Tryphon and Companions

ON SS. TRYPHON AND COMPANIONS: RESPICIUS AND NYMPHA, MARTYRS VENERATED AT ROME,

AT AN UNCERTAIN TIME

PRELIMINARY COMMENTARY

Tryphon, martyr venerated at Rome (S.)

Respicius, martyr venerated at Rome (S.)

Nympha, martyr venerated at Rome (S.)

BY H. D.

Preface

[1] A band of three saints unknown to the ancients. In the Roman martyrology there is announced today: The natal day of the holy martyrs Tryphon and Respicius and of Nympha, virgin, whom neither Bede nor Ado nor Usuard commemorates. Yet in most of the martyrologies which were in use in the churches of the City these names are read. Thus in the Barberini codex XIV, 19, of the beginning of the eleventh century, there is written in a more recent hand at the fourth day before the Ides of November: At Rome, of St. Triphus and Respicius and of St. Nimpha Quentin, Les martyrologes historiques, p. 34.. In the codex of the Archive of the basilica of Saint Peter H. 58, which was written in the twelfth century, there is read on the tenth day of November: Of Respicius and Tryphon, and on the day before there is added in another hand: At Portus, of St. Nimpha. The codex of the British Museum Add. 14801, which belonged to Santa Maria in Trastevere, written in the eleventh century, announces Tryphon alone: and in the Campus Martius, of Triphon, to which another hand joined: and of St. Nimfa, virgin. From the Roman codices Tryphon and Respicius, with Nympha not infrequently added, crept into the auctaria of Usuard On which see Sollerius, Martyrologium Usuardi, p. 665. and into the calendars [In the calendars of Aix, Châlons, Rodez, Fréjus (Forum Julii), Catal. Lat. Paris., volume III, p. 717; in the calendars of Molfetta, Rutigliano, Canosa, in I. M. Giovene, Kalendaria vetera manuscripta (Naples, 1828), pp. XXX, XLII, LIV, LXVI.]. It is manifest that the names of the three martyrs were joined in the calendars for no other reason than because their relics were gathered at Rome under one altar, in the church of Santo Spirito in Sassia. The nature of the documents which have come down to us, and the matter itself, require that we treat first of St. Tryphon, then of SS. Tryphon and Respicius, and finally of St. Nympha separately.

§ I. Of St. Tryphon.

[2] Of the Life and Passion of St. Tryphon Whatever has been handed down about St. Tryphon has flowed from Greek sources. We have, moreover, in Greek the Passion of St. Tryphon, his Life or Miracles, reworked Passions, and various laudations. And the most ancient of these monuments that are extant are found in the following codices, of which some present the Passion alone, others the Life joined to the Passion.

Greek codices. A 1 = Codex Vindobonensis Hist. graec. 3,

parchment, written in the eleventh century Catal. Gr. Germ., p. 38.. Menology of February. Fol. 1 – 6: Passion of St. Tryphon = BHG. 1857, fol. 6v – 12v: Βίος καὶ θαύματα τοῦ ἁγίου καὶ ἐνδόξου μάρτυρος τοῦ Χριστοῦ Τρύφωνος. We collated the Life and Miracles.

A 2 = Codex Hierosolymitanus, of the Patriarchal library 1, parchment, of 209 folios, written in the tenth century A. Papadopoulos-Kerameus, Ἱεροσολυμιτικὴ Βιβλιοθήκη, volume I, p. 1.. Menology of February. Fol. 1 – 5: Βίος τοῦ ἁγίου Τρύφωνος, shortly to be edited; fol. 5v – 10v: Μαρτύριον τοῦ ἁγίου Τρύφωνος = BHG. 1856. Photographs of the Passion were most kindly supplied by the very distinguished P. Franchi de' Cavalieri, and of the Life by R. D. Lefort, professor in the University of Louvain.

A 3 = Codex Parisiensis, of the National library gr. 1452, written in the tenth century Catal. Gr. Paris., p. 118.. Menology of February. Fol. 1 – 4v: Passion of St. Tryphon = BHG. 1857, but acephalous; fol. 4v – 5v: Θαύματα τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος Τρύφωνος, but, the folios having been torn away, it ends mutilated at the words: Κύριον τὸν Θεόν σου τὸν ἐν τοῖς οὐρανοῖς (chapter 3). We collated the Miracles.

A 4 = Codex of the Ambrosian library D. 92 sup., parchment, written in the eleventh century [Martini-Bassi, Catalogus codicum graecorum bibliothecae Ambrosianae, volume I, p. 284.]. Among very many Passions of saints, fol. 249 – 253: Passion of St. Tryphon = BHG. 1856, which we collated.

A 5 = Codex Parisiensis, of the National library gr. 1460, partly parchment, partly paper Catal. Gr. Paris., p. 134.. The first part (fol. 1 – 184), which is the menology of January from the 20th day, was written in the eleventh century; the second, copied more recently on paper, is the beginning of the menology of February. Fol. 184 – 190v: Μαρτύριον τοῦ ἁγίου καὶ ἐνδόξου μεγαλομάρτυρος Τρύφωνος = BHG. 1856; fol. 190v – 196: Ἀρχὴ τῶν θαυμάτων τοῦ ἁγίου μεγαλομάρτυρος Τρύφωνος. By way of specimen we collated chapters 3 – 8.

A 6 = Codex Parisiensis, of the National library gr. 1451, parchment, written in the eleventh century Ibid., p. 116.. An excerpt from the menologies of December, January, February. Fol. 132bis – 138: Passion of St. Tryphon, acephalous, = BHG. 1856, which the very distinguished P. Franchi de' Cavalieri gave us reproduced photographically.

A 7 = Codex Vaticanus Palatinus 317, parchment, written in the eleventh century Catal. Gr. Vatic., p. 220.. At the end of the menology of July and August is read, fol. 141 – 146: Μαρτύριον τοῦ ἁγίου Τρύφωνος = BHG. 1856. P. Franchi de' Cavalieri gave us this too.

A 8 = Codex Vaticanus Ottobonianus graec. 54, parchment, written in the tenth century Ibid., p. 252.. After the last part of the menology of January there follows, fol. 74, a fragment of the Passion of St. Tryphon = BHG. 1856.

A 9 = Codex Vaticanus graec. 1608, parchment, written in the eleventh century Ibid., p. 137.. Among various Passions of martyrs is read, fol. 97 – 101: Θαύματα τοῦ ἁγίου Τρύφωνος τὰ πεπραγμένα ἐκ νηπίας αὐτοῦ ἡλικίας μεθὰ καὶ τὸ μαρτύριον αὐτοῦ ὑποτέτακται, namely the Life which will shortly be edited; fol. 101v – 105: Μαρτύριον τοῦ ἁγίου Τρύφωνος = BHG. 1856. We collated both.

A 10 = Codex Vaticanus graec. 1876, a palimpsest, containing the beginning of the Passion of St. Tryphon = BHG. 1856, written in the eighth century [Anal. Boll., volume XXI, p. 10; G. Mercati, Note di letteratura biblica, (Rome, 1901), p. 212.], but in writing so faded that it can scarcely be read.

[3] Then the Passion From codices A 1, 4 – 9 the very distinguished Pio Franchi de' Cavalieri, with the diligence he is wont to use, edited the Passion BHG. 1856 Hagiographica, in Studi e Testi, volume XIX (Rome, 1908), p. 43 – 74., and perceived that codex A 7 comes nearer to the more ancient form of the booklet and that A 4 and A 5 are its kin; but that A 2, A 6, A 9 are to be referred to the other recension Ibid., p. 22.. And the abundance of variant readings which he gathered from the collation of these codices is so great that it at once appears that the Passion of St. Tryphon has not escaped the common fate of hagiographical booklets, and has been handled by the copyists with such licence that the individual codices present almost individual recensions. So as not to be loaded with a burden of useless things, we have reproduced codex A 7 accurately, calling A 4 into counsel from time to time; and the variant readings of the book A 2 we have placed at the foot of the page. Whoever desires to know the variations of the rest may go to the first edition.

[4] then the Life or Miracles. The Passion of St. Tryphon, the keeper of geese, consists of two parts. The first is about the daughter of the emperor Gordian, who was at Rome, freed from a demon by the help of Tryphon; the second about the persecution of the Christians, during whose raging Tryphon is seized, led to Nicaea, tortured, and finally dies. But the booklet which is usually called Βίος is more aptly entitled, as in codices A 3, 5, 9, Θαύματα; for it is entirely about miracles worked by the holy martyr in his life. The first is of a little infant healed by the two-year-old Tryphon; the rest of energumens whom he frees in various ways. In the last place it is related that the demon, when it had gone off to Rome, entered into the wife of Proclus the senator, and that, Tryphon having been summoned, it was cast out. Now precisely the same things, with the names changed, are narrated at the beginning of the Passion. Therefore the compiler of the Life of Tryphon is not the same man who wrote the martyrdom, nor is the connection of the two booklets an intimate one, which the condition of the codices also shows sufficiently, where either the Life is wanting or sometimes it is even placed after the Passion. The Book of the Miracles of St. Tryphon, moreover, is of the number of those which are commonly called Βίοι πρὸ τοῦ μαρτυρίου, such as we also have of SS. Theodore, George, etc. Delehaye, Les Passions grecques des saints militaires, p. 33 – 34. Above, p. 14..

[5] They are exceedingly fabulous. Those Acts, namely both the Life and the Passion, are to be held among the writings of the hagiographers of the worst stamp, inasmuch as they have been patched together from shreds collected from every quarter. I pass over that Tryphon is brought in working miracles from his boyish years, after the likeness of the holy boys Vitus BHL. 8711., Potitus BHL. 6908., Phoebammon E. Amélineau, Les Actes des martyrs de l'Église copte (Paris, 1890), p. 54., Marinus BHL. 5538; P. Franchi de' Cavalieri, Note agiografiche, fasc. 5, p. 85 – 93., of whom nothing but fables is narrated. The whole framework of the Passion is such that it betrays itself as artfully composed in a later age, without use of any contemporary writings. Nor is it new that Tryphon is said to have been called at the prompting of the demon itself to free an energumen. For the hagiographers narrate this in almost the same words of SS. Abercius Th. Nissen, S. Abercii Vita (Leipzig, 1912), p. 35., Cyriacus [In the Acts of St. Marcellus, BHL. 5234. Compare L. M. Hartmann, in Serta Harteliana (Vienna, 1896), p. 142 – 44.], Potitus BHL. 6908, n. 11., Nicetius Gregory of Tours, In Gloria confessorum, LXII., Mathurinus BHL. 5720., and they seem at length to have learned it from profane writers [Compare H. Günther, Die christliche Legende des Abendlandes (Heidelberg, 1910), p. 113.]. In some places the compiler shamelessly copies out the Passions of SS. Polycarp and Pionius. From an anonymous booklet too, in which the Decian persecution is depicted not inaccurately, he borrows not a few things P. Franchi de' Cavalieri, Hagiographica, p. 27 – 40.. For the rest, he handles the history of these times ineptly. He asserts that Gordian III (238 – 244) obtained the empire in the 295th year after Augustus, and held it for five lustra; Philip (244 – 249), whom he reckons to have reigned fifteen years, he represents as an accursed and impious man. The names and surnames of consuls and prefects, which he collected either from books or from inscriptions, he mixes up in a wonderful manner, and he devises unheard-of careers of office Ibid., p. 22 – 23.. In a word, apart from the names of the places where honour is paid to the holy martyr, no credit at all can be given to the hagiographer in anything.

[6] The method of editing the Life. We consider it superfluous to discourse separately on the booklet of the Life and Miracles, which is plainly fictitious. Since, however, it is unedited, we have tried to reproduce it, using all the codices that are available, namely A 1 – 3, 5, 9. These, moreover, are divided in two ways, so that A 1 and A 3 are witnesses of one recension, but A 2, A 5, A 9 of the other. And this one indeed is to be judged to have preserved not a few ancient readings. It seemed better, however, to bring the booklet forward from the best codex A 1, with the variations of the rest noted. From codex A 5 only the readings of chapters 3 – 8 have been selected.

[7] The Metaphrastic Passion. The Passion of St. Tryphon reworked by Symeon Metaphrastes, BHG. 1857, and rendered into Latin, was added first by Lippomano Tomus quintus Vitarum sanctorum patrum (Venice, 1556), fol. 492v – 495v. and then by Surius to the Lives of the Saints collected by them. In Greek it is preserved in not a few codices, of which we have thought these should be selected.

M 1 = Codex of the National library of Paris gr. 1450, written in the eleventh century. Menology of February Catal. Gr. Paris., p. 114.. Fol. 1 – 10: Passion of St. Tryphon.

M 2 = Codex of the National library of Paris gr. 1178, written in the twelfth century, miscellaneous Catal. Gr. Paris., p. 77.. Fol. 108 – 120v: Passion of St. Tryphon.

M 3 = Codex of the National library of Paris gr. 1500, written in the twelfth century. Metaphrasis of February, March and April Catal. Gr. Paris., p. 225.. Fol. 3 – 12: Passion of St. Tryphon.

M 4 = Codex of the National library of Paris gr. 1500, written in the twelfth century. Metaphrasis of February, March and April Catal. Gr. Paris., p. 188.. Fol. 1 – 7v: Passion of St. Tryphon, acephalous, beginning at num. 5.

M 5 = Codex of the National library of Paris Coislin 307, written in the sixteenth century. Menology from January to August Catal. Gr. Paris., p. 316.. Fol. 240 – 246: Passion of St. Tryphon.

Its epitome. In the Moscow codex 376, in which an abridged menology is contained, there is also read a Passion of St. Tryphon which begins: Τρύφων ὁ θαυμάσιος, ὁ τῆς ἀκηράτου καὶ θείας τρυφῆς ἐπώνυμος [B. Latyšev, Menologii anonymi Byzantini saec. X quae supersunt, fasc. I, p. 1 – 7.]. It is of no importance, since it depends wholly on Metaphrastes, whose very phrasing it mostly uses.

[8] The κοντάκιον of Pseudo-Romanus. A κοντάκιον on St. Tryphon has been edited, under the acrostic τοῦ ταπεινοῦ Ῥωμανοῦ, which nonetheless is denied to Romanus the Melodist by the experts [K. Krumbacher, Miscellen zu Romanos, in Abhandlungen der K. Bayerischen Akademie, I. Kl., volume XXIV, 3, pp. 9 – 30; 99 – 104.]. The poet, whoever he is, made use of the booklet on the Life and Passion of Tryphon, and for the rest he in no way tries to conceal his source: καθὼς διδάσκει ἡ βίβλος (γ᾽, 3), δύναται μανθάνειν ἀπὸ τῆς βίβλου (ή, 5), ὡς γέγραπται (ιδ᾽, 6). What that βίβλος was is not easy to discover. Certainly it was not the metaphrasis of Symeon, for very many things are brought forward by the melodist which are wanting in it, and it presents that form of the narrative in which there had been placed before the Passion both the Life and Miracles and also a certain prooemium. We have no such text written in Greek. One ought rather to look to the Latin booklets on St. Tryphon, which depend on Greek exemplars, and of which shortly. Yet, to confess the truth, these deeds of Tryphon were reworked so many times that one must almost despair of finding the recension which the melodist followed; with very little loss indeed to historical matters, since in the whole poem we detect nothing at all which we do not read here and there in our books. The canticle therefore brings very little usefulness, its older codices not going beyond the eleventh century, since they contribute nothing either to determining the age of the booklets on St. Tryphon. One thing I should like to note, that in the intercalary verse, repeated eighteen times, τὸν ἄφθαρτον στέφανον reserved for the martyr is brought in in various ways. For in our booklets mention of a crown recurs rather often. On the crown of St. Tryphon. And in the Passion indeed it is asserted that a crown, adorned with precious stones, let down from heaven, was placed on the martyr's head: εἶδο ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου φῶς περιστράψον αὐτῷ καὶ στέφανον ποικίλοις λίθοις ἠμφιεσμένον περὶ τὴν κεφαλὴν αὐτοῦ (chapter 9). Did they believe that this very crown had been preserved, and that it itself had been laid up in the basilica of St. Tryphon? So, unless I am mistaken, the anonymous writer of the Life and Miracles thought: ἡ δὲ ἀρχὴ τῶν ἄθλων αὐτοῦ γέγονεν ἐν Καμψάδου (Σαμψάδου) κώμῃ, ὅπου καὶ ὁ στέφανος αὐτῷ δέδοται καὶ φυλαχθεὶς τετήρηται ἐν τοῖς οὐρανοῖς ((chapter 1). This is the reading of codex A 1; in others these words ἐν τοῖς οὐρανοῖς are omitted, which have the appearance of a gloss, nor were they read in the Latin version BHL. 8338: Tryphon, the saint of God, 〈was born〉 in Sansadocume, where his crown too is kept guarded. The common folk are wont to delight in such things, and assent rashly when they judge that a thing is proved by objects which are handled.

[9] The laudation by Leo the emperor. Such was the fame of St. Tryphon among the Greeks that he had two emperors as panegyrists. Among the homilies of Leo V, surnamed the Wise (886 – 911), which he was wont to recite before the people [On Leo's literary work, what N. Popov collected should be read, Moscow, 1892. Compare Th. Uspenskij, in Byzantinische Zeitschrift, volume II, p. 632 – 34.], there is had a laudation of St. Tryphon (BHG. 1858), of which these codices are available:

A = Codex of the Athonite monastery of the Iberians, parchment, containing the πανηγυρικοὺς λόγους of Leo the emperor, of which a copy, written in the hand of Gregory V, patriarch of Constantinople, was kept ἐν τῷ καλουμένῳ τῶν Μωραἳτῶν κελλίῳ τῆς ἐν τῇ αὐτῇ ἱερᾷ μονῇ 〈τῶν Ἰβήρων〉 σκήτεως τοῦ τιμίου Προδρόμου. From this copy, moreover, the Athonite monk Acacius edited the sermons of Leo [Λέοντος τοῦ σοφοῦ πανηγυρικοὶ λόγοι ἐκδοθέντες σπουδῇ καὶ ἐπιμελείᾳ Ἀκακίου μοναχοῦ. Athens, 1868, ιβ᾽- 352 pp.], whose book will serve us as a codex.

B = Codex of the Ambrosian library F. 106 sup., parchment, written in the thirteenth – fourteenth century [Martini-Bassi, Catalogus codicum graecorum bibliothecae Ambrosianae, volume I, p. 421.]. Among the homilies of Leo the emperor, fol. 185v – 194v, the laudation of St. Tryphon.

C = Codex Parisiensis of the National library graec. 1201, paper, written in the sixteenth century Catal. Gr. Paris., p. 98.. Among the homilies of the same Leo, fol. 358v – 374, the laudation of St. Tryphon.

D = Codex of the Vatican library graec. 637, paper, written in the sixteenth century Catal. Gr. Vatic., p. 12.. It too contains homilies of Leo, and, fol. 299 – 312v, the laudation of St. Tryphon.

The laudation will be brought forward from the three codices A, B, C; the fourth we did inspect, but did not collate.

[10] The laudation by Theodore Lascaris. Theodore Lascaris, who was the second emperor of Nicaea of this name (1254 – 1258), a learned and pious prince On him J. Dräseke, in Byzantinische Zeitschrift, volume III, p. 498 – 515., he too left a laudation of St. Tryphon, about which he says a few things in his letters. He writes to George Muzalon: Ἀλλ᾽ ἰδού σοι τὰ τῶν ἐσχηματισμένων λόγων ἐσχηματισμένα σχηματιζόμενοι τελειώσαντες, πρὸς τὸν ἀσχημάτιστον καὶ ἁπλοῦν καὶ ὁρμητικὸν, εἴπω καὶ ἀνδρικὸν καὶ φρόνιμον καὶ δίκαιον καὶ σωφρονικόν, διὰ ταῦτα δὲ καὶ ἐνάρετον, τὸν λόγον τῶν λόγων μετατιθέαμεν, γινώσκειν σε ποθοῦντες, ὅτι Θεοῦ προνοίᾳ καὶ τοῦ μεγαλομάρτυρος Τρύφωνος ἀρωγῇ τε καὶ προτροπῇ διὰ τῆς τῶν κρίνων καὶ τῆς τῶν θαυμάτων αὐτοῦ ἐξανθήσεως πρὸς τὰς δυτικὰς καταλαμβάνομεν πεδιάδας [N. Festa, Theodori Ducae Lascaris epistulae CCXVII (Florence, 1898), p. 245 – 46.]. And the letter to Michael Senacherim and Andronicus Frangopulus he concludes with these words: Ἐντελῆ γὰρ καὶ ἀνελλιπῆ τὰ χρειώδη τοῖς διδάσκουσι καὶ διδασκομένοις πεποιηκότες, ὑπετυπώσαμεν ἐν τῷ ἡμετέρῳ συντάγματι, ὅπερ δὴ τυπωτικῶς τῷ μεγαλομάρτυρι ἀνεθέμεθα Τρύφωνι, ὦ Σεναχερεὶμ κάλλιστε πολλοῖς καὶ λόγοις ὀνομαστέ τε καὶ πράξεσι, καὶ Ἀνδρόνικε τῆς γραμματικῆς ἀκριβείας διάδοχε Ibid., p. 276.. The encomium of St. Tryphon is extant in codex D = Vaticanus graecus 516, paper, written in the fourteenth – fifteenth century, fol. 321 – 327av Catal. Gr. Vatic., p. 60..

[11] The Latin rendering The Latins translated the Greek Passion with the Life and Miracles and adapted them in various ways to their uses. The Passion which begins: At the city of Nicaea in the 290th year from the reign of Augustus, and has been found in the Turin codex F. III. 16, written in the tenth century, fol. 23 – 27 Anal. Boll., volume XXVIII, p. 431., likewise in the Vatican codex lat. 5772, of the twelfth century, fol. 11 – 13v Catal. Lat. Vatic., p. 149., from which a copy is had among the Collectanea Bollandiana, cod. of the library of Brussels 8939, fol. 200 – 203, namely BHL. 8338 b, is a version of the booklet BHG. 1856, or of the older Greek Passion. That version certainly has its own proper readings, but they are not of such importance that the rendering would seem worth comparing with the Greek phrasing. We shall therefore deliberately abstain from printing it.

[12] The Life joined with the Passion. There is also the Passion BHL. 8338 (beginning: Tryphon, the saint of God, was born at Sansadocume), to which the heading Life and Passion of St. Tryphon would more aptly be prefixed, since in one continuous course it narrates what is contained both in the Life and Miracles of the Greeks and in the martyrdom BHG. 1856. It has been handed down at the third day before the Nones of February in not a few codices, of which it will be enough to have enumerated only those which are deposited in the National library of Paris:

Codex lat. 3788, written in the twelfth century, fol. 133 – 136, by whose help the booklet was first edited by our predecessors.

Codex 14650, of the fifteenth century, fol. 183 – 189.

Codex 5318, of the twelfth century, fol. 172v – 175. In this and in the following codex things are here and there narrated more fully.

Codex 5352, of the thirteenth century, fol. 10 – 13v.

Codex 18308, of the fifteenth century, fol. 38 – 47.

Codex 16732, of the twelfth century, fol. 8v – 11v. This and the codices that follow shortly flowed from the same exemplar.

Codex 17004, of the thirteenth century, fol. 9v – 12v.

Codex 5297, of the thirteenth century, fol. 1 – 2v. The Passion is mutilated [Catal. Lat. Paris., volume I, p. 281; volume II, pp. 11, 179, 301; volume III, pp. 258, 340, 389, 440.].

The Greek books, rendered into Latin with little care, the hagiographers reworked at their pleasure, after their manner, by expanding, contracting, changing. The translator ridiculously changed the inn, or πανδοχεῖον, into a man: Pandochius, who was lying sick with fever. It may suffice that the little work, altogether unworthy of being read, was once received into our books Catal. Lat. Paris., volume I, p. 284 – 92..

[13] A second Latin booklet. There is another Life and Passion of St. Tryphon, BHL. 8339, which begins: It belongs to the praise and glory of the Lord, which is found in these codices:

V 1 = Codex of the Vatican library lat. 6076, copied at the beginning of the seventeenth century from a lost codex of the basilica of Santa Cecilia in Trastevere Catal. Lat. Vatic., p. 176.; fol. 79v – 83v: Of St. Triphon, martyr, at the 10th day of November. There follows, fol. 83v – 86: Of St. Nimpha = BHL. 6254, 6255.

V 2 = Codex of the Chapter of Saint John Lateran A. 80, parchment, written in the eleventh century Catal. Lat. Rom., p. 62.. Fol. 239 – 245v: Passion of St. Triphon, martyr, on the 10th day of November.

V 3 = Codex of the Vallicelliana library, volume IX, parchment, written in the eleventh century Catal. Lat. Rom., p. 333.. Fol. 5 – 10: Passion of St. Thryphon, martyr, to be read at the beginning of the month of February.

V 4 = Codex of the Royal library of Brussels 8939, the Collectanea Bollandiana for the month of November, fol. 156 – 165, 178 – 187, contains a copy of both codices V 1 and V 3.

We are going to edit the booklet from V 1, whose somewhat wavering spelling we have reduced to one norm; and the readings of codices V 2, V 3 we have put in the annotation beneath. The anonymous writer drew from one source, that is, the version of the Greek booklets; using a more polished style, he brings forward the same things as the Life BHL. 8338, and he prefixed a prologue to his reworking. Theodoric the monk had the work at hand when about to narrate the deeds of SS. Tryphon and Respicius. In what way he made use of it will be set out in its place Below, num. 28., and will become manifest from the readings of codex T, which from chapter 8 onward have been added to the critical annotation.

[14] A third Latin booklet. In codex P = of the Archive of the Chapter of Saint Peter, shelfmarked A 5, fol. 147v – 157v, written in the eleventh century, there is read the Passion of St. Tryphon, martyr, month of November X Catal. Lat. Rom., p. 18., whose prooemium and first part agree so closely with BHL. 8340 that it has been held to be the Passion of SS. Tryphon and Respicius which Theodoric the monk compiled; which however, the matter

when looked into more attentively, we have found to be false. For of Respicius there is no mention in the whole Passion, and as far as the matters narrated are concerned, it plainly agrees with the Life and Passion of St. Tryphon BHL. 8339, of which just now. Theodoric certainly used it, in his usual manner, so as to copy out whole chapters of the booklet with a few things changed. This will be manifest from the readings of codex P which we have thought should be subjoined to the work of Theodoric Below, num. 28., and at the same time the plan of the whole little work will be perceived.

[15] Finally, so that we may not seem to have omitted anything of the Latins, various epitomes of the deeds and passion of St. Tryphon are read in Vincent of Beauvais, Epitomes. Spec. Hist., book XII, chapters 47, 48; in St. Antoninus, Chronic. book I, title 7, chapter 7; in Peter Calo, in two places, in the months of February and July Anal. Boll., volume XXIX, pp. 59, 78., all of which are to be traced back to the same sources.

[16] The booklets written in Armenian The Passion of St. Tryphon which has been edited in the Armenian language BHO. 1234. has the Life and Miracles prefixed to the martyrdom. I have read the booklet in Latin from the translation of our Paul Peeters, who is some day going to edit it in the Analecta in order to promote the hagiographical studies of the Armenians, not, however, in order to bring forward new and more certain things about St. Tryphon. For that narrative is like the Greek and Latin witnesses, whom we have heard to the point of satiety perpetually repeating the same things; and if it has some things of its own, they were either found in the Greek exemplar, which does not survive, or were introduced by the translator. The Armenian composition has some likeness to that Latin one BHL. 8338, of which we have spoken. It begins almost as that one does: Tryphon was born of a faithful father and mother. His father, dying, had left him with one sister. Excerpts. His mother and sister brought the boy up in piety and consecrated him to the Lord. They taught him the doctrine of wisdom, and the grace of God was with the boy. When Tryphon had completed twelve years In the Greek two, in the Latin five., and was devoting himself to the pursuit of piety among his companions, whom he exhorted to the religion of God, it happened suddenly that a venomous serpent attacked with its bite a certain boy of their number. Then there follows the miracle of that boy healed, and most of the other things from the booklet Βίος καὶ θαύματα, very well known to us, narrated now in contracted form, now at length. It is pleasing to bring forward some passages from the Passion itself. After Tryphon had answered the judge fearlessly that he was ready for punishments: Having heard this, the eparch ordered the saint to be suspended over a fire: and he remained thus suspended for a whole day, pouring out prayers to God. The tyrant, perceiving the constancy of the saint, ordered his body to be torn with iron. But the saint kept his mind raised up to God: and when three hours had been spent in these grievous and bitter torments, the tyrant said to the blessed man: "Do you not in truth repent of this arrogance of yours, since no one can live against the royal mandate?" The saint said: "〈For the sake〉 of the heavenly mandates many, resisting the worst mandates, have obtained the victory, and have borne away from the immortal king an incorruptible crown. Wherefore I too, who have placed my hope in the power of the immortal (God), trust that I shall overcome the savagery both of you and of the king and of your council, conscious accomplice of Satan. I neither worship idols nor shall I become a worshipper of the demon, who drives the prince of the earth to carry out his pleasures, full of all iniquity, so as to consign him to the everlasting punishments which have been prepared by the just judge for him and his followers." Having heard this, the tyrant ordered him to be led away into a high and cold field, for the winter was harsh and the snow deep. There, then, they cast him. And he commanded that many soldiers, setting their horses upon him, should trample him. But when many hours had flowed by amid these straits, the saint cried out to the Lord, saying: "Lord, do not reckon this sin to them, they know not what they do." Thereafter he is cast into prison. Then the tyrant, roused by a more vehement fury, ordered iron nails to be brought and driven into his feet; and so they forced him to run for a whole day through the streets of the city in the snow. Nor did he feel this torment. After new torments the judge orders the saint to be punished with the sword. The saint, however, gives thanks to God. And when he had said: "Amen", they at once cut off the head of blessed Tryphon; thus, then, he gave up his soul to the glory of God. This happened at Nicaea. The brethren who were present there, having stolen away the relics of the saint, laid them in a little chest and sent them by ship to the village which was mentioned above. He had said Samousa, surely for Sampsadus.

[17] The cult of St. Tryphon in the East, The memory of St. Tryphon is inscribed in the synaxaria of the Greeks at the 1st day of February, on which too his Passion is proposed for reading in the menologies. Nor has he any other natal day in the calendars which depend on the ecclesiastical books of the Greeks. The calendar of Capua, written in the eleventh or twelfth century, notes the neighbouring 3rd of February Michael Monachus, Sanctuarium Capuanum (Naples, 1630), p. 392., but the very ancient marble calendar of Naples agrees plainly with the Greeks. Most of the Latins follow the Roman custom. The place where St. Tryphon was especially venerated seems to be Σαμψάδου κώμη, a village situated not far from Apamea in Phrygia, otherwise unknown [Too uncertain are the things that W. M. Ramsay wrote about the place, Cities and Bishoprics of Phrygia, p. 450.]. And since he is also said to have been brought to Nicaea in Bithynia and to have undergone the last punishment there, his cult must have been propagated to that city too [On the portentous lilies of Nicaea compare below the oration of the emperor Theodore, chapter 8.]. In the sixth century a most richly adorned temple of St. Tryphon stood in the royal City, at Constantinople, raised by Justinian himself: καὶ Τρύφωνι δὲ ἀνέθηκεν ἱερὸν μάρτυρι πόνῳ τε καὶ χρόνῳ πολλῷ ἐς κάλλος ἀποτετορνευμένον ἀμύθητον ὅλως ἐν τῇ τῆς πόλεως ἀγυιᾷ ἣ τοῦ Πελαργοῦ ἐπώνυμός ἐστι Procopius, De aedificiis, I, 9.. Further, the Πελαργοῦ is a quarter of the city, near which there was once a church of the Novatians Sozomen, Hist. eccl., IV, 20, Hussey, p. 305.. The more recent books, moreover, attribute to Justinian as founder τὸν ἅγιον Τρύφωνα τὸν ὄντα εἰς τὰ Εὐβούλου and also τὸν ἅγιον Τρύφωνα τὰ Βασιλίσκου Preger, Scriptores originum CP. p. 255.. The 19th of October was the anniversary day of the dedication τοῦ ἁγίου Τρύφωνος τοῦ ὄντος ἔνδον τοῦ ἀποστολείου τοῦ ἁγίου ἀποστόλου καὶ εὐαγγελιστοῦ Ἰωάννου πλησίον τῆς μεγάλης Ἐκκλησίας Synax. Eccl. CP., p. 150., in which place a synaxis was also appointed on the 1st day of February Synax. Eccl. CP., p. 437.. There was also had a μαρτυρεῖον πλησίον τῆς ἁγίας Εἰρήνης τῆς ἀρχαίας καὶ νέας of St. Tryphon Ibid., pp. 818, 840., neighbouring indeed on the other, if it is indeed different from it. A monastery too was dedicated to a holy Tryphon, to our martyr, as it seems. For Leontius, who subscribed the petition of the monks to the synod under Hormisdas, was archimandrite τοῦ ἐν ὁσίοις Τρύφωνος, and Theodore, abbot, at the council of Constantinople, act I, is called abbot μονῆς Τρύφωνος Ducange, Constantinopolis Christiana, volume II, p. 140.. Who would doubt that elsewhere churches were consecrated to St. Tryphon by the Greeks, who also named a promontory by his name in Greece. [Life of St. Nicholas the Studite: τὴν προσπελάζουσαν τῷ Ἀκρίτᾳ χερρόνησον, τὴν ἐπώνυμον τοῦ μεγάλου μάρτυρος κατειλήφασι Τρύφωνος. P. G., volume CV, p. 900.], which have not survived the ages? Four churches of Saint Tryphon survive in our days in Hellas Max Herzog zu Sachsen, Das christliche Hellas (Leipzig, 1918), p. 326..

[18] The prayer or exorcism of St. Tryphon. In the euchologies of the Greeks there is had an order which is wont to be observed about a field, a vineyard or a garden if destruction is brought upon them by reptiles, insects or other kinds of animals. And indeed a mass must be celebrated; then the lamp of St. Tryphon or of St. Eustathius or of St. Julian of Libya, or of both, is lit; and when the liturgy is completed, the field, vineyard or garden is sprinkled by the priest with oil taken from those lamps and likewise with the water of the holy Theophany, and certain prayers are recited Goar, Εὐχολόγιον sive rituale graecorum, p. 696.. The chief of these is the prayer called that of St. Tryphon: Προσευχὴ τοῦ ἁγίου μεγαλομάρτυρος Τρύφωνος ἐπὶ πᾶσαν ἄμπελον χώραν τε καὶ κῆπον, which mostly begins thus: Ὄντος μου ἐν Καμψάδου (sometimes Λαμψάχου) κώμῃ καὶ τὰς χήνας ἐπιμελουμένου μου καὶ βόσκοντος, ὀργὴ κατῆλθεν ἐκ Θεοῦ παντοκράτορος οὐκ εἰς τὸν τόπον ἐκεῖνον μόνον ἀλλὰ καὶ εἰς τὰς κύκλῳ περιχώρους [So in the Vienna codex Hist. graec. 3, fol. 12v, where the prayer is reported which was said over the fields τοῦ δούλου τοῦ Θεοῦ Ἀλεξίου τοῦ σπαθαρίου.]. But it is in truth an exorcism of harmful animals, of which a catalogue is recited, foisted on St. Tryphon by an unknown man, to be dismissed among vain and superstitious observances [Compare L. Arnaud, L'exorcisme de Tryphon le martyr, in Échos d'Orient, volume XII (1909), p. 201 – 205; volume XVI, p. 123 – 27; F. Pradel, Griechische und süditalienische Gebete, Beschwörungen und Recepte des Mittelalters (Giessen, 1907), pp. 4, 62 – 63, 108.]. It occurs rather often in the codices [A. Dmitrievskij, Opisanie liturgičeskikh rukopisej, volume II, pp. 119, 243, 368, 417, 453, 496, 582, 794, 795, 806, 816.], nor is the same formula used everywhere [What Goar edited, volume cited, p. 697 – 99, is to be compared with Dmitrievskij, volume cited, pp. 119, 248, 964 and A. N. Almazov, in Lětopis istoriko-filologičeskavo obščestva pri imperatorskom Novorossijskom Universitetě, volume VI (Odessa, 1896), p. 426 – 429. Compare Ed. Kurtz, in Byzantinische Zeitschrift, volume VII, p. 206.]. In some copies of the liturgy of St. John Chrysostom, among the saints of whom memory is made ἐν τῇ προσκομιδῇ, Tryphon too is numbered Goar, volume cited, p. 62.. He is also wont to be commemorated in the office τοῦ μικροῦ ἁγιασμοῦ Goar, volume cited, p. 446. and in the prayer which they call that of the Seven Boys or Seven Sleepers [L. Arnaud, La prière des Sept Dormants, in Échos d'Orient, volume XV, p. 115 – 25.].

[19] The cult of St. Tryphon at Rome, Not uncelebrated is the church of Saint Tryphon at Rome, in which a station is still appointed on the Saturday of the first week in Lent. It was dedicated by John XVIII, supreme pontiff, as he himself narrates in a letter given on the 28th day of November 1006; which letter indeed some have rejected among the spurious, because they took it as under the name of John XII; but if it is restored to its proper cognomen, it incurs no mark against it P. F. Kehr, Regesta Pontificum Romanorum, volume I, p. 90 – 91.. Because you have requested of us,

so the pontiff writes to John, the religious archpriest, and to John the second and John the third, religious priests, that we should grant and confirm to you and your successors that the church of the holy martyr of Christ Triphon be safe and free from every condition, with all things that belong to it, which has been newly built by Crescentius, the most noble prefect of the Roman city, or by the other neighbours of the same church. Accordingly, through the intervention of our above-written son Crescentius, the most glorious prefect, we confirm the aforesaid church to you and your successors by this privilege of our authority, so that you may remain in it perpetually and render praises to the eternal God everlastingly; from the present fifth indiction we grant it to you and your successors to be held. For on the day of the sacred dedication of the same church, when with our own hands we laid up there the most holy body of the blessed martyr Triphon, it was promulgated by us that, just as the other catholic churches within the Roman city stand honourable, so likewise it too should stand. For it is fitting that we should serve the holy martyr Triphon with the highest devotion, and that the church which has been entitled to almighty God under his name should receive due honour from us and from our successors, and that at the procession or station appointed there the schola cantorum of our sacred palace should assemble. For the most excellent martyr himself offered his body for God's sake to divers punishments, and therefore he merited the crown of the heavenly kingdom [C. Corvisieri, in Archivio della Societa Romana di Storia patria, volume I (1878), p. 161 – 62. P. Kehr, volume cited, p. 91 – 92, lists the letters of the supreme pontiffs Lucius III, Urban III, Clement III.]. At what time or by what way the relics of the holy martyr were brought to Rome is entirely unknown. In the year 1287, on the 20th of February, the church of Saint Tryphon was granted by Honorius IV to the Hermits of St. Augustine Potthast, Regesta, 22571., who in the course of the fifteenth century levelled it to the ground and in its place built the church of Saint Augustine [Descriptio templorum Urbis Romae, volume XI, pp. 108, 163, of the Casanatense library cod. 2186.]. Terribilini affirms that half of the body of St. Tryphon is kept in the same [The ancient church of Saint Saviour in Primicerio is now commonly called "San Trifone a piazza Fiammetta". M. Armellini, Le Chiese di Roma, 2nd edition (Rome, 1891), p. 349.], led, unless I am mistaken, by this reason alone, that St. Tryphon is also held to rest with Respicius and Nympha in the church of Santo Spirito in Sassia. Of a partition of the relics between the two churches there is no trace either in the chronicles or in the documents.

[20] At Kotor in Dalmatia. The city of the Catharenses, formerly Ascrivium or Decatera, now Kotor, at the mouths of Kotor (commonly Boka Kotorska), glories in possessing the body of the same saint, and the report of the matter is certainly ancient, since already Constantine Porphyrogenitus reports that his sacred relics rest in the fortress τῶν Δεκατέρων: ἐν δὲ τῷ αὐτῷ κάστρῳ κεῖται ὁ ἅγιος Τρύφων ἀκεραίως πᾶσαν νόσον ἰώμενος, μάλιστα τοὺς ὑπὸ πνευμάτων ἀκαθάρτων τυραννουμένους· ὁ δὲ ναὸς αὐτοῦ ἐστὶν εἱληματικός De administrando imperio, 29, Bekker, p. 139.. A history of the translation, rather prolix and divided into nine lessons, is read in the office of St. Tryphon printed at Venice in the year 1561. If you give credit to it, it happened in the year 808 or 809 that Venetian merchants came to Sansadus, and with the favour of a certain monk secretly carried off the relics of St. Tryphon. History of the translation of the relics. Sailing on a prosperous course they enter the Ionian sea, and having passed Corcyra they got beyond Dyrrachium, Lissus and Olcinium. But while they were thus sailing with favourable winds through the Adriatic sea, much more joyful at the present divine power than at the hope of gain, and now had the jaws of the gulf of Kotor on their right, behold, a storm suddenly arose and by the rage of the furious tempests drove the ship into the gulf of Kotor near Tarbanum. But on the following day, the sky having cleared again, they weighed anchor, believing that they would sail on a prosperous course towards their country; they give their sails to the winds, the canvas swells, yet the prow was not torn from its place; the ship stood fixed and immovable like a rock, neither sails nor oars availing the sailors at all. The merchants understood that the martyr did not wish to go further, and at once they sent an envoy to the senate of Kotor to offer the relics of the holy martyr to the city. He was received with the greatest joy, and without delay the sacred remains were brought to the shore. Then the bishop with the clergy and the whole people went forth to raise the sacred body, which not without a miracle was brought into the city. In that place where the bishop ordered all to halt they decreed to build a church, which afterwards, in a short space of time and with wonderful speed, to the praise of God and of his glorious mother Mary, and to the honour of the martyr himself and under the invocation of his name, they built of Parian stone, porphyry and serpentine, at the expense, namely, of the fathers and of those who were strong in wealth and piety, and for the greater part of Andreuccius, a very wealthy man [We have a copy among the Collectanea Bollandiana in the Brussels codex 8939, fol. 195 – 197.]. It is quite clear that these things were by no means drawn from ancient sources, but for the greatest part conceived out of the writer's own invention, on the pattern of similar histories. Nor is the Instrument of the body of our glorious Gonfalon of Saint Tryphon, of the year from the Incarnation of Christ eight hundred and nine, on the thirteenth day of January, worth reading, which begins thus: I, Andreatius, together with my wife Maria and with my son Peter and with my daughter Maria and with my daughter Theodora, have built the church of St. Mary Infunaria, etc. In Farlati, Illyricum sacrum, volume VI, p. 425.. Almost every single word of the instrument betrays the arts of an unknown forger.

[21] The translation of the head. From the same office of St. Tryphon we have lessons for the feast of the translation of the head of St. Tryphon, compiled likewise by a more recent writer, with no indication either of the sources from which he drew. About the year of Christ 1000, so he says, enemies by a sudden incursion plundered Kotor, and among other things carried off the head of this saint, adorned in a wonderful manner, and took it away with them, laden with booty. This lay hidden for a long time, nor could the people of Kotor know in what place the precious head was kept hidden, until, as the most great God so disposed, a certain Matthew Bonasius, a merchant of Kotor, having travelled through Macedonia and Upper Moesia for the sake of trade, had come to Constantinople. He, inflamed with the desire of finding the sacred head, by chance fell in with that monk to whom the custody of that same treasure had been committed. To him blessed Tryphon had rather often appeared in his sleep and had exhorted him not to refuse to hand over his head to someone going into Dalmatia; whence, having heard these things from the merchant, the monk began to wonder whether he would be doing a thing pleasing to the martyr if he did not delay to grant the head to that same merchant, who was seeking it with great zeal and insistence. Admonished again in his sleep, he at length handed over the head of St. Tryphon to Matthew Bonasius, having first received money by which he might provide for his life by flight. The sacred relics were received with the greatest joy of the citizens. Then the fathers, wishing to repay in some part with benefits the labours of Matthew Bonasius which he had spent in recovering the sacred head, together with the bishop and clergy gave him a notable field from the property of the church, and also protected Bonasius himself with immunity from every kind of tribute, and granted him a noble mausoleum beneath the vestibule, near the great door of the cathedral church of blessed Tryphon, and confirmed all these things to him and his heirs by public instruments. And the head of blessed Tryphon the martyr was translated, or restored, to Kotor from the suburbs of Constantinople in the time of the lord king Radislav and of Blasius, bishop of Kotor, in the year from the saving nativity of the Lord one thousand two hundred and twenty-seven, on the fourteenth day before the Kalends of December Brussels codex 8939, fol. 197 – 199..

[22] The relics kept at Venice. In the year 1378 Vettor Pisani, commander of the Venetian fleet, snatched Kotor from the Hungarians, but of the spoils of the captured city he kept nothing except a leg of St. Tryphon taken from his body, and he deposited it in the church of San Fantino at Venice Farlati, volume cited, p. 453.. The people of Kotor afterwards tried in vain to have it restored to them by the Venetians. And in the year 1400 indeed the envoys of Kotor approached the matter in these words: Likewise here in the church of San Fantino there is kept the leg of the lord St. Tryphon, which the lord Vettor Pisani carried off from Kotor at the time of its storming. Therefore we ask your exalted lordship that it deign to permit us to carry it back to our country, to the church of St. Tryphon, where it was kept of old. Hear the reply of the Venetians: We reply that on another occasion a similar request was made to our dominion through other ambassadors of theirs, to whom we replied that for a sure and reasonable cause we could not oblige them, and so at present we reply that for a good and honest cause we cannot oblige them Farlati, volume cited, p. 433..

[23] Feasts celebrated by the people of Kotor. St. Tryphon is held by the people of Kotor to be the special protector, defender and helper of their city, so the Codex of the Statutes of the City of Kotor, in which there is read a decree concerning the ceremony to be made or the offering to be made on the solemnity of the most blessed martyr St. Tryphon, protector of the city of Kotor, by the officials of that city [Codex Statutorum, chapter XXXIV, in Farlati, volume cited, p. 455. The Statutes of the City of Kotor were edited at Venice in the year 1616.]. Stephen, king of Serbia, moreover, about the year 1331 ordered two silver coins to be struck, marked on the reverse with the image of the holy martyr holding a palm in one hand and a little shrine in the other Farlati, volume cited, p. 449., with the legend inscribed S. TRIFONIS CATARENSIS. Four feasts of St. Tryphon are celebrated in the church of Kotor. The first and chief is on the 3rd day of February, which is nearer to the festival of the Greeks. The Christian common people are wont to keep the happy day with games, dances and banquets [G. Gelcich, Memorie storiche sulle Bocche die Cattaro (Zara, 1880), p. 159 – 60; the same, Storia documentata della Marinerezza Bocchese (Ragusa, 1889), p. 41 – 44; U. Raffaelli, Il Ballo di san Trifone o della Marinerezza di Cattaro, in G. Zarbarini, La festa di San Trifone (Spalato, 1888 and 1900), p. 43 – 49, reports among many things these, p. 47: "Prima dei vespri solenni, e propriamente nell' atto in cui il rettore della citta ed il vescovo, movendo dalla rispettiva loro residenza e recandosi al tempio, venivano a bello studio ed a concertata mossa a scontrarsi presso il limitare del medesimo; la Marinerezza, al suono di lieta e particolare musica menava una lieta e particolare danza in guisa de prendere quasi entro ad un circolo si lo stesso vescovo che il rettore della citta co' due giudici e questo era propriamente il cosi [Before the solemn vespers, and precisely at the moment when the rector of the city and the bishop, setting out from their respective residences and making their way to the church, came of set purpose and by a concerted movement to meet each other at its threshold, the Marinerezza, to the sound of a joyful and particular music, led a joyful and particular dance in such a way as to take, as it were, within a circle both the bishop himself and the rector of the city with the two judges, and this was properly the so]

detto Ballo di S. Trifone o della Marinerezza, non dissimile gran fatto nelle sue giravolte e carole ad un rondo delle eta moderne." [called Dance of St. Tryphon or of the Marinerezza, not greatly unlike, in its turns and rounds, a rondo of modern times."]].

On the 14th day of January there is the commemoration of the translation of the sacred body first brought by the Venetians. On the 20th of November there is made the anniversary commemoration of the head of St. Tryphon found and brought back to Kotor. Finally the third Sunday after Pentecost is sacred to the patronage of St. Tryphon [By decree of Pius VII, 2nd of March 1815. Officia propria S. Tryphonis martyris civitatis et dioecesis Catharensis patroni principalis, no place or year [1815], p. 29.]. And these are proper to the people of Kotor, who nonetheless do not neglect for that reason the Roman commemoration of St. Tryphon on the 10th day of November. For this is kept in the whole diocese under the rite of a greater double [A. Bassich, Della vita e del martirio di san Trifone titolare della Chiesa cathedrale, primario patrono della citta e diocesi di Cattaro (Vienna, 1845), p. 29. Let the Notitiae historicae also be read, in Schematismus seu status personalis et localis dioecesis Catharensis pro anno Domini MCMVII (Ragusa, 1907), p. 15.].

[24] The cult of St. Tryphon in Campania, In the year 1515 an instrument was drawn up of the finding of an arm of St. Tryphon in the village of Cesarano, of the diocese of Amalfi [A. A. Pellicia edited it, De Christianae ecclesiae politia, volume III (Bassano, 1782), p. 357 – 66.], when the church under the title of Saint Mary of the month of August was for the greatest part destroyed, so that it might rise again in a more ample form: Among other altars existing there they had a certain altar on the right side of the said church taken down, in which altar indeed there was a marble stone, or marble, and when the marble stone itself had been raised, there was found step by step another stone of marble with certain Greek writings and a figure carved there, and with little seals and certain other Latin letters and a dove likewise carved there. Then beneath the said stone with the said seals, writings and picture there was a wooden vessel, or a certain very ancient wooden casket, closed, in which vessel or wooden box there was found a certain arm with the hand entire, except only that in the hand itself a certain part of the little and last finger of that hand was wanting Pellicia, volume cited, p. 359.. On the stone there was inscribed in Latin letters the epitaph of a certain Christian Olympiacus C.I.L., X, 668.; but the traces of Greek letters, which we greatly desire to have drawn out exactly, seemed to read Ο ΑΓΙΟΣ ΤΡΙΦΩΝ or something similar Pellicia, volume cited, p. 362, note v.. The matter is very doubtful, and is not to be decided unless the stone is inspected again by experts. Mommsen doubts whether Greek letters existed on the same stone. In what place it lies hidden today we do not know. Whether honour was paid to the relics found is not established from the instrument. For the rest, that the cult of the holy martyr in the same province is older is shown at least by the monastery of Saint Tryphon founded of old outside the walls of the city of Ravello Pellicia, volume cited, p. 363 – 65, note v.. in Sicily and Switzerland. Since St. Tryphon was related to have been intent on pasturing geese, he was held as a protector of gardeners among the Sicilians, and was enrolled among the tutelary saints by the senate of Palermo in the year 1637, a chapel having been dedicated to his name in the cathedral church. In other places of Sicily chapels were raised to him I. M. Amatus, De principe templo Panormitano libri XIII (Palermo, 1728), p. 343.. Likewise a church in the village of Switzerland Saint Triphon.

§ II. Of SS. Tryphon and Respicius.

[25] The relics of SS. Respicius and Tryphon Besides the martyrologies and calendars which were adduced at the beginning of this commentary, and the literary monuments of which we shall now have to treat, there are very few traces of cult paid to St. Respicius together with St. Tryphon. The Missal which is kept in the basilica of Saint Peter, shelfmarked F 14, written in the twelfth century, has in the proper of the saints the feast of St. Triphus and Respicius, and in the prayer "Libera", after the name of St. Andrew, there is read: and the blessed martyrs Triphon and Respicius [Ebner, Quellen und Forschungen zur Geschichte des Missale Romanum (Freiburg i. Br., 1896), p. 187 – 88.]. At the beginning of the eleventh century there occurs mention of a church of Saint Respicius, martyr, whose priest Leo supplied the monk Theodoric with matter for writing; for he was the daily titular of the blessed triumpher for Christ Respitius, and his priest Below, num. 28.. The name of St. Tryphon is certainly omitted; yet since Theodoric in his booklet makes Respicius the companion of St. Tryphon, the church must have been dedicated to both martyrs.

[26] At Rome in the church of Santo Spirito In the church of Santo Spirito in Sassia there was formerly fixed to the wall an inscription, preserved by Sabinus, in this manner: In the year of the Lord's incarnation 1123, in the first indiction, on the sixth day before the Kalends of March, in the fifth year of the pontificate of the lord Cal(lixtus) the second, pope, this altar was consecrated in honour of St. Mary the virgin by the same venerable pope, both with his bishops and card(inal)s and with many other archbishops and an innumerable multitude of clergy and people: where also there were laid up by Peter, the venerable bishop of Porto, the bodies of the holy martyrs Trifonius and Respicius and Agapitus, and the head of St. Rufina, virgin and martyr. On the same day and in the same indiction this was done by the hands of John, cardinal priest of St. Chrysogonus, who is called of Crema De Rossi, Inscriptiones christianae Urbis Romae, volume II, p. 434, n. 98.. In the same year, on the eighth day before the Ides of July, there was dedicated the oratory built by the aforesaid John of Crema in his title of Saint Chrysogonus: where these relics were laid up: of a rib of St. Stephen the protomartyr, of the head of St. Anastasius, martyr, of the head of St. Sebastian, martyr, of the blood and bones of Bl. Lawrence and of the coals, and of Saint Chrysogonus. of the arm of St. Callistus, martyr, of a rib of St. Prisca, of the sepulchre and sponge of the Lord, of the relics of St. Hippolytus, martyr, of Mark and Marcellian, martyrs, of the garments of St. John the evangelist, of the relics of St. Tarsilla, of Triphon and Respicius, martyrs, of Agapitus, martyr, of the veil of St. Barbara dyed with blood, of the relics of St. Sixtus, pope and martyr, of Adrian, pope and martyr, of Stephen, pope and martyr, of Cyrilla, virgin, of the head of St. Rufina and the blood of Secunda her sister, of St. Cornelius, pope and martyr, of the 〈relics〉 of St. Nimfa, virgin and martyr [In the church of Saint Chrysogonus. Forcella, Iscrizioni delle chiese e d' altri edifici di Roma, volume II, n. 486.].

[27] The anonymous Passion of SS. Tryphon and Respicius; Of the Passion of SS. Tryphon and Respicius written by an anonymous author, only the latter part, BHL. 8337, which occurs separately in the codices, has been printed. For what reasons those Acts so pleased Ruinart that he placed them among the ancient ones of the best stamp Acta sincera, second edition, p. 261, and in the following editions., and that they were pronounced excellent and most illustrious by the very learned A. S. Mazzocchi Commentarius in vetus Kalendarium Neapolitanum, p. 930., I for my part cannot sufficiently wonder. For in order for them to recognize the blemishes of this history, it was not necessary to have uncovered the shameful origin of the Acts of SS. Tryphon and Respicius. To us, however, as we read them, it at once appears that by a bold lie they were fabricated out of the Acts of St. Tryphon, in such a way that either Respicius was substituted for Tryphon, or in place of Tryphon alone a pair of martyrs, Tryphon and Respicius, was brought in. Nor was the Passion of Tryphon alone reworked in this way, but his Life too, so that the whole narrative consists of two parts, of which the first, BHL. 8336, in this form at least, is unedited. In the codices it is proposed for reading at the 10th day of November; in most there follows the Passion of St. Nympha. These, moreover, are they:

R1 = Codex of the Vatican library 5696, formerly of Santa Maria ad Martyres, parchment, written in the twelfth century Catal. Lat. Vatic., p. 135.. Fol. 38 – 43v: Passion of SS. Triphon and Respicius, martyrs = BHL. 8336, 8337; fol. 43v – 48v: Life of St. Nimpha = BHL. 6256.

R2 = Codex of the Chapter of Santa Maria Maggiore B, parchment, written in the twelfth/thirteenth century Catal. Lat. Rom., p. 95.. Fol. 252 – 257v: Passion of SS. Triphon and Respitius, martyrs = BHL. 8336, 8337; fol. 257v – 263: Passion of St. Nympha = BHL. 6256.

R3 = Codex Parisiensis of the National library lat. 3278, parchment, written in the fourteenth century Catal. Lat. Paris., volume III, p. 544.. Fol. 271 – 272: Passion of SS. Tryphon and Respicius = BHL. 8337; fol. 272 – 273: Passion of St. Nympha = BHL. 6256, not entire.

R4 = Codex of the Vallicelliana library R. 32, parchment, written in the eleventh century Catal. Lat. Rom., p. 462.. Fol. 30 – 31v: Passion of Trifon and Respitius = BHL. 8336, mutilated.

Among the Vallicelliana copies there are also read, cod. H. 9, fol. 215 – 217v: the Passion BHL. 8337, with the Passion of St. Nympha, BHL. 6256; cod. H. 16, fol. 107 – 112: the Passion BHL. 8336, 8337, copied from codex R 1 Ibid., pp. 426, 438.. We also have these booklets, from the same codex, in the Collectanea Bollandiana, Brussels cod. 8939, fol. 188 – 194v. The same, reduced in various ways to an epitome Ibid., p. 519., it is better to omit. From presenting to readers this insipid lucubration I would willingly abstain, which however the laws of the work by no means permit. It will seem enough, however, if we give it from codices R 1, R 2, the rest being neglected.

[28] another by Theodoric of Amorbach. Concerning Theodoric, monk of Amorbach or of Fleury, who was staying at Rome about the year 1005, and who himself also wrote a Passion of SS. Tryphon and Respicius, it is superfluous to discourse after our Albert Poncelet Anal. Boll., volume XXVII, p. 5 – 27.. His booklet was preserved by codex T = of the Vatican library latinus 1192, parchment, of the twelfth century, in which there is had, fol. 35 – 41: Passion of the holy martyrs Triphus and Respicius, which is followed, fol. 41v – 45, by: Passion of St. Nympha = BHL. 6254 Catal. Lat. Vatic., p. 46.. From the same was copied the transcript which is found among the Collectanea Bollandiana in the Brussels codex 8939, fol. 166 – 177v, collated by Papebroch himself. Before the Passion there is set a prologue, in which Leo, priest of Saint Respicius, is introduced, though in truth we hear Theodoric Anal. Boll., volume cited, p. 10.; but when that is finished, under the heading here begins the passion, another prooemium begins in these

almost words which the writer of the Passion of St. Tryphon in codex P uses Above, num. 14., though a little more fully. When at length Theodoric comes to narrating the deeds of the saints, he copies out that very Passion with a few things changed; but at the beginning he said of Respicius what was said of Tryphon; soon, where there was read: I beseech you, servant of God Triphon, he writes this: I beseech you, O holy servants of God, Triphon and Respicius. But, which you may wonder at, Respicius is thereafter entirely suppressed and the deeds of Tryphon alone are set out. For the rest, he keeps close to the same booklet P up to the middle of chapter 10; then he suddenly deserts it, and from these words: to these things also the servant of God, he begins to copy out the other booklet, Ad laudem, or BHL. 8339, again taking no account of Respicius. Since these things are so, in order that we may not be compelled to repeat the same things to the point of nausea, and that nevertheless the work of Theodoric may at the same time be represented in some way, we have edited its first chapters, with both prologues set before them; the rest you will find annotated to the booklet BHL. 8339 (Ad laudem), with which from chapter 8 onward we have collated codex T.

[29] The epitome by Peter de Natalibus. In the epitome On Saints Triphon and Respicius, martyrs, and Nympha, virgin, which is chapter XLII of book X of Peter de Natalibus, not a few things are to be criticized. The first is that he says those martyrs suffered at the village of Absadus in Saxony, who are afterwards narrated to have been killed at Rome. That Absadus or Sansadus (Σανσάδου κώμη) is no village in Saxony we hardly need point out. Peter wrongly understood the Saxony of Germany for the Saxia which is so called at Rome by the Vatican, where the bodies of the three saints lie in the church of Santo Spirito. Then he calls Eutyches, a Roman noble, the father of the possessed girl who was freed by Tryphon. Finally Nympha, whom he pretends was a vestal virgin, is associated with Tryphon and Respicius as a sharer in martyrdom by Peter alone. We set down his words here: As Tryphon prayed the idol fell down, and soon a certain Nympha, who was a vestal virgin, standing by in that place, received the faith of Christ and proclaimed with public voice Christ the true God. Then the prefect ordered the holy martyrs together with Nympha the virgin to be beaten for a long time with leaded scourges, and at the last ordered them all to be beheaded together. Their bodies were buried by the Christians near the city itself on the third day before the Ides of November. Whoever he is who first devised these things and introduced them into the received history of SS. Tryphon and Respicius must be said to have done nothing else than add false things to false.

[30] The memory of both saints in Dalmatia, In the diocese of Kotor commemoration is made of St. Tryphon, who is the patron of the place, several times in the year, as has been said Above, num. 23.; but on the 10th day of November the feast of SS. Tryphon and Respicius is celebrated, and in the office "everything is done as on the feast day", namely the 3rd of February, "except the following". There is added, that is, at matins a ninth lesson, which is about SS. Respicius and Nympha: Respicius, a tribune, when the emperor Decius was raging against the Christians, having seen the unconquered martyr Tryphon bearing all punishments bravely, was converted to the faith of Christ the Lord, and at once openly professed himself a Christian. Wherefore, having been seized by the attendants and tortured in various ways, he is dragged together with Tryphon to the image of Jupiter; which statue, as Tryphon prayed, fell down. Finally, when he had persevered in contempt of the idol and in the confession of the true God, having been most cruelly bruised with leaded scourges, he attained a most noble martyrdom on the fourth day before the Ides of November. On the same day a certain virgin, whose name was Nympha, when she testified with a clear voice that Jesus Christ is the true God, joined the palm of martyrdom to the crown of virginity [Officia propria S. Tryphonis martyris civitatis et dioecesis Catharensis patroni principalis, no place or year [1815], 33 pp.]. That all these things are fabricated is sufficiently plain from what has been said.

[31] in Savoy. Their Passion asserts that Tryphon and Respicius underwent martyrdom at Nicaea in Bithynia. Evidently the hagiographers wanted it to be understood of the Nicaea of Europe (Nice), who wrote that they took their origin from this place and were killed there [P. Gallizia, Atti de' santi della R. Casa di Savoja, volume II (Turin, 1756), p. 143 – 55.]. Vain ravings of the learned, which require no refutation.

§ III. Of St. Nympha.

[32] The Passion of St. Nympha. The Acts of St. Nympha were touched on in passing by our Stilting in the commentary on St. Mamilian, by whom Nympha is said to have been brought to the faith, and he rightly judged them openly fabulous, full of fictions and absurdities Acta SS., Sept. volume V, p. 48 – 51.. I would willingly pass them over, if the plan of our undertaking did not stand in the way. We therefore bring them forward, with a few things added, in both forms which they take in the codices, namely BHL. 6254, with the subjoined miracle 6255, and BHL. 6256, insipid to the point of nausea, but necessarily to be handed down, because all who have written about St. Nympha drew from them [U. Chevalier listed most of the more recent writers of the Life of St. Nympha, Répertoire des sources historiques du moyen âge, under the word Nymphe. Compare L. Boglino, I Manoscritti della biblioteca Comunale di Palermo, volume III (Palermo, 1892), p. 215.]. The first Passion with the Miracle will be edited from the Vatican codices lat. 1192 = T and lat. 6076 = V 1, of which above, n. 13, and the other from the codices Vatican lat. 5696 = R 1 and B of the Chapter of Santa Maria Maggiore = R 2 (above, n. 27), to which can be added the codex of the cathedral church of Palermo, which Ottavio Gaetani reproduced in a twin edition. It did not seem good, however, to use this, both because it is quite recent — Gaetani in the year 1610 judged it written scarcely a hundred years before — and because it offers no reading of any importance, with perhaps one exception; for where the rest write Bucina, it has Buana, which the praised Gaetani rather unhappily judged to be corrupted from Suana Vitae Sanctorum Siculorum, volume I, animadversions p. 117., led beyond doubt by this reason, that the body of St. Mamilian, a companion of the same passion, was held to rest at Suana in Tuscany. Certainly among the people of Sovana there is not [So was written back by the Rev. C. G. Fortunati, chancellor of the bishopric of Sovana (Sovana-Pitigliano), on the 23rd day of January in the year 1922.], nor does there ever seem to have been, any memory of St. Nympha.

[33] Her cult From the diversity of the Acts BHL. 6254 and BHL. 6256 the same Gaetani laboriously tried to deduce De die natali S. Nymphae, Palermo, 1610. that there was not one Nympha but two; namely one of Palermo and one of Nicaea, who was the companion of SS. Tryphon and Respicius; but altogether in vain; for nothing beyond some sort of knowledge of places may be drawn from so turbid a source, and he may reckon he has done much who, having collected all that is read here and there about Nympha, has proved by the best reasons that not both of those, but at least one, lived. For it is established that Nympha was held in the highest honour chiefly in these places: at Portus Romanus, where she is said first to have rested; at Rome in the church of Santa Maria in Monticelli, where her head was kept together with relics of her companions; likewise at Rome in the church of Santo Spirito in Sassia, where her body is asserted to have been laid up together with SS. Tryphon and Respicius; finally at Palermo, which, if the Acts are to be believed, was her native soil.

[34] at Portus Romanus, The Acts indicate Portus Romanus, a place situated near Bucina, a crypt near a tall pine, a church built there. In the Liber Pontificalis there is read of Leo IV (847 – 855): He offered in the church of the blessed martyr Nimpha, which seems to be in the city of Portus, one vestment of fundatum Duchensne, Le Liber pontificalis, volume II, p. 113.. Mention of the same church is made in the letter of Benedict VIII given on the 1st of August in the year 1018, by which privileges and possessions are confirmed to the church of Porto: … and thence returning to the sea by Buccina and going round the shore of the sea as far as Saint Nimpha and as far as the mouth Miccina Jaffé-Loewenfeld, Regesta, 4024. Focem Miccinam, today Fiumicino.. These very words recur in the letter of Leo IX granted to the same church on the 22nd of April in the year 1049 Jaffé-Loewenfeld, Regesta, 4163.. To which, by way of commentary, we add what Baronius writes at the year 270: "The place called ad Nymphas is situated between the Via Cornelia and the Via Portuensis, which by a corrupted name is commonly called today Santa Ninfa: where the traces of an ancient church are still seen; there are also very noble underground aqueducts, so that it may be conjectured that the place got its name from the abundance of waters, so as to be called ad Nymphas, which we have seen: for it happened opportunely almost in these days that the most illustrious and most reverend lord Gabriele Paleotti, cardinal of the H. R. C., bishop of Albano, most desirous of ecclesiastical antiquities, a worthy example of an excellent prelate … joined me with himself to visit those places at Portus Romanus celebrated in the monuments of writers, and especially the sacred memorials of the saints. But it plainly befell us to see the place deserted and the shore abandoned: whence indeed it came about that we groaned at the recollection of the once most flourishing church of Porto now entirely levelled to the ground [Annales, at the year 270, nn. 14, 15. Of St. Nympha of Porto C. B. Piazza writes this, La Gerarchia cardinalizia (Rome, 1703), p. 59: "Rimane ancora tra le selve, non molto discosto da Porto, la memoria di questa santa, con una chiesa del suo nome, ristorata dalle sue rovine dal cardinale Francesco Barberini, con una statua di marmo della santa." [There still remains among the woods, not very far from Porto, the memory of this saint, with a church of her name, restored from its ruins by Cardinal Francesco Barberini, with a marble statue of the saint.]]." When the cult of St. Nympha was introduced is altogether unknown; it is certain, however, that there is no trace of any Nympha in the ancient fasti of Porto De Rossi, Bullettino di archeologia cristiana, 1866, p. 37.. In the church of Santa Maria in Monticelli the head of St. Nympha was kept from time immemorial, in various places as they say, when in the year 1592 it was taken from its place to be handed over to the church of Palermo [The first instrument of the assignment of the relics of the head of St. Nympha, in Gaetani, volume cited, animadversions p. 126 – 27.]. If Ferrarius is to be believed, the bodies of SS. Mamilian, Proculus, Eustochius, Goboldeus and Nympha were translated in the year 1098 by Urban II, pontiff, and Maurice, bishop of Porto, into the church of Santa Maria in Monticelli [Catalogus sanctorum Italiae (Milan, 1613), p. 574. What some report about the head of St. Nympha carried off into Syria and then brought back to Rome I have found proved by no ancient testimony. J. M. Amatus sets out the matter thus, De principe templo Panormitano libri XIII, p. 265: "Urban II the bodies of the holy martyrs of Palermo Nympha, Mamilian, Eustochius, Proculus, Golbodeus (sic)

in the year 1098 translated under the high altar of the Roman church of St. Mary in Monticelli, in the presence of the lord Anselm, archbishop of Canterbury, and of other bishops summoned to the Roman synod, since in the same church there was venerated the august head of St. Nympha, carried off into Syria by the Saracens when they were plundering the city and territory of Porto, and brought back from Syria by Gabriel, a Hebrew, soon afterwards washed with his whole family in the sacred waters, about the year 896, on the testimony of the contemporary Castallus Metallinus." There is had in the codex of the Vatican library Barberini lat. 4808, Trattato di Castaldo Metalino cittadino Romano delle schiatte o casae di Roma, where at fol. 27 some things are found about the family of the Leii, and about Gabriel the Jew, altogether unworthy of being read.]. Whence he took these things Ferrarius discloses only indistinctly, who raises a doubt about the relics of St. Mamilian, and notes that the Acts of St. Nympha need expurgation [In the year 1715 an inscription was set up in which the same tradition about the translated relics is reported, yet it is in no way confirmed: The church of St. Mary in Monticelli, notable not so much for the praise of antiquity as for the remains of five holy martyrs of Palermo translated hither by Urban II from the diocese of Porto… Clement XI, supreme pontiff, restored and adorned. Forcella, Iscrizioni delle chiese di Roma, volume V, 1387.]. It is established that the church of St. Mary in Monticelli was consecrated by Paschal II (1099 – 1118), who succeeded Urban II Duchesne, Le Liber Pontificalis, volume II, p. 305.. Of the translation of the relics we have no sufficiently certain testimony. It is worth noting, however, that in this age relics of St. Nympha were deposited in various places. In the year 1113 the altar of the church of Saint Saviour in Primicerio was consecrated, In churches of the City. and in it, with others, were deposited the dear pledges of the holy women Eugenia and Nympha, on the testimony of a contemporary inscription Forcella, Iscrizioni delle chiese di Roma, volume XI, 321.. In the cathedral church of Palestrina this inscription is kept: In the year of the Lord's incarnation one thousand one hundred and sixteen, on the nineteenth day before the Kalends of February, in the tenth indiction, the altar and crypt of St. Agapitus, martyr, was dedicated by the lord Conon, bishop of Palestrina; in which altar, namely, rest the bodies of the holy martyrs Agapitus, Gordian and Abundius, and there have been laid up relics of the holy martyrs Milianus Should one read Mamilianus?, bishop, and Nimpha 〈P. A. Petrini〉, Memorie Prenestine (Rome, 1795), p. 401.. In the year 1123, at the dedication of the oratory of St. Chrysogonus, relics were deposited both of very many saints and also of St. Ninfa, virgin and martyr From the inscription in Forcella, work cited, volume II, p. 486.. But at what time and from where the body of St. Nympha, which is said to rest in the church of Santo Spirito in Sassia, was brought hither, we have not ascertained. What you may well wonder at: in that very year 1123, in which, at the request of John of Crema, cardinal priest of Saint Chrysogonus, relics of St. Nympha and at the same time of SS. Tryphon and Respicius were placed in the oratory of this title by Peter, bishop of Porto, and others, in the church of Santo Spirito, both venerable men being present, the bodies of SS. Tryphon and Respicius were laid up, with no mention of St. Nympha added Above, p. 325..

[35] The translation of the head to Sicily. With solemn pomp there was brought into Palermo, on the 9th day of September in the year 1593, the head of St. Nympha, which had formerly been kept at Rome in the church of St. Mary in Monticelli. The whole matter is narrated at length from the beginning in three instruments [They were edited in Gaetani, volume cited, animadversions p. 126 – 30. There is also had in the codex of the Vallicelliana library H. 30, fol. 24: Ordine et Instruttione che si havra da osservare nella Translatione della testa di S. Ninfa vergine et martire.], in Sicilian chronicles and diaries [G. Di Marzo, Diari della citta di Palermo, in Biblioteca storica e letteraria di Sicilia, volume I (Palermo, 1869), p. 134: Breve ragguaglio della triomphal solennita fatta in Palermo l'anno M. D. XCIII nel ricivimento del capo di S. Ninfa vergine e martire Palermitana. In Palermo, 1593.], more briefly in the epigraph carved on marble at the doors of the cathedral church: Under Clement VIII, supreme pontiff, Philip II of Austria being king, Henry de Guzmán, count of Olivares, viceroy, the head of the Divine Nympha, sought by the people of Palermo for many centuries before, obtained at length by the efforts of Maria Pimentel, wife of the viceroy, publicly handed over to Diego Haedo, archbishop of Palermo, by Gilbert Isfar y Corriglia, bishop of Patti, in the name of the supreme Pontiff, on a stage in the Via Columna most magnificently built for the purpose, with incomparable joy of the citizens and an admirable concourse of strangers, is received through the Porta Felice with triumphal pomp and is borne to the greatest church of the city with most noble apparatus, on the fifth day before the Ides of September 1593 [Sicilia Sacra by Rocco Pirro, 3rd edition, edited by A. Mongitore, volume I (Palermo, 1733), p. 209.]. For keeping these relics there was destined a chapel in the cathedral church built in the year 1598, and to them were joined in the year 1666 the relics of SS. Mamilian and companions [These and very many other things about the cult of St. Nympha at Palermo we received from the Rev. G. Anichini, secretary of the archbishop of Palermo, to whom we return the greatest thanks.]. A hundred and more years afterwards the chapel was destroyed and the memory of the relics almost wiped out, until in the year 1910, by order of the archbishop, Cardinal A. Lualdi, their former honours were paid to them. The church of the Crutched Fathers, The cult of St. Nympha at Palermo which was founded at Palermo in the year 1601, was dedicated to St. Nympha, where the confraternity of laymen S. Ninfa dei Crociferi has its seat. Her name also clung to an ancient tower of the royal palace, the torre di S. Ninfa, where there is now an astronomical observatory. Her statue was placed in the place of the city called Quattro canti, and also at the Porta Felice, by which the sacred head was brought into the city in the year 1593. From this translation certainly the cult of St. Nympha among the people of Palermo received its greatest increase, though not its beginning. For already in the year 1483 one of the bells of the chief church is said to have been dedicated to the Most Holy Mother of God and to Nympha, virgin and martyr Amatus, De principe templo, p. 404., and in the same church a marble image of her, skilfully made by Gagini, was set up in the year 1507 [Amatus, volume cited, p. 153; G. Di Marzo, I Gagini e la scultura in Sicilia nei secoli XV e XVI, volume I (Palermo, 1880), p. 222 – 23.]. Yet, as far as may be conjectured from the monuments, the cult of St. Nympha in Sicily seems by no means ancient, and not introduced before the Passion BHL. 6256 was read, where she is represented as a citizen of Palermo, which the hagiographer devised only because St. Mamilian was held to have been bishop of Palermo. In the eighteenth century the translation of St. Nympha was celebrated on the fourth Sunday of September. In the martyrology of the church of Palermo, on the day before the Ides of November, the feast of St. Nympha with an octave was announced in these words: At Portus Romanus, of St. Nympha, virgin and martyr, citizen and principal patroness of the city of Palermo … [Martyrologium Panormitanum sanctorum civium et patronorum urbis Panormi secundo editum (Palermo, 1742), p. 18.]. "In ancient times," so the editor of the martyrology, "Gaetani testifies that the feast of this saint, our fellow citizen, was kept at Palermo on the 12th of November; but someone or other, through the utmost ignorance, judged in a later age that it should be corrected to the 10th of November, when he had noticed that on this day a feast was established for the holy martyrs Tryphon, Respicius and Nympha. But this Nympha is entirely different from our Nympha of Palermo. The same Gaetani, a man most deserving of Sicilian sacred matters, uncovered the error of the smatterer, and therefore took care that the feast of Nympha of Palermo should be restored to the 12th day Ibid., p. 37.." Assuredly Gaetani erred when he devised two Nymphas. That Nympha died on the twelfth day of November is read in the Passion itself, but in the codices these words are prefixed to the heading on the same day, namely the tenth day, on which the commemoration of SS. Tryphon and Respicius was made. The people of Palermo also kept the feast of the translation of St. Nympha, whose anniversary day fell on the 9th of September. This was afterwards transferred to the third Sunday of September, then to the fourth Ibid., pp. 17, 36..

[36] and in the village of Santa Ninfa. There is a municipality in Sicily named after St. Nympha (Santa Ninfa, province of Trapani), which Ludovico Arias Giardina erected out of piety in the first years of the seventeenth century. There a spacious church was built, sacred to the holy martyr, which in the following century received notable relics of her (the church of St. Mary in Monticelli is again judged to have supplied these [M. Accardi, Cenni documenti sulla chiesa matrice arcipretale di S. Ninfa, in Sicilia Sacra, volume II (1900), p. 120 – 22.]). So indeed the proper office which was formerly wont to be read in the church of Saint Nympha: But the arm which in the year 1721 Frederick of Naples, prince and lord of the Land, obtained from the apostolic see, he gave with munificent liberality, enclosed in a silver case, to the greater church of the same Land Santa Ninfa, and there it is celebrated by the pious devotion of the faithful and with honours new from day to day [From the letter which, at the request of the already praised Rev. Anichini, Canon Vincenzo Barbara, archpriest of the place, wrote on the 15th day of January 1922.]. The memory of the translation was kept on the second Sunday of October.

I. THE EARLIER PASSION OF ST. TRYPHON

Greek text only in the Acta; the English here is translated from the Greek.

Tryphon, martyr venerated at Rome (S.)

Respicius, martyr venerated at Rome (S.)

Nympha, martyr venerated at Rome (S.)

From the codices of the Vatican library Palat. 317 (= A 7), Hierosolymitanus of the patriarchal library 1 (= A 2), of the Ambrosian library D. 92 sup. (= A 4). Compare the Preliminary Commentary, num. 2.

Μαρτύριον τοῦ ἁγίου μάρτυρος omits A 2. Τρύφωνος.

Martyrdom of the holy martyr Tryphon.

[1] The daughter of Gordian Augustus Ἔτους διακοσιοστοῦ ἐνενηκοστοῦ ἐνενικοστῶι A. 7. πέμπτου ἀπὸ omits A 7. τῆς βασιλείας Αὐγούστου ἐβασίλευσε Γορδιανὸς καῖσαρ ἐπὶ τῆς Ῥώμης πριγκίψ ἀπὸ τῆσ Ῥώμης Γορδιανὸς καίσαρ πρίνκηψ A 2. τῆς Ἀνικίου συγκλήτου ὀνομαζόμενος [Preliminary Commentary, num. 5. That Gordian was called prince of the senate is proved by no monument of antiquity. The senate Ἀνικίου is a ridiculous invention. Mention of the family of the Anicii, or of a numerus of the Anicii, is of equally uncertain origin in the Passions of SS. Carterius and George. Compare P. Franchi de' Cavalieri, Hagiographica, p. 42; S. G. Mercati, sull' Ἀνικιόρων γένος dell'acrostico di Guiliana Anicia nel codice Viennese di Dioscoride, in Rivista degli studi orientali, p. 427 – 31.] . Οὗτος εὐτοίχησεν καὶ adds A 2. ἐποίησεν θυγατέρα ὁμώνυμον αὐτῷ αὐτοῦ A 2. . καὶ ταύτην ἐπαίδευσε γράμμασι καὶ πολλαῖς ἀρεταῖς κατακοσμήσασ ἐν τῷ παλατίῳ διάγειν ἐποίησεν ἐπ. εἰσ ἓν τῶν παλατίων εἶναι αὐτὴν A 2. , μνηστήρων δὲ adds A 2. οὐκ ὀλίγων αὐτῇ αὐτῶ A 2. προïόντων

[1] In the two hundred and ninety-fifth year from the reign of Augustus, Gordian Caesar reigned over Rome, being named prince of the senate of Anicius. He begot a daughter of the same name as himself; and he educated her in letters and, having adorned her with many virtues, caused her to live in the palace, suitors not a few coming forward for her

προσιόντων A 2. διὰ τὸ κάλλος αὐτῆς τὸ θαυμαζόμενον καὶ τὴν παιδίαν adds A 2. τῶν τε Ἀνικίων τῆς (τῶν - τῆς) ἐκ τῶν τῆς Ἀνικίου A 2. συγκλήτου καὶ ἑτέρων πλειόνων μεγιστάνων. Μόνης τε οὕτω A 2. ὑπαρχούσης αἰτῷ τῆς παιδός (αὐτῷ - παιδὸς) παιδὸς οὐκ ἐπένευσεν ὁ πατὴρ αὐτῆς μετὰ δὲ ταῦτα A 2. , ἐγένετο ἐνεργεῖσθαι αὐτὴν ὑπὸ πνεύματος πονηροῦ· καὶ some things are wanting A 7. … τοῦ δαίμονος ἐπὶ ἐνεργείας ἐκβοῶντος (πονηροῦ - ἐκβ.) ἀκαθάρτου τοῦ δὲ δαίμονος ἐκ πολλοῦ βοῶντος A 2. καὶ ἐπικαλουμένου Τρύφωνά τινα χηνοβοσκόν Similar things occur in other Lives of saints. Preliminary Commentary, num, 5. .

by reason of her beauty, both from the Anicii of the senate and from very many other magnates. And since the girl was his only one, it came about that she was worked upon by an evil spirit; and … the demon, in its working, crying out and calling upon a certain Tryphon, a goose-herd.

She is seized by a demon. Τοῦ οὖν (τ. ο.) καὶ τοῦ A 2. βασιλέως διαποροῦντος καὶ διασκεπτομένου ἐν τοσαύτῃ λύπῃ καὶ ἀλλοιοῦντος 〈τὸ πρόσωπον [(τ. π.) omits A 7, I have supplied from A 4; (διαποροῦντος - πρόσ.) διαπορουμένου ἔμπροσθεν αὐτῆς καὶ ἐν λύπη πολλῆ ὐπάρχοντος A 2.] 〉 περὶ τὴν ζήτησιν τοῦ ὀνομαζομένου, προετρέψαντο αὐτὸν οἱ φίλοι αὐτοῦ (φ. α.) σύμβουλοι αὐτοῦ ὥστε A 2. ἐκπέμψαι διατάγματα καθ᾽ ὅλης τῆς οἰκουμένης, ὥστε ζητεῖσθαι τὶν ὀνομαζόμενον Τρύφωνα [(ὥστε - Τρ.) ζητεῖσθαι αὐτόν ·ὁ οὖν βασιλεὺς ὲξέπεμψεν συντόμως διατάγματα καρὰ πᾶσαν πόλιν ὥστε τὸν ὀν. Τρ. ἀναζητεῖσθαι A 2.] . τῶν οὖν δὲ A 2. διαταγμάτων κατὰ πᾶσαν omits A 2. πόλιν φοιτησάντων, ταχέως διῆλθεν τὸ (φοιτ. - τὸ) διελθόντων ἦλθεν ταχ. A 2. τοῦ βασιλέως δόγμα καὶ omits A 2. εἰς τὰ μέρη τῆς Φρυγίας καὶ τῆς Ἀπαμέων πόλεως. Τῶν. οὖν δε A 2. στρατιωτῶν ἑκάστης πόλεως ἀναζητούντων (ἑκ. π. ἀν) ἀναζητησάντων καθ᾽ ἑκάστην πόλιν A 2. διὰ τὸ προσταχθὲν αὐτοῖς ὑπὸ τῶν ἀρχόντων Φρικίου Βῆρου καὶ A 2; Φερρίου A 4. Πετρωνίου Πουπιανοῦ Βολκακίου Κολκακίου A 7; Πετρονίου καὶ Πομπιανοῦ καὶ Πλακιδίου A 4. καὶ Αἰμιλιανοῦ Πρετεξτάτου (κ· Αἰμ· Πρ·) Ημολίου καὶ Προτεστάτου A 2; omits A 4. τῶν ὑπάτων προτοστατούντων A 4; τῆς οἰκουμένης adds A 2, 4. , καὶ ὁρισάντων τιμωρίαν κεφαλικήν, εἰ μὴ τάχιον οἱ ἀφ᾽ ἑκάστης ἐπαρχίας καὶ πόλεως στρατηγοὶ ἀναζητήσουσι [(ὁρισάντων - ἀνας.) τιμ. κεφ. ἀπειλικότων τοῖς μὴ ἐπιμελῶς ἀναζητοῦσι αὐτὸν τάχειον ἐλθόντες ἐφ᾽ ἑκάστῆν ἐπαρχίαν στρατιγοί τε καὶ ταξιάρχαι ἀνεζήτουν A.] Τρύφωνά τινα χηνοβοσκόν, Tryphon sought everywhere καὶ omits A 2. τούτων οὔτω γενομενων γινομένων A 2. καὶ σχεδὸν ὅλης τῆς οἰκουμένης κινηθείσης διὰ τὸ πρόσταγμα τοῦ βασιλέως καὶ τῶν ἐπάρχων, πολλοὶ ὡς εἰπεῖν καὶ ἀναρίθμητοι ἄνδρες οἱ τούτῳ τῷ ὀνόματι καλούμενοι συνελήφθησαν.Καὶ προσαγομένων αὐτῶν (συνελ.- αὐτῶν) προσερχόμενοι A 2. πρὸς τὴν παῖδα ἀπετύγχανον καὰ adds A 2. οὐδεὶς αὐτῶν ἡδυνήθη ἰάσασθαι αὐτήν· οὐ γὰρ ἦν ἐν αὐτοῖς ὁ ἐξ ἀληθείας ζητούμενος (οὐ- ζητούμενος) omits A 2.

So, the king being at a loss and deliberating in so great a grief and changing his countenance over the search for the one so named, his friends urged him to send out edicts through the whole inhabited world, so that a certain man named Tryphon should be sought. So when the edicts had gone round every city, the decree of the king quickly passed into the parts of Phrygia too and of the city of the Apameans. So the soldiers of each city searching, on account of what had been commanded them by the rulers Fricius Petronius Pupianus Volcacius and Aemilianus Praetextatus, the consuls, who had also fixed capital punishment unless the generals of each province and city should quickly search out a certain Tryphon, a goose-herd, — these things being done thus, and almost the whole inhabited world being stirred by the command of the king and of the prefects, many and, so to speak, countless men who were called by this name were arrested. And when they were brought to the girl, none of them was able to heal her; for the one sought in truth was not among them.

[2] He is brought to Rome. Τούτων οὐν οὕτως (τ. ο. ο.) καὶ A 2. γινομένων, οἱ τῶν Ῥωμαίων τῆς Ῥώμης A 2. στρατιῶται ἀναζητήσαντες ἀναζητοῦντες A 2. πάσας τὰς χώρας τῶν ἐπαρχιῶν (τ. ἐπ. omits A 2. , εὗρον τὸν μακάριον παῖδα omits A 2. Τρύφωνα ἐγγὺς Σαμψάδου Σαψάδου A 2. κώμης [That there was a village of this name in Phrygia, which is said to be the homeland of St. Tryphon, near Apamea, there is no reason to doubt. The place is otherwise unknown. Preliminary Commentary, num. 17.] πρὸς παρακειμένῃ λίμνῃ νέμοντα τοὺς τὰς A 2. χῆνας ἐν τῷ τινι A 2. ἕλει τῶν ὑδάτων· καὶ ἐπηρώτησαν αὐτόν, εἰ αὐτὸς εἶ ὁ Τρύφων [τοῦ δὲ ταχέως ὁμολογήσαντος αὐτὸν εἶναι τὸν ζητούμενον ταχέως ἵππω καθήσαντες αὐτὸν ἤγαγον εἰς τὴν πόλιν καὶ μετὰ πολλῆς συνοδίας συνέπεμψαν αὐτὸν τοῖς ἐπάρχοις οἱ κατὰ τὸν τόπον ἄρχοντες· παραγενομένου δὲ τοῦ παιδὸς καὶ εἰσαχθέντος τοῖς ἐπάρχοις adds A 2.] . Καὶ ὁμολογήσαντος αὐτοῦ omits A 2. αὑτὸν omits A 7. εἶναι Τρύφωνα τὸν ζητούμενον, ταχέως αὐτὸν ἵππῳ καθίσαντες (ἵπ. καθ.) omits A 2. Passion of Polycarp, VIII, 1: ὄνῳ, καθίσαντες. μετὰ ἀναφορᾶς ἀνέπεμψαν ἀνεπέμψαντο A 7. τῷ αὐτοκράτορι. As he approaches, Καὶ ἐγγίζοντος ἐγγ. A 2. αὐτοῦ ἐν omits A 2. τῇ πόλει Ῥώμη adds A 2. , ἔκραζεν τὸ πνεῦμα τὸ ἀκάθαρτον πονηρὸν A 2. λέγον· “Οὐ δύναμαι οἰκεῖν ἐν τῇ κόρῃ πόλη (corrected πόλει) A 2. ταύτῃ· ἔτι γὰρ τρεῖς ἡμέραι, καὶ ἐφίσταται τῇ Ῥώμῃ (τ. Ῥ.) omits A 2. ὁ λαβὼν καθ᾽ ἡμῶν τὴν ἐξουσίαν καὶ ἀπόλλων τὴν ἡμετέραν φύσιν τε καὶ γένεσιν (ἀπ.- γέν.) φύσιν A 2. .” Καὶ πολλὰ κράξαν τὸ πνεῦμα ἐξῆλθεν ἀπὸ τῆς κόρης κώμης A 2. . καὶ ἐγένετο ὑγιής.

[2] So, these things happening thus, the soldiers of the Romans, having searched all the lands of the provinces, found the blessed boy Tryphon near the village of Sampsadus, by an adjacent lake, pasturing the geese in the marsh of the waters; and they asked him whether he was the Tryphon. And when he had confessed that he was Tryphon, the one sought, they quickly set him on a horse and sent him up with a report to the emperor. And as he drew near to the city, the unclean spirit cried out, saying: "I cannot dwell in this girl; for yet three days, and there comes upon Rome the one who has received authority against us and destroys our nature and origin." And having cried out much, the spirit went out from the girl, and she became healthy.

Ὁ δὲ βασιλεὺς ἐσημειώσατο τὴν ἡμέραν,, the demon goes out of the girl; ἐν ᾗ ὑγιὴς ἐγένετο ἡ παῖς ἀνεθεῖσα τοῦ δαίμονος. Καὶ παραγεναμένου παραγενομένου A 2. τοῦ ἁγίου Τρύφωνος ἐν τῇ Ῥώμῃ καὶ προσκομισθείσης τῷ βασιλεῖ (κ. πρ. τ. β.) προκομησθήσης A 2. τῆς ἀναφορᾶς τῶ βασιλεῖ παρὰ adds A 2. τῶν ἐπάρχων Πομπιανοῦ καὶ Πρετεζτάτου Πρεζτάτου A 7; Πρετεστάτου A 2. , ἔγνω ὁ βασιλεὺς αὐτὸν εἶναι τὸν Τρύφωνα τὸν ζητούμενον adds A 2. , μάλιστα διὰ τὸ μετὰ τρεῖς ἡμέρας παρεῖναι (διὰ τὸ- παρ.) ἐν τῶ δίὰ τριῶν ἡμερῶν ἐλθεῖν A 2. αὐτὸν ἐν τῇ Ῥώμῃ,ἡνίκα ἀπηλλάγη ἡ παῖς adds A 2. τοῦ δαίμονος. Καὶ πολλὰ παρεκάλεσεν αὐτὸν (καὶ- αὐτὸν) πολλὰ δὲ παρεκάλει αὐτ. ὁ βασιλεὺς A 2. λέγων· &ldquogr;Εἴπερ αὐτὸς (εἴπ. αὐτ.) εἰπέ μοι εἰ σὺ A 2. εἶ ὁ ἰασάμενος τὴν παῖδα μου adds A 2. , δεῖξον ἡμῖν τὸν δαίμονα.&rdquogr; Ὡς δὲ νηστείαν εἶχεν ὁ μακάριος Τρύφων ἡμερῶν ἐπὶ ἡμέρας ἕξ A 2. ἕξ, τῇ ἡμέρᾳ τῇ ἑβδόμῃ περὶ τὸ μεσονύκτιον προσευχομένου αὐτοῦ κατὰ εἰωθός [(τῇ- εἰωθός) δεόμενος τοῦ Θεοῦ περὶ τούτου καὶ τῆ ἡμέρα τῆ ἑνδόμη προσευχομένου αὐτοῦ A 2.] ἐδόθη αὐτῷ ἡ χάρις περὶ τὸ μεσονύκτιον κατὰ τὸ εἰωθῶς adds A 2. καὶ ἡ δωρεὰ τοῦ ἁγίου Πνεύματος εἰ καὶ πάλαι δοθῆσα αὐτῶ τοῦ adds A 2. ἔχειν τὴν ἐξουσίαν κατὰ των ἀκαθάρτων δαιμόνων καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν καὶ πᾶσαν adds A 2. ἐνέργειαν τοῦ πονηροῦ ἀπείργειν ἀπὸ τῆς ἀνθρωπίνης φύσεως (ἀπείργειν - φύσεως) omits A 2. . Matt. 4, 35.

And the king noted the day on which the girl became healthy, released from the demon. And when the holy Tryphon had arrived in Rome and the report of the prefects Pompianus and Praetextatus had been brought to the king, the king knew him to be the Tryphon, especially because he was present in Rome three days after the time when she was freed from the demon. And he entreated him much, saying: "If indeed you are the one who healed the girl, show us the demon." And as blessed Tryphon kept a fast of six days, on the seventh day, about midnight, while he was praying according to his custom, there was given him the grace and the gift of the Holy Spirit to have authority against the unclean demons, and to heal every disease and every infirmity, and to drive the working of the evil one away from human nature.

[3] To Tryphon questioning it Τῇ ἑξῆς οὐν παρακαλοῦντος τοῦ βασιλέως κληθῆναι τὸν δαίμονα καὶ φανερωθῆναι ἐνώπιον πάντων adds A 2. , ἔφη ὁ ἅγιος adds A 2. Τρύφων· &ldquogr;Ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ σοὶ λέγω, πνεῦμα πονηρόν, ὅπου περ ἂν ᾖς, εἰσελθὸν ἐμφανίσθητι (ὅπου- ἐμφ.) καὶ ἀκάθαρτον ἐμφάνηθι A 2. τοῖς ἀνθρώποις, μηδένα ἀδικήσας ἀδικήσεις A 2. τῶν παρεστώτων.&rdquogr; Καὶ εὐθέως ἦλθεν ἐν τῷ μέσῳ κύων μελανὸς μέγας (μ. μ.) μέλας A 2. , πυρίνους ἔχων τοὺς ὀφθαλμοὺς καὶ τὴν κεφαλὴν σύρων εἰς τὴν γῆν τῆς γῆς A 2. . Ἔφη οὖν δὲ A 2. ὁ Τρύφων πρὸς αὐτόν πρ. αὐτ. ὁ Τρ. A 2. . “Σοὶ λέγω, ἐπικατάρατε, τίνος χάριν ἐπεισῆλθες εἰς τὴν κόρην ταύτην, τοῦ (ἐπικ.-τοῦ) κατηραμένε δαίμων τίνος ἕνεκεν ἐπ. τῆ κόρη ταύτη A 2. φθεῖραι αὐτήν;&rdquogr; Καὶ ὁ δαίμων ἔφη· &ldquogr;Θαυμάζω πῶς σὺ οὐ πλέον ὢν ἐτῶν πλεῖον ἔχων ἔτη A 2. δεκαεπτὰ A 2 and almost all the others; ἑπτὰ A 7. ἐτάχθης ἀναζητεῖν τὴν ἡμετέραν φύσιν τε omits A 2. καὶ γένεσιν γέννησιν A 2. .” Λέγει πρὸς αὐτὸν ὁ ἅγιος adds A 2. Τρύφων· &ldquogr;Ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν adds A 2. Ἰησοῦ Χριστοῦ ἐπιτάττω σοι adds A 2. , εἰπὲ πῶς εἰσῆλθες εἰς αὐτήν.” Λέγει ὁ δαίμων· &ldquogr;Ὁ πατὴρ μου adds A 2. ἀπέστειλέν με ὁ adds A 2 , it replies at length, δούς μοι τὴν ἐξουσίαν αὐτῆς omits A 2. , ὥστε βασανίσαι αὐτὴν αὐτὴν βασ. A 2. καὶ καταφθεῖραι.&rdquogr;

[3] So on the next day, as the king entreated that the demon be called, Tryphon said: "In the name of Jesus Christ I say to you, evil spirit, wherever you may be, come in and show yourself to men, wronging none of those standing by." And at once there came into the midst a great black dog, having fiery eyes and dragging its head along the ground. So Tryphon said to it: "I say to you, accursed one, for what reason did you enter into this girl, to destroy her?" And the demon said: "I wonder how you, being no more than seventeen years old, were appointed to search out our nature and origin." Tryphon says to it: "In the name of Jesus Christ, say how you entered into her." The demon says: "The father sent me, giving me authority over her, so as to torment her and destroy her."

Λέγει αὐτῷ ὁ πρὸς αὐτὸν ὁ ἅγιος A 2. Τρύφων· &ldquogr;Τίς ἐστιν ὁ πατήρ σου;&rdquogr; Λέγει ἀπεκρίθη A 2. ὁ δαίμων καὶ εἶπεν adds A 2. . &ldquogr;Ὁ διάβολος.&rdquogr; Λέγει αὐτῷ omits A 2. ὁ Τρύφων· &ldquogr;Τίς ἐστιν ὁ διάβολος;&rdquogr; Ἀπεκρίνατο λέγει A 2. ὁ δαίμων· &ldquogr;Ὁ Σατανᾶς.&rdquogr; Λέγει ὁ ἅγιος adds A 2. Τρύφων· &ldquogr;Καὶ πόθεν ἴσασιν οὗτοι οἱ παρεστῶτες (οἱ π.) πάντες A 2. , ἀλλὰ μὴν καὶ ὁ βασιλεύς, τίς ἐστιν ὁ Σατανᾶς;&rdquogr; Ἔφη ὁ δαίμων· &ldquogr;Ὁ omits A 2. Σατανᾶς ἐστιν οὗτος ὁ αἴρων τὸν εὐσεβῆ omits A 2. λογισμὸν ἀπὸ adds A 2. τῶν ἀνθρώπων καὶ adds A 7. εἰσερχόμενος εἰς τὰς διανοίας αὐτῶν καὶ ποιῶν λησμονεῖν ἐλισμονεῖν A 2. αὐτοὺς τὸν τῶν ἁπάντων γενεσιάρχην Θεὸν καὶ τὸν παῖδα αὐτοῦ Ἰησοῦν Χριστόν, ὃν ἐκήρυξαν ἐν τῇ πόλει ταύτῃ Πέτρος καὶ Παῦλος ἐν τ. π. τ. Π. καὶ Π. ἐκήρυξαν A 2. καὶ ὑπὲρ τοῦ ὀνόματος αὐτοῦ ἀπέθανον, ποιῶν καὶ ποιῶν τοὺς A 2. ἀνθρώπους προσκυνεῖν εἰδώλοις κενοῖς καὶ προσέχειν κνίσσαις καὶ σπονδαῖς ματαίαις καὶ παράγειν κατάγειν A 2. εἰς ἀπώλειαν τὰς ἑαυτῶν ψυχὰς καὶ κατάγειν εἰς πυθμένα ᾄδου καταδιώκοντας καταδιώκοντα A 7. τοῖς ἔργοις τούτοις τὸν ἄρχοντα τῆς ἀνομίας καὶ κληρονομεῖν μετ᾽ αὐτοῦ [(καταδ.-αὐτοῦ) εἰς τὸν ἅδην μιμοῦνται γὰρ τοῖς ἔργοις αὐτοῖς τὸν ἡγεμώνα τῆς ἀδικίας ἡμῶν καὶ κληρονομοῦσιν μεθ᾽ ἡμῶν A 2.] τὴν αἰώνιον κόλασιν.&rdquogr; Λέγει οὖν omits A 2. πρὸς αὐτὸν ὁ ἅγιος adds A 2. Τρύφων· &ldquogr;Ποίαν ἐξουσίαν ἔχων ὁ πατήρ σου ἐκέλευσέν ἐκέλλευσεν A 2. σε εἰς ἀνθρώπου σῶμα σῶμα ἀνθ. A 2. εἰσελθεῖν, Gen. 2, 7; Wisd. 15, 11. ὃ ὅπερ A 2. ἔπλασαν αἱ ἄχραντοι χεῖρες τοῦ Θεοῦ τ. Θ. χ. A 2. καὶ ἐνεφύσησεν εἰς ἐπεφύσησεν ἐπ᾽ A 2. αὐτὸν πνεῦμα ζωῆς;&rdquogr; Λέγει ὁ δαίμων· &ldquogr;Ἡμεῖς οὐκ ἔχομεν ἐξουσίαν κατὰ τῶν εἰδότων τὸν Θεὸν ἐν εὐσεβείᾳ· ἀλλ᾽ ὅσον ἀποφεύγομεν τοὺς μετὰ πολλῆς εὐσεβείας

Tryphon says to it: "Who is your father?" The demon says: "The devil." Tryphon says to it: "Who is the devil?" The demon answered: "Satan." Tryphon says: "And whence do these who stand by know, and indeed the king too, who Satan is?" The demon said: "Satan is this one who takes away the pious thought of men, entering into their minds and making them forget God, the author of the generation of all things, and his child Jesus Christ, whom Peter and Paul preached in this city and for whose name they died; making men worship empty idols and attend to the savour of sacrifices and to vain libations, and lead their own souls astray into perdition, and bring them down to the bottom of Hades, following by these works the ruler of lawlessness, and inherit with him the eternal punishment." So Tryphon says to him: "Having what authority did your father command you to enter into the body of a man, which the undefiled hands of God fashioned, and breathed into him the breath of life?" The demon says: "We have no authority against those who know God in piety; but in so far as we flee those who with much piety

καὶ δικαιοσύνης τὸν Θεὸν φοβουμένους, τοσοῦτον ἰσχύομεν (κατὰ-ἰσχύομεν) τὸν ἐν εὐσεβεία καρδίας τὸν Θ. φ. ἀλλὰ κατισχύομεν A 2. καὶ ἐξουσιάζομεν τῶν τὰ ἡμετέρα ἔργα διαπραττόντων ποιούντων A 2. .” Ἔφη πρὸς αὐτὸν ὁ ἅγιος adds A 2. Τρύφων· &ldquogr;Τίνα ποῖα A 2. ἐστὶν τὰ ὐμέτερα ἔργα τῆς ἡμετέρας φύσεως adds A 2. καὶ τὰ omits A 2. τοῦ πατρὸς ὑμῶν εἰσὶν ταῦτα adds A 2. ;” Λέγει ἀπεκρίθη A 2. ὁ δαίμων τὰ ἡμέτερα ἔργα τῆς ἡμετέρας φύσεως καὶ τοῦ πατρὸς ἡμῶν adds A 2. . &ldquogr;Ἔστι ταῦτα· εἰδωλολατρεῖαι εἰδωλολατρεία A 2. , φαρμακεῖαι φόνοι adds A 2. , πορνεῖαι, μοιχεῖαι omits A 2. , ἐπιθυμίαι omits A 2. , καταλαλιαί, λοιδορίαι, βλασφημίαι, φθόνοι, ἔρεις αἱρέσεις A 7. , μάχαι, φυσιώσεις, ὑπερηφανίαι, πλεονεξίαι, ἁρπαγαί, κλοπαί omits A 2. , ψεῦδος ἐπιορκίαι adds A 2. καὶ τὰ λοιπὰ τὰ ὅμοια τούτοις ὅσα ἐστιν τ. ὅμ. A 2. . Matt. 15, 19; Gal. 5, 19; Rom. 1, 29. Οἱ γὰρ ταῦτα πράττοντες καὶ ἐπερειδόμενοι τῶν ἡμετέρων ἔργων πολλὰ ἔχουσι τῆς ἡμετέρας συγγενείας [(τῶν συγγ.) ἐπὶ τοῖς ἡμετέροις ἔργοις ὑποπίπτουσιν ἐν ταῖς ἡμετέραις κολάσεσιν A 2.] .” Ταῦτα ἀκούσας ὁ βασιλεὺς καὶ οἱ παρεστῶτες ὄχλοι φίλοι τε καὶ συγκλητικοί, σοφοί τε καὶ (ὄχλοι-καὶ) φίλοι αὐτοῦ συγκ. τε καὶ πάντες οἱ A 2. μεγιστάνες τῆς Ῥώμης, ἐδόξασαν τὸν Θεὸν τὸν δόντα τοιαύτην χάριν τοῖς ἀνθρώποις. Matt. 9, 8.

and righteousness fear God, so much do we prevail and hold authority over those who do our works." Tryphon said to him: "What are your works and those of your father?" The demon says: "They are these: idolatries, sorceries, fornications, adulteries, lusts, slanders, revilings, blasphemies, envyings, strifes, quarrels, puffings-up, prides, covetousnesses, robberies, thefts, falsehood, and the rest that are like these. For those who do these things and lean upon our works have much of our kinship." Hearing these things, the king and the crowds standing by, friends and senators, wise men and magnates of Rome, glorified God who had given such grace to men.

Καὶ πολλοὶ τῶν ἀκουόντων ἀκούσαντες τῶν A 2. ἑλλήνων ἐπίστευσαν εἰς τὸν κύριον ἡμῶν adds A 2. Ἰησοῦν Χριστόν· τῶν δὲ ἐξ ἀρχῆς πεπιστευκότων ἐστερεώθησαν αἱ καρδίαι αὐτῶν ἐν (αὐτῶν ἐν) omits A 2. τῇ πίστει· καὶ τούτων γινομένων ἐκέλευσεν ὁ πανάγιος Τρύφων τῷ δαίμονι (ἐκέλ.-δαίμ.) ἐπέταξεν τῶ δ. ὁ π. Τρ. A 2. ἀπέλθειν εἰς τὸν τόπον τοῦ πυρὸς τῆς κολάσεως τῆς κολ. τ. π. A 2. , Matt. 25, 41. until it is dismissed. ὃν ἡτοίμασε Κύριος ὁ Θεὸς A 2. τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. Καὶ ὁ βασιλεὺς ἀγαθυνθεὶς ἐπὶ τοῖς ὁσίοις adds A 2. ἔργοις τοῦ ἁγίου Τρύφωνος (τ. ἁ. Τ.) αὐτοῦ A 2. , ἐξέπεμψεν αὐτὸν εἰς τὴν ἰδίαν χώραν ἄκτοις καὶ ὑπηρεσίᾳ ὑπηρεσίας A 7. πολλῇ σφόδρα καὶ ἀγαθοῖς οὐκ ὀλίγοις, κελεύσας κελλεύσας A 2. Πομπιανῷ καὶ Πρετεξτάτῳ τοῖς ἐπάρχοις διάγειν προτεστάτο ἐπάρχοις διαγαγεῖν A 2. αὐτὸν εἰς τὴν ἰδίαν χώραν μετὰ πολλῆς βασταγῆς χαρμωσύνης A 2. , ὥστε τὸν μακάριον Τρύφωνα διοικῆσαι εἰς τοὺς πτωχοὺς κατὰ τὴν ὁδὸν (διοικῆσαι-ὁδὸν) διαδοῦναι τοῖς πτωχοῖς τὰ A 2. δωρηθέντα αὐτῷ ὑπὸ τοῦ βασιλέως.

And many of the Hellenes who heard believed in the Lord Jesus Christ; and of those who had believed from the beginning, their hearts were strengthened in the faith; and, these things happening, the all-holy Tryphon commanded the demon to depart into the place of the fire of punishment which the Lord prepared for the devil and his angels. And the king, gladdened at the works of the holy Tryphon, sent him away to his own country with a retinue and very great service and with not a few goods, commanding Pompianus and Praetextatus, the prefects, to convey him to his own country with much baggage, so that blessed Tryphon distributed to the poor along the road the things given him by the king.

[4] Gordian and Philip having died, Τελευτήσαντος δὲ Γορδιανοῦ καίσαρος τῷ πέμπτῳ καὶ εἰκοστῷ ἔτει αὐτοῦ adds 2. , ἐβασίλευσεν ἀντ᾽ αὐτοῦ Φίλιππος ἔτη δεκαπέντε (ἀντ᾽-δεκ.) Φ. μετ᾽ αὐτὸν A 2. . ὅστις οὐδέποτε ἀπέστη ἀπὸ adds A 2. τῶν βδελυγμάτων τῶν ἐθνῶν A 2. θύων τοῖς εἰδώλοις καὶ σπένδων ἐπὶ τοῦς βωμοὺς τοῖς καὶ A 2. δαίμοσιν καὶ μυσαροῖς ἐβασίλευσεν δὲ Φίλιππος ἔτη δεκαπέντε adds A 2. . Καὶ ἀπέκτεινεν αὐτὸν αὐτῶι A 7. ὁ Θεὸς έν πολέμῳ τῶν Γλουσίων τρογλοδυτῶν A 2. [That there is no people τῶν Γλουσίων is admitted, and it is certain to me that the reading was not corrupted from Τρωγλοδυτῶν, which not a few codices and Metaphrastes have. As the very distinguished P. Franchi de' Cavalieri has opportunely pointed out, Hagiographica, p. 20, on the testimony of the Paschal Chronicle (Dindorf, p. 503), Philip the Arab dies in the year 253, ὡς πολεμεῖ τοῖς Γήπεσιν; but in place of the Gepids, so he goes on, our hagiographer may have read in another place Ἀγαθύρσους or Ἀγαθυρσίους, which is also a Scythian people, and the copyist, out of ΑΓΑΘΥΡΣΙΩΝ, a few letters having been neglected and others wrongly read, may have written ΓΛΟΥ … ΣΙΩΝ. Shrewdly devised, by Hercules; yet I should not dare to hold it beyond doubt.] . οὐ γὰρ ἦν ὁ λογισμὸς αὐτοῦ εὐσεβής ἀγαθός A 2. .

[4] And Gordian Caesar having died in the twenty-fifth year, Philip reigned in his place for fifteen years; who never departed from the abominations, sacrificing to the idols and pouring libations on the altars to the demons. And God killed him in the war of the Glusii; for his thought was not pious.

[5] Τελευτήσαντος δὲ τοῦ Φιλίππου, διαδέχεται τὴν βασιλείαν αὐτοῦ Δέκιος καῖσαρ τῆς omits A 2. Ῥώμης, ἁνὴρ πάνδεινος, ὅλος δι᾽ ὅλου τῇ δαιμονικῇ ὑπαχθεὶς εἰδωλολατρείᾳ εἰδ. ὑπ. A 2. , ὅστις πολλοὺς omits A 2. ἀπὸ τῆς Ῥώμης μετὰ πολλῶν τῶν omits A 2. βασάνων καὶ κολάσεων πολλοὺς adds χριστιανοὺς ἐποίησεν ἀρνήσασθαι τὸ ὄνομα τοῦ Θεοῦ [That what is read in this place about the Decian persecution was drawn from a source less turbid than the rest was shown by P. Franchi DE' Cavalier, volume cited, p. 35 – 40.] , καὶ πολλοὺς τῆς τοὺς A 7. προσδοκωμένης ἐλπίδος τοῦ Χριστοῦ ἀπεστέρησε· ἡ γὰρ ἐνέργεια τοῦ πονηροῦ οὐ μικρὰ ἦν ἐν τῇ Ῥώμῃ καὶ [(ἡ γὰρ-καὶ) καὶ πολλοὺς ἀνθρώπους ἐπ᾽ ἐλπίδι βασιλείας τῶν οὐρανῶν ἀπέστρεψεν· ἡ γὰρ τ. π. οὐ μ. ἐν τῆ πόλει Ῥ. ἐνέργεια καὶ γὰρ A 2.] τῶν δοκούντων ἱερατεύειν τῷ Κυρίῳ ἀρχόντων τε καὶ προέδρων ἱερέων τε καὶ τῶν ἐπαρχομένων (ἱερ.-ἐπαρχ.) καὶ ἱερέων A 2. οὐκ ὀλίγοι ἠρνήσαντο τὸ ὄνομα τοῦ Θεοῦ (τὸ-Θεοῦ) τὸν Θεὸν A 2. , τὰς μυσαρὰς ἐπιτελοῦντες ἐκτελοῦντες A 2. σπονδὰς ἐν τῷ Καπετωλίῳ τῷ τε Διῒ καὶ τῇ Ἀθηνᾷ καὶ τῷ ἄντικρυς τοῦ Καπετωλίου (τ. Κ) αὐτῶν A 2. καθεζομένῳ ἀγάλματι, ὡς ὥστε A 2. ἀπὸ τοῦ πλήθους τῶν θυσιῶν θυομένων A 2. καὶ τῶν ὑπὸ τῶν ἀποστατῶν ἐθνῶν ῥιπτομένων (καὶ-ῥιπτ.) καὶ ῥηπτομένων ὑπὸ ἐλλήνων καὶ ἀποστατῶν A 2. χριστιανῶν ἐν τῷ Τιβερίῳ ποταμῷ τὸ ὕδωρ αἷμα γενέσθαι. Ἐπὶ πολλὰς οὖν omits A 2. ἡμέρας πολλοῦ δὲ adds A 2. πλήθους ἐξορμήσαντος ἐπὶ τὴν τοιαύτην θεήλατον παρανομίαν καὶ ἀρνησαμένων τὸν Θεόν (καὶ-Θεόν) omits A 2. , μόλις ὀλίγοι ἴσχυσαν διαδρᾶσαι τῆς τοιαύτης παρανομίας, ὧν αἱ ὑποστάσεις ἀνελήφθησαν τῷ ταμείῳ ταμιείω A 2. . Οὕτως γὰρ περιεῖχε τὸ πρόσταγμα τοῦ βασιλέως. He pursues the Christians.

[5] And Philip having died, Decius, Caesar of Rome, succeeds to his kingdom, a most terrible man, wholly and entirely brought under demonic idolatry, who with many tortures and punishments made many Christians from Rome deny the name of God, and deprived many of the expected hope of Christ; for the working of the evil one was not small in Rome, and of those who seemed to serve as priests to the Lord, both rulers and presidents and priests and those under them, not a few denied the name of God, performing the abominable libations in the Capitol to Zeus and to Athena and to the image seated opposite the Capitol, so that from the multitude of the sacrifices and of the Christians thrown by the apostate Gentiles into the river Tiber the water became blood. So for many days, a great multitude having rushed into such heaven-accursed lawlessness and having denied God, scarcely a few were able to escape such lawlessness, and their substance was taken into the treasury. For so the command of the king contained.

Τῶν γὰρ μαθητῶν τοῦ Κυρίου ἀπὸ τοῦ διωγμοῦ ἐκ τῶν διωγμῶν A 2. τοῦ ἐπὶ Ἀντωνίου καὶ Κομόδου (Ἀ. κ. Κ.) omits A 7, I have supplied from A 2. πολὺ διάστημα καιρὼν βαθεῖαν εἰρήνην καὶ εὐθυμίαν ἐχόντων οἰκούντων A 7. , πάλιν ἀνενεώθη ὁ διωγμὸς ἐπὶ Δεκίου τοῦ καίσαρος τῆς Ῥώμης [(τοῦ ἐπὶ-τῆς Ῥ.) βαθεῖαν εἰρ. ἐχόντων καὶ εὐθ. ἐπὶ πολλὺ διαστήματος καιρῶν ἐπὶ Ἀντωνίου καὶ Κομόδου τῶν βασιλέων πάλιν ἀν. ὁ διωγμ. ἐπὶ τῆς βασ. Δεκ. Καίσαρος A 2.] , ὥστε τὸ διάταγμα αὐτοῦ ἐξεπέμφθη ἐκπεμφθῆναι A 2. κατὰ πᾶσαν πόλιν καὶ χώραν adds A 2. , περιέχον τὸν τρόπον τοῦτον ὡς, εἴ, τινες μὴ ἤθελον θύειν τοῖς θεοῖς καὶ ὀμνύειν Δία τὸν ἐν τῷ καπετωλίῳ ἐπὶ τῇ ἀρνήσει τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἵνα μὴ A 7. εἰ μὴ σπένδουσι τοῖς θεοῖς καὶ τοῖς βωμοῖς [(μὴ ἤθ.-βωμοῖς) θέλουσιν θύειν ἑκουσίως τοῖς θεοῖς καὶ ὀμνύειν τὸν μέγαν Δίαν τὸν ἐ. τ. Κ. ἐν τῇ ἀρν. τοῦ Χριστοῦ καὶ εἰ μὴ ἐπισπένδουσι τ. θ. ἐπὶ τ. β. αὐτῶν A 2.] , πυρὶ καὶ θηρίοις καὶ ἀνηκέστοις ἀνικεστάτοις αὐτοῖς A 2. παραδίδοσθαι αὐτοὺς αὐτοῦ A 7, omits A 2. συμφοραῖς κελεύω adds A 2. .

For while the disciples of the Lord, after the persecution under Antoninus and Commodus, had had for a long interval of time deep peace and good cheer, the persecution was renewed again under Decius, Caesar of Rome, so that his edict was sent out to every city, containing in this manner that, if any were unwilling to sacrifice to the gods and to swear by Zeus who is in the Capitol, in denial of our Lord Jesus Christ, and if they did not pour libations to the gods and on the altars, they should be handed over to fire and to wild beasts and to incurable calamities.

[6] To the prefect of the East Οἱ δὲ οὖν A 2. ἄρχοντες πάσης τῆς ἐξαρχίας ἐπαρχίας A 2. ἀσμένως ἀπεδέξαντο ἀποδεξάμενοι A 2. τὸ πρόσταγμα τοῦ βασιλέως προθύμως ἐκτελεῖν τὸ προσταχθὲν ἐξετέλουν τὰ προσταττόμενα A 2. αὐτοῖς· ἦσαν δὲ γὰρ A 2. κατὰ τοὺς καιροὺς ἐκείνους ἔπαρχοι τῶν omits A 2. πραιτωρίων τῆς μὲν Ἀνατολῆς Τιβέριος Γράγχος καὶ Κλαύδιος Ἀκυλῖνος ὁ καὶ ὑπατικὸς καὶ τῆς (ὁ-τῆς) ὕπατος τῆς δὲ A 2. δύσεως Βουκάκιος βουκάδιος A 2. Πετρώνιος Γράτος omits A 2. ὕπατος Above, p. 330, note 2. , τῆς δὲ Ῥώμης Αἰμιλιανός· οἵτινες τὸ δικαίωμα διάταγμα A 2. τοῦ βασιλέως κατὰ πᾶσαν πόλιν τε omits A 2. καὶ χώραν μετὰ διωγμιτῶν Διωγμῖται, Passion of Polycarp, VII, 1. καὶ ἰδίων προσταγμάτων ἐξέπεμπον· καὶ τοῦ (κ. τ.) τοῦ δὲ A 2. διωγμοῦ καθ᾽ ὅλης τῆς οἰκουμένης ἐνεργήσαντος, ἀνηνέχθη τῷ ἐπάρχῳ τῆς Ἀνατολῆς Ἀγκυλίνω adds A 2. ἡ γνῶσις τῆς θεοσεβείας τῆς κατὰ τὸν μακάριον Τρύφωνα· ἦν γὰρ ἀδύνατον ἀδ. γὰρ ἦν A 2. τὸ λαθεῖν αὐτόν· ἐκ πολλῶν γὰρ ἐτῶν τὰ ἐκ δωρεῶν τοῦ Θεοῦ παρεχόμενα αὐτῷ χαρίσματα εἰς πολλὰς ἐπαρχίας ἀνεδείκνυντο. Tryphon is denounced Ὡς δὲ μετὰ σπουδῆς τοῦτον ἐκέλευσε [(τὰ-ἐκ.) δωρεῶν καὶ χαρισμάτων τοῦ Θεοῦ ἀξιωθεὶς περιερχόμενος ἦν εἰς πολλὰς ἐπ. ἰάσεις ἐπιτελῶν· ὡς δὲ δι᾽ ἄλλης σπουδῆς ἐκέλλευσεν αὐτὸν A 2.] παραστῆναι, ἀποσταλέντων τῶν ἐκ τῆς τάξεως στρατιωτῶν (τῶν-στρατ.) στρατ. ἐπ᾽ αὐτὸν ταχέως A 2. , συνελήφθη ὁ ἅγιος ὑπὸ Φρόντωνός Φόρτωνος A 7; Φρόντονος A 2. τινος εἰρηνάρχου τῆς Ἀπαμέων πόλεως· ἐξελθόντος δὲ ὃς ἐξελθὼν A 2. εἰς ἀναζήτησιν αὐτοῦ μετὰ διωγμιτῶν (αὐτῷ γὰρ ἦν γραφὲν τὸ πρόσταγμα τὸ πρ. γρ. A 2. παρὰ τῶν ἀρχόντων) καὶ ἀνευρόντες (καὶ ἀν.) εὑρὼν A 2. αὐτόν, παρέδωκαν αὐτὸν (π. αὐτ.) παρέδωκεν A 2. τοῖς στρατιώταις. Οἱ δὲ παραλαβόντες αὐτὸν δέσμιον omits A 2. ἀπήγαγον τῶ ἐπάρχω Ἀκυλίνω adds A 2. εἰς τὴν Νικαέων πόλιν· καὶ ἀπαχθέντος αὐτοῦ ἐν τῇ Νικαέων πόλει (ἀπαχθ.- πόλει) ἀπαχθεὶς παρεδόθη A 2. , παρεδόθη ἐν omits A 2. τῷ δεσμωτηρίῳ διὰ τὸ τὸν ἔπαρχον εἰς δημοσίας ἀπασχολεῖσθαι ἀσχολεῖσθαι εἰς διμοσίας A 2. χρείας.

[6] And the rulers of the whole exarchy gladly received the command of the king, to carry out eagerly what had been commanded them; and there were in those times prefects of the praetoria: of the East, Tiberius Gracchus and Claudius Aquilinus, who was also consular, and of the West, Bucacius Petronius Gratus, consul, and of Rome, Aemilianus; who sent out the decree of the king to every city and country, with diogmitae and with their own commands; and, the persecution being at work through the whole inhabited world, the knowledge of the godliness of blessed Tryphon was reported to the prefect of the East; for it was impossible for him to escape notice; for during many years the gifts furnished him from the bounties of God had been displayed in many provinces. And when he ordered him with haste to be presented, the soldiers of the staff having been sent, the saint was seized by a certain Fronto, irenarch of the city of the Apameans; for he went out to search for him with diogmitae (for the command had been written to him by the rulers), and having found him they handed him over to the soldiers. And they, taking him in bonds, led him away to the city of the Nicaeans; and when he had been led away to the city of the Nicaeans, he was handed over into the prison, because the prefect was occupied with public business.

[7] and is set before him; Τῇ ἑξῆς οὖν omits A 2. ἀνήνεγκαν ἀνηνέχθη A 2. αὐτῷ λέγοντες· &ldquogr;Συνελήφθη ὁ Τρύφων, ὃν ἐκ πολλῆς φήμης περιελθόντα περιελθούσης A 7. εἰς ἡμᾶς ἀκηκόαμεν [(λέγοντες - ἀκηκ.) συλληφθῆναι τὸν Τρύφωνα τὸν ἐκ πολλῆς φίμης περιελθόντα εἰς αὐτόν A 2.] .” Ὡς δὲ ἐκέλευσεν αὐτὸν ἀχθῆναι εἰσαχθῆναι A 2. , μετὰ πολλῆς χαρᾶς εἰσῆλθεν ὁ ἅγιος ἦλθεν ὁ μακάριος A 2. Τρύφων, θάρσους γὰρ ἐνε πίπλατο Compare the Passion of Polycarp, XII, 1: θάρσους καὶ χαρᾶς ἐνεπίμπλατο. αὐτοῦ ἡ ψυχή [ἐμπίμπλατο ῆ ψ.

[7] So on the next day they reported to him, saying: "Tryphon has been seized, of whom we have heard from the great fame that has gone round to us." And when he ordered him to be brought, the holy Tryphon entered with great joy, for his soul was filled with courage

αὐτοῦ A 2.] , τὸν ἄριστον ἀγῶνα τῆς ὁμολογίας τοῦ omits A 2. Κυρίου omits A 2. μέλλοντος αὐτοῦ ἐκτελεῖν. Πομπιανὸς πομπιινὸς A 7. πριμικήριος τῆς με γίστης δὲ σκρινιάριος τῆς μεγάλης A 2. τάξεως εἶπεν· &ldquogr;Παρέστηκεν παρέστι σοι Τρύφων A 2. ὁ τἡς Ἀπαμέων ἐνορίας εἰρήναρχος τὸν ἀπὸ Σαμψάδου κώμης ὁρμώμενον Τρύφωνα τῷ μεγίστῳ καὶ ὑπερλάμπρῳ βήματι τῆς ἐξουσίας σου, ὃς παρέστηκεν [(ὁ - παρέστηκεν) ὃς ἦν ἀπαρχῆς ἀπὸ Σ. κ. ὁρμώμενος τῶ Βήματί σου τῶ μεγ. καὶ ὑπ. τῆς ἐξ A. 2.] ἐξεταζόμενος.&rdquogr; Τιβέριος Γράγχος καὶ Κλαύδιος καὶ adds A 7. Ἀκυλῖνος ὁ ὑπέρλαμπρος adds A 2. ἔφη· &ldquogr;Τί τὸ ὄνομα τοῦ παρεστῶτος;&rdquogr; Ὁ δὲ ἔφη· (τί - ἔφη) omits A 2. &ldquogr;Τρύφων.&rdquogr; — &ldquogr;Ποίας τύχης τυγχάνεις;&rdquogr; εἶ A 2. Τρύφων εἶπεν· &ldquogr;Τύχη παρὰ χριστιανοῖς οὐκ ἔστιν οὔτε ἐγένετο ἀπὸ τῆς τοῦ Θεοῦ δημιουργίας· (ἀπὸ - δημ.) Θεοῦ προνοία A 2. τέχνῃ δέ τινι τῶν ἀνθρώπων καὶ omits A 2. καθευρέσει omits A 2. ὀνομάζεται· εἰ δὲ βούλει μαθεῖν, τὰ κατεμὲ adds A 2. ἐλευθέρας μέν εἰμι διαγωγῆς· τὸ δὲ μέγιστον ὐπὲρ ὅλα (ὑ. ὅλ.) καὶ ὑπέρονκον A 2. τοῦ κατ᾽ ἐμὲ φρονήματος μάνθανε, ὅτι omits A 2. χριστιανός εἰμι.&rdquogr; Πομπιανὸς πομπιινὸς A 7. πριμισκρίνιος ἐβόησεν σκρινιάριος ἐξεβόησεν A 2. λέγων· &ldquogr;Τρύφων ὡμολόγησεν ἑαυτὸν χριστιανὸν εἶναι [(Τρ. - εἶναι) ἄρνησαι τὸν Χριστόν σου ὁ δὲ Τρ. ἐξεβόησεν λέγων χριστιανός εἰμι A 2.] [Compare the Passion of Polycarp, XII, 1: Πολύκαρπος ὡμολόγησεν ἑαυτὸν χριστιανὸν εἶναι.] .” Ἀκυλῖνος ἔπαρχος εἶπεν· &ldquogr;Ἔγνως ὅτι ὁ σεβαστὸς ἐκέλευσεν σε ἐκέλλευσεν A 2. ζωόκαυστον γενέσθαι ζῶντα καῆναι A 2. , εἰ μὴ θύσεις τοῖς θεοῖς;&rdquogr; Ἔφη ὁ Τρύφων· &ldquogr;Εἰ (ἔφη-εἰ) Τρ.εἶπεν A 2. ἄξιός εἰμι ὑπὲρ τοῦ ὀνόματος τοῦ Χριστοῦ μου (Χ. μ.) Θεοῦ A 2. πυρὶ δοθῆναι, καὶ δὴ (δοθ. - δὴ) παραδοθῆναι A 2. ποίει τὸ προσταχθέν σοι.&rdquogr;

as he was about to accomplish the noblest contest of the confession of the Lord. Pompianus, primicerius of the greatest office, said: "The irenarch of the district of the Apameans has presented Tryphon, who comes from the village of Sampsadus, to the very great and most splendid tribunal of your authority; he stands here to be examined." Tiberius Gracchus and Claudius Aquilinus said: "What is the name of the one standing here?" And he said: "Tryphon." — "Of what fortune are you?" Tryphon said: "Fortune does not exist among Christians, nor did it come into being from the creation of God; but it is named by a certain art and invention of men; and if you wish to learn, I am of free condition; but learn the greatest thing, above all, of my mind, that I am a Christian." Pompianus, the primiscrinius, cried out, saying: "Tryphon has confessed himself to be a Christian." Aquilinus the prefect said: "Do you know that the august one has commanded that you be burned alive, if you will not sacrifice to the gods?" Tryphon said: "If I am worthy to be given to the fire for the name of my Christ, then do what has been commanded you."

Ἀκυλῖνος ἔπαρχος ἔφη· &ldquogr;Θῦσον, Τρύφων, τοῖς θεοῖς, ἐπειδὴ σὲ ὁρῶ ἀκμὴν ἀγμὴν A 7; ὁρῶ σε νέαν A 2. ἔννομον μὴ ἄγοντα τὴν ἡλικίαν καὶ τέλειον ἄγοντα τὸ (ἔννομοντὸ) τὴν ἡλ. ἄγοντα καὶ τέλ. ἔχοντα A 2. φρόνημα.&rdquogr; Ἔφη ὁ Τρύφων· καὶ φείδομαί σου Τρ. ἔφη A 2. &ldquogr;Τέλειον ἔχω τὸ omits A 2. φρόνημα, ἐὰν τελείαν μου omits A 2. ὁμολογήσω τὴν εἰς Θεόν μου ὁμολογίαν εὐσέβειαν A 2. καὶ ἐξάρνητον ἀνεξάρνητον A 2. αὐτοῦ τὴν γεναμένην omits A 2. εἰς ἐμὲ πίστιν φυλάξω.&rdquogr; Ἀκυλῖνος ἔπαρχος ἔφη· εἶπεν A 2. &ldquogr;Πρὸ τοῦ μέλλειν σὲ τῷ πυρὶ παραδίδοσθαι, πείσθητι τῷ αὐτοκράτορι.&rdquogr; Τρύφων ἔφη· &ldquogr;Πῦρ μοι ἀπειλεῖς οὗτινος τὸ τέλος ἐστι omits A 2. · his illustrious confession; τέφρα· πιστεύω δὲ τῷ Θεῷ τοὺς κακοτέχνους ὑμῶν θυμοὺς καὶ τὰς ψυχὰς ὑμῶν ἡμῶν A 7. καὶ τοῦ βασιλέως τοῦ ἐκπέμψαντος ὑμῖν τὰς διατάξεις ταύτας [(τοὺς - ταύτας) τῶ σώσαντί με ὑμῶν μᾶλλον τοὺς θυμ. καὶ τοῦ βασ. ὑμῶν τὰς διατ. A 2.] ὁμοίως γενέσθαι τῇ ἐκ adds A 2. τοῦ πυρὸς ἐξερχομένῃ τέφρᾳ&rdquogr;

Aquilinus the prefect said: "Sacrifice, Tryphon, to the gods, since I see you not yet of lawful age and yet having a perfect mind." Tryphon said: "I have a perfect mind if I confess perfectly my confession toward my God and keep undenied the faith in him that has come to be in me." Aquilinus the prefect said: "Before you are to be handed over to the fire, obey the emperor." Tryphon said: "You threaten me with fire, whose end is ash; but I trust in God that your malicious rages and your souls, and those of the king who sent you these decrees, will become like the ash that comes out of the fire."

Ἀκούσας δὲ ταῦτα ἀκ. A 2. ὁ ἔπαρχος Ἀκυλῖνος ἐκέλευσεν αὐτόν (ἐκ. αὐτ.) ἐκέλλευσεν A 2. , εἰ μὴ πείθεται τῇ διατάξει αὐτοῦ, κρεμασθέντα σπαθίζεσθαι (κρ. σπ.) κρεμαθίζεσθαι A 7. αὐτόν αὐτὸν σπ. A 2. . Ὁ δὲ προθύμως ἀποδυσάμενος τὰ ἱμάτια αὐτοῦ καὶ τὸν τρίβωνα εἰς γῆν ῥίψας [(ὁ δὲ - ῥίψας) τοῦ δὲ πρ. ἀποδυσαμένου τὰ ἱμ. καὶ τὸ τριβόνιον ῥίψαντος εἰς τὴν γῆν A 2.] , καταμαθὼν τὸ ἅγιον καὶ (τὸ ἅγ. κ.) ὁ ἔπαρχος τὸ A 2. εὔσχημον αὐτοῦ τοῦ σώματος τοῦ σώμ. αὐτοῦ καὶ ὡς A 2. , μετὰ προθυμίας ἐδίδου ἑαυτὸν ἀναρτηθῆναι ἐπὶ τοῦ ξύλου [Compare the Passion of Pionius, XXI, 1 – 2: ἑκὼν ἀπεδύσατο · εἶτα κατανοήσας τὸ ἁγνὸν καὶ εὔσχημον τοῦ σώματος ἑαυτοῦ πολλῆς ἐπλήσθη χαρᾶς… ἥπλωσεν ἑαυτὸν ἐπὶ τοῦ ξύλου.] , πρότερον προτεῖνον A 2. τὰς χεῖρας ἐξηρτημένος. omits A 2. Ἔφη ὁ ἔπαρχος (ὁ ἔπ.) omits A 2. τοῖς κυεστιοναρίοις· &ldquogr;Προσαγάγετε αὐτὸν τῶ ξύλω adds A 2. , καὶ ἅψασθε αὐτοῦ · ἡ γὰρ ἄνοια τῆς ἀφροσύνης αὐτοῦ ἐνεργεῖ τῶν μελῶν ἄνοια καὶ ἡ ἀφροσύνη τῆς νεότητος συνεργεῖ A 2. αὐτῷ.&rdquogr; Σπαθιζομένου δὲ αὐτοῦ ἰσχυρῶς, οὐδεμία φωνὴ ἐξῄει ἀπ᾽ αὐτοῦ παρ᾽ αὐτοῦ A 2. · ἀμετάθετον γὰρ εἶχεν τὸν λογισμὸν τῆς εἰς Χριστὸν ὁμολογίας καὶ (ὁμ. κ.) omits A 2. πίστεως.

Hearing this, the prefect Aquilinus ordered that, if he did not obey his decree, he should be hung up and flogged. And he, eagerly stripping off his garments and throwing his cloak on the ground, perceiving the holiness and comeliness of his body, gave himself up with eagerness to be hung on the wood, having first stretched out his hands. The prefect said to the quaestionarii: "Bring him forward and lay hold of him; for the folly of his senselessness works in him." And while he was being flogged violently, no sound came out from him; for he held unchangeable the thought of his confession and faith toward Christ.

Τοῦ δὲ σπαθιζομένου, διάστημα ἐγένετο (τοῦ - ἐγ.) ἐγ. δὲ διάστ. A 2. ὡς ὡρῶν τριῶν. Καὶ ὁ ἔπαρχος Ἀκυλῖνος Ἀγκυλιανὸς A 2. ἔφη· &ldquogr;Μετανόησον, Τρύφων ἐκ adds A 2. , τῆς ἀπονοιας σου ταύτης· οὐδεὶς γάρ ποτε ἄντικρυς ἐλθὼν τῆς βασιλικῆς τοῦ βασιλέως A 2. διατάξεως ἠδυνήθη ζῆσαι.&rdquogr; Ἔφη ὁ Τρύφων Τρ. ἔφη A 2. · &ldquogr;Κἀγὼ ἐπίσταμαι ὅτι οὐδεὶς ἀντιτασσόμενος τῇ κελεύσει τοῦ ἐπουρανίου ἀντιταξάμενος καὶ ἀποταξάμενος τοῦ οὐρανίου A 2 βασιλέως ἡδυνήθη ζῆσαι ὧδε Τρ. ἔφη οὔτε ἐν τῶ νῦν αἰῶνι A 2. οὔτε ἐν τῷ μέλλοντι αἰῶνι omits A 2 .”

And while he was being flogged, an interval of about three hours passed. And the prefect Aquilinus said: "Repent, Tryphon, of this madness of yours; for no one who ever came against the royal decree has been able to live." Tryphon said: "And I know that no one who opposes the command of the heavenly king has been able to live, either here or in the age to come."

Ἔφη ὁ Ἀκυλῖνος · &ldquogr;Ὁ οὐράνιος βασιλεὺς Ζεύς ἐστι καὶ Κρονίδης · βασιλεύουσι ἐστιν Ζ. Κρονίδης βασιλεύει A 2. γὰρ ἐν τῷ οὐρανῷ πάντων τῶν θεῶν [Compare the Passion of Pionius, XIX, 13: Ζεύς, ὅς ἐστιν ἐν τῷ οὐρανῷ · βασιλεὺς γάρ ἐστι πάντων τῶν θεῶν.] εἶτα φάσκεις ἡμῖν τὸν ἀντιτασσόμενον τῇ κελεύσει αὐτῶν μὴ δύνασθαι ζῆσαι [(θεῶν - ζῆσαι) ἐθνῶν ὡς μὴ δύνασθαί τινα ζῆσαι τῶν ἀντιτασσομένων τῆ κελ. αὐτοῦ A 2.] · πείσθητι οὖν καὶ θῦσον τοῖς θεοῖς. Τοῦτο γὰρ αὐτοῖς ἀρεστόν ἐστιν.&rdquogr; Τρύφων ἔφη · &ldquogr;Ἀρεστόν μὲν adds A 2. ἐστι τῷ πατρί σου τῷ omits A 2 διαβόλῳ ἕλκειν πάντας εἰς εἰδωλολατρείαν, προσκυνεῖν δαίμοσιν ἐπιγείοις ἀκαθάρτοις A 2. καὶ μυσαροῖς · ὅθεν καὶ ὑμᾶς τοὺς ἄρχοντας τοῦ αἰῶνος τουτου ἐποίησεν πράττεσθαι τὰ ἀρεστὰ αὐτοῦ (τοῦ - αὐτοῦ) αὐτοῦ παρόρμησεν διαπράττεσθαι τὰ ἀρέσκοντα αὐτῶ A 2. καὶ μεταφέρειν εἰς ἀπώλειαν τὰς ψυχὰς τῶν ἀνθρώπων.&rdquogr;

Aquilinus said: "The heavenly king is Zeus, son of Kronos; for they reign in heaven over all the gods; and then you tell us that he who opposes their command cannot live. Obey, then, and sacrifice to the gods. For this is pleasing to them." Tryphon said: "It is pleasing to your father the devil to drag all into idolatry, to worship earthly and abominable demons; whence he has also made you, the rulers of this age, do what pleases him and carry the souls of men over into perdition."

Ἔφη Ἀκυλῖνος· Ἀκ. ἔφη A 2. &ldquogr;Εἰς ἀπώλειάν σε οὐ πείθω ἐλθεῖν omits A 7. ἀλλ᾽ εἰς ζωήν, ἐὰν θύσῃς τοῖς θεοῖς· εἰ δὲ οὐ βούλει, θηρίοις δε ποιήσω πείθω A 7. ἀναλωθῆναι, εἰ τοῦ πυρὸς κατεφρόνησας.&rdquogr; Λέγει ὁ Τρύφων καταφρονεῖς Τρύφων ἔφη A 2. · &ldquogr;Πῦρ μοι ἀπειλεῖς τὸ πρὸς ὀλίγον καιόμενον καὶ μετὰ τοῦτο σβεννύμενον μετ᾽ ὀλίγον σβενύμενον A 2. , ἢ καὶ θηρίων ἀγρίων ἀγρ. θηρ. A 2. θυμοὺς τοὺς ἀοράτῳ δυνάμει ὑπὸ τοῦ Θεοῦ μου καταργουμένους· ἀγνοεῖς δὲ τὸ τῆς μελλούσης αἰωνίου A 2. κολάσεως ἑτοιμαζόμενον τηρούμενον A 2. ὑμῖν πῦρ τοῖς παραβαίνουσι τὴν ἐντολὴν παραβέννουσιν τὰς ἐντωλὰς A 2. τοῦ Θεοῦ [Compare the Passion of Polycarp, XI, 2: πυρί δε ποιῶ δαπανηθῆναι, εἰ τῶν θηρίων καταφρονεῖς, ἐὰν μὴ μετανοήσῃς · ὁ δὲ Πολύκαρπος εἶπεν · πῦρ ἀπειλεῖς τὸ πρὸς ὥραν καιόμενον καὶ μετ᾽ ὀλίγον σβεννύμενον · ἀγνοεῖς γὰρ τὸ τῆς μελλούσης κρίδεως καὶ αἰωνίου κολάσεως τοῖς ἀσεβέσι τηρούμενον πῦρ.] .”

Aquilinus said: "I do not persuade you to come to perdition but to life, if you sacrifice to the gods; but if you are unwilling, I will cause you to be consumed by wild beasts, since you have despised the fire." Tryphon says: "You threaten me with a fire that burns for a little while and after this is quenched, or with the rages of wild beasts which are brought to nothing by the invisible power of my God; but you are ignorant of the fire of the punishment to come which is being prepared for you who transgress the commandment of God."

[8] he spurns punishments; Ταῦτα ἀκούσας ὁ ἔπαρχος Ακυλῖνος ἐκέλευσεν, ἐξιόντος αὐτοῦ εἰς τὸ κυνήγιον Ἀκ. ἐξιὼν εἰς τὸ κ. ἐκέλ. A 2. , ἵπποις ἵππους A 2; omits A 7. προσδεθέντα παραδεθέντα A 2. τὸν Τρύφωνα ἕλκεσθαι εἰς τὰς νάπας, κρύους ὄντος ἀνηκέστου καὶ χειμῶνος χιονώδους χιόνων τε σφοδρῶν A 2. καταρρυΐσκοντος καταφερομένων A 2. . Ὡς δὲ τὸ προσταχθὲν ἐξετελεῖτο, διερράγησαν αὐτοῦ αἱ βάσεις τῶν ποδῶν αὐτοῦ καὶ A 2. ἀπὸ τοῦ καταπατεῖσθαι αὐτὸν ὑπὸ ἀπὸ A 2. τῶν ἵππων ἐπὶ τῆς γῆς. Καταπατουμένου δὲ αὐτοῦ (καταπ. δ. αὐτοῦ) omits A 2. , κατεσπείροντο αἱ σάρκες αὐτοῦ· καὶ ἀνεβόησεν λέγων ἀναβοῶντος καὶ λέγοντος A 2. · &ldquogr;Κύριε Ἰησοῦ Χριστέ (Ἰ. Χ.) omits A 2. , μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην.” Acts 7, 60.

[8] Hearing this, the prefect Aquilinus ordered, as he was going out to the hunt, that Tryphon be bound to horses and dragged into the glens, the cold being intolerable and a snowy winter pouring down. And as the command was being carried out, the soles of his feet were burst open from his being trampled by the horses on the ground. And as he was trampled, his flesh was scattered; and he cried out, saying: "Lord Jesus Christ, do not lay this sin to their charge."

Ὡς δὲ ἀπὸ τῆς θήρας παρεγένετο ὁ ἔπαρχος ἐν τῷ παλατίῳ, ἐκέλευσεν τὸν Τρύφωνα παρεῖναι πλησίον αὐτοῦ καὶ φησι παραστῆναι κ. φ. ὁ ἔπαρχος A 2. · &ldquogr;Δύνασαι λοιπὸν σεσωφρονηκέναι σωφρονίσαι A 2. ;” Ἔφη πρὸς αὐτὸν ὁ Τρύφων · &ldquogr;Ἀνόσιε καὶ κακῶν ἀρχηγέ, δύνασαι λοιπὸν σεσωφονηκέναι ἀπὸ τῆς μέθης τοῦ πατρός σου τοῦ διαβόλου ἐγὼ γὰρ (ἀνόσιε - γὰρ) omits A 2. ἀεὶ σωφρόνως τὸν ἐαυτοῦ βίον ἐκτελῶν εὔχομαι τὸν Χριστὸν ἔχειν βοηθὸν τῆς (ἐκτελ.-τῆς) ἔζησα μετὰ τῆς εἰς Χριστὸν A 2. ἐλπίδος μου omits A 2. .” Τιβέριος Γράγκος Γράχχος A 2. καὶ Κλαύδιος Ἀκυλῖνος ὁ ὑπέρλαμπρος adds A 2. ἔφη· &ldquogr;Ἀναληφθήτω εν τῲ δεσμωτηρίω, he is led into prison. ὅπως ἐν διωρίᾳ ὑπάρχων νουθετήση ἑαυτὸν ἀπαλλαγῆναι τῆς ἀνοίας ἀννοίας A 7; τιμωρίας A 2. αὐτοῦ omits A 2. καὶ προθύμως ἐξακολουθήσῃ τοῖς προστάγμασι τῶν βασιλέων τοῦ βασιλέως A 2. . Μὰ τοὺς θεοὺς ἅπαντας, ἐὰν μὴ θύσῃς, ἀνηκέστοις συμφοραῖς καὶ ἀπειράντοις βασάνοις ὑποβαλῶ σε (μὰ-σε) εἰ τοὺς θεοὺς ἄπας μὴ θύσει ἀνικ. συμφοραῖς παραδοθήσεται A 2. .”

And when the prefect had come from the hunt into the palace, he ordered Tryphon to be present near him, and says: "Can you now at length have come to your senses?" Tryphon said to him: "Unholy one and leader of evils, can you now at length have come to your senses from the drunkenness of your father the devil? For I, ever soberly accomplishing my own life, pray to have Christ as the helper of my hope." Tiberius Gracchus and Claudius Aquilinus said: "Let him be taken up into the prison, so that, being in a period of respite, he may admonish himself to be freed from his folly and may eagerly follow the commands of the kings. By all the gods, if you do not sacrifice, I will subject you to incurable calamities and boundless tortures."

[9] brought to Nicaea Τοῦ δὲ ἐπάρχου ἐξορμήσαντος εἰς ἐπὶ τὰς A 2. ἑτέρας πόλεις κιρκητεύειν τὰς ἐπαρχίας, μετὰ [ὁ ἅγιος Τρύφων ἦν ἐν τῆ φυλακῆ ἀδιαλήπτως προσευχόμενος καὶ αἰνῶν τὸν Θεὸν μεθ᾽A 2.] ἡμέρας τινὰς δέ τινας ὁ ἔπαρχος A 2. παρεγένετο ἐν τῇ Νικαέων πόλει· καὶ πάλιν προσηνέχθη προσήχθη A 2. αὐτὼ ὁ μακάριος Τρύφων. brought to Nicaea Καί φησι πρὸς αὐτὸν ὁ ἔπαρχος· ὁ ἔπ. πρ. αὐτ. A 2. &ldquogr;Ἐνουθέτησέν σε τὸ adds A 2. διάστημα τοῦ χρόνου καὶ αἱ παμποίκιλοι βάσανοι πεισθῆναι τῇ κελεύσει τοῦ βασιλέως σεβαστοῦ A 2. καὶ θῦσαι τοῖς θεοῖς;&rdquogr; Ἔφη ὁ Τρύφων· &ldquogr;Ἐσωφρόνισέν με ὁ κτίστης τὡν ἁπάντων καὶ γενεσιάρχης τῶν ὅλων (κτ.-ὅλων) τῶν ἁπ. κτήστης A 2. Θεὸς αὐτῷ μόνῳ προσκυνεῖν καὶ πείθεσθαι

[9] And the prefect having set out to other cities to make the circuit of the provinces, after some days he arrived in the city of the Nicaeans; and again blessed Tryphon was brought to him. And the prefect says to him: "Have the interval of time and the manifold tortures admonished you to obey the command of the king and to sacrifice to the gods?" Tryphon said: "The creator of all things and author of the generation of the universe, God, has brought me to my senses, to worship and obey him alone

ταῖς διατάξεσι τοῦ νόμου αὐτοῦ· ἔμαθον γὰρ αὐτοῦ λέγοντος (ἔμ.-λέγ) omits A 7, I have supplied from A 2. ἐν τῇ αἰωνίᾳ καὶ καινῇ διαθήκῃ, ὅτι Matt. 10, 33. ὃς δ᾽ ἄν με ἀρνήσηται ἀρνήσεται A 2. ἔμπροσθεν τῶν ἀνθρώπων ἀρνήσομαι αὐτὸν κἀγὼ κἀγὼ αὐτὸν A 2. ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς καὶ τῶν ἁγίων ἀγγέλων ἀγγ. τῶν ἁγ. A 2. . he is questioned” Ἔφη ὁ adds A 2. Ἀκυλῖνος· &ldquogr;Σεαυτὸν ἑαυτὸν A 2. οἰκτείρησον καὶ θῦσον τοῖς θεοῖς, μάλιστα ἐπεὶ ὁρῶ καὶ παιδείαν ἐν σοι (καὶ θ.-σοι) μάλ. διὰ τὸ νέον τῆς ἡλικίας σου ἐπειδὴ ὁρώσαι καὶ παίδα ὄντα A 2. καὶ φρόνημα ἐντελοῦς ἀνδρός.&rdquogr; ἔχοντα adds A 2. Ἔφη ὁ Τρύφων· &ldquogr;Ἐμαυτὸν ἑαυτὸν A 2. οἰκτείρω φειδόμενος τῆς ἑαυτοῦ ψυχῆς μὴ καταλιπεῖν ἐγκαταλειπεῖν A 2. τὸν Θεὸν τὸν ποιητὴν οὐρανοῦ καὶ γῆς καὶ πάσης ἀνθρωπότητος, μέλλοντα ἔρχσθαι ἑκάστης πράξεως (μέλλ. - πράξεως) omits A 2. κριτήν.&rdquogr;

in the decrees of his law; for I have learned from him saying in the eternal and new covenant that whoever denies me before men, I too will deny him before my Father who is in heaven and the holy angels." Aquilinus said: "Pity yourself and sacrifice to the gods, especially since I see in you both education and the mind of a full-grown man." Tryphon said: "I pity myself, sparing my own soul, so as not to abandon God, the maker of heaven and earth and of all mankind, who is about to come as judge of every deed."

Ἀκυλῖνος ἔφη κοσμηθῆναι [(Ἀκ. - κοσμ.) Τιβέριος Γράχχος καὶ Κλαύδιος Ἀκυλίνος ὁ ὑπέρλαμπρος ἔφη κελεύομεν κομισθῆναι A 2.] ἥλους καὶ καταπαρῆναι ἐν A 2. τοῖς ποσὶν αὐτοῦ καὶ οὕτω διὰ μέσης μέσου A 2. τῆς πόλεως εἰς τοὺς παγετοὺς τοῦ χειμῶνος π. καὶ χειμώνας A 2. μετὰ πληγῶν ἀπάγεσθαι αὐτόν. Καὶ τούτων γενομένων ἄγεσθαι καὶ πολλῶν γεναμένων A 2. οὐκ ἴσχυσε κατ᾽ αὐτοῦ ὁ διάβολος· ἐθεώρει γὰρ τοῖς τῆς καρδίας ὀφθαλμοῖς περιμένοντα αὐτὸν τὸν Κύριον εὐαγγελιζόμενον διδόναι αὐτῷ τὰς (περιμ. - τὰς) τὸν Κύριον ἐπαγγελόμενον διδόναι A 2. ὑποσχέσεις τῶν ἀγαθῶν, 1 Cor. 2, 9. ὧν ἃ A 2. οὔτε ὀφθαλμὸς εἶδεν οὔτε οὖς ἦκουσεν οὔτε ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη ἢ (ἐπι - ἢ);omits A 2. νοῦς καταλαβεῖν ἀνθρώπου καταλαβέσθαι A 2. δύναται [Compare the Passion of Polycarp, II, 4:πολλὰ γὰρ ἐμηχανᾶτο κατ᾽ αὐτῶν ὁ διάβολος· III, 1: ἀλλὰ χάρις τῷ Θεῷ· κατὰ πάντων γὰρ ἴσχυσεν· II, 3: τοῖς τῆς καρδίας ὀφθαλμοῖς ἀνέβλεπον τὰ τηρούμενα τοῖς ὑπομείνασιν ἀγαθά, ἃ οὔτε οὖς ἤκουσεν, οὔτε ὀφθαλμὸς κ.τ.λ.] .

Aquilinus ordered nails to be made ready and driven into his feet, and that he be led away thus through the middle of the city into the frosts of winter with blows. And these things being done, the devil did not prevail against him; for he beheld with the eyes of the heart the Lord awaiting him, announcing that he would give him the promises of the good things which neither eye has seen nor ear heard, nor have they come up into the heart of man, nor can mind grasp them.

Ἀκυλῖνος Τιβέριος Γράγχος καὶ Κλαύδιος Ἀκ. ὁ ὑπέρλαμπρος A 2. ἔφη· &ldquogr;Οὐδέπω ᾔσθου ἤσθης A 7. τῶν βασάνων;&rdquogr; Τρύφων ἔφη· &ldquogr;Ἠισθόμην γὰρ ὅλως ὅτι εἰσὶν ἧλοι οὐκ ήσθώμην ὅλος εἰ ἥλοι εἰσὶν A 2. ἐν τοῖς ποσίν μου ἀλλ᾽ εἰς τὰ ὑποδήματά μου adds A 2. [Compare the Passion of Pionius, XXI, 3, 4: μετανόησον καὶ ἀρθήσονταί σου οἱ ἧλοι· ὁ δὲ ἀπεκρίθη· ᾐσθόμην γὰρ ὅτι ἔνεισι.] .”

Aquilinus said: "Have you not yet felt the tortures?" Tryphon said: "Indeed I have perceived altogether that there are nails in my feet."

Θαυμάσαντος δὲ τοῦ ἐπάρχου τὴν αὐτοῦ καρτερίαν καὶ τὸν λογισμὸν καὶ ἄλλως λογισαμένου (ἐπάρχ.-λογ.) ἡγεμῶνος τὴν τοιαύτην αὐτοῦ καρτ. καὶ ἄλλως πῶς λογισάμενος A 2. , μήτι ἄρα καταφρονεῖ τῶν βασάνων, ἐκέλευσεν περιαγκωνισθέντα αὐτὸν (περ. αὐτ.) πάλιν αύτὸν περιακοντισθέντα A 2. τύπτεσθαι ῥάβδοις. Ὡς δὲ οἱ κυεστιονάριοι τύπτοντες ἔκαμνον μηδὲν ἀνύοντες ἀνύειντες A 7; (οἱ-άν.) τύπτ. αὐτὸν ἐκάμνων οἱ κυεστ. μηδὲν ἀνοίοντες A 2. μηδὲ δυνάμενοι πεῖσαι τὸν ἀκλινῆ αὐτοῦ λογισμόν, ἐκέλευσε λαμπάδας πυρὸς προσκομισθῆναι αὐτοῦ ταῖς πλευραῖς. Τῶν δὲ κυεστιοναρίων κοιοστιοναρίων A 7. ταχέως [(τὸν - ταχέως) αύτοῦ τὸν ἀκ. λογ. ἐκέλ. ὁ ἔπαρχος λαμπάδαις ταῖς πλ. αὐτοῦ προσκ. τῶν δὲ κυεστ. τὸ τάχος A 2.] ἐκτελούντων τὰ προστεταγμένα προσταττόμενα αὐτοῖς A 2. καὶ προσφερόντων αὐτῷ αὐτῶν A 2. τὰς λαμπάδας τοῦ πυρός, εἶδον (τοῦ-εἶδον) ἐξέφνης ὡράθη A 2. ὑπερ τὴν λαμπρότητα τοῦ ἡλίου φῶς περιαστράψαν αὐτῷ φ. περιλάμψαν αὐτὸν A 2. καὶ στέφανον ποικίλοις λίθοις ἠμφιεσμένον περὶ τὴν κεφαλὴν αὐτοῦ, εὐμορφίᾳ δὲ στέφ.-δὲ) στέφανος ποικίλος διηνθισμένος π. τὴν κ. αὐτοῦ περιέκειτο εὐμ. τε A 2. καὶ κάλλει ἀνυπερβλήτῳ κατακεκοσμημένην κεκοσμημένος A 2. · καὶ ὑπὸ τοῦ φόβου ἀπὸ τοῦ φόβου οἱ δὴμιοι A 2. κατηνέχθησαν εἰς τὴν γῆν.

And the prefect, wondering at his endurance and his reasoning, and reckoning otherwise, that perhaps he despises the tortures, ordered him to be beaten with rods with his arms bound behind his back. And when the quaestionarii grew weary beating him, accomplishing nothing and unable to persuade his unbending reasoning, he ordered torches of fire to be brought to his sides. And as the quaestionarii quickly carried out what had been commanded and brought the torches of fire to him, they saw a light flashing around him beyond the brightness of the sun, and a crown arrayed with many-coloured stones about his head, adorned with comeliness and unsurpassable beauty; and from fear they were thrown down to the ground.

Ἐκτείνοντος δὲ τοῦ μακαρίου Τρύφωνος εἰς τὸν οὐρανὸν τὰς χεῖρας καὶ λέγοντος· &ldquogr;Κύριε [(έκτ.-Κύριε) έκτείνας δὲ ὁ μακάριος τὰς χεῖρας εἰς τ. οὐρ. εἶπεν κύριε κύριε A 2.] , μὴ ἰσχυσάτω κατ᾽ ἐμοῦ ὁ διάβολος μηδὲ ἀμύητόν ἀμοίητον A 7; ἄμυρον A 2. με ποιήσῃς τῶν οὐρανίων ἐπουρανίων A 2. σου ἀγαθῶν, ἀλλὰ καταρίθμησόν με καταριθμηθῆναί με ποίησον A 2. τῇ ποίμνῃ τῶν ἐκλεκτῶν σου, χαρισάμενός μοι τὸν τῆς ἀφθαρσίας στέφανον, 2 Tim. 4, 8. ὃν ἐπηγγείλω τοῖς πατράσιν ἡμῶν τοῖς ἠγαπηκόσι (πατρ.-ἠγ.) τοῖς ἀγαπῶσιν A 2. τὸ ὄνομά σου,&rdquogr; πάλιν ὁ ἔπαρχος Ἀκυλῖνος ἔφη· &ldquogr;Εἰ μὴ πείθεται τοῖς προστάγμασι τοῦ βασιλέως σεβαστοῦ A 2. , and again most severely σπαθίζεσθε αὐτόν προστάττω adds A 2. .” Τοῦ δὲ σπαθιζομένου οὐδεμία ὑπόσχεσις ἐγένετο παρ᾽ αὐτῷ τοῦ θῦσαι τοῖς θεοῖς, ἀλλ᾽ οὐδὲ ᾔσθετο τῶν ἀλγηδόνων [(τοῦ - ἀλγηδόνων) σραθ. δὲ αὐτοῦ ὑπ. οὐδεμία ἐγ. ἐξ αὐτοῦ ἥκειν τοῖς θ. οὐ γὰρ ἤσθετο τῶν βασάνων A 2.] , ἀποδημούντων τῶν τοῦ σώματος αἰκισμῶν [Compare the Passion of Polycarp, II, 2: ἐκείνῃ τῇ ὥρᾳ βασανιζόμενοι τῆς σαρκὸς ἀπεδήμουν οἱ μάρτυρες.] .

And as blessed Tryphon stretched out his hands to heaven and said: "Lord, let not the devil prevail against me, nor leave me uninitiated in your heavenly goods, but number me with the flock of your elect, granting me the crown of incorruption which you promised to our fathers who have loved your name," again the prefect Aquilinus said: "If he does not obey the commands of the king, flog him." And while he was being flogged no promise came from him to sacrifice to the gods; nay, he did not even feel the pains, being absent from the torments of the body.

Ἔφη ὁ ἔπαρχος· &ldquogr;Τρύφων, μετανόησον τῆς τοιαύτης ἀπονομίας καὶ σεαυτὸν κατοικτειρήσας ἐλέησον (Τρ. μετ.-ἐλέησον) μετ. Τρ. τῆς τοσαύτης ἀνοίας καὶ οίκτείρησον σεαυτὸν καὶ A 2. τὴν σεαυτοῦ ἡλικίαν.&rdquogr; Ἔφη ὁ Τρύφων· &ldquogr; Ἀδύνατον, ἅπαξ ἤκουσας, θῦσαι δαίμοσιν, διότι τὸν ζῶντα Θεὸν ἐγὼ φοβοῦμαι Compare the Passion of Pionius, XX, 2: ζῶντα Θεὸν φοβοῦμαι. , τὸν ποιήσαντα τὸν οὐρανὸν καὶ τὴν γῆν, οὗ ἡ πνοὴ πάντων [(ἅπαξ-πάντων) ἐστὶν μετὰπισθῆναί με ἅπαξ ἤκ. ὅτι τὸν ζ. Θ. φοβ. οὗ ἡ ζωὴ πάντων τῶν A 2.] ἀνθρώπων ἐν χερσὶν αύτοῦ ἐστι· καὶ εἴκω τοῖς προστάγμασιν αύτοῦ, ἀνθρώπους δὲ οὐ φοβοῦμαι οὐδὲ οὔτε A 2. τὰς ἀπειλὰς αύτῶν, οὔτε δέδοικα τὰς ὑπ᾽ αύτῶν προσφερομένας μοι τιμωρίας (οὔτε-τιμ.) δέδ. οὔτε τὴν ὑπ᾽ αὐτῶν μοι προσφερομένην τιμωρίαν A 2. .”

The prefect said: "Tryphon, repent of such senselessness and, taking pity on yourself, have mercy on your own youth." Tryphon said: "It is impossible, as you have heard once, to sacrifice to demons, because I fear the living God who made heaven and earth, in whose hands is the breath of all men; and I yield to his commands, but men I do not fear, nor their threats, nor do I dread the punishments brought upon me by them."

[10] and tortured again Ταῦτα ἀκούσας ὁ ἔπαρχος Ἀκυλῖνος omits A 2. ἐκέλευσεν θρόνον τεθῆναι αὐτῷ ἐν τῇ βασιλικῇ τῆς ἀγορᾶς, ὅπως καθίσας κολάσῃ αὐτόν. Καὶ τῇ ἑξῆς καθίσας ἐπὶ τοῦ βήματος ὁ ἔπαρχος Ἀκυλῖνος [(θρόνον-Ἀκ.) τῆ βασ. πρὸ τῆς ἀγ. στρωθῆναι αύτοῦ τὸν θρ. καὶ καθ. έπὶ τοῦ βήματος A 2.] ἔφη· &ldquogr;Πείσθητι, Τρύφων, ταῖς τοῦ βασιλέως διατάξεσιν τοῖς τοῦ β. δόγμασιν A 2. .” Ἔφη ὁ Τρύφων· ἅγιος A 2. &ldquogr;Ἅπαξ ἥκουσας καὶ ἥδη πλειστάκις εἰρηκότος μου (ἤκ.-μου) καὶ, δὶς καὶ πληστάκις εἰρηκ. μου ἤκ. A 2. ὅτι τὸν ζῶντα Θεὸν τὸν ἐν τοῖς οὐρανοῖς ἐγὼ σέβομαι καὶ προσκυνῶ (τὸν ἐν-προσκυνῶ) φοβοῦμαι A 2. , ἀνθρώπῳ δὲ οὐκ εἴκω τῷ (οὐκ εἴκ. τῷ) οὐ πίθομαι A 2. εἰς ἀπώλειαν ἕλκοντι τοὺς πειθομένους αὐτῷ.&rdquogr;

[10] Hearing this, the prefect Aquilinus ordered a throne to be set for him in the basilica of the forum, so that, sitting, he might punish him. And on the next day the prefect Aquilinus, sitting on the tribunal, said: "Obey, Tryphon, the decrees of the king." Tryphon said: "You have heard once, and I have already said it very many times, that I worship and adore the living God who is in heaven, and I do not yield to a man who drags to perdition those who obey him."

Ἀκυλῖνος ἔφη· &ldquogr;Τύπτετε αὐτὸν πλουμβάτοις Ἀκ. ἔπαρχος εἶπεν κελεύω αύτὸν τύπτεσθαι A 2. , ὅπως διαφόροις αἰκισμοῖς ἀναλωθήσεται ἡ ἀπόνοια τῆς προαιρέσεως αὐτοῦ.&rdquogr; Τοῦ δὲ τυφθέντος τούτου δὲ τυπτηθέντος A 2. πλουμβάτοις ἀνηκέστοις ἀνικεστάτοις A 2. , οὐκ ἴσχυσαν αὐτὸν αἱ παμποίκιλοι βάσανοι εἰς ἄρνησιν μεταστρέψαι [Compare the Passion of Polycarp, II, 4: ἵνα… εἰς ἄρνησιν αὐτοὺς θρέψῃ· πολλὰ γὰρ ἐμηχανᾶτο κατ᾽ αὐτῶν ὁ διάβολος, III, 1: άλλὰ… οὐκ ἴσχυσεν.]

Aquilinus said: "Beat him with leaded scourges, so that by various torments the madness of his purpose may be consumed." And when he had been beaten with intolerable leaded scourges, the manifold tortures were not able to turn him to denial.

Ἀκυλῖνος ἔφη· &ldquogr;Θῦσον τῇ εἰκόνι τοῦ καίσαρος Δεκίου καὶ omits A 2. ὄμοσον Δία τὸν ἐν τῷ Καπετωλίῳ τῆς θείας θέας τῆς A 2. Ῥώμης εἰπὲ adds A 2. μὴ εἶναι χριστιανός καὶ ἀπαλλάγηθι τῶν βασάνων adds A 2. .” Ἔφη αὐτῷ ὁ ἅγιος A 2. Τρύφων· &ldquogr;Εἰ omits A 2. τὸν τῆς γῆς βασιλέα παρόντα καὶ ἀναγκάζοντά με οὐκ ἐντρέπομαι ἄντικρυς τῆς ἀληθείας ἐθέλοντα Θεοῦ θέλοντα A 2. πράττειν, πῶς καὶ A 2. τῇ εἰκόνι αύτοῦ λέγεις μοι adds A 2. ἐπιθῦσαι θελήσω ἥτις τέχνη ἀνθρώπων A 2. , ᾗ καὶ A 2. χρώμασι ζωγράφων συνετέθη διετέθη άλλ᾽ οὐκ άνὲξομαί σου τὰ ἀπειγορεύματα συμβουλεύοντός μοι A 2. ; περὶ δὲ τοῦ ὀμόσαι ἐν τῷ νόμῳ Κυρίου ἐστὶ γεγραμμένον οὕτως (έν-οὕτως) Δίαν ἐστιν γεγ. ἐν τῶ νόμω τοῦ Θεοῦ ἡμῶν A 2. · Hos. 4, 15; Jer. 7, 4; Job 1, 21. “Μὴ ὀμνύετε έπὶ τῷ ὀνόματι θεῶν ἀλλοτρίων, οἳ οὐκ ὠφελήσουσιν ὑμᾶς (οἵ - ὑμᾶς) omits A 2. , ἀλλ᾽ ὀμνύετε ἐν ἐπ᾽ A 2. ὀνόματι Κυρίου λέγοντες· εἴη τὸ ὄνομα Κυρίου εὐλογημένον (λέγοντες - εὐλ.) εὐλογημένου A 2. μετὰ ἀληθείας.

Aquilinus said: "Sacrifice to the image of Caesar Decius and swear by Zeus who is in the Capitol of divine Rome that you are not a Christian." Tryphon said to him: "If I do not respect the king of the earth, who is present and compels me, wishing to act against the truth, how shall I be willing to sacrifice to his image, which was put together with the colours of painters? And concerning swearing, it is written thus in the law of the Lord: 'Do not swear by the name of foreign gods, which will not profit you, but swear by the name of the Lord, saying: May the name of the Lord be blessed,' with truth.

Εἰ δὲ θέλεις γνῶναι, he mocks the gods; ἄκουσον omits A 2. · Ζεὺς οὔτε ἐγένετο οὔτε ἄνθρωπος ἦν κατά τινας συγγραφεῖς ὑμῶν adds A 2. , οὔτε Ἀθηνᾶ γυνὴ οὔτε adds A 2. ἐν εἰκόνι ἀνθρώπου περιεπάτησεν, οὔτε Ἄρτεμις ἢ τὰ λοιπὰ βδελύγματα βδελλύγματα A 7. ἐδημιουργήθη ἐδημιουργήθησαν A 2. ὑπὸ τοῦ Θεοῦ τοῦ ἀοράτου, τοῦ οὐρανίου βασιλέως, ἢ omits A 2. εἰς ἀνθρωπίνην φύσιν έκάλεσεν omits A 2. · ἀλλὰ τῇ σοφίᾳ μᾶλλον twice in A 7. δὲ (τῇ - δὲ) omits A 2. τῇ μωρίᾳ τῶν ἀνθρώπων ὠνομάσθησαν. Καὶ τοῦτο οἱ καθ᾽ ὑμᾶς σοφοὶ λέγουσιν A 2. τὸν μὲν γὰρ A 2. ἀέρα, οὗ κοινωνοῦμεν διὰ τῆς δόσεως καὶ λήψεως τοῦ πνεύματος, ἐκάλεσαν Ἥραν Ἄρεα A 2. · τὸν δὲ Ζεῦν τὸ ζῆν τῶν ἀνθρώπων (τὸν-ἀνθ.) τὸ δὲ ζῆν τῶν άνθ.ἐκαλεσαν Ζείαν A 2. , νοῦν Ἀθηνᾶν [Similar are the things we read here and there in the ancient apologists, as in Athenagoras, VI: Ζεὺς μὲν κατὰ τὸ ζέον τῆς ὕλης όνομαζόμενος, Ἥρα δὲ κατὰ τὸν ἀέρα … XXII: περὶ τῆς Ἀθηνᾶς ἣν φρόνησιν διὰ πάντων διήκουσάν φασιν. What J. Geffcken noted at both places should be read, Zwei griechische Apologeten (Leipzig, 1907), pp. 176, 208, 210.] , Ἄρτεμιν δὲ (νοῦν - δὲ) τὴν δὲ φρόνησιν τῶν ἀνθρώπων Ἀθ. Ἀρτεμήν τε A 2. ἣν καλοῦσιν εἱμαρμένην ἤτοι Νέμεσιν. Καὶ τούτων οὖν omits A 2. ἐκτυπώσαντες εἰκόνας καὶ adds A 2. τῇ τέχνῃ τῶν λιθοξόων ἀγάλματα στήσαντες omits A 7, supplied from A 2. , λίθοις τοῖς ὁμοίοις ὁμῶν προσκυνεῖτε

But if you wish to know, hear: Zeus neither came into being nor was a man, nor did Athena, a woman, walk about in the image of a human being, nor were Artemis or the other abominations created by the invisible God, the heavenly king, or called into human nature; but by the wisdom, or rather the folly, of men they were named. And the air, which we share through the giving and taking of breath, they called Hera; and Zeus, the living of men; mind, Athena; and Artemis, whom they call fate or Nemesis. And so, having moulded images of these and set up statues by the art of the stone-cutters, you worship stones like yourselves

καὶ νομίζετε νήφειν. Ὁ γὰρ τούτοις ἐπισπένδων ἢ προσκυνῶν μετ᾽ αὐτῶν ὑπὸ τοῦ πυρὸς τῆς αἰωνίου κολάσεως δαπανηθήσεται.”

and you think that you are sober. For he who pours libations to these or worships them will be consumed with them by the fire of eternal punishment."

[11] He is condemned to death. Τότε ὁ ἔπαρχος ἀκούσας ταῦτα καὶ omits A 2. ὥσπερ ἐμμανὴς γενόμενος, ἐκέλενσεν συρθῆναι συρῆναι A 2. τὸ βῆλον [Read what P. Franchi collected about the veil of the secretarium, volume cited, p. 25.] · καὶ συμβούλιον ποιήσας, ἀπόφασιν ἐξήνεγκεν τοιαύτην, κελεύσας ἀπὸ δὲλτων ἀναγνωσθῆναι ταῦτα τὸν adds A 2. · &ldquogr;Τρύφωνα τὸν ἀπὸ τῆς Φρυγίας, ἤτοι ἀπὸ τῆς Σαμψάδου κώμης (ἤτοι-κώμ.) omits A 2. ὁρμώμενον, τὸν χηνοβοσκὸν συλληφθέντα ἐπὶ τὸ εἶξαι (τὸν - εἶξαι) εἰς μαρτὺριον συλιθέντα καὶ μὴ ἤξαντα A 2. τῇ κελεύσει τοῦ αὐτοκράτορος, χριστιανὸν δὲ τυγχάνοντα μὴ πεισθέντα θῦσαι τοῖς θεοῖς, ἀλλὰ τὴν βασιλικὴν ἀντιταξάμενον φωνὴν ἐκέλενσεν τὸ ὑπέρλαμπρον δικαστήριον ξίφει ἀποτμηθῆναι [(τυγχ. - ἀποτμ.) ἑαυτὸν ἀποκαλοῦντα καὶ μὴ πισθέντα ἡμῖν ἀλλὰ τῆ βασιλεικῆ ἀντιτ. φωνῆ ἐκ. τὸ ὑπ. δικ. ξ. ἀπαχθῆναι καὶ ἀπαλλαγῆναι τῆς ἡδίοτης ζωῆς A 2.] .”

[11] Then the prefect, hearing this and becoming as if mad, ordered the veil to be drawn; and having held a council, he brought out a sentence of this kind, ordering it to be read from tablets: "Tryphon, who comes from Phrygia, that is, from the village of Sampsadus, the goose-herd, arrested in order that he should yield to the command of the emperor, being a Christian and not persuaded to sacrifice to the gods, but having opposed the royal voice, the most splendid court has ordered to be beheaded with the sword."

Τῆς οὖν ἀποφάσεως ἐξενεχθείσης, οἱ εἰς τοῦτο τεταγμένοι τετακμένοι A 7. στρατιῶται ἀπήγαγον αὐτὸν omits A 7. supplied from A 2. ἐπὶ τὸν τόπον τὸν συνίθη adds A 2. · ἐπάραντος δὲ τὰς χεῖρας τοῦ μακαρίου Τρύφωνος ἐπὶ τὸ ὑψηλότατον κύτος τοῦ οὐρανοῦ πρὸς τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν καὶ εἰπόντος αὐτοῦ (ἐπάρ.-αὐτοῦ) ἐπάρας δὲ τ. χ. ὁ μακ. Τρύφων εἰς τὸν οὐρανὸν ἤρξατο λέγειν A 2. · Acts, 7, 59. &ldquogr;Κύριε Ἰησοῦ Χριστέ, δέξαι τὸ πνεῦμά μου.&rdquogr; Καὶ ταῦτα εἰπὼν adds A 2. θεὶς τὸ πρόσωπον ἐπὶ εἰς A 2. τὴν γῆν, He gives up his spirit in prayer. οὕτως ἀπέδωκεν τὴν ψυχὴν τῷ οὕτως αὐτὸν αὐτῶι A 7. διατηρησαμένῳ Χριστῷ [(οὕτως-Χριστῷ) καὶ προσευξάμενος τῶ Θεῶ τῶ οὕτως αὐτὸν διατηρίσαντι πρὸ τοῦ πληγῆναι αὐτὸν τῶ ξίφει ἀπεδ. τὴν ψ. τῶ κυρίω A 2.] [Compare the Passion of Pionius, XXI, 2: εὐχαριστήσας τῷ τοιοῦτον αὐτὸν διατηρήσαντι Θεῷ] .

So when the sentence had been brought out, the soldiers appointed for this led him away to the place; and as blessed Tryphon raised his hands to the highest vault of heaven, to our Lord Jesus Christ, and said: "Lord Jesus Christ, receive my spirit," and placed his face on the ground, thus he gave up his soul to Christ, who had so preserved him.

Οἱ δὲ ἐν Νικαίᾳ ἀδελφοὶ συνῆλθον συνελθόντος A 2. τάχιον τῇ συστολῇ [(τῇ συστ.) ἔσπευδον τίς πρῶτος κοινωνήσει τῆ κιδεία A 2. τίς κοινωνήσει τῶν ἁγίων αὐτοῦ λειψάνων A 4; compare the Passion of Polycarp, XVII, 1.] τῶν ἁγίων αὐτοῦ λειψάνων· καὶ λαβόντες αὐτοῦ τὸ σῶμα, χιτῶσι καὶ μύροις πολυτίμοις ἐνειλήσαντες καὶ σινδόσιν, κατέθεντο ἐν λάρνακι [(χιτῶσι - λάρνακι) καὶ χρίσαντες μύρ. πολυτ. ἐνηλίσαντες ἐν σινδονίοις κατ. ἐν λαρνακίω A 2.] καὶ οὕτως ἔπεμψαν ἀπέπεμψαν A 2. εἰς τὴν ἰδίαν χώραν, εἰς τὴν Σαμψάδου κώμην ἐν Σαψάδου κώμη A 2. ἀποτεθῆναι αὐτόν, τοῦ ἁγίου Τρύφωνος παραστάντος αὐτοῖς καὶ δηλώσαντος εἰς τὴν ἰδίαν μετακομισθῆναι χώραν [(τοῦ-χώραν) παραστ. τοῦ ἁγ. Τρ. καὶ δηλ. αὐτοῖς εἰς τ. ἰδ. χ. ἀπαχθῆναι τὸ τήμιον καὶ ἅγιον αὐτοῦ σῶμα A 2.] .

And the brethren in Nicaea came together quickly for the laying-out of his holy relics; and taking his body, wrapping it in tunics and precious ointments and linen cloths, they laid it in a chest, and thus sent it to his own country, to the village of Sampsadus, that he might be laid to rest there, the holy Tryphon having stood by them and made known that he was to be carried over to his own country.

Τοιοῦτον μακάριον βίον ζήσας ζ. β. A 2. ὁ ἅγιος τοῦ Θεοῦ adds A 2. Τρύφων, ἐξεδήμησεν ἐκ τοῦ κόσμου· καὶ γὰρ πολλοὺς σφαλέντας (ἐξεδ.-σφαλ.) ὅτε ἐπεδήμη τῶ κόσμω πολλοὺς σκάζοντας A 2. περὶ τὴν πίστιν τοῦ Θεοῦ ἐστερέωσεν καὶ νόσους ποικίλας ποικίλους A 2. , ἐθεράπευσεν καὶ adds A 2. , δαίμονας ἀπὸ τῶν ἀνθρώπων ἀπήλασεν ἀπ. ἐξ ἀνθρώπων A 2. καὶ τόποις ἀτόποις A 7. τισὶ ἐπιστὰς adds A 2. δρακόντων, ἰοβόλων θηρῶν (ἰοβ. θ.) καὶ θηρίων A 2. θυμοὺς εἰς τὴν adds A 2. γῆν κατέρραξεν διὰ τῆς δυνάμεως τοῦ Κυρίου ἡμῶν (κ. ἡμ.) Θεοῦ A 2. ἀποστολικὸς ἀνὴρ γενόμενος καὶ μάρτυς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ adds A 2. Compare the Passion of Pionius, I, 2: ἀποστολικὸς ἀνὴρ τῶν καθ᾽ ἡμᾶς γενόμενος .

Having lived such a blessed life, the holy Tryphon departed from the world; for he strengthened many who had stumbled concerning the faith of God, and healed various diseases, drove demons away from men, and in certain places dashed to the ground the rages of dragons and of venomous beasts through the power of our Lord, having become an apostolic man.

Ἐμαρτύρησεν δὲ ὁ ἅγιος μακάριος A 2. Τρύφων τῇ πρὸ τεσσάρων νόννων φευρουαρίων κατὰ Ῥωμαίους, κατὰ δὲ ἡμᾶς μηνὶ φευρουαρίῳ πρώτῃ κατὰ δὲ Ἀσιανοὺς μηνι Ρεριτίου A 4. , ὑπάρχοντος ὑπάτου [(τῇ-ὑπάτου) μηνὶ δύστρω δεκάτη τοῦτέστιν φευρουαρίω πρώτη βασιλεύοντος Δεκίου Καίσαρος τῆς Ῥώμης ἐπὶ ὑπατίου A 2.] τῆς Ἀνατολῆς Τιβερίου Γράγχου Γράχχου καὶ A 2. Κλαυδίου καὶ omits A 2. Ἀκυλίνου ἐπάρχου, βασιλεύοντος Δεκιου καίσαρος (ἐπ.-καίσ.) omits A 2. , κατὰ δὲ ἡμᾶς καθ᾽ ἡμᾶς δὲ A 2. βασιλεύοντος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ Similar is the closing clause of the Passion of Pionius, XXIII. , ᾧ ἡ δόξα καὶ τὸ κράτος νῦν καὶ ἀεὶ καὶ (νῦν - καὶ) omits A 2. εἰς τοὺς αἰωνας τῶν αἰώνων. Ἀμήν.

And the holy Tryphon was martyred on the fourth day before the Nones of February according to the Romans, but according to us on the first of the month of February, the consul of the East being Tiberius Gracchus Claudius, and Aquilinus prefect, Decius Caesar reigning, but according to us our Lord Jesus Christ reigning, to whom be glory and might now and always and to the ages of ages. Amen.

II. LIFE AND MIRACLES OF ST. TRYPHON

Greek text only in the Acta; the English here is translated from the Greek.

Tryphon, martyr venerated at Rome (S.)

Respicius, martyr venerated at Rome (S.)

Nympha, martyr venerated at Rome (S.)

From the codices Vindobonensis Hist. graec. 3. (= A1), Hierosolymitanus of the Patriarchal library 1 (= A 2), Parisiensis of the National library graec. 1452 (= A 3), likewise 1460 (= A 5), of the Vatican library graec. 1608 (= A 9). Compare the Preliminary Commentary, num. 2.

Βίος καὶ (β. κ.) omits A 3, 9. θαύματα μαρτύριον A 2. τοῦ ἁγίου καὶ ἐνδόξου (ἁγ. κ. ἐνδ.) omits A 2, 3, 9. μάρτυρος μεγαλομάρτυρος A 3, omits A 2, 9. Χριστοῦ omits A 3, 9. Τρύφωνος.

Life and miracles of the holy and glorious martyr of Christ Tryphon.

[1] St. Tryphon, two years old, Ὁ βίος τοῦ ἁγίου καὶ ἐνδόξου (κ. ἔνδ.) omits A 2. μάρτυρος τοῦ Χριστοῦ (τ. Χ.) omits A 2; (ἁγ.-Χ.) omits A 9. Τρύφωνος ἀπὸ διετοῦς χρόνου καὶ A 9. μέχρι τέλους τίμιος καὶ (τ. κ.) omits A 9. ἐνάρετος ὑπῆρχεν· καὶ τὸ μὲν (κ. τ. μ.) τὸ δὲ A 9. μαρτύριον (χρόυνου-μαρτ.) omits A 2. αὐτοῦ ἐν Νικαίᾳ τῇ πόλει (τ. π.) omits A 2. ἐτελέσθη, ἡ δὲ omits A 2, 9; (ὁ βίος-δὲ) omits A 3. ἀρχὴ τῶν ἄθλων θαυμάτων A 3. αὐτοῦ γέγονεν ἐγένετο A 3, omits A 2. ἐν Καμψάδου Σαψάδου A 2, 9. κώμῃ ἐγένετο adds A 2. [On other saints working miracles at a boyish age, Preliminary Commentary, num. 5.] , ὅπου καὶ ὁ στέφανος αὐτῶι δέδοται αὐτοῦ ἐτηρήθη A 2, 9. καὶ φυλαχθεὶς τετήρηται ἐν τοῖς οὐρανοῖς (καὶ φ.-οὐρ.) omits A 2, 9. . Οὗτος τοίνυν omits A 2, 9. ὁ ἅγιος ἦν σωφρονιζόμενος σωζόμενος A 9. καὶ θαλπόμενος (οὗτος-θαλπ.) ἧν δὲ σοφρονιζόμενον καὶ θαλπόμενον τὸ παιδίον Τρύφων A 3. ὑπὸ τῆς ἰδίας αὐτοῦ (ἰδ. αὐτοῦ) omits A 2, 3, 9. μητρὸς αὐτοῦ A 2, 9. Εὐχαρίης Εὐχαρῆς A 2. καὶ τρεφόμενος τρεφόμενον A 3. ὑπὸ πνεύματος ἁγίου καὶ (καὶ-καὶ) omits A 2, 9. διδασκόμενος διδασκόμενον A 3; δὲ ἦν adds A 2; δὲ adds A 9. ὑπὸ ἀγγέλου ἀγγέλων A 2; ἁγίων ἀγγέλων A 9. τὴν εἰς τὸν adds A 2. Θεὸν ἐλπίδα ἔχειν omits A 3. καὶ τὴν εἰς (ἐλπ. - εἰς) πατέρα καὶ A 2, 9. τὸν omits A 2. κύριον ἡμῶν omits A 9. Ἰησοῦν Χριστὸν πίστιν ἀσάλευτον ἐλπίδα βεβαίαν (ἡμῶν-βεβ) σωτηρίαν A 3. · καὶ τοῦτο ἐγίνετο (ἀσάλ.-ἐγ.) omits A 2, 9. ἐφ᾽ ἑκάστης ἡμέρας, ὡς πληρωθῆναι τὸν ἅγίον Τρύφωνα πνεύματος ἁγίου.

[1] The life of the holy and glorious martyr of Christ Tryphon, from the age of two years to the end, was honourable and virtuous; and his martyrdom was accomplished in the city of Nicaea, but the beginning of his contests took place in the village of Campsadus, where the crown too was given to him and, having been guarded, is kept in the heavens. This saint, then, was being trained in self-control and cherished by his own mother Eucharia, and nourished by the Holy Spirit and taught by an angel to have hope in God, and unshaken faith and firm hope in our Lord Jesus Christ; and this happened every day, so that the holy Tryphon was filled with the Holy Spirit.

Γενομένου δὲ αὐτοῦ ἐτὼν δύο [In the Passion, above, p. 330, Σαμψάδου, as also in the Latin books; there is added the reading of some codices Σαψάδου] καὶ παίζοντος τοῦ μακαρίου Τρύφωνος adds A 3. σὺν καὶ [(ὡς - καὶ) ἔτι τε (omits A 9) παιδίον ὂν ὡς ἐτῶν δύο ἐπληρώθη πνεύματος ἁγίου καὶ σημεῖα μεγάλα ἐπετέλει· τούτου παίζ. ποτε σὺν A 2, 9.] ἑτέροις παιδίος, συνέβη omits A 2, 9. ἓν ἐξ αὐτῶν θηριόδηκτον γενέσθαι ἐγένετο A 2; γέγονεν A 9. , ὡς κινδυνεύειν αὐτὸ θανάτῳ. Καὶ δραμὼν (κ. δ.) δραμὼν δὲ A 2; ἔδραμεν δὲ A 3. ἓν τῶν παιδίων καὶ adds A 3. ἀπήγγειλεν τῷ πατρὶ αὐτοῦ καὶ τῇ μητρί αὐτοῦ adds A 9. · οἱ δὲ ἀκούσαντες ταῦτα omits A 9; (οἱ-ταῦτα) ἡ δὲ ἀκούσασα A 2. ὠλόλυξαν, ὡς ὥστε A 2, 9 πάντας τοὺς συνελθόντας συνελιλυθῶτας A 9. πενθεῖν περὶ, τοὺτου (π. τ.) omits A 3, 9. . Ἦν δὲ ὁ μακάριος Τρύφων παίζων καὶ θαλπόμενος ὑπὸ ἁγίων omits A 2, 3. ἀγγέλων.

And when he had become two years old and was playing together with other children, it happened that one of them was bitten by a beast, so that it was in danger of death. And one of the children ran and reported it to its father and mother; and they, hearing these things, wailed, so that all who had come together mourned over it. And blessed Tryphon was playing and was cherished by holy angels.

Ὡρῶν δὲ τριῶν διελθουσῶν ἐν ἐπὶ A 2, 9. τῷ πένθει, ἤρξατο ἀθρόον omits A 2, 3. ὁ δηχθεὶς δαχθεὶς A 2. παῖς ἐπιφωνεῖν καὶ λέγειν (παῖς-λέγ.) ἐπιφωνεῖν A 3. · “Δέομαι σοῦ, ἅγιε τοῦ Θεοῦ Τρύφων, ἐλέησόν με καὶ εὔξαι τῷ Θεῶι σου· καὶ (σοῦ-καὶ) σοι (A 2) παιδίον Τρ. A 2, 9. ἐγγίσας ἅψαι μου, καὶ σωθήσομαι ἀπὸ τῶν πόνων τούτων μου A 2, 9. καὶ οὐ μὴ ἀποθάνω, a boy from the bite of a serpent. ὅτι σοὶ δέδωκεν ἔδωκεν A 3; (ὅτι-δέδ.) σὺ γαρ ἐδ. (δέδ. A 9) A 2, 9. ὁ Θεὸς τὴν omits A 2, 9. χάριν ἐπὶ τῶν ἰαμάτων.&rdquogr;

When three hours had passed in the mourning, the bitten boy suddenly began to call out and say: "I beseech you, holy one of God, Tryphon, have mercy on me and pray to your God; and draw near and touch me, and I shall be saved from these pains and shall not die, for God has given you the grace of healings."

Εἰπόντος δὲ τοῦ δηχθέντος omits A 3. παιδίου ταῦτα, ἐστράφη ὁ ὄχλος καὶ ἥρπασεν τὸν ἅγιον Τρύφωνα λέγων [(εἰπόντος-λέγων) καὶ εἰπόντος αὐτοῦ ταῦτα στραφεὶς ὁ ὄχλος ἥρπ. τὸ παιδίον Τρ. καὶ ἔλεγον A 2, 9.] ὅτι· &ldquogr;Ἡ φωνὴ ἡ ὑπὸ τοῦ παιδίου λαχθεῖσα φανέρωμα Θεοῦ ἐστιν.&rdquogr; Ἀναγόμενον δὲ τὸ (ἀναγ.-τὸ) τὸ δὲ A 2, 9. παιδίον Τρύφων φωνῇ μεγάλῃ λέγει εἶπεν A 2, 9. · “Τὸ φῶς μου ὁ Χριστός Θεὸς A 2, 9. · ἔκτεινον τὴν χεῖρά χεῖράν A 9. σου ἐπὶ τὸ δηχθὲν παιδάριον (τὸ-παιδ.) τὸν δαχθέντα A 2; τὸν δηχθέντα παῖδα A 9. καὶ σῶσον αὐτὸ αὐτὸν A 2, 9. ἀπὸ τῆς περιεχούσης ἀνάγκης τῶν πόνων.&rdquogr; Ταῦτα εὐξαμένου τοῦ ἁγίου Τρύφωνος, εὐθέως ἰάθη τὸ παιδίον (ταῦτα-παιδίον) καὶ εὐθ. ἐσώθη ὁ παῖς A 2, 9; (ἰ. τ. π) ἐσώθη τὸ παιδάριον A 3. . καὶ πάντες μιᾷ φωνῇ τὸν Θεὸν ἐδόξασαν (πάντες-ἐδ.) ἐδόξ. ἅπαντες (πάντες A 2) τὸν Θ. A 2, 9. ἐπὶ τῷ γεγονότι σημείῳ σημεῖον A 9. . Ἦν δὲ φιλούμενον τὸ παιδίον Τρύφων ὑπὸ πάντων,

And when the bitten child had said these things, the crowd turned and seized the holy Tryphon, saying: "The voice uttered by the child is a manifestation of God." And as he was being carried up, the child Tryphon says with a loud voice: "My light is Christ; stretch out your hand upon the bitten little boy and save him from the constraint of the pains that holds him." When the holy Tryphon had prayed these things, at once the child was healed; and all with one voice glorified God for the sign that had taken place. And the child Tryphon was loved by all,

ὡς τὸ θαῦμα (ὑπὸ-θαῦμα) ὡς τὸ θαυμάσιον A 2, 9; τοῦτο adds A 9. ποιήσας ἐποίησεν A 2, 3. ἐπὶ τῷ ὀνόματι τοῦ Χριστοῦ. Θεοῦ A 2, 9.

as having worked the wonder in the name of Christ.

[2] and he heals Asyncritus the merchant. Ἡμερῶν δὲ ὀλίγων πάλιν omits A 2, 3, 9. διελθουσῶν, ἦν ὁ ἅγιος (ὁ ἅγ.) τὸ παιδίον A 2, 9. Τρύφων παίζων παρὰ τὴν ὁδόν. Ἀσύγκριτος Ἀσυγκρίτιος A 3. δέ τις ὀνόματι omits A 2, 3. ἔμπορος ὣν omits A 2, 3. ἐπέστη ἐπὶ τὸν τόπον· καὶ ὡς ἴδεν τὸν ἅγιον Τρύφωνα παίζοντα ἐπὶ τῆς ὁδοῦ [ὡς - ὁδοῦ) θεωρεῖ τὸ παιδίον παίζων A 2, 9; θεωρεῖ τὸν ἅγ. Τρ. παίζοντα ἐ. τ. ὁδ. καὶ A 3.] , ἔκθαμβος δὲ adds A 2, 9. γενόμενος ὁ ἔμπορος adds A 3. , ἔπεσεν ἐπὶ πρόσωπον ἐπὶ τὴν γῆν καὶ ὀλιγοψύχησεν. Καὶ εὐθέως ἐγένετο φωνὴ καὶ φωνὴ ἐγ. A 3; (ἐπὶ-φωνὴ) χαμαὶ καὶ ὀλιγ. φωνὴ δὲ ἦλθεν A 2, 9. ἐκ τῶν οὐρανῶν λέγουσα· &ldquogr;Στράφηθι στραφεὶς A 2; στράφου A 9. , Τρύφων, καὶ δὸς τὴν χεῖρά σου (καὶ-σου) δὸς χεῖρα A 2, 9. τῷ ὀλιγοψυχήσαντι καὶ ἀνάστησον αὐτὸν καὶ πορεύου σὺν αὐτῷ, ἐκτελῶν ἰάσεις πολλάς, ὅτι ἐγὼ μετὰ σοῦ [(καὶ ἀν.-σοῦ) καὶ πορεύου μετ᾽ αὐτοῦ ἐπιτελῶν (ἐκτελῶν A 2) ἰάσ. π. μετά σου γὰρ A 2, 9.] εἰμι πάσας τὰς ἡμέρας πάση ἡμέρα A 9. τῆς ζωῆς σου.&rdquogr;

[2] And when again a few days had passed, the holy Tryphon was playing by the road. And a certain man named Asyncritus, a merchant, came upon the place; and when he saw the holy Tryphon playing on the road, he became astonished, fell on his face to the ground and fainted. And at once there came a voice from the heavens, saying: "Turn, Tryphon, and give your hand to him who has fainted, and raise him up, and go with him, accomplishing many healings, for I am with you all the days of your life."

Καὶ γενομένης (κ. γ.) γενομένης δὲ A 2, 9. τῆς φωνῆς ταύτης, ἐστράφη ὁ ἅγιος (ὁ ἅγ.) omits A 2, 9. Τρύφων omits A 2. καὶ θεωρεῖ τὸν ἔμπορον κείμενον εἰς τὴν γῆν (θεωρεῖ-γῆν) ὁρᾶ αὐτὸν χαμαὶ κείμενον (κ. χ. A 9) A 2, 9. καὶ λέγει αὐτῷ· &ldquogr;Ἄνθρωπε τοῦ Θεοῦ, ἀνάστηθι ἐκ τῆς γῆς καὶ δούλευε τῷ Θεῷ τῷ ἐν τοῖς οὐρανοῖς, τῷ δείξαντί σοι τὴν ὥραν τῆς σωτηρίας ἐν τῇ ὁδῷ [Ἄνθ.-ὁδῷ) ἄνθρ. ἀν. ἀπὸ τοῦ χαμαὶ καὶ δόξασον τὸν Θεὸν καὶ δούλευε αὐτὸν A 2; ἀνάστα δὸς δόξαν τῶ Θεῶ καὶ δούλ. αὐτῶ A 9.] .”

And when this voice had come, the holy Tryphon turned and sees the merchant lying on the ground, and says to him: "Man of God, rise up from the ground and serve God who is in the heavens, who has shown you the hour of salvation on the road."

Καὶ εὐθέως ἀνέστη ὁ ἔμπορος ἀπὸ τῆς γῆς (ὁ-γῆς) omits A 2, 9. καὶ ἐσώθη (κ. ἐσ.) omits A 3, 9. . Καὶ ἰδὼν θεωρεῖ A 3. τὸν ἅγιον τοῦ Θεοῦ adds A 2; τ. Χριστοῦ adds A 9. Τρύφωνα εὐχαρὲς τὸ πρόσωπον ἔχοντα ὡς ἀγγέλου (ὡς ἀγ.) καὶ A 2; omits A 9; ὡς πρόσωπον ἀγγέλου καὶ A 3. , λαβὼν αὐτὸν ἐπὶ τῶν ἀγκαλῶν, ἐφίλησεν (αὐτὸν-ἐφ.) ἐφ. αὐτὸν A 2, 9. καὶ εἶθ᾽ οὕτως ἐπεκάθισεν (εἶθ᾽-ἐπ.) ἐπεκάθησεν A 3; ἐπέθηκεν A 2; ἐπέθηκαν A 9. αὐτὸν ἐπὶ τὸ ζῷον αὐτοῦ, ἵνα μὴ κάμνῃ ἐν τῇ ὁδῷ [(τὸ ζ.-ὁδῷ) ζῶον καθέζεσθαι A 9; τὸ ζ. καθέζεσθαι καὶ μὴ καθέζεσθαι ἐπὶ τῆς ὁδοῦ A 2.] .

And at once the merchant rose from the ground and was saved. And seeing the holy Tryphon having a joyful face like that of an angel, he took him in his arms and kissed him, and then set him thus upon his beast, so that he might not grow weary on the road.

Πορευομένων δὲ αὐτῶν, ὁ ἔμπορος προσεῖχε αὐτῶν στραφεὶς ὁ ἔμ. ἐπέβλεψεν A 2, 9. τῷ ἁγίῳ Τρύφωνι καὶ ἴδεν αὐτὸν ὅτι τρίτος σύντριτος A 2, 9. ἐστὶ καὶ ἐγένετο σύντρομος [σύντ. ἐγ. A 3; (κ. ἐγ.σύντ.) συντρόμου δὲ γεναμένου (γενομένου A 9) αὐτοῦ A 2, 9.] ἐπὶ τῷ θεάματι τούτῳ (ἐπὶ-τούτῳ) omits A 9. . Λέγει δὲ omits A 2. ὁ ἅγιος Τρύφων τῷ ἐμπόρῳ· &ldquogr;Διὰ τί ἐδειλίασεν ἡ ψυχή σου;&rdquogr; Καὶ ἀποκριθεὶς ὁ ἔμπορος (διὰ-ἔμπορος) τί ὅτι δειλία σου ἡ ψ. ὁ δὲ A 2, 9. λέγει αὐτῷ ὅτι· &ldquogr;Εἶδον ὅτι εἶδ.) εἶδον A 3; κύριε ἰδὼν A 2; κύριε θεορῶ ὅτι A 9. τὸ πρόσωπόν σου λαμπρυνόμενον καὶ βριθόμενον (λ. κ. βρ.) λελαμπρυνομένον καὶ βρίθον A 2; βλέπω λαμπρὸν καὶ βρίθον A 9. .” Καὶ ὁ τίμιος Τρύφων λέγει τῷ ἐμπόρῳ· &ldquogr;Καὶ πῶς ὤφθην σοι ὅτι βρίθω;&rdquogr; Ὁ δὲ ἔμπορος λέγει τῷ ἁγίῳ Τρύφωνι adds A 3. . &ldquogr;Εἶδον [(καὶ ὁ-εἶδον) λέγει πρὸς αὐτὸν ὁ ἅγιος Τρ. πῶς ὤφθ. σ. ὅτι λέγεις βρίθω ὁ δὲ λ. ἰδὼν A 2; καὶ A 9.] δύο τινὰς ἑστῶτας τινὰς ἐστ. δύο A 2. , ἕνα ἐκ δεξιῶν σου καὶ ἕνα ἐξ εὐωνύμων σου adds A 2, 9. . καὶ ἦν omits A 2, 3, 9. τὰ πρόσωπα αὐτῶν ἡλίου φωτεινότερα.&rdquogr; Καὶ λέγει ὁ ἅγιος (λ. ὁ ἅγ.) εἶπεν A 2, 9. Τρύφων τῷ ἐμπόρῳ (τ. ἐμπ.) omits A 2. . &ldquogr;Ἀπεκάλυψέν σοι ὁ Θεὸς τὰ μέλλοντα γίνεσθαι· ἔρχεται γὰρ ὀργὴ Θεοῦ εκ τῶν οὐρανῶν κατὰ. [(ἀπεκ.-κατὰ) ὤφθη (ὤφθην A 9) σοι τὰ μέλλοντα ἔρχ. γ. (ἡ A 9) ὀργὴ κατὰ τῶν A 2, 9.] δαιμόνων.&rdquogr;

And as they were going on, the merchant gave heed to the holy Tryphon and saw that he was a third, and he began to tremble at this sight. And the holy Tryphon says to the merchant: "Why has your soul become afraid?" And answering, the merchant says to him: "I saw your face shining and weighty." And the honoured Tryphon says to the merchant: "And how did I appear to you to be weighty?" And the merchant says to the saint: "I saw two persons standing, one on your right and one on your left; and their faces were brighter than the sun." And the holy Tryphon says to the merchant: "God has revealed to you the things that are about to come to pass; for the wrath of God is coming from the heavens against the demons."

[3] The demons are tormented. Ἐννάτης δὲ ὥρας γενομένης (ἐν.-γεν.) ἐννέα δὲ ὡρῶν διελθουσῶν A 3. κατῆλθεν ὁ ἅγιος τίμιος A 3, omits A 2, 5. Τρύφων ἀπὸ τοῦ ζῴου (ἀπὸ-ζ.) omits A 2, 3, 5, 9. προσεύξασθαι. Εὐχομένου προσευχομένου A 2, 5, 9. δὲ αὐτοῦ, ἦλθον ἀπὸ τῆς ἐρήμου τέσσαρα πνεύματα δεινῶς ἐλεγχόμενα καὶ ἐβόων λέγοντα ὅτι ἐβ.- ὅτι)ἔκραξαν φωνῆ λεγ. A 5; ἔβαλλον φωνὰς λεγ. A 3; ἔβαλων φωνὴν λ. A 2. . &ldquogr;Ὁ ἅγιος τοῦ Θεοῦ Τρύφων διαβαίνων ὅλον adds A 5. τὸν τόπον τοῦτον omits A 5, 9. ἡγίασεν καὶ ἡμᾶς ἀπήλασεν ἐφόνευσεν A 2, 5; ἐχώνευσεν A 3. , μὴ ἐάσας ἡμᾶς ἑστάναι ἐν στῆναι ἐπὶ A 2, 5. τῷ τόπῳ τούτῳ· ὀργὴ γὰρ παρέδωκεν ἡμᾶς κατακαίεσθαι (παρ. ἡμ. κ.) ἡμᾶς παρ. τοῦ χονεύεσθαι (φονεύεσθαι A 5) A 2, 5. πυρὶ ἀσβέστῳ.&rdquogr;

[3] And when the ninth hour had come, the holy Tryphon got down from the beast to pray. And while he was praying, there came from the desert four spirits, terribly convicted, and they were crying out, saying: "The holy one of God, Tryphon, passing through this place, has sanctified it and driven us out, not allowing us to stand in this place; for wrath has delivered us to be burned with unquenchable fire."

Ἐπλήρωσε πληρώσας A 2, 5, 9. δὲ τὴν εὐχὴν ὁ μακάριος Τρύφων· καὶ λαβὼν ἄρτον ἔκλασεν (μακ.-ἔκλ.) ἅγιος Τρ. ἔκλασεν ἄρτον A 2, 5, 9. καὶ εἶπεν πρὸς τὸν ἔμπορον· &ldquogr;Ἀπόδος σου omits A 2, 3, 5, 9. τὴν omits A 3. εὐχὴν κυρίῳ τῷ Θεῷ σου adds A 2, 3, 5; ἡμῶν A 9. καὶ λαβὼν ἄρτον omits A 2, 5, 9. . ἔσθιε.&rdquogr; Καὶ εἶπεν ὁ ἔμπορος ὁ ἔμπ. εἶπεν A 5. . &ldquogr;Σὺ ὁ Θεός μου ὁ (σὺ - ὁ) μέγας εἶ ὁ Θεός μου (omits A 2) ὁ ζῶν καὶ A 2, 5, 9. τρέφων με ἐκ νεότητός μου, καὶ ὁ Χριστὸς αὐτοῦ, ὁ διὰ τοῦ ἁγίου [(καὶ ὁ - ἁγίου) σὺ εἶ ὁ Θεὸς (κύριος A 2) μου A 2, 9; ὁ διὰ πιστοῦ σου adds A 2, 5, 9; θεράποντος adds A 9.] . Τρύφωνος δεικνύων μεγάλα θαυμάσια θαυμάσια μεγάλα A 2, 5, 9. , ἀπαρτί σοι δουλεύω καὶ σὲ σοι A 2, 5, 9. προσκυνῶ· καὶ σοῦ δέομαι (κ. σ. δ.) omits A 2, 5, 9. διάσωσον τὴν ψυχήν μου διὰ τοῦ ἁγίου σου adds A 2; διὰ τοῦ δούλου σου A 5. Τρύφωνος.&rdquogr; Καὶ εἰπων ταῦτα [ταῦτα εἰπὼν A 5; (ἀπάρτι-ταῦτα) σε προσκυνῶ διάσωσόν μου τὴν ψυχὴν ἐν κόλποις τοῦ ἁγίου Τρύφωνος καὶ A 3.] ὁ ἔμπορος λαβὼν ἄρτον (ὁ-ἄρτον) λαβὼν A 2, 5, 9. ἔφαγε.

And blessed Tryphon completed the prayer; and taking bread he broke it and said to the merchant: "Render your prayer to the Lord God, and, taking bread, eat." And the merchant said: "You are my God, who nourish me from my youth, and his Christ, who through the holy Tryphon show great wonders; henceforth I serve you and worship you; and I beseech you, save my soul through the holy Tryphon." And having said these things, the merchant took bread and ate.

Μετὰ δὲ τὸ τοῦ A 2. κορεσθῆναι αὐτοὺς αὐτὸν A 3. ἀνέστησαν τοῦ πορευθῆναι πορεύεσθαι A 2, 5, 9; (τ. π.) omits A 3. . καὶ ὡς μόνον ἐκίνησαν τοῦ περιπατῆσαι, οὐχ ὑπήνεγκαν (τοῦ-ὑπ.) οὐκ ἤνεγκαν A 2, 5, 9. τὰ ἀκάθαρτα omits A 2, 5, 9. πνεύματα τὰ πν. τὰ ἀκ. A 3. τὴν ἐπίβασιν ἐπιστασίαν A 2, 5, 9. τοῦ ἁγίου Τρύφωνος omits A 5. , ἀλλ᾽ ὡς omits A 2, 5, 9. ὀλολύζοντα ὀλολύζων διωκόμενα A 5. δἰ ἐρήμων τόπων αἰχμαλωτιζόμενα [omits A 9; (ἐρ. τ. αἰχμ.) ἐρήμου τόπου καὶ αἰχμαλωτευόμενα A 2; ἐρ. τ. καὶ αἰχμ A 5.] ἔκραζον λέγοντα· &ldquogr;Κατακαιόμεθα χονευώμεθα A 2, 5; ἐλαυνόμεθα A 9. , ἅγιε τοῦ Θεοῦ adds A 2. Τρύφων, διωκόμενα διωχθέντα A 3. ὑπὸ σοῦ.&rdquogr;

And after they had been filled, they rose to go on; and as soon as they began to walk, the unclean spirits did not endure the approach of the holy Tryphon, but as though wailing, taken captive through desert places, they cried out, saying: "We are being burned, holy Tryphon, pursued by you."

Ἐλθόντων δὲ αὐτῶν τὴν πρώτην (τ. πρ.) πρὸς τὴν A 5; πρώτην καὶ δευτέραν A 2; ἐν τῆ A 5. μονὴν κατάγονται ἐν πανδοχείῳ τινί omits A 2; (μον.-τινί) μονῆ εἰσάγοντα εἰς πανδοχεῖον A 5. Ὁ δὲ πανδοχεὺς κατέκειτο κατάκειτω A 9. πυρετῷ πυρέττων A 5. λάβρῳ omits A 2, 3, 5, 9. καὶ εἰσελθὼν ὁ ἅγιος Τρύφων omits A 2, 5, 9. πρὸς αὐτὸν λέγει αὐτῷ τῶ πανδοχεῖ A 2, 5, 9. . &ldquogr;Ἀνάστηθι omits A 3. , He cures the sick innkeeper. ἄνθρωπε omits A 5; τοῦ Θεοῦ adds A 3. , ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ ἀνάστα adds A 3. ὑγιὴς (ἐν - ὑγιὴς omits A 2, 9. ἀπὸ τῆς νόσου καὶ (τ. ν. κ.) omits A 2, 5, 9. τῆς ἀσθενείας σου, καὶ δόξαζε κύριον Θεὸν A 5; (δ. κ.) δόξασον A 9. τὸν Θεόν σου τὸν ἐν τοῖς οὐρανοῖς (σου-οὐρανοῖς) omits A 2, 5, 9; here A 3 ends. .” Καὶ εὐθέως ἀνέστη ὁ πανδοχεὺς ἀπὸ τῆς νόσου αὐτοῦ καὶ ἤρξατο περιπατεῖν δοξάζων (π. δ.) δοξάζειν A 5, 9. τὸν Θεόν (καὶ εὐθ.-Θεόν) omits A 2. .

And when they had come to the first station, they lodge in a certain inn. And the innkeeper was lying in a violent fever; and the holy Tryphon, going in to him, says to him: "Rise, man, in the name of Jesus Christ, healthy from your disease and your weakness, and glorify the Lord your God who is in the heavens." And at once the innkeeper rose from his disease and began to walk about, glorifying God.

[4] Admonished by a voice from heaven, Ὀψίας δὲ γενομένης ποιήσαντος εὐχὴν τοῦ ἁγίου Τρύφωνος καὶ κλάσαντος ἄρτον, ἤρξαντο ἐσθίειν πάντες οἱ ἐν τῷ πανδοχείῳ (πάντες-πανδ.) omits A 2, 5, 9. . Ἐσθιόντων δὲ αὐτῶν ἄφνω φωνὴ έγένετο ἐκ τῶν οὐρανῶν λέγουσα (ἐγ.-λέγ.) γέγονεν A 9; ἐγένετο in the margin A 2; ἐγ. λέγουσα A 5.] . &ldquogr;Ὁ παῖς μου Τρύφων, ἀναστὰς (ὁ-ἀναστ.) Τρ. παῖς μου A 2, 5. πορεύου ἐν Καισαρείᾳ ἐγὼ γὰρ ἀποστελῶ σε adds A 5. . ἔστι γὰρ ἐκεῖ omits A 2, 9; τις ἐκεῖσε A 5. τις ὀχλούμενος ὑπὸ πνεύματος ἀκαθάρτου, ὃν θεραπεύσας ποίησον ἀκόλουθον σεαυτοῦ ὑποδεικνύων [ὃν-ὑποδεικν.) τοῦτον (A 2 alone) θερ. ποιήσεις ἀκολουθεῖν (ἀκόλουθῆσαι A 5) σοι δεικνύων A 2, 5, 9.] αὐτῷ σεαυτὸν ὑπόδειγμα [(αὐτ. σ. ὑπόδειγμα)

[4] And when evening had come, the holy Tryphon having made a prayer and broken bread, all who were in the inn began to eat. And as they were eating, suddenly a voice came from the heavens, saying: "My child Tryphon, rise and go to Caesarea; for there is a certain man there troubled by an unclean spirit; heal him and make him your follower, showing him yourself as an example

σεαυτῶA 5.] ἔργων ἀγαθῶν.&rdquogr; Γενομένης δὲ τῆς φωνῆς ταύτης, πάντες ἅπαντες A 9. οἱ ἐν τῷ πανδοχείῳ ἔκθαμβοι ἔμφοβοι A 2, 9; ἔνφοβοι A 5. ἐγένοντο. Μετὰ δὲ τὸ γεύσασθαι αὐτούς, τὸ παιδίον Τρύφων γράμματα μὴ μεμαθηκὼς ὡρᾶτο ὑπὸ πάντων πυκτίον κατέχων ἐν ταῖς χερσὶν αὐτοῦ καὶ διὰ τοῦ πυκτίου (δ. τ. π.) ἐν τούτω τῶ πυκτίω A 5. συνόμιλος ἐγίνετο ἐγένετο A 2, 5; δια-ἐγ.) ἐν τὸ πυκτίο A 9. τῷ τὸν στέφανον αὐτῷ χαρισαμένῳ Χριστῷ [χαρισάμενον

of good works." And when this voice had come, all who were in the inn became astonished. And after they had tasted food, the child Tryphon, who had not learned letters, was seen by all holding a tablet in his hands, and through the tablet he was conversing with Christ, who had granted him the crown.

Χριστὸν A 9.] . Ἡμέρας δὲ γενομένης γεναμένης A 9; ποιήσαντες εὐχήν adds A 2. ὥδευεν τὴν (ὥδ. τ.) ὅδευσεν A 2. ὁδὸν τὴν ἐπὶ εἰς A 2, 5. Καισάρειαν. Ὁδευόντων δὲ αὐτῶν, περὶ τὴν ἕκτην ὥραν ἔκλινεν (τὴν-ἐκλ.) ἕκτ. ὥρ. ἔθηκεν. A 2, 9; ὁδ.-ἔκλ. περὶ ὥρ. ἕκτ. ἔθ. A 5. τὰ γόνατα αὐτοῦ εἰς τὴν γῆν adds A 5. προσεύξασθαι. He sets out for Caesarea; Εὐχομένου δὲ αὐτοῦ, ὗς ἄγριός (ὗς ἄγ.) σύαγρος A 5, 9. ποθεν ἐκ τῆς ὕλης ἀπεπήδησεν (ἐκ - ἀπἐπ.) ἐξεπήδησεν A 2, 5, 9. διωκόμενος ὑπὸ κυνῶν κλινῶν A 1. . Ἑωρακὼς δὲ ὁ ἔμπορος ἐξελθόντα αὐτὸν καὶ ἐλλίζοντα πρὸς αὐτόν, a boar φωνῇ μεγάλῃ λέγει· &ldquogr;Ἅγιε τοῦ Θεοῦ Τρύφων, εὖξαι τῷ Θεῷ σου [(ἐξελθόντα - σου) ἐγγίζοντα πρὸς αὐτοῖς λέγει μεγ. τῆ φ. εὐξ. A 9; ἐξ. αὐτ. καὶ ἐγγ. λέγει φ. μεγ. δοῦλε τοῦ Θεοῦ Τρ. εὔξε A 2, 5.] ὅπως μὴ ἀπόλλωμαι ἀπολόμεθα A 9. .”

And when day had come he travelled the road to Caesarea. And as they were travelling, about the sixth hour he bent his knees to pray. And as he was praying, a wild boar from somewhere sprang out of the wood, pursued by dogs. And the merchant, having seen it come out and turn towards him, says with a loud voice: "Holy one of God, Tryphon, pray to your God that I may not perish."

Ὁ δὲ ἅγιος Τρύφων omits A 2, 5, 9. ἐκτείνας τὰς χεῖρας λέγει· &ldquogr;Κύριε, by prayer ὁ πάντων βασιλεὺς καὶ Θεός, ὁ τῆς σῆς δόξῆς καὶ βασιλείας χορηγός, ὁ φωτίζων πνεύματι ἁγίῳ [(ἐκτείνας - ἁγίῳ) ὁ Θεὸς (A 9 alone ὁ παμβασιλεὺς ὁ τῆς σῆς βασιλείας χορηγὸς (ὁ τῆς - χορ. omits A 5) ὁ πλουτίζως πνεύματος ἁγίου (πνεύματι ἁγίω A 5) A 2, 5, 9.] τοὺς ἐλπίζοντας ἐπὶ σέ σοι A 2. , ὁ τὴν ἄϋλον καὶ ἀνεμπόδιστον τῆς σῆς ἀγαθότητος σωτηρίαν δωρούμενος τοῖς ἀνεξάρνητον τὸ ὄνομά σου τὸ ἅγιον ὁμολογοῦσι καὶ ὁδηγὸς γινόμενος τοῖς τὰς ἐντολάς σου ἐκζητοῦσιν, ὁ τὴν ὑπόστασιν τῆς ἀχράντου σου καὶ εἰς αἰῶνα διαμενούσης δόξης [(ὁ τὴν ἄϋλον-δόξης) καὶ ἄρευστον τρυφὴν δωρούμενος τοῖς ἀνεξάρνητόν σου τὸ ὄν. ὁμολ. ὁ γιν. ὁδ. τοῖς ἀεὶ σεβομένοις σε (ὁὁ δ. γενόμενος τοῖς ἀεί σε σεβ. A 2) ὁ τὴν ἄχραντόν σου καὶ εἰς αἰῶνας διαμένουσαν δόξαν A 2, 5; ῥῦσαι ἡμᾶς ἐκ ταύτης τῆς ἀνάγκης A 9.] , διὰ τοῦ Χριστοῦ σου καταλάμπων εἰς πάντας τοὺς ἐπιθυμοῦντάς σε καὶ ἐπικαλουμένους (κ. ἐπ.) omits A 2. , ἔπιδε ἐκ τῶν οὐρανῶν καὶ ἔκτεινον τὴν χεῖρά σου τὴν κραταιὰν [(τ. κρ.) omits A 2; (εἰς π.-κρ.) πᾶσι τοῖς ἐπιποθοῦσί σε ἔφειδε ἐκ τ. οὐρ. ἔκτ. σου τὴν χεῖρα A 5.] καὶ ἀπόστησον πάντα φόβον σωματικὸν ἀπὸ τοῦ δούλου σοῦ Ἀσυγκρίτου, ἵνα ἔχων, Κύριε omits A 2, 5. , τὸν σὸν φόβον ψυχῇ καὶ σώματι, φύγῃ τὰς ὠδῖνας τοῦ θανάτου τὰς ὑπὸ τοῦ πονηροῦ καὶ ἀνθρωποκτόνου Σατανᾶ ὑποβαλλομένας (τοῦ θ.-ὑποβ.) τοῦ ἀνθρ. διαβόλου A 2, 5. .

And the holy Tryphon, stretching out his hands, says: "Lord, King and God of all, giver of your glory and kingdom, who enlighten with the Holy Spirit those who hope in you, who bestow the immaterial and unhindered salvation of your goodness on those who confess your holy name without denial, and become a guide to those who seek out your commandments, who through your Christ shine the substance of your undefiled glory, which abides for ever, upon all who desire you and call upon you, look down from the heavens and stretch out your mighty hand and remove all bodily fear from your servant Asyncritus, so that, having, Lord, your fear in soul and body, he may flee the pangs of death which are suggested by the wicked and man-slaying Satan.

σῶσον δὲ κἀμέ, κύριέ μου Ἰησοῦ Χριστέ (κ. μ. Ἰ. Χ.) omits A 2, 5. , τὸν ἐκ νηπίας ἡλικίας ἀφιερωθέντα σοι καὶ διατήρησόν με εἰς τὴν σὴν δόξαν καὶ ἐπίγνωσιν (ἡλικ.- ἐπίγν.) ὑποστάσεως ἀφιερωθέντα σοι καὶ διατήρησον εἰς τὴν γνῶσιν A 2, 5. , διότι σὺ μόνος διασπᾷς τοὺς (διότι-τοὺς) ὅτι συ ἐκσπᾶς A 5; διότι συ δ. τ. A 2. ὑπὸ τοῦ ὄφεως δεδεμένους· τοῦτον οὖν, Κύριε, παράδος [δεδεμ.-παράδ.) δεσμουμένους τοῦτον παραδώσας A 2; the margin having been cut away, some things are wanting in A 5.] τῇ τῆς γεέννης ἀπειλῇ, ἵνα ἀνεμποδίστως ἔχῃ πάντοτε τὸν δἰ αἰῶνος, ὄλεθρον κληρονομῶν.&rdquogr; Καὶ εἰπὼν ταῦτα ὁ ἅγιος Τρύφων (ἀνεμποδ.-Τρύφων) διηνεκῆ ἔχη τὸν δι᾽ αἰῶν. ὄλ. καὶ εἰπ. ταῦτα A 2, 5. λέγει τῷ ἐμπόρῳ· &ldquogr;Θάρσει καὶ προσεύχου τῷ Θεῷ τῷ τὴν βοήθειαν καὶ β. κ.) omits A 2, 5. ἀντίληψίν σοι παρεχομένῳ διὰ Ἰησοῦ Χριστοῦ.&rdquogr;

And save me too, my Lord Jesus Christ, who have been dedicated to you from infant age, and preserve me unto your glory and knowledge, because you alone tear asunder those bound by the serpent; deliver this one, then, Lord, to the threat of Gehenna, so that it may always unhindered have everlasting destruction for its inheritance." And having said these things, the holy Tryphon says to the merchant: "Take courage and pray to God, who furnishes you help and succour through Jesus Christ."

Ὁ δὲ ἔμπορος προσεῖχε τῷ μακαρίῳ Τρύφωνι τὸ τί ἤμελλεν (παρεχομένῳ - ἤμ.) παρέχοντι ὁ δὲ προσῆχεν τῶ ἁγίω τί μέλλει A 2, 5. ποιεῖν ποιῆσαι A 5. . Ὁ δὲ τίμιος Τρύφων μεταλλάξας τὸ πρόσωπον εἰς εὐφροσύνην, ἐγέλασε πνεύματι ἁγίῳ θαλπόμενος· καὶ ἐκτείνας τὴν χεῖρα, he puts to flight; ἐποίησεν τὴν σφραγῖδα τοῦ Χριστοῖ περιτειχίσας τὸ τῆς σαρκὸς αὐτοῦ κάλυμμα· καὶ μεγαλοψυχῶν πρὸς τὸν Κύριον ὁ μακάριος Τρύφων [(τίμιος-Τρύφων) ἅγιος μεταβαλὼν τὸ πρ. εἰς λαμπρότητα εὐφραινόμενος καὶ θαλπόμενος τῶ πνεύματι τῶ ἁγίω τῆ χειρὶ τὸ σημεῖον τοῦ σταυροῦ ποιήσας A 2, 5.] , λέγει τῷ ἀγρίῳ ζῴῳ· &ldquogr;Πορεύου ὅθεν ἦλθες·&rdquogr; καὶ εὐθέως ἀπῆλθεν ὁ χοῖρος ἐπὶ τῆς ὕλης μηδένα ἀδικήσας [(χοῖρος-ἀδικήσας) σύαγρος (σῦς A 5) σπουδέως ἐν τῆ ὕλη τῶ λόγω τοῦ ἁγίου ὡς ὑπὸ μάστιγος ἐλαυνόμενος A 2, 5; (διὰ Ἰ. Χριστοῦ-ἀδικήσας) καὶ εὐθέως ἀφανὴς ἐγένετο A 9.]

And the merchant gave heed to blessed Tryphon, to what he was about to do. And the honoured Tryphon, changing his countenance to gladness, laughed, cherished by the Holy Spirit; and stretching out his hand he made the seal of Christ, walling round the covering of his flesh; and, magnanimous towards the Lord, blessed Tryphon says to the wild beast: "Go whence you came"; and at once the pig went off into the wood, having wronged no one.

[5] he expels an unclean spirit; Ὀλίγου δὲ διαστήματος γενομένου, περιπατοῦντος τοῦ ἁγίου Τρύφωνος [(ὀλίγ.-Τρ.) ὀλίγον δὲ διάστημα προκοψάντων αὐτῶν A 2, 9; ὀλίγον δὲ διελθόντες διάστημα A 5.] , ἀνήρ τις ἀπαντᾷ αὐτῷ αὐτὸν A 2; ὑπαντᾶ αὐτοῖς A 5. ἔχων πνεῦμα δεινόν, ὃν ὥστε A 9. πολλάκις ἐν ποταμοῖς καὶ ἐν omits A 9; ποταμίοις adds A 5. ῥείθροις ἐπισκιατικοῖς κατεκένωσεν (ἐπισκ. κατεκ.) ὑδάτων ἐπισκίασιν (omits A 5) ἐνέβαλεν A 2, 5, 9. . οὗτος μετὰ φωνῆς κραυγῆς A 5. ἔλεγεν ἐβόα λέγων A 9. . &ldquogr;Ἅγιε τοῦ Θεοῦ Τρύφων, σῶσόν με καὶ εὖξαι τῷ Θεῷ σου (καὶ-σου) omits A 2; (σῶσον-σου) καὶ A 5. καὶ ῥῦσαί με (κ. ῥ. με) omits A 9. ἐκ τῆς συνεχούσης με πονηρίας ἐπιρείας A 9; (μ. π.) ἐπηρείας A 2, 5. τοῦ διαβόλου.&rdquogr;

[5] And when a little distance had been covered, as the holy Tryphon was walking, a certain man meets him having a terrible spirit, which had often cast him down into rivers and overshadowed streams. He said with a loud voice: "Holy one of God, Tryphon, save me and pray to your God, and deliver me from the wickedness of the devil that holds me fast."

Ὁ δὲ ἅγιος τοῦ Θεοῦ adds A 2, 5, 9. Τρύφων ἀνατείνας τὸ ὄμμα τὰ ὄμματα A 2, 5. εἰς τὸν οὐρανὸν φωνῇ μεγάλῃ (φ. μ.) omits A 2, 9. λέγει τὰ ὄμματα εἰς οὐρ. ἀνατ. ἔλεγεν A 5. . &ldquogr;Κύριε Ἰησοῦ Χριστέ (κ. Ἰ. Χ) omits A 2, 5, 9. , λαμπτὴρ ἄσβεστε Χριστέ adds A 2, 5, 9. , φῶς δικαιοσύνης, τῷ φοβερῷ καὶ μεγάλῳ καὶ ἐνδόξῳ ὀνόματί σου (τῷ-σου) τὸ φοβερὸν καὶ ἔνδοξον ὄνομα A 2, 5, 9. φυγάδευσον τὸν ἐχθρόν ἐκχθρόν A 9. , τὸν ὄφιν, τὸν τῆς ἀπωλείας ὁδηγὸν ἀρχηγὸν A 9; κακίας ἀρχηγὸν A 5; (ἀπ. ὁδ.) omits A 2. ἀπὸ τοῦ πλάσματός σου omits A 2; τοῦ A 5. καὶ τῆς ψυχῆς τοῦ τὴν εἰκόνα τῆς σῆς θεότητος κατέχοντος (καὶ τῆς-κατέχ.) κατ᾽ εἰκόνα σου (τὴν σὴν A 5) γεγονότος A 2, 5, 9. .” Καὶ ταῦτα εἰπόντος αὐτοῦ, εὐθέως τὸ ἀκάθαρτον omits A 2, 5, 9. πνεῦμα ἐξῆλθεν ἀπῆλθεν A 2, 5. ἀπὸ τοῦ ἀνθρώπου καὶ φωνῇ κράζον κρουγάζων A 2. διὰ τῶν ἐρήμων τόπων διωκόμενον φωνῶν διωκόμενος δι᾽ ἐρήμων τόπων A 5. ἔλεγεν φωνῆ ὁ δαίμων ἔλεγεν διὰ τ. ἐρ. τόπ. A 9. . &ldquogr;Καίεις μέ, ἅγιε τοῦ Θεοῦ Τρύφων, οὐκ ἔχω τόπον ἢ ἀνάπαυσιν ἔτι (ἢ-ἔτι) omits A 2, 5. ἐν σκηνώματι ψυχῆς (ἢ-ψυχ.) ἐν τοῖς ὄρεσιν τούτοις A 9. .” Καὶ ἐσώθη ὁ ἄνθρωπος ἀπ᾽ ἐκείνης τῆς ὥρας (ἀπ᾽-ὥρας) omits A 2, 5, 9. καὶ ἐπορεύετο τὴν ὁδὸν αὐτοῦ (τ. ὁδ. αὐτοῦ) omits A 2, 5, 9. χαίρων και δοξάζων τὸν Θεόν.

And the holy Tryphon, raising his eye to heaven, says with a loud voice: "Lord Jesus Christ, unquenchable lamp, light of righteousness, by your fearful and great and glorious name put to flight the enemy, the serpent, the guide of perdition, from your creature and from the soul of him who bears the image of your divinity." And when he had said these things, at once the unclean spirit went out from the man, and, crying out with a voice as it was pursued through the desert places, it said: "You burn me, holy one of God, Tryphon; I no longer have place or rest in the dwelling of a soul." And the man was saved from that hour and went his way rejoicing and glorifying God.

[6] at Caesarea he frees Antoninus; Ἄνθρωπος δέ τις ἐπίσημος τῆν Καισαρέων πόλεως, ὀνόματι Ἀντωνῖνος Ἀντόνιος A 2; Ἀντώνιος A 5. ἔχων πνεῦμα πονηρὸν ἐν δεσμίοις ἦν ἐγκεκλεισμένος ἐγκ. ἦν A 5, 9; (πον.-ἐγκ.) omits A 2. . Περὶ οὗ ὁ ἅγιος omits A 2, 5. Τρύφων omits A 9. φωνὴν ἐδέξατο οὐρανόθεν omits A 2, 5. , ὅπως αὐτὸν διασώσας ἐναγκαλίσηται καὶ ἀκόλουθον αὐτὸν omits A 2, 5. καταστήσῃ ἑαυτοῦ omits 5, 9. . Οὗτος τοίνυν omits A 2, 5. ἀποπηδήσας ἐκ τῆς ἐπιφορᾶς τῶν δεσμῶν δαιμόνων A 2, 5, 9. , ἦλθεν ἐπὶ τὸν τόπον, ὅπου οὗ adds A 2, 5, 9. ἦν ὁ ἅγιος Τρύφων καὶ φωνὰς βάλλων [φωνῆ κραυγάζων A 5, 9; ἦν-βάλλων) ἦσαν ὅτε ὁ ἅγιος Τρ. καὶ ὁ ἔμπορος καὶ φωνὴν κραυγάζων A 2.] ἔλεος ᾐτεῖτο (ἔλ. ᾐτ.) ἐλεεινὸς αἰτούμενος ἄφεσιν A 5. .

[6] And a certain notable man of the city of the Caesareans, named Antoninus, having an evil spirit, was shut up in bonds. Concerning him the holy Tryphon received a voice from heaven, that he should save him, embrace him and establish him as his follower. This man, then, springing away from the burden of his bonds, came to the place where the holy Tryphon was, and, uttering cries, begged for mercy.

Ὁ δὲ ἅγιος τοῦ Θεοῦ adds A 2. Τρύφων ἐξέτεινε τὴν χεῖρα αὐτοῦ omits A 5, 9. καὶ κρατήσας τὸν ἄνθρωπον ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων· &ldquogr;Σοὶ λέγω, πνεῦμα πονηρόν, πνεῦμα ἀκατάστατον ἀκάθαρτον A 5. , πνεῦμα τῆς ἀπωλείας (πνεῦμα ἀκατ.-ἀπωλ.) omits A 5. , φοβήθητι τὸ ὄνομα τοῦ Θεοῦ (τὸ-Θ.) τὸν Θεὸν A 2, 5,9. καὶ φρῖξον (κ. φ.) omits A 5. καὶ τρόμαξον καὶ ἔξελθε ἐκ τοῦ σκηνώματος τῆς ψυχῆς ((τ. ψ.) omits A 2, 5, 9. τοῦ ἀνθρώπου τούτου καὶ φεῦγε δι᾽ ἐρήμων τόπων κληρονομίαν ἔχον τὴν τῆς ἀσβέστου καμίνου φλόγα, τὴν ἡτοιμασμένην σοι καὶ τῷ πατρί σου τῷ διαβόλῳ [(κληρον.-διαβόλῳ) omits A 9; (τῆς-διαβ.) ἀσβ. φλ. A 5; (τὴν ἡτ.-διαβ.) omits A 2.] .” Καὶ εὐθέως ἐξῆλθεν ἐκ τοῦ ἀνθρώπου τὸ ἀκάθαρτον καὶ πονηρὸν πνεῦμα (εκ-πνεῦμα) omits A 2, 9. τὸν βρυγμὸν φρυγμὸν A 2. τῆς ἀπειλῆς μὴ φέρων. Καὶ ἀναστὰς ὁ ἀνὴρ ὁ ἰαθεὶς ἔκτοτε ἠκολούθει τῷ ἁγίῳ και θαυματουργῷ Τρύφωνι [(ἀναστὰς-Τρ.) ἀνέστησεν τὸν ἄνθρωπον (ὁ ἅγιος Τρ. adds A 2) καὶ ἀπὸ τότε ἦν ἀκολουθῶν ὁ ἰαθεἰς τῶ ἁγίω (ἀκολούθη αὐτῶ A 9) A 2, 9; (ἐκ τοῦ-Τρ.) μὴ φέρων τὴν ἀπειλὴν τοῦ ἁγίον καὶ γέγονεν ὁ ἄνθρωπος ὑγιὴς A 5.] .

And the holy Tryphon stretched out his hand, and taking hold of the man rebuked the unclean spirit, saying: "I say to you, evil spirit, unstable spirit, spirit of perdition, fear the name of God and shudder and tremble and come out of the dwelling of the soul of this man, and flee through desert places, having as your inheritance the flame of the unquenchable furnace which has been prepared for you and for your father the devil." And at once the unclean and evil spirit went out of the man, not bearing the gnashing of the threat. And the man who had been healed rose up and from then on followed the holy and wonder-working Tryphon.

[7] Λούκιος Λουκιανὸς A 5. δὲ ὁ ἡγεμὼν Καισαρείας (ὁ ἡγ. Κ.) τις A 9; τις ἡγεμὼν A 2, 5. ἕλλην ὑπάρχων καὶ omits A 2, 5, 9. ἀκούσας οὗτος adds A 2, 9. τὰ γενόμενα ἐν τῇ Καισαρέων πόλει (ἐν-πόλει) omits A 2, 5. ὑπὸ τοῦ ἁγίου Τρύφωνος θαύματα adds A 5. , ἐκέλευσε τρισὶ στρατιώταις καλέσαι τοῦτον αὐτὸν A 2, 5. ὅπως θαυμάσηται θεάσηται A 2, 5. αὐτόν τὸν ἅγιον A 2; (ἐκέλ.-αὐτ.) ἐκάλεσεν αὐτὸν πρὸς τὸ θεάσασθαι αὐτόν A 9. . Ἔγνω δὲ εὐθὺς ὁ ἅγιος Τρύφων τὴν τοῦ ἡγεμόνος βουλήν, καὶ ἐξελθὼς ἀπήντησε ὑπήντησε A 5. τοῖς ἀποσταλεῖσι ἀποσταλθῆσιν A 5. στρατιώταις πρὸς αὐτὸν (στρ. π. αὐτὸν) omits A 2, 5, 9. καὶ λέγει αὐτοῖς· &ldquogr;Τί ὅτι οὕτως τὰ βήματα (ὅτι-βήμ.) τὸ βῆμα A 2, 5, 9. ὑμῶν ἐταχύνετε ταχύνει A 5, 9; ταχυνεῖται A 2. πρός με;&rdquogr; Οἱ δὲ στρατιῶται omits A 2, 5, 9. λέγουσιν αὐτῷ· &ldquogr;Δέσποτα (αὐτ. δ.) πρὸς αὐτὸν Κύριε A 5. , ὁ ἡγεμὼν ἀπέστειλεν ἡμᾶς πρὸς σέ, ὅπως ἔλθῃς μεθ᾽ ἡμῶν καὶ θεάσηταί σε. Ἤκουσε γὰρ τὰ ὑπὸ σοῦ γινόμενα θαυμάσια καὶ πάνυ ἐπιποθεῖ τοῦ ἰδεῖν σε.&rdquogr; Καὶ ὁ μακάριος Τρύφων λέγει αὐτοῖς [(ἀπέστ. - αὐτοῖς) καλῆσαι ὁ δὲ λέγει A 9; ἀπ. ἡμ. θεάσασθαί σε θέλων ὁ δὲ λ. A 5.] . &ldquogr;Ἔγνων κἀγὼ τοῦτο omits A 9. τοῦ Θεοῦ μου ἀποκαλύψαντός μοι μου A 2. . πλὴν πορευθέντες ἀπελθόντες A 2, 5, 9. εἴπατε σημάνατε A 2, 5. αὐτῷ πρὸ τῶν θυρῶν αὐτοῦ omits A 2. ἑστάναι με.&rdquogr;

[7] And Lucius, the governor of Caesarea, being a Hellene and having heard of the things done in the city of the Caesareans by the holy Tryphon, ordered three soldiers to summon him, so that he might marvel at him. And at once the holy Tryphon knew the governor's will, and going out he met the soldiers sent to him and says to them: "Why have you so hastened your steps towards me?" And the soldiers say to him: "Master, the governor has sent us to you, that you may come with us and he may behold you. For he has heard of the wonders done by you and greatly longs to see you." And blessed Tryphon says to them: "I too knew this, my God having revealed it to me; but go and tell him that I am standing before his doors."

Οἱ δὲ στρατιῶται omits A 2, 5, 9. ἀπελθόντες ἀνήγγειλαν ἀπήγγειλαν A 2, 5, 9. τῷ ἡγεμόνι ταῦτα omits A 2, 5, 9. . καὶ εὐθέως omits A 2, 5, 9. ἐξελθὼν ὁ ἡγεμὼν καὶ ἰδὼν τὸν δίκαιον (καὶ ἰδ. τ. δ.) omits A 5, 9. εἶπεν αὐτῷ· &ldquogr;Καλῶς ἐλήλυθας, δοῦλε τοῦ Θεοῦ Τρύφων.&rdquogr; Ἀποκριθεὶς δὲ ὁ ἅγιος Τρύφων καὶ ἀποκριθεὶς A 2, 5, 9; ὁ ἅγιος adds A 5, 9. , εἶπεν αὐτῷ· &ldquogr;Ἡ χάρις τοῦ Θεοῦ μου καὶ κυρίου Ἰησοῦ Χριστοῦ φωτίσει σου τὴν ψυχὴν πρὸς ἐπίγνωσιν τῆς αὐτοῦ πίστεως καὶ δόξης [(ἡ χ.-δόξης) ὁ Θεὸς φωτιεῖ τὴν ψ. σου πρὸς ἐπ. τῆς αὐτοῦ δ. A 9; ἡ χ. τ. Θ. φωτιεῖ σου τὴν ψ. πρὸς ὀξυδορκίαν τῆς αὐτοῦ γνώσεως A 2, 5.] . ” Ὁ δὲ ἡγεμὼν λέγει τῷ ἁγίῳ Τρύφωνι (τ. ἁγ. Τρ.) omits A 2, 5, 9. . &ldquogr;Εἰπέ λέγε A 2, 5. μοι, ἄνθρωπε τοῦ Θεοῦ, νηπίῳ καλύμματι σαρκὸς ἠμφιεσμένε, τελείῳ νηπίου σαρκὸς κάλυμμα ἠμφ. τελείου A 9. δὲ φρονήματι κεκοσμημένε, πόθεν τὸ δῶρον τοῦτο τὸ A 2. κέκτησαι;&rdquogr;

And the soldiers went away and reported these things to the governor; and at once the governor came out and, seeing the righteous one, said to him: "You have come well, servant of God, Tryphon." And answering, the holy Tryphon said to him: "The grace of my God and Lord Jesus Christ will enlighten your soul unto the knowledge of his faith and glory." And the governor says to the holy Tryphon: "Tell me, man of God, clothed in an infant covering of flesh but adorned with a perfect mind, whence have you acquired this gift?"

Ἔφη αὐτῷ ὁ ἅγιος Τρύφων· &ldquogr;Ἐγὼ κέκτημαι τὸ δῶρον τοῦτο διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πρὸς τὸ φανερὰν γενέσθαι [(ἔφη-γεν.) ὁ δὲ λέγει (Τρύφων λέγει A 2; καὶ ὁ Τρ. λ. A 5) ἐμὲ κέκτηται Χριστὸς ἑαυτῶ omits A 5) πρὸς τὸ γενέσθαι φανερὸν A 2, 5, 9.] τὴν τῆς θεότητος αὐτοῦ δύναμιν καὶ βοήθειαν. Ἡ γὰρ τοῦ Χριστοῦ μου θεότης ἀγαθοεργοῦσα φιλανθρωπεύεται [(δύναμιν-φιλ.) ἀγαθότητα φιλ. γὰρ A 2, 9; τῆς αὐτοῦ ἀγαθότητος τὴν φιλανθρωπίαν A 5.] ἐπὶ πάντας τοὺς τῆς εὐσεβείας ἐργάτας καὶ δι᾽ αὐτῶν ἀπελαύνει [(ἐργ.-ἀπελ.) ἀσκητὰς καὶ διὰ τοῦτον ἀπελ. A 2, 5; ἐργ. καὶ διὰ τοῦτον ἐλαύνεται A 9.] ἀσθενείας ἀπὸ τῶν ἀνθρώπων (τῶν ἀνθ.) σωμάτων A 2, 5, 9. καὶ ἀσελγείας καὶ κακοηθείας λογισμῶν ῥυπαρῶν omits A 9. , ἐκδιώκει δὲ καὶ πνεύματα ἀκάθαρτα [(κακ.-ἀκ.) κακ. λογισμοὺς ἀφορίζει δὲ ἀπὸ ψυχῶν πν. ἀκ. A 2; κακοηθοὺς λογ. ἀφ. ἀπὸ ψ. καὶ τὰ ἀκ. πν. ἐκδιώκει A 5.] , ἵνα εἰς νῆψιν ἐλθοῦσα ἔλθει A. 9. ἡ ψυχὴ ἀπὸ τῆς μέθης τῆς μυσαρᾶς καὶ ἀναποδίσασα (καὶ ἀν.) omits A. 9. γνωρίσῃ τὸν ῥυσάμενον αὐτὴν Χριστὸν καὶ Θεόν, ὃν κἀγὼ (Χριστὸν - κἀγὼ) Χριστὸν ὃν (ὣ A 5) ἐγὼ A 2, 5; Θεὸν ὃν κἀγὼ A 5. προσκυνῶ, καὶ δι᾽ αὐτοῦ τὰς adds A 5. ἰάσεις ἐπιτελῶ. ᾯ καὶ σὺ (ᾧ κ. σ.) ὃν A 2; ὧ καὶ A 9; ὧ A 5. πίστευσον, ἡγεμών, καὶ δι᾽ αὐτοῦ κτήσῃ βασιλείαν οὐράνιον, ἀσυλήτους θησαυροὺς κληρονομῶν.&rdquogr;

The holy Tryphon said to him: "I have acquired this gift through our Lord Jesus Christ, so that the power and help of his divinity may become manifest. For the divinity of my Christ, doing good, shows its love for men towards all the workers of piety, and through them drives away from men sicknesses and wantonnesses and the malignities of foul thoughts, and chases away unclean spirits as well, so that the soul, coming to sobriety from the abominable drunkenness and turning back, may know Christ and God who delivered it, whom I too worship, and through whom I accomplish healings. In him do you too believe, governor, and through him you will acquire a heavenly kingdom, inheriting treasures that cannot be plundered."

Ὁ δὲ [(κτήσῃ- ὁ δὲ) κτῆσαι ἀσυλήτους θησαυροὺς (ἀσύλητον θησαυρὸν A 9) κλ. βασ. οὐρανῶν (βασ. οὐρ.κλ. A 9) ὁ δὲ (omits A 2) A 2, 5, 9.] ἡγεμὼν ἀτενίσας τῷ ἁγίῳ Τρύφωνι λέγει. λέγει τῶ ἁγίω A 5; τῶ παιδίω λέγει A 2, 9. “Πιστεύω τῷ Θεῷ καὶ τῷ Χριστῷ αὐτοῦ (καὶ - αὐτοῦ omits A 2, 5. , τῷ διὰ σοῦ ἰάσεις πολλὰς ποιοῦντι.&rdquogr;

And the governor, gazing at the holy Tryphon, says: "I believe in God and in his Christ, who through you works many healings."

Τότε ὁ μακάριος Τρύφων ἀτενίσας τὸ ὄμμα αὐτοῦ εἰς τὸν οὐρανὸν προσηύξατο πρὸς Κύριον λέγων [(πολλὰς - λέγων) ποιοῦντι (ἐπιτελοῦντι A 9) ὁ δὲ ἅγιος Τρ. ἀνατείνας (omits A 5) τὰ ὄμματα (τὸ ὄμμα A 5, 90) εἰς (τὸν adds A 2, 9) οὐρ. (ἄρας adds A 5) προσ. λέγ. δέσποτά συ A 2, 5, 9.] . “Ὁ καρδιογνώστης Θεὸς ὁ νοερᾷ τῆ adds A 5. δυνάμει ἀνεγείρων τὰ ἐσκοτισμένα διανοήματα καὶ τὰς λαμπρὰς ἀκτῖνας τῆς θεότητός σου καταβαλλόμενος τοῖς ζητοῦσίν σε ἐν ὅλῃ καρδίᾳ, λαμπρῦναι θέλησον, δέσποτα. κύριε ὸ Θεός τὸ νοερὸν καὶ ἔνδοξον ὄνομά σου καὶ κατεικονογραφηθῆναι αὐτὸ καὶ ἐν τῷ δούλῳ σου Φιλίᾳ [(ἀνεγείρων - Φιλίᾳ) διεγείρων τῶν ἐσκοτισμένων νοήματα καὶ τὰς λαμπράς σου ἀκτῖνας καταβ. τοῖς ζ. σε ἐν ὅλ. καρδ. λαμπρῦναι θέλ. τὸ νοερὸν καὶ ἔνδ. ὄν. σου γνωρίσας ἑαυτὸν (ἑαυτῶ τῶ A 2) φιλέα τῶ δούλω σου A 2, 5; διεγείροντα τὸν ἐσκοτισμένων νόημα λάμπρυνον τῶ δ. σου φιλέα A 9.] , ἵνα καὶ αὐτὸς (κ. αὐτ. omits A 5,9. δοξάσῃ τὴν σὴν ἀγαθοσύνην, Κύριε·&rdquogr; τοῦτο γὰς ὄνομα τέθεικε τῷ ἡγεμόνι ὁ ἅγιος Τρύφων [(ἀγαθ. - Τρ.) ἀγαθότητα τοῦτο γὰρ τὸ ὄνομα ἐπέθηκε τῶ ἡγ. ὁ ἅγιος A 2, 5; ἀγαθότητα A 9.] . Ἐπίστευσε δὲ οὖν A 5. ὁ ἡγεμὼν τῷ Θεῷ καὶ (τ. Θ. κ.) omits A 9. τῷ Χριστῷ αὐτοῦ omits A 9; (κ. τ. Χ. αὐτ.) omits A 5. καὶ πᾶς ὁ οἶκος αὐτοῦ.

Then blessed Tryphon, fixing his eye on heaven, prayed to the Lord, saying: "God who know the heart, who by spiritual power raise up darkened thoughts and send down the bright rays of your divinity on those who seek you with their whole heart, be pleased, Master, Lord God, to make your spiritual and glorious name shine forth and be portrayed in your servant Philias also, so that he too may glorify your goodness, Lord"; for this name the holy Tryphon had given to the governor. And the governor believed in God and in his Christ, and all his house.

[8] he heals very many of the sick; Ἦν δὲ ὁ ἅγιος μακάριος A 2, 5, 9. Τρύφων ἐν τῇ Καισαρέων πόλει ἐν Κεσαρεία A 2, 5, 9. διατρίβων διάγων A 9. καὶ πᾶσα ἡ περίχωρος ἐκείνη ὅσους ἂν εἶχον ἐν ἀρρωστίαις κατακειμένους [(ἐκείνη - κατακ.) ἐκείνη (A 5 alone) ἐθαύμαζεν ἀκούουσα (ἀκούσασα A 5) τὰ θαυμάσια ἃ ἐποίει πάντας δὲ τοὺς ἐν ἀρρωστία (ἀσθενεία A 5) ὄντας A 2, 5, 9.] ἔφερον αὐτοὺς omits A 2, 5, 9. πρὸς τὸν ἅγιον τοῦ Θεοῦ Τρύφωνα (τὸν - Τρ.) αὐτὸν A 2, 5, 9. . καὶ εὐχόμενος ὑπὲρ αὐτῶν ὁ ἅγιος τοῦ Θεοῦ Τρύφων adds A 2; ὁ ἅγιος adds A 5. ἰᾶτο πάντας (ὑπὲρ - πάντας) omits A 9. τῇ τοῦ ἁγίου πνεύματος χάριτι χάριτι τοῦ ἁγ. πν. A 2, 5; ἰᾶτο πάντας adds A 9. .

[8] And the holy Tryphon was staying in the city of the Caesareans, and all that surrounding country brought to the holy one of God, Tryphon, as many as they had lying in sicknesses; and, praying for them, he healed all by the grace of the Holy Spirit.

Εἶχεν δέ τις ἄνθρωπος θυγατέρα θυγατέραν A 5. ὡς ἐτῶν ἐννέα· αὕτη ἐκρατήθη ἐκρατεῖτο A 9. ὑπὸ πνεύματος ἀκαθάρτου ἐπὶ ἔτη ἕξ, δεινῶς ἐλεγχομένη ὑπ᾽ αὐτοῦ [(ἐπὶ - αὐτοῦ) καὶ (omits A 2) δεινῶς βασανιζομένη A 2, 5, 9; ὑπ᾽ αὐτοῦ adds A 2, 5.] . Ταύτης ὁ πατὴρ ἀκούσας τὸν ἅγιον Τρύφωνα omits A 2, 5, 9. ἐν Καισαρείᾳ ὄντα εἶναι A 5. ἔρχεται πρὸς αὐτὸν γονυπετῶν αὐτὸν καὶ λέγων· &ldquogr;Δέομαί σου, δοῦλε τοῦ ὄντως omits A 2, 5, 9. Θεοῦ, ἐλέησόν με καὶ ἐλθὼν omits A 5, 9; (ἐλ. μ. κ. ἐλθ.) omits A 2. εὖξαι τῷ Θεῷ σου καὶ ἐλθὼν adds A 2, 5, 9. ἅψαι τῆς παιδός μου καὶ λῦσον αὐτὴν ἀπὸ τῶν πόνων καὶ τῶν περιεχουσῶν omits A 2. αὐτὴν ὀδυνῶν (ἅψαι - ὀδ.) λῦσαι τὴν παῖδαν μου ἀπὸ A 9. τοῦ Σατανᾶ εἰσὶ γὰρ ἔτη ἓξ πέντε A 5; (ἔτη ἓξ) ἡμέραι ἑξήκοντα πέντε A 2. ἀφ᾽ οὗ τοῦτο αὐτῇ ἐγένετο (τοῦτο - ἐγ.) τὰ δεινὰ αὐτῆ συμβέβηκεν A 2, 5; (εἰσὶ - ἐγ.) omits A 9. .” Ἀκούσας δὲ ταῦτα omits A 2. ὁ ἅγιος τοῦ Θεοῦ adds A 2, 5. Τρύφων, ἀναστὰς omits A 2, 5, 9. ἠκολούθησεν αὐτῷ.

And a certain man had a daughter of about nine years; she had been held by an unclean spirit for six years, terribly tormented by it. Her father, hearing that the holy Tryphon was in Caesarea, comes to him, falling on his knees before him and saying: "I beseech you, servant of the true God, have mercy on me, and come, pray to your God and touch my child, and loose her from the pains and the anguish of Satan that holds her fast; for it is six years since this happened to her." And hearing these things, the holy Tryphon rose and followed him.

[9] eight demons from a cave, Ἐπὶ δὲ τῆς ὁδοῦ ἐκείνης ἦν (ἐπὶ - ἦν) ἦν δὲ ἐν τῆ ὁδῶ ἐκείνη A 9; ἐν δὲ τ. ὁ. ἐκ. ἦν A 2. σπήλαιον, ἐν ᾧ κατῴκουν δαιμόνια ὀκτώ· καὶ τοὺς διαπορευομένους διὰ τῆς ὁδοῦ ἐκείνης ὤχλουν (διαπ. - ὤχλ.) διερχομένους ἐλυμένοντο A 2, 9. δεινῶς, ὡς λοιπὸν μὴ μηδένα A 2, 9. δύνασθαί τινα διελθεῖν (τ. δ.) omits A 2, 9. διὰ τῆς ὁδοῦ ἐκείνης διελθεῖν adds A 2, 9. διὰ τὸν φόβον τῶν δαιμόνων. Διερχομένου δὲ τοῦ ἁγίου Τρύφωνος διὰ τῆς ὁδοῦ ἐκείνης (Τρ. - ἐκ.) omits A 2, 9. καὶ ἐγγίζοντος τῷ τόπῳ, οἱ δαίμονες φωνῇ μεγάλῃ ὡλόλυζον ὀλόλυξαν A 2; (καὶ - ὠλ.) ἔκραζον τὰ δαιμόνια λέγοντες A 9. λέγοντες ὅτι omits A 2, 9. · &ldquogr;Ὁ ἅγιος τοῦ Θεοῦ Τρύφων τήκει τί καὶ A 2. ἡμᾶς δεινῶς βασανίζων εἰς ἡμᾶς βασ. δεινῶς A 2. .” Ὡς μόνον A 2. δὲ ἐπέστη ἐπὶ τὸν τόπον ἐπὶ τῶ τόπω A 2. ὁ ἅγιος Τρύφων adds A 2. λέγει αὐτοῖς· &rdquogr;Τὰ ἀκάθαρτα πνεύματα καὶ πονηρά (κ. π.) omits A 2, 9. , ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν adds A 9. Ἰησοῦ

[9] And on that road there was a cave in which eight demons dwelt; and they terribly troubled those who passed along that road, so that at length no one could pass along that road for fear of the demons. And as the holy Tryphon was passing along that road and drawing near the place, the demons wailed with a loud voice, saying: "The holy one of God, Tryphon, melts us, terribly tormenting us." And as soon as the saint came upon the place, he says to them: "Unclean and evil spirits, in the name of the Lord Jesus

Χριστοῦ, ἐξέλθετε ἐξέλθατε A 2. ἐκ τοῦ σπηλαίου τούτου καὶ πορεύεσθε εἰς ἀβάτους καὶ ἀνύδρους καὶ ἐρήμους τόπους ἀβ. τόπους καὶ ἀν. A 2, 9. , ὅπου οὔτε ἄνθρωπος οὔτε ζῷον οὔτε ἑρπετὸν εὑρίσκεται, ἀναλίσκοντες ἑαυτοὺς ἀναλίσκοντα ἑαυτὰ A 2. ἕως τῆς μεγάλης omits A 2. ἡμέρας τοῦ κυρίου μου Ἰησοῦ Χριστοῦ (τ. ξ. μ. Ἰ. Χ.) κυρίου A 2. , ἐν ᾗ μέλλετε κατακαίεσθαι χωνεύεσθαι A 2. πυρὶ ἀσβέστῳ καὶ χωνεύεσθαι ἐν αὐτῷ (καὶ χ. ἐν αὐτ.) omits A 2. .”

Christ, come out of this cave and go into trackless and waterless and desert places, where neither man nor beast nor creeping thing is found, consuming yourselves until the great day of my Lord Jesus Christ, in which you are to be burned with unquenchable fire and melted in it."

Ἐξελθόντα δὲ τὰ δαιμόνια ἐκραύγαζον ἔκραζον A 2. λέγοντα (ἀναλίσκ. - λέγοντα) ἐξελθόντων δὲ τῶν δαιμόνων ἔκραζον λέγοντες A 9. · &ldquogr;Ὦ βία, ἐν ἀβάτοις τόποις ἐξώρισεν ἡμᾶς ὁ τοῦ Θεοῦ δοῦλος Τρύφων omits A 2, 9. δεσμεύσας ἡμᾶς adds A 2. ἀλύτοις δεσμοῖς· πολλοὺς παρελθόντας ἁγίους δικαίους A 2, 9. ἐνταῦθα omits A 2. ἐκρύβημεν τοῖς φωλεοῖς ἡμῶν καὶ ἐλάθομεν (φωλ. - ἐλ.) σπηλαίοις A 2. καὶ οὐκ ἠλέγχθημεν (τοῖς φ. - ἐλ.) omits A 9. , τοῦτον δὲ οὐκ ἐλάθομεν· δύναμις γὰρ Θεοῦ μεγάλη omits A 2, 9. ἐστὶν ἐν αὐτῷ.&rdquogr; Ἐξελθόντων δὲ τῶν πονηρῶν omits A 2. δαιμονίων ἀπὸ τότε adds A 2. , διωδεύετο (ἐξελθ. - διωδ.) καὶ A 9. ἔκτοτε omits A 2; Θεοῦ χάριτι διοδεύετο adds A 9. ἡ ὁδὸς ἄφοβος adds A 9. ὑπὸ τῶν ἀνθρώπων ἀκωλύτως omits A 2, 9. .

And the demons, coming out, cried aloud, saying: "O violence! The servant of God Tryphon has banished us into trackless places, binding us with indissoluble bonds; many saints passing by here we hid from in our lairs, and escaped notice and were not convicted, but this one we did not escape; for a great power of God is in him." And when the evil demons had come out, from then on the road was travelled by men without hindrance.

[10] he expels one from the body of a girl; Ἐγγίζοντος δὲ τοῦ ἁγίου Τρύφωνος τῇ οἰκίᾳ τοὺ ἀνθρώπου τῆ οἴκ. τοῦ ἀνθ. τοῦ ἁγ. Τρ. A 9. , ἐτάραξεν τὸ ἀκάθαρτον omits A 2, 9. πνεῦμα τὸ θυγάτριον αὐτοῦ καὶ ἔρριψεν ἔρρηξεν A 2, 9. αὐτὸ αὐτὴν A 2. ἐπὶ τὴν γῆν, ὡς ὥστε A 9. πάντας τοὺς συνελθόντας (τ. σ.) omits A 2, 9. λέγειν ὅτι ἀπέθανεν. Δραμόντες δὲ δύο παῖδες ἀνήγγειλαν ἀπήγγειλαν A 2; ἀπήγγειλα A 9. τῷ πατρὶ τῆς κόρης (τ. κ.) καὶ τῆ μητρὶ αὐτῆς A 2, 9. ὅτι· &ldquogr;Ἀπέθανεν ἡ θυγάτηρ σου ὑμῶν A 2; αὐτῶν A 9. .” Ὁ δὲ πατὴρ αὐτῆς ἐδέετο μετὰ δακρύων τὸν ἅγιον λέγων· &ldquogr;Ἅγιε τοῦ Θεοῦ Τρύφων (τὸν - Τρ.) τοῦ ἁγίου Τρύφωνος λ. ἄξιε τοῦ Θ. A 2, 9. , οἶδα ὅτι δύναμις Θεοῦ ἐστὶν ἐν σοί· δέομαί σου (δ. σ.) omits A 2, 9. , ἐλέησόν με καὶ εὖξαι τῷ Θεῷ σου καὶ σῶσόν μου τὸ παιδίον μου adds A 2, 9. .” Ἔφη αὐτῷ εἶπεν δὲ A 9. ὁ ἅγιος τοῦ Θεοῦ adds A 2. Τρύφων· &ldquogr;Πίστευε τῷ Θεῷ καὶ τῷ Χριστῷ αὐτοῦ (τ. Χ. αὐτ.) σωτῆρί μου Χριστῶ A 9. καὶ σωθήσεταί σου τὸ παιδίον (σ. τ. π.) omits A 2, 9. .” Ὁ δὲ μετὰ δακρύων ἔλεγεν λέγει A 2. · &ldquogr;Ἐλέησον, ἅγιε τοῦ Θεοῦ Τρύφων (ἅγ. - Τρ) με A 2, 9. · καὶ γὰρ ἐπίστευσα ἐπ. γὰρ A 2. τῷ Χριστῷ, ὅτι δύναμις μεγάλη ἐστὶν ἐν σοὶ καὶ δύνασαι (τῶ - δύν.) ὅτι δύναται ὁ Θεὸς διὰ σου A 2, 9. ἐλεῆσαι καὶ (ἐλ. καὶ) omits A 2. σῶσαι καὶ adds A 1. τὸ παιδίον μου.&rdquogr;

[10] And as the holy Tryphon drew near to the man's house, the unclean spirit convulsed his little daughter and threw her to the ground, so that all who had come together said that she had died. And two servants ran and reported to the girl's father: "Your daughter has died." And her father entreated the saint with tears, saying: "Holy one of God, Tryphon, I know that the power of God is in you; I beseech you, have mercy on me and pray to your God and save my child." The holy Tryphon said to him: "Believe in God and in his Christ, and your child will be saved." And he said with tears: "Have mercy, holy one of God, Tryphon; for I have believed in Christ, that great power is in you and that you can have mercy on my child and save her."

Ὡς δὲ εἰσῆλθεν ὁ ἅγιος τοῦ Θεοῦ Τρύφων εἰς τὴν οἰκίαν αὐτοῦ, διέστειλεν τὸν ὄχλον καὶ (ὡς - καὶ) καὶ διαστείλας τ. ὄχλ. ὁ ἅγιος Τρύφων A 2, 9. στενάξας φωνῇ μεγάλῃ λέγει (φ. μ. λ.) omits A 2; πρὸς τὸν Θεὸν A 9; προσηύξατο λέγων adds A 2, 9. · &ldquogr;Ὁ χορηγὸς τοῦ φωτὸς Θεός, ὁ δωρούμενος χαριζόμενος A 2. ἐκ τῶν οὐρανίων θησαυρῶν τὰ ἐλέη σου (τ. ἐλ. σ.) ἀσύλητα πλούτη A 2. τοῖς ἐπικαλουμένοις σε ἐν ἀληθείᾳ καὶ (ἐν ἀλ. καὶ) ὁ A 2. σωφρονεῖν διδάσκων τοὺς ἐζωγρημένους ὑπὸ τοῦ ἀλλοτρίου τῆς ἀληθείας, ὁ σεμνὸς καὶ καθαρὸς Θεὸς καὶ (σεμν. - καὶ) omits A 2. πάσης ὑποστάσεως δημιουργός, ὁ τὸν ἀλλότριον καὶ κακότεχνον καὶ πάσης ἐναντίας δυνάμεως καὶ ἀτάκτου διδάσκαλον διάβολον καταργήσας (ἐναντ. - κατ.) φαυλότητος κατ. διδάσκαλον A 2. , ὁ λύσας τὰς ὠδῖνας τοῦ θανάτου καὶ φωτίσας τὰ ἐσκοτισμένα τοὺς ἐσκοτισμένους A 2. , ὁ συνταράσσων τὸ κύτος τῆς θσλάσσης, ὁ ῥήξας τὸν μέγα δράκοντα τὸν πάσης τῆς A 2. ἀπωλείας ὁδηγὸν καὶ ἐλευθερώσας τὸν κατ᾽ εἰκόνα σου πλασθέντα ἄνθρωπον, ὁ τὸν θάνατον ἀφορίσας καὶ ζωὴν χαρισάμενος τῷ ὑπ᾽ αὐτοῦ ἐζωγρημένῳ ἀνθρώπῳ,

And when the holy one of God, Tryphon, had entered into his house, he put out the crowd and, groaning, says with a loud voice: "God, giver of light, who bestow from the heavenly treasures your mercies on those who call on you in truth, and teach self-control to those taken captive by the stranger to the truth; the holy and pure God, creator of every substance, who brought to nothing the devil, the stranger and malicious one, the teacher of every contrary and disorderly power; who loosed the pangs of death and enlightened things darkened; who stir up the hollow of the sea; who broke the great dragon, the guide to all perdition, and set free man fashioned after your image; who banished death and granted life to the man taken captive by him,

ἔπιδε ἐκ τῶν οὐρανῶν [(ὁ τὸν - οὐρ.) καὶ τῶν τοῦ θανάτου λύσας δεσμῶν καὶ ζωὴν αἰώνιον αὐτῶ χαρ. ἐπίβλεψον ἐξ οὐρανοῦ A 2.] καὶ ἔκτεινον τὴν χεῖρά σου τὴν κραταιὰν καὶ ἅψαι τῆς δούλης σου καὶ λῦσον αὐτῆς τὰς ὀδύνας τὰς (λῦσον - τὰς) λύτρωσαι αὐτὴν τῶν ὀδυνῶν τῶν A 2. ὑπὸ τοῦ μισανθρώπου καὶ (μ. κ.) omits A 2. κακόφρονος Σατανᾶ ἐπενεχθείσας ἐπενεχθείσης A 1; ὑπαχθέντων A 2. αὐτῇ· καὶ τοῦτον μὲν ἀποσοβήσας ταρτάροις τῶ ταρτάρω A 2. παράδος· ταύτην δὲ ἀνάστησον, ἵνα ἴδωσι πάντες, Κύριε omits A 2. , τὴν τῆς θεότητός σου δύναμιν καὶ βοήθειαν, καὶ πιστεύσωσιν (κ. π.) omits A 2. ὅτι σὺ εἶ ὁ adds A 2. Θεὸς μόνος omits A 2. , ὁ τὸ φῶς χαριζόμενος καὶ σοῦ ἐστιν ἡ δόξα εἰς τοὺς αἰῶνας ἀμήν adds A 2. .”

look down from the heavens and stretch out your mighty hand and touch your handmaid, and loose from her the pains brought upon her by Satan, the hater of men and evil-minded; and, driving him away, deliver him to Tartarus; but raise her up, so that all may see, Lord, the power and help of your divinity, and believe that you alone are God, who grant the light, and yours is the glory for ever."

Καὶ εἰπὼν ταῦτα ὁ ἅγιος τοῦ Θεοῦ Τρύφων ἐκράτησε τῆς χειρὸς τὴν παῖδα καὶ εἶπεν αὐτῇ [(εἰπὼν - αὐτῆ) ταῦτα εἰπὼν ἐκρ. τὴν παῖδα καὶ εἶπεν A 2; (ἐν ἀληθείᾳ - αὐτῇ) ἀνάστησον τὴν παῖδα ταύτην ἐξωρίσας τὸν ἀρχέκακον ἐχθρὸν ἐξ αὐτῆς καὶ κρατήσας τῆς χειρὸς (αὐτὴς in the margin) εἶπεν A 9.] · &ldquogr;Ἐν τῷ ὀνόματι τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, τῷ τοὺς νεκροὺς ἐγείροντι καὶ καί /////// A 1 τοὺς ἐν σκότει φωτίζοντι (τῷ - φωτ.) τοῦ τοὺς ν. ἐγείραντος καὶ τ. ἐν σκ. φωτίσαντος A 2; omits A 9. , ἀνάστηθι ἀπὸ τῶν δεσμῶν τοῦ θανάτου (ἀπὸ - θαν.) omits A 9. ·&rdquogr; καὶ εὐθέως ἀνέστη τὸ κοράσιον, καὶ ἐγένετο ὑγιὲς ἐνώπιον πάντων· καὶ ἐδόξασαν ἅπαντες (ἐγένετο - ἅπ.) ἐδόξασαν πάντες A 2, 9. τὸν Θεὸν τὸν διὰ τοῦ ἁγίου Τρύφωνος ποιοῦντα ποιοῦντος A 2, 9. θαυμάσια μεγάλα omits A 2, 9. · καὶ ἦν (κ. ἦν) ἦν δὲ A 2. μεγάλη χαρὰ ἐν τῷ οἴκῳ ἐκείνῳ.

And having said these things, the holy one of God, Tryphon, took the child by the hand and said to her: "In the name of the Father and of the Son and of the Holy Spirit, who raises the dead and enlightens those in darkness, rise from the bonds of death"; and at once the little girl rose and became healthy before all; and all glorified God, who works great wonders through the holy Tryphon; and there was great joy in that house.

[11] Μετὰ δὲ ταῦτα προσάγουσι τῷ ἁγίῳ Τρύφωνι ἄνθρωπον (τῷ - ἄνθρ.) αὐτῶ τινα A 2, 9. ἐπὶ κλίνης βεβλημένον· ὃς πάντα τὸν βίον αὐτοῦ εἰς ἰατροὺς (εἰς ἰατ. ἰατροῖς A 2, 9. ἀναλώσας προσαναλώσας A 2, 9. , he heals a man with dropsy; οὐδὲν ὠφελήθη ὑπ᾽ αὐτῶν (ὑπ᾽ αὐτ.) omits A 2, 9. . Ἦν γὰρ τὸ πάθος αὐτοῦ ὕδρωψ· καὶ ἐδεήθησαν τοῦ ἁγίου Τρύφωνος (τ. ἁγ. Τρ.) αὐτοῦ A 2, 9. , ὅπως αὐτὸν θεραπεύσῃ. Ὁ δὲ ἅγιος τοῦ Θεοῦ (τ. Θ.) omits A 2. Τρύφων (ὁ - Τρ.) omits A 9. ἀνατείνας τὰ ὄμματα δὲ τὸ ὄμμα A 9. εἰς τὸν οὐρανόν τὸ ὄμμα εἰς τ. οὐρ. ἀνατ. A 2. , φωνῇ μεγάλῃ ἐδεήθη τοῦ Θεοῦ καὶ omits A 2; (ἐδ. τ. Θ. κ.) omits A 9. εἶπεν λέγων A 2. · &ldquogr;Ὀ Θεὸς ὁ αἰώνιος ὁ ἀληθινὸς καὶ μέγας καὶ [(ὁ ἀλ. - καὶ) μέγας ὁ ἀλ. ὁ A 2; (θελήμ. - ἀγαθ.) omits A 2; (ὁ αἰών. - ἀγαθ.) ὁ μέγας ὁ ἀλ. A 9.] γνωριζόμενος διὰ τῶν ἐντολῶν τοῦ Χριστοῦ σου, ὁ θελήματί σου καὶ ἀγαθότητι ἀνοίγων θησαυροὺς ὑδάτων καὶ εἰς ῥεῖθρα ποταμῶν καταράσσων· καὶ νῦν ἄνοιξον, δέσποτα κύριε ὁ Θεός, τῇ σῇ ἀγαθότητι καὶ φιλανθρωπίᾳ [(εἰς - φιλανθρ.) διδοὺς ὄμβρον (ὄμβρους A 9) τῆ γῆ καὶ νῦν δέσποτα τῆ σῆ ἀγαθότητι ἄνοιξον A 2, 9.] θησαυροὺς ἐλέους καὶ οἰκτιρμῶν (κ. οἰκτ.) omits A 2; σου A 9. καὶ λῦσον τὸ τοῦ πάθους ῥεῖθρον (τ. π. ῥ.) πάθος A 9; ῥεῖθρον A 2. τῆς ἀσθενείας τοῦ ἀνθρώπου τούτου, χαριζόμενος αὐτῷ τὰ αἰτήματα (τὰ αἰτ.) διὰ τοῦ ἐλέους σου τὸ αἴτημα A 2. αὐτοῦ εἰς δόξαν καὶ τιμὴν (κ. τ.) omits A 2, 9. τοῦ ἁγίου ὀνόματός σου omits A 9; σου ὀνόμ. A 2. · καὶ ἀνάστησον αὐτὸν ὑγιῆ, ἵνα δοξάζηται τὸ πανάγιον ὄνομά σου εἰς τοὺς αἰῶνας, ἀμήν.&rdquogr;

[11] And after these things they bring to the holy Tryphon a man laid on a bed, who, having spent all his living on physicians, had been helped in no way by them. For his ailment was dropsy; and they entreated the holy Tryphon to heal him. And the holy one of God, Tryphon, raising his eyes to heaven, entreated God with a loud voice and said: "God eternal, true and great, made known through the commandments of your Christ, who by your will and goodness open the treasures of waters and dash them down into the streams of rivers: now too, Master, Lord God, by your goodness and love of man, open the treasures of mercy and compassion and loose the flow of the ailment of this man's sickness, granting him his requests unto the glory and honour of your holy name; and raise him up healthy, so that your all-holy name may be glorified for ever, amen."

Καὶ ταῦτα εἰπὼν ὁ ἅγιος Τρύφων (ἀνάστ. - Τρ.) στραφεὶς A 2, 9. ἐκράτησεν αὐτὸν omits A 2, 9. τῆς χειρὸς καὶ εἶπεν αὐτῷ· &ldquogr;Ἐν τῇ δόξῃ καὶ δυνάμει Ἰησοῦ omits A 9; τοῦ A 2. Χριστοῦ, ἀνάστα ὑγιὴς ἀπὸ τῆς νόσου καὶ τῆς ἀσθενείας σου (ἀπὸ - σου) omits A 2, 9. ·&rdquogr; καὶ εὐθέως ἀνέστη ἀπὸ τῆς κλίνης καὶ ἀπῆλθε ἐξῆλθεν A 2. τὸ πάθος ἀπ᾽ omits A 2. αὐτοῦ καὶ ἐγένετο ὑγιὴς ἐνώπιον πάντων (ἐν. π.) omits A 2. · καὶ ἐδόξασαν ἅπαντες τὸν Θεὸν καὶ τὸ μακάριον παιδίον Τρύφωνα (ἀπῆλθε - Τρ.) πάντες ἐδόξασαν τὸν Θεόν A 9; (καὶ τὸ - Τρ) omits A 2. .

And having said these things, the holy Tryphon took him by the hand and said to him: "In the glory and power of Jesus Christ, rise healthy from your disease and your sickness"; and at once he rose from the bed, and the ailment departed from him and he became healthy before all; and all glorified God and the blessed child Tryphon.

[12] while he prays Ἦν δὲ ὁ μακάριος ἅγιος A 2, 9; τοῦ Θεοῦ adds A 2. Τρύφων θαλπόμενος ὑπὸ τοῦ ἁγίου πνεύματος καὶ ἀγγελικὴ (ὑπὸ - ἀγγ.) ὑπὸ ἁγ. πν. ἀγγ. δὲ A 2. δύναμις παρήδρευεν αὐτῷ. Ποιῶν δὲ γὰρ A 2. θαυμάσια μεγάλα, ἐδόξαζεν τὸν Θεὸν ἀκαταπαύστως omits A 2. αὐξανόμενος τῇ σωματικῇ omits A 2. ἡλικίᾳ αὐτοῦ adds A 2. καὶ προκόπτων ἐν χάριτι Θεοῦ· omits A 2. Luke 2, 52. τέλειον δὲ τὸν στέφανον αἰτούμενος παρὰ τοῦ adds A 2. Χριστοῦ ἔθηκεν ἑαυτὸν ὁ ἅγιος Τρύφων ἐπὶ [(ἑαυτὸν - ἐπὶ)

[12] And blessed Tryphon was cherished by the Holy Spirit, and an angelic power attended him. And, working great wonders, he glorified God unceasingly, growing in bodily stature and advancing in the grace of God; and, asking for the perfect crown from Christ, the holy Tryphon set himself upon

τὸ A 2.] πρόσωπον ἐνώπιον τοῦ Θεοῦ δεόμενος καὶ (ποιῶν - καὶ) καὶ θεὶς τὸ πρόσωπον αὐτοῦ ἐπὶ τὴν γῆν ἐδέετο τοῦ Θεοῦ A 9. λέγων· &ldquogr;Κύριε ὁ Θεὸς τῶν ὅλων, ὁ τὸν οὐρανὸν τανύσας καὶ (ἐνώπιον - καὶ) αὐτὸ ἐπὶ A 2. τὴν γῆν ἑδράσας [(τῶν ὅλ. - ἑδράσας) τοῦ οὐρανοῦ καὶ τῆς γῆς A 9; δεόμενος καὶ λέγων κύριε ὁ Θεὸς τῶν ὅλων ὁ τὸν οὐρανὸν τανύσας τὴν δὲ γῆν ἑδ. A 2.] καὶ περιτειχίσας τὰ πλάτη τῆς θαλάσσης τῷ ἁγίῳ καὶ φοβερῷ καὶ ἐνδόξῳ ὀνόματί σου, περιτείχισον κἀμὲ [(καὶ π. - κἀμὲ) ὁ περιπατήσας ἐπὶ τῆς θαλάσσης ὡς ἐπὶ ἐδάφους περιτείχισον A 2, 9; με adds A 9.] τὸν δοῦλόν σου τῇ μεγάλῃ σου καὶ φοβερᾷ θεότητι προσδεξάμενος τὰ τῆς τεταπεινωμένης [(τῇ - τεταπ.) τῆ μεγ. θ. σου καὶ προσδ. τὰ τῆς τεταπ. A 2; καὶ πρόσδεξαι τὰ τῆς ταπεινῆς A 9.] μου ψυχῆς δάκρυα, ὅτι ἔκλινα ἐνώπιόν σου, Κύριε, αὐχένα καρδίας, γόνατα δὲ συγκέκυφα αἰτούμενος τὴν παρὰ σοῦ εἰς αἰῶνας μένουσαν ζωήν [(ὅτι - ζωήν). omits A 9; ἔκλ. γὰρ αὐχένα σώματος ἐνώπιόν σου γόν. δὲ συνέκαμψα αἰτ. τὴν π. σ. μένουσαν εἰς αἰῶνας ζωὴν ἧς μὴ στηρήσης με ἐλεήμων A 2.] .”

his face before God, entreating and saying: "Lord God of all, who stretched out the heaven and founded the earth and walled round the breadths of the sea by your holy and fearful and glorious name, wall me round too, your servant, by your great and fearful divinity, receiving the tears of my humbled soul; for I have bowed before you, Lord, the neck of my heart, and bent my knees, asking for the life that abides with you for ever."

A blind woman approaches, Καὶ ταῦτα εὐχομένου κ. τ. εὐχ. προσευχομένου δὲ A 9. τοῦ ἁγίου Τρύφωνος, ἔρχεται ἐκ τῆς ἐρήμου γυνὴ γ. ἐκ τῆς ἐρ. A 9. τυφλὴ παράξηρος ὅλη δι᾽ ὅλου κεκερδημένη ὑπὸ τοῦ διαβόλου, ἐν ᾗ κατῴκουν (ἐν ἧ κατ.) ἐνοικοῦν γὰρ ἐν αὐτῆ A 2, 9. δαιμόνια δέκα δέκα δ. A 9. . Ἰδὼν δὲ αὐτὴν ὁ ἅγιος μακάριος A 9; ταύτην ἰδὼν ὁ τήμιος A 2. Τρύφων ἔκθαμβος ἐγένετο καὶ λέγει αὐτῇ· &ldquogr;Εἶπέ μοι, γῦναι, τίς εἶ καὶ πόθεν ἦλθες ἐνθάδε;&rdquogr; Ἡ δὲ ἀπεκρίθη αὐτῷ καὶ εἶπεν· &ldquogr;Ἐγὼ μήτηρ εἰμὶ πάντων τῶν ἀκαθάρτων πνευμάτων· ἵνα δὲ ἴδῃς ὅτι οὐκ οἰκῶ μόνη [(ἐγένετο - μόνη) γενόμενος ἐπὶ τῆ συμφορᾶ τοῦ γυναίου ἐπικαλεσάμενος τὸν κύριον λέγει αὐτῆ τίς εἶ καὶ πόθεν ἦλθες; ἡ δὲ εἶπεν ἐγώ εἰμι πάντων τῶν ἀκαθάρτων (ἀκαθαρσιῶν A 9) μήτηρ ἵνα δὲ εἴδης ὅτι μόνη οὐκ οἰκῶ A 2, 9.] ὧδε, ἀλλὰ μετὰ δέκα τέκνων, κατεσκήνωσα ἐν τῷ σώματι σκηνώματι A 2. τούτῳ.&rdquogr;

And while the holy Tryphon was praying these things, there comes from the desert a blind woman, withered, wholly and entirely taken possession of by the devil, in whom ten demons dwelt. And seeing her, the holy Tryphon was astonished and says to her: "Tell me, woman, who are you and whence have you come here?" And she answered him and said: "I am the mother of all the unclean spirits; and so that you may see that I do not dwell here alone, but with ten children, I have taken up my dwelling in this body."

Καὶ ὁ ἅγιος τοῦ Θεοῦ (ὁ - Θεοῦ) omits A 2; (τ. Θ.) omits A 9. Τρύφων λέγει αὐτῇ omits A. 9. · &ldquogr;Τίς σε τί σοι A 9; τίς σοι A 2. ἐκέλευσεν ὧδε, ἐπικεκατηραμένον πνεῦμα, ἐλθεῖν;&rdquogr; Ἡ δὲ εἶπεν· &ldquogr;Ἔγνων σε, ἅγιε τοῦ Θεοῦ Τρύφων [(ὧδε - Τρ.) ἐπιτετημημένον (ἐπιτιμημένον A 9) πν. ἐνταῦθα ἐλθεῖν καὶ εἶπεν ὁ δαίμων ἔγνων A 2, 9.] , ὅτι μέλλεις ἐνταῦθα ἔρχεσθαι ἐλθεῖν A 9. · καὶ μὴ φέρουσα τὴν φρικτήν σου ἐπιστασίαν, ἰδοὺ omits A 2, 9. πάρειμι μετὰ τῆς οἰκίας μου, καὶ τῶν τέκνων μον.&rdquogr; Ὁ δὲ ἅγιος τήμιος A 2, 9. Τρύφων στενάξας ἐπῆρεν τὰς χεῖρας αὐτοῦ omits A. 2. εἰς τὸν οὐρανὸν καὶ εὐξάμενος εὐξαμένου A 1. ἐπὶ omits A 2, 9. πολύ omits A 2, 9. , ἐπέθηκεν τὰς χεῖρας αὐτοῦ τὰς τημίας αὐτοῦ Χ. A 2. ἐπάνω ὑπεράνω A 2, 9. τῆς κεφαλῆς τῆς γυναικός (τ. γ.) omits A 2, 9, · καὶ omits A 9. ἤρξαντο οἱ δαίμονες ἄλλῃ καὶ ἄλλῃ φωνῇ κράζειν καὶ λέγειν (κ. λ.) omits A 2, 9. · &ldquogr;Οὐαὶ ἡμῖν, ὅτι ὃ A 9. ὑπὸ ἑπταετοῦς παιδίου εἰς τὴν γέενναν τοῦ πυρὸς ἐκπεμπόμεθα· ἰδοὺ omits A 2, 9. τοσαῦτα ἔτη εἰς ταύτην τὴν οἰκίαν (εἰς - οἰκ.) omits A 9; ταύτην adds A 2. ἐσμὲν μετὰ τῆς μητρὸς ἡμῶν· καὶ νῦν ὑπὸ ἑπταετοῦς παιδίου διωκόμεθα.&rdquogr;

And the holy one of God, Tryphon, says to her: "Who commanded you to come here, accursed spirit?" And she said: "I knew you, holy one of God, Tryphon, that you were going to come here; and, not bearing your dread presence, behold, I am here with my household and my children." And the holy Tryphon, groaning, lifted up his hands to heaven and, having prayed for a long time, laid his hands on the head of the woman; and the demons began to cry out, now with one voice, now with another, and to say: "Woe to us, that we are being sent out into the Gehenna of fire by a seven-year-old child; behold, so many years we have been in this house with our mother; and now we are pursued by a seven-year-old child."

Καὶ ὁ ἅγιος Τρύφων λέγει αὐτοῖς· &ldquogr;Τὰ ἀκάθαρτα πνεύματα καὶ πονηρά, whom from a most wicked demon ἐξέλθετε ἀπὸ τοῦ πλάσματος τοῦ Θεοῦ [(ἑπταετ. - Θεοῦ) παιδίου διωχ. ὁ δὲ ἅγ. Τρ. λ. αὐτ. ἐξέλθατε ἀκάθαρτα πνεύματα A 2, 9.] καὶ μὴ φλυαρεῖτε.&rdquogr; Τὰ δὲ πνεύματα ἐπιτιμηθέντα ὑπὸ τοῦ ἁγίον ἐσπάρασσον (ἐπιτ.-ἐσπ.) ἐτάραξαν A 9; ἐπιτ. ἐσπάραξαν A 2. τὴν γυναῖκα καὶ ὠλόλυζον μὴ θέλοντα ἐξελθεῖν· ἐπέμποντο γὰρ ὑπὸ τοῦ ἁγίου omits A 2. Τρύφωνος εἰς τὴν γέενναν τοῦ πυρὸς καὶ εἰς τὸ σκότος τὸ ἐξώτερον. Καὶ ὁ δαίμων λέγει τῷ ἁγίῳ Τρύφωνι· &ldquogr;Εἶπόν σοι ὅτι ἐγώ εἰμι ἡ μήτηρ πάντων τῶν ἀκαθάρτων πνευμάτων, καὶ θέλεις με φοβεῖν καὶ ἐκβάλλειν [(καὶ εἰς - ἐξβάλλ.) καὶ ὁ δαίμ. εἶπεν πρὸς τὸ παιδίον (τὸν ἅγιον Τρ. A 9) εἴπόν σοι ὅτι ἐγώ εἰμι πάντων τῶν ἀκαθ. πν. (τῶν ἀκαθαρσιῶν A 9) μήτηρ A 2 9.] ;”

And the holy Tryphon says to them: "Unclean and evil spirits, come out from the creature of God and do not babble." And the spirits, rebuked by the saint, convulsed the woman and wailed, not wishing to come out; for they were being sent by the holy Tryphon into the Gehenna of fire and into the outer darkness. And the demon says to the holy Tryphon: "I told you that I am the mother of all the unclean spirits, and do you wish to frighten me and cast me out?"

Καὶ ἐγέλασεν ὁ ἅγιος παῖς Τρύφων καὶ εἶπεν αὐτῷ· &ldquogr;Τοῦ Θεοῦ μου κελεύοντος, ἔξελθε ἀπὸ τῆς ὥρας ταύτης, οὗ οἶκος ἔχει γενέσθαι τὸ σκήνωμα τοῦτο.&rdquogr; Ὁ δὲ δαίμων ὀργισθεὶς εἶπεν πρὸς τὸν ἅγιον Τρύφωνα· &ldquogr;Εἰ ἐκβάλῃς με, ἅγιε τοῦ Θεοῦ Τρύφων, γίνωσκε ὅτι [(ὁ ἅγ. ὅτι) τὸ παιδίον (παῖς τοῦ Χριστοῦ A 9) Τρ. κ. εἶπ. τοῦ Θ. μ. θέλοντος (κελεύοντος A 9) ἔξ. τοῦ Θεοῦ μοῦ γὰρ καὶ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ (τοῦ - Χρ. omits A 9, adds οὗ) οἶκος ἔχ. γεν. τ. σκ. τ. ὁ δὲ δαίμων ὀργ. εἶπεν εἰ (omits A 2) A 2, 9.] κατὰ σοῦ ἔχω ἐξελθεῖν ἐξ. ἔχω A 2. .” Καὶ ὁ ἅγιος τοῦ Θεοῦ Τρύφων εἶπεν αὐτῷ (τ. Θ. - αὐτῷ) Τρ. εἶπεν A 2, 9. · &ldquogr;Μόνον ἔξελθε πνεῦμα ἀκάθαρτον adds A 2. τάχιον ἐν τάχει A 2, 9. καὶ τῷ Κυρίῳ μελήσει (κ. μ.) Θεῶ μου μέλη A 9; Θεῶ μελλήσοι A 2. περὶ τούτου.&rdquogr;

And the holy child Tryphon laughed and said to it: "At the command of my God, come out from this hour, for this dwelling is to become his house." And the demon, angered, said to the holy Tryphon: "If you cast me out, holy one of God, Tryphon, know that I have to come out against you." And the holy one of God, Tryphon, said to it: "Only come out quickly, and the Lord will take care about this."

Καὶ μὴ ἔχων τί ποιῆσαι ὁ ἀκάθαρτος καὶ πονηρὸς (ἀκ. κ. π.) omits A 2, 9. δαίμων ἀναφωνεῖ μέγα καὶ λέγει· &ldquogr;Ἐν Ῥώμῃ με δεῖ παραγενέσθαι γενέσθαι A 2. διὰ Τρύφωνα, ἵνα κἀκεῖ ἔλθῃ ὑπ᾽ ἐμοῦ φωνούμενος.&rdquogr; Καὶ εἶπεν αὐτῷ ὁ ἅγιος (αὐτῷ ὁ ἅγ.) omits A 2. Τρύφων (με - Τρ.) δεῖ με παραγ. διὰ Τρύφωνα καὶ λέγει ὁ ἅγιος Τρ. A 9. · &ldquogr;Κἀκεῖθέν σε διώξω (σ. δ.) διώκωσαι A 2. , τοῦ Θεοῦ μου θέλοντος. Τί οὖν πολλὰ λαλεῖς; ἔξελθε ἐν τάχει adds A 2. , ἀκάθαρτον καὶ ἐπιτετιμημένον πνεῦμα φρίξαν καὶ φοβηθὲν τὸ ὄνομα τοῦ Χριστοῦ (ἀκάθ. - Χρ.) omits A 2; (τί οὖν - Χρ.) omits A 9. .” Τότε ὁ δαίμων σπαράξας τὴν γυναῖκα καὶ adds A 2. ἐξῆλθεν ἀπ᾽ αὐτῆς.

And, having nothing it could do, the unclean and evil demon calls out loudly and says: "I must arrive in Rome on account of Tryphon, so that there too he may come, summoned by me." And the holy Tryphon said to it: "From there too I will drive you out, if my God wills. Why then do you say so much? Come out, unclean and rebuked spirit, shuddering at and fearing the name of Christ." Then the demon, convulsing the woman, came out of her.

he frees; Καὶ ἔπεσεν ἡ γυνὴ παρὰ τοὺς πόδας τοῦ ἁγίου Τρύφωνος ὥσπερ νεκρά. Ὁ δὲ ἅγιος Τρύφων τοῦ σταυροῦ τὸ σημεῖον ποιήσας ἥπλωσε τὰς χεῖρας εἰς τὸν οὐρανόν. Καὶ εὐξάμενος πρὸς Κύριον λέγει [(ἁγίου - λέγει) τημίου Τρ. τὸ δὲ παιδίον ὁ ἅγ. Τρ. τὸ σημ. τοῦ στ. ποιήσας ὕψωσε τὰς χεῖρας αὐτοῦ εἰς τὸν οὐρ. καὶ ηὔξατο καὶ ἁπλώσας ἔθηκεν αὐτὰς ἐπάνω τῆς κεφαλῆς τῆς γυναικὸς καὶ εἶπεν A 2.] αὐτῇ· &ldquogr;Ὁ ἐλεήσας σε Θεός, γῦναι omits A 2. , αὐτὸς καὶ omits A 2. ἀναστήσει σε ἐκ τῆς γῆς.&rdquogr; Καὶ εὐθέως ἠγέρθη ἡ γυνή, καὶ ἐσφράγισεν αὐτῆς (καὶ - αὐτης) ὡς δὲ κατεσφράγησεν A 2. τοὺς ὀφθαλμοὺς ὁ μακάριος Τρύφων (ὁ - Τρ.) αὐτῆς A 2. καὶ τὰ μέλη τοῦ σώματος ὅλου εὐθέως A 2. καὶ ἀνέβλεψεν ἡ γυνὴ adds A 2. · καὶ ἐγένετο ὑγιὴς ἐνώπιον πάντων· καὶ πάντες μιᾷ φωνῇ ἐδόξασαν ἐδόξαζον A 2. τὸν Θεόν, τὸν διὰ τοῦ ἁγίου Τρύφωνος ποιοῦντα μεγάλα θαυμάσια. Ἐμακάριζον δὲ καὶ τὸν ἅγιον Τρύφωνα (τὸν διὰ - Τρ.) καὶ ἐμεγάλυνον τὸ παιδίον Τρ. A 2; (καὶ ἔπεσεν - Τρ.) omits A 9. .

And the woman fell at the feet of the holy Tryphon as though dead. And the holy Tryphon, making the sign of the cross, spread out his hands to heaven. And, praying to the Lord, he says to her: "The God who has had mercy on you, woman, he will also raise you up from the ground." And at once the woman was raised up, and blessed Tryphon sealed her eyes and the members of her whole body, and she recovered her sight; and she became healthy before all; and all with one voice glorified God, who works great wonders through the holy Tryphon. And they also called the holy Tryphon blessed.

[13] likewise the wife of Proclus the senator; Ὁ δὲ πονηρὸς καὶ ἀκάθαρτος (πον. καὶ ἀκ.) omits A 2. δαίμων ἐξελθὼν κατῴκησεν ἐν Ῥώμῃ ἐν σκηνώματι γυναικὸς Πρόκλου τοῦ omits A 2. συγκλητικοῦ καὶ δεινῶς αὐτὴν διετίθετο· ὅθεν (δ. ὅθ.) διέθετο καὶ A 2. διὰ τριῶν ἡμερῶν (ὁ δὲ - ἡμ.) καὶ εἰσῆλθεν ἐν Ῥώμη εἰς γυναῖκά τινος συγκλ. καὶ A 9. ἤρξατο ἐπιφωνεῖν φωνεῖν A 2. τὸν ἅγιον (τὸν ἅγ.) τὸ παιδίον A 2. Τρύφωνα. Καὶ ἀποσταλέντες τινὲς ἐπὶ ἡμέρας πολλὰς ἐζήτουν αὐτὸν [(καὶ - αὐτὸν) ὅθεν τινὲς ἀποσταλέντες ἐπεζήτουν A 2, 9; αὐτὸν ἐπὶ ἡμέρας πολλὰς adds A 2; τὸν ἅγιον Τρ. adds A 9.] κατὰ πόλιν καὶ κώμην καὶ ἀγρόν, καὶ μόλις εὗρον αὐτὸν ἐν νάπαις προβάτοις προβατίοις A 9. ἀκολουθοῦντα· καὶ λαμβάνουσιν αὐτὸν ἐπὶ τοῦ ζῴου καὶ ἀπάγουσιν εἰς Ῥώμην (τοῦ ζ. - Ῥ.) τὸ ζῶον καὶ ἄγουσιν αὐτὸν A 2, 9; ἐπὶ Ῥώμην A 9; ἐν Ῥώμη A 2. .

[13] And the evil and unclean demon, having come out, took up its dwelling at Rome in the dwelling of the wife of Proclus the senator and afflicted her terribly; whence after three days it began to call out for the holy Tryphon. And some were sent and for many days sought him through city and village and field, and with difficulty found him in the glens following sheep; and they take him upon the beast and lead him away to Rome.

Ἐγγίζοντος δὲ τοῦ ἁγίου μακαρίουA 2. Τρύφωνος τῇ οἰκίᾳ ἐγγίσας δὲ τὴν οἰκίαν A 9. Πρόκλου, ὁ δαίμων κινήσας τὴν γυναῖκα ἐξέρχεται εἰς ἀπάντησιν αὐτοῦ. Καὶ ἰδὼν τὸν δίκαιον εἶπεν αὐτῷ [(ἐξ.-αὐτῷ) αὐτοῦ ὑπήντησεν αὐτοῦ (previously αὐτὴν) μετὰ δρόμου καὶ ἰδὼν αὐτὸν εἶπεν A 2; αὐτοῦ λέγει A 9.] &ldquogr;Καλῶς ἐλήλυθας ἐλήλυθα A 1. , δοῦλε τοῦ Θεοῦ Τρύφων.&rdquogr; Καὶ ἀποκριθεὶς ὁ ἅγιος λέγει αὐτῷ· &ldquogr;Κατάθεμά σοι, ἐπικεκατηραμένε δαίμων.&rdquogr; Λέγει αὐτῷ ὁ δαίμων· &ldquogr;Οὐκ εἶπόν σοι, ἅγιε τοῦ Θεοῦ Τρύφων, ὅτι καὶ [(καὶ ἀποκ. - καὶ) εἶπεν δὲ αὐτῶ ὁ ἅγιος κατάθεμά σοι (σε A 9) κατηραμένε δ. λέγει (εἶπεν δὲ A 9) ὁ δ. (τῶ ἁγίω Τρύφωνι adds A 2) οὐκ εἶπόν σοι ὄτι A 2, 9.] ἐν Ῥώμῃ σε χρὴ δεῖ A 2; δεῖ σε A 9. ἐλθεῖν ὑπ᾽ ἐμοῦ φωνούμενον;&rdquogr; Καὶ εἶπεν αὐτῷ (ὑπ᾽-αὐτῷ) omits A 2, 9. ὁ ἅγιος [(ὁ

And as the holy Tryphon drew near the house of Proclus, the demon, moving the woman, goes out to meet him. And seeing the righteous one it said to him: "You have come well, servant of God, Tryphon." And answering, the saint says to it: "Anathema to you, accursed demon." The demon says to him: "Did I not tell you, holy one of God, Tryphon, that you must come to Rome too, summoned by me?" And the holy

ἅγ.) omits A 2.] Τρύφων εἶπεν adds A 2, 9. . &ldquogr;Ἐδόκεις, ἄθλιε omits A 2, 9. , ὅτι ὀκνῆσαι ἔχω εἶχον A 2. ἐλθεῖν; ἰδοὺ πάρειμι τοῦ Θεοῦ μου adds A 9. συνοδεύαντός συνευδοκοῦντος A 9. μοι· λοιπὸν ἔξελθε ἐν τάχει, πνεῦμα ἀκάθαρτον, καὶ μὴ φλυάρει.&rdquogr; Ὁ δαίμων λέγει αὐτῷ· &ldquogr;Μή μοι χόλα, ἅγιε τοῦ Θεοῦ Τρύφων· οἶδα γὰρ ὅτι ἐπὶ τούτῳ πάρει τοῦ διῶξαί με καὶ ἐκ τῶν ἐντεῦθεν.&rdquogr; Τότε ὁ πονηρὸς καὶ ἀκάθαρτος δαίμων ἀφρίσας τὴν γυναῖκα καὶ ῥήξας αὐτὴν ἐπὶ τὴν γῆν [(λοιπὸν-γῆν) ἔξελθε καὶ μὴ φλ. καὶ ὁ δαίμων εἶπεν μὴ χόλα οἶδα γὰρ ὅτι ἐπὶ (ἐν A 9) τούτω παρεγένου τοῦ διῶξαι (ἐκδιῶξαι A 2) με καὶ εὐθέως ὁ δαίμων ἀφρίσας καὶ ῥήξας αὐτὴν A 2, 9.] ἐξῆλθεν ἀπ᾽ αὐτῆς (ἀπ᾽ αὐτῆς) ἀπὸ τῆς γυναικὸς A 2. . καὶ ὥρκισεν (κ. ὥρκ.) ὅρκισεν δὲ A 2, 9. αὐτὸν ὁ ἅγιος Τρύφων εἰς τὸ ἀκοίμητον πῦρ ἀπελθεῖν καὶ εἰς τὸ σκότος τὸ ἐξώτερον (εἰς τὸ-ἐξ.) ἀπελθεῖν εἰς τὸ πῦρ τὸ ἐξ. (αἰώνιον A 9) A 2, 9. . καὶ ἀπῆλθεν ὁ δαίμων ὀλολύζων πικρῶς omits A2. .

Tryphon said to it: "Did you think, wretch, that I would hesitate to come? Behold, I am here, God having travelled with me; now come out quickly, unclean spirit, and do not babble." The demon says to him: "Do not be angry with me, holy one of God, Tryphon; for I know that you are present for this, to drive me out from here too." Then the wicked and unclean demon, making the woman foam and dashing her to the ground, came out of her; and the holy Tryphon adjured it to depart into the sleepless fire and into the outer darkness; and the demon departed, wailing bitterly.

Ὁ δὲ ἅγιος Τρύφων ἐκάλεσεν τὸν ἄνδρα αὐτῆς Πρόκλον καὶ εἶπεν αὐτῷ· &ldquogr;Ἴδε ἰδοὺ A 2, 9. ἡ γυνή σου τοῦ Θεοῦ μου θέλοντος ὑγιαίνει ὑγ. τ. Θ. μ. θ. A 2. . ἀπόλαβε αὐτὴν ἐρρωμένην καὶ σωφρονοῦσαν ὡς τὸ πρότερον, καὶ δόξαζε κύριον τὸν Θεὸν ἡμῶν (ὐγ.-ἡμῶν) omits A 2; ὑγιεῖς γέγωνεν A 9. .” Ὁ δὲ Πρόκλος omits A 2, 9. ἔπεσε παρὰ τοὺς πόδας αὐτοῦ τοῦ ἁγίου Τρύφονος A 2. καὶ ἐδεήθη αὐτοῦ (καὶ-αὐτοῦ) omits A 9. λέγων· &ldquogr;Κἀμοὶ καὶ ἐμοὶ A 2. πρόσευξαι, θεράπων τοῦ Χριστοῦ τίμιε (θεράπ.-τίμιε) παιδίον τίμιον καὶ ἅγιον A 2. Τρύφων, ἵνα ὁ ἐλεήσας Θεὸς omits A 2. διὰ σοῦ τὴν γυναῖκά μου κἀμὲ καὶ ἐμὲ σπλαγχνησθεὶς A 2. ἐλεήσῃ.&rdquogr; Καὶ εἶπεν αὐτῷ ὁ ἅγιος Τρύφων· &ldquogr;Γένοιτό σοι πάντοτε ἔχειν βοηθὸν νυκτὸς καὶ ἡμέρας τὸν κύριον Ἰησοῦν Χριστόν (πάντοτε-Χριστὸν) ὁ Χριστὸς βοηθὸς ν. καὶ ἡμ. A 2. .”

And the holy Tryphon called her husband Proclus and said to him: "See, your wife, my God willing, is well; receive her back strong and of sound mind as before, and glorify the Lord our God." And Proclus fell at his feet and entreated him, saying: "Pray for me too, honoured servant of Christ, Tryphon, so that the God who through you had mercy on my wife may have mercy on me too." And the holy Tryphon said to him: "May it be granted you always to have the Lord Jesus Christ as helper by night and by day."

Καὶ παρέδωκεν αὐτῷ αὐ τὸν A 2. τὴν γυναῖκα αὐτοῦ ὑγιῆ ὡς τὸ πρότερον εἰς τὰς χεῖρας αὐτοῦ (ὡς-αὐτοῦ) omits A 2. . καὶ ἐγένετο χαρὰ μεγάλη omits A 2. ἐν τῇ οἰκίᾳ Πρόκλου τοῦ συγκλητικοῦ, τοῦ ἁγίου Τρύφωνος ἐπιδημήσαντος ἐν τῇ Ῥώμῃ [(κἀμοὶ-Ῥώμῃ) εὔξαι ἵνα καὶ ἐμὲ ὁ Θεὸς ἐλεήσει καὶ ἐπευξάμενος αὐτοῖς πάντες ἔδωκαν δόξαν τῶ Θεῶ A 9.] .

And he handed over to him his wife, healthy as before, into his hands; and there was great joy in the house of Proclus the senator, the holy Tryphon having sojourned in Rome.

He is brought back by angels to his homeland. Ὁ δὲ τίμιος καὶ (τ. κ.) omits A 9. ἅγιος (τοῦ συγκ.-ἅγιος) ὁ δὲ A 2. Τρύφων νυκτὸς ἡρπάγη ὑπὸ τῶν omits A 9. ἁγίων ἀγγέλων (τ. ὰγ ἀγγ.) ἀγγέλου A 2. καὶ ἀποκατέστη ἀπεκατηστάθη A 2, 9. ἐν Καμψάδου Σαψάδου A 2; τἡ Σμψάδου A 9. κώμῃ εἰς τὴν πατρίδα αὐτοῦ, ὅπου καὶ αἱ δυνάμεις αὐτοῦ καὶ τὰ μεγαλεῖα αὐτοῦ καὶ τὰ ἰάματα αὐτοῦ ἕως τῆς σήμερον ἡμέρας ἐκτελοῦνται, εἰς δόξαν Θεοῦ πατρὸς καὶ κυρίου Ἰησοῦ Χριστοῦ καὶ ἁγίου πνεύματος.

And the honoured and holy Tryphon was caught up by night by the holy angels and was restored to the village of Campsadus, to his homeland, where his powers and his mighty works and his healings are accomplished to this present day, to the glory of God the Father and of the Lord Jesus Christ and of the Holy Spirit.

Ὁ δὲ ἅγιος Τρύφων προκόπτων ἐν σαφίᾳ καὶ ἡλικίᾳ, δυνάμεις πολλὰς ἐξετέλει, βοηθὸν ἔχων τὸν Θεὸν καὶ τὸν Χριστὸν αὐτοῦ καὶ τὸ ἅγιον καὶ ζωοποιὸν πνεῦμα, ὅτι αὐτοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν [] (εἰς τὴν-ἀμήν) ὅπου καὶ αἱ δυνάμεις καὶ τὰ ἰάματα ἕως σήμερον ἐπιτελοῦνται· ὁ δὲ θεομήμητος Τρ. ἦν προκόπτων ἐν τῆ ἡλικία βοηθὸν ἔχων τὸν Θεὸν καὶ πατέρα καὶ τὸν υἱὸν αὐτοῦ τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν καὶ τὸ ἅγιον πνεῦμα ὧ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν A 2; ἐπιτελῶν ἰάσεις πολλὰς ἐν Χριστῶ Ἰησοῦ τῶ κυρίω ἡμῶν ὧ ἡ δόξα καὶ τὸ κράτος νῦν καὶ ἀεὶ καὶ εἰς τοὺς | A 9.

And the holy Tryphon, advancing in wisdom and stature, accomplished many mighty works, having as his helper God and his Christ and the holy and life-giving Spirit, for his is the kingdom and the power and the glory to the ages of ages, amen.

III. THE SECOND PASSION OF ST. TRYPHON

Greek text only in the Acta; the English here is translated from the Greek.

Tryphon, martyr venerated at Rome (S.)

Respicius, martyr venerated at Rome (S.)

Nympha, martyr venerated at Rome (S.)

From the Paris codices of the National library gr. 1450 (= M 1), 1178 (= M 2), 1529 (= M 3), 1500 (= M 4), Coislin 307 (= M 5). Compare the Preliminary Commentary, num. 6.

Μαρτύριον τοῦ ἁγίου καὶ ἐνδόξου τοῦ Χριστοῦ (καὶ ἐνδ. τ. Χ.) omits M 2, 3, 5. μάρτυρος μεγαλομάρτυρος M 2, 3, 5. Τρύφωνος.

Martyrdom of the holy and glorious martyr of Christ Tryphon.

[1] The world is converted to God by the apostles. Τοῦ κυρίου καὶ Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ μετὰ τὴν θειαν καὶ adds M 3, 5. θεανδρικὴν αὐτοῦ πρὸς ἀνθρώπους ἐπιφάνειαν καὶ τὴν ἐκ νεκρῶν τριήμερον ἔγερσιν καὶ πρὸς τὸν πατέρα μετὰ δόξης ἀνάληψιν ἐπανάληψιν M 3. , ἐπὶ τοὺς μαθητὰς καὶ ἀποστόλους τὸ πνεῦμα τὸ ἅγιον ἐκχεαμένου καὶ γνώσεως αὐτοὺς καὶ θείας θ. κ. M 3, 5 δυνάμεως (αὐτοὺς-δυν.) omits M 2, 4. πλήρεις ἐργασαμένου, ἐκ τοῦ πληρώματος αὐτῶν ἡ σύμπασα μετέλαβε γῆ καὶ πάντες ἄνθρωποι τῆς ἐξ αὐτῶν πηγαζούσης μετέχοντες δωρεᾶς, τοῦ σκότους μὲν τῆς ἀγνοίας ἀπηλλάττοντο, τῷ ἀληθινῷ δὲ τῆς θεογνωσίας προσῳκειοῦντο φωτί.

[1] After the divine-human manifestation of our Lord and God and Saviour Jesus Christ to men, and his rising from the dead on the third day, and his ascension with glory to the Father, when he had poured out the Holy Spirit upon the disciples and apostles and made them full of knowledge and divine power, of their fullness the whole earth partook, and all men, sharing in the gift that welled forth from them, were freed from the darkness of ignorance and were made familiar with the true light of the knowledge of God.

Καθάπερ γὰρ ἀστραπαὶ θεῖαι καὶ διαφανεῖς οἱ ἀπόστολοι τὰ πέρατα διαδραμόντες, καὶ ἄλλος ἄλλο τῆς οἰκουμένης μέρος διακληρωσάμενοι καὶ πᾶν ἔθνος καὶ πᾶσαν χώραν ἑαυτοῖς καὶ πόλιν διανειμάμενοι, τὸν τῆς ἀληθείας σπινθῆρα τούτοις ἐνέβαλον, ὃς κατ᾽ ὀλίγον ἐν τοῖς ἐπιτηδείοις διαναπτόμενος, εἰς περιφανῆ καὶ ἀέριον ἀπέβη πυρσόν.

For like divine and transparent lightnings the apostles ran through to the ends of the earth, and each received by lot one part or another of the inhabited world, and distributed among themselves every nation and every country and city, and they cast into them the spark of truth; which, little by little kindled in suitable material, became a conspicuous and lofty beacon.

[2] Οὕτως ἡ πίστις τὴν ἀρχὴν λαβοῦσα, εἰς τηλικαύτην προῆλθε περιφανῆ δύναμιν. Ταύτης μετὰ τοὺς ἀποστόλους οἱ θεῖοι μάρτυρες αἴτιοι τῆς θεοσεβείας πεφήνασιν, The glory of the martyrs. οἳ καθάπερ σπέρμα σπέρματα M 5. πυρὸς ἐξ αὐτῶν λαβόντες, ἔπειτα τοῖς πειρασταῖς M 3, πειραταῖς M 1, 2. ὡς ἀνέμοις ἐκδοθέντες βιαίοις, οὐ μόνον ταῖς ἐπηρείαις οὐκ M 3; the others omit. ἀπεσβέσθησαν, ἀλλὰ καὶ λαμπρότεροι μᾶλλον δι᾽ αὐτῶν ἀπεδείχθησαν, θάλλοντες ὡς ἄμπελοι ταῖς τομαῖς καὶ τοὺς ἄλλους πόνους εὐφροσύνης ἀφορμὰς ποιούμενοι, ὥστε πόνους ἐκείνοις εἶναι τὸ μὴ πονεῖν καὶ πάσχειν κακῶς, ἡνίκα μὴ διὰ Χριστὸν πάσχωσι.

[2] Thus faith, having taken its beginning, advanced to so conspicuous a power. After the apostles the divine martyrs have appeared as the causes of this godliness; who, having received from them as it were a seed of fire, and then having been given over to the tempters as to violent winds, not only were not quenched by their assaults but were rather shown more brilliant through them, flourishing like vines under the pruning, and making the other toils too occasions of gladness, so that for them it was a toil not to toil and suffer evil, when they did not suffer for Christ.

Τούτων εἷς καὶ omits M 3. ὁ μακάριος γνωρίζεται Τρύφων, The homeland of St. Tryphon. ὁ τῆς ἀκηράτου καὶ θείας τρυφῆς ἐπώνυμος, τὸ μακάριον ὄντως τῆς ἐκκλησίας φυτόν, ὃ γῆς μὲν τὸ πρῶτον ἀνεδόθη Φρυγῶν, κώμης δὲ Καμψάδου Elsewhere Σαμψάδου. Above, p. 336, note 1. Ἀπαμείᾳ τῇ πόλει γειτονούσης. Εὐσεβῶν δὲ γονέων εὐσεβέστερον τέκνον ἐκφύς, οὕτως ἐκ πρώτης ἡλικίας ἀξιόθεος ἦν, ὡς πλουσίας παραυτίκα τυχεῖν τῆς ἐνεργείας τοῦ πνεύματος. Καὶ διὰ τοῦτο ποικίλαι τε νόσοι σωμάτων καὶ δαιμόνων ἅπαν τὸ φῦλον ὀνόματι μόνον μόνῳ M 3. Τρύφωνος ἐδραπέτευον· οὕτως πάγκαλος αὐτῷ ἡ νεότης, οὐ πρὸς ἧλικας (οὐ π. ἥλ.) omits M 3. , οὐ πρὸς ἄνδρας μαχίμους διαγωνιζομένη, ἀλλὰ πρὸς αὐτοὺς adds M 5. δαίμονάς τε καὶ νόσους νόσων M 5. ἀνδριζομένη.

One of these is known to be blessed Tryphon, named after the undefiled and divine delight, the truly blessed plant of the church, which first sprang up from the land of the Phrygians, from the village of Campsadus, which neighbours the city of Apamea. Born a more pious child of pious parents, he was so worthy of God from his first years as to obtain at once a rich working of the Spirit. And for this reason various diseases of bodies and the whole tribe of demons fled at the mere name of Tryphon; so all-beautiful was his youth, contending not against those of his own age, not against warlike men, but playing the man against demons and diseases.

Ἀλλὰ περὶ πάντων μὲν αὐτοῦ τῶν αὐτοῦ M 3; αὐτοῦ τῶν M 5. θαυμάτων ἄρτι διαλαβεῖν, οὐ τοῦ παρόντος καιροῦ. Ἑνὸς δὲ μόνου μνησθεὶς καὶ δείξας ὥσπερ ἐξ ὀλίγου γεύματος τὸ πᾶν, ἐπὶ τὴν μαρτυρίαν ἐκείνου τρέψομαι τὴν διήγησιν.

But to treat now of all his wonders is not for the present occasion. Having made mention of one only, and having shown the whole, as it were, from a small taste, I shall turn the narrative to his martyrdom.

[3] The daughter of Gordian, seized by a demon, Χρόνων ἐνενήκοντα καὶ διακοσίων μετὰ τὴν Αὐγούστου τελευτὴν ἤδη παρῳκηκότων, Γορδιανὸς τῶν σκήπτρων ἐπιλαμβάνεται, ἀνὴρ ἕλλην μὲν τὴν θρησκείαν, οὐ βαρὺς δὲ τοσοῦτον χριστιανοῖς. Οὐ γὰρ κατὰ τοὺς ἄλλους καὶ οὗτος διωγμὸν ὑπῆρχε κεκινηκώς. Τούτῳ γίνεται θυγάτηρ μονογενής, ὥρᾳ μὲν σώματος καὶ κάλλει διαπρεπής, εὐφυΐᾳ δὲ ψυχῆς καὶ συνέσει πολλῷ μᾶλλον περικαλλής, ὃ καὶ πρὸς γραμμάτων πεῖραν καὶ παιδείας κτῆσιν αὐτὴν ἤγαγεν αμέλει. Καὶ πολὺς μὲν ὑπὲρ αὐτῆς τοῖς γονεῦσι λόγος, μηδένα μῶμον ἐπιτριβῆναι ταύτης τῇ ἐν M 3. παρθενίᾳ· πολὺς δὲ τοῖς πρώτοις τῆς πόλεως ὁ ζῆλος, ὥστε τοῦ γάμου ταύτης ἐπιτυχεῖν τυχεῖν M 5. καὶ διὰ τοῦτο κατὰ adds M 3. κλεῖθρά τε αὐτὴν εἶχον καὶ οἰκίαι τὸ σύνολον ἀσφαλεῖς.

[3] When two hundred and ninety years had already passed after the death of Augustus, Gordian takes hold of the sceptres, a man who was a Hellene in religion, but not so oppressive to the Christians. For he had not, like the others, set a persecution in motion. To him there is born an only daughter, distinguished for the bloom and beauty of her body, but far more beautiful for the good nature and understanding of her soul, which indeed led her to the trial of letters and the acquisition of learning. And great was the concern of her parents for her, that no blemish should be rubbed upon her virginity; and great the rivalry of the first men of the city to win her in marriage; and for this reason bolts and altogether secure houses kept her.

Ὡς ἂν δὲ καὶ τῇ πόλει Ῥωμαίων ὁ Τρύφων διαγνωσθῇ, μᾶλλον δὲ ἵνα καὶ Χριστὸς ἐν αὐτῷ δοξασθῇ, δαιμόνιόν τι πονηρὸν ἐξαπίνης τῇ κόρῇ ταύτῃ ἐπιπηδῆσαν, τί μὴ ἐποίει τῶν χαλεπῶν; ἐπῄει γὰρ ἀναιδῶς, ἐσπάραττεν ἀφειδῶς, πυρὶ καὶ ὕδασιν ὕδατι M 3. ἐπερρίπτει καὶ πᾶσι τρόποις αὐτῆς ἐνεμαίνετο ἐλυμαίνετο M 1, 5. τῇ ζωῇ τὴν ζωὴν M 5. .

But so that Tryphon might become known to the city of the Romans too, or rather that Christ might be glorified in him, a certain evil demon suddenly leapt upon this girl; and what of harsh things did it not do? For it assailed her shamelessly, convulsed her unsparingly, threw her into fire and waters, and raged in every way against her life.

Ἀλλ᾽ οὕτως αὐτῆς μὲν ὁ δαίμων. Οὐδὲν δὲ ἧττον αὐτὴ τῶν γονέων ἐδείκνυτο μάστιξ μάστιξι M 1. , τὰ αὐτῶν σπλάγχνα σπαράττουσα καὶ τὸν πᾶσι μισητὸν θάνατον εὐκτὸν αὐτοῖς χρῆμα ποιοῦσα· ἦν γὰρ τὸ πάθος μετὰ τῆς αἰσχύνης καὶ πρὸς θεραπείαν ἀνέλπιστον. Καὶ γὰρ ἰατροὶ μὲν ἅπαντες ἀπηγόρευον ἀπηγόρευαν M 1. , σοφοὶ δὲ ἠπόρουν· ἐπίνοια δὲ οὐδεμία πρὸς τοσοῦτον ἐξαρκοῦσα κακὸν ἦν, ἕως αὐτὸ τὸ πονηρὸν πνεῦμα κρείττονι δυνάμει δηλαδὴ συνωθούμενον συνωθούμενοι M 3. ἐβόα τε ἰσχυρῶς καὶ τὸν οἰκεῖον ὡμολόγει διώκτην· διώκτην μὲν ἐκείνου, τῆς ὑπ᾽ αὐτοῦ δὲ στρεβλουμένης κόρης θεραπευτήν· &ldquogr;Εἰ μή Τρύφων ἔλθοι, φησίν, οὐκ ἀνήσω τὴν παῖδα σοβῶν· οὐκ ἐκστήσομαι ταύτης εἰ μὴ Τρύφωνα ὧδε γενόμενον ἴδω.”

So, then, did the demon with her. And no less was she herself shown to be a scourge to her parents, tearing their bowels and making death, hateful to all, a thing to be wished for by them; for the affliction was joined with shame and was hopeless of cure. For all the physicians gave up, and the wise were at a loss; and no device was sufficient against so great an evil, until the evil spirit itself, evidently thrust on by a stronger power, cried out mightily and confessed its own persecutor; persecutor of it, but healer of the girl tormented by it: "Unless Tryphon comes," it says, "I shall not leave off shaking the girl; I shall not depart from her unless I see Tryphon come here."

[4] at Tryphon's comingΑὐτίκα τοίνυν γράμματά τε βασιλικὰ καὶ μηνύματα παρὰ πᾶσαν ἐφοίτα τὴν οἰκουμένην, καὶ πᾶς ἠρευνᾶτο τόπος καὶ διὰ πάσης γλώττης Τρύφων ἤδετο, Τρύφων ἀνεκαλεῖτο ἐκαλεῖτο M 5. . καὶ πάντες ὅσοι γε ὑπὲρ γῆν ἦσαν εἰς δύο διῃροῦντο ταῦτα, ἢ Τρύφωνα ζητεῖν ἢ περὶ Τρύφωνος ἠρωτᾶσθαι.

[4] At once, then, royal letters and messages went to and fro through the whole inhabited world, and every place was searched, and Tryphon was sung by every tongue, Tryphon was called upon; and all who were upon the earth were divided between these two things, either to seek Tryphon or to be asked about Tryphon.

Ἐπεὶ δὲ καὶ μέχρι Φρυγίας ἡ ζήτησις ἦν, δῆλος ὁ Τρύφων ἤδη καθίσταται καὶ πρὸς τῇ Καμψάδου κώμῃ διατρίβων εὑρίσκεται, χηνῶν ἐπιμελητὴς καὶ νομεὺς ὁ τοσοῦτος. Ὁμολογήσας δὲ αὐτὸς εἶναι Τρύφων, αὐτὸς ὁ ζητούμενος, παραπέμπεται μὲν αὐτίκα διὰ τῶν εὑρηκότων τοῖς ὑπάρχοις Πομπηἳανῷ πομπιανῶ M 1, 3, 5. καὶ Προτεστάτῳ· αὐτοὶ δὲ τοῦτον ἵπποις τοῖς omits M 5. δημοσίοις ἐπιβιβάσαντες, εἰς Ῥώμην τῷ τὸ /// M 2. αὐτοκράτορι διαπέμπουσιν. Ὡ μὲν οὖν ἦνυεν ὀξύτατα τὴν ὁδοιπορίαν (τὴν ὁδ.) omits M 2. . ἔτος δὲ ἦν αὐτῷ τότε

And when the search reached as far as Phrygia, Tryphon is at once made known and is found staying near the village of Campsadus, a keeper and herdsman of geese, so great a man. And having confessed that he himself was Tryphon, the very one sought, he is at once sent on by those who had found him to the prefects Pompeianus and Protestatus; and they, mounting him on the public horses, send him to Rome to the emperor. He, then, accomplished the journey most swiftly. And he was then in his

τῆς ἡλικίας ἑπτακαιδέκατον ἕβδομον πρὸς τοῖς δέκα M 5. . Τὸ πνεῦμα δὲ τῆς αὐτοῦ παρουσίας αἰσθόμενον αὐτό τε κακῶς ἔπασχε καὶ κακῶς ἐποίει τὴν κόρην· ἔπειτα καὶ ὀλοφυρομένῳ ἐῴκει· &ldquogr;Οὐκέτι μοι ἐφεῖται&rdquogr; λέγον &ldquogr;τῷδε τῷ σώματι ὡς οἰκίᾳ χρῆσθαι, ἀλλ᾽ ὅσον οὔπω καὶ ἆκον ἀπελαθήσομαι. she is freed: Τρεῖς γὰρ ἡμέραι τὸ μετὰ ταῦτα καὶ Τρύφων ὁ τὴν καθ᾽ ἡμῶν ἐξουσίαν γὰρ adds M 1. ἀνειληφὼς παραγίνεται.&rdquogr; Οὕτω πολλὰ κράξαν καὶ διασπαράξαν (καὶ δ.) omits M 2. τὴν κόρην ἐξῄει μηδὲν μὴ δὲ M 3, 5. αὐτὴν ὑπομεῖναι θαρρήσας θαρρῆσαν M 3, 5. τὴν τοῦ omits M 5. Τρύφωνος παρουσίαν.

seventeenth year of his age. And the spirit, perceiving his coming, itself suffered ill and did ill to the girl; and then it seemed like one lamenting: "I am no longer permitted," it said, "to use this body as a house, but very soon I shall be driven out even against my will. For three days after this, and Tryphon, who has received authority against us, arrives." Having cried out so much and torn the girl, it went out, not daring to await at all the coming of Tryphon.

[5] Tryphon, brought to Gordian, Μετὰ τρίτην δὲ τῆς ἀπαλλαγῆς ἡμέραν, καταλαμβάνει μὲν τὴν βασιλίδα Ῥώμην ὁ ἅγιος· προσάγεται δὲ παραχρῆμα Γορδιανῷ, χρῆμα ποθεινόν· ὃν ἀσμένως ὁ βασιλεὺς δεξάμενος, οὐκ ἠγνόησεν here M 4 begins. αὐτὸν εἶναι τῆς θυγατρὸς ἐκείνου θεραπευτήν, τῇ παρουσίᾳ συμβάλλων τὴν τῶν ἡμερῶν προθεσμίαν· ἵνα δὲ καὶ μείζονα δῷ τῷ πράγματι πίστιν μ. τῶ πρ. π. δῶ M 5. , αὐτὸν ἐκεῖνον τὸν δαίμονα θεατὸν γενέσθαι Τρύφωνα ἠξίου καὶ περὶ ὧν ἂν ἐρωτηθείη μὴ συγκαλύψαι ἀλλ᾽ εἰς φῶς ἀγαγεῖν.

[5] And on the third day after the deliverance the saint reaches the royal city of Rome; and he is brought at once to Gordian, a thing longed for; and the king received him gladly and did not fail to recognize him as the healer of his daughter, comparing the appointed term of the days with his arrival; and, in order to give still greater credit to the matter, he asked Tryphon that that very demon should become visible, and that concerning whatever it should be asked it should not conceal but bring it to light.

Ἐν ἓξ τοιγαροῦν ἡμέραις νηστείᾳ καὶ δεήσει τῇ πρὸς Θεὸν ὁ Τρύφων ἑαυτὸν ἐκδούς, ἤδη τῆς ἑβδόμης ἐφισταμένης, μείζονος τῆς κατὰ δαιμόνων ἐξουσίας ἄνωθεν ἀξιοῦται. Ἐπεὶ γὰρ ἐλύετο μὲν τὸ τῆς νυκτὸς σκότος, ἥλιος δὲ βαλὼν βάλλων M 5. ἀκτῖσι τὴν γῆν φαιδρὸν ἐμειδία, παρῆν μὲν ὁ βασιλεύς, παρῆν δὲ καὶ πᾶν ὅσον δορυφορικὸν καὶ ὑπήκοον, μετέωροι τὰς ψυχὰς πάντες πρὸς τὴν καινότητα τοὺ γενησομένου γενομένου M 1. . Ὁ μέντοι μὲν M 3. θεῖος Τρύφων ἁγίου πνεύματος πλήρης ὢν ἅμα δὲ καὶ τὸ ἀκάθαρτον πνεῦμα ὄμμασιν ἀθεάτοις οἷα παριστάμενον αὐτῷ omits M 5. καθορῶν, μετεστείλατο γὰρ καὶ ἄκοντα ἄκον M 5. πάλιν, ὥσπερ ἐξωθεῖ καὶ μὴ βουλόμενον· &ldquogr;Σοὶ λέγω, φησίν, ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ, ἐμφάνηθι τοῖς παροῦσιν καὶ τὴν ἀσχημοσύνην τὴν σὴν ἄρτι καὶ τὴν ἀσθένειαν δήλην γενέσθαι πᾶσι π. γ. M 5. καὶ καταφανῆ παρασκεύασον.&rdquogr;

So for six days Tryphon gave himself up to fasting and supplication to God, and when the seventh was already at hand he is deemed worthy from above of a greater authority against demons. For when the darkness of night was dissolving, and the sun, striking the earth with its rays, smiled brightly, the king was present, and present too was all the bodyguard and the subjects, all with their souls in suspense at the novelty of what was to happen. The divine Tryphon, then, being full of the Holy Spirit and at the same time beholding with unseen eyes the unclean spirit as standing beside him — for he summoned it again even against its will, as though thrusting it out even when it did not wish — says: "I say to you in the name of Jesus Christ, appear to those present, and make your shamefulness and weakness now plain and manifest to all."

Οὔπω πέρας εἶχεν ὁ λόγος, καὶ κύων ὡρᾶτο σφόδρα δυσειδής, τὸ χρῶμα μέλας, τοὺς ὀφθαλμοὺς ἔχων ὡς πῦρ ἀφιέντας, τὴν δὲ κεφαλὴν τῇ γῇ καθειμένος.

The word had not yet reached its end, and a very ugly dog was seen, black in colour, having eyes as though sending forth fire, and its head let down to the ground.

[6] compels the demon to confess Christ;ᾯ προσσχὼν προσχὼν M 2, 5. ὁ Τρύφων· &ldquogr;Λέγε μοι,&rdquogr; φησίν, &ldquogr;ὢ κατάρατε, τίς ὁ πέμψας σε; τίς ὁ τῆς νεάνιδος ταύτης ἐπιτρέψας καταδραμεῖν ἐπιδραμεῖν M 2. ; καὶ πῶς τοιούτῳ ζόφῳ κάτοχος ὢν καὶ τὴν δύναμιν ἀσθενὴς καὶ ἄτιμος, πλάσμα Θεοῦ τὸ τίμιον καὶ κατ᾽ εἰκόνα τὴν αὐτοῦ γενόμενον, ἀτιμοῦν οὕτω καὶ διαλυμαίνεσθαι σὺ τολμᾷς;&rdquogr; Ὁ δὲ δαίμων ὥσπερ ὑπό τινων βελῶν πληττόμενος τῶν ἐκείνου λόγων ὑπὸ τοῦ οἰκείου μὲν ἀπεστάλθαι πατρός, εἶναι δὲ αὐτοῦ τὸν πατέρα τὸν αἴτιον τῶν κακῶν, ὃς καὶ Σατᾶν προσηγόρευται· &ldquogr;παρ᾽ αὐτοῦ καὶ τὴν παῖδα ταύτην, ἔλεγεν omits M 4. , ἐπιτέτραμμαι βασανίσαι.&rdquogr; — &ldquogr;Ποία δέ, ὁ Τρύφων, ἐξουσία, φησί, τῷ ἄρχοντι τῆς κακίας κατὰ τοῦ πλάσματος τοῦ Θεοῦ;&rdquogr;

[6] Turning his attention to it, Tryphon says: "Tell me, O accursed one, who is it that sent you? Who permitted you to overrun this young woman? And how, being held fast in such darkness, and weak in power and without honour, do you dare so to dishonour and outrage the honoured creature of God, made after his image?" And the demon, as though struck by arrows, by his words, said that it had been sent by its own father, and that its father was the cause of evils, who is also called Satan: "By him too," it said, "I have been permitted to torment this girl." — "And what authority," says Tryphon, "has the ruler of wickedness against the creature of God?"

Ὁ δὲ κύων ἐκεῖνος, καίτοι φύσει φιλοψευδὴν ὤν φιλ. ὢν φύσ. M 5. , συνωθεῖται, καὶ μὴ βουλόμενος πρὸς ἀλήθειαν καὶ ἃ omits M 4. κρύπτειν ἥθελε καὶ ὡς ἀπόρρητα συντηρεῖν, ταῦτα καὶ ἄκων ἐπὶ πάντων ὁμολογεῖ· &ldquogr;Ἡμῖν, εἰπών, ούδὲ μία ἐστιν ἐξουσία κατὰ τῶν εὐσεβούντων εἴς γε τε M 5. τὸν παντοκράτορα Θεὸν καὶ τὸν αὐτοῦ υἱον τὸν Χριστόν, ὃν Πέτρος καὶ Παῦλος ἐνταῦθα λαμπρῶς λαμπρὸς M 2. ἐκήρυξαν, ἀλλ᾽ ὑποπτήσσοντες αὐτοὺς διαφεύγομεν, εἰ μή τινα πεῖραν ἔξωθεν αὐτοῖς ἐπαγαγεῖν προτραπείημεν· κατὰ τούτων δὲ μετὰ πάσης ἐξουσίας κρατοῦμεν, τῶν προθέσει ψυχῆς τοῖς ἡμῖν φίλοις προσκειμένων ἔργοις, ἅτινα προηγουμένως εἰσὶν εἰδωλολατρία, βλασφημία, μοιχεία, φαρμακεία, φόνοι, φθόνοι, ὑπερηφανίαι· διὰ τούτων γὰρ καὶ τῶν τοιούτων οἱ ἄνθρωποι καὶ τοῦ Θεοῦ αὐταιρέτως ἀλλοτριοῦνται καὶ ἡμῖν συνάπτονται.&rdquogr; Τούτων

And that dog, although by nature a lover of falsehood, is compelled even against its will to the truth, and the things it wished to hide and keep as secret, these, even unwilling, it confesses before all, saying: "We have no authority at all against those who are pious towards the almighty God and his Son Christ, whom Peter and Paul proclaimed brilliantly here; but cowering before them we flee from them, unless we should be prompted to bring some trial upon them from outside; but over these we rule with all authority, those who by the purpose of their soul are devoted to the works that are dear to us, which are first of all idolatry, blasphemy, adultery, sorcery, murders, envyings, prides; for through these and such things men of their own choice are estranged from God and joined to us."

ὑπ᾽ αὐτοῦ λαλουμένων, αὐτόν τε τὸν βασιλέα καὶ τοὺς παρόντας μετὰ τοῦ θαυμάζειν καὶ δέος εἰσῄει καὶ πολλοὶ μὲν τῶν ἀπίστων ἐπίστευσαν εὐθὺς εὺθὺς ἐπ. M 5. τῷ Χριστῷ, τοῖς δὲ πιστοῖς βεβαίωσις ἔτι περὶ τὴν πίστιν ἐκ τῆς τοῦ ἐχθροῦ γέγονε μαρτυρίας· τὸ μέντοι πονηρὸν δαιμόνιον ἐπιτιμηθὲν ἀφανὲς ᾥχετο.

As these things were being spoken by it, fear, along with wonder, came upon both the king himself and those present; and many of the unbelievers at once believed in Christ, and for the believers there came a further confirmation in the faith from the testimony of the enemy; and the evil demon, rebuked, went away out of sight.

[7] he is loaded with gifts by the emperor.Ὁ δὲ καῖσαρ θαυμάσας τὸν ἄνδρα τῆς τοιαύτης κατὰ δαιμόνων ἰσχύος, τιμαῖς τε omits M 4. , ὡς ἐχρῆν, καὶ πολλαῖς θεραπεύει ταῖς δωρεαῖς. Εἰ γὰρ καὶ τὸ σέβας διάφορος ἦν, ἀλλ᾽ ἡ ἀρετὴ πᾶσιν ὁμοίως αἰδέσιμος. Ἔπειτα καὶ μετὰ προσηκούσης αὐτὸν τῆς τιμῆς τε καὶ M 5. θεραπείας οἴκαδε παραπέμπει. Ὅσα μέντοι πρὸς βασιλέως αὐτῷ ἐδωρήθη χεῖρες εὐθὺς πενήτων ἀνὰ τὴν ὁδὸν εἶχον· αὐτὸς δὲ οἴκοι γενόμενος τῶν τε συνήθων τῆς πίστεως εἴχετο ἔργων ὁδηγῶν πρὸς τὴν adds M 3. ἀλήθειαν τοὺς πεπλανημένους καὶ πρὸς τὴν τῶν κακῶς πασχόντων ἐπιμέλειαν ἑαυτὸν ἐδίδου.

[7] And Caesar, marvelling at the man for such strength against demons, pays him court with honours, as was fitting, and with many gifts. For even if he differed in worship, yet virtue is equally to be revered by all. Then he sends him home with fitting attendance. Whatever had been given him by the king, the hands of the poor along the road at once had; and he himself, having come home, held to the accustomed works of the faith, guiding to the truth those who had gone astray, and gave himself to the care of those who suffered ill.

Γορδιανοῦ δὲ τελευτήσαντος, εἰς Φίλιππον τὸν εὐσεβῆ [In the Passion which Metaphrastes reworked, Philip is represented as ἀσεβὴς, wrongly indeed. Eusebius, Hist. eccl., VI, 34.] τὰ τῆς βασιλείας μεταβαίνει σκῆπτρα· κάκεῖνου δὲ θᾶττον ἐν πολέμῳ τῶν Τρωγλοδυτῶν Above, p. 331, note 1. ἀνῃρημένου, Δέκιος δὲ adds M 4. μετ᾽ αὐτὸν ἀναγορεύεται βασιλεύς, ὠμὸς ἀνήρ, ἀναιδὴς ψυχῇ, αἵμασι καὶ σφαγαῖς καὶ βασάνοις ὅλως ἐνευφραινόμενος, ζέων μὲν τῇ περὶ τὰ εἴδωλα μανίᾳ, The Decian persecution. δεινῇ δὲ λύττῇ κατὰ τῶν adds M 3, 4. χριστιανῶν πάντων κεκινημένος, τὸ μὲν ὅπλα κατ᾽ ἐχθρῶν ἆραι, βέλη φημὶ καὶ δόρατα καὶ ῥομφαίαν, μικρὸν ἡγούμενος ἔργον καὶ μικρὰς δεόμενον δεόμενος M 2. τῆς φροντίδος· τὸ δὲ τροχοὺς καὶ καταπέλτας ὄνυχάς τε σιδηροῦς καὶ πᾶν εἶδος ἄλλο κολαστηρίων ἑτοιμάζειν κατὰ τῶν εὐσεβούντων τοῦτο μέγα εἶναι νομίζων καὶ μεγάλην αὐτῷ περιποιοῦν τὴν εὔκλειαν.

And Gordian having died, the sceptres of the kingdom pass to Philip the pious; and he too having been quickly killed in the war of the Troglodytes, Decius is proclaimed king after him, a cruel man, shameless in soul, wholly delighting in blood and slaughter and tortures, boiling with the madness for idols, and moved by a dreadful rage against all the Christians; to raise arms against enemies, I mean arrows and spears and sword, he considered a small work, needing little thought; but to prepare wheels and catapults and iron claws and every other kind of instrument of punishment against the pious, this he thought great and procuring great glory for him.

Ἦν οὖν δεινὸς τότε κατὰ χριστιανῶν ὁ πόλεμος καὶ πολλὴ πολλήν M 2. συνέχουσα σκοτομήνη τὴν οἰκουμένην. Καὶ διὰ τοῦτο παρῆν ὁρᾶν τὴν τοῦ Θεοῦ ἅλωνα ὥς τινι πτύῳ διακαθαιρομένην καὶ τοὺς μὲν τὴν omits M 2. εὐσεβῆ πίστιν ὑποδεξαμένους, ἀσθενεῖς δὲ τοὺς λογισμοὺς ὄντας καὶ ἀχυρώδεις ὑπὸ τῆς τῶν πειρασμῶν βίας, ὥσπερ ὑπό τινος ἀνέμων ἀνέμου M 5. φορᾶς ἐκριπιζομένους, ὕλην τῷ αἰωνίῳ πυρὶ συντηρεῖσθαι· ὅσοι δὲ γνώμης εὐθύτητι καὶ ψυχῆς σταθερότητι στερθότητι M 4. τῆς ἀληθείας ἀντεποιήσαντο, οὗτοι κρείττους κρείττονες M 3. ὀφθέντες τῶν πειρασμῶν καὶ μέχρι τέλους τὴν ὁμολογίαν φυλάξαντες οἷά τις καθαρώτατος σῖτος εἰς τὰς οὐρανίους ἀποθήκας ἐταμιεύθησαν.

So the war against the Christians was then terrible, and a great moonless darkness held the inhabited world. And for this reason one could see the threshing-floor of God being cleansed as by a winnowing-fan, and those who had received the pious faith but were weak and chaff-like in their reasonings, blown away by the violence of the temptations as by a rush of winds, being kept as fuel for the eternal fire; but as many as laid hold of the truth with uprightness of judgment and steadfastness of soul, these, shown to be stronger than the temptations and keeping their confession to the end, were stored like the purest wheat in the heavenly granaries.

[8] Tryphon is set before the prefect; Τούτων οὕτω τελουμένων καὶ τοῦ διωγμοῦ μάλα σφοδρῶς ἐπικειμένου, ἀνάγεται περὶ Τρύφωνος τῷ τῆς Ἀνατολῆς ἐπάρχῳ — Ἀκυλῖνος ὄνομα τούτῳ τούτω ὄνομα M 5. ἦν — ὡς ἀνήρ τις Ἀπαμεὺς τὸ γένος, τὴν γνώμην οὐκ ἀγεννής, τὸ ἦθος οὐκ εὐχερής, περὶ λὸγους οὐκ ἀμαθής, ἰατρὸς τὴν τέχνην, πολλῇ πρὸς τοὺς σεβαστοὺς ὑπεροψίᾳ χρῆται καὶ μυκτηρίζει μὲν τοὺς μεγάλους θεούς, Χριστὸν δέ τινα μόνον πρεσβεύει θεόν, καὶ ταύτῃ ταῦτα M 3. τοὺς πολλοὺς ταῖς καινολογίαις ἐξαπατᾷ.

[8] These things being accomplished thus and the persecution pressing very vehemently, a report is brought concerning Tryphon to the prefect of the East — Aquilinus was his name — that a certain man, an Apamean by race, not ignoble in mind, not easy-going in character, not unlearned in letters, a physician by art, treats the august ones with great contempt and sneers at the great gods, but honours one Christ alone as god, and in this way deceives the many with novelties of speech.

Εὐθὺς οὖν γράμματα τοῖς κατὰ τόπον ἄρχουσι καὶ προστάγματα μετὰ σφοδρᾶς ἐξεπέμπετο τῆς ἀπειλῆς, ὅτι τάχος αὐτῷ παραστῆσαι τὸν ζητούμενον. Οὐκ ἦν δὲ ἄρα τὸν τῆς πίστεως λύχνον φαίνοντα λαθεῖν ἢ τὸ μῦρον κρυβῆναι ὑπὸ τῆς οἰκείας ὀσμῆς φανερούμενον. Οὐ μὴν ἀλλὰ καὶ αὐτὸς ἀκούσας τῶν διωκόντων τὴν ἀναζήτησιν, οὐ πρὸς τὰς ἐρήμους ὑποχωρεῖ, οὐ τὰ λάσια τῶν ὀρῶν ὑποτρέχει, προσευχαῖς δὲ καὶ δεήσεσιν ἑαυτὸν ὁπλίσας τοῖς ζητοῦσι λίαν φαιδρῶς φαιδρὸς M 4, 5. ἐμφανίζεται καὶ πρὸς τὸν Ἀκυλῖνον σὺν ἡδονῇ παραπέμπεται.

At once, then, letters and commands were sent to the rulers of the place with a vehement threat, that they should quickly present to him the one sought. But it was not possible for the lamp of faith, shining, to escape notice, or for the ointment, made manifest by its own fragrance, to be hidden. Nay more, he himself, hearing of the search of the persecutors, does not withdraw to the deserts, does not run under the thickets of the mountains, but, arming himself with prayers and supplications, he shows himself very cheerfully to those who seek him, and is sent on with pleasure to Aquilinus.

Ἀκυλίνῳ δὲ τότε κατὰ Νίκαιαν αἱ διατριβαὶ ἦσαν· βήματος οὖν αὐτῷ διαρθέντος ἀρθέντος M 3. ὑψηλοῦ καὶ τῆς περὶ αὐτὸν πάσης δορυφορίας, ὥσπερ ἔθος αὐτοῖς, παραστάσης, Πομπηἳανὸς πομπιανὸς M 1 – 5. σκρινιάριος τῆς μεγίστης τάξεως εἶπεν· &ldquogr;Ὁ ἐκ τῆς Ἀπαμείας παρὰ Φρόντωνος τοπάρχου πρὸς τὴν ὑμετέραν μεγαλειότητα πεμφθεὶς τῷ καθαρωτάτῳ βήματι παρέστηκε τῆς ὑμῶν ἐξουσίας.&rdquogr; Ἀκυλῖνος ἔπαρχος εἴπεν· &ldquogr;Ὁ παρεστὼς πρῶτον εἰπάτω τοὔνομα, τὴν πατρίδα, τὴν τύχην, ἔπειτα καὶ τὸ σέβας.&rdquogr;

And Aquilinus was then staying at Nicaea; so, a lofty tribunal having been raised for him and all the bodyguard standing about him, as is their custom, Pompeianus, scriniarius of the greatest office, said: "He who was sent from Apamea by Fronto the toparch to your majesty stands before the most pure tribunal of your authority." Aquilinus the prefect said: "Let the one who stands here first tell his name, his homeland, his fortune, and then his worship."

Ὁ ἅγιος Τρύφων εἶπεν· &ldquogr;Ἐμοὶ τὸ ἀπὸ γῆς ὄνομα Τρύφων, πατρὶς δὲ ἡ κώμη Κάμψαδος, Ἀπαμείᾳ τῇ πόλει γείτων ὑπάρχουσα· τύχη δὲ παρ᾽ ἡμῖν οὔτε ἔστι οὔτε λέγεται τοῖς προνοίᾳ Θεοῦ καὶ τάξει τὰ πάντα γίνεσθαι πεπιστευκόσι καὶ ὑπὸ τῆς αὐτοῦ σοφίας κυβερνᾶσθαι τὸ πᾶν. Ἐλεύθερος δὲ τὸν τρόπον εἰμὶ καὶ ἑνὶ μόνῳ Χριστῷ δεδούλωμαι· Χριστὸς γὰρ ἐμοὶ τὸ σέβας, Χριστὸς ἐμοὶ δόξα καὶ στέφανος ἤδη καυχήσεως.&rdquogr;

The holy Tryphon said: "My name from the earth is Tryphon, and my homeland the village of Campsadus, which neighbours the city of Apamea; but fortune neither exists nor is spoken of among us, who have believed that all things come to pass by the providence and order of God and that the universe is steered by his wisdom. And I am free in my manner of life and have been enslaved to Christ alone; for Christ is my worship, Christ is my glory and already the crown of my boasting."

[9] he despises his threats; Πρὸς ταῦτα ἔπαρχος· &ldquogr;Ὑπολαμβάνω μηδέπω καὶ τήμερον ἐγνωκέναι σε τὴν τοῦ σεβαστοῦ κέλευσιν, ὅπως πάντα ἄνθρωπον ἀπειθῶς ἔχοντα πρὸς τὴν τῶν θεῶν θεραπείαν βιαίῳ βεβαίω M 2. θανάτῳ παραδίδοσθαι προστάττει. Ἀλλὰ σὺ πείθου μοι καὶ ἀπόστηθι τῆς τοιαύτης ἀπάτης, ἵνα μὴ καὶ πυρὶ καὶ ταῖς ἄλλαις κολάσεσι σεαυτὸν ὑπόσχῃς.&rdquogr; Ὁ omits M 2. ἅγιος Τρύφων· &ldquogr;Εἴθε μοι γένοιτο, ἔφη, καὶ πυρὶ καὶ βασάνοις πάσαις ὑπὲρ τοῦ ὀνόματος Χριστοῦ, τοῦ ἐμοῦ Θεοῦ (τ. ἐμ. Θ) omits M 2. , καταναλωθῆναι καθαναλωθῆναι M 2. ” Ὁ ἔπαρχος εἶπε· &ldquogr;Θῦσον, ὦ Τρύφων, παραινῶ, τοῖς θεοῖς· ὁρῶ γὰρ τέλειόν σου καὶ βεβηκὸς τὸ φρόνημα, καὶ οὐ βούλομαί σε, μὰ τοὺς θεούς, κακῶς ἀποθανεῖν.&rdquogr; Ὁ ἅγιος Τρύφων εἶπε adds M 5. · &ldquogr;Τέλειον ἕξω τὸ φρόνημα,&rdquogr; εἶπεν omits M 5. , &ldquogr;εἰ τελείαν τῷ Θεῷ μου προσάξω καὶ τὴν ὁμολογίαν καὶ omits M 3. τὴν καλὴν παρακαταθήκην, τὴν εἰς αὐτὸν πίστιν, ἀνεξάρνητον διατηρήσας διατηρήσασθαι M 2. · ἄμωμον ἐμαυτὸν θυσίαν καὶ ὁλόκληρον τῷ ὑπὲρ ἐμοῦ τυθέντι τιθέντι M 5. προσενέγκω Χριστῷ.&rdquogr;

[9] To this the prefect: "I suppose that not even today have you learned the command of the august one, how he orders every man who is disobedient regarding the worship of the gods to be handed over to a violent death. But obey me and depart from such deceit, so that you may not subject yourself to fire and the other punishments." The holy Tryphon: "Would that it might be granted me," he said, "to be consumed both by fire and by all tortures for the name of Christ, my God." The prefect said: "Sacrifice, O Tryphon, I advise, to the gods; for I see that your mind is perfect and settled, and I do not wish you, by the gods, to die miserably." The holy Tryphon said: "I shall have a perfect mind if I bring perfect to my God both my confession and the good deposit, keeping undenied my faith in him; I shall offer myself a blameless and whole sacrifice to Christ, who was sacrificed for me."

Πρὸς ταῦτα ὁ ἔπαρχος τοῦ ἐπάρχου M 5. πῦρ αὐτῷ πάλιν καὶ βασάνους ἄλλας ἄλλους M 3. ἐπανατεινάμενος ἐπανατειναμένου M 5. , ὁ ἅγιος Τρύφων· &ldquogr;Ἐμοὶ πῦρ ἀπειλεῖς,&rdquogr; ἔφη, &ldquogr;σβεννύμενον καὶ τῇ ὑφαπτούσῃ ὕλῃ συναπολλύμενον, οὗ τὸ τέλος τέφρα. Ἐγὼ δέ σοι τὸ ἄσβεστον καὶ διαιωνίζον ἀνταπειλῶ. Τοιγαροῦν ἀπόστηθι

When to this the prefect again held out over him fire and other tortures, the holy Tryphon said: "You threaten me with a fire that is quenched and perishes together with the material that kindles it, whose end is ash. But I threaten you in return with the unquenchable and everlasting one. Therefore depart

τῶν ματαίων καὶ γνῶθι τὸν ὄντως Θεόν, μήποτέ σοι πεῖραν ἐκείνου τοῦ πυρὸς λαβόντι πολλὰ τῆς νῦν ἀπάτης μεταμελήσῃ.&rdquogr; Τούτων ἀκούσας Ἀκυλῖνος καὶ πρὸς ὀργὴν ἐξαφθεὶς κελεύει κρεμασθέντα σπαθίζεσθαι.

from vain things, and know the true God, lest, having had trial of that fire, you should greatly repent of your present deceit." Hearing this, Aquilinus, inflamed to anger, orders him to be hung up and flogged.

[10] he is beaten for three hours; Αὐτίκα γοῦν ἐξενεχθείσης τῆς ἀποφάσεως, τὸ ἱμάτιον ὁ μακάριος ἀποδὺς καὶ σὺν ἐκείνῳ καὶ δειλοὺς ἅπαντας τῆς ἀνθρωπίνης φύσεως λογισμοὺς καὶ τὸ καλὸν ἐκεῖνο σῶμα παραδοὺς τοῖς δημίοις, ἀναρτᾶται τῷ ξύλῳ· εἶτα καὶ τὰς χεῖρας περιαγκωνισθεὶς ἐκόπτετο ἐκόπετο M 4. τὰς σάρκας γενναίως· ἐν τρισὶ δὲ ὥραις (ἐν τρ. δὲ ὥραις) omits M 5. οὕτω σπαθιζομένου καὶ ἡσυχῆ τὰς πληγάς, ὥσπερ ἄλλου πάσχοντος, ὑπομένοντος, ὁ ἔπαρχος Ἀκυλῖνος, ὥσπερ οὐκ ἀνδρὶ τοιούτῳ τὴν καρτερίαν, ἀλλ᾽ ἀνάνδρῳ καὶ ἀγεννεῖ παραινῶν· &ldquogr;Μετάγνωθι, Τρύφων, τῆς ἀκαίρου ταύτης ἀπονοίας,&rdquogr; ἔφη, &ldquogr;καὶ ὁμολόγει θύειν τοῖς θεοῖς· οὐ γὰρ ἔστιν ὃς τῷ τοῦ βασιλέως ἀντειπὼν προστάγματι μὴ πικρῶς καὶ βιαίως ἀπολέσοι καὶ τὴν ζωήν.

[10] At once, then, the sentence having been brought out, the blessed one, stripping off his garment and with it all the cowardly reasonings of human nature, and handing over that fair body to the executioners, is hung up on the wood; then, his arms bound behind his back, he was nobly cut in his flesh; and when for three hours he had been so flogged and was enduring the blows quietly, as though another were suffering, the prefect Aquilinus, as though exhorting not a man of such endurance but an unmanly and ignoble one, said: "Change your mind, Tryphon, from this untimely madness, and agree to sacrifice to the gods; for there is no one who has spoken against the command of the king who has not lost his life bitterly and violently."

his illustrious answers;” Ὁ ἅγιος Τρύφων εἶπεν· &ldquogr;Κἀγώ σοί φημι ὅτι μηδεὶς τὸν οὐράνιον βασιλέα Χριστὸν ἀρνηθεὶς τῆς αἰωνίας οὐκ ἐκπεσεῖται ζωῆς, πρὸς δὲ καὶ πυρὶ ἀσβέστῳ κατακριθήσεται.&rdquogr;

The holy Tryphon said: "And I say to you that no one who has denied the heavenly king Christ will escape falling from eternal life, and moreover he will be condemned to unquenchable fire."

Πρὸς ταῦτα ὑπολαβὼν ὁ ἔπαρχος· &ldquogr;Ὁ οὐράνιος βασιλεύς,&rdquogr; εἶπεν, &ldquogr;οὐκ ἄλλος ἢ ὁ μέγας Ζεύς ἐστιν, ὁ Κρόνου καὶ Ῥέας υἱός, ὃς καὶ πατήρ ἐστιν ἀνδρῶν τε θεῶν τε (θ τ.) καὶ θεῶν M 5. , ᾧ τοὺς ἀπειθήσαντας ἀδύνατον ζῆν, ᾧ καὶ σὺ πεισθῆναι ὀφείλεις, ἵνα ζωῆς ἡδίστης ἀξιωθῇς.&rdquogr; Ὁ omits M 2. ἅγιος Τρύφων εἶπεν· &ldquogr;Ὅμοιοι γένοιντο Διῒ τῷ θεῷ σου οἱ θεὸν εἶναι αὐτὸν αὖτὁν εἶναι M 3, 4. πιστεύοντες καὶ πάντες ὅσοι πεποίθασιν ἐπ᾽ αὐτῷ αὐτὸν M 5. . ὃν γόητα μὲν ἄνθρωπον καὶ μιαρόν φασι γεγενῆσθαι, κακίας εἶδος ἀπολιπόντα μηδὲν ἄπρακτον καὶ ἀνεπιχείρητον· μετὰ δὲ τὴν omits M 2. αὐτοῦ τελευτὴν τελ. αὐτοῦ M 5. ἀνδριάντας αὐτῷ χρυσοῦς καὶ ἀργυροῦς ἀνιστῶντες οἱ τὰ ὅμοια τούτῳ τῆς αἰσχύνης ἔργα μεταδιώξαντες θεὸν ἀνηγορεύκασιν, ἀπολογίαν ὥσπερ τῆς σφῶν αὐτῶν ἀσελγείας τὴν θεοποιΐαν ταύτην οἱ πάντολμοι προβαλλόμενοι· ὁ αὐτὸς δὲ τρόπος καὶ ἐπὶ τῶν ἄλλων ὑμῶν ψευδωνύμων ὁρᾶται θεῶν· ταύτῃ γοῦν καὶ ὑμεῖς ἄνωθεν ἀκολουθοῦντες τῇ ἀπατηλῇ παραδόσει, ἀψύχῳ ὕλῃ καὶ κωφῇ τὸ σέβας ἀποδιδόναι βούλεσθε, τοῦ ζῶντος ὀλιγωροῦντες Θεοῦ, ὅς οὐρανὸν ἐστερέωσε, γῆν ἐφ᾽ ὑδάτων ἥδρασεν, ἀέρα ἐξέχεεν καὶ πᾶσαν τὴν τῶν ὔντων φύσιν διαμορφώσας, κύριον ἐπ᾽ αὐτῆς τὸν ἄνθρωπον κατεστήσατο.

To this the prefect, taking him up, said: "The heavenly king is none other than the great Zeus, the son of Kronos and Rhea, who is also father of men and of gods, whom it is impossible for those who disobey to live, and whom you too ought to obey, so that you may be deemed worthy of a most pleasant life." The holy Tryphon said: "May those who believe him to be a god become like Zeus your god, and all who trust in him; who, they say, was a sorcerer and a defiled man, who left no form of wickedness undone and unattempted; and after his death those who pursued works of shame like his set up gold and silver statues to him and proclaimed him a god, these all-daring men putting forward this deification as a defence, as it were, for their own licentiousness; and the same manner is seen also in the case of your other falsely named gods; following, then, this deceitful tradition from of old, you too wish to render worship to soulless and dumb matter, slighting the living God, who made firm the heaven, founded the earth upon the waters, poured out the air and, having given form to the whole nature of beings, appointed man lord over it.

Τοῦτον ὑπὸ τοῦ πονηροῦ δαίμονος ἀγόμενον καὶ δελεαζόμενον καὶ πονηροῖς ἔργοις τοῦ πεποιηκότος Θεοῦ μακρυνόμενον οἰκτείρας ἐκεὶ πολλῶν πρότερον γενομένων ἀδιόρθωτον ἦν τὸ κακόν, εὐδόκησεν ὁ τοῦ Θεοῦ λόγος διὰ πολλὴν περὶ τὸ πλάσμα φιλανθρωπίαν, ἄνθρωπος γενέσθαι μορφήν τε ὁμοίαν ἡμῖν ἀναλαβεῖν καὶ ἐν αὐτῇ καὶ σταυρὸν καὶ θάνατον ὑπομεῖναι καὶ οὕτω ταπεινωθεὶς καταισχῦναι τὸν ὑπερήφανον. Σταυρωθεὶς οὖν καὶ ταφείς, εἶτα omits M 2. καὶ ἀναστὰς ταφεὶς καὶ ἀν. εἶτα καὶ θεοπ. M 1, 5. ἐκ νεκρῶν (καὶ ἀν. ἐκ ν.) omits M 3, 4. καὶ εἰς οὐρανοὺς ἀναληφθεὶς ἐν δεξιᾷ κάθηται νῦν τῆς μεγαλωσύνης ἐν ὑψηλοῖς, ἕως ἡ σύμπασα κτίσις αὐτὸν ἐπιγνῷ καὶ οὕτως οὐρανόθεν μετὰ δυνάμεως θεοπρεποῦς καὶ δόξης καὶ δ. θεοπ. M 5. ἐλθὼν ἀποδώσει ἑκάστῳ πράξεώς τε καὶ γνώμης τὰς ἀντιδόσεις.

Pitying him — when he was led astray and enticed by the evil demon and removed far by evil works from the God who made him, since, many things having been done before, the evil was incorrigible — the Word of God was well pleased, through his great love of man towards his creature, to become man, and to take up a form like ours, and in it to endure both cross and death, and, so humbled, to put the proud one to shame. So, having been crucified and buried, then also having risen from the dead and been taken up into the heavens, he sits now at the right hand of the majesty on high, until the whole creation acknowledges him; and so, coming from heaven with power and glory befitting God, he will render to each the recompense of deed and of purpose.

Οὗτός ἐστι Θεὸς θεῶν καὶ adds M 5. , βασιλεὺς βασιλέων καὶ κριτὴς ζώντων ὁμοῦ καὶ νεκρῶν· Acts 10, 42. οἱ δὲ παρ᾽ ὑμῖν θεοὶ νομιζόμενοι ὀνόματα μόνον εἰσὶν ἔργων ἔρημα ἢ δαιμόνων εὑρέματα πονηρῶν, εἰς ἀπώλειαν μόνον τῶν αὐτὰ σεβομένων ἐξευρημένα.”

This is the God of gods, King of kings and judge of the living and the dead together; but those who are held to be gods among you are only names, empty of works, or inventions of evil demons, devised only for the destruction of those who worship them."

[11] he endures most bitter punishments. Τούτων οὕτω λεγομένων ὑπὸ τοῦ μάρτυρος, ὁ Ἀκυλῖνος κατ᾽ ἄκρας μανείς, κελεύει τοῦ ξίλου μὲν καθαιρεθῆναι τὸν ἅγιον, ἕπεσθαι δὲ αὐτῷ δεδεμένον ἐξιόντι omits M 3. πρὸς κυνηγίαν.

[11] As these things were being said thus by the martyr, Aquilinus, raging to the utmost, orders the saint to be taken down from the wood, and to follow him, bound, as he goes out to the hunt.

Ἦν οὖν πικροτάτην ὁρᾶν τῷ μάρτυρι τὴν βάσανον ἐπαγομένην· καὶ γὰρ αἱ βάσεις αὐτῶ διερρήγνυντο τῶν ποδῶν ὥρᾳ χειμῶνος γυμναὶ προβαλλόμεναι, πρὸς δὲ καὶ τοῖς τῶν ἵππων ποσὶ πατούμεναι, ὡς καὶ τὰς σάρκας οὕτω πρὸς γῆν καταρρεῖν· τῷ δὲ πρὸς τὸν κύριον ἀεὶ βλέπειν ἦν καὶ παρ᾽ αὐτοῦ βλ. καὶ ἐν αὐτῶ M 3. ῥώννυσθαί τε (καὶ παρ᾽-τε) omits M 2. καὶ παρ᾽ αὐτοῦ δέχεσθαι τὴν παράκλησιν· ἀμέλει καὶ ἔψαλλε. Ps. 16, 5. ἔψαλε M 1. , &ldquogr;Κατάρτισαι,&rdquogr; λέγων, &ldquogr;Κύριε, τὰ διαβήματά μου ἐν ταῖς τρίβοις σου, ἵνα μὴ σαλευθῶσι τὰ διαβήματά μου.&rdquogr; Καὶ πάλιν· &ldquogr;Τὰ διαβήματά μου κατεύθυνον κατὰ τὸ λόγιόν σου καὶ μὴ κατακυριευσάτω μου πᾶσα ἀνομία. Ps. 118, 133.” Πρὸς τούτοις καὶ τὴν αὐτὴν ἔχων τῷ πρωτομάρτυρι χρηστότητα καὶ φιλανθρωπίαν τὴν αὐτὴν καὶ οὗτος ἐφίει φωνήν· &ldquogr;Κύριε,&rdquogr; λέγων, &ldquogr;μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην. Acts 7, 60.”

One could see, then, a most bitter torture brought upon the martyr; for the soles of his feet were burst open, thrust forward naked in the winter season, and moreover trampled by the feet of the horses, so that his flesh streamed down thus to the ground; but by always looking to the Lord he could both be strengthened by him and receive consolation from him; indeed he even sang psalms, saying: "Perfect, O Lord, my steps in your paths, that my steps may not be moved." And again: "Direct my steps according to your word, and let no iniquity have dominion over me." Besides this, having the same kindness as the protomartyr and the same love of men, he too sent forth the voice, saying: "Lord, do not lay this sin to their charge."

Ὡς οὖν ἀπὸ τῆς θήρας ὀψὲ τῆς ὥρας ἐπανέλθοι ὁ Ἀκυλῖνος, τὸν μάρτυρα μετακαλεσάμενος, ὃν θήρημα μᾶλλον ἔσπευδεν ἑαυτοῦ δεῖξαι κατὰ πολὺ τιμιώτατον· &ldquogr;Ἀλλὰ πείθῃ,&rdquogr; φησίν, &ldquogr;κἂν νῦν γοῦν M 3, 4. , ἄθλιε, σώφρονι χρήσασθαι λογισμῷ καὶ θῦσαι τοῖς θεοῖς ἢ ἔτι τῆς προτέρας ἔχῃ μανίας;&rdquogr; Ὁ ἅγιος Τρύφων λέγει· &ldquogr;Μανίας ἀλόγου καὶ ἀφροσύνης μεστὸς αὐτὸς αὐτὸς μεστὸς M 1, 3. ὢν οὐδὲ δύνῃ τὸ παράπαν εἴσω φρενῶν γενέσθαι καὶ τὸν τῶν ὅλων ἐπιγνῶναι Θεόν· ἐγὼ δὲ σώφρονι χρῶμαι τῷ λογισμῷ, μὴ ἀφιστάμενος τῆς σωζούσης ἀληθείας.&rdquogr;

So when Aquilinus came back from the hunt late in the day, he summoned the martyr, whom he was eager to show off as his own quarry, by far the most precious: "Well," he says, "are you persuaded, even now, wretch, to use a sober reasoning and sacrifice to the gods, or do you still hold to your former madness?" The holy Tryphon says: "Being yourself full of irrational madness and folly, you cannot at all come to your senses and know the God of all; but I use a sober reasoning, not departing from the saving truth."

Οὐδὲν πρὸς ταῦτα ἔφη M 5. ὁ Ἀκυλῖνος· ᾐδέσθη γὰς τὸ φιλάληθες τῶν ῥημάτων καὶ ἀκριβῶς ἐλεύθερον οὐδαμῶς adds M 3. · ἀλλὰ πρὸς τοὺς παρεστῶτας ἐπιστραφείς· &ldquogr;Ἑλκέσθω τέως τε M 2. γοῦν εἰς τὸ δεσμωτήριον ὁ γεννάδας γεννάδιος M 3, 4. καὶ πρὸς ἑτέραν ἐξέτασιν φυλαττέσθω· μὴ καὶ κατὰ μόνας γενόμενος ἑαυτῷ τῆς ματαίας ἐνστάσεως ἐγκαλέσοι καὶ μεταμάθῃ μεταμάθοι M 3, 4. τὸ βέλτιον.&rdquogr; Οὕτως είπὼν ἐπὶ τὰς πλησιοχώρους ἔξεισι πόλεις.

Aquilinus said nothing to this; for he was abashed at the truthfulness of the words and their exact freedom; but turning to those standing by: "Let the noble fellow meanwhile be dragged to the prison and kept for another examination; perhaps, being alone, he may reproach himself for his vain resistance and learn the better." Having said this, he goes out to the neighbouring cities.

[12] at Nicaea new torments are applied to him; Ἡμερῶν δέ τινων διαγομένων, αὖθις τὴν Νίκαιαν εἰσελθων ἐλθὼν M 5. καὶ Τρύφωνα τὸν μέγαν παραστησάμενος· &ldquogr;Ἀλλὰ τὸ τοῦ χρόνου μῆκος,&rdquogr; ἔφη, &ldquogr;καὶ δυσπειθῆ σε ὄντα καὶ μὴ κατὰ λόγον ἰσχυρογνώμονα νενουθέτηκεν ἂν καὶ μετέπεισε πείθεσθαι βασιλεῦσι καὶ τοῖς σωτῆρσι λατρεύειν θεοῖς;&rdquogr;

[12] And some days having passed, he entered Nicaea again and, presenting the great Tryphon, said: "Well, has the length of time admonished you, hard to persuade as you are and unreasonably obstinate, and persuaded you to obey the kings and to serve the saviour gods?"

Ὁ ἅγιος μάρτυς ἀπεκρίνατο· &ldquogr;Ὁ Θεός μου καὶ κύριος Ἰησοῦς Χριστός, ᾧ ἐν καθαρᾷ λατρεύω τῇ διανοίᾳ, νουθετῶν ἐνουθέτησε καὶ ἄτρεπτόν με καὶ ἀμετάθετον τὴν εἰς αὐτὸν φυλάττειν ὁμολογίαν αὐτὸς ἐκράτυνε τὴν τοὑ χρόνου παράτασιν παράστασινM 2. εἰς πλείονά μοι γενέσθαι μᾶλλον παρασκευάσας τῶν δεδογμένων δεδομένων M 2, 4. βεβαίωσιν, ὅθεν αὐτὸν μόνον καὶ βασιλέα καὶ θεὸν ἀψευδῆ γινώσκω· τῆς σῆς δὲ ταλαιπωρίας καὶ τῆς τοῦ βασιλέως σου ματαιότητος ἐσχάτως καταφρονῶ, τοὺς δὲ παρ᾽ ὑμῶν σεβομένους θεοὺς τοσοῦτον ἀπέχω τιμᾶν, ὡς καὶ τὸ μυκτηρίζειν μέρος εὐσεβείας εἶναι νομίζειν μυκτηρίζειν μέρος εὐσεβείας εἶναι νομίζειν in the margin in the first hand M 4. καὶ ἀνδρὸς νοῦν ἔχοντος ἀληθὲς σύμβολον.&rdquogr;

The holy martyr answered: "My God and Lord Jesus Christ, whom I serve with a pure mind, has admonished me, and he himself has strengthened me to keep unturning and unchangeable my confession towards him, having rather made the length of time become for me a greater confirmation of my convictions; whence I know him alone as king and God who cannot lie; but your wretchedness and the vanity of your king I utterly despise, and I am so far from honouring the gods worshipped by you that I think even sneering at them to be a part of piety and a true token of a man of sense."

Οὐκ ἤνεγκε τῶν λόγων τὴν παρρησίαν ὁ τῆς ἀληθείας ἐχθρός, ἀλλ᾽ ᾧ μὴ ἀντιλέγειν ἠδύνατο, νικᾶν μᾶλλον ἐκ τοῦ κολάζειν ἀνοὴτως ἐσκέψατο. Τοιγαροῦν ἧλοι τοῖς ποσὶν αὐτοῦ κατεπείροντο καὶ τυπτόμενος διὰ μέσης πόλεως ἐξηλαύνετο· ἐπὶ πολὺ δὲ οὕτως ἐλαυνομένου καὶ τῶν αἱμάτων τὴν γῆν φοινισσόντων, ἄλλως τε δὲ καὶ τὸ τοῦ καιροῦ χειμέριον τὸ δριμὺ τῶν ὀδυνῶν ἐπιτεῖνον, ἐκεῖνος ἀνένδοτος ἀνένδοντος M 4. ἦν καὶ ἀχείρωτος, ὡς δρόσου τε adds M. 5. ψεκάδας ψεκάδος M 1, 2. τὰς νιφάδας τῶν ἀλγεινῶν λογιζόμενος διὰ τὸν ποθούμενον αὐτῷ τῆς τρυφῆς χειμάρρουν χειμάρουν M 4. .

The enemy of the truth did not bear the boldness of the words, but him whom he could not answer he senselessly thought rather to conquer by punishing. Therefore nails were driven into his feet, and, being beaten, he was driven through the middle of the city; and as he was driven so for a long time and his blood reddened the ground, and besides the wintry season sharpened the keenness of the pains, he was unyielding and unconquered, reckoning the snowflakes of the pains as drops of dew, on account of the torrent of delight longed for by him.

[13] he is scourged and burned. Ἐπεὶ δὲ οὕτω φέροντος ἐροντος M 2. ἔκπληξις τὸν Ἀκυλῖνον εἶχε πολλή· &ldquogr;Μέχρι τίνος a folio is wanting in M 1. , ὦ Τρύφων,&rdquogr; φησίν, &ldquogr;οὐκ αἰσθήσῃ τῶν ἀλγεινῶν; μέχρι τίνος οὐχ ἅψεταί σου τὸ δριμὺ τῶν κολάσεων;&ldquogr; Ὁ δὲ ἅγιος ὥσπερ ἀντιστρέφων ἐκ τῶν ὁμοίων· &ldquogr;Μέχρι τίνος,&rdquogr; εἶπεν, &ldquogr;οὐ συνήσεις αὐτὸς τὴν δύναμιν τοῦ ἐν ἐμοὶ κατοικοῦντος; μέχρι τίνος οὐκ ἀνήσεις πειράζων τὸ τοῦ Θεοῦ πνεῦμα τὸ ἅγιον; οὐδέπω ᾔσθου ἀνίκητον εἶναι τὴν τοῦ Χριστοῦ δύναμιν;&rdquogr;

[13] And when, as he bore it thus, great astonishment held Aquilinus: "How long, O Tryphon," he says, "will you not feel the pains? How long will the sharpness of the punishments not touch you?" And the saint, as though turning it back with like words: "How long," he said, "will you yourself not understand the power of him who dwells in me? How long will you not cease tempting the Holy Spirit of God? Have you not yet perceived that the power of Christ is unconquerable?"

Θυμὸς πρὸς ταῦτα λαμβάνει τὸν δικαστὴν καὶ κελεύει περιαγκωνισθέντα τὸν ἅγιον τύπτεσθαι ῥάβδους· εἶτα ταῖς πλευραῖς αὐτοῦ λαμπάδας ὑφάπτεσθαι πυρός.

At this rage seizes the judge, and he orders the saint, his arms bound behind him, to be beaten with rods; then torches of fire to be lit against his sides.

Μετὰ πολλῆς οὖν τῆς σφοδρότητος καὶ τούτων αὐτῷ τῶν βασάνων ἐπαγομένων, θεία τις οὐρανόθεν ἐξαίφνης αὐτὸν ἐπιφάνεια καταστράψασα καὶ omits M. 4. στέφανον ἐῴκει τινὰ πάγκαλον λίθων ὥρᾳ καὶ χάρισι περιανθιζόμενον προτείνειν αὐτῷ, ὅπερ ἐκπλῆξαν ἰσχυρῶς τοὺς πρὸς τὸ κολάζειν τὸν ἅγιον περιισταμένους καὶ εἰς γῆν παρασκευάζει καταπεσεῖν.

And when these tortures too were brought upon him with great vehemence, a certain divine appearance from heaven, suddenly flashing about him, seemed to hold out to him a crown all-beautiful, blooming with the bloom and graces of stones; which, mightily astounding those standing round to punish the saint, makes them fall to the ground.

Ὁ δὲ τοῦ Χριστοῦ μάρτυς ὑπὸ τῆς ὀφθείσης αὐτῷ θείας χάριτος θάρσους ἅμα καὶ ἀγαλλιάματος ἀγαλλιάσεως M 5. πληρωθεὶς ἐξωμολογεῖτο τῷ Θεῷ λέγων· &ldquogr;Κύριε δέσποτα, εὐχαριστῶ σοι, ὅτι οὐ κατέλιπές M 4 corrected, previously ἀπέλιπες. με εἰς χεῖρας ἐχθρῶν, ἀλλ᾽ ἐπεσκίασας ἐπὶ τὴν κεφαλήν μου ἐν ἡμέρᾳ πολέμου καὶ ἔδωκάς μοι ὑπερασπισμὸν σωτηρίας καὶ ἡ δεξιά σου ἀντελάβετό μου. Ps. 139, 8; 17, 36. Καὶ νῦν, Κύριε δέσποτα adds M 5. , δέομαί σου, παράστηθί μοι μέχρι μέχρις M 3. τέλους, ἐνισχύων καὶ ἀντιλαμβανόμενος καὶ καταξίωσον τέλειον καὶ ἀπρόσκοπον τὸν καλὸν ἀγῶνα τῆς ὁμολογίας ταύτης ἀγωνίσασθαι, ἵνα καὶ τοὐ στεφάνου τῆς δικαιοσύνης μετὰ πάντων καταξιωθῶ τῶν ἠγαπηκότων τὸ ὄνομά σου τὸ ἅγιον, ὅτι μόνος εἶ δεδοξασμένος εἰς τοὺς αἰῶνας, ἀμήν.”

And the martyr of Christ, filled with courage and at the same time with exultation by the divine grace that had been seen by him, gave thanks to God, saying: "Lord, Master, I thank you, that you did not abandon me into the hands of enemies, but overshadowed my head in the day of battle and gave me the shield of salvation, and your right hand has upheld me. And now, Lord, I beseech you, stand by me to the end, strengthening and upholding me, and deem me worthy to strive in the good contest of this confession perfect and without stumbling, so that I too may be deemed worthy of the crown of righteousness with all who have loved your holy name, for you alone are glorified for ever, amen."

[14] The tyrant's flatteries; Πάλιν οὖν ὁ μιαρὸς ἐκεῖνος δικαστὴς ὑπὸ τοῦ ἐν αὐτῷ λαλοῦντος δαίμονος συνωθούμενος περιῄει τὸν ἀθλητὴν κολακείαις ὑποσῦραι πειρώμενος καί· &ldquogr;Θῦσον,&rdquogr; ἔλεγε, &ldquogr;τῷ μεγάλῳ Διΐ, Τρύφων, καὶ προσκύνησον τῇ εἰκόνι καίσαρος· κἀγὼ μεγίστης τιμῆς omits M 2. καὶ δωρεῶν σε πλείστων ἀξιώσας ἐκρέμψω.&rdquogr;

[14] So again that defiled judge, thrust on by the demon speaking in him, went round the athlete, trying to draw him down by flatteries, and said: "Sacrifice, Tryphon, to the great Zeus, and worship the image of Caesar; and I, having deemed you worthy of the greatest honour and very many gifts, will send you away."

Ἐφ᾽ οἷς καὶ μειδιάσαι τὸν ἅγιον ἐπελθόν· &ldquogr;Εἰ αὐτοῦ ἐκείνου φάναι τοῦ σεβαστοῦ σου κατεφρόνησα, φανερῶς καὶ ἃς ἔθετο προστάξεις μυκτηρισμὸν ὅλως καὶ χλεύην χλέβην M 3. ἐποιησάμην, τῇ ἀψύχῳ τούτου εἰκόνι πεισθήσομαι προσκυνεῖν; Σφόδρα ἂν καὶ αὐτὸς ἦς πιθανὸς κἀγὼ εὔκολός τις πρὸς ἀπάτην καὶ πρόχειρος.

At which it came upon the saint even to smile: "If I have despised, so to speak, that august one of yours himself, and have openly made the commands he laid down an utter mockery and jest, shall I be persuaded to worship his soulless image? You would be very persuasive yourself, and I someone easy and ready for deceit.

the martyr's answers. Περὶ Διὸς δὲ καὶ τῶν ἄλλων σου ψευδωνύμων θεῶν ἐρῶτα τοὺς ἐπὶ σοφίᾳ παρ᾽ ὑμῖν μεγαφρονοῦντας, οἳ τὸ ἐκ τῆς μυθολογίας αἰσχρὸν πειρώμενοι συγκαλήπτειν, Δία μὲν

But concerning Zeus and your other falsely named gods, ask those among you who think highly of themselves for wisdom, who, trying to cover up the shamefulness that comes from the mythology, Zeus

τὸν αἰθέρα φασίν omits M 2. , Ἥραν δὲ τὸν ἀέρα Above, p. 335, note 2. καὶ τὴν γῆν Δήμητραν καὶ Ποσειδῶνα μὲν τὴν θάλασσαν, Ἀπόλλωνα δὲ τὸν ἥλιον καὶ Ἄρτεμιν τὴν σελήνην κατωνομάκασιν· τῶν here M 1 begins again. αὐτῶν δέ ἐστιν καὶ τὸ τὸν Ἑρμῆν μὲν εἰς τὸν λόγον, τὸν Ἄρην δὲ εἰς τὸν θυμὸν καὶ τὴν Ἀφροδίτην εἰς τὴν φαύλην ἐπιθυμίαν ἀλληγορεῖν· δήλαιοι ὄντως ὑμεῖς τῶν λογισμῶν τούτων καὶ πονηροὶ τῆς κακοβουλίας, οἳ μὴ μόνον αὐτοὶ πρὸς ἀπώλειαν ἐξετράπητε ἐπετράπητε M 3. , τὸν ἀληθῆ Θεὸν ἐγκαταλιπόντες, ἀλλὰ καὶ ἡμᾶς κοινωνῆσαι τῆς ὁδοῦ ταύτης ὑμῖν ἐν σπουδῇ τίθεσθε, οὓς πολλοῖς πρότερον χρόνοις Ἡσαΐας φθάσας ὁ μέγας (ὁ μέγας) omits M 1.; ἀνακράξων adds M 5. ἀξίως θρηνεῖ· &ldquogr;Οὐαί,&rdquogr; λέγων, &ldquogr;οἱ τὸ πονηρὸν καλὸν καὶ τὸ καλὸν πονηρὸν ποιοῦντες, οἱ τιθέντες τὸ φῶς σκότος καὶ τὸ σκότος φῶς· οἱ λέγοντες τὸ πικρὸν γλυκὺ καὶ τὸ γλυκὴ πικρόν· ἀλλ᾽ οὐ πεισόμεθα ὑμῖν οὐδαμῶς ἢ ἁπλῶς λέγουσιν ἢ κολάζουσι· τῆς ζωῆς ἐκστησόμεθα πρότερον ἢ τῆς καλῆς ταύτης omits M 2. ὁμολογίας.&rdquogr; Isa. 5, 20.

they say is the aether, and Hera the air, and the earth they have named Demeter, and Poseidon the sea, Apollo the sun and Artemis the moon; and it belongs to the same people also to allegorize Hermes into reason, Ares into anger and Aphrodite into base desire. Wretched truly are you in these reasonings and wicked in your evil counsel, who not only have yourselves turned aside to perdition, abandoning the true God, but also make it your zeal that we should share this road with you; whom many ages before the great Isaiah worthily laments in advance, saying: 'Woe to those who make evil good and good evil, who put light for darkness and darkness for light; who call bitter sweet and sweet bitter.' But we will in no way obey you, whether you simply speak or punish; we will depart from life sooner than from this good confession."

Θαῦμα ἐπὶ τούτοις ἔσχε εἶχε M 3. τὸν Ἀκυλῖνον καὶ θυμὸς σὺν τῷ θαύματι, τὸ μὲν διὰ τὴν τῶν εἰρημένων ὑπερφυΐαν, τὸ δὲ διὰ τὴν τῆς M 2. τῶν οἰκείων θεῶν κωμῳδίαν. Δι᾽ ὃ Col. 348B καὶ τιμωρεῖσθαι τὸν μάρτυρα τῆς ἀληθείας διεκελεύετο καὶ πάλιν σπαθιζόμενος ἦν.

At these things wonder held Aquilinus, and anger with the wonder, the one on account of the extraordinary character of what was said, the other on account of the mockery of his own gods. Wherefore he both ordered the martyr of the truth to be punished, and again he was being flogged.

[15] Tryphon is condemned to death; Ἐπεὶ δὲ ἡ ὁμοία καὶ αὖθις ἐδείκνυτο καρτερία, ὁρῶν ὁ ἄρχων τὸ ἀκλινὲς τῆς ἐνστάσεως καὶ ὅτι πρὸς λέοντα δορκάδος, τοῦτο δὴ τὸ τοῦ λόγου ἡ αὐτοῦ πρὸς τὸν ἅγιον ἅμιλλα, δίδωσι κατ᾽ αὐτοῦ τὴν ἀπόφασιν οὕτως οὕτω on an erasure M 3. · &ldquogr;Τρύφων ὁ Ἀπαμεύς, τῷ τοῦ σεβαστοῦ καίσαρος προστάγματι ἀντειπὼν καὶ μήτε βασιλεῖ μήτε θεοῖς ὅλως εἶξαι omits M 2. πεισθεὶς μετὰ πολλὴν πεῖραν βασάνων, τὸ τελευταῖον καὶ τὴν κεφαλὴν ἐκκοπήτω.&rdquogr;

[15] And when the same endurance was shown once again, the ruler, seeing the unbending firmness of his resistance, and that his contest with the saint was, as the saying goes, that of a gazelle against a lion, gives sentence against him thus: "Tryphon the Apamean, having spoken against the command of the august Caesar and not having been persuaded to yield at all either to the king or to the gods after much trial of tortures, let him at last have his head cut off."

Εὐθὺς οὖν οἱ στρατιῶται τῆς πόλεως ἐξενεγκόντες αὐτὸν ἐπὶ τὸν τόπον τῆς τελειώσεως ἄγουσιν.

At once, then, the soldiers bring him out of the city and lead him to the place of consummation.

Ὁ δὲ στὰς πρὸς ἀνατολὰς ὄμματά τε εἰς οὐρανὸν ἐπάρας καὶ χεῖρας ἄρας omits M 4. καὶ τὴν φωνὴν προσηύξατο οὕτως οὕτω M 3. · &ldquogr;Δέσποτα κύριε, Θεὲ θεῶν, βασιλεῦ βασιλέων, ἅγιε ἁγίων, εὐχαριστῶ σοι ὅτι κατηξίωσάς με τὸν ἀγῶνα τοῦτον ἀμωμήτως εἰς τέλος διαγωνίσασθαι· καὶ νῦν, δέομαί σου, μὴ ἁψηταί μου ἡ ἐπίβουλος τοῦ πονηροῦ χείρ, μὴ πρὸς ἀπωλείας με omits M 1. κατασπάσῃ βυθόν, ἀλλὰ δι᾽ ἀγγέλων ἁγίων τῆς μεγαλοπρεποῦς δόξης σου τὴν ἐμὴν ψυχὴν ἐν εἰρήνῃ παραλαβὼν εἰς τὰ ἀγαπητά σου σκηνώματα εἰς τὰς ἐπιποθήτους μονὰς εἰσάγαγε.

And he, standing toward the east and lifting his eyes to heaven and raising his hands and his voice, prayed thus: "Master, Lord, God of gods, King of kings, Holy of holies, I thank you that you have deemed me worthy to contend in this contest blamelessly to the end; and now, I beseech you, let not the treacherous hand of the evil one touch me, let it not drag me down to the depth of perdition, but through holy angels of your magnificent glory receive my soul in peace and bring it into your beloved dwellings, into the longed-for mansions.

Πᾶσι δὲ τοῖς τοῦ δούλου σου μεμνημένοις καὶ θυσίας δεκτὰς δεκτοὺς M 4. χάριν ἐμὴν προσάγειν σοι βουλομένοις, πρόσσχες ἐξ ἑτοιμου κατοικητηρίου σου ἐξ οὐρανοῦ ἁγίου σου· δαψιλεῖς καὶ ἀφθάρτους ἀντικαταπέμπων αὐτοῖς τάς εὐεργεσίας, ὅτι μόνος εἶ ἀγαθὸς καὶ τῶν (ἀγαθὸς καὶ τῶν) omits M 3. ἀγαθῶν παροχεὺς εἰς τοὺς αἰῶνας. Ἀμήν.”

And to all who remember your servant and wish to bring acceptable sacrifices to you for my sake, give heed from your prepared dwelling-place, from your holy heaven, sending down to them in return abundant and incorruptible benefits, for you alone are good and the bestower of good things for ever. Amen."

[16] he gives back his soul to God. Ταῦτα προσευξάμενος ὁ ἀθλοφόρος καὶ προσκυνήσας Θεῷ πρὸ τοῦ πληγῆναι τῷ ξίφει, παραδίδωσι τὴν ψυχὴν ὥσπερ νεύματι τοῦ δεδωκότος αὐτὴν ἀφεθῆναι θελήσας, οὐ κελεύσει τοῦ τυραννήσαντος. Οἱ δὲ κατὰ Νίκαιαν

[16] Having prayed these things and worshipped God, the prize-bearer, before being struck with the sword, gives up his soul, as one who wished it to be released at the nod of him who had given it, not at the command of the tyrant.

συνδραμόντες ἀδελφοὶ σινδόσι τε καθαραῖς καὶ ποικίλοις ἀρώμασι τὸ τίμιον ἐκεῖνο λεἰψανον ἐξοσιωσάμενοι, ἐβούλοντο μὲν καὶ τῇ ἑαυτῶν πόλει θησαυρὸν ὥσπερ καὶ φυλακτήριον αὐτὸ καταθέσθαι. Ἐπιστὰς δὲ ὄναρ ὁ ἅγιος ἀπείργει τοῦ ἐνθυμήματος, εἰς τὴν αὐτοῦ κώμην Κάμψαδον Καμψάδων M 1. μετακομίσειν εἰπών· ὅπερ δὴ καὶ adds M 2, 4, 5. πιστῶς πεποιήκασιν.

And the brethren at Nicaea, running together, having piously prepared that precious relic with clean linen cloths and various spices, wished to lay it up for their own city as a treasure and as it were a safeguard. But the saint, standing by them in a dream, restrains them from the purpose, telling them to carry him over to his own village Campsadus; which indeed they faithfully did.

Οὕτως ὁ μακάριος Τρύφων ἐξ ἁπαλῶν ὀνύχων καθιερωθεὶς τῷ Θεῷ καὶ πολλοὺς μὲν τῇ Χριστοῦ πίστει προσαγαγών, πολλὰς δὲ νόσους ἀνθρώπων ἰασάμενος, πλείστας δὲ μετὰ ταῦτα τιμωριῶν ἰδέας ὑπὲρ τῆς adds M 5. ἀληθείας διενεγκὼν τὸν τῆς ἀφθαρσίας στέφανον ἀνεδήσατο, εἰς δόξαν πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων adds M 5. . Ἀμήν.

Thus blessed Tryphon, consecrated to God from his tender nails, having brought many to the faith of Christ and healed many diseases of men, and after this having endured very many forms of punishment for the truth, bound on the crown of incorruption, to the glory of the Father and of the Son and of the Holy Spirit, now and always and to the ages. Amen.

IV. LAUDATION OF ST. TRYPHON BY LEO THE EMPEROR

Greek text only in the Acta; the English here is translated from the Greek.

Tryphon, martyr venerated at Rome (S.)

Respicius, martyr venerated at Rome (S.)

Nympha, martyr venerated at Rome (S.)

By Leo

From the codices of the Athonite monastery of the Iberians (=A, of the Ambrosian library F. 106 sup. (= B), Parisiensis of the National library gr. 1201 (= C). Compare the Preliminary Commentary, num. 9.

Λέοντος, ἐν Χριστῷ βασιλεῖ αἰωνίῳ βασιλέως, ἐγκώμιον εἰς τὸν ἐν ἁπαλῷ ἡλικίας τὸν γηραιὸν τῆς κακίας ἀγωνιστὴν καταγωνισάμενον καὶ ἐν στεφανίταις ἀοίδιμον Τρύφωνα.

Encomium of Leo, king in Christ the eternal king, on Tryphon, who in tender age overcame in contest the aged contender of wickedness, and is celebrated in song among the crowned.

[1] Opening. Μάρτυρος παραγέγονε μνήμη, καὶ χρὴ παρασκευάσειν ἡμᾶς εὐπρεπῆ τὴν ῦποδοχήν· ὀφειλομένη γὰρ αὐτῷ προσενεχθήσεται ἡ τιμή, οὐ μόνον ὡς πρὸς βασιλέως ἐγγύτητα φθάνοντι (ὀφείλεται δὲ C, omits A, B. τοῖς οὕτω λαχοῦσιν ἡ παρὰ τῶν συνδούλων τιμή), ἀλλ᾽ ὅτι καὶ κοινοὺς ἀριστέας τιμᾶν above the line B. ὅσιον. Τίνας δ᾽ δὲ A. ἑτέρους χρὴ κοινοὺς ἀριστέας μᾶλλον ὑπολαμβάνειν ἢ τοὺς τροπωσαμένους τὸν κοινὸν τοὺ γένους πολέμιον;

[1] The memory of a martyr has arrived, and we must prepare a seemly reception; for the honour due will be offered to him, not only as to one who has attained nearness to the king (and to those who have so obtained it the honour from their fellow servants is owed), but because it is holy to honour common champions too. And whom else ought we rather to take as common champions than those who have routed the common enemy of the race?

Εἰ οὖν οὐδεὶς ἀριστέως ἐπιδημίαν ἰδὼν ἀνέχεται παριδεῖν ὅπως ἔτυχεν, ἦπού γε ἄξιον ἡμᾶς ἐπιδημίαν ἀριστέως τοσούτου παραδραμεῖν; Ἄτοπον δὲ καὶ τοῦτο, τοὺς μὲν τιμῶντας τοὺς corrected, previously τοῖς C. ἐν ταῖς καταλυομέναις διαπρέψαντας νίκαις καὶ μέρος τι τῶν ἰδίων ἰουδίων C. ἀναλίσκοντας οὕτω προαιρεῖσθαι σπουδάζειν, ἡμᾶς δὲ καὶ omits B, C. λαμβάνοντας τῶν προσόντων τοῖς μάρτυσιν ὀκνεῖν καὶ φείδεσθαι τοῖς ἐκείνων αὐτοὺς τιμᾶν, ἃ γὰρ so A, B, C; ἅ γε? E. Kurtz. δι᾽ ἱδρώτων ἐκείνοις εἰργάσθη· τίς γὰρ ἄλλη κατὰ γνώμην ἀγωνιστῇ θεραπεία, ἢ τῶν ἀγώνων ὁ ἔπαινος; τούτοις ἡμᾶς ἀποχρῆναι πρὸς τὴν ὐποδοχὴν δεήσει.

If, then, no one who sees the arrival of a champion endures to overlook it as chance may have it, is it really fitting for us to pass by the arrival of so great a champion? And this too is absurd, that those who honour men who have distinguished themselves in victories that come to an end, and spend some part of their own goods, should choose to be so zealous, but that we, who even receive of what belongs to the martyrs, should hesitate and be sparing to honour them with what is theirs, the things that were wrought by them through sweat; for what other service is according to the mind of a contender than the praise of his contests? With these it will be needful for us to be content for the reception.

Ἀθλητικῶν οὖν καμάτων τὰ ἐπιτήδεια ποριζόντων, ἐξ οὐρανίων ἁψίδων παραγεγονότα τὸν ἀθλητὴν θεραπεύσωμεν· εἰ γὰρ καὶ οἷς ἄξιον συνεῖναι πάρεστιν ἀεί, ἀλλά γε σήμερον τοῖς οὐκ ἀνεπιτηδείοις ὀφθλμοῖς τοῦ τοιούτου θεάματος λαμπροτέραν τὴν συνουσίαν ἐπιδεικνύει.

So, since athletic toils provide what is fitting, let us pay court to the athlete who has come from the heavenly vaults; for even if he is always present to those with whom it is fitting that he be, yet today he shows his company more brilliantly to eyes not unfit for such a spectacle.

Νῦν μὲν αὐτῷ δήμων ἀΰλων καὶ μαρτυρικῶν προδορυφορούντων ταγμάτων, καθάπερ ἄρτι παραγενομένῳ τῶν τροπαίων καὶ θριάμβων θρίαμβον B, C. ἀνελομένῳ ἐν οὐρανοῖς ἡ νίκη δοξάζεται· πλὴν οὐχὶ διὰ τὴν ἄνω δόξαν τὴν μετὰ τῶν κάτω σύνοδον παραιτεῖται· οὔκουν οὐδ᾽ ἡμῖν εὐπρεπὲς διὰ τὴν ἄνω τιμὴν τῆς κάτω κατὰ δύναμιν ἀμελεῖν θεραπείας, εὐλαβεῖσθαι δὲ μᾶλλον ἐκεῖνα καταλιπεῖν χωρὶς εὐφημίας, ἃ τοῖς κρείττοσιν εὐφημεῖται· ἢ τίνα λόγον ἔχει ἔχειν B, C. , κοινῇ τοῖς ἄθλοις ἀγγέλων καὶ ἀνθρώπων ἡσθέντων τοῦ ἀριστέως, μὴ τῆς παρ᾽ ἑκατέρων εὐφημίας τοῦτον μεταλαχεῖν;

Now indeed, with immaterial peoples and ranks of martyrs escorting him before, as for one just arrived and having taken up trophies and triumphs, his victory is glorified in the heavens; yet on account of the glory above he does not decline company with those below; nor, then, is it seemly for us, on account of the honour above, to neglect according to our power the service below, but rather to beware of leaving without praise those things which are praised by the higher beings; or what reason is there, when angels and men have rejoiced in common at the contests of the champion, that he should not share in the praise from both?

Τιμῶμεν τιμώην μὲν B, C. οὖν ἐγκωμίῳ τὴν μνήμην τῷ μάρτυρι, ἐκείνῳ τε δίκαια καὶ ὀφειλόμενα νέμοντες καὶ κατὰ γνώμην τῷ ἀγωνοθέτῃ ποιοῦντες· βούλεται γὰρ οὐ μόνον δεξιᾶς οἰκείας στεφάνῳ σεμνύνειν τὸν άγωνιστὴν οὐδὲ τὸν παρ᾽ αὐτῷ τελούμενον ἦχον omits B. ᾄδειν τὸ τὸ ///////// B. τρόπαιον, ἀλλὰ κἀκεῖνο τὸ μέρος, οὗ τὸν ἀγῶνα ὁ στεφανίτης διήνεγκεν, ἵνα μὴ μόνον ἐκεῖνος καταγεραίρηται καταγεραίροιτο B, C. , ἀλλά καὶ ἡμεῖς τι κερδαίνωμεν· οὐ τὴν omits B. παρὰ τῶν ἐπαινουμένων ἀντίδοσίν φημι (ἔστι μὲν omits B. γὰρ καὶ τοῦτο), ἀλλὰ τὸ συμβαῖνον ἐκ τοῦ λόγου κέρδος· γίνεται γὰρ οἷον σπέρμα πρὸς ἀρετὴν ὁ τῶν καλῶν ἔργων ἔπαινος ταῖς μὴ παντάπασιν ἀγόνοις καρδίαις.

Let us honour, then, the memory of the martyr with an encomium, both rendering to him what is just and owed, and acting according to the mind of the president of the games; for he wishes not only to adorn the contender with the crown of his own right hand, nor only that the sound performed in his presence should sing the trophy, but also that part of the world where the crowned one carried through the contest, so that not only may he be honoured, but we too may gain something; I do not mean the recompense from those who are praised (for this too exists), but the gain that comes from the discourse; for the praise of good works becomes as it were a seed toward virtue in hearts not altogether barren.

Ἀλλὰ τίς τί A. οὗτος, ὃς μετὰ σεμνῶν σεμνῶς B, C. ἡμῖν σεμνὸς ἐπέστη τῆς νίκης στεφάνων corrected, previously κεφάνων C. , οὗ τῶν ἀθλητικῶν ἱδρώτων ἡ μυρωδία ὅλην ἡμῶν τὴν ψυχικὴν ἐπλήρωσεν αἴσθησιν, ὃς τῇ βαφῇ τῶν μελῶν εὔδηλός ἔκδηλος B, C. ἐστι πολύν πολάν C. τινα καταπαλαίσας ἀντίπαλον ἀντιπάλων A. ; ἦ γνώριμος πᾶσιν ὁ γεννάδας καθάπερ ἡλίου ἀνατολὴ καὶ λέληθεν οὐδαμῶς ἡ τῆς ἐκείνου μνήμης ἀνατολή.

But who is this who has come upon us, august with the august crowns of victory, whose fragrance of athletic sweat has filled the whole perception of our soul, who by the dye of his limbs is evident to have wrestled down some great adversary? Truly the noble one is known to all, like the rising of the sun, and the rising of his memory has in no way escaped notice.

Ἀλλ᾽ ὥσπερ διηνεκῶς τῶν ἡλίου καλῶν μετέχοντες ἄνθρωποι ἐκ τῆς καθ᾽ ἡμέραν εὐεργεσίας ἅμα τῷ λάμψαι τὴν ἀκτῖνα γνωρίζουσιν ἕκαστος, οὕτως ἐκ τῆς τῶν θαυμάτων χορηγίας ἴσμεν τὸν μάρτυρα· ᾧ σεμνυνομένῳ τῇ ἐκ τῶν ἀγώνων δόξῃ τὴν ἡμετέραν ἀποδῶμεν εὐφημίαν· νόμος in the margin corrected ἄγων previously ἀγωος C. γὰρ οὗτος ἀθλητικός, καὶ λόγοις ἀναδεῖσθαι τοὺς στεφανίτας.

But just as men, continually sharing in the goods of the sun, each recognize its ray as soon as it shines, from its daily benefaction, so from the supply of wonders we know the martyr; to him, adorned with the glory of his contests, let us render our praise; for this is an athletic law, that the crowned be wreathed with words too.

[2] The saint is not to be praised from homeland and family. Πατρίδα μὲν καὶ γένος, ἃ τοῖς ἐπαινέταις ἔθος ἐπιζητεῖν, ὁ λόγος παραιτεῖται· οἱ μὲν γὰρ ἀπορίᾳ τῶν οἰκείων καλῶν περιέρχονται τὰ ἐκ γειτόνων συλλέγοντες, εἰ καὶ σεμνοῖς ῥήμασι τὴν τοῖς B, C. πενίαν κοσμοῦσι, ταῦτα προσεπιλέγοντες ὡς βουλόμενοι δεῖξαι περιουσίαν ἀρετῆς ἐνοῦσαν τοῖς ἐπαινουμένοις, ἐκ τῆς γονεῦσι προσούσης ἀπ᾽ ἀρχῆς δόξης τὴν μαρτυρίαν ἐπισφραγίζομεν· ἡμῖν δ᾽ ἀφάτου χορηγουμένης ἐκ τῶν οἰκείων τοῦ μάρτυρος εὐπορίας, ἀπειρόκαλον οἶμαι τὸ βαδίζειν ἐκείνοις παραπλησίαν B, C. παραπλησίως A. . Τί γὰρ δεῖ δὴ A. τὰ τῶν ἄλλων σεμνὰ περισκοπεῖν καὶ τὸ κλέος ἐν μοίρᾳ κεκτῆσθαι δανείσματος διανείσματος B. , ὑπάρχοντος ἐκ τῶν ἰδίων σεμνύνεσθαι;

[2] Homeland and family, which it is customary for panegyrists to seek out, the discourse declines; for they, through lack of goods of their own, go about collecting things from the neighbours, even if they adorn their poverty with august words, adding these things as wishing to show an abundance of virtue present in those praised: from the glory belonging to the parents from the beginning we set the seal on the testimony. But for us, since an unspeakable abundance is supplied from the martyr's own goods, it is tasteless, I think, to walk like those. For why must one look round at the august things of others and possess glory as a loan, when it is possible to be adorned from one's own?

Ὥσπερ οὖν φωστήρων ἀκούοντες γένεσιν οὐδέν τι πολυπραγμονοῦμεν, ἀλλὰ μόνην τὴν ἐκείνων θαυμάζομεν ἀρετήν ἀρτὴν C. , τὸ τῶν λαμπηδόνων ὡραῖον κατανοοῦντες, οὕτω μοι κἀνταῦθα δοκεῖ μόνον (δ. μ.) μόνην B, C. ἁρμόζειν, ἂν ἄρα ἄρυ C. δυνώμεθα, τὴν τοῦ μεγάλου φωστῆρος τῆς ἀληθείας κατανοεῖν ἀρετήν.

Just as, then, when we hear of the generation of the luminaries, we inquire into nothing, but marvel only at their excellence, contemplating the beauty of their radiances, so here too it seems to me fitting only, if indeed we can, to contemplate the excellence of the great luminary of the truth.

Εἴ τις γὰρ ἄλλος ἐν τοῖς κάτω τελῶν ἄξιος προσειρῆσθαι τῷ τῶν φωστήρων ὀνόματι, οὗτος οἶμαι τῶν πάντων ἐστίν· οὐ γὰρ δὴ τῆς εἰς τὸν βίον εἰσόδου τυχὼν κατὰ βραχὺ τῶν ἔργων κτώμενος τὴν λαμπρότητα, ὕστερον ἔδειξε ἔδοξε B. περιφανεστέραν τὴν αὑτοῦ φύσιν, ὥσπερ ἐπὶ τῶν ἄλλων ὁρῶμεν, ἀλλ᾽ ὁμοῦ τε πρὸς γένεσιν γέννεσιν C. ἦλθε, καὶ φωτὸς πλήρης ἦν, οὐκ οἶδα τοῦ φωτὸς (πλήρης - φωτὸς) omits C. ἐρασθέντος τὸν ὑποδεξάμενον ἢ ἐκείνου ἅμα τῷ λῦσαι τὴν μητρικὴν ὠδῖνα τῷ φωτὶ συνδεθέντος (τὸν ὑποδ. - συνδεθέντος) omits B, C. , καὶ διὰ τοῦτο αὐτίκα τῇ γενέσει τῆς τῶν κατορθωμάτων ἁπάσης λαμπρότητος συνελθούσης.

For if anyone else among those dwelling below is worthy to be called by the name of luminaries, this one, I think, is so above all; for he did not, having obtained his entrance into life, acquire little by little the brilliance of works and afterwards show his nature more conspicuous, as we see in the case of others, but at the same time he came to birth and was full of light — I do not know whether because the light fell in love with him who received it, or because he, at the same moment as he loosed his mother's travail, was bound to the light — and for this reason at once with his birth all the brilliance of his achievements came together.

Tryphon as a boy works miracles; Πλὴν ἡ μέλαινα νὺξ τῆς ἀπιστίας ἐκκέχυτο ἐκέχυτο C. κατὰ πάντων περάτων, καὶ Τρύφων οὔπω μειράκιον ἦν, καὶ δόγμασιν εὐσεβείας καὶ θαύμασιν ὥσπερ ἀκτῖσι τὸ σκότος διώκων διωκῶν C. , τῆς εἰς Θεὸν ὁμολογίας ηὔγαζε τὴν

Yet the black night of unbelief had been poured out over all the ends of the earth, and Tryphon was not yet a youth, and, chasing away the darkness with doctrines of piety and wonders as with rays, he was making shine the

ἡμέραν, νῦν μὲν ἃ παντελῶς ἀβοηθήτοις ἀβοήθητος B, C. οὖσι τοῖς τότε ἀνθρώποις ἐπιόντα χαλεπῶς ἐτυράννει ἀπελαύνων ἀπολαύνων C. δαιμόνια, νῦν δὲ σώματα νόσων ἐλευθερῶν καὶ ἀμφοτέρωθεν τῷ πλάσματι βοηθῶν καὶ προσάγων τῷ πλάσαντι πλάσματι C. . Καὶ τὸ πρᾶγμα οὐκ ἀνεκτὸν ἐνομίζετο ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις τοῦ σκότους, παῖς ἄρτι βλαστάνων ἐκείνους ἐλαύνων καὶ χεὶρ ἁπαλὴ τὰ τούτων ῥαπίζουσα πρόσωπα· διόπερ τοῖς omits C, τῆς B. κατ᾽ ἐκεῖνο καιροῦ τῆς ἀσεβείας ὑπερασπίζουσιν ἄρχουσιν οὐ μόνον ὑπὸ τῆς τῶν omits B. ἔργων φήμης ἀλλὰ καὶ τῶν δαιμονίων οὐκ ἀνεχομένων σιγῇ διακαρτερεῖν τὴν ἧτταν εἰς ἀντίληψιν καλούντων αὐτούς, προσηγγέλλετο.

day: now driving out the demons, which, coming upon the men of that time, altogether helpless as they were, harshly tyrannized over them; now freeing bodies from diseases, and on both sides helping the creature and bringing it to its maker. And the thing was thought intolerable by the principalities and the powers of darkness, that a boy just budding should drive them out and a tender hand slap their faces; wherefore it was reported to the rulers who at that time championed impiety, not only by the fame of his works but also by the demons, who did not endure to bear their defeat in silence and called them to their aid.

Οἱ μὲν οὖν ἀνακαλεῖσθαι τὴν ἧτταν προθυμούμενοι καὶ adds B. , σκότος ὄντες, ἐπὶ μᾶλλον παρεῖχον ἀφορμὴν διαλάμπειν διαλαμπεῖν C. τῷ μάρτυρι.

So they, eager to reverse the defeat, being darkness, furnished the martyr all the more with an occasion to shine through.

Ὥσπερ γὰρ ἥλιος ἔχει μὲν παρ᾽ ἑαυτῷ καὶ ἀνατέλλων ὅλον τὸ φῶς, λαμπροτέρας δ᾽ ἀφίει τὰς τῆς C. λαμπηδόνας, ἣν ἔρχεται πορείαν ἀεὶ ἀναβαίνων, οὕτω καὶ ὁ μάρτυς· εἶχε μὲν ἐξ ἀρχῆς παρ᾽ ἑαυτῷ πλήρη τῆς ἀθλητικῆς ἀρετῆς τὰ φέγγη, ὅμως δὲ τοῦ μαρτυρίου τὴν ὁδὸν προκόπτων ἐδείκνυ τι πλέον, τοῦ τῆς ἀληθείας αὐτῷ παραστήματος ἀεὶ τῇ πείρᾳ τῶν χαλεπῶν προσιόντι γενναιοτέρου διαφαινομένου· καὶ οὐδὲν εἶχε ταῖς ἀκτῖσιν ἐπηλυγάζειν ἐπιλυγάζειν A, C. τὸ νέφος τῆς ἀντικειμένης δυνάμεως· ἀλλ᾽ ἐγίνετο κατὰ τοῦτο τὸ μέρος ἐναντίον ἢ ὅπερ ἡλίῳ συμβαίνειν συμβαῖνον B, C. ὁρῶμεν. Ἐκείνου γὰρ τὸ φαιδρὸν νέφους ἀντεπιόντος συστέλλεται συμβαῖνον B, C. , ἐνταῦθα δὲ διὰ τοῦ ἀμαυροῦ ἀμαῦρον C. τῶν δαιμόνων νέφους τηλαυγέστεγον ἡ μαρτυρικὴ ἀστράπτει ἀκτίς.

For just as the sun has with itself, even as it rises, the whole of its light, but sends forth its radiances more brilliant along the course it goes, ever ascending, so too the martyr: he had from the beginning with himself the beams of athletic virtue in full, yet, advancing on the way of martyrdom, he showed something more, his steadfastness for the truth appearing ever more noble as he approached the trial of hardships; and the cloud of the opposing power had nothing with which to overshadow his rays; but there came about in this respect the opposite of what we see happen to the sun. For its brightness is contracted when a cloud comes against it, but here, through the dark cloud of the demons, the martyr's ray flashes out more far-shining.

[3] Πλὴν ἁπανταχοῦ γῆς δόγμα τυραννικὸν ἔφθανε διερευνώμενον Τρύφωνα· καὶ ἐπεὶ παρόντα ἔδει καταστῆναι εἰς ὄψιν τῷ κρατοῦντι, παρ᾽ αὐτὸν ἐκομίζετο· ὁ δέ, ἐντρεχὴς B, C, εὐτελὴς A. γὰρ ἦν καὶ δεινὸς πρὸς θήραν ἀπάτης, the tyrant's flatteries οὐκ ἔγνω ἀπεναντίας ἰέναι, οὐδὲ τοῖς φοβεροῖς δοκιμὴν λαμβάνειν τοῦ ἀριστέως. ᾬδει ἤδη A. γάρ, ὡς ἐνίοτε τούτοις τὸ γενναῖον τῆς γνώμης οἷον στομούμενον οὐ μόνον οὐχ ὑπείκει ἀλλὰ καὶ κρεῖττον, ἢ πρὸ τῆς πείρας τῶν χαλεπῶν ἐδείκνυτο, γίγνεται· διὰ τοῦτο τῆς πείρας τὲως οὐχ ἥπτετο τῶν φοβερῶν, ἀλλὰ τῷ θηριώδει καὶ ὠμῷ ἠρεμεῖν ἐπιτρέψας ἐνεχειρίζετο τὴν ἀλωπεκῆν, καὶ φησιν· &ldquogr;Οὐ παραπλήσιος παραπλήσιον B. τῷ τῆς ἡλικίας βλαστήματι ὁ σὸς καρπὸς τοῦ φρονήματος· τῇ μὲν γὰρ οὔπω τὸ τέλειον μαρτυρεῖ, τῷ δὲ οὐδὲν ἀποδεῖ τελειότητος.

[3] Yet the tyrannical decree reached everywhere on earth, searching for Tryphon; and since, once present, he had to be set before the eyes of the ruler, he was conveyed to him; and he — for he was adroit and clever at the hunt of deceit — did not think to go against him directly, nor to make trial of the champion with terrors. For he knew that sometimes by these the nobility of the mind, being as it were tempered to an edge, not only does not yield but becomes stronger than it showed itself before the trial of hardships; for this reason he did not for the moment touch the trial of terrors, but, having bidden the beastly and savage in him keep quiet, he took in hand the fox-like, and says: "Not like the budding of your age is the fruit of your mind; for to the one perfection does not yet bear witness, but the other lacks nothing of perfection.

Καὶ λαμβάνει με θαῦμα, πῶς ἐν ἀτελεῖ βίου καιρῷ τέλειον καὶ κατὰ πολιὰν ὁρῶ φρόνημα· χρὴ τοίνυν, ὅσον εὐκληρίας εἶ φύσεως, τοσοῦτον εἶναι μετὰ λογισμῶν κεχωρισμένον κακίας· κακία δέ, τὰ εἰς κίνδυνον ὡθοῦντα μὴ χαίρειν ἐὰν μηδ᾽ ἀγαπᾶν ἃ δοκεῖ τοῖ; κρείττοσι καὶ τιμὴν καὶ ἀπόλαυσιν ἔχουσιν. Ἔα οὖν ἐκεῖνα, οἷς ἐπὶ τοῦ παρόντος ἐνείχου· μηδὲ τούτῳ τοῦτο A. μόνον ἀσχημόνει ἀσχημονεῖ A. τὸ τέλειον τοῦ φρονήματος (τῇ μὲν γὰρ - φρονήματος) omits B, C. τῷ τὸ A. δόξης ἀντεχόμενον ἡμετέροις δόγμασιν οὐ νομιζομένης νομιζομένοις A. ἐνυβρίζειν ἐνυβρίζει B. μὲν εἰς τοὺς κρατοῦντας, κερδαίνειν δ᾽ ἐκ τοῦ πράγματος τοιαῦτα, οἷα τοῖς κακούργοις ὀφείλεται.&rdquogr;

And wonder seizes me, how in an imperfect season of life I see a mind perfect and as of grey hairs; you must therefore, as much as you are of a fortunate nature, be so much separated in your reasonings from wickedness; and wickedness is — the things that thrust into danger — not to rejoice in, nor to love, what seems good to the higher ones, who have both honour and enjoyment. Let go, then, those things in which you were held at present; nor disgrace in this alone the perfection of your mind, by clinging to a glory not acknowledged by our doctrines, to insult the rulers, and to gain from the matter such things as are owed to evildoers."

[4] he despises; Ἀλλὰ τὰ μὲν ἄδικα χείλη τοιαῦτα· ἡ δὲ τῷ θείῳ πλήκτρῳ τῷ πνεύματι κινουμένη κοινουμένη C. γλῶσσα· &ldquogr;Τέλειον, ἔφη, τοτε μοί τις προσμαρτυρήσει τὸ φρόνημα, ὅτε δὲ adds A. δόξης, ἧς εὖ καὶ καλῶς ἀπ᾽ ἀρχῆς ἐραστὴς ἐγενόμην, οὐχ ὑπομείνω γενέσθαι προδότης· οὐδ᾽ ἣν μετὰ διανοίας ὀρθῆς ὁμολογίαν ἐγνώρισα, ταύτην ἐκ τῆς χείρονος μοίρας ἀρνήσομαι οὐδὲ τῆς εἰς ζωὴν ἀγούσης ἀλλάξομαι τὴν εἰς θάνατον.

[4] Such, then, were the unjust lips; but the tongue moved by the divine plectrum, the Spirit: "Then," he said, "will someone bear witness to me that my mind is perfect, when I do not endure to become a traitor of the glory of which, well and rightly, I became a lover from the beginning; nor will I deny, for the worse portion, the confession which I came to know with right understanding, nor exchange the way that leads to life for that which leads to death.

Εἰ δὲ τῷ ὑμετέρῳ τῶν κρατούντων οὐ συμβαίνοντα φρονῶ δόγματι, ὅτι μοι ζημίαν ἀπαραμύθητον γράφει τὸ δόγμα, εἶτα ἐν μὲν τοῖς ἄλλοις κατὰ τὸν βίον ἐπιτηδεύμασι βούλεται ἡμῖν ὑμῖν B. ἀγαθὰ τοῖς ὑπὸ χεῖρα τὰ δόγματα· εἰ δὲ καὶ τοιοῦτον ἐξενεχθὲν λήσει λήσειν B. οἷον ζημίαν οἴσειν τηρούμενον, οὐκ ἀργεῖν συγχωρεῖτε τοῖς λογισμοῖς, ἕως ἂν εἰς τὸ λυσιτελὲς μεταποιηθῇ τὸ φαῦλον τοῦ δόγματος· καὶ οὐ χαλεπαίνετε (ποιοῦντες εἰκότα εἰκότως A. καὶ ἀρχικῇ διαφέροντα διαφέ////////ροντα B. προνοίᾳ) τοῖς ὅσοι τὸ μὴ omits A. ὑγιῶς ἔχον τοῦ δόγματος προἳδόμενοι οὐκ ἐφύλαξαν ἀπαράβατον, ἀλλὰ πράως τὴν ἀτοπίαν μανθάνοντες ἐκείνους τε κακῶν ἀπείρους ἐᾶτε καὶ μετατίθεσθαι τῶν δοξάντων καλῶς ἔχειν ὑπολαμβάνετε.

But if I think things not agreeing with your decree, the decree of you rulers, because the decree writes for me a loss without consolation — well, in the other pursuits of life your decrees intend good things for us who are under your hand; and if one such, once brought out, should prove unawares to carry loss when it is kept, you do not let your reasonings rest until the baseness of the decree has been transformed into what is profitable; and you are not angry (doing what is fitting and what becomes a ruler's providence) with all those who, foreseeing what is not sound in the decree, have not kept it inviolate, but, learning of the absurdity mildly, you leave them untried by evils and think of changing what had seemed to you to be good.

Ἐνταῦθα δέ, οὗ οὐ A. περὶ ψυχὴν ἀπαντᾷ τὸ κακὸν τοῖς τε omits A. γράφουσιν καὶ τοῖς πειθομένοις τῷ δόγματι, οὔτ᾽ ἀφ᾽ ἑαυτῶν βουλομένοις ὑμῖν ἡμῖν A. ὁρᾶν οὔτ᾽ ἀπὸ τῆς τῶν διδασκόντων γνώμης ἡλίκος ὁ κίνδυνος· ὅτι μὴ τῶν σῳζόντων ἀφείμεθα λογισμῶν, ὕβριν ἐπικαλούμεθα καὶ τοῖς τῶν κακούργων ἐνεχόμεθα· ἀλλὰ τῶν δοκούντων ἀπάρχου ἀποίχου C. , καὶ οἷς ἐνόχους ὑπολαμβάνεις ἀμύνου· ὡς ἐγὼ λειποταξίου δίκης οὐκ ἂν ἁλοίην οὐδὲ προσχωρήσω τοῖς ἐναντίοις τὴν ἐμὴν ἀτιμάσας στρατείαν· οὕτω γάρ μοι ὡς ἀληθῶς ὁρῷτο οὐκ ἀτελές, παρόν φρόνημα.”

But here, where the evil meets with the soul both of those who write the decree and of those who obey it, it is not your wish to see, either of yourselves or from the judgement of those who teach, how great the danger is; because we have not let go of the saving reasonings, we are charged with insolence and held among the evildoers. But proceed with what you have resolved, and punish those whom you suppose liable; as for me, I would not be convicted on a charge of desertion, nor will I go over to the enemy, dishonouring my own service in arms; for so would my present mind truly appear to me not imperfect."

[5] various torments, Ἐπειδὴ τούτων τοῦτον A. ὁ τύραννος ἤκουσεν, οὐκ ἔτι μετὰ τῆς ἀλωπεκῆς ἀλλὰ μετὰ τοῦ θηριωδεστάτου προσῄει τῆς γνώμης, οὐδ᾽ ἔτι ῥήματι ῥήμασι C. τὸν χρυσόν, ἀλλ᾽ ἔργων ἔργω A. βασάνῳ βασάνων A. καταμανθάνειν ἐβούλετο· καὶ ξίφει κόπτειν τὰ νῶτα προσέταττεν προσέταττατεν B, προσέταττειν C. . Ἀλλ᾽ ἀνδριὰς ὑπὸ γλυφίδων εἰς κάλλος ἐργαζόμενος ἵστατο· ἐκενοῦντο οἱ ὀχετοὶ τῶν αἱμάτων, ἡ δὲ γνώμη ἐπὶ μᾶλλον ἐδείκνυτο γενναιότητος οὖσα μεστή.

[5] When the tyrant had heard these things, he approached no longer with the fox-like part of his mind but with the most beastly, nor did he wish any longer to test the gold by words, but by the touchstone of deeds; and he ordered his back to be cut with the sword.

Διεσχίζετο χερσὶ δημίων τὸ σῶμα, ὁ δέ, ὡς τῶν πολλῶν διαφέρουσαν στολὴν ἐνδυόμενος, σεμνότερος διεφαίνετο· καὶ τὰ μὲν ξίφη πρὸς αὐτὴν ἐχώρει τῶν ὀστέων τὴν ἁρμονίαν, τὰ χείλη δὲ οὐ μεθίει τὴν εἰς Θεὸν ὑμνῳδίαν, ὥσπερ εἰς τὸ τέμνεσθαι μόνον μένειν B. ἐκείνου τοῦ σώματος παραπλησίου τοῖς ἄλλοις ὄντος, τὸ δὲ πικρὸν τῆς τομῆς τοῖς τιμῆς C. οὐχ ὑπάρχοντος ὁμοίου δέχεσθαι.

But he stood, a statue being worked into beauty by chisels; the channels of blood were emptied, but his mind was shown all the more to be full of nobility. His body was torn apart by the hands of executioners, but he, as one putting on a robe surpassing those of the many, appeared more august; and the swords went to the very joining of the bones, but his lips did not let go the hymnody to God, as though that body were like the others only in being cut, but not alike in receiving the bitterness of the cutting.

Οὕτως ἐκεῖνος, μέχρι τῶν τεμνόντων ὁ βραχίων ἀπαγορεύσας ἐνάρκησεν, ὡς ἀλλοτρίων θεατὴς παλαισμάτων ἀλλ᾽ οὐχ ὑπομένων ἐν τοῖς οἰκείοις οἰκείαις C. τὴν πεῖραν ἵστατο τῶν δεινῶν, πληρούμενος θείας omits B, C. εὐχαριστίας τὸ στόμα καὶ τῆς ὑπὲρ τῶν αἰκιζόντων εὐχῆς.

Thus he stood, until the arm of those cutting him gave up and grew numb, as a spectator of another's wrestling and not as one undergoing in his own the trial of terrors, filling his mouth with divine thanksgiving and with prayer for those who were tormenting him.

Ὁ μὲν οὖν τοῦ Χριστοῦ τοιοῦτος ἔν τε τοῖς χαλεποῖς καὶ τῇ παρ᾽ ὧν τὰ δεινὰ προσῆκτο ἀμύνῃ, τοῖς μὲν ὡς ἡδονὴν φέρουσιν εὐψυχῶν, τῶν δὲ μὴ παραστῆναι τῷ δικαίῳ βήματι παραιτούμενος τὴν ἀδικίαν.

Such, then, was the man of Christ both in the hardships and in his requital towards those by whom the terrors had been brought upon him: in the one he was cheerful, as in things that bore pleasure, and for the others he begged off the injustice, that they might not be set before the just tribunal.

Ὁ δ᾽ ὑπερασπίζων ἄρχων τῆς πλάνης αἰσχύνην ἡγούμενος, εἰ τοῦ μαρτυρικοῦ παραστήματος ἐλάττων ὀφθείη πρὸς εὕρεσιν τῶν κολάσεων, ἐπὶ πλέον θηριωδίας προέκοπτε καὶ τοῦ καθηγεμόνος αὐτὸν καὶ τῆς πλάνης καὶ τῆς τῶν βασάνων εὑρέσεως εἰς ἐπίνοιαν ἄγοντος, ἐπιπονωτέραις corrected, previously ἐπιπονοτέρας B. βασάνοις ἔκρινε ἔκρουε B, C. τὸν ἀδάμαντα.

But the ruler who championed error, thinking it a shame if he should be seen inferior to the martyr's steadfastness in the invention of punishments, advanced further in beastliness; and, his leader in error and in the invention of tortures bringing it to his mind, he tested the adamant with more laborious tortures.

[6] nailed shoes, Οὐχ ἁπλοῦν δὲ τῶν ὀδυνῶν τὸ μέρος ὁ ἀλάστωρ εἶναι βουλόμενος, ἀλλὰ πολυειδοῦς αἰσθάνεσθαι τῆς δριμύτητος, ὥσπερ ἐν πολιορκίᾳ ὁμοῦ κατὰ τὸ αὐτὸ ποικίλας προσῆγε τὰς μηχανάς, οὕτω νομίζων πολιορκήσειν τὸ φρόνημα καὶ καταπήξαντας ἐκέλευε τοῖς ποσὶν ἥλους ἄγειν παιόμενον διὰ τῆς πόλεως ἐν ὥρᾳ, ὅτε omits C. ἡ τοῦ κρύους πῆξις ἀργεῖν ἀναγκάζει καὶ τὰ τῶν μελῶν

[6] And the avenger, not wishing the share of pains to be simple, but that he should feel a manifold sharpness, brought up, as in a siege, various engines together at the same time, thinking so to besiege his mind; and he ordered them to fix nails in his feet and to lead him, beaten, through the city at the season when the freezing of the cold compels even the most active of the limbs to be idle.

ἐνεργότατα ἐργότητα C. . Ὢ λύττης ἀπανθρώπου, ὢ δυσσεβῶν διανοημάτων· νικᾷ τὰ ὑμέτερα ἡμέτερα C. κρούσματα κρούματα B, C. ἡ τοῦ ἀνδριάντος στερρότης· οὐδ᾽ ἐξαρκοῦσι δήμιοι χεῖρες κλάσαι τὴν γνώμην· συνεργείτω καὶ ἡ τοῦ χειμῶνος βαρύτης· καταφρονεῖ καταφρονεῖν A, C. τῶν ὑμετέρων ἡμετέρων C and B from correction. βασάνων· αὐτὸς ἑαυτῷ προσαγέτω τὴν τιμωρίαν, ἣν ἐκ τῆς πορείας ὑπομένειν ὑπομείνειν C. ἀνάγκη.

O inhuman rage, O impious thoughts! The firmness of the statue conquers your blows; the hands of executioners do not suffice to break his mind; let the heaviness of the winter work with them too; he despises your tortures; let him bring upon himself the punishment which from the journey he must undergo.

Rom. 10, 15. Ἀλλ᾽ οἱ ὡραῖοι πόδες ἐκεῖνοι, καθάπερ λίθοις πολυτίμοις τοῖς ἥλοις καὶ τῃ βαφῃ τῶν οἰκείων αἱμάτων κοσμούμενοι, ἐντιμοτέραν ἐκινοῦντο πορείαν, γῆν ὅσην ἐπῄεσαν ἁγιάζοντες· πόδες ὄντως ὄντες A, C. ἐπὶ πέτραν ἐστηριγμένοι τῆς ἀληθείας καὶ τοῦ ψεύδους τὰ κύματα ὡς ἀφρὸν διαλύοντες· Ps. 39, 3. πόδες, διὰ τῆς τῶν ἥλων ἀκμῆς τὴν κακομήχανον ἐν τῷ πατεῖν κατατρήσαντες κεφαλήν.

But those beautiful feet, adorned with the nails as with precious stones and with the dye of their own blood, moved in a more honoured course, sanctifying all the earth they trod upon; feet truly set fast upon the rock of truth and dissolving the waves of falsehood like foam; feet which by the point of the nails pierced through, in treading, the evil-scheming head.

Ἀλλ᾽ ἦν ἄρα μανία καὶ πυρὸς θερμότερον· τὸ μὲν γὰρ ὕλης ἐπιτηδείου λαβόμενον ἀναζῇ καὶ τρέφει τὴν φλόγα, ἐπειδὰν δὲ πλησιάσῃ οὗ εἰ A, C. μὴ τροφὴν ἔνι λαβεῖν, θνήσκει μαρανθέν· τῷ δὲ τοῦ τυράννου τῆς μανίας πυρὶ ἐναντίον συνέβαινεν, οὐχ ἁλισκομένου ὃν ὥρμητο ὥρμησε A, C. κατατρώγειν, λαμπρότερον ἡ φλόξ ἀνεβίου καὶ ἀνεκάετο ἀνεκαίετο B. .

But madness, it seems, was hotter than fire; for fire, laying hold of suitable material, revives and feeds the flame, but when it draws near where there is no food to take, it dies, withered; but with the fire of the tyrant's madness the opposite happened: since he whom it had rushed to devour was not caught, the flame revived more brightly and was kindled anew.

[7] he bravely endures burning torches; Κάμπτειν οὖν ἐπεχείρει τὸν ἀκλινῆ πάλιν ἑτέρωθεν· καὶ λαμπάδας πυρὸς ἐπέταττε προσάγειν τοῖς μέλεσιν· ἐλάνθανε δὲ τῷ μὲν οἷόν τινα δρόσον προσάγων προσάγον A. τοῦ ἀναφλέγοντος πόθου, ἑαυτῷ δὲ τῆς μανίας ὑπέκκαυμα. Ἔδει γὰρ ἐν πάσῃ μηχανῇ διάβολον καὶ τὸν ὑπηρέτην 〈αὐτοῦ the codices omit; E. Kurtz supplies it. 〉 αἰσχύνης κληρονομεῖν, Χριστὸν δὲ καὶ τὸν ἐκείνου διὰ πάντων ὁπλίτην κρατεῖν.

[7] He tried, then, to bend the unbending again from another side; and he ordered torches of fire to be brought to his limbs; but he did not perceive that he was bringing to the one, as it were, a dew for the longing that inflamed him, but to himself a kindling of madness. For it was necessary that in every device the devil and his servant should inherit shame, but that Christ and his hoplite should prevail through all.

Ἀλλ᾽ ὁ μὲν ὑφῆπτε κάτω τὰς δημίους λαμπάδας, ἄνωθεν δὲ φῶς ἐπινίκιον περιέλαμπε, τερπνὸν ἅμα καὶ καταπλήξεως μεστὸν δεικνύον τὸν ἀθλητήν, τερπνὸν μὲν ὀφαλμοῖς, ὅσοι τῷ τοιούτῳ κάλλει ἐνατενίζειν ἐπάξιοι, καταπληκτικὸν δ᾽ δὲ A. ἐκείνοις ὅσοι τῷ βαθεῖ τῆς ἀσεβείας ἀμαυρωθέντες σκότῳ κότω C. τὴν ἀμαρυγὴν τοῦ προσώπου τῆς ἀστραπῆς οὐκ ἐδύναντο φέρειν.

But he below kindled the executioners' torches, while from above a victorious light shone around, showing the athlete at once delightful and full of astonishment: delightful to the eyes of all who were worthy to gaze on such beauty, but astonishing to those who, darkened by the deep darkness of impiety, could not bear the flashing of the face of the lightning.

Τὸ μὲν δὴ οὐρανόθεν φῶς τοιοῦτο τοιοῦτον B, C. προεζωγράφει προεζωγράφειν C. Τρύφωνι κάλλος, οἷόν τι προεικόνισμα τοῦ μέλλοντος κάλλους· ὑπεδήλου ὑπεδήλον C. δὲ καὶ τοῦ τέλους τῶν ἄθλων ἤδη τὸ ἐνδόσιμον ὁ ἀγωνοθέτης· στέφει γὰρ παρὰ πᾶσιν ὁρωμένῳ τὸν ἀγωνιστὴν ἐδεξιοῦτο, καὶ τῶν καμάτων ἐδείκνυ τὸ ἔπαθλον.

So the light from heaven painted beforehand on Tryphon such a beauty, as it were a foreshadowing of the beauty to come; and the president of the games already intimated the prelude of the end of the contests too; for he greeted the contender with a crown seen by all, and showed the prize of his toils.

[8] before he is beheaded Ὁ μὲν οὖν τῆς καταλύσεως τῶν πόνων εἰστήκει ὁ adds B. καιρός· ὥσπερ δ᾽ οἰκίας τεχνίτης τὸ ὅλον τῆς οἰκοδομῆς σχῆμα φυλάττει φυλάττειν B, C. ὅμοιον ἢ ὑφάντης ταῖς ἐξ ἀρχῆς κρόκαις ἁπάσας τὰς λοιπὰς ὁμοίως συντίθησιν ἢ εἴτι ἄλλο παραπλησίως ἀπ᾽ ἀρχῆς μέχρι τέλους ἐργάζεται, τοιοῦτο τοιοῦτον B, C. ἐνταῦθα ἔοικε συμβεβηκέναι· καὶ ὅμοιον τέλος τῷ παντὶ βίῳ τοῦ μάρτυρος συνεισέρχεται, οὐκ οἶδα τοῦτο βουληθέντος Θεοῦ, ὥσπερ ἔδωκε παράδοξον τὴν ζωήν, δοῦναι παράδοξον (τὴν ζ. δ. π.) omits C. καὶ τὴν τελευτήν, ἢ ἵνα καιρίαν πληγῇ πληγὴν A. ὁ ἀπάνθρωπος δικαστὴς προαρπάζων τὸν δίκαιον τῆς ἐκείνου πληγῆς· ἐπεὶ

[8] So the season of the ending of his labours had come; and just as a builder of a house keeps the whole shape of the building alike, or a weaver puts together all the remaining woof-threads alike with those from the beginning, or whatever else works similarly from beginning to end, something such seems to have happened here; and an end like the whole life of the martyr comes in with it — I do not know whether because God willed this, that as he had given a marvellous life, he should give a marvellous death too, or in order that, the inhuman judge striking a mortal blow, the righteous one should be snatched away beforehand from his stroke; since

γὰρ οἱ τὸν θυμὸν ἀναψύξαι τῷ τιμωρεῖσθαι τοὺς καθ᾽ ὧν ἐξεκαύθησαν βουληθέντες τότε χαλεπωτέρας αἰσθάνονται διανεμομένης αὐτοὺς τῆς φλογός, ὅτε τῆς τιμωρίας ἀμείνους ἴδωσι διαγεγονότας, ἐφ᾽ ὅμοιον αὐτῷ σχῆμα τὴν μανίαν ἀποπληροῖ· ὁ μὲν γὰρ τελευταίαν ὀργὴν ἐπαφήσειν ἐνόμιζε καὶ ἧς οὐκ ἂν διαγεγόνει, ξίφει αὐτῷ ἐπιτρέπων τὸν ἐξ ἀνθρώπων ἀφανισμόν· φθάνει δὲ Θεὸς τὴν πληγὴν εἰς χεῖρας τὴν μακαρίαν παραλαμβάνων ψυχήν, he gives back his spirit to God. λιπὼν omits A. ἐκεῖνον εἰς ἑαυτὸν ἀγριαίνειν καὶ μεμηνέναι, καθάπερ τὰ ἐπιδραμόντα τῶν κυνιδίων, ὅταν μὴ τούτων ἅψασθαι καθ᾽ ὧν ἀνεσοβήθη δυνηθῇ.

as those who wished to cool their anger by punishing those against whom they had been inflamed then feel the flame consuming them more harshly, when they see them prove superior to the punishment, he fills up his madness to a shape like that; for he thought he would let loose his last anger, beyond which there could be none, entrusting to the sword his removal from among men; but God forestalls the blow, receiving the blessed soul into his hands, leaving that man to rage and be mad against himself, like curs that have run at something, when they cannot touch those against whom they were roused.

[9] Praises of the martyr Αὕτη τοῦ στεφανίτου ἡ πάλη· τοιοῦτον τῆς ἀληθείας τὸ τρόπαιον· τοιοῦτον τῆς ἀσεβείας τὸ πτῶμα· ἐπὶ τούτοις ἐκρότησαν θαυμάσαντες ἄγγελοι, ἐσκυθρώπασε τὰ δαιμόνια καταπλαγέντα. Ἠλάλαξαν τῶν μαρτύρων τὰ πλήθη· πύλαι οὐρανῶν ὑπεδέξαντο μετὰ σεμνοῦ τοῦ τῆς νίκης χρώματος τῆς ἀληθείας τὸν στρατιώτην. Ὁ στεφοδότης τὴν καλὴν ἐστεφάνωσε διαδήματι κεφαλήν· Matt. 10, 32. ὡμολόγησε κοινωνὸν τῆς βασιλείας ἐνώπιον τοῦ πατρός, ἀνθ᾽ ἧς ἔδωκεν ὁμολογίας ἐνώπιον ἀνθρώπων αὐτῷ· ἐνέδυσεν ἔνδυμα ἀφθαρσίας, ἀνθ᾽ ὧν τὸ τῆς φθορᾶς ὕφασμα τοῖς ὑπὲρ αὐτοῦ ἀγῶσιν εἶδε διερρωγός, πρῴην μὲν ὠδῖνα μητρικὴν ἀπολύων καὶ ἄρτι πρὸς ζωὴν εἰσελαύνων.

[9] This was the wrestling of the crowned one; such the trophy of truth; such the fall of impiety. At these things the angels applauded in wonder, the demons scowled, struck with dismay. The multitudes of the martyrs raised the shout; the gates of heaven received the soldier of truth with the august colour of victory. The crown-giver crowned that fair head with a diadem; he confessed him partner of the kingdom before the Father, in return for the confession he had given him before men; he clothed him with the garment of incorruption, in return for the fabric of corruption which he had seen torn apart in the contests for him — him who but lately loosed his mother's travail and has just now driven on into life.

[10] and invocation. Δωρεαῖς ἐξαιρέτοις ὑπερετιμήθης ὑπερετμήθης C. τῶν ἄλλων· εἰ γὰρ καὶ ἀπείροις ὅσοις omits B, C. τῆς τῶν χαρίτων ἐδόθη πηγῆς ἀραρύσασθαι, ἀλλ᾽ οὖν οὐκ ἐφ᾽ ὁμοίου ἐκείνοις τοῦ σχήματος σὺ λαμβάνεις τὸ χάρισμα· τοῖς μὲν γὰρ εἰ καὶ σταθμωμένη πρὸς λόγον τῶν ἀντεισαγομένων ἡ δωρεὰ προῖκα ὁρᾶται παραγινομένη παραγενομένη A. , ὅμως ὥσπερ ἀμοιβὴ καμάτων ἀντιδωρεῖται· σοὶ δὲ οὐ πόνων κτῆμα τὸ δῶρον, ἀλλ᾽ οἷον ἂν ἐξ ἐραστοῦ ἔλθοι.

[10] With choice gifts you were honoured above the others; for even if it was given to countless others to draw from the fountain of graces, yet you do not receive the gift after the same fashion as they; for to them, even if the gift, weighed in proportion to what they bring in exchange, is seen to come as a free present, still it is given in return as a recompense of toils; but to you the gift is not a possession earned by labours, but such as would come from a lover.

Ἀλλὰ γάρ, ὅπερ ἔφην πρότερον, μητρῴων ἀνθήσας λαγόνων, οὕτως ἔτι καλλοναῖς ἀοράτοις τὸν οὗ μηδὲν διαφεύγει τὴν ὅρασιν καταθέλξας ὀφθαλμόν, ὥσπερ ἐρωτικὰ δῶρα λαμβάνεις τὰ θαύματα. Νῦν δὲ λύσας τοὺς δεσμοὺς τῆς σαρκὸς καὶ μετὰ λαμπρᾶς τῆς τῶν ἄθλων προσαγωγῆς τῷ ἀραστῇ προσιών, μεγαλοπρεπεστέραις τιμᾷ τιμᾷς A. δωρεαῖς, προστιθεμένης τῇ προτέρᾳ φιλοτιμίᾳ τῆς ἀμοιβῆς τῶν καμάτων.

But indeed, as I said before, having blossomed from your mother's womb, and having thus charmed with invisible beauties the eye whose sight nothing escapes, you receive the wonders as love-gifts. And now, when you have loosed the bonds of the flesh and approach the lover with the brilliant offering of your contests, he honours you with more magnificent gifts, the recompense of your toils being added to the former munificence.

Νῦν μετὰ χορῶν ἐκείνων, οἳ φῶς ὄντες πληροῦσι τὴν λειτουργίαν τῷ μεγάλῳ φωτί, ἄϋλος ἀΰλοις συνεορτάζεις, σεβάσμιος αὐτοῖς ἐκ τοῦ μεμορφῶσθαι τὰ δεσποτικὰ παθήματα καθορώμενος· καὶ ἣν πρότερον τοῦ πηλίνου πάχους ἐρικειμένου τοῦ κάλλους κατανοοῦντες ψυχὴν ἀρεθαύμαζον, ἄρτι καθαρῶς τὴν ἀρετὴν ὁρῶντες ἐπὶ πλέον αὐτῆς τοῦ πόθου τῇ ἴϋγγι ἕλκονται. Νῦν ἧς ἀρραβῶνα γλυκύτητος τὸ πικρὸν τῆς βασάνου τῶν βασάνων B, C. ἐδέχου, κατατρυφᾷς οὐκ ἐλπιζομένης ἀλλὰ παρούσης τῆς ἀπολαύσεως.

Now, with those choirs which, being light, fulfil their ministry to the great Light, immaterial you keep festival with the immaterial, revered by them because you are seen to have been conformed to the sufferings of the Master; and the soul which they admired formerly, perceiving its beauty while the thickness of clay lay about it, now, seeing its virtue purely, they are drawn yet more by the charm of longing for it. Now you, who received the bitterness of torture as a pledge of sweetness, revel in that enjoyment, not hoped for but present.

[11] The saint's miracles. Ἀλλὰ τούτοις μὲν ἄνω χαίρει τὸ τοῦ θείου ἐμφυσήματος ἔργον, ἡ μακαρία ψυχή· κάτω δὲ τὸ τῆς omits B, C. γῆς ἐκ τῶν κόλπων δημιουργηθὲν πλάσμα οἵας τῶν τραυμάτων ἀντιλαμβάνει τὰς ἀμοιβάς· εἰ γὰρ καὶ νόμῳ κοινῷ μητρικοῖς ἀποδοθὲν ἀποδυθὲν A. ἐκρύβη χωρίοις, ἀλλὰ θαυμάτων πυρσοῖς εἰς πάντα λάμπει λαμβάνει A, C. τὰ πέρατα, ἀλλὰ τῶν μαρτυρικῶν ὀχετῶν ἀρδευθὲν τοῖς ὄμβροις οἷόν τι σπέρμα ἀθάνατον διηνεκῶς ἀνθεῖ τὰ χαρίσματα. Λύμην ἐλαύνει παθῶν, φωτίζει τὸν νοῦν, στηρίζει ψυχάς· ἡ γὰρ ἐκεῖθεν τοῖς χρῄζουσι χορηγουμένη βοήθεια αὐτίκα τε ἤμυνε καὶ νοῦν πρὸς θείας ἀκτῖνας ἀνήγαγε καὶ διήγειρε τὴν ψυχήν.

[11] But in these things, above, the work of the divine inbreathing, the blessed soul, rejoices; and below, the creature fashioned from the bosom of the earth, what recompenses for its wounds it receives! For even if by the common law it was given back to its mother's regions and hidden, yet it shines with the beacons of wonders to all the ends of the earth, and, watered by the showers of the martyr's channels, like an immortal seed it continually blossoms forth graces. It drives away the plague of passions, enlightens the mind, establishes souls; for the help supplied thence to those in need at once wards off harm, and leads up the mind to the divine rays, and rouses the soul.

Οἷς μὲν οὖν ἐπάθλοις ὁ ἀγωνοθέτης ἐν οὐρανῷ δωρεῖται τὰ λαμπρὰ τῶν μαστύρων τάγματα, οὐκ ἔστιν ἑτέρου ἢ τοῦ διδόντος εἰδέναι· ἐν γῇ δὲ ἄλλον ἄλλαις θαυμάτων τιμᾷ χορηγίαις· John 14, 2. ἔοικε γάρ, ὥσπερ ἄνω διαφερούσας οἰκοδομεῖ τὰς μονάς, οὕτω καὶ κάτω διαφόρους μερίζειν τὰς δωρεάς. Σὲ σὺ C. δὲ πᾶσιν ὁμοῦ τιμᾷ, οἷς καθ᾽ ἕνα τοὺς λοιποὺς δεξιοῦται. Τί γὰρ ὑφ᾽ ὧν τὸ πήλινον ἡμῶν οἰκητήριον παθῶν καταλύεται, οὐ τῇ σῇ δυνάμει παραχωρεῖ; ποίας δ᾽ οὐκ ἀμείνων ἐπιβουλῆς ἡ ψυχὴ σοῦ τυγχάνουσα βοηθοῦ; ἢ τίνα χρὴ καλεῖν κοινὸν ἀνθρώπων ἰατρεῖον ἢ ταμεῖον ἢ καταφύγιον; τῇ σῇ προσεῖναι τῶν λειψάνων θήκῃ τὴν κλῆσιν ἁρμόσει.

With what prizes, then, the president of the games in heaven rewards the brilliant ranks of the martyrs, it belongs to no other to know than to the giver; but on earth he honours one with one supply of wonders, another with another; for it seems that, just as above he builds differing mansions, so below too he distributes differing gifts. But you he honours with all those together with which he greets the rest one by one. For which of the passions by which our clay dwelling is dissolved does not yield to your power? And against what plot is the soul not stronger when it has you as helper? Or what must one call the common house of healing of men, or treasury, or refuge? It will befit the name to belong to the shrine of your relics.

[12] Ἀλλ᾽ ὦ θείας μὲν ὑπάρξας γενέσεως γενέσθαι C. , θεῖον δ᾽ ἡμῖν καὶ κατὰ φωστῆρα λάμποντα βίον ὡς ἀληθῶς ἐπιδείξας, τοῦτό σοι τὸ τῶν λόγων ἔργον καὶ ὡς κοινῷ μὲν ἀριστεῖ παρ᾽ ἡμῶν ἐξειργάσθη ἐξεργάσθη B, C. · ὃ δέ με πρὸς τοῦτο μᾶλλον ἤνεγκεν, ὅτι εἰς ταὐτὸν ἑκατέροις ὁ καιρὸς συναντᾷ συνιστᾷ A. , σοὶ μὲν τοὺς ὑπὲρ ἀληθείας καταλύσαντι πόνους ἀφθάρτου διαδήματος διαδήματι B. δόξης κληρονομεῖν, ἐμοὶ δὲ τῶν ἐξ ἁμαρτίας ἀγωνισμάτων ἀπολελυτρωμένῳ λελυτρωμένω B. αὐτοκράτορος δόξης ἐπιλαβέσθαι.

[12] But O you who were of divine birth, and truly showed us a divine life, shining like a luminary, this work of words has been wrought by us for you as for a common champion; but what brought me rather to this is that the season meets for both of us in the same point: for you, having ended your labours for the truth, to inherit the glory of an incorruptible diadem, and for me, set free from the struggles that come from sin, to take hold of an emperor's glory.

V. LAUDATION OF ST. TRYPHON BY THEODORE DUCAS LASCARIS

Greek text only in the Acta; the English here is translated from the Greek.

Tryphon, martyr venerated at Rome (S.)

Respicius, martyr venerated at Rome (S.)

Nympha, martyr venerated at Rome (S.)

By Theodore

From the codex of the Vatican library gr. 516 (= D). Compare the Preliminary Commentary, num. 10.

Αὐτοκράτορος Θεοδώρου σοφωτάτου Δούκα τοῦ Λάσκαρι ἐγκώμιον εἰς τὸν ἅγιον μεγαλομάρτυρα τοῦ Χριστοῦ Τρύφωνα πρὸ τῆς τῆς βασιλείας ἐντελεχείας ἐντελεγχείας D.

Encomium of the most wise emperor Theodore Ducas Lascaris on the holy great martyr of Christ Tryphon, before the full exercise of his reign.

[1] Opening. Κρίνα ἐξ ἀγροῦ καὶ ῥεύματα ἐκ πηγῆς καὶ ἡ τῶν ἑκατέρων εὐφροσύνη τοῖς τὴν μετάληψιν αὐτῶν μεταλαμβάνουσι γνώριμον, ὅτι (γ. ὅτι) E. Kurtz, γνωρίμως D. αἰσθήσει πειράζεται · τοῦ μὲν γὰρ ἐκκέχυται τῶν βοτάνων ἡ ὀδμὴ πρὸς τὸ ἱλαρύνειν τὰ αἰσθητήρια τῶν διερχομένων, τῆς δὲ τῶν ῥευμάτων ἡ χύσις διαρρέει πρὸς τὸ ἀντλεῖν τοὺς διψῶντας ἐκ ταύτῆς καὶ κορεννύεσθαι· ἦν δὲ τοῦτο Θεοῦ τὸ δῶρον ἢ μᾶλλον τοῦ ἀγροῦ τε καὶ τῆς πῆγῆς· εἰ γάρ τοι καὶ ἐξ ἐκείνων τὰ ἡδέα τάχα τις εἴπῃ ἐκβλύζειν καὶ διὰ τοῦτο τούτων ὑπάρχειν, ἀλλ᾽ οὖν οὐκ ἔστι τοῦτο τῶν ἀναγκαίων οὔτε μήν, ὡς ἐχ πρώτης αἰτίας διὰ τὸ ὁρᾶν ἡμᾶς αὐτὸ προσεχῶς γιγνόμενον, ἀληθές, ἀλλὰ πολὺ τοῦ δευτέρου λειπόμενον καὶ πρὸς σόφισμα πίπτον·

[1] Lilies from the field and streams from a spring, and the gladness of each, are known to those who partake of them, because it is tested by sense; for from the one the scent of the plants is poured out to cheer the senses of those passing by, and from the other the outpouring of the streams flows through so that the thirsty may draw from it and be filled; and this was the gift of God, rather than of the field and of the spring; for even if perhaps someone should say that the sweet things gush forth from those, and for this reason belong to them, yet this is not one of the necessary things, nor indeed is it true as of a first cause, because we see it coming about immediately; but it falls far short even of the second, and falls into a sophism;

εἴπω τὸ ἀληθέστερον· ἡ γὰρ συνακτικὴ καὶ ποιητικὴ τῶν γεγονότων ἰσχὺς τοῦ Θεοῦ ἔχει μέντοι καὶ ἐν τοῖς ἔχουσι θελητῶς οἰκείαν ὁρμὴν καὶ ἐν τοῖς μὴ ἔχουσι θελητῶς τὸ ἀρχαίτιον καὶ ποιητικόν, τὸ ἐκ ταύτης εἶναι καὶ διαμένειν αὐτά, καὶ πᾶν ὅ, τι τέλος τούτων ἐξ αὐτῆς καὶ κινούμενον καὶ γιγνόμενον· ἔχει δὲ καὶ τὸ σοφὸν καὶ διαιρετικὸν καὶ διὰ τοῦτο διεῖλε βασιλικῶς καὶ σοφῶς· καὶ οἷς μὲν καὶ τὴν θέλησιν ἔδωκε τῷ εὐεργέτῃ μαθήσασα· οἷς δὲ τῇ φυσικῇ τάξει διακαρτερεῖν διωρίσατο, εὐεργετήσασα καὶ ταῦτα τὸ μὴ μετὰ θελήσεως τέλη τελοῦν, τὰ χρηστὰ παρὰ τῶν πολλῶν ἐπαινεῖσθαί τε καὶ θαυμάζεσθαι καὶ ὥσπερ ἐκ περιουσίας ἐνεργεῖν νομίζεσθαι.

let me say what is truer: for the gathering and creative might of God holds, both in those things which have their own impulse by will and in those which have it not by will, the first cause and creative principle, that by it they are and abide, and everything whatever that is their end, being moved and coming to be from it; and it holds too the wise and distributive power, and for this reason it divided royally and wisely; and to some it gave will too, having taught them their benefactor; and others it appointed to persevere in the natural order, benefiting these too, which fulfil their ends not with will, so that their good things are praised and marvelled at by the many and are thought to work as from an abundance of their own.

Ἀνθεῖ γὰρ τὸ κρίνον ἐν τῷ ἀγρῷ καὶ οἱ ὁρῶντες αὐτὸ in the margin D. θαυμάζουσι μάλα γε, εἰ μή τις ὡς ἐγὼ ἐξεταστικὸς καὶ τῆς ἐξεταστικῆς θρέμμα ὐπάρχων διαβιβάσει τὸν νοῦν καὶ θαυμάσει τὸν πρωταίτιον βασιλέα Θεόν· οἱ πλείους δὲ πρὸς αὐτὸ ὁρῶντες τοῦτο μόνον θαυμάζουσι καὶ κατ᾽ εὐοσμίαν τὸ παραπλήσιον· βλύζει δὲ καὶ ἡ κρήνη καὶ οἱ μὲν διψῶντες εἴπω καὶ Θεὸν αὐτὴν ὀνομάσαι βούλονται διὰ πολλὴν τοῦ νοῦ χαύνωσιν, τὸ ἄκος τῆς δίψης αὐτῶν θεραπεύσαντες ἐξ αὐτῆς, εἰ μὴ κἀκεῖσε Ἑρμοῦ τις γόνος τύχῃ ἀναζητῶν τὴν πρώτην εὐγένειαν καὶ ἀνατρέχων εὑρήσει τὴν μεγαλόκρουνον τῆς τοῦ Θεοῦ πηγαίας σοφίαν ταύτης καὶ πάντων κράτος εἶναι πρωταίτιον· ἔχει γὰρ ὁ βροτὸς ἐπισφαλῆ τὴν ἐπίνοιαν καὶ μάλιστα ὃς οὐκ ἐκάθηρε τὸ ψυχικὸν ὄμμα διὰ παιδείας.

For the lily blossoms in the field, and those who see it marvel greatly indeed, unless someone like me, given to examination and a nursling of examination, carries his mind across and marvels at God the king, the first cause; but the greater part, looking at it, marvel at this alone and, for its fragrance, at what is like it; and the spring too gushes forth, and the thirsty, I may say, even wish to name it God through great slackness of mind, having healed from it the pain of their thirst, unless there too some offspring of Hermes happens to seek out the first nobility and, running back, finds that the great-streamed wisdom of the fountain of God is the first cause of this and of all things, and their might; for mortal man has an unsafe power of thought, and especially he who has not cleansed the eye of the soul through education.

Ὁ γὰρ ἐξετάζων οὔτως ἂν ἐξετάσῃ καλῶς, εἰ ἐξητάσθη σοφίαν μανθάνων καὶ ὅστις οὕτως ἐξητάσθη τὸ τῆς ψυχῆς ὄμμα ἐκκαθαρθεὶς καὶ καθάρας. Ὁ γοῦν ἐξετασθεὶς καὶ δυνάμενος ἐξετάζειν ἐξεταζέτω τοῦ παντὸς τὰ καθ᾽ ἕκαστα, ὅστις ἔστι καὶ τέλειος.

For he who examines would examine well thus, if he has been examined in learning wisdom, and whoever has thus been examined, having been cleansed and having cleansed the eye of his soul. Let him, then, who has been examined and is able to examine, examine the particulars of the universe, whoever is also perfect.

Ἐγὼ δὲ λειπόμενος τῆς τοῦ τελείου εἰδοποιήσεως ἁπλῶς μὲν ἐξετάζειν σχολάσω· ποῖ δὲ οὐχ ἁπλῶς ἐξετάσω καὶ φυσιολογικὸς adds, then deleted, D. , οὔτ᾽ αὖ κοινὰς ἐννοίας καὶ χθαμαλὰς καὶ τοῖς περὶ τὴν ἐπισύνθετον φιλοσοφίαν ἐξέτασιν, ἐπεὶ οὐχ ἑνιαῖα ἀλλ᾽ ἐκ πολλῶν· ἀλλὰ μᾶλλον τὴν θεολογικὴν καὶ ἁπλῆν· τοίνυν τί νϋν D. οὖν τὸ ψυχῆς ὄμμα διὰ παιδείας καθάρας καὶ ἐξετάσεως, μερικῶς ἐξετάσων καὶ φυσιολογικῶς τὰς ἀποδείξεις ἄξω πρὸς θεολογίαν τὴν ἀνωτάτω, ἵν᾽ ἐκεῖθεν λάβω τὴν τελειότητα· καὶ μορφώσω τὸν λόγον, ὥστε κἀν ταῖς χρωματουργίαις αὐτῶν πολλοὶ παρεικάσωσι καὶ διέλθῃ διὰ τῶν δούλων τὸ κλέος εἰς τὴν θεἳκὴν ὑψηλότητα· τὸ δ᾽ ἐξεταζόμενον οὐ μετ᾽ ἀμφισβητήσεων ἢ ἀντιθέσεων ἢ ἐλέγχων τε καὶ μαρτύρων ἐξετάσωμεν, ὡς ἔνιοι ἐξετάζουσιν ἕτερα.

But I, falling short of the formation of the perfect, shall have leisure to examine simply; and where I shall not examine simply, I shall not examine either common and low notions or the examination proper to compound philosophy, since these are not unitary but made of many, but rather the theological and simple; therefore, then, having cleansed the eye of the soul through education and examination, examining in part and in the manner of natural philosophy, I shall bring the demonstrations to the highest theology, so as to take perfection from there; and I shall give form to the discourse, so that even in their colourings many may draw comparisons, and the glory may pass through the servants to the divine height; and what is examined let us examine not with disputes or antitheses or refutations and witnesses, as some examine other things.

[2] With what great praises the martyrs are to be extolled, Οὐδὲ γὰρ γήἳνον τοῦτο καὶ τῆς κάτω μοίρας ἐστὶν ἀλλ᾽ ὑπερκόσμιον ἐν τῇ χάριτι τοῦ κυρίου μου· διὰ τοῦτο ἁπλῆν καὶ ἀληθεστάτην ἔχει καὶ τὴν ἐξέτασιν· ἔστι δὲ τὸ ἐξεταζόμενον τοῦτο μάρτυρος μνήμη καὶ κατορθώματα, καὶ μάρτυρος ὑψηλοῦ καὶ τῆς βασιλικῆς τριάδος θεραπευτοῦ, μάρτυρος τοῦ λύσαντος δαιμονικὴν ἀπάτην ἐν τῷ σταδίῳ καὶ δεσμῷ θείῳ τῆς εὐσεβείας δήσαντος τοὺς πιστοὺς εἰς τὴν ἀγάπην Χριστοῦ· μάρτυρος ἀληθοῦς, ἀληθινὴν καταγγείλαντος πίστιν καὶ ψεῦδος ἐκμειώσαντος τὸ ὀλέθριον· μάρτυρος ἁγνοῦ ἀρετῆ, ἀμώμου πίστει, σοφοῦ τῇ λατρείᾳ καὶ καλλίστου κατὰ διδαχὴν κυριακὴν τὴν ἀνωτάτω· οὐ γὰρ ἔστι τῇ μαρτύρων ἀνδρείᾳ ἶσόν τι ἢ παρόμοιον, ὅτι περὶ τοῦ ἀληθινοῦ Θεοῦ τὸ θνήσκειν οὗτοι προετιμήσαντο.

[2] For this is not earthly nor of the lower portion, but supramundane, in the grace of my Lord; for this reason its examination too is simple and most true; and what is examined is this: the memory and achievements of a martyr, and of a lofty martyr and servant of the royal Trinity; of a martyr who loosed demonic deceit in the stadium and with the divine bond of piety bound the faithful into the love of Christ; of a true martyr, who proclaimed the true faith and diminished deadly falsehood; of a martyr pure in virtue, blameless in faith, wise in worship and most beautiful according to the highest teaching of the Lord; for there is nothing equal or like to the courage of martyrs, because these preferred to die for the true God.

Μάρτυρος μνήμη καὶ μάρτυρος κατορθωμάτων μετ᾽ ἐλκωμίων ἐξέτασις, ἡ μὲν ἔχουσα σύμφυτον, ὅτι μάρτυρα ὑμῖν καταγγέλλει τὸ ἄριστον, τὰ δὲ ὡς μὴ δέοντα λήθῃ δοθῆναι καὶ ἐπὶ τὴν τοῦ λύχνου κείμενά τε ἀκρώρειαν 〈καὶ supplied; D omits. 〉 τῆς εὐσεβείας τοὺς ἐπαίνους περικαλούμενα· διὰ τοῦτο ἐγκωμιάζεται μάρτυς καὶ τὰ τούτου εὐκλεῆ κατορθώματα· οὐκ ἐξετάζομεν τοίνυν ἀλλὰ θαυμάζομεν· οὐ πρὸς ἄλλους ἀγῶνας τοὺς τούτου ζυγοστατοῦμεν ἀλλ᾽ ἐπιτερπόμεθα τούτοις, ὡς ἐν παστῷ νύμφη καλοῦ τυχοῦσα νυμφίου· ἔχει γὰρ οὗτος λόγον πρὸς τὴν ἐκκλησίαν Θεοῦ ὡραιοτάτου νυμφίου, ἣν ἐνυμφεύθη καὶ ἣ αὐτὸν κατενύμφευσε, τὴν ὡραιοτάτην ταύτην ἀντιστροφὴν σχὼν διὰ τῆς ἀθλήσεως· πάλιν ἐρῶ, μάρτυρος μνήμη, τοῦ μεγαλομάρτυρος τοῦ Χριστοῦ Τρύφωνος Τρίφωνος D. · τούτου γὰρ τὰ ἐγκώμια· καὶ μάρτυρος ὑπὲρ ἀνθρωπίνην φύσιν ἀγωνισαμένου πρὸς βασιλεῖς καὶ ἄρχοντας, St. Tryphon above all πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας τοῦ σκότους, πρὸς τοὺς κοσμοκράτορας τοῦ αἰῶνος τούτου· Eph. 6, 12. ἔδει γὰρ ἀνθρώποις ἡττηθῆναι τὸν Σατανᾶν καὶ δι᾽ ὧν πτῶμα ἦρεν

The memory of a martyr and the examination, with encomia, of a martyr's achievements: the one having it inborn, that it proclaims to you a martyr, the best of things; the others as things that ought not to be given to oblivion, and that lie on the top of the lampstand and call forth the praises of piety; for this reason a martyr is praised, and his glorious achievements; we do not, then, examine but marvel; we do not weigh his contests against other contests, but delight in them, like a bride in the chamber who has found a fair bridegroom; for he holds, towards the church of God, the place of a most beautiful bridegroom, which he espoused and which espoused him, having this most beautiful counterpart through his contest. I will say again: the memory of a martyr, of the great martyr of Christ Tryphon; for the encomia are his; and of a martyr who contended beyond human nature against kings and rulers, against the principalities, against the powers of darkness, against the world-rulers of this age; for it was necessary that Satan should be defeated by men, and through those by whom he brought about a fall

ὀφρὺν δέξασθαι τὴν καιρίαν τῇ τούτων ἀνορθώσει καὶ ἀνυψώσει. Θεὸς γὰρ ἐπὶ γῆς, καὶ βροτὸς ἐν τοῖς οὐρανοῖς παρρησίαν λαμβάνει· Θεὸς ἐν πάθει τε καὶ ὀδύναις, καὶ ἄνθρωπος πολιτογραφεῖται εἰς τὸν Παράδεισον· καὶ ὅθεν κακῶς παρακούσας ἐξῆλθε, καλῶς ταπεινωθεὶς κατὰ χάριν εἰσέρχεται καὶ ἀντιδέχεται εὐλογίαν τῇ τοῦ πτώματος κατακρίσει.

brow to receive the timely blow for their setting upright and exaltation. For God is upon earth, and mortal man takes boldness in the heavens; God is in suffering and pains, and man is enrolled as a citizen into Paradise; and whence, having disobeyed badly, he went out, having been well humbled he enters by grace, and receives blessing in exchange for the condemnation of the fall.

Ὁ λόγος γὰρ σαρκωθεὶς τὴν ὕλην ἐπετίμησέ τε καὶ ἔστησε τοῦ μὴ περαιτέρω βαίνειν ἐπὶ τὰ αἴσχιστα· ἐντεῦθεν γὰρ ἀποστόλων κηρύττει χορεία καὶ πιστεύει τὸ πλῆθος, καὶ ὁ Σατὰν κακῶς ὀδυνᾶτα· ικαὶ μία πόλις ἐν οὐρανῷ ἐκ διαφόρων ἐθνῶν γίγνεται. Gal. 3, 28.

For the Word made flesh rebuked matter and stopped it from going further to the most shameful things; for from then on the choir of apostles preaches and the multitude believes, and Satan is grievously pained; and one city in heaven comes to be out of different nations.

Οὐκ ἦν γὰρ Ἕλλην καὶ Ἰουδαῖος, οὔτε περιτομὴ αὐτοὺς διαστέλλει καὶ ἀκροβυστὶα, οὔτε βαρβαρικόν τε καὶ σκυθικὸν καὶ ἔθος τούτοις δίδωσι τὸ ἀλλοῖον· οὐκ ἦν δοῦλός τε καὶ ἐλεύθερος καὶ τὸν μὲν νόμος δουλείας δεσμεῖ, τὸν δὲ τὸ αὐτεξούσιον τῶν παρατυχόντων ἐλευθεροῖ· ἀλλὰ πάντες οἱ ἐν ταύτῃ πόλει Χριστοῦ· ἐκεῖθεν ἀποστόλων χορεία, προφητῶν ὅμιλος, μαρτύρων στρατιαί, ἱεραρχῶν σύνοδος, ἀσκητῶν τάξις, γυναικῶν ἁγίων χορός, ὑπὸ ἑνὸς βασιλέως Χριστοῦ κυβερνηθέντα πρὶν καὶ νῦν ἐλλαμπόμενα, εἰ καὶ μὴ ἐντελεχῶς τὸ πᾶν εὐεργέτημα.

For there was not Greek and Jew, nor do circumcision and uncircumcision separate them, nor do barbarian and Scythian custom give them difference; there was not slave and free, the law of slavery binding the one and the self-determination of circumstance freeing the other; but all who are in this city are Christ's; from there come the choir of apostles, the company of prophets, the armies of martyrs, the synod of hierarchs, the order of ascetics, the chorus of holy women, governed by one king, Christ, both formerly and now shining forth, even if the whole benefaction is not yet in full actuality.

Ἐκεῖθεν γὰρ ἐπεραιώθη Ἰουδαῖος κηρύσσων Χριστόν, Ἕλλην θεολογήσας, Ἰταλὸς πιστεύσας, Σύρος διὰ τοῦτον ἀσκήσας, Καππαδόκης ἀθλήσας, καθὰ καὶ ὁ μέγαθλος μάρτυς Τρύφων τοῦτο ἐποίησε. Πᾶν γένος καὶ ἡλικία πᾶσα τοιγαροῦν εἰς ἓν εἷς ἳκαστος ἀφορῶντες τέλος ἐν διαφόροις τρόποις κατεκληρώσαντο τὸ ποθούμενον.

For from there the Jew crossed over preaching Christ, the Greek theologizing, the Italian believing, the Syrian practising asceticism through him, the Cappadocian contending, as the great-contending martyr Tryphon also did. Every race, then, and every age, each one looking to one end, obtained by lot in different ways what was longed for.

Ἐπεὶ δὲ περὶ τοῦ Τρύφωνος διεξιέναι ὁ λόγος νῦν ἦξε τὸν ἄξονα τοῦ λόγου ἡμῶν, περὶ τούτου λέξαι καὶ δίκαιον διακρίνομεν τὰ τῶν ἄλλων καταλιμπάνοντες· αἰτῶ δὲ ἐπιεικῶς ἀκροάσασθαι πάντας τῶν ἀριστευμάτων τοῦ γενναίου καὶ μὴ δυσχεραίνειν μήτε τῷ ὄγκῳ τοῦ λόγου χαυνοῦσθαι τὸν ψυχικὸν τόνον, τῇ γλυκύτητι τοῦ ἀθλητοῦ τῶν θαυμάτων ἀγαλλιωμένων καὶ μᾶλλον αὐτῷ τὴν χάριν εἰς ἀντίδοσιν δωρουμένων, ψυχῆς κάθαρσιν, ἢ ἐμοὶ πρὸς τὸ καταδεξιώσασθαι ἔπαινον, ἐπειδὴ ἡ τῶν ἀγίων ἐπίσκεψις ἀνυστικωτέρα ὑπάρχει ψυχῆς ὠφέλεια ἢ ἡ τῶν ἀνθρώπων σαρκὸς παχύτητος ἀρωγή· καὶ πρῶτον μὲν οὕτως δεῖ λέξαι, ὕθεν ὥρμηται καὶ οἷος ἦν ὁ ἅγιος, εἶτα καὶ τὰ ἑξῆς.

And since the discourse has now brought the axle of our discourse to telling of Tryphon, we judge it just to speak of him, leaving the things of others; and I ask all to listen fairly to the exploits of the noble one and not to be displeased, nor to let the tension of their soul slacken at the bulk of the discourse, rejoicing in the sweetness of the athlete's wonders and rather giving him thanks in return for his gift, the cleansing of the soul, than giving it to me by welcoming me with praise; since the visitation of the saints is a more effectual help to the soul than the aid of men to the thickness of the flesh; and first one must speak thus: whence the saint set out and of what kind he was, then the rest as well.

[3] A Cappadocian, Οὗτος τοίνυν Καππαδόκης [The others assert that Tryphon was born not in Cappadocia but in Phrygia; beware lest you deduce from this place that the village Σαμψάδου κώμην was situated on the border of both.] τὸ γένος ἦν, εὐγενοῦς χώρου καὶ ὡραίου φυτόν, Καππαδοκίαν δὲ λέξας, τὸν ὀφθαλμὸν εἴρηκα τῆς Ἀσίας· γονέων εὐλαβῶν κατά γε τὴν πολιτευομένην τῷ τότε καιρῷ πολιτείαν· ἀνατροφὴν δὲ εἰληχὼς ἀμιγῆ, ἄμικτον καὶ εἰς τὸ ἑξῆς ᾑρετίσατο βίον, ἵν᾽ ἐκ τούτου μονοειδῶς πολιτεύηται καὶ Θεὸν ἕνα προσκυνῇ τὸν ἐν τρισὶ προσώποις ὑμνούμενον· καὶ ἦν ποιμὴν ἐπὶ τὰ ἄλση χῆνας ποιμαίνων καὶ τὴν ἁπλοτάτην βιούμενος βιοτήν· ἔστι γὰρ τὸ ἀμέθεκτον τῆς ὕλης μᾶλλον εὐγένεια ἢ τὸ περὶ τὴν ὕλην καὶ τὰς ἐπάρσεις πολύτυρβον· ὃς γὰρ μονοειδῆ καὶ ἁπλοῦν βίον διάγει, εἰς ἓν ἔχει τὸν νοῦν, ἀνακτήσασθαι σπεύδων τὴν πρώτην εὐγένειαν· καὶ τὸ πατρικὸν κλέος ἀνακαλέσασθαι, θείας ἐννοίας καὶ πράξεις ἀρίστας ἀρίστους D. νοῶν καὶ διατελῶν· ὃς δὲ δούλων ὑπηρεσίαις, χρημάτων ἀθροίσεσι, τύφου μανίαις, γυναικὸς καὶ παίδων ὀρέξεσι καὶ ὅσοις περὶ τὸν βίον ἐνασχολεῖται, ματαιοῦται ματαιολογίαν ζητῶν· ταῦτα γὰρ εἴπω πάντα ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης εἰσίν· Eccli. 1,2.

[3] This man, then, was a Cappadocian by race, a plant of a noble and beautiful land — and in saying Cappadocia I have named the eye of Asia; of pious parents, at least according to the polity that prevailed at that time; and having obtained an unmixed upbringing, he chose an unmixed life for the future as well, so that from then on he might live in a single form and worship one God, hymned in three persons; and he was a shepherd in the groves, shepherding geese and living the simplest life; for to have no share in matter is nobility rather than the great turmoil about matter and its elations; for he who leads a single-formed and simple life has his mind on one thing, hastening to recover the first nobility and to recall the paternal glory, thinking and carrying out divine thoughts and the best deeds; but he who is busied with the services of slaves, the gatherings of money, the madnesses of vanity, the desires for wife and children and all the things that concern this life, is made vain, seeking vain talk; for all these, I may say, are vanity of vanities, all things are vanity;

ἀλλ᾽ οὗτος τὸ μὲν μάταιον διακρίνας οὐθὲν ἀπεσκοράκισε· τὸ δ᾽ ἁπλοῦν ᾑρετίσατο ὡς ἄριστα διαγνούς· καὶ διαγνοὺς ἄριστα κρειττόνως τὴν οἰκείαν ψυχὴν ἐθεράπευεν· ἦν γὰρ τῷ βίῳ ἁπλοῦς, νέος τῷ χρόνῳ, σταθηρὸς δὲ τῷ λογισμῶι· καὶ διακρίνας, ὅτι πολιά ἐστι φρόνησις ἀνθρώπου, ἡλικία δὲ γήρως βίος ἔξοχος ῥυπασμάτων, ᾑρετίσατο τῶν ἑκατέρων τὰ ἄκρα, τὰς ἀκρότητας μεσότητας δείξας καὶ ἀκρότητας τὰς μεσότητας· Wisd. 4, 9. τοιγαροῦν ἅτε θεῖος καὶ νοερὸς ὅλος ὢν διεῖλεν ἑαυτοῦ περικάλυμμα πᾶν καