ON THE HOLY MARTYRS
AGATHIUS THE SOLDIER, MAXIMUS THE PRESBYTER, ANTHES THE DEACON, ARESTINUS, MARINUS,
TAMPUS, STERCITA, ROGATA, VICTURIA, FLORIDA, AGAIN FLORIDA, LUCIUS, DONATA,
VICTOR, FLAVIA, JOHN, NINA, CASTUS, GAIUS, FURIUS, MAXIMUS, AGAIN
VICTOR, JULIA, FELIX, MARCIAN, FAMOSA, HONESTA, NIGER, BAPTIZIUS,
RUSTICUS, PROCESSUS, SECUNDA, MILITUS, FELICIA, MAXIMA, DATIVA, TUNIANUS,
EUTIDIUS, SECUNDOLA, DATICA, GUNDINUS, TERTULUS, CAELESTINUS, FAUSTINUS,
CENERIUS, BARACHUS, SIDDINUS, AGAIN NINA, TIDUS, MITTUNUS, SIRICUS, ROGATUS,
BACCIRUS, GADDERUS, BEREUSUS, DONATA, SPICUS, ROGATUS, SATURNINA, GAUDIOSA,
VITALIS, CECILIA, JANUARIA, GALLA, SENERUS, ROGATA, MATRONA, AUGUSTINA,
AGAIN SATURNINUS, RUFUS, VICTOR, FAUSTINUS, CITHINUS, ZADERUS, ANTIQUUS, AGAIN
NINA, SATURUS, NICOMA,
AT BYZANTIUM, NOW CONSTANTINOPLE.
A.D. 303.
PrefaceAgathius, Martyr at Byzantium now Constantinople (S.)
Maximus, Martyr at Byzantium now Constantinople (S.)
Anthes, Martyr at Byzantium now Constantinople (S.)
Arestinus, Martyr at Byzantium now Constantinople (S.)
Marinus, Martyr at Byzantium now Constantinople (S.)
Tampus, Martyr at Byzantium now Constantinople (S.)
Stercita, Martyr at Byzantium now Constantinople (S.)
Rogata, Martyr at Byzantium now Constantinople (S.)
Victuria, Martyr at Byzantium now Constantinople (S.)
Florida, Martyr at Byzantium now Constantinople (S.)
Florida the other, Martyr at Byzantium now Constantinople (S.)
Lucius, Martyr at Byzantium now Constantinople (S.)
Donata, Martyr at Byzantium now Constantinople (S.)
Victor, Martyr at Byzantium now Constantinople (S.)
Flavia, Martyr at Byzantium now Constantinople (S.)
John, Martyr at Byzantium now Constantinople (S.)
Nina, Martyr at Byzantium now Constantinople (S.)
Castus, Martyr at Byzantium now Constantinople (S.)
Gaius, Martyr at Byzantium now Constantinople (S.)
Furius, Martyr at Byzantium now Constantinople (S.)
Maximus, Martyr at Byzantium now Constantinople (S.)
Victor, Martyr at Byzantium now Constantinople (S.)
Julia, Martyr at Byzantium now Constantinople (S.)
Felix, Martyr at Byzantium now Constantinople (S.)
Marcian, Martyr at Byzantium now Constantinople (S.)
Famosa, Martyr at Byzantium now Constantinople (S.)
Honesta, Martyr at Byzantium now Constantinople (S.)
Niger, Martyr at Byzantium now Constantinople (S.)
Baptizius, Martyr at Byzantium now Constantinople (S.)
Rusticus, Martyr at Byzantium now Constantinople (S.)
Processus, Martyr at Byzantium now Constantinople (S.)
Secunda, Martyr at Byzantium now Constantinople (S.)
Militus, Martyr at Byzantium now Constantinople (S.)
Felicia, Martyr at Byzantium now Constantinople (S.)
Maxima, Martyr at Byzantium now Constantinople (S.)
Dativa, Martyr at Byzantium now Constantinople (S.)
Tumanus, Martyr at Byzantium now Constantinople (S.)
Entidius, Martyr at Byzantium now Constantinople (S.)
Secundina, Martyr at Byzantium now Constantinople (S.)
Datica, Martyr at Byzantium now Constantinople (S.)
Gundinus, Martyr at Byzantium now Constantinople (S.)
Tertulus, Martyr at Byzantium now Constantinople (S.)
Caelestinus, Martyr at Byzantium now Constantinople (S.)
Faustinus, Martyr at Byzantium now Constantinople (S.)
Cencrius, Martyr at Byzantium now Constantinople (S.)
Barachus, Martyr at Byzantium now Constantinople (S.)
Seddinus, Martyr at Byzantium now Constantinople (S.)
Niria, Martyr at Byzantium now Constantinople (S.)
Tidus, Martyr at Byzantium now Constantinople (S.)
Mittunus, Martyr at Byzantium now Constantinople (S.)
Siricus, Martyr at Byzantium now Constantinople (S.)
Rogatus, Martyr at Byzantium now Constantinople (S.)
Saturnina, Martyr at Byzantium now Constantinople (S.)
Glandiosa, Martyr at Byzantium now Constantinople (S.)
Vitalis, Martyr at Byzantium now Constantinople (S.)
Cecilia, Martyr at Byzantium now Constantinople (S.)
Januaria, Martyr at Byzantium now Constantinople (S.)
Galla, Martyr at Byzantium now Constantinople (S.)
Senerus, Martyr at Byzantium now Constantinople (S.)
Rogata, Martyr at Byzantium now Constantinople (S.)
Matrona, Martyr at Byzantium now Constantinople (S.)
Augustina, Martyr at Byzantium now Constantinople (S.)
Saturninus, Martyr at Byzantium now Constantinople (S.)
Rufus, Martyr at Byzantium now Constantinople (S.)
Victor, Martyr at Byzantium now Constantinople (S.)
Faustinus, Martyr at Byzantium now Constantinople (S.)
Cithinus, Martyr at Byzantium now Constantinople (S.)
Zaderus, Martyr at Byzantium now Constantinople (S.)
Antiquus, Martyr at Byzantium now Constantinople (S.)
Nina the other, Martyr at Byzantium now Constantinople (S.)
Saturus, Martyr at Byzantium now Constantinople (S.)
Nicoma, Martyr at Byzantium now Constantinople (S.)
§ I. Martyrologies adduced.
By G. H.
