Martyrs Philetaerus and Eubiotus Near Cyzicus in Mysia

ON THE HOLY MARTYRS PHILETAERUS AND EUBIOTUS NEAR CYZICUS IN MYSIA.

IN THE YEARS CCCXI AND CCCXVIII.

PRELIMINARY COMMENTARY.

On the fabulousness of the Greek Acts, falsely ascribed to contemporaries, to be wiped away by conjecture: and on their surer cult, and the certitude of the companions.

Philetaerus, near Cyzicus in Mysia (S.)

Eubiotus, near Cyzicus in Mysia (S.)

BY THE AUTHOR D. P.

To these two Saints, on account of the grave and repeated

torments borne for the faith of Christ, the title of Martyrdom

the Greeks ascribe, although both

died by their own natural death; Philetaerus on

the journey to the island of Proconnesus, The cult of Philetaerus on the 19th and 18th of May, the place destined to his exile,

the persecution still lasting; Eubiotus, five years

after the indulgence (as the Edicts speak) granted to the Christians:

which very thing in these distichs prefixed to the eulogy the Menaea

acknowledge.

Φιλεταῖρος πέπονθε ἀθλητῶν νόμῳ, Κᾂν ουκ ἀπῆλθεν ὡς ἀθλητὴς ἐκ βίου.

After the manner of athletes Philetaerus suffered,

Although as an athlete he did not depart from life.

Ἄθλησεν Εὐβίωτος ἄχρις αἱμάτων, Βίου δὲ τέρμα εὗρε χωρὶς αἱμάτων.

Even unto blood Eubiotus fought,

But an end free of blood befell him.

The former who died on the XIX of May, on the same day inscribed we found

in a triple MS. Synaxarium at Paris, namely the Clermont

and Mazarine, and a third preserved in the possession of Combefis;

since before we had found the same recorded on the preceding day in

one or another Synaxarium of the Ambrosian Library of Milan.

Sirletus in his Menology in Canisius, on the aforesaid

XIX of May, for Philetaerus has Philoterus, which

Baronius followed in the Roman Martyrology: the printed Menaea,

uncertain for what cause, assign the memory of S. Philetaerus

to the day of the XXX of December. of Eubiotus the 18th of December. The same, and alone, separately have

noted S. Eubiotus, on the day, on which he is said to have died, the XVIII

of December. Both nevertheless here we join, both because

common to both are the Acts, nor easily separable from one another;

and because common to both was the cult in the same

place in which they were buried together, which the Acts name Copetum,

and place it in Sigriana the Menaea: but of Sigriana

we have treated on the XII of March, at the Acts of S. Theophanes

Hegumen of the Great field in Sigriana, and we showed, that it is part

of Mysia near Cyzicus in Asia minor, which from Olympena

the river Rhyndacus divides. But this Philetaerus,

coming from Nicomedia and Nicaea, is first said

to have crossed; then the river Coastas, not yet known to us from elsewhere:

and three or four ignoble places being passed through,

to have come to the villa Copetana, which by this reasoning ought

to have been nearest to Cyzicus; where the Prefect dwelt, to whom

Philetaerus was to be presented before he was conveyed to

Proconnesus; and to whom Eubiotus, brought away from Copetum,

afterward was.

[2] Those Acts at Paris we copied from a parchment MS.

of the Most Christian King, The Acts written by contemporaries under this title, The Martyrdom of the holy

and glorious Martyrs of Christ Philetaerus and

Eubiotus. But at the end, the day being indicated on which each of these

died, it is thus noted: We who wrote all these things,

namely Anthimus, Theodorus, and Carterius,

Nicomedians, feigning the Philosophic habit,

lest it should appear that we are Christians, to the glory of God

and the utility of the hearers consigned all these things to writing.

But before where was narrated the Martyrdom of S. Cyriaca

suffered in the very Nicomedian city, they had thus

spoken in num. 14, When the holy and venerable body of the blessed Martyr was consumed by flames, we who these very things consigned to writing, concerning verisimilitude: gathering up from the burned

body the ashes secretly we received in clean linens.

Would that these things, magnificent as they are in appearance, and apt

to conciliate faith to the incautious, could so also be proved

true. For the continued prodigies which here are narrated, need

altogether the testimony of irrefragable authority, so as not to seem

to savor of an altogether Poetic license, as they thus exceed

all measure of probable history. But the bad faith

of the author, arrogating to himself another's both names and times, they manifestly

convict, which sin concerning the Caesarean history, from

IV century indeed through the whole world most known, but now even into clear

light drawn forth by the benefit of Stephen Baluze, on

the preceding day praised, on which he gave us the Opusculum of Lactantius Firmianus

On the Deaths of the Persecutors, some years

earlier composed, than Eubiotus is said to have departed from the living.

[3] For in num. 5 it is thus said: When at that time

God had taken away from the midst Diocletian the tyrant, while Maximian succeeding Diocletian

with a troublesome and bitter and cruel kind of death, and his

empire Maximian had taken up; he in the very beginning of his

reign seemed to love peace and tranquillity,

and inaugurated his Principate moderately enough and humanely…

but the space of not yet one year

had elapsed, when following a manner of acting not unlike Diocletian's…

he disturbed all the regions,

renewing the persecution everywhere. There succeeded

indeed to Diocletian Maximian, not Herculius and the elder,

but Galerius and the younger, the son-in-law to the father-in-law, in the year CCCV on the Kalends

of May near Nicomedia: But he succeeded one abdicating the empire, is said in the first year to have indulged peace to the Christians,

and betaking himself to private life, in which he survived even

Galerius Maximian himself, who died at Sardica in the month of May of the year

CCCXI, until the end of the following year; nay Baronius and others,

deceived by the Idatian Calendar, prolong his life

even to the year CCCXVI. Then the Emperors being changed nothing

seems to have remitted the persecution, especially in Asia, since

things there were governed by him, who had been Diocletian's chief instigator

to attempting whatever extremes against the Christians.

But that the cruel edicts more cruelly executed the Caesar, it must not be presumed

without a more faithful witness that now made Emperor, to his cruelty

he proclaimed those truces which here are narrated.

[4] Afterward in num. 33 it is written, that to the ears of the impious Maximian

and famous for victories,

from the West against him for the cause of warring was coming,

on account of his impious and most wicked deeds. Him

fearing, he sent edicts through all the lands of his Empire

and cities, by which to be opened everywhere the prisons, and

those condemned to death, the Christians especially, if any

still were detained in chains, courteously and humanely

to be dismissed he commanded the Presidents and Prefects. On the contrary

at length Lactantius narrates, how Maximian, with an incurable

plague struck by God, and a whole year

tortured, at length subdued by ills was compelled God

to confess, whereas he by far for another cause commanded that before his death. crying out at intervals that he would restore

the temple of God, and would make sufficient satisfaction for his crime; and now

failing he sent an edict (which originally Lactantius recites)

indulging that anew the Christians may be and their conventicles

compose. This edict hung at Nicomedia

in the year CCCXI on the day before the Kalends of May: nor nevertheless

did he by this deed receive pardon of his crime from God, but

after a few days, when now the members of his whole body

flowed away, with a horrible decay he was consumed. But what of

Constantine? Never did he move against Galerius,

but intent on stabilizing for himself the Empire of the West, enough

had he to do with Maximian Herculius his father-in-law,

repeatedly resuming the Empire with the purple, and with

Maxentius holding Rome and Italy; meanwhile while in

the East, Galerius being dead, by Maximin and Licinius things were administered;

made at last monarch, when of Maximin

the conqueror Licinius he himself conquered, and with his death full

peace to the Church he gave.

[5] It is plain from the things said that it cannot be; that in the age of Diocletian Maximian

and Constantine the author lived, to whom so little

was known the state of the public affairs then. If for Maximian be written Maximin, Yet amid these

very darknesses there seems to gleam a thin ray, by whose guidance

some probable conjecture may be formed in this manner. That persecution

most grave of the Church, which from the year CCCIII until

CCCXI lasted in the East, at the instigation of Maximian Galerius begun under Diocletian and Maximian Herculeus the Emperors;

and after their abdication by the same Galerius

continued, is called everywhere the persecution of Diocletian or

even of Diocletian and Maximian, not distinguishing

between the two Maximians, although the elder mostly

in the West, the younger in the East raged. But Galerius Maximian

being dead, Constantine, Licinius, and Maximin

decreed the peace of the Christians proclaimed by him by common

consent to be kept: which in the first year of his Empire not yet ended

Maximin attempting to disturb, most fiercely raged, until by Constantine's letters from his undertaking deterred,

but by Licinius's arms altogether he was impeded. These being posited

it could be said that Philetaerus under Maximian Galerius, something probable can be had. or

even under Diocletian before having suffered much at Nicomedia, again

under Maximian after that faithless peace of not a full year,

was snatched to torments, at that time, in which the same Maximin

held Bithynia and the rest of Asia even to the Bosphorus

under his sway, in the year CCCXI; and that two years after, Maximin

being slain and put to flight by Licinius, and at last in flight

miserably extinguished, peace was restored to the Church, not by Maximin;

but by the conqueror of Maximin, Licinius,

Constantine's confederate. And thus it could also be said that S. Philetaerus

was at last apprehended under Maximin, not under

Maximian, and by him relegated to Proconnesus, died

on the way in the year CCCXII; but his host and

curator S. Eubiotus being captured was brought to Cyzicus in the year

CCCIII; and by Licinius's decree restored to liberty,

until the year CCCXVIII prolonged his life, and in

full peace rested. To this conjectural correction

wonderfully favors, that S. Philetaerus in num. 6 professes himself to have been

baptized by the holy Martyr Lucian. But at

his Acts, illustrated on the VII of January, we demonstrated from

Eusebius, that this Martyr was made, not under Maximian

(although his name too the Acts present)

but under Maximin: which again argues in our author

to be found.

[6] Meanwhile it seems to me, all things being considered,

that it cannot be doubted, meanwhile the cult remains certain, but that in truth SS. Philetaerus and Eubiotus,

by manifold confession long since illustrious, were in great veneration

among the Cyzicenes and the inhabitants of Sigriana, when the Synaxaria

aforecited were written at Constantinople. For between this

and Cyzicus only the length of the Propontis lies between,

nor in so great a vicinity of regions could fraud creep in or

error, as to a thing so easily knowable. Clear also

it seems to me, that this celebrity of cult was born from the celebrity

of miracles, by the Saints in life or after death

wrought: of which and of the tortures borne for the faith

since nothing or very little at all existed, their such-as-it-was

memory someone flourishing in the VIII

or IX century gathered in writing, and with many to amazement

miracles added believed himself to illustrate it, the person being assumed of three contemporary Nicomedian

citizens, for the sake of conciliating greater faith. But from the

Acts thus deduced flowed compendia or short Eulogies,

of which above we made mention, as existing in various

MS. Synaxaria proving the true cult of the same Saints only

for this, because they suppose this as the motive cause

of the names being described in such a place, even if no

Acts had existed. Rightly therefore Philetaerus in the Roman Martyrology

did Baronius inscribe, to be excused in the name, which in Sirletus

he found ill copied; not likewise that to Nicomedia

he ascribes one dead elsewhere, and says he received the crown of Martyrdom;

Sirletus saying neither, but commemorating only the torments which he

suffered; and that not under Diocletian alone,

of whom alone Baronius makes mention, but also under Maximian

his son-in-law and successor (for whom, as I said, better would be put

Maximin) and at last narrating, how condemned to

Proconnesus Philetaerus, and to S. Eubiotus

having set out, after seven days he died.

[7] Of the Acts further, that the reader may be able to judge, what and how far

he is to believe them; them, as we received, so we propose;

under this only animadversion, Of the Acts let the reader judge for himself, that the authority of eyewitnesses

and contemporary writers they ought in no way

or can obtain, and that some things are also to be reckoned altogether fabulous;

to wit the disappearance of the sister Theotima and the companion Virgins on the very

journey, by which they were carried to the designated place of exile;

and (as in num. 17 is said) the reception into paradise.

Sirletus in his Menology treating of them, when he had said

that there were brought to the tyrant six Virgins,

with whom was the sister of the Martyr (namely of Philetaerus)

by name Theotima, not the sister of the Martyr Theotimus

(as wrongly printed) praises one of them by name Cyriaca,

who in her eighteenth year affecting the Emperor

himself with insult; and for that immanely

scourged, then suspended, and with the sword lacerated,

while she still lived was cast into the flame of fire. Finally

Philetaerus, he says, condemned to the stone-quarry

is sent to Proconnesus, likewise also the Virgins.

Namely Theotima and five companions. and of the sister of Philetaerus Theotima and the companions, Thus he from the Acts

or some compendium of them. Baronius had only the Menology

before his eyes; nor sufficiently weighing the words of Sirletus, that Cyriaca,

not only the chief among the six Virgins,

but also the sister of the Martyr Theotimus he called in the Notes;

and not only said her to have suffered at Nicomedia, but

all six to the same city, as there crowned, he ascribed.

Theotima herself, to whom rather it fitted that as chief

she should be called, thenceforth in the Acts by name nowhere is named;

and so it must be understood, that by a fortune common with the companions,

she was taken from the sight of the ministers, who led them away.

The Author of the Chiffletian Synaxarium nevertheless, to her, as one

consummated by the sword, sounds this distich:

Τιμὴν Θεὸς πέφυκε τῇ Θεοτίμᾳ, Ἣν ἀξίαν τίθησι Μάρτυρα ξίφος.

A worthy honor God gave to Theotima,

Whom worthy of God the sword made a Martyr.

[8] and S. Cyriaca burned at Nicomedia. Of S. Cyriaca, whom into the Roman Martyrology by name

Baronius thought to be inserted, what shall I say? He followed

the Menology of Sirletus, and from it drew, that when she had freely

upbraided Maximian, very long beaten and torn,

at the last with fire she was burned; and in the same sense

the Chiffletian Synaxarium sings:

Ἀιώνιον φεύγουσα πῦρ ἐχεφρόνως, Κυριακὴ πρόςκαιρον ἡδέως φέρει.

Cyriaca prudently fleeing the eternal pyres,

For a brief time gladly bore the burning ones.

Nevertheless while I consider, that of this S. Cyriaca all the notice

originally flowed from these Acts of S. Philetaerus,

of no great faith (as above we saw), I rightly fear, lest

just as the ruin of many temples and idols in various places,

and the conversion of the Gentiles and the martyrdom following the conversion,

are woven into the same Acts more ornately than truly;

so also this Cyriaca without some

historical foundation has been gratuitously introduced into this scene. Occasion

perhaps was taken from S. Cyriaca the Great-martyr, whose

memory to be recalled by the ecclesiastical Office on the day of the VII of July

the Typicon of the Greeks prescribes, in preference to whom another more certainly known, suffered on the 7th of July. and a eulogy fully ample

the Chiffletian Synaxarium aforepraised exhibits, naming

Nicomedia, the palaestra of the contest; the authors, Diocletian

the Emperor and Maximian the Caesar; but

differing in the end: for she condemned to the sword in prayer

is said to have laid down her spirit, without any mention of Philetaerus

or the companions. From this however and another Cyriaca, with other

Martyrs of Nicomedia on the XVII of March named,

to set down as distinct, the Cyriaca found in the Acts of Philetaerus alone,

I make it a matter of religion, and her among the

passed-over I refer, until a fuller light from elsewhere shall have shone.

Meanwhile I wish the Acts of the Great-Martyr aforesaid

entire and original, which altogether seem to have been

written, may come into light or into our hands.

THE MARTYRDOM

Suspect of fabulousness and falsely ascribed to eyewitnesses,

from the Paris MS. of the Most Christian King.

Translated by Daniel Cardon P. M. of the Society of Jesus.

Philetaerus, near Cyzicus in Mysia (S.)

Eubiotus, near Cyzicus in Mysia (S.)

FROM THE MS. OF R. FRANC.

CHAPTER I.

The glorious confession of S. Philetaerus before Diocletian, then before Galerius Maximian.

[1] In the reign of the most impious Diocletian, many

and great evils through the whole orb of the lands

diffused themselves. For when, wherever his

empire extended, an immense storm of persecution against all

the followers of the Christian law was stirred up, In the most fierce persecution of Diocletian, and to the tribunals of the Princes and Dukes

everywhere the faithful were dragged; some the death proposed in

the cause of Christ and religion bravely received;

others the hardness and cruelty of the Presidents

running through the cities, and the manifold inventions of tortures

dreaded, nay even the religion received

they execrated, and the common Saviour of all

men and the Lord Jesus Christ

and His faith basely betrayed; others the tortures of the racks

and torments not even seeing

able to endure, by a base defection the images of the gods

of stone, of wood, and of bronze with cult and adoration

followed, and deceived by a wretched error did not

fear to offer sacrifices to idols. With perturbation

therefore and confusion full was the whole Roman

dominion: because Diocletian's edicts being sent through all

cities, abundantly manifesting his immense fury,

whoever for governing the provinces

were Prefects diligently to scrutinize the cities of their

jurisdiction, disturbing the whole Empire, and whatever Christians they detected lying hidden

into public to bring forth. And the prompt indeed

and ready to sacrifice from molestations and tortures

free they dismissed; but those whom they observed constantly

to refuse it, in a wretched and cruel

manner from life they cast down. Hence it came

to pass that by a most bitter tempest the affairs of the Christians were tossed:

for the villages and fields the bands of persecutors

ran about; into whose bloody

hands whoever of the Christians fell, of these

some by fire, others by sword it was necessary to perish; there were

even those whom limb by limb into pieces the impious tortures

cut: but so much industry and diligence to the investigation

of the Christians was applied, that

neither the pathless places of the mountains, nor the secret places of the solitudes from their search

were free: for by the sworn enemy of the true

God Diocletian it had been purposed, that the whole

race of the Christians he should root out stock and all.

[2] But that nefarious purpose of his that he might execute

since he left nothing unattempted, all

the cities and all the regions of the Roman Empire with the blood of most holy

men overflowed. especially at Nicomedia Everywhere

of places, so to speak, and against all there was raging;

but nowhere more cruelly than in the city of the Nicomedians,

in which the Emperor most desirous of shedding blood

then dwelt. And so very many, and, if

it is lawful to say, innumerable men equally and women,

and infants still sucking together with their mothers

by a pitiable death being taken away; the Tyrant seemed to himself

to have purged Nicomedia, great as it was, of all

worshippers of Christ, nor any of such

the most wretched of mortals, that His own saints

and elect Christ ever preserves. For

when of all care as to the Christians free himself

thenceforth he judged he would be, Philetaerus reported to him Cumbricius the Count concerning

waves of persecutions persisting safe and unhurt,

not in shade or darkness, but by his Lord's

help defended, openly in Nicomedia itself dwelt,

with many drawn away from the cult of idols, and to Christ through

faith most closely joined famous; nor of fewer

to bravely rather for God to die, than in the

insane superstition of idols and the guilt of eternal torments

to live the author and exhorter. Him

so intent on holy endeavors with great liberty

when the emissary satellites had found, to Cumbricius

the Count, but he to the Emperor Diocletian

he reports.

[3] He hearing of him, with vehement rage was moved;

and boiling with anger, ordered him apprehended to be brought to him.

Who without delay being brought into the midst, the Emperor wondering at his appearance,

and before the Emperor placed, with eyes fixed on him

Diocletian, thought not at once his

anger upon him to be poured out, but a likeness of mansuetude

to be put on by himself. Therefore for no small time the man

gazing on, on account of his great beauty for stupor

with himself he was not: for in his whole body, of snow

after the manner or in the fashion of crystal compacted, a most beautiful

whiteness he displayed, the hairs of his head and beard in

the manner of gold gleaming. But after to beauty

so great to be contemplated much he had attended astonished

the tyrant, Cumbricius said to him; Lord

and Emperor, whom before thee thou beholdest, of the nefarious race of the Christians

still survives. To whom Diocletian;

Truly one of the Gods is this man, and therefore what is to be done with him

I find not. Thence the sun being long adored, and remaining

meanwhile the consternation, and a certain, so to speak,

religious fear, he inquires of the captive: Whence at last,

man beyond measure venerable and most beautiful, his lineage art thou

present to us? of what city sprung? To whom the most holy man;

Of the Nicomedians, said he, citizens one, and of Tatianus,

once of this city the third time Prefect, the son I am.

Again into stupor caught Diocletian; But where,

said he, wast thou at this time? To whom the Saint; Indeed

from this city I never withdrew; far be it; but here

I remained, and that very confidently. Then Diocletian;

How indeed unusual things of thee have I received to hear? that

namely by the paternal rite the Gods thou dost not worship, but (as

I understood) that wicked one, whom the Jews

fixed to the cross, God to be thou confessest. and confessing the faith, Then with just

anger flaming up S. Philetaerus to the tyrant;

Be silent, said he, if thou wilt, and thy impious mouth close, nor such things

against my Lord Jesus Christ to babble

presume, lest perchance roused to anger both thyself

and this city subject to thy empire utterly

He destroy. Which said, and the eyes raised to heaven, a huge

suddenly thunder was heard, and a great earthquake

came to be.

[4] Struck by the novelty of the thing Diocletian, his fear

could not dissimulate, and to Cumbricius turned;

Did I not, said he, he orders him to be cast into a burning furnace: say that of the number of the Gods he was

some one? And Cumbricius; Lest thou be deceived

see, O Emperor: now indeed both of what father, and of what

stock he is sprung, thou thyself hast learned. Nay him rather

to torments deliver to be tortured, because

thy Imperial majesty with insults he assailed,

and the magnitude of our Gods to confess he will not.

Then Diocletian, not even by what name

he was called inquiring, into the furnace, which to the Saints

worshippers of Christ to take away from the midst he had caused to be constructed,

that he be cast he commanded. For when an innumerable

multitude of Christians by this furnace's

fire consumed he had slain, each day anew

it to be kindled he had wished; that if any anywhere still appeared

zealous of the Christian religion, which when at his presence had fallen down, cast into the flames

he might be extinguished. To this furnace therefore when brought

was Philetaerus, whoever were going to be of his death

the spectators, groaning and lamentation did not contain,

although they were Gentiles; against right indeed and

fas it was they said, a man of so notable form and

mind to the fires to be consumed to deliver. But those who

had received the mandate of casting him into the flames,

with suppliant voices besought the man; Suffer thyself,

Lord, to be persuaded by the King, who with honors thee and

dignities can augment, and to thy parent's distinctions

raise; nor that admirable thy and conspicuous

beauty of body to the fire object. To

whom B. Philetaerus; You indeed of that, with which toward me

you are, love the reward from the Lord one day will obtain,

that so of my safety you are solicitous; I meanwhile

have laid up, that it will be that of that furnace the flames closer

me will not touch. As soon therefore as closer to

the furnace they moved the holy man, into heaven he

looking up and groaning, from the depth of his breast into the chimney's

machine he blew, although in the manner of fire it glowed;

and at once thus to the ground it fell and was broken

so, that of its structure not even so little

the fire to the machine applied the ministers, by flight scarcely

obtained safety. he dismisses him safe. Then the whole city of Nicomedia

with their own eyes they beheld, men, women, children

into vehement stupor were carried away. The miracle

being understood Diocletian, himself to the same place

transferred himself (for not that which had been done to persuade

himself could he that it could have been done) and when the thing so to be

he perceived, terrified by the unusual novelty of the prodigy, and nothing

further of that man to be inquired thinking, free

to be dismissed, and without fear wheresoever he wished to dwell

he permitted.

