Isidore the Martyr

ON S. ISIDORE THE MARTYR

ON THE ISLAND OF CHIOS.

A.D. CCLI.

Isidore Martyr on the island of Chios (S.)

BY THE AUTHOR D. P.

§. I Acts written, cult and Relics at Constantinople, year of Martyrdom.

[1] The celebrated island of the Aegean Sea, Chios, between Samos

and Lesbos on each side P. M. XL distant, More ancient Acts written in Chios,

where this holy Martyr by dying professed

the truth of the Christian faith, in our

age gave to Rome Leo Allatius, a man best deserving of letters and

religion; and at the time when the Vatican

Library by the will of S. D. Alexander VII was to be surveyed

by us, in the place of the deceased Lucas Holstenius made Custos of the same Library.

He, out of his affection for the Tutelary

Saint of his Country, solicitously admonished us, that in Codex

866 fol. 307 the history of the Passion to be found should

be transcribed for us: for that it was not only more copious,

but also more ancient than that, which Cardinal Baronius on the

year 153 num. 133 praised as Sincere, and which

under the name of Metaphrastes Lipomanus and Surius edited.

How true that is will easily appear to one wishing to confer them, as here will be given

rendered in Latin, with those hitherto edited: that ours

namely are those very ones which were written on the island of Chios:

but others were embellished at Constantinople, after

a notable part of the Relics of S. Isidore was translated thither:

concerning which matter is read in the editions thus, with Gentian Hervetus as interpreter.

[2] After the glorious and precious dormition

of the holy martyr of Christ Isidore, before the translation of the relics to CP. and the most hostile

destruction of the tyrant Decius, and the cessation of the persecution

against Christians; wounded with great desire

the citizens of Chios, in honor and memory of this

Martyr, raised venerable and precious buildings

in his name, and in them deposited his holy and

venerable relics. But also Marcian of divine

memory, who was the holy and blessed Steward

and Presbyter, who divinely raised the venerable temple of S. Irene

and S. Anastasia in this royal city,

when in later times in his sleep he had received a response

from the holy Martyr (for by him was seen

the holy Martyr, ordering him to raise a temple

in his name) S. Marcian roused from sleep,

was seized with a divine thought: and built

a venerable building, in the name and to the glory of the holy

and glorious martyr of Christ Isidore, near S. Irene,

which looks toward the sea, which also at the same time he gave to the very

building of S. Irene. to the temple of S. Irene next to the sea, For the holy and great man

Marcian deposited, in his venerable and holy chest, a certain

part of his holy Relics, with aromatics

and sanctified ointment. Wherefore from

that time through many miracles he showed his proper

power and presence in that place, giving to each one

by divine grace those things which are profitable to him. Wherefore

he both put to flight unclean spirits, and freed many

from infirmity and from incurable evils: and

those who sailed on the sea, from tempest and danger

he preserved unharmed and not having suffered shipwreck.

For these things therefore and many others, we send glory,

honor and adoration to God, who through the Martyr

bestows on all cures and miracles, for the redemption

of sinners, for the purification of souls,

and for the salvation of bodies; by the grace and clemency

of Our Lord Jesus Christ, to whom glory and power

now and forever and ever. Amen.

[3] Henceforth most celebrated was the cult of S. Isidore at Constantinople, whence also it passed to the Muscovites and other

peoples of both Russias, but on the day XIV May: where on 14 May he is venerated with a notable office of the whole day

when both in the Typicon his name alone is proposed; and in the metric Ephemeris

it is so written.

Τῇ δὲ τετάρτῃ καὶ δεκάτῃ Ἰσίδωρος ἐλεύσθη.

On the fourth and tenth Isidore came to be venerated.

But the whole Office of that day in the Magna Menaea is of him,

and a notable Canon; whose individual stanzas, except

the Theotokia, are signed with the letters of this Acrostic, after the manner

of most not most ancient Canons,

but without the author's name.

Τὸν κλεινὸν Ἰσίδωρον ὑμνῶ προφρόνως.

The famous Isidore I sing with willing mind.

There is added an epitome of the Passion from the Synaxarium, which is everywhere such.

Isidore was Christ's Martyr under the Empire of Decius from

the city of Alexandria. When in the office of Optio in the army

he was discharging his duty, and elogium, and had set out for the Island of Chios

with the fleet of ships over which Numerius presided, with him

he was accused by Julius the Centurion of being a Christian:

and arrested, and brought before him, and asked

whether he professed Christ; I profess, he said,

Him to be the creator of heaven, earth, and sea, true

God and Son of God, made man without human seed or stain

for the salvation of men, and born

of Mary the Virgin. By which words and doctrines

he won the admiration of those hearing: yet

he was subjected and tortured with manifold torments:

and at length, the constancy of the Christian faith having been proved by

generously sustaining them, he received the crown of martyrdom

beheaded. Which kind of death, in the distich placed before

the elogium, is so expressed:

Ἔσαινεν Ἰσίδωρον ἐλπὶς τοῦ στέφους, Καὶ πρὸς τομὴν ἤπειγεν ἐξ ἧς τὸ στέφος.

The hope of the crown moved Isidore, impelled

Him also to the axes, whence the crown is born.

[3] in the chapel which S. Marcian about the year 460 constructed, Furthermore that holy Marcian, who by divine warning raised a church

for the Martyr, is venerated X January, when

we gave his Life: but his age we deduced in

the Annotations to the Life of S. Gregory Nazianzen IX of this month, ch.

