Conon and His Son

ON ST. CONON AND HIS SON

MARTYRS AT ICONIUM IN ASIA MINOR.

PRELIMINARY COMMENTARY

On the place, time, and very ancient Acts of the Martyrdom, and others more recent, with the Office used at Acerra, on account of the Relics translated thither.

Conon, Martyr at Iconium in Asia (St.)

His Son, Martyr at Iconium in Asia (St.)

BY THE AUTHOR D. P.

Iconium is an ancient city of Asia Minor, The bodies translated from Iconium famous for the pilgrimage and preaching of S. Paul the Apostle: of which in the Acts of the Apostles, chapter XIV, mention is thrice made, afterward held the metropolitan Archiepiscopal seat of Lycaonia and Isauria, situated on the confines of which provinces it lies: properly however, and commonly, it is ascribed to Lycaonia in the Martyrologies, and namely on September XXIII at the memorial of S. Thecla. But here, both in the Acts of the aforetitled Martyrs, and in the Martyrologies, it is reckoned to Isauria. Thence their Relics, it is uncertain when, were translated into Italy to an Episcopal city of Campania, called Acerra or Acerræ, under the Archbishop of Naples on the river Clanius, distant from Naples VIII miles on the road leading to Benevento. translated to Acerra, There stands a church dedicated to SS. Conon and Conio, or Conellus the son, Martyrs, in which the aforesaid Relics are preserved; and they have, as is fitting, solemn veneration on the third day of June, in all likelihood on account of the translation and deposition made there on that day. The Father's name, Greek, Κώνων, a later age turned into Conus, and from it formed the name of the son, otherwise anonymous, supposing it to have been the same as the Father's name, or a diminutive of it; just as on the X day of May, treating of the Relics of S. Job, translated to Pavia with the bodies of both Tobiases, the father and the son, we found this one, for the sake of distinction, called Tobinus or Tobiolus. And this one indeed Scripture testifies to have been called by the father's name; but concerning the son of S. Conon the older Acts have no such thing.

[2] We found these Acts in Greek in a very ancient Vatican Codex, under number 866, fol. 326, written down: to be given together with the Acts in Greek and Latin from ancient Mss. such as they seem to have been brought together with the body from Iconium into Campania, and rendered into Latin in the IX century at least or even earlier, as we have them and give them from four Codices in manuscript, namely the most ancient one of the monastery of S. Maximinus near Trier and another of ours also very ancient, and a third but more abridged of the church of S. Salvator at Utrecht, and lastly from the Passionary of Bödeken of the Canons Regular in the diocese of Paderborn, which by a freer paraphrase corrects the style of the former version, and changes also somewhat the order, as will appear in the Annotations. Some abridgment of the same Peter de Natalibus has, but in place of Iconium he puts Nicomedia. They are in simple style, and written in Greek, and rendered in Latin: indeed if you except two places only, they could seem to be taken from Proconsular Acts; therefore worthy of greater faith than those which afterward at Acerra were more freely adorned and interpolated, and adapted to the form of a divine Office in the XIII century perhaps. This version is not indeed ancient, sincere and genuine in every part: yet we have preferred to use it, on account of the reverence of antiquity, referring the observation of its defects to the Notes, rather than to compose a new one.

[3] From these is taken the Memorial in the Martyrologies of 29 May. Faith in these Acts and their antiquity is procured by the Martyrologies of Usuard and Ado, as being written in the IX century toward its middle, while they set forth the eulogies received thence. And Usuard indeed uses these words: On the IV Kalends of June, at the city of Iconium of Isauria, under Aurelian the Emperor, the passion of S. Conon the Martyr and his son: who, first being placed upon glowing iron, then a gridiron with coals laid beneath and oil poured over, they constantly overcame. But afterward suffering the want both of the frying-pan and of the suspension on the rack, their hands at last being crushed with a wooden mallet, they gave up the spirit in praise of almighty God. Ado recites nearly the same thus: Likewise the passion of S. Conon the Martyr and his son under Aurelian the Emperor, in the city of Iconium of the province of Isauria, the Judge being Domitian. He, since he was illustrious in faith, brought before the Judge with his son of twelve years, by a truthful confession manifested that the Holy Spirit dwelt in them. First therefore being placed upon glowing iron, then a gridiron, with coals laid beneath and oil poured over, they constantly overcame, thence a frying-pan: thence hung up, and a strong fire applied beneath them, with a mallet at last their hands of wood crushed, in praise of almighty God they gave up the spirit. Similar things have Notker, the Author of the Martyrology supposititiously under the name of Bede, Bellinus, and others here and there more recent, with the present Roman Martyrology.

[4] They are said to have suffered under Aurelian the Emperor. The Emperor Aurelian reigned from the year CCLXX to CCLXXV; but also another Aurelian under Trajan, Count of both branches of the militia in Isauria, is often found called Prince and Emperor. For he was so approved by Trajan in the exercising of cruelty against Christians, that he is found sent by him from Asia to Rome, for the slaughter of all the Christians, as has been set forth at length at the Catalogues of the ancient Pontiffs, num. 49, and again at the metrical Ephemerides of the Greeks for September XXVIII, when we treated of Chariton the Iconian Martyr, distinguishing him from a later one of the same name, the Palestinian Abbot. Therefore I strongly incline to believe that this Martyrdom of S. Conon also pertains to the age of Trajan; and that Count Domitian, here named, perhaps to be changed to another, older one, succeeded Aurelian when he was called away into Europe, and was not sent by him: although the Authors of the Acts, like others compiling in the fourth or fifth century the deeds of the Martyrs, have confused persons, and by confusing these have also disturbed the marks of times. For the rest, the affair was done in the age of one or the other Aurelian. On account of Conon's retirement into solitude, both the interpreter and the Latin interpolator believed he was to be called S. Conon the Monk, but they are to be excused, as having spoken according to the usage of their own age. For no one will easily find Monks of the true name in that age; but only such as the necessity of fleeing persecution made those, whom also in his own time the Apostle describes to the Hebrews X, 38, wandering in solitudes, and to have cultivated the solitary life. in mountains and caves and in the caverns of the earth: but some of these, captivated by the love of such solitary quiet, when they had found a fit place, there constituted for themselves a cell and a dwelling, in Greek Μονή, which at length indeed gave the beginning to Monasticism about the end of the III century: but this in the following century grew more and more strong, and among the Egyptians first, and then also among others, was brought to a more perfect form.