[5] Further when at that time God had taken from the midst

the Tyrant Diocletian, with a troublesome and bitter,

and cruel kind of death a, and his empire Maximian

had taken up; But Galerius Maximian after a feigned peace he in the very beginning of his reign peace

and tranquillity seemed to love, his principate

moderately enough and humanely inaugurated;

so that thereafter peace as a sure thing seemed the world and

especially the Christians about to embrace. Thus himself by design

bearing Maximian, and with such an appearance of things and actions

the eyes and minds of men deceiving, wheresoever

were Christians, whether in caves hidden, or

in mountains and groves wandering, safely to act, and

even their oratories to open, and their prayers to God

to pour out without peril they seemed to be able. But

the space of not yet one year had elapsed, when not

unlike to Diocletian a manner of acting following Maximian,

not only those who at Nicomedia still

survived Christians he slew, continuing the persecution, but through his diabolical

rescripts, and through those whom everywhere of places he had

as Prefects, the cities of the whole Empire and regions

all he disturbed, the persecution everywhere renewing, and

by every means contending, that not any of the Christians

be suffered to live.

[6] In this when he was wholly engaged, it happened that of

the venerable and most religious man Philetaerus before him

mention was made, and in what manner he had given to all an unusual

spectacle in the destruction of the glowing furnace.

Him before his tribunal placed diligently

gazing on, with all the gifts of graces filled, and

something lofty from his very countenance breathing he observes.

By admiration therefore of the man caught thus him he addresses; to him Philetaerus being brought

What is thy name, venerable one? To whom the Saint; Philetaerus,

said he, I am called. And Maximian; A foreign indeed,

said he, appellation, and in thy country by no means b usual.

To whom again Philetaerus; Of Tatianus, said he, who the third time over this

city with power presided, the son I am: and when so

ample in this my native city honors my parent

held, Philotimus me, when I was being born, to be called

he ordered: but c Lucian, the most holy Martyr, after my father's

death with the sacred laver of regeneration washing me,

made the name Philetaerus. What is that, said Maximian,

laver of regeneration? It is not fitting, said

the Saint, so great mysteries to thee to reveal, he expounds his name and his baptism, who to idols

dead exhibitest cult. Interrogated however thus I respond:

Regeneration is the washing or baptism of salvation,

which with faith to those receiving it is given unto remission

of sins. Then Maximin; The Gods, said he, all

and that most lucid sun I attest, that admirably

affects me that egregious form of thy face, and that

of thy body the stature and strength delights me not a little.

But if our Gods with blasphemies and insults

thou shalt begin to rend, limb by limb thee I will order

to be cut, nor is he terrified by his threats: and the pieces of thy body all to dogs to be cast

to be devoured. To whom S. Philetaerus, answered, In my Lord

Jesus Christ I have hope most firmly placed,

that it will be that the scourge to me will not approach although

in the manner of a lion against me thou shouldst roar. Nay rather, subjoins

Maximian, that vain confidence of thy mind,

which in the Crucified thou hast, Philetaerus, change, and

to our gods rather adoration and cult exhibit;

which if thou shalt do, with great honors thee in my imperial family

I will augment, the paternal dignity restored. To whom

S. Philetaerus; That glory which among men is acquired

by no means, O Emperor, have I need: but the highest

I count and chief, if myself my Lord Jesus

Christ's Martyr openly I shall have shown. Maximin answered;

Be silent if thou wilt, of men the most wretched, of that Crucified one

the name higher with me to lift up, lest my torments on thee

to experience, and thee into certain destruction to precipitate

I begin. To which S. Philetaerus; I will not cease, said he,

that name to invoke propitious to me, although innumerable

torments thou shouldst invent for me.

[7] Then Maximian the whole apparatus of tortures

before Philetaerus's eyes to be displayed ordered, that the invincible

champion of Christ even by the sole sight of them

he might terrify, and to sacrificing to idols impel. or the instruments of tortures being exposed before his eyes.

But the most blessed Martyr all that for torturing

men destined furniture when he beheld, thus

the Emperor he addressed, By things so contemptible

dost thou think to strike fear into me, Tyrant? But thou

indeed, what the celestial Emperor has prepared for the impious

tortures if thou shouldst behold, thinkest thou even to look upon them thou couldst?

And Maximian; Thy, unhappy one, beauty, thy

generosity much moves me; while thou on the contrary,

as far as I see, in words and deeds to oppose me dost not

cease. Thou thyself, replies Philetaerus, of men art the most unfortunate,

who the Gods indeed, who are nowhere,

to worship dost not doubt, but one and the true God,

and His son likewise God and Lord Jesus

Christ by no means acknowledgest. Maximian answered;

Great, I see, Philetaerus, madness has occupied thy

mind. That God anyone a son d to be should dare to affirm?

Now indeed to all manifest thy insanity to be thou hast willed,

clearly showing how rashly and

in vain were the labors and the moneys laid out that better things

thou shouldst be taught: for of Tatianus since thou art the son, Constant in his confession not

with mediocre, I believe, expenses wast thou instructed. S. Philetaerus

said: That indeed which thou hast said education I obtained

by lot, but my Lord's also doctrine with whole

mind and will I received. Then Maximian; What

therefore to do hereafter dost thou resolve? declare briefly. Dost thou sacrifice

to the Gods, or the body, which egregious and beautiful

from nature thou hast obtained, to torments to be destroyed do I deliver?

To whom B. Philetaerus; Christ Jesus, God

and Lord, alone religiously I worship and suppliant adore,

who from all corruption me free will render;

but thy Gods I have in hatred and execration.

[8] Then with fury inflamed Maximian, Philetaerus

of his garments stripped, and through four parts extended, divinely he is freed from the torments;

with clubs cruelly to be beaten commanded. As therefore

with hands and feet to four stakes extended he lay,

forthwith approached, by whom him to beat, commanded

it had been: but Philetaerus the raised to heaven eyes

fixing, prone to the earth prostrate were the lictors, and

half-alive they lay. By the same terror struck the tyrant,

then indeed loosed he to be, but a little after on the rack

to be raised, and with iron claws to be torn he ordered. As soon

moreover as from on high he was suspended, certain men

terrible in sight appeared, who the holy Martyr

to sustain seemed: and whoever him to torture

ordered had been, the claws to slip from their hands they felt, and

as into madness turned not even a voice to utter

any could. But the Martyr from the platform descending,

with anger boiling up Maximian, to the beasts that he be cast

commands. Into the theater therefore after he was brought,

the most ferocious, against the holy Martyr to be stirred

had ordered. and being cast in vain to the beasts, It was indeed a beast of unusual magnitude, nothing

however by it terrified the Martyr, against him coming awaited

smiling. But she with great impetus and a barring

horrible to the Martyr advanced, his garments harmless

to touch and lick, and at last at the feet of Philetaerus

tranquilly to lie down: in which state when for a long

time she had persevered, no one was found who her

with chains to bind again dared. But their mind

perceiving the holy athlete of Christ Philetaerus,

to the beast said; Return quietly whence hither thou camest, in

the name moreover of my Lord Jesus Christ I command that to anyone harm thou bring not. A little after when still in

the theater was the holy Martyr, a lion against him they loose most ferocious: but he likewise as the she-bear, after

he reached unto the holy man, before his feet cast himself to the earth. Then S. Philetaerus, the sign of the cross before

formed, and to the lion nodding, with his hand him, thus as a lamb, to stroke began. By the spectacle struck the whole city of the Nicomedians,

with one as it were mouth exclaimed; In no times back so great prodigies among us were wrought:

Great truly is the God whom that man venerates.

[9] These voices of the people receiving Maximian, the holy man to be beheaded forthwith commands. And so

to the command to be performed the destined lictors, he is condemned to be beheaded: to seize Philetaerus and to the place of the supreme punishment to lead

did not dare to approach nearer him, because the man the lion altogether did not desert. As all therefore

stupefied, the holy Martyr to the lion that he should go away commanded: to whose mandate, although with difficulty, yet obeying

the beast, from the theater to its den returned. The holy Martyr then seized to the place where his head

he should lose they lead away. Whither when they came, the knees on the earth being placed by the champion of Christ, and prayer being poured forth, to the executioner

turned; If, said he, for thee it is right to perform it, do what thou hast been ordered. And when the raised on high hand the crown

of the Martyr the lictor thought to strike down, but the lictor stiffening he is preserved. his right hand suddenly, just as it was, with the sword upward erect stiffened. Stupefied was

the man and to cry out began, Servant of God, of me I pray, a most vile man, have mercy; of me, I say, and of my children

still tender. To whom the Saint; Believe, said he, in Christ, and with a great voice thus him invoke; Christ God,

of me I pray have mercy. Which when he had cried out, forthwith health he recovered, and from the bond by which he was held

was loosed.

[1] Πολλὰ καὶ μεγάλα κακὰ πανταχοῦ πεφοίτηκε τῆς οἰκουμένης, ἐπὶ τοῦ Βασιλέως Διοκλητιανοῦ τοῦ μιαρωτάτου. Πάσης γὰρ τῆς ὑπ᾽ αὐτὸν Βασιλείας κλονηθείσης κατὰ παντὸς τοῦ γένους τῶν Χριστιανῶν, ἐπί τε Ἀρχόντων καὶ Ἡγεμόνων ἀγομένων τῶν πιστῶν, καὶ τῶν μὲν τὸν ὑπὲρ Χριστοῦ καὶ τῆς εὐσεβείας θάνατον γνησίως ὑποδεχομένων, τῶν δὲ τὴν ἀνάγκην καὶ ὡμότητα τῶν τε κατὰ πόλεις Ἀρχόντων θεωμένων, τήν τε πολλὴν τῶν βασάνων προσβολὴν δειλιόντων, καὶ ἐπιχειρησάντων ἐξαρνεῖσθαι τὴν θεοσέβειαν, καὶ τὴν εἰς τὸν κοινὸν τῶν ὅλων Σωτῆρα καὶ Κύριον Ἰησοῦν Χριστὸν καὶ πίστιν προδιδοῦναι, ἑτέρων δὲ μήτε ἕως ὄψεως τὰ τῶν βασανιστηρίων στρεβλωτήρια ὑπομεῖναι καταδεξαμένων, ἀλλ᾽ ἀντομολήσαντων θεοὺς λιθίνους καὶ ξυλίνους καὶ χαλκοὺς σέβειν καὶ προσκυνεῖν, καὶ τοῦ τῆς θυσίας ἐπιτελεῖν ἀπατηθέντων, πολλῆς τὰ Ῥωμαίων ἐπληρώθη ταραχῆς τε καὶ συνχύσεως. Προσταγμάτων δὴ οὖν κατὰ πᾶσαν πόλιν φοιτησάντων τοῦ Διοκλητιανοῦ, καὶ θυμὸν ἀνήμερον πλεόντων, οἱ μὲν ἑκάστης ἐπαρχίας Ἄρχοντες τὰς πόλεις διερευνῶντες, καὶ πάντας τοὺς λανθάνοντας Χριστιανοὺς εἰς μέσον ἄγοντες, τοὺς μὲν ἐθέλοντας τούτων προσφέρειν τοῖς θεοῖς αὐτῶν θυσίας, πάσης ἐυοχῆς καὶ τιμωρίας ἀπέλυον, ὅσους δὲ μὴ βουλομένους τοῖς εἰδώλοις θύειν ἑώρων, ἐλεηνῶς τῆς ζωῆς ταύτης ἀπῆγον. Ὅθεν διωγμὸς

ἦν πολὺς τῶν πιστῶν, κατά τε τὰς κώμας καὶ τοὺς ἀγροὺς ἐπιτρεχόντων τῶν διοκτῶν, καὶ πάντων τῶν ἐμπιπτόντων Χριστιανῶν εἰς τὰς αὐτῶν μιαιφόνους χεῖρας, τοὺς μὲν πυρὶ, τοὺς δὲ ξίφει παραδιδόντων, ἐστὶ δὲ οὓς καὶ μεληδὸν κατακρεουργούντων. Τοσαύτην δὲ τὴν σπουδὴν ἐποιεῖτο τῆς κατ᾽ αὐτῶν ἐρεύνης, ὥστε μήτε τὰ ὄρη, μήτε τὰς πάνυ ἐρημίας ἀνεξερευνήτους μεῖναι. Παντελῶς γὰρ τῷ θεωμάχῳ Διοκλητιανῷ διὰ σπουδῆς ἦν, ἅπαν τὸ τῶν Χριστιανῶν ἐξαλεῖψαι γένος.

[2] Ταῦτα δὲ αὐτοῦ σκεπομένου καὶ ἐπιτηδεύοντος, αἱ πόλεις καὶ αἱ χῶραι πᾶσαι τῷ τῶν Ἁγίων κατεκλύζοντο αἵματι. Πανταχοῦ μὲν, ὡς εἰπεῖν, καὶ ἐπὶ πᾶσιν, οὐχ οὕτως δὲ ἀλλοχοῦ ὡς ἐν τῇ Νικομηδέων πόλει, ὅπου καὶ αὐτὸς διῆγεν ὁ τῆς αἱματεκχυσίας Βασιλεύς. Πολλῶν γὰρ, ὡς ἔπος εἰπεῖν, ἀναριθμήτων τε καὶ γυναικῶν καὶ νηπίων ὑπομαζίων ἅμα ταῖς μητράσι τελειωθέντων, ἔδοξεν ὁ Τύραννος λοιπῶν τὴν Νικομηδείαν κεκενῶσθαι τῶν Χριστιανῶν, καὶ μηδένα ὑπολελεῖφθαι τοῦ τοιούτου γένους, οὐκ εἰδὼς ὁ πανάθλιος, ὅτι ὁ Χριστὸς ἕαυτῷ τηρεῖ τοὺς Ἁγίους. Ἐν ὅσῳ γὰρ ἔδοξεν ἡρεμεῖν τῷ σκόπῳ τούτῳ, ἀναφέρει αὐτῷ Κουμβρίκιός τις Κώμης περί τινος ἀνδρὸς Χριστιανοῦ, ὅστις ἐν τοσαύτῃ ζάλῃ δεινῶν διασωθεὶς, οὐκ ἐν κρυπτῷ αλλ᾽ ὑπὸ Κυρίου σκεπόμενος, διῆγεν ἐν αὐτῇ τῇ πόλει, πολλοὺς μὲν ἀπὸ τῶν εἰδώλων ἀποσπῶν καὶ προσκολλῶν τῇ εἰς Χριστὸν πίστει, πολλοὺς δὲ παραθαρσύνων ἀποθνήσκειν μᾶλλον διὰ τὸν Θεὸν, ἢ ζῇν εἰδωλομανοῦντας, καὶ εἰς τὸ μέλλον κολάζεσθαι· καὶ τοῦτο ποιοῦντα αὐτὸν εὐπαῤῥησιάστως εὑρόντες προσάγουσι τῷ Κουμβικίῳ, εἶτα αὐτὸς ἀναφέρει τῷ Διοκλητιανῷ.

[3] Μαθὼν δὲ περὶ τούτου ὁ Διοκλητιανὸς ἀγριοῦται πάνυ, καὶ ἀναζέσας τῷ θύμῳ προσέταξεν μετ᾽ ὀργῆς μεγίστης ἀχθῆναι αὐτὸν, πρὸς αὐτόν. Τοῦ δὲ μετὰ σπουδῆς ἀχθέντος καὶ προσαχθέντος αὐτῷ, ὁρᾷ αὐτὸν ὁ Διοκλητιανός· καὶ τὸ παρευθὺ μὲν, μὴ ἐκχέαι τὸν ἑαυτοῦ θυμὸν οἰηθεὶς εἶναι δέον, ἀλλ᾽ ἤπιον ἤθος σκήψασθαι, ἔστη θεωρῶν τὸν ἄνδρα ἐπὶ πολὺ, καὶ θεωρῶν ἐξίστατο ἐπὶ τῷ κάλλει αὐτοῦ. Ἦν γὰρ ὁ ἅγιος ἀνὴρ ὅλος λευκὸς ὡσεὶ χιὼν, ἣ ὡς κρύσταλλος πεπηγὸς, ἡ δὲ τρὶξ τῆς κεφαλῆς αὐτοῦ καὶ τῆς γενειάδος ὑπῆρχεν ὡσεὶ χρυσός. Ὡς δὲ ἐπὶ πολλὴν ὥραν ἐνεὸς ἔμενεν ὁ τύραννος ὁρῶν τὸ κάλλος αὐτοῦ, λέγει αὐτῷ ὁ Κουμβρίκιος· Δέσποτα οὗτός ἐστιν τὸ ὑπόλειμα τοῦ μιαρωτάτου γένους τῶν Χριστιανῶν. Λέγει ὁ Διοκλητιανός· Ὄντως εἷς τῶν μεγίστων ἐστὶ θεῷν, καὶ καταπλαγεὶς τί πράξω ἐν αὐτῷ οὐχ εὑρίσκω. Εἶτα μετὰ πολλὰς ὥρας προσευξάμενος τῷ ἡλίῳ μετὰ ἐκστάσεως, καὶ ὡς εἰπεῖν δειλίας λέγει, αὐτῷ· Πόθεν τυγχάνεις, αἰδέσιμε καὶ ὡραιότατε, καὶ ποίας πόλεως; Λέγει αὐτῷ ὁ δίκαιος· Τῆς Νικομηδέων εἰμὶ πόλεως πολίτης, εἰμὶ δὲ καὶ Τατιανοῦ ὑιὸς, τοῦ γενομένου τρισεπάρχου τῆς πόλεως ταύτης. Πάλιν δὲ εἰς ἔκστασιν γενόμενος ὁ Διοκλητιανὸς, λέγει· Καὶ ποῦ ἦς τὸν χρόνον τοῦτον διάγων; Ὁ δὲ Ἅγιος λέγει· Οὐδέποτε ἀνεχώρησα τῆς πόλεως ταύτης, μὴ γένοιτο, ἀλλ᾽ ἐν ταύτῃ διῆγον, καὶ πάνυ πεπαῤῥησιασμένος. Διοκλητιανὸς λέγει· Καὶ πῶς ξένα ἀκούω περί σου, ὅτι τοὺς θεοὺς οὐ σέβῃ τῷ πατρώῳ σου ἔθει; ἀλλ᾽ ὡς ἔμαθον, ὅτι τὸν κακοῦργον ἐκεῖνον Θεὸν ὁμολογεῖς, ὃν ἐπὶ σταυροῦ οἱ Ἰουδαῖοι προσήλωσαν. Τότε ὀρνισθεὶς ὁ μακάριος Φιλέταιρος, λέγει τῷ τυράννῳ· Φημώθητι καὶ φράξον σου τὸ παράνομον στόμα, καὶ μὴ τόλμα κατὰ τοῦ Δεσπότου ἡμῶν Ἰησοῦ Χριστοῦ τοιαῦτα φθέγγεσθαι, μήπως κινηθεὶς ἀπολέσῃ καί σε καὶ τὴν ὑπό σου βασιλευομένην πόλιν. Καὶ ταῦτα εἰπὼν ἀνατείνει τοὺς ὀφθαλμοὺς εἰς τὸν οὐρανὸν, καὶ γίνεται βροντὴ μεγάλη παρευθὺ καὶ σεισμὸς ἰσχυρός.

[4] Καὶ φοβηθεὶς ὁ Διοκλητιανὸς ἐγένετο ἔντρομος, καὶ λέγει πρὸς τὸν Κουμβρίκιον· Οὐ λέγω ἐγὼ, ὅτι εἷς τῶν θεῶν ἐστιν; Λέγει ὁ Κουμβρίκιος. Μὴ ἀπατηθῇς Αὐτοκράτορ· ἔμαθες γὰρ αὐτοῦ καὶ τὸν πατέρα καὶ τὴν συγγένειαν· ἀλλὰ κέλευσαι αὐτὸν κολάζεσθαι, διότι καὶ τὸ κράτος σου παρύβρισεν, καὶ τὴν τῶν θεῶν μεγαλοσύνην οὐχ ὁμολογεῖ. Τότε ὁ Διοκλητιανὸς, μήτε τὸ ὄνομα αὐτοῦ μαθὼν, κελεύει αὐτὸν βληθῆναι εἰς τὴν κάμινον ταῦ πυρὸς, ἥ τις ἦν οἰκοδομηθεῖσα παρ᾽ αὐτοῦ τοῦ Διοκλητιανοῦ εἰς ἀναίρεσιν τῶν Ἁγίων· ἀναρίθμητον γὰρ πλῆθος ἐν αὐτῇ ἀναλώσας ἐκέλευσεν ἡμέραν καθ᾽ ἡμέραν ὑποκαίεσθαι αὐτὴν, ὤστε ἅν τις φανῇ Χριστιανὸς, παραχρῆμα εἰς αὐτὴν αὐτὸν ἐμβάλλεσθαι καὶ θνήσκειν ἐσχάτως. Ὡς δὲ ἤγετο ὁ ἅγιος Φιλέταιρος εἰς αὐτὴν, οἱ ὁρῶντες ἔκλαιον καὶ ὠδύροντο, καίπερ ὄντες Ἕλληνες, λέγοντες ὅτι παράνομον γίνεται, τοιοῦτον εὐγενῆ καὶ ὡραῖον ἄνδρα, κάλλος ἔχοντα ἀξιάγαστον, ὑπὸ πυρὸς μέλλειν ἀναλίσκεσθαι. Οἱ δὲ κελευσθέντες ἐμβαλεῖν αὐτὸν ἐν τῇ καμίνῳ ἐδέοντο αὐτοῦ λέγοντες· Πείσθητι, Κύριε, τῷ Βασιλεῖ, δυναμένῳ καὶ τιμάς σοι ἀπονεῖμαι καὶ ἀξίωμά σοι χαρίσασθαι, καὶ εἰς τὴν τοῦ πατρός σου ἀναγαγεῖν ἀξίαν· καὶ μὴ τὴν θαυμαστὴν σου καὶ περίβλεπτον ἡλικίαν τῷ πυρὶ παραδώσεις. Ὁ δὲ μακάριος Φιλέταιρος εἶπεν αὐτοῖς· Ὑμεῖς μὲν τὸ τὴς ἀγάπης ἔργον ἀποπληροῦντες εἰς ἐμὲ μισθὸν παρὰ τοῦ Κυρίου λήψεσθε, ἀνθ᾽ ὧν ὅλως ἐτενάξετε δι᾽ ἐμέ· ἐγὼ δὲ πιστεύω τῷ Δεσπότῃ μου Χριστῷ, ὅτι οὐ συγγνωρήσει μου ἔγγιστα γενέσθαι τῆς καμίνου τὸ πῦρ. Ὡς δὲ ἀπήγαγον αὐτὸν πλησίον τῆς καμίνου, ἀναβλέψας εἰς τὸν οὐρανὸν καὶ στενάξας ἰσχυρῶς, ἐνεφύσησε τῷ οἰκοδομήματι τῆς καμίνου, καίπερ οὔσης αὐτῆς ἔξωθεν ὡς πῦρ· καὶ συνέπεσεν καὶ ἠδαφίσθη παραχρῆμα, ὥστε σπιθαμῆς μιᾶς μὴ μεῖναι μέρος τῆς οἰκοδομῆς· οἱ δὲ ὑποκαίοντες αὐτὴν ἔφυγον καὶ μόλις σωθῆναι ἠδυνήθησαν. Τότε πᾶσα ἡ Νικομηδεία ἐπὶ τὸν τόπον φθάσασα, καὶ τὸ παράδοξον θεάμα θεασάμενοι, ἀνδρές τε καὶ γυναῖκες καὶ νήπια, ἐξεπλήσσοντο ἐπὶ τῷ γεγονότι. Μαθὼν δὲ τοῦτο καὶ ὁ Διοκλητιανὸς, καὶ φθάσας ἐπὶ τὸν τόπον (Ἠπίστει γὰρ τοῦτο γεγονέναι) καὶ θεασάμενος καὶ ἐκπλαγεὶς ἐπὶ τῷ παραδόξῳ θαύματι, μὴ ἀνακρίνας αὐτὸν τοῦ λοιποῦ, ἐκέλευσεν ἀπολυθῆναι, καὶ ἀδεῶς διάγειν ὅπου καὶ βούλεται.

