Heliconis

ON ST. HELICONIS, MARTYR

AT CORINTH IN ACHAIA.

IN THE YEAR CCXLIV.

PRELIMINARY COMMENTARY.

On the various day of cult among the Greeks, the time of martyrdom, and the uncertainty of the Acts under the names of eye-witnesses.

St. Heliconis, Martyr at Corinth in Achaia.

BY THE AUTHOR D. P.

The Encomia of the Saints of the month of May, collected by the command of the Emperor Basil, which we exhibited in Greek at the end of the first Tome, Encomium from the Manuscript Synaxary of the Emperor Basil have thus on the day XXVIII: Heliconis, Martyr of Christ, was under the Emperors Gordian and Philip, originating from the city of Thessalonica. But being apprehended, and led to the Duke of Corinth, and having professed the faith of Christ, first indeed she was bound by each foot to a yoke of oxen, and the soles of her feet were lacerated; then her head being shorn, she received fire over her whole body: but being divinely preserved, and entering the temple of the idols, prayers being poured forth she overthrew the images of the Gods. Her breasts also were cut off. And when Justin the Proconsul had succeeded into the place of the Duke of Corinth, the holy Martyr was led to him, and by his command was cast into a burning furnace. By whose flames, she remaining unhurt, when seventy of the soldiers had been consumed; Heliconis is stretched out on a brazen bed, glowing with coals placed beneath. Moreover the Archangels Michael and Gabriel appearing, preserved the Martyr unharmed. Then being exposed to the beasts, she suffered no harm from them; nay rather a hundred and twenty men perished by their teeth. Having received at last the sentence of her life to be ended by the sword, she was beheaded. Thus far the aforesaid Menology.

[2] Almost all the same things the Menaea of the Greeks printed at Venice express word for word, and the like elsewhere on the 28th of May. in which moreover you may read this Distich:

Ἐλικονὶς τμηθεῖστα τὴν κάραν ξίφει, Οὐχ Ἐλικῶνα ἀλλ᾽ Ἐδὲμ τρυφὴν ἔχει.

While Heliconis loses her head by the sword, She enters not Helicon, but Paradise.

The same encomium, but more contracted in words, is found in the Synaxaries: the Clermont one of the College of the Society of Jesus at Paris, the Milanese one of the Ambrosian Library, and the Turin one of the Duke of Savoy; and almost verbatim rendered into Latin it is read in Henricus Canisius, Tome 2 of the Ancient Lections, in the Menology of Sirletus. These, however, in no respect differ, as to substance, from the Menaea; except that whereas the Basilian and Clermont Synaxaries hand down that Thessalonica was only the native city of Heliconis, Her fatherland Thessalonica the printed Menaea assert that she was born ἐκ πόλεως Βυταλίας, and Maximus Bishop of Cythera, almost following the Menaea as he is wont, ἀπὸ χώραν βυταλίαν. That the cause of the diversity is to be imputed to the carelessness of some copyist, is the more readily to be said, the less known is any Bytalia, city or region. Occasion is given to conjecture the error from Sirletus: who wrote Thessalia the city instead of Thessalonica, because indeed in his Greek codex he found either Θεσσαλίαν or Θετταλίαν (for that both indifferently, according to varying dialect, are said and written, Stephanus teaches in his work on cities) but the first letters of the name so written, θετ, being more obscurely traced, someone converted into βυ, and this crept into the Menaea. Similarly in a certain Greek copy of the Life of St. Joseph the Hymnographer, we noted on April III that the interpreter Floritus had found Thessalia written for Thessalonica, and was thereby led into a grave error; nay also in the Basilian Menology, in the Encomium of the life of the same Saint, the librarian seems in like manner to have erred. That Thessalonica was indeed called Halia by the ancients, our Brietius says in the Geographical Parallels: but that too is more ancient than that it can be drawn to the age of this Saint; and it does not sufficiently serve to prove the name Bytalia.

[3] For the rest, no less illustrious did Cardinal Baronius make the memory of St. Heliconis among the Latins, her name inscribed in the Roman Martyrology inserting her Passion into the Roman Martyrology recognized and augmented by himself, on the day XXVIII of May so often already mentioned, in these words: At Corinth, of St. Helconis, Martyr, who first under the Emperor Gordian, under Perennius the Governor afflicted with many torments, then under Justin his successor again tortured, but freed by an Angel, at last her breasts being cut off, and exposed to the beasts, and tried by fire, completed her martyrdom by the cutting off of her head. Thus he, calling her Helconis by a corrupt name, just as he found it in the version of Sirletus, too perfunctorily (as we have often elsewhere noted) compiled, which Baronius, ignorant of the Greek tongue, alone had before his eyes; and from its more prolix encomium he composed that briefer one, naming only Gordian, and instead of the Angels Michael and Gabriel, making mention generically of one Angel. Her Combat the Arabo-Egyptian Manuscript among our Maronites at Rome also commemorates today, which Gratia Simonias, now Archbishop of Tripoli, translated into Latin: and it is taken from the Greek.

[4] As to the time when St. Heliconis ended her life by Martyrdom; the same Baronius, at the year of Christ CCXLIII, the III of the Emperor Gordian; the time of the martyrdom. At these times also, he says, we think happened that noble martyrdom of Heliconis of Corinth, whose memory is illustrious both among the Greeks and the Latins, her birthday being consigned to Greek and Latin letters. But the ecclesiastical monuments of the Greeks, above adduced by us, and the Acts soon to be subjoined, say she suffered under the Emperors Gordian and Philip: in this, however, both Greeks and Latins agree, that she was tortured and condemned to death first by the order of Perinius, and then of Justin. Gordian began to reign in the year of Christ CCXXXIX, then was slain by Philip, in the year CCXLIV, in which Philip himself also was proclaimed Emperor. It is therefore to be said, that in the last times indeed of Gordian, Heliconis was apprehended and began to be tortured by Perinius, but afterwards under the successor whom Philip sent, she was adorned with Martyrdom; and thus her death will fall in the year of Christ CCXLIV, and Baronius himself too will perhaps not difficultly subscribe to this reckoning of time, sought from the monuments of the Greeks, since as if doubting, or at least not altogether determining the year, he says that he thinks the matter happened in those times.

[5] But whatever Greek monuments we have hitherto alleged, are only an epitome of the fuller Acts, the Acts under the day 27 of May, which we found described in Greek at Florence in the Laurentian Library of the Grand Duke, shelf 7, codex 14. This codex, containing only the Lives and Passions of the Saints of May, and several of them found nowhere else, supplied notable material to this part of our work. But there the Life of this holy Martyr is not assigned to Μηνὶ Μαΐῳ κη᾽ the month of May XXVIII, but κζ᾽ XXVII. But that the collectors of the Synaxaries and Menaea found it otherwise in other copies is credible: and because the day of death is not expressed in the context of the Acts themselves, we do not seem bound, on the authority of that one Manuscript, to be moved from that day which others have already approved, and which the Roman Church also has embraced, in receiving the Martyrology recognized by Baronius, and from the Menology of Sirletus augmented with many Saints, and with this very St. Heliconis of whom we treat.

Besides, a double Parisian Synaxary, elsewhere also under the day 20. of which one we found with Fr. Franciscus Combefis of the Order of Preachers, the other in the Library of Cardinal Jules Mazarin, refer the memory of St. Heliconis to the day XX of this month, and the former indeed with the same encomium that is elsewhere on the day XXVIII.

[6] A greater difficulty the same Acts object to us, They are written under the name of eye-witnesses: and make their credit so much the more suspect, the more they put forward irrefragable authors, namely Lucian and Paul; who are said to have written to the Brethren dwelling in Asia, Phrygia, Pontus, and Pamphylia, those things of which they themselves were spectators and ministers. You would say they were scribes from the Proconsular Office, accustomed to enter the examinations and answers of the accused into the Proconsular Acts; or ordained at Corinth after the manner of those Notaries whom St. Clement the Pope instituted at Rome, for collecting the Acts of the Martyrs; who wrote things partly diligently investigated and ascertained, partly heard from her own mouth in prison, while they ministered to her Christian or Ecclesiastical consolations. But the style shows nothing less; not concise and strict, as such things are wont to be, but the style persuades otherwise, and adhering only to those things which were wont to be perceived by sight and hearing; but flowing oratorically, even to the words of those prayers which the holy Martyr made or could make with God alone as witness, in the torments, in prison, in the very burning furnace. Therefore both the interrogations of the Judges and the answers of the Saint I would say were composed from the probable with like liberty of style, not on either side taken down as they were spoken; and the things which are here narrated of the voices sent down from heaven to comfort Heliconis, and of the visitation of Christ and the Angels, I would leave free, so that you may understand them to have been done or to have been able to be done inwardly in the soul of the Saint.