[5] The more recent Acts for the Office and the day of 3 June. Furthermore the Acts, which we said above were interpolated in the XIII century or later under the name of S. Conus, which the middle age used, we found transcribed at Naples among the Clerks Regular, in the papers of Antonio Caracciolo, who acquired a celebrated name for publishing the monuments of the Neapolitan Church, which we collated with the ecclesiastical Office received thence, and formerly wont to be recited at Acerra, in its Lessons, Responsories and Antiphons: and thus collated we publish them in the second place; that by such an example the Reader may be admonished how much of genuine sincerity all things of this kind are wont to lose, while they pass through the hands and styles of many, always contracting some bran, which needs the sieve and broom. So here at the end is added, that the Brethren, hearing of the death of the Saints, who were in their monastery, came with spices, and bore away the bodies by night, and buried them in holy Sion in the same monastery, on the third of the Nones of June. Of which the old Acts have nothing: but the ancient Martyrologies note the IV Kalends of June. The Bödeken Codex, I know not why, ascribes their Passion in the title to the VII Ides of May. The Trier Ms. near the end says, that the Commemoration is celebrated on the twentieth day of the month of May, and under such a day the Utrecht Codex also has the Passion abridged; but by an error of the scribes in both places "ninth" could have been omitted.

Nor would I doubt that it was thus anciently preserved at Acerra: but after the devastations brought upon Campania by the Saracens and restored by the Normans, a new translation of the holy Bodies seems to have been made, on account of which we said the feast is now celebrated on the III day of June, when the same are referred to by Ferrarius in the Catalogue of the Saints of Italy and in another general Catalogue of his. Such a cult, moreover, is confirmed by the Hymn, wont to be recited on that feast, in this tenor:

Conon, illustrious Martyr, whom we know is to be venerated Throughout the world on the third of the Nones of June, And, glad in your merits, we shall render Honors to the stars. with which the Hymn of the same Office accords.

Hear the suppliant peoples, and to the ears, Which your servants pour forth at the altars, Grant kindly favors to their Voices in the Sacred time.

Let the favoring boys keep this festal day, Let the chaste maidens celebrate this day, Let us all celebrate this festal day With a glad song.

This is our Father and Ruler of the city, To be carried with highest praises to the stars; To whose temple the crowds come In a long line.

For he was begotten of illustrious parents, Who flourished in great riches: He was illustrious in character, and yet More illustrious in wondrous deeds.

But when the Bald One was tearing the world, A grievous enemy of the name of Christ, savage Plague of the human race and horror, Bloody with slaughter;

The holy Conon shone forth to the world, wearied Now with so many ills, to be crowned among The illustrious Soldiers of the supreme Lord, His blood poured out.

His son the blessed Cononus likewise, His blood poured out, merited the crown. Death despised, borne above the stars, Both triumph.

We all, suppliant, plainly entreat, That you be mindful of us through the ages; And render the God of heaven kindly To your people.

That salvation may be to it, and a healthful Air, and the year heavy with produce, Wholly fertile, heavy with olives, And with vines;

Every flock rejoices in the broad fields: So may we come to the years' completion, And ever celebrate this sacred hymn With a glad song.

Be glory to the supreme Lord of the heavens, Be praise also and immense and at once power, Who by His nod, on high, rules the World, Three and One. Amen.

Prayer. Almighty everlasting God, who advancest those who contend unto the crown, grant to us thy servants, worthily to celebrate the solemnities of thy holy Martyrs, Conus and Cononus, and that, as we proclaim their glorious triumphs with devout minds, by their merits interceding we may attain to the joys above. Through the Lord.

ACTA

From ancient Greek and Latin Mss.

Conon, Martyr at Iconium in Asia (St.)

His Son, Martyr at Iconium in Asia (St.)

FROM THE MSS.