10 lett. n, showing how the building of S. Anastasia could have been by him,

while only Presbyter, not yet Steward, founded

about the year 425; but made under the Emperor

Marcian Augustus toward the end of his Empire, that is about the year

457 Steward, in that dignity persevered beyond

the year 460. All which in the supplement of January to be made hereafter

will be confirmed by an older Life, written by Sergius a contemporary author,

which we believe to have been of great fortune

found by us in the Library of the Duke of Savoy, before

it burned down. In this namely we recognized many other errors of his,

which till now is the only one extant; and among

others where in num. 14 that later author according to the version of Hervetus,

brings into discourse the temple of S. Irene which

is placed by the sea, and mentions him, who is contiguous to it,

namely divine Theodore: there Sergius has,

οἶκον τῆς ἁγίας Εἰρήνης τῆς πρὸς θάλασσαν, καὶ τὸ ἐν αυτῇ σεβὰσμιον μαρτύριον τοῦ ἁγίου Ἰσιδώρου, S. Irene by the sea, and the venerable

Martyrium of S. Isidore which is in it. Hence one may correct the interpretation

of the later Life (for I would believe it to be more an interpreter's

than the author's error) where it is said the building was constructed

near S. Irene, which was a chapel or oratory

within the same.

[4] forbidden by the saint himself appearing to bear his relics elsewhere: But that Marcian wished indeed to build elsewhere

a proper building for the Martyr; but forbidden to take away his relics

(which meanwhile he had deposited in the new temple of S. Irene),

in that very place built an oratory, thus from the aforesaid

Sergius is held. Thus therefore affected in mind the holy Priest

Marcian toward the building of temples and

oratories, was busy also for the Relics of the holy Martyr

Isidore, which he had received, to erect a worthy building,

and was searching out a suitable place for that purpose; but meanwhile

deposited the chest containing the sacred pledges

in that temple of S. Irene which was then being constructed by him.

And when after some time he wished to transport it

elsewhere, no one was able to move it,

which impediment was made clear afterwards

to have happened divinely. For Marcian is said to have learned

from an apparition made to him by the Martyr himself,

that he wished to be content in this place. He proceeded therefore

to fabricate the aforesaid temple of S. Irene in honor

of the glorious Martyr Isidore: who also by many miracles

manifests his presence in that place, granting

to all who ask through Christ's grace what is suitable, and curing

the wickedness of most evil demons and any disease,

nay also helping those in danger at sea,

curing finally the souls and bodies of those

who flee to his holy oratory.

[5] Thus far Sergius, adding that Marcian died

before the temple of S. Irene was dedicated: and that not under Anatolius, but earlier

he had said, that on the death of the Patriarch of Constantinople S.

Gennadius (who had divinely been ordered to destroy the old building of S. Irene,

after his death to be more splendidly raised up by another)

Marcian, a little before made Steward,

confirmed in that very place by a new vision, treated of that matter with

the most holy Archbishop Anatolius. But here by the fault of transcribers

the names of the Patriarchs being switched, they introduced great

confusion into the History; which noticing

he who later wrote the Life of S. Marcian, as it has been edited by us;

since in the earlier place he had named Gennadius, in the later

place he omitted the name of Anatolius, content to have called

the most holy Archbishop without name. But from the age

of the Emperor Marcian, but under Gennadius the Patriarch: under whom Marcian accepted the Stewardship of the Great church,

and from the death of Anatolius the Patriarch following

soon after his death, it becomes clear, that this is he to whom the revelation

was made; and Gennadius his successor, ordained

in the year 458, was a participant of the new building,

of whose completion (after the soon-following death of Marcian the Steward)

Verina the Empress, wife of Leo the Great, undertook the care.

Therefore it can be said S. Marcian himself died about the year

460. But S. Irene is venerated V May, where

many things indeed from each Life of S. Marcian could have been said

about that church of his; but here passed over by oblivion

with no great inconvenience, do not seem to be referred to the Appendix,

since they can be read in January.

[6] Passion history written earlier in Chios, Meanwhile from this translation of such great antiquity; which

before it was made appears to have been written in Chios itself,

the history of the Passion to be given here from the Vatican;

great weight of authority accrues to it; and this is augmented by certain most ancient

Latin Codices, in which it is read taken paraphrastically from the Chiote, not from

the Constantinopolitan text. The first

was of the monastery of S. Cæcilia, praised by Baronius in the Notes to the Roman

Martyrology on this day, whose copy in the

Vallicellian Library we found with this beginning: At the same

time when Decius the most savage Cæsar gravely persecuted

the Christians: and a Prologue is prefixed beginning thus,

The deeds of the kings of the world and the odes of Heroes. The other

after a Prologue beginning from these words, assigns Gallus and Ulpian as Consuls: The excellent Preacher

B. Paul the Apostle, is begun thus, Under Decius

the Emperor at the time when an immense persecution

was made against Christians: and that history is here much more

abridged than the former, and is contained in Vatican Codex

1195 fol. 233. In both however near the end is so read: deposited

was B. Isidore the day before the Ides of May with Gallus

and Ulpian as Consuls, and the Vatican adds, Under

Decius the Emperor. Baronius, because in the calendars Ulpian

he did not find, read Gallus and Volusianus, but thus would be marked

the year 252 next after the slaughter of both Decii,

with whose names the preceding year 251 is marked.