[5] Ἐν τούτω τοίνυν τῷ χρόνῳ ἀνηρέθη ὁ τύραννος Διοκλητιανὸς, ὑπὸ Θεοῦ χαλεπῷ καὶ πικρῷ καὶ ἀνελεήμονι παραδοθεὶς θανάτῳ, διαδέχεται δὲ τὴν βασίλειαν αὐτοῦ, ὁ Μαξιμιανὸς. Δεξάμενος δὲ οὗτος τὸ κράτος, ἡσυχίαν ἠσπάσατο ἐν ἀρχῇ τῆς βασιλείας αὐτοῦ, καὶ ἤρξατο ἠπίως διέπειν τὰ πράγματα, ὡς λοιπὸν δοκεῖν βαθεῖαν εἰρήνην κατειληφέναι τὴν οἰκουμένην, καὶ μάλιστα τοὺς Χριστιανούς· λοιπὸν γὰρ οὕτω θωπεύοντος τοῦ τυράννου Μαξιμιανοῦ, καὶ ἐπὶ σχήματος τοῦτο διαπραττομένου, ὅπου ἂν ἦν Χριστιανὸς, κᾄν τε ἐν σπηλαίῳ κατακρυπτόμενος, κᾄν τε ἐν ὄρει ἢ ἐν νάπαις, ἐν παῤῥησίᾳ διάγειν ἐδόκει, ὡς καὶ τοὺς εὔκτηρίους οἴκους ἀνοίγεσθαι, καὶ τὰς εὐχὰς ἐν αὐτοῖς τῷ Θεῷ ἀποθίδοσθαι γνησίως. Τοῦτο δὲ ἐγένετο. Οὔ τε ἐπὶ ἐνιαυτὸν ὅλον, καὶ ἀκόλουθα· πράττων τῷ Διοκλητιανῷ Μαξιμιανὸς, οὐ μόνον τοὺς ἔν τῇ Νικομιδείᾳ ὑπολειφθέντας ἀνεῖλεν, ἀλλὰ καὶ διὰ προσταγμάτων αὐτοῦ διαβολικῶν τὰς ὑπ᾽ αὐτῷ ἁπάσας ταράσσει πόλεις, διὰ τῶν κατὰ τόπον Ἀρχόντων, ὁμοίως δὲ καὶ τὰς χώρας καὶ ἐξανανεοῖ τὸν διωγμὸν πανγενῆ, καὶ αὐτὸς τὸ τῶν Χριστιανῶν ἀπολέσαι σπουδάζων γένος.

[6] Ἐν τούτῳ δὲ ὄντος αὐτοῦ, ἀναφέρεται αὐτῷ περὶ τοῦ τιμίου καὶ θεοφιλοῦς ἀνδρὸς Φιλεταίρου, καὶ πῶς τὸ παράδοξον θαῦμα ἐπὶ τῇ ἀναλώσει τῆς καμίνου εἰργάσατο. Ὡς δὲ ἐκέλευσεν αὐτὸν παραστῆναι, ὁρᾷ αὐτὸν χάριτος πλήρη ὄντα, καὶ δόξαν ἀναστράπτουσαν τοῦ προσώπου αὐτοῦ, καὶ ἐθαύμασεν ἐξιστάμενος καθ᾽ ἑαυτὸν, καὶ λέγει αὐτῷ· Τί τὸ ὄνομά σου, αἰδεσιμώτατε; Ὁ δίκαιος λέγει· Φιλέταιρος. Μαξιμιανὸς λέγει· Ξένον τὸ ὄνομα, καὶ τῆς πατρίδος ἀλλότριον. Ὁ ἅγιος Φιλέταιρος λέγει· Ἐγὼ Τατιανοῦ, τοῦ Τρισυπάρχου γενομένου τῆς πολέως ταύτης, εἰμὶ υἱὸς, καὶ φιλοτιμίας διδόντος τοῦ πατρός μου τῇ πόλει, ᾗ ἐγεννήθην ἐγὼ, Φιλότιμόν με καλεῖσθαι ἐκέλευσεν· Λουκιανὸς δὲ ὁ ἁγιώτατος Μάρτυς, μετὰ τὴν ἀποβίωσιν τοῦ πατρός μου, τὸ λουτρὸν τῆς παλιγγενεσίας μοι διδοὺς, Φιλέταιρόν με προσηγόρευσεν. Μαξιμιανὸς λέγει· Τί ἐστιν λουτρὸν παλιγγενεσίας; Ὁ ἅγιος Φιλέταιρος λέγει. Οὐκ ἔξεστίν σοι ἀκοῦσαι τοῦτο, εἰδώλων νεκρῶν ὄντα σε θεραπευτήν· ὅμως λέγω ἐπικαλούμενος, Παλιγγενεσία ἐστὶν βάπτισμα σωτηρίας εἰς ἄφεσιν ἁμαρτιῶν, δεδόμενον τοῖς μετὰ πίστεως λαμβάνουσιν. Μαξιμιανὸς λέγει· Μὰ τοὺς θεοὺς ἅπαντας, καὶ τὸν μεγαλοφεγγῆ ἥλιον, τέρπομαι ἐπὶ τῷ κάλλει σου καὶ πάνυ ἥδομαι τῇ τε ἡλικίᾳ καὶ ῥώμῇ τοῦ σώματός σου· ἑὰν δὲ ἄρξῃ τοῦς θεοὺς βλασφημεῖν καὶ παρυβρίζειν, μεληδόν σε κατακόψω, καὶ τὰ κῶλά σου σὺν ὅλῳ τῷ σώματι κυσὶ βρῶμα παραδώσω. Ὁ ἅγιος Φιλέταιρος λέγει· Πιστεύῳ τῷ Κυρίῳ μου Ἰησοῦ Χριστῷ μὴ ἐγγύσαι τῷ σώματί μου μάστιγα, κᾂν λεόντειον κατ᾽ ἐμοῦ βρυχήσῃ. Μαξιμιανὸς λέγει· Μετάλαβε, Φιλέταιρε, τὸν μάταιόν σου σκοπὸν, ὅνπερ ἔχεις εἰς τὸν ἐσταυρωμένον, καὶ προσκύνησον τοῖς θεοῖς, καὶ ποιήσω σε μέγιστον ἐν τῷ ὀίκω τῆς βασιλείας μου, ἀποδούς σοι τὸ πατρῶον ἀξίωμα. Ὁ ἅγιος Φιλέταιρος λέγει· Ἀξιώματος μὲν ἀνθρωπίνου, Βασιλεῦ, οὐδ᾽ ὅλως χρήσω· μέγα δὲ ἔχω ἀξίωμα τὸ Μάρτυς δειχθῆναι τοῦ Κυρίου μου Ἰησοῦ Χριστοῦ. Μαξιμιανὸς εἶπεν· Παῦσαι, ἄθλιε, τοῦ ἐπιφέρειν τὸ ὄνομα τοῦ ἐσταυρωμένου ἐπ᾽ ἐμοῦ, ἐπεὶ ἀπάρξωμαι τῶν εἴς σε βασάνων καὶ ἀναλώσω σε. Ὁ ἅγιος Φιλέταιρος λέγει· Οὐ παύσομαι τότε τὸ ἅγιον τοῦτο ἐπιικαλούμενος ὄνομα, κᾄν μυρία μοι ἀπειλῇς.

[7] Τότε ὁ Μαξιμιανὸς κελεύει πάντα τὰ βασανιστήρια προτεθῆναι ἔμπροσθεν αὐτοῦ, πρὸς τὸ φοβηθῆναι τὸν ἀήττητον ἀθλητὴν τοῦ Χριστοῦ, καὶ ἐπιθῦσαι. Θεωρήσας δὲ ὁ μακάριος Μάρτυς ὅλην ὁμοῦ τὴν κατασκευὴν τῶν βασανιστηρίων προτιθεμένην, λέγει αὐτῷ· Διὰ τούτων, Τύραννε, τῶν εὐτελῶν, δοκεῖς φοβηθῆναί με; ἐὰν δέ σοι θεάσῃ τὰ βασανιστήρια τοῦ οὐρανικοῦ Βασιλέως, ἆρα ὑπομείνῃς; Μαξιμιανὸς λέγει· Ταλαίπωρε, αἰδοῦμαί σου τὸ κάλλος καὶ τὸ εὐγενὲς, καὶ σὺ, ὡς ὁρῶ, ἀντιπράττειν μοι διὰ λόγων δοκεῖς. Ὁ ἅγιος Φιλέταιρος λέγει· Σὺ εἶ ταλαίπωρος, ὅστις πολλοὺς μὲν θεοὺς ἀφανεῖς σέβεις, ἕνα δὲ Θεὸν ἀληθινὸν καὶ τὸν τούτου παῖδα Θεὸν καὶ Κύριον Ἰησοῦν Χριστὸν οὐ γινώσκεις. Μαξιμιανὸς λέγει· Ὡς ὁρῶ, Φιλέταιρε, ἀνοίας πεπλήρωσε πολλῆς. Ἔστι Θεὸς ἔχων υἱόν; νῦν οὖν εὔδηλον τὴν μωρίαν σου ἐποίησας, δείξας ὅτι εἰκῆ καὶ μάτην χρήματα ἀνηλώθη ἵνα σὺ παιδευθῇς· πάντως γὰρ Τατιανοῦ ὑπάρχων υἱὸς, οὐ μικρῶς ἐπαιδεύθης. Ὁ ἅγιος Φιλέταιρος λέγει· Κᾀκείνης μὲν, Βασιλεῦ μετείληφα τῆς παιδίας, τῆς δὲ τοῦ Κυρίου μου ὁλοκλήρως μετέλαβον. Μαξιμιανὸς λέγει· Τί οὖν δοκεῖ σοι λοιπόν; λέγε συντόμως. Θύσεις προθύμως, ἢ τὸ σῶμά σου αὐτὸ, ὃ δοκεῖς ἔχειν

ἐυήλικον καὶ ὡραῖον, ἀφανίσω ταῖς μάστιξι; Ὁ ἅγιος Φιλέταιρος λέγει· Τὸν Χριστὸν Ἰησοῦν τὸν Κύριον καὶ Θεὸν σέβομαι μόνον καὶ αὐτὸν προσκυνῶ, ὡς ἐξαγορασάμενόν με τῆς φθορᾶς, τοὺς δὲ θεούς σου μισῶ καὶ ἀποστρέφομαι.

[8] Τότε θυμοθεὶς ὁ Μαξιμιανὸς ἐκέλευσεν ἀποδυσθέντα αὐτὸν ξύλοις τύπτεσθαι, ταθέντα εἰς τέσσαρα. Ὡς δὲ ἐδέθη ἐν τοῖς πάλλοις τεινόμενος ἐν τοῖς τέσσαρσι μέρεσιν, ὥρμησαν οἱ κελευσθέντες τύπτειν αὐτὸν· καὶ δὴ ἀναβλέψαντος τοῦ δικαίου Φιλεταίρου εἰς τὸν οὐρανὸν, ὕπτιοι πεσόντες οἱ μέλλοντες αὐτὸν βασανίζειν, ἔμειναν ἡμιθανεῖς. Θαμβηθεὶς δὲ ὁ τύραννος, λυθῆναι μὲν αὐτὸν ἐκέλευσεν, πάλιν δὲ κρεμασθέντα ξέεσθαι αὐτὸν προσέταξεν. Ὡς δὲ ἐκρεμάσθη ἐπὶ τοῦ ξύλου, ἄνδρες φοβεροὶ ὤφθησαν διαβαστάζοντες αὐτὸν, καὶ ὅσοι ἐκελεύσθησαν ξέειν αὐτὸν, ἔπεσον οἱ ὄνυχες ἐκ τῶν χειρῶν αὐτῶν, καὶ αὐτοὶ ἔστησαν ἐνεοὶ μὴ ἰσχυόντες μήτε λαλεῖν. Κατελθόντος δὲ αὐτοῦ ἀπὸ τοῦ ξύλου ὑπερζέσας τῷ θύμῳ ὁ Μαξιμιανὸς θηριομαχῆσαι αὐτὸν προστάττει. Καὶ δὴ ἀχθέντος αὐτοῦ εἰς τὸ θέατρον ἀπολύεται αὐτῷ ἄρκτος, ἥν τινα ὁ Μαξιμιανὸς, ὡς δεινοτάτην, κελεύει αὐτῷ ἀφεθῆναι. Τοῦ δὲ ζώου παμμεγέθους ὄντος οὐκ ἐδειλίασεν ὁ Μάρτυς, ἀλλὰ μειδιὼν ἑώρα τὸ θηρίον ἐρχόμενον πρὸς αὐτόν. Ὡς δὲ ἔφθασεν ἕως αὐτοῦ βρυχομένη, τῶν ἱματίων αὐτοῦ ἁψαμένη, καὶ τῇ γλώσσῃ ἐκλείξασα, ἀνέπεσεν παρὰ τοὺς πόδας αὐτοῦ, καὶ πολλῆς ὥρας διαγενομένης οὐδεὶς ἔτόλμα δῆσαι τὸ θηρίον. Τότε γνοὺς τὸν σκοπὸν αὐτῶν ὁ Ἅγιος τοῦ Χριστοῦ ἀθλητὴς Φιλέταιρος, λέγει τῇ ἄρκτω· Πορεύου, ὦ θηρίον, ἡσυχῶς ὅθεν ἦλθες, καὶ μὴ βλάψῃς τινὰ παραγγέλλω σοι ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Κυρίου μου. Μετὰ δὲ ταῦτα πάλιν ἀπολύουσιν αὐτῷ λέοντα δεινότατον, ἔτι ὄντι ἐν τῷ θεάτρω. Ὁμοίως δὲ καὶ ὁ λέων δραμὼν εὐθέως καὶ αὐτὸς ἔπεσεν πρὸς τοὺς πόδας αὐτοῦ. Ὁ δὲ Ἅγιος Φιλέταιρος κατασφραγισάμενος καὶ ἐπινεύσας, ἤρξατο αὐτὸν ὡς ἀμνὸν ψήχειν τῇ χειρί. Τότε πᾶσα ἡ Νικομηδεία ἐκθαμβηθεῖσα, ὡς ἐξ ἑνὸς στόματος εἶπον· Οὐδέποτε τοιαῦτα παράδοξα ὤφθη ἐν τῇ πόλει ἡμῶν· ὄντως ὁ ἀνθρώπου τούτου ὁ Θεὸς μέγας ἐστίν.

[9] Ἀκούσας δὲ ὁ Μαξιμιανὸς ταῦτα τὸν δῆμον κράζοντα, κελεύει τὸν Ἅγιον αὐτὸν ἀποκεφαλισθῆναι. Ὡς δὲ, εἰς τοῦτο οἱ τεταγμένοι ἦλθον τοῦ παραλαβεῖν αὐτὸν καὶ ἀπαγαγεῖν εἰς τὸν ὁρισθέντα τόπον, οὐκ ἠδύναντο αὐτῷ ἐγγίσαι, διὰ τὸ μὴ ἀναχωρεῖν ἀπ᾽ αὐτῷ τὸν λέοντα τὸ σύνολον. Πάντων δὲ ἐκπληττομένων ἐπέταξε τῷ λέοντι ὁ ἅγιος Μάρτυς, καὶ μόλις ἀνεχώρησεν ἀπ᾽ αὐτοῦ, καὶ ἀπῆλθεν εἰς τὴν γαλεάγραν. Τότε παραλαβόντες τὸν ἅγιον Μάρτυρα ἤγαγεν αὐτὸν τοῦ ἀποτεμεῖν τὴν κεφαλὴν αὐτοῦ. Ὡς δὲ ἧλθον ἐπὶ τὸν τόπον, κλίνει ὁ Μακάριος τὰ γόνατα, καὶ προσευξάμενος λίγει τῷ σπεκουλάτορι· Ἑάν σοι συγχωρηθῇ ποίει τὸ προσταχθέν σοι. Τοῦ δὲ ἐκτείναντος τὴν χεῖρα ἐπὶ τὸ κροῦσαι, ἄφνω ἡ χεῖρ αὐτοῦ ἅμα τῷ ξίφει ἐκρεμάσθη εἰς τὸν ἀέρα· ἕστη δὲ ὁ ἄνθρωπος παραπλὴξ, καὶ ἤρξατο βοᾷν καὶ λέγειν, Ἄνθρωπε τοῦ Θεοῦ ἐλέησόν με τὸν ταπεινὸν, καὶ οἴκτειρον ἐμὲ καὶ τέκνα μικρά μοι προσόντα. Τότε λέγει αὐτῷ ὁ δίκαιος· Πίστευσον τῷ Χριστῷ καὶ μετὰ φωνῇς μεγάλῃς κράξον, Χριστὲ, ὁ Θεὸς, σῶσόν με. Καὶ τοῦτο εἰπόντος τοῦ ἀνθρόπου ἰάθη παραχρῆμα, καὶ ἀφείθη τοῦ ἀωράτου δεσμοῦ.

ANNOTATIONS.

CHAPTER II.

The new victories of S. Philetaerus over the idols, and his deportation to Proconnesus: the confession of his sister Theotima, the martyrdom of the girl Cyriaca.

[10] The prodigy being heard Maximian into fury

driven gnashed with his teeth, Philetaerus asks to be led to the idols because the holy

Martyr Philetaerus he was by no means able to overcome. With great

solicitude also agitated he fell into sickness,

and by the unusualness of the prodigies confounded, without voice

he lay. Whom visiting Eutarsius the Prefect; So great

cares, said he, has that sorcerer cast upon thee, Lord,

who by sleights the wild beasts, the tortures, and the punishment of the sword

rendered vain? Him to my power only

commit, and I will see to it that within the space of only two

hours he wretchedly perish. To the mountain next the city

I will have him led, and to wild beasts I will cast him

to be devoured. Then Maximian exulting with joy,

to him asking Philetaerus delivered, these things adding: If not

forthwith that man meet death, I myself on myself

will lay hands: for I think it not to be borne, that

that one impostor from the midst I cannot take away.

Philetaerus therefore being seized thus Eutarsius addresses;

Dost thou to the Gods sacrifice, or thyself today to death to deliver

resolvest? To whom the Saint; If thou wishest that I sacrifice, come, to

thy Gods bid me be led, and to which of them (for many

they are) I ought to sacrifice show. Vehemently

for these things rejoicing the Prefect, to the Emperor announces, that ready

is Philetaerus to sacrifice to the gods. By which

message wonderfully recreated Maximian, and as it seemed

from his very sickness with a certain new joy affected,

into that man's shrine to be led he wished, in which of all

the Gods the images were seen wrought. Which

when Philetaerus entered; Behold, said to him the Prefect,

these are those Gods, of whose number thou one day

one shalt be, who in form now art so elegant:

which elegance so much the more by thee to be augmented think,

the more prompt thyself today to sacrificing

to the Gods thou shalt have exhibited. The Prefect saying these things, nearer to

the idols approaching S. Philetaerus; Tell, said he, me, spirits

impure, who those images inhabit, can you

be ignorant, that Philetaerus am I, and he overthrows them. who Christ's

name everywhere carry about? In what manner therefore have you dared

unmoved me entering to await; nor to me,

to the greatest King enrolled of the militia, have you come forth to meet?

Then within their own images stirring themselves the demons,

all the idols before the just man's feet cast down, and themselves

with great fear seizing flight cried out;

For this most wretched are we afflicted, that so openly

with infamy thou hast affected us, and from the temple and idols, into flight,

Philetaerus, hast cast us.

[11] This being done, and all the idols brought to nothing,

the mountain itself, as if to be angry at men seeming, The Prefect being consumed by celestial flame, appeared

everywhere filled with fire, so that flight whoever

were present looked around for, a divinely sent flame

pursuing the steps of those fleeing. But by prayers the most blessed

Martyr conceived this from God prayed, that not

anyone from the fire should suffer harm: which also he obtained.

For Eutarsius the Prefect alone, by celestial fire struck,

on the very spot expired: but those who remained

all in the Lord Jesus Christ to believe

professed, for whom blood and life their own also

at the last they shed. The Martyr then returned into the city,

where what had happened and the death of his Prefect

Maximian learned, by a demon familiar to him still

more in mind blinded, and as if into oblivion brought

of all of which witness and partaker he had been

the prodigies the most wicked Emperor, and the lictor being restrained from striking, B. Philetaerus's

head with the sword that it be cut off again commands. To this

punishment to undergo the athlete of Christ Philetaerus

with a confident and glad mind into the midst advanced, the neck

to the receiving stroke intrepidly extended: but this

when with great speed the executioner prepared to inflict,

prone on his face he fell, no more like a living than

extended, on his feet raised him, saying; Do not, I pray, hereafter,

son, so prompt thyself exhibit to death

on another to inflict, which thou thyself for thyself first wilt summon.

[12] The matter, as it had been done, Maximian understanding,

with his mind scarcely stood, after 5 days spent in prison and knew not what thereafter

against the Martyr he should try of a kind of torment.

Nor this only, but also all those whose

counsels he was wont to use, when nothing further they suggested,

the Martyr of Christ anew into prison to be thrust

he commanded, until what was to be done with him he should discern.

But five days having elapsed, from custody led out

to be set before himself Maximian wished; at whose tribunal when

Philetaerus stood, said to him the Emperor;

How greatly by that excellent form of thine, Philetaerus, I rejoice,

and by thy youth am delighted, only know the Gods

immortal. Philetaerus is again tempted with flatteries, but in vain. But thou to me either, like a father, exhorting,

or, as befits a King, commanding, ears hitherto and

mind deniest. But even from this hour to be persuaded

to thee if thou refusest not, into a firstborn son's name and place

I adopt thee to myself. For enough and more than enough our Gods

toward men most kind have declared, how dear to them

thy affairs are. Whence it has come to pass that neither torments,

nor the sword, nor ferocious beasts anything

against thee could effect. Now therefore, as is fitting,

the Gods adore, the benefits acknowledge, and sacrifice: then I

will excuse myself to thee of all which against thee I committed.

S. Philetaerus said: To feel, speak, and do such things is of men

those who have a mind too much blinded,

of whom thou, Emperor, art the first, who these things both

feelest and speakest. For by what reason to another, what

thou saidst, can they bestow, who to themselves to aid are unable,

but from sight to withdraw themselves and their infirmity

to confess are compelled? Alone truly the highest and everlasting

has power God, and God's son

only-begotten, and the holy and vivifying Spirit.

[13] Then Maximian; Where, said he, are all

thy father's goods? And S. Philetaerus; Although, said he, to thee inquiring

upon that matter I am by no means bound to respond, I will say

nevertheless, that those who are going to hear me, my deed

may emulate and imitate. Whatever therefore goods my parent

possessed, to the poor know to have been bestowed,

that through them grace and indulgence with God he may find;

since indeed from the knowledge of the true God altogether

estranged he was. The Emperor said: The only

offspring of thy father art thou? To whom S. Philetaerus; By no means; For a Sister

I have, and she altogether admirable and beyond measure

beautiful. Maximian again: Does she still survive, or

has she already died? his sister Theotima, with 6 companions brought She survives still, answered the holy man,

which God's grace toward us is, and her dwelling has

in a mountain, thy savagery fleeing, and there

with some other virgins to the divine service herself

devoted. Before thee, asks the Emperor, or otherwise, into

light was she brought forth? After me, replies the Saint, did she begin

to live; but with her whole mind and most closely to God herself joined.

