Caesarius and Julian

ON SS. CAESARIUS AND JULIAN, DEACON AND PRESBYTER, MARTYRS AT TERRACINA,

AT THE END OF THE FIRST CENTURY.

PRELIMINARY COMMENTARY.

Caesarius, deacon, martyr at Terracina. (S.)

Julian, presbyter, martyr at Terracina. (S.)

BY THE AUTHOR G. V. H.

§ I. The four Acts of SS. Caesarius and Julian. A survey of the whole narrative of the martyrdom.

Most celebrated in sacred antiquity is the martyrdom of SS. Caesarius and Julian, who suffered at Terracina in Campania. Four exemplars of the Acts of SS. Caesarius and Julian, We shall set before the reader the Acts of the martyrdom, from very many manuscript codices diligently collated among themselves. The cult of these same saints, most celebrated through many past centuries, is now also carried on with great honour. The outstanding contest of these saints is related by four exemplars of Acts in all; which exemplars, for the sake of clarity, we shall distinguish at once from the start by four terms. Let the first, then, be the Least Passion, let the second be called the Little Passion, let the third go by the name Greater Passion, and let the fourth be called the Greatest Passion. The several codices of the several Passions, accurately marked, the reader will find below at their heads; in this place it may suffice to have indicated them in general.

[2] of which the unpublished shorter ones, one The Least Passion, still unpublished, was supplied by three codices. One Roman, from the library of Santa Croce in Gerusalemme, where our predecessors had found it. When I was in the City in the year 1880, I did not find the precious codex with the Cistercian monks who live at the basilica of Santa Croce; I found it, however, in the Victor Emmanuel library in the buildings of the Roman college, to which this codex too was carried with other spoils of the monasteries, when the city of Rome had been occupied by the Cisalpine government. The second codex I found in the imperial library, at Vienna in Austria. The third in the Laurentian library at Florence in Tuscany. A copy of the Roman codex, which I made at Rome, collated by me with both the Vienna and the Florentine codex, will be given below. Another codex, moreover, found in the Laurentian library at Florence, I have indeed read diligently, but I judged it superfluous to collate accurately with the others, because I found it faithful to the history indeed and in accord with the others, but befouled with innumerable mistakes of the copyist and mutilated.

[3] and the other, two more prolix published ones; The Little Passion was furnished by two codices; one Florentine from the Riccardiana library, the other from Utrecht, from the public library of the university of Utrecht in the Netherlands. — The Greater Passion, which Surius published corrected and polished in his usual manner, we have copied from a very old codex, which the library of the chapter of the basilica of St. Peter at Rome, in the Vatican, preserves. This codex is one of those which St. Zachary the pope gave as a gift to St. Peter in the ninth century. That Roman exemplar, mutilated here and there, we publish such as it is. Then the same exemplar of the same Passion from an old codex of our Bollandist museum, which, a diligent examination having been carried out, we have collated with more than fifty codices from various libraries of Italy, Austria, Germany, France, Belgium and the Netherlands. The several codices the reader will find listed at the head of the Passion. The Greatest Passion we have been unable to present from the ancient codices themselves or to collate the copies received from our predecessors with the manuscript codices; for they had perished by the injury of times and men. The same Passion was published from their own codex by the Benedictine monks of Monte Cassino; we shall give the copies collated among themselves.

[4] The Least Passion only the martyrdom of Caesarius The four exemplars of the Acts, as regards the substance of the martyrdom, are very similar to one another; but they differ in that one adds more circumstances of things and persons and words than another. The Least Passion is dry and brief; it relates in a few words only the martyrdom of Caesarius, after a brief interrogation made by Leontius the consular and the reply given by Caesarius both to Leontius and to Luxurius, prefect of the city, who condemned him, the casting of the martyr, sunk in the sea, onto the shore, and the punishment that followed divinely on Luxurius. It does not express time or place, but only the names of the men and the place of burial near Terracina. The other Passions add both many words of the speakers and other persons and other martyrdoms and also prodigies; they determine besides the time and place. That everyone may the more easily perceive and judge the difference of these narratives as it were at one glance of the eye, we shall relate the series of the whole martyrdom according to the four Acts.

[5] briefly relates; Luxurius, then, handed over St. Caesarius the deacon to Leontius the consular. So the Least Passion begins and hurries the reader into the midst of things. The Little Passion brings Caesarius from Africa into Campania, to the city of Terracina. It narrates an atrocious crime accustomed to be celebrated each year at Terracina. For a youth most beautifully adorned is nourished for many months, that at length, after sacrifice has been offered, carried on a horse he may climb the sea-mountain and throw himself down; whose ashes are laid up in the temple. These things are set forth as if on the stage. For Caesarius, arriving, sees the adorned youth passing by, and asks the citizens what the matter is; they at once tell him that this is the ancestral custom of delivering a youth to death, for the sake of the safety of the homeland and his own glory. At once Caesarius cries out, detesting the horrible crime. There follows the narrative of the aforesaid deed on the day of the kalends of January; which Caesarius, beholding it in person, openly accuses the citizens of cruelty and says: Woe to the rulers who delight in blood. Hearing this, Firminus the priest and Luxurius, first of the city, consign Caesarius to prison and hand him over to Leontius the consular. He after a long disputation at length strives to compel Caesarius to sacrifice. The long disputation this Little Passion only indicates, and does not hand on.

[6] others his arrival from Africa and the time of the martyrdom, The Passion which we have called Greater begins the Acts of the martyrdom from the time of the persecution, namely the time at which Claudius killed his mother with the sword and promulgated through the whole world a decree by which all are forbidden to withdraw from the worship of the gods and are ordered to offer the accustomed sacrifices. At the same time a certain Firminus, priest at Terracina, persuaded his citizens to the aforesaid most evil custom. Caesarius, coming from Africa to Terracina, meets the adorned youth, Lucian by name; he asks the citizens what the matter is. There follow the replies of the citizens, the exclamations of Caesarius, the youth's sacrifice, and his destruction by the plunge, the exclamation and accusation of Caesarius as above: all of which are set forth in longer speech and as it were placed more vividly before the eyes. Firminus the priest throws Caesarius into bonds; meanwhile he reduces the collected body of Lucian to ashes, deposits the ashes in the temple of Apollo and offers victims. After eight days Firminus the priest and Luxurius, first of the city, lead Caesarius from the prison into the forum and hand him over to Leontius the consular.

[7] of Caesarius with the gentile magistrates The Greatest Passion unfolds all these things at more length and more elaborately, beginning thus: Fifth from Caesar Octavian Augustus, Claudius Nero Gallicula obtained in the Roman commonwealth the monarchy of rule and the summit of supreme primacy. Then it hands on the crimes of Nero and the edict of persecution; it says that Luxurius the judge and Firminus, priest of Apollo, joined by friendship, held the place of their dignity at Terracina until the reign of Domitian; it narrates the detestable custom of the plunging of the youth, and the arrival of Caesarius from Africa at Terracina; it affirms that Caesarius was adorned with all endowments, and that, using the hospitality of a certain Eusebius, a citizen of Terracina, he applied himself there to converting the citizens until the day appointed for the crime should be at hand. Having said this the author of the Passion digresses to the martyrdom of Nereus and Achilleus, whom, after they had been subjected to punishment, Caesarius meanwhile carried over to Rome to the estate of St. Domitilla. It narrates the attempts of Aurelian to induce Domitilla to marriage and the rest from the Acts of SS. Nereus and Achilleus, as far as the bodies of the virgin martyrs buried by Caesarius. These things accomplished, there comes the day of the kalends of January, the day appointed for the public crime. The crime is narrated, against which Caesarius inveighs in a most polished speech; and he, being unwilling to be silent, is thrown into bonds at the order of Firminus the priest. This done, the solemnity of the wicked feast is completed. Then Firminus approaches Caesarius with threats; and when he is in no way moved, he orders him to be returned to prison. Leontius the consular is summoned from Fondi, who after three days enters Terracina and is informed by Firminus of the case of Caesarius.

[8] contests, the crushing of Firminus the priest by the ruin of the temple, Set before the consular judge, Caesarius undergoes very many interrogations, which the Passions report with the replies of Caesarius, the Least Passion fewer; the Little Passion, as we have said above, passes over them, using the general term of a long disputation; the Greater Passion treats them elaborately; the Greatest Passion hands them on in compendium. After these interrogations, when Caesarius had refused to sacrifice to the gods, he is led to the temple of Apollo, which at the prayer of Caesarius falls, and its ruin crushes Firminus the priest: so indeed three Passions, the Least Passion alone excepted. The temple having collapsed, the priest having been killed, Luxurius inveighs against Leontius and accuses Caesarius of magic art. Leontius threatens Caesarius with his anger; Caesarius replies fearlessly. All this the Greatest and Greater Passions report, the former ineptly, the latter most beautifully; the Little Passion has only the ruin of the temple and the death of the priest, the Least Passion only the last reply of Caesarius. After this reply of Caesarius, Luxurius in the Greater Passion urges Leontius to punish Caesarius, and when Leontius asks with what punishment he is to be punished, he says: Let the whole city be gathered at the overthrown temple. It is done, the body of Firminus is cast out of the rubble, Luxurius addresses the people, accuses Caesarius of perfidy, homicide and magic. Caesarius publicly proclaims his innocence, exhorts the people to repentance. The people cry out: The good man speaks just things. The Greatest Passion has the same in a rather confused way. The Little Passion reports only the accusation of Luxurius to the people, the reply of Caesarius and the voice of the people approving Caesarius, while the Least Passion has none of these things except the words of the one urging Leontius and of Leontius inquiring with what punishment he is to be punished.

[9] the conversion of Leontius the consular Caesarius is thus delivered to prison, according to the Greater and Little Passions, by the authority of Luxurius; according to the Greatest Passion, by the authority of Leontius. In the prison Caesarius spends one year and one month: so namely the Greater and Little Passions; longer according to the Greatest Passion. The Least Passion has nothing of this imprisonment. After a year and a month Luxurius leads Caesarius out of the prison, summons Leontius and advised him that he should be put to death. Caesarius is led out wasted, naked, covered only by his hair, an angel of God guarding him. The holy martyr of God, falling to the ground in public, prays to God, and suddenly a light gliding from heaven surrounds Caesarius with a most splendid garment of light. Converted by this prodigy, Leontius confesses the true God, clothes Caesarius with his own cloak and, falling on his knees, asks to be baptized. Caesarius baptizes him, and Julian the presbyter, coming up, fortifies him with the sacrament of the Lord's body; his prayer completed, Leontius ends his life. Luxurius orders Caesarius the deacon together with Julian the presbyter to be put in sacks and thrown into the sea. So indeed the Greater and Little Passions narrate; the Greatest reports the same, the Least omits that whole part. According to the Greater and Greatest Passions, the wife and sons of Leontius the consular commit his body to burial not far from the city on the third of the kalends of November.

[10] and report the horrid death foretold to Luxurius the judge by Caesarius. On another night, after three days, according to the Greater and Greatest Passion, as they were being led to death, Caesarius, addressing Luxurius, foretells to the impious man a tremendous death from the bite of a serpent. This prediction the Little Passion also has. The Least Passion attaches the last words of Caesarius to Luxurius and this prophecy to the reply of Luxurius to the question of Leontius reported above: With what sentence ought he to be punished? When he had said: That he should be bound to a stone and thrown into the current, Caesarius speaks as in the preceding Passions and foretells death to Luxurius. According to all the Passions the martyrs are sunk in the sea, and according to the prophecy of Caesarius Luxurius meets his last day by the bite of a serpent, yet not before he has seen with his own eyes the glorious martyrs both chanting and their bodies honourably lifted up by the waves. Caesarius is buried with Julian near Terracina. Not a few copies of the Passions end here; others add the martyrdom of Eusebius and Felix, condemned to beheading by Leontius, son of the converted Leontius; whose bodies and heads Quartus, a presbyter of Capua, finds and commits to burial.

I think this sufficient for presenting a general survey of the Passions. Although other differences of the various exemplars besides these could be added; all of which the studious reader will be able to find most accurately noted at the end.

[11] The Passion Whoever will run through the four exemplars of the Acts, whose argument we have related, the Greatest, manifestly apocryphal and false; with attentive mind and compare them with one another will find them similar to one another in many things, dissimilar in many. None I judge to be authentic. That the Greatest Passion does not bear even the appearance of authentic Acts everyone will judge at first sight who has even once seen with his eyes the ancient and authentic Acts of martyrs. I suspect it to be the offspring of the eleventh century. I would say that this is that Passion of Caesarius which Peter the Deacon, in the book On the Illustrious Men of Monte Cassino, chapter 21, attributes to Alberic; but the gravity of the man, his splendid talent and the solidity of his learning have seemed to me to prevent my ascribing this composition to Alberic. Or if it is to be ascribed to him, I believe it a certain shadowy exercise of the school discipline, of a youth not yet imbued with solid learning. This judgment is imposed on me by the style, affected beyond measure, the eloquence consonant neither with persons, nor things, nor times, the most open historical errors and most shameful chronological lapses. The author seems to have had to hand the Acts which we have called the Greater Passion, and besides the Acts of SS. Nereus, Achilleus and Domitilla, from which he blended one work. In our judgment, then, this Greatest Passion lies destitute of all authority and weight.

[12] the Greater Passion far more excellent, Altogether otherwise am I compelled to judge of the Greater Passion. Although it cannot find a place among authentic and original Acts, it nevertheless seems to be of great antiquity; and, if I see anything, it offers us the authentic Acts themselves, but interpolated and reworked. These Acts indeed appear to slip at once from the beginning by a chronological error; yet from the very bowels of the Acts there is brought out that by which this appearance of error may be wiped away, as will afterwards be plain. Whatever is done and said suits the times as well as the persons and places. That the age of these Acts precedes the fifth century I conclude from the fact that they contain nothing of the translation to Rome, but suppose that the bodies of Caesarius and Julian still rest at Terracina. These Acts Surius published corrected and polished; we, according to our institute, preserving the original phrase of the author, shall give the entire Acts with the variant readings of the various codices, with as much care as is owed to the deeds of outstanding martyrs.

[13] from which the Little and Least Passions were most certainly extracted. The Little and Least Passions were extracted from the Greater: which will be evidently plain to whoever is willing to compare the three Acts with one another. Wherefore they enjoy the same prerogative of authority as their source from which they flowed. He may perhaps not stray from the truth who holds with me that these Acts of Caesarius and Julian, which we call the Greater Passion, after the destruction of the authentic Acts were restored from the memory of the faithful and stood in the place of the first Acts among posterity. To these there accrues a certain external strength of authority, in that the Roman church itself at least ten centuries ago read these Acts such as we shall give them, as is to be seen in the Passional of St. Zachary the pope, from which we have faithfully copied our exemplar. Wherefore it is to be thought that these Acts are not of the number of those that by force of the Gelasian decree are reckoned apocryphal. We shall therefore subject the Greater Passion to examination.

§ II. The time, kind and other circumstances of the martyrdom of SS. Caesarius and Julian.

The emperor Claudius of whom in the Acts The first question that occurs at the threshold is at what time and in what year SS. Caesarius and Julian suffered martyrdom. In the time, say the Acts, in which Claudius, seized with fury, killed his mother with the sword, he published through the whole world such an authority that all should not withdraw from the worship of the gods and should carry out the accustomed sacrifices. Then they add: At the very time at which his sacred edict became known to all, there was a certain Firminus, priest of a city of Campania, which has the name of Terracina. Lastly there is narrated the most wicked invention of this Firminus, by which, to placate the deities and increase the glory of the city, a chosen youth should throw himself headlong into the sea, which horrid sacrifice, to be celebrated each year on the kalends of January, had passed into the customs of the people of Terracina: so the scene of the martyrdom is prepared. For the youth, Lucian by name, fattening as a victim for cruel demons, Caesarius met as he came from Africa, and thence the cause of the whole martyrdom derives.

[15] is not that Claudius who adopted Nero, but Nero himself. That this Claudius, who killed his mother with the sword, is not that Claudius who Nero

adopted, but Nero himself, is manifest of itself. Not a few codices have the name of Nero. From this opening I do not wonder that many judged, on the authority of these Acts, that the martyrdom of Caesarius took place in the time of Nero; and since this is contrary to the Acts themselves, they seemed to themselves to see a manifest error. But with the leave of the most distinguished men, the Acts do not say that Caesarius suffered martyrdom in the time of Nero, but that the law of persecution was then passed, by force of which Caesarius will be given over to death. It is also said that at the same time a certain Firminus was priest at Terracina and introduced into the city the wicked custom of which we have spoken above, which custom is to furnish the handle for the martyrdom of Caesarius. The discussion indeed concerns a fact, but not a single one, but one recurring each year. What will be narrated in the Acts about Caesarius can thus, indeed must, be taken as many years later than Nero. Moreover all this is not the Acts of the martyrdom themselves, but a certain introduction to the Acts, added many centuries back, at the time, I think, when, to repair the immense destruction of the burned Acts, the faithful in the time of Constantine and afterwards restored as it were second Acts of the dearest martyrs from their own memory or that of their parents, in which an error of some years creates no great danger; if indeed an error is found here: for if you grant the years of old age to Firminus the priest, which you have no reason to deny, at once all holds together. Firminus could, when the persecution of Nero was blazing, have persuaded his people of Terracina of the wicked plunging of the youth, himself flourishing in youth, who afterwards as an old man, at the prayer of Caesarius, paid the penalty of his crimes to the angry Deity in the time of Trajan.

[16] Caesarius suffered under the emperor Trajan For not before Trajan but under this emperor Caesarius suffered, as the Acts themselves indicate. For when Caesarius with Julian were being put in sacks for punishment, to be afterwards sunk in the sea by the penalty of parricides, the fearless deacon addresses the iniquitous judge in this manner: You, Luxurius, a serpent will eat today, that all this homeland may know that the Lord avenges the blood of his servants and of the virgins whom you have burned with fires. The servants of God and virgins whose blood God is said to be about to avenge by the death of Luxurius seem to be the very martyrs subjected to punishment at Terracina a little before, Sulpicius and Servilian, Domitilla with her companions the virgins Theodora and Euphrosyna, whom Caesarius is read to have buried in their Acts Acta Sanctorum, at the 12th of April and at the 12th of May. It may also be believed that there are indicated here other martyrs of whom we treated above; but I do not believe, as pleased the most learned man Contatore On the History of Terracina, book V, chapter 22, in the notes, that Caesarius is treating in this place of those martyrs whom Luxurius had slain while this very case of Caesarius was pending, seeing that they had stirred up the anger of the violent man by proclaiming Caesarius a good man who spoke just things. For nothing has been written here or elsewhere, that I know of, from which their martyrdom is implied. Nor shall I assent to Contatore when he says that that Luxurius who is in the Acts of SS. Nereus, Achilleus and Domitilla is different from this Luxurius, namely that this one is of Terracina, that one of Rome. Nothing forbids, indeed what we have said persuades, that they are in both places the same.

[17] in the third year, Caesarius thus received the crown of martyrdom under the emperor Trajan. Now a second question arises, namely in what year our martyrs were crowned. The Acts themselves will give the answer, if they are compared with the Acts of SS. Nereus and Achilleus and Domitilla. Domitilla suffered in the first year of Trajan, which Domitilla with her companions Caesarius buried. He had arrived at Terracina some time before the kalends of January. On the kalends of January he is delivered to prison, he remained in bonds beyond one year and, thrown into the sea three days after, he consummated his martyrdom. Whence it follows that Caesarius, who came to Terracina in the first year of Trajan and in the second year was held in custody, reached the term of martyrdom in the third year of Trajan's reign. These things are clear and evident.

[18] and of this year, as is gathered from the Acts, But a huge cloud of darkness rolls down from this clarity. For it is not possible that he who died one year and one month with three days after the kalends of January of the first year should have died on the kalends of November. Then some days must be added to this duration of time; for Caesarius, sent to prison on the kalends of January, remained at first for at least eight days in prison. For after the plunging of the youth, when Caesarius had cried out: Woe to the commonwealth and the rulers, and the rest, Firminus the priest, hearing it, ordered him to be held with the greatest care and shut up in the public custody. Then, the body of the youth having been burned and sacrifices offered in the temple, after eight days, according to the Acts, Caesarius is led out of custody into the forum. Leontius the consular is summoned from Fondi. When he had come to Terracina, they delivered Caesarius to Leontius, now wasted for three days. There are thus now eleven days of custody. The interrogation is made, they go to the temple of Apollo, at the prayer of Caesarius the temple falls and involves Firminus in its ruin. Luxurius calls together all the people, the body of Firminus is dug out from the rubble, and after a new accusation and defence by Caesarius, the people causing a disturbance in favour of Caesarius, Luxurius again delivers Caesarius to prison, and he was in custody for one year and one month. This time having passed, Caesarius is again delivered to Leontius, and, prodigies having been wrought, Leontius is converted, receives baptism and the other sacraments and ends his life by a blessed death. Who could believe that all this was accomplished in a single hour or day, just as the preceding things too seem of greater bulk than to be reckoned completed in a few hours, and you may say not absurdly that many days are required. Lastly, Leontius having been converted, Caesarius is restored to liberty; for afterwards, Leontius being dead, on the same day Luxurius seized Julian the presbyter and Caesarius the deacon. How many days did Caesarius spend outside custody? It is written nowhere. But in order that Leontius might be duly instructed, we can not without cause admit a month or thereabouts.

[19] on the twentieth day of the month of April; These things considered, I seem to myself not unsuitably able to enter on the following reckoning of the days by counting. From the kalends of January eleven days of custody, then one year and one month, will bring us to the 11th day of the month of February of the following year; to which add the three days that run from the death of Leontius to the martyrdom of Caesarius, and we have the 14th day of February. If to these days you number thirty days for instructing Leontius, and four days for the other business transacted in the course, we shall reach the twentieth day of April, and thus the martyrdom of Caesarius will fall on the twentieth day of the month of April, on which day one reads in the Hieronymian martyrology: At Terracina, the natal day of St. Caesarius. This Caesarius has troubled hagiologists not a little. Our forebears among those Passed Over at the 20th of April place Caesarius, saying that this is the Caesarius who is venerated in the Roman Martyrology on the kalends of November, and so this martyr of ours, that this is so our disputation renders so like the truth as to forbid us to think of a double Caesarius.

[20] but placed in the tomb prepared for him on the kalends of November. What then is to be thought of our Acts, which appear to assign the kalends of November as the day of the martyrdom of Caesarius? I reply that it is not written in the Acts that Caesarius suffered martyrdom on the kalends of November, but that on that day he was laid in the tomb by Eusebius, servant of God. For what? Could it not be that some time was spent in selecting a suitable place and preparing a sarcophagus, while meanwhile the sacred relics were preserved in some preliminary coffin? Which is the more likely the more clearly, this interval of time being admitted, the martyrdom of Eusebius and Felix accords with these Acts. For on the fifth day after the burial of Caesarius Eusebius and Felix were seized by the soldiers of Leontius, son of Leontius the consular who had been converted. I should hardly believe that on the eighth day after his father's death the son succeeded his father with consular power; after some months it will more easily be admitted. In this way, then, all things will hold together, if we say that Caesarius and Julian attained the heavenly laurel on the 20th of April and were given a more honourable tomb on the kalends of November, and thus all the fog of darkness vanishes. But enough of these things.

[21] [Those who called the martyrdom of Caesarius back to the times of Claudius II were in error.] There have been those who, led on by the name of Claudius, since they knew that the first Claudius could not be admitted and did not think of Claudius Nero, judged that the martyrdom of Caesarius and Julian should be drawn back to Claudius II. Their opinion is founded on no solidity of foundation, and is contrary to the Acts themselves, which in many codices most accurately determine Claudius Nero, and in their course affirm such things as by no means fit the times of the second Claudius, but most certainly demand the times of Trajan, as we have demonstrated. And if Tillemont had diligently inspected these Acts of Caesarius and Julian, which he could read in Surius, he would perhaps have refrained from a premature judgment [Mémoires sur l'histoire ecclésiastique, century II, note IV, on the persecution of Trajan]. For it is not true that no mention is made of Domitilla in the Acts of Caesarius, since those virgins of whom mention is made can certainly be reckoned no others than Domitilla with her companions. It is plain too how rightly, as usual, Baronius judged Annotations to the Roman Martyrology, 1 November that Caesarius, who suffered under Trajan, is not to be called back to the times of Claudius II, nor is it necessary with Ménard and others to invent two Caesarii in order to solve a knot which we have shown to be none.

[22] The holy martyrs were slain by the punishment of parricides, The disputation on the time of the martyrdom thus being finished, let the discourse turn to the very kind of martyrdom. In the Acts we read: On the same day (on which Leontius died) Luxurius seized Julian the presbyter and Caesarius the deacon, and gave sentence against them that both, put in a sack, should be thrown into the sea. The execution of this sentence followed after three days. Meanwhile, put in a sack, blessed Julian the presbyter and St. Caesarius the deacon were thrown into the sea. The interrogations that had preceded, and which are to be read in the Acts placed below, have a judicial form. They are brief, brief the replies of the martyr, all such as place and time require, whether those who wrote these Acts of the martyrs copied them from the proconsular Acts or received them from the tradition of their parents. These we pass over, that we may speak of the punishment and so that it may become plainly known to the reader how tremendous a penalty is indicated by that simple expression put in a sack. For of all the punishments which the ingenuity of human cruelty has invented, I think none more bitter than that a man sewn in a sack or culeus should be thrown into the waters. The very cruel Romans themselves record it not without horror. For this one death has all the kinds of death. On this punishment the most distinguished man Antonio Gallonio discoursed most learnedly in his usual way in the splendid book which he entitled On the Tortures of the Holy Martyrs. For the convenience of readers to whom that book or its sources are not so readily available, we shall copy out a few things.

[23] which penalty, according to the custom of the Romans The culeus or sack, then, is a most ancient

kind of torment, which already the comic poet Plautus recalls in the Vidularia: Order this man to be sewn in a culeus and carried out to the deep, if you want good provisions. Further, the culeus of which we are treating here was a skin or sack made of hide, in which the parricide, put in with a dog, a cock, a serpent, an ape, or at least some of these, was given headlong into the sea or a river by decree of the law of the Romans. Whence from ancient times, as can be learned from Cicero (On Invention, book II), a law of this kind seems to have existed against parricides: If anyone has killed or beaten his parents, let his mouth, when he is condemned, be wrapped in a little wolfskin bag, let wooden sandals be put on his feet, and let him be led to prison and be there until a culeus is prepared, in which, cast, let him be thrown into a running stream. Thus far Cicero. That law was passed, however, as Sigonius teaches (On Judgments, book II, chapter 31), to deter men, lest, moved by the example of L. Hostius, who first of all, after the war of Hannibal, killed his father, they themselves should take the life from their parents by the sword or other means. So when in the Cimbric war in the year 640 Poblicius Malleolus had slain his mother, he was subjected to this kind of torture. Livy writes this in book XVIII in this manner: Poblicius Malleolus, having slain his mother, first of all was sewn in a culeus and thrown into the sea. After this Pompey, when he held the dignity of the consulate, carried against parricides a law of this kind: The praetor who shall make inquiry under this law, let him inquire into the capital charge of him who has killed his father, mother, grandfather, grandmother, brother, sister, father's brother's son, mother's sister's son, paternal uncle, maternal uncle, paternal aunt, maternal aunt, cousin male or female, wife, husband, son-in-law, mother-in-law, stepfather, stepmother, stepson, stepdaughter, patron, patroness, or by whose malice this has been done, or who has been privy to it, and let him inquire into the capital charge of a mother who has killed a son or daughter and of a grandfather who has killed a grandson, and of him who has bought poison to give to his father, although he could not give it; he, if he has confessed, having been beaten with bloody rods, let him then be sewn in a culeus, with a dog, a cock and a viper and an ape, then let the culeus be cast into the deep sea. This Pompeian law Justinian recalls, in the Institutes, title On Public Judgments, in the paragraph Alia deinde, when he says: It is provided by the Pompeian law concerning parricide, that if anyone has prepared the fate of a parent or child, or of any kinship altogether which is comprised in the name of parents, … let him be punished with the penalty of parricide, and let him be subjected neither to the sword nor to fire nor to any other customary punishment, but, sewn in a culeus with a dog, a cock, a viper and an ape, and enclosed among those deadly straits, according as the nature of the region permits, let him be thrown either into the neighbouring sea or into a river. With a torture of this kind, so monstrous and so bitter, was punished (as Valerius Maximus testifies, book I, chapter 1) Attilius the triumvir, because he had handed over the sacred books to be copied. So nearly Gallonio, book cited, pp. 203, 205, where you may read more on the same argument.

[24] was extended to those guilty of violating religion. I would have the reader consider that the example of Attilius proves that the penalty of parricide was extended also to those guilty of violating religion, lest anyone from the excessive cruelty of the penalty deny credit to our Acts. I assent to Gallonio when he says that he does not think that all these animals were always sewn in the culeus together with the condemned parricide, but sometimes only some. So at Tyre St. Ulpian, whose example Gallonio also adduces, is read in Eusebius, On the Martyrs of Palestine, chapter 5 (Migne, Patrologia Graeca, vol. XX): after cruel blows and most bitter lashes of whips, sewn together with a dog and an asp in a culeus of raw ox-hide, he was thrown into the sea. From what we have adduced it is understood with how monstrous a punishment the holy martyrs Caesarius and Julian gave testimony to Christ. For although the Acts do not speak of animals put into the sacks with the saints, there is no reason why we should call a known thing into doubt. I for my part should suppose that at the sight of the serpent that was to be put in the culeus with him, St. Caesarius was divinely moved to intimate to the iniquitous judge the vengeance of the angry Deity threatening retaliation: You, he said, Luxurius, a serpent will eat today. This tremendous prophecy, as the Acts report, was so fulfilled that the impious Luxurius underwent the torture of a serpent sent upon him in nearly the same way as it was to be undergone by those to be drowned in the straits of the sacks. The careful description of the matter has brought it about that in most exemplars the whole passage has been foully mangled: that is, the scribes made it a scruple to change anything.

[25] [SS. Caesarius and Julian were condemned not by force of any imperial decree, but by the judge's will.] And if anyone should ask by force of what decree, or by what law of persecution, Caesarius and Julian were condemned, the Acts indeed adduce no particular decree except the Neronian edict. For that tremendous Christians may not be persisted. It is known that the persecution of Nero and Domitian and the war against Christians persisted in various places through the harshness of prefects and magistrates, in this sense, that they prepared an easy occasion for those who wished to persecute. Eusebius also writes, Ecclesiastical History, book III, chapter 32: After the persecution of Nero and Domitian, under this Trajan whose times we now recall, we have learned that a certain particular persecution was stirred up against our people through the several cities by popular movement. Then he recalls as a victim of this persecution Simeon, bishop of Jerusalem. Surely what a popular movement could do, the fury of magistrates too could do, the envy of flamens and the atrocious hatred against Christians, still ill disused since the preceding persecutions, could rage. A popular movement was indeed not stirred up against Caesarius, Luxurius doing this and attempting it in vain; by whose private hatred and fury, inflamed by the death of Firminus the priest, the holy martyrs were after their splendid confession condemned to death.

[26] [Luxurius the judge seems to be the same who is known from the Acts of SS. Nereus, Achilleus and Domitilla.] Luxurius, who in the Acts is said to have been first of the city, I judge to be the same who is known from the Acts of SS. Nereus, Achilleus and Domitilla with their companions. For that which seemed so to Contatore, that this Luxurius is different from that one, I judge, as I said above, to be not sufficiently in accord with these Acts. For he who is reproved by Caesarius for the death inflicted on the servants of God and for the burning of the virgins appears to be the very Luxurius whom their Acts recall; a matter of which the evidence seems so great that it was necessary for Contatore to adduce or to invent other martyrs of whom we have no knowledge; nor did Contatore himself have it, but he gratuitously supposes that those who praised Caesarius with favourable acclamation were slain by Luxurius, that he may have something by which to establish Caesarius's reproof. Which should by no means have been done, since a double Luxurius is admitted gratuitously. It is true that in the Acts Luxurius is said to be first of the city, but the most ancient codices nowhere added to city the name of Terracina. And if, then, it were established from elsewhere, as in fact it is not, that the earlier Luxurius was born at Rome, he who wrote the Acts could have understood Rome by the name of city. He could also, born of the first Roman nobility, have been a boy at Terracina and afterwards have lived on an estate near Terracina. That the Luxurius of whom the Acts treat had a villa near Terracina is manifest from the Acts themselves, seeing that it is asserted in express words. Wherefore I see nothing that compels the substituting here of another for the known Luxurius, the less so as the more clearly the words of Caesarius designate the brother of Valerian, the cruel executioner of the virgins. These words of Caesarius bring the case so near to certainty that I should not in truth dare to call it into doubt. Moreover in both places the character of the man appears the same, and he is such here as he is described there, a cruel man, a hater of Christians, to whom it is a pleasure to persecute the innocent and to rage against the pious with monstrous punishments. According to the Acts of SS. Nereus and Achilleus and Domitilla, Luxurius, brother of Valerian, was the son of a consul; which consul is called in the Roman breviary Aurelius Fulvus. He held the consulship with Domitian. For in the consular calendars of Onofrio one reads: Domitian Augustus XI, Titus Aurelius Fulvus, which falls in the 4th and 5th year of Domitian, year 85 of the common era, and again: T. Aurelius Tufarus II, and A. Sempronius Atratinus, in the 8th and 9th year of Domitian, year 89 of the common era See Schelstrate, Antiquitas Ecclesiae, Dissertation II.

[27] the name of Leontius, consular of Campania, unknown from elsewhere; Leontius, consular of Campania and from a persecutor a Christian, is not known from elsewhere. The name of Leontius occurs more than once in the Acts of martyrs who suffered through Campania. First after this our own, his son, likewise a consular, killed Felix and Eusebius. I suspect him to be the same as Leontius, consular of Campania, under whom Montanus the soldier suffered martyrdom in the time of Hadrian. There is found a third Leontius, consular of Campania, who at Nola subjected to martyrdom the holy Virgins Archelaa, Thecla and Susanna in the time of the emperor Decius Remondini, Storia ecclesiastica di Nola, book I, chapter IX. A little later a consular occurs in the Acts of St. Felix by the name of Dracus, or according to other codices Draco Acta Sanctorum, vol. I of January, p. 938 f., 951, so that the chief consulars through Campania, infamous for persecution of Christians, are called by the name of Leontii and Dracones. Are these perhaps names of the same family? And if this is so, there arises a wonderful confirmation of the Acts of Caesarius and Julian, founded on the very name of Leontius, from a certain sepulchral title found on the public road between Fondi and Terracina, which in the Corpus Inscriptionum Latinarum, vol. X, part 1, no. 6258 is listed:

P. LEPIDIO P. L. DRACONI

LÆLIA Q. L. AMMIA UXOR

FECIT ET SIBI. [To Publius Lepidius Draco, freedman of Publius; Laelia Ammia, freedwoman of Quintus, his wife, made this, also for herself.]

For in our Acts one reads: The body of Leontius his wife and sons collected and buried beside the city in their field. What if we read the title found thus?

P. LEPIDIO P. L[EONTIO] DRACONI

LAELIA Q. L. AMMIA UXOR

FECIT ET SIBI. To Publius Lepidius Publius L[eontius Draco; Laelia Ammia, freedwoman of Quintus, his wife, made this, also for herself.]

The field of Leontius, who lived at Fondi, since it was near Terracina, could scarcely not have been situated between Terracina and Fondi. That title, then, we may perhaps not by an empty conjecture suspect to have been inscribed on the tomb of our Leontius.

[28] yet not the dignity of consular of Campania. Before Leontius I remember reading the name of only one consular of Campania, and he is Memmius Rufus. For thus we read in the Acts of SS. Nereus and Achilleus: The saints, execrating his (Aurelian's) gifts and the more strengthening the faith of Domitilla, were for that reason handled by him with most heavy blows, and, taken down to Terracina, were handed over to Memmius Rufus the consular. Memmius Rufus is perhaps the same as L. Minucius Rufus, who is read in the consular calendars to have held the consulship with Domitian, in the 7th and 8th year of Domitian, year 88 of the common era. Certainly there regards the Memmii Rufi an inscription found in the ruins of the little theatre of Terracina, which in the Corpus Inscriptionum Latinarum, vol. X, part 1, no. 6329 is listed:

T. T. MEMMI RUFI

PATER ET FILIUS FECERUNT. T. T. Memmius Rufus, father and son, made this.

That the dignity of consular of Campania was known before Hadrian is admitted among the learned. Augustus, namely, extended Italy, divided into eleven regions, as far as Pola, and set a praetor over each, over whom a man of consular rank held command. Then Hadrian committed Italy to four consulars to be ruled. The four consulars obeyed the vicar of Rome, among whom was the consular of Campania [See Panciroli in the Commentary on the Notitia dignitatum of the Western Empire, chapter 48, in the Thesaurus of Roman Antiquities gathered by J. G. Graevius, vol. VII, pp. 1895 and 1896, and the sources cited there]. And these things indeed suffice to prove that true marks of antiquity are present in the Acts of the holy martyrs Caesarius and Julian, and that although they are not authentic or genuine or even original, they are nevertheless not to be spurned and bear before them a face of great sincerity.

§ III. Of Galla, daughter of Valentinian, healed by the invocation of St. Caesarius, and of the saint's translation from Terracina to Rome.

The document reporting this healing, To not a few exemplars of the Acts of Caesarius and Julian there is appended a certain document of a miracle wrought through the intercession of the holy martyrs, and of the translation of the same saints from Terracina to Rome that followed it. On the one side this seems worthy of all consideration on account of the moment of the deed; but on the other side you would say it is of no account, on account of the errors in which it is entangled. That document, excerpted from the Acts of St. Damasus, and afterwards augmented with new errors, the writers added at the foot of the Acts of SS. Caesarius and Julian, and you may receive its argument briefly. Valentinian Augustus was a friend of Pope Damasus; who at the pontiff's urging took Eudoxia, daughter of Theodosius, as wife. From this union two daughters were born; the elder is called Eudoxia by her mother's name, the younger Galla. The former died as a young girl; the latter alone survived to her parents as their only child. Eudoxia, wife of Valentinian, was the daughter of Theodosius, who with Honorius built the church of Blessed Paul, and whose daughter Eudoxia built the church of St. Peter in Chains, which is called by her name. Blessed Damasus obtained from Valentinian a garden in which to build a church of St. Laurence. Galla, daughter of Valentinian, taking this ill, tried to destroy the foundations that had been laid. Reproved by Pope Damasus, she would not abstain from scattering the works, and in punishment of the crime was seized by a demon. Her parents had her conveyed along the shores of Campania to the martyr St. Isidore for the sake of recovering health. On her journey Bishop Felix of Terracina received her, led her to the tomb of St. Caesarius, and there she was freed from the demon. The fame of this healing having been brought to Rome, the Augusti at once ran up, and ordered the relics of the aforesaid martyrs to be translated into the city with solemn pomp; and when they had been brought to Rome blessed Damasus received them in the palace and laid them under an altar dedicated for this purpose.

[30] excerpted from the Acts of St. Damasus, The Acts of St. Damasus, from which these things have been drawn, call Valentinian the younger, who married Eudoxia, daughter of Eudoxia Augusta; of Theodosius, who with Honorius built the basilica of Blessed Paul, they make no mention by so much as a word; the garden which the Augustus gave to Damasus they say was below the walls of the city. In the rest they accord with the aforesaid, except for the name of the girl, who goes not simply by Galla but by Galla Placidia, which some codices have followed. All these things are so entangled in errors of persons, things and times, that you hardly know what is sound. We shall try to scatter the darkness of the errors by the light of history brought in. St. Damasus succeeded Liberius on the 1st of October of the year 366 and held the pontificate for eighteen years and three months; for he died on the 11th of December in the year 384. There were contemporary with him two emperors of the name of Valentinian, Valentinian I or the elder, and Valentinian II or the younger; both favoured Damasus and the Catholic Church by laws given. Valentinian the elder had from Severa a son Gratian, who in the year 383 was slain near Lyon in Gaul, whose merits St. Ambrose praised. Severa having been repudiated, Valentinian the elder took Justina, and from her begot Valentinian II, called the younger, and three daughters, Grata, Justa, Galla; this last Theodosius I, or the Great, married after Flaccilla's death. The emperor Valentinian II together with his brother Gratian, following their father's example, gave outstanding service to the Catholic Church and its pontiff Damasus. For Theophanes writes in his Chronography, at the 1st year of Theodosius: Gratian and Valentinian by a law given recalled the exiled bishops, and expelled those favouring Arius, with the cooperation of Damasus, Roman pontiff Patrologia Graeca, vol. CVIII, p. 196. Theodosius I or the Great, as we have said, took as wife Galla, daughter of Valentinian I, after the death of his wife Flaccilla. From Flaccilla he had the sons Arcadius and Honorius; Galla bore him a daughter Galla Placidia, and she met her last day in the year 394. Galla Placidia, daughter of Theodosius the Great by Galla, and sister of Honorius on the father's side, married Athaulf, king of the Goths, at Narbonne in Gaul, in the year 414, and bore Theodoric in the year 415, who died in the same year. Athaulf having been killed in the same year, Sigeric treated Galla Placidia badly, and when Sigeric was killed, Wallia returned her to the emperor Honorius, her brother. Honorius gave her as wife to the patrician Constantius in the year 417; from whom Valentinian III was born in the year 419.

[31] of ancient writers In the ninth year of the reign of Valentinian II Pope Damasus died on the 11th of December, in the year 384, the sixth year of the reign of Theodosius I. Theodosius I began to build the basilica of St. Paul on the Ostian Way (where Constantine had built a smaller basilica), in the year, as it seems, 389, when he had come to Rome; which basilica Valentinian II had commanded to be built already from the year 385, a letter having been given to Sallustius, prefect of the City; Honorius afterwards completed it, Placidia adorned it, as is plain from the very well-known inscription of the basilica itself:

Theodosius began, Honorius completed the hall Made sacred by the body of Paul, teacher of the world. The pious mind of Placidia rejoices that all the glory Of her father's work shines by the zeal of Pope Leo.