[7] As recently was found the first Consulate of Maximian Great light indeed Consular calendars bring to History,

and wonderfully aid those zealous for antiquity, especially

since we have them now illustrated and corrected

by our Ægidius Bucherius; yet at times some things occur

which have a difficult solution. Thus about the first

Consulate of Maximian much and variously was disputed. Victorius

placed it in his Calendars with the second of Diocletian;

but that Diocletian in the year 285 entered upon his second

Consulate together with Aristobulus, is established: but those err

who say that Aristobulus, because he had adhered to Carinus,

was deposed, and Maximian substituted in his place had

this first Consulate, as appears from the Compendium

of Roman history, which Sextus Aurelius Victor wrote,

and our Andrew Schott published; where it is said, that Carinus being slain,

pardon was given to the rest, and almost all the enemies retained

in their offices, and especially the distinguished man Aristobulus,

Praetorian Prefect: not therefore was the Consulate

abrogated to him, who was even permitted to keep the title which he had received from

Carinus. in the year 287 To this perplexity at length comes a Medicean

coin, recently illustrated by P. Henricus Noris in a notable Commentary,

at once Consular and Triumphal:

whose front side is inscribed Impp. Diocletiano. et. Maximiano.

Augg., reverse side Impp. Diocletiano.

III et Maximiano. coss. Now Diocletian held

in the year 287 his this third consulate;

with which Maximian's second is wrongly conjoined,

with many arguments thereafter the same Noris demonstrates: but in the following year

succeeded, not Marcus Aurelius Maximus

II with Pomponius Januarius, and the second is to be placed in 288: but Maximian

Herculius, from ancient calendars both Latin and Greek

marking Maximian II and Januarius, is clearly held:

and this is confirmed by the Panvinian coin to which is inscribed

Imp. Maximianus. AUC. TR. P. II. COS. II. PP.

because having received the Tribunician power on the Kal. of April of the year

287, in the very year in which he held the second Consulate, from

the same Kalends he began to number the second year of that Power.

But in the year 290 Diocletian IV and Maximian

Herculius III were so Consuls, that thereafter no

difficulty occurs in the supputation of their Magistracies.

[8] thus, since in the year 252 Gallus II was Cos., with Volusianus, I am desirous to understand what that man, most learned in such matters,

and in those more happily versed than in Theological dogmas

(although in these not he himself, but others masked under his name,

seem to have danced outside the chorus of orthodoxy) I expect,

I say, what Henricus Noris, after he has read these things,

will judge concerning the first Consulate of Gallus. For which

in the most ancient Catalogue of Roman Pontiffs, where

it treats of Cornelius and Lucius, we read the common Consulate of Gallus and Volusianus,

without any number; that in an old

inscription with Panvinius is so noted: Done on the Pr.

Kal. Aug. Impp. dd. nn. Gallo aug. ii. et

volusiano Aug. coss. Therefore it remains for us to seek

the first Consulate of Gallus, which not with Volusianus, but with

Ulpian here named he held. the year 25 [251 seems ascribed to his and Ulpian's first Consulate.] To me at present

nothing more fitting occurs; than that Gallus be said,

after the Decii were deservedly carried off to destruction, about the month of November,

not only to have assumed the title of Emperor, but also

of Consul, with Ulpian taken on as Colleague; and so it happened,

that those who abominated the memory of the Decii, marked the year 251

with the names of Gallus and Ulpian, although only in the last

part of the year having functioned in the Magistracy: which following,

he, who first furnished material for the writings of S. Isidore's Passion,

himself also expressed the same Consuls; he added

however under Decius the Emperor, that this one yet

living and before others were substituted, the deed should be understood as done.

§. II. Burial of S. Isidore: Translation of the body to Venice.

[9] The Greek Menaea on 11 December, brief but illustrious,

set forth the Acts of S. Myrope, who in the same Chios

confessed Christ; S. Myrope, in which the elogium of S. Isidore set forth above

is inserted almost word for word, and then these things concerning

his burial are added: But the Saint having been thrown into a certain

pit as food for birds, and guards by command of the Duke

placed to watch the corpse,

stirred by divine zeal S. Myrope, came by night

with her maids; and anointing the sacred body honorably,

placed it in a notable place. It is then narrated how

the same averted to herself the danger threatening the guards from the angry Numerius,

confessing that the body had been taken away by her; and to her

after blows and cruel dragging cast into prison,

at midnight among the choirs of Angels appearing S.

Isidore, invited her to heavenly glory; and she immediately

there expired, filling the place and the guards with most sweet odor.

with the help of S. Ammonius, she buried the body of S. Isidore: And finally it is said: All these things thus

were narrated to us by him who then was on watch, and saw and heard

each thing, and therefore converted and baptized, also

received the crown of martyrdom. You may doubt whether different

from Ammonius, of whom it is said in the very Acts of S. Isidore,

that since he had been the companion of the same Saint, his body together

with other Brothers he buried, and by his counsel sailing toward the Hellespont,

received the perfect crown of the true contest

in the Cyzicene city. But these things with

the Acts of S. Myrope thus seem to be reconcilable, that Ammonius himself

was one of the guards; who when his companions had departed or were sleeping

provided opportunity to S. Myrope coming to the place

for burying the body, nay also was a helper of the pious

work.

[10] The paraphrase edited by Lipomanus joins the offices of Ammonius and Myrope

about the Saint: but not buried by Ammonius, but unhappily.