[7] What therefore we said of the Acts of the holy Martyrs Theodore, Nicon, and George, under the name of Augarus, wherefore they are to be accepted, Chaeromenus, Pasicrates, their attendants before and after captivity, published on February VII, March XXIII, and April XXIII; what, I say, we said of such Acts, treating of St. George in §. 2 and 3, this we judge also of these; that they are by no means of those whose names they bear; but at most adorned, from the things which those men had once embraced in a brief writing, as adorned and interpolated by later men, with words and circumstances probable to the writer; the chief substance of the Martyrdom meanwhile being safe, which even the tradition alone of the Corinthian church rendered sufficiently certain, by founding the cult expressed in the Menaea and Synaxaries.

[8] But just as in the Acts of St. George, written thus after the course of many years from the matter done, there is prefixed an edict of Diocletian, a fabulous edict of the Emperors Gordian and Philip being added also, most different from those things which Eusebius writes he really published: so here too another is set forth, as if promulgated by the Emperors Gordian and Philip Augusti throughout the whole Roman world, and that in their Consulate: although neither were they Consuls, nor ever Emperors at the same time; but Philip, having slain Gordian, invaded his Empire; nor did either of them establish anything severe against the Christians; nay, Philip even became a Christian with his son, and on that account was slain by Decius. Under this latter rather we would say St. Heliconis suffered at Corinth, since before she had shone with great sanctity at Thessalonica in her fatherland under Gordian and Philip; did we not know it often to have happened, and the circumstance of a universal persecution false, that the Governors of the Provinces, avaricious and cruel, abused their power, supported by the edicts of former tyrants, against the Christians, the Princes being ignorant or even unwilling; especially when they could pretext to their avarice and cruelty the crime of sedition or sacrilege, by which name St. Heliconis is said to have been seized and put to death, who both publicly attempted to lead away the people from the sacrifices of the Gods, and afterwards broke in pieces the images of the gods. Finally, just as in all the Acts of St. George the utmost savagery of persecution is described at the beginning, which nevertheless boiled forth not before but after his martyrdom throughout the whole Empire; so here too a universal persecution is introduced, which then was altogether none.

SUSPECT ACTS

Under the name of Lucian and Paul, as present at the martyrdom of the Saint, published.

From the Greek Manuscript of the Laurentian Library of the Most Serene Grand Duke of Etruria.

Interpreter Daniel Cardonus of the Society of Jesus.

St. Heliconis, Martyr at Corinth in Achaia.

INTERPRETER D. C., FROM THE FLORENTINE MANUSCRIPT.

PROLOGUE

[1] Λουκιανὸς καὶ Παῦλος πᾶσι τοῖς κατ᾽ Ἀσίαν και Φρυγίαν, Πόντον, καὶ Παμφιλίαν a ὁμοπίστοις ἀδελφοῖς, τοῖς ἐξ ἐθνῶν χαίρειν. Ὁ δημιουργὸς Θεὸς, ἀγενεαλόγητος και ἀνεξιχνίαστος, διὰ τῆς ἁγίας καὶ παρευφήμου παρθένου Μαρίας τὸ τῶν ἀνθρώπων γένος σώσασ, καὶ νῦν δεδώρηται ἡμῖν τὴν πάνσεπτον καὶ ἠγλαἳσμένην νύμφην τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, τὴν ἄσπηλον περιστερὰν Ἑλικονίδα τὴν Μάρτυπα· ἥ τις διαφόροις αἰκισμοῖς προσαχθεῖσα, τὸν ἀντίπαλον τῆς ἀληθοῦς πίστεως τῷ σταυρῷ τοῦ Χριστοῦ νενίκηκεν, ἅπερ καὶ ἐν ὑπομνήμασιν ἐγράψαμεν ἡμεῖς τῇ ἡμετέρᾳ ἀγάπῃ, αὐτόπται καὶ ὑπηρέται γενόμενοι τῆς ἀηττήτου ἀθλήσεως τῆς ἁγίας Μάρτυρος.

[1] Lucian and Paul to all who are in Asia and Phrygia, Lucian and Paul are feigned to describe this martyrdom as eye-witnesses. Pontus and Pamphylia, of the same faith with us, called from the gentiles, the Brethren, greeting. The Maker God of all things, whose generation is unsearchable and nature inscrutable, who, using the holy and glorious Virgin Mary as His minister, became to us the author of salvation; at this time also has granted us, by a most beautiful gift, the altogether notable and illustrious bride of Christ Jesus our Saviour, thus as it were a most shining dove, the Martyr Heliconis; who, tortured with various torments, with the sign of Christ bravely subdued the adversary of the true faith. As things to be communicated to your charity we have set down in commentaries, we who were the spectators and ministers of the contest which that invincible Martyr accomplished.

ANNOTATA.

CHAPTER I.

The confession and torments of Heliconis under Perinius.

[2] ἘΠὶ τῆς ὑπατίας Γορδιανοῦ καὶ Φιλίππου Βασιλέων, ἐν τῇ λαμπροτάτῃ πόλει Θεσσαλονίκῃ, διωγμοῦ κινηθέντος κατὰ πάσης τῆς οἰκουμένης, ἐξέπεμψαν προστάγματα ξατὰ τὰς ἐπαρχίας τῆς Ἀχαΐας καὶ Μακεδονίας, ὥστε πάντας θύειν τοῖς βεβήλοις καὶ μυαροῖς θεοῖς, γράψαντες οὕτως. Φλαύἳοι καὶ ὑπέρμαχοι, αἰώνιοι ἄυγουστοι, καὶ δημιουργοὶ γῆς τε καὶ θαλάσσης, Φίλιππος καὶ Γορδιανὸς Αὐτοκράτορες, πᾶσι τοῖς κατὰ τὴν οἰκουμένην ὑπασπισταῖς καὶ εὐνοἳκῶς ἔχουσι πρὸς τὴν θρησκείαν τῶν θεῶν, χάρις διὰ παντός. Ἐπειδή τινές εἰσιν οἱ ἀναστοῦντες τὴν ἅπασαν γῆν, κατεχομένην ὑπὸ τὴν κραταιὰν ἡμῶν χεῖρα ὡς νοσσιὰν, τούτου χάριν προστάσσει τὸ ἡμέτερον κράτος, τούτους μήτε γῆν κατακρύψαι μήτε θάλασσαν· ἀλλ᾽ ἐπὶ τῷ ὑπερλάμπρῳ καὶ ὑψίστῳ θρόνῳ τῆς ἡμετέρας βασιλείας τούτους δήλους καθίσασθαι, καὶ τὴν προσήκουσαν τιμωρίαν τῆς ἀπειθείας δέξασθαι. Ἔῤῥωστε φίλτατοι καὶ γνήσιοι θεράποντες περὶ τούς αἰωνίους καὶ ἀθανασίους Θεούς. Ταῦτα τὰ ἀσεβῆ καὶ παμβέβηλα προστάγματα διὰ ὀξυδρώμων ἱππέων ἐκπέμποντες, ἐμμαίνοντο κατὰ τὰς ἐκκλησίας τοῦ Χριστοῦ. Ἐξεπέμφθη δέ τις Ἀνθύπατος ὀνόματι Περίνιος ἐν Κορίνθῳ, ὥστε κακεῖσε τὴν ἁγιωτάτην τοῦ Χριστοῦ ἐκκλησίαν λυμήνασθαι καὶ διῶξαι τοὺς Χριστιανούς. Ἡ δὲ μακαρία καὶ ἀοίδιμος ἀμνὰς τοῦ Χριστοῦ ἡ ἁγία Ἑλικονὶς, ἀκούσασα τὸν βρυγμὸν τοῦ Ἀνθυπάτου, παραγίνεται ἐπὶ τὸ λεγόμενον ἀκροατήριον, καὶ ἔκραζεν λέγουσα· Ὦ ἀνοητοὶ καὶ βραδεῖς τῇ καρδίᾳ ἄνδρες Κορίνθιοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ, καταλιπόντας τὸν αἰώνιον καὶ ἄχραντον Θεὸν, καὶ προσκυνοῦντας τοῖς ψευδωνύμοις καὶ ψυχοφθόροις ζοάνοις. Κατανοήσατε ἐπὶ τὰ ὕψη καὶ πλάρη καὶ μήκη οὐρανοῦ τε καὶ γῆς, ὅστις τὸν οὐρανὸν ὡσεὶ καμάραν ἐστερέωσεν, καὶ τὴν γῆν ἐπὶ τῶν ἀβύσσων ἐθεμελίωσεν, θαλάσσης δὲ τὰ ἀκατάσχετα κύματα τῷ φοβερῷ καὶ ἐνδόξω ὀνόματι καταπράϋνεν, ἐκ χοόστε τὸν ἄνθρωπον πλάσας ἐζωοποίησεν, ἐμπνεύσας αὐτῷ πνεῦμα ζωῆσ. Τούτῳ οὖν χρῆ λατρεύειν· οἱ γὰρ θεοὶ τῶν ἐθνῶν δαιμόνια κωφὰ καὶ ἀναίστητα, ὡς οἱ προσκυνοῦντες αὐτοῖς.

