ON SS. TIBERIUS AND COMPANIONS: MODESTUS AND FLORENTIA, MARTYRS IN THE TERRITORY OF AGDE,
AT AN UNCERTAIN TIME
PRELIMINARY COMMENTARY
Tiberius, martyr in the territory of Agde (S.)
Florentia, martyr in the territory of Agde (S.)
Modestus, martyr in the territory of Agde (S.)
BY H. D.
[1] The monastery of Saint Tiberius. Cessero is a town of the Volcae Tectosages in Gallia Narbonensis [A. Holder, Alt-Celtischer Sprachschatz, under the word Cessero; E. Thomas, Dictionnaire topographique du departement de l'Herault, p. 196.], now Saint-Thibéry, on the right bank of the river Arauris (Hérault, arrondissement of Béziers, canton of Pézenas), where already at the beginning of the ninth century there was a monastery dedicated to St. Tiberius, martyr. In the constitution of Louis the Pious on the services of monasteries, issued in the year 817, among the monasteries which owe neither gifts nor military service, but only prayers for the welfare of the emperor or of his sons and the stability of the empire, there is numbered the monastery of Saint Tiberius M. G., Legum sectio II, Capitularia regum francorum, volume I, p. 351.; and in the letter which Benedict, abbot of Aniane, dictated on the day before his death (10th of February 821), he left the brethren this commendation: To Abbot Modarius too, of the monastery of Saint Tiberius, bring help in whatever he may need, and act concerning these and other matters as in my lifetime, but still more after my death BHL. 1096, n. 43.. In the year 870 Bonesindus is styled abbot of the monastery of Saint Tiberius whose name is Cesarion, and he acts on behalf of Saint Tiberius in the monastery of Cesarion, where the sacred body rests Mabillon, De re diplomatica, 2nd ed., p. 541.. These are the certain and most ancient testimonies of the once celebrated monastery [The monastery "which stands on the public road by which one goes from our city of Avignon to Saint James at Compostela, and in which the pilgrims flocking to it in great numbers are kindly refreshed." So Nicholas V in a letter given on the 29th of July 1448 to the abbot of the monastery. H. Denifle, La désolation des églises, monastères, hôpitaux en France vers le milieu du XVe siècle, volume I, p. 227. On the councils held at Saint-Thibéry and the general chapter for the reform of the Benedictine order, Gallia Christiana, volume VI, p. 708.]. Who was its first founder most confess that they do not know; some, however, think it was Attilio [Compare Gallia Christiana, volume VI, p. 707; Histoire génèrale de Languedoc, volume VI (Toulouse, 1876), p. 556 – 61.], whom, with Nebridius and Anianus, Ardo, the biographer of Benedict of Aniane, extols with praises among the men of highest sanctity of this province and the friends of Benedict BHL. 1096, n. 3.. It is not ours to settle this question, and let it suffice to have noted only this, that in the course of the ninth century the monastery bore the name of a certain holy martyr Tiberius, whose relics were said to be kept in its church, no mention being made of companions.
[2] The martyrologies. The ancient martyrologies are silent about St. Tiberius. He is first announced in Florus in these words: On the fourth day before the Ides of November, in the territory of Agde, at Cesarion, the natal day of the holy martyrs Tyberius, Modestus and Florentia, who in the time of Diocletian, tormented with various tortures, completed their martyrdom Quentin, Les martyrologes historiques, p. 349.. Wandelbert (in the year 848) adorned Florus with these verses:
On the fourth That is, on the fourth day before the Ides of November. Modestus, Florentia and Tiberius
shine by a threefold martyrdom for the threefold name M. G., Poet. lat., volume II, p. 598..
Ado copied out the same Florus, and Usuard Ado, who however struck out the words at Cesarion [The martyrology of Fulda has the names alone, Anal. Boll., volume I, p. 44; likewise the Drummond calendar. A. P. Forbes, Kalendars of Scottish Saints (Edinburgh, 1872) p. 28; the Martyrology of Gorman omits Florentia, W. Stokes, The Martyrology of Gorman (London, 1895), p. 214.]. Whence the brief history of Tiberius with two companions who suffered under Diocletian was excerpted must now be inquired.
[3] The Passion of SS. Tiberius and companions. We have three Passions of SS. Tiberius, Modestus and Florentia, which, as far as the matters narrated are concerned, are reduced to one. The first is that which was sent to our Bolland [In a letter to Bolland (Cod. bibl. Boll. 320, I, 52), Poussines adds this: There were also other things at hand about St. Tiberius, but of rather larger bulk, so that I thought a more convenient opportunity of sending should be awaited. If these were sent, they have certainly left no trace.], as he himself testifies: Fr. Pierre Poussines sent it to me on the 8th of May 1646, having received it from the Father Rector of Montpellier; and it is still kept among the Collectanea Bollandiana for the month of November, cod. of the Royal Library of Brussels 8936 – 38 (=B), fol. 243 – 246v, divided into XXVII lessons to be recited on the feast day and through the octave. Our Sollerius seems to have conjectured rightly Usuardi martyrologium, p. 664. that these are those fuller Acts read by Catel Mémoires de l'histoire du Languedoc (Toulouse, 1633), p. 279.. Since the ancient codices have perished or lie hidden, we bring forward the Passion from the Brussels copy, retaining the partition which was introduced for liturgical uses, the rubrics recurring at the beginning of the several chapters being suppressed: Lesson I, II… On another day… But we shall not linger much on discussing these Acts. For whoever reads them through attentively will find that they differ only in the names of places and of a few persons from the Acts of SS. Vitus, Modestus and Crescentia, who are read to have suffered in Sicily under Diocletian BHL. 8711 – 8716.. And the Passion of these saints, as usually happens in this kind of literature [Compare what was said in our book Les Passions des martyrs et les genres littéraires, p. 365 – 423.], has been handed down in several recensions, nor is it certain that the very one which the people of Cessero used has come down to us [BHL. 8711 mut. When the Passion of St. Tiberius is compared with the Passion of St. Vitus, it becomes manifest that Surius in truth, contrary to his custom, changed the style only moderately.]. Certainly it was very close to the booklet which L. Surius brought out from a codex written in a most ancient hand, and whose style he polished moderately here and there. For the Passion of St. Tiberius narrates the same things in the same order in almost the same words, with the exception of one place, which corresponds to the last part of chapter IX and the beginning of chapter X of the Surian recension: for it omits what is related there about an earthquake and various miracles, as far as these words of St. Vitus to Diocletian: Do quickly what you are going to do. And these things indeed are wanting in our copy of the Passion of St. Tiberius, yet not in all copies nor in the archetype, which is demonstrated from the other Passion, which Peter Calo wrote.