For having written from certain old Acts about Ammonius:

But a certain Ammonius, who was his friend,

dug in that place, and secretly placed in it

his venerable and holy body, since no one

dared to bury him: for thus had ordered the iniquitous

Numerianus, that he not be buried, but cast forth to be eaten

by birds of the sky. Then about S. Myrope these things

he adds: but after some days, when there had come from Ephesus

the venerable and pious Myrope, on account of the impending

persecution of Christians, and had heard about

the holy Martyr Isidore, she sought the place in which

his venerable and holy relics had been thrown.

When she had learned it, by night approaching the place,

and stretching out her hands praying to heaven, she was

possessed of her vow. And when she had found the venerable and

holy body of the martyr, guarded by Angels,

and shining like a light; with great joy and

gladness laying hold of the relics, she anointed them with ointment.

And when she had wrapped them in clean fine linen, the noble

and illustrious woman, transferred to her house. with her maids carried them out,

and bore them to her house, praising and

glorifying God. How badly these things hang together who does not see?

For what Ammonius buried in that very place, how could it have lain

unburied under guard, until Myrope came and brought it

into her house? Besides Myrope no doubt had her house within

the city, but the holy Martyr was buried in the very place in which he had been

slain, and so outside the city, and (as both Latin MSS. say) within

a reed-bed: which place, as the Greek has, is called

Φὰραγγος

χάραξ, the Pit of the abyss, or (as the MS. of S. Caecilia has it) a Narrow lane, that is, a deep and out-of-the-way well.

[11] Peter de Natalibus, book 5 chapter 2, has certain Acts of S. Isidore, but little sincere: The Acts in Peter de Natalibus little sincere, inasmuch as into them is inserted the conversion of Aphra the harlot, and of her three maidens and her mother, with whom the Saint lodged together with his companion Amelius, after a lamp divinely kindled; whom, having been instructed, he handed over to the Presbyter Phylloronius to be baptized, as if this had been the cause of his Martyrdom. She is venerated on August V, the Patroness of Augsburg, where she is believed both to have been converted and to have suffered. Meanwhile it is not unlike the truth that, from the notices brought from Chios concerning S. Isidore, the kinds of torments endured by him were described more fully by Peter than the old Greek and Latin accounts have them, while what those relate of the torment of the cut-out tongue is passed over in silence; whence here too their credit would waver, did not the Menaea, both on May XIV and on December 11, affirm that, after various torments, the Saint was condemned to the sword. Peter, moreover, relates these things thus. Numerian held Isidore, they describe his many torments: and first, having stretched him on four pieces of wood, ordered him to be heavily beaten with raw oxen-sinews: then he sent him into prison. And when he constantly confessed Christ, being led out thence, he is bound by the feet to a horse, and dragged over rough and mountainous crags: and presently by divine power in that very place, through which he was dragged, the prickles and thorns were turned into trees flowing with mastic gum: and in testimony of his martyrdom they flow even unto the present, nor can they be transplanted to another place, but they presently dry up or never send forth gum. Then, having been put into a furnace of fire, when he had come forth thence unhurt, by Numerian's command he was beheaded. His body also, cast into a well by the pagans, was lifted thence by his companion Amelius and the holy matron Myropa, and was buried beside that same well. He is buried, moreover, But also above the body and the well, in process of time a basilica was constructed by the faithful, which holds the well within its enclosure, of whose water all the sick drinking are healed, as Ado says.

[12] afterwards famed for miracles at the well What Ado wrote, he received from S. Gregory of Tours: who concerning S. Isidore the most holy Martyr, in book 1 of the Miracles, chapter 102, speaks thus: Isidore the Martyr rests in the island of Chios (for such is the name of the island), having a well in the Saint's basilica, into which he is also said to have been cast: of whose water the possessed and the fevered and the rest of the sick, often drinking, are saved. It is also said that there a light, like a burning candle, is often seen by the faithful. But I too saw a Presbyter, who affirmed that he had often beheld this light from the mouth of the well. Hence first Ado and Usuard (for the genuine Bede and Florus are silent) on the XV day of May, perhaps from an error of number alone, which afterward passed to other Latins and even to the Roman Martyrology, wrote thus: At the island of Chios the birthday of S. Isidore the Martyr, in whose basilica there stands a well, into which he is also said to have been cast: of whose water the sick often drinking are saved. Of the casting into the well the Acts, whether Greek or Latin, have nothing indeed: yet I think it likely that the sacred body, after a guard maintained for some days, was in fact cast there by the watchmen wearied of that duty; and that, these having either dispersed of their own accord or been removed by craft, Ammonius came with Myropa, and, it being indicated by some heavenly sign or prodigious light (as the aforecited Paraphrase has it), drew it thence and reverently entombed it. The token of which matter having been brought to Numerian, when inquiry was made against the keepers, Ammonius lying hidden, Myropa made herself manifest, and merited the crown.

