nothing profited me. Cyriacus said: Well have you said, that nothing profited you. Exercised therefore as you were in the divine Scriptures, and receiving the knowledge of all of them, you neglected it, and the divine things you trod underfoot; and unworthy as you were, the merciful God delivered to you the kingdom. And not only impiously have you acted toward the Divinity made an apostate; but also impiously you have begun to persecute the worshippers of God most high. Therefore quickly shall be taken away the elation of your impious soul. Julian the Emperor said: Many trusting in Christ by evil punishments have gone out of the world. Whence if you do not sacrifice, consenting to me, with many punishments I will destroy you. Cyriacus the Bishop said: You cannot prepare such torments for the pain of the flesh, as Christ has prepared for the souls, and with threats of torments: but in vain. who deny Him. The flesh indeed for a little is tortured, like the earth, which is split by the plough, that a double fruit to the husbandman it may render; but the soul, loosed from the torments of the flesh, with gladness goes to its Maker, who for it delivered His body to death. Julian said: What say you, Cyriacus? Have you loved for the Crucified to die [and not to sacrifice?] Who said: Do you not know, what Scripture says, that the gods shall perish from the earth who neither heaven nor earth made? And again; The simulacra of the gentiles silver and gold, the works of the hands of men. And again: Like to them be they made, who make them. Behold therefore also you like have been made to them, to be damned in the gehenna of fire.
[16] But angered Julian, ordered his right hand to be cut off, therefore he orders his right hand to be cut off, saying: With this hand many oftener writing epistles, many from the sacrifices of the gods he turns away. Cyriacus says: You indeed are ignorant, senseless dog, what good you have wrought me. But I am not ignorant, that before I knew Christ Jesus, I was writing to the Synagogue of the Jews, that no one should believe in Jesus, who was crucified; the Scandal therefore of my body cutting off, life eternal you have provided me, as it is written. Better is it, that one of your members perish, than your whole body be sent into the inextinguishable fire, Julian said, So much will I exterminate your body here, that I may see who it is who frees you from my hands. Cyriacus said: The Lord Jesus, who today from you injury suffers, He in the Gospel commanded thus, Do not fear those, who kill the body, but the soul they will not kill. Therefore I fear not your torments, that I may escape the fire, to which you hasten.
[17] Julian said angered: Behold the smell of fire upon you comes, now I shall see today, if that Galilean, and to him reproaching the apostasy whom you worship, frees you. Then Cyriacus said: Impious and unmindful of the goodness of God, most ferocious dog, how have you not remembered the immaculate and most pure Lamb of the glorious and supercelestial altar, by whom you were hidden g, and escaped the temporal punishment of death, when you presumed to yourself a tyrannical madness? how did you not fear to lift up your most unclean mouth, and to bring forth words of blasphemy against the Lord Jesus? Julian said: If truly you have despised the fire, I will judge you with intolerable torments, that not only your body the fire consume, but also your soul. And he orders to be stretched out, and with an iron forceps his mouth to be opened, molten lead to be poured into his mouth: and the lead to be poured in, that his inwards be burned up. Such and so wicked a punishment sustaining, having hope, he was looking to heaven.
[18] And when two hours had passed, all him
were hoping already dead: and he raising his voice, by whom nothing was harmed cried saying, Christ, true light, inextinguishable splendor, life of the dead, propitiation of sinners, redeemer and leader of the erring, I bless Thee, Lord, because Thou hast made me worthy to share in Thy punishments; who didst crush the golden image, and the impious King didst cause to be expelled from men, and with the ferocious beasts didst set his portion, and seven times didst command to be changed over him, until he should know Thee the true God; who through Thy servant blessed Daniel didst destroy the cult of the Babylonians, and the lying Priests to the beasts for food didst deliver; who to the example of Thy Trinity Thy first Martyrs the three boys in the furnace of burning fire didst save; extolling also the great works of God, who the terrible waves through the Red Sea by divine precept didst dry up, and on foot Thy people to pass didst command, and their adversaries didst cover with the floods, and through the figure of Thy glorious Cross the hiss of the serpents of the desert didst extinguish, and those whom they bit through it didst heal; who Thy people Israel in the darkness with a pillar of fire didst illumine, and asking help, and from the rays of the sun raging with a cloud of refreshment didst protect; who the adversaries of Thy friends to the judgment of death didst condemn; who to those, who tempest suffer, art a tranquil port; who in the high mountains revealest fountains, that the beasts of the desert be satisfied with drink; for of all things to Thee is care, Lord, lover of souls, because Thine they are, Thy creature. I beseech Thee, Lord Jesus Christ, send Michael the Archangel of light, and free me from this evil worker, that his evil working overcome me not, but Thy patience confirm me, who art glorified unto the ages.
[19] and again in vain solicited, And when he had finished the prayer, again Julian said: Behold, Cyriacus, how much I have allowed you to be wordy: frequently I have heard such things. Yet no one contradicting me from my hands departed alive. For also I adored Christ, and nothing profited me: but afterward I repented, and knew the immortal gods, who salvation afford to those who love them. Cyriacus to this: I know that you have known the devil your father, and his ministers, who those who believe in them into the gehenna of fire draw: of whom you are one. Julian says, sacrifice before you are punished. Cyriacus says: I do not sacrifice to stones. Julian says: I on account of your madness have not erected a statue. But sacrifice with none seeing, and only say Great is the God Jupiter. in a brazen and glowing bed he tortures him: Then Cyriacus: I in Him, who truly is, the true God have believed, who will destroy you from this pride of yours. Then Julian ordered a brazen bed to be brought, and on it S. Cyriacus to be stretched, and coals of fire to be strewn beneath, and to be sprinkled over him salt and fat, and from above with rods to be beaten, that the belly and inward viscera be roasted by the fire, and his back from above to be carded with rods. But raising Cyriacus his voice in Hebrew said. [i] God, God immense, and for our sake invisible, who givest life to everyone believing in Thee, who through Thy Prophet Jonah, in the figure of three days, of Thy resurrection didst show us the mystery, who Thy elect Elijah the Prophet in a fiery chariot into heaven didst rapt: who at the nod of Thy eye crushest the adamantine bars of hell: Come, Lord, in this judgment, and take from me the multitude of pains: behold these for Thy name's love I suffer.
[20] These as he was saying, the hard tyrant marveled at his great patience, and orders him in secretly he might inquire. Shut in prison, when his mother Anna had visited him, When therefore two days had passed, B. Anna the mother of S. Cyriacus coming says to him: Well, my son, you have contended and agonized for the name of Our Lord Jesus Christ. Remember your blessed father, who in Judaism made a companion of the first Martyr Stephen. Remember also me your mother, who bore you. Tomorrow, O dearest son, you shall be consummated. But the ministers of Satan at once reported of her to the tyrant, and he ordered her to be presented. But she being brought, brought to the tyrant and constant in faith, Julian interrogated her, saying: Has it pleased you, Anna, to sacrifice, that at least you may live? But your senseless son chose rather to die than to live. Anna says: Desiring rather life heavenly, he did not sacrifice: but this life is temporal. Julian says: What then say you? Will you not also sacrifice? Anna says: Godless one, most inhuman, and prince of all impiety, your words do not terrify me: for Our Lord Jesus Christ His own for us shed His blood, that from all iniquity He might redeem the world: how much then more ought we sinners for Him to die?
[21] Angered therefore Julian ordered her by her hair to be hung up and clawed. And when she was clawed almost three hours, and altogether did not speak, Julian says: What is it, Anna? she is hung up by her hair, torn with claws, Well have the claws received you? Who says: Senseless, and worker of all iniquity, how have you not perceived that I perceived not the pain? But if you have greater torments, bring them: for I am prepared to contend against your father the devil, whom I hope to show without strength: for on account of the name of Jesus I have Him who comforts me, God. But Julian ordered great lamps l burning with flame to be applied to her side. and scorched with lamps she dies. But Anna cried out saying: Lord immaculate, who with inextinguishable fire the five cities of the wicked didst deliver, and the just Lot didst save; who by the voices of the Angels the walls of Jericho didst destroy, and Amalek with a strong hand didst overcome; who through holy Judith Holofernes didst slay, and Thy people didst deliver: hear me, and make me a sinner perfectly this course to run: that I exulting may enter into Thy chamber with my son. And saying these things, she breathed forth her spirit. But taking her up they dragged her aside.
[22] Then Julian ordered the blessed Cyriacus the Bishop to be brought. again Cyriacus brought, But he being brought, marveled the tyrant that so great, and such punishments he had sustained, and with a cheerful countenance stood. Then Julian: Tell me Cyriacus, by what sorceries on us darkness have you brought as though not fearing the punishments and unwilling to sacrifice? Cyriacus said; Anathema to you, unworthy dog, who the power of God turn into sorceries. Julian said: If you will not sacrifice, say at least, I am not a Christian. Then Cyriacus: Is it because you have fallen out, that you wish the splendid stars to be equaled to your darkness? to a pit full of venomous creatures he is condemned. But you have no place, nor shall you ever have. I indeed am certain, that not after many days you shall be struck with a heavenly blow. Ascending therefore your way, you shall not return, because you have exasperated God. But Julian ordered of serpents, and ordered them to bring the worst, and to put them into the pit. Who also put cornute m dragons, and venomous Lampias n, and a multitude very great of serpents, and he ordered the Saint to be put among them.
[23] But when B. Cyriacus was being led, he was saying: Come, my Lord Christ Jesus, and see the contest of this theater and the necessity, in which while he perseveres unharmed who didst free Joseph from the cistern, make now these dragons to be quiet, lest at any time the gentiles say, where is their God, because their enemies have prevailed against the Saints of God. And these saying he was put into the pit. But the serpents by an Angelic nod were mortified, so that the Blessed one exulting said, Now I have known, that the Lord, whom I venerate, never distances Himself from His own. Thanks I give to Thee, Christ, not only because in Thee Thou hast fulfilled the prophecy of David, but also in those who in Thee trust: for behold over asps we walk, and tread down the lion and the dragon. These B. Cyriacus saying, Julian the beasts to be burned orders. But Cyriacus was descending from the pit unharmed.
[24] Then the chief of the charmers Amon [o], Nobilis by surname, says, O King, the charmer Amon is converted and becomes a Martyr. with great madness you are filled wishing to slay this man. Why do you not attend, that neither sorceries, nor any of the vain gods such could do wonders, as this true God, whom this man preaches? Behold how great punishments to him you have brought and you could not overcome his manly sense. In truth I am certain, that the God of the Christians is great, and mighty is. The tyrant therefore seeing, that with his whole heart he believed, ordered him to be beheaded. But Amon bidding farewell to S. Cyriacus, went to the place of beheading alacritous, saying: Jesus Christ, receive in peace my soul. And these saying, he extended his neck, and consummated his life.
[25] Cyriacus put into a boiling cauldron, After a little again calling the tyrant S. Cyriacus, said to him: Only deny the Crucified, and I will release you. Cyriacus said: O perverse heart, and sense extinguished! The bestower of so great goods, my Lord, should I deny for you a wretched one, that I be made like you? But angered the tyrant ordered a cauldron great to be filled with oil, and to be heated: but so much boiled the cauldron, that those standing could not endure its vapor. And he ordered him to be put into the cauldron. But the ministers approaching, says to them B. Cyriacus. Outside far withdraw, little sons, lest any of you be scorched: of myself I will enter. And making the Saint on his forehead the sign of the Cross, he entered saying; Thou who the Jordan didst sanctify, Christ, and Thy forerunner John didst fill with wisdom, who didst grant the laver through the water of the incorruption of life; behold now again with oil I am baptized: now again may I have a third laver of blood, the perfection of martyrdom, which for a long time I have awaited.
[26] Then filled with fury the tyrant, ordered him with a great [p] pole to be struck on the breast. But struck holy Cyriacus, one voice he emitted saying: and struck with the pole he expires. Lord King Jesus, I beg that quickly with the Saints Thou receive my soul. And thus consummated, in the Lord, and having fought the good fight, he was taken up into glory, on the day of the Sabbath [q] at the eighth hour, in the month of May beginning; reigning Julian the tyrant in the second year; but for us Our Lord Jesus Christ, to whom is honor and glory unto the ages of ages. Amen.
NOTES AND CENSURES.
a Namely the most ancient Bertinian, and another of the church of S. Omer: our Antwerp and that of S. Maximinus, which last is written in a phrase somewhat varied and more cultivated. The same we found in the MS. of the Queen of Sweden number 13, and another of the monastery of S. Hubert in the Ardennes: to say nothing of more which we saw
and it was tedious to note. The title in the Bertinian MS. is here prefixed. Here begins the Passion of S. Judas, who was surnamed Cyriacus (the Omer and S. Maximinus add, who found the Cross of the Lord, or, merited to find it,) of Anna his mother and of Ammon the charmer. Of these also the names the later Greeks in the Menaea after the eulogy of S. Cyriacus October 28 celebrate with a peculiar distich. But Notker in his Martyrology, after the memory of Judas, adds, and of Anna his mother, tortured with all kinds of passions. She therefore if she was also the mother of S. Stephen, must be feigned not now three centuries old, but almost four centuries. We, because we hold certain that the only foundation for using these names is taken from this Legend, will not mention them, I do not say as Saints, but not even as men who in the nature of things ever existed. But there is prefixed in the MS. the Prologue, which at the beginning before the first part we gave.
into Asia for the sake of learning magic, and because passing through Constantinople with Gallus his brother he had spoken, came into some suspicion of a conspiracy entered with him. But that he was sought for slaying we nowhere read; nay of his own accord he presented himself at Milan, and the suspicion by his presence dissolved.
i The same MS.
Baruth. thalai. manuel. tharcusiar. nemedo. aothi. abachar. tazael. mellico. nabathi. zabeli. zoaram. betheli. adonahel. aeloth, that is God, God immense &c. which in other MSS. are had somewhat diversely, nowhere as I think rightly, nor anywhere so, that even from afar it should refer the argument of the subjoined interpretation.
p Florus with a great wedge, Notker with a long pole, more immediately from the Greek. The Codex of S. Maximinus simply with a pole. The Bertinian and S. Omer MSS. with a spear-point.
q If you begin the 2nd year of Julian with the Kalends of the year 362, the 4th day of May, on which S. Cyriacus to be venerated the later Martyrologists proposed, would fall on a Sabbath: for the Dominical letter was F. Since nevertheless it is simply said in the month beginning, with no number of day added, it seems rather to be understood the first. However it be, we who believe the martyrdom itself to be wholly fabulous, neither in the days, nor the hours here named think any truth to underlie, the MS. of S. Maximinus on the day of the Sabbath, at the eighth hour, in the month Artemisius, reigning Julian the tyrant. But the Greeks in Asia called May Artemisius, from Artemis, that is Diana, to whom they had consecrated it.