[4] Peter Calo. Of Peter Calo († 1348) and his legendary our Albert Poncelet has treated at length Le légendier de Pierre Calo, in Anal. Boll., volume XXIX, p. 5 – 116., so that nothing remains for us to add. The Passion of St. Tiberius is inserted in its due place among the saints of November both in codex 1 = Venetus, of the library of Saint Mark IX. 20, fol. 288 – 289, and in codex 2 = Eboracensis (York) XVI. G. 23, fol. 83v – 84, using which we put it into print. The codices, stuffed with faults, often had to be corrected, now by applying prudent conjecture, now by restoring the manner of writing of this age, from which they often depart; and wrong readings of this kind, such as fillius, redere, aducere, vessatio, confuxus, we have silently emended. As for the matters narrated, there is hardly anything which Peter did not receive from the author of the ancient Passion, whose very phrasing he sometimes uses. More often, however, he uses his own, and cuts away what seem superfluous things. Rather unhappily he gives a specimen of his erudition (chapter 6), where he enumerates the series of emperors from Valerian to Diocletian. For since he had read the name of each in the Passion, he did not notice that that Valerian was not an emperor but a governor, who was held to have held office while Diocletian was reigning.
[5] Peter de Natalibus. The third Passion, much briefer, is that which is read in the Catalogue of the saints of Peter de Natalibus, book X, chapter 46. It too is wholly excerpted from the ancient Passion, nor does it matter to note the slight errors which Peter committed in putting together the epitome. Since the other Passions of SS. Tiberius and companions were unedited, this one alone has hitherto been read by those who have spoken of the martyrs So, for example, Tillemont, Mémoires, volume IV, p. 472., with the exception, however, of Catel and Sollerius.
[6] And the former indeed brought forward no indication about the ancient Acts; but the latter asserted that they by no means pleased him. He would have called them contemptible if he could have perceived their sources, and would have pronounced that they contribute nothing at all to knowing the deeds of St. Tiberius. That St. Tiberius had no companions was already probable from the more ancient monuments which we have adduced, St. Tiberius had no companions where St. Tiberius alone is said to rest at Cessero; this now becomes plainly evident from the very nature of the Acts. For Modestus is said to have been a companion of St. Vitus. And that Tiberius is said to have had Florentia, not Crescentia, as companion of his contest, this too was taken from the Acts of St. Vitus, where Florentia is the name of that matron who gives the bodies of the martyrs to burial Act. SS., June volume II, pp. 1026, 1027.; and her name the hagiographer exchanged for Crescentia out of mere lust of invention; nor would anyone, after Eugène Thomas, seriously contend that Florenciacum (Florensac), which is a place not far distant from Cessero, has its name from St. Florentia Dictionnaire topographique du département de l'Hérault, p. 197.. For its ancient church had as titulars not Florentia but SS. John, Peter and Susanna [Gallia Christiana, volume VI, instruments p. 316; compare Dictionnaire topographique, p. 65.]. Modestus and Florentia, therefore, are to be struck out of the calendars.
[7] whose history is otherwise unknown. Not so Tiberius, although, to confess the truth, besides his name and the fact that the monks of Cessero gloried in possessing his relics, nothing has been handed down about him that can be asserted with certainty. That the monastery was raised in that place where St. Tiberius had obtained the palm of martyrdom and where his sacred body rested is the opinion of some. If anyone should contend that the relics were brought from elsewhere into the monastery already established, I for my part will not deny it; yet it can be proved by no argument. One indication of the matter, however, such as it is, it is pleasing to bring forward. If Mabillon is to be believed, the monastery
of Cesseron was dedicated in honour of SS. Stephen, Tiberius, Modestus and Florentia Annales ordinis S. Benedicti, book XXIV, ch. 77..