[13] However it be, the Saint's body remained in the aforesaid church of the Saint (only that part excepted which had long since been translated to Constantinople) until the times of the holy War and of the Emperor Calojohannes. when in the 12th century he was translated to Venice For when the Egyptian fleet of the Saracens besieging Joppa had been cut down by the Venetians in the year 1122, and Tyre presently received the following year; and there the affairs of the Christians, vehemently afflicted by the captivity of King Baldwin, had begun notably to be restored; and the Greek Emperor, envying the happy successes of the Venetians, by waging war on them had compelled them to look to defending their own; then indeed, as they were returning, their Duke Dominic Michael, after Rhodes had been despoiled, afflicted Chios also with like calamity, and from that very island had S. Isidore's body taken away to be carried to Venice, which is laid up in the golden temple of S. Mark, and that of S. Mark himself, in that very chapel which we showed above was erected by Narses from the spoils of the enemy, says Sabellicus in Decade I, book 6, near the end. He indicates the place of book I, where he had said that Narses, on account of the distinguished service rendered to the Venetians in the Gothic war, erected in the city, still new, two shrines under his name from the spoils of the enemy: one to Theodore the Martyr, which at this time is contained in the golden temple of S. Mark; the other, which is seen opposite that temple in the chief square, sacred to Menas and Geminianus. Of the same translation other writers of Venetian History also make mention, and namely John Nicholas Doglioni in book 2 and Paul Morosini in book 5, each in the Italian tongue, the first publishing his in the year 1598, the second in 1637. Galesinius, moreover, on April XV, the Annals of the city of Venice being cited (those, I believe, which Sabellicus wrote), has thus: which translation is observed not on the 15th but the 16th of April. At Venice the Translation of S. Isidore the Martyr, when from the island of Chios his body was carried away to that city. Ferrarius, following Galesinius in the General Catalogue, in the notes cites the same and others, with whom, he says, the Tables of the Venetian Church agree on this day. But that the Translation is recalled not on this, but on the following day, the Order of reciting the divine Office, according to the rite of the Patriarchal church and diocese of Venice, printed in the year 1657, attests; and the antiquity of this usage on the said day is confirmed by the MS. Usuard among the Conventuals of Chambéry in Savoy, where there is added: on the same day S. Isidore the Martyr: which is read almost thus also in our MS. Florarium of the Saints. In the aforesaid Order, moreover, there is noted for that day a Double Office: and it is added that the body is in the Ducal church of S. Mark and that a solemn procession is made. Peter de Natalibus, passing over the day, but affirming the matter itself, concludes thus the history of the Passion which we touched on above: But in the time of Dominic Michael, Duke of Venice, the body of this Martyr, thence translated by the Venetians to their city, rests in the Ducal Basilica of S. Mark.

[14] By what authority or credit Sabellicus made Narses the founder of the Isidorian Chapel, he himself shall see. I, when I had asked the Reverend Father Daniel Simonetti to inform me more accurately of the particulars pertaining thereto, he himself from a certain printed Italian work on the Marvels of Venice, divided into 14 books, transcribed the following, as they are read in the first book. That we would treat of this chapel separately, we promised above: but now, the description of all the interior parts of this most famous Basilica being completed, in the chapel of his own name, and the marble heap, and of all the altars, vaults, arches, columns, pillars, and (which was a most troublesome work) of the histories themselves expressed in mosaic, and of the verses and inscriptions almost infinite to be read round about: after these, I say, all things being thus described, we judge it fitting in this place to describe certain parts of that chapel. It lies at the right side of the great nave running out into a cross, and is called the Chapel of S. Isidore the Martyr; because his body lies there in a most beautiful marble sepulchre, with little figures carved therein, representing the order of the Martyrdom, and with the statuette of the Saint himself and two others of SS. Mark and John the Baptist: but above it there lies a statue of just size, representing the aforesaid S. Isidore. The author of the chapel is indicated by the title placed above the sepulchre, completed under the year 1335, and conceived in Latin in these words: The Body of B. Isidore is enclosed in the present ark, brought to Venice from Chios by D. Dominic Michael, the renowned Duke of Venice, in the year of the Lord 1125: which secretly remained in the church of S. Mark until the beginning of the building of this chapel, built under his name, begun while D. Andrew Dandolo, the renowned Duke of Venice, was leading, and the noble men DD. Mark Loredano and John Delfino, Procurators of the church of S. Mark; and completed while D. John Gradenico, the renowned Duke of Venice, was leading, and in the time of the noble men DD. Mark Loredano, Nicholas Lion, and John Delfino, Procurators of the church of S. Mark, in 1355, on the 10th day of the month of July. Under the vault, moreover, of this chapel is seen, variously divided and depicted, the history of the Martyr's combat: on the other side, the manner of the body translated to Venice, which also the subjoined inscriptions explain: for the first is read thus: where the history of the translation is painted, Cerbanus is reproved by the Duke, because he had borne the body of B. Isidore secretly stolen away without his knowledge to the ship, and ordered it to be brought back to land. This Cerbanus, moreover, seems to be expressed here as a Greek Calogerus, keeper of that sacred deposit, who had attempted to flee with it. Under the next picture are these words: By the Duke's command the body of B. Isidore is to be conducted to Venice. Then it is written thus: Here the body of S. Isidore is borne with the greatest reverence to the church of S. Mark.

[15] [After the punishment of Duke Marino Faliero, the procession thither was instituted.] Thus far he: who then in book 12, treating of all the processions which at various times to various places the Duke with the whole Senate instituted, and explaining the causes of each, of that which is led to the chapel of S. Isidore on April XVI, discourses thus: This solemnity was instituted by the Senate, because on such a day the Republic was freed from the most perilous conspiracy of Marino Faliero, the 54th Duke, in the year 1354: concerning which matter Georgius Poëra the Venetian sings thus:

Why the solemn rite of Isidore is made yearly, Lo, I relate, and why the same is so celebrated. About to avenge private causes in the city, Marino, Faliero, sprung of illustrious blood, Having gathered some sea-captains, to betray certain men He plotted, and to seize a greater right for himself. The matter discovered, these, with whom then was the very power, Having seized the Duke, subjected him to the law. Convicted at length, he was struck on the head in the hall, In the place where he had also taken the oath. By law therefore Marino received this end and likewise these dues, And for his daring he bore what for his deserts he received.