Valentinian III, to whom when five years old Theodosius II, brother of St. Pulcheria, son of the emperor Arcadius, and thus grandson of Theodosius I, in the year 425 betrothed his daughter Eudoxia, born of him and of the empress Eudocia, was clothed as a six-year-old boy with the Augustan purple in the year 426; he took as wife Eudoxia, betrothed to him, in the year 437, from whom he had two daughters, the elder Eudocia, whom Cedrenus calls Eudoxia, the younger Placidia. To Eudoxia, daughter of Theodosius II by Eudocia, is owed the construction of the church of St. Peter in Chains, the chain by which St. Peter had been bound at Jerusalem having been received from her mother Eudocia. Valentinian III, having slain Aetius with his own hand, was slain by the friends of Aetius, as Prosper writes at the end of the Chronicle, where he continues thus Patrologia Latina, vol. LI, p. 604 f.: When this parricide had been perpetrated, Maximus, a man of two consulships and patrician dignity, took up the empire. While he was believed about to be of profit in all things to the imperilled commonwealth, he proved by no late document what spirit he had; since he not only did not punish the slayers of Valentinian, but even received them into friendship, and his wife the Augusta, forbidden to mourn the loss of her husband, he compelled within a very few days to pass into marriage with him. But this incontinence he did not long enjoy. For after the next month, the coming of King Genseric from Africa having been announced, and many nobles and common people fleeing from the city, when he too, leave of departing having been given to all, wished in alarm to withdraw, on the seventy-seventh day after obtaining the empire he was torn to pieces by the royal servants, and thrown limb by limb into the Tiber, he also lacked burial. After this end of Maximus there at once followed the Roman captivity, worthy of many tears, and Genseric obtained the city, empty of all protection, the holy bishop Leo meeting him outside the gates, whose supplication so softened him, God so working, that, though all things were in his power, the city having been surrendered to him, he nevertheless abstained from fire and slaughter and punishments. For fourteen days, then, by a secure and free search, Rome was emptied of all her wealth, and many thousands of captives, as each pleased by age or art, were led away to Carthage with the queen and her daughters. These things said by Prosper we have adduced for this reason, that we might be led by a certain series of history to the lot of the daughters of Valentinian; for on their account the whole disputation has been undertaken.

[32] by the testimonies Procopius, On the Vandal War, book I, chapters 4 and 5, after reporting the slaughter of Aetius and Valentinian, the coming of Genseric to the city and the mournful death of Maximus, says: Eudoxia, with Eudocia and Placidia, whom Valentinian had begotten by her, came captive into the power of Gizeric; and a little after: Eudocia Gizeric joined in marriage with Honoric, the elder of his sons; the other daughter of Valentinian, married to Olybrius, the most esteemed of the senators of Rome, he sent to Byzantium with her mother Eudoxia, at the emperor's request. Theophanes in his Chronography says: Gizeric.. having carried off with him the empress Eudoxia and her daughters, returned to Africa by ships; there at length he joined Eudocia in marriage with his elder son Honoric, but Placidia, when he learned that she had Olybrius the patrician as husband, he held under guard together with her mother Eudoxia Patrologia Graeca, vol. CVIII, p. 276. Priscus, a writer synchronous with these events, confirms the same. For thus we read in the Excerpts of his History: Genseric … had obtained from the Easterners also a part of the goods of Valentinian in the name of Eudocia, who had married his son Honoric Corpus scriptorum historiae Byzantinae, Bonn edition, p. 157; and: Genseric, though many ambassadors had been sent to him from various parts, did not free the women before he had betrothed the elder of the daughters of Valentinian, Eudocia by name, to his son Honoric. For then he sent back Eudoxia, daughter of Theodosius, with Placidia, her other daughter, whom Olybrius had married Ibid., p. 218. Evagrius, Ecclesiastical History, book II, chapter 7, writes the following: Gizeric… returned to Africa, carrying off with him Eudoxia together with her two daughters. Of these he gave the elder, Eudocia by name, to his son Huneric as wife; the younger, Placidia by name, together with her mother Eudoxia, some time after he sent to Byzantium with royal state and escort, to placate the emperor Marcian… For the rest Placidia, at the order of Marcian, entered into marriage with Olybrius, who had taken her home. He was held the most noble among the Roman senators, and when the city of Rome was taken had withdrawn to Constantinople Valesius's edition, Mainz 1679, p. 298. The Alexandrian Chronicle: And Genseric, king of the Africans, occupied the city and carried off with him Eudoxia, wife of Valentinian, and her twin daughters, Placidia and Honoria; whom a little later the emperor Leo redeemed from servitude. Honoria Genseric retained, betrothed to his son Honoric Patrologia Graeca, vol. XCII, p. 818. Cedrenus in the Compendium of Histories: Gizeric joined Eudoxia to Honoric, the eldest of his sons; hearing that Placidia was married to Olybrius the Patrician, with her mother

Eudoxia he kept her Corpus scriptorum historiae Byzantinae, Bonn edition, vol. I, p. 606. Zonaras, Annals, book XIII: Genseric carried off with him to Africa Eudoxia with her two daughters. Her elder daughter Eudocia he joined to his son Honoric; the other, because he knew she was betrothed and given to Olybrius the patrician, he kept with her mother. She, when she had spent two years there, returned to Byzantium with her daughter Placidia, Marcian still reigning, her daughter Eudocia being left behind Patrologia Graeca, vol. CXXXIV, p. 1201.

[33] collated with one another, From this unanimous consensus of the historians it is manifest that both daughters of Valentinian and Eudoxia, namely Eudocia and Placidia, survived their father, were carried off to Africa, and that the elder was married to Honoric, son of Genseric, king of the Vandals, the younger to Olybrius the patrician. The author of the Alexandrian Chronicle certainly erred when he says that Honoria was betrothed to Honoric; for she went by the name not of Honoria but of Eudocia, whom Cedrenus falsely names Eudoxia, and who was made the wife of Honoric. Pagi also errs, when in the notes to Baronius, at the year 455, no. 5, he wrote that the wife of Honoric, Eudocia, is called Honoria by Priscus; for in that place Priscus calls her Eudocia, as you may see above in the place adduced. Nor can I fully agree with Baronius, at the year 455, no. 15, who asserts that the marriage of Placidia with Olybrius was contracted not through Genseric but through Marcian at Constantinople, and that Evagrius testifies to this; nor with Pagi, who says that Priscus and Evagrius testify to the same, or that Priscus speaks ambiguously. For Evagrius did not say what the Latin version makes him say. For he did not say: Placidia at the order of Marcian married Olybrius, but: ἡ μὲν Πλακιδία γαμοῖς ὁμιλεῖ κελεύσμασι Μαρκιανοῦ Ὀλυβρίῳ ταύτην ἐσοικισαμένῳ, which we think should be rendered, as we did above: Placidia at the order of Marcian entered into marriage with Olybrius, who had taken her home. Where had Olybrius taken Placidia home? At Rome, namely, before the captivity. Nor does Priscus in the place cited speak ambiguously, but clearly and openly; for he says by no means what the Latin version says, he married, but ἐγεγαμήκει, he had married. With a greater mistake is the Latin version of Cedrenus in the place cited infected, which renders ἄνδρα ἔχειν μαθὼν thus, hearing that she was betrothed, when one should say hearing that she was married. Wherefore in Zonaras we have thought that the word κατηγγύησθαι should be rendered not simply betrothed but betrothed and given. Pagi at length rightly asserts that one must stand with Procopius, who testifies that Placidia, before she was sent to Constantinople, was married to Olybrius; which is confirmed by Cyril the monk, an accurate author, writing in the Life of St. Euthymius the abbot: Of her brother Valerius and of her son-in-law Olybrius (husband of her granddaughter Placidia) letters were often sent to the empress Eudocia (wife of Theodosius II) Acta Sanctorum, vol. II of January, p. 315.

[34] is shown to swarm with errors; Let us now return to whence we went out, namely to the opening of the account of the miracle and translation of SS. Caesarius and Julian. From the testimonies of the historians which we have adduced it manifestly appears that almost nothing was said truly by the author of the account. He has confused everything here, persons, times, deeds. Of the two Valentinians contemporary with Damasus, Valentinian I had a daughter named Galla; but he is so far from having married a daughter of Theodosius I that Theodosius I himself married Galla, daughter of Valentinian I. This Galla, daughter of Valentinian I, did not have a mother Eudoxia, nor a sister Eudocia or Eudoxia, but had as mother Justina, and as sisters Grata and Justa; and Valentinian I himself is read both to have favoured Damasus and to have benefited the Church by laws passed. Valentinian II or the younger, a contemporary of Damasus, followed the counsels of the holy pontiff in recalling orthodox bishops from exile and in ejecting heretics; but neither did this Valentinian II have a daughter of Theodosius I or the Great as wife, nor did he beget daughters Eudocia or Galla. Valentinian III had as wife Eudoxia, daughter of Theodosius Augustus; but this Theodosius is not the first of the name but the second. He is not that Theodosius who began to build the basilica of St. Paul, but the grandson of this Theodosius through his son Arcadius, emperor of the East, and Eudoxia his infamous wife, who persecuted St. John Chrysostom. Moreover this Valentinian III, born many years after the death of St. Damasus, could not obey his counsels given by his own mouth nor be his friend. Valentinian III, who had Eudoxia as wife, begot two daughters from her; but the elder was not called Eudoxia, but Eudocia, and the younger was not called Galla, but Placidia. Nor did the elder die as a young girl during the life of her father Valentinian, but, surviving her father, she married in Africa Honoric, son of Genseric. Eudoxia, wife of Valentinian III, indeed built the title of St. Peter in Chains, which basilica is called the Eudoxian; but this Eudoxia is not the daughter of Theodosius I, but of Theodosius II.

[35] but the matter seems to have happened To detect these manifold errors has been no great labour; to trace the hidden truth is very difficult; wherefore it is helpful to scrape together from all sides all the elements for extracting the truth. The account whose errors cause us trouble was extracted from the Acts of St. Damasus, but augmented and interpolated. As it is contained in the Acts of St. Damasus it is much simpler, yet befouled with not a few blemishes. Ughelli printed it in vol. I of the Italia Sacra from a codex, as he states, of the Vatican. In the Acts of St. Damasus, which G. Henschenius once copied at Rome from vol. X of Baronius's Lives of the Saints, and which he says are also found in the archives of St. Peter at Rome marked B, and in the Barberini library, and which he himself collated with Holste's copy from both codices, the same account is read, and it agrees exactly with Ughelli; wherefore I believe that both drew from the same codex. There, then, I read Valentinian, of whose daughter Galla there is talk, with the epithet the younger added. Galla also goes by the name of Galla Placidia. The garden too, which St. Damasus is read to have obtained for building the basilica of St. Laurence, is said to be situated below the walls of the city. Valentinian the younger, on the authority of these Acts, had as wife Eudoxia, daughter of Eudoxia Augusta; from whom he begot two daughters, of whom the elder obtained her mother's name, the younger was called Galla Placidia. The elder died in youth. Theodosius and Honorius and the basilica of St. Paul they pass over in silence. In the rest, as regards the argument, it agrees with the preceding account; wherefore it is not necessary to note again the errors reproved above.

[36] under the emperors Valens and Valentinian the younger, What follows the aforesaid narrative in the Acts of St. Damasus is worthy of note: At that time (so I read) Valens Augustus, brother of Valentinian, was persecuting the eastern Church, at that time, namely, at which the miracle of SS. Caesarius and Julian in healing Galla and the translation of the relics took place. We have thus a clear indication of time from the year 375 of the common era, the 10th of Damasus, until the year 379, the 14th of Damasus. For in the year 375, on the 17th of November, Valentinian the elder, brother of Valens, died, and on the 22nd of the same month Valentinian the younger was made Augustus. For so the calendar of Idatius: Under these consuls (after the consulate of Gratian Augustus III and Egitius, that is, in the year 375) the Carosian baths were dedicated, the prefect, a distinguished man, Vindalonius Magnus, carrying it out, and in the same year Valentinian the elder died on the XV kalends of December in the fortress of Virgitio, and Valentinian the younger, son of Valentinian Augustus, was raised as Augustus by the army on the tribunal on the X kalends of December in the city of Aquincum. Since therefore, as the account has it, Valentinian the younger was Augustus at the time when the miracle was wrought, it could not have been wrought before the year 375. And since it was done while Valens was persecuting the Catholics, it could not have happened after the year 379, in which Valens was burned by the Goths and Theodosius was made Augustus. For according to the calendar of Idatius: Under these consuls (D. Ausonius, Q. Clodius Hermogenianus Olybrius, that is, in the year 379) Theodosius Augustus was raised by Gratian Augustus on the XIV kalends of February in the city of Sirmium. It is plain, then, that the miracle happened in that space of time which runs between the year 375 and 379.

[37] and accordingly between the year 375 It is confirmed by what follows thereafter in the same Acts; for describing the flourishing state of religion the author uses these words: In the various parts of the world also, under the care of blessed Damasus, the Church was flourishing, all the frauds of the heretics having been reduced to nothing; for by his efforts too the emperors had published an edict, that all who were ruled by the Roman empire should hold that faith which they knew Pope Damasus and Peter, bishop of Alexandria, to preach. This is that most celebrated edict of Theodosius the Great on the Catholic faith, which is found in the Theodosian Code, book XVI, title I, on the Catholic faith, and is as follows: The Emperors Gratian, Valentinian and Theodosius, Augusti. — Edict to the people of Constantinople. — We will that all the peoples whom the government of our Clemency rules should live in that religion which the religion insinuated by him up to now declares the divine apostle Peter to have handed down to the Romans, and which it is clear that Pope Damasus follows and Peter, bishop of Alexandria, a man of apostolic holiness; that according to apostolic discipline and evangelical doctrine we should believe one deity of the Father and the Son and the Holy Spirit under equal majesty and under a pious Trinity. We order those following this law to embrace the name of Catholic Christians, but judging the others demented and insane, that they bear the infamy of heretical dogma, and that their conciliabula not receive the name of churches, to be punished first by divine vengeance, afterwards also by the retribution of our movement, which we shall have taken up by heavenly decision Theodosian Code of Jacques Godefroy, Leipzig edition, 1736, vol. VI, p. 5. The edict was given, as is plain, in the consulship of Gratian V and Theodosius, that is, in the year 380, which is the 14th of Damasus.

[38] and the year 379, Of that year, then, the cited Acts speak and then continue thus: Meanwhile blessed Damasus, the basilica having been finished on account of which Galla Placida (so) had long since been harassed, established it as a title and consecrated it in honour of St. Laurence, where he also gave a silver paten, etc. Meanwhile, says the author; namely, while the things he has just narrated were being done, thus before the year 380. And since he speaks of the basilica of St. Laurence, on account of which Galla had been harassed, one may not go up above the year 375. We have thus the same indication of the time at which the miracle was done. The cited words offer besides another indication. For the gifts which he enumerates as conferred by Damasus on this basilica of St. Laurence prove that this concerns that basilica of St. Laurence which is near the theatre of Pompey, as is gathered from the Lives of the Pontiffs, the church of San Lorenzo in Damaso; into which church the relics of St. Damasus were afterwards translated. The garden, then, which Damasus had obtained from Valentinian according to the Acts, would have been situated where there is now the church called San Lorenzo in Damaso.

[39] under Pope Damasus, All these things considered, let it be permitted in an obscure matter to use a conjecture that may not seem absurd. The substance of the whole matter comes to this: a certain Galla, a contemporary of Valentinian the younger and Pope Damasus, on account of the foundations of the basilica of St. Laurence that were violated, was seized by a demon, and was thereafter to be healed by St. Caesarius. We have from what has been discussed Damasus, Valentinian, the time, the place; there remains to be sought a Galla who fits these circumstances. I find no other than Galla, daughter of Valentinian the elder and Justina, sister of Valentinian the younger, afterwards the second wife of Theodosius the Great. This, then, I embrace as it were as the kernel of the history, until it is shown to be false; the other figments of erring authors, arisen from confusion of names and ignorance of times, I cast away. Valentinian, then, will have been a twelve-year-old Augustus when he granted Damasus the garden he asked for, and Galla, when she gave such proofs of petulance, a girl of nine years; so it will come about that the whole history adheres to the year 379.

[40] not, however, as it seems, in the fifth century, under Pope Sixtus III. And if our conjecture displeases anyone, we shall make another which will perhaps smile the more on many as it has some elements more firmly adhering to the certain ground of history. Change Damasus, then, into Sixtus, Galla into Placidia, and you will have Valentinian as friend of the pontiff, Eudoxia, the basilica of St. Laurence, and Eudocia too, different from the name of her mother Eudoxia by only one little letter. With this conjecture we bring the deed down to the fifth century. For St. Sixtus, third of this name, succeeded St. Celestine in the year 432, and after a pontificate of nine years died in the year 440. Valentinian III was very obedient to this pontiff, as is plain to one reading the text of the Liber pontificalis in the Life of St. Sixtus III, namely: He made a basilica to Blessed Laurence, which Valentinian Augustus also granted. Moreover Valentinian III under this pontiff Sixtus took as wife Eudoxia, daughter of Theodosius II. All of which agree wonderfully with what the account narrates. But the last agreement inflicts a grave wound on the whole conjecture; for he who took a wife in the year 437 cannot have had in the year 440, in which Sixtus died, a younger daughter who was equal to disturbing the work of the foundations of a church. And with this last effort we dismiss the whole matter, retaining the former conjecture, which is nothing other than the opinion of a mind groping in a dark business; which anyone who shall have taught more certain things will at once remove. If anyone should ask why we linger over so insipid a document, and should think that the whole should be cast away as refuse of no weight, let him know that we have done so for this reason, that the pure substance of the matter, so to speak, namely the translation of Caesarius from the tomb at Terracina to Rome, is certain and indubitable.

[41] The oratory of St. Caesarius, Hence arises a new question, namely in what place, whether Valentinian, or Damasus, or whoever it was, placed the sacred remains of the most holy martyr. The Acts of St. Damasus speak in this manner: Conducting the same venerable relics as far as the palace, he venerably laid them below the imperial chamber in an altar which he dedicated with his own hands. Where, since there is talk of Damasus, it seems that the palace of Damasus too is to be understood. Yet in the account itself, as it is usually appended to the Acts of SS. Caesarius and Julian, the same matter is narrated in this manner: Valentinian Augustus with his wife Eudoxia placed the litter, in which he had before placed his daughter and now, his daughter being healed, the holy relics of Caesarius and Julian, within the Roman palace in the best imperial chamber, through most blessed Pope Damasus, who was the dedicator of that oratory; where he conferred infinite gifts and they were brought in as ornaments by the Augustus. This place to this day provides many wonders of divine grace. This last part of the account most certain history claims for itself; it is a labour to discern without doubt which is the earlier place of the holy relics in the City. For there are two oratories sacred to St. Caesarius, both of which are said to be in the palace.

[42] where his body was laid, That a sanctuary of St. Caesarius existed in the sacrosanct palace is manifest from the Liber pontificalis, in the Life of Sergius, at the year 687: After seven years, Conon of blessed memory, prelate of the apostolic see, having died, as is wont to happen, the Roman people of the city was divided into two parts, and one part chose Theodore the archpresbyter, the other part Paschal the archdeacon. And Theodore the archpresbyter with the people who favoured him, getting ahead, held the inner part of the patriarchate. Paschal occupied the outer part from the oratory of St. Sylvester and the basilica of the house of Julia, which looks over the field. And when neither * would yield place to the other, but both savagely persisted, that one might overcome the other, a plan having been entered upon, the chiefs of the judges and of the army of the Roman soldiery, and the greatest part of the clergy, and especially of the priests, and the multitude of citizens went on to the sacred palace, and, long discussing what should be done or how the contention of the two disputing elect might be laid to rest, by God's assent they betook themselves in accord to the person of the aforesaid Sergius, then a venerable presbyter, and taking him from the midst of the people they brought him into the oratory of Blessed Caesarius, martyr of Christ, which is within the aforesaid sacrosanct palace, and thence they led him into the Lateran episcopal residence with declamations of praises Patrologia Latina, vol. CXXVIII, pp. 892, 893. On this place Maffei annotates the following Ibid., p. 909: They went on to the sacred palace. The sacred palace to which from the Lateran the greater part of the clergy and the chiefs of the army went on, to enter on a plan for extinguishing the schism between Theodore the archpresbyter and Paschal the archdeacon, was situated not on the Palatine, where once the buildings of the Caesars were, but not far from the title of St. Sixtus, in that place where the Appian Way diverges from the Latin Way. For very ample buildings were to be seen there, called the sacred palace, and they were for the use whether of the pontiff or of the emperor, if ever he happened to be at Rome. Within the sacred palace there had been built an oratory or church of St. Caesarius, which was ennobled under the name of the title of St. Caesarius in Palatio, as very many old monuments testify, and also the acts of the sacred synod of Trent, to which one reads subscribed Cristoforo Cardinal Madruzzo, presbyter OF ST. CAESARIUS IN PALATIO. But Sixtus V struck this church from the number of the titles, because in his age it had collapsed from excessive age and was wholly inaccessible. It was raised up in its old form not long after, however, under Clement VIII, who moreover, in order to retain safe and sound for posterity the former dignity of that church, wrote it again in the number of the titles. These things I observe from the most learned Baronius (at the year 603, no. 2).

[43] not in the Lateran patriarchate, Baronius in the place cited does have these things that Maffei drew from there. The occasion of speaking for Baronius was this, which is also to our purpose. He had recalled that the images of the Augusti were exposed in the basilica of Julius, and after the customary acclamations, by order of the pontiff, laid up in the oratory of St. Caesarius, and he tries to explain where this was. It is helpful to report the cited words. The icon of the aforesaid Augusti Phocas and Leontia came to Rome on the seventh of the kalends of May, and acclamation was made to them in the Lateran in the basilica of Julius by all the clergy and senate: Hear, O Christ; life to Phocas Augustus and Leontia Augusta. Then the most blessed and apostolic lord Pope Gregory ordered that icon to be laid up in the oratory of St. Caesarius the martyr within the palace. Baronius says: That Gregory ordered the images of the Augusti to be laid up, after the due acclamations in the basilica of Julius in the Lateran, in the oratory of St. Caesarius the martyr within the palace: you should not think that this place was on the Palatine or in the Lateran palace called the Patriarchate, but that church (which was once a deaconry, and afterwards a title) situated at the divergence of the Appian Way from the Latin, not far from the title of St. Sixtus (at the year 603, nos. 1, 2).

[44] where, however, there was also some oratory dedicated to St. Caesarius, Of that oratory of St. Caesarius Martinelli writes in the book entitled Rome from Pagan to Sacred, on the obsolete temples of the saints in the City, chapter XII: St. Caesarius in Palatio. It is, as the Librarian says on p. 85, in Sergius I, an oratory within the sacrosanct Lateran palace; it had a monastery. The same in Leo IV, p. 267: And in the monastery of St. Caesarius, which is located in the palace, he made, etc. It is different from that of St. Caesarius at St. Sixtus, improperly surnamed in Palatio. Of it Panvinio, On the Lateran Basilica, book IV, chapter 13, manuscript, writes this: Most recently Pope Leo X, in that great creation of 31 cardinals in 1517, since the old titles of the cardinals did not suffice, instituted this oratory as a cardinal's title and handed it to Niccolò Pandolfini of Florence, bishop of Pistoia, Cardinal Presbyter; after whom there presided over the same title Louis de Gorrevod of Savoy, bishop of Maurienne, created by Clement VII in the year 1529, in whose place Paul III substituted Cristoforo Madruzzo, prince and bishop of Trent, in the year 1544, whom Pius IV most recently first transferred from the same title to the title of Santa Maria in Trastevere, then created him bishop of Albano. In what place of the palace it was or is is as yet altogether unknown to me. Thus far Panvinio. But if what Baronius warns is true, that the oratory of St. Caesarius of which Panvinio speaks was situated not in the Lateran palace, but at the divergence of the Appian and Latin ways, surely it is not to be wondered at that its place in the Lateran palace was unknown to Panvinio. Giovanni Severano, however, presbyter of the Roman Congregation of the Oratory, in the Italian book entitled Memorie sacre delle sette chiese, etc. (Rome 1630), indicates the place of the oratory of St. Caesarius in the Lateran palace rather accurately from the Liber pontificalis, in Stephen III Book cited, p. 562; see Patrologia Latina, vol. CXXVIII, p. 1151. It was, he says, near the vestiary, close to the oratory of St. Nicholas; for in the Life of Stephen one reads thus: Constantine with the aforesaid Passivus and Bishop Theodore, his vicedominus, fled into the basilica of the Saviour (they were, as is plain from what precedes, in the most holy Lateran patriarchate), and going down to the font into the church of St. Venantius, they sat there for some little while, and considering that they could better be saved they climbed up into the vestiary. Going in there into the oratory of St. Caesarius and shutting the doors upon themselves they sat there. Whether this oratory of St. Caesarius is the same as that in which St. Gregory ordered the images of the Augusti to be laid up he leaves in doubt.

[45] [but at the monastery of Corsas, near the basilica of St. Sixtus on the Appian Way,] Now as for what Martinelli said above Patrologia Latina, same place, that Anastasius wrote of the sanctuary of St. Caesarius: It is an oratory within the sacrosanct Lateran palace, if you look at the words, it is not found to be true; the thing itself is true. It is said in the place cited of the Liber pontificalis: into the oratory of Blessed Caesarius, martyr of Christ, which

is within the aforesaid sacrosanct palace. In that place the Liber pontificalis had treated of the patriarchate and of the sacred palace. The question is whether these two are different or the same. Maffei in the place cited supposes they were different. The matter may seem not very clear. For it may be that the aforesaid sacrosanct palace is itself the Lateran patriarchate, it may be that it is another palace. Be that as it may, from the same Liber pontificalis we know for certain two sanctuaries of St. Caesarius, one within the Lateran palace, the other at the monastery called Corsas, at the basilica of St. Sixtus on the Appian Way Above, no. 44. Here for you is testimony of both in the Life of Leo IV: For the monastery Corsas, which is situated beside the basilica of Blessed Sixtus, martyr and pontiff, which, etc. Patrologia Latina, volume cited, pp. 1311, 1312, no. 507. And the same most gentle pontiff, keen in all good things, offered in the church of the blessed Mother of God and ever-virgin Mary our Lady, which is located below the aforesaid monastery called Corsas, one vestment of fundatum. In the place above he offered in the oratory of St. Caesarius one vestment of fundatum Ibid., no. 509. And in the monastery of St. Caesarius which is located in the palace, he made one vestment of fundatum, and eight veils Ibid., no. 513.

[46] [besides which other monasteries and churches of St. Caesarius were also to be seen at Rome,] We have, then, two sanctuaries of St. Caesarius, both in the palace, whether in fact or in name. There are besides these other temples or monasteries of St. Caesarius, of which, among the obsolete temples of the saints in the City, Martinelli, chapter XII, lists St. Caesarius at St. Paul, from the Liber pontificalis in the Life of Leo III Ibid., p. 1233, no. 405: And likewise in the monastery of St. Caesarius, which is located at Blessed Paul the apostle, etc. Above Martinelli: A monastery of Caesarius in the region of the Campus Martius is read in the tax-list of Leo X. Then: SS. Caesarius and Paul in the region of the Arenula are recalled by the tax-list of Leo X. Castallus Metallinus writes that a certain temple was built to St. Caesarius near the Wave, from which it can easily be inferred that it was what is now called St. Paul at the Arenula. It is called by Mazzocchi near the Tiber. Lastly a monastery of Caesarius and Simetrius in the own house of Leo IV is had in the Liber pontificalis, in which place I read thus Ibid., p. 1319, no. 527: The same most gentle one made in his own house, which he himself arranged to have built from the foundations and which seemed to have come to him by the right of his parents, a monastery of handmaids of God in honour of SS. Simetrius and Caesarius, where he also bestowed gifts, etc. Let these things, then, be said for the sake of memory. For it is plain that of these temples of St. Caesarius only the two called in the palace regard our subject. Whether either received the body of St. Caesarius translated from Terracina to Rome, since it cannot become known for certain from ancient documents, we must learn from more recent writers.

[47] most writers suppose to have been situated. Baronius in the notes to the Roman Martyrology on the 1st of November writes the following: There was an old memorial of St. Caesarius the martyr at Rome in the palace, which St. Gregory the Pope recalls in the register, book II, chapter I (unless a sanctuary of the same martyr within the Lateran palace is to be understood in that place), and there was there an abbey, one of twenty-two which we have seen noted in an old ritual, which is held in the Vatican library, in a manuscript codex whose title is Liber censuum. That church having been demolished, his body was translated to the Helenian basilica, called by another name Santa Croce in Gerusalemme, in the Sessorian atrium, where it is to this day most religiously preserved. Baronius thus judged that the palace in which the body of St. Caesarius was laid, an oratory having been dedicated, was not in the Lateran, but at the divergence of the Appian and Latin ways. With Baronius agree very many others, whose opinions there is no need to report in full, Bartolomeo Piazza, Hierarchia Cardinalitia, title L, St. Caesarius; Panciroli, Hidden Treasures of Rome, in the ninth region, church of St. Caesarius; others. This church, with a monastery added, Greek monks exiled from their homeland possessed, and this abbey was one of the twenty most celebrated abbeys of Rome, whose superiors were accustomed to attend the supreme Pontiff when he solemnly performed the sacred rites. Afterwards, the monks departing and the church falling toward ruin, the sacred body of Caesarius was translated to the church called Santa Croce in Gerusalemme, which is the Helenian basilica in the Sessorian atrium, and there to this day it rests under the high altar together with the body of St. Anastasius.

[48] The Acts of that translation lost. We have sought through the City with fruitless effort ancient documents of the translation. These being lacking to us, we can only briefly, as we have done, report the matter as it stands. We do not pursue the history of this most celebrated church: first, because the size and bulk of our work does not permit us to wander beyond the limits of our institute; then, because we await a volume written with a learned hand through the work of the Basilian fathers of the renowned monastery of Grottaferrata, which manuscript it was permitted us to inspect through the courtesy of the most learned man, abbot of this monastery, Cozza-Luzzi, whose charity toward me his guest I shall not cease to proclaim with the highest affection of a grateful mind.

* so the edition.

§ IV. Of the relics of SS. Caesarius and Julian.

The relics of SS. Caesarius and Julian at Terracina, at first entire At Terracina, as the triumph of their glorious contest, so the first seat of their sacred bones the most holy martyrs obtained. For a certain servant of God who had lived with them collected the bodies of the holy martyrs, and buried them by night in a place beside the city of Terracina on the day of the kalends of November. So the Acts; according to which the same servant of God who had entombed the martyrs, together with Felix the presbyter, having themselves undergone martyrdom a few days afterwards, were buried by St. Quartus, a priest of Capua. Of that place of the first burial Domenico Antonio Contatore, in book V of the History of Terracina, chapter 14, writes the following: The place near the city of the Terracinians where St. Eusebius was found praying near the bodies of the holy martyrs Caesarius and Julian we believe to be that same in which now survive the traces of the old church of St. Caesarius, otherwise named St. Mary in Varano. In it were found the bodies of the aforesaid holy martyrs and of many others, and so for the sake of memory it came about that directly on the Roman road the Terracinians erected a fluted marble column with the sign of an iron cross rising above it, that this place might be for reverence to posterity. The surrounding field (commonly called le prebende, and it belongs to the chapter of the cathedral church) was formerly called the Varan field from the family of Vara, originating from Terracina, under whose dominion it was. This place and the rubble and the fluted cross-bearing column I inspected in the year 1880 in the month of June. A few months before many corpses had been dug up there, and a very beautiful mosaic work uncovered.

[50] placed in a church outside the city; In this church, then, at the tomb of the holy martyrs, Galla was healed, on whose account we have been compelled to undertake a long inquiry. The site of the church answers accurately to the account of the translation, where we read that Felix, bishop of Terracina, did not allow Galla on her arrival to enter the city, but turned aside with her to the church of St. Caesarius for the sake of obtaining healing. For for those coming from Rome this church is situated before the city beside the Appian Way. From here, then, the sacred bodies of the martyrs were translated to Rome, yet not entire; for St. Felix had to keep part of the precious treasure, as was fair, for himself and his own. Those parts will have rested for some time in the said church, and afterwards been translated within the city into the cathedral church. When and by whom this translation was made I have been unable to fish out.

[51] [part still preserved in the cathedral church, and another in the private chapel of Count Antonelli.] I found in the cathedral church of Terracina relics of the holy martyrs. First, under the high altar, if the inscription is to be credited, rest the bodies of the holy martyrs Caesarius, Julian, Felix, Eusebius. But a marble tablet fixed to the wall testifies that the sacred relics were snatched from here and hidden in a certain chapel and afterwards brought back to Terracina. A certain priest told me that nothing was found except earthy dust and fragments of garments. On the tablet was written:

FRANCESCO ANTONIO MONDELLI

RESTORED THE BODIES OF CAESARIUS AND THE RELICS OF THE PATRONS

FROM THE CHAPEL OF THE ASSORATI FAMILY

IN THE YEAR 1807.

In the same cathedral church is preserved part of an arm of St. Caesarius in a most beautiful case bearing the form of an arm. At the house of Count Antonelli, in the same city of Terracina, I saw in the private chapel a silver casket of beautiful workmanship, furnished with crystal, the gift of Cardinal Antonelli, in which are preserved two large bones of the arm of St. Caesarius, which the present archpresbyter testified to me are authentic. Other notable relics of the holy martyrs I did not find at Terracina.

[52] [At Rome the body of St. Caesarius rested in the basilica of Santa Croce in Gerusalemme,] At Rome the body of St. Caesarius together with that of St. Anastasius rests in a most beautiful vessel under the high altar of the Helenian basilica or Santa Croce in Gerusalemme, as an inscription testifies. When the bones of the holy martyrs were translated there, none of the most learned Cistercian monks, to whose care the basilica has been entrusted, could inform me. The opinion was that the Carthusians, whose church it then was, took all the documents away with them; which I have been unable to trace, the libraries of the monasteries through the City being in disorder. Perhaps something lies hidden in the Lateran archive; but I found the men of that church so difficult that all my efforts came to nothing: the sole and only instance in the City, whose most learned men, the superiors of its libraries and archives, its most learned Cardinals, and the supreme Pontiff himself, I had as benevolent patrons of my studies. In the Lateran chapter alone was there need to labour, and with fruitless labour. It was not even permitted to collate the most precious Acts of St. Caesarius from their most ancient Passional. This testimony of my just grief I have wished to set down here, lest afterwards the prudent reader wonder that among the very many exemplars of the Acts that of the Lateran is not numbered.

[53] except that in the chapel of St. Laurence there is preserved In the chapel of St. Laurence, which is called the sancta sanctorum, among the innumerable treasures of the relics of the saints an arm of St. Caesarius is read to be preserved in the little pages that are displayed there, containing lists of the relics. But whether this precious treasure is still preserved is asked not without cause. For Giovanni Severano, in the book cited above Memorie sacre etc., p. 470, describing the Lateran palace, when he reaches the chapel of St. Laurence called the sancta sanctorum, speaks in such a way that a suspicion arises that the arm of Caesarius had already been lost in the author's age. In the third altar, he says, dedicated to St. Laurence, THERE WERE some coals tinged with the blood of this martyr… an arm of St. Caesarius, etc.

He thus seems to speak of past time. And indeed a great reason for doubting is offered by the silence of Panciroli, who does not list the arm of St. Caesarius as preserved in that sanctuary. This author warns, after enumerating some relics, that he could not have full certainty of the rest, because in the year 1527, when Rome was sacked, the soldiers took relics away Tesori nascosti di Roma, region II, church XII, Rome 1625. Marangoni, however Istoria della cappella di San Lorenzo, p. 42, Rome 1747, recalls the arm of St. Caesarius, saying: In an ivory casket … the arm of St. Caesarius the martyr.

[54] some part of the arm, and another part at Cologne; However that may be, certainly an entire arm is not preserved at the sancta sanctorum, since Alexander II, supreme pontiff, in the year from the incarnation of the Lord after one thousand and sixty-nine, the seventieth turning, granted an arm of Caesarius as a gift to St. Anno, prelate of Cologne, which St. Anno placed at Cologne in the church of St. George See the Life of Anno, book I, chapters 33, 34, 35, cited below, nos. 58, 59. The relics of the two arms of St. Caesarius are thus distributed, that Terracina preserves with due honour the entire bones of one entire arm, and of the other one part has been granted to Rome, another to Cologne. Lest anyone raise the ridiculous objection which heretics and impious men are accustomed to thrust forward, to the inept laughter of ignorant men, let the learned reader remember that in ecclesiastical speech, where the relics of the saints are treated, the whole is often put for the part, and a body is said to rest there where a part of the body, even a small one, is found, and so too an arm where a part of an arm is, a foot where a part of a foot. To have warned of this one might rightly think superfluous, had not a recent author resolved to reheat the cabbage so often cooked.

[55] but the head remained in the church of St. Anastasia. We must now treat of the head of St. Caesarius, which has been preserved separately from the rest of the body for many past centuries. When the most holy head was separated from the body is not clear. I think, however, that this was done when St. Bernard was at Rome in the time of Pope Innocent II, in his 9th year, in the year from the incarnation of the Lord 1138. For thus the author of the Life of St. Bernard reports, book IV, chapter 1: The holy father, returning from the City, brought back with him precious presents from the bodies of the holy apostles and martyrs, reckoning this no small fruit of his labour. Among which it is to be recalled in what manner he received a tooth of Blessed Caesarius. For when the entire head of the aforesaid martyr was shown to him, that he might take from it what he wished, he asked that one tooth be given him. The brethren who had come with him labouring in vain for some time could by no means draw out what had been granted him. Two or three of their little knives which they had applied being broken, the tooth nevertheless still remained immovable. Then he said: “We must pray; for we cannot have it unless the martyr himself grants it.” Finally, prayer having been made, approaching reverently, with incredible ease he took with two fingers what could not before be moved by iron instruments. It remains certain, then, that a separate head was shown to Bernard. That most holy head, the body having been translated to the Helenian basilica, remained, if Panciroli is to be credited, in the church of St. Anastasia; for so I read in the index of relics at the end of the often-cited book entitled Tesori nascosti, etc.

[56] [A tooth drawn from it was brought into France by St. Bernard; another tooth was given to the abbey of Grottaferrata.] One tooth, then, went into France with St. Bernard; another tooth was given as a gift to the abbey of Grottaferrata, and it was, as I heard from those monks, not only preserved with honour, but also illustrious with gifts given from heaven. There are besides in various places tiny particles of relics of St. Caesarius, which it would be long and troublesome to list. It may be asked in this place what became of the relics of St. Julian. It is established that the bodies of both holy martyrs Caesarius and Julian were carried from Terracina to Rome. But thereafter the memory of Caesarius alone seems to last. I am of the opinion that the sacred remains of both saints were at length so mingled that it could scarcely or not even scarcely be discerned which bones were whose: wherefore I think that the body of both rests under the one name of Caesarius in the church of Santa Croce.

§ V. Of the miracles of SS. Caesarius and Julian.

Galla Augusta freed from harassment by a demon; That very many benefits were bestowed from heaven at the tomb of the most holy martyrs while they still rested at Terracina we learn from their Acts. For thus we read: Where by their prayer benefits are bestowed to the present day. Although these benefits are not listed by name, we may believe that they were healings of bodies and souls, the freeing of energumens and other things of this kind, which the most merciful God is accustomed to work through their sacred remains for honouring his saints. Yet, since we do not know them individually, we are compelled to pass them over under the general testimony of the Acts. The first benefit of which we have received an accurate description is the freeing of Galla from the demon inhabiting and harassing her; the account of which, which the reader will know from the disputation carried out above, we shall give below to be read. After that healing, for a long tract of centuries, we find nothing at all written of the miracles of St. Caesarius, nor many thereafter down to this day, but two or three in all. And it is worthy of note that in the healing of Galla two heavenly men are engaged, no doubt that one is Caesarius, the other Julian, but in the rest mention is made of Caesarius alone.

[58] in the year 1070 a fire extinguished, The first miracle of Caesarius, then, whose memory history preserves, occurred at Rome, under Pope Alexander II or thereabouts. On occasion of which St. Anno, as we have reported above, received the arm of the holy martyr as a gift from the pontiff, to be translated to Cologne. The narrative of this miracle made by the most holy archbishop Anno himself we insert here, warning the reader that in one narrative he should observe a double miracle, one which St. Anno narrates to have happened at Rome, Andrew being recalled to life, the other, a fire extinguished by prayers:

He (St. Anno), that he might not fail to share with the fellow-citizens of his see the wealth he had brought from the riches of Italy, built a chapel of elegant workmanship adjoining the church of St. George, placing in it what he had brought from Rome, the venerable arm of the martyr Caesarius. That the dignity of the apostolic name might render it more celebrated, the venerable pontiff, about to consecrate it in honour of St. James, went forth with the people; and behold, a voracious fire, when he had now put on the infula as custom requires, suddenly invaded the city menacingly toward the east. Then the crowds taking themselves off in rivalry to extinguish it and leaving the bishop surrounded by scarcely a few out of so huge a multitude as had flowed together, he, saddened by so great a hindrance, when he had sat a little with his head resting on his hands, as if an answer had been divinely received, said: The force of the fire, which has emerged by the fraud of the malicious serpent, will not today work any danger of its power to this city; only let the people return from it secure, that in the consecration of the daughter of our mother, namely holy Church, we may discharge the well-pleasing service of our ministry to the Lord. The people at once returning, the flame none the less died away and failed. So, according to the rite of ecclesiastical institution, with all eagerly following the priest in the dedicating, when the time called for it, going to the top of a more prominent place, he began to address those standing around with honey-flowing exhortations full of compunction; when suddenly, through the snares of the envious enemy, the devouring fire rising anew struck no small disturbance into the hearers of the sacred word. The bishop, holding them back by a strong admonition lest they move from the place, asserted that in all dangers the first protection is to put no danger before the praises of Christ; that they themselves would see with their eyes, if only they resolved to stand, how swift, with no one opposing, would be the destruction of the raging fire. While he was still proceeding with such words, and while some went outside, the rest, having reverence for the word of God, had fixed their step, in the sight of all, as if by an inundation poured down from above, in a moment of time the whole fire was overwhelmed, and to the greater glory of Christ, the fire ruling not a little over those whom the heat of avarice did not permit to persist in hearing the priest, those who had assented to his words found not the trace of a slight spark in all their household goods. Taking matter for speaking from this, the bishop drew out his sermon at length, discoursing much on the snares of demons, much on the clemency of God; affirming that among Christians the end is sought, not the beginnings; that to have begun the good and not to have completed it is subject not merely to no reward but even to punishments. Finally, lingering on extolling the praises of the saints, he added, to the sighs of all, this thing worthy of report:

[59] A certain Andrew snatched from eternal damnation. In the city of Rome a certain man, Andrew by name but not by work, abounding in riches and the delights of life, was treading the wide way of lax living, holding his soul a burden, his body a pleasure, in whom beyond the name of Christianity and a dead faith of the Christian religion nothing appeared to be present, except that, devoted to Blessed Caesarius the martyr, he was accustomed to frequent his church with candles. He, overtaken by the general condition of death, repenting of himself too late, breathed his last. Without delay, the body, laid on the bier, was surrounded by the sad attendance of weeping and lamenting friends, who for certain hindrances put off his burial to another day. So when the watch had been drawn out to the middle of the night, and all were steeped in deep silence and deep stupor, suddenly the bier began to move, and he who lay lifeless, raising his head, when, looking round on all sides, he had struck greater terror into those seeing it, some seizing the protection of flight, and all alike dismayed in mind, sat up on the bier. Meanwhile the more prudent, regaining confidence a little, some standing far off, came nearer, and, the man having been diligently looked at, inquired what had happened: whether they were being mocked by the phantasms of the devil, or whether by a law unusual to mortals he had emerged alive again from the underworld, or, what was more in suspicion, held for dead through the monstrousness of his sickness, he had only deceived the eyes of the onlookers, and had not fully lost life. To this he, sighing heavily, said: I have met the lot not of a pretended but of a true death; but truly I should be paying, alas for grief! the sentence of perpetual death in both soul and body, if the supplication of the martyr Caesarius, worthy of God, had not interceded. And adding, according to the tenor of those questioning him, where he had been, what he had seen and how he had returned, he set it forth, saying: Violently cast out of the body, I was led to the terrible and exceedingly dreadful throne of Christ. There, with thousands of angels standing around with trembling, I, most wretched, guilty in my conscience, did not presume even to raise my eyes in supplication to any one of them; only receiving the sad sentence of the strict judge, I was dragged by the foulest demons, full of horror, to the places of eternal damnation, without mercy. And striking his breast and groaning very tearfully, he said: The misery of that hour, to be set forth worthily by no words, never slips from the memory of my heart. And when, as I wept, the most wanton demons, cackling and insulting my misfortunes, were atrociously driving me to perdition, the precious martyr Caesarius, piously moved by my calamities, with the favour of the holy Mother of God Mary and of the holy apostles and martyrs

fell down before the Lord, showing the marks of his wounds, and saying: O most merciful Lord, for the sake of your tremendous name I once gladly received these things, nor was there in enduring them, though the flesh groaned, any reluctance of the mind, provided that the body, once killed by the harshness of temporal torments, should thereafter, under your protection, afflict neither soul nor body with any goads of sadness. Why then, while you who are pious look on, am I anew oppressed with new griefs in my heart? Behold, he who, trusting in my patronage, committed his life to me entirely, is driven headlong to hell, and now he is deservedly reproved of folly who, seduced by a vain hope, venerated as the governor of his life one whom he cannot have as intercessor even in lightening his punishments. As he lay with these words before Christ the king, the most pious Mother of God Mary, joining herself with the other saints, bent her son and Lord to the will of his martyr. By whose command, snatched from the worst of demons, now secure of pardon and life, I was ordered to put on the body again for this, that, these things being known, everyone might be made more solicitous for his salvation. When the man had finished speaking these things, while stupor seized those standing by, he gathered himself together on the bier and died.

[60] As a third or fourth miracle I cite what happened to St. Bernard at the head of the most holy martyr, when the tooth, which could not before be drawn by any instruments, after prayers had been poured out to the martyr yielded of itself to the light touch of his fingers; which you may see reported above, where we treated of the relics, in the words of the author of the Life of Bernard himself. Beyond these we have nothing to report. There was, however, a great frequency of signs at the sacred tomb of Caesarius at Rome in the palace; for we read in the account of the first miracle, which gave occasion to the translation to Rome: This place to this day provides many wonders of divine grace.

§ VI. Of the cult of SS. Caesarius and Julian. Their Greek office.

How ancient and how diffused in every direction was the cult of these most celebrated martyrs is most plain from the fact that there are scarcely any calendars or monuments of the saints that do not make mention of Julian and Caesarius. To enumerate them individually would be long and useless; wherefore these few things suffice. The various exemplars of the Hieronymian martyrology with the others celebrate Caesarius and Julian. The Little Roman Martyrology recalls both. Ado not only commemorates them, but presents the very Acts of the saints in abridgement. Usuard in his usual way presents an abridged elogium from Ado. Bede, Rabanus, the Fulda martyrology and very many others celebrate SS. Caesarius and Julian. To these the Roman Martyrology has put the crown on the kalends of November with the following elogium: At Terracina in Campania, the natal day of St. Caesarius, deacon, who, wasted for many days in custody, afterwards, put in a sack with St. Julian the presbyter, was thrown into the sea.

[62] We have gone through the chief libraries of various regions; we have found scarcely any passional that did not contain the Acts of our martyrs. We shall hand on below a very long series of more than fifty codices, from the ninth century onward, reporting the deeds of SS. Caesarius and Julian, from Belgium, France, Italy, Germany, the Netherlands and other regions. Whence the glory and cult of the saints, diffused far and wide, shines forth most of all.

[63] Nor is their cult and honour confined within the limits of the Latin tongue; they are also celebrated among the Greeks. Among those who have enhanced Caesarius and Julian with the honour of a distinguished cult, the first and chief place is claimed by the Basilian monks established in Italy, especially in the City and in the most holy monastery of St. Mary of Grottaferrata. There was a most celebrated abbey of Basilian monks at St. Caesarius in Palatio at Rome, of which we made mention above. These monks seem to have had a close bond of love with the disciples of St. Nilus who inhabited the monastery of Grottaferrata. By which it came about that Bartholomew the Younger, a most holy man and hymnographer second to none in praise, composed in honour of SS. Caesarius and Julian outstanding hymns, which, copied from the very codices of Grottaferrata and most accurately collated by us, we shall give. We have received these sacred treasures with immense gladness indeed, rejoicing greatly that the Greeks spent their hymn-singing talent on the glory of the most renowned Latin martyrs. For as in profane so in sacred things it holds good that to the Greeks, to the Greeks there was given talent, given not indeed by the muse but by God, to speak with rounded mouth. For if you compare the eloquence of the Greeks in celebrating the praises of the saints with the hagiology of the Latins, the eloquence of the whole Latin tongue at once grows pale and squalid, and the star of the Greeks shines like the moon among the lesser fires.

The greatest thanks, then, rightly and deservedly I render to the most distinguished men, in whose friendship I glory, who with a generous hand communicated their treasures to me in honour of the holy martyrs, whose names I leave here set down as a perpetual testimony of a grateful mind, Giuseppe Cozza, abbot of the monastery of Grottaferrata, and Antonio Rocchi, librarian of the same monastery.

THE GREEK OFFICE OF SS. CAESARIUS AND JULIAN

FROM MANUSCRIPTS.

from Grottaferrata codex Nili II, of the twelfth century, of parchment, small folio, marked Δ. α. III, by the author Bartholomew the Younger; whose name is written in the margin, and forms by its several letters the acrostich τῶν θεοτοκίων, which is Βαρθολομ.

Μὴν Νοέμβριος εἰς τὴν α᾽. Τῇ ἑσπέρᾳ κανὼν τοῦ ἁγίου Καισαρίου, ᾖχος πλ. δ᾽, φέρων ἀκροστιχίδα· Τὸν κλεινὸν ὑμνῶ Καισάριον προφρόνως. Βαρθολομαίου τοῦ νέου. ᾨδὴ α᾽, ἦχος πλ. δ᾽. Ἁρματηλάτην Φαραῶ. Τῷ τοῦ Χριστοῦ λελαμπρυσμένος, ἔνδοξε μάρτυς Καισάριε , παρεστηκὼς θρόνῳ σὺν ἀγγέλων τάξεσι , τοὺς πόθῳ σε γεραίροντας καὶ τὴν θείαν σου μνήμην ἐπιτελοῦντας πρεσβείαις σου ῥῦσαι πειρασμῶν τε καὶ θλίψεων. Ὄρθρος ἐφάνης νοητὸς, Καισάριε , σκότος βαθύτατον δαιμονικῆς πλάνης ἀπελαύνων λάμψεσι τῆς ἱερᾶς ἀθλήσεως , καὶ πιστῶν τὰς καρδίας τῶν εὐσεβῶς ἀνυμνούντων σε θαύμασι λαμπρύνας ἑκάστοτε. Νέος, ὡραῖος, εὐπρεπὴς διάκονος τῶν μυστηρίων Χριστοῦ ἀναδειχθεὶς, ὄντως ἀθλητὰ Καισάριε , τὰς ἀναγεῖς κατέπαυσας τῶν εἰδώλων θυσίας καὶ τῆς Τριάδος ἐτράνωσας * δόγμα τὸ σεπτὸν ἐν τοῖς πέρασι.

Δόξα. Κεκοσμημένος τοῖς τῶν ἄθλων στίγμασι καὶ πορφυρίδα φορῶν τοῖς τῶν αἱμάτων ῥείθροις βεβαμμένην, ἔνδοξε Καισάριε, παρίστασαι τῷ δεσπότῃ τῶν ὅλων καὶ τοῖς πιστῶς ἀνυμνοῦσι σε νέμοις ἱλασμὸν ταῖς πρεσβείαις σου.

Καὶ νῦν Θεοτόκιον. Βάτος ἐν ὄρει πυρφόρος, πάναγνε , προδιετύπωσέ σε · καὶ γὰρ τὸ πῦρ φέρεις τῆς ἀστέκτου φύσεως , καὶ μένεις ἀκατάφλεκτος · ἀλλὰ, δέομαι, πάθη τὰ τῆς ψυχῆς μου κατάφλεξον καὶ τὸν νοῦν μου φώτισον, δέσποινα. ᾨδὴ γ᾽. Ὁ στερεώσας κατ᾽ ἀρχάς. Λέων καθάπερ πεποιθὼς , Καισάριε ἀθλοθόρε , θαρσαλέως τῷ σταδίῳ ἐπέστης , διελέγχων τῶν ἐχθρῶν τὰ ἐναγῆ θρησκεύματα , καὶ τοῦ πικροῦ θανάτου τοὺς πλανωμένους ῥυόμενος. Ἔχων καρδίαν καθαρὰν , τοῦ Πνεύματος τοῦ ἁγίου οἰκητήριον παμμάκαρ ἐγένου , καὶ τῶν λόγων σου μοχλῷ τεμένη κατειδάφισας εἰδωλικὰ καὶ πλάνης ὄντως σαθρὰ μηχανήματα Ἰδὼν Λεόντιος τὸ φῶς τὸ ἄδυτον, ἀθλοφόρε , τοῦ φωτὸς σὲ τὸν υἱὸν περιλάμψαν , τῆς ἀπάτης τὴν δεινὴν ὁμίχλην καταλέλοιπε , καὶ τῷ Χριστῷ πιστεύσας υἱὸς φωτὸς ἀναδέδεικται.

Δόξα. Νέμοις ἡμῖν τὸν ἱλασμὸν καὶ τῶν πταισμάτων τὴν λύσιν , πολυέλεε Χριστὲ, καὶ ταῖς πρεσβείαις Καισαρίου τοῦ σοφοῦ τῷ κόσμῳ σου δωρούμενος * εἰρήνην καὶ γαλήνην ταῖς ἐκκλησίαις σου, ὡς εὔσπλαγχνος.

Καὶ νῦν Θεοτόκιον. Ἀκατανόητον ἐστὶ τὸ θαῦμά σου, θεοτόκε , πῶς γεννᾷς τῶν προπατόρων τὸν πλάστην · καὶ θηλάζεις ὡς βροτὸν τὸν χορηγὸν τοῦ γάλακτος *, καὶ φέρεις ἐν ἀγκάλαις τὸν πάντα φέροντα ῥήματι.

Κάθισμα, ἦχος α᾽. Τὸν τάφον σου, κύριε. Νικήσας ἀνδρικῶς τῶν εἰδώλων τὴν πλάνην , ἐδέξω ἐκ Θεοῦ τῶν θαυμάτων τὴν χάριν , καὶ βρύων ἰάματα θεραπεύεις νοσήματα · ὅθεν σήμερον τὴν παναγίαν σου μνήμην ἑορτάζομεν καὶ τὴν σεπτὴν προσκυνοῦμεν, Καισάριε, κάραν σου. ᾨδὴ δ᾽. Σύ μου ἰσχὺς, κύριε. Ὄρθρος φαιδρὸς ἡ μνήμη σου ἀνατείλασα ἐν τῷ κόσμῳ, ἅγιε Καισάριε , φωταγωγεῖ ἅπασαν τὴν γῆν καὶ ἀποδιώκει δαιμονικὰς, μάρτυς, φάλαγγας · καὶ πάθη θεραπεύεις τῶν πιστῶς μελωδούντων · Τῇ δυνάμει σου δόξα, φιλάνθρωπε. Ναὸς σεπτὸς καὶ ἱερὸς τοῦ κυρίου σου χρηματίζων, ἱερὸν ἀνίερον καταβαλὼν σθένει θεἳκῷ , τὸν τῆς πλάνης μύστην Φιρμίνον, μάρτυς Καισάριε , θανάτῳ παραπέμπεις μὴ βουλόμενον κράζειν · Τῇ δυνάμει σου δόξα, φιλάνθρωπε. Ὑπὲρ αὐτοῦ , ἱερόμαρτυς Καισάριε , ὁ δεσπότης, ὁ ὰναβαλλόμενος φῶς ὡς ἱμάτιον ψαλμικῶς , γυμνόν σε ἐστῶτα ἐν τῷ σταδίῳ ἐσκέπασε φωτὶ ἀνεκλαλήτῳ , εὐσεβῶς μελωδοῦντα *· Τῇ δυνάμει σου δόξα, φιλάνθρωπε.

Δόξα. Μαρμαρυγαῖς τῶν σῶν θαυμάτων τὰ πέρατα φρυκτωρεῖται, ἅγιε Καισάριε · ἀλλὰ τοὺς πόθῳ σου τὴν σεπτὴν μνήμην ἐκτελοῦντας καὶ τὴν θεόπεμπτον κάραν σου ἐν πίστει προσκυνοῦντας ἁγιάζεις βοῶντας · Τῇ δυνάμει σου δόξα, φιλάνθρωπε.

Καὶ νῦν Θεοτόκιον. Ῥὰβδος ἀγνὴ τοῦ Ἰεσσαὶ ἡ βλαστήσασα ἀνεδείχθης ἄνθος ὡραιότατον , τὸν φυτουργὸν πάντων καὶ Θεὸν ἐξ ἀγνῶν λαγόνων ἐκφύουσα, θεονύμφευτε , τὸν κόσμον ὡραΐζοντα καὶ φωτίζοντα βοῶντας · Τῇ δυνάμει σου δόξα, φιλάνθρωπε. ᾨδὴ ε᾽. Ἵνα τί με ἀπώσω. Νόμου θείου ὡς φύλαξ φυλακαῖς ὡμίλησας , μάρτυς Καισάριε , καὶ νομίμῳ πίστει ἐναθλήσας, τῆς νίκης τὸν στέφανον καὶ πολλῶν θαυμάτων παρὰ θεοῦ χάριν ἐδέξω , καὶ προστάτης πιστῶν ἐχρημάτισας. Ὡς φρικτά σου τὰ ἔργα καὶ ἀνεξερεύνητα , Χριστὲ, τὰ κρίματα . ὁ τὸ πρὶν διώκτης τὸ σεπτόν σου δεξάμενος βάπτισμα καὶ τοῦ σώματός σου μεταλαβὼν, εὐθὺς τὸ πνεῦμα ταῖς ἀχράνταις χερσί σου παρέθετο. Κατακρίνει θανάτῳ τῆς ζωῆς τὸν κήρυκα σὲ, παναοίδιμε , τῆς φιληδονίας ὁ ἐπώνυμος, ὄντως Λουξούριος , καὶ βυθῷ θαλάσσης σὺν τῷ συνάθλῳ πρεσβυτέρῳ * παραπέμπει ὑμνοῦντα τὸν κύριον.

Δόξα. Ἀπερίτρεπτον πύργον , τεῖχος ἀκατάσειστον , στῦλον ἀκλόνητον σὲ τῆς ἐκκλησίας ὁ Χριστὸς ἀπηργάσατο, ἔνδοξε , ᾗ ταῖς σαῖς πρεσβείαις εἰρηνικὴν νέμοις γαλήνην *, καὶ ἡμῖν τῶν πταισμάτων τὴν ἄφεσιν.

Καὶ νῦν Θεοτόκιον. Θαυμαστός σου ὁ τόκος καὶ άκατανόητος , Θεογεννήτρια , ὁ τὴν θείαν μνήμην Καισαρίου λαμπρύνας τοῖς θαύμασι καὶ πολλῶν θαυμάτων πηγὴν τὴν ἄχραντον εἰκόνα τῆς μορφῆς σου δεικνύων τοῖς πέρασιν. ᾨδὴ koppa᾽. Ἱλάσθητί μοι, σώτερ. Ἰσχύἳ τοῦ παντουργοῦ ῥωννύμενος

θείου πνεύματος , καθεῖλες τὰ τοῦ ἐχθροῦ σᾳθρὰ ὁχυρώματα καὶ προστάτης γέγονας ἰσχυρῶς τοῦ κόσμου , παμμακάριστε Καισάριε. Σεπτόν σου καὶ ἱερὸν σὺν τῷ συνάθλῳ, Καισάριε , θαλάσσης σῶμα βυθὸς τῇ χέρσῳ δεξάμενος ἀσινὲς παρέπεμψεν , ὅπερ καὶ κηδεύει εὐσεβείας ὁ ἐπώνυμος. Ἀλάθητόν σου, Χριστὲ , καὶ ἄφυκτον τὸ κριτήριον . ὁ γὰρ θανάτῳ προδοὺς ἀδίκως τοὺς δούλους σου εὐθύς σου τοῖς κρίμασι τοῖς δικαίοις δίκην * ὑπὸ ὄφεως εἰσπράττεται.

Δόξα. Ῥυόμενος πειρασμῶν , κινδύνων καὶ περιστάσεων , ἐπίφανον , ἀθλητὰ , οὐρανόθεν σήμερον , ἱερὲ Καισάριε , πᾶσι διανέμων * ἱλασμὸν καὶ μέγα ἔλεος.

Καὶ νῦν Θεοτόκιον. Ὁ νώτοις χερουβικοῖς θεοπρεπῶς ἐποχούμενος , βρεφοπρεπῶς ἐν ταῖς σαῖς ἀγκάλαις συνέχεται , παναγία δέσποινα , πάντας διασώζων τοὺς πιστῶς σε μακαρίζοννας. Κονδάκιον, ἦχ, β᾽. Τὰ ἄνω ζητῶν. Ἰσχὺν τοῦ Χριστοῦ καθοπλισθεὶς, Καισάριε , ὀφρὺν τοῦ ἐχθροῦ κατέβαλες, μακάριε . καὶ ἀθλήσας γέγονας ἰσχυρὰ ἀνθρώπων βοήθεια , καὶ θαυμάτων βρύεις πηγὰς , πρεσβεύων ἀπαύστως ὑπὲρ ἡμῶν. Ὁ οἶκος· Τράνωσόν μου. Ὡς ποταμὸς εἰρήνης, οἰκτιρμῶν ώς πηγὴ εὐσπλαγχνίας , ὡς ἐλέους βυθὸς , ὡς πέλαγος ἀγαθότητος , ταῖς ἱκεσίαις τῆς σε τεκούσης τῶν παθῶν μου τὰ κύματα κατευνάσας , καὶ λογισμὸν τρικυμίας πραΰνας εὐσπλάγχνῳ ῥοπῆ γαλήνης, καὶ ἀπαθείας τὴν ψυχήν μου πληρώσας, ἀξίωσον τὸν ἀθλητήν σου Καισάριον ἐπαξίως ὑμνῆσαι ἐν ᾄσμασιν . πρεσβέυων ἀπαύστως… Διὰ Χριστὸν τὴν ἐνεγκαμένην καταλείψας πολίχνην Τεῤῥακίνης, σοφὲ , κατέλαβες, καὶ κατέβαλες τὰς ἐν αὐτῇ ἐναγεῖς θυσίας , καὶ εἰδώλων τὰ ξόανα ἐδαφίσας , θείους ναοὺς ἐν αὐτῇ ἐδωμήσω εἰς δόξαν Θεοῦ . βυθῷ θαλάσσης ῥιφεὶς δὲ , συγχορεύων φωτίζεις τὰ πέρατα. Ἡ Ἀφρικὴ τοῖς θείοις σπαργάνοις ἐγκαυχᾶται ἀξίως , ἀθλοφόρε, τοῖς σοῖς , ἡ Τεῤῥακίνα τοῖς ἄθλοις δὲ , καὶ τοῖς ἀγῶσι σὺν τῇ ταφῇ σου ἐμαυρύνεται πόθῳ καὶ ἑορτάζει , Ῥώμη τοῖς σοῖς παναγίοις λειψάνοις κομπάζει, φαιδρῶς ὁ κόσμος τοῖς θαυμασίοις φωτιζόμενος μέλπει τὴν μνήμην σου · ἀλλὰ ταῖς θείαις πρεσβείαις σου καὶ ἡμᾶς ὑμνοῦντάς σε φώτισον. ᾨδὴ ζ᾽. Θεοῦ συγκατάβασιν. Ἰσχὺς καὶ βοήθεια τῶν ἀσθενούντων , μάρτυς, γεγέννησαι , θλιβομένων προστάτης , ἀδικουμένων ῥύστης θερμότατος καὶ τῶν βοώντων ἑκάστοτε πρόμαχος · Εὐλογητὸς ὁ θεὸς τῶν πατέρων ἡμῶν. Ὁ δράκων ὁ βύθιος βυθῷ θαλάσσης παραπεμψάμενος τοὺς Χριστοῦ στρατιώτας ἀξίαν δίκην ὑπὸ τοῦ ὄφεως , βοᾶν μὴ θέλων , εὐθέως εἰσπράττεται · Εὐλογητὸς ὁ θεὸς τῶν πατέρων ἡμῶν. Ναμάτων τοῦ πνεύματος πεπληρωμένος , ὁ εὐσεβώνυμος εὐσεβεῖν ἐκδιδάσκει τοῦς ἀσεβοῦντας μετὰ τοῦ Φίλικος , καὶ ἐκτμηθέντες τὰς κάρας ἐῤῥίφησαν ἐν ποταμῷ, εὐσεβῶς δοξολογοῦντες Χριστόν.

Δόξα. Προστάτα καὶ πρόμαχε τῶν θλιβομένων , μάρτυς Καισάριε , τοὺς πιστῶς σου τὴν μνήμην ἐπιτελοῦντας ῥῦσαι πρεσβείαις σου πάσης ἀνάγκης βοῶντας ἑκάστοτε · Εὐλογητὸς ὁ θεὸς τῶν πατέρων ἡμῶν.

Καὶ νῦν Θεοτόκιον. Λαμπὰς ἀκατάσβεστε , χρυσῆ λυχνία , θρόνε πυρίμορφε , ἀκατάφλεκτε βάτε , ἀγνὴ παρθένε , φώτισον, σῶσόν με τόν σε ύμνοῦντα καὶ πίστει κραυγάζοντα · Εὐλογητὸς ὁ θεὸς τῶν πατέρων ἡμῶν. ᾨδὴ η᾽. Ἑπταπλασίως κάμινον. Ῥάβδος ἰσχύος δέδοσαι , καὶ φρουρὸς ὰσφαλέστατος , τεῖχος καὶ σκέπη τοῖς πιστοῖς, Καισάριε . διὸ καταφεύγοντες ἐν τῷ ναῷ σου κράζωμεν · Σκέπασον ἡμᾶς ταῖς πρὸς Θεόν σου πρεσβείαις ἐν πίστει μελωδοῦντας · Ἱερεῖς ἀνυμνεῖτε , λαὸς ὑπερυψοῦτε εἶς πάντας τοὺς αἰῶνας. Ὁλολαμπῆ σε ἥλιον καὶ ἀστέρα πολύφωτον , στῦλον εὐσεβείας και λιμένα ἄκλυστον , Καισάριε, ἔχουσα , ἡ τῶν πιστῶν ὁμήγυρις πάσης ἐπηρείας τῶν δαιμόνων λυτροῦται ἐνθέως μελωδοῦσα · Ἱερεῖς εὐλογεῖτε , λαὸς ὑπερυψοῦτε εἰς πάντας τοὺς αἰῶνας. Φίληξ ὁ ἱερώτατος καὶ ὁ μέγας Εὐσέβειος , ἡ δυὰς ἡ θεία καὶ σεπτὴ καὶ πάντιμος , Τριάδα κηρύττουσα τὴν παντουργὸν καὶ σύνθρονον , ξίφει κεφαλὰς ἐναπετμήθη προθύμως , καὶ αὐθις ἀπεῤῥίφη ποταμίοις ἐν ῥειθροις , Χριστὸν δοξολογοῦσα εἰς πάντας τοὺς αἰῶνας. Ευλόγησις. Ῥώμης τὸ ἐγκαλλώπισμα , Τερρακίνης τὸ καύχημα , κλέος Ἀφρικῆς καὶ κόσμου ἀγαλλίαμα , προστάτα Καισάριε , ῥῦσαι ἡμᾶς, δεόμεθα , πάσης ἐπηρείας τοῦ ἐχθροῦ ἐκβοῶντας · Οἱ παῖδες εὐλογεῖτε , ἱερεῖς ὰνυμνεῖτε *, λαὸς ὑπερυψοῦτε εἰς πάντας τοὺς αἰῶνας.

Καὶ νῦν Θεοτόκιον. Ὁ οὐρανοῖς ἀχώρητος , Σεραφὶμ ὁ ἀπρόσιτος , ἄχραντος ὑπάρχων κατ᾽ οὐσίαν κύριος , χωρεῖται ἐν μήτρᾳ σου καὶ προσιτός μοι γίνεται , πάντας διασώζων τοὺς πιστῶς μελωδοῦντας · Οἱ παῖδες εὐλογεῖτε , ἱερεῖς ἀνυμνεῖτε , λαὸς ὑπερυψοῦτε εἰς πάντας τοὺς αἰῶνας. ᾨδὴ θ᾽. Ἐξέστη ἐπὶ τοῦτο. Ὁ κόσμος τῶν θαυμάτων σου τῷ φωτὶ αὐγαζόμενος τὴν θείαν μνήμην σου ἐπιτελεῖ . ᾄδει δέ κηρύττουσα εὐσεβῶς ἡ Ἀφρικὴ τὰ σπάργανα , ἄθλα Τερρακίνα καὶ τὴν ταφὴν , ἡ Ῥώμη τοῖς λειψάνοις κομπάζει καὶ καυχᾶται , θεομακάριστε Καισάριε. Νικήσαντες τὴν πλάνην νεανικῶς καὶ στεφάνους τῆς νίκης δεξάμενοι παρὰ θεοῦ , πάντας διασώζουσι τοὺς πιστοὺς Καισάριος ὁ ἔνδοξος Ἰουλιανός τε ἱερὸς , Ἐυσέβιος καὶ Φίλιξ , οἱ μάρτυρες τοῦ λόγου , οὓς ἐπαξίως μακαρίσωμεν. Ὡς πύργοι ἐκκλησίας τῆς τοῦ Χριστοῦ , ὡς λιμένες πιστῶν γαληνότατοι , ὡς ἐκλεκτὰ ξύλα παραδείσου τοῦ νοητοῦ , ὡς οὐρανοῦ κειμήλια , ὡς προστάται πάντων χριστιανῶν , τῷ κόσμῳ τὴν εἰρήνην , τοῖς πᾶσι σωτηρίαν ύμῶν πρεσβείαις πρυτανεύσατε.

Δόξα. Σοφία ἐνυπόστατε τοῦ Θεοῦ , χαρακτὴρ καὶ εἰκὼν καὶ ἀπαύγασμα , λόγε Θεοῦ , στέφανε καὶ δόξα τῶν ἀθλητῶν , αὐτῶν ταῖς παρακλήσεσιν σῶσον τοὺς ἐλπίζοντας ἐπὶ σοὶ , ὁμόνοιαν, εἰρήνην , εὐστάθειαν, γαλήνην ταῖς ἐκκλησίαις σου δωρούμενος.

Καὶ νῦν Θεοτόκιον. Μακάριος, παρθένε, ὁ σὸς λαὸς , προστασίαν θερμὴν κεκτημένος σε , τὴν ἀληθῶς μεμακαρισμένην ἐν γυναιξὶν , ὡς ἐν γαστρὶ χωρήσασαν πᾶσι τὸν ἀχώρητον ὡς θεὸν θεὸν · διό σε θεοτόκον καὶ γλώσσῃ καὶ καρδίᾳ * ὁμολογοῦντες μεγαλύνομεν.

On the kalends of November.

At Vespers the canon of St. Caesarius in the oblique tone IV, under the acrostich: I celebrate renowned Caesarius from the heart. Of Bartholomew (the Younger).

Ode I in the oblique tone IV: The charioteer of Pharaoh.

You who, bright with Christ, glorious martyr Caesarius, stand by the throne with the orders of angels, free by your prayers from temptations and tribulations those who honour you with love and keep your holy memorial.

You appeared as an intelligible dawn, Caesarius, driving out the most profound darkness of diabolical error by the brightness of your holy contest, and you illuminated on every side with miracles the hearts of the faithful who piously sing of you.

Young, handsome, comely, set as minister of the mysteries of Christ, O truly athlete Caesarius, you brought it about that the execrable victims of idols ceased, and you made the adorable dogma of the Trinity bright through the ends of the world.

Glory.

Adorned with the marks of contests and bearing a purple garment dyed in your streams of blood, glorious Caesarius, you stand before the Lord of all, and may you grant mercy by your prayers to those who praise you with faith.

To the Mother of God.

The fire-bearing bush on the mountain, O most pure one, prefigured you; for you bear the fire of the incomprehensible nature and remain unburned. But I pray, burn up the passions of my soul and illuminate my mind, O lady.

Ode III: Establishing from the beginning.

Trusting after the likeness of a lion, Caesarius, carrying off the prize, you stood spiritedly in the stadium, refuting the execrable superstitions of the enemies and rescuing those in error from bitter death.

Having a clean heart, most blessed one, you were made a dwelling of the Holy Spirit; and with the lever of your words you levelled to the ground the shrines of idols and the truly rotten engines of error.

Leontius, seeing the inaccessible light, O you who bear the rewards of labours, shining round you, the son of light, abandoned the horrid darkness of deception and, believing in Christ, was shown a son of light.

Glory.

May you grant us propitiation and remission of sins, most merciful Christ, and by the prayers of wise Caesarius giving your peace to the world and tranquillity to your churches, as having the bowels of mercy.

To the Mother of God.

Incomprehensible is your prodigy, O Mother of God, that you should bring forth the creator of the forefathers, and suckle as a mortal him who draws milk into your breasts, and bear in your arms him who bears all things by his word.

Kathisma of tone 1: Your tomb, Lord.

Having manfully defeated the error of idols, you received from God the grace of miracles, and, streaming with healings, you cure diseases; whence today we celebrate with a feast your most holy memorial, and we honour, Caesarius, your venerable head.

Ode IV: You are my strength, Lord.

Your memorial, rising in the world like a splendid dawn, holy Caesarius, illuminates the whole earth, and drives out the diabolical phalanxes, O martyr, and you heal the passions of those who sing with faith: Glory to your power, O lover of men.

Called the venerable and holy temple of your Christ, having cast down the profane temple by divine strength, you send to death the priest of error Firminus, O martyr Caesarius, who was unwilling to cry out: Glory to your power, O lover of men.

For him, O Caesarius who have accomplished holy martyrdom, the Lord clothed with light as with a garment, according to the psalm, covered you, standing naked in the stadium, with ineffable light as you piously sang: Glory to your power, O lover of men.

Glory

By the brightnesses of your miracles the world is illuminated, holy Caesarius, but you sanctify those who eagerly keep your venerable memorial and venerate with faith your God-sent head, as they cry: Glory to your power, O lover of men.

To the Mother of God.

Pure rod of Jesse, sprouting, you were shown as a most beautiful flower, bringing forth from chaste bowels the creator of all plants and God, O bride of God, who adorns the world and illuminates those who cry: Glory to your power, O lover of men.

Ode V: Why have you forsaken me.

As guardian of the divine law you stood over the guards, O martyr Caesarius, and, contending lawfully for the faith, you received the crown of victory and from God the grace of many miracles, and you have been named patron of the faithful.

How terrible your works and how inscrutable, O Christ, your judgments! He who before was a persecutor, having received your venerable baptism and communicated in your body, at once handed over his spirit into your undefiled hands.

He condemns to death you, the herald of life, O reverend in all things, he who has the surname of pleasure, truly Luxurius, and he delivers you to the deep sea with your presbyter, your companion in the contest, singing the praises of the Lord.

Glory.

An impregnable bulwark, an unshaken wall, a firm column of the Church Christ has made you, O glorious one; to which by your prayers may you grant peaceful tranquillity and to us the remission of sins.

To the Mother of God.

Admirable your childbirth and incomprehensible, O Mother of God, who illuminates with miracles the divine memorial of Caesarius, and shows to the world the fount of many miracles, the undefiled image of your form.

Ode VI: Have mercy on me, Saviour.

Strengthened by the strength of the creator of all, of the divine breath, you pulled down the rotten defences of the enemy and were made patron of the world with fortitude, O most blessed Caesarius.

Your venerable and sacred body, together with your companion in the contest, Caesarius, the depth of the sea received and sent over unharmed to the shore; and he takes care of it who has his name imposed from piety.

Your judgment, O Christ, cannot be hidden from nor escaped. For he who had unjustly delivered your servants to death at once by your just judgments paid a just penalty through a serpent.

Glory.

Rescued from temptations, dangers and adverse chances, appear, O athlete, from heaven today, holy Caesarius, distributing to all propitiation and great mercy.

To the Mother of God.

He who is borne on the backs of the cherubim as befits God is held as befits a little one in your arms, most holy Lady, the preserver of all who with faith call you blessed.

Condacium, in tone II: Seeking the things above.

Armed with the power of Christ, Caesarius, you cast down the brow of the enemy, O blessed one, and, martyrdom having been completed, you were made a robust aid of men, and you stream with fountains of miracles, interceding continually for us.

Oecus: Open to me.

As a river of peace, as a merciful fount of compassion, as a whirlpool of commiseration, as a sea of goodness, by the prayers of your mother, the waves of my passions having been pacified, the storms of my thoughts calmed with merciful inclination, my soul having been filled with peace and tranquillity, deign that I may worthily praise in songs your athlete Caesarius. Interceding, etc.

For Christ's sake, having left that which brought you forth, you received, O wise one, the town of Terracina, and you cast down in it the execrable victims, and levelled to the ground the shrines of idols, and built in it divine temples to the glory of God; and thrown into the depth of the sea, with great indulgence you illuminate the world.

Africa rightly glories, O crowned martyr, in your sacred swaddling-bands, Terracina in your contests and wrestlings and your tomb, she languishes with love and celebrates the feast, Rome is greatly exalted by your most holy relics, the world, splendidly illuminated by your prodigies, sings your memorial; but by your divine prayers illuminate us too who speak hymns to you.

Ode VII: The kindness of God.

Strength and aid of the sick, O martyr, you have been made, patron of the afflicted, most ardent liberator of those suffering injury and champion on every side of those crying out: Blessed be the God of our fathers.

The deep dragon, who had delivered the soldiers of Christ to the deep sea, at once paid a worthy penalty through a serpent, unwilling to cry out: Blessed be the God of our fathers.

Filled with the streams of the spirit, he who has his name from piety Eusebius teaches the impious to live piously with Felix, and, beheaded, they were sent into the river, piously singing praises to Christ.

Glory.

Patron and champion of the afflicted, martyr Caesarius, free by your prayers from all need those who with faith keep your memorial, crying out on every side: Blessed be the God of our fathers.

To the Mother of God.

Inextinguishable lamp, golden light, fire-formed throne, unburned bush, chaste virgin, illuminate and preserve me as I praise you and cry out with faith: Blessed be the God of our fathers.

Ode VIII: Sevenfold the furnace.

You have been given as a staff of power and a most safe guardian, a wall and covering for the faithful, Caesarius; wherefore, fleeing to your temple, let us cry out: Protect by your prayers to God us who sing in faith: Priests speak a hymn, peoples exalt for all ages.

Having you as a most brilliant sun and luminous star, a column of piety and an untossed harbour, Caesarius, the company of the faithful is freed from every assault of demons, divinely singing: Priests, etc.

Felix the most holy and the great Eusebius, a pair divine and venerable and worthy of all honour, preaching the Trinity, creatrix of all and seated on one throne, were willingly beheaded with the sword and at once thrown into the streams of the river, glorifying Christ for all ages.

Benediction.

Ornament of Rome, glory of Terracina, grace of Africa and gladness of the world, patron Caesarius, free us, we pray, from every assault of the enemy, as we cry out: Children, bless etc..

To the Mother of God.

He who cannot be contained by the heavens, the inaccessible one of the Seraphim, being undefiled, substantially Lord, is contained in your womb and is made accessible to me, preserving all who sing with faith: Children, bless, priests, speak a hymn, etc.

Ode IX: Was astounded at this.

The world, shining with the light of your miracles, keeps your divine memorial, and Africa sings, proclaiming with piety, your swaddling-bands, Terracina your contests and tomb, Rome greatly boasts and glories in your relics, O Caesarius, most blessed in God.

Error having been bravely conquered and crowns of victory received from God, all the faithful are preserved by Caesarius the glorious and Julian the holy, Eusebius and Felix, martyrs of the word, whom let us worthily proclaim blessed.

As walls of the Church of Christ, as most tranquil harbours of the faithful, as chosen trees of the intelligible paradise, as precious jewels of heaven, as patrons of all Christians, procure by your prayers peace for the world, salvation for all.

Glory.

Substantial Wisdom of God, character and image and splendour, Word of God, crown and glory of the athletes, by their intercessions preserve those who hope in you, giving concord, peace, constancy, tranquillity to your churches.

To the Mother of God.

Blessed, O virgin, is your people, possessing you as ardent patroness, truly called blessed among women, as containing in your womb him who is uncontainable to all, as being God; wherefore confessing you with tongue and heart as Mother of God we magnify you.

THE APOLYTICIA OF SS. CAESARIUS AND JULIAN.

FROM MANUSCRIPTS.

There follow the Apolyticia of the same office of the holy martyrs Caesarius and Julian, from a Vatican codex, of parchment, small folio, no. 9671, of the thirteenth century; it formerly belonged to Grottaferrata. This codex was written by John of Rossano, a Basilian monk, in the year 1230. We do not know the author; they do not have the scent of Bartholomew, writer of the preceding hymns.

Μηνὶ νοεμβρίῳ α᾽. Τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος Καισαρίου καὶ Ἰουλιανοῦ. Ἀπολυτίκια. ἦχος β᾽, πρὸς τό· Ἡλίου ἐμιμήσω. Τὸν γενναῖον ὁπλίτην τῆς εὐσεβείας καὶ φαιδρὸν ἑωσφόρον γῆς ἑσπερίας ἐν ὑμνῳδίαις ᾀσμάτων τιμήσωμεν νῦν καὶ συμφώνως αὐτῷ ἐκβωήσωμεν · Μεγαλόμαρτυς Καισάριε, Χριστὸν ύπὲρ ἡμῶν δυσώπει τῶν δούλων σου. Ἄλλο. ἦχος γ᾽. Εὐφραινέσθω τὰ οὐράνια. Εὐφραινέσθω Ρώμη σήμερον , ἀγαλλιάσθω κτίσις ἅπασα . ὁ γὰρ Χριστοῦ στρατιώτης Καισάριος νῦν συγκαλεῖ ἀνθρώπους μετ᾽ ἀγγέλων μὲν , ἀγγέλους σὺν ἀνθρώποις δὲ , ἀγάλλεσθαι τὸν Χριστὸν δοξάζοντας , ὡς ζωοδότην, ὅτι κεχάρισται ἡμῖν ἀυτὸν ἀντιλήπτορα μέγαν, προστάτην εὔσπλαγχνον. Στιχηρὰ, ἦχος β᾽, πρὸς τό· Ὅτε ἐκ τοῦ ξύλου σε γυμνόν. Ἴδε θλίψεις, πόνους, πειρασμοὺς , ῥύοις ὧν ἡμᾶς τοὺς σοὺς δούλους , φίλη δυὰς τῷ θεῷ, , ἔνδοξε Καισάριε , σεπτὲ Ἰουλιανέ · τῶν πταισμάτων τὴν ἄφεσιν , καλῶν τε τὰς πράξεις πάντων ὧν φιλεῖ Θεὸς , καὶ σὺ, καλλίνικον φῶς , νέμε σαῖς ἐνδόξοις πρεσβείαις τοῖς εἰλικρινῶς σε τιμῶσιν ἔλεος καὶ κλέος ἐπουράνιον. Ἴδε , ὅτι πάσας μου εἴς σε , μάρτυς, ἀνεθέμην ἐλπίδας καὶ πᾶσαν μέριμναν , ἔνδοξε Καισάριε , πάγκλυτε, φίλε Χριστοῦ · καὶ νυκτὸς καὶ ἡμέρας σοι γνησίως δουλέυειν , ὅση μοι καὶ δύναμις, μὴ κατοκνήσαιμι · σὺ γοῦν καὶ προστάτης μοι μέγας , σκέπη καὶ ἀντίληψις θεία γίνου μοι, καὶ κλέος ἐπουράνιον. Ὤφθης ἄλλος· ἥλιος ἐν γῇ , θάλπων καὶ φωτίζων ἐνθέως καὶ κατευφραίνων πιστοὺς , ἔνδοξε Καισάριε , τῶν ἀθλητῶν καλλονὴ , ἱερεῖ καὶ συμμάρτυρι σὺν Ἰουλιανῷ · φώτισον οὖν, δέομαι , πάντας κἀμὲ σῷ φωτὶ , λύων πειρασμῶν καὶ κινδύνων , θλίψεων, ἀνάγκης τε πάσης τοὺς προσκαλουμένους σε, προστάτα θερμέ. Ἄνθος παραδείσου ἐκφυὲν τοῦ θεοφυτεύτου ἐγνώσθης , δυὰς θεόκλητε , δένδρον δὲ σωτήριον τρέφον καὶ σκέπον πιστοὺς , τῶν θαυμάτων ὡς πέλαγος , ἐκβίων ἐνθέων ἄθλων , καρτερίας τε καὶ γενναιότητος δόξα , ἀθλητῶν κῦδος, κλέος , στέφος, βασιλείας πορφύρα · μνήσκου καὶ ἡμῶν ἐν θείᾳ δόξῃ σου. Νᾶμα πατροπρόβλητον πιὼν , ποταμὸς ἐγένου θαυμάτων , σεμνὲ Καισάριε , ὅθεν σοι περικλυτὸν ἀνάκτ[ο]ρον ἄναξ καλὸς θυγατρὸς χάριν δέδωκε δαιμόνων ῥυσθείσης , ἄθλον ὡς ἐπίσημον, Ῥώμης ἀρχίμανδρον δρὰς ὅλης , σὺν Δαμάσῳ τῷ πάπᾳ θεῖοι θειωδῶς ἐκτελοῦντες δόξαν τε πρὸς σὴν, καί σε δοξάσαντες. Νέος ὤφθης ὄντως εὐπρεπὴς , οὐ τὴν ἔξω θέαν δὲ μόνον , καὶ χαρακτῆρα λαμπρὸς , ἔνδοξε Καισάριε , ἀλλὰ καὶ κάλλος ψυχῆς · ὁ ὡραῖος ἐν κάλλει δὲ παρὰ υἱοὺς ἀνθρώπων εἵλκυσε, σέσωκε νυμφίος, ἔρως ψυχῶν · ὃθεν ἀντερῶσί σου πάντες , θεῖοι ἱερεῖς βασιλεῖς τε , Δάμασος, Βαλεντινιανὸς βασιλεύς. Ὅτε θεῖος ἔρως σῆς ψυχῆς ἥψατο, γενναίως ἀντέστης κατὰ Σατᾶν τοῦ πικροῦ , πάγκλυτε Καισάριε , καὶ τὸν δὴ τιτρώσκεις δεινῶς τῇ ῥομφαίᾳ τῶν ἄθλων σου , ταῖς σπάθαις τῶν πόνων , φαρετροβελέμνοις σῆς ὑπομονῆς καρτερᾶς , πτέρναις κἀμβαλὼν αὐτὸν ταῖς σαῖς , γέλων καθορώμενον πᾶσι καὶ ὡς ἀσθενῆ καταπαιζόμενον. Ὕμνοις καὶ ᾠδαῖς σε καὶ ψαλμοῖς , κρότοις καὶ χοροῖς ἀνυμνοῦμεν πνευματικῶς πᾶς πιστὸς, πάντιμε Καισάριε , ὅν καὶ ἀρχάγγελος πᾶς , Μιχαὴλ ὁ ταξίαρχος , ἀρχαί τε καὶ θρόνοι φιλοῦντες συμπλέκονται καὶ συγχορεύουσί σοι · ἔτι καὶ Χριστὸς σῷ τραχήλῳ περιφὺς, ὑπέρτιμον στέφει στέμμασι σὴν κάραν τὴν πολύολβον. Ῥώμη πλοῦτον κτᾶται μὲν πολὺν τοῖς τῶν κορυφαίων λειψάνοις , Πέτρου καὶ Παύλου σεπτῶν , Σεβαστιανοῦ, Ζωῆς καὶ Λαυρεντίου κλεινῶν , καί σου, θεῖε Καισάριε , Ἰουλιανοῦ τε · λάμπει, καταστράπτεται ὥσπερ ἥλιος πολλοῖς , οὐρανὸς ἀναφαίνεται , σεμνὸς ἀλλος πόλος . ὅθεν καὶ συγχαίρουσιν ἀγγέλοις ἄνθρωποι δόξῃ τὸν θεὸν εὐλογοῦντες , καὶ ἡμεῖς τὸ κλέος τοῦ κόσμου τρόμῳ σε καὶ πόθῳ συγγεραίροντες. ἦχος πλ. β᾽. Τὸν φωστῆρα τῆς τοῦ θεοῦ ἐκκλησίας Καισάριον νῦν τιμήσωμεν ὡς ἔγκριτον μάρτυρα · οὗτος γὰρ πορφύραν ἐξ αἵματος στολισάμενος, λαμπρὸς τῶ βασιλεῖ Χριστῷ παρίσταται σὺν χοροῖς ἀγγέλων, πρεσβεύων ἀεὶ * δωρηθῆναι ἡμῖν τὸ μέγα ἔλεος. Δόξα, ἦχος πλ. β᾽,

πρὸς το · Προτυπῶν τὴν ἀνάστασιν. Θαυμαστὸς ὁ θεὸς ἡμῶν ἐν τοῖς ἁγίοις αὐτοῦ , θαύμασι καθεκάστην λαμπρύνουσι τὴν γῆν ἄθλων ταῖς λαμπρότησι καὶ τῶν στιγμάτων φαεινοτάταις αὐγαῖς · ὧν ὡς ἀστὴρ μέσος διαλάμπων , ἀθλοφόρε κυρίου, φωταγωγεῖς τοὺς πιστοὺς, καὶ τῶν παθῶν τὸ σκότος διώκεις τὸ βαθὺ τῶν πρεσβειῶν σου φωτί . ἀγγέλων στρατιαὶ τῷ τεμένει σου σαφῶς παρεῖσιν , ἁγιάζουσαι τοὺς ἐν πόθῳ εὐσεβῶς σήμερον ἐκτελοῦντάς σου τὴν μνήμην τὴν σεπτὴν , μέγιστε Καισάριε. Στιχηρὰ σύντομα. Ἴαμα τοῖς πιστοῖς δέδοσαι θεῖον, μάρτυς Καισάριε τρισμάκαρ , πρὸς Χριστοῦ βασιλέως νόσων πασῶν καὶ θλίψεων. Ὡς δρόσος Ἀερμὼν δροσίζεις πῦρ πνευμάτων ἀνθρώπων παρρησίᾳ κακῶς ἐνεργουμένων διώκων θείᾳ χάριτι. Ἅπαντες οἱ πιστοὶ συνδράμωμεν πρὸς δόξαν Χριστοῦ τῶν ἀθλοφόρων καὶ λαμπροτάτων φίλων , οὕσπερ αὐτὸς ἐδόξασε. Νάματα ζωηρὰ βρύεις τοῖς προσιοῦσιν θαυμάτων ἀεννάων σὺν Ἰουλιανῷ τε , θαυματουργὲ Καισάριε. Νέμει μὲν σοὶ Χριστὸς τὴν χάριν τῶν θαυμάτων , ὡς μάρτυρι καὶ φίλῳ , λαμπρόν σε παντὶ κόσμῳ δείξας ὡς ἄλλον ἥλιον. Ἤστραψε σοῦ τὸ φῶς ἐν Ῥώμῃ βασιλίδι , ἰᾶσαν βασιλίδα , βασιλέα δαμάζον ἐσθλὸν πρὸς πόδας θείους σου. Σφόδρα σου βασιλεὺς Βαλεντινιανὸς πόθοις φλεχθεὶς, ἀνάκτορά σοι πορίζει πρὸς σὴν δόξαν , κοσμῶν θείως σὸν τέμενος. Στέφει Χριστὸς λαμπρῶς σὴν λαμπροτάτην κάραν στέφεσιν ὑπερλάμπροις , καὶ λάμπεις ἐξαστράπτων , μάρτυς λαμπρὲ Καισάριε.

Δόξα. Ἰδιόμελον. Σήμερον γῆς πᾶν πέρας φρυκτωρεῖς, Καισάριε τρισμάκαρ, λάμψεσι θαυμάτων ἀπείρων σου· διὸ βροτῶν τὰ πλήθη συνελθόντα σε μακαρίζει χαίροντα, σεβαζόμενα λειψάνων σορὸν ἱερὸν, θεοστέπτους καὶ κάρας σεβόμενα, θεοτόκον δὲ μᾶλλον σεβόμενα, καὶ λαμβάνοντα ῥοῦν χαριτόμβρυτον, δοξάζει σύν σοι Θεὸν, ἐκβοῶντα· Δόξα ἐν ὑψίστοις Θεῷ καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία.

On the kalends of November. Of the holy and glorious great martyr Caesarius and of Julian. Apolyticia.

In tone II, to the melody: You imitated Elijah.

The noble soldier of piety and splendid morning star of the western land let us now honour with hymns of songs and with one voice cry out to him: Great martyr Caesarius, placate Christ for us your servants.

Another, in tone III: Let the heavenly things rejoice.

Let Rome rejoice today, let the whole creation be glad. For Christ's soldier Caesarius now calls together men with angels, and angels with men, to rejoice, glorifying Christ as giver of life, because he has bestowed on us this great protector, this merciful patron.

Stichera, in tone II, to the melody: When from the tree you naked.

See afflictions, labours, temptations, from which may you free us your servants, pair dear to God, glorious Caesarius, venerable Julian, grant the remission of sins, and the accomplishment of all the fair works that God loves, and you, light of fair victory, grant by your glorious intercessions to those who purely honour you mercy and heavenly glory.

See that I have placed all my hopes and all my solicitude in you, O martyr, glorious Caesarius, most renowned friend of Christ, and may I not be slow to serve you nobly night and day, as far as I can; be you therefore also my great patron, a covering and divine protection for me and a heavenly glory.

You were seen as another sun on the earth, cherishing and illuminating divinely and gladdening the faithful, glorious Caesarius, beauty of athletes, with the priest and companion in martyrdom Julian; illuminate, then, I pray, all and me with your light, freeing from temptations and dangers, afflictions and every necessity those who invoke you, fervent patron.

Flower born of the paradise planted by God you have been recognized, O pair called by God, a saving tree nourishing and covering the faithful, as it were a sea of miracles, the glory of the slain divine contests, of fortitude and nobility; grace of athletes, renown, crown, royal purple, remember us in your divine glory.

Drinking the stream sent forth from the father, you became a river of miracles, venerable Caesarius; whence the lord Augustus gave you a most celebrated palace for the sake of his daughter freed from demons, as a signal reward, establishing you ruler of all Rome with Damasus the pope, the divine ones divinely showing worship to your glory and glorifying you.

You were seen a truly comely young man, splendid not only in outward aspect and form, glorious Caesarius, but also in beauty of soul. He who is beautiful in beauty above the sons of men has drawn you, has preserved you, the bridegroom, the love of souls; whence in turn all the divine priests and kings love you, Damasus, Valentinian the emperor.

When divine love embraced your soul, you nobly resisted bitter Satan, most renowned Caesarius, and you wound him vehemently with the sword of your contests, with the blades of your labours, with darts from the quiver of your most strong patience, and with your heels overturning him, a laughable spectacle to all and mocked as weak.

With hymns and canticles and psalms, with applause and choir, we praise you spiritually, all the faithful, Caesarius worthy of all honour; whom even every archangel, Michael the leader, the principalities and thrones, loving, clasp in embrace, and lead the dances with you; and moreover Christ too, clinging to your neck, crowns your most blessed head with most honourable crowns.

Rome has obtained many riches in the relics of the chiefs, the venerable Peter and Paul, the renowned Sebastian, Zoe and Laurence, and in yours, divine Caesarius, and Julian's; it shines and flashes like the sun to the multitude, it appears as a venerable heaven, another pole; whence men also rejoice with the angels, with glory blessing God, and we honouring you, the grace of the world, with trembling and love.

In oblique tone II.

Let us now honour Caesarius, illuminator of the Church of God, as a martyr judged worthy of honour; for he, clothed with a purple robe of blood, stands splendid before Christ the king with the choirs of angels, praying always that great mercy may be given us.

Glory, in oblique tone II, to the melody: Prefiguring the resurrection.

Wonderful is our God in his saints, who daily illuminate the earth with miracles, with the splendours of their contests and the most brilliant rays of their wounds; among whom shining out in the midst like a star, crowned martyr of the Lord, you illuminate the faithful and scatter the deepest darkness of the passions with the light of your intercession. Armies of angels are continually present at your temple, sanctifying those who with love piously celebrate today your venerable memorial, greatest Caesarius.

Short verses.

You have been given as a divine medicine to the faithful, O martyr Caesarius most blessed, through Christ the king, for all diseases and afflictions.

Like the dew of Hermon you extinguish with your dew the fire of spirits, by divine grace expelling them from the men whom they confidently and evilly harass.

Let all the faithful run together to the honour of the crowned martyrs of Christ and most splendid friends whom he himself has affected with honour.

You pour forth to those approaching life-giving streams of perennial miracles, together with Julian, O worker of prodigies Caesarius.

Christ indeed bestows on you the grace of miracles as a martyr and friend, showing you splendid to the whole world as another sun.

Your light shone forth in royal Rome, healing the queen, subduing the upright emperor before your divine feet.

Vehemently burning with love of you, the emperor Valentinian provides a palace for you to your glory, divinely adorning your temple.

Christ splendidly crowns your most splendid head with splendid crowns, and you shine flashing, splendid martyr Caesarius.

Glory, Idiomelon.

Today you illuminate with signs all the ends of the earth, most blessed Caesarius, with the brightnesses of your innumerable miracles; wherefore multitudes of men, coming together, rejoicing call you blessed, venerating the holy coffin of your relics, and venerating the God-crowned heads, and venerating more the Mother of God, receiving the flow that streams with graces, they glorify God with you, crying out: Glory to God in the highest, and on earth peace, among men good will.

THE FIRST PASSION OF SS. CAESARIUS AND JULIAN

with a Greek periphrasis from Vatican codex 1608.

Caesarius, deacon, martyr at Terracina. (S.)

Julian, presbyter, martyr at Terracina. (S.)

BHL Number: 1511

FROM MANUSCRIPTS.

This Passion, which in the Preliminary Commentary, p. 84, no. 3, we called the Greater, was supplied to us by fifty-five codices in all; of which most have been collated with the greatest diligence, the variety of readings being noted most minutely. In a few, however, we have so tempered our diligence that, since they diverged from the best exemplars in almost no word, we have abstained altogether or almost altogether from noting the variety of readings; to which add the Florentine codex noted below, no. 8; for since only a fragment of the Passion is read in it, we have not excerpted variant readings from it. We rather fear that some may accuse us of too fussy a zeal in pursuing minutiae. But something had to be given to the times. Moreover we do not believe that among so many thousands of notes we have suffered nothing human, yet we think that no error of any moment has been committed. We have so distributed the codices that according to the various regions in which they were found they are presented in the following manner:

CODICES OF ITALY. — 1. Roman, from the library of the archive of the chapter of the basilica of St. Peter, of parchment, largest folio, from cupboard A, no. 5, of the ninth century; this lectionary is reckoned to have been given as a gift to the basilica of St. Peter by St. Zachary I: so Grimaldi the sacristan, who wrote by order of Fabrizio Veralli, canon of St. Peter's, prefect of the library and archive, in the year 1598. In this codex, since there are many things supplied in a recent hand, we have retained what was first written, where it was still possible to read it; and when we have taken some words added over the old writing, we have always taken care to note it. — 2. Roman, from the Casanatense library (above the Minerva), of parchment, medium folio, A 11, 28, partly of the ninth century, partly of the tenth century. The Passion of Caesarius seems to be of the tenth century. — 3. Subiaco, of the monastery of St. Scholastica, of parchment, large folio, of the tenth or eleventh century. — 4. Florentine, from the Laurentian library, of parchment, largest folio, pluteus 20, codex 1, of the eleventh century. — 5. Florentine, from the same library, of parchment, largest folio, of the eleventh century. It belonged to the Strozzi library at Florence, no. 2. Passionary and homiliary. Of the Saints, part 2. — 6. Florentine, from the Laurentian library, of parchment, largest folio, of the eleventh century. It belonged to the library of the wardens of the Florentine church, no. 139. Passionary and homiliary. — 7. Florentine, from the Laurentian library, of parchment, largest folio, of the eleventh century. It belonged to the library of the wardens of the Florentine church, no. 132. Passionary from the month of July to the vigil of St. Andrew. — 8. Florentine, from the Laurentian library, of parchment, largest folio, of the eleventh century. It belonged to the Cistercian library of Settimo, no. 2. It has a fragment of the Passion of Caesarius. — 9. Neapolitan, from the Borbonica library, now called National, of parchment, largest folio, no. VIII, B 2, of the tenth or eleventh century. — 10. Roman, from the Casanatense library (above the Minerva), of parchment, largest folio, of the eleventh or twelfth century. Second volume of the Passional. — 11. Florentine, from the Laurentian library, of parchment, largest folio, of the eleventh or twelfth century; pluteus

20, codex 2. — 12. Ravenna, from the library of the chapter of the cathedral church, of parchment, largest folio, partly of the twelfth century, partly of the thirteenth century. The Passion of Caesarius is of the twelfth century. — 13. Florentine, from the Laurentian library, of parchment, largest folio, of the twelfth century, pluteus 20, codex 4. It belonged to Canacci of Florence. — 14. Vatican Latin of the Queen of Sweden, of parchment, smaller folio, no. 496. — 15. Vatican Latin, of parchment, largest folio, no. 5696, of the twelfth century. — 16. Neapolitan, from the Borbonica library, now called National, of parchment, largest folio, of the twelfth century, no. VIII, B 44. — 17. Roman, from the Barberini library, of parchment, largest folio, no. 12, 29, of the twelfth century. — 18. Roman, from the library of the archive of the chapter of the basilica of St. Peter, of parchment, largest folio, from cupboard A 7, of the thirteenth century. — 19. Vatican Latin of the Queen of Sweden, of parchment, no. 524, of the thirteenth century. — 20. Vatican, of parchment, smaller folio, no. 1608, as it seems of the eleventh century. On a prefixed leaf one reads: τοῦτο βιβλίον ἦν τῆς μονῆς τῆς Κρυπτοφέρρης. It contains many things, among which: Μαρτύριον τοῦ ἁγίου Καισαρίου καὶ τῶν σὺν αὐτῷ. This is the Greek periphrasis of the Latin Passion of St. Caesarius, which we publish facing the Latin text; from which it departs very little. — 21. A copy from a Lombardic codex of the monastery of St. John at Capua; this we found among the documents procured by our predecessors. — 22. Monte Cassino, from the library of the monastery O.S.B., of parchment, large folio, of the eleventh century, Lombardic. — 23. Roman, from the Vallicelliana library, of parchment, largest folio. Lives of the Saints, vol. IX, p. 145; of the end of the tenth century. — 24. Florentine, from the Laurentian library, no. 300, of parchment, large folio, of the thirteenth century. It belonged to Vallombrosa, no. 663. — 25. Florentine, from the Laurentian library, of parchment, largest folio, no. 302, of the thirteenth century. It belonged to Vallombrosa, 662.

CODICES OF FRANCE. — 26. Paris, of the National Library, of parchment, smaller folio, no. 5299, of the ninth century. It belonged to the library of Puteanus (Dupuy), senator of Paris, no. 4175. — 27. Troyes, of the public library, of parchment, no. 1248, of the ninth or tenth century. — 28. Paris, of the National Library, of parchment, largest folio, no. 16733, of the twelfth century. It belonged to Saint-Martin-des-Champs, of the Order of Cluny. — 29. Paris, of the National Library, of parchment, large folio, no. 17006, of the twelfth century. — 30. Paris, of the National Library, of parchment, largest folio, no. 15436, of the eleventh century. Given formerly to the house of the Sorbonne by Pierre Blanger, fellow of the Sorbonne, who had bought it from the chapter of Saint-Marcel. There precede offices of the Immaculate Conception and of Corpus Christi, in a hand of the thirteenth century. — 31. Troyes, no. 7, of the twelfth century. — 32. Paris, of the National Library, of parchment, large folio, no. 11753, of the twelfth century. — 33. Montpellier, from the library of the school of medicine, of parchment, largest folio, no. 30, of the twelfth century. The Passion of Caesarius is listed neither in the index nor in the catalogue. — 34. Dijon, of the public library, of parchment, largest folio, no. 383, of the end of the twelfth century. It belonged formerly to Cîteaux. — 35. Montpellier, from the library of the school of medicine, of parchment, largest folio, no. 1, of the thirteenth century. — 36. Douai, of the public library, of parchment, large folio, no. 724, of the thirteenth or fourteenth century. — 37. Paris, of the National Library, of paper, smaller folio, no. 14652, of the fifteenth century. It belonged to Saint-Victor, no. 86.

CODICES OF GERMANY. — 38. Vienna, from the imperial library, no. 332, of the twelfth century. — 39. Vienna, from the imperial library, no. 330, of the thirteenth century. — 40. Admont, from the library of the monastery of Admont O.S.B., in Styria, of parchment, largest folio, no. 2, of the thirteenth century; a legendary. — 41. Admont, from the library of the same monastery, of parchment, small folio, no. 412, of the thirteenth century. — 42. Admont, from the library of the same monastery, of parchment, smaller folio, no. 94, of the thirteenth century; a passional. — 43. Of St. Maximin at Trier, of parchment, large folio, of the fourteenth century. It belonged to the monastery of St. Maximin at Trier; it is now with a certain citizen of Trier.

CODICES OF BELGIUM. — 44. Bollandist, from our museum, of parchment, large folio, no. 4, partly of the tenth century, partly of the thirteenth. The Passion of Caesarius is of the tenth century. — 45. Namur, from the library of the seminary, of parchment, largest folio. — 46. Namur, from the public library, of parchment, large folio, no. 15, of the twelfth century. It belonged to Saint-Hubert in the Ardennes. — 47. Brussels, from the royal library, of parchment, large folio, no. 9289, of the twelfth century. It belonged to St. Laurence. — 48. Brussels, from the royal library, of parchment, smaller folio, no. 21855; of the year 1277. — 49. Brussels, from the royal library, of parchment, large folio, no. 206, of the thirteenth century. — 50. Brussels, from the royal library, of parchment, large folio, no. 7487–91, of the thirteenth century. — 51. Brussels, from the royal library, of parchment, largest folio, no. 9120. — 52. Liège, from the public library, of parchment, largest folio, no. 210, formerly 58, of the twelfth century. — 53. Brussels, from the royal library, of parchment, largest folio, no. 7460, of the thirteenth century. It belonged to the abbey of Vaucelles, then to Moretus, afterwards to the Bollandist museum at Antwerp. — 54. A copy from a very old manuscript of Saint-Omer, from the royal library of Brussels, no. 8929, formerly of the Bollandist museum.

THE NETHERLANDS. — 55. The Hague, from the royal library, no. 14, of the fifteenth century. It belonged to the Sisters of St. Catherine of Muiden.

CHAPTER ONE.

Caesarius, coming from Africa to Terracina, condemns the dire sacrifice of the youth; he is sent to prison.

[1] Τῷ καιρῷ ἐν ᾧ Κλαύδιος τὴν ἑαυτοῦ μητέρα ξίφει ἀνεῖλεν, ὑπὸ τοῦ θυμοῦ πλεῖον ἐμμανὴς τοιαύτην διάταξιν κατὰ πάσης τῆς οἰκουμένης ἐξέθετο, ὅπως ἅπαντες ἀπὸ τῆς τῶν θεῶν θρησκείας μὴ ἐγκλίνωσιν, ἀλλὰ τὰς συνήθεις αὐτῆς ἐπιτελεῖν ἤγουν προσφέρεσθαι θυσίας. Τῷ οὖν καιρῷ ἐκείνῳ ἐν ᾧ ἑαυτοῦ παράνομοι διατάξεις ἅπασιν κατάδηλοι γεγόνασιν, ἦν τις ἀρχιερεὺς τῆς τῶν εἰδώλων θρησκείας θεραπευτὴς ὑπάρχων, τοὔνομα Φιρμίνος, πόλεως Καμπανίας ἥτις κέκληται Τεῤῥακίνα.

[2] Οὕτως τοίνυν τὸ ἀσεβὲς καὶ ἀθέμιτον τοῦτο διεπράττετο ἔργον ἐφ᾽ ἑκάστῳ ἐνιαυτῷ κατὰ τὴν ἡμέραν τῶν καλανδῶν ἰανουαρίων, ὥς φησιν, ὑπὲρ τῆς σωτηρίας τῆς πολιτείας καὶ τῶν ἀρχόντων, ὑπονοσσεύων τοὺς ἀφιλεστέρους· ἀνθρώπους, οὓς καὶ ἤπολλεν ἡδυφαγίαις τισὶν καὶ κοσμήμασιν ἐξαπατῶν τούτους, ὡς εἴρηται, ὅπως ὡς ἂν εἰ διὰ τῆς πολιτείας καινὸν ὄνομα ἐκτελέσωσιν ὠμοτάτης παῤῥησίας· οἳ καὶ λαβόντες θησαυροὺς καὶ κόσμον πολὺν λόγῳ ἵππων ἔτι δὲ καὶ ὅπλα πολεμικὰ δεξάμενοι, σὺν αὐτοῖς κρημνίσωσιν ἑαυτοὺς, ὥς φησιν ἔπαινον νομίζεσθαι παρὰ τῶν ἐν τῇ πόλει Τεῤῥακίνῃ οἰκούντων.

[3] Καὶ ἰδού τις νεανίας ὡραῖος τῇ ὄψει πάνυ διάγων ἐν τῇ αὐτῇ πόλει ὀνόματι Λουκιανὸς, ὅστις τοῖς τοῦ σώματος πάθεσιν καὶ λαγνείαις ἀνετρέφετο πάντοτε κατεξαίρετον δὲ κατὰ τὴν ἡμέραν τῶν καλανδῶν ἰανουαρίων, καὶ τοῦτο διαγέγονεν ἕως τῆς αὐτοῦ ἀναιρέσεως. Τοίνυν κατ᾽ ἐκεῖνον τὸν καιρὸν καταλαβὼν ὁ μακάριος Καισάριος ὁ διάκονος ἀπὸ τῆς Ἄφρων χώρας, κατήντησεν ἐν τῇ πόλει τῇ ἐπονομαζομένῃ Τεῤῥακίνῃ.

[4] Καὶ ἰδὼν τὸν αὐτὸν νεανίαν παρερχόμενον ὡραῖον πάνυ, Λουκιανόν φημι, ἐπυνθάνετο παρά τισιν τῶν πολιτῶν τί ἄρα δοκεῖ ἡ κόσμησις αὐτὴ ὑπάρχει. οἱ οὖν πολῖται εἶπον αὐτῷ· Εἰς ἀναίρεσιν τοῦ σώματος αὐτοῦ ἔστιν ἡ τοιαύτη κόσμησις. πρὸς οὓς ὁ μακάριος Καισάριος ὁ διάκονος ἔφη· Ὁρκίζω ὑμᾶς τὸν θεὸν τὸν παντοκράτορα, ἳνα μοι κατάδηλον ποιήσητε τὸ δι᾽ ἣν αἰτίαν ἡ κακότεχνος ἐπίνοια αὐτὴ ἔστιν.

[5] Πρὸς ὃν ἀποκριθέντες οἱ πολῖται εἰπον· Οὗτος ἀνατρέφεται ὡς ἀρεστὸν αὐτῷ εἶναι δοκεῖ. πρὸ γὰρ ἓξ ἢ καὶ ὀκτὼ μηνῶν τοῦ καιροῦ τῆς αὐτοῦ κοσμήσεως, ἀνελθὼν εἰς τὸ ὄρος τὸ πρὸς θάλασσαν βλέπον, καὶ καταβληθεὶς ὑπὸ τοῦ ἵππου αὐτοῦ, ὥς φησιν, ὑπὲρ σωτηρίας τῆς πολιτείας καὶ τῶν ἀρχόντων, ἀλλὰ μὴν καὶ ὑπὲρ τῆς τῶν πολιτῶν εὐημερίας, ἔτι δὲ καὶ τὸ ὄνομα αὐτὸν ἔχειν καινῆς δόξης, αὐτὸς ἑαυτὸν ἐκρήμνισεν καὶ παρέδωκε τῷ θανάτῳ. οὕτινος τὸ σῶμα μετὰ μεγάλης τιμῆς συστέλλεται καὶ ἐν τῷ ναῷ τῶν θεῶν ἡμῶν ἀπάγεται, κἀκεῖσε πυρίκαυστον συντελεῖται. καὶ ἡ τέφρα αὐτοῦ ἐν τῷ αὐτῷ ναῷ τῶν θεῶν εἰς σωτηρίαν τῆς πολιτείας καὶ τῶν πολιτῶν ἀποτίθεται.

[6] Τότε ὁ μακάριος Καισάριος ὁ διάκονος ἀκηκοὼς τὸ δυσσεβὲς τοῦτο ἀτόπημα, ἔφη πρὸς πάντα τὸν περιεστῶτα αὐτῷ λαὸν· Ὡς ἀτυχέστατοι ὑμεῖς ὑπάρχετε, οἵτινες παραδίδοτε ψυχὰς ἀθώους εἰς ἀπώλειαν τῷ διαβόλῳ, οἵτινες οὔτε έν τῷ νῦν, οὔτε ἐν τῷ μέλλοντι αἰῶνι ζωὴν αἰώνιον κληρονομῆσαι δυνήσεσθε. ἐν ταῖς ἡμέραις ἐκείναις ἐν αἷς ταῦτα ἐπράττοντο, ἧν ὁ μακάριος Καισάριος ἐν αὐτῇ τῇ πόλει κρυπτόμενος μέχρι τῆς ἡμέρας τῶν καλανδῶν ἰανουαρίων παρά τινι χριστιανῷ, δούλῳ θεοῦ ὑπάρχοντι ἐν τῷ λεληθότι, οὕτως ἀμφότεροι εὐχαῖς καὶ ἀγρυπνίαις ἐπιτελοῦντες τῷ θεῷ καὶ κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ, καὶ ψάλλοντες νυκτὸς καὶ ἡμέρας διηνεκῶς.

[7] Καταλαβούσης δὲ τῆς ἡμέρας τῶν καλανδῶν ἰανουαρίων, ἐγένετο συνδρομὴ παντὸς τοῦ λαοῦ τῶν πολιτῶν, καὶ ἐλθὸν ἅπαν τὸ πλῆθος εἰς τὸν ναὸν τοῦ Ἀπόλλωνος, ἤγαγον τὸν αὐτὸν ἄνδρα Λουκιανὸν νεανίαν πάνυ ὡραιότατον τοῦ ἐπιθῦσαι πρῶτον θυσίαν ὑπὲρ σωτηρίας τῆς πόλεως καὶ τῶν πολιτῶν.

[8] Ἐλθὼν δὲ ὁ μακάριος Καισάριος ἤρξατο κράζειν καὶ λέγειν· Ἄνδρες σοφοὶ, τί ποιεῖτε τὸ ἄθεμι καὶ παράνομον ἀτόπημα τοῦτο; οὐχὶ δίκαιόν ἐστιν ἵνα ὑπὲρ τὴν ζωὴν τῷ θανάτῳ παραζώσητε τοὺς ἀνθρώπους; ὦ ποῖον αἰσχρὸν τῷ θανάτῳ παραδοθῆναι αἶμα ἀθῶον.

[9] Αὐτῇ τῇ ὧρᾳ μετὰ τὴν θυσίαν ἐπέβη ὁ νεανίας μετὰ τοῦ ἵππου, καὶ συσχεθεὶς μανίᾳ ἤρξατο θυμομαχῶν ἐλαύνειν τὸν ἵππον, καὶ ἀνελθὼν εἰς τὸ ὄρος ἐκρήμνισεν ἑαυτὸν καὶ οὕτως ἀπέθανεν.

[10] Ὅπερ θεασάμενος ὁ μακάριος Καισάριος ἐβόα λέγων· Οὐαὶ τῇ πολιτείᾳ καὶ τοῖς ἄρχουσιν οὕτινες ταῖς τοῦ βίου ματαίαις ὀνηροπολίαις συμπεφυρμένοι περιπλέκονται, ἔτι δὲ καὶ τῇ ἐκχύσει τῶν ἀθώων αἱμάτων σιτεόμενοι ἐπιτέρπονται· ἵνα τί οὕτως ἀπολλύετε ψυχὰς ἀνθρώπων τῇ τοῦ διαβόλου ἀπάτῃ χλευαζόμενοι;;

[11] Ἀκούσας δὲ ταῦτα Φιρμίνος ὁ ἀρχιερεύς τῶν εἰδώλων, καὶ ἑωρακὼς τὸν μακάριον Καισάριον φήσαντα ταῦτα, ἐκέλευσεν αὐτίκα κρατηθῆναι αὐτὸν μετὰ πάσης ἀσφαλείας καὶ τοῦτον κατακλεισθῆναι ἐν τῇ δημοσίᾳ εἱρκτῇ. Τὸ δὲ σῶμα τοῦ δυσσεβοῦς Λουκιανοῦ κιανοῦ ἐκέλευσεν ἐπιμελῶς συναχθῆναι, καὶ κατὰ τὸ εἰωθὸς αὐτῷ ἀπήγαγεν εὶς τὸν ναὸν τοῦ Ἀπόλλωνος, καὶ τοῦτο πυρὶ ἀνήλωσεν· καὶ οὕτως θυσίαις ἐκόσμησεν τὸν ναὸν τοῦ Ἀπόλλωνος.

In the time of Nero at Terracina At the time temporibus 2. at which Claudius killed his mother

with the sword, seized with fury arrepto 10., published such omits 17. an authority suam adds 17. through the whole omits 50. world mundum 46. (auct. p. t. o div.) p. t. o. div. auct. 2. that all [nullus 21, 36, 53; omnibus 31; omits 13; homines adds 9; auderet adds 21; qui adds 43.] should not withdraw from the worship (a cult.) ad culturam 12, 50. of the gods (non rec.) recedere 21 , recederet 36, 53, accederent 50. and sed 36, 46, 47, 53; sed magis omnes 21. should carry out exercere 10; exerceret 12. the accustomed sacrifices [(et cons. ex. sacr.) aut acerrimis suppliciis interirent vel ad consueta sacrificia redirent 43; (ex. sacr.) sacr. ex. 21.]. It came about (f. e.) erasum 19, eo 21, erant 46, 47. moreover (e. a.) a. e. 11. at the very omits 45; illo 2, 14; ipsius 11; (t. i.) i. t. 53. time omits 19. at which quod 12; ut 11. his sacred edict [ei 52; (s. e.) ejus præceptio 9, sacrilega ejus lex 31, 33, 34, sacrificii jus 45, sanctio 49.] became known to all innotuissent 11; innotuerunt 36; innotuerat 55; (ipso-innotuit) omits 21., there was omits 11; quidam adds 5; quidem adds 17. Firminus autem adds 11. a certain omits 4; nomine 5, 17; (F q.) q. F. 10. priest idolorum adds 21. of a city civitate 10; in civitate 21. of Campania which quod 1, 2, 3, 5, 10, 14, 19, 48, 53; quæ 9, 21; cujus 17, 27, 33, 34, 52, 55. has the name vocabulo 2; (e. v.) dicitur 21, v. e. 17, 49. Terracina Terracinæ 1, 2, 3, 9, 17, 19, 21, 31, 33, 38, 45, 50, 52, 54, 55. ^a.

[2] every year a citizen devotes himself to death. This hic 36, 38, 49, 55; hæc 13; qui 31, 33, 34; qui hoc 50. he did omits 31, 33, 34; faciebant 3; Claudius adds 45; sacrificium adds 49. through each year dies 5. on the day omits 5; a die 3. of the kalends of January (k. j.) in kalendis januariis 55., as if for the safety of the commonwealth and of the rulers. He urged persuadebat 11, 13; suadens 45, 53; de 49. ignorant men (h. i.) homines ignaros 11, enim omnes 13., whom he thus omits 11, 17, 49. destroyed per anni spatium exerceri faciebat 49. with delights (p. d.) d. p. 17. and adornments; he who persuaded [suadebat 23; (q. h. p.) omits 11, 15, 31, 33, 34. 36, 38, 55, suadens 17, 49, q. per hoc suadebat 12.] them omits 9; (p. e.) e. p. 53. of this, that for the sake of the commonwealth reipublicæ 17, 47. they should exercise exerceret 2, 45; sibi facerent 49. the name (p. r. n.) pro reipublicæ nomine 11. of cruel [crudelitas 38; the others except 17 and 49, crudelitatis; et adds 5, 9, 26, 38, 53.] audacity [audaciam 11; audacia 13. 31, 33, 34; nomen audaciæ 4, 6, 7, 8, 12, 16, 18 – 25, 27 – 30, 32, 35 – 37, 39 – 44, 46 – 48, 51, 54 – 55; (c. a.) omits 49, se ad crudelem audaciam 17.]; who ut 17; et 36, 49; quatenus 31, 33, 34., having received omits 26. 27, 50. treasures and (th. e.) omits 11, 13. trappings of horses equo 11, 13; (o. e.) e. o. 17. and arms arma 2, 3, 5, 10, 11, 13, 31, 34, 45. of warriors bellica 11, 13; bellicis 17. omits 11, 13, 34, 48, 49, 53, 55; accepta 1, 2, 3, 5, 9, 10, 15; ut 14., should plunge themselves omits 2, 3; (p. s.) s. p. 14. mergeretur 3; mergeret 14, 45; remergerent 13; merserunt 52. over a precipice and omits 52; hoc adds 17. as if (e. q.) omits 50. it were [so 1, 2, 5, 9, 10, 11, 13, 17, 31, 33; essent 15, 34; erat 49; omits 50, 53; the others esse.] to the praise [(a. l.) so 1, 50, 53, laus 9, 11, 13, 17, 49, 50, laudi 31, 33, 34, the others omit ad.] of those (es. eor.) eorum esse 14. who dwelt in the city civitatem 48, 51, 53. of Terracina Terracinam 5, 45, 48, 51, 52. [manebat 2; manere videbantur 11, 13; (Factum est no. 1 — man.) Erant autem hæc consueta sacrificia ut per singulos annos die kalendarum januariarum quicumque acceptis thesauris et ornamentis equorum et armis belligeratorum præcipitio se mergeret, ad laudem eorum se fecisse gauderet qui in civitate manerent. Et hoc Claudius quasi pro salute reipublicæ et principum suadebat hominibus ignaris, quos ita perdebat deliciis et ornamentis, ut per nomen et occasionem salutis reipublicæ jus exerceret tyrannidis et crudelitatis suæ 46, 47. For the same words codex 43 hands on this: Qui dæmoniaco inflatus spiritu, suadebat ignaris et insipientibus et veri Dei notitiam non habentibus, ut propter rempublicam nomen sibi assumerent crudelitatis et audaciæ, proponens scilicet illis varia deliciarum et ornamentorum genera, ut illis delectati, acceptis thesauris et ornamentis equorum et armis belligeratorum, procederent et præcipitio se mergerent, quasi hoc genere crudelitatis suo sanguine sanctificaturi. Hoc autem faciebant per singulos annos die kalendarum januariarum, quasi pro salute reipublicæ et principum, et quasi in laudem eorum qui in civitate Terracina manebant.].

[3] Caesarius the youth Lucian And behold (e. e.) et erat 11, ecce autem 17, erat itaque 49. there was in the same city a certain handsome omits 2, 3, 49; pretiosus 12; speciosissimus 17, 38. youth [(in-erat) omits 49, qui er. in ead. civ. 11, er. in ead. civ. 17, er. in illa civ. 43, in ead. er. civ. 45, er. in civ. Terracinensi quæ est sita in Campania 46, 47.], named Lucian Lucinianus 2, 10., who in adds 48, 53, 55; de adds 34. was nourished in delights and omits 27. lascivious pleasures voluptatibus 17. (e. l. n.) n. e. l. 3. for usque ad 5, 11; usque in 17, 46, 47. the day (a. d.) a die 1, 2, 3, 9, 14, 15, 30, 32, 50. of the kalends of January omits 2., for his slaying sui 5, 31, 33, 34; (ad diem-suam) ad i. s. (ipsius 54) die kal. jan. 53, 54.. Caesarius the deacon, coming sanctus adds 11. from Africa into the same city (e. c.) eadem civitate 2, 3, 5, 10, 11, 13, 14, 15, 17, 48, 50, 51, 53, 55. which is called Terracina (q. v. T.) omits 45, 46, 47, 49; et adds 2, 5, 9, 10, 14., saw illum adds 17; eumdem adds 49. the handsome speciosissimum 17; nimis adds 55; (tr. sp.) sp. tr. 49. youth passing by omits 11, 13, 17., Lucian by name Lucinianum 2, 10; transeuntem adds 13, 17; (n. L.) omits 11, 49..

[4] from the people of Terracina whom he questioned When ubi 5. he had seen him beatus Cæsarius adds 10; (q. c. v.) omits 31, et 33, 34., he asked eumdem adds 13. the citizens of the same omits 46, 47, 49; illius 9, 17. city what [quinam 9; quidnam 7, 10, 11, 12, 14, 15, 26, 27, 31, 33, 34, 36, 43, 48, 49, 50, 52; ut quidnam 45, 46, 47.] this adornment coronatus 10; (h. o.) omits 13. might be portenderet 31, 33, 34; vel sanctificaret adds 43.. They answered [At illi dixerunt 1; qui dixerunt 4 – 7, 11, 17; respondentes dixerunt 14; qui respondentes 43; qui responderunt 49; dicentes adds 9; cives adds 3; hic ornatus adds 4 – 7, 11; hic juvenis adds 17; omits 2, 10, 48, 51, 53, 55.]: For the slaying inquiunt adds 43. of his body (c. s.) s. c. 14, suam 43, 45, 46, 47. he is esset 10. adorned [omits 4 – 7, 11; respondentes adds 2; responderunt adds 48, 51, 53; dixerunt adds 55.]. To them cui 4, 6. blessed omits 34. Caesarius (c. b. C.) omits 10. said ita dicentem 10.: By almighty God Dominum 5. I conjure you adjuro 45. to tell me either omits 4, 5, 9, 10, 11, 14, 17, 33, 34, 49, 51. for what cause exercitatione 45, 46, 47; (e. q. c.) q. e. c. 10. or what qua 10, 14; est adds 2, 11, 14, 33, 34, 43, 49; sit adds 9. this [omits 3, 11; ista 1; hoc quod agitur 10; est adds 5, 17; (v. q. e. i.) est hoc 45, 46, 47.] practice ratio 27, 33, 34; est adds 52. is.

[5] hears that he is to perish thus, And the citizens omits 45, 46, 47; (ei c.) omits 43. said responderunt 2. to him: This man omits 3, 38; homo adds 31, 33, 34. is fed nutritus 48, 55. as quando 13. it pleases placet 4, 5, 17; (i. p.) p. i. 13. him ei 14; sibi 43; omits 55. for omits 10, 43. eight or six (o. v. s.) s. v. o. 10. months [menses 2, 6, 7, 9, 10, 15, 17, 26, 31, 33, 34, 36, 38, 45, 48, 50, 52, 55; et adds 11, 13, 36, 53.]. When the time is over [excepto 2; expleto 3, 9, 17; transacto 14; exacto 43; certo 11, 13, 48; vero adds 9, 43; hoc adds 46.] he goes up armed and adorned

ascendet 43, 48, 55. to the sea marino 3, 13; maximum 46, 53, 55; (i. m. m.) ponte marino 11. mountain omits 7; monte 3, 13, 38; pontem (?) 16., and omits 10. carried off arrepto 3, 5, 17, 31, 33, 34, 43, 46, 53. by his horse, for the safety of the commonwealth and of the rulers and for the well-being omits 10, 17; salubritatem 13. of the citizens (e. c.) civiumque 36, 45, 46, 48, 55, et omnium civ. 10., and omits 33, 34. that ipse adds 45, 46. he may have the name of glory (h. g.) g. h. 11., he himself omits 7, 43. throws himself præcipitabit 36, 48, 53, 54; præcipitavit 2. to death ad mortem 10, 11; in mortem 33, 34, 45, 46, 47.. His body corpusculum 2. is gathered with great fiducia et adds 55. honour colligetur 36, 48, 53, 54. and omits 5. led to the temple [omits 6; adducitur 2, 3, 7; perducitur 9, 10, 15, 26, 27, 31, 33, 43, 45, 52; perducetur 36, 48, 53, 54; deportatur 46, 47.] of Apollo omits 4; (d. A.) A. perducitur 11, 14, A. deportatur 5. and omits 9. consumed by fire consumetur 48; (e. i. c.) omits 11., and his ash is laid up [recondetur 48, 51, 53, 54; (cinis-reconditur) cineres-reconduntur 2 – 7, 13, 15, 26, 27, 33, 34, 36, 38, 43, 50, 52, cineres-conduntur 46, cineres condiuntur 45, 47, cineres reconduntur 11.] in the temple (i. t.) omits 11, 14. for the safety of the commonwealth and of the citizens (in templo-civ.) pro sal. reip. et civ. salubritate in templo 14..

[6] and grieves. Then sanctus adds 45, 46, 47, 53, 54. Caesarius the deacon omits 47., hearing of this crime (a. h. sc.) hoc 10, 48, 51, 55, h. sc. a. 9, 31, 45, 46, 47., said audite adds 10.: O unhappy ones, who et miseri, cur 10; quid 3, 13, 17, 47. hand over tradidistis 11. the souls animam 4, 5; innocentium adds 2, 9, 10, 11, 17, 33, 34, 51. of the innocent omits 9, 10, 11, 17, 35, 47, 51. to the perdition perditione 2, 11, 13, 17, 51, 53. of the devil [diabolo 13, 31, 34, 45, 46, 47; omits 49; (in p. d.) diabolo in p. 33, diabolis in p. 15.], who quo 1, 45, 46, 47; ut 9, 11, 33, 34, 52. neither neque 17. here nor in the future futurum 3, 11; seculo adds 55. can [omits 4 – 7, 17; possint 33, 34; potestis 9, 10, 15, 53, 54; poteritis 38, 49; (i. p.) p. i. 51.] find inveniunt 4 – 7, 17; habere 10. eternal life omits 17, 45, 46, 47.! And omits 3, 10, 11, 17. he was [cum esset 31, 33, 34; beatus Cæsarius adds 36, 43; Cæsarius adds 46, 47; autem adds 3, 10, 11, 17.] hidden in the same city until in 9, 17. the day of the kalends of January with [so 1, 3, 5, 10, 11, 13, 38, 43, 45, 46, 49, 50, 55; cum 52, 53; in the other codices ad.] a certain servant servulum 11; (q. s.) quodam servo 53; dixit adds 7. of God omits 11, 55;; (s. D.) D. s. 3, omits 49., a Christian christiano 53; omits 3., with whom in prayers orationes 11; in orationibus 43, 52. and vigils vigilias 11. he chanted [vacabat 53; die noctuque vacabat 10; deserviebat 36; serviebat 17, 49; (Deo-psallebat) deserviebat 43, omits 21.] to God [omits 3, 9, 11, 17; die noctuque 49; quotidie Domino vacabat 21; Patri adds 45, 46, 47.] and omits 9, 17; ac 53. our omits 45, 46, 53. Lord die noctuque adds 36; (e. D.) omits 49. Jesus Christ (n. J. C.) omits 36..

[7] The impious sacrifice When the day dies 3, 4, 6, 10, 15, 26, 45, 49; ad diem 5. of the kalends of January came veniens 3 – 6, 10, 15, 26, 45; venit 49; adveniente supradicta 21., there was made factum 14. an assembly conventum 14. of the citizens, and they came to the temple (a. t.) in templo 11, in templum 13. of Apollo, and they brought ad templum adds 9, 17. the man omits 9, 11, 17, 21, 33, 34, 36, 38, 43, 45, 46, 47. Lucian omits 9, 17., a most handsome speciosum 9, 17; prædictum 21. youth Lucianum adds 9, 17; (sp. j.) omits 3, j. sp. 46, 47., that he might sacrifice sacrificaretur 21, 50; sacrificium adds 11, 13., and in sacrifice sacrificium 33, 51, 53, 55. they offered a sow porcum 55; hostiam 48, 51, 53., which quem 55; quæ 2, 3, 7; juxta morem adds 21; ipse adds 10. Lucian immolated Lucianum 2, 3; (i. L.) L. i. 10; (et in sacr.-Luc.) omits 11, 13. for the safety of the city and of the citizens (obtulerunt-civium) omits 16..

[8] he reproves, Caesarius beatus adds 5, 9, 17. the deacon omits 21., coming, began to cry out, saying et dicere 11, 13.: Wise men, why utquid 3, 52, 53. do you do hoc adds 10. this foolish crime istud 11 13, 17.? Is it just that for life you should hand men hominem 1, 27, 33, 34, 52, 53; (tr. h.) h. tr. 43. over (m. tr.) tr. m. 10, 49. to death mortis 4, 11, 13.? O how foolish justum 45, 46; est adds 1, 6, 13, 15, 43, 46. that et 7. you should hand over to death (o quam-trad.) omits 10; (homines-trad.) omits 3, 11. innocent innocentes 2, 3, 10. blood hominem 53; animas 2, 3; omits 10.!

[9] and, Lucian being dead, At the same hour after the sacrifice the youth juvenem 38. mounted the horse equo 11, 13; (asc. j. e.) omits 5., and omits 13. seized by fury (a. f.) arrepto 2; (ascendit-fur.) omits 17. began furiously to drive agitare 36; conscendere 17. the horse omits 11; (et arr.-eq.) omits 50., and (arrept.-et) omits 45, 46; (cœpit-et) omits 49. when he had climbed ascendit 11, 13. the mountain marinum adds 14; (a. i. m.) i. m. a. 31, 33, 34. ^b, he himself [omits 52, 53; ipsum 6, 16, 17, 46, 49, 55; et hoc ei (hæc ei 13, hoc eis 16) munus erat 11, 13, 16.] threw himself omits 2; semetipsum 53. down and ipse adds 38. died (m. e.) omits 11, 13. The whole number omits 21..

[10] he again vehemently condemns; When Caesarius the deacon had seen sanctus adds 11, 13. this omits 11, 13., he began to cry out, saying (hoc-dicens) et adjecit 21.: Woe to the commonwealth and omits 13, 21. the rulers principum 1, 3, 4, 6, 9, 10, 14, 17. 38., who are taken [amplectuntur 1, 2, 3, 5, 10, 11, 14, 17, 27, 36, 38, 43, 45, 52; adplectuntur 9; delectantur 15, 21, 26, 50; pascuntur 31, 33, 34, 46, 47; afflictorum 55.] with tortures cruciatus 11, 27, 36, 43, 49; cruciato 13; hominum adds 21, 46, 47. and fattened signantur 51. with the outpouring effusionem 4, 5; effusionum 13. of blood omits 45; sanguinis 9, 17, 46; sanguinem 13.! Why (u. q.) væ qui 50. do you destroy souls vestras adds 2, 3. by the fraud fraudis 1, 2, 3, 10, 14, 15, 26, 38, 50; fraudibus 11, 13, 21, 36, 43. of the devil [diabolica 4, 5, 9, 17, 27, 31, 33, 34, 45, 46, 47, 48, 49, 51, 52, 55; diabolicæ 1, 2, 3, 10, 14, 15, 26, 38, 50; diabolicis 11, 13, 21, 36, 43.] and omits 15, 26, 38, 50; deceptas vestris 9, 17. by persuasions persuasionibus 15.?

[11] Wherefore he is shut up in prison. Firminus Firmius 5, 7. the priest hæc adds 49., seeing audiens 2, 11, 13, 21, 31, 33, 34, 43, 49. blessed Caesarius the deacon [diaconem 26, 27, 33, 34, 52; talia dicentem 46, 47; dicentem 53; omits 2, 9, 17, 45; (b. C. d.) omits 21, 43.] saying [omits 21, 43, 53; (videns-dicentem) Factum est eo tempore quo sacrificium hujusmodi institutum est, erat Firminus quidam pontifex civitatis Terracinæ; qui audiens 46, 47.] this autem 2, 43; omits 49., ordered him to be held with the greatest care and omits 6. shut up reclusit 2; recludit 3; reclaudi 13. omits 5, 21, 33, 34, 36, 46, 47; (e. r. e.) omits 9, 17. in the public custody publicana 5.. The body of Lucian omits 10. he collected (L. c.) c. L. 11. and according to custom (e. s. c.) s. c. e. 49. brought it detulit 21; jussit 2. to the temple of Apollo omits 4, 14; duci adds 2., and consumed it by fire (e. i.) incendioque 31., and adorned the temple with sacrifices (e. s. o. t.) e. s. t. o. 27, 43, sacrificatas coronavit templum 13..

ANNOTATIONS.

CHAPTER TWO.

Caesarius is vainly solicited by Leontius, consular of Campania, to sacrifice. By his prayers the temple of Apollo falls and its ruin crushes Firminus the priest.

[12] Μετὰ οὖν ἡμέρας

ὀκτὼ ἦλθεν Λουξούριός τις ὀνόματι, πρῶτος ύπάρχων Τεῤῥακίνης τῆς πόλεως, ἅμα Φιρμίνῳ τῷ ἀπχιερεῖ πρὸς τὸν μακάριον Καισάριον ἔνθα ἧν κατακεκλεισμένος, καὶ ἐξήνεγκαν αὐτὸν ἐκ τῆς φυλακῆς· ὅν καὶ ἄγοντες ἔστησαν δημοσίᾳ ἐν μέσῳ τῆς ἀγορᾶς τῆς πόλεως Τεῤῥακίνης, καὶ ᾐτήσαντο τὸν ὕπατον τῆς Καμπανίας, ὅστις ἧν ἐν ἐκείναις ταῖς ἡμέραις ὕπατος καθεζόμενος εἰς Φουντάναν τὴν πόλιν οὕτω καλουμένην, ὅς ἐκέκλητο Λεόντιος τοὔνομα.

[13] Πυνθανόμενος οὗν ταῦτα ὁ ἀυτὸς ὕπατος Λεόντιος, μετὰ πολλοῦ θυμοῦ ἐπέβη τῇ πόλει Τεῤῥακίνῃ· τρίτης ἤδη ἡμέρας παρελθούσης ἐν αἷς ἦν ὁ μακάριος Καισάριος ἄσιτος διαμείνας, καὶ τοῦ σώματος αὐτοῦ λοιπὸν ἐκτακέντος ἐν μέσῳ τῆς ἀγορᾶς ἴστάμενος· ὃν καὶ παρέδωκαν τῷ αὐτῷ Λεοντίῳ τῷ· παραχρῆμα δὲ αὐτῇ τῇ ὥρᾳ ὁ παράνομος Λεόντιος ἤρξατο ἐπερωτᾶν τὸν μακάριον Καισάριον τούτοις τοῖς λόγοις διὰ φωνῆς τοῦ κήρυκος, λέγων οὕτως· Λέγε μοι, σὺ τίς κέκλησαι; ὁ δὲ μακάριος ἀποκριθεὶς ἔφη αὐτῷ· Καισάριος λέγομαι ἁμαρτωλὸς, διάκονός εἰμι ἀνάξιος. Λεοντιος ὕπατος ἔφη· Δοῦλος εἶ ἢ εὐγενὴς; ὁ ἄγιος Καισάριος εἶπεν· Δοῦλός εἰμι τοῦ ἀληθινου θεοῦ τοῦ ἐν τοῖς οὐρανοῖς, καὶ τοῦ υἱοῦ αὐτοῦ τοῦ μονογενοῦς, τοῦ κυρίου μου Ἰησοῦ Χριστοῦ.

[14] Λεόντιος ὕπατος εἶπεν· Ὡς ἔοικεν, οὐκ ἀκήκοας τί προσέταξαν διὰ θείων αὐτῶν χαραγμάτων οἱ δεσπόται ἡμῶν καὶ ἀήττητοι βασιλεῖς. ὁ ἅγιος Καισάριος εἶπεν· Οὐχί. Λεόντιος ὕπατος εἶπεν· Τοῦτο προσέταξαν παντί * τε καὶ πανταχοῦ ὅπως ἅπαντες ὑποκύψωσιν καὶ θυσίας προσαγάγωσιν τοῖς μεγίστοις ἡμῶν θεοῖς· δέον οὖν ὑπάρχει ἐξακολουθῆσαί σε τοῖς προστάγμασιν τῶν κρατούντων, καὶ σπεῖσαι θυσίας τοῖς θεοῖς ἡμῶν ὡς ἅπαντες. ἀποκριθεὶς ὁ ἅγιος μάρτυς τοῦ Χριστοῦ εἶπεν πρὸς αὐτόν· Ἄκουσον, ὑπατικέ. ἀληθῶς οὕτως προσέταξαν ὡς ἀφρονέστατοι παρὰ πάντας ἀνθρώπους ὑπάρχοντες. Λεόντιος ὕπατος εἶπεν· Οὐκ οἶδας ὅτι διὰ τὴν σωτηρίαν ἁπάντων τοῦτο προσέταξαν; ὁ ἅγιος Καισάριος ἔφη. Τί γὰρ σὺ οὐκ οἶδας ὅτι ἣν λέγεις σωτηρίαν εἶναι, θάνατος πάντων ὑμῶν ἐστιν; Λεόντιος ὕπατος εἶπεν αὐτῷ· Διὰ τί θάνατον αὐτὴν ἀποκαλεῖς καὶ οὐχὶ μᾶλλον πάντας ζωοῦσαν; ὁ ἅγιος Καισάριος εἶπεν· Διὰ τί πλανᾶσθε ἐξαπατώμενοι τοῖς μύθοις; ὦ σωτηρία ἡ ἀναιροῦσα μὲν τοὺς ἀνθρώπους, ζωοποιῆσαι δὲ μὴ δυναμένη, ἀλλὰ πάντας ἀποπλανῶσα καὶ ἀπολλῦσα.

[15] Ἀκούσας δὲ ταῦτα ὁ ὕπατος ἔφη πρὁς τὸν μακάριον· Ἄκουσόν μου, Καισάριε, καὶ προσελθὼν θῦσον τοῖς θεοῖς τοῖς μεγίστοις, ἐπεὶ ἐν σοὶ ὄψῃ κολαστήρια ἃ οὐ δύνασαι ἐπενεγκεῖν. ἀποκριθεὶς δὲ ὁ ἅγιος Καισάριος εἶπεν αὐτῷ· Ποίει ὅ βούλει· ἐμὲ γὰρ οὐδ᾽ ὅλως δυνήσονται αἱ ἀπηλαί σου ἢ αἱ βάσανοί σου πτωῆσαι ἢ μετασαλεῦσαι ἀπὸ τῆς εἰς Χριστὸν ὁμολογίας. τοῦ θεοῦ μου γὰρ ἐνδυναμοῦντός με, καταπατῆσαι ἔχω τὸν ἐχθρόν μου, τὸν πατέρα σου, τὸν διάβολον, ὑπὸ τοὺς πόδας μου. οὐαὶ δὲ ὑμῖν τοῖς ἀσεβέσιν, διότι ἐκδέχονται ὑμᾶς αἰώνιαι κολάσεις, Βασανίζουσαι ὑμᾶς εἰς τὸ διηνεκές. ταῦτα ἀκούσας ὁ ὕπατος ἐκέλευσεν τῆς τάξεως αὐτοῦ ἑτοιμᾶσαι αὐτῷ τὸ ὄχημα, καὶ τούτου ἀχθέντος ἔφη πρὸς αὐτούς· Πορευθῶμεν ἕως τοῦ σεπτοῦ ναοῦ τοῦ μεγάλου Ἀπόλλωνος· τότε προσέταξεν τὸν μακάριον Καισάριον γυμνωθέντα αὐτὸν δεδεμένον ἔμπροσθεν τοῦ ὀχήματος αὐτοῦ σύρεσθαι ἕως τοῦ ναοῦ τοῦ Ἀπόλλωνος.

[16] Ἐλθὼν οὖν πλησίον τοῦ ναοῦ, ὁ μακάριος τὰς χεῖρας ἔχων δεδεμένας μέσον τῶν στρατιωτῶν προσηώξατο λέγων· Ὁ θεὸς πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ ὢν εὐλογητὸς εἰς τοὺς αἰῶνας, σὲ ἐπικαλοῦμαι, δέσποτα, κύριε παντοκράτωρ, ὅτι σοι μόνῳ πάντα κατάδηλά εἰσιν, μὴ ἐγκαταλείπῃς με, ἀλλ᾽ ἔπιδε ἐπὶ μοὶ τῷ ἁμαρτωλῷ καὶ ἐπὶ πάντας τοὺς πεποιθότας ἐπὶ σοί. καὶ ταῦτα εἰπὼν, ἄφνω συνέπεσεν ὁ ναὸς τοῦ Ἀπόλλωνος καὶ ἀνεῖλεν Φιρμίνον τὸν ἀρχιερέα μετὰ πλήθους λαοῦ.

[17] Πυθόμενος οὖν ταῦτα Λουξούριός τις ὀνόματι, ὃς ἦν πρῶτος τῆς πόλεως Τεῤῥακίνης, δραμὼν ἐβόα λέγων· Ὑπατικὲ, ἄκουσον Καισαρίου τοῦ δυσσεβοῦς, πῶς ᾠδαῖς μαγικαῖς ἐπιφωνεῖ. Λεόντιος ὕπατος εἶπεν· Ἔγνωμεν ἅπαντες· καὶ ἐπιστραφεὶς πρὸς τὸν μακάριον Καισάριον ὁ Λουξούριος ἔφη· Σήμερον εἰς σὲ ἐξάπτεται ὁ θυμός μου. καὶ πρὸς αὐτὸν ὁ μακάριος εἶπεν· Ἐγὼ τοῦ θεοῦ βοηθοῦντός μοι οὔτε σε οὔτε τὸν ἄρχοντά σου φοβηθῆναι ἔχω. καθ᾽ ὃν τρόπον σὺ εἶπας ὅτι σήμερον ἐξάπτεται ὁ θυμός σου ἐπ᾽ ἐμοὶ, γνῶθι ὅτι αὔριον ἐξαφανίζεσθε ἐν τῷ γενέσθαι ὑμᾶς νεκροῦς. λοιπὸν οὐκ ἔτι ἔσεσθε. θνήσκετε γάρ.

[18] Τότε ἐμμανὴς γενόμενος ὁ Λουξούριος ἐβόα πρὸς τὸν ὕπατον λέγων· Οὑκ ἀκούεις Καισαρίου λοιδωροῦντος καὶ ἀτιμάζοντος τοὺς θεοὺς ἡμῶν καὶ τοὺς ἄρχοντας ἡμῶν, ἔτι δὲ καὶ ἡμᾶς αὐτοῦς ἐξουθενοῦντος δημοσίᾳ, καὶ τοῦτον οὐκ ἀπόλλυς ἐν συντόμῳ, ἀλλ᾽ ἐᾷς ζῆν; ἔφησέν τε ὁ ὕπατος τῷ Λουξουρίῳ· Καὶ ποίᾳ τοῦτον ἀποφάσει δέον τεθνάναι; καὶ ὁ Λουξούριος ἔφη· Πρῶτον μέντοι συναχθήτω ἅπας ὁ δῆμος ὁ ἐν ταύτῃ τῇ πόλει ἐν τοῦτῳ τῷ τόπῳ εἰς τὸν σεπτὸν ναὸν τοῦ Ἀπόλλωνος, ἐν ᾧ κατάδηλος τοῖς πᾶσιν ἐγένετο ἡ αὐτοῦ μαγικὴ τέχνη, καὶ οὕτως τῇ ἁπάντων ψήφῳ ἀναιρεθήτω.

[19] Ὡς οὖν ὑπέστρεψαν τὸν μακάριον Καισάριον εἰς τὸν ναὸν τοῦ Ἀπόλλωνος, καὶ ἔστησαν εἰς τὸν τόπον ἐν ᾧ ἦν τὸ τοῦ ἀρχιερέως Φιρμίνου σῶμα ἐῤῥιμμένον *, οὕτως διεσάφησεν λαμπρᾷ τῇ φωνῇ ὁ Λουξούριος τῷ λαῷ λέγων· Ἀκούσατε, πᾶσα ἡλικία, καὶ ἐπίγνωτε Καισάριον ἄνδρα ἀπειθῆ γενόμενον, ὅστις οὐδὲ τοῖς μεγίστοις θεοῖς τὸ ὀφειλόμενον σέβας ἀπονέμει καθὼς πάντες ἡμεῖς, οὔτε δὲ τοὺς ἄρχοντας ἡμῶν δειλιᾷ. πρὸς ἔτι γε μὴν καὶ φόνον ἠργάσατο. ταῖς γὰρ αὐτοῦ μαγίαις καὶ ἐπαοιδίαις τὸν ἀρχαιότατον ἡμῶν ναὸν τοῦ μεγάλου Ἀπόλλωνος εἰς τὸ ἔδαφος κατέαξεν.

[20] Ἐν αὐτῇ δὲ τῇ ὥρᾳ ἀκούσας ὁ μακάριος Καισάριος ταῦτα, ἔκραξεν φωνῇ μεγάλῃ λέγων· Ἀκούσατέ μου, ἀδελφοὶ καὶ τέκνα μου ἀγαπητὰ, εἰ δίκαιόν ἐστιν ἵνα ἀνθρώπους φοβοῦμαι μᾶλλον ἢ τὸν θεὸν, τὸν ποιητὴν πάντων ὁρατῶν τε καὶ ἀοράτων· ύμεῖς αὐτοὶ κρίνατε· ἐπίγνωτε τοίνυν τὸν μόνον ἀληθινὸν θεὸν τὸν ποιήσαντα ἡμᾶς, ὅπως καθαρθῇ ἡ πόλις ὑμῶν ἀπὸ τῶν μολυσμάτων τῶν ματαίων εἰδώλων καὶ ἀπὸ τοῦ πικροῦ θανάτου καὶ τῆς ἐκχύσεως τῶν ἀθώων αἱμάτων. διὸ παραινῶ τὴν ὑμετέραν ἀγάπην, ἵνα μετανοήσῃ εἷς ἕκαστος ὑπὲρ τῶν ἀθώων αἱμάτων τῶν ἐκχυθέντων ὑφ᾽ ὑμῶν ἐπὶ τὴν γῆν, καὶ πιστεύσῃ τῷ μόνῳ θεῷ τῷ ἀληθινῷ σωτῆρι ἐξ ὅλης τῆς καρδίας ὑμῶν, ὅστις ἐστὶν ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὁ υἱὸς τοῦ θεοῦ ὁ μονογενής.

[21] Τότε ἔκραξεν πᾶς ὁ λαὸς, μεγάλῃ τῇ φωνῇ λέγοντες· Ἀγαθὸς ὁ ἄνθρωπος οὗτος καὶ δίκαια λέγει. ἀκούσας δὲ ταῦτα ὁ παράνομος Λουξούριος καὶ θυμοῦ πλσθεὶς, προσέταξεν τοῖς παρεστῶσιν αὐτῷ, καὶ ἐξαγαγὼν τὸν ἅγιον Καισάριον ἐκ μέσου τοῦ λαοῦ καὶ πάλιν ἐκέλευσεν ἀπαναχθέντα αὐτὸν καὶ κατακλεισθῆναι ἐν τῇ φυλακῇ. ἐποίησεν δὲ ὁ μακάριος μάρτυς ἐν τῇ φυλακῇ ἐνιαυτὸν ἕνα καὶ μῆνα ἕνα.

to Leontius the consular But after [vero adds 1, 2, 4 – 7, 9, 11, 17, 21, 27, 31, 33, 34, 38, 45, 46, 48, 49, 52, 53.] eight days there came veniens 14. Luxurius, the chief man of the city, with Firminus quidem adds 2. the pontiff, and they brought duxerunt 2, 21. Caesarius sanctum C. 10, 11; beatum C. 45, 46, 47; C. diaconum 2, 3. out of the public omits 14. custody, and led him eum adds 5, 17; (e. a.) adducentes 43. into the forum foro 10, 11. of the city of Terracina (c. T.) T. c. 53., and mittentes adds 23. called for accersierunt 53; venire adds 49. the consular [consulem 10, 48, 53, 55; civitatis adds 48; Leontium nomine adds 53; (p. c.) cum audissent eum suggesserunt de eo consulari 21.] of Campania omits 53., who in adds 11. in those days was consular omits 21, 49; consul 10. in omits 10. the city of Fundi (F. c.) Fundanæ civitatis 10, Fundanam civitatem 11, 14., Leontius [Leontium 1, 5, 17, 27, 31, 33, 34, 45, 46, 47, 52, 53; Leontio 21; ut veniret adds 10; ut adveniret adds 27, 43, 53; ad discutiendum Cæsarium Terracinam advenire adds 46, 47; (n. L.) omits 36, 49.] by name.

[13] brought before him and questioned by him, And when cum 4, 6, 7, 27, 31, 43, 50, 55; (q. d.) cumque 21. he had come advenisset 17. to omits 21; in 11. Terracina civitatem adds 53., they handed over to Leontius [ei 49; consulari L. 14; (t. L.) L. t. 46, 47; (ad Terracinam-Leontio) jam post triduum ad Terracinam urbem, tradiderunt eidem Leontio beato Cæsario diacono fortiter maceratum in foro 10; (maceratum-Leontio) tradiderunt ei in foro beatum levitam Cæsarium 21.] in the forum (i. f.) omits 14, 15, 17, 27, 31, 33, 34. Caesarius omits 55; (m. C.) maceratus Cæsarius 3. the deacon omits 33., now omits 17, 50. wasted by [post 1, 2, 11, 14, 15, 17, 21, 27, 31, 33, 34, 36, 38, 43, 45, 46, 47, 50, 52, 55.] three days' fasting (p. t.) omits 3..

That same hour (e. h.) tunc 36, 43. Leontius the consular consul 10; (L. c.) omits 11. questioned interrogat 1, 5, 6, 7, 17, 36, 43, 48, 50, 52; beatum adds 10, 21. Caesarius diaconum adds 2, 7; diaconem adds 17. in these words (C. h. v.) eum consularis 11, h. v. C. 46. through the voice præ se 48; (s. v.) v. s. 53. of the herald præconaria 48; dicens adds 17.: What are you called quid 1, 2, 3, 11, 14, 17, 38, 49.? He answered Cæsarius resp. 27, 43: Caesarius omits 45. a sinner, an unworthy [merito 33, 34, 46; meritis 1, 5, 45, 46, 47, 49; meis meritis 2, 3, 10, 11, 13, 14, 17; (n. m.) immeritus 27, 43.] deacon omits 13; officio adds 46, 47; (p. d.) d. p. 7.. Leontius the consular said: Are you a slave or freeborn? Caesarius the deacon omits 17, 50; (C. d.) beatus C. 21. said respondit 21.: I am a slave omits 49. of my Lord nostri 31, 34, 49.

Jesus Christ (servus es-Christi) omits 7, 9, 13..

[14] he answers bravely; Leontius the consular consul 10. said (L. c. d.) omits 7, 9, 13.: Have you heard audistis 2, 4. what quod 17. the princes et adds 7, 10, 11, 46, 52, 53. our lords [omits 2, 10, 27, 31, 33, 34, 47, 52, 55; dominissimi (domini sanctissimi?) 1, 3, 14, 26, 50; piissimi 13; potentissimi 45, 46; nostri adds 53; nostri invictissimi adds 4 – 7, 17, 21.] the emperors nostri adds 10; nostri invictissimi adds 11. have commanded? Caesarius the deacon omits 17, 43, 49, 53; (C. d.) sanctus C. 21, d. C. 26. said respondit 21.: I do not know omits 27; minime 21; quæ 31, 34. ^a. Leontius the consular said: That you should offer sacrifice to the immortal (o. d. i.) d. i. o. 43. gods (o. d.) d. o. 53.. Caesarius beatus C. 10, 21; diaconus adds 31, 33, 34, 49, 51, 53. said: Did they truly [The colloquies that follow omits 16; with the words changed as far as Deus pater (no. 16, see there) gives 10.] say so jusserunt 46.? How miseri et adds 9. unhappy they are! Leontius omits 27, 31, 33, 34, 38. the consular answered and omits 11. said (r. L. c. e. d.) L. c. d. 2, 21, r. L. 14, 17, L. c. r. e. d. 50.: Why? infelices eos dixisti 4 – 7, 11, 17, 21. because qui 17, 21; cum 31, 33, 34, 46, 47. it is for the safety omits 55. of the commonwealth [republica 55; hoc determinaverunt adds 4 – 7, 11, 17; hoc decreverunt adds 21; (p. s. r.) jussio eorum saluti reipublicæ provideat 46.]. Caesarius the deacon omits 9, 14, 17; (C. d.) sanctus C. 21. said (vere sic dixit) omits 13.: And that very safety solummodo adds 4, 5, 7. is slaughter (i. e.) e. i. 4.. Leontius the consular omits 9, 14, 17, 27, 43. said: Why quæ 55; est adds 4 – 7, 11, 13, 21. slaughter est adds 9, 17.? since quæ 4 – 7, 9, 11, 15, 17, 26, 31, 33, 34, 49, 53, 55; cum 21, 27, 43. it makes all men safe faciat 21, 27, 43, 46, 47; fecit 17; (s. f.) f. s. 34.. Caesarius the deacon answered (r. C. d.) C. d. r. 2, C. d. dixit 3, 49, C. r. 9, 17.: O safety, by which quæ 21. men perish intereat 11; interficiant 31, 33, 34, 49; interimat 13, 21. and cannot possit 4 – 7, 11, 13, 21; possunt 48, 53; posse 14. be brought to life vivificare 11, 13, 15, 21, 33, 34, 38, 48, 49, 50, 52.!

[15] he is led to the temple of Apollo, Leontius answered omits 33; (r. L.) L. r. 17, L. ait 21. saying omits 17, 21, 51.: Do what I say et adds 47., sacrifice to the gods, because now omits 46, 47; demum 13. you will see that there are omits 21; expendi 36. torments (v. e. s.) suppliciaque vid. 55. in you, in which you desire [(quia in-desideras) sin autem, citius tibi supplicia videbis irrogari quibus ut video desideras puniri 27, 43.] to be punished punire 3, 48, 51; plurimum 50.. Caesarius (r. C.) C. r. 17, beatus C. r. 21. the deacon omits 17, 21; dicens 47; dicens adds 46. answered: Your punishments et temporales adds 9. do not move me in hæc 13. æternæ quæ vos adds 13., but magis adds 21. you nos 48. are moved commoveant 34; commovebunt 27, 43, 53; (v. c.) commovebunt v. 45, 46, 47. by the eternal ones pœnæ adds 2, 21; (s. v. c. æt.) omits 3 – 7, 11, 17. that are to torture you forever. Leontius the consular said ad eum adds 4 – 7, 9, 11, 13, 17.: Let us go as far as omits 21, 43. the most sacred omits 55; sacratissimi 3, 9, 17, 48, 49, 53; (t. s.) s. t. 43. temple of Apollo (s. A.) A. s. 36.. And they led him omits 49; et adds 52., bound Cæsarium adds 49. and naked [ad templum adds 9, 17; (d. e. n.) n. e. d. 2, 3; (et vinctum-nudum) tunc eunte Leontio ad templum, beatus Cæsarius vinctus ducitur et nudus ante ejus carpentum 27, 43.], before the carriage conspectum 3. of Leontius the consular (L. c.) suum 9, 17..

[16] which, as he prays, collapses and crushes the pontiff. And when dum 9, 17; (e. c.) cumque 49. he was drawing near appropinquasset 9, 17; Cæsarius adds 53. to omits 2. the temple, Caesarius beatus C. 21. the deacon omits 21, 49., with his hands bound [(m. l.) manus ligatas 1, 2, 3, 14, 45, per manus ligatus 27, 31, 33, 34, 52, omits 4 – 7, 9, 11, 17, 21, stans 49.], in the midst of the soldiers (i. m. m.) omits 21. said [oravit dicens 21; (vere sic, no. 14 — dixit) is read in cod. 10: Valde et (sic) stulte locuti sunt imperatores tui. Respondit Leontius consul et dixit: Quare hoc dicis? quia hoc pro salute reipublicæ constituerunt. Beatus Cæsarius dixit Salus ipsa non est salus, sed interfectio est. Leontius consul dixit: Quare interfectionem nuncuparis? quia omnes salvos facit. Respondit Cæsarius diaconus: O infelix salus, quæ vivificare nescit sed mortificare. Respondit Leontius dicens: Fac quod dico, sacrifica diis, quia in te modo videbis adhiberi supplicia per quam puniri possis. Respondit Cæsarius diaconus: Non me conturbant pœnæ tuæ, sed vos conturbabuntur æternæ ubi cruciaturi eritis in perpetuum. Leontius consul dixit: Eamus usque ad templum sacratissimi Apollinis. Et vinctum ante carpentum Leontii consulis nudum beatum Cæsarium duxerunt. Et cum appropinquaret ad templum beatus Cæsarius habens ligatas manus in medio militum, hanc orationem fudit ad Dominum.]: God, Father of our mei 4, 17, 43. Lord Jesus Christ (J. C.) omits 3., who are benedictus adds 15. for ever, to you cui 10; et cui 27, 43; et 31; ibi 38. all things are known (t. o. c. s.) omits 53.; do not forsake me, but look upon adjuva 9; super me servum tuum adds 10. those who hope sperantem 3, 10, 11, 13, 14, 15, 17, 43, 49, 50. in you. And when he had said this (c. h.) h. c. 7., suddenly the temple fell corruit 10, 21. ^b and killed Firminus Firmium 5; Firminium 6. the pontiff [(F. p.) p. F. 1 – 7, 9, 10, 11, 13, 17, 21, 26, 27, 31, 34, 36, 43, 46, 47, 48, 50 – 52, 54, 55.].

[17] Luxurius, the chief man of the city, Hearing this, Luxurius, the chief man of the city, ran up survenit 12., crying out fortiter adds 10. and saying: Consular O consul 10; consulari 21., do you hear omits 10; audi 4, 5, 6, 11, 13, 14; audisti 7, 46, 47. Caesarius omits 10; diaconum adds 53., how omits 9, 17, 21, 27, 31, 33, 34, 36, 43, 46, 47, 49. faithless perfidus 10; perfide 9, 11, 13, 17. he is and [est Cæsarius qui 10; omits 1, 9, 11, 13, 14, 17, 21, 27, 31, 33, 34, 36, 43, 46, 47, 52.] chanting insonantem 49; artibus hoc opus exercuit 10. magic hymns omits 10.? Leontius the consular omits 14; consul 10. said: We have learned it agnosco 10; audivi 46, 47.. And he said Leontius adds 10. to beatum adds 4, 5, 7, 9, 11, 13, 17, 21, 52, 53, 54. Caesarius the deacon omits 21; cum furore adds 4, 6, 9, 11, 17, 52.: Today my wrath will blaze exardescit 2, 3, 9, 13, 14, 17, 52. against you. Then omits 21; cui 27, 36, 43, 45. Caesarius the deacon omits 3, 27, 33, 36, 43, 45; (C. d.) beatus C. 10, sanctus C. 21. said respondit 21, 27, 36, 43, 45.: I fear neither you nor omits 7. your prince (p. t.) principes tuos 2, 3.; because, as you said (s. d.) omits 31, 33, 34., today omits 1, 14, 15, 26, 33, 36, 38, 43, 45, 51, 55. your vestra 31, 33, 34; (h. i. t.) i. t. h. 2, 3, 10, 11, 13, 45. wrath omits 4 – 7, 47. blazes [exardescet 26, 31, 33, 34, 38, 45, 46, 47, 48, 50, 51, 53 – 55; (nec te-exard.) ego neque tuam neque principum tuorum iram aliquatenus timeo; quia, sicut ipse dixisti, hodie exardescit 21.] and tomorrow cito 43, 53, 54. it vanishes evanescet 26, 31, 33, 34, 45 – 48, 50, 51, 53 – 55., and when you are dead (f. m.) m. f. 43, 53, 54., you will no longer ultra 49, 51; jam adds 21; potestatem adds 43. exist habebitis 43..

[18] against Caesarius Then Luxurius consularis 43; consularis adds 51. kept crying out clamavit 2, 49; ad Leontium adds 33, 34; omits 14. to the consular [omits 48, 51; ad consularem 4 – 7, 9, 11, 13, 14, 17, 21, 53; ad Leontium consularem 31; contra Leontium 10; consularem 33, 34; (c. e.) cons. clamavit 3.] saying dixit 14; O consul non adds 10; (c. d.) d. c. 47.:

Do you hear Audi 2, 3; audisti 14. Caesarius Cæsarius 2; in adds 1, 3 – 6, 11, 13, 14, 15, 21, 31, 33, 34, 45, 46, 47, 52. speaking in insult injuriam 2, 4 – 7, 9, 11, 13, 17, 43, 48, 49, 50, 53, 55. of the princes principis 2., and omits 3, 52. you do not yet put him to death?

And the consular Leontius 10. said to Luxurius (c. a. L.) a. L. c. 33, 34.: By what quali 6, 21; et quali 3, 9, 11, 13, 17; quale 4, 7; et qualem 5. sentence ought he to be punished sententiam 5, 7; (p. s.) s. p. 10.? Luxurius said: First omits 21, 45; primo 47. let the whole order of the city be assembled congregentur 3, 5, 7, 14. in the same place (i. e. o.) omits 27, 43. at the temple (a. t.) omits 49; Apollinis adds 9, 11, 13, 17. where his omits 10, 45, 46, 47. magic has shone forth [magica 4, 6, 11, 31, 33, 36, 49, 51, 52, 54, 55; ars magica 15; (e. c. m.) ars ejus claruit magica 5, 7; (c. m.) magica ars cl. 10; et ibidem judicetur adds 10; et ibi de eo quid fieri debeat statuatur adds 21; et postea alligato (omits 31) saxo præcipitetur in reuma adds 28, 29, 31, 33, 34, 48; ars adds 52.].

[19] he stirs up the people. And when (e. d.) cumque 28, 29, 31, 33, 34, 48, dum vero 43. he had been called back vocatus 36, revocatum 33. venisset 36; (r. f.) reversi fuissent 1; et adds 52. to the temple, where [omits 1, 5, 7, 9, 13, 14, 15, 17, 21, 26, 27, 31, 33, 34, 36, 38, 43, 45 – 50, 52, 54; ecce 10; et 53.] the body corpore 15, 26, 36, 43, 46, 47, 53, 54. of Firminus the pontiff [omits 21; et adds 2, 9, 17, 55; in medium adds 4, 5, 7; trahebatur et adds 10; (c. F. p.) beatus Cæsarius 21.] lay [erat 6, 11; est 7, 9, 17, 38, 49, 55; omits 2, 3, 4, 10, 13, 14, 15, 21, 26, 27, 31, 33, 34, 36, 43, 45, 46, 47, 48, 50, 52, 53, 54.] cast out [omits 3, 6, 10, 11, 21; ejectus 3, 9, 17; ejecto 13, 15, 26, 36, 43, 46, 47; et foris ejecto 53, 54; jectum 5, 7; dejectum 34, 38; erectum 55.], Luxurius thus addresses allocutus est 9, 10, 17; loquitur 55. the people [populo 1, 7, 9, 11, 13, 14, 17, 27, 48, 55; (L. p) p. L. 53, 54, populo L. 3, L. ad p. dicens 10.]: Behold, know what quia 38; omits 27, 33, 34, 36, 43. a faithless man this is (p. h.) perfidus est iste homo 10., who fears neither the gods nostros adds 10. nor the prince principes 9, 10, 17, 31, 33, 34, 45, 46, 48, 49; metuit adds 10., who has moreover omits 33. also omits 3 – 7, 9, 10, 11, 13, 17, 27, 36, 43, 48, 49, 52. done murder and by his incantations has destroyed the temple of antiquity.

[20] Caesarius refutes him; In the same hour (e. h.) tunc beatus Cæsarius 27, 36, 43. Caesarius the deacon omits 3, 14, 46, 47, 50; (C. d.) omits 27, 36, 43. kept crying out clamavit 2, 45, 46, 47., saying: Hear me adds 4, 8, 49., brothers, whether it is just that man should be feared (h. t.) hominem timeatis 4 – 7, 9, 11, 17. more than God omits 1; Dominus 10. the creator (D. c.) Deum creatorem 4 – 7, 9, 11, 17, Deo creatori 14. of all things, and that your city vita 4 – 7, 10, 11, 17. should be purified by the death mortem 14, 38, 45, 46, 47, 53, 55; timore 16; omits 49. and blood sanguine 49; ac sanguine 21. of men humani 47; hominis 55.: you omits 9, 17; ipsi adds 21. judge. Wherefore I admonish your charity prudentiam 21. that each one of you do penance for the blood innocentium adds 9, 10, 17, 27, 36, 43, 46, 47, 49. of the innocent innoxium 3; omits 9, 10, 17, 27, 36, 43, 46, 47. which you have shed fudistis 53; effunditis 43; effudisti 7., and ut 9, 17. that you believe in (e. c.) omits 27, 36, 43, 54. and fear (e. t.) omits 5. the Lord nostrum adds 7, 11, 13, 17. Jesus Christ the Son of God [(D. F.) F. D. 3, 10, 31, 33, 34, D. esse F. 14, esse D. F. 46, 47; et credatis in eum adds 43.].

[21] hence he is long held in custody. Then quo audito 21. all the people [(o. p.) omnes populi 1, 2, 21, 31, 33, 34, 45, 52 – 55, omnes una voce 46, 47; (c. o. p.) omnis populus clamavit 10.] cried out clamabat 43; clamavit 49, 50., saying dicens 43, 49, 50; voce magna dicens 10.: The good justus 21. man [et justus adds 9, 17; qui adds 53; est adds 54; est qui adds 36, 52; de bono adds 50.] speaks just things ista 5, 7, 53.. Then tum 34. Luxurius took him from the midst of the peoples populi 3, 10, 21, 43, 47, 49., and shut him omits 36; in carcere adds 10. up reclusit 1, 2, 11, 33, 34, 36, 47, 49; fecit includi 21. again in carcere 36.. And he was (e. f.) fuitque 27, 43, qui fuit 2. in eadem adds 21. custody (i. c.) reclausus 13; per adds 4 – 7, 9, 11, 17, 21, 49. one year [omits 9, 17, 21; (a. u.) anno uno 2, 10, 13, 15, 26, 31, 33, 34, 36, 45, 46, 47, 55.] and one month [(m. u.) mense uno 2, 10, 13, 15, 26, 31, 33, 34, 45, 46, 47, 55, mense integro 36.] ^c.

ANNOTATA.

* perhaps for πάντη

* cod. ἐῤῥημένον

CHAPTER THREE.

The conversion and blessed death of Leontius. Caesarius and Julian, condemned by Luxurius the chief man of the city and shut in a sack, are drowned in the sea. Luxurius, according to the prophecy of Caesarius, is killed by a serpent. The bodies of Caesarius and Julian are buried by the monk Eusebius.

[22] Συμπληρωθέντος δὲ τοῦ καιροῦ, προσέταξεν δὲ ὁ δυσσεβὴς Λουξούριος ἐκβληθῆναι τὸν ἅγιον Καισάριον ἐκ τῆς φυλακῆς, καὶ ἀποστέλλει πρὸς Λεόντιον τὸν ὕπατον, ὅστις καὶ ἦν ὑποβαλὼν αὐτῷ ὅπως συντόμως ἀναιρεθῇ. ἐκβληθέντος δὲ τοῦ μακαρίου Καισαρίου ἐκ τῆς φυλακῆς, ἦν κατατακεὶς τῷ σώματι πάνυ, ἡ δὲ κόμη τῆς κεφαλῆς αὐτοῦ ἦν αὐξηθεῖσα, ὥστε σκέπεσθαι αὐτὸν ὑπὸ τῶν αὐτοῦ τριχῶν. ἦν γὰρ γυμνὸς τῷ σώματι. τοιγαροῦν ἄγγελος κυρίου τοῦτον ἡμέρας καὶ νυκτὸς ἐφύλαττεν.

[23] Τότε δὴ ἄγουσιν τὸν μακάριον Καισάριον ἐν μέσῳ τῆς ἀγορᾶς. ὡς οὖν εἰσῆλθεν ὁ ἅγιος μάρτυς καὶ ἔστη ἐν μέσῳ πάντων, εἶπεν πρὸς τοὺς στρατιώτας τοὺς τῇ ἀλύσει δέσμιον αὐτὸν κατέχοντας· Μικρὸν, παρακαλῶ ὑμᾶς, ἀνάσχεσθέ μου, ὅπως εὐχαριστήσω τῷ κυρίῳ μου Ἰησοῦ Χριστῷ, τῷ ἀξιώσαντί με μέτοχον γενέσθαι τῶν δούλων αὐτοῦ τῶν εὐαρεστησάντων αὐτῷ. αὐτίκα γοῦν πεσὼν εἰς τὴν γῆν καὶ κλίνας γόνυ, προσεκύνησεν τῷ κυρίῳ λέγων· Κύριε ὁ θεὸς, ὁ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δεῖξον ἡμῖν τὸ ἔλεός σου. ἐν αὐτῇ δὲ τῇ ὥρᾳ ἐγένετο φῶς μέγα, λάμψαν ὡς ἀστραπή. ὃ καὶ ὑπεράσπισεν τὸν μακάριον.

[24] Ἰδὼν δὲ τοῦτο Λεόντιος ὁ ὕπατος ἤρξατο μεγάλῃ τῇ φωνῇ κράζειν καὶ λέγειν· Ἀληθῶς εἷς ἔστιν κύριος ὁ θεὸς ὃν κηρύσσει Καισάριος ὁ διάκονος. καὶ προσελθὼν τοῖς ποσὶν τοῦ ἁγίου μάρτυρος, κλαίων ἐξεδύσατο τὴν διπλοΐδα αὐτοῦ ἥνπερ ἠμφίετο, καὶ περιέβαλεν αὐτὴν τῷ μακαρίῳ Καισαρίῳ. καὶ οὕτως ἤρξατο αἰτεῖν καὶ παρακαλεῖν αὐτὸν ἐνώπιον παντὸς τοῦ λαοῦ, ὅπως βαπτισθῇ ὑπ᾽ αὐτοῦ. πρὸς ὅν ἀποκριθεὶς ὁ μακάριος Καισάριος εἶπεν· Σὺ μόνον πίστευσον εἰς ἕνα θεὸν Πατέρα παντοκράτορα, καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστὸν τὸν υἱὸν τοῦ Θεοῦ τὸν μονογενῆ. παραυτὰ δὲ ἐπίστευσεν τῷ κυρίῳ πανοικεί. τότε λαβὼν ὕδωρ ὁ μακάριος ἐβάπτισεν αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος.

[25] Ἐν αὐτῇ οὖν τῇ ὥρᾳ, ἐλθὼν πρεσβύτερός τις ὀνόματι Ἰουλιανὸς μετέδωκεν αὐτοῖς τοῦ πανσέπτου καὶ τιμίου σώματός

τε καὶ αἵματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. μετὰ οὖν τὸ δέξασθαι αὐτοὺς πάντα τὰ θεῖα μυστήρια τῆς πίστεως, ηὔξατο ὁ μακάριος Ἰουλιανὸς ὁ πρεσβύτερος ἐπὶ τὸν Λεόντιον, καὶ πληρώσαντος αὐτοῦ τὴν εὐχὴν, μετὰ δόξης παραχρῆμα ὁ Λεόντιος αὐτῇ τῂ ὥρᾳ παρέδωκεν τῷ κυρίῳ.

[26] Τότε τοίνυν ὁ Λουξούριος ἐκέλευσεν κρατηθῆναι τοὺς μακαρίους Ἰουλιανὸν τὸν πρεσβύτερον καὶ Καισάριον τὸν διάκονον, οἳς καὶ ἀπεφήνατο κατ᾽ αὐτῶν ἀπόφασιν τοιάνδε λέγων, ὅπως οἱ δύο ἅμα ἐν σάκκῳ βληθέντες, οὕτως καταποντισθῆναι αὐτοὺς ἐν τῷ πελάγει τῆς θαλάσσης. τὸ δὲ τοῦ ὁσίου Λεοντίου σῶμα συστείλαντες ἥ τε γυνὴ αὐτοῦ καὶ τὰ τέκνα, ἔθαψαν αὐτὸν πλησίον τῆς πόλεως εἰς τὸν ἄγρον αὐτοῦ, τῇ πρὸ τριῶν καλανδῶν νοεμβρίων, καὶ οὕτως ἀνεπαύετο ἐν κυρίῳ.

[27] Τῇ οὖν ἑτέρᾳ νυκτὶ ἤγουν μετὰ τρεῖς ἡμέρας ἀπαγομένων τῶν ἁγίων μαρτύρων, Ἰουλιανοῦ φημι καὶ Καισαρίου, ὅπως ἐν τῇ θαλάσσῃ αὐτοὺς ῥιφῆναι προέταξαν οἱ παράνομοι. ὁ οὖν μακάριος ὁ Καισάριος ὰνοίξας τὸ στόμα αὐτοῦ εἶπεν πρὸς τὸν Λουξούριον· Γνῶθι ὡς ἐμὲ μὲν τὸ ὕδωρ τὸ ἀναγεννῆσάν με ὡς ἤδη υἱὸν ἐξ αὐτοῦ με τεχθέντα ὑποδέχεται, καὶ τοῦτό με μάρτυρα παραχρῆμα ἀναδείξει, τοῦ θεοῦ μου οὕτως εὐδοκήσαντος, ἅμα τῷ τιμιωτάτῳ μου πατρὶ καὶ πρεσβυτέρῳ Ἰουλιανῷ τῷ καὶ πρῶτόν με χριστιανὸν ποιήσαντι. σὲ δὲ οὖν, Λουξούριε, σήμερον καταλαμβάνει ἡ τοῦ θεοῦ δικαία κρίσις τοῦ ἐναχθῆναι ἐπὶ σὲ, ὡς ζῶν ὑπὸ ὄφεως βρωθήσει, ἵνα γνῷ πᾶσα πατρὶς ὅτι ἐκδικῶν ἐκδικήσει κύριος τὸ αἷμα τῶν δούλων αὐτοῦ ἅμα καὶ τῶν παρθένων, οὓς σὺ κατατήξας ἀνεῖλες, καὶ ὅτιπερ έμὲ μὲν ὑπὸ τῶν σῶν ὑπηρετὧν τῷ ὕδατι καταποντισθῆναι προστάττεις, σὺ δὲ ἔσῃ εἰς τὰ κατώτατα τοῦ ἅδου ὑπὸ τοῦ θεοῦ μου καταχθονιζόμενος.

[28] Ταῦτα δὲ καὶ τὰ τούτοις ὅμοια τοῦ αθλοφόρου μάρτυρος Καισαρίου ἐνώπιον πάντων καὶ τῷ παρανόμῳ Λουξουρίῳ λέγοντος, ἐνεβλήθησαν ἐν τῷ σάκκῳ οἱ ἅγιοι μάρτυρες, Ἰουλιανὸς ὁ πρεσβύτερος καὶ Καισάριος ὁ διάκονος, οὕτως τε ὁμοθυμαδὸν ἐχαλάσθησαν ἐν τῇ θαλάσσῃ. ἐν αὐτῇ δὲ τῇ ἡμέρᾳ ἐν ᾗ κατήχθησαν οἱ ἅγιοι τοῦ Χριστοῦ μάρτυρες εἰς τὸν αἰγιαλὸν, ἐξήγαγεν αὐτοὺς τὸ ῥεῦμα τῇ τοῦ θεοῦ χάριτι εἰς τὸν τόπον ἐν ᾧ ἔκειτο ὸ Λουξούριος ἐπὶ τοῦ ἐδάφους ὅλος ὀγτκωθείς.

[29] Τῆς γὰρ μοίρας * αὐτοῦ ἔτι δὲ καὶ ἣν ἔσχεν κατά τῶν ἁγίων μανίαν καὶ λύσσαν πέρας ἐδήλωσεν· τὰ κατ᾽ αὐτὸν ἀπόδειξιν ἔχει. συνέβη γὰρ τὸν αὐτὸν Λουξούριον ἐν τῷ ἵππῳ αὐτοῦ καθεζόμενον πορεύεσθαι ἀριστῆσαι. ἐπειδὴ δὲ ἔσπευδεν εἰς τὸ ἄριστον, προέδραμεν αὐτὸς σὺν τῷ ἵππῳ μόνος· καὶ δὴ πλησιάσαντος ὑπό τι δένδρον, τῆς πονηρᾶς αὐτοῦ πράξεως δῆλον ὅτι ἐπὶ τοῦτο αὐτὸν ἀγούσης, συνέβη δὲ διὰ τῆς κεφαλῆς αὐτοῦ καὶ τῶν ὤμων τοῦ στιχαρίου αὐτοῦ καὶ τῆς κοιλίας· ἐν οἷς ἐν τῇ κοιλίᾳ αὐτοῦ εἰσελθὼν, μέχρι τῆς καρδίας αὐτοῦ ἤγγισεν.

[30] Κείμενος δὲ ἐξογκούμενος, πρὶν ἢ αὐτὸν ἀποπνεῦσαι εἶδεν τοῖς ὀφθαλμοῖς ἑαυτοῦ, καὶ ἰδοὺ οἱ ἅγιοι μάρτυρες ψάλλοντες ἦσαν ἀμφότεροι ἐπὶ τῷ αἰγιαλῷ τῆς θαλάσσης κείμενοι. μετὰ τιμῆς οὗν μεγάλης καὶ ὑπηρεσίας τῆς προσηκούσης, τὰ σώματα τῶν ἁγίων καὶ καλλινίκων μαρτύρων, Ἰουλιανοῦ φημι τοῦ πρεσβυτέρου καὶ Καισαρίου τοῦ διακόνου, ἐκ τῶν κυμάτων ἐξήγαγον ἄνδρες τινὲς εὐλαβεῖς. ὅπερ ὁ αὐτὸς Λουξούριος καθ᾽ ἃ εἴρηται ὀφθαλμῷ φανῶς ἑώρα· πρὶν αὐτὸν ἐκπνεῦσαι ἐκραύγαξεν ἐν ἑαυτῷ. συνῆξε δέ τις δοῦλος θεοῦ, ὃστις καὶ συνέμενεν ἅμα τῷ ἁγίῳ Καισαρίῳ· ἅπερ καὶ ἔθαψεν νυκτὸς ἐν τόπῳ πλησίον τῆς πόλεως Τεῤῥακίνης, ὑπὸ τὴν ἡμέραν τῶν καλανδῶν νοεμβρίων, εἰς δόξαν καὶ ἔπαινον Χριστοῦ τοῦ θεοῦ ἡμῶν.

[31] Μετὰ οὖν πέντε ἡμέρας εὑρέθη ὁ αὐτὸς δοῦλος τοῦ θεοῦ τοὔνομα Εὐσέβιος ἐν αὐτῷ τῷ τόπῳ ἐν ᾦ ἦν καταθέμενος τοὺς ἁγίους μάρτυρας τοῦ Χριστοῦ, νηστεύων καὶ εὐχόμενος καὶ ψάλλων ἀδιαλείπτως κυρίῳ τῷ θεῷ ἡμῶν. τοῦτο δὲ θεασάμενοι πολλοὶ συνέτρεχον τῷ μακαρίῳ Εὐσεβίῳ ἀπὸ τῆς πόλεως Τεῤῥακίνης, διὰ τὸ ὡς εἴρηται πλησιάζειν τὸν τόπον τῇ πόλει· πολλοὶ μὲν οὖν ἐπέστρεφον πρός κύριον καὶ ἐβαπτίζοντο ὑπὸ τοῦ μακαρίου Φίλικος τοῦ πρεσβυτέρου.

Caesarius, brought naked out of prison, But when the time had been taken up expleto 2 – 7, 9, 11, 13, 17, 21, 48, 50, 53, 54; completo 14., Luxurius eum adds 49. ordered eum adds 43. Caesarius [omits 43, 49; (e. C.) beatum C. educere 10, C. e. 45, 46, 47, 48; diaconum adds 1.] to be cast out educi 14; ejicere 15; sanctum adds 27, 31, 33, 34, 38; beatum adds 21. of custody, and sending misit. 10. to Leontius the consul consularem 14, 15, 27, 31, 43, 46, 47, 48, 53; et adds 2, 10, 14, 17. he took counsel with consulit 4, 5, 7, 11, 13; qualiter adds 27. him ei 27, 34, 43, 55. that quomodo 36, 53; qualiter 43; omits 27; eum adds 43. he should be put to death extingueret 21, 27, 43, 53.. And ergo 49. Caesarius Cæsarium 31, 33, 34, 46; beatus C. 21. was cast ejectum 31, 33, 34, 46, 47; ejicitur 27, 43. added from 50, 53. out of custody publica adds 33, 34; (C. d. c.) omits 3, d. c. C. 47, d. c. Cæsarium 46. wasted maceratum 31, 33, 34, 47. and covered tectum 31, 33, 46, 47. with omits 27, 31, 34, 38, 43, 46, 47, 49, 52. his omits 31, 45. hair omits 33., because he was naked, and omits 3, 11, 13, 27, 31, 33, 34, 43. an angel enim adds 21, 36, 43. of the Lord guarded him omits 33, 34. day and night.

[23] is bathed in heavenly light. Then et 49; omits 46, 47. they brought him omits 46, 47, 55; (a. e.) adductus est 21, 49. into the middle of the forum [civitatis adds 2; (m. f.) foro civitatis 10, medium forum 21, 26, 27, 31, 33, 34, 36, 43, 49, 50, 52.]. And when quo 33, 34; omits 49. cumque 49. he had entered in adds 14, 52. the forum omits 2, 15, 21, 31, 33, 49., Caesarius the deacon [omits 10; (C. d.) omits 21, 36, 43, 45, 46, 47, 49; dixit adds 11, 13, 50; dicit adds 6; ait adds 5, 7.] said omits 5, 6, 7, 11, 13; beatus adds 10. to the soldiers who were holding tenebat 10; et adds 38. him catenis adds 10. fastened ligatum 2, 14, 38; omits 15, 17, 26, 31, 33, 34, 45, 46, 47, 49, 52 – 54., bound (c. v.) v. c. 53, 54, omits 27, 43; (t. c. v.) t. v. 46, 47. in chains omits 10.: I ask [omits 4, 17; vos adds 10, 13, 36; me adds 43, 52; (m. r.) rogo, modicum me 14; me adds 21, 26, 36.] you, loose me [laxate 10, 55; me adds 2, 5, 6, 7, 11, 17, 27, 31, 33, 34, 38, 47, 53, 55; vincula mea modicum adds 10.] a little modico 11; omits 10, 13., that I may give thanks gratiam 4 – 7, 10, 11. to the Lord Deo 38; Deo adds 15. my Jesus Christ, who has deigned that I be [facere 33, 34, 56; omits 27, 49; (s. e.) e. s. 26, 36, 53, 54, sociare 4, 5, 6, 11, 17, 21, effici socium 10.] a companion socius 2; omits 43. of his suis 4, 5, 6, 11, 17, 21; esse adds 49. servants servis 4, 5, 6, 11, 17, 21.. And suddenly omits 46. falling on the ground terra 2, 14, 17. he adored oravit ad 49. the Lord, saying: Lord omits 17. God omits 55; omnipotens adds 47., Father (D. p.) p. D. 33. of our mei 27, 43. Lord Jesus Christ, show us your mercy et adds 43; (qui me dignatus tuam) omits 7.. And omits 2 – 7, 11, 13, 33, 34. in the same hour there came omits 27. a light like a lightning-flash coruscus 13, 21; super eum adds 10., and it covered texit beatum 21; beatum adds 10. Caesarius the deacon.

[24] Thereupon Leontius, converted, Seeing vero adds 46, 47; autem adds 10, 43. this, Leontius omits 14. the consular consul 10. began to cry out with a loud voice [(v. m. cl.) cl. dicens 33; cl. dicens v. m. 31, 34, cl. v. m. 45, 46, 47; dicens adds 21; et dicere adds 49.]: Truly he is omits 21. the Lord God unus adds 3, 17; (v. D. D.) verus Deus atque Dominus 21. whom Caesarius the deacon omits 43. preaches. And hoc dicens adds 43. he threw himself at ante 17. the feet of the blessed omits 2, 5, 14, 48, 49, 51; sancti 11, 36, 53; ejus 3, 10, 43. Caesarius [omits 3, 10, 43; diaconi adds 2, 4, 14, 51; plorans et dicens: Peccavi adds 4 – 7, 11, 21.], and ut 7; plorabat dicens: Peccavi. Et adds 17. stripping exuens 21, 43; spolians 10. himself omits 45. of his cloak [(c. s.) chlamydem suam 1, 2, 3, 10, 11, 13, 14, 17, 26, 36, 38, 43, 48, 50, 51, 52, 53, 55; et adds 10.], he clothed omits 13; ea adds 13, 47, 53; eam adds 21. the blessed omits 1, 2, 13, 14, 48, 51, 53, 55; eum 3, 45, 49; eam 46; beato 21. Caesarius omits 3; Cæsario 21; diaconum adds 1, 51., and began eum adds 21. to ask eum adds 4 – 7, 11, 17. before all omits 17, 47. the people that he might be baptized. To whom et 10; ita adds 2. the blessed omits 43. Caesarius diaconus adds 2, 3, 16; diaconum adds 10; (d. b. C.) b. C. d. 33, 34, 56. said:

You omits 21, 43, 50; tantummodo 46, 47. believe sede 50; tantummodo adds 21, 43; in Domino J. C. adds 10., and presently omits 21, 43, 47, 53. you will see a splendid light ^a. And taking water beatus Cæsarius adds 21; benedixit et adds 1. he baptized him omits 2. in the name of the Father and of the Son and of the Holy Spirit.

[25] having received the sacraments he dies. In omits 3. that very autem adds 17. hour Julian nomine adds 21. the presbyter et adds 10, 14, 50., coming venit 3, 34; quidam 6; quidam adds 4, 11, 17, 21; quidem adds 5, 7., gave tradidit 21. him eis 48. the body and blood of our omits 33, 34. Lord Jesus Christ. And when he had received cepisset 26; perfecisset 43; pervenisset 10. all the sacraments christianæ adds 46, 47. of the law ^b, the blessed omits 2. Julian Cæsarius 53; presbyter adds 2, 5, 17; (presbyter dedit-Jul.) omits 4. prayed over Leontius, and when the prayer was completed Leontius gave up reddidit 53. his spirit with glory [(t. s.) sp. reddidit 3; (percepisset omnia-spir.) fecisset orationem super eum, mox completa oratione Leontius consularis reddidit Domino spiritum 21.].

[26] Caesarius with Julian On the same tunc 27, 43; autem adds 14. day omits 27, 43; (e. d.) omits 17. Luxurius seized (L. t.) t. L. 38, 49; beatum adds 14. Julian the presbyter and Caesarius the deacon, and gave ei adds 14; in eos adds 49. sentence against them eos 43; (i. e.) omits 14, 21, 49. that both omits 47., put insuti 46, 47; omits 13; mitterent 12. in omits 46, 47. a sack sacco 2, 4 – 7, 10, 11, 12, 17, 26, 36, 45, 46, 47, 48, 53, 54, 55. ^c, should be thrown headlong into the sea mari 53.. But vero 21. the body of Leontius his wife and sons gathered up collegerunt 1, 2, 4 – 7, 10, 11, 14, 15, 17, 21, 33, 34, 43, 49, 52, 55., and they buried it eum adds 21, 27, 43; illud adds 36. near the city Terracinam 3, 11, 13; Terracinam adds 53, 54; Terr. civ. 36. in his own field (ag. s.) agro suo 26, 27, 33, 34, 36, 43, 45, 46, 47, 50, 53, 54. ^d, on the third before the Kalends (t. k.) in kalendis 50. of November.

[27] the death of Luxurius being foretold, But on another night, after three days [thus 1, 3 – 7, 10, 13, 14, 17, 27, 31, 33, 34, 43, 51, 55; the rest triduo; (alia-triduum) omits 21.], when cum autem 21. they were being led [duceretur 1, 2, 3, 14, 15, 50; sancti martyres adds 5, 7, 9, 11, 13, 17; Julianus presbyter et Cæsarius diaconus adds 45, 46, 47.] so that thus 1, 4, 6, 14, 15, 17, 21, 31, 33, 34, 43, 45, 46, 47, 50, 53; the rest et. they should be sunk by being thrown down omits 21. mergeretur 1, 2, 3, 14, 15, 26, 50. into the sea mari 10, 42, 51, 53, 54., the blessed omits 53, 54. Caesarius said to Luxurius: Me indeed the water, which qui 3, 14; qua 12; me adds 3, 5, 7, 14, 43; omits 52. regenerated me generavit 4, 6, 11., will receive suscepit 2; excepit 3; suscipit 14. as its omits 17, 43; ut suum 31. son reborn (ex se ren.) omits 27, 31, 33, 34. from esse 2; ut 14. itself, so that et 2, 21. it may now omits 15. make me a martyr faciet 21. together with beato adds 51. my father (p. m.) patrem meum 1, 2, Juliano patre 47. Julian omits 2, 3; Julianum 1; meo 47; presbytero adds 13, 21., which [qui 1 – 6, 17, 21, 36, 38, 43, 45, 53 – 55; quem 12, 13, 48, 51, 52; omits 11; me adds 43, 53, 55.] had before omits 11; antea 53; me adds 3, 38, 46, 47. made omits 11; fuerat 3; fecit 46, 47; fecerit 55; fec. eum 5. a Christian omits 11; christianus 3. ^e. But vero 21. you tu 2, 4, 5, 6, 11, 13., Luxurius, the snake will eat today (h. c.) comedet hodie 33, 34; te adds 11, 13. carnes tuas adds 2., that all this (h. o.) o. h. 43, 46, 47, 49. country civitas 55. may know that Christus adds 43. the Lord omits 43. avenges the blood of his omits 2. servants and ac 11, 17. virgins suarum 10., whom you burned up [cremasti 10, 21; concremare jussisti 36, 53; et 5, 7; et adds 10, 21, 27, 31, 33, 34, 38, 43, 49.] with fire igne 21., while me meum 34. indeed que 46; quam 10; quem 27, 31, 33, 34, 43; (m. q.) qui me 21. at omits 10. your tu 10; tuum 21, 27, 43; in adds 21, 27, 31, 33, 34, 38, 43, 46, 47, 49, 52, 55. pleasure libitum 21, 27, 43; libidos 38. you have ordered to be drowned [(me quidem-jussisti) omits 11, tu vero eris in profundo mortis a Deo mersurus (versurus 11) 4 – 7, 11.] in water aquam 43, 55; (concremasti-aqua) omits 4 – 7..

[28] he is sunk in the sea in a sack. The bodies are cast upon the shore. Meanwhile, put missus 11; sunt adds 10. into a sack sacco 2, 3, 46, 47., the blessed Julian the presbyter and the holy omits 48, 51, 55; beatus 53. Caesarius the deacon levita 21; (presbyter-diaconus) una cum sancto Cæsario diacono 17. were thrown headlong into the sea mari 10; (præcip.-mare) præcipitavit eos 3; sed adds 36, 43, 53, 54.. On the same eadem 2; autem adds 31, 33, 34, 49; vero adds 46, 47. day momento 53. on which quod 31; in mare adds 4 – 7, 11, 13. they were sunk præcipitati 17. the wave undas 2. cast [jecit 31, 33, 34; dejecit 2; projecit 4 – 7, 11, 13; rejecit 43, 46, 49, 53; eos adds 48. 51.] them omits 48, 51. on the shore littus 27, 33, 34, 43, 49, 52., where also autem 27, 43. lay Luxurius, all swollen, struck by the serpent [perculsus 34; (ubi-percussus) omits 10; (jacebat-percussus) jaciebantur 43, jaciebantur in littus 47.].

[29] Luxurius by the bite of a serpent For namque 21; enim 49; (ips. a.) omits 27, 43. Luxurius himself was going in 10., sitting on his horse properabat 10., to his villa to dine; and omits 2. since he was hurrying to the meal, he went ahead alone with his horse (præc.-solus) omits 13, cum eq. sol. præc. 27, 43.. So when he was passing præcessisset 2. by a tree, and [omits 4 – 7, 10, 11, 13, 14, 15, 17, 21, 26, 27, 31, 33, 34, 36, 43, 45, 46, 48 – 55.] his wickedness bringing it about facientem 2; facientes 10. nequitiam suam 2; serpens adds 10., it so happened contigit 51; venit 16; supervenit 10. to him omits 3, 10, 13, 16. that omits 10, 13, 16, 46. a snake [thus 13, 16, 43; serpens 9, 26; lignum confractum 28, 29, 33, 34, 36; qui adds 16; the other codices omit.] by way of his head [(p. c. e.) c. e. 4 – 7, 11, 17, omits 50, super c. e. 9, 10, 13, de arbore veniens 49; se præcipitare [t] ei adds 9; immanis serpens descenderet atque adds 1 (in a recent hand), 14.], between the neck and the head-opening of his tunic [(inter c. et c. tun. ej.) omits 43, 53, et col. et cap. tun. (ejus adds 4 – 7, 17) ingressus serpens (omits 16) 4 – 7, 11, 16, 17, 21, 22, et c. et cap. tun. ej. veniret, et serpens 28, 29, 31, 33, 34, et c. ejus et cap. tun. ej. 51, et collum 38, inter col. tun. 3; intraret adds 1, 14; intraret et adds 26, 27; ita ut adds 10.], crept [thus 36, 48, 51, 53, 54; dilaberetur 43; introiret 10, 16; ingressus 13; the rest omit.] between his tunic and belly [(i. t. et v. ej.) omits 13, 16, inter tunicam 49, ventrem ejus 11, 17, 21, 22, 28, 29, 31, 33, 34, ventre ejus 4 – 7, i. t. et v. 3, 46; serpens de alto lapsus adds 15; serpens adds 36, 48, 51, 53, 54; collum et capitium tunicæ ejus serpens adds 52. In cod. 1 the words inter collum-vent. ejus were written in a recent hand.] and omits 13, 16. tore [thus 1 (in a recent hand), 17, 21, 22, 38, 49; laceraret 28, 29, 31, 33, 34; laniabatur 45, 50; laniaretur 46, 47; attrectabat 13; the rest laniabat.] his side [thus 4 – 7, 9, 11, 21, 22, 36, 38, 46, 47, 53, 54; lateribus 14; latera 10, 13, 15, 16, 17, 28, 29, 31, 33, 34, 43, 49; the rest lateris; eum serpens adds 38.] with its [omits 4 – 7, 11, 17; ejus 10, 13, 16, 43, 46, 47; sua 15; sui 45, 48, 50, 51, 53, 55; suum 36, 53, 54; eum adds 49.] bites fortiter 10; serpentinis adds 46, 47, 50; eum adds 14; serpens adds 49., so that through the belly [(i. u. p. ventr.) i. p. v. 36, 54, p. v. 53, i. u. p. ventre 7, i. u. 2, 47, et p. v. 10; et latus ejus adds 6; ejus adds 55.] it reached as far as his heart [(p. u. a. c. e.) u. a. c. e. p. 43, p. a. c. e. 2, 4 – 7, 11, 17, 28, 29, 31, 33, 34, 49, pervenisset

u. a. c. e. 48, pervenisset a. c. e. 50, u. a. c. e. pervenit 10.].

[30] he perishes. At the tomb of the martyrs But lying jaciens 2. omits 17. all swollen tumidus totus 47., yet omits 15, 31, 33, 34. before he breathed his last he saw with his eyes viros adds 31, 33, 34. both [ambos 1, 15, 17, 26, 45 – 50, 52, 53, 54, 55; omits 12, 13, 31, 33, 34, 43; et gaudentes, id est, Julianum et Cæsarium adds 21, 22; sanctos Dei Julianum et Cæsarium adds 36.] singing psalms and omits 15, 36., with most worthy honour omits 36; pergentes ad cœlum adds 21, 22., men carrying away [ferri 1; auferentem 17, 38; afferentes 9, 14, 15, 36, 47, 53; offerentes 11; ferrentes in arida 10. Here codex 16 ends with these words: Qui martyr sepultus est juxta Terracinam; in quo loco merita ejus bene se credentibus beneficia præstant in nomine Patris et Filii et Spiritus Sancti, cui est honor et gloria in secula seculorum. Amen.] from the waves omits 43; undam 17, 38; ab undis 31, 33, 34; de unda 37. the bodies of the saints eorum 36. Julian the presbyter and Caesarius the deacon (Juliani-diaconi) omits 36.; and quibus 1. Luxurius himself (quod ipse Lux.) omits 10., seeing this thus 43, 46; vidit 53; cernens 21, 22; the rest omit. before he breathed his last se videre adds 49., kept crying out clamavit 2, 3; omits 10; (quod ipse-clam.) omits 11, 17, 36.: I adjure you, holy martyrs (s. mart.) ambo martyres et sancti 2, 3, 14. of God, to cease a little from the torments. And as he was saying this hoc 2, 3., the devil choked affocavit 2. him, and he breathed his last before all [(adjuro-exspiravit) these words are read only in codices 1. 2, 3, 14; in their place 21 and 22: succurrite mihi misero, sancti Dei, quia plurimas patior angustias. Et hæc dicens exspiravit; in the remaining codices they are passed over altogether.]. The omits 1, 43, 49. bodies vero adds 1, 43; autem adds 21; videlicet adds 45, 46, 47; itaque adds 49. of these holy omits 9, 17, 33, 34; (c. s.) sanct. corp. 4. martyrs [omits 9, 17; Juliani presbyteri et Cæsarii diaconi adds 3; Juliani et Cæsarii adds 21.] a certain servant of God who had lived habitaverit 4; habitabat 10. with him ipsis 17, 21, 33, 34, 36, 49, 52, 53, 54. gathered up, and he buried them by night [omits 11, 17, 26; noctu 1, 2, 3, 10, 14, 21, 33, 34, 36, 47, 48, 49, 51 – 54; in locum adds 1, 14, 48, 51; in loco adds 2, 10, 21, 26, 36, 47, 52, 53, 54.] near the city [civitate 2; ubi usque hodie florent corpora eorum. Martyrizatus est autem sanctus Cæsarius die calendarum novembrium, regnante Domino nostro Jesu Christo in secula seculorum. Amen; with these words codex 13 ends here.] of Terracina omits 4, 6, 51; Terracina 2; Terracinensem 21. ^f on omits 1. the day of the Kalends of November [in pace adds 21; regnante Jesu Christo Domino nostro in secula seculorum. Amen; with these added codex 11 ends.].

[31] Eusebius and Felix the presbyter convert many. But omits 1, 2, 10, 14, 48, 51, 55. after five sex 49. days that ille 53. servant of God himself (s. D.) Dei servus 53; qui cum ipsis habitaverat adds 17., Eusebius by name, was found in the same place where he had laid posuerant 4, 6. the blessed martyrs, fasting and (ubi-jejunans et) omits 45, 46, 47. praying to jejunantem et orantem 10. the Lord Domino 2, 3; Deum 38, 47. and omits 14, 17, 33, 47. singing psalms psallentem 10.. When cum 17, 43, 45, 46, 47. many (d. m.) m. d. 14. saw this videbant 10; cognovissent 49., they ran occurrerunt 1. to the blessed Eusebius from the city of Terracina Terracinam 1., because qua 53. the place locum 2. was near the city civitate 10, 14, 17, 38.; and many were converted convertebatur (?) 2. and baptized omits 10, 38. by Felix the presbyter.

ANNOTATA.

cod. ἐνεχθῆναι. cod. γνῶτο. * cod. μύρας.

CHAPTER FOUR.

Felix the presbyter and Eusebius the monk are beheaded by Leontius, son of Leontius the consular. Their bodies are buried by Quartus the presbyter near the body of St. Caesarius.

[32] Ταῦτα δὲ ἀκούσας Λεόντιος ὁ υἱὸς Λεοντίου τοῦ ὑπάτου, θυμομαχῶν διὰ τὸν θάνατον τοῦ πατρὸς αὐτοῦ, ἀπέστειλεν στρατιώτας καὶ ἐκέλευσεν κρατηθῆναι τὸν μακάριον Φίλικα τὸν πρεσβύτερον καὶ Εὐσέβιον τὸν μοναχόν· οὓς καὶ προσέταξεν * κατὰ πρόσωπον τῶν ἐκεῖσε πολιτῶν ἀχθῆναι ἐπὶ τῆς ἀγορᾶς πρὸς ἐρώτησιν.

[33] Προκαθίσας τε ἐπὶ τοῦ βήματος ὁ δυσσεβὴς Λεόντιος ἅμα τῶν τὰ πρῶτα φερόντων τῆς αὐτῆς πόλεως, οὕτως διελάλησεν αὐτοῖς· Εἴπατε ἡμῖν, δοῦλοί ἐστε ἢ εὐγενεῖς; πρὸς ὃν ἀποκριθέντες οἱ ἅγιοι Φίλιξ πρεσβύτερος καὶ Εὐσέβιος μοναχὸς εἶπαν· Δοῦλοί ἐσμεν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. καὶ πάλιν πρὸς αὐτοὺς ἔφη· Διασαφήσατε ἡμῖν τὰ ὀνόματα ὑμῶν. οἱ ἅγιοι εἶπαν· Ἐγὼ μὲν Φίλιξ καλοῦμαι, ἀνάξιος πρεσβύτερος. ἀποκριθεὶς δὲ καὶ ὁ ἕτερος αὐτοῦ ἔφη· Κἀγὼ Εὐσέβιος λέγομαι, ἁμαρτωλὸς μοναχός. Λεόντιος εἶπεν πρὸς αὐτούς· Εἴπατε ἡμῖν, κατὰ τῆς πολιτείας καὶ τῶν ἀρχόντων ἐτολμήσατε κηρῦξαι νέαν διδαχήν; ἀποκριθέντες οὖν οἱ ἅγιοι Φίλιξ καὶ Εὐσέβιος εἶπαν αὐτῷ· Ἡμεῖς κηρύσσομεν Ἰησοῦν Χριστὸν, ἥτις ἐστὶν ὑγιὴς καὶ σωτηριώδης διδασκαλία, καὶ ἐπιστροφὴ πάντων πρὸς αὐτὸν καὶ τοῦ ἐπιγινώσκεσθαι αὐτόν.

[34] Ἀποκριθεὶς Λεόντιος εἶπεν πρὸς τοὺς παρεστῶτας αὐτῷ· Ἀκούσατε, λαοὶ, τί ὑμῖν φαίνεται; ἄλλοι μὲν ἔκραζον καλὴν εἶναι τὴν τοιαύτην πίστιν. ἄλλοι ἔλεγον· Οὐχὶ, ἀλλὰ ἀπατῶσιν τὸν λαόν. ταῦτα δὲ καὶ τὰ τούτοις ὅμοια, ἀμφιβαλλόντων αὐτῶν, ἐκέλευσεν ὁ παράνομος Λεόντιος ὅπως ἀπαχθῆναι πάλιν τοὺς ἁγίους ἐν τῇ φυλακῇ, προστάξας στρατιώτας ἀσφαλῶς τηρεῖν αὐτοὺς, καὶ οὕτως ἀπέστη ἀπ᾽ αὐτῶν ὁ λαός.

[35] Καταλαβούσης δὲ τῆς νυκτὸς, στέλλει πρὸς αὐτὸς ὁ παράνομος Λεόντιος πλῆθος στρατιωτῶν ἐν τῇ φυλακῇ, ὅπως ἀναγκάσωσιν αὐτοῦς θῦσαι. οἱ οὖν μακάριοι μάρτυρες θεασάμενοι τοὺς στρατιώτας ἐλθόντας πρὸς αὐτοὺς, ἅμα μὲν ἐμπεδῶντες αὐτοὺς, ἅμα δὲ ἐξουθενοῦντες, μετὰ παῤῥησίας ἔκραζον δοξολογοῦντες τὸν θεὸν τοῦ οὐρανοῦ καὶ τῆς γῆς, καὶ ἔλεγον· Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. ἐν αὐτῇ οὖν τῇ νυκτὶ ὁ ἀσεβέστατος τύραννος Λεόντιος ἐκέλευσεν τοῖς στρατιώταις αὐτοῦ ὅπως τοὺς ἁγίους μάρτυρας καρατομήσωσιν, ἔτι δὲ καὶ τὰ τίμια σώματα τῶν ἁγίων ἐν τῷ ποταμῷ ῥιφῆναι προσέταξεν. ὅπερ καὶ γέγονεν· ἀλλ᾽ ἡ τοῦ θεοῦ χάρις ἀβλαβῆ διεφύλαξεν.

[36] Βληθέντων δὲ τῶν ἁγίων σωμάτων ἐν τῷ ποταμῷ, ἦλθον φερόμενα ἐπὶ τῶν ὑδάτων μέχρι τῆς θαλάσσης· καθὼς προέφημεν, ἡ χάρις τοῦ θεοῦ ταῦτα διασῶσασα ἀπέθετο διὰ τὸ χεῖλος τῆς θαλάσσης πλησίον τῶν στροβίλων· καὶ ἰδοὺ πρεσβύτερός τις ὀνόματι Κούαρτος, ἐκ τῆς πόλεως Καπούας οὕτω καλουμένης, ὡς συνέβη τοῦτον παρέρχεσθαι διὰ τοῦ τόπου ἐκείνου θεάσασθαι αὐτὸν, τὰ τῶν ἐνδόξων μαρτύρων σώματα ἄνευ τῶν τιμίων αὐτῶν κεφαλῶν ἐπὶ τῆς ὄχθης θεωρεῖ κείμενα. συνῆξεν δὲ ταῦτα, καὶ ἐπέθηκεν ἐπὶ ἁμάξῃ. ἃ καὶ ἀπήγαγεν εἰς τὴν οἰκίαν αὐτοῦ. ἤρξατο τοίνυν ἐπιμελῶς ἐκζητεῖν τὰς τῶν ἁγίων μαρτύρων κεφαλάς.

[37] Τῇ οὖν ἐπιούσῃ ἡμέρᾳ εὗρεν αὐτὰς σώας καὶ ἀμολύντους, καὶ ταῦτας * συνάξας ἐπέθηκεν τοῖς σώμασιν. ἅπερ καὶ τῇ προσηκούσῃ ὁσίᾳ ταφῇ παρέδωκεν ἐν τῷ τόπῳ ἐν ᾧ τὸ πάνσεπτον σῶμα τοῦ ἀοιδίμου μάρτυρος Καισαρίου τοῦ διακόνου κεῖται. ὑπὸ τὸν μῆνα νοεμβρίου ἐπιτελεῖται ἡ μνήμη αὐτῶν ἡμέρᾳ πρώτῃ· ἐν ᾧ τοίνυν τόπῳ δἰ αὐτῶν πάμπολλαι δωρεαὶ καὶ ἰάσεις καὶ θαύματα μέγιστα ἐπιτελοῦνται, εἰς δόξαν καὶ ἔπαινον Χριστοῦ τοῦ θεοῦ ἡμῶν, μέχρι τῆς σήμερον ἡμέρας, χάριτι καὶ φιλανθρωπίᾳ τοῦ κυρίου καὶ θεοῦ ἡμῶν Ἰησοῦ Χριστοῦ· δἰ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα ἅμα τῷ ἁγίῳ καὶ ζωοποιῷ αὐτοῦ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῷ αἰώνων. Ἀμήν.

These, before the son of Leontius the consular, Hearing this, Leontius, son of Leontius (f. L.) omits 7. the consular, raging over the death of his father patri suo 2; et adds 38., sent soldiers mulieres (sic) 21. and qui 43. seized tenerent 43; tenuerunt 45, 46, 47. Felix the presbyter and Eusebius the monk ^a, and ordered that omits 14, 43. they be brought in the sight of the citizens ut adds 14. in ad. 49. the forum forum 21, 33, 34, 43, 49, 52..

[33] professing the faith, And sitting with the chief men majores 2, 14. of the citizens civitatis 2, 10, 49. he thus speaks locutus est 21; alloquitur 14. to them: Tell us (d. n.) omits 50., are you slaves or an 2, 4 – 7, 10, 14, 15, 17, 33, 34, 43, 49. freeborn? Felix the presbyter answered: We are slaves of our omits 17. Lord Jesus Christ. And he says dixit 14, 17, 27, 31, 33, 34, 38, 46, 49, 53. to them: Make known vulgate 4 – 7; divulgate 1, 14, 15, 21, 26, 33, 34, 36, 38, 48, 50, 52 – 55. to us your names. And omits 4 – 7, 17, 49; at illi 2, 3. they answered [respondentes dixerunt 2, 3; ei adds 3; ambo: Nihil ad te pertinet hoc scire adds 21; nos vocamur adds 43.]: Felix and Eusebius Ego Felix et frater meus Eusebius vocatur 30; vocamur adds 2, 3.. Leontius son of Leontius (f. L.) omits 21, 49. the consular omits 17. said dicit 2, 49.: Tell omits 17. why you preach madness insania 2. against the safety of the commonwealth and of the princes. Felix the presbyter et Eusebius monachus adds 53, 54. answered omits 17; respondens 3. and omits 1, 3 – 7, 15, 17. said omits 15; dicens 4 – 7.: We do not [thus 1 – 7, 10, 14, 15, 17, 21, 26, 27, 31, 33, 34, 36, 38, 43, 45 – 50, 53 – 55; the other codd. omit; (ins. n.) n. ins. 38.] preach (ins. n. pr.) n. pr. ins. 49. madness insania 2; contra rempublicam 49., but etiam adds 4. we preach docemus 17; (s. pr.) omits 7. sound omits 2. and true (a. v.) omits 2, 17. doctrine omits 7; (a. v. d.) a. d. v. 33, d. a. v. 34., that God Deum 2; Dominum 3; Dominus 38. may be feared timeatis 2; cognoscatur 17, 49; unus adds 4 – 7. and known cognoscatis 2; timeatur 49; et adds 43.; because if you know cognosceritis 48; cognovissetis 53, 54; cognoscatis 55. him Deum 14., you can poteritis 2. attain eternal life [(et cognoscaturconsequi) omnipotens ut vitam æternam consequamini 17; (Leontius filius-consequi) omits 36.].

[34] they are sent to prison Leontius son of Leontius omits 3; (f. L.) omits 4 – 7, 17, 21, 27, 31, 33, 34, 45, 46, 47, 49. the consular omits 15, 17, 27, 31, 33, 34, 45, 46. said ait 4, 5, 7. to the people (a. p.) omits 55.: What do you think de hoc adds 4 – 7.? Some cried out dicebant 31, 34. that it was good doctrine; others said: No, but etiam adds 6. he is seducing seducunt 5, 17, 53; seducent 4, 7; seducerent 6. the people. While they omits 10; inter se adds 21. were disputing dicentibus 49. over this hæc 14; in hoc 33; talia 49. omits 49., he shut [thus 1, 21, 33, 34, 43, 47. 48; recludi jussit 49; jussit Leontius 10; the other codd. recludit.] them omits 49; Leontius adds 21, 36. in custody custodiam 2, 17, 27, 31, 34, 52; mitti adds 10., and they departed discederunt 2; discessit 17, 47, 49; omne adds 10; populus adds 17..

[35] and soon are beheaded. And noctu vero 17. he sent to them sanctos 17. by night omits 17; nocte 10, 21, 34, 43; consul adds 10., and began (e. c.) omits 17. to exhort [thus 1, 15, 34, 38, 43, 51; cohortare 49; coartari 2, 3, 5, 7, 45, 52 – 54; omits 17; the other codd. coartare.] them omits 17, 49. to sacrifice. But they ille 2., mocking eum adds 6; eos adds 10. and despising eum adds 4, 5, 7; (e. c.) omits 15, 17. him, cried out dicentes adds 4 – 7, 21.: Glory to God in the highest. The same night noctu 2, 3, 14. he commanded Leontius consularis adds 4 – 7. that they undergo the sentence (cap.-sent.) decollari 17. of the head capiti 2; capitalem 14, 39, 43, 53. and omits 26. that their bodies omits 26; eorum adds 4 – 7, 10, 49; eorum jactari adds 46, 47. be thrown jacere 15; (i. f. j.) omits 26, j. i. f. 46, 47. into the river [thus 1, 2, 33, 34, 43, 53, 54; flumine 10; the other codd. fluvio; jussit adds 4 – 7.] ^b.

[36] Their bodies by Quartus the presbyter These quæ 36. bodies of the saints omits 2, 15, 27, 36, 48, 51; videlicet 21. Felix and Eusebius (quorum-Eus.) omits 43; (sanct.-Eus.) omits 17, 45, 46, 49, 50. came as far as omits 4 – 7, 21. the sea, and when the day diem 3. was now bright clara 4 – 7, 17, 21; claro 36, 43; præclaros 3; clausa 49; facto 14. the sea omits 3, 5, 7; mari 2; maris 4, 6, 10; unda maris 26, 50; undas maris 10. threw jecit 15. them upon in 5, 14. the shores [littore 4, 5, 7, 14; littus 10, 17, 21, 26, 27, 34, 36, 38, 43, 45 – 47, 52, 54, 55.] near the pine-woods pinetam 17. ^c. And behold a certain presbyter, Quartus ^d by name, from Capua urbe Capuana 4 – 7, 21., while crossing transisset 4 – 7. to his field, found the bodies of the saints thus 1, 2, 3, 15, 21, 27, 33, 34, 36, 38, 43, 45 – 48, 53; the other codd. omit. without heads capite 4 – 7, 38; capita 2, 3, 14, 17., and qui 36; quæ 43. gathered them up colligens 36, 49; collecta 34; ea adds 21, 36, 45, 46, 47, 49., and omits 36, 43, 49. placed them posuit 27, 33, 34, 36, 38, 49, 50, 52; ponens 17; et adds 2; eos adds 5, 6, 7. in omits 17, 43, 46, 47, 53, 54. a vehicle vehiculum 26, 27, 33, 34, 49, 50, 52; suum adds 27, 33, 34; suo adds 5, 7., and omits 17. took them illos adds 4 – 7. to ad 5, 6, 21; omits 27. his house omits 27, 33, 34, 48., and began (e. c.) cœpitque 55. carefully omits 3, 17, 47; studiose 45, 46. to seek (c. q.) q. c. 5, 7. their heads sanctorum 2..

[37] they are buried near the body of St. Caesarius. But omits 36; vero 21. on another day he found (et i.-inv.) omits 36. the very omits 21; etiam 4, 6; ipsi etiam 5, 7. heads omits 45. omits 43; eorum adds 45. also, uninjured. These quas 2, 3; quos 4, 7; inveniens 36. he gathered up and (c. e.) cum omni reverentia colligens 21. joined conjunxit 6; cum ipsis adds 5, 6; cum ipsa adds 4, 7. to the holy eorum 21. bodies corpora 4, 7., and buried them near the body of St. omits 3, 21, 43, 47; beati 14; ac beatissimi adds 45, 46. Caesarius the deacon levitæ 21, 45, 46. and martyr Christi adds 46. on the day of the Nones of November decembris 49.; where through omits 2 – 7, 21, 26, 49, 50. their prayers (p. o.) oratione 1, 45, 46, 48, 55, orationibus 31, 33, 43, 52. benefits omits 4 – 7; et merita 21. are bestowed florent 4 – 7, 21; præstant 2, 26, 49, 50; parantur 2. up to the present hodiernum 4 – 7, 21, 49, 55. day (ubi per-diem) omits 17. to the praise and (l. e.) omits 35. glory (a. l. e. g.) regnante 4 – 7, præstante 21. of our Lord Jesus Christ Jesu Christo Domino nostro 4, 5, 6, 21; Domino n. J. C. 7., who cum Patre et Spiritu Sancto adds 1, 21, 49. lives and reigns [(q. v. e. r.) omits 3, 36, 48, 53, 54, 55, cui est honor et gloria 2; Dominus adds 21.] for per omnia 49. ages of ages omits 3.. Amen.

ANNOTATA.

By the pine-woods I understand the grove of Feronia, which was on this stretch of the seacoast. Of which Virgil, Aeneid book VII, v. 799:

whose fields Anxurian Jupiter Presides over, and Feronia, rejoicing in her cool grove.

In which place he also mentions the river Ufens:

Where the black marsh of Satura lies, and cold through the lowest Valleys Ufens seeks his way and hides himself in the sea.

The distance of three miles from here to Terracina we learn from Horace, Satires book I, V, 24 ff.:

We washed our faces and hands, Feronia, in your water. Then, having dined, we crawl three miles and climb up to Anxur, set upon its far-gleaming rocks.

See Cellarius, Ancient Geography book II, chapter 9, page 515.

cod. adds εἰς τὴν. cod. ταῦτα.

SECOND PASSION OF ST. CAESARIUS

Caesarius, deacon, martyr at Terracina. (S.)

Julian, presbyter, martyr at Terracina. (S.)

BHL Number: 1515

FROM MSS.

This Passion, which in the Preliminary Commentary, page 84, no. 2, we have called the smallest, we publish from four manuscript codices, which are arranged in the following way: 1. the Roman, from the library called that of Victor Emmanuel, in the buildings of the Roman College of the Society of Jesus, no. 118, on parchment, in largest folio, of the 11th or 12th century;

which formerly belonged to the library of Santa Croce in Gerusalemme, no. 5. — 2. The Florentine, from the Laurentian library, on parchment, in large folio, of the 11th century, cod. 4 of the left-hand plut. 30; it belonged to the library of Santa Croce of Florence, no. 728. — 3. The Vienna one in Austria, from the Imperial library, in large folio, of the 10th century, no. 357; formerly Hist. Eccles., no. 14. — 4. The Brussels one, from the Royal library, in larger folio, on parchment, of the 11th century, no. 64.

And so omits 4. Luxurius handed over the holy Caesarius, deacon, to the consular consularis the codices. Leontius; and when he had been brought in, the consular questioned him through the voice of the herald, saying: What are you called quid 1, 2, 3.? He answered: I am called Caesarius. The consular said: Are you a slave or freeborn? Caesarius said: I am a slave of my Lord Jesus Christ. The consular said: Our lords the emperors imperatoris 1. have long omits 2, 3, 4. commanded that those who refuse to sacrifice to the gods be punished with divers penalties and divers torments. Caesarius said: Your penalties can be divers, they cannot be eternal. Therefore, because I do not fear the divers diverse 1. more than the eternal æterna 3; æternas 4., for that reason I neither listen to you commanding jubente 1, 4. in this hour (h. h.) omits 2, 3, 4, hanc ora 1., nor to your prince threatening. For today your wrath blazes exardescet 1, 4., tomorrow it vanishes; and when you are dead, you will no longer exist. Then Luxurius kept crying out to the consular consularis 1. saying: Do you hear audi 1, 3. this Caesarius speaking in insult of the princes, and you do not yet (n. e.) eum non 3. punish him? And the consular said to Luxurius: By what sentence ought he to be punished? Luxurius said: That, bound alligatu 1; alligetur 2; alligato 4. to omits 1, 3, 4. a rock saxo 4., he be thrown headlong into the stream. Caesarius said: Me indeed the water which gave me birth will receive as its son reborn from itself, so that it ipsam 1. may now (m. m. m.) me martyrem modo 2, 3. make facit 1, 3, me a martyr which before these things made me a Christian. But you tu 2, 3., Luxurius, the snake will eat comedit 1; te adds 2, 3. today, your body corpus tuum omits 2, 3, 4., that all this country may know that the Lord avenges the blood of his virgins, whom you burned with fire, and me whom at your tuos 2, 3. pleasure libito 1; libitos 2, 3. you ordered to be drowned in omits 1, 2, 3. the water. Meanwhile St. Caesarius being drowned, on the same itaque adds 4. day the wave cast him on that eodem 2. shore, where Luxurius lay all swollen, struck by a serpent. For there, sitting on his horse, in going pergebat 4. to his villa to dine, and since quum 1, 4. he was hurrying to the meal, he went ahead alone with his horse. So when he was passing by a tree, his wickedness bringing it about, it so happened venit 1. that by way of his head, between the neck and the head-opening of his tunic tonicæ 2., between his tunic and belly et adds 1, 2, 4. it tore laniaret 4. his sides with its bites, so that it reached as far as his heart. But lying swollen, before he breathed his last expirasset 2; expiravit 3. he saw with his eyes men singing psalms and, with most worthy honour, carrying away offerentes 1. the body of St. Caesarius. This martyr was buried near Terracina Terracina 2, 3.; in which place his merits bestow præstatur 1; præstat 3. benefits on those who believe well of omits 3. him, in the name of the Father and of the Son and of the Holy Spirit, to whom be honour et honor adds 1. and glory for ages of ages. Amen.

THIRD PASSION OF SS. CAESARIUS AND JULIAN

Caesarius, deacon, martyr at Terracina. (S.)

Julian, presbyter, martyr at Terracina. (S.)

BHL Number: 1512, 1513

FROM MSS.

This Passion, marked in the Preliminary Commentary, page 84, no. 3, with the name of the small one, we publish according to two codices: 1. one Florentine, from the Riccardian library, no. 223, on parchment, in largest folio, of the 11th century; which formerly belonged to the monastery of St. Martha of Monte Ughi, of the Order of the Humiliati. — 2. the other from Utrecht in the Netherlands, from the university library, on parchment, in smaller folio, of the 15th century, among the Ecclesiastical Writers of the Middle Ages, no. 20; which belonged to the Charterhouse near Utrecht, no. 248, l.

From the Florentine codex.

Caesarius, the young man Lucian's Passion of St. Caesarius, deacon and martyr. — Caesarius the deacon, coming from Africa to the city which is called Terracina, saw a handsome young man passing by, Lucian by name. When the blessed Caesarius had seen him, he asked the citizens of the same city who this man was who was crowned and adorned for the slaughter of his own body, saying thus: By God almighty I implore you to tell me for what cause or by what practice this work is done. And the citizens said to him: This man is fed however he pleases for six or eight months. And when the time has been taken up, armed and adorned, he climbs a mountain by the sea; seizing a horse, for the safety of the commonwealth and of the princes and of all the citizens, and that he may have a glorious name, he hurls himself to his death. His body is gathered up with great honour and carried to the temple of Apollo, and is consumed by fire, and his ash is laid up in the temple for the safety of the commonwealth and of the citizens.

[2] impious sacrifice Then Caesarius the deacon said: Hear, O unhappy and wretched men; why by this crime do you hand over the souls of the innocent to the perdition of the devil, you who can have eternal life neither here nor in the world to come? And he was hidden in the same city until the day of the Kalends of January, with a certain Christian servant of God, with whom he gave himself up to prayers and vigils to God and our Lord Jesus Christ day and night. And when the day of the Kalends of January came, an assembly of the citizens was made, and they came to the temple of Apollo, and brought the man Lucian, a most handsome young man, and in sacrifice they offered a sow, which Lucian himself immolated for the safety of the city and of the citizens. But seeing this the blessed Caesarius the deacon began to cry out and say: Wise men, why do you do this stupid crime? Is it just that for life you should hand over innocent men to death? In the same hour, after the sacrifice, the young man mounted a horse, and seized by frenzy he began furiously to urge the horse on, and when he had climbed the mountain, he hurled himself down and died.

[3] condemning, he is handed over to Leontius the consular. When Caesarius the deacon had seen this, he began to cry out, saying: Woe to the commonwealth and to the princes, who are embraced with torments and fattened on the shedding of bloods. Why do you destroy the souls of men by diabolical fraud and persuasions? Firminus the pontiff, hearing the blessed Caesarius the deacon saying this, ordered him to be seized with the greatest zeal and shut up in the public custody; where he was wasted for many days, and then was handed over to Leontius, consular of Campania.

[4] As he prays, the temple collapses and the ruin crushes the pontiff. When he could not overcome him with words, he ordered him to be led bound before his carriage, with his hands tied, naked, as far as the temple of Apollo. When he had arrived there, at his prayer the temple collapsed and killed the pontiff Firminus. After this, shut up in prison by Luxurius the chief man of the city, he was there one year and one month.

[5] Leontius, converted to the faith, dies a holy death. Then he was brought out into the forum by him; while he was praying, he was surrounded by heavenly light, so that Leontius himself believed, and clothed Caesarius, who was naked, with his cloak, and was baptized by him, and received the body and blood of the Lord from the hand of Julian the presbyter. Without delay, when the prayer had been said over him, he gave up his spirit on the third before the Kalends of November.

[6] [Caesarius and Julian, sunk in the sea, are buried by Eusebius. Eusebius himself and Felix the presbyter are beheaded.] Then Luxurius ordered Julian and Caesarius to be put in a sack and thrown headlong into the sea. On that day they were cast back on the shore and buried by Eusebius, servant of God, near the city of Terracina, in the times of the emperor Claudius. When this Eusebius had buried the holy martyrs Julian and Caesarius, and, praying and fasting at their tombs, was converting many to the faith, whom Felix the presbyter baptized, both were seized by Leontius, son of Leontius the consular, chiefly for this reason, that Caesarius had made his father a Christian. And led to his forum and not overcome, they were thence shut up in prison, and the same night, since they refused to sacrifice, they were beheaded and thrown into the river. Their bodies came as far as the sea and were cast back on the shore, and were found by a certain presbyter from Capua named Quartus. He placed them at once on a vehicle and took them to his cottage, and searching carefully found the heads as well, and having joined them to the bodies he buried them near St. Caesarius.

From the Utrecht codex.

Caesarius the deacon, coming from Africa into Campania to the city which is called Terracina, saw a handsome young man passing by, highly adorned, and he asked of the citizens of the city what this adornment was. And they answered: He is adorned for the slaughter of his own body. This man is fed however he pleases for eight or six months, and when the time has been taken up, armed and adorned, he climbs a mountain by the sea, and carried by a horse, for the safety of the commonwealth and that he may have a name of glory, he hurls himself to death. His body is gathered up with great honour, and is consumed by fire, and his ashes are laid up in the temple.

[2] Hearing this Caesarius said: O unhappy men, who hand over the souls of the innocent to the devil. And when the day of the Kalends of January had come, an assembly of the citizens was made in the temple of Apollo. And the aforesaid young man, immolating a sow for the safety of the city, climbed the mountain on horseback, and furiously urging the horse on, he hurled himself down and died.

[3] When Caesarius had seen this, he cried out, saying: Wise men, why do you do a stupid crime and destroy souls by diabolical fraud, as for the commonwealth and the princes who are fattened on the shedding of bloods? Firminus the pontiff and Luxurius, the chief man of the city, hearing this, ordered Caesarius to be seized and handed him over to a certain consular Leontius. He, after a long disputation had first been held with Caesarius, said at length: Do what I say; sacrifice to the gods, or you will be punished with divers penalties. Caesarius answered: Your penalties do not move me, but the eternal ones will move you forever.

[4] When this was heard, Leontius, angered, ordered Caesarius to be led before him, naked and bound, to the temple of Apollo. And as he drew near to the temple, he began to pray to the Lord, and at once the temple fell and killed Firminus the pontiff. When Luxurius, the chief man of the city, had seen this, he cried out to the people: Behold, recognize what a faithless man this is, who neither fears the gods

nor the prince, who has also done murder and by his incantations has destroyed the temple of antiquity. In the same hour Caesarius cried out: Hear, brothers, whether it is just that man should be feared more than God, the creator, the king of all, and that your city should be purified by the death and blood of men; you judge. One thing I urge upon your city, that each one of you do penance for the blood of the innocent which you have shed, and that you believe in Christ the Son of God. Then all the peoples exclaimed: The good man speaks just things. Hearing this, Luxurius took him from the midst of the peoples and shut him in custody, where he was for a year and one month.

[5] But when the time had been taken up, Luxurius, sending to Leontius the consul, took counsel with him that Caesarius should be put to death. And when Caesarius was cast out of custody, wasted and covered with his hair, for he was naked and an angel of the Lord had guarded him day and night, falling on the ground he adored the Lord. And a light came like a lightning-flash, and it covered him. Seeing this, Leontius the consular began to cry out with a loud voice: Truly he is the Lord God whom Caesarius the deacon preaches. And throwing himself at the feet of Caesarius, he stripped himself of his cloak and clothed Caesarius, asking before all the people that he might be baptized. And he was baptized by Caesarius in the name of the Father and of the Son and of the Holy Spirit. In that very hour Julian the presbyter, coming, gave Leontius the sacrament of the body of Christ, and when he had completed the prayers over him, Leontius gave up his spirit in peace with glory.

[6] On the same day Luxurius seized Caesarius and Julian the presbyter, and gave sentence that both, put in a sack, should be thrown headlong into the sea. And Caesarius said to Luxurius: Me indeed the water which regenerated me will receive as a son reborn from itself, so that it may make me a martyr together with Julian my father. But you, Luxurius, the snake will eat today, that all this country may know that the Lord avenges the blood of his servants. On the very day on which the saints were sunk, the wave cast them on the shore; where also lay Luxurius, all swollen, struck by a serpent, as Caesarius had foretold to him. And before he breathed his last, he saw with his eyes both singing psalms and, with most worthy honour, men carrying their bodies away from the waves. Which Luxurius himself kept crying out before he breathed his last. Now Caesarius the deacon and Julian the presbyter suffered on the day of the Kalends of November.

FOURTH PASSION OF SS. CAESARIUS AND JULIAN

Caesarius, deacon, martyr at Terracina. (S.)

Julian, presbyter, martyr at Terracina. (S.)

BHL Number: 1514

FROM MSS. AND PRINTED SOURCES

This Passion, which in the Preliminary Commentary, no. 3, we have called the greatest, we publish: 1. From a transcript of the codex of the church of St. John at Capua; again 2. From a transcript of the codex of the monastery of St. John at Capua; lastly 3. From the edition of the Bibliotheca Casinensis, volume III, Florilegium page 150; which edition was made according to Cassino codex 139, plut. KK. The numbers by which we have reckoned the exemplars in this place we also keep in noting the variant readings.

CHAPTER ONE.

St. Caesarius the deacon, coming from Africa to Terracina, secretly preaches the faith of Christ. He buries the bodies of St. Domitilla and two other virgins beheaded by the judge Luxurius.

At the time of Nero's persecution, in the city of Terracina Fifth from Caesar Octavian Augustus, Claudius Nero Gallicula obtained the monarchy of the empire in the Roman commonwealth and the pinnacle of supreme primacy. This man hoc. 2., wicked without precedent, left no crime untouched (n. i. s.) omits 2., no outrage altogether unattempted, so much so that, after the killing of his brother, after the slaying of his wife, after, finally, having corrupted his sister with debauchery and destroyed her by the sword, he also ordered his mother, shamefully violated, to be cut through the middle with a sword. To his manifold and innumerable wickednesses he added this, that he killed necaret 2, 3. the first of the apostles of Christ, the one by the edge of the sword, the other by hanging on a cross, and that everywhere in the cities, everywhere in the regions, with prefects, governors and judges set over them, he commanded by imperial edict that the worshippers of the Christian faith be punished with horrible extermination. About the same time Luxurius was appointed judge at Terracina, and in the same city a certain man named Firminus was set over the temple templa 3. of Apollo as pontiff; who were joined and bound to one another in all things by so great a covenant of friendship amicitiarunt 3. that, united in mind and spirit, they were judged to differ in their bodies alone. Each of them held the dignities granted him for long periods, and as far as the reign of Domitian ^a the one sat on the throne of judgment judicis., the other on the pontifical chair.

[2] every year a young man was devoted by a dreadful sacrifice. Now there had grown up inoleverat 2, 3. in those same times, as if by the command of the immortal gods, an execrable crime, comparable to no other crimes whatever. For in the sixth sesto 2. or eighth month before the Kalends of January, there was chosen with special præcipuo 3. care and diligence a distinguished young man, whom beauty made comely, strength robust, and distinction of birth omits 3. most illustrious. This young man, throughout the lapse of those six or eight months as they ran their course, was given up destitutus 2, 3. to the fulfilment of all the pleasures of the body, and at the expense of the public treasury fed at will vesceretur 2, 3. on the most delicate and most carefully prepared foods, being adorned no less, over the same space of time, with most assiduous apparatus, in garments induviis 3. most splendid both in material and in weaving; on this law, however, and with this condition interposed, that on the aforesaid Kalends, in most exquisite exquisitissimus 2. and distinguished and shining fulgidus 2, 3. garments such as especially charm the eyes, sitting upon a horse most richly caparisoned, for the protection and preservation of the safety of the whole people he should give himself to death and to the precipice from a loftier rock, and by raging with the fury of utmost madness upon himself should appease the madness of the gods raging against the rest; and his body, shattered and torn into parts and fragments, should be dissolved by burning into ashes, to be laid up with the obsequies of final devotion in the temple of Apollo for perpetual memory.

[3] Caesarius there secretly preaches the faith of Christ. During the same time Caesarius the Levite, having undertaken a far pilgrimage from the bounds of Africa to Ausonia, landed at Terracina, a man most illustrious for the honourableness of his character, the brilliance of his knowledge, and the eloquence of his teaching. And so, having obtained lodging in the house of a certain Christian, Eusebius by name, he decided to stay at Terracina, converting by clandestine preaching, with urgent vigilance, whomever he could to the worship of the faith of the Christian religion, and awaiting the day dedicated to the crime of that most insane man, which had of course become known to him by the faithful report of very many.

[4] [At which time Domitilla was banished to the island of Pontia, at the instance of her betrothed Aurelian,] At the same period the tyrant Domitian, by a sentence of judgment indicii 2. promulgated, had destined for exile omits 1. to the Pontian island a distinguished virgin sprung from notable stock and most noble birth, the daughter of the sister of the most illustrious man Flavius Clemens, Flavia Domitilla, driven from her house and from the city, disinherited of farms, estates, benefices and every property which had come down provenerat 3. to her by paternal or maternal right. Her, through the efforts of God's saints Nereus Nero 3. and Achilleus Echilleo 2., her eunuchs, Peter himself, by Christ's gift the mighty key-bearer of the royal courts of heaven and prince of the twice six princes of the earth, had washed deluerat 2, 3. with the expiating purification of the wave of regeneration. She, inflamed by the torches of the inmost love of the heavenly Bridegroom, dedicating to God the chastity of perpetual virginity, had renounced her betrothal to the most illustrious man Aurelian. Now Aurelian, unable to endure the singular beauty of the virgin and kindled by the torches of a raging fire, admitting no solace in his mind, no pause of quiet in his soul, had by supplications of prayer and by a superabundant wealth of gifts extorted this from Domitian Augustus, that the virgin of Christ, cast out electa 2. of her home, driven from her country, deprived of her hereditary goods, should undergo the prison of exile in the said island, so that, unable to bear the enormity and superabundance of her evils, she might at length recall her mind to the bond of marriage with him.

[5] [But Nereus and Achilleus were crowned with martyrdom; whose bodies Caesarius carries to Rome.] Not long afterwards Aurelian, arriving at the aforesaid island, when he was attempting with blandishments, threats, gifts and very many promises to soften the minds of God's saints Nereus and Achilleus, to the end that they should persuade Domitilla to consent to marriage with him, seeing at last that he was sweating at vain labour, having disgraced them with ignominies and afflicted them with most grievous and most severe diutissimis 2, 3. torments of words and of blows, he had them taken to Terracina and handed them over to Memmius the consular, to be punished in the end as sacrilegious men, as blasphemers, as despisers of the gods. When he saw that he could draw them to burn incense to the immortal gods neither by terrifying threats nor by soothing demulgentibus 2. blandishments, he first had them hung on the rack, then scorched with the burnings of crackling flames, and finally he ordered them to be punished by capital sentence. Their bodies the holy Levite Caesarius, gathering them with dutiful and solemn devotion together with the disciples of the same martyrs, carried across by ship to Rome to the estate of St. Domitilla; and when all the obsequies had been fulfilled and completed according to the rite of the Christian religion, he covered them with earth on the Via Ardeatina, near the memorial of Petronilla, daughter of the prince of the apostles.

[6] Domitilla, brought to Terracina, Euphrosyna and Theodora So Aurelian, seeing that Domitilla was alone and deprived of the assiduous conversation of Sts. Nereus and Achilleus, of the refreshment of their counsel and (c. a.) omits 2, 3. of their fellowship, as though she would now at last easily satisfy his wishes, ordered her to be brought from the island of exile to Terracina, and by earnest prayers he extorted from Sulpitius and Servilianus, illustrious men, that they should send to her their betrothed, wise and eloquent young girls, who should counsel and persuade her no longer to refuse consent assensum 2, 3. to marriage with Aurelian. When they had been received by her gratefully and dutifully enough, Euphrosyna first burst into this speech: With how great a love we have always embraced you, most lovable sister, how greatly we have applauded your joy, how much we have suffered with you in your grief mœrentis 3., how much, finally, we have always been in concord and of one mind with you, you yourself know very well. Wherefore, dearest, grieving with your misfortunes, we have made haste to come to you, eager to know what so great a cause it is that has so hardened your mind that you abominate the gods, neglect men, trample on the nobility of your birth, detesting detestaris 1. your ancestral gods, have become the worshipper of an unknown god, deserting the truth cultivated from of old and celebrated by the fathers, and following trifles of I know not what moderns and of what sort. Wherefore by all things human and divine, sister dearer to me than life itself, I pray and implore you, have done with trifles, have done with dirges, leave off vanity; remember your prudence, remember your free birth, remember your family; be of one mind with those who have always been of one mind with you; love those who love you omits 3., and do not hate yourself; recall your mind to your betrothed, bring your thoughts back to the love of him who loves you ardently flagrantem 2. and impatiently, knowing this one thing for certain and without doubt, that whether you will or no you cannot escape the hands of Aurelian.

[7] from the worship of idols, She had spoken; then Domitilla said: Thanks primum adds 2, 3., dearest sisters, immeasurable thanks first omits 2, 3. to your benevolence and labour, which you undertook in coming even to us

you have deigned to bear proferre 3., I return from the inmost marrow of my soul, and I declare by truthful statement that I love you equally omits 1. as you do me. That this is most true will at once be proved by the very effect, since, not leading you through the empty windings of futile words, I shall simply in a few words open aperiens 3. the pure truth itself. I do not think it matters either to me or seu 2. to you to reply in order to all your words, which you have uttered for my admonition with most gracious and most benevolent affection. It will suffice therefore to have answered only those things to which reason itself, dictating within me, suggests that an answer be most fittingly and necessarily made. You have said therefore ad adds 1. that I, detesting me adds 1. my ancestral gods, have become the worshipper of an unknown God, and, leaving the truth cultivated and celebrated by the fathers, have turned to trifles and dirges. Let us, I beg, dearest ones, set words aside for the time interius 3., and let the matters themselves be proved probantur 3. by deeds. It will therefore be for you, beloved ones, to do one of these things: either that you, calling on your most almighty gods, obtain through them what I myself (i. m.) ipsamet (?) 2. shall ask to be done, and I will recall my mind to believing those same gods, to worshipping them, to honouring them with divine services, and I will confess that I of my own accord, the truth veritatem 2. which the fathers cultivated being abandoned, turned my mind, as you yourselves have said, to fabulous dirges and old wives' absurdities, seduced by deceiving Christians, and I will strive to show myself compliant with your admonitions in all things, not disobedient in even one; or else you, taking counsel for the salvation of your souls, promise that you will believe in my God, if you see that I, his name being invoked, am powerless in nothing that you yourselves shall ask.

[8] by a twofold miracle performed, she converts them. To this Theodora said: Your words, beloved sister, to confess faciamus 1. what is true, certainly rest on reasons. But since we have not been so obedient in complying with the wills of the gods that we ought to presume anything omits 3. of the kind from their benevolence toward us, do you rather, who for your due and, as we believe, assiduous services have been able to assume for yourself so great tantum 1, 2. a presumption of the benevolence of your God toward ergo 3. you, call on his name and let the things be done which we shall ask exspectemus 2. to be done; and we in the same hour will do whatever you counsel, whatever you urge, the most vain worship of the gods having now been made known to us. Then Domitilla said: Would that, sister sweeter to me mihimet (?) 2. than the light itself, you omits 2. may have said this from the heart, and that God may inspire our sister Euphrosyna both to hold the same in her heart and to promise polliceris 3. it with her mouth. To which Euphrosyna, without delay, said: On my behalf let there be no hesitation. I have a blind brother; if (q. s.) quasi 2. at the invocation of the name of that God whom you worship he recovers the use of his eyes, I would believe in the same hour that he is the true God, the most powerful (o. p.) omnipotentissimum 3. of all, at the invocation of whose name so great a prodigy has been accomplished. And at once Theodora followed: If, she said, on the invocation of the same name, I catch with my ears even one (q. v.) v. q. 2. word uttered by the mute little daughter of my nurse, I shall no longer be able to hesitate that you Christians are worshippers of the true and supreme God. Why say more on this? The blind man recovering his sight and the mute girl the use of her tongue at the invocation of the name of the Lord Jesus Christ, both sisters believed, and with the water of the sacred font fonti 2, 3. regenerating them regeneratæ 2, 3., renouncing in the same hour their mortal and earthly betrothed, and dedicating the observance of perpetual virginity to the Son of the King who is lord of all the ages, they were joined to him as perpetual brides.

[9] [Their betrothed, Sulpitius and Severianus, Aurelian having been cut off by sudden death,] The appointed day had come; the three betrothed, Aurelian, Sulpitius and Servilianus, arrive at Terracina, as though to celebrate the wedding nuptiis 2. of the three virgins together. But Sulpitius and Servilianus, beholding the prodigies of the blind man and the mute girl, believed in Christ the Lord, while Aurelian, whose sight blind love did not allow to look upon the light, persisted in the darkness of faithlessness prefidiæ 2.. He, hoping that he would overpower oppressuram 2. the virgin by force, celebrates a day dum 3. of applause, feasts of joy, the supper of the wedding, at which, mingling with the dancing buffoons, he danced until he fell and breathed his last.

[10] by order After this Luxurius, the brother of Aurelian, having received power from the emperor Trajan, of Luxurius handed over Sulpitius and Servilianus to a certain prefect profecto 2. of the city, Anianus by name, as despisers of kings and laws, as blasphemers and impious toward the immortal gods, to be heard and punished. When, in the hearing of the prefect, they confessed in a very clear voice that they were servants of Christ the Lord, and in every way refused to show the images the reverence of any honour or any services, in the same hour the prefect, kindled by the torches of flaming wrath, promulgated mulgata 2; vulgata 3. the capital sentence against them. Their bodies were reverently gathered by the Christians and were buried on their estate prædia 3. on the Via Latina, at the second milestone, with dutiful enough and solemn devotion.

[11] [they are beheaded; Euphrosyna and Theodora are destroyed by the punishment of fire.] These things being done, Luxurius, coming to Terracina, had the sacred virgins mentioned memoratos 2. above set before his tribunals, and commanded præcipit 1. them by a master's edict editione 2. to burn incendat 2. incense to the immortal gods and offer libations. As they refused redeuntibus 2. the crime, Luxurius gives order that, everything they had being altogether taken from them, in gold, in silver, in bronze, in household vessels, and finally in every sort of property and furniture, they themselves, the doors of the chamber cubili 1. in which they lived together being bolted on all sides with fastening bars, and fires being set (i. p.) p. i. 2, 3. all around, should be punished by the extermination of a horrible hostilis 1. death. Their bodies, uninjured and unburned, with heads bowed to the ground presenting pertendentia 3. the image of women praying, the holy Levite Caesarius found repetit 2. on the next day, and digging the earth to a depth he gave them burial with the services of due veneration.

ANNOTATION.

CHAPTER TWO.

Caesarius, condemning the monstrous sacrifice of the young man, is consigned to custody; he confesses the faith before the consular; at his prayer the temple of Apollo collapses.

The killing of the young man carried out on the Kalends of January While cum 1, 2. the time was rolling on in these doings with its courses that know no halt, that festive and splendid solemnity of the Kalends of January januariarum 3. arrived. A flock of young men, a crowd of old men, a troop of youths, a throng of boys, a countless multitude of nobles and commoners, rich and poor and those of middling state, had flowed together in rivalry to that solemn and celebrated prodigy of a man who was to give himself of his own accord to death and the precipice. So when victims had been solemnly immolated in the temple of Apollo by the young man's hands, prayers poured out and all things duly performed, the most insane man leaves the temple and leaps upon his horse. At length they came, a countless crowd following, to the brow of the mountain, and behold, the unhappy man, saying a last farewell to those looking on around him, delivers himself over the precipice from the summit of the rock.

[13] Caesarius, reproving with free voice, While these things were being done (g. i.) gereretur ita 1., Caesarius the Levite was present, who, no longer able to restrain and hold in his soul, began to cry out in a loud voice: What fury, what insanity is this, O citizens? what so great a tanta tamque 3. frenzy, unheard of in all ages past, has corrupted your brain, infected your mind, taken away your sense, covered over omits 3. and obscured your understanding, that you take night for day, cloud for clear sky serenam 2., darkness for light, that you place vocetis 2. virtue in the highest crime, life in death, salvation in perdition? O hateful crime! O unheard-of deed! O outrage to be compared with no outrages at all! That a man should destroy himself of his own accord, of his own accord leave linguere 2. life, of his own accord seek death! Alas for inhuman men! Alas for demented and frantic minds! Spare, I pray, O citizens, I beseech you, adjured by all things divine and human, spare, I pray. Spare, I pray, by your salvation, by the salvation communem adds 3. I implore you. O wretched man that I am, what hateful thing I see, what inhuman thing I behold in men! O look down from the heavens, God the judge of all, powerful over all, beholder of all; see the deed, see the crime, see and avenge. How long will you turn away avertis 1. your face, shade your sight, withdraw amovebitur 2., O God, my God, your gaze? You have always kept silent, you have held your peace; at last, I pray, like a woman in labour, speak out.

[14] seized at the order of Firminus the pontiff by Leontius the consular, When Dum 2, 3. no orders of Firminus Firmi 2. the pontiff, no threats could restrain Caesarius from crying out these and like things, at last by the pontiff's command he was seized and consigned to custody custodia 2, 3.. Then, the remains of the young man who had hurled himself down being collected and buried in the temple of Apollo with the highest devotion, the pontiff, returning home, orders Caesarius to be brought out of prison and presented to his gaze. Attacking him with threats and ignominies in a harsher invective, he orders him to be consigned to prison again; and sending envoys he earnestly requests Leontius the consular, who at that time happened to be staying at Fundi, to come to omits 2, 3. Terracina. When he, assenting to his request, had come after three days, the pontiff, going to him, began to relate in his ears that a certain man of African race was staying at Terracina, a subverter of the people, a transgressor of the laws, a despiser of the gods, who had not feared timuerit 2. 3. to defame by public protest, in the hearing of the whole people, that splendid deed through which above all Terracina resounded as famous formosissima 1. and celebrated everywhere, that of a man giving himself to death and the precipice for the safety of the whole people; and who, when he ordered jubente 2. him and even held out threats intentati 1. to him that he should be silent and leave off defaming the rite of the city, had refused by any means whatever to assent, and even when seized and thrust into omits 3. prison carcere 2, 3. was still persisting perseverare 1. in his opinion with insolent mind.

[15] he is vainly driven to sacrifice to the gods. Hearing this, Leontius orders a tribunal to be prepared for him publicly in the forum. When, as he sat præsidenti 2. before the tribunal, they had presented repræsentasset 1, 2. Caesarius according to his command, he first attacks him ac 2. with this question: Tell us, what are you called by name (n. d.) d. n. 2, 3.? To whom the Levite said: My name is Caesarius. To this Leontius said: Do you declare yourself te adds 2, 3. a native or a foreigner? To whom Caesarius: A foreigner. And the consular said: From what parts have you come here? And he said: From the parts of Africa. Then Leontius said: Is it true that you abominate the ingrown inclitos 3. and long-established rites of this city, and by protest

public to have defamed that most splendid deed of a man giving himself to death and the precipice for the safety of his country? Caesarius said: It is true indeed. To this Leontius said: They say moreover that you hold in contempt the immortal gods, to whom the imperial majesty bows afflexit 1, 2. its royal regios 1. neck, and whom it busily strives to soothe with offered ablatis 2. sacrifices. To whom Caesarius said: Nothing is truer. Then Leontius said: I command that you offer libations to them omits 3. and sacrifice. Caesarius said: I will not do it.

[16] As he prays, the temple of Apollo collapses and the ruin crushes Firminus. Indignant at these words Leontius at once gives order that Caesarius be led bound to the temple of Apollo, to burn incense omits 3., of course, to the same Apollo and to offer sacrifices. Already he had drawn near appropinquaverat 3. to the temple, already he was almost touching contigebat 2. it, already he was to be brought in by force and compelled to the offering of the wicked sacrifice, if any opportunity should admit of it; when behold, lifting up his head and gazing contuitus 2, 3. at heaven with open eyes, he thus prayed, saying: To you I lift up my eyes, who dwell in the heavens. As the eyes of servants are on the hands of their masters, and as the eyes of a maid on the hands of her mistress, so are my eyes on you, the Lord my God, until you have mercy on me mihi 2.. Have mercy on me, Lord, have mercy on me, for qua 2. I am greatly filled with contempt. Renew, my God, your signs and change your wonders; glorify your hand and right arm; arouse fury and pour out wrath; lift up the adversary and afflict the enemy. Hasten the time and remember the end, that all the nations gratias 2. may know your wonders, Lord our God. Scarcely had Caesarius finished what he had begun, when behold, suddenly, the force of the divine command being felt, the temple of the demon collapsed, overthrown from omits 3. its foundations, and the dome tholum codd. of the temple, crushing the pontiff Firminus, shattered him.

[17] Luxurius, against Leontius the consular Seeing this, Luxurius, that singular friend, that companion of one mind with him, in his impatience of excessive grief began to rave, to storm, and to inveigh with insane speeches against the consular Leontius, saying: How long, consular Leontius, will you suffer a magician, a subverter, a sorcerer beneficum 2. to breathe the vital air? Do you thus still delay, Leontius, to destroy the criminal, to do away with the wicked man? Do you still delay to remove the contagion from the people? do you still delay, do you still, I say, hesitate to amputate a most putrid member membrorum 1. from the fabric of the living, from the connection of men? In tanto scelere, in adds 2, 3. so great a crime no delays are to be interposed in punishing, no (nullæ sunt pun.-nullæ) puniendo ullæ sunt innectendæ moræ? Ullæ… 2, 3. truces innutiæ 2. are to be inserted. Then Leontius said to the Levite: Unless I, most criminal of all whom the earth sustains, punish so great a crime in you with due vengeance, from the very beginnings of the ages no crime among men has been avenged with due punishments. To whom Caesarius said: Why do you threaten miraris 1, 2., consular Leontius? Caesarius is prepared to suffer every kind of insult, every kind of torment, if only he may merit the grace and benevolence of the Lord Jesus Christ. Then, turning to Luxurius, the consular said: I know, Luxurius, that you are most sorrowful over the slaying of the pontiff, over which how much I too am distressed the immortal gods may know noverunt 2, 3.; but be without doubt (v. i. n.) omits 3. that I shall exact vengeance for the death of the pontiff with every kind of torment and at last with that kind of death which shall seem the worst teterrimum 3..

[18] and strives to stir up the people against Caesarius. And in the same hour Luxurius summons the whole people to the overthrown (a. e.) adversum 1, 2. temple, to see and behold the slain pontiff, and began to rave in their ears with these furies: Do you see, O fellow citizens, the outrage, do you see the magician, do you see and keep silent? The gods are despised, temples are overthrown, pontiffs are slain; you see and keep silent? And turning his flaming eyes on Caesarius he said: Why, most criminal scelestissime 2, 3. of all the living, did you choose to do thus ista 2.? Why did you choose to overthrow the temple, why to slay my mecum. 3. colleague and friend, who wished and refused the same as I in all things (p. o. v,) omits 2.? To whom Caesarius said: Why do you bawl, O judge? Did I slay your colleague? Did I strike the temple either omits 3. with rams or with any instruments of overthrow? Did I touch attigi 3. it even velle 2. with the last or least of my fingers? But if you protest that the wall of your unspeakable shrine was overthrown at a prayer poured forth, at the opening aperitionem 3, of my mouth, let reason compel you to conjecture from this, to weigh, of what sole, what true, what finally majestic molestativi 1. God I am the worshipper, through whom my words have obtained so great a strength, so great an efficacy.

[19] Caesarius refutes him, And at once turning to the people, he made this speech to them: You are rational beings, O men, you flourish in sense and intellect (s. i.) sensuque 3.; let reason therefore persuade you, I beseech you, to weigh the truth of the matter. If Apollo is a true god, and if Firminus was the pontiff que adds 2, 3. of a true deity cultor adds 2, 3., why did he not protect the temple dedicated to his name, why did he not defend his pontiff from being shattered, from death? Why, at the word of a little man, why, at the invocation of another god, was the temple destroyed, the wall overthrown, the pontiff penalized with slaughter? Believe therefore, men, if indeed you are men, if indeed you are rational, if indeed you are capable in sense and intelligence intelligentiæque, 2, 3.; believe, I say, that he is the true God, believe that he is most powerful, the invocation of whose name has proved so strong, so mighty, so efficacious. Very many of the people, taking this in with their ears, were pierced in heart and soul, and were brought to a certain hesitation and scruple, seeing the terrible sign of the overthrown wall and the slain pontiff, and hearing words of such a kind that no words, no reason seemed able to oppose them. But Luxurius, on hearing this, raved more and more.

[20] and led back to prison, he is often refreshed by angels. Finally, the corpse of Firminus being drawn out and buried according to custom, Caesarius by command of Leontius is consigned to the custody of the prison. In which, as he stayed there for a longer time, the heavenly mercy frequently deigned to revisit him, by means of the conversation of the angels who came to and fro.

CHAPTER THREE.

The conversion and blessed death of Leontius the consular. Caesarius and Julian the presbyter, by order of Luxurius the judge, are shut in a sack and drowned in the sea. Luxurius, according to the prophecy of Caesarius, is killed by a serpent. The bodies of Sts. Caesarius and Julian are buried by the monk Eusebius.

After a year, brought out of prison, Caesarius is seen surrounded with light. A year having now almost run its course (p. d.) d. p. 3., the sun had nearly returned to the same orbit, when behold, at the order of the consular Leontius, the pledges of darkness burst into the darkness in which Caesarius, the son of light, was held bound. The soldiers of Leontius bring out the soldier of God, naked and bound in chains, to be presented to Leontius and Luxurius sitting together in the forum of Terracina. As he goes along (i. e.) intereundus 3. Caesarius begs the soldiers leading him to grant him a little time's respite for prayer. And as Caesarius was praying, his body stretched prætenso 2. out on the ground and measuring mentientem 3. the level earth with spread expassisque 2. palms, a light equal to the brightness of a flashing lamp, sent from heaven, poured around the warrior of Christ on all sides.

[22] [By this prodigy Leontius, converted to Christ, is baptized by Julian, and dies piously] At the sight of this prodigy the consular Leontius at once threw himself at the feet of the venerable Levite, and exclaimed with a very great ingenuissima 2. voice that the God of Caesarius alone is true, alone most powerful of all in heaven and on earth; and at once clothing the Levite with his own cloak, he began with flowing tears to beg that he might be instructed in the faith of Christ, renewed by the mysteries of Christ, and at once be counted worthy to be purified purificare 2. in the washing of Christ. All these things were happily accomplished in Leontius in the same hour by Caesarius the Levite and the holy presbyter Julian, who had then arrived there, sent, as we believe, by God. As they prayed, the mysteries of the Lord's body and blood (e. s.) sanguinisque 2. having been received, Leontius breathed out his last breath in the same place. His body was gathered up by his wife and sons, and buried not far from the city on the third before the Kalends of November.

[23] [Julian and Caesarius, by order of Luxurius, are sunk in the sea. Luxurius, according to the prediction of Caesarius,] On the same day sentence was given, Luxurius promulgating it, that the holy presbyter Julian and Caesarius the Levite, thrust into a sack tied up on all sides, should together be sunk in the waves of the sea. Three days had passed, the night had come in which the sacrilegious orders were fulfilled upon the saints of God. On which night the life-giving martyrs are reported to have attacked Luxurius with this ac 2. speech: Us indeed the water, our mother, Luxurius, will embrace as her own pledges, will receive as beloved sons, will acknowledge as her own, will acknowledge those whom she bore, will give back to God those whom she conceived by the gift of God omits 3.. But you, all omits 3. doubt being far removed, on the following day, God being judge, will be handed over to be torn apart by a most ferocious serpent, to be wholly drunk and sucked dry, that it may be clearer to all than the bright day dies 3. that the deity is the avenger of our gore and of the holy virgins who at your command were burned with the scorching of blazing fires. They had spoken, and behold, seized in the same moment by the ministers of Luxurius, bound hand and foot, they are thrown into a sack, carried to the sea, and sunk in the deep of the main.

[24] [is killed by the bite of a serpent. The bodies of the martyrs, cast back on the shore,] But as the dawn of the following insequentis 3. day was growing light, Luxurius left his pleasant bed earlier than usual, and when he had quickly leapt upon his harnessed apparatus 3. horse, waiting for the escort of none of his men, he was hastening to the villa of his own estate juris 3. to dine; when behold, under a tree spreading expassam 2, exparsam 3. in branches and shaggy with foliage, a snake, leaping down from the tree into the bosom of Luxurius as he rode, slipped in by the head-opening of his tunic and entered; and at once, encircling the man like a girdle, it placed the rest of its body at his back and sides, but its tail and head collocarat 2, 3. at the seat of the heart. The snake began to handle the wretched man's breast with ferocious bites, began to loosen the fabric of his frame, to split his skin, to gnaw his flesh, to part his bones, to suck out his gore. The wretch leaps from his horse, and at once rolling himself over the ground, he filled the air with hideous wailings. But it is said that before he died in that place, beholding contulit 2. the saints, whom he had ordered to be sunk in the sea, and who had not yet ended their lives, carried to the seashore, and seeing accipiens 1, 2. them eosdem 2, eos denique 1. in gladness and with the jubilation of their voice most sweetly rendering a hymn innum 2. to the Creator of glory, he is related to have cried out with repeated cries that they should have mercy on him.

[25] they are buried by Eusebius. Now the relics of the holy martyrs Eusebius, of whom we made mention above, whose hospitality the Levite Caesarius had enjoyed fuerit 2. from his very entry into the city civitate 4, 3., gathered up on the following night, and not far from the walls of Terracina, with due honour and reverence, he laid in the earth the sacrosanct pledges to be required and restored on the last day.

CHAPTER FOUR.

Eusebius and Felix the presbyter by Leontius, son of Leontius the consular,

are beheaded. Their bodies, found with the heads by Quartus the presbyter, are entombed near the body of St. Caesarius.

The fifth day from the passing of the holy martyrs Caesarius and Julian had run its course decucurrerat 2., Eusebius and Felix the presbyter when behold, St. Eusebius is found at their memorial, fasting jejuniis 2, 3., giving himself to prayer and psalmody salmodiæ 2.. There is a concourse of the people from all sides to the servant of God, for he was not far from the city, for instruction auditionem 2, 3. in the divine word. Every sex sessus 2., every age, finally every condition flowed together, and they were purified purificabaturque 2. in the wave of the saving washing through the hands of a certain presbyter, Felix, happy both by the proper sense of his name and by the merit of his worthy conduct.

[27] they are set before Leontius, son of Leontius. So through the reports of those who testified that they had seen these things, all was laid open in order to Leontius the consular, son of Leontius the consular (L. c.) c. L. 2, 3.. So the consular, sitting in the forum of the city of Terracina, orders the saints to be presented to his gaze; and when they were presented præsentatus 2., Leontius first accosts them with this inquiry: Are you, he said, the ones who seduce the people, who overthrow and subvert the whole populace, who both yourselves detest the rites of the gods, despising contendentes 2. them, and insist that others also despise contendant 2. and detest the same? Then Eusebius said: To the way and by the way of truth and life we strive, if ability suffices, to lead all men; but to seduce anyone we neither know how at all nor wish; most eager to convert all omnis 2., if the opportunity were given, but wholly strangers to the will and desire to overthrow or subvert anyone; zealous to set up what is overthrown, not to overthrow what stands. And believing in one God alone, of many gods we are utterly ignorant. Wherefore to those who do not exist we neither offer libations ourselves nor, if it could be done, would we wish others to offer them; nor do we think it right plenum 1, 2. that we who have entered upon the way of truth should see countless men wandering outside it and be silent.

[28] Questioned by him, To this Leontius said: So then the Roman people, the Roman nobles themselves, finally the Roman princes, whose dominion and empire stretches to the very bounds of the earth, indeed almost the whole world, seem to you to go, having deserted the paths of equity and justice, through every byway and the tortuous windings of error; and you worshippers of Christ, who do not make up even a thousandth part of mankind, will seem alone to have found the tracks of equity and the paths of justice? And since from the first of mortals himself not one has been found up to now actenus 2. who trod the paths of this most sacrosanct religion, shown divinely, as is asserted asseritis 3., must it be believed, according to you, that the whole omnem 2. race of rational beings on earth has strayed from the most straight paths of reason and justice through crooked ways and byways repugnant to reason and justice, through the lapse of so many thousands of years, and must it be held that the very authors and rulers of the human race, the gods, whom reason, implanted innixa 2. by them naturally in the human minds of all men, proclaims all-knowing and most almighty, are to be charged with impiety, a blasphemy which may it recoil on your head, or with impotence, who through so many thousands of years running their course either impiously refused noverint 2. or impotently were unable to free the minds of men from this most evil teterrima 3. slavery?

[29] bravely of Christ To this the saint said: Prudently enough, consul, and with a most plausible argument you have striven to resist our religion, and through wonderful images of truth to destroy the pure truth, and through shadowy masks and phantastic ghosts you have tried to frighten away the face of our faith. But our religion is invincible, and all truth is insuperable; and our faith does not, as though little parula 2. and raw, shrink in fear from reflected images, from phantasies of ghosts, from stage fictions and theatrical sports, nor have sincere truths ever been able to be mocked by plausibilities. But if so great a desire of hearing the truth, sent from heaven, were now to break in upon you that you would allow sufficient answers to be returned to your several objections, I would certainly show that we teach nothing new, nothing raw, nothing, as you assert, unheard of in all past ages; but, passing over one supreme and principal matter with the covering of silence, I would show how many things God has revealed this way to the fathers almost from the very beginnings of the rising world, and that in the very writings of the philosophers, which you cultivate so greatly, almost every dogma of the Christian religion is most fully and most plainly contained.

[30] they profess the faith, Then Leontius the consular said: I have no leisure to spend in hearing your trifles and absurdities any longer. The choice of one of two things is granted you by imperial order and by our largesse, that either, honouring the immortal gods with worthy and divine services, you enjoy the vital air with us, or, putting off doing this, you be presently cut down by the sword and separated from the company of the living. To these things St. Felix answered in these words: Of the choice granted, consul, we choose the latter part. Know therefore, certain and without doubt, that your gods are not only never to be honoured by us with any services befitting deity, but moreover are to be assailed with every kind of reproach and ignominy, until we breathe out our spirit, as the adversaries and most dread enemies of our race; and for a deed of this kind we are prepared (p. s.) paratissimos 3. to be afflicted affici 2, 3. with all kinds of punishments and tortures (e. t.) omits 2. and at last to be penalized with death itself.

[31] and being beheaded, After this Leontius began to inquire of the people standing around what opinion they held about these things. As they gave varying and divers opinions, some exclaiming that the dogma was depraved, and others murmuring that it was good doctrine, the consular ordered them to be thrust into prison. But on the following night, urging them through go-betweens to immolate to his gods, since they held this to be utterly detestable, he gave orders that on the same night they should be beheaded and sunk in the river which is called Ligula ^a; and the river at once sent the sacrosanct bodies to the sea, and the sea to the shore, near the place which is called Pineta, on the next day.

[32] they are buried by Quartus the presbyter. Now a certain presbyter of Capua, Quartus by name, setting out to his field, found the bodies of the saints without heads on the same day; which he gathered up and, placing them on a vehicle, reverently carried to his home. While panting and assiduous he searched out their heads, on the next day, by the bounty of God, he found them unharmed, and buried the bodies joined to the heads near the body of the Levite Caesarius on the day of the Nones of November ^b. And many miracles take place in the place of their repose up to ad 2. the present day, and those who worthily ask receive and those who worthily seek find, and it is opened to those who worthily knock at the memorial of the most holy martyrs by their interventions, by the gift of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns, God omits 2., for ages of ages. Amen.

ANNOTATA.

THE HEALING OF GALLA AND THE TRANSLATION OF ST. CAESARIUS TO ROME

with a Greek version from Vatican codex 1608.

Caesarius, deacon, martyr at Terracina. (S.)

Julian, presbyter, martyr at Terracina. (S.)

BHL Number: 1517, 1518

FROM MSS. AND PRINTED SOURCES

Of these things we have treated in the Preliminary Commentary, § III, page 89 ff. Now, however, we publish the Latin text according to the codex from the library of the archive of the chapter of the basilica of St. Peter; of which much has already been said above, page 105. There it is marked no. 1 among the codices according to which the first Passion of St. Caesarius is published; from which the Subiaco codex, noted there above with the number 3, hardly differs. Opposite the Latin text is also given a periphrasis, or rather a Greek version, from a Vatican manuscript codex; which codex is described above on the same page 105, in the twentieth place. This version we have gathered from a certain very insipid panegyrical oration, as a gem from a dunghill. We add finally, in the lower part of page 127 ff., the text of the same miracle, which we found inserted near the end of the great Passion excerpted from the Cassino codex; compare, on this page, no. 32 of that Passion. The description of the Cassino codex we gave above, page 120.

[1] Βασιλεύοντος τοίνυν τοῦ εὐσεβεστάτου βασιλέως Οὐαλεντινιανοῦ, ἐν τῷ καιρῷ ἐκείνῳ τῆς τῶν Ῥωμαίων ἐκκλησίας Δάμασος ὁ ἁγιώτατος ἐπίσκοπος προεκαθέζετο· ἦν γὰρ ἀνὴρ μεγάλης φρονήσεως τε καὶ σοφίας. οὕτινος τοῖς διδάγμασιν καὶ ταῖς συμβουλίαις ὁ προειρημένος Αὔγουστος ὑπήκοος ἦν, ὥστε ἰδέσθαι αὐτοὺς ὑπὸ τῆς θείας χάριτος ἐμπεριεχομένους. ἐγένετο οὖν ἐν τῷ πάσας τὰς προτροπὰς ἴσως διαφέρειν ἐκ τῆς συνέσεως τοῦ πατριάρχου ὥστε Εὐδοξίαν Θεοδοσίου τοῦ ἐν ὁσίᾳ τῇ μνήμῃ θυγατέρα εἰς συζυγίαν βούλεσθαι. ἥνπερ καὶ δεξάμενος ὁ ἐν ὁσίᾳ τῇ μνήμῃ Οὐαλεντινιανὸς, δύο θυγατέρας ἐξ αὐτῆς ἔσχηκεν. ἡ μὲν πρεσβυτέρα τῷ τῆς γεννησαμένης μητρὸς ὀνόματι ἐκέκλητο, ἡ δὲ μικροτέρα Γάλλα Πλακιδία ἐπονομάζετο. ἡ μεγαλωτέρα νέα οὖσα ἐτελεύτησεν. τοίνυν τῷ Αὐγούστῳ τῇ μικροτέρᾳ θυγατρὶ σφοδρότατος ἐπεφέρετο ἔρως, διότι μονωτάτη αὐτῷ ἐγκαταλέλειπται. Εὐδοξία δὲ ἣν προέφημεν Θεοδοσίου τοῦ μεγάλου βασιλέως θυγατὴρ ἐτύγχανεν. ἥτις μετὰ τοῦ ἐν ὁσίᾳ τῇ μνήμῃ Ὁνορίου τὴν τοῦ πανευφήμου ἀποστόλου Παύλου ἐκκλησίαν ἐθεμελίωσεν· ἡ δὲ αὐτὴ Εὐδοξία τοσοῦτον εἰς τὴν τοῦ Χριστοῦ πίστιν καὶ ἀγάπην προέκοψεν ὥστε καὶ τὴν τοῦ κορυφαίου ἀποστόλου Πέτρου ἐκκλησίαν, ὅπου ἡ τιμία κατήνα, ἥτις Βίγκουλα ἐπονομάζεται, ἐν τῇ πολει Ῥώμῃ ᾠκοδόμησεν· ἥτις ἔως σήμερον Εὐδοξίας κέκληται. ἀλλ᾽ ἐπὶ τὸ προκείμενον ἐπανέλθωμεν.

[2] Τοιγαροῦν ὁ μακαριώτατος πάπας Δάμασος τοὺς φιλευσεβεῖς βασιλεῖς ἐξαιτησάμενος τοὺς σύνεγγυς τῆς πόλεως κήπους αὐτῷ ἐπιδούναι, ἐν οἷς τοῦ τρισμακαρίου Λαυρεντίου τοῦ μάρτυρος ἐκκλησίαν οἰκοδομήσειεν, οὕσπερ εὐθὺ δοθῆναι αὐτῷ ἐκέλευσεν. ἐν ᾧ τόπῳ παραχρῆμα τὰ θεμέλια βαλὼν, ὁ ἁγιώτατος πάπας ἐκκλησίαν, τοῦ Χριστοῦ συνεργοῦντος, ἐποικοδομεῖ. ὅπερ ἀκούσασα ἡ βραχυτάτη θυγατὴρ τοῦ βασιλέως ἐν τῷ ἀκμὴν τὰ θεμέλια ἐπιτιθεσθαι, ὀργῇ πολλῇ ἐξαφθεῖσα, ἀνάξιον εἶναι τοῦτο ἐλογίσατο. διότι ἐν αὐτοῖς τοῖς κήποις βασταζομένη καὶ ἐφεπομένη προέρχεσθαι εἴωθεν, καὶ εἴ τι δ᾽ ἂν ἦν αὐτὴ κατὰ νηπιότητα τερπομένη, ἐκεῖ συχνοτέρως εὑρίσκετο. ἐν τῷ οὗν ἐν αὐτῷ τῷ τόπῳ σπουδαίαν προσεγγίζειν, δἰ ἑαυτῆς καὶ τῶν θεραπαινίδων αὐτῆς τὰ θεμέλια τὰ ἑπιτεθέντα καταστρέψαι διενοεῖτο· ὅπερ ἐπιχειρήσασα εὐθέως ὑπὸ ἀκαθάρτου πνεύματος σπαράττεσθαι ἤρξατο· ὅθεν οἱ μὲν αὐτῆς γονεῖς οἱ αὔγουστοι καὶ πᾶς ὁ τῶν Ῥωμαίων λαὸς θλίψιν καὶ πένθος διὰ πολλῶν ἡμερῶν ἐσχήκασιν.

[3] Ἐν τῷ οὖν μεταξὺ πρὸς διάφορα ἁγίων λείψανα προσφέρεσθαι οὐδεμίαν ἴασιν ἐκαρπώσατο· ἀκούσαντες δὲ ὅτι ἐν τῇ νήσῳ ἥτις Χίον ἐπονομάζεται, τοῦ μακαρίου Ἰσιδώρου μάρτυρος ἐν ᾗ τὸ σῶμα κατάκειται, ἐν ᾧ τόπῳ ὁ ἐνοχλούμενος ὑπὸ πνεύματος ἀκαθάρτου

καὶ ἤρχετο ἐκεῖσε τὴν ἴασιν παραυτίκα ἐκομίζετο, συνῄνεσαν οὖν τοῖς αὐγούστοις ὥστε τὴν θυγατέρα αὐτῶν, εἰ ἦν δυνατὸν, κατὰ τοῦ τῆς Καμπανίας αἰγιαλοῦ πρὸς αὐτὸν τὸν μάρτυρα ἀπελθεῖν· καὶ ἐμβαλόντες αὐτὴν ἐν βαστερνίῳ, ἐπειδὴ οὐδὲ ἄλλως ἦν δυνατὸν διὰ τὴν λεπτότητα βασταχθῆναι διὰ τὸ συχνῶς ἐνοχλεῖσθαι ὑπὸ τοῦ πνεύματος καὶ λιποθυμεῖν· ὅμως οὖν ἐν τῇ πόλει προελθούσης τῇ ἐπονομαζομένῃ Τεῤῥακίνῃ, ἥστινος πόλεως ὁ μακάριος Φίλιξ ἦν ἐπίσκοπος, ὃς καὶ μετὰ πάσης τιμῆς αὐτὴν ὑπεδέξατο, εἰσελθεῖν δὲ αὐτὴν εἰς τὴν πόλιν οὐκ εἴασεν, ἀλλὰ διὰ τῶν ἁγίων αὐτοῦ εὐχῶν καὶ νουθεσιῶν εἰς τὸν τοῦ ἁγίου μάρτυρος Καισαρίου ναὸν ἀνακλίνεσθαι προσέταξεν. ἐν τῷ οὖν ἔγγιστα τοῦ σεβασμίου λειψάνου κεῖσθαι αὐτὴν, τοιαύτην ὁ μακαριώτατος ἐπίσκοπος εὐχὴν προσῆξε τῷ θεῷ λέγων· Κύριε ὁ θεὸς ὁ παντοκράτωρ, ὁ ταύτην τὴν κόρην γεννηθῆναι κελεύσας καὶ δοὺς αὐτῇ πνεῦμα ζωῆς, ὁ πάντων ὢν ἐπιγνώστης, οὐκ ἄξιόν ἐστιν ἵνα τὸ πνεῦμα ὃ δοθῆναι αὐτῇ ἐκέλευσας ἡ τοῦ διαβόλου ἐξουσία δυναστεύσῃ· ἐν τῇ σῇ οὖν, κύριε, μεγαλότητι ύποκύπτομεν, ὅπως αὐτὴν εἰς τὸ ἀρχαῖον ἀνακαινίσῃς πνεῦμα καὶ εἰς τὴν προτέραν ἐπιστρέψῃς σωτηρίαν, ὅπως διὰ τῶν τοῦ μάρτυρος ίκεσιῶν σεσωσμένῳ νοΐ καὶ καθαρῷ συνειδότι εἰς τὴν ἐκκλησίαν σου, εἰς ἣν ἥμαρτεν, εὐχὰς ἐν αὐτῇ ἐκτελέσῃ. καὶ πάντες ἀπεκρίθησαν τὸ· Ἀμην.

[4] Λοιπὸν ὁ προειρημένος ἁγιώτατος ἐπίσκοπος ἐν κλαυθμῷ καὶ νηστείαις ἑαυτὸν ἐκδέδωκεν, ὥστε ἐν τῇ τρίτῃ ἡμέρᾳ ἡ κόρη θεοῦ χάριτι ἰάσεως ἔτυχεν, τοιαύτην δἰ αὐτῆς μαρτυρίαν ἐξηγουμένη, ὅτι τῷ μεσονυκτίῳ ἀνὴρ ἅγιος ἐλθὼν ἐπεφάνη, στολὴν ἐνδεδυμένος, ἐν θέᾳ λαμπροτάτῃ, καὶ φησιν αὐτῇ· Τὸ τῶν ἁμαρτωλῶν πῦρ οὐκ ἄλλως εἰ μὴ διὰ τῆς τῶν δακρύων πηγῆς σβέννυται. Φίλικος οὖν τοῦ ἁγιωτάτου ἐπισκόπου παρακαλοῦντος τὸν θεὸν, ἐξῆλθεν αὐτὴ ὑγιής. ἐν τῷ οὖν τὸν ἁγιώτατον ἐπίσκοπον ἐπερωτᾶν αὐτήν· Πῶς καὶ ποίῳ τρόπῳ γέγονας υγιὴς, ἀποκριθεῖσα ἡ κόρη ἔφη· Καισάριον ἑαυτὸν ὀνομάξειν διεμαρτύρατο ὁ φανείς μοι· εὐθέως οὖν ἐκ τοῦ ἐμοῦ στόματος ὥσπερ ὄφιν ὲξήνεγκεν, ἑτέρῳ τῷ ὄντι μετ᾽ αὐτοῦ δέδωκεν εἰπὼν· Ἐν τῷ τῆς θαλάσσης βυθῷ μετὰ πάσῃ σπουδῇ καταπόντισον· καὶ ποιήσας σφραγῖδα ἐν τῷ στόματί μου καὶ ἐν τοῖς ὠσίν μου, ἀφανὴς ἐγένετο. Ἐγὼ δὲ εἰς ἑαυτὴν ἐπανελθοῦσα, ταῦτα διεμήνυσα τῷ ἁγιωτάτῳ ἐπισκόπῳ. ὅστις οὖν ὁ ἐπίσκοπος ἀκούσας καὶ ἱλαρὸς γενόμενος, εὐθέως τῷ ὄρθρῳ θυσίαν τῷ θεῷ προσενέγκας, τὰ θεῖα μυστήρια ἱερούργησεν. παρ᾽ αὐτὰ οὖν τὴν φήμην τῆς αὐτῆς σωτηρίας ταχέως ἐμήνυσαν· ἥτις τοῖς τῶν αὐγούστων ὡσὶν ἀκουτισθεῖσα, εὐθέως ἐν τῇ πόλει Τεῤῥακίνῃ οὐ μετ᾽ ὀλίγου λαοῦ προσεγγίζειν παρεσκεύαζεν· εἰς ἣν παραγεγονότες, εὑρίσκουσιν τὸν ἁγιώτατον ἐπίσκοπον θυσίαν τῷ θεῷ προσκομίζοντα καὶ τὴν αὐτῶν θυγατέρα προσφορὰν τῷ κυρίῳ προσάγουσαν. τούτων οὖν ἐκτελεσθέντων, τὸν ἁγιώτατον ἐπίσκοπον ὑπὲρ ἐκ περισσοῦ ἐτιμήσαντο, τῷ δὲ μακαρίῳ Καισαρίῳ τῷ μάρτυρι πολλὰ χαρίσματα ἐδωρήσαντο.

[5] Ἤδη τοίνυν ἐν τῷ πολλὰ ἐπακολουθεῖν τὰ προγεγενημένα βραχέως λέξομεν. τότε οὖν Οὐαλεντινιανὸς ὁ αὔγουστος μετὰ τῆς Εὐδοξίας τῆς συμβίου αὐτοῦ τὴν αὐτὴν βαστέρναν, ἐν ᾗ τὴν θυγατέρα ἀσθενῆ ἀπήγαγον, ἐκ χρυσοῦ καὶ ἐλεφαντίνου ἐκόσμησαν, καὶ μέρη τινὰ τῶν ἁγίων λειψάνων Καισαρίου καὶ Ἰουλιανοῦ βαλόντες ὅ τε βασιλεὺς καὶ ἡ τῶν Ῥωμαίων ποίμνη ἐν τῇ αὐτῇ βαστέρνα, οἵτινες ὁμοῦ συνελθόντες μετὰ τῆς τοῦ βασιλέως θυγατρὸς, ἰδίοις ποσὶν ὑπέστρεφον· καὶ διὰ τῶν ἱερῶν ὤμων τὴν βαστέρναν βαστάξαντες μετὰ πλείστων φωταψιῶν καὶ μύρων, ἐν τῷ τῶν Ῥωμαίων παλατίῳ κατέθεντο ἐν σεμνοπρεπεστάτῳ καὶ βασιλικῷ κουβουκλίῳ διὰ τοῦ μακαρίου πάπα Δαμάσου, ὅστις τοῦ αὐτοῦ εὐκτηρίου κτήτωρ ἐδείχθη· ἐν ᾧ ἀτελέυτητα χαρίσματα ἐν τοῖς κοσμήμασιν ὑπὸ τῶν αὐγούστων ἐδόθησαν· ἐν ᾧ τόπῳ πολλὰ θαύματα ἐπιτελοῦνται εἰς δόξαν καὶ εἰς καύχημα τῆς ἐκκλησίας.

Eudoxia, daughter of Valentinian II and Eudoxia, Here begin the acts of the most Christian Valentinian. On the wonders of St. Caesarius the deacon. — In the reign of Valentinian Augustus, a worshipper of God, at the time when Damasus, the most holy bishop, presided over the Roman Church, who was a man of great prudence and great virtue, to whose admonitions and counsels the aforesaid Augustus was so obedient that divine grace seemed to bind them together. It came about then, since he bore all his commands with equanimity, that by the consent of the pontiff he took in marriage Eudoxia, daughter of Theodosius of august memory. Having taken her, he begot two daughters of her; the elder was called by her mother's name, the younger was named Galla; but the elder died while still a girl. And Augustus was drawn by excessive affection to his younger daughter, because she alone remained. Now Eudoxia, whom we mentioned above, was the daughter of Theodosius; who with Honorius of august memory founded and completed the church of the blessed Paul the Apostle; and his daughter Eudoxia had advanced so far in the faith and love of Christ that she built in the City the church of the blessed Apostle Peter which is called ad Vincula; which to this day is called Eudoxia's. But let us return to where we began.

[2] seized by a demon for a sacrilegious deed, The most blessed Pope Damasus was asking of the Augusti that a certain garden, situated not far off in the City, be given him, in which he might build a church of the blessed martyr Lawrence; which the Augusti at once ordered by all means to be given. There the most holy Pope Damasus presently laying the foundations, marked out the church with his own hands, and with Christ's help brought it to completion. On hearing this, the younger daughter, while the foundations were still being laid, began in anger to be indignant, because she had been accustomed to come quite often to the same garden for the sake of an outing, and whatever had delighted her in her childhood she found there. And when she hurried in haste to the same place, she strove personally with her servants to overturn the foundations that had been laid. When she presumed to do this, she at once began to be tormented by an unclean spirit; on which account both the Augusti and also the Roman people had sorrow and lamentation for very many days.

[3] she is brought to Terracina to the body of St. Caesarius, So when they had brought her to divers bodies of the saints and she had obtained no effect of healing; for it being heard that in the island called Chios the body of the blessed Isidore was laid up, to which whoever came tormented by the devil obtained healing at once, the Augusti vowed to bring their daughter, in whatever way could be done, along the shores of Campania to the same martyr. And being laid in a litter, since she could not otherwise be carried because of her weakness, for she was quite often tormented, she came at length to Terracina, a city of Campania. The most blessed Felix ^a, bishop of this city, receiving her with all honour, did not indeed allow her to enter the city; but at his admonitions she turned aside to the church of the blessed martyr Caesarius. And when she lay before the venerable body, the most blessed bishop poured out such a prayer for her, saying: Lord God almighty, who ordered this girl to be born, giving the spirit of life, who are the knower of all things, is it just then that the power of the devil should possess the spirit which you have deigned to give her? We implore your clemency, therefore, Lord, that you reshape her with a princely spirit and restore her to her former health, that saved through the intercession of this martyr, with a mind now pure, she may pay her vows to your church, against which she offended. Then all who were present answered: Amen.

[4] and by the intercession of this saint she is healed. Her parents So as the aforesaid holy bishop persisted in weeping and fasting, on the third day she was saved, herself bearing such testimony, that in the middle of the night a holy man appeared to her [b], clothed in a robe and of most beautiful countenance, and said to her [c]: The fire of sinners is not quenched otherwise than through the fountain of tears. Know therefore that you are saved by the weeping of Felix the bishop. And when she asked who he was, he testified that he was named Caesarius: And at once casting out as it were a snake from my mouth, he gave it to another who was with him, and said: Plunge this into the deep of the sea with all haste. And making the sign upon my mouth and ears, he at once departed. And I, coming to myself, reported these very things to the bishop. He, being made glad, at once at daybreak offering the sacrifice to God, celebrated the sacred mysteries. Then they quickly announced the news of her health to the Roman city. When this … was brought to the ears of the Augusti, they hastened at once to the city of Terracina with no small people. When they had arrived there, they find the holy bishop rendering victims to God, and their daughter offering him the oblation. When these things had been celebrated, they venerated the prelate of God beyond measure; and on the blessed martyr Caesarius they bestowed very many gifts.

[5] they confer a shrine and very many gifts on St. Caesarius. So since it would be long to pursue these things in order, let us tell briefly what was done. Then Valentinian Augustus with his wife Eudoxia adorned with gold and ivory the same litter in which they had brought their sick daughter, and placing in it relics of the martyr Caesarius and of Julian the presbyter, both he himself and the Roman people who had come together, going forward on their own feet with his daughter, and with the shoulders of priests carrying the litter, with innumerable lights and praises placed it within the Roman palace, in the best place, the imperial chamber, through the most blessed Pope Damasus, who was the dedicator of that oratory. There infinite gifts in ornaments were brought by the Augusti; and that place to this day provides many miracles, to the praise of our Lord Jesus Christ, to whom be honour and glory for ages of ages. Amen.

FROM CASSINO CODEX 139.

[1] In the reign of Valentinian Augustus, Damasus held the chair of the Roman pontificate, a man both catholic in faith and flourishing in knowledge and adorned with most honourable morals. And Augustus held the prelate in such reverence, and to such a degree had divine grace made them both unanimous and of one accord, that whatever the pontiff wished or refused, Augustus wished or scorned the same. So by counsel of the prelate Augustus joined to himself by right of marriage Eudoxia, daughter of Theodosius Augustus. This Theodosius, together with Honorius, beginning the basilica of St. Paul from the foundations, happily carried it through to the end. And Eudoxia had so blazed, kindled by the torches of divine love toward the chief of the apostles, that it is established that by her work the basilica was built in the City which even to the present is called Eudoxia's in memory of the Augusta, and which out of reverence for the apostle's chains she wished to be surnamed ad Vincula; but enough of these things. There were born to Augustus of his wife two daughters; of whom the first was called Eudoxia by her mother's name, and the lower Galla Placidia. But the first, swiftly finishing her years before completed adolescence, died at God's call; whence, according to the common habit of parents, it came about that the surviving Galla was the more tenderly loved by the Augusti.

[2] At the same period the prelate requested a certain garden of the Augusti. Which swiftly and exultantly from

the Augusti being granted, the pontiff, laying the first foundations with his own hand, marked out a church to the memory of the blessed martyr Lawrence; which afterwards too, aided by God, he finished with a happy completion. Now Galla, having heard of the grant of the garden, having heard also that in it foundations had already been laid for the building of a church, could scarcely bear the very words of the one reporting it; because, that is, she had been accustomed to come quite often to the same garden with her foster-sisters and companions of her age, and there to play, to stroll, and to do all those things by which the minds of tenderly reared girls are attracted. Whence, in flaming indignation, coming herself to the place with a multitude of servants, she strove to demolish the begun foundations of the church. Wherefore, presently handed over to a most atrocious demon, she began to be tormented by him most dreadfully; on which account a most grievous sorrow seized the minds both of the Augusti and of the Roman people too.

[3] And the girl, being brought to divers bodies of the saints, obtained healing from none. But hearing that in the island whose name is Chios, at the body of the blessed martyr Isidore, divers miracles were divinely shown daily, and especially in the expulsions of demons, they send the girl, placed in a litter, along the shores of Campania to the said island. And so the girl, coming to Terracina, a city of Campania, being fittingly received by St. Felix, who was then presiding over the same city as prelate, was not even allowed by him to enter the city. But with him as forewarner and guide, she turned aside to the memorial of the relics of the holy Levite and martyr Caesarius. When they had arrived there, he poured out this prayer to the Lord for the girl: Ruling Lord, who are acclaimed in the words of David as sweet and plenteous in mercy to all who call upon you, and who by the testimony of the same prophet are near to all who call upon you in truth, deign to hear your servants who call upon you, Adonai, Lord, and by the merits of this most happy martyr, whose most sacrosanct bodily remains we venerate here, restore to their former cleanness and health all the members of the body of this your handmaid, made most clean through the washing of divine regeneration and the eucharist of divine communion, the unclean possessor being put to flight, so that, knowing that the crime of her girlish presumption and audacity has been pardoned by you with clement compassion through the intervention of your holy Levite, restored to herself, to her parents, to her country, she may offer praises and acts of thanksgiving to your name with the voices of her parents and her country. And this we ask you to grant, Father of mercies, in the name of your Only-begotten aforementioned, with whom in the unity of the Holy Spirit an undivided kingdom and empire without end abides for you for ages of ages. At the end of this prayer, according to the rite of ecclesiastical custom, all who were present answered: Amen.

[4] And as the bishop persisted three days in prayers, by the intervention of the mar[tyr] the girl was healed in this order. For in the middle of the third night there appeared to her a man most beautiful of face, covered with a robe after the fashion of Levites; who accosted the girl in these words: Know that God has heard the prayer of the prelate Felix, seen his tears, regarded the affliction of his mind; wherefore know that through him you are to be restored at once to health. And when his name was asked by the girl as he said this, she learned by his answer that the name Caesarius was his. And at once drawing out from the girl's mouth as it were a snake, he handed it to a man who had come there with him; giving him this order, that he should sink it in the deep of the sea swiftly and with all haste. These things being done and said, fortifying the girl's mouth and ears with the sign of the Lord's cross, he appeared nowhere at all. And the girl, presently coming to herself, related everything in order to the bishop; who, being made exceedingly cheerful and glad over the girl's deliverance, as soon as day was dawning immolated to God, in rendering of thanks, the victims of the Lord's body and blood. And this miracle the bishop took care to convey quickly and with all speed to Augustus through a messenger. On hearing this, the emperor, being made most joyful and rendering immense thanks from the depths of his heart to the Creator, took the road to Terracina with a countless multitude of people, and on the third day, when the bishop had not yet finished the solemnities of the Mass, the emperor enters the basilica with the multitude of people that had come together with him. And finding his daughter restored to her former health and devoutly and reverently offering the oblation to God, he breaks out into joy, as was fitting, and into ampler praises of God. And the holy prelate Felix from that day was held in the greatest veneration by the Augusti. And the emperor bestowed innumerable gifts on the same church.

[5] And the very litter in which the ailing girl had been brought to Terracina was ordered by the emperor to be wonderfully decorated with gold and ivory. In this the most sacrosanct relics of Caesarius the Levite and Julian the presbyter were carried on the shoulders of priests all the way to Rome, the emperor with the people following with lighted lamps, with hymns and praises. And the sacrosanct pledges were laid up with due devotion and veneration within the palace of the City, in the Augustal chamber, by the hands of Pope Damasus; who at the request of the Augusti was the dedicator of the same basilica. And many miracles take place in the place of their repose up to the present day, and those who worthily ask receive, and those who worthily seek find; and it is opened to those who worthily knock at the memorial of the most holy martyrs, by their interventions, by the gift of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns, God, for ages of ages. Amen.

ANNOTATA.

An old antiphonary, preserved in the church of Terracina, celebrates the deed in the following verses:

The offspring of Augustus, Galla, was restored to health, While Felix prays for her at the martyr's altar. Her parents, together with the people, give praises to the Lord. The martyr purged her of the demon as she lay asleep by night, Drawing a huge snake from her mouth.

In Contatore, History of Terracina book V, chapter 3, page 470, where he treats of the translation and miracles of St. Caesarius.

* cod. tali

* cod. alio

READINGS ON SS. CAESARIUS AND JULIAN.

Caesarius, deacon, martyr at Terracina. (S.)

Julian, presbyter, martyr at Terracina. (S.)

BHL Number: 1516 a

FROM MSS.

Reading I. — In the time of Claudius Nero St. Caesarius the deacon came from Africa to a city of Campania which is called Terracina. And he was hidden in the same city until the day of the Kalends of January, with a certain Christian servant of God, with whom he gave himself daily to God in prayers and vigils. And when the aforesaid day of the Kalends of January came, an assembly of the citizens was made at the temple of Apollo, and they brought the young man Lucian to sacrifice, and in sacrifice they offered a sow, which according to custom Lucian immolated for the safety of the city and of the citizens. And when the sacrifice had been performed according to custom, Lucian mounted a horse, and together with it hurled himself down and died. But seeing this, the blessed Caesarius began to cry out, saying: Wise men, why do you do a stupid crime? Is it just that for life you should hand over men to death? O how stupid to hand over innocent blood to death!

Reading II. — Hearing this Firminus the pontiff ordered him to be seized and shut up in the public custody. And after eight days the blessed Caesarius was cast out of custody, wasted and covered with his hair, because he was naked. Then he was brought into the middle of the forum. In the same hour a light came like a lightning-flash, and it covered the blessed Caesarius. But seeing this, Leontius the consular threw himself at the feet of the blessed Caesarius, saying: I have sinned; and taking water, the blessed Caesarius baptized him in the name of the Father and of the Son and of the Holy Spirit. In that very hour a certain presbyter, Julian by name, coming, delivered to him the body and blood of our Lord Jesus Christ; and when he had made a prayer over him, as soon as the prayer was completed Leontius the consular gave up his spirit to the Lord.

Reading III. — After this Luxurius seized Julian the presbyter and Caesarius the deacon, and gave sentence that both, put in a sack, should be thrown headlong into the sea. And on the same day on which they were sunk, the wave cast them on the shore. Where also lay Luxurius, all swollen, struck by a serpent. But lying all swollen, before he breathed his last he saw with his eyes both singing psalms and rejoicing, that is Julian and Caesarius, and going to heaven with most worthy honour. Seeing whom * Luxurius himself kept crying out: Help me in my wretchedness, saints of God, for I suffer very many straits; and saying this he breathed his last. And the bodies of the holy martyrs Julian and Caesarius a certain servant of God who had lived with him gathered up, and he buried them by night near the city of Terracina, on the day of the Kalends of November, in peace.

ANNOTATA.

* or quod.