From where he learned that St. Stephen was numbered among the patrons of the place, he does not disclose; he seems to have learned the fact from the donation of Raymond Raphinellus, which he read and excerpted Ibid., book XXVI, ch. 23.. For the man who patched the instrument together uses these words: "I cede or give… to the monastery which is called Caesarion, which is built in the territory of Béziers, in the suburb of Agde, in which a church is consecrated in honour of the protomartyr Stephen, in which rests the body of the above-mentioned martyr Tiberius" Histoire de Languedoc, vol. II (Toulouse, 1876), pp. 296–97.. That the diploma was concocted by a forger no one today doubts; yet not on that account are the single statements of which it consists to be held false, nor is it likely that the inhabitants of the place either did not know or invented the name of the patron of their church. That the church of the monks was first dedicated to St. Stephen, who after the relics of St. Tiberius had been received yielded the place to him, is a not improbable conjecture, even though about the place of the martyrdom and the first burial we have learned nothing at all. Of relics of Saints Modestus and Florentia together with the body of St. Tiberius mention is made here and there in the course of time; of their invention no document survives. Relics. "In our monastery," so it reads in the Cl. Estiennot, "on the fourth of the kalends of December the day of the invention of the saints is commemorated under these terms: 'The Invention of SS. Tiberius, Modestus and Florentia… everything is taken from the common, or from the feast of the saints as on the fourth of the ides of November.'" But in what century, in what year the relics of the saints were found we do not know [In codex Lat. 12760 of the Bibliothèque Nationale of Paris, "Antiquit. in Septimania, Gothia et pago Tectosagum", fol. 120.]. The fortunes of the bodies of the saints were narrated thus by the inhabitants of the monastery in the seventeenth century: "Indeed in the century before, and about the year 1568, our ascetics, for fear of the innovators, who were already raging through various places of the province, hid the bones of these holy martyrs in a wooden casket in so safe and unknown a place that, although in the year 1571, when the separatists occupied the town of Cesarion and ruined the monastery, they searched everywhere for the sacred relics to hand them over to the fire, by the will of God, who guarded the bones of his saints, they could find them nowhere… But when the tumults had been pacified in the year 1574, a little after, when the sacred bones of the saints had lain hidden for some years, they were found, and through the piety and zeal of the members of the confraternity of St. Tiberius, who had long since returned, and of our men of the Congregation of St. Maur, they were translated in solemn pomp and rite by Dom Maurice de Brustes, most deserving abbot of the monastery of Cessarion, from the wooden casket in which they had lain into a reliquary wrought of silver, in the year 1655, as the instrument drawn up concerning this translation relates at length" Cod. Paris. 12760, fol. 120.. With these must be reconciled what the recent editors of the History of Languedoc write, that the silver caskets in which the relics of the saints were contained were destroyed by the Calvinists, and soon restored by the consuls of the place and the abbot Louis de Flavin Histoire de Languedoc, vol. IV, p. 557.. In the first years of the seventeenth century the bodies of the three saints were venerated with great veneration in the church of Saint-Tibéry, if faith be given to the breviary of Agde Officia peculiaria ecclesiae et dioecesis Agathensis (Béziers, 1616), p. 83.. Not the bodies but particles of the bodies rested there in the eighteenth century, the breviary of Lodève asserts: "in the church of this monastery certain portions of the relics of the holy martyrs, religiously preserved, are still frequented by the pious veneration of the faithful" Breviarium Lodovense, Pars autumnalis (Paris, 1775), p. 499..
[8] Celebration of the feast. The feast of St. Tiberius and his companions was kept on 10 November in the dioceses, besides that of Agde, of Albi, Aix, Arles, Béziers, Bordeaux, Carcassonne, Fréjus, Maguelone, Marseille, Rodez Catal. Lat. Paris., vol. III, p. 717., to which add that of Narbonne Breviarium Narbonense, Pars autumn. (Paris, 1709), at 10 Nov., of Saint-Pons-de-Thomières [Ordo officii divini recitandi in ecclesia cathedrali et dioecesi S. Pontii Tomeriarum pro anno Domini MDCLXXXI, at 10 November; Ordo divini officii recitandi in Divisione S. Pontii Thomeriarum pro anno Domini 1829, at 14 November.], and of Montpellier [The liturgical books of the dioceses of Montpellier, Maguelone, Béziers, Agde, Lodève and Saint-Pons-de-Thomières were reviewed by Maubon, Les livres liturgiques du diocèse de Montpellier, Montpellier, 1895.]. In that of Lodève it is commemorated on 9 November on account of the feast of St. George, bishop of Lodève, which is assigned to the 10th Above, p. 313 E..
[9] In the church of the monastery of Marchtal, formerly Cult of another Tiberius in Germany. of the Premonstratensian order in the diocese of Constance Gallia Christiana, vol. V, p. 1106., there has been kept since the year 1626 the head of St. Tiberius, famous for the concourse of the Christian people and the fame of miracles. Those who have written the praises or the history of this martyr [Seb. Sailer, Leben und Marter-Geschichte des grossen und wunder-würckenden heil. Martyrers Tiberii. Augsburg, 1746. Other editions of this work, and laudations of St. Tiberius by the same author, are enumerated by L. Goovaerts, Écrivains, artistes et savants de l'Ordre de Prémontré, vol. II, pp. 124, 128; G. Knauff, Der heilige Martyrer Tiberius und sein durch Wunder berühmtes Haupt zu Obermarchthal, Riedlingen, 1896. Cf. Anal. Boll., vol. XV, p. 433.] had not the least doubt that his deeds were to be narrated from our ancient Passion, and the feast day of 10 November was established for him. Rashly and ill-advisedly, since the head of St. Tiberius given as a gift to the men of Marchtal by John Anthony Tritt, bishop of Tiberias and suffragan of Constance, was brought not indeed from Cesseron but from Rome Knauff, work cited, p. 10.. That a certain Tiberius was once buried in the Roman cemeteries I would not deny; but of a Roman martyr Tiberius who has ever heard? But this is not the place to inquire about the relics of Marchtal, since the two Tiberiuses have only the name in common.
I. THE EARLIER PASSION OF SS. TIBERIUS AND HIS COMPANIONS
Tiberius, martyr in the territory of Agde. (S.)