For indeed in the said procession the Commendatores bear twelve kindled torches; representing in this manner the obsequies of the said Duke, which preceded by one year the absolution of that chapel noted above.

[16] Antonius Vincentius Domeneccus inserted the Life of S. Isidore into the general history of the Saints of Catalonia: a part of the relics in Catalonia because the parish church of Martorell in the Bishopric of Gerona preserves some of his relics with great veneration: yet he does not add what kind, or whence, or

when brought. Hence Tamajus de Salazar in his Spanish Martyrology concludes the XV day with these words: At Martorell in Catalonia of Spain the deposition of the sacred pledges of S. Isidore the Martyr, who consummated his combat in the island of Chios: of whose pledges a part rests honorifically at Venice, a part at Martorell. Then in the annotations there is subjoined an epitome of the Acts, taken from Peter de Natalibus, with the same fiction which I noted above concerning S. Aphra, converted by Isidore.

[17] On the occasion, moreover, of this Saintly soldier I would have the reader admonished, B. Isidore of Constantinople in the 6th century unknown to us. that there was at Constantinople, as Codinus testifies in the book on Origins, a house of Isidore, which the Blessed Isidore, brother of Eubulus, founded: now (as a little before is read in the same Codinus) Eubulus was a Patrician in the time of Justin the Thracian, that is, the elder, after the beginning of the VI century: yet as far as is gathered from the prefixed title ὁσίου, this Isidore must have been a Presbyter: but whether he was at some time venerated as a Saint, and on what day, since the name is found in no calendars, is unascertained by me. And this is the reason why I have here made mention of him, if perchance, an indication being made, fuller notice may somewhere be afforded.

ACTS

From a Greek Vatican MS., collated with two ancient Latin MSS. and the paraphrase published by Lipomanus and Surius.

Daniel Cardonus the translator.

Isidore the Martyr in the island of Chios (S.)

FROM THE GREEK MS.

[1] In the first year in which there began to reign ^a Flavius Decius, when by the same Emperor, that soldiers should be enrolled, a decree ^b had gone forth, a certain ship put in at Chios, Decius persecuting the Christians, that the said enrollment now should there too be instituted. Then therefore among the soldiers the blessed Isidore also was reckoned; who showed himself a good and perfect combatant in Christ Jesus our Lord. ^c Then afterwards another decree was passed, that whosoever served the Lord Jesus Christ, and were obedient not to the commands of the Emperors, but to the precepts of the same Lord Jesus Christ, according to the predictions of the Prophets, religion and piety toward Christ being denied, should be compelled to admit the impious errors of demons. At that time also it happened that newly enrolled soldiers came to the city of Chios, under a certain commander Numerius. The blessed Isidore therefore, since he sustained the office and dignity of ^d the Option, distributed the provision to all his own equally; and turned away from every error of the evil demon, accounting it nothing at all if anything contrary to what was fair and just had been commanded. Julius the Centurion Now one of the soldiers, who held the office of centurion, driven by great envy and madness, after the manner of Cain, attempted to accuse S. Isidore before Numerius the Prefect of the soldiery, that he might ^e cast him down from the dignity in which he was eminent among his fellow-soldiers, having undertaken an enterprise doubtful in outcome.

[2] That centurion therefore, the friend of the worst demon, and not unlike Judas the betrayer, Julius by name, falling away from the truth, and trusting in falsehood, and reaching the very summit of all malice, consented to the works of the Emperor Decius against the Christians, so that he did not blush to worship idols with prayers and sacrifices. Julius therefore, meeting Numerius ^f the commander of the soldiery, accuses Isidore the Option before Numerius, that he is a Christian, spoke in this manner: O highest and greatest and chief commander of our Emperor in war, here among us there are some who take exception against the commands of the Emperor, and deny that they can obey his edicts, to no small prejudice of your Prudence: for the Emperor wills that there be no one who does not most promptly obey his edicts. Numerius the Prefect of the soldiery said: Dost thou, Julius, hold among us the place of a Centurion? Come then and tell us, what is this so obscure and altogether ungrateful address to us? Who at last is he, on whom by right and merit no small punishment must be inflicted? or by what means couldst thou learn that there are any who dare to oppose the edicts of our Emperor? speak quickly. Julius said: A certain Isidore, Prefect of the provision, is that unjust one, who altogether refuses to execute the commands of the Emperor, and to sacrifice to our gods. This shameless disobedience of the man therefore, when thou hast learned it, it will be of thy power to bring about that he obey the edicts of the Emperor: for all are subject to thy judgment, and to this end thou shinest forth with that dignity and venerable honor. Numerius said: The edict being now ceased, and no necessity urging, under a most humane Emperor, what envy, what enmity, mad and enemy of the truth, Julius, has invaded thee? when the enrollment of soldiers has just been performed, no one does not see that the edicts of the Emperor have been committed to execution. And since Isidore has not refused the soldiery, he has fulfilled all the laws of equity.