[3] Ταῦτα αὐτῆς ἀποφθεγξαμένης μετὰ πάσης παῤῥησίας, ἐκράτησαν αὐτὴν οἱ μιερεῖς b ἕλληνες, καὶ προσήγαγον Περινίῳ τῷ Ἀνθυπάτῳ. Ὁ δὲ ἰδὼν τὸ εὐχαρὲς καὶ πάγκαλον πρόσωπον τῆς ὁράσεως αὐτῆς, προστάττει προσαχθῆναι αὐτὴν ἐγγυτέρως, καὶ λέγει αὐτῆ· Χαίροις, θύγατερ καθαρωτάτη· καίρω ἐπί σοι ὂτι πειθαρχεῖς τοῖς αἰωνίοις θεοῖς, τὰ σύμπαντα δημιουργήσουσιν. Ἑλικονὶς λέγει· Καὶ τίνος ἕνεκεν χαίρεις, Ἀνθύπατε; οὐ γάρ ἐστι χαίρειν τοῖς ἀσεβέσι, λέγει Κύριος· καὶ νῦν ἡ χαρά σου εἰς πένθος μεταβληθήτω, καὶ τὸ γαυρίωμά σου εἰς ἀσθένειαν. Ἐγὼ γὰρ πεπίστευκα τῷ ἐπουρανίῳ Θεῷ, καὶ γήθομαι ἐπὶ ταύτῃ τῇ εἰσόδῳ τῆς ἀθλήσεως, τελείως δέξασθαι τῆς νίκης τὸν στέφανον ἐλπιζουσα. Περίνιος Ἀνθύπαθος λέγει· Τίς λέγῃ, ἐ͂ιπε συντόμως, καὶ μή βαττολόγει, ὡς μία τῶν ἀφρόνων γυναικῶν. Ἑλικονὶς λέγει· Ἐγὼ μὲν ἄφρων οὔκ εἰμι, ἀλλὰ σώφρων ἐν Χριστῷ τυγχάνω· εἰ δὲ τὸ ὄνομά μου ἐπιζητεῖς, Ἑλικονὶς λέγομαι. Περίνιος Ἀνθύπατος λέγει· Δικαίως πρὸς τὴν ἀχρωμίαν c σου καὶ τὸ ὄνομά σου προσετέθη Ἑλικονίς· d ἕλκη τιμωριῶν ἀκονῶσα κατὰ τοῦ σώματός σου. Ἑλικονὶς λέγει· Ἐγὼ μὲν δικαίως ἐκλήθην Ἑλικονὶς, ἔλεος αἰτοῦσα παρὰ τοῦ Θεοῦ καὶ e ἀκονῶσα βέλη κατὰ τοῦ πατρός σου τοῦ διαβόλου. Σὺ δὲ κατὰ τὴν γνώμην κέκλησαι Περίνιος· f περόναι γὰρ ἐπουράνιοι πύρινοι μέλλουσί σου τὸ ἄθλιον καὶ ἀσεβὲς σῶμα καθέλκειν. Περίνιος λέγει· Συντόμως ἐ͂ιπε, Τί βούλει; θύεις ἢ οὐ; μὰ τὸν γὰρ Ἀσκληπιὸν, τὸν ἐν θεοῖς ἰατρὸν, οὐ φείσομαί σου, ἐὰν μὴ πειθαρχήσῃς τοῖς προστάγμασι τῶν Βασιλέων. Ἑλικονὶς λέγει· Ἄκουε μετὰ παῤῥησίας· Χριστοῦ δούλη εἰμί· πρᾶττε ὁ θέλεις. Τίς γάρ ἐστιν Ἀσκληπιὸς, ἐγὼ ἀγνοῶ.

[4] Τότε προστάττει ἐνεχθῆναι βοοζύγιον, καὶ ἁπλωθῆναι τὴν Ἁγίαν προσέταξεν, καὶ τοὺς πόδας εἰς τὸ βοοζύγιον ἀσφαλισθῆναι, καὶ πτερνίζεσθαι αὐτὴν εὐτόνως, τόν τε κήρυκα ἐπιβοᾷν, Πείσθητι Ἑλικονὶς καὶ θῦσον τοῖς θεοῖς. Τυπτομένης δὲ αὐτῆς τῆς πανσέμνου καὶ ἁγίας Μάρτυρος, τὸ αἷμα αὐτῆς τὴν γῆν ἐπλήρωσεν. Εἰτα προστάττει αὐτὴν ἀχθῆναι ἐπὶ τοῦ βήματος, καὶ λέγει αὐτῇ. Τί ἔστιν Ἑλικονὶς; ὁρᾶς ὅτι ἡ ἀπείθειά σου δεινὰς τιμωρίας σοι προσάγει; Ἑλικονὶς λέγει· Οὐκ ἐμβλέπεις τοῖς τετυφλωμένοις σου ὀφθαλμοῖς, ὅτι ὁ Χριστὸς πάρεστι καὶ βοηθεῖ μοι; Καὶ ὀργισθεὶς σφοδρότερον ὁ ἀνόσιος Περίνιος προστάττει ἐνεχθῆναι τήγανον, καὶ ἐμβλησθῆναι ἐν τῷ τηγάνῳ μόλιβδον καὶ ἄσφαλτον καὶ πίσσαν, καὶ ὑποκαῆναι ἐπὶ ὥρας τέσσαρας, ἵνα λυθέντος τοῦ μολίβδου καὶ ἀνακοχλῶντος τῆστε πίσσης καὶ τοῦ ἀσφάλτου, οὕτως αὐτὴν χαλάσωσιν ἐν τῷ ζέματι τοῦ τηγάνου· καὶ γενομένης τῆς κελεύσεως

τοῦ ἀνόμου, προστάττει ῥιφῆναι αὐτὴν ἐν τῷ τηγάνῳ. Ἡ δὲ τὸ σημεῖον τοῦ σταυροῦ ποιήσασα ἐπὶ τοῦ μετώπου αὐτῆς, εἰσῆλθεν εἰς τὸ τήγανον. Ἄγγελος δὲ Κυρίου ἐπιφανεὶς ἐδρόσισεν τὸν λέβητα, καὶ ἐπήγαγεν ὕδωρ ἐκ τοῦ τηγάνου, ὥστε γενέσθαι τὸν μόλιβδον καὶ τὴν πίσσαν ἔλος χλοἳφόρον πλῆρες τοῦ ὕδατος. Ταῦτα εἰδὼν ὁ Περίνιος λέγει· Μέγας γόης ὁ Χριστὸς, ὅτι τὸ πῦρ εἰς ὕδωρ μετέβαλεν. Ἑλικονὶς λέγει· Μεγάλοι h τέφρινοι θεοὶ καὶ ὁ Ζεὺς καὶ ὁ Ἀσκληπιὸς, ὅτι εἰς εὐτελὲς γύναιον οὕτως κατῃσχύνθησαν.