Florentia, martyr in the territory of Agde. (S.)
Modestus, martyr in the territory of Agde. (S.)
From codex 8936–38 of the Royal Library of Brussels (=B). Cf. Preliminary Commentary, no. 3.
The Passion of the holy martyrs Thiberius, Modestus and Florentia under the emperors Valerian and Diocletian.
[1] The boy Tiberius, In that time, when Valerian the governor [In what follows Valerian is mostly called Caesar. In the Passion of St. Vitus (Prelim. Comm., no. 3) he is governor.] was carrying out a persecution of the Christians, it came to him that qui B. blessed Thiberius, son of Heleas In the Passion of St. Vitus the father is called Hylas., worshipped Jesus Christ and adored the God who is in heaven. Then the governor called his father and said to him: "What is this that I hear about your son? He adores the God whom the Christians worship; but if you wish to have him sound and unharmed, call him back from this folly." Then Heleas, having heard these things, called his son to him and said to him: "Son, hear your father's useful and salutary counsel, that you withdraw from this foolishness, lest perhaps the angry princes exercise their fury upon you."
[2] son of Heleas, Then the boy answering said to his father: "Would that you were willing to consent to Christ, and what the Son of God is, and were willing to acknowledge him. For he is the Lamb of God who takes away the sins of the world." Heleas said: "I know that the Christ of whom you speak was crucified by men in Judaea, and having been scourged before Pilate was handed over to be crucified, he whom you confess as Son." St. Thiberius said: "His betrayal and crucifixion is the redemption of sins, and therefore no man can separate me from him." And many demons confessed blessed Thiberius; he gave light to many blind men, and restored the sick to health.
[3] is brought to Valerian; Hearing these things, Valerian Caesar, laying hold of the father, said to him: "I hear that your son adores that crucified Christ, who suffered in Judaea, and despises my gods." And he ordered him to be brought to him. And when the boy had been brought, Caesar, sitting before the tribunal, questioned him, saying: "Why do you not sacrifice to the gods? Or do you not know that the princes have ordered that if anyone is found worshipping that Christ he is to be put to death with various punishments?" Blessed Thiberius, filled with the Holy Spirit, not trembling nor fearing, having made the sign of the Son of God, opened his mouth and said: "I never consent to carved images and stones; for I have a God whom my soul serves."
[4] is beaten; Then Heleas, seeing this, cried out with a loud voice, as he recognized other friends, saying: "Lament with me, for I see, friends amicum B., my son perishing." St. Thiberius said: "I do not perish, if I may enter into the congregation of the just." Valerian said: "Because you are of so noble a family, the friendships of your fathers restrain me." Then the governor in anger ordered the boy to be beaten with clubs. And he said to him: "Come, wretch, now then sacrifice to the gods." Blessed Thiberius said: "I have told you once, Caesar: I adore Christ, the Son of God." Valerian in anger ordered his attendants to beat the boy in the house; and as soon as they laid hands on the boy, immediately their arms became withered. And Caesar cried out, saying: "I have lost my hand, I am racked with pain."
[5] heals the governor's withered hand; Then Heleas his father was summoned, and Valerian Caesar said to him: "You do not have a son, but I see that this one is a magician." St. Thiberius said: "My magic is Christ, who taught me all his commandments, with whose work I am filled, who raised the dead, and walked with his feet upon the sea, who commanded the sea and it ceased from its fury, whose servant I am. If they can, let your gods make your hand sound." Valerian said: "You do it." St. Thiberius said: "In the name of my lord Christ, I do it for the sake of those who stand by, that they may see and believe in the Lord Jesus Christ." And immediately he made his hand sound again.
[6] Then the prefect signed to his father, saying: "Go, He is tempted in various ways. and reprove your son, that he may acquiesce and sacrifice to the gods, and not sin." Then his father brought his son into his house, and with many delights 〈and omits B.〉 soft words 〈was persuading him omits B; I have supplied it from the Passion of St. Vitus.〉, and besides this also had his women dance before him to cymbals and organs. But he lifted his eyes to heaven, saying: "A contrite and humbled heart God does not despise. Psalm 50:19." And he ordered the bedchamber to be loaded with riches and precious stones.
[7] The splendour of angels. And when he had entered the bedchamber, his father shut the bedchamber. But he
bending his knees, he besought the Lord, saying: "Lord of Abraham, God of Isaac, God of Jacob, have mercy on me and strengthen me in your power corrected in the margin B., that this dragon who works iniquity may not prevail over your servant, lest the nations say: Where is their God? Psalm 113:2." And the bedchamber shone as if with twelve burning lamps, and there arose there as it were voluit B. an odour of precious spice. Then the father and the household said: "Never have we perceived such an odour here." Heleas said: "The gods have come into my house to my son." And raising himself at the door, he looked in; and the bedchamber shone with a wondrous 〈splendour omits B.〉 miro fulgebat autem B.. And with open eyes he saw seven angels standing, having wings like an eagle, saying three times: Hagios.
[8] Heleas, made blind, And immediately his father Heleas was blinded. Then blessed Thiberius prayed for his father, saying: "God of Eli and Spirit of the Son of God, do not separate me from my father, but command him to be gathered into your holy court." But he for pain cried out, saying: "Woe is me, for I have lost the light of my eyes." At this voice there was a great outcry of the maidservants and servants lamenting. And the city was so stirred that the prefect Valerian at the outcry of the people entered his house. And seeing the man blind, he questioned him, saying: "How did this happen to you?" Heleas answered: "In the bedchamber I marvelled at my son, in which I saw fiery gods whose eyes were like stars, whose aspect I could not look upon."