[3] Julius said: By no means, my Lord, does it become that power of thine and acts that he be punished. to betray the Emperor's cause. For if all now obey the edicts of the soldiery, this alone remains, that thou by thy right and according to thy power exact the sacrifices of the gods from all. Numerius said: We have fear lest the things which thou desirest to teach us rest only on empty speech. But come, and to thy words add credit. Who is this Isidore? We know indeed how greatly he worships God, and that in this part he is not obedient to the Emperor's edict. Julius said: It is provided by law that whosoever do not suffer themselves to be persuaded be condemned to punishments, and sacrifice to the gods who are in Olympus, since from them too the Emperor Decius traces his race. Numerius said: There is nothing more that our dignity should expect from the gods, so on every side have I obtained safety since I sacrifice to them. Thou hast indeed suggested to us an excellent counsel, Julius. Call hither this Isidore whom thou namest. Wherefore Isidore being apprehended Then Julius going off at a run, with three other soldiers of fiercer disposition, seized Isidore, ignorant of the things that were being done, and said: The justice that avenges our gods commanded that I should do this, on account of the deep ignorance of them in which thou art engaged. For thou oughtest to sacrifice to the gods, and religiously to worship them: for so indeed the Emperor Decius commands. But the blessed Martyr of Christ Isidore, exulting greatly with joy, and prepared for the combat by the grace of the Holy Spirit, modestly said to Julius: So indeed let it be done: let us proceed eagerly; for now the time of combat has come. Wherefore with great pleasure of my mind, about to engage with Belial, I go down into the arena, full of the Holy Spirit, bedewed with the dew of divine grace, and joyful also with the expectation of the most beautiful crown, about to show to all who shall come with me, without any hesitation, by firm reasonings, a glorious combat; that God, moved by the prayers of His Saints, may bestow eternal life on those who love Him from the heart, through Jesus Christ our Lord.

[4] and being led to the tribunal of Numerius confesses the faith: Isidore meanwhile, apprehended by Julius and the soldiers, was set before the tribunal of Numerius the commander of the soldiery. As soon as Numerius beheld him, What, said he, is thy name? To whom the other said: Isidore. And Numerius: Art thou that one who refuses to obey the edicts of the Emperor, and denyest that thou wilt sacrifice to the gods? B. Isidore said: For what virtue or power can there be of those feeble gods of his, that I should sacrifice to those who are nowhere? Numerius said: O the obstinate hardness of thy most wicked mind! With what hard and horrid words against the gods hast thou made use! even now the wrath of the gods is stirred up and prepared to punish thy audacity. There is fear lest, on account of those blasphemous words of thine, the gods inflict punishment on us also. B. Isidore answered: ^g Whatever thou shalt say, it will bring me no harm. For Christ, who created all things, and whom the whole human race serves, is now ready to divide thee, Julius, and thy Emperor Decius, in the midst. Numerius said: Let us see indeed the judgment of thy God, and by what means He will protect thee, if thou shalt henceforth refuse to sacrifice to our gods. B. Isidore said: I indeed seem to myself, by a glorious victory, even now to have obtained the heavenly crown over the invisible enemies of the Son of God. Numerius said: I can subject thee, Isidore, to no trouble of punishments. Numerius's threats But now show thyself obedient to me, and according to the edicts of our Emperor, sacrifice to the gods, that his wrath break not forth against thee. B. Isidore said: Thy threats are still resisted by me. For so thou threatenest me as if thou couldst kill my soul. But over the body alone, not also over my soul, is power granted to thee: and the soul alone lives whatever lives. For the rest, do what shall please thee; for never wilt thou bring me to lose, through my sloth, the crown of unending joy; since it is to me as it were the likeness of truest life. Whatever therefore, as I said, has pleased thy mind, do against me: for neither shall I ever dismiss Christ from my soul or mind, to whom all things are subject in fear.

[5] Numerius said: Suffer me to persuade thee, Isidore, and sacrifice to the gods; and nobly overcomes the flatteries: which being done, there will be nothing that can bring any harm to thee. The strength and beauty of thy age is worthy of compassion; for thou art a youth and of a very pleasing aspect: nor let thy race and the dignity in which thou excellest fall from thy mind: how pleasing to all is that signal comeliness of thine, the brightness of thy race and the vigor of thy youth, weigh with thyself, that so we may hold thee in honor and veneration as it were one of the gods. B. Isidore said: I day and night beseech the most merciful God, that from every error in which thou, Numerius, labourest, we all may be able to withdraw as far as possible; and that, coming to the knowledge of the truth, we may learn unanimously to worship the one God, the Lord of all things. For the error in which thou art engaged is proved to be the fountain and beginning of all evil. Numerius said: Who is that God of thine, I am desirous to know. For if I shall have known Him, soon, I think, I shall escape the chains and prisons of every hard necessity. He explains the mysteries of the faith; Isidore said: Hear me, Numerius, if, as thou sayest, thou art eager to learn. Our, that is, the Christians', God in the beginning created heaven, earth, and the seas and whatever is to be found in them. Then He formed man to His own image and likeness, whom also He willed to be lord of all things created by Him, for He subjected all things under his feet, and placed him in the paradise of delight. But the devil, envying so great a happiness to man, using the work of the woman and his wife, deceived him: who, when he did not fear to violate the divine command, was at length cast out of the paradise of delight, overcome by the snares of the evil demon. Then Adam knew Eve his wife, who bore him twin sons, Cain and Abel. Cain, moreover, was a husbandman, but Abel a shepherd of sheep, upright and just. Envying this one too, the devil sent into Cain an impious fury and bitter zeal, and stirred him up against his brother, who was then slain by the hand of Cain. In just the same manner the devil now

was impelling thee through Julius, that thou shouldst not only not attend to the law of the one God, but shouldst also attempt to draw me over to the impious worship of idols; that I might lose the prize of that faith which long ago I embraced. But He who governs all things, God, confirms me by His own power, that, escaping your impious attempts, I may carry back from Him the merited crown.