Ἔτι κρατήσαντος τὸ βασίλειον Αὐρηλιανοῦ τοῦ τυράννου, ἀπεστάλη Δομετιανὸς ὁ Κόμης κατοπτεῦσαι πάντας προσκυνεῖν καὶ σπένδειν τοῖς μιαροῖς εἰδώλοις. Εἰσελθὼν οὖν εἰς τὴν Εἰκονίων πόλιν τῆς Ἰσαυρίας, ὑπεβλήθη αὐτῷ Κόνων τίς σεμνὸν βίον ζῶν, φίλος δὲ Θεοῦ, καὶ κληρονόμος Χριστοῦ, καὶ συνόμιλος Ἀγγὲλων Θεοῦ, δαιμόνων δὲ διώκτης, εἰδώλων καθερέτης, βραβευτὴς δὲ τῶν Μαρτύρων. Οὗτος ἑσχηκὼς γυναῖκα, ἀνεχώρησε χηρεύσας, ἔχων καὶ υἱόν· καὶ λαβών αὐτὸν κατιδίαν ᾤκησεν. Ἀνεδέξατο δὲ τὸν βίον Μωῦσέως, ἐπιτάττων τοῖς ὕδασιν· καὶ γὰρ [ὄντος αὐτοῦ] ἐν τῇ μονῇ, πλησίον ἦν ποταμὸς ῥέων, ὅς ἐπολιόρκει πάντας τοὺς γιτνιοῦντας [οἵ τινες] τοῦτον ἐπὶ πλημμύρα ὑδάτων ἐπελθόντων, οὐκ ἠδύναντο παρελθεῖν πόῤῥω. Ἐπιστάντος οὖν ὄχλους, παρεκάλουν τὸν ἅγιον Κώνωνα διενέγκαὶ ἀυτούς. Ἐπιτιμήσας οὖν ὁ ἅγιος Κώνων τοῖς ὕδασιν, ἔστησεν αὐτὰ, καὶ ποιήσας ὁδὸν διῆγεν τὸν ὄχλον. Ἀναχωρήσαντος δὲ τοῦ Ἁγίου ἐπὶ τὸ μοναστήριον, καὶ μὴ κελεύσαντος τοῖς ὕδασιν διοδεύειν, ἀνάῤῥοια ὥδευον, καὶ ἐγέμησαν τὰς πλησίον κώμας. Γνοὺς δὲ ὁ μακάριος Κώνων τὸ γεγονὸς, καὶ σύννους γενόμενος, ἀπήει πρὸς τὸν ποταμὸν, ἐπιτρέπων αὐτῷ τοῦ πορεύεσθαι. Ὅσοι οὖν κατὰ Θεὸν ζῶσιν, οὔτως πολιτεύονται, καὶ οὕτως ἀρέσκουσιν Θεῷ, καὶ τιμῶνται ὑπὸ τοῦ Θεοῦ, καὶ ὑποτάσσεται αὐτοῖς οὐ μόνον τὰ ὕδατα, ἀλλὰ καὶ πᾶσα ἡ κτίσις· ἐπλήρωσεν γὰρ οὗτος τὸ γεγραμμένον, Ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, καὶ ἐρεῖ τε τῷ ὅρει τούτῳ, Μετάβληθι, καὶ γενήσεται. Οὐ μόνον οὖν τοῖς ὕδασιν ἐπιτάττει, ἀλλὰ καὶ τοῖς κτίσμασι κελεύει · ἐπίστευσεν δὲ Ἀβραὰμ τῷ Θεῷ, καὶ έλογίσθη αὔτῷ εἰς δικαιοσύνην · ἐπίστευσεν Κώνων τῷ Θεῷ, καὶ οὐ μόνον φίλος ἐκλήθη, ἀλλὰ καὶ συγκληρονόμος Χριστοῦ· τοιοῦτοι ἀρέσκουσιν τῷ Θεῷ, τοιοῦτοι στρατηγοῦσιν, οὐ μόνον τὰ ἐπὶ γῆς, ἀλλὰ καὶ τὰ ἐν τοῖς οὐρανοῖς. Τοῦτον ἰδὼν ὁ ὑπηρέτης τοῦ σατανᾶ Δομετιανὸς ὁ Κόμης, ἐιπεν, Τὸ σεμνόν σου τῆς πολιᾶς, καὶ τὸ γῆρας εἰς πολλήν με αἰδῶ κατέστησεν· τοίνυν ὁρᾷς τὸν Αὐτοκράτορα, καὶ πᾶσαν τὴν οἰκουμένην εὐωχουμένην· καὶ διατὶ αὐτὸς ἐν τοιαύτῃ πλάνῃ διάγεις; Κώνων ἐ͂ιπεν· Οἱ κατὰ Θεὸν ζῶντες, οὐ δύνανται οὕτως εὐωχίᾳ διάγειν· δεῖ γὰρ αὐτοὺς διὰ πολλῶν θλίψεων εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν · οἱ δὲ κατὰ ἄνθρωπον ζῶντες, ᾧδε εὐωχοῦνται, καὶ ἐν μαλακοῖς ἱματίοις διάγουσιν. Τοίνυν μᾶλλον αἰτοῦμαι συγκακουχεῖσθαι τῷ σταυρῷ τοῦ Χριστοῦ, ἢ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν· ἀξιῶδέ σε μὴ διὰ συντόνων με ἀνέλῃς, ἀλλὰ κατὰ μέρος φαιδρὰς μοῖ τὰς βασάνους, καὶ τὰς πληγὰς ἐπιφέρων, ἵνα κᾀγὼ διὰ πολλῶν θλίψεων καταξιωθῶ εἰς τὴν βασιλείαν τῶν οὐρανῶν. Δομετιανὸς Κόμης ἐ͂ιπεν· Ἔκρινας γὰρ τοῦ ζῆν ἀπαλλαγῆναι; Κώνων ἐ͂ιπεν· Ἔκρινα τοῦ ζῆν κατὰ ἄνθρωπον πληρῶσαι, καὶ σὺν Χριστῷ πολιτεύεσθαι. Δομετιανὸς Κόμης ἐ͂ιπεν· Νομίζω σε ἀσεβεῖν τοῖς θεοῖς· τί δὲ ἦσθα ἐν τῇ ἀσεβεῖ θρησκείᾳ, Παππὰς, ἢ Διάκων; Κώνων ἐ͂ιπεν· Ἔζησα κατὰ Θεὸν, προσκαυῶν τῷ Χριστῷ, καὶ ἀγαλλόμενος τῷ ἁγίῳ Πνεύματι, ὢν ἁμαρτωλὸς καὶ λαἳκός· οἱ γὰρ καταξιωθέντες τοῦ ἀξιώματος ἐκείνου σὺν Χριστῷ ἀγάλλονται. Δομετιανὸς Κόμης ἐ͂ιπεν, Γυναῖκα ἔσχες; Κώνων ἐ͂ιπεν, Ναί, ἀλλ᾽ ὀλίγον χρόνον συνέζησεν σὺν ἐμοὶ, νῦν δὲ σὺν Χριστῷ ἐστιν. Δομετιανὸς Κόμης ἐ͂ιπεν· Βούλομαι κατὰ ἀκρίβειαν γνῶναί σου τὸν βίον· Τέκνα ἔσχες; Κώνων ἐ͂ιπεν· Ἔχω υἱὸν, καὶ τοῦτον παραστῆσαι με δεῖ τῷ βήματί σου. Δομετιανὸς Κόμης ἐ͂ιπεν· Καὶ αὐτὸς ἀσεβὴς εἰς τοὺς θεούς; Κώνων ἐ͂ιπεν· Οἷα ἡ ῥίζα τοῦ δένδρου, καὶ οἱ κλάδοι τοιοῦτοι· νῦν οὖν κέλεοσον αὐτὸν παραστῆναι τῷ βήματί σου. Δομετιανὸς Κόμης ἐ͂ιπεν· Παραστήτω αὐτοῦ καὶ ὁ υἱός. Ἡ τάξις ἐ͂ιπεν, Πάρεστι τῷ βήματί σου. Δομετιανὸς ἐ͂ιπεν· Πόσων ἐτῶν ἐστιν ὁ υἱός σου; Κωνων ἐ͂ιπεν· Δώδεκα ἐτῶν ὢν γέγονεν Ἀναγνώστης, καὶ τῷ βίῳ κοσμικῷ ἀποταξάμενος, κατηξιώθει τὸν κλῆρον λαβεῖν τοῦ Διακένου. Δομετιανὸς ἐ͂ιπεν᾽ Τί οὐν; βούλεσθαι προσέρχεσθαι τοῖς θεοῖς, καὶ θύετε, ἢ οὒ; ἐγὼ γὰρ ἐκελεύσθην παρὰ τοῦ Αὐτοκράτορος, τοὺς μὴ πειθομένους θύειν τοῖς θεοῖς τιμωρίαις διαφόροις ἀικίζειν. Κώνων ἐ͂ιπεν· Ἀπεῤῥιμμένε, καὶ πάντων ἀνθρώπων ἀσεβέστατε, οὐκ ἐ͂ιπόν σοι, Ποίει, ὃ θέλεις; Δομετιανὸς Κόμης ἐ͂ιπεν πρὸς τοὺς ὑπηρέτας αὐτοῦ, Ἐκκαύσαντες τήμους, ἐπίθετε αὐτοὺς ὑπεράνω αὐτῶν. Κώνων ἐ͂ιπεν· Δὸς ἐν τῷ μέσῳ τὰ βασανιστήρια, καὶ τότε γνώσῃ δύναμιν Χριστοῦ. Δομετιανὸς Κόμης ἐ͂ιπεν᾽ Διὰ πυρὸς ὑμᾶς ἀναλίσκω. Κώνων ἐ͂ιπεν᾽ Ὃ βούλει ποίει. Δομεανὸς Κόμης ἐ͂ιπεν· Ἐκκαύσαντες ἐσχάρας, έλαιον κατὰ μέρος εἰς τοὺς ἄνσθρακας ἐπιζέοντες, ἐπιῤῥίψατε αὐτοὺς έπάνω τῆς ἐσχά̈ρας. Κώνων ἐ͂ιπεν. Καὶ πρὸ τούτου σε ἠξίων, ὅτι εἴ τινας ἐπαχθῆναι τιμωρίας ἔχεις, ἐπά̈γαγε. Δομετιανὸς ἐ͂ιπεν· Στρέψαντες αὐτοὺς κατὰ τῆς γαστρὸς ἐκκαύσατε. Κώνων ἐ͂ιπεν· Πέποισο ὅτι οὐκ ἀισθανόμεθά σου τῆς πυρᾶς. Δομετιανὸς Κόμης ἐ͂ιπεν· Ἐκκαύσαντες τήγανον, καὶ ἐμβαλόντες ἔλαιον εἰς αὐτὸ, ἐπιῤῥίψατε αὐτοὺς εἰς τὸ τήγανον, ὅπως καὶ νῦν ἅψηται αὐτοὺς τὸ πῦρ. Κώνων ἐ͂ιπεν· Τί ἔστι τοῦτο; καταπαίζουσίν σου οἱ ὑπηρέται, καὶ οὐκ ἐθέρμαναν καλῶς τὸ τήγανον. Δομετιανὸς ἐ͂ιπεν· Ἀρόντες αὐτοὺς ἀπὸ τοῦ τηγάνου, κρεμάσατε αὐτοὺς κατὰ σφυρῶν, καὶ ὑποκαπνίσατε αὐτοὺς δρυμυτάτως, ὅπως ἀποπνιγῶσιν. Κώνων ἐ͂ιπεν· Τὸ πῦρ σου οὐχ ἥψατο ἡμῶν· καὶ τοῦ καπνοῦ σου οὐ φροντίζομεν. Δομετιανὸς ἐ͂ιπεν· Ξυλίνῳ πρίονι τὰς χεῖρας αὐτῶν περιέλετε. Κώνων ἐ͂ιπεν· Οὐκ αἰσχύνῃ, ὅτι δύο ἀχρίοι δοῦλοι τοῦ Θεοῦ πᾶσαν τὴν ὑπερηφανείαν ὑμῶν ἔθλασαν, καὶ τὴν πανοπλίαν ὑμῶν κατέλυσαν. Καὶ ταῦτα εἰπόντος τοῦ ἁγίου Μάρτυρος Κώνωνος, φωνὴ ἐκ τῶν οὐρανῶν ἐγένετο λέγουσα αὐτοῖς· Ἀπέλθετε οἱ γενναῖοι ἀθληταὶ τοῦ Χριστοῦ, ὧν ὁ βίος ἁγνὸς, καὶ ὁ τρόπος τέλειος, καὶ ἡ ζωὴ ἐν οὐρανοῖς· στεφανοφοροῦντες πομπεύετε, ἐνδεικνόμενοι τὸ νίκος κατὰ τοῦ σατανᾶ. Καὶ ταύτης τῆς φωνῆς ἐνεχθήσης, οἱ ἅγιοι Μάρτυρες ἀνατείναντες τὸ ὅμμα αὐτῶν εὶς τὸν οὐρανὸν, προσήυξαντο ἐπὶ ἱκανόν· καὶ ποιήσαντες τὴν ἐν Κυρίῳ σφραγίδα, ἀπέδωκαν τὰς φυχὰς ἐπὶ βήματος. Καὶ ἐπὶ τοῦ φόβου ἀνέστη ὁ Ἄρχων ἁπὸ τοῦ θρόνου· καὶ ἐλθόντες οἱ ἀδελφοὶ ἔλαβον τὰ σώματα τῶν ἀγίων Μαρτύρων, ὑπὲρ χρυσίον καὶ λίθον τίμιον τετιμημένα, καὶ ἔθαψαν αὐτὰ αἰνοῦντες τὸν Θεὸν, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