[5] Ἐκμανὴς δὲ ὁ τύραννος, ἐκέλευσεν ξυρηθῆναι τοὺς πλοκάμους τῆς ἁγίας αὐτῆς κεφαλῆς, καὶ κανδήλας πυρὸς προσάπτειν τῇ κορυφῇ αὐτῆς· ἔπειτα δὲ καὶ τοῖς μαζοῖς αὐτῆς ἄλλας δύο κανδήλας προσάπτειν τοῖς διμίοις προσέταξεν. Καιομένης δὲ τῆς Ἁγίας καὶ μὴ αἰσθανομένης, ἐκέλευσεν προάγεσθαι αὐτὴν ἐπὶ τοῦ βήματος, καὶ ἐνουθέτει αὐτὴν ἐπὶ ὥρας τρεῖς ὁ Ἀνθύπατος, λέγων· Δεῦρο, καλὴ θύγατερ, θῦσον ἀηττήτοις θεοῖς, μάλιστα τῇ Ἀφροδίτῃ καὶ τῇ Ἀθηνᾷ, καὶ ποιήσω σε ἱέρισσαν τῆς Ἀρτέμιδος, καὶ συγκάθεδρον τῶν συγκλητικῶν γυναικῶν, καὶ στήλην χρυσῆν προστάξω ἀναστῆναι ἐν μεσῳ τῆς πόλεως ἐπὶ τῷ ὀνόματί σου, καὶ τοῖς βασιλεύουσιν i ἀναφορὰς ἐκπέμψω περί σου ὡς γενέσθαί σε ὡς μητέρα πάσης τῆς πόλεως· μόνον πεισθεῖσά μοι θῦσον τοῖς θεοῖς. Ἡ δὲ μακαρία Ἑλικονίς· Ἄκουσον Ἀνθύπατε. Ἡ τιμή σου καὶ αἱ ἐπαγγελίαι σου σύν σοι ἔσθωσαν εἰς ἀπόλειαν καὶ ὄλεθρον τῆς ψυχῆς καὶ τοῦ σώματος, καὶ τὰ χρήματά σου καταβαλοῦ τοῖς ὁμοίοις σου νεκροφάγοις ἀνθρώποις· ἐγὼ γὰρ ἐκδέχομαι κληρονόμος γενέσθαι, ὧν ὀφθαλμὸς οὐκ ἐ͂ιδεν καὶ οὐς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη. Περίνιος Ἀνθύπατος ἔφη· Μὴ ὕβριζέ με κακὴ κεφαλὴ, μήπως οὐ συνοίσει σοι· ἀλλ᾽ ἁψαμένη τοῦ λιβάνου καὶ τῶν κρεῶν, ἐ͂ιξον καὶ θῦσον τοῖς θεοῖς. Ἑλικονὶς λέγει· Πρόσταξόν με, Ἀνθύπατε εἰσελθοῦσαν εἰς τῆς ναὸν θῦσαι τῇ Ἀφροδίτῃ, καὶ τῇ Ἀθηνᾷ, καὶ τῷ Διῒ, καὶ Ἀσκληπιῷ. Καὶ περιχαρὴς γενόμενος Ἀνθύπατος ἐκέλευσεν παραγενέσθαι τοὺς ἐπιφωνιτὰς τῆς πόλεως, καὶ μετὰ χορῶν καὶ σαλπίγγων καὶ κρότου χειρῶν προάγειν τὸν δῆμον, μύρα τε περιῤῥαίνειν κατὰ τὴν ὁδὸν, καὶ οὕτως αὐτὴν προσάγειν ἐπὶ τὸν ναὸν πᾶν τὸ πλῆθος τῶν ἑλλήνων προσέταξεν.

[6] Ἡ δὲ ἁγία καὶ ἄσπιλος ἀμνὰς τοῦ Κυρίου παραγίνεται ἐν τῷ ναῷ, καὶ λέγει τοῖς ἱερεῦσιν· Ἀσφαλίσατε τὰς πύλας, μηδεὶς εἰσπορευέσθω μετ᾽ ἐμοῦ, ὅπως εἱλικρινῇ θυσίαν προσαγάγω αὐτοῖς. Οἱ δὲ ἱερεῖς ἠσφαλίσαντο τὰς θύρας, καὶ παρειστήκησαν ἔξω, προσδοκῶντες θύειν τὴν Ἁγίαν. Ἡ δὲ εἰσελθοῦσα ἔνδον καὶ ἐπιλαβομένη τῆς Ἀφροδίτης, τρίκλαστον αὐτὴν ἐποίησεν· ἔπειτα προσελθοῦσα τῇ Ἀθηνᾷ, ἔῤῥιψεν εἰς τὰ ὀπίσω, καὶ ἐγένετο ὡσεὶ ψάμμος λεπτή· τὸν δὲ Ἀσκληπιὸν καθεῖλεν ἐκ τοῦ βαθμοῦ, καὶ ἀφεῖλεν τὰς χεῖρας καὶ τοὺς πόδας καὶ τὴν κεφαλὴν, καὶ ἔθηκεν αὐτὸν χαμαί· ὁμοίως καὶ τὸν Δία ὡσαύτως· καὶ ἐκάθετο ἐν μέσῳ τοῦ ναοῦ ἐπὶ ὥρας πολλὰς δοξάσουσα τὸν Θεόν. Μετὰ δὲ τὸ παρελθεῖν ὥρας ἰκανὰς, διελογίζοντο οἱ δοῦλοι μετὰ τῶν ἱερέων, τὸ τί ποιεῖ ἔνδον ἡ ἁγία Ἑλικονίς. Εἷς δέ τις τῶν μιερέων λέγει· Ἀκούσατε ἄνδρες Κορίνθιοι, οἱ θεοὶ ὠσφράνθησαν ὀσμὴν εὐωδίας ἐκ τῆς θυσίας αὐτῆς, καὶ τούτου χάριν ἔνδον τυγχάνει ὑμνολογοῦσα καὶ δοξάζουσα τοὺς ἀθανάτους καὶ ἐπουρανίους Θεούς. Πολλῆς δὲ ὥρας διαγενομένης εἰσῆλθεν παμπληθὶ οἱ ἕλληνες, καὶ θεωροῦσιν τὴν ἁγίαν καθημένην ἐπὶ τοῦ βωμοῦ ὡσεὶ νύμφην Χριστοῦ, καὶ τοὺς Θεοὺς χαμαὶ κειμένους· καὶ ἤρξαντο οἱ ἱερεῖς τίλλειν τὰς τρίχας ἑαυτῶν, καὶ μαχαίραις διστόμοις ἔτεμνον τὰ μέλη αὐτῶν ἐπὶ τῷ συμβεβηκότι· καὶ κρατήσαντες αὐτὴν ἔσυρον ἔξω τοῦ ναοῦ, καὶ προσήγαγον τῷ Ἀνθυπάθῳ, κράζοντες καὶ λέγοντες· Αἶρε τὴν μάγην, αἶρε τὴν φαρμακὸν, τὴν τοὺς θεοὺς συγκλάσασαν, καὶ τὰς θυσίας μὴ προσκομίσασαν. Κελεύει οὖν ἐξ αὐτῆς ὁ Ἀνθύπατος τοὺς μαζοὺς αὐτῆς κοπῆναι, καὶ βληθῆναι αὐτὴν ἐν τῇ φυλακῇ εἰπῶν· Τῇ ἐξῆς δικασίμῳ ἀποδώσω σοι τῶν πράξεων τὰς ἀμοιβάς.

[2] A persecution having arisen against the Church, Under the Consuls Gordian and Philip Augusti, when in the most illustrious city of Thessalonica and in the whole world, a persecution had arisen against the Christians, through all the Prefectures of Achaia and Macedonia edicts were sent and proposed, which by this reasoning commanded that sacrifices to the impure and filthy idols should be performed by all: The Pious ^a and ever defending Augusti, Lords of land and sea, Philip and Gordian Emperors, to all worshippers and defenders of the Gods grace and salvation. Since some are found who stir up with factions the whole earth, which is contained by our powerful right hand as a nest of birds; for that cause our Majesty commands this, that to men of that kind neither earth nor sea afford any hiding-places, but that they be brought manifest to the most splendid and supreme throne of our Empire, and at last pay the penalty befitting their obstinacy. Farewell, most loving, and genuine worshippers of the eternal and immortal Gods. These impious and nefarious edicts, borne forthwith by swiftest messengers into all parts, excited a huge fury against the Church of Christ in the minds of the Heathen. A Proconsul also was sent to Corinth, whose name was Perinius, that he might harass the Church which served Christ in that city, and persecute the Christians. But the blessed and venerable lamb of Christ, Heliconis, as soon as she perceived the rage and fury of the Proconsul against the Christians, [Heliconis attempts to call away the citizens of Corinth from the cult of the Gods.] betaking herself to the place which from the Tribunal had its name, addressed those present with this voice: O senseless and dull of heart, men of Corinth, in all things I see you more superstitious, having deserted the everlasting and incorruptible God, turned to the cult and veneration of images falsely so called and pernicious to souls. Contemplate, I pray, the height, breadth, length of the heavens and the earth. He who established the heaven as a vault above our heads, who founded this earth above the abysses, who tamed the untamed waves of the sea by His tremendous and glorious name, who finally formed man of the slime of the earth, and gave him vigor and life; He, He, I say, alone is to be worshipped by us; for the Gods of the gentiles are dumb and senseless demons, just as also they who exhibit adoration and worship to them.