[9] calls upon Jove in vain; Valerian said: "The gods have come." Then Heleas, taken hold of by his servants, was led to the temple of Jupiter, and promising victims, he said to the god Jove: "If you make me sound, I will offer you a bull with golden horns and sacred virgins." But Jupiter, asleep, gave him no help. And he for pain cried out. The blessed child, bending his knees, continually besought the Lord, saying: "Lord, who gave light to Tobias, may you show mercy to my father if he consents to you." And his father was brought, and falling at the knees of his son, said: "Son, make me whole."
[10] is healed by his son. St. Thiberius said: "Do you wish to be whole, father?" Heleas Eleas B. said: "I do, son." Blessed Thiberius said: "Deny Jove, Hercules, Minerva and Apollo." 〈Heleas said (H. d.) omits B.:〉 "How do I renounce them?" Blessed Thiberius said: "I know that your heart is hardened; but for the sake of this people standing by I will show you mercy." And as he placed his hand upon his eyes, immediately the scars fell from his eyes and he was made whole. And looking up he saw, and cried out with a loud voice, saying: "I give thanks to my gods, who have made me whole, and not to your God."
[11] Tiberius is led away by an angel But he sought by what punishments he might put his son to death. And an angel of the Lord appeared to Modestus, saying: "Take the boy, and go down to the sea, and you will find a little boat; let us cross over into another region which I shall tell you." St. Modestus said: "Lord, I do not know the way." And the angel of the Lord said to him: "I shall lead you tomorrow." Blessed Thiberius 〈was omits B.〉 fourteen years old. And at sunrise the angel of the Lord led them, and when they had come to the sea, they found the little boat which Christ had prepared for them.
[12] led away; And turning to the child he said to him: "To what region are you hastening?" St. Thiberius said: "Where the Lord shall lead us." And he said to him: "And where do you have your fare?" St. Thiberius said: "God, whose servants we are, will give the reward if you take us." And they went up into the little boat, and they were seen in the place which is called Florentiacus. And suddenly the angel of the Lord appeared who had carried them, as Habakkuk was sent from Judaea into Babylon to Daniel to bring him a meal, and immediately he vanished from their eyes.
[13] is fed by an eagle; And they came beside the river which is called Araur, and rested under a tree which is called a cedar, and God worked many miracles through his servant Thiberius. An eagle served him heavenly food by day and by night. Then the demons cried out: "What have we to do with you, Thiberius? Have you come before the time to torment us? Matthew 8:29." And the whole people cried out to him; many also were converted to baptism. And he taught them the precepts of Christ, saying: "Believe, because of what they have spoken. But I was humbled exceedingly; Psalm 115:1; 41:1." and in another psalm, saying: "As the hart longs for the fountains of waters, so longs et deder B. 〈my soul for you, O God omits B.〉."
[14] summoned by Diocletian Now the son of the emperor Diocletian was vexed by an unclean spirit, and cried out, saying: "If Thiberius does not come this year, I shall not go out [That the same things occur in the Passion of St. Tryphon and others was said above, p. 319, no. 5.]." The emperor Diocletian said: "Where can we find that man?" The demon said: "He is in the territory of Agde." Then Diocletian sent armed soldiers, that they might with haste bring the athlete of Christ. And when the soldiers had come, they found him praying beside the river.
[15] he sets out. Then the soldiers said: "Are you Thiberius?" The blessed boy said: "You have said that I am." 〈The soldiers said omits B.:〉 "You are needed by the emperor." St. Thiberius: "And am I, the least of all, needed by him?" And they say that his son is vexed by a demon. St. Thiberius said: "Let us go together." And when they had come to the city of Rome, it was announced to the emperor Diocletian. And he ordered him to be brought in to him, sitting before the tribunal. And the face of St. Thiberius was like fire and exceedingly beautiful, his eyes very bright; and he was filled with the grace of Christ. The emperor Diocletian said: "Are you Thiberius?" But he was silent.
[16] Modestus is questioned. Then Caesar questioned Modestus. Now St. Modestus was an old man and simple by nature, and did not know how to answer the emperor. Whereupon Diocletian confounded the old man. St. Thiberius said: "Whom are you questioning? The old man or the young? Ought you not to render honour to grey hairs?" Then the emperor Diocletian said: "Why do you speak so harshly against us?" St. Thiberius said: "We are not wrathful, but simple as doves. And the Master who taught us is good. Matthew 10:16."
[17] He expels a demon from the emperor's son The demon cried out: "O Thiberius, why do you torment us before the time?" To him the emperor Diocletian said: "Can you make my son whole?" St. Thiberius said: "Not I, but Christ the Son of God, whose servant I am." And when he had gone up to his son, he laid his hand upon his head, saying: "Unclean spirit, depart from this creature of God." And immediately the demon departed from him and killed a great many. Then the emperor Diocletian said to St. Thiberius: "Consent consentis B. to me in this which I tell you, and sacrifice to my gods, and I will give you half of my kingdom, gold and silver and priceless garments."
[18] Tiberius; St. Thiberius said: "Your kingdom and your garments are not needful to me. For I have a Lord who, if I persevere in him, will clothe me with the robe of immortality, which darkness cannot comprehend." The emperor Diocletian said: "Thiberius, take counsel for your soul and sacrifice, 〈otherwise omits B.〉 you will die by various punishments." St. Thiberius said: "I desire to come to that palm which the Lord has promised to his elect." Then he gave orders to his attendants.
[19] who is sent into prison, And when they had been brought into prison, he ordered one hundred and sixty weights pondus B. of iron to be laid upon them, and et i. B. the prison to be sealed, so that no man should hand them bread or water porrigeat B.. And when they had been shut in, suddenly a great brightness filled the prison, so that the guards themselves marvelled. St. Thiberius prayed, saying: "Attend to my help, O Lord; make haste, and free us from this punishment, as you freed the three boys from the furnace of burning fire, and Susanna from false testimony. Psalm 69:2."
[20] into a burning oven The emperor Diocletian said: "Take counsel for your soul, and sacrifice to the great gods." St. Thiberius said: "May it never be well with you so, devil, ravening wolf, deceiver of souls. I marvel at your brow, that you see such great miracles and do not non B. blush. But I have Christ, to whom I sacrifice. Genesis 49:27." Then the emperor, filled with fury, ordered his attendants to prepare an oven and to melt in it lead and resin and pitch; and fidenter adds, then deletes B. the attendants did as the emperor had commanded them, and put down so the Passion of St. Vitus; desuerunt et B. into it the athlete St. Thiberius.
[21] is thrown; The emperor Diocletian said: "Behold, now I shall see whether your God can free you from my hands." And he, having made the sign, was thrown into the middle of the oven. He said a hymn: "You who freed the sons of Israel from the land of Egypt, from the hand of bondage, by the hand of Moses and Aaron your servants, show your mercy with us for your name's sake." Then blessed Thiberius cried out and said: "What is this, Diocletian, where are your threats? I give thanks that you have made us a bath."
[22] comes out unharmed; The whole people cried out: "Never have we seen such wonders. Truly great is the God of this boy." And St. Thiberius came out of the oven, having no stain on his body. And his flesh shone like snow. And blessed Thiberius said: "Behold, emperor, now you blush, with the devil your father." The emperor, filled with great wrath, ordered a lion to be brought whose roaring no man can endure. The emperor said: "Will your magic arts prevail against this lion?" St. Thiberius said: "Fool, Christ is with me; he himself with his angels will free me from your hands."
[23] tames a lion; And there the lion was let loose. St. Thiberius, having made the cross, overcame the fury of the lion, and running before his feet, the lion joined itself to him, and leaping up it wiped his sweat with its tongue. St. Thiberius said: "Behold, emperor, the very animals render honour to the Lord, and you do not know your creator. For if you are willing to believe in Christ, you will be saved." The emperor said: "You believe in him, and all your kin." St. Thiberius, smiling, said: "You have spoken well benedic iste B., emperor; all my kin desires the everlasting crown in paradise." The emperor Diocletian said: "Thiberius, many peoples, seeing your arts, have believed that they command fire and wild beasts."
[24] is tortured with Modestus and Florentia; St. Thiberius answered: "These wild beasts
render honour to the Lord, not to me, because they recognize him." Then he ordered his attendants to prepare a catasta for them, and there the servants of God were stretched, St. Thiberius together with St. Modestus 〈his tutor omits B; I have supplied it from the Passion of St. Vitus.〉 and Florentia, who believed in God. St. Thiberius said to Diocletian: "Withdraw from the woman; or what is your strength, to torture a woman?" And they were tortured on the catasta.
[25] He calls upon God; Then St. Thiberius said: "Impious Diocletian, butcher emperor, what quarrel have you with a woman?" And they were tortured so that all the bones of their bodies were pulled apart. And St. Thiberius cried out to the Lord, saying: "Lord, free us." And immediately there was a great earthquake and lightning, and all the temples of the idols fell, and a third part of the people died. And immediately the emperor fled, and striking his forehead with his hand said: "Woe is me, who have been overcome by such a boy."
[26] by an angelAnd an angel of the Lord came down and snatched them from the catasta, and suddenly they appeared beside the river which is called Araur Read Araurim, now the Hérault. in the village which is called Caesis Sylvia Ligone [What that place may be (if indeed the reading is true) we have by no means been able to make out.], and they rested under a tree and called upon the Lord. he is freed. Then blessed Thiberius said: "Lord Jesus Christ, Son of the living God, fulfil the desire of the heart of those who in your holy name wish to glory in the passion of my martyrdom; guard us from all the dangers of this world." And when St. Thiberius had completed his prayer, a voice came from heaven saying to him: "Thiberius, your prayers have been heard."
[27] The relics are gathered. And after this St. Thiberius said to those standing around him: "If you bury our bodies, whatever you ask petieris B. of the Lord he will give you, and will free you nos B. from the wickedness of the devil." Afterwards they gathered the bodies of the saints and with spices laid them up in the place which is called Caesis Sylvia Ligone. And St. Thiberius suffered together with St. Modestus and Florentia on the fourth day of the ides of November, in the reign of our Lord Jesus Christ, in the two hundred and fifty-fourth year, to whom is honour and glory, power and might, through infinite ages of ages. Amen.
II. THE OTHER PASSION OF SS. TIBERIUS AND HIS COMPANIONS
Tiberius, martyr in the territory of Agde. (S.)
Florentia, martyr in the territory of Agde. (S.)
Modestus, martyr in the territory of Agde. (S.)
From the codices of Venice, St. Mark's IX. 20 (= 1), and of York XVI. G. 23 (= 2). Cf. Prelim. Comm., no. 4.
On St. Tyberius, martyr.