[6] Numerius said: By no means wilt thou by words transfer me to thy side, Isidore. Thou indeed, crying out these things, desirest to publish the decrees of thy God, and bringest forward insane fables adorned with ancient speech: but, as becomes a soldier, rather obey the decrees of our illustrious Emperor: which if thou refuse, know that by scourges and stripes and the punishment of the sword thou art to be expelled from this light and life: but if, persuaded by my words, thou shalt obey the will of the Emperor and sacrifice to the immortal gods, thou shalt obtain riches from us and even greater honors, and (which is the chief thing) thou shalt be greatly loved by our very gods, the makers of all things. B. Isidore said: Christ the Lord of the whole world I venerate and adore with fear, he inveighs against the idols and the Tyrant. that He may snatch me from your impious hands. For those whom ye think to be gods are metals and stones, the works of men's hands, to which nevertheless they themselves can at no time bring aid. Numerius said: Come, let us see the power of the God thou boastest of. There is assuredly no one whom thou callest Jesus. Indeed, if He existed, He would now not fail thee, and would snatch thee from my hands. Isidore said: Wicked, impious, and blasphemous one, thou holdest God's mercy in contempt, ignorant of His providence, and of the inevitable fire of the future judgment, when an account of all that thou hast impiously done shall be demanded of thee. O bloody one and ignorant of true Divinity, who doest whatever thou doest from fear of men rather than of God; wicked and unhappy one, who canst have no good hope with that mad Julius, through whom thou provokest the wrath of the incorruptible God, and hurlest the world to perdition, offering sacrifices to dead men, and placing confidence in lifeless gods. Cease therefore henceforth, nor any more interrupt me; nor ever think that I am to be terrified by thy threats. For by faith in Christ I dare all things, through whom I am called to lead eternal life in heaven. But there will be no help for thee in Julius the Centurion.

[7] Then Numerius, full of wrath and indignation, The tongue is cut out of the Martyr, said: It is indeed easy for thee now to slander, but I will order that wicked tongue of thine to be cut out without delay. Isidore said: If thou shalt order my tongue to be cut out, yet thou wilt not persuade me to taste anything of the impious foods: for Jesus Christ, fastened to the cross under Pontius Pilate, and risen again from the dead, and received into the heavens, I adore; nor wilt thou ever be able to persuade me to do otherwise. Then the wicked Numerius ordered ^h his tongue to be cut out. But B. Isidore, mocking the tyrant, bore the punishment. But suddenly Numerius, cast prostrate to the ground, lost the use of his tongue; Numerius losing his speech. so that all wondered at the fall of Numerius the commander of the soldiery, and many believed in the Lord Jesus Christ. And when they had lifted the man from the ground, they found him deprived of the use of his tongue. Then signing that writing-tablets be brought, he wrote these things in them: This law has been passed against Isidore, that, since he denies that he will obey the edicts of our Emperor, he shall lose his head by the sword. Then the blessed Martyr of Christ Isidore, the tablets being received and the sentence read through, said: I give thanks, Lord Jesus Christ, since I am not far from Thy grace: I sing to Thee, Lord, who art my life and my spirit: I sing to Thee, Lord, who art the mind of my mind and my vigor ⁱ.

[8] The lictors therefore, having apprehended Isidore, led him to the place of punishment; who, exulting with great joy, was going as an innocent lamb to the slaughter; and as Abraham ^k once offered gifts to God, so also Isidore, death for Christ being undergone, set himself as an example to others. When he came to the place, which they called the ^l Valley-Pit, his knees being placed on the ground and the sign of the Cross impressed on all the parts of his body, he said: I bless Thee, Father of my Lord Jesus Christ, since by Thy will today I have been delivered up, and to the term of my life, Thee leading, I have arrived. I pray Thee, Lord Jesus Christ, best Saviour, that Thou deny me not the portion of Thy Saints in eternal life ^m. After he had thus prayed, he put his neck under the sword, Struck by the sword he dies. by which struck he ceased to live. But a certain Ammonius ⁿ, pious and fearing God, took up B. Isidore's body, which when he had diligently cared for, and together with the other Brethren found a tomb, he then with great honor committed it to the earth. Moreover this Saint confers on many health, and the things necessary for life. But Ammonius himself also, imitating Isidore's glorious counsel (for he had clung to him as a companion), sailing through the Hellespont ^o, at length obtained the crown of true combat at Cyzicus. The most blessed Martyr Isidore died on the day before the Ides of May, under Numerius the commander of the soldiery, the Emperor being Decius, but for us our Lord Jesus Christ reigning, to whom with the Father and the Holy Spirit be glory and dominion unto ages of ages. Amen. [p]

ANNOTATA.

opened in that very place a pit, and delivered to it the lamb, crowned by the will of Christ: but a great people is gathered in the same place for salvation, where the miracles of God through S. Isidore the Martyr abound and flash forth even unto this day.

p. The Paraphrast of Lipomanus, after he had set down what is already related of Ammonius, adds concerning S. Myropa, which we adduced in the preceding Commentary at number 10.