[3] As she said all these things with free voice, the impious Gentiles seized her on the spot, Wherefore being apprehended, and admonished in vain by Perinius, and led her to the Proconsul Perinius. But he, having beheld the notable comeliness of her countenance and face, ordering her to be brought nearer, addressed her in this manner: May it be well with thee, most beautiful daughter; I cannot but congratulate thee, because thou art persuaded of the truth of our Gods, ever existing and effecting all things. To whom Heliconis: For the sake of what thing, O Proconsul, dost thou rejoice? for there is no joy to the impious, saith the Lord. But now also let thy joy be turned into mourning, and thy boasting into infirmity. Indeed I have bound my faith to the God existing above all the heavens: and now I exult in mind on account of this my entry into the arena and contest, conceiving by no means a doubtful hope of the palm and crown of victory. Then the Proconsul: Say in few words, how art thou called, nor pour forth empty words after the manner of foolish women. I, answered Heliconis, am not foolish or mad, but rightly and according to Christ I am wise. But if thou desirest to know my name, know me to be called Heliconis. To which Perinius: Not, said he, undeservedly is the name Heliconis given to thee, who on account of that notable impudence of thine summonest the blows of torments upon thy body. Then Heliconis: I, said she, am rightly indeed called Heliconis, because I perpetually beseech that mercy may be done with me by God, and ask for darts to be hurled against thy Father the Devil: but to thee Perinius the name has fallen by merit, whose wretched and impious body fiery hooks from heaven shall drag. And again Perinius: In few words, said he, finish. What dost thou determine? Dost thou prepare to sacrifice to the Gods, or dost thou refuse? For by Aesculapius the physician of the Gods I swear, I will not spare thee, if thou dost not bring thy mind to obey the edicts of the Emperors. Then Heliconis: Hear me speaking freely. I am the handmaid of Christ. What has pleased thee, this do. Who that Aesculapius may be, I truly know not.

[4] Then the Proconsul ordered a yoke of oxen to be brought, and the saint, stretched out on the ground, to be bound by the feet to it, after other torments, and the soles of her feet to be beaten ^g vehemently, the herald continually exclaiming: Suffer thyself, Heliconis, to be persuaded, and sacrifice to the Gods. When therefore the glorious and holy Martyr of Christ was being atrociously beaten, all the ground beneath was filled with her sacred blood. After which he commands her to be led to the altars of the Gods, and thus says: What is it, Heliconis? Dost thou now see for how great penalties thy obstinacy is the cause to thee? To whom Heliconis: Dost thou not behold with those blinded eyes of thine, that Christ comforts me with His presence and aid? At which voice Perinius, roused with greater anger, commands a frying-pan to be brought, and lead, bitumen and pitch to be cast into it, and to be heated for the space of four hours; so that, the lead being liquefied, and bubbling together with the pitch and the bitumen, they might cast her into the burning frying-pan. being cast into the frying-pan, she is preserved by a miracle. All being prepared as the impious man had ordered, he bids Heliconis be thrown into the frying-pan. But she, the sign of the Cross first impressed on her forehead, entered the frying-pan. But behold, an Angel of the Lord suddenly appearing, drenched the cauldron with most pleasant dew, and such a vapor was drawn out of the frying-pan, that whatever of liquefied lead and pitch was in it seemed to be a certain grassy meadow, full with water poured over it. These things being observed, Perinius said: Truly Christ is a great juggler, who is able to change fire into water. To whom Heliconis: How great, said she, thinkest thou are those ashen Gods, Jupiter and Aesculapius, whom one vile little woman affects with so great shame?

[5] other torments again, At which words the tyrant, turned into fury, commands all the hair of that holy head to be shaved off, and two burning candles to be applied to her crown; and by the same kind of torment he ordered the breasts of the holy Martyr to be burned by the tormentors. And when, placed in the midst of the fires, Heliconis showed no sense of pain, he ordered her to ascend to his tribunal: where, attempting for the space of nearly three hours to soften her: Approach, he said, most beautiful Daughter, and refuse not to sacrifice to the invincible Gods; to Venus especially and Minerva; which if thou shalt do, I will make thee Priestess of Diana, and equal to the Senatorial matrons; a golden column also, dedicated to thy name, I will command to be erected in the midst of the city, and I will represent concerning thee to the Emperors by letters, that thou art as it were the mother of the whole city; only suffer thyself to be persuaded of this, that thou sacrifice to the Gods.

But here Bl. Heliconis: and a little after she is tempted with blandishments and promises. Hear, if thou wilt, said she, O Proconsul. Thy honors and promises be with thee to the destruction and ruin, not of the soul only, but of thy body also; thy gifts and monies thou mayest as for me lavish on men destined to death, like to thyself. For I expect the inheritance of those things which neither eye hath seen, nor ear hath heard, and which never came up into the heart of man. And the Proconsul: Assail me not, worst of women, with insults, lest I rise up against thee; nay rather, taking the incense and the flesh, entreat the Gods, and perform the sacrifice to them duly. Having entered the Temple of the Idols Then Heliconis: Come, answered she, O Proconsul, bid me be led to the temple, that I may duly sacrifice to Venus and Minerva, to Jupiter and Aesculapius. Glad at the answer, Perinius willed the heralds of the city forthwith to be present, and not without festive dances, the clangor of trumpets, and joyful clapping of hands, the people to be convoked, ointments to be diffused through the streets, and thus she to be led to the temple by the whole multitude of the Gentiles.

[6] She casts down and breaks in pieces the images of the Gods. The holy therefore and immaculate little sheep of Christ, when she had entered the temple, thus addressed the Priests who were there: Close the doors of the temple, that no one enter with me, that I may offer a pure sacrifice to the Gods. The Priests obeyed the commands, and they themselves stood before the closed doors, awaiting until the holy Virgin should perfect the sacrifice. But she, betaking herself into the inner parts of the temple, seizing the statue of Venus broke it into three parts: then attacking Minerva, she overthrew it turned to the ground, which was dissolved into the finest sands. Aesculapius also, dragged forth from his altar, she truncated of hands and feet and head, and set him truncated on the ground. Jupiter finally she treated nothing more mildly. Which being accomplished, she herself sitting in the midst of the temple, for no small space of time rendered due praises to the supreme Deity. The attendants of the Priests meanwhile, and the Priests themselves, when they observed so much time to elapse: What of matters, said they, is Heliconis doing in the temple so long a time now? And here some one of the impious sacrificers of the Gods: Hear, said he, men of Corinth. The sacrifice performed by Heliconis our Gods have benignly received its most sweet fragrance, Which being observed the gentiles demand the Virgin to death. and for that reason the Virgin pursues our deities, immortal and loftier than the heavens themselves, with hymns and beautiful songs of praise. But when a long time now had passed, the Gentiles, having formed a column, burst into the temple, and behold the holy Virgin indeed, the spouse of Christ, sitting upon the altar, but their Gods cast down on the ground. Then the Priests began to tear out their hair, and on both sides to cut their members with sharp knives, on account of that which had happened. Seizing thence the Martyr of Christ, they furiously drag her from the temple, and set her before the Proconsul, with great voices crying out: Take away from our midst this sorceress, take away this poisoner, who has both impiously broken our Gods, and has by no means offered the promised sacrifice. He commands therefore her breasts to be cut off, and her to be thrust into prison; On the next, said he, judicial day I will render to thee the retribution of thy works.

ANNOTATA.

CHAPTER II.

The torments and death of St. Heliconis under Justin.