Aurelian the tyrant reigning, Domitian was sent to compel the whole province, Brought to the tribunal from the desert, that he should do violence to all to adore and worship the most abominable idols. When he had entered into Iconium, a city of the province of Isauria, there was brought before him a man, living a venerable life in the sight of God, a friend of God and coheir of Christ, a companion of cursed idols, a partaker of the holy Martyrs. He had a wife, and departed and taking him, he abode in solitude ^d.

[2] For he walked in the ways of Moses, rebuking the floods, fulfilling the commands of God. For there was there near that very place a river ^e torrent, by which none could, from the neighboring places, where dwelling, he had stayed the river's course; on account of the multitude of water, pass over. But when the people drew near they besought S. Conon, that he should ferry them across. S. Conon rebuked the water; and stayed it, and making a way led them out. But S. Conon descending into his monastery ^f, commanding the waters that they should not run until the time: then filling them he flooded very many provinces ^g. Holy Conon, learning what had been done, going came to the river, commanding it that thus its course should be according to the mercy of God: whence even until now all those there pleasing to God are gladdened by it, and there are subject to him, not only the waters, but also all the earth itself. For that was fulfilled which is written: For if you shall have faith as a grain of mustard, you shall say to this mountain, Pass over, and it shall pass over. Not only does he command the waters, but also ^h he bids the floods. Now Abraham believed God, and it was reputed to him unto justice: holy Conon believed God, and not only was he called a friend of God, but was made coheir of Christ. These

please God and these wage war ⁱ, not only on earth, but also in heaven.

[3] Seeing ^k these things the minister of the devil, Domitian the Count, said: Thy venerable old age ^l thou hast brought into much shame, who lookest not upon the Emperor and all the holy ^m rejoicing: and why art thou thus deceived in this dwelling? and interrogated about the rigor of his rule of life, S. Conon said, Those who live with God walk in this fashion, as I do: for it behooves them through much tribulation to enter the kingdom of heaven: but those who live before men have their fashion, walking in beautiful garments: I begin to hasten to the cross of Christ, that he may remit to me the sins that are for a time, who shall judge these things. Domitian the Count said, Hast thou judged to end thy life? and having confessed Christ, S. Conon said, I have judged, as far as men are concerned, to complete it, and indeed to dwell with Christ.

[4] Domitian the Count said: I believe thee to be impious to the gods: why standest thou? First declare the honor of thy religion. Art thou a Monk ⁿ, or a Deacon? S. Conon said, I live before God, adoring Christ, exulting in the Holy Spirit: for I am an unworthy layman, but those who lean upon that dignity rejoice in Christ. Domitian said, Hadst thou a wife? S. Conon said; Truly: but she lived a short time with me, and now is with Christ. Domitian said, I wish to know thy life with ^o exactness: hadst thou children? together with his son, S. Conon said: I have a son, and him I must present to thy sight. Domitian said; And is he too impious to the gods? Holy Conon said: As the root, such also the branches are: now therefore bid him come before thy sight. Domitian the Count said: Let his son also be presented. The officer said: He stands before thy eyes. Domitian the Count said: How many years old is thy son? S. Conon said: Twelve [p], and skilled in the readings, and renouncing the world, he was worthy to receive the lot of the Martyrs: but we ask that thou not, leading us briefly to sentence, wish to give an end: but more swiftly make us pass through each torment and stripes, that I may be worthy to enter the kingdom of heaven.

[5] persuaded by this to sacrifice to the gods, Domitian the Count said: What then? Will you believe in the gods and sacrifice to them? or not? For to me it has been commanded by the Emperor, that those who do not consent to immolate to the gods, I should pronounce diverse sentences against them. S. Conon said: [q] Foolish and of all men most impious, did I not tell thee, do what thou wilt? Domitian the Count said to the Ministers, Kindle the irons [r], and place them upon them. S. Conon said; Let them come [s] to me long, thy sentences, and then thou shalt see the power of Christ. Domitian said, he is tortured variously by fire: By fire I will extricate you. S. Conon said: Do what thou wilt. Domitian said: Kindle the gridiron, and put oil through its corners, and light the coals, and cast them upon the gridiron. S. Conon said: Long ago I told thee, If there be any torments, show them. Domitian said; Turn them over upon their belly, that they may burn. S. Conon said: Believest thou, that we think not of thy fire? Domitian said: Light the frying-pan, and put them therein, perchance even now the fire will touch them. S. Conon said: What is this? The ministers mock; they have not heated the frying-pan well. Domitian the Count said: Take them from the [t] pan, and hang them up [u] one by one, and set under them a strong fire, that at once they may yield up their soul. S. Conon said: Thy fire has not touched us: for of thy [x] burning we rejoice.

[6] and themselves, he and his son, superior to all torments Domitian said: Bring a wooden mallet, and crush [y] their hands. S. Conon said: Art thou not ashamed, that two servants of God have broken all thy pride, and have foiled the victory of the devil? And as S. Conon was saying these things, a voice came from heaven saying: Go, brave Athletes of Christ, for whom the world has been chaste, and the course stronger, and life among men good, and crowned with roses, and from the combat honored, now show yourselves to dwell in heaven, the devil being conquered. And the holy Martyrs of God hearing that voice, looking up with their eyes to heaven, for a very long time making prayer, gave up their spirit in the Lord before the tribunal. And for fear the Count Domitian rose up from the throne: and the Brethren coming took up the bodies of the holy Martyrs, they render up their spirit in prayer, honored above gold and precious stone much: and buried them, praising the Lord [z]. S. Conon was martyred with his son in Iconium of the province of Isauria, under Domitian the Count: the Commemoration is celebrated on the twentieth day of the month of May, the Lord Jesus Christ reigning, to whom be honor and glory unto the ages of ages. Amen.

ANNOTATIONS.

although all others write so: yet Stephanus on the cities notes, that an ancient fable was current there about the clay images, formed there for the restoration of the human race after the flood, whence the name clung to the city; which therefore, says the same Stephanus, ought to be written with a diphthong, διὰ τὰς εἰκόνας ἐκεῖ διαγραφῆναι.

He sent his apparitors, to apprehend certain Christians, whom, brought before him, he would order to be tortured with cruel vexation: by which ministers of his there was brought before him after some days … Conon … the companion of the Angels.

And this is one of the two points which, as it could not be had from the Proconsular Acts, so being received through the tradition of the common people is of less faith, especially as to certain circumstances. Likewise I do not greatly esteem the voice, which is said below to have fallen from heaven to the Martyrs at the end of their contest: because that in Acts of the first note is unusual, but in others of lighter note is so frequent, that faith can not prudently be had.

with several other lesser streams, loses itself in the Ascanian lake: out of which lake afterward, through subterranean passages, the Maeander seems to proceed.

or two only: and that according to the proper etymon of the word: which a later usage bent to signify the cenobia of many.

when he had not commanded the waters to go forward, they going back, filled the neighboring villages round about: which B. Conon, considering, and knowing what had been done, came again to the river, bidding it proceed, namely in its accustomed course and channel; contrary to what the interpreters understood, supposing that the advantage of those villages had been what was the damage, unless the stream had been permitted its natural flow. If another Greek text once had it otherwise, then I would judge that from the nature of the river, swallowed up in that lake which I mentioned, occasion was taken to attribute to a miracle what was from nature: and so consenting with the former, the Bödeken Ms. says, that the Saint commanded the river to keep ever afterward the courses of the route it had taken; that namely, what hitherto had overflowed for it, divided into parts, might serve also the uses of other regions … whence even to this day the inhabitants of that region, proclaiming the benefits of so memorable Our Lord Jesus Christ &c.

better: for thus it appears that miracle was afterward inserted into the ancient text. The same when the Bödeken paraphrast recognized, he preferred to move it to that place where it inopportunely interrupted the begun discourse, and to refer it to the end.

p. The Greek, When he was twelve years old he became a Lector; and renouncing the secular life, he was worthy to receive the lot of a Deacon.

q. The Bödeken Ms. thus extends the response: Whether thy Emperor has ordered, or the malevolence of thine own will has suggested it, devise as many kinds of penalties as thou canst, and torture us as much as thou wilt; knowing most certainly, that neither provoked by thy threats nor by thy blandishments shall we be able to deny the name of the Lord our God.

r. The same Ms. and the Utrecht, iron plates. Perhaps in the proper language of the Isaurians, iron plates are called τῆμοι, a word unknown to other Greeks.

s. The Greek, Bring forth into the midst the instruments of torture.

t. Even in the Greek Ms., thrice Τύγανον, only once was written Τήγανον, which is elsewhere usual, and signifies a Frying-pan, as it is had in the Bödeken.

u. The Greek κατὰ σφυρῶν, by the little hammers of the feet; καὶ ὑποκαπνίσατε, and raise smoke beneath.

x. There, And we care not for thy smoke.

y. The Greek is, With a wooden saw cut off their hands, and so the more recent Acts have it, the Bödeken Ms. adhering to the ancient Acts, adds: Which when it had been cruelly fulfilled by the ministers.

z. Thus far the Greek, nor has the Bödeken or Utrecht Ms. more: but it seems that for Twentieth, one should read, Twenty-ninth.

ACTA RECENTIORA

From the Naples Ms. and the Acerra Office.

Conon, Martyr at Iconium in Asia (St.)

His Son, Martyr at Iconium in Asia (St.)

FROM THE MSS.

In the times ^a of Aurelian the Prefect there was a certain man, by name Conus, S. Conus, his wife being dead, great and fearing God, in the city of Iconium, having a wife faithful in the Lord: who were so inflamed with desires for the heavenly fatherland, that they sought the heavenly glory rather than that of earthly dignity: And daily in their prayers they besought God, that he would give them a son, whose pious vows the almighty God hearing, granted them a son, and they gave him the name, Conus. The mother, on the very day she gave birth, passed to the Lord. But blessed Conus persisted in vigils, and prayers, day and night ^b: and when the son had become seven years old, with his seven-year-old son he withdraws: all that he could have he distributed to the poor, and went to a monastery with his only son, and so great a grace did God confer upon him, that ^c he gave light to the blind, cleansed lepers, commanded demons, brought various sicknesses back to former health.

[2] Now there was in the same city of Iconium a certain river, which in winter time ^d, leaving its proper channel, brought great inconvenience to the citizens. At that time therefore, when the river had risen exceedingly according to custom; all the people ran thither to the man of God, and prostrate at his feet with tears said: Help us, servant of God, for the river has risen, and will drown us and all our goods: and our people are on the other side, and cannot pass over hither. Then the most blessed Conus said to them; I am a sinner and unworthy, and can do nothing else. But all the people began to cry out, Holy Conus, servant of God, help us. Blessed Conus rising went to the bank of the river, and lifting up his eyes to heaven said: Lord Jesus Christ, as thou heardest Moses thy servant in the Red Sea, by prayers he divides the river into 2 parts: and didst carry the children of Israel across the desert; so Lord hear me, not for my merits, but for the sake of this people, that they may see and glorify thy blessed name unto the ages of ages. And when all the people had said, Amen; immediately the river was divided into two parts, and suddenly the water was cut back behind. Then both all the people, and also the animals which were on the other side, were brought back to their own. All men and women cried out with one voice, praising together God, who saves all who hope in him. But that river did not return through its channel whence it had come, but ^e filled the mountains and hills, so that not even men could have passage from there. Then by the sign of the Cross he leads it back to its channel: Then all the peoples, running to the man of God, narrated to him all things. He went to the bank of the river, and making the sign of the holy Cross over it said: Fulfill the command of almighty God, and go into thy channel. Immediately, like a servant who fulfilled the command of his lord, so that river fulfilled the command of the most holy man, according to that which the Lord says: If you shall have faith as a grain of mustard, and you shall say to this mountain, Remove, it shall be removed. Matt. 17:19.

[3] destroying idols he converts many also: Amid these things the most holy Conus destroyed many temples of idols, and converted many unbelievers to the faith of Christ, not only in the city of Iconium, but in other provinces: and he wrought in the name of Christ wonderful signs. Now it came to pass, while the fame of the most holy man reached the ears of a certain Domitian, that most wicked one came into the city ^f of Rome: and so great a dread and dullness of mind was made in that city, that no one dared openly confess himself a Christian: to such a degree that very many chose in the mountains to lead a life with the beasts, rather than to deny the Christian faith by a dreadful torment.

[4] he is set before Domitian the Governor: At length by the instigation of the devil Domitian commanded B. Conus to come to him: to whom he said: Rejoice, most noble Abbot. To whom S. Conus answered, I rejoice plainly. Domitian said: What I heard of thee, now I recognize in truth: that thy body is bright, and thine eyes are like radiant stars, and thy old age deserves no detraction. Meanwhile he began modestly to admonish him, saying: It has been related to our excellence, that thou art not moderately filled with the gall of pestiferous Christianity; interrogated by him, so that not only do thine own things not suffice thee, but thou dost not even fear to hinder very many: which things heard, we gave not faith entirely, namely because we know thee to be nobly born, and to serve devoutly in our militia. To this B. Conus says: It is written, that to useful admonitions we ought to accommodate our sense, and not to useless ones. Why didst thou shudder at Christ our Lord, held and condemned, dead and buried? Why dost thou not first marvel at him born of a virgin, the virgin bearing, the virgin remaining: whose nativity the Angels announced, rejoicing and singing, Glory to God in the highest, and on earth peace to men of good will? Why dost thou not revere the power of him, who of five loaves and two fishes satisfied five thousand men? he confesses Christ and his miracles. Who indeed did this but he, who restored light to one born blind, and to four-days' Lazarus gave life? at the last by his own will he suffered for the salvation of the world. At his death the rocks were split, the monuments were opened; and many bodies of the Saints arose.

[5] To this Domitian says, If thy assertion were firm with the safeguard of truth, protesting that he will persevere in that faith, the religion of the whole world would believe Christ, and the power of Jove would be reduced to nothing. B. Conus answered: By the favor of our Lord Jesus Christ, who bade me speak the truth, since in it I will persevere even to that end, which is ended by the law of Christ. For he himself deigned to say: I am the way, the truth and the life, who believes in me even if he shall have died shall live; and everyone who lives, and believes in me, shall not die forever. John 14:6 Whence through many tribulations it behooves us to enter into the kingdom of God: but the sons of this world shall be cast out, and shall go into the exterior darkness, where there shall be weeping and gnashing of teeth. Then Domitian, filled with wrath, commanded that he be beaten, and afflicted with various torments. S. Conus said: I fear not thy torments: do quickly what thou art about to do: he is afflicted with various torments: but I beseech thee that thou inflict worse torments on me. Domitian said: I was wishing by useful counsel that thou obey our precepts, whereby with us thou mightest merit to enjoy our joys. B. Conus answered: I wish to live in soul, and not in flesh. But thou, wicked one, art to be tortured, with thy father the devil in hell, where thy torments shall be concluded with no end.

[6] Domitian said: Hast thou a son? S. Conus said: he asks that his son be brought, I have: whence I beseech thee that thou send to the monastery, and cause him to be presented to thee; that, as we were companions in this life, so we may be associated in that beatitude. Domitian said: Why dost thou not allow, that the boy adore our gods, and enjoy with us the joys of this life? B. Conus answered: Where the tree stands, there is also its branch with it. Only I beseech thee, that thou send to him, and that we receive together the crown of martyrdom. Then in haste he had him come, and before his presence be brought. To whom Domitian said: What is thy son's name? He says; The same as mine. Domitian said: How many are the years of his life? B. Conus answered: He was twelve years old, when I delivered him to be instructed in the studies of letters: now seventeen years of his age are completed, in which raised to the rank of Deacon, he was reckoned in the number of the Saints. Likewise I pray thee that we may take one martyrdom together, that we may together be crowned by Jesus Christ. a Deacon of seventeen years, Domitian said: Thou art given not to one who delights, but to one who destroys; not to joy, but to grief. Wherefore now sweet persuasion of words avails thee not, but punishments, and stripes, and the darkness of prison, unless you adore our gods. B. Conus answered: Impious, wicked, sacrilegious, cruel, and dire tyrant; did we not before say to thee, that we are Christians, and your idols we adore not? Only do what thou art about to do.

[7] To this Domitian commanded an iron bed to come, and the Saints of God to be stripped naked, both are laid on the burning bed: and upon it to be placed. But the executioners pressing administered coals upon the iron bed, and pressed them down with iron ^g. The holy Martyrs said: Learn, wretch, that thy coals afford us not pain, but refreshment. And when Domitian had heard this from the Saints, he said to the executioners; Take them from the gridiron, then in a boiling cauldron: and put them into a boiling brazen cauldron, and put in lead, resin, tow, pitch, and sulphur. Which when it had been kindled most fiercely, he commanded the blessed Martyrs to be put in, and said: Let us see if their God can snatch them from the flame of the fire. But the holy Martyrs, while they were being burned, lifting their eyes to heaven, prayed to the Lord, and said: Creator of all, Lord, hear us crying to thee, and send us thy holy Angel, who may extinguish the cruel fires, as of old to the three children in the furnace of burning fire; that all may know, that thou art the Son of the living God, who camest into this world. but, an Angel protecting, unharmed. Forthwith the Lord sent his Angel, who extinguishing the flame-vomiting instruments with heavenly dew, said to the saints: Peace be to you, best soldiers, faithful combatants: fear not, be not afraid: for Christ is present, who will make you victors, and to the eternal joys will lead you with grace.

[8] they are ordered to be hung on the rack, Then Domitian said: Take them from the brazen cauldron, and hang them on the rack: for with other punishments I will kill them. The holy Martyrs: O death of wicked men! what is this that thou attemptest again to repeat, as though we had set thee no reason above? Now once and twice, and thrice, and four times we have professed that not to the creature, but to the Creator God we suppliantly bend our necks. What we have once sworn by divine sacraments, that is not to be violated, neither by rewards, nor by threats. What is thy credulity? Is not he who denies and conceals the faith of his King to be cast out from the militia with anathema? One must not sweat in such matters. But the Lord is our helper: what then a man can do to us, is not to be feared. Cursed indeed are your gods and all who trust in them. This heard, the Tyrant raged, and says: Let him feel hard things, who bears an iron heart: let him pass through fire, who will not be softened. Then he commanded

a most fierce smoke to be made, and the holy Martyrs to hang above on the rack. But the holy Martyrs, they are tortured with most fierce hunger: mocking the punishments and torments, said: O foolish and unbelieving ones! we fear not you nor your torments: for your fire and smoke could not overcome us: we, indeed servants of Christ, are glorying and rejoicing, for all the kinds of torments, which you have inflicted on us.

[9] to be cut apart with a saw Then Domitian, filled with wrath, commanded that they cut their bodies with a saw. But the holy Martyrs asked of the executioners a respite for praying, and praying to the Lord said: Lord God Almighty, Creator of heaven and earth, Jesus Christ, King of Kings, supreme power; who governest all just things with a holy governance, coming from heaven, born of a Virgin, didst receive the sacred baptism, many miracles didst show to the world, at the last fixed to the cross didst save the lost world by thy blood; through whom thou hast granted to thy servants triumph over death, that they might be able to conquer the wiles of the devil. I praise thee, Christ God, they pour forth a prayer to God, lover of the human race, may they ever praise thee forever, and proclaim thee God maker of heaven and earth, and ever worship thee with devout love of mind, who with the Father art God, and with the holy Spirit reignest, and thy kingdom through the regions of the world shines forever. We commend to thee the Christian people, for whom thou didst shed thy precious blood: grant to us thy servants, that whoever in prayer through our name shall invoke thee, first, for those who through them shall ask anything, we ask thou hear them; and if any of the faithful shall make our memory on the anniversary day, restore the hundredfold, as to thy faithful thou hast promised, and from sins clemently absolve them: and whoever shall be the writer of our combat, and shall pray to thee through us, soon to him let all sins be forgiven; and those who by a lunatic spirit shall be seized, and shall ask thee through our name, grant them clemently their petitions: and if anyone by sins exacting it shall have lost his hearing, and through us thee Lord shall have invoked, most merciful God restore to him: and let this be not of our dignity, but of thy goodness, by which thou didst promise to thy Apostles saying, Ask, and you shall receive. John 16:24

[10] then for themselves that they may die in peace: We ask also of thee, Lord, that the most wicked Domitian not kill us, nor his ministers; but in peace, most loving God, receive our souls; that Domitian may know, that to thy servants he could not do harm; but, as thou didst will, thou hast done: that everyone who shall hear this, may bless thy name unto the ages of ages. And when the faithful had answered ⁱ, Amen; behold a voice from heaven was made to them, saying: Come, faithful combatants, receive your unfading crowns of eternal glory; all things, whatsoever you asked of the Lord, which obtained, they die, shall be done for you. Therefore, all who were present seeing, the holy Martyrs signing themselves with the sign of the Cross, gave up their souls in peace into the hand of the Creator of all ^k. The same hour there was a great earthquake [l], and many temples of idols fell down. Then Domitian seeing such things, fled into his house, and hid himself. But the Brethren, hearing, who were in their monastery, came with spices: and took the bodies of the Saints by night, and buried them in holy Sion ^m in the same monastery, they are buried. on the third of the Nones of June, our Lord Jesus Christ reigning: to whom be honor and glory, unto the ages of ages. Amen.

ANNOTATIONS.

b. The same Ms. And he began to have all confidence in the contest and in the author of religion, so that, being by manifest triumph the contest-president of Christ, he might be proved victor through all things. Therefore since light cannot shine in darkness, and distributed to the poor, orphans, widows, he went to a monastery with his only son.

h. Such prayers, as they are frequent in the spurious and interpolated Acts of the Martyrs, so rarely, or rather never, are found in the genuine and sincere ones.

l. Also this in Acts of the lower note is so frequent, that it surpasses faith; in the genuine ones most rarely does one read either that the tribunal trembled or that the temple to which the Martyr had been led fell down.

Perhaps as in a later time, on the occasion of those returning from the Holy Land, it is established that various monasteries were erected in the West, under the names of sacred places, Sion, Bethlehem, Nazareth &c.: so the paraphrast wished it to be believed already of old to have been done, after he had feigned a monastery of many Brethren, in which S. Conon was a monk, and called it Sion by his own choice. Now it helps to observe such things, for the discrimination between the genuine and the interpolated.