What, said the Emperor, was the virgin's name? Then

the Martyr of Christ: Theotima her father imposed the name,

which lest it should be vain, wholly herself to God to be worshipped

she transferred. Her then with all her virgins

to himself to be brought Maximian ordered: the brought ones in number

sixty, with many flatteries assailing; Suffer, said he,

most illustrious young women, yourselves to be persuaded, and

to the Gods sacrifices deny not, that on the highest summit of honor

by me you may be placed, and you with paternal affection I may embrace.

But answering the blessed Theotima; With what,

said she, glory canst thou, I pray, augment us, who to men,

having the fear of God before their eyes, of no honor

art worthy and execrable? With fury inflamed Maximian,

on the face ignominiously her to be beaten commanded.

[14] And when she was being beaten, of the several who had been brought

virgins one, whose name was Cyriaca and

age altogether of eighteen years, Maximian

addressing; Blush, said she, of mortals the most wretched, and

of dead idols worshipper and avenger, who a holy

and most blessed Virgin, as guilty of impiety, for whom rebuking the tyrant S. Cyriaca, on her

most chaste countenance to be scourged orderest. But the Emperor

against the tender virgin immanely flaming up,

so long with rods her commanded to be beaten, until a voice

to utter the blessed young woman no longer could.

But standing by B. Philetaerus God for her prayed

saying: Lord Jesus Christ, a great to us

and laudable name; victory, I pray, and endurance

to the blessed and sacred this virgin Cyriaca grant. Philetaerus

praying, and the virgin new strength receiving

as Maximian observed, she is grievously tortured, the holy Philetaerus indeed

with most weighty chains hands and feet to be bound,

and to custody to be returned; but the holy Cyriaca four times from

one hand suspended, and in her whole body dislocated,

still vigorous to be burned cruelly he ordered. With all

therefore the fury of his mind upon one young woman

turned the Tyrant, all the rest in the same with the most sacred

Martyr custody to be held wished. And so when

the blessed Martyr Cyriaca's holy and venerable

body by flames was being consumed, and she is burned up, we who these very things to writing

consigned, gathering up from the burned body b

the ashes in clean linens secretly received.

[15] But Eutarsius the Prefect, by the divinely sent

fire from the living taken away, a successor appointed Maximian,

This Castricius therefore, since the most brave virgins and the most brave

Martyr to be held in custody he was not ignorant, Castricius the Prefect counsels the Saint to be deported to Proconnesus,

such counsel to Maximian suggested: Since,

Emperor of the whole world, with that impious man,

Philetaerus I mean, words in vain thou hast consumed, and

flatteries using and torments yet by no means

couldst effect that from his madness at length he would desist,

him to the island which Proconnesus c they name,

to be relegated bid. For in this island, to men for

crimes condemned, a most worthy mode of laboring devised

the Emperors who before were, namely

that stones they should cut and an iron d hook whoever

into that place were relegated, on the back should be compelled

to bear; and so their bodies by labors and

torture by little and little should be dissolved. This if to do, O Emperor,

thou thinkest, indeed of great trouble in this way

free thou wilt have made thyself. The counsel being heard the most impious Maximian,

and Castricius greatly praised, the holy

Martyr Philetaerus, together with the virgins beloved of God

into Proconnesus relegated; to a certain Aristides a Count

and six other illustrious men this business committing,

that, taking with them a retinue which for the matter should suffice,

the condemned Martyrs into that island they should deport.

But the blessed Philetaerus with chains also and a fetter

inserted on his neck loaded to follow he wished; yet so,

that if he failed in mind, and the idols to receive he should wish

the cult, from chains and molestations he should be freed;

but if he persisted in impiety, with iron heavy in the manner said to be exposed

to the island.

[16] From Nicomedia therefore departing, Nicaea at length

they reached, where the Gentile idolaters in a certain temple

of their Gods the memory festively were keeping. who passing through Nicaea overthrows a fane:

But it happened that nearer to that temple they approached,

which with all the idols' statues was filled.

And when a huge multitude of men from the Nicene city

to the coming Count for honor's sake went forth to meet,

of the temple, which I said, the wall with the iron by which he was bound

striking Philetaerus, thus sweetly to the Count;

Lord Count, this temple if perchance into the ground

should settle, how many, thinkest thou, men will escape unhurt?

for full of Gentiles was the fane. Scarcely his speech

the holy man had finished, when a great suddenly

earthquake arose, and all into the open air

flying forth, the temple to the ground fell down, and

all the Gods' images broken. Into fury

driven the idolaters make an assault upon the most holy man,

thus the Count commanding. For the Gentiles' festivity

and joy into great mourning had been turned,

although of them none by the ruin had been crushed.

Rushing therefore the Gentiles that the holy Martyr

in a moment they should dispatch, thunders suddenly and lightnings

and other from heaven threats came, so that no one thereafter

anything of harm could inflict to Christ's most brave

Martyr, Philetaerus: but two hundred of that city's inhabitants

the faith of Christ willing admitted. The Count therefore

no longer through cities to be passed thinking,

the public road thereafter in setting out held. As they crossed

the river Rhyndacus, bound and with iron

heavy the same to cross was compelled the holy man.

[17] Thence having advanced to that place where on the northern

the most religious Virgins suppliant themselves at the feet of the Count Aristides

cast down, and the Virgins on the way being taken away, thus beseeching: Of nature, we ask,

womanly, and that very weak, some thee

compassion may take. Then this grant, that, from chains loosed,

to follow thee thereafter we may be able; nor indeed can it now

be that from thy power we be snatched. To whose will

when to be complied with the Count had commanded, and a little

space of the road the Holy ones had completed, suddenly and

by divine plainly nod from the eyes of all they vanished,

nor ever again by any of them were seen;

so that the Count with vehement mourning affected, and Maximian's

fury not a little dreading, through all

the surrounding regions and provinces the Virgins to be sought

ordered; nor the lands only but also the river's very bottom

to be explored: but nothing profiting, not without great

mental trouble, with his whole retinue the journey

he prosecuted. Here however the Count addressing the Martyr

Philetaerus; Not so, said he, Lord Count, unhappy

thyself esteem or in a strait placed. Those namely

now no longer among men dwell, but on account of

their irreprehensible and most upright manner of life into

the paradise of God have been received, where thee too thyself

they await, as one going one day to be a follower

of the Lord Jesus Christ.

[18] As they advanced then into the further part of that region

which is called Serucome, the idols of Serucome he reduces to dust: a temple

Philetaerus still placed on the road beholds, in magnitude

and abundance of idols worth seeing. Which seen, thus the holy

man prayed: Lord Jesus Christ, thy holy grace

let it prevent me: let them be terrified, I pray, those idols, and from

their altars cast down to the ground let them fall. And when by a fairly great

space of the road still from the temple was distant S. Philetaerus,

at once all the idols began to be shaken, so that whoever

in that fane then were the Gentiles, from it themselves

confounded snatched away. The images then fell

all, and into the finest dust were broken,

so that the Gentiles, who from the river to the land disembarked,

and the deed beheld, as by a bond bound

clung, and the women with them ascending to

and his soldiers prodigies so great more attentively contemplating

in heart were pricked, and in our

Lord Jesus Christ to believe were prepared. Then

with commiseration toward the Gentiles moved Philetaerus,

the Lord besought that them to loose he would deign

(for like they were to stocks in the earth rooted,

nor at all to move themselves could they) and that thereafter

they too in his steps should stand, just as

also other crowds very many, who the things divinely by power

admirably wrought, with their eyes had perceived.

[19] They had now come to a certain small village,

not far from the river Koasta situated, when behold a dead

through that road man they see being carried. There was

this Artemas, of the idol which in that village was worshipped Priest

the chief. The spectacle beholding Philetaerus, to

the Count and his retinue turned; If, said he, the dead

one in the name of my Christ to life recalled

to walk you shall behold, elsewhere their Priest a demoniac he cures, faith to Christ will you give?

All promising what was asked; with a great

voice, nor without tears, on prayer intent

Philetaerus; Lord, said he, Jesus Christ, a great

and vivifying name, hear me an useless servant, and

this man to life return suffer; that he being resuscitated,

these all with perfect faith to thee may be converted. Finished

the holy man's prayer, the dead a little before Artemas,

with new now life endowed, from the pallet forthwith leaped up,

and quickly to Philetaerus running, the chains

of him with a religious kiss venerated. The Count therefore Aristides,

when with his own eyes this too so unusual

prodigy by the Martyr he had seen wrought, and those who him

accompanied the six chief men, in Him who the dead

to life to recall is able, and of the heathen 80 he converts. Christ Jesus perfectly

believed. Nor these only, but also those who from that

very village into one had assembled, men altogether

eighty, the grace of believing obtained: whom all,

Aristides the Count thus commanding, Maxentius the Presbyter

with the water of salvation washed.

[20] These being accomplished, and all the multitude admiration

displaying, and the merited to God ascribing

praises a certain from that very village woman, whose son

only-begotten by diabolical machination the thirteenth

now year of the use of his eyes had been deprived, He illumines a boy three years blind, at

S. Philetaerus's feet suppliant fell; Have mercy on me, saying,

O Lord, and to a widow and beggar woman

restore. The holy man, the woman seen before his feet,

who with so great a wail her affliction displayed,

and God's mercy implored, he too

groaned, and prayers poured to God; Go, said he, O

woman, and to thy son say; Olympas, calls thee, Philetaerus,

who for his Lord's glory chains and fetters

carries about. Then still more confounded the woman,

that her son's name by the holy Martyr to be uttered she had heard,

at a run and with firm faith her own house betook herself,

and whatever the Martyr had said, to her son, where on

the pallet he lay, repeated. Who without delay from the bed leaping up

to the holy Martyr to hasten strove; and at once

from his eyes, like lead, removed were the seeing

obstacles. With swift therefore course to the holy man

coming, and before the same himself prostrating, the merited

to God praises he paid: and who before a Gentile had been,

in Christ, who through the holy Martyr's intercession

had restored to him the perfect use of his eyes, to believe

he began; and equally with all the rest the sacred baptism

being received, to the most holy Martyr Philetaerus constantly

he adhered.

[21] But men running together in great number

to the new and altogether unusual spectacle,

with their own eyes to apprehend, a certain Theoctistus, in authority

and wealth powerful, and in a place which Castallin

they call having his domicile, through S. Philetaerus himself

from the Count strove to obtain, that to his house to turn aside

for a while he would not be loath. Which when they did,

which seen, What, asks the holy man,

is the name of that estate? he frees a demoniac, And the response received that Nicolochum

it was called; In it, he subjoins, a woman dwells, to whom

great molestations a demon exhibits, she my service

necessarily requires. To which Theoctistus; Do thou only

into my house, my Lord, if it please, turn aside; but that woman

diligently sought to be brought to thee

we will take care. While these things between themselves they spoke, the afflicted

woman the evil-demon himself seizing, into the meeting

drove of the holy man, when not far from Theoctistus's house

he was. Menacingly indeed the demon S. Philetaerus

rebuked, and that the woman to vex he should cease commanded:

and behold, all who were present looking on, the impure

genius with a great wail from the body beset by it

flew away. Then the Count earnestly from S. Philetaerus asked,

that the chains and fetters from himself to be taken he would suffer; for full

liberty the holy man to enjoy he wished,

since into the Lord Jesus Christ's faith he himself now wholly

had passed. But Philetaerus by no means what was offered

admitted, In chains, saying, these all my

glory, crown, and honor are placed. Which heard

all were silent, on the most holy man not even eyes

for reverence daring to fix.

[22] The evening time now impending when Theoctistus's

house they had entered, Philetaerus that with bread and

water himself a little he should refresh they begged: for with no other

food or drink the holy man used, and that on the second

day only. he heals a paralytic woman. To whom consenting the Martyr thus then

Theoctistus addresses; Hast thou a daughter? There is,

Lord, answers Theoctistus, but very languid

and in all her members loosed, and that now the ninth

year. Then God's servant Philetaerus; Tell her, he subjoined,

that to me she should minister, for not otherwise in thy house

bread will I eat. To whom Theoctistus; By what reason

ministry she any to thee, Lord,

can exhibit, who to herself in no thing can be

useful? for by speech alone that she lives she attests, since

in truth rather she is to be held dead, like clay dissolved.

Philetaerus said to him; If with thy whole mind thou believest in

my Lord Christ, to her pallet nearer

approach, and so speak: Philetaerus says to thee,

Christ's bound man and witness, that without delay thou arise, and to him

about to eat the necessaries minister. Which as soon

as with great faith Theoctistus pronounced,

forthwith from the pallet his daughter leaping up; Where, said she

to her father, is that man who calls me? But he

his daughter into the chamber led, in which B. Philetaerus,

with iron chains bound and on prayer intent, in his whole

body prone on the pavement lay. To whom

nearer approaching the girl, the chains of the holy man

reverently kissed, and bread and water

ministered, and from that time full she obtained

health.

[10] Ταῦτα δὲ ἀκούσας ὁ Μαξιμιανὸς ἐμαίνετο πάνυ καὶ ἔθριξεν τοὺς ὀδόντας αὐτοῦ, μὴ περιγενόμενος τοῦ δικαίου Μάρτυρος Φιλεταίρου. Ἀπὸ δὲ τῆς πολλῆς, φροντίδος εἱς νόσον περιπεσὼν, ἐκπληττόμενος ἐπὶ τοῖς θαυμασίοις τοῖς γενομένοις, ἔκειτο ἄφωνος. Προσελθὼν δὲ αὐτοῦ Εὐτάρσιος λέγει, Δἔσποτα, πεφρόντικας περὶ τοῦ γόητος ἐκείνου, ὅστις ταῖς γοητείαις καὶ τὰ θηρία καὶ τὰς βασάνους καὶ τὰ ξίφη ἐνικησεν; Δός μοι οὖν τὴν κατ᾽ αὐτοῦ ἐξουσίαν, καὶ ἀναλίσκω αὐτὸν εἰς δύο ὥρας· ἀνάξω γὰρ αὐτὸν εἰς τὸ πλησίον ὅρος, καὶ ἀγρίοις ζωοῖς τὸ σῶμα αὐτοῦ ἀναλίσκω. Τότε ὁ Μαξιμιανὸς εὐφρανθεὶς ἔδωκεν αὐτῷ ἐξουσίαν λέγων, Ἐὰν μὴ οὗτος ὁ ἄνθρωπος ἀποθάνῃ ἐν τάχει, ἐγὼ ἐμαυτὸν διαχειρίσασθαι ἔχω, μὴ φέρων τὸ ὄνειδος ὅτι ἕνα οὐκ ἰσχύω ἀναλῶσαι πλάνον. Τότε παραλαβὼν αὐτὸν ὁ Εὐτάρσιος λέγει αὐτῷ· Θύεις τοῖς θεοῖς, ἢ σήμερον ἀποτνήσκεις; Ὁ δίκαιος λέγει, Εἰ θέλεις με θῦσαι, προσάγαγόν με πρῶτον τοὺς θεούς σου καὶ ὑπόδειξόν μοι τινὶ αὐτῶν ὀφείλω προσελθεῖν, ὅτι πολλοί εἰσιν. Ἐχάρη οὖν ὁ Ἔπαρχος πάνυ, καὶ εὐθέως ἀνήνεγκεν τῷ Βασιλεῖ, ὅτι βούλεται Φιλέταιρος θῦσαι τοῖς θεοῖς. Πανὺ οὖν ἐφρανθεὶς ἐπὶ τούτοις ὁ Μαξιμιανὸς, καὶ ὡς ἐδόκει ἀπὸ τῆς νόσου αὐτοῦ χαρὰν μεγάλην ἀναλαβὼν, κέλεύει αὐτὸν εἰς τὸν ναὸν εἰσελθεῖν ἔνθα πάντες οἱ θεοὶ ἑστάκεισαν. Τοῦ δὲ εἰσαχθέντος λέγει αὐτῷ ὁ Ἔπαρχος· Ἴδε οἱ θεοὶ, νεώτερε, ὧνπερ εἷς εἶναι τυγχάνεις, κάλος ἔχων τοιοῦτον· πολὺ δὲ ὡραιότερος τοῦ λοιποῦ ὠφθήσῃ, ἐὰν ἀποπληρώσῃς εὐμενῶν τὰς εἰς αὐτοὺς θυσίας. Ταῦτα δὲ εἰπόντος τοῦ Ἐπάρχου, παρίσταται ὁ δίκαιος Φιλέταιρος ἔγγιστα τῶν εἰδώλων, καὶ λέγει αὐτοῖς· Εἴπατέ μοι, πνεύματα ἀκάθαρτα, τὰ ἐν τοῖς εἰδώλοις τούτοις οἰκοῦντα, οὐκ οἴδατε ὅτι ἐγώ εἰμι Φιλέταιρος, ὁ τὸ τοῦ Κριστοῦ ἐπιφερόμενος ὄνομα; καὶ πῶς ἐτολμήσατε περιμένειν με ἐνταῦθα, καὶ οὐχ ὑπηντήσατέ μοι ὡς τοῦ μεγάλου Βασιλέως στρατιώτην; τότε κινηθέντες οἱ ἐν τοῖς ἀγάλμασι κατοικοῦντες δαίμονες, ἔρριψαν τὰ εἴδωλα πρὸ τὸν ποδῶν τοῦ δικαίου, καὶ αὐτοὶ μετὰ φόβου πολλοῦ ἀποφεύγοντες ἔκραζον, Κατακαιόμεθα οἱ ἄθλιοι, ὑπό σου παραδειγματισθέντες καὶ διωχθέντες, ὦ Φιλέταιρε.

[11] Γενομένου δὲ τούτου, καὶ πάντων τῶν εἰδώλων ἀφανισθέντων, ὀργὴ σχεδὸν ὅλον τὸ ὄρος κατέλαβεν, ὡς πλῆρες γενέσθαι πυρὸς, καὶ πάντες ἔφυγον καταδιωκόμενοι ὑπὸ τοῦ οὐρανίου πυρός· Προσπεσὼν δὲ ὁ μακάριος ἐδεήθη τοῦ φιλανθρώπου Θεοῦ τοῦ μηδένα ἀποθανεῖν. Ὁ δὴ καὶ γέγονεν Μόνος γὰρ ὁ Εὐτάρσιος ὁ Ὕπαρχος, παράπληξ γενόμενος, ἐπὶ τὸν τόπον ἀπέθανεν, οἱ δὲ λοιποὶ πάντες ἐπίστευσαν ἐπὶ τὸν κύριον Ἰησοῦν Χριστὸν, καὶ ὕστερον διὰ μαρτυρίου ἐτελειώθησαν. Κατελθόντος δὲ τοῦ δικαίου ἐν τῇ πόλει, μαθὼν ὁ Μαξιμιανὸς τὸ γεγονὸς, καὶ τὸν θάνατον τοῦ Ἐπάρχου· τυφλωθείς τε ἐπὶ πλοῖον τὴν διάνοιαν ὑπὸ τοῦ ἐνεργοῦντος αὐτῷ δαίμονος, καὶ εἰς λήθην ἀγαγόντος ὥνπερ πεῖραν εἰλήφει θαυμασίων τοῦ Ἁγίου, πάλιν κελεύει ὁ ἀλιτήριος ξίφει τὴν κεφαλὴν ἀποτμηθῆναι τοῦ μακαρίου Φιλεταίρου. Ὡς δὲ καὶ ἐπὶ τοῦτο τεθαῤῥηκὼς ἦλθεν καὶ γεγηθὼς ὁ τοῦ Χριστοῦ ἀθλητὴς Φιλέταιρος, ἔτεινεν τὸν τράχηλον· καὶ μετὰ ὀξύτητος πολλῆς, ὁρμήσας, ἐπὶ τοῦτον ὁ σπεκουλάτωρ, πίπτει ἐπὶ προσώπον, καὶ ἔκειτο ἡμηθανής· δοὺς αὐτῷ χεῖρα ὁ Μακάριος, ἀνέστησεν αὐτὸν εἰπὼν, Μὴ σπεῦδε, τέκνον, ἐπὶ τῷ ἄλλου θανάτῳ, ἐπεὶ σὺ πρῶτος αὐτὸν ἐπισπάσῃ.

[12] Μαθὼν δὲ καὶ ταῦτα ὁ Μαξιμιανὸς, ἐκλυθεὶς τὰς φρίνας, ἀπωρῶν τί διαπράξεται τοῦ λοιποῦ εἰς τὸν Μάρτυρα τοῦ Χριστοῦ· οὐ μὴν δὲ ἀλλὰ καὶ τῶν συμβούλων αὐτοῦ περὶ τούτου ἀπορούντων πάσης βουλῆς, ἐκέλευσεν ἐνκλεισθῆναι αὐτὸν ἐν τῇ φυλακῇ, ἕως ἂν σκέψηται τὰ περὶ αὐτοῦ. Μετὰ δὲ ἡμέρας πέντε κελεύει αὐτὸν ὁ Μαξιμιανὸς ἀχθῆναι πρὸς αὐτόν. Τοῦ δὲ ἀρθέντος ἀπὸ τῆς φυλακῆς καὶ ἀχθέντος ἐπὶ τοῦ βήματος, λέγει αὐτῷ ὁ Βασιλεύς· Φιλέταιρε, πῶς τέρπομαι ἐπὶ τὸ κάλλος σου, καὶ πῶς εὐφραίνομαι τῇ νεότητί σου, οἱ θεοὶ ἐπίστανται μόνοι· καὶ σὺ, οὔτε ὡς πατέρι παραινοῦντί μοι ἐπείσθης, οὔτε ὡς Βασιλεῖ ἀντιποιουμένου σου ὑπεῖξας μέχρι τοῦ νῦν. Θέλησον οὖν κᾂν ἀπὸ τοῦ νῦν πεισθῆναί μοι, καὶ υἱὸν πρωτότοκόν σε ἐμαυτοῦ ἀναγορεύω· ἔδειξαν γὰρ οἱ φιλάνθρωποι θεοὶ, ὅτι ἀντιποιοῦνταί σου πάνυ, καὶ διὰ τοῦτο οὔτε βάσανός σου κατίσχυσεν, οὔτε ξίφος, οὔτε τι τῶν θηρίων. Προσκύνησον οὖν τοῖς θεοῖς, ὁμολόγησαι αὐτοῖς, καὶ θύσον· καὶ ἀπολογοῦμαί σοι τὰ μέγιστα ὑπὲρ τῶν πρώην τετολμημένων εἴς σε. Ὁ ἅγιος Φιλέταιρος εἶπεν. Ταῦτα ἐννοεῖν καὶ λαλεῖν καὶ ποιεῖν τυφλῶν τὴν καρδίαν ἐστὶν, ὧν πρῶτος τυγχάνεις σὺ, ὁ ταῦτα νοῶν καὶ λαλῶν· Πῶς γὰρ οὗτοι δύνανται παρασχεῖν ἄλλῳ ὅπερ ἔφης, οἱ ἑαυτοῖς βοηθῆσαι μὴ δυνάμενοι, ἀλλὰ ἀφανισθέντες παντελῶς ἐμειώθησαν· μόνος γὰρ εἷς ἐστιν ὁ τὸ κράτος ἔχων αἰώνιον καὶ ὁ τούτου υἱὸς ὁ μονογενὴς, καὶ τὸ ἅγιον καὶ ζωόποιον Πνεῦμα.

[13] Μαξιμιανὸς εἶπεν, Ποῦ εἰσιν τὰ χρήματα τοῦ πατρός σου. Ὁ ἅγιος Φιλέταιρος εἶπεν, Οὐκ ἔδει μέ σοι περὶ τούτων ἀπολογήσασθαι, ὁμως λέγω ἵνα οἱ ἀκούοντες ζηλώσωσιν καὶ μιμήσωνται· Τὰ χρήματα τοῦ πατρός μου πάντα διέδωκα πένησιν, ὅπως διὰ τούτων ἄνεσιν εὔρῃ ἐνώπιον τοῦ Θεοῦ, ἐπειδὴ τῆς εἰς αὐτὸν γνώσεως ἀλλότριος παντελῶς ἐγενήθη. Ὁ βασιλεὺς λέγει· Μόνος αὐτῷ ἐγεννήθης; Ὁ ἅγιος Φιλέταιρος λέγει· Οὐ ἀλλὰ καὶ θυγάτηρ μία, πάνυ θαυμαστὴ καὶ ὡραία. Μαξιμιανὸς λέγει· Περίεστιν ἢ ἐτελειώθη; Ὁ δίκαιος λέγει· Περίεστιν χάριτι Θεοῦ, καὶ ἐν τῷ ὄρει οἶκον ποιήσασα διὰ τὴν σὴν ἀπήνειαν μετὰ καὶ ἑτέρων τινῶν διάγει, ἐκεῖ τῷ Χριστῷ δουλεύουσα. Ὁ Βασιλεὺς λέγει· Πρώτη σου ἐτέχθη ἢ ἐσχάτη; Ὁ δίκαιος λέγει, Ἐσχάτη, πολὺ δὲ τῷ Κυρίῳ τῶν ὅλων κεκόλληται. Ὁ Βασιλεὺς λέγει· Τίς καλεῖται αὕτη; Ὁ Μάρτυς λέγει, Θεοτίμα παρὰ τοῦ πατρὸς κέκληται, καὶ ὡ ς ὄντος θεοτίμα ἑαυτὴν Θεῷ τῷ ἐπουρανίῳ ἀνέθηκεν. Τότε κελεύει ὁ Μαξιμιανὸς ἀχθῆναι καὶ αὐτὴν πρὸς αὐτὸν, ἅμα ταῖς σὺν αὐτῇ οὔσαις παρθένοις. Τῶν δὲ ἀχθέντων τὸν ἀριθμὸν ς᾽ ἤρξατο ὁ Μαξιμιανὸς, κολακευτικοῖς ἀποκεχρήμενος ῥήμασιν, λέγειν αὐταῖς· Πείσθητέ μοι, νεανίδες εὐγενέσταται, καὶ τοῖς θεοῖς προσκυνήσατε, καὶ ἐν δόξῃ πολλῇ καταστήσω ὑμᾶς, καὶ πατὴρ γνησιώτερος γενήσομαι ὑμῖν. Ἡ δὲ μακαρία Θεοτίμα ἀποκριθεῖσα λέγει αὐτῷ· Σὺ ἐν ποίᾳ ἡμᾶς ἔχεις τιμῇ ποιῆσαι, ὅλως ἄτιμος καὶ βδέλυκτος ὑπάρχων, παρὰ πᾶσιν ἀνθρώποις φοβουμένοις τὸν Θεόν. Τότε θυμωθεὶς ὁ Μαξιμιανὸς ἐκέλευσεν τύπτεσθαι αὐτὴν εἰς τὰς ὄψεις.

[14] Τυπτομένης δὲ αὐτῆς ὑπὸ πλειόνων, μία τις κόρη ἐξ αύτῶν, Κυριακὴ τοὔνομα, ἄγουσα τὴν ἡλικίαν ὀκτωκαίδεκα τὸ ἔτος, ἀποκριθεῖσα λέγει τῷ Μαξιμιανῷ· Αἰσχὺνθητι, ταλαίπωρε, εἴδωλα νεκρὰ ἐκδικῶν, ὁσίαν καὶ μακαρίαν παρθενον, ὡς ἀνομήσασαν, ἐπὶ τοσοῦτον τύπτεσθαι προστάττεις ἐπὶ τῶν πανάγνων ὄψεων. Ὁ δὲ Βασιλεὺς, ὡς ὗς ἄγριος, κατὰ, τῆς νεανίδος ἀγριωθεὶς, τοσοῦτον αὐτὴν ἐκέλευσεν ῥαβδισθῆναι, ἕως ὅπου μὴ δὲ λαλεῖν ἡ μακαρία παῖς ἠδύνατο. Ὁ δὲ μακάριος Φιλέταιρος ἐστὼς ηὔχετο περὶ αὐτῆς λέγων· Κύριε Ἰησοῦ Χριστὲ, τὸ μεγα καὶ ὑμνητὸν ὄνομα, χάρισαι τὸ νῖκος καὶ τὴν ὑπομονὴν τῇ μακαρίᾳ καὶ θεσπεσίᾳ κόρῃ ταύτῃ Κυριακῇ. Ἀκούσας δὲ ὁ Μαξιμιανὸς προσευχομένου αὐτοῦ καὶ ὁρῶν τὴν κόρην νευρουμένην, ἐκέλευσε τῷ μὲν ἁγίῳ Φιλεταίρῳ σίδηρα

βαρέα περιτεθῆναι εἰς τὸν τράχηλον αὐτοῦ, καὶ εἰς τὰς χεῖρας καὶ εἰς τὰς πόδας, καὶ ἀποκλεισθῆναι αὐτὸν εἰς φυλακήν· τὴν δὲ ἁγίαν Κυριακὴν τετράκις κριμάσας ἀπὸ τῆς μιᾶς χειρὸς καὶ σπαθίσας, ἐκέλευσεν σῶσαν αὐτὴν καῆναι. Ὅλον δὲ τὸν θυμὸν εἰς τὴν νεᾶνιν ταύτην κενώσας ὁ τύραννος, τὰς λοιπὰς ἅμα τῷ θεσπεσίῳ Μάρτυρι εἰς τὴν φυλακὴν κατέκλεισεν. Ὡς οὖν ἐκάη τὸ ἅγιον καὶ θεσπὲσιον σῶμα τῆς μακαρίας Μάρτυρος Κυριακῆς, ἡμεῖς, οἱ καὶ γράψαντες ταῦτα, τὴν κονὶν τοῦ σώματος αὐτῆς ἐν ὀθόναις λαμπραῖς λαθόντες ἐλάβομεν.

[15] Τοῦ δὲ Ὑπάρχου Εὐταρσίου θεηλάτῳ ἀναλωθέντος πυρὶ, Καστρίκιόν τινα ὀνόματι, τῆς Κυζίκου πόλεως ὁρμώμενον, διάδοχον αὐτοῦ καθιστᾶ ὁ Μαξιμιανός. Τῶν οὖν σεμνῶν παρθένων καὶ τοῦ καλλινίκου Μάρτυρος κατακεκλεισμένων ἐν τῇ φρουρᾷ, δίδωσι γνώμην ὁ Καστρίκιος τῷ Μαξιμιανῷ τοιαύτην· Ἐπειδὴ, Δέσποτα τῆς οἰκουμένης, ἠτόνησας μετ᾽ ἐκείνου τοῦ δυσσεβοὺς διαλεγόμενος, λέγω δὴ Φιλεταίρου, καὶ κολακείαις πείθων οὐ μετήνεγκας, καὶ βασάνοις ἀποστῆναι αὐτὸν τῆς ἀπονοίας, κέλευσον αὐτὸν ἐν τῇ καλουμένῃ Προικονήσσῳ ἐξορισθῆναι· ἐν γὰρ τῇ Προικονήσσῳ ἐκείνῃ ἐπενοήθη παρὰ τῶν παλαιῶν Βασιλέων ἔργον ἄξιον καταδίκων, λίθους τέμνειν καὶ κόρακα ἐπιθεῖσθαι σιδηρέον τῷ νώτῳ τῶν ἐξοριζομένων, καὶ οὕτως κατὰ μικρὸν τὰ τῶν κατακρίτων τέμνεσθαι μέλη. Εἰ οὖν τοῦτο ποιήσει τὸ κράτος σου, μεγάλης σεαυτὸν ἀπαλλάξεις φροντίδος. Ταῦτα ἀκούσας ὁ μιαρώτοτος Βασιλεὺς καὶ ὑπερεπαινέσας τὸν Καστρίκιον, ἐκέλευσεν τὸν ἅγιον Μάρτυρα Φιλέταιρον, ἅμα ταῖς θεοφιλέσι παρθένοις ἐξοπισθῆναι ἐν τῇ Προικονήσσῳ, κελεύσας ἐπὶ τοῦτο Ἀριστείδην τινὰ Κώμητα, καὶ ἄλλους ἓξ ἄνδρας αἰδεσίμους ἅμα τῇ ὑπηρεσίᾳ αὐτῶν ἀπελθόντας ἀποκαστῆσαι αὐτοὺς ἐν τῇ νήσσῳ. Ἐκέλευσεν δὲ ὁ Βασιλεὺς ἵνα ὁ μακάριος Φιλέταιρος μετὰ τῶν δεσμῶν καὶ τοῦ κλοιοῦ ἀκολουθῇ, παραγγείλας καὶ τοῦτο ὅτι εἰ φοβηθῇ καὶ ὁμολογήσῃ τοὺς θεοὺς, ἀνεθῆναι αὐτὸν τῶν δεσμῶν· εἰ δὲ ἐπιμείνῃ τῇ πονηρίᾳ, οὕτως σεσιδηρωμένον ἀκαταστῆσαι τῇ νήσσῴ.

[16] Καὶ δὴ ἐξελθόντων αὐτῶν τῆς Νικομηδείας, ἔρχονται ἐπὶ τὴν Νικαίαν, καὶ ἦν ἑορτὴ μεγίστη τῶν ἑλλήνων ἐν τῷ ναῷ τῶν εἰδωλομανούντων. Ἐγένετο οὖν αὐτοῖς πλησίον τοῦ ναοῦ παρέρχεσθαι, ἔνθα ἑστήκει αὐτῶν πᾶν εἴδωλον. Πολλοῦ δὲ πλήθους ἐξελθόντος εἰς ἀπάντησιν τοῦ Κόμητος τῆς Νικαέων πόλεως, τῷ σιδήρῳ τῷ τῇ χειρὶ αὐτοῦ κρούσας ὁ Ἅγιος τὸν τοῖχον τοῦ ναοῦ, λέγει οὑτωσὶ πρᾴως· Κύρι ὁ Κόμης, οὗτος ὁ οἶκος εἰ πεπτώκει πόσαι εἶχον ψυχαὶ διασωθῆναι; πεπληρωμένος γὰρ ἦν ὁ ναὸς τῶν ἑλληνιστῶν· καὶ τοῦτο εἰπόντος αὐτοῦ ἐγένετο σεισμὸς μέγας, ἐκπηδησάντων δὲ πάντων ἔξω συνέπεσεν ὁ ναὸς, καὶ ὅλα συνετρίβη τὰ ἀγάλματα αὐτῶν. Τότε ἐμμανεῖς γενόμενοι ὁρμῶσιν πάντες ἐπὶ τὸν δίκαιον τοῦ ἀναλῶσαι αὐτὸν, κελεύσαντος οὕτως τοῦ Κόμητος, ἐστράφη γὰρ αὐτῶν ἡ ἑορτὴ εἰς πένθος, οὐ μέντοι δὲ ἀνθρώπων ἀπέθανέν τις. Ἐπιβαλλόντων οὖν αὐτῶν χεῖρας τοῦ ἀνελεῖν αὐτὸν, βροντὴ ἐξ οὐρανῷ ἐξαπίνης ἐγένετο, καὶ χάλαξα μετὰ ἀπειλῆς μεγάλης· καὶ λοιπὸν οὐδεὶς ἠδυνήθη κακοποιῆσαι τὸν Μάρτυρα τοῦ Χριστοῦ Φιλέταιρον· ἐπίστευσαν δὲ τῷ Κυρίῳ τῆς πόλεως ἐκείνης ὀνοματα διακόσια. Ἔκτοτε δὲ λοιπὸν ὁ Κόμης οὔτε διὰ πόλεως, ἀλλὰ τῇ λεωφόρῳ ὥδευσεν. Διελθόντων δὲ αὐτῶν τὸν Ῥίνδακον ποταμὸν, ἠκολούθει ὡς δέσμιος τὰ σίδηρα φορῶν ὁ Μακάριος.

[17] Ὡς δὲ ἦλθον εἴς τινα τόπον, ἐν ᾧ ἦν ἐκ τοῦ βορείου μέρους τραχωνίτης ὁδὸς, ἥτις ὠνόμάνετο Μαλεῶν, αἱ θεοσεβεῖς παρθένοι προσπίπτουσι τῷ Κόμιτι Ἀριστείδῃ λέγουσαι, Δεόμεθά σου συμπάθησον τῇ γυναικείᾳ φύσει καὶ ἀσθενεῖ, καὶ κέλευσον ἡμᾶς ἐν ἀνέσει ἀκολουθεῖν σοι, ἐπεὶ οὐ δὲ ἑαυτῶν γενέσθαι δυνάμεθα. Τοῦ δὲ οὕτως ηελεύσαντος ὀλίγον προβᾶσαι, ἀφανεῖς ἐγένοντο παρὰ χρῆμα ἐξ ὀφθαλμῶν αὐτῶν κατ᾽ οἰκονομίαν Θεοῦ, καὶ οὐκ ἔτι εἶδον αὐτάς· ὡς λοιπὸν πολλὰ λυπηθέντα τὸν Κόμητα, καὶ φοβηθέντα τὴν Μαξιμιανοῦ ὀργὴν, ὅλας διερευνῆσαι τὰς κύκλῳ χώρας καὶ πατρίδας, καὶ οὐ μόνον ταύτας, ἀλλὰ καὶ αὐτὸ τὸ ὕδωρ τοῦ ποταμοῦ ἐξεχνίασεν, ἤτοι ἐξερεύνησεν· καὶ μηδαμοῦ εὑρὼν αὐτὰς, διῆγεν πάνυ σκυθρωπὸς ἅμα τοῖς σὺν αὐτῷ στρατιώταις. Τότε λέγει αὐτῷ ὁ ἅγιος Φιλέταιρος· Μὴ οὕτως ἀδημονεῖ καὶ ἀγωνία, Κύρι ὁ Κόμης, οὔτε γάρ εἰστιν ἐν τῷ κόσμῳ αὕται, ἀλλὰ διὰ τὸν ἄμεμπτον αὐτῶν βίον καὶ καθαρὸν μετέστησαν εἰς παράδεισον τοῦ Θεοῦ, κᾀκεῖ καί σε περιμένουσι, μέλλοντα πιστεύειν ἐπὶ τὸν Κυρίον Ἰησοῦν Χριστόν.

[18] Ὡς δὲ παρεγένοντο εἰς τὴν ἔμπροσθεν πατρίδα, τὴν λεγομενην Σερουκώμην, ὁρᾷ ὁ μακάριος Φιλέταιρος, ἐν τῇ ὁδῷ ἔτι τυγχάνων, μέγαν ναὸν, πλήρη ὄντα εἰδώλον καὶ λέγει· Κύριε Ἰησοῦ Χριστὲ, προλαβέτω μοι ἡ χάρις σου, καὶ τάραξον τὰ εἴδωλα, καὶ πεσέτωσαν ἀπὸ τῶν βωμῶν αὐτῶν. Ἔτι δὲ ὄντος ἂπὸ ἱκανοῦ διαστήματος δικαίου Φιλεταίρου, ἤρξαντο τινάσεσθαι τὰ εἴδωλα, ὡς τοὺς ἐν τῷ ναῷ εὑρεθέντας ἕλληνας ἐκπηδῆσαι ἔξω τοῦ ναοῦ, καὶ συμπεσεῖν τὰ ἀγάλματα πάντα, καὶ γίνεσθαι κονὶν λεπτήν· τούστε ἀνίοντας ἕλληνας ἐκ τοῦ ποταμοῦ στῆναι ὡς ὑπὸ δεσμῷ κατεχομένους, καὶ τὰς συνανιούσας γυναῖκας ἐπιχορεῦσαι τοῖς δαίμοσιν, καὶ τὸν Κόμητα ἐντεῦθεν Ἀριστείδην ταῦτα θεώμενον καὶ τοὺς συναυτῶ κατανυγῆναι τὴν καρδίαν, καὶ πιστεῦσαι καὶ αὐτοὺς εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν. Κατελεήσας δὲ ὁ μακάριος τοὺς ἕλληνας, παρεκάλεσεν τὸν Κύριον τοῦ ἀπολυθῆναι αὐτοὺς, ἦσαν γὰρ ὡς φύτα ἐῤῥιζωμένοι ἐν τῇ γῇ, μή δ᾽ ὅλως μετακινούμενοι, ὡς λοιπὸν ἀκολουθεῖν καὶ αὐτοὺς τῷ δικαίῳ μετὰ καὶ ἄλλων ὄχλων ἱκανῶν, βλεπόντων τὰ θαυμάσια τοῦ Θεοῦ.

[19] Ἐκεῖθεν δὲ ἐλθόντες ἐν κωμαγιδρίῳ τινὶ, πλησίον τυγχάνοντι ποταμοῦ, καλουμένου Κοάστας, βλέπουσι νεκρὸν ἐκκομιζόμενον· οὗτος δὲ ἦν Ἀρτεμᾶς Ἀρχιερεὺς τοῦ κατὰ τὸν τόπον εἰδώλου· καὶ θεασάμενος ὁ ἅγιος Φιλέταιρος τὸ πτῶμα, λέγει τῷ Κώμιτι καὶ τοῖς σὺν αὐτῷ. Ἐὰν θεάσησθε τούτον ἐν τῷ ὀνόματι τοῦ Χριστοῦ μου ζῶντα καὶ περιπατοῦντα, πιστεύσετε εἰς αὐτόν; Τῶν δὲ συνθεμένων, μεγάλῃ φωνῇ λέγει προσευχόμενος μετὰ δακρύων ὁ ἅγιος Φιλέταιρος· Κύριε Ἰησοῦ Χριστὲ, τὸ ἅγιον καὶ ζωοποιὸν ὄνομα. ἄκουσόν μου τοῦ ἀχρείου, καὶ ἐξύπνισον τοῦτον, ἵνα ἀναστάντος αὐτοῦ ἐπιτρέψουσιν οὗτοι τῇ εἰς σὲ πίστει τελείως. Καὶ εἰπόντος αὐτοῦ ταῦτα, εὐθέως ἀναπηδήσας ὁ νεκρὸς Ἀρτεμᾶς ἀπὸ τοῦ κραβάττου, ζωοποιησθεὶς ἔδραμεν πρὸς τὸν Ἅγιον, καὶ κατεφίλει τὰς ἀλύσεις αὐτοῦ. Ὁ οὖν Κώμης Ἀριστείδης ἰδὼν καὶ τοῦτο τὸ παράδοξον σημεῖον τοῦ Μάρτυρος, ἐπίστευσεν τελείως τῷ ζωοποιοῦντι τοὺς νεκροὺς Ἰησοῦ Χριστῷ, ἅμα τοῖς σὺν αὐτῷ ἓξ ἀνδράσιν, καὶ οὐ μόνον οὗτοι, ἀλλὰ καὶ ἐκ τῶν συναχθέντων ἐν τῷ αὐτῷ κωμαγριδίῳ ὀνόματα ὀγδοήκοντα ἐπίστευσαν· οὕσπερ καὶ ἐβάπτισεν Μαξέντιος Πρεσβύτερος, κατὰ κέλευσιν τοῦ Κώμητος Ἀριστείδου.

[20] Τούτου δὲ γενομένου, καὶ πάντων θαυμαζόντων τὸν Θεὸν, γυνή τις ἐκ τοῦ αὐτοῦ τόπου, ἔχουσα υἱὸν μονογενῆ, ἀπὸ διαβολικῆς τυφλωθέντα ἐπινοίας ἔτη δεκατρία, προσέπεσε τῷ ἁγίῳ Φιλεταίρῳ λέγουσα, Ἐλέησόν με δέσποτα, καὶ χάρισαι τῇ χήρᾳ καὶ πτωχῇ γυναικὶ υἱὸν, φθόνῳ διαβόλου τυφλωθέντα. Ὁ δὲ Ἅγιος, ἰδὼν τὸ γύναιον μετ᾽ ὀλολυγῆς πολλῆς κατατρυχόμενον, καὶ προσπίπτον αὐτῷ, καὶ ζητοῦν τοὺς τοῦ Θεοῦ οἰκτιρμοὺς, ἐπιστενάξας καὶ προσευχὴν τῷ Θεῷ ἀναπέμψας, λέγει πρὸς τὸ γύναιον, Πορεύθητι καὶ εἰπὲ τῷ υἱῷ σου, Ὀ͂λυμπᾶ, ὅτι καλεῖ σε Φιλέταιρος, ὁ τὰς ἁλύσεις καὶ τὰ κλοῖα διὰ τὸ ὄνομα τοῦ Κυρίου ἐπιφερόμενος. Τὸ δὲ γύναιον πλοῖον ἐκπλαγὲν ἀπὸ τοῦ καὶ αὐτὸ τὸ ὄνομα εἰρηκέναι τοῦ παιδὸς τὸν Ἅγιον, πίστει τελείᾳ δραμοῦσα πρὸς τὸν ἑαυτῆς υἱὸν, ὄντα ἐπὶ κραβάτου, εἶπεν αὐτῷ τὰ ῥηθέντα ὑπὸ τοῦ Μάρτυρος ῥήματα. Ὁ δὲ παρ᾽ εὐθὺ ἀναπηδήσας ἀπὸ τῆς κλίνης, ὥρμησε τοῦ ἐλθεῖν πρὸς τὸν Ἅγιον· καὶ εὐθέως ἀπέπεσον ἀπὸ τῶν ὀφθαλμῶν αὐτοῦ ὥσει μόλιβδος αἱ τυφλώσεις. Δρομαίως δὲ ἐλθὼν καὶ προσπεσὼν τῷ δικαίῳ ἀνδρὶ, ἠυχαριστεῖ τῷ Θεῷ, πρότερον μὲν ὑπάρχων. Ἕλλην, πιστεύσας δὲ τῷ διὰ τοῦ ἁγίου Μάρτυρος καθαρὸν αὐτῷ τὸ βλέπειν χαρισαμένῳ Χριστῷ, καὶ βαπτισθεὶς καὶ αὐτὸς μετὰ καὶ τῶν λοιπῶν, ἦν προσκαρτερῶν τῷ ἁγίῳ μάρτυρι Φιλεταίρῳ.

[21] Πολλῶν δὲ φθασάντων εἰς τὴν θεὰν ταύτην, τὴν ξένην καὶ παράδοξον, Θεόκτιστός τις ἀνὴρ, δυνατὸς καὶ πλούσιος σφόδρα, κατοικῶν ἐν τῷ λεγομένῳ Καστάλλει, ῶαρεκάλεσε τὸν Κώμητα διὰ τὸν ἅγιον Φιλέταιρον, τοῦ μεῖναι εἰς τὸν οἶκον αὐτοῦ. Ὡς δὲ ἐπορεύοντό σὺν αὐτῷ ἀναφαίνεταί τι χωρίον ἐκ τοῦ βορείου μέρους τῆς ὁδευομένης, καὶ ἠρώτα ὁ Ἅγιος, Τὸ χωρίον τοῦτο τί Λέγεται; Λέγουσιν αὐτῷ Νικολόχου· Λέγει αὐτοῖς ὁ Δίκαιος· Ἔστιν ἐκεῖ γυνὴ, καταπονουμένη ὑπὸ δαίμονος καὶ χρήζει μου. Λέγει ὁ Θεόκτιστος, Καταλύσατε εἰς τὸν οἶκόν μου, καὶ εἰ βούλει, Δέσποτα, ζητοῦμεν τὴν καταπονουμένην, καὶ προσκομίζομέν σοι. Ὡς δὲ ταῦτα ὡμιλεῖτο μεταξὺ αὐτῶν, ἁρπάσας τὸ γύναιον ὁ δαίμων, ἤγαγεν αὐτὴν εἰς ἀπάντησιν τοῦ Ἁγίου. Ἤδη δὲ ἐγγιζόντων αὐτῶν τῇ οἰκίᾳ τοῦ Θεοκτίστου ἐμβριθῶς πάνυ ἐπετίμησεν τῷ δαίμονι ὁ ἅγιος Φιλέταιρος, ἐξελθεῖν ἐκ τοῦ γυναίου· καὶ οὕτως ἐνώπιον πάντων, ὀλολυγὴν μεγίστην ποιῆσαν, ἀπῆλθεν ἀπ᾽ αὐτῆς τὸ ἀκάθαρτον πνεῦμα. Παρεκάλει οὖν λοιπὸν ὁ Κώμης τὸν ἅγιον Φιλαίτερον, περιελεῖν αὐτοῦ τὰ δέσμα καὶ τὰ κλοῖα, βουλόμενος εἶναι αὐτὸν ἐν ἀνέσει· ὁλοκλήρως γὰρ πεπίστευκεν ἐπὶ τὸν Κύριον Ἰησοῦν Χριστόν· καὶ οὐκ κατεδέξατο, ἀλλ᾽ εἶπεν αὐτῷ· Τοῦτο δόξα μοι καὶ στέφανος καὶ τιμὴ ὑπάρχει. Καὶ ἀκούσαντες ταῦτα ἡσύχασαν ἅπαντες, μὴ τολμῶντες κᾂν ἀντοφθαλμεῖν τῷ δικαίῳ ἀνδρί.

[22] Ὀψίας δὲ καταλαβούσης καὶ ὄντων αὐτῶν ἐν τῷ οἴκῳ, παρεκάλουν τὸν Δίκαιον μεταλαβεῖν ἄρτου καὶ ὕδατος· ταῦτα γὰρ βρῶσις καὶ πόσις τοῦ δικαίου ἀνδρὸς ἐτύγχανεν, καὶ τούτων κατὰ δύο ἡμέρας μετεῖχε. Ὡς οὖν ἐπείσθη, λέγει ὁ Μάρτυς τῷ Θεοκτίστῳ. Ἔστιν σοι θυγάτηρ; Ὁ δὲ λέγει, Ναὶ, Κύριε, ἀλλὰ πάρετός ἐστι καὶ παράλυτος ἔτη θ᾽. Λέγει ὁ τοῦ Θεοῦ ἄνθρωπος Φιλέταιρος, Ἐκείνη εἰπὲ ἵνα μοι διακονήσῃ, ἐπεὶ οὐ γεύσομαι ἄρτων τοῦ οἴκου σου. Λέγει αὐτῷ ὁ Θεόκτιστος, καὶ πῶς δυνήσεται, Δέσποτα, τοῦτο πράξαι, ἥτις οὐ δὲ ἑαυτῇ διακονῆσαι ἰσχύει; μόνῳ γὰρ τῷ λαλεῖν ζῇ, ἐπεὶ τῇ ἀληθείᾳ ἀπέθανεν ὄλη, πηλοῦ δίκην διαλελυμένη. Λέγει αὐτῷ ὁ ἅγιος Φιλέταιρος, Εἰ πιστεύεις ἐπὶ τὸν Δεσπότην μου Χριστὸν ὁλοψύχως, ἔγγισον τῷ κραβάτῳ αὐτῆς, καὶ εἰπὲ αὐτῇ, Λέγει σοι Φιλέταιρος, ὁ δέσμιος τοῦ Χριστοῦ καὶ Μάρτυς, Ἀναστᾶσα ταχέως διακόνησόν μοι, μέλλοντι ἐσθίειν. Τοῦ δὲ ἀπελθόντος καὶ ταῦτα μετὰ πίστεως λαλήσαντος τῇ νεανίδι, ἀκοῦσασα εὐθέως ἀναπηδᾷ τοῦ κραβάτου αὐτῆς, καὶ λέγει τῷ πατέρι,

Ποῦ ἔστιν, Δέσποτα, ὁ καλῶν με. Ὁ δὲ ἤγαγεν αὐτὴν ἔνθα ἦν ὁ μακάριος Φιλέταιρος ἐν κουβου κλείου, φωρῶν τὰ σίδηρα καὶ κείμενος ἐπὶ τὸ ἔδαφος καὶ προσευχόμενος· καὶ προσπέσουσα αὐτῷ κατεφίλει τὰ δέσμα αὐτοῦ, καὶ διακονήσασα αὐτῷ τὸν ἄρτον καὶ τὸ ὕδωρ ἐγένετο ὑγιὴς ἀπὸ τῆς ὥρας ἐκείνης.

ANNOTATA.

CHAPTER III.

The confession, miracles, and pious death of S. Eubiotus, after S. Philetærus had been entombed.

[23] But while many were eating together at the same table along with the maiden restored to herself, Philetærus, hearing of S. Eubiotus the wonder-worker, and were testifying their joy, especially on account of those prodigies which the holy man had wrought, Theoctistus began to set forth at table a narration about a certain Eubiotus, beginning thus: There is also in this region, and not at so long a distance from us, a certain man whose name is Eubiotus, who has both put dæmons to flight from the bodies of men, and has wonderfully cured many oppressed with divers diseases, accomplishing such things by the grace and power of Christ. Besides many other things moreover, he wrought such a miracle by the help of prayer: Two lepers, having received report of the said Eubiotus, came to him from the city of Troas. But Eubiotus, laying his hands upon the wretched men, straightway rendered both whole. Who, returning unharmed to their own city, gave glory and praise to God, who through His chosen servant had so prodigiously purged them from leprosy. Furthermore he sustained most grievous molestations from the Gentiles, being burdened with chains and afflictions; yet he still survives and lives, and bears all these bitter things generously; the Lord also daily does not disdain to take away many diseases through him. But not so many days ago, a Confessor, the Gentiles, having kindled a great pyre, when they were able to dispatch the man with no torments, cast him into the fire. Which being done, that same pyre was suddenly divinely extinguished, and the most holy man came forth from it safe and unharmed. Which miracle when not a few of the Gentiles had beheld, they of their own accord believed in the God of Eubiotus. In that same place too a church is seen, into which the Christians are wont to assemble according to custom, and which their elders said had been dedicated by the Apostle Paul and Silas, when they came down to Troas ^a. To this Church therefore whoever of the Gentiles had believed, when they had gone, prostrated themselves at the feet of the holy man; whom, as they prayed to be baptized, he himself with his own hands washed in the saving laver, and a Presbyter, in the name of the Father and of the Son and of the Holy Spirit. Then the Count asks of Theoctistus; Tell me, is he of whom you speak a Presbyter, since he himself baptized the Gentiles believing in Christ? For this chosen servant of God, when we had come into the region of the Coastans, although asked by many, refused to baptize the Gentiles converted to Christ, saying that this was in no wise lawful for him. Wherefore he diligently ordered a certain Presbyter, as you yourself know, to be sought out, who at length being found, washed the Gentiles by the Christian rite. And Theoctistus said; He of whom I spoke is a Presbyter, my Lord; and since so great grace was in the man, it was lawful for him to baptize those brought by him to receive the faith.

[24] After Theoctistus had narrated all these things, S. Philetærus, having gone out of his chamber, when he had heard the things that were said of B. Eubiotus, he begs to be led to his presence, stood nearer to the table, which though asked before he had nevertheless refused to do; and he began to admonish the Count Aristides, that he should hasten to the sight of that man. The Count affirming that he had believed in Christ with his whole soul, nor would it ever be that he should change the faith and mind once received; but neither did he know it lawful for him to do anything against the Emperor's mandate, and so that he himself must necessarily be conveyed to Prœconesus by his service. And when both Theoctistus and the six illustrious men earnestly besought the Count, at length Theoctistus scarcely moved the Count by this reasoning; Since, my Lord, by that very journey the way is easy for you into Cyzicus: for it is altogether necessary that the mandates which you have from the Emperor you should first present to the Prefect of the place, and in this manner send him over to Prœconesus. Since therefore you have received so many and so great benefits in Christ, come, do you also enjoy the sight of the most holy man, most acceptable to God, and to this holy man also do not deny that favor, whom your coming, my Lord, into my house has shown to me and to my whole household as an altogether signal benefactor: when you have kindly granted this, then execute, as you will, the mandates given you by the Emperor.

[25] Which things being heard, the Count was persuaded, and having received from Theoctistus a guide of the way, who should lead them straight to the villa which they call Copetus, on the way he shattered the statue of Diana, and in which S. Eubiotus dwelt, they set out thither at the beginning of the day. Then to those who had advanced a little there was set before them a small space of ground, in which was a village named Cleodo. Here a temple was seen, in which the image of Jove and the statue of Diana had been placed there by the care of Autocles who had been Prefect of the place. That statue moreover, made of one and that beyond measure marvelous stone, presented at every hour one and another appearance of itself, so that it unhappily led very many into error, as the Gentiles themselves afterward converted to the faith related. Passing therefore by the temple S. Philetærus hastened to it at a run, and addressing the dæmon inhabiting the statue of Diana; Say, he said, by what means did it come to pass that, having been compelled to flee from the city of Ephesus by the great John the disciple of the Lord, you have without any shame withdrawn into this place? Then suddenly the idol was seen to tremble, and, the Saint speaking, was torn from its altar, and dissolved into the finest ashes; which did not even remain in the temple, but when the dæmon, terrified by the movement of the statue, fled from it, gathering all the dust that afterward remained from the same shattered image, he scattered it through the air; so that all the Gentiles, who by occasion of meeting the Count sent by the Emperor had watched the breaking of their idol, believed without delay in the Lord, who had so manifestly declared Himself to them through the holy Martyr; and the Count and those who accompanied him, astonished at the strangeness of the miracle, were vehemently confirmed in the faith.

[26] Setting out thence they came to Stribus, and when they had drawn nearer to Buni, the Count going before with his men turned aside to the northern side of the journey. Eubiotus, meeting Philetærus, Then S. Philetærus, looking toward the western part of the world, said to the Count; Let us go this way, my Lord. For so I think, that that highest part of the land is appointed for our rest. While Philetærus was thus admonishing, holy Eubiotus ^b met them, clad in a cloak, whom two youths, his disciples, accompanied. He therefore, as soon as he beheld S. Philetærus, prostrated at his feet, kissed both these and the chains of the holy man. But when they had more closely embraced each other in turn, they saluted one another with a holy kiss, praising and glorifying the Lord most kind toward men. These things being thus done, a certain Philagathus, priest of the idol which was in veneration in that place, suddenly appeared possessed by a dæmon, and was following S. Eubiotus from behind. And so S. Philetærus said to the venerable man Eubiotus; How is it that, when you are mighty with such divine power, this impure dog has dared to bark before you, my Lord? And B. Eubiotus; I, my Lord, was ignorant of your coming to us, when as I was praying an Angel of God stood by me, thus bidding; Go without delay toward the East, and show yourself to meet your brother and fellow-martyr in spirit. When therefore he came down hastily here to the river, where he dwells, standing near and beholding me as I passed by; Whither, said he, again this fraudulent slave with so great haste? Scarcely had he finished his words, when the dæmon suddenly invaded the man. But when the holy men again clasped each other in mutual embrace, conversing they drew near to the river. Then S. Philetærus addressing B. Eubiotus; Make that wretched man, Lord, free from the vexation of the hostile spirit; for he is to be a faithful Priest of our Christ. When therefore they had halted at the bank of the river, and given themselves a while to prayer, the dæmon deserted Philagathus, crying out and saying; Woe is me, wretched; one alone of you opposing me I could in no wise endure, but when both of you have joined your strength, whose dæmon has so great power that he can resist? Then Philagathus, freed from the evil spirit, resolved thenceforth to follow both the holy men.

[27] As they were proceeding on the begun way, S. Philetærus thus inquired of B. Eubiotus; In what part, I pray, my Lord, and in a church once consecrated by S. Paul, is the church seen sacred to my Lord Jesus Christ, that my soul, filled with no slight joy, may find rest? since from Theoctistus, a Christian man and a good man, in whose house I was for some time entertained, I understood that there is a report that that church was consecrated to God by S. Paul himself, the Apostle of the Lord: which I hearing, besought the Lord that He would not hold me unworthy to approach the said place of that holy church for the sake of giving thanks. As he was saying these things, they came out by degrees into the higher places, and B. Eubiotus; See, said he, my Lord, the church of Christ, which you so greatly desired to see; our Saviour has most swiftly made you partaker of your vow. This is, he baptizes the guards of Philetærus, my Lord, that church of which you understood, consecrated by the Apostle Paul himself. Entering therefore the church, and persisting three and even more hours in prayer, their knees placed on the ground, not without the shedding of many tears B. Philetærus rendered the greatest thanks to God, that He had deigned to bring him to that place for which he longed. On the following day the Count and the six men with him, together with Philagathus, cast down at the feet of B. Eubiotus, with the highest prayers entreated,

that they might obtain by his work the sacred mark of Christianity. And Eubiotus, prayers having first been poured forth together with S. Philetærus, baptized them all in the name of the Father and of the Son and of the Holy Spirit. Who thenceforth, passing their life with both holy men and Martyrs of Christ, very often entered into the holy church of God for the sake of rendering thanks, that He had deigned to show them so great mercy through His holy Martyrs.

[28] But after Philetærus had entered the house of the illustrious Eubiotus, and Eubiotus entombs him after his death at his house, he survived only seven days, and by the common law of all mortals ceased to live in the Lord, his glorious and holy soul being consigned into the hands of the living God. He was buried indeed by the hands of Eubiotus, most acceptable to God, and with Eubiotus of those then living, Erastus the Deacon and Eugenius the Lector, in the highest parts of that region, very splendidly and magnificently. Then the Count, and the Christians who were with him, and Philagathus himself, broke all the diabolical statues of that place, the temple itself being also overthrown from the foundations. All the very tall Cypresses too, which were seen toward the East, were cut down by the same men, for this reason, that near those trees the Gentiles for the most part performed their impious sacrifices. But at length Aristides the Count and the six illustrious men with him, after eleven days altogether, together with the newly baptized, made an end of living, who obtained burial not far from Philetærus, toward the northern quarter, where those seven illustrious men obtained a notable monument, with great commendation of the piety of those who buried them. But Philagathus, according to what the most holy Philetærus had foretold, became a great master and leader of very many who set their mind to the faith of Christ Jesus our Lord.

[29] But when the holy Martyr Philetærus was dead, and very many, indeed, so to speak, innumerable prodigies were daily wrought at his tomb, Afterwards led to the Prefect of Cyzicus, when the impious idolatrous Gentiles who still remained in Copetus saw that their temples were coming to nothing, and their idols were being ground to pieces, and their most beautiful trees were cut down; they carried complaints concerning S. Eubiotus to Leontius the prefect of Cyzicus, that, as they said, not only was he himself frequently an impediment, whereby their sacrifices to the idols might less be performed, but moreover, having received certain foreign men, he had demolished their temple and overthrown the statues of the Gods, thus hindering the customary libations to be offered to the Gods. These things being heard, Leontius forthwith commands the man to be brought to him. When therefore B. Eubiotus had been dragged into the city of Cyzicus and stood before the tribunal, he was thus addressed by Leontius; Tell me, inhuman one, stranger, and alien from our Gods, how have you dared to overthrow the temple of Jove, and all the statues of the Gods placed in the same temple? he refutes the vanity of the idols: To whom B. Eubiotus; Impure and most impious of however many mortals there are, even from your own speech you may learn how little of a sound mind remains to you, who have fixed your hopes in vain idol-statues of no utility. Is there anywhere a God or Gods, whom men have been able to destroy? Where then is the power of those Gods of yours? Have therefore this plainly free answer, that in the name of Jesus Christ all your Gods have suddenly vanished. Leontius the Prefect, having heard the name of Jesus Christ, snatched away by the evil spirit that agitated him, ordered the mouth of Eubiotus to be bruised with blows. bruised in the face, All which the holy man bore bravely, the name of Jesus Christ being continually invoked. Wherefore Leontius commanded the lictors that they should not cease so long to beat his face with stones, until both his cheeks and his whole face should be plainly disfigured.

[30] When they were diligently executing this, the Martyr was seen neither to fail in spirit nor to betray the cause of Christ; but constantly bearing all things, he invoked the Lord with a great voice, praying in this manner; Lord Jesus Christ, help me, I pray, Thy servant. The Prefect Leontius said: Cease to invoke that Crucified One, otherwise, by the illustrious Goddess Juno, I will likewise have you lifted up on a cross, he constantly invokes Christ. that you may become food for the birds of heaven. To whom S. Eubiotus; Offspring of the devil, even now indeed you have become the food of Satan; but never shall either you or the unspeakable cruelty of your Emperor persuade me either to cease to invoke the name of Christ and my God, or not to confess Him openly. For He is the sure leader unto salvation for all who do not blush to acknowledge Him with entire faith. Then the Prefect Leontius, kindled with vehement anger, orders the holy man to be led even unwilling into the temple of Fortune, adding these words; Sacrifice without delay to the Fortune of the city, Hauled to the temple of Fortune, most unhappy of mortals. S. Eubiotus answered; Certainly indeed you yourself are wretched and unhappy, who think Fortune to be some deity, and do not hesitate to offer to it; because you strive to drag others also into the same error, and force them to perish with you: but that endeavor of yours against me shall never accomplish anything. But do you wish that in the holy and dread name of my Christ I should destroy Fortune, which you boast of, and render the city unfortunate? Repent rather, O wretched one, and look up to heaven, and religiously believe in God set above all the heavens, the creator of all things.

[31] Then Leontius, blazing up exceedingly, ordered the Martyr, suspended from a beam, to be torn with claws. But after the lictors had foully lacerated him over his whole body, and lacerated with claws, the tyrant wished him again to be taken down from the wood. Which when it had been done, the Prefect said to the Martyr; Now surely sacrifice to the Fortune of the city, and I will without delay dismiss you free. Scarcely had the Prefect said these things, when B. Eubiotus began to stretch his hands to heaven. Leontius, suspecting that it would come to pass that through the prayer of the blessed Martyr the famous statue of Fortune would fall to the ground (which without doubt would have happened), commanded him on the spot to be snatched away and dragged into the theater. Here when he had again been suspended and tortured with claws, some of the faithful coming by night received in precious linens the blood flowing from the body of the holy Martyr: after various miracles in prison, which was afterward applied to the health and safety of many. For whosoever labored either with diseases or with other evils, whosoever also were occupied by impure spirits, all were cured by the power of that blood; so that not a few of the Gentiles themselves, having obtained health from many and divers diseases, of their own accord believed in our Lord Jesus Christ. But when the Saint was again brought forth into the theater, all torn, and full of wounds inflicted by the claws, the most wicked and cruel Leontius orders a most ferocious she-bear to be roused against him. But after the beast was let loose from its cage, it ran with hasty course toward the Martyr, and was seen to fall before him as a suppliant. Then standing with its body raised on high, it began to lick the wounds inflicted on his body; he is exposed to a she-bear: unharmed by which, so that the holy Martyr of Christ Eubiotus, not a little gladdened by that office, laid his hands upon the beast, and gently stroked it. And when in this manner not a little time had elapsed, the Prefect sends an attendant to bind the beast. But this man, as soon as he had come nearer, the beast immediately invading the man, tore him to pieces: nay, it even cast itself into the crowded throng of the people, about to give many to death. But S. Eubiotus; In the name of my Christ, said he to the raging beast, rage no further, and now betake yourself of your own accord to your cage. And suddenly, all ferocity laid aside, like a lamb, without harm to anyone and as though tamed, it of its own accord entered its cage.

[32] Then the Prefect, as though led by repentance, orders the Martyr to be delivered to a certain Asterius, a chief man among his fellow-citizens, and men to be summoned who should tend him. But when S. Eubiotus had entered the house of Asterius, he by no means suffered physicians to be sent for who should cure him, thus speaking to Asterius; My Lord God, good and merciful, and divinely cured of the wounds received. since He has deigned to heal so many through me, will He not, think you, heal me? Then, evening coming on, with many prayers Asterius and the crowd of healers urged him that he should not refuse to take a little food. The following night the presence of the holy Angels rendered illustrious the house in which Eubiotus was staying: unwonted spectacles presented themselves, harmonious voices, and those most sweet, of those chanting hymns were heard; so that, moved by the strangeness of the thing, both Asterius and all his household believed in Christ. Whom on the next night the holy Martyr of Christ Eubiotus washed in the sacred waters, in the name of the Father and of the Son and of the Holy Spirit. The next morning Leontius again orders the Martyr to be brought to him; whom when he beheld at his tribunal, that most impious man, in no wise master of his mind, spoke thus; What is your counsel, most ferocious of men? Do you prefer to sacrifice to the Gods, or to await the sentence of death from me? To whom S. Eubiotus; Without delay condemn me to capital punishment, Tyrant, for neither do I change my counsels, nor do I bring my mind to sacrifice to your Gods. And again the Prefect Leontius; In vain therefore was I, when I ordered your wounds to be cured. S. Eubiotus says: Question your physicians themselves, and from them learn how little I needed their work. For Christ, my God and Lord, made me whole and vigorous. Again Leontius; By what means, he says, could He cure you, when, as I have understood, He Himself, wounded by the Jews, was not able to cure Himself? S. Eubiotus answered: Sacrilegious and impious mortal, beware that you speak such things of Jesus Christ my Saviour, lest He reduce you to ashes with sudden fire.

[33] When therefore the Prefect perceived that he labored in vain to bring the holy man to his Gods, a bull let loose against him but on the contrary that he drew graver insults upon his own head; he commands him to be led into the arena, and a bull which he had, most ferocious, fed with hardly any other food than the flesh and blood of wretched men slain by it, to be sent against the Martyr. For after that bull had foully lacerated those condemned to death, it was accustomed to lick and drink up their blood with its tongue, like a dog. Great fear indeed seized all present at the spectacle, when it became widely known that the bull was to be sent against the Martyr. But S. Eubiotus, turning his eyes to the multitude, thus speaks; Believe, my Brethren, in God, and you shall soon see His power. Which said, the bull is suddenly let loose. It, with huge tumult and bellowing, advancing, and like a most monstrous beast and sending much foam from its mouth, filled with fear all who had assembled to look on, and went straight to the prey destined for it. To it as it came the most holy Martyr of Christ opposed the most sacred sign of the Cross, he prostrates it by the sign of the Cross, which being done the bull was burst asunder on the spot and fell to the ground. Then indeed so great a clamor of the surrounding multitude arose, that as though by an earthquake

the whole place was shaken: but Leontius, kindled with more vehement anger, commands the gladiators that they should go down into the arena and dispatch the Saint. Which when they were attempting, sudden darkness fell, and a great tempest arose, during which the gladiators, fighting it out among themselves, perished by mutual wounds ^c. The darkness being a little after taken away, all were seen lying dead on the ground, slain by their own swords, the holy Martyr meanwhile being intent on pouring forth prayers to God. But the wicked Leontius, mad with fury, when he despaired that the unconquered athlete of Christ Eubiotus could be killed by him, commanded him to be returned to custody, in which the holy man passed two and twenty days.

[34] Then report came to the ears of the impious Maximian that Constantine, an Emperor distinguished for piety and religion and famous for his victories, was coming from the West against him, Set free at the report of Constantine's coming, on account of his impious and most wicked crimes, for the sake of waging war. Greatly fearing him, that man sent letters and edicts through all the lands and cities of his Empire, by which he commanded the Governors and Prefects that everywhere the prisons should be opened, and those condemned to death, especially the Christians, if any were still detained in chains, should be courteously and humanely dismissed free. When these edicts had been brought to Cyzicus, the prisons being everywhere opened, all the bound, among whom the venerable and great athlete of Christ Eubiotus, were permitted freely to depart. Eubiotus therefore, free from prison, and departing from Cyzicus, returned to the Copetan villa, his fatherland, where he made no small progress in the grace of Christ the Saviour. And when he had survived altogether five years, in the fifth year after, he dies on Dec. 18, and had performed many prodigies, and signs more wonderful than the former ones, he gloriously departed to the Lord; consigning his venerable and holy soul into the hands of the living God, and was laid beside his holy Philetærus; writing as heir of his piety and his temporal goods Erastus the Deacon, his kinsman, a man worthy of all honor and conspicuous for the charity of God, and likewise Eugenius the Lector; who in those things which pertain to divine worship lived by the same institutes as he himself. and is buried beside S. Philetærus. But the holy and glorious Martyrs of Christ met their last day, Philetærus indeed on the nineteenth of the month of May, and the venerable and notable Eubiotus ^d on the eighteenth day of December.

[35] But we who have written down all these things, namely Anthimus, Theodorus, and Carterius, men of Nicomedia, Conclusion of the authors. in the habit of a Philosopher, lest we should be recognized to profess Christianity, have handed down these things to posterity, to be for the greater honor of the Deity and the profit of the hearers, by the grace and benignity of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory and dominion, now and always, and unto all ages of ages. Amen.

[23] Γενομένων δὲ πάντων ἐπὶ τραπέζης, ἅμα καὶ τῆς ὑγιασθείσης κόρης, καὶ εὐφραινομένων πάντων μάλιστα ἐπὶ τοῖς θαυμασίοις τοῖς γενομένοις ὑπὸ τοῦ Δικαίου, ἤρξατο ὁ Θεόκτιστος διηγεῖσθαι ἐν τῷ δείπνῳ περὶ Εὐβιώτου τινὸς, λέγων, Ὅτιπερ καὶ ᾧδε ἀπὸ διαστήματός τινος ὀλίγου, ἐστὶν ἀνὴρ καλούμενος Εὐβίωτος, ὅστις καὶ δαίμονας ἀπήλασεν, καὶ νόσους πολλὰς καὶ ποικίλας ἐθεράπευσέν τε καὶ θεραπεύει χάριτι Χριστοῦ, καὶ οἶόν τι παράδοξον μετὰ πολλὰ εὐξάμενος πεποίηκεν σημεῖον. Δύο τινὲς λεπροὶ, ἀκούσαντες περὶ τούτου, ἐκ τῆς πόλεως Τρωάδος ἦλθεν πρὸς αὐτὸν, καὶ παραυτίκα ἐνώπιον πάντων ἐπιθεὶς αὐτοῖς τὰς χεῖρας ἴασεν αὐτοὺς, καὶ ἀπῆλθον ἐν τῇ πόλει αὐτῶν, αἰνοῦντες καὶ δοξάζοντες τὸν Θεὸν, τὸν διὰ τοῦ ἐκλέκτου θεράποντος αὐτοῦ ἰασαμένου αὐτούς. Πολλὰ δὲ ὑπὸ τῶν Ἑλλήνων δεινὰ ὑπέμεινεν, δεσμούμενος, κακουχούμενος, καὶ ἔστιν καὶ ζῇ ὑπομείνας ἐκεῖνα πάντα, καὶ διαφόρους ἰάσεις καθ᾽ ἡμέραν ὁ Κύριος πολλοῖς δι᾽ αὐτοῦ χαρίζεται. Ὅμως καὶ πυρὰν ἀνάψαντες οἱ Ἕλληνες πρὸ ὁλίγων τούτων τῶν ἡμερῶν, ἁρπάσαντες αὐτὸν μετὰ τὸ πολλὰ βασανίσαι, καὶ μὴ δυνηθέντες αὐτὸν ἀποκτεῖναι ἐνέβαλον εἰς τὸ πῦρ, καὶ ἐμβληθέντος αὐτοῦ εὐθεὼς ἔσβεσθη ἡ πυρὰ, καὶ ἐξῆλθεν ὁ Ἅγιος σῶος καὶ ἀσινής. Πολλοὶ οὖν ἐξ αὐτῶν τῶν Ἑλλήνων, ἰδοντες τὸ θαυμάσιον τοῦτο, ἐπίστευσαν εἰς τὸν Θεὸν αὐτοῦ. Ἔστιν δὲ ἐκεῖ ἐν τῷ αὐτῷ τόπῳ ἐκκλησία, ὅπου ἔθος τοῖς Χριστιανοῖς συνάγεσθαι, ἥνπερ οἱ πρὸ αὐτῶν ἔφησαν ἐγκαινίσθαι ὑπὸ Παύλου τοῦ Ἀποστόλου καὶ Σίλα ἀνερχομένων αὐτῶν ἐπὶ Τρωάδα. Ἀπελθόντες οὖν οἱ πιστεύσαντες τῶν Ἑλλήνων ἐν τῇ ἐκκλησίᾳ πρὸς αὐτὸν, προσέπεσον αὐτῷ καὶ εὐξάμενος ὑπὲρ πάντων, ἐβάπτισεν αὐτοὺς ταῖς ἰδίαις χερσὶ, εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Λέγει αὐτῷ ὁ Κόμης· Εἰπέ μοι Πρεσβύτερός ἐστιν, ὅτι δι᾽ αὐτοῦ ἐβάπτισε τοὺς πιστεύσαντας Ἕλληνας; οὗτος γὰρ ὁ ἐκλεκτὸς τοὺς ἐν ᾧ παρήλθομεν κτήματι Κωαστῶν Ἕλληνας πιστεύσαντας οὐ κατεδέξατο παρακαλούμενος βαπτίσαι, λέγων μὴ ἐξεῖναι αὐτῷ τοῦτο, ὅθεν προσέταξεν ζητηθῆναί τινα Πρεσβύτερον, ὡς καὶ αὐτὸς ἐπίστασαι· εὑρεθεὶς οὖν ἐκεῖνος, αὐτοὺς ἐβάπτισεν. Λέγει αὐτῷ ὁ Θεόκτιστος, Ἑκεῖνος, Δέσποτα, Πρεσβύτερός ἐστιν, καὶ μετὰ τοιαύτης χάριτος ἐντὸς εἶναι ἐξῆν αὐτῷ καὶ τοὺς ὑπ᾽ αὐτῷ πιστωθέντας βαπτισθῆναι.

[24] Ὡς δὲ ταῦτα διήγητο ὁ Θεόκτισθος, ἐξῆλθεν τοῦ κουβουκλείου ὁ ἅγιος Φιλέταιρος, καὶ ἀκούσας αὐτῶν τὰ περὶ τοῦ μακαρίου Εὐβιώτου ὁμιλούντων, ἔρχεται ἔγγιστα τῆς τραπέζης ὃ πρότερον παρακληθεὶς καὶ μὴ καταδεξάμενος τοῦτο ποῆσαι, καὶ ἤρξατο λαλεῖν τὸν Κόμητα Ἀριστείδην εἰς θέαν φθάσαι τοῦ ἀνδρός. Τοῦ δὲ εἰπόντος, Ὅτι μὲν ἐπίστευσα εἰς τὴν Χριστόν σου ὁλοψύχως, τοῦτο γίνωσκε ἀκριβῶς, καὶ οὐκ ἂν μεταπεισθῶ ποτε· ὅτι δὲ καὶ παρὰ τὸ πρόσταγμα τὸν Βασιλέως ποησαι οὐ δύναμαι, ἀλλὰ δεῖ με ἀποκαταστῆσαί σε ἐν τῇ Προικονήσσῳ, καὶ τοῦτο ὀφείλεις εἰδέναι. Ὡς δὲ παρεκάτει καὶ ὁ Θεόκτιστος σὺν αὐτῷ, καὶ οἱ αἰδέσιμοι ἓξ ἄνδρες, ἔπεισε μόλις ὁ Θεόκτιστος τὸν Κώμητα λόγω τοιούτώ. Ὅτι Δέσποτα καὶ ἐκεῖθεν ἐπὶ τὴν Κύζικον ἡ αὑτὴ ὅδος ἐστὶν, πάντως γάρ σε δεῖ πρῶτον ἐμφανῆσαι τὰ προστάγματα τῷ κατὰ τὸν τόπον Ἄρχοντι, καὶ οὕτως ἐπὶ τὴν Προικόνησσον περᾶσαι. Εὐεργετηθεὶς οὖν καὶ αὐτὸς τὰ εἰς Χριστον, ἴδε καὶ αὐτὸς τὸν ἅγιον καὶ θεοφιλῆ ἄνδρα ἐκεῖνον, καὶ τῷ Ἁγίῳ δὲ τοῦτῳ τὸ ποθούμενον πάρασχε, ὅνπερ μέγαν εὐεργέτην ἐμοὶ καὶ πᾶσι τοῖς ἐντάδε ἡ παρουσία σου ἤγαγεν, Κύριέ μου· καὶ τοῦτο παρασχὼν τὸ προσταχθέν σοι τότε παρὰ τοῦ Βασιλέως ποιήσεις.

[25] Ταῦτα δὲ ἀκούσας ἐπείσθη ὁ Κώμης, καὶ λαβόντες παρὰ τοῦ Θεοκτίστου ἄνδρα, καθιστῶντα αὐτοὺς ἐν τῷ λεγομένῳ Πωκετῷ, ἐν ᾧ χωρίῳ διῆγεν ὁ ἅγιος Εὐβίωτος, ὄρθρου ἐξάραντος ἔρχονται πρὸς τὸν μακάριον Εὐβίωτον ἐν τῷ Ποκετῷ. Ὁλίγον δὲ αὐτῶν προβάντων φθάνουσιν εἰς χωρίον μικρὸν καλούμενον καὶ αὐτὸ Κλεώδους κώμη, καὶ ἦν ἐκεῖ ναὸς ἐν ᾧ ἦν εἰκὼν μὲν τοῦ Διὸς, ἀνδριὰς δὲ τῆς Ἀρτέμιδος, ὅνπερ ἦν ἀναστήσας Αὐτοκλῆς τοπάρχης. Ὁ δὲ ἀνδριὰς τῆς Ἀρτέμιδος ἐξ ἑνὸς λίθου παραδόξου κατεσκευασμένος ἦν, ὡς καθ᾽ ἑκάστην ὥραν τῆς ἡμέρας ἕτερον εἶδος ἀλλοίων τῆς ὄψεως προύβαλλεν, ὥστε πολλοὺς ἐκ τούτου πλέον πλανᾶσθαι καὶ δυσηδαιμονεῖν, καθὼς καὶ αὐτοὶ οἱ Ἕλληνες μετ᾽ ἔπειτα πιστεύσαντες περὶ τοῦ εἰδώλου ἀνήγγειλαν. Ὡς δὲ παριὼν ὁ μακάριος Φιλέταιρος εἶδεν τῆν ναὸν, ἔρχεται δρομαίως πρὸς αὐτὸν, καὶ λέγει τῷ ἀνδριάντι τοῦ δαίμονος τῆς Ἀρτέμιδος, Εἰπέ συ πῶς ἐδραπέτευσας Ἐφέσου, διωχθεῖσα ὑπὸ τοῦ μεγάλου Ἰωάννου τοῦ μαθητοῦ τοῦ Κυρίου, καὶ ὧδε ἀναισχυνθήσασα ἕστηκας οὕτως. Καὶ εὐθέως τρομάξαν τὸ εἴδωλον τῆς Ἀρτέμιδος, λαλοῦντος αὐτοῦ, ἐκινήθη ἀπὸ τοῦ βωμοῦ, καὶ πεσὸν γέγονε κονὶς λεπτοτάτη, ὡς μὴ μεῖναι μήτε αὐτὴν τὴν κονὶν ἐν τῷ ναῷ, ἀλλ᾽ ὑπὸ τῆς ζάλης τοῦ δαίμονος φεύγοντος αὐτοῦ, καὶ αὐτὸν τὸν χοῦν, τὸν γενόμενον ἐκ τοῦ ἀγάλματος, ἐπὶ τοῦ ἀέρος συνεκτινασθῆναι τῷ δαίμονι· καὶ πάντας ὁμοθυμαδὸν τοὺς εὑρεθέντας Ἕλληνας, προφάσαι τοῦ ἀπαντῆσαι ὡς ἐκ Βασιλέως πεμφθέντι τῷ Κώμητι, θεωρήσαντας τὴν τοῦ εἰδώλου αὐτῶν ἔως χνοὸς ἐκμείωσιν, πιστεῦσαι παρ᾽ εὐθὺ ἐπὶ τὸν Κύριον, τὸν διὰ τοῦ ἁγίου Μάρτυρος ἐμφανίσαντα αὐτοῖς ἑαυτὸν· τόν τε Κόμητα καὶ τοὺς σὺν ἀυτῷ ὑπερθαυμάσαντας καὶ ἐκπληττομένους ἐπὶ τῷ γεγονότι πλεῖον στηριχθῆναι τῇ εἰς Χριστὸν πίστει.

[26] Ἀναχωρήσαντες δὲ ἐκεῖθεν ἀνήεσαν ἐπὶ τὸν Στρίβον, καὶ γενομένων αὐτῶν πλησίον τῶν Βουνῶν, ὁ Κώμης προάγων ἅμα τοῖς σὺν ἀυτῷ ἐπὶ τὸ βορεῖον μέρος τῆς ὁδοῦ ὑπείγετο. Τότε περιβλέψαμενος ἐπὶ τὸ δυτικὸν μέρος ὁ ἅγιος Φιλέταιρος, λέγει τῷ Κώμητι· Ἐντεῦθα ἀπέλθωμεν, Κύριέ μου· νομίζω γὰρ ἐκεῖνο τὸ ὑψηλότατον μέρος ἡτοίμασθαι ἡμῖν ἡ κατάπαυσις. Ὡς δὲ ταῦτα ὡμιλεῖτο, ὑπαντᾷ αὐτοῖς καὶ ὁ μακάριος Εὐβίωτος, παλλίον ἀναβεβλημένος, καὶ δύο τινὲς νεώτεροι μετ᾽ αὐτῷ μαθηταὶ αὐτοῦ ὑπέρχοντες. Καὶ ὡς εἶδεν τὸν ἅγιον Φιλέταιρον, πίπτει εἰς τοὺς πόδας αὐτοῦ καὶ ἤρξατο καταφιλεῖν αὐτοὺς καὶ τὰς ἁλύσεις αὐτοῦ. Ὡς δὲ ἐπέπεσον ἐπὶ τοῖς τραχήλοις ἀλλήλων, κατέφιλουν ἀλλήλους ἐφ᾽ ἱκανὸν ἐν φιλὴματι ἁγίῳ, αἰνοῦντες καὶ δοξάζοντες τὸν φιλάνθρωπον Κύριον. Τούτων δὲ γενομένων, Φιλάγαθός τις ὀνόματι, Ἱερεὺς τυγχάνων τοῦ κατὰ τὸν τόπον εἰδώλου, ἄφνω ὤφθη δαιμονιζόμενος, καὶ ἦν ἀκολουθῶν ὁπίσω τοῦ ἁγίου Εὐβιώτου. Λέγει οὖν ὁ θεσπέσιος Φιλέταιρος τῷ τιμίῳ ἀνδρὶ Εὐβιώτῳ. Πῶς. Δέσποτα, τοσούτου γὰρ ὑπάρχοντος ἐν δυνάμει Χριστοῦ, ἐτόλμησεν ὁ κύων οὗτος ὁ μιαρὸς ἐνώπιόν σου λαλεῖν. Ὁ δὲ μακάριος Εὐβίωτος λέγει, Τὴν παρουσίαν σου, Κύριέ μου, τὴν ἐνταῦθα ἠγνόουν, καὶ εὐχομένῳ μοι παρέστη Ἄγγελος Θεοῦ λέγων, Ἔξελθε τάχιστα, Εὐβίωτε, ἐπὶ τὸ ἀνατολικὸν μέρος, καὶ ὑπάντησον τῷ πνευματικῷ σου ἀδελφῷ καὶ συμμάρτυρι. Ὡς δὲ κατήει, σπεύδων οὗτος παρὰ τὸν ποταμὸν, ἔνθα οἰκοῖ, πλησίον ἑστὼς καὶ ἰδών με παριόντα, λέγει, Πάλιν τὸ ἀνδράποδον καὶ ἀπατηλὸν τοῦτο ποῦ ἀπέρχεται σπεῦδον; Καὶ ἐν τῷ λαλῆσαι αὐτὸν ταῦτα, εὐθέως ὤφθη δαιμονιζόμενος. Ὡς δὲ περιπλακέντες ἀλλήλους οἱ μακάριοι καὶ ὁμιλοῦντες ἦλθον ἕως τοῦ ποταμοῦ, λέγει ὁ ἅγιος Φιλέταιρος τῷ μακαρίῳ Εὐβιώτῳ· Ἐλευθέρωσον, Δέσποτα, τοῦτον τοῦ δαίμονος, μέλλει γὰρ πιστεύσας ἱερεὺς γενέσθαι τοῦ Χριστοῦ. Στάντων δὲ αὐτῶν πλησίον τοῦ ποταμοῦ, καὶ προσευξαμένων ἐκπηδᾷ ὁ δαίμων τοῦ Φιλαγάθου, βοῶν καὶ λέγων, Οὐαί μοι τῷ ἀθλίῳ! ἕνα ἔκαστον ὑμῶν καθ᾽ ἑαυτὸν ὄντα οὐκ εἷς ὑπομεῖναι δαιμόνων δυνήσεται. Τότε ὁ Φιλαγαθὸς ἐλευθερωθεὶς ἀπὸ τοῦ ἀκαθάρτου δαίμονος, ἠκολούθησεν τοῖς Ἁγίοις.

[27] Ἀφερχομένων δὲ αὐτῶν, ἠρώτα ὁ ἅγιος Φιλέταιρος τὸν μακάριον Εὐβίωτον λέγων, Ποῦ ἐστιν, Κύριέ μου, ἡ τοῦ δεσπότου ἡτῶν Ἰησοῦ Χριστοῦ ἐκκλησία, ἵνα ἀνάπαυσιν δέξηται ἡ ψυχή μου πολλῆς χαρᾶς έμπλησθεῖσα· ἠκούσθη γάρ μοι παρὰ Θεοκτίστου τινὸς, ἀνδρὸς πιστοῦ καὶ ἐναρέτου, ἐν ᾧ παριόντες κατεμείναμεν,

ὅτι λέγεται Παῦλον τὸν ἅγιον τοῦ Κυρίου ἀπόστολον ἐνκεκαινικέναι αὐτήν· καὶ ἀκούσας ἐδεήθην τοῦ Κυρίου ἡτῶν ἵνα με ἄξιον κρίνῃ εἰς τὸν μυνηθέντα ἅγιον τῆς ἐκκλησίας τόπον εὐχαριστῆσαι φθάσαντα. Ἐν δὲ τῷ λέγειν αὐτὸν ταῦτα, ἔφθασαν ἐν τῷ ὑψηλῷ, καὶ λέγει ὁ μακάριος Εὐβίωτος, Ἴδε, Κύριέ μου, ἡ τοῦ Χριστοῦ ἐκκλησὶα ἣν ἐπεπόθεις ἰδεῖν, καὶ τάχιστά σοι τὸ θέλημα πεπλήρωκεν ὁ Σωτὴρ ἡμῶν· αὕτη ἐστὶν, Δέσποτά μου, ἡ ἐγκαινιαθεῖσα παρὰ τοῦ ἁγίου ἀποστόλου Παύλου, περὶ ἢν καὶ ἤκουσας. Εἰσελθόντων δὲ αὐτῶν ἐν τῇ ἐκκληίᾳ καὶ ἐπὶ ὥρας τρεῖς ἢ πλείω κεκλικότων τὰ γόνατα αὐτῶν, καὶ εὐχομένων πολλὰ σὺν πλήθει δακρύων, ἠυχαρίστει τῷ Θεῷ ὁ μακάριος, Φιλέταιρος, καταξιωθεὶς παραγένεσθαι ἔνθα καὶ ἐσπούδαζεν. Μετὰ δὲ τὴν ἡμέραν ἐκείνην, προσπεσὼν ὁ Κώμης καὶ οἱ σὺν αὐτῷ ἓξ ἄνδρες ἅμα τῷ Φιλαγάθῳ τοῖς ποσὶ τοῦ μακαρίου Εὐβιώτου, παρεκάλουν αὐτὸν λαβεῖν τὴν ἐν Χριστῷ σφραγίδα. Ὁ δὲ ἐπευξάμενος ἅμα τῷ ἁγίῳ Φιλεταίρῳ, ἐβάπτισεν πάντας αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος. Ἀμφότεροι δὲ διάγοντες, ἅπαντες σὺν τοῖς ἁγίου ἀθληταῖς τοῦ Χριστοῦ συνεχῶς άπιόντες, ἐν τῇ ἁγίῳ ἐκκλησίᾳ εὐλόγουν τὸν Θεὸν, τὸν διὰ τῶν Ἁγίων αὐτοῦ ἐλεήσαντα αὐτούς.

[28] Ὡς δὲ ἦλθεν ὁ μακάριος Φιλέταιρος εἰς τὸν οἶκον τοῦ ἐνδόξου Εὐβιώτου, σήσας ἡμέρας ἑπτὰ, κοινῷ φύσεως νόμῳ ἐτελειώθη, ἐν Κυρίῳ παραδοὺς τὴν τιμίαν καὶ ἁγίαν αὐτοῦ ψυχὴν εἰς χεῖρας Θεοῦ ζῶντος· καὶ οὕτος ἐκηδεύθη ταῖς χερσὶν τοῦ θεοφιλοῦς Εὐβιώτου, καὶ τῶν συμβιωτῶν αὐτοῦ, Ἐράστου Διακόνου καὶ Εὐγενίου Ἀναγνώστου, εἰς τὸ ὑψηλότατον μερὸς τῆς πατρίδος αὐτῶν πάνυ κοσμίως καὶ παραδόξως. Ὁ δὲ Κώμης καὶ οἱ σὺν αὐτῷ, παρόντος καὶ τοῦ Φιλαγάθου, παρέκλασαν τὰ ἀγάλματα πάντα τοῦ κατὰ τὸν τόπον εἰδώλου, καὶ αὐτὸν τὸν ναὸν κατέτρεψαν, τὰ δὲ δένδρα τὰ ἀπὸ ἀνατολῆς ἑστῶτα τῶν κυπαρίσσων μέγιστα ὄντα ἐξέκοψαν, διὰ τὸ μάλιστα τοὺς Ἕλληνας ἐν ἐκείναις ταῖς κυπαρίσσοις τὰς πλεῖον θυσίας ἐπιτελεῖν. Ὁ δὲ Κώμης Ἀριστείδης καὶ οἱ σὺν ἀυτῷ ἓξ ἄνδρες, εἰς ἕνδεκα ἡμέρας ἐτελειώθησαν ἐν Κυρίῳ, καὶ ἐκηδεύθησαν πλησίον τῆς θέσεως τοῦ ἁγίου Φιλεταίρου, ἐν τῷ βορείω μερει ποιήσαντες αὐτοῖς σεμνὸν κηδευτήριον· ἐν ᾧ μνημονίῳ τιμίως καὶ εὐλαβῶς κατέθεντο τοὺς ἕπτα· ὁ δὲ Φιλάγαθος κατὰ τὴν προφητείαν τοῦ ἁγίου ἀνδρὸς Φιλεταίρου, μέγας ἐγένετο διδάσκαλος καὶ ὁδηγὸς πολλῶν, τὴν εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν πίστιν διδάσκων.

[29] Τελειωθέντος δὲ τοῦ ἁγίου Μάρτυρος Φιλεταίρου, καὶ πολλῶν ὡς εἰπεῖν καὶ ἀναριθμήτων τῶν θαυμάτων καθ᾽ ἑκάστην ἡμέραν ἐν τῷ τάφῷ αὐτοῦ γενομένων, θεωρήσαντες οἱ ἐν τῷ Ποκετῷ καταλειφθέντες ἄθεοι Ἕλληνες, ὅτι καὶ ὁ ναὸς αὐτῶν ἠφανίσθη, καὶ τὰ εἴδωλα αὐτῶν συνετρίβη, καὶ τὰ ὡραῖα καὶ περικαλλῆ αὐτῶν δένδρα ἐξεκόπη, ἀναφέρουσι τῷ Ἡγεμόνι τῆς Κυζίκου Λεοντίου τοὔνομα κατὰ τοῦ ἁγίου ἀνδρὸς Εὐβιώτου, λέγοντες, ὅτι οὐ μόνον αὐτὸς ἐνεπόδησεν ἡμῖν πολλάκις ἐπιτελοῦσι τὰς θυσίας, ἄλλὰ καὶ ξένους εἰσδεξάμενος τὸν κατὰ τόπον ναὸν ἠφάνισεν, καὶ ἐλλέπτυνεν τοὺς θεοὺς ἡμῶν, ἐμπόδιον ἡμῖν γενόμενος τοῦ ἐπιτελεῖν τὰς θυσίας αὐτῶν. Ἀκούσας δὲ ταῦτα ὁ Λεόντιος, ἐκέλευσεν αὐτὸν μετὰ σπουδῆς πολλῆς παραστῆναι αὐτῷ. Ὡς δὲ ἤχθη ὁ μακάριος Εὐβίωτος ἐν τῇ πόλει Κυζίκῳ, καὶ ἔστη πρὸ τοῦ βήματος τοῦ Ἡγεμόνος, λέγει αὐτῷ ὁ Λεόντιος· Λέγε μοι, σὺ ἄγροικε, ἀλλότριε καὶ ξένε τῶν μεγίστων θεῶν, πῶς ἠφάνισαι τὸν ναὸν τοῦ Διὸς καὶ πάντας τοὺς ἐν αὐτοῦ ὄντας θεούς; Ὁ ἅγιος Εὐβίωτος λέγει· Μιαρὲ καὶ ἀσεβέστατε, ἐκ τῶν λόγων σου μάθε εἰ ἔχεις φρόνησιν, ὅτι εἰς μάταια καὶ ἀνωφελῆ εἴδωλα ἔδωκας τὰς ἐλπίδας σου. Ἔστι Θεὸς ἢ Θεοὶ, ὑπὸ ἀνθρώπων ἀφανιζόμενοι; καὶ ποῦ ἡ δύναμις αὐτῶν; Ἐγὼ δέ σοι λέγω παῤῥησίᾳ, ὅτι ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ κατελύθησαν καὶ ἐγένοντο ἀφανεῖς. Ὡς δὲ ἤκουσεν ὁ Ἡγεμὼν Λέοντιος τὸ ὄνομα τοῦ Χριστοῦ, ἐμφορεῖται ὑπὸ τοῦ ἐνοικοῦντος ἐν αὐτῷ δαίμονος, καὶ κελεύει τύπτεσθαι αὐτὸν εἰς τὸ στόμα. Ὁ δὲ ἅγιος ὑπέμενεν, ἐπικαλούμενος τὸ ὄνομα τοῦ Χριστοῦ. Καὶ πάλιν ἐκέλευσεν λίθους ἄραντας τοὺς δημίους, οὕτως αὐτοῦ τὸ πρόσωπον τύπτειν, ὥς ἀπὸ τῶν λίθων καὶ τὰς σιαγόνας αὐτοῦ πατεῖν, καὶ τὸ πρόσωπον ἀλλοιωθῆναι.

[30] Τούτου δὲ γενομένου οὐκ ὀλιγοψύχησεν ὁ Δίκαιος, οὔτε ὅλως ἐνέδωκεν, ἀλλὰ καρτερῶς πάνυ πάντα ὑποφέρων, μετὰ φωνῆς μεγάλης τὸν Κύριον ἀπεκαλεῖτο, εὐχόμενος καὶ λέγων, Κύριε Ἰησοῦ Χριστὲ, βοήθει μοι τῷ δούλῳ σου. Πάλιν λέγει αὐτῷ ὁ Ἡγεμὼν Λεόντιος, Παῦσαι ἐπικαλούμενος τὸν ἐσταυρωμένων, ἐπεὶ, μὰ τὴν περίβλεπτον θέαν Ἧραν! επὶ ξύλου σε ἔχω ἀνασκολοπίσαι, ἵνα γένῃ πετεινῶν κατάβρωμα. Ὁ ἅγιος Εὐβίωτος λέγει· Υἱὲ διαβόλου, κατάβρωμα μὲν αὐτὸς τοῦ σατανᾶ καὶ γέγονας καὶ εἶ· σὺ δὲ ἐμὲ γὰρ ἄν ποτε πείσειας οὔτε ἡ τοῦ Βασιλέως σου παμπόνηρος ἀγρίοτης, μὴ ὀνομάζειν με τὸ ὄνομα τοῦ Χριστοῦ μου καὶ Θεοῦ, ἢ μὴ ὁμολογεῖν αὐτῷ, μεγάλης γὰρ σωτηρίας ὑπόστασις ὑπάρχει τοῖς μετὰ ἀδιακρίτου πίστεως ὁμολογοῦσιν αὐτῷ. Τότε Λεόντιος ὁ Ἡγεμὼν, θυμωθεὶς σφόδρα, κελεύει καὶ μὴ βουλόμενον αὐτὸν ἀχθῆναι εἰς Τυχαῖον· καὶ λέγει αὐτῷ, Θύσον, δυστυχέστατε, τῇ Τύχῃ τῆς πόλεως. Ὁ ἅγιος Εὐβίωτος λέγει· Ὄντως δυστυχὴς, μᾶλλον δὲ καὶ ἀτυχὴς καὶ ταλαίπωρος σὺ τυγχάνεις, Τύχῃ προσέχων καὶ θυσιάζων αὐτῇ, καὶ θέλεις καὶ ἄλλους ἀπατᾶν καὶ βιάζειν τοῦ συναπωλέσθαι σοι· ἀλλ᾽ οὐ μέχρις ἐμοῦ προχωρήσει σοι τοῦτο. Θέλεις δὲ ἐν τῷ ὀνόματι τῷ ἁγίῳ καὶ φοβερῷ του Χριστοῦ μου καὶ τὴν Τύχην σου καταλύσω, καὶ τὴν πόλιν σου ἀτυχὴν ἀποτελέσω; Ἀνάνηψον, ἄθλιε, καὶ βλέψον εἰς τὸν οὐρανὸν, καὶ πιστέυσον τῷ ἐπάνῳ τῶν οὺρανῶν Θεῷ ἀληθινῷ ὄντι καὶ ῶοιητῇ τῶν ἁπάντων.

[31] Τότε θυμωθεὶς ὁ Λεόντιος πάνυ, ἐκέλευσεν αὐτὸν κρεμασθέντα ἐπὶ τοῦ ξύλου ξέεσθαι εὐτόνως καθ᾽ ὅλου τοῦ σώματος. Ὡς δὲ ὅλον αὐτοῦ τὸ σῶμα διέῤῥηξαν βασανίζοντες, κελεύει κατενεχθῆναι αὐτὸν ἀπὸ τοῦ ξύλου· καὶ τούτου γενομένου, λέγει αὐτῷ· Κᾂν νῦν προσκύνησον τῇ Τύχῃ τῆς πόλεως, καὶ παρευθὺ ἁπολύω σε. Καὶ ὡς ταῦτα διελέγετο ὁ Ἡγεμὼν, καὶ ἔμελλεν ἁπλώσειν τὰς χεῖρας ὁ μακάριος Εὐβίωτος εἰς τὸν οὐρανὸν, ὑπονοήσας ὁ Λεόντιος, μήποτε εὐξάμενος ὁ Δίκαιος καὶ τὸ περίβλεπτον ἄγαλμα τῆς Τύχης καταστρέψῃ, ὅπερ καὶ ἔμελλεν γίνεσθαι, κελεύει ἁρπαγῆναι αὐτὸν, καὶ βληθῆναι εἰς τὸ θέατρον. Ὁποῦ δὲ ἐκρεμάσθη ὁ Δίκαιος καὶ ἐξέσθη, τινὲς τῶν πιστῶν πορευθέντες νυκτὸς, ὀθόναις λαμπραῖς ἀναλὲξαντο τὸ ἀποστάξαν αἷμα ἀπὸ τοῦ ὁσίου σώματος αὐτοῦ, καὶ εἰς θεραπείαν πολλοῖς προσήγαγον· καὶ ὅσοις μὲν προσηνέχθη ἢ νοσοῦσιν ἢ πάσχουσιν ἣ ἐνεργουμένοις ὑπὸ πνευμάτων ἀκαθάρτων, ἐθεραπεύθησαν ἅπαντες· ὡς καὶ Ἕλληνας πολλοὺς, θεραπευθέντας ἐκ ποικίλων καὶ παντοδαπῶν νόσων, πιστεῦσαι ἐπὶ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν. Ὡς δὲ ἤχθη ὁ Δίκαιος ἐν τῷ θεάτρῳ, ὅλως κατεξεσμένος καὶ τετραυματισμένος ἀπὸ τῶν ξυστήρων, κελεύει ὁ δεινὸς καὶ κάκιστος Λεόντιος ἁπολυθῆναι ἐπὶ αὐτῷ ἄρκτον δεινοτάτην σφόδρα. Ὡς οὖν άπαφείθη τὸ θηρίον τῷ Μάρτυρι, ἔδραμεν πρὸς αὐτὸν καὶ προσεκύνησεν αὐτῷ. Εἶτα στάσα ὀρθίως ἡ ἄρκτος ἤρξατο τὰ τραύματα ἀποσμήγειν τοῦ σώματος αὐτοῦ, ὡς ἑκ τούτου τὸν ἅγιον Μάρτυρα τοῦ Χριστοῦ Εὐβίωτον ἡδυνόμενον, τὴν χεῖρα ἐπιθῆναι ἐπὶ τὸ θηρίον καὶ κολακεύειν αὐτῷ. Ὡς δὲ πολλὴ ὥρα διήρχετο, κελεύει τινὰ ὁ Ἡγεμὼν καταβάντα δῆσαι τὸ ζῶον· ὡς δὲ κατῆλθεν ὁ ἄνθρωπος ἐπ᾽ αὐτὴν, ἐὐθέως ἡ ἄρκτος ἀνεῖλεν αὐτόν· ὥρμησε δὲ καὶ ἐπὶ τὸν δῆμον, τοῦ καὶ αὐτῶν ἀναλῶσαί τινας. Λέγει δὲ αὐτῇ ὁ ἅγιος Εὐβίωτος, Ἐν τῷ ὀνόματι τοῦ Χριστοῦ μου, ἡμερώθητι θηρίον, καὶ εἴσελθε εἰς τὴν γαλεάγραν σου· καὶ παρευθῦ παυσάμενον τῆς ὀργῆς τὸ θηρίον ὡς ἀμνὸς, ἡσυχῶς καὶ ἡρέμα είσῆλθεν εἰς τὴν γαλεάγραν αὐτοῦ.

[32] Τότε κατανυγεὶς ἐν μέρει ὁ Ἡγεμὼν κελεύει παραδοθῆναι αὐτὸν Ἀστερίῳ τινὶ προτοπολίτῃ, καὶ εἰσελθεῖν πρὸς αὐτὸν ἰατροὺς, καὶ θεραπεῦσαι αὐτόν. Ὡς δὲ εἰσῆλθεν ὁ μακάριος Εὐβίωτος εἰς τὸν οἶκον τοῦ ἀνδρὸς, οὐδ᾽ ὅλως συνεχώρησεν ἐγγίσαι αὐθῷ ἰατρὸν, λέγων τῷ Ἀστερίῳ· Ὁ Κύριός μαυ καὶ Θεὸς, ἀγαθὸς ὢν καὶ πολυέλεος, δι᾽ έμοῦ ἄλλους πολλοὺς ἐθεράπευσεν, καὶ ἐμὲ οὐ θεραπεύσει; Ἐγένετο δὲ ἑσπέρα, καὶ πολλὰ παρακαλούμενος ὑπότε τοῦ Ἀστερίου καὶ τῶν ἰατρῶν, ὀύτε κᾂν βρώματός τινος κατεδέξατο μεταλαβεῖν. Διὰ δὲ τῆς νυκτὸς παράστασις γίνεται ἁγίων Ἀγγέλων ἐν τῷ οἴκῳ ὅπου ἦν καταλύσας, καὶ φόβητρα ἐξαίσια καὶ φωναὶ ἡδύταται καὶ παναρμόνιαι ὑμνούντων ἠκούσθησαν, ὠς άπὸ τοῦ ἐξαισίου καὶ παραδόξου τούτου πιστεῦσαι τῷ Χριστῷ τὸν Ἀστέριον καὶ ὅλον τὸν οἶκον αὐτοῦ· καὶ τῇ ἑταίρᾳ νυκτὶ ἐβάπτισεν αὐτοὺς πάντας ὁ ἅγιος Μάρτυς τοῦ Χριστοῦ Εὐβίωτος, εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος. Τῇ οὖν ἔωθεν κελεύει ἀχθῆναι αὐτὸν ὁ Ἡγεμὼν Λεόντιος· τοῦ δὲ παραστάντος ἐπὶ τοῦ βήματος λέγει αὐτῷ ὁ μιαρώτατος, τὰς φρέναι ἀλλοιωθείς, Τί σοι ἔστιν, ἄγροικε; θύεις τοῖς θεοῖς, ἢ ἀποφαίνομαι λοιπὸν κατά σου. Ὁ ἅγιος Εὐβίωτος λέγει· Ἀπαφαίνου ἐν τάχει τύραννε, ἐγὼ γὰρ οὐκ ἠλλοίωμαι, οὔτε μὴν τοῖς θεοίς σου θύω ποτέ. Λεόντιος Ἡγεμὼν εἶπεν· Εἰκῆ οὖν ἐμφρόντισα, ἵνα θεραπευθῆς; Ὁ ἅγιος Εὐβίωτος λέγει· Ἐρώτησον τοὺς ἰατρούς σου καὶ μάθε παρ᾽ αὐτῶν, ὅτι οὐδενὸς αὐτῶν χρείαν ἔσχηκα, ἐμὲ γὰρ ἐθεράπευσεν Χριστὸς ὁ Κύριός μου καὶ Θεός. Λεόντιος λέγει· Καὶ πῶς ἐκεῖνός σε ἐθεράπευσεν, ὅστις, ὥς ἔμαθον, ὑπὸ Ἰουδαίων τραυματισθεὶς ἑαυτόν θεραπεῦσαι οὐκ ἴσχυσεν, ἀλλ᾽ ἀπέθανεν κακῶς; Ὁ ἅγιος Εὐβίωτος λέγει· Παράνομε καὶ ἀσεβέστατε, μὴ τόλμα τοιαῦτα λαλεῖν κατὰ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, μή σε πυρικαυστὸν ποιήσῃ. ποιήσῃ.

[33] Ἰδὼν δὲ ὁ Ἡγεμὼν ὅτι οὐ μεταβάλλει τὸν Δίκαιον, ἀλλὰ τοὐναντίον μᾶλλον καὶ ὑβρίζει αὐτὸν, κελεύει ἀχθῆναι αὐτὸν εἰς τὸ στάδιον, καὶ ἔχων ταῦρον φοβερὸν κελεύει ἀπολυθῆναι αὐτὸν κατ᾽ αὐτοῦ, ὃς οὐ τοσοῦτον βρώμασιν ἑτέροις έτρέφετο ὅσον τοῖς τῶν φονευομένων αἵμασιν, οὓς αὐτὸς ἐθανάτου· μετὰ γὰρ τὸ ἀνηλεῖν τὸν καταδικασθέντα, ὁ ταῦρος ὡς κύων τὸ χυθὲν αἷμα ἐπὶ τῆς γῆς τῇ γλώσσῃ ἐξέλειχεν. Φόβος δὲ εἶχεν μέγας τοὺς θεατὰς, ἀκούσαντας ὅτι μέλλει ὁ ταῦρος ἀπολύεσθαι κατὰ τοῦ Μάρτυρος. Τότε ἐμβλέψας τῷ πλήθει τῶν θεορούντων, ὁ ἅγιος Εὐβίωτος λέγει αὐτοῖς, πιστεύσατε τῷ Θεῷ

μοῦ, ἀδελφοῖ, καὶ ὄψεσθε τὴν δύναμιν αὐτοῦ. Καὶ εὐθέως ἀπολύεται ὁ ταῦρος κατ᾽ αὐτοῦ, καὶ μυκησάμενος καὶ βρύξας ὥσπερ θηρίον, καὶ ἄφρον μέγιστον ἀπεῤῥίψας τοῦ στόματος αὐτοῦ, ὡς καὶ πάντας τρομάξαι τοὺς θεατὰς, ἔδραμεν πρὸς τὸν Δίκαιον· ποιήσαντος αὐτῷ ταῦ ἁγίου Μάρτυρος Εὐβιώτου τὸν τοῦ Κυρίου σταυρὸν ἄντικρυς αὐτοῦ ἐρχομένου, πεσὼν παραχρῆμα διεῤῥάγη ὁ ταῦρος· καὶ φωνὴ τοσαύτη ἐγένετο εἰς τὸν ὄχλον ὡς νομίζειν ὅλον ὑπὸ σεῖσμα σεζαλεῦσθαι τὸ στάδιον. Τότε ἐπὶ πλεῖον θυμομαχήσας ὁ Λεόντιος, ἐκέλευσεν μονομάχους εἰσελθόντας κατασφάξαι αὐτόν. Τῶν δὲ κατελθόντων ἐπὶ τούτου, ἄφνω ἐγένετο σκότος καὶ θύελλα, καὶ ἀλλήλους κατακεντήσαντες ἀνεῖλον· καὶ περιαιρεθέντος τοῦ σκότους ὤφθησαν κείμενοι νεκροὶ ἐπὶ τὸ ἔδαφος μετὰ τῶν ξιφῶν αὐτῶν. Ὁ δὲ Δίκαιος ἦν ἑστῶς καὶ προσευχόμενος. Ἐμμανὴς οὖν γενόμενος πάνυ ὁ παράνομος Λεόντιος, διὰ τὸ μὴ δυνηθῆναι αὐτὸν ἀποκτῆναι τὸν ἀήττητον τοῦ Χριστοῦ ἀθλητὴν Εὐβίωτον, ἐκέλευσεν ἐνκλεισθῆναι αὐτὸν ἐν τῇ φρουρᾷ. Ὡς δὲ ἐνεκλείσθη, ἐποίησεν ἡμέρας· εἴκοσι καὶ δύο ἐν τῇ φυλακῇ.

[34] Τότε φήμη ἔφθασεν εἰς τὰ ὦτα τοῦ θεοστυγοὺς Μαξιμιανοῦ, ὅτιπερ Κωνσταντῖνος ὁ Εὐσεβὴς καὶ θεοστέπτος Βασιλεὺς καὶ ἐν πᾶσι νικητὴς, ἄνεισιν ἀπὸ τῆς Δύσεως, πολεμίζων τῷ Μαξιμιανῷ, διὰ τὰ ἀσεβῆ καὶ πονηρὰ αὐτοῦ τολμήματα. Φοβηθεὶς οὖν ὁ Μαξιμιανὸς πάνυ, προστάγματα καὶ διατάγματα ἀποστέλλει πρός τοὺς κατὰ πᾶσαν πόλιν καὶ χώραν τῆς βασιλείας αὐτοῦ Ἄρχοντας, ἀνοῖξαι μὲν τὰς φυλακὰς κελεύων, καὶ ἀπολῦσαι τοὺς καταδίκους πάντας· εἰ δὲ καὶ ποῦ τις Χριστιανὸς ἢ κατακεκλεισμένος, μετὰ πολλῆς κολακείας καὶ ἡμερότητος ἀπολυθῆναι αὐτόν. Ἐλθόντων δὲ τῶν διαταγμάτουν τούτων καὶ ἐν Κυζίκω, ἀνοίγονται αἱ φυλακαὶ, καὶ πάντες οἱ δέσμιοι ἀπολυόνται· ἐν οἷς καὶ ὁ τίμιος καὶ μέγας ἀθλητὴς τοῦ Χριστοῦ Εὐβίωτος ἐλευθερωθεὶς τῆς φυλακῆς, καὶ ἐξελθὼν τῆς Κυσίκου, ἦλθεν ἐν τῷ χωρίῳ αὐτοῦ Ποκετῷ, ὅπου καὶ ἐγεννήθη καὶ αὐξηθεὶς ἐδοξάσθη, ἐν χάριτι τοῦ Χριστοῦ καὶ Σωτῆρος ἡμῶν. Ἐπιβιώσας δὲ ὁ μακάριος Εὐβίωτος καὶ ἕτερα ἔτη πέντε, καὶ πλείστας δυνάμεις καὶ σημεῖα ἐπιτελέσας, παραδοξότερα τῶν προτέρων, ἀνέλυσεν ἐντίμως πρὸς τὸν Κύριον, παραδοὺς τὴν τιμίαν αὐτοῦ καὶ ἁγίαν ψυχὴν εἰς χεῖρας Θεοῦ ζῶντος· καὶ κατετέθη μετὰ τοῦ ἁγίου Φιλεταίρου, καταλείψας κληρονόμον καὶ τῆς χάριτος καὶ τῶν προσόντων αὐτῷ κατὰ κόσμον Ἔραστον Διάκονον, συγγινεῖ ὄντα αὐτῷ, ἄνδρα τίμιον καὶ θεοφιλῆ πάνυ, καὶ Εὐγένιον ἀναγνώστην, οἵ τινες καὶ ἐγένοντο αὐτῷ συμβιωταὶ τῆς κατὰ Χριστὸν πολιτείας. Ἐτελειώθησαν δὲ οἱ ἅγιοι καὶ ἔνδοξοι Μάρτυρες τοῦ Χριστοῦ, ὁ μὲν ἅγιος Φιλέταιρος ἐννέα καὶ δεκάτῃ τοῦ Μαίου μηνός· ὁ δὲ τίμιος καὶ ἔνδοξος Εὐβίωτος Δεκεμβρίου μηνὸς ὀγδόῃ καὶ δεκάτῃ.

[35] Ἡμεῖς δὲ οἱ καὶ συγγράψαμενοι ταῦτα, Ἄνθιμος, Θεόδωρος καὶ Καρτέριος, ἄνδρες Νικομηδεῖς, σχηματισθέντες Φιλοσοφικῷ εἴδει διὰ τὸ μὴ γνωσθῆναι ἡμᾶς, ὅτι ἐσμὲν Χριστιανοὶ, πάντα ταῦτα συνεγραψάμεθα, εἰς δόξαν μὲν Θεοῦ, ὠφἐλειαν δὲ τῶν ἀκουόντων, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος, ἅμα τῷ Πατρὶ, σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

ANNOTATA.