At Byzantium were crowned these Martyrs, an
ancient city afterwards called Constantinople,
because it was restored by Constantine the Great
and most greatly enlarged; and afterwards the Seat
of the Greek Emperors, as it is now the royal seat of the Turks. First
we recount the names of all the Martyrs, then concerning S. Agathius,
Leader and Standard-bearer, through whom others seem to have been converted,
we shall treat separately; and both his Acts, and the churches
erected to him at Constantinople, and the sacred Relics preserved in various
places we shall recount. The ancient copies of the Hieronymian
Martyrology set forth their names: and
in this manner the MS. Corbeian printed at Paris: Names of the Martyrs, At Constantinople
of Agathus the soldier, of Maximus the Presbyter, of Anthis the Deacon,
of Arestinus, Marinus, Tampus, Victuria, Stertia,
Agatha, Florida, Lucius, Donatus, Victor, Flavia,
John, Nina, Castus, Gaius, Forus, Maximus, Felix,
Martian, Famosa, Honesta, Niger, Baptizius,
Rusticus, Processus, Secundus, Militus, Felicia, Maxima,
Dativa, Tuniana, Secundola, Dativa, Gundinus,
Tertulus, Caelestinus, Faustinus, Januarius, again
Victor, Zetula, Sciala, Fortunus, Rogatus, Faustinus,
Canerius, Barachus, Siddinus, again Nina, Tidus,
Mattunus, Syricus, Rogatus, Donata, Baccus, again Gadderus,
Breurus, Donata, Spicus, Rogatus, Saturninus,
Gaudiosa, Vitalis, Cecilia, Galla, Januaria, Senerus,
Rogatus, Matronica, Agusticia, Saturninus,
Rufus, Faustinus, Victor, Cittinus, Zederus, Antiquus,
again Nina, Saturus.
[2] They are also referred to, but with some variety in other
copies of the same Martyrology: wherefore, for greater
clarity, we divide the said Martyrs into several decades.
And first Agathus is written in the Epternach, related with some variety. and in place of
Anthis, in others Anthis and Anthosus, and in place of Arestinus
also in the aforesaid MS. Anestinus, Stertia also Stercia
and Stercita. In place of Agatha, in others is Rogata: and the name
of Victuria in the Lucca is written Victoria: to whom another Florida
is added in the Epternach. In the second decade in place of
Donatus in the Epternach is Donata, and for Nina in
the Lucca Ninna is written, which name with the eight following
is missing in the MS. Blume, as the name of Castus is missing in
the Epternach. Gaius in others is Gagus, as in place of Forus is written
Furius; and by others are added the names of Victor and Julia,
the first of which is found below in the fifth decade. In
the third decade, in place of Martian and Famosa, in the Epternach
is Martialis and Famoria; and Baptizius in others is Bapticus
and Battacus. In place of Processus and Secundus is in
the Epternach Processa; and in others Secunda. In the fourth
decade in place of Tuniona, Dativa and Faustinus, is in others
Tumanus, Datica and Faustina. There is also inserted
in the Epternach, the name Entidius; and for Secundola
is written Secandola; as in place of Tertulus and Caelestinus is
in the Blume Tertula, and in the Lucca Caelestina; Gundinus
also in others is Gundonus and Guddinus. In
the fifth decade in place of Canerius is read Cenerus and Cinerus;
and for Barachus is in the Epternach Barasus, in which are missing
the names Januarius, Zetula, Sciola (in others Stiala and
Aiala) likewise Fortunus (in others Fortuna and Fortunius), and
besides Rogatus and Faustinus. In the sixth decade in place of Tidus
in the Lucca is Sidus, and is missing in the Epternach; and in place of Baccus
is read Baccirus and Baccurus: and for Donata and Gaderus
in the Lucca is Donatus and Garderus; and in place of Breurus,
is twice Berensus and once Hereusus. In the seventh decade for
the name Saturninus is in the Epternach the name Saturnina,
and Gaudiosa is also written Gladiosa and twice Glaudiosa,
and for Senerus also once Serena and in place of Matronica
once Matronida and twice Matrona is found. In the eighth
class in place of Agusticia once is Agustina and twice Augustina:
and for Rufus, Cittinus, Antiquus in the Epternach
is Rubus, Cithinus, Antiqua; but Saturus
is missing in the other copies.
[3] Thus far we have given what we have found in the ancient codices
of the Hieronymian Martyrology: to the number of Saints
already related Notker alludes with these words: At Constantinople
of Agathus the soldier and very many others.
The same Agathius and Maximus with no place indicated are mentioned
in the MSS. of Augsburg of S. Udalric and of Paris of Labbé.
But Maximus the Presbyter is ascribed at Nicomedia
in the MSS. of Reichenau and of Rheinau, and in the Auctary
of Greven on Usuard. In the MS. Tamlactense are indicated the names
of Arestinus, Marinus, Tamplus, Stertitia, Rogata,
Victoria, Florida, Lucius, Donatus, John,
Nina, Flavia, Julia, Famosa, Processa, Secunda,
Felicia, Maxima, Tertulus, Donatus, Rusticus,
Marcian, Baptizius, Rusticus, Januarius, Eutidius, Secundilla,
Castus: Likewise Victorianus, Datus, Odronus,
in others Victoria, Dativa, Gundonus. Add perhaps for others
inserted names Maria, Salvia, Eppia, Synciticus,
Cessus, Zucus, Lurentius, and ten others. The ancient
MS. of the Queen of Sweden praised by Holstenius has this:
At Constantinople of Maximus the Presbyter, of Anthos the Deacon
and of many others. With the aforesaid Greven
S. Achaicus, on the day VII May among the Martyrs is also
placed at Nicomedia, whom we judge this S. Agathius the soldier,
who suffered at Constantinople, to be, as on
the said day Rabanus has, who also calls him Achaicus.
[4] time of the Martyrdom. We treated April XXIII of S. George, the first, as
we judge, Martyr of the tenth persecution, which persecution
in the same month of April, at the Easter season, began to boil up
under Diocletian and Maximian, in the year of Christ CCCIII:
and we showed from Eusebius, that it grew by certain stages,
so that to the first edicts proposed about the X or XII day of the month
came others and others, the last of which at the beginning
of May ought to have been promulgated, if according to these proceedings
was conducted at Byzantium, as the Acts insinuate of the Primipilus
of all, Acacius, and here together with the rest he completed
the contest of his passion on the day VIII May. There seems to be no other reason
for relating all together with him in the Martyrologies,
than that in the same place and day on which he, for the faith of Christ they died.
Namely, since even the most capacious prisons were too narrow
for the daily growing multitude, by the third edicts
it was promulgated, with Eusebius as witness, that those shut up in prisons,
if they sacrificed, would be allowed to depart freely; if
however they refused this, they would be tortured with the gravest torments.
And this is that third whirlwind which under Maximian,
son-in-law of Diocletian, the Acts say was stirred up against the servants of God,
so that in every city if there was anyone who would not
obey the worship of the Gods, without any remission
he would be subjected to all punishments and torments. The edicts
however by which this was ordered, in the same Acts are attributed
by name to Maximian: because to him pertained the disposition
of the West, to which then still was reckoned Byzantium, as
belonging to Thrace the first region of Europe.
§ II. Acts of the martyrdom of S. Agathius. Special veneration among the Greeks and Latins, Temples at Constantinople. Relics in various places.
[5] Latin Acts translated by Sirletus The Acts of S. Agathius or Acacius were edited by Aloysius Lipomanus
volume 7 on the Lives of the Holy Fathers part
2 page 158, found in Greek in the monastery of Crypta Ferrata
of the Order of S. Basil, twelve miles distant from the city
of Rome, and rendered into Latin by Guilielmus Sirletus; and afterwards
reprinted by Lawrence Surius on this day VIII May. Which we
here give exact and emended according to the truth of the Greek context,
so that it can seem a new version: the Greek itself afterwards, by
custom now approved, and Greek are published we shall give at the end of this second volume,
as we have found it in the Vatican Library, into which from the said
Crypta Ferrata those Codices have been transferred. The author commonly
by Lipomanus, Surius and others is reckoned Symeon Metaphrastes,
by an error formerly common, by which everything in Greek concerning the Acts
of the Saints was attributed to him alone. But now another
opinion of learned men is with Leo Allatius, from the MS. of Crypta Ferrata. who
pronounced otherwise concerning the writings of the Symeons, and does not reckon among his
works this Life of S. Acacius, which the monks of Crypta Ferrata transcribed
from ancient monuments of the Greeks.
They transcribed, I say, they did not compose,
otherwise they would not have omitted the translation of the body to Squillace, by whose
occasion the Acts themselves, as they were formerly held at Constantinople
written, brought into Italy we hold for certain.
[6] They are not only much more ancient than the very beginnings
of that monastery, whose founder S. Nilus flourished at the end
of the X century, almost contemporary with Metaphrastes: but, as far
as by conjecture we can attain, writings of the age of Constantine the Great,
according to the faith of Proconsular Acts, no less gravely
than elegantly, and so most worthy of every acceptance.
The same were followed by the authors of the Synaxaria: whence in the most ancient
of all which bears the name of Emperor Basil,
on the seventh day of May this eulogy is set forth. Achatius,
Martyr of Christ, was under the Emperor Maximian,
from the region of Cappadocia, their compendium from the Menology of Emperor Basil. exercising the military service in the cohort
of the Schools. But as a Christian discovered,
he was apprehended, and brought to the Prefect
of the region, and before him having professed Christ, with very many
stripes was afflicted. Then to another President
dismissed, and bound together with other captives
he was brought to Byzantium: and with cruel scourges and
twisted sticks beaten over his whole body, was thrust into
prison: where immediately Angels rushing from heaven, restored him
safe and unharmed. And when
all who were in the prison saw him so suddenly restored to health,
they also embraced the Christian
faith, and consequently were beheaded.
Then Acathius brought out from prison, and
sent again to another President, and again with many
torments tortured; was beheaded, and
his body was deposited in a place, which is called Staurium.
Thus there. Another eulogy is in the MS. Synaxarium
of the Church of Constantinople, belonging to the College
of Clermont of the Society of Jesus at Paris, and is of this kind.
Day VII May: and the Ms. Synaxarium. Contest of S. Acacius the Martyr.
This was under the Emperor Maximian and from Cappadocia
born, and from the cohort of soldiers of the Martian legion:
who led to Firmus the President, and the name of Christ
professing, sustained very many torments from him.
He was sent then to Bibianus another President, who
ordered the same with other captives to be brought to Byzantium: where
beaten with scourges and torn by torment, into prison
he is thrust; in which by Angels with stripes wiped he was healed.
Afterwards to Falcillianus another President he is sent,
by whose mandate he is beheaded. His celebration
is performed in his holy temple or martyrium,
which is in Heptascalon, and at the same time is celebrated
the dedication of the same Church. Similar things are in the Menaea
MS. and printed and the Greek Anthology, but wrongly is said
he was honored at Pascholum.
[7] Codinus on the Origins of Constantinople page 58
thus writes: Church constructed by Constantine the Great. Constantine the Great built the Church
of old of S. Irene, and the temple of S. Sophia oblong,
and S. Agathonicus and S. Acacius, surnamed
Heptoscalon, or at the seven steps.
Again Codinus page 39 near the end: S. Procopius, he says,
at Chelone, and S. Acacius Heptasculum founded
B. Constantine the Great: but to the latter first
the name was given by Justinian, founder of S. Sophia.
Again concerning another church of his Codinus page 54 has
these things: The Church of S. Acacius, called Charea, was built
by the brother of Narses the Patrician, another by the brother of Narses. in the time of Justin and
Procopia.
[8] Procopius book 1 on the Buildings of the Emperor Justinian.
Who, he says, would pass over in silence the temple of Acacius, the former by Justinian first
which he when it was ruinous, dispersed, and restored
from the foundation, marvelously enlarged? It indeed
is sustained by columns of exceptional whiteness. The floor with similar
marble is paved: whence so much splendor proceeds,
that to the whole temple snow seems infused.
Two porticoes are built before, of which one is colonnaded,
the other turns to the forum. Thus there. But
afterwards Basil the Macedonian Emperor, then by Basil the Macedonian restored as in the History of the same
Emperor Cedrenus narrates page 588, of Acacius
also the Martyr at Heptascalon splendidly
he restored. Strange is what Nicephorus Callistus book 13
of Ecclesiastical History chapter 38 thus refers: A church, he says,
certain at Constantinople is greatest and most beautiful. in another a walnut tree preserved in his honor.
Καρίαν, that is, the Walnut, the inhabitants name it,
because in the middle of it a walnut tree, a not contemptible
spectacle, stood: from which tree Acacius
the Martyr suspended, completed his martyrdom
they say. Rather that with stripes and blows he was finished off,
we judge he was suspended, and then outside the city was beheaded.
[9] Baronius in the Roman Martyrology on this VIII
May composed for him this eulogy: At Constantinople
of S. Acathius Centurion, Eulogy of the Roman Martyrology, who in the persecution of Diocletian
and Maximian by Firmus the Tribune was denounced,
because he was a Christian, and by Bibianus the Judge of Perinthus
most savagely tortured, at Byzantium at last by Flaccinus
the Proconsul was condemned to death. Whose body to
the Squillace shore divinely afterward brought, there honorably
is preserved. Thus there, which more is explained from the Acts
of the Martyrdom in the Catalogue of the Saints of Italy. Perinthus
is, also called Heraclea, a city of Thrace, then
made Archiepiscopal, city of Perinthus, with a port on the shore of the Propontis, sixty
thousand paces about distant from Byzantium to the southwest.
But its glorious body is possessed, and rejoices in its patronage,
Squillace, a city of nearer Calabria, and Squillace, Episcopal under the Reggio
Metropolis, illustrated by Ughelli volume 9 of Italia sacra:
where in the Cathedral Church sacred to the Virgin Mother of God he asserts is preserved
the body of S. Agathius, who there with the Office of nine Lessons
is honored on the day VII May, and all are recited from the
common of one Martyr, except the Prayer and Lessons
of the second Nocturn, printed at Rome by Giacomo Mascardi, by permission
of Superiors in the year MDCXVII, in which he is said
struck with the sword on the eighth Ides of May, but the festal day
is solemnly celebrated on the Nones of May. Which we judge done
on account of the feast of the Apparition of S. Michael, solemnly
in those regions on the day VIII May customarily celebrated.
[10] Translation of the body to Squillace. The Lessons are taken from the Acts of the martyrdom, except some
part of the sixth lesson, in which these things are recited: His
holy body Christians in a place, which is called Staurius,
buried. Which long after time, when
by infidels invading those places, in a leaden enclosed
box, was thrown into the sea, to the Squillace
shore divinely driven, and by the inhabitants collected,
in their own Cathedral Church was placed: where
by the peoples of all Calabria with great honor is held
and the festal day of the holy Martyr is solemnly
celebrated on the Nones of May. Prayer. Then is prescribed this Prayer: God, who
willed Blessed Agathius your Martyr to be Patron
of the Squillaceans; grant we beseech, that of whose
festivity we rejoice, also by his patronage we may be uplifted.
Tamayus de Salazar inserted the same holy Martyr
in his Hispanic Martyrology, on occasion of Relics
preserved under that name at Avila and Cuenca, whether relics in Spain were received from there. as if
these were carried from Squillace to Spain: and having related
the Acts in compendium, Concerning the Relics, he says, in the church
of Avila in the oratory of the Most Illustrious and Most Reverend
Lord Sancti Davila and Toledo Bishop of Plasencia
nothing is doubtful, as from the autograph by ordinary authority
transcribed with me is clear. As far as concerns the head
in the church of Cuenca, the authors are M. Aegidius
Gonzalez Davila in the Ecclesiastical Theater volume I
folio 441; and Joannes Paulus Martyr Rizus in the History
of Cuenca part 2 chapter I folio 109, where relating the relics
of that Cathedral church, he continues: It has
also the entire head of S. Acathius, in the middle of a silver body
enclosed, with gold and colors delineated.
It would be worth learning, with what certainty these relics
are asserted by Tamayus to have been brought from Squillace to Spain:
for if they were received from Rome or elsewhere, it would have to be presumed that
they are of another than the Byzantine Martyr, of whom we treat.
ACTS OF THE MARTYRDOM
Translated from the MS. Greek of Crypta-Ferrata.
Agathius, Martyr at Byzantium now Constantinople (S.)
Maximus, Martyr at Byzantium now Constantinople (S.)
Anthes, Martyr at Byzantium now Constantinople (S.)
Arestinus, Martyr at Byzantium now Constantinople (S.)
Marinus, Martyr at Byzantium now Constantinople (S.)
Tampus, Martyr at Byzantium now Constantinople (S.)
Stercita, Martyr at Byzantium now Constantinople (S.)
Rogata, Martyr at Byzantium now Constantinople (S.)
Victuria, Martyr at Byzantium now Constantinople (S.)
Florida, Martyr at Byzantium now Constantinople (S.)
Florida the other, Martyr at Byzantium now Constantinople (S.)
Lucius, Martyr at Byzantium now Constantinople (S.)
Donata, Martyr at Byzantium now Constantinople (S.)
Victor, Martyr at Byzantium now Constantinople (S.)
Flavia, Martyr at Byzantium now Constantinople (S.)
John, Martyr at Byzantium now Constantinople (S.)
Nina, Martyr at Byzantium now Constantinople (S.)
Castus, Martyr at Byzantium now Constantinople (S.)
Gaius, Martyr at Byzantium now Constantinople (S.)
Furius, Martyr at Byzantium now Constantinople (S.)
Maximus, Martyr at Byzantium now Constantinople (S.)
Victor, Martyr at Byzantium now Constantinople (S.)
Julia, Martyr at Byzantium now Constantinople (S.)
Felix, Martyr at Byzantium now Constantinople (S.)
Marcianus, Martyr at Byzantium now Constantinople (S.)
Famosa, Martyr at Byzantium now Constantinople (S.)
Honesta, Martyr at Byzantium now Constantinople (S.)
Niger, Martyr at Byzantium now Constantinople (S.)
Baptizius, Martyr at Byzantium now Constantinople (S.)
Rusticus, Martyr at Byzantium now Constantinople (S.)
Processus, Martyr at Byzantium now Constantinople (S.)
Secunda, Martyr at Byzantium now Constantinople (S.)
Militus, Martyr at Byzantium now Constantinople (S.)
Felicia, Martyr at Byzantium now Constantinople (S.)
Maxima, Martyr at Byzantium now Constantinople (S.)
Dativa, Martyr at Byzantium now Constantinople (S.)
Tumanus, Martyr at Byzantium now Constantinople (S.)
Entidius, Martyr at Byzantium now Constantinople (S.)
Secundina, Martyr at Byzantium now Constantinople (S.)
Datica, Martyr at Byzantium now Constantinople (S.)
Gundinus, Martyr at Byzantium now Constantinople (S.)
Tertulus, Martyr at Byzantium now Constantinople (S.)
Cælestinus, Martyr at Byzantium now Constantinople (S.)
Faustinus, Martyr at Byzantium now Constantinople (S.)
Cencrius, Martyr at Byzantium now Constantinople (S.)
Barachus, Martyr at Byzantium now Constantinople (S.)
Seddinus, Martyr at Byzantium now Constantinople (S.)
Niria, Martyr at Byzantium now Constantinople (S.)
Tidus, Martyr at Byzantium now Constantinople (S.)
Mittunus, Martyr at Byzantium now Constantinople (S.)
Siricus, Martyr at Byzantium now Constantinople (S.)
Rogatus, Martyr at Byzantium now Constantinople (S.)
Saturnina, Martyr at Byzantium now Constantinople (S.)
Glandiosa, Martyr at Byzantium now Constantinople (S.)
Vitalis, Martyr at Byzantium now Constantinople (S.)
Cæcilia, Martyr at Byzantium now Constantinople (S.)
Januaria, Martyr at Byzantium now Constantinople (S.)
Galla, Martyr at Byzantium now Constantinople (S.)
Senerus, Martyr at Byzantium now Constantinople (S.)
Rogata, Martyr at Byzantium now Constantinople (S.)
Matrona, Martyr at Byzantium now Constantinople (S.)
Augustina, Martyr at Byzantium now Constantinople (S.)
Saturninus, Martyr at Byzantium now Constantinople (S.)
Rufus, Martyr at Byzantium now Constantinople (S.)
Victor, Martyr at Byzantium now Constantinople (S.)
Faustinus, Martyr at Byzantium now Constantinople (S.)
Cithinus, Martyr at Byzantium now Constantinople (S.)
Zaderus, Martyr at Byzantium now Constantinople (S.)
Antiquus, Martyr at Byzantium now Constantinople (S.)
Nina the other, Martyr at Byzantium now Constantinople (S.)
Saturus, Martyr at Byzantium now Constantinople (S.)
Nicoma, Martyr at Byzantium now Constantinople (S.)
FROM THE GREEK MS.
CHAPTER I.
Constant profession of the Christian faith. Stripes inflicted.
[1] Cruel edicts, When for the third time the enemy of all good things, and from every part the most wicked dragon the devil, had stirred up a whirlwind against the servants of God, a under Maximian son-in-law of Diocletian, and son and champion of Satan himself; immediately his impious edicts were sent through all regions. By those edicts moreover this was prescribed, that in every city, if there was anyone who would not approach the worship of the gods, without any remission he should be subjected to all punishments and torments. The edicts themselves moreover were filled with every terror and royal threats and dangers. To these things also the Generals of the army it was commanded, that if anyone of the soldiers should not obey the Emperor's edict, which pertained to the worship of the gods, or rather of demons, he, bound with chains, should be handed over to the tribunals to bear punishments.
[2] In that time the deeds of S. Acacius the Martyr flourished: who in the very thing approved his name, Acacius the Cappadocian Centurion despising since he was no partaker at all of the evil demons, nor did anything which would agree with the malicious devil's machinations. This most holy man was by race Cappadocian, and indeed by condition a soldier, but by intention and will, an athlete of Christ: and so he adorned both his race and the dignity of his order. His deed had itself in this manner: When a certain Firmus of military rank was Tribune of those, who in the Roman tongue were called b Martesii, but in Greek Arieji, and under that Tribune Acacius was Centurion, Firmus himself summoned the soldiers one by one to himself and tried them, that what mind each had, could be tested and known. And when he had enticed many partly by flatteries, partly by threats, to the superstition and ruin of idols, after the Tribune's testing came to Acacius, then that blessed man with a clear voice: A Christian, he said, I was born: and so I am and will be a Christian, with my Lord Jesus Christ approving this: for I was born both from Christian parents and from Christian ancestors. When he had said this, and Firmus tried him a third time, and now with grave threats, now with huge promises, was attempting to weaken the prompt alacrity of his mind and his constancy, and to draw him to himself; so constantly and immovably that blessed man persisted in the confession of Christ, Constantly professes the faith of Christ. that thereafter Firmus was compelled, as was bidden by the royal edict, to send the holy man Acacius bound in chains to a certain Bibianus, who was administering the command of the whole army.
[3] When therefore this man sat upon the tribunal, and was about to interrogate those who professed the confession of God, Antoninus the c Commentariensis brought these things to Bibianus: On the day before this day, Bibianus the Prefect, Firmus, who bears the tribunate of those who are called Martesii, sent Acacius the Centurion bound to your power, is sent to Bibianus to be afflicted with punishments, inasmuch as he was unwilling to obey the edict of Our Lords and the unconquered Augusti, because he follows the religion of the Christians. He also diligently wrote his case to you. Bibianus then said: Let there be recited, what was written to me by the most excellent man Firmus the Tribune. And there were recited what was written in this sense. Flavius d Firmus to Bibianus the General greeting: Acacius the Centurion, serving as a soldier under me as Tribune, and much by us partly by enticements, partly by promises, partly even by threats provoked, that he should depart from the Christian sect; when he asserted that he was a Christian, and constantly remained in that confession; I, obedient to the orders of our unconquered and triumphant Emperors, sent him bound to you, who ought to be subjected to torments and punishments, that he may obey the laws themselves.
[4] This letter having been recited, Bibianus said: Let Acacius be brought, whom the e Office mentions. He is present, said Antoninus the Prefect of the Commentaries. But Acacius then stood there with a smiling face: which thing prefigured the future joy of that man. The Judge therefore said to him: What name is yours? He answered: Desirable both to me and to my whole race is the name derived from Christ: but that, by which by human use I am called, is Acacius. To this the Judge: Why, he said, called Acacius, as you yourself say, are you now f evil, not obeying the edicts of the Emperors? interrogated by him about name and country, For this is what was written to us by Firmus the Tribune signifies. Then Acacius: With captious speeches you act with me, O Judge: But I affirm to you for that reason more justly to be named Acacius, because I am unwilling to be made a partaker of the malice of those demons devouring blood, nor to communicate with the Gentiles, who obey such things. But the Judge said: Whence are you, who with such rash speech boast yourself? To what end, said Acacius, do you ask me about country? To whom the Judge: Since we have the use of affairs, and rightly know the customs of countries, therefore I asked this of you, that according to the customs and dignity of that country, from which you are, I may conduct myself in this examination. Then Acacius: By race, he said, I am Achivian, but born in Cappadocia: in which place when my parents dwelt, I came to the army, where also many of my fellow-soldiers I have learned to have been Martyrs of Christ before me: indeed also my neighbors and equals I have known to have been such: to whom also we have seen g grace imparted by God himself after their death. Those therefore I preferred to follow, rather than those, which you call laws, since these are human, and together with men after the departure of this life are corrupted.
[5] To this the Judge: Do not think mediocre torments are being prepared for you: for that fatherland-foolishness of yours and wondrous rashness demands this. So that you may not suffer these things, cast away all those thoughts, and obey the laws of the Emperors, serving the worship of the gods, by whose nod the conquering Augusti and rulers of all things obtain their power: also reverence us and this our tribunal, nor think yourself to be the most prudent of all, abusing now this importunate rashness, and placing your hopes in that man, whom they say to have been subjected to penalties decreed according to the law. You err, said Acacius, O Judge, deceived by the gravest fallacies of Satan: for not on account of the worship of those gods, Reproves the Judge's error. whom you mention, do the Emperors Caesars Augusti obtain the Empire, but by the concession of the kindly God governing all things this is effected. But what you say, that I have placed my hope in a condemned man (as you yourself say), know that Jesus our Lord, made a man for our sake, came into this world, that he might give us salvation: who though he was the same true God, by a certain wondrous and immense providence took on human nature, and had it in himself. But this you can neither know nor hear, unless you first accommodate yourself to the Christian faith. For since by nature, as I said, he was true God, and the Word from the Father not divided, but always co-eternal with him, in his own times, which he himself willed, he completed the work of our salvation; and from the condemnation and servitude of Satan himself, who from the beginning had envied us, he freed us.
[6] [and teaches why Christ permits tyrants long with impunity to rage against Christians.] To this the Judge said: If the Emperors themselves act against him, why does this Christ of yours not also punish them, who, as you yourself say, took on human nature for our sake? For he can easily punish the Emperors, if he is truly powerful God. From this very thing, said Acacius, you can know him and his goodness and power, that when injuries are done to him, he does not at once return punishments to you: but waits longer, that you Gentiles may repent, who bring to demons the worship and veneration befitting God: in addition this also of his servants, who are pleasing to him, the choice and progress in this manner he wishes to complete: therefore he uses this providence. For if he wished at once to inflict punishment on you, both you yourselves would have perished forever, and his servants would not be made manifest: indeed even the power of his grace would have remained idle. For how could our Lord be gloriously praised, unless he used long-suffering patience in punishing your crimes? But now he permits these things to happen thus, both that you, who do not come to your senses, but spurning his long-suffering patience persist in your savagery, and departing more and more from him hasten to ruin, may be condemned by your own fault: and we, who have acknowledged his rule, may live with him perpetually. Indeed his glory will be made more manifest in those men, who, recognizing their own crimes, have amended their life.
[7] Then Bibianus: Perhaps you have learned letters, and on that account so eloquently you respond? response praised by the Judge, he says he was taught by God: For by the gods themselves you have had a speech consonant with reason, that of men
salvation under the power of God you might show to be. From this very thing, said Acacius, you can know the power and grace of God the Lord of all, that since I have not learned those letters, which to you seem highly desirable; except only a few certain things necessary for the reading of divine letters; God himself responds for us his miserable servants, and brings it about that by all men, indeed even by you yourselves, who are educated, we are praised. For from the beginning when he was completing the work of the divine dispensation, and was taking care that his own kingdom be preached to the world, not men outstanding in race or riches, or in the faculty of speech or letters, for the preaching of his Gospel, but fishermen and tax-collectors, and certain poor men he used. But this he did, that his power, which surpasses every mind, might be known, with his Holy and divine Spirit aiding his disciples.
[8] constantly professes the faith: After this the Judge: Omitting that I, what opportunely I should do, I trifle with you who discourse of such things. You know the edicts of the Emperors, full of every terror, have been set before you, that you Christian men either sacrifice and worship the gods themselves, subjecting yourselves to them in all things, and in that way carry away honors from them; or, if you refuse to sacrifice, you be condemned and subjected to punishments and pains. I would therefore that you say, whether you sacrifice to the gods themselves, and obey the laws, or deny that you will do this. Acacius answered: Often having been interrogated also by Firmus, I confessed that I am a Christian. What therefore I have said, again I say, that I am a Christian, and do not sacrifice to impure demons. I, said the Judge, even now have mercy on that age of yours: for I see you not more than twenty-five years born. Indeed reverencing your military dignity, I did not wish to subject you immediately to torments: but if you persist longer in that insanity of yours, you will compel me to subject you to inevitable torments. To this Acacius: What I wish to do, is not foolish, but a very prudent and pleasing-to-God work, namely that he who created me, and to this very day has prosecuted me with his providence, I should not desert: him, I say, who alone is the true God. How, said the Judge, did you say that there is one true God, when you say that Christ is the Son of God? For altogether it is necessary, that if he is Son, he be also equal to the Father: and so not one, but two are the gods. Since therefore you yourselves say two gods, why now do you bring forth one God? For you compel me to trifle with you, since you say these absurd and inconsistent things now.
[9] Then Acacius: I believe, and in Jesus, who under Pontius Pilate was crucified, hope that it will come to pass, that to me through his Holy Spirit may be supplied the faculty of speech, by which I can answer your interrogation, explains the Trinity of Persons in unity of substance. and explain your question. For not a common question is this, why when we name two; we profess one God to be worshipped by us. I say therefore to you that the Holy Spirit also from the Father and the Son is inseparable, and indeed three persons there are in three appellations, but yet one is the power and divinity of these names. We say one God, having both Word and Holy Spirit. For most absurd it would be to say God without Word and without vital Spirit. And this by an example I will show you, suited for explaining this very thing, as far as the condition of human faculty permits. Just as the Emperor who now is, whom you call Lord, but I a man, and subject to a greater judgment, and his son (of whom he who is father is called Maximian, but the son is named Maxentius) two indeed those are, but yet of themselves the nature, of human, I say, condition, the reason is one, and the empire of father and son is one and inseparable (for the son is honored through the father, and the father through the son) in the same way also God is considered: for since the divine essence of Father, Word, and Holy Spirit is one and the same and immutable, therefore one and truly God is he, who is worshipped by us.
[10] To this the Judge: Often, he said, I have exhorted you, that you may return to the matter proposed; but you with these speeches of yours, bringing no utility to you, strive to lead me away from the proposal. Do therefore, what I myself say, and offer sacrifice; and acknowledge the ancestral gods, through whom all these things have stood: for I have spared you longer. To whom Acacius: Do not think, that I will be struck by those terrors. Behold you have my body most prepared for receiving stripes: eager for suffering use it, as you wish: but my mind and the purpose of my soul neither you, nor your Emperor, nor the presence of your demons can ever pervert and compel to crime. Then to him the Judge: Therefore, since you so wish, it is altogether necessary to subject you to blows and torments, and to execute the Emperor's edict: for it cannot be, that subjected to such examination, you so return, mocking our judgment. Then the Prefect roused with fury, and addressing the h Office: Fix, he said, four stakes i, and on those bind Acacius, and with raw sinews on both his sides flog the back and belly, that he may learn not to trifle in such things, nor think himself to know anything, most cruelly is flogged. when he knows nothing. Let us see whether his God brings him aid: and let us experience how firm and immutable his mind and purpose is. When therefore Acacius had been bound to those stakes, and his both sides k were being flogged, this voice alone he uttered: Christ, bring help to me your humble servant: Lord God, do not forsake me. But when l six who were flogging him had been changed, and his blood was being shed abundantly to the earth, and his whole body had been torn with the most bitter wounds; the Judge himself, when he saw those miserable blows, and the mind and will of the Martyr to be constant and immovable: Will you, he said, now sacrifice? So you preferred to be called wretched, rather than to be a friend of the Emperors?
[11] from those very punishments made stronger, To this said Acacius: By no means do I sacrifice: for I have my Lord Jesus Christ bringing help to me: and so by these tortures of yours you have rendered me stronger and more ready. For up to now the expectation of torments in some part disturbed my thoughts: but when force was applied, and I began to suffer these things, through Jesus Christ supplying me with power, I have been made most strong, and most prepared for undertaking all torments, with God himself trusted without any doubt. Then the Judge: These things, he said, you say, since I have not yet inflicted greater torments on you. But I will cast down that rashness of yours: for by that which up to now I spared you, bold, as you say, I rendered you. To whom Acacius: Do most quickly whatever you wish. For what tortures you think to bring upon me, those will bring utility to me: and the greater the torments you apply, the greater grace of my Lord you unwillingly will procure for me. These things, said the Judge, you speak, since your body has not yet been lacerated by stripes. Then Acacius: I have already said, that you should do, whatever you wish: for I do not sacrifice to impure demons, nor to your will or that of your father Satan do I conform. Having heard these things, his jaws are struck with leaden masses the Judge moved said: With leaden masses m crush his jaws, lest this man abuse our long-suffering patience toward him in a rash manner. After this Acacius: Behold it is done, what you wished, nor have you accomplished anything more: for your evil arts will not overcome my charity toward Christ. Sacrifice, said the Judge, and from the impending remaining torments be free. Acacius answered: Never (as I have said) will I sacrifice: for so much do I despise the impending tortures, as also I did not care for the preceding ones, with God himself supplying me with courage.
[12] To this the Judge: How, he said, do you a soldier and unlettered man, so plead your cause? To whom Acacius: asserts himself to speak instructed by the Holy Spirit: Do you think we respond by our own virtue? By no means, I say, do we do these things: but the rich and Holy Spirit of God supplies his servants with free speech and patience, providing for them, just as the Savior himself taught his disciples, when he said thus: When they shall hand you over to the Princes for my name's sake, do not be anxious how, or what you may speak: for it shall be given to you in that hour, what you should say: for it is not you who speak, but the Spirit of your Father who speaks in you. Matt. 10. Antoninus the Commentariensis said to the holy Martyr: And what utility, wretch, will be yours, if admonished about such matters you do not wish to be persuaded, and afterwards led by graver torments, you will obey the Emperor's edict? Go, and admonish yourself, said Acacius: for if neither the Prefect himself, nor his threats, nor the tortures inflicted on me, with the help of God's aid, I have cared for; do you think me to be such, that I would hear you? Then the Judge said to the ministers: Acacius the impious man, formerly a soldier, in the inner prison, in a tripartite n stocks fastening him, with heavy chains his neck and whole body surround, to be reserved for the next day's judgment: nor by men of his own race permit him to be seen, lest perhaps by them he be proclaimed blessed, and for the future examinations be found more constant. Therefore B. Acacius was led into prison, both with his past confession, is led wounded into prison. which he had professed, and with future goods, which from the true God he was about to receive, very glad: and he remained in prison in the city of Perinthus seven days.
ANNOTATIONS.
CHAPTER II.
Things done at Byzantium: Conversion of many: Visitation and healing of Angels. Dire flogging and beheading.
[13] Meanwhile Bibianus received letters from Flaccinus a, that he should precede him to Byzantium: is led off to Byzantium. he ordered moreover also those who were in the prison to follow him. The blessed Martyr Acacius therefore, both with the swelling of wounds and labor of body afflicted, and besides these weighed down with those many iron chains, and with the importunity of the soldiers urging him on the way, and with the weariness of the journey, and with lack of food, finally with the absence of acquainted men, of whom he was permitted to see no one, greatly grieving, and despairing of life itself, when also other prisoners were following him, and the executioners pressed him; he asked of the executioners, that they would give him the power of praying to God. When therefore he had stood in a certain place, thus he prayed to God: Glory be to you, God, who according to your clemency show yourself merciful to those, who love your name. Glory, I say, be to you, who have called me also living in sins, to this lot of yours. Glory to you, Jesus, who have known the infirmity of our flesh: praying on the way and that I might bear torments bravely, you gave me patience. Since therefore you see, my Lord, me oppressed with many evils, so that the soul itself seems about to depart from my body; you yourself, Lord, send an Angel, who may b tend me, and from the straits, by which I am oppressed, may heal me: and may you wish to grant me this, that by whatever reason, through the Judge's sentence, I may complete martyrdom, and be with you. When he so prayed to God, is divinely strengthened: a voice was sent down from a cloud (for the air itself was confused with clouds) Be, Acacius, robust and strong. That voice however was so clear, that the executioners and other prisoners hearing it marveled, and said: Do clouds also speak? Or has ever such a thing been heard, as we ourselves have now heard? And about that matter they were doubtful.
[14] But many of those, who were being led bound, when they had heard these things, believed in the Son of God: and casting themselves at the Martyr's feet, asked him, that he would expound the doctrine of the Christian faith to them. preaches Christ to fellow-captives: Then therefore the Martyr Acacius, making the journey together with them; I, he said, was a soldier for a little time, but having been brought up with Priests, indeed deriving my race from Priests, I remember to have heard them teaching these things, just as God himself, when he wished to give salvation to man, who had fallen out from Paradise, and to lead him out from hell, sent into this world his co-eternal Word. Coming therefore the Son of God, took on flesh from the holy Virgin Mary, and appearing in figure as man, sustained the cross, that he might amend Adam's sin, who had not obeyed God, through the wood of the cross, and might pardon him the remission of condemnation, himself for us our Lord paying the debt: for in that he was fastened on the cross, the handwriting, which was against us, he tore up, and dissolved sin, and by his own death destroyed death, and despoiled hell, and confounded and weakened all the power of the devil. And when he had routed the whole army of the devil, and broken the brazen gates, and worn down the iron bars, on the third day rising from the dead, he gave to the human race the faculty of rising again, that we might all live for all future ages: for this world remains for a brief time, and is nothing. When they had heard all these things, converts them to Christ, they were converted to the faith of Christ.
[15] But the next day at the time of night in that place, in which they were, they saw certain men clothed in splendid garment, and adorned with military habit speaking with Acacius himself. Some however of those, who had seen them, supposed they were fellow-soldiers and friends of Acacius, who fearing the Emperor, in the time of night were visiting Acacius. But others said it was some divine vision. is healed by Angels. And when on the following night they had come to Byzantium, and together had been thrown into one house; again they saw the same Angels speaking with Acacius, and washing the wounds, which were on his body, with hot water, and tending him: so that all, who both then and on the previous night had seen them, said, that truly a vision of the holy Angels had been offered to the Martyr. The next day however when the Martyr had been thrown into the inner prison, and is treated: and by the Judge's order had been bound with wood and iron chains, and other prisoners were being kept in the outer prison; again at night they saw many lights kindled near the Martyr himself and other men, some loosing him from chains and tending him, others bringing him food: and when they had seen this often, they brought the keeper of the prison, that he himself also seeing the deed with his own eyes, might be made more certain about that matter. When c the keeper of the prison had been astonished at that thing seen, he related it to many friends.
[16] But the Prefect on the seventh day after he came to Byzantium, whom the Judge wondering thus vigorous commanding the Martyr to be led to him; Let Acacius be called, he said, the patron of the impious religion of the Galileans. To whom Antoninus the Commentariensis: Behold present is he, whom you seek. When therefore the Martyr had stood before the tribunal, and the Prefect had seen his cheerful countenance, like the appearance of some Angel, he was astonished: for he hoped it would be, that both with wounds of body, and with troubles of chains, and with want of food consumed in body, and from the way much wearied he would see him. When therefore he had seen him being otherwise, his beauty and cheerfulness so he wondered at, interrogates the keeper about him: that he said to the Office: Have I not commanded you, worst soldiers, that this man thrown into the inner prison you should bind in tripartite stocks, and with iron and most heavy and many chains his neck and whole body you should constrain, so that his flourishing age might be straitened by those bonds and languish, nor should you allow anyone to visit him, except him who would bring him food? How therefore do I see him, like some athlete, made fat: indeed even far more handsome and graceful, than he had been before? Then Antoninus the Commentariensis, By your, he said, virtue, so it has been done, as you commanded: for into all those troubles, which you mentioned, having been thrown, and from the city of Perinthus to here through the whole way with iron chains he was bound. But if to your magnitude it shall seem good to see those iron chains themselves, and to weigh them, behold they are here. For up to this tribunal this man was not stripped of these iron chains. Inquire of the keeper of the prison applying threats, and see, whether so it was commanded to him, just as you ordered.
[17] The Saint commanded to be silent Then the Judge: Let him come, he said, here the keeper of the prison. When he had come, the Judge thus interrogated him: Why, most wicked man, did you not wish to do, what you were commanded, but so nourished and restored have you led this man to us, as if some warrior was about to be present to us? To this Acacius: My, he said, virtue of fighting from heaven from that true Prefect of the contest Jesus Christ has been preserved, who also brought strength to me: for my Lord thus tends his servants by word alone. Then the Judge: Break his teeth, that he may not speak, unless when he shall have been interrogated. Again moreover interrogating the keeper of the prison: What, he said, most wicked man, do you respond? Then Cassius the keeper of the prison answered: By your magnitude I swear, that I executed whatever you commanded, and besides added other evils to these: but there were others, his attendants, as all know, who together with him were bound. But if you shall know the matter to be otherwise, he testifies him strengthened by Angelic visitation. behold my head is at hand: you have power: I beg you may do whatever you wish. For we saw often certain soldiers adorned with splendid garment, of whom some as d advocates, others as physicians we estimated, and others who together
with him were spending time, and who tended his wounds, and diligently wiped them, and with many foods set forth, together with him took meals. All these things men, who from the city of Perinthus together with him bound were led, both on the way, and here, when they had often seen, related to me: so that I, when I did not believe them, and desired to know the truth, with my own eyes seeing it, came to know it. If however ever when I should unexpectedly behold these things, with the chain of the door loosed I wished to enter to him, and to inquire, whence they had entered there, or who they were, those whom together with him I had seen; often having entered to him, neither anyone of them, nor anything of the goods set forth I saw; but only this man bound to wood, pouring forth prayers to God, and praising the divine glory, sometimes indeed sleeping. Then the Judge: Monies, he said, and therefore is cruelly beaten. from the kinsmen of Acacius you received, and on that account you wish to elude the judgment. And immediately roused with fury, with leaden e scourges he ordered his back to be beaten. Who when he was being tortured, vociferating said: I beg, Judge, that if the matter be otherwise than I have said, you may kill me. Then he: Therefore do you affirm this man to be a sorcerer? To whom the keeper of the prison: I, he said, what I saw, say, nor do I know, whether he be a sorcerer or not.
[18] When the blessed Acacius heard these things, he laughed at their stupidity, although he had broken jaws. And so the Judge himself again kindled with fury, said to Acacius: Have you come, that you might mock us, trusting in your tricks and sorceries? I, said Acacius, do not laugh, Then the Martyr himself because I rejoice in your destruction: nay rather your eternal condemnation I greatly grieve over: but you yourselves mock your own life, you who have forsaken that true God of heaven and earth, of sea and of all things which are in them the maker, and worship the very stones. Then the Judge said to him: Do not think that by that constancy of yours I shall be conquered: I will not allow you to live, unless you sacrifice to the gods, and obey the edicts of the unconquered Emperors. To whom Acacius: If I feared your threats, immediately obeying you, I would have done what you order: but since my judgment is better than yours, I do not fear at all those threats: do what pleases you.
[19] is flogged with scourges, Then the Judge roused with fury, Will you sacrifice, he said, or do you still continue to be insane? Acacius answered: You continue to do that, you who consume men, by whom no evil has been committed, nor anything has been sinned against you, so unjustly. When the Judge had heard these things, he ordered sheepskin f thongs to be brought, and his back and belly to be flogged. With ten men changed who were flogging him, the Martyr amid the torments cried out: Christ, and strengthened by a heavenly voice, help your humble servant. The Judge angered, ordered the belly to be flogged more. The blessed Martyr however vehemently grieving with a great voice said: Lord Jesus Christ, help your servant Acacius. When this had been said by him, immediately a voice from heaven came, and said: Do not fear, Acacius, but be of good courage: for it is fitting that you be with your fathers, and dwelling in heaven be delighted, because now you profess the confession of my name. When this voice had been heard, those men who were flogging the Martyr, becoming numb were astonished, is sent to the Proconsul of Thrace nor could they move their hands any longer, so that the Judge himself was doubtful, and kindled with fury, sent that holy Martyr Acacius to greater judgments, that is, to Flaccinus the Proconsul of Europe g, who also wrote such a relation to him: To the admirable and greatest Judge Flaccinus the Proconsul, Bibianus the most reverend h Catholic greeting: Acacius the patron of the impious religion of the Christians, sent to me by Firmus the Tribune of the Martelii, and not willing to obey those things which by our unconquered Emperors have been commanded, when twenty days before sent to me I have received him, and vehemently about him have inquired, nothing more have I accomplished: for he is tenacious of his purpose. But since your power can bring more fear, therefore this man, whom up to now according to the form i of judgment I have chastised, with the acts which about him have been composed by me, I have sent to you understanding that your Brightness has come hither.
[20] When therefore Flaccinus had received these letters, he ordered the Martyr indeed to be enclosed in prison, but to be kept however without chains, and with that so atrocious guard removed. For Flaccinus had a Christian wife, by whom asked and by an oath secretly bound he had been, that those who on account of the faith of Christ were inquired into by him, should not long nor much be tortured by him. He ordered therefore Flaccinus after five days Acacius the Martyr to be led to him, and his acts to be recited, which Bibianus had composed. is condemned to death: Which having been recited, the inquisition's, which had been made by Bibianus, austerity, and the Martyr's constancy and steady confession, and the miracles done he came to know: and accused Bibianus, that he had not quickly killed him, but so exquisitely against a military man had borne himself: and ordered the Martyr's head to be cut off before the city of Byzantium, thus pronouncing: Acacius, helper of the Galileans, and deserter of our Emperors illustrious for trophies, who gave effort, that as soon as possible such an end of his life he might see, just as the inquiries made about him have shown: this man, I say, not obeying the laws, our tribunal orders to be struck with the sword, and deprived of his head.
[21] But after blessed Acacius came to know that the work of his calling was now to be completed, the Holy Spirit so decreeing, crying out he thus said: With how many tongues I would wish to praise you, led outside Byzantium Christ, leader of life and Son of God, since so merciful and kind you are toward me liable to sins, who also have deemed me worthy of such a lot! And when he had been led outside the city of Byzantium into that place, where martyrdom was to be undergone by him, he asked of the executioners, that for a little while they would grant him the faculty of praying to God. And so with knees placed on the ground, these prayers to God he sent up: Glory to you God, and to your immense magnificence belongs praise, who so glorious in us weighed down by the burden of sins show yourself. For the greater benefits you bestow on us, and the more you remit our iniquities, and prayers made to God the more abundantly the glory of your kindness shines forth. Blessed be the name of your glory, that you have approved it should be done thus, that in your only-begotten Son and the Holy Spirit you might honor man himself, and now me unworthy of such great benefits on account of your goodness to such glory you have invited, not on account of my works. I bless therefore you, Lord God holy of Israel, with your only-begotten Son, and the Holy Spirit, since yours is the glory, yours the honor, now and always, and unto the ages of ages. Amen.
When he had said these things; with the sword he was struck, and beheaded. And so holy Acacius completed his martyrdom on the eighth Ides of May, that is on the eighth of the month of May, but according to the Greeks k on the fifteenth Kalends of May, with Maximian as Emperor. is beheaded on the 8th of May: is buried in Staurium. But his body pious and religious men collected, and with all zeal and diligence cared for his funeral in that place, which is called Staurion, with our Lord Jesus Christ reigning: to whom be glory and Empire unto the ages of ages. Amen.
ANNOTATIONS.
at intervals of three years to intercalate one day to the month of February. The Greek lunar months of alternating 30 and 29 days, since taken together they made only 354 days, and it was not convenient to intercalate eleven days every year, an octennial cycle had already long ago been invented by them, within which on three occasions after February was assumed an ἐμβολισμαῖος or intercalary month. Through this however it came about, that the common people of the Greeks, fitting to their thus intercalated years the names of the Roman months, necessarily fell short of the Roman reckoning; and the closer they approached to the time when intercalation of one month or 30 days was to be made, the fewer days they counted than the Romans counted. Since therefore in the year 303 of which we treat the Greeks are said to have counted XV Kalends of May, when the Romans were already counting VIII Ides of May, which is a difference of 21 days, it appears the next year 304 was to be augmented by the addition of one month's Embolism. By this reason also I believe it came about, that since the Pascha of the same year 303, around which the edicts were first published, fell on 18 April, Eusebius says, both in the Chronicle and in the History, that it was for the Greeks the month of Dystrus, which corresponds to the Roman March: because namely the same day which to the Romans was then named XIV Kalends of May or 18 April, was called by the Greeks III Kalends of April or 30 March, with the discrepancy growing through individual months, until in the following year it would be reduced to some equality, through the intercalation of a monthly embolism or of 30 days. And let it suffice to have explained these things thus rudely for the favor of the less learned reader: for it is not of this place to subtract such calculations more scrupulously, for this would be the work of an entire commentary, which the learned do not lack; from which they know that most Greeks joined to the octennial cycle the nineteen-year cycle of Meton, to patch up as much as possible the defects of the prior cycle, and to order conveniently the courses of years.