[7] Μετὰ δὲ πέντε ἡμέρας ἦλθεν διάδοχος τοῦ Περινίου, ἕτερος υἱὸς τοῦ διαβόλου, δεινότερος καὶ ὡμότερος, ὀνόματι Ἰουστῖνος· καὶ ἀναγνωσθέντων τῶν ὑπομνημάτων τῆς ἁγίας Ἑλικονίδος, ἐχαλέπαινεν ὁ τύραννος. Προκαθίσας δὲ ἐν μέσῳ τῆς πόλεως προσταττει ἀχθῆναι αὐτὴν καὶ λέγει· Εἰπὲ, πάντολμε καὶ μιαρὰ καὶ κακὴ κεφαλὴ, τίνος ἕνεκα τὰ ἱδρύματα τῶν θεῶν καθεῖλες; Μὰ τὴν Ἀδραστείαν, τὴν ἐπ᾽ ἀνθρώποις, οὐ μὴ ἐκφεύξῃ τὰς χεῖράς μου. Ἡ δὲ ἁγία Ἑλικονὶς λέγει· Ἄκουσον Ἀνθύπατε· Θεὸς ἐκδικήσεως Κύριος, Θεὸς ἀπροσδετὴς, χρήζων τὴν τῶν ἀνθρώπων σωτηρίαν· οἱ οὖν θεοί σου, Ἀνθύπατε, μὴ ἐνεγκόντες τὴν τοῦ Χριστοῦ μου παρουσίαν, πεσόντες συνετρίβησαν, δαιμόνια καὶ κνώδαλα τυγχάνοντα, ἀναίσθητα καὶ κωφά. Ἰουστῖνος Ἀνθύπατος λέγει· Ἡ μὲν προτέρα σου τόλμη εἰκότως συγχωρηθήσεται, εἴγε ἐκ τοῦ λοιποῦ προσέλθῃς καὶ θύσῃς τοῖς θεοῖς· εἰ δὲ μήγε, καὶ τὴν προτέραν σου τόλμην ἐν βασάνοις ἐκδικήσω, καὶ τὰ μέλη σου τοῖς κυσὶ παραῤῥίψω. Ἑλικονὶς λέγει· Παῦσαι, ἄχρωμε, πεφίμωσο κύων, παῦσαι λιμεὼν, πεφίμωσο βόρβορε δυσώδη· ὃ θέλεις πρᾶττε, ἔτοιμός εἰμι ἀπαντᾷν σοι πρὸς πάσας τὰς βασάνους τὰς ἀπαγομένας μοι. Τότε ἐκέλευσεν ὁ Ἀνθύπατος Ἰουστῖνος ἐκκαῆναι κάμινον ἐπὶ ἡμέρας τρεῖς, κᾀκεῖ βληθῆναι τὴν Ἁγίαν ἐν μέσῳ τῆς καμίνου, καὶ ἐκάη ἡ κάμινος ἕως τριῶν ἡμερῶν, καὶ ἐγένετο ὡσεὶ φλὸξ πυρός· καὶ προστάττει ῥιφθῆναι αὐτὴν ἐν τῇ καμίνῳ. Ἡ δὲ τὸ σημεῖον τοῦ σταυροῦ ποιήσασα, ἐῤῥίψη ἐν φλογὶ τῆς καμίνου, καὶ ἐγένετο ἡ πυρὰ τῆς καμίνου ὡσεὶ καμάρα, καὶ περιεκύκλωσεν τὴν Ἁγίαν ὡσεὶ τεῖχος ἡ φλὸξ· καὶ ἐστικυῖα ἡ ἁγία ἀμνὰς ἄσπιλος, ὡς περιστερὰ τὰς χεῖρας ἐκτετακυῖα ἄνω, ἔψαλλεν λέγουσα· Κᾂν διὰ πυρὸς διέλθω, ἡ φλὸξ οὐ κατακαύσει με· διῆλθον διὰ πυρὸς καὶ φλογὸς, καὶ ἐξήγαγές με εἰς ἀναψυχὴν. Ἰησοῦ Χριστὲ, ὁ κατελθὼν ἐπὶ τῆς Βαβυλωνίας καμίνου, καὶ δροσίσας τὴν κάμινον ἐπὶ τῶν τριῶν παίδων· ὁ αὐτὸς ἐ͂ι, Κύριε, καὶ τὴν φλόγα τοῦ πυρὸς τῆς καμίνου ταύτης περιεκύκλωσάς με ὡσεὶ τεῖχος, καὶ ἐστερέωσας ὡς καμάραν, καὶ ἐθαρσοποίησάς με ἐν τῇ δυνάμει τοῦ ἁγίου Πνεύματος. Εὐλογημένον καὶ εὐδοξασμένον τὸ πάντιμον καὶ ἅγιον ὄνομά σου, νῦν καὶ εἰς τοὺς αἰῶνας, ἀμήν. Μετὰ δὲ τὸ προσεύξασθαι αὐτὴν, ἐξεπήδησεν ἐκ τῆς καμίνου ἡ φλὸξ, καὶ διώδευσεν καὶ ἐνέπασεν οὓς εὗρε περὶ τὴν κάμινον κύκλῳ, ὤστε τελευτῆσαι ψυχὰς ἑβδομίκοντα.

[8] Τότε προστάττει ὁ Ἰουστῖνος ἐκβληθῆναι αὐτὴν ἐκ τῆς καμίνου, καὶ λέγει πρὸς αὐτήν. Ποίαις γοητείαις τὴν φλόγα τοῦ πυρὸς ἡμαύρωσας; Ἑλικονὶς λέγει· Ὁ Χριστὸς, ὃν σὺ οὐχ ὁρᾷς, αὐτὸς παραγενόμενος ἐδροσοποίησεν τὴν κάμινον, κᾀμὲ ἐνεδυνάμωσεν. Τότε κελεύει ἐνεχθῆναι κράβαττον χαλκοῦν, καὶ ἐκκαῆναι αὐτὸν καὶ ἐπιτεθεῖσαν τηγανίζεσθαι. Ἀπλωθείσης δὲ αὐτῆς ἐπὶ τοῦ κραβάττου, τὸ αἷμα αὐτῆς περιέῤῥεεν ἐπὶ τῆς ἀνθρακιᾶς, ὥστε ἐκ τῶν σταλαγμῶν τοῦ αἵματος σβέννυσθαι τὴν πηράν. Τότε προστάττει ἀρθῆναι αὐτὴν ἀπὸ τοῦ κραβάττου, καὶ βληθῆναι αὐτὴν ἐν τῇ φυλακῇ. Ἐπήχθη δὲ ἡ ὁσία Μάρτυς ἐν τῇ εἰρκτῇ, καὶ ἦν δοξάσουσα τὸν Θεὸν καὶ λέγουσα· Ἰησοῦ, ἡ δύναμις ἡμῶν, Ἰησοῦ τὸ καύχημα, Χριστὲ ἡ ἐλπὶς ἡμῶν, ἐνίσχυσόν μοι καὶ βοήθησόν με, καὶ τὸ ἄλγος τῶν τραυμάτων μου ἴασον ὁ καλὸς ἰατρὸς, ὁ δωρεὰν ἰώμενος τοὺς ἐλπίζοντας ἐπί σοι. Ταῦτα αὐτῆς προσευχομένης παραγίνεται ὁ Σωτὴρ, μετὰ δόξης καὶ φωτὸς μεγάλου, καὶ ἐκ δεξιῶν καὶ ἐξ εὐωνύμων Μιχαὴλ καὶ Γαβριὴλ, καὶ ἐλθὼν ἔγγιστα τῆς Ἁγίας, ἔδωκεν αὐτῇ χεῖρα, καὶ λέγει αὐτῇ. Ἀνάστηθι ἐπὶ τοὺς πόδας σου, καὶ ἐνισχύνθητι, ἐγὼ γάρ εἰμι μετά σου, καὶ ἐλεήσω σε, καὶ ἰάσομαι τὰς πλήγας τὰς ἐπαγομένας σοι. Ἡ δὲ Ἁγία ἀναστᾶσα προσεκύνησεν ἐπὶ πρόσωπον λέγουσα· Ἐλθὲ, Ἰησοῦ, εἰς τὴν ἴασίν μου· ἐλθὲ Ἰησοῦ, εἰς τὸ σῶσαί με· δός μοι τὸ νῖκος κατὰ τοῦ ἐχθροῦ· ὅπως νικηφόρος γεγονυῖα, εἰσέλθω εἰς τὰς αὐλάς σου ἐν ὕμνοις καὶ φωναῖς ἀγαλλιάσεως. Καὶ λέγει αὐτῇ ὁ Σωτήρ· Θάρσει, θήγατερ, θάρσει ἐπὶ τῷ ὀνόματί μου· ἐγώ εἰμι ὁ ἰώμενός σε, καὶ ἀντιλαμβανόμενος τῆς ἀσθενείας σου, καὶ δωρούμενός σοι στέφανον ἀφθαρσίας ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· καὶ ταῦτα εἰπὼν ὁ Σωτὴρ ἀνῆλθεν ἐις τοὺς οὐρανούς. Καὶ ἰδοὺ Ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῇ, ἔχοντες μετὰ χεῖρας ἄρτον λαμπρότερον τοῦ ἡλίου, καὶ ἔδωκαν αὐτῇ. Ἡ δὲ λαβοῦσα ἐκ χειρὸς τῶν Ἀγγέλων τὴν τροφὴν ἐνίσχυσεν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτῆς ὡς ὁ ἥλιος, τὸ δὲ σῶμα αὐτῆς ἐγένετο λευκὸν ὡσεὶ χιὼν, καὶ ἔψαλλεν λέγουσα· Φωνῇ μου πρὸς Κύριον ἐκέκραξα, φωνῇ μου πρὸς Κύριον ἐδεήθην, ὅτι ἄρτον οὐρανοῦ ἔδωκέ μοι, καὶ ἄρτον Ἀγγέλων βέβρωκα ἐγὼ ἁμαρτωλὸς, αἰνῶ, ὑμνῶ, δοξάζω, εὐχαριστῶ, ὑπεριψῶ τὸ ἅγιον ὄνομα τοῦ Πατρὸς καὶ τοῦ Ὑιοῦ καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεὶ

καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν.

[9] Τῇ δὲ ἐπαύριον ἐκέλευσεν ἐκβληθῆναι αὐτὴν ὁ ἀνόσιος Ἰουστῖνος ἐκ τῆς φυλακῆς, καὶ προσελθεῖν ἐπὶ τὸ βῆμα, καὶ ὡς μόνον ἐ͂ιδεν τὸ ἔνδοξον τῆς ὁράσεως αὐτῆς, ἔκπληκτος γενόμενος λέγει αὐτῇ· Ὦ γοητεία τοῦ ἐσταυρωμένου! μεχρὶ ποῦ ἔφθασεν; Ἡ δὲ ἁγία Ἑλικονὶς λέγει· Ὦ τύφλωσις καρδίας! πῶς ἠμαυρώθης ὑπὸ τοῦ πατρός σου τοῦ βιαβόλου; αἰσχύνθητι άναιδέστατε τύραννε, καὶ παῦσε βλασφημῶν δαίμων ἔνσαρκε, ἀγανακτει γὰρ ὁ φορέσας σε σατανᾶς τὴν δύναμιν τοῦ Χριστοῦ, καὶ προστάττει Οὐαλλέριον καὶ Τερεντιανὸν ἑτοιμασθῆναι a λουσώριον ἐν μέσῳ τοῦ θεάτρου, ὅπως τῇ ἐπαύριον θυριομαχήσῃ ἡ Ὁσιομάρτυς, προσέταξεν δὲ ἑτοιμασθῆναι λέοντας σαρκοφάγους καὶ ἄρκτους καὶ παρδάλεις, ὅπως δι᾽ αὐτῶν ἀναλώσῃ τὴν ἀμνάδα τοῦ Χριστοῦ. Οὐαλλέριος καὶ Τερεντιανὸς οἱ ἀρινάρχαι b λέγουσιν τῷ Ἀνθυπάτῳ· Δεόμεθα τῆς σῆς λαμπρότητος. Ἔχομεν δύο λέοντας σαρκοφάγους, καὶ ἰδοὺ ἡμέραι τρεῖς, νηστεῖς ἐστιν καθειργμένοι ἐν τῇ γαλεάγρᾳ· ἐκείνοις παραῤῥίψομεν αὐτὴν καὶ ἀνωλοῦσιν αύτὴν ἐξαίφνης ὡσεὶ ἀκρίδα. Καὶ ἐπέστρεψεν ὁ Ἀνθύπατος μετὰ πολλῆς χαρᾶς· τῇ δὲ εἰσαύριον προσέταξεν κηρυχθῆναι ἐν τῇ πόλει, ὅπως συνέλθωσιν ἅπας τὸ πλῆθος τῶν ἑλλήνων εἰς τὸ κυνήγιον, καὶ θεάσωνται τὴν ἀπόλειαν τῆς Ἁγίας. Προκαθίσας δὲ ἐν τῷ θεάτρῳ ὁ Ἀνθύπατος, καὶ τοῦ δήμου πληρώσαντος τὸ θέατρον, ἐκέλευσεν ἐπαπολυθῆναι αὐτῇ τοὺς λέοντας. Ἀνεώχθησαν δὲ αἱ γαλεάγραι, καὶ ἐξῆλθον οἱ λέοντες βρύχοντες, καὶ ἐκύκλωσαν τὴν ἁγίαν Ἑλικονίδα, καὶ ἔλειχον τοὺς πόδας αὐτῆς. Ὅθεν ἰδόντες οἱ ἕλληνες ἔκραξαν λέγοντες· Φαρμακός ἐστιν ἡ ἁνοσία αὕτη, ὅτι οἱ λέοντες ούχ ἥψαντο αὐτῆς. Τούτων δὲ κραζόντων καὶ φωνὰς ἀπολυόντων, Αἶρε τὴν γόητα, αἶρε τὴν μιαρὰν, τὴν καὶ τοὺς ἀγρίους θῆρας χαλινώσασαν· Ἐξεπήδησαν οἱ λέοντες, καὶ ἀνεῖλον τῶν ἑλλὴνων ψυχὰς ἑκατὸν εἴκοσι. Καὶ ἔκφοβος γενόμενος ὁ Ἀνθύπατος, ἔφυγεν μετὰ τῆς τάξεως εἰς τὸ πραιτώριον, καὶ πᾶσα ἡ πόλις ἐπτύρη ἐπὶ τῷ τρισμῷ τῶν λεόντων.

[10] Οἱ δὲ ἀρινάρχαι μόλις ὀψέ ποτε καθείρξαντες τοὺς λέοντας ἐν ταῖς γαλεάγραις, κελεύει ἐξ αὐτῆς ἀχθῆναι αὐτὴν ἐπὶ τοῦ βήματος, καὶ λέγει αὐτῇ, Θύεις, ἣ δίδωμι κατά σου τὴν ἀπόφασιν; Ἑλικονὶς λέγει· Θαυμάζω ὅτι χρῶμα ἔχεις ἀναιδὲς καὶ οὐκ αἰσθάνῃ τὰς δυνάμεις τοῦ Χριστοῦ, οὗ δούλη καὶ ἤμην, καί εἰμι, καὶ ἔσομαι· ὡς βούλει ἀπόφηναι. Φλάβιος Ἰουστῖνος ὁ λαμπρότατος Ἀνθύπατος λέγει· Ἑλικονίδα τὴν μάγον, τὴν τοὺς αἰωνίους θεοὺς συγκλάσασαν, καὶ τοῖς νόμοις τῶν Βασιλέων μὴ ἐμμείνασαν, ταύτην προτάττει τὸ ἡμέτερον δικαστήριον ξίφει τὴν κεφαλὴν ἀποτμηθῆναι. Καὶ εὐθέως ἐξηνέχθη ἡ Ὁσία ἔξω τῆς πόλεως, καὶ ἐκτείνασα τὰς χεῖρας προσηύξατο λέγουσα· Δεῦρο, Χριστὲ, πλήρωσον τὰς ἀψευδεῖς σου ἐπαγγελίας, συνκαταρίθμησόν με μετὰ τῶν ἁγίων καὶ ἐκλεκτῶν ἀμνάδων σου, Σάῤῥας τῆς Ἀβραμιαίας, Ῥεβέκκας, Ῥαχὴλ, Λίας, Σωσάννης, τῆς ἁγίας κατὰ σάρκα σου μητρὸς, Μαρίας, Μάρθης, Μαρίας, Ἄννης, Ἐλισαβὲθ, Θέκλης, καὶ δός μοι μετ᾽ αὐτῶν διαναπαύεσθαι εἰς τοὺς ἀκηράτους αἰῶνας. Καὶ ἦλθεν αὐτῇ φωνὴ ἐξ οὐρανοῦ λέγουσα· Δεῦρο, θύγατερ ὁ στέφανός σοι ἡτοίμασθαι, ὁ θρόνος σοι ηὐτρέπισται, οἱ ἅγγελοι ἀνυμνοῦσιν τὴν σὴν εἴσοδον τὴν ἐν τοῖς οὐρανοῖς. Ταύτης δὲ τῆς φωνῆς ἐνεχθείσης, προσῆλθεν ἑις τῶν δημίων, καὶ ἔκρουσεν αὐτὴν τῇ σπάθῃ, καὶ οὕτως ἀπέτενεν τὴν ἁγίαν αὐτῆς κεφαλήν· καὶ ἀντὶ αἵματος γάλα ἕρευσεν ἐκ τοῦ σώματος αὐτῆς· καὶ οὕτως ἔλαβον τὸ σῶμα αὐτῆς φίλοι πιστοὶ εὐλαβεῖς ἄνδρες, καὶ συνεκόμισαν αὐτὴν, πυρὸς καὶ ξίφους καταφρονήσασαν καὶ παντοίων βασάνων. Ἐτελειώθη ἡ πάνσεμνος καὶ ἁγία Μάρτυς, βασιλεύοντος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ᾧ ἡ δόξα καὶ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων, Ἀμήν.

[7] But five days having elapsed, a successor was given to Perinius into the province, in like manner a son of the devil, and worse and more ferocious than his predecessor: his name was Justin. To him, when they had related the things that had been done concerning Heliconis, the tyrant was indeed gravely moved against her; and a tribunal being erected in the midst of the city, he commands her to be set before him: whom, when she was present, he thus addresses: Say now, most audacious and most impious woman, what madness impelled thee to break in pieces the statues of the Gods? by Nemesis I swear, Heliconis, upbraided by Justin for the broken Gods, answers intrepidly, who weighs the deeds of mortals, never shalt thou slip from my hands. To whom Heliconis: Hear, said she, Proconsul, the Lord is the God of vengeance, and needing nothing, desiring the salvation of men. Thy Gods therefore, Proconsul, since they could no longer endure the presence of my Christ, at last fallen prostrate to the ground, were broken in pieces, as being senseless and dumb demons. This, said the Proconsul, is thy first audacity, which nevertheless I will deem worthy of pardon, if henceforth thou wilt not refuse to come to the worship of the Gods. But if not, both this first specimen of thy audacity I will restrain with worthy punishments, and I will cast thy members to the dogs to be devoured. To whom Heliconis: Be silent, if thou wilt, said she, impudent one; be dumb, dog; cease, destruction of men; mutter not, foul and impure manikin. Whatever shall seem good, come, bring forth into the midst: behold me most ready, that I may of my own accord and willingly offer myself to thy punishments and torments. Then the Proconsul Justin ordered a furnace to be kindled for three whole days, and the holy Martyr to be cast into it. For three days therefore the furnace, being kindled, presented nothing but the appearance of a certain horrible flame, when by the tyrant's command Heliconis was cast into it, already fortified before with the sign of the Cross: but the furnace glowing with fire, like a certain vaulted chamber, being cast into the burning furnace, she remains divinely unharmed, and the flame itself in the manner of a firm wall, stood around the Virgin. She meanwhile standing in the midst of the fire, like a little sheep or an immaculate dove, stretching her hands to heaven thus sang: If I shall pass through the fire, the flame shall not hurt me: I have passed through fire and flame, and Thou hast led me out into refreshment. Lord Jesus Christ, who once didst descend into the Babylonian furnace, and didst temper the flames of the three children with a certain dew as it were; Thou, Lord, art the very same, who hast girt me with the flame of this furnace, not otherwise than with a firm wall, and hast willed the compass of the glowing smoke to be to me a vaulted arch, and finally hast animated me with the power of Thy divine spirit. Blessed and glorious be Thy name most high and likewise most holy, now and unto all ages. Amen. When Heliconis had thus prayed, the flame suddenly leaping out from the furnace, pursued those whom it found standing nearer, and sprinkled them seized, so that seventy in all perished.

[8] Placed then upon a brazen bed she is tortured by fire set beneath. Then Justin commanded that the Saint should be led out of the furnace, and he himself thus addressed her: Say, by what tricks at length wast thou able to break the powers of the fires and flames? To whom Heliconis: Christ, whom thou by no means seest, was present with me, tempered the furnace, and conferred such power upon me. Thereupon by the Proconsul's command a brazen bed was brought into the midst, and Heliconis cast upon it, now glowing with fire set beneath. When therefore the Martyr of Christ lay stretched upon that bed, so much blood flowed from her body upon the fire set beneath, that it plainly extinguished it. Wherefore the Saint was at once led back from the brazen bed to the prison. As she was thrust into it, she rendered a confession of praise to God in this manner: Jesus our virtue and fortitude, Jesus our glorying, and our hope, O Christ, be Thou now present to me with aid; and to my wounds, O most beautiful physician, apply medicine, Thou who of Thine own accord and freely helpest those who place their hope in Thee. As Heliconis thus prayed, the Saviour appeared conspicuous with vast glory and much light, Michael and Gabriel accompanying Him on the right and the left. And as He approached nearer to the Virgin, He stretched out His hand to her and said: Rise up upon thy feet, Thrust back into prison, she is restored by a heavenly vision, and be strengthened: I am with thee, who will have mercy on thee, and will heal by My divine power the wounds inflicted on thee. The Martyr, raised upon her feet, and then prostrating herself on her face to the ground, adored God, and said: Come, Jesus, and heal me. Come, Jesus, and save me. Give victory against the enemy, that, he being prostrated, I may enter glorious into Thy holy court, not without hymns and canticles of exultation. Then thus the Saviour to her: Be brave, daughter, be brave in mind. I Myself am He who heals thee, who takes upon Me thy infirmity, who finally confers upon thee the crown of immortality in the kingdom of heaven. Which said, the most good Saviour went again into the heavens. And behold forthwith Angels approached, about to exhibit their service to the holy Virgin, to whom they offered bread which they bore in their hands, most bright like the sun. Having received from the hands of the Angels the bread which I have mentioned, Heliconis was refreshed in strength, and her face shone like the sun, but also her sacred body was made white as snow. and the holy one receives new strength from heaven. Then she thus prayed: With my voice I cried to the Lord, with my voice I besought the Lord: once He gave me the bread of heaven, and the bread of Angels I a sinner have eaten. Wherefore I pursue the most holy name of the Father and the Son and the Holy Spirit with praises, hymns, glorification, and giving of thanks, and superexalt it unto the ages of ages. Amen.

[9] On the next day, the impious Justin commanded Heliconis to be led out of prison, and to be set before his tribunal. And when he beheld the notable splendor of her countenance, She is again set before Justin, carried out of himself with astonishment, he said: O the magic of the Crucified! how far has it reached! To which voice of the tyrant St. Heliconis: O the vast, said she, blindness of thy mind! with how great darkness art thou enwrapped by thy Father the Devil! Blush, most base tyrant; cease from blasphemies, embodied demon: for the satan who dwells in thee cannot bear the virtue and power of Christ. But the tyrant commands Valerius and Terentianus to see that a spectacle be made for him in the midst of the theater; and on the following day let the holy Martyr be committed with beasts: he orders moreover most savage lions, bears, and panthers to be prepared, by whose teeth the innocent little sheep of Christ may be torn. But Valerius and Terentianus, Prefects of the sandy field, thus addressed the Proconsul: By thy good leave, Illustrious Proconsul, we have two most voracious carnivorous lions, and she is condemned to the beasts which moreover for three days now are confined fasting in their cages: to these, if it seems good, we will cast her, by whom soon she will be devoured like a tiny locust. The Proconsul therefore departed with joy, but on the following day he bids it to be announced through the whole city by the herald's voice, that the whole multitude of the Gentiles should flock to the Circus of the hunt, to behold the most certain destruction of the Saint. The Proconsul therefore sitting in the theater, and all the people intent on the spectacle, it was commanded that the lions should be let loose upon Heliconis.

the lions. The cages therefore being opened, the beasts leaped out into the arena with great roaring, who stood around Heliconis harmless, and likewise began to lick her feet. At which sight all the people cried with great voices: Certainly that impious woman is a poisoner; Which do no harm to the holy Martyr. for even the lions did not dare to touch her. And when all proceeded to cry out; Take from among the living the juggler, take away the nefarious one, who knows how to tame even the most ferocious beasts by her arts; the lions leaped forth, and tore in pieces of the Gentiles a hundred and twenty in all. Then the Proconsul, dismayed with fear, with all his retinue snatched flight to the praetorium, nay, the whole city was terrified by the roaring of the lions.

[10] But the keepers of the arena, when scarcely even late in the evening they had driven the lions into their cages, Heliconis was ordered by the Proconsul to be brought to the tribunal; whom, when she stood before him, he thus addressed: Sacrifice, or on the spot I pronounce the sentence of death against thee. To whom Heliconis: I wonder indeed, said she, that thou hast a brow so impudent, Struck with the sword, Heliconis completes her martyrdom. that thou dost not yet even acknowledge the power of Christ, whose handmaid I always was, and now am, and shall be for ever. Adjudge me to death as thou pleasest. Then Flavius Justin, the illustrious Proconsul, thus pronounces: Heliconis the poisoner, who broke in pieces our immortal Gods, and refuses to obey the laws of the Emperors, we by our sentence deliver to be diminished by the head. Which said, forthwith Heliconis was led outside the walls of the city: who with hands stretched to heaven prayed in this manner: Come, Christ, and fulfil Thy truthful promises: enroll me in the number of Thy holy and elect little sheep, Sarah, Rebecca, Rachel, Leah, Susanna, and Thy mother according to the flesh Mary, and also Martha, Mary, Anna, Elizabeth, Thecla; and grant me this, that with them I may rest from all labor in the ages that shall endure for ever. The prayer was followed by such a voice divinely heard from heaven: Come, O daughter. Now thy crown is prepared for thee, and thy throne established. Now the heavenly spirits prepare to celebrate with hymns thy entrance into the heavens. As she perceived this voice, Heliconis joyfully offered herself to the lictors, one of whom striking her with the sword, cut off the sacred crown of the Virgin. From the truncated body milk was seen to flow in place of blood. The holy corpse of Heliconis certain pious men and faithful friends took up; of Heliconis, I say, who with generous spirit despised fire and sword and all torments. The holy and glorious Martyr finished her life, our Lord Jesus Christ reigning, to whom be glory and dominion unto the ages of ages. Amen.

ANNOTATA.