[1] The father of Tiberius strives Tyberius, son of Heleas Heloe 2., a most noble man but a pagan, suffered in the eighth year so 2; octaviani 1. of Valerian [That Valerian as emperor (253–259) did not reach his eighth year there is scarcely need to remark. From Valerian the governor the hagiographers of a later age made an emperor. Above, p. 405, note 1.]. For Valerian, soon raised into omits 1. the empire, dragging Christians from everywhere unumcumque 1. to idolatry, ordered those unwilling to be killed. When Tyberius heard this, he not only shuddered at peroruit 1. so execrable a crime, but also began to resist it with his whole totus 1. heart. The wicked nepharius 1, 2. prince, enraged, having summoned acresito 1; accessito 2. the father, began to persuade him that he should drag his son, having abandoned the worship of the Christian religion, as quickly as possible quam |||| 1. to the worship of the gods. Heleas Eleas 1., as a pagan readily assenting to him, strove iussus 1. to call him back from the worship of Christ by blandishments and terrors teroribus 1; erroribus 2.. But when not even so omits 1. could he be turned aside adverti 1., his father began to seethe exstuare 1. in mind and to rage against him, and to stir up the tyrant's mind against his son. And when his father said to blessed Tyberius, why he wished to follow a Christ who was scourged and suffered, Tyberius answered that his scourging and passion was the remission of sins, and therefore he could not omits 2. in any way be separated revocare 2. from him; and the giving of light to a number of blind men and the healing of the sick confirmed his true profession.
[2] and Valerian, to turn him away from Christ. Hearing this, Valerian, having summoned the father acresito 1; acc. patre 2., again ordered Tyberius to be set before his sight. When he had been presented, Caesar, sitting before the tribunal, began to inquire siscitari 1. why quia 1. he scorned to render redere 1. ceremonies to the gods and presumed to act against the orders of the princes. Did he not know that the worshippers of Christ were to be punished with various penalties by order iussi 2. of the princes omits 2.? To him Tyberius, armed with the sign of the cross, answered: "Do not doubt, Caesar, that I am a soldier of Christ, and know that I always believe him in my heart and confess him with my mouth, and serve him alone and adore adoro 2. him, and never put faith adhybere 1. in carved images and stones." Hearing this, his father groaned aloud, and with tearful words urged adoratus 2. those standing around to grieve with him at the loss of an only offspring about to perish. To him he said inquid 1. that he could not perish, if the opportunity were given him of remaining in the congregation of the saints. Having heard these things, Valerian ordered him to be beaten with clubs, so that he might acquiesce and sacrifice to the idols adquescens ydolis ymmolaret 1.. When the boy Tyberius added that he had said once that he adored Christ the Son of God fillium 1 mostly; filium Dei 2., he commanded him again to be beaten in the cathomus chacomo 1..
[3] Tiberius heals Valerian's hand; But while these things omits 2. were being done, and the arms of those beating him withered accrescerent 1. by divine vengeance, and the tyrant tyramnus 1. himself, crying out, was racked with pain proch 2. dolor 1. of the hand, he began, having summoned evocare 1. the father, to call his son a magician magnum 1.. When Tyberius said to him that he was not a magician magnum 1., nor was this a magic magicum 1 art, but the just judgment of Christ, by whose vengeance he ought to know nosce 1. that he had lost his hand, so as to experience his power: "therefore if it is possible posibile 1. for your gods and goddesses to restore your hand sound, you must needs ask them reos before correction 2.." "You," said inquid 1. Valerian, "be propitious to me and show now the power of your Christ." Tiberius said: "Although you do not deserve what you demand petis 2., nevertheless let it be done, that those standing by may learn his power and so withdraw from their error and believe in the true God, the Lord Jesus Christ." At this word his hand was at once healed. But Valerian handed him over to his father as one to be corrected, and to be persuaded to sacrifice ymolare 1. to the idols of his own accord.
[4] he is tempted with blandishments; His father, leading dicens 1. him home, tried there with many coaxing words to turn him away from the faith of Christ, with dancing-girls with et 1. organs singing and dancing before him quem 1. (ante - s.) omits 2., so that quatenus 2. his mind, enticed into lustful (i. l.) illibidinosas 1. allurements, might be bent to the love of this world (e. s.) s. e. 2.. But him whom neither threats could terrify terore 1. nor blandishments deceive, no allurements availed voluerunt 1. to draw to the love of themselves. When therefore not even so could he be bent, he brought him into a bedchamber adorned with various ornaments and precious omits 2. stones ut supra alibi etc. adds 2, which breaks off here.. Having entered it with a perfect heart, he prayed, saying: "Strengthen me, O God, in your power, that my heart may be made firm and unstained, that I may not be confounded. Psalm 118:80." As he prayed, a divine brightness suddenly shone around him and the bedchamber itself was sprinkled with a most sweet odour. When this had been announced to the father, he said that the gods had come to console his son, and approaching he saw that it was the presence of angels. While he beheld them, he at once lost the use of his eyes. When they were lost, a great outcry with weeping was raised, almost the whole city was stirred. he restores sight to his blind father; And the prince, hearing what had happened, came in haste festiuus 1.. When he saw him blinded exortatum 1. and asked how it had happened to him, he confessed that he had seen the gods in the bedchamber into which he had brought his son, and that by the sight of them he had been made blind. The prince believed these words and ordered him to be led to the temple of Feronis, that there, Jove having been appeased with victims, he might be found worthy to receive his sight from him. When he perceived scetiret 1. that this profited him in no way, with tearful flebillibus 1. cries he begged of his son the benefit of healing. When he besought him on his knees nus 1., and was required by his son to renounce the gods, the divine clemency favouring the prayers of the son, his eyes were given light.
[5] he shines with other miracles; When this was done the wretch gave glory not to the living and true God but to his gods, seeking with what punishments he might destroy his son. But an angel of the Lord, appearing to a certain man named Modestus molesto 1., commanded him: "Take the boy and cross over transfetare 1. with him." Crossing over therefore at the admonition of the angel, with him as leader and companion they came to a certain river named Adeaurus Read Araurim, the Hérault.; where they rested under an oak tree, and while the Lord worked very many miracles through them, an eagle aquilla 1. brought defferebat 1. them food daily. And demons going out of many confessed them. And crowds chatervis 1. of peoples being converted conversus 1. to the faith of Christ, and many flocking to baptism, [for] through their signs and prayers paralytics were healed and the blind given light.
[6] summoned by Diocletian, At length Valerian was captured by Shapur, king of the Persians [What follows on the series of the emperors Peter laboriously collected so that he might glide from Valerian, whom he supposed to be emperor, to Diocletian. Above, p. 405, note 1. Cf. Prelim. Comm., no. 4.], and Gallienus, terrified by so clear a judgment of God and moved by the example of so wretched a colleague, in trepidation restored peace to the churches excelsis 1. by way of amends. But Gallienus, when he had deserted the commonwealth and was serving lust at Milan, was killed. After this Claudius took the empire by the will of the senate; after Claudius Aurelian, an allied tyrant, whom Faustus, Probus and Carus with his sons Carinus and Numerian followed. After whom Diocletian and Maximian were, above all the persecutors of the Christians, the worst and most atrocious tyrants. But when an unclean spirit vexed the son of Diocletian, it cried out through his mouth that it could be cast out by an 1. none unless nixi 1. Tyberius, being summoned accresitus 1., should drive it out. And when by the demon
he had learned who he was and whence and where he was, he at once sent soldiers to him. When the man of God had asked them who they were and whence, and why they had come, they say that they were Roman gentiles and sent by Dyocletian, and that he besought him that he should heal his son of a demon.
[7] he expels a demon from his son; Having heard these things he set out together with his colleague Modestus. When he had come to him 〈and〉 had been asked by him whether he was that Tyberius whose great fame had reached his ears, he answered nothing, nor did Modestus. Compelled at length, Tyberius, unafraid, said steadfastly to the tyrant: "Why do you question an old man semen 1., to whose grey hairs you refuse to pay the honour due?" To him Dyocletian said: "Why do you presume to speak so severely and with contumacious words?" "I am not," he said inquid 1., "contumacious, O emperor." And while Tyberius was answering these and other things to the emperor, the demon by whose vexation vessatione 1. the son of Dyocletian here Diocleciani 1; sometimes it also writes Diocletianus, Dyoclecianus. was afflicted began to cry out: "Why have you come, Tyberius, to torment me before the time?" At this the tyrant tyramnus 1.: "Can you, Tyberius, heal my son?" He answered him: "Not I, but Jesus Christ. Matthew 8:29." And he went up to the son and placed his hand upon his head and said: "Unclean spirit, I command you in the name of Jesus Christ to go out at once." It went out immediately and tore to pieces a number of the people standing around. Seeing these things, Dyocletian said to Tyberius: "You must comply with my commands, that acquiescing you may be willing to make offering to the immortal gods, by whose nod you are known to have cast the demon out of my son, and, enriched by me with many gifts, you shall even possess half a portion of my kingdom." Tyberius said to him: "I have no need of these perishable gifts of yours, because I already possess Christ as my rewarder." Dyocletian, hearing this, filled with excessive fury, said inquid 1.: "Unless you obey my orders uisionibus 1., you will perish by an evil death."
[8] most atrociously tortured with his companions, When he scorned to sacrifice sacrifficare 1., he commanded him, loaded with iron fereis 1. rods, to be shut up in prison with Modestus without food and drink. There, while they prayed, suddenly a great earthquake took place, and the prison being flooded perfuxo 1. with an exceeding divine brightness, the terrified guards fled and announced to Dyocletian what they had seen. Matthew 28:2. Dyocletian, disturbed, ordered iussis 1. them to be handed over to the beasts in the amphitheatre. When they were harmed in nothing by the wild beasts, indignant, he again commands an oven to be kindled. While they sang psalms psalerent 1. in it, the fire did not touch them nor inflict any quisquam 1. trouble intullit 1.. Daniel 3:50. When they had been raised from the midst of the oven, Dyocletian in anger ordered a most strong lion iterat 1. to be brought aduci 1. to devour them. When it, having laid aside all ferocity, harmed them in nothing, Dyocletian ordered them to be lifted onto the catasta and there, stretched out exstentos 1., to be beaten together with blessed Florentia, who, seeing the wonders that were done among the people, had believed. And when they had been beaten for a long time even to the dissolution of their limbs disolutionem cuius usque dis. m. c. 1., blessed Tyberius prayed, saying: "Lord Christ Jesus, help us." At this word an earthquake tere 1. took place and the temple collapsed coruit 1. and crushed the greatest part of the people. And the emperor, confounded confuxoque 1., barely escaping with a few, an angel of the Lord came down and, snatching the saints from the catasta, carried them across to the place where they had been when they were summoned by Dyocletian. There, while blessed Tyberius prayed, a voice having come down from heaven, he heard that he would be heard in all the things for which he had besought the Lord. he renders his soul to God. And the prayer being completed, they rendered rediderunt 1. their spotless souls to the Lord. The Christians, gathering their bodies, laid them up with spices with solemnity in the territory of Agde teritorio Agatasi 1. at Cesarion Cesseron. Prelim. Comm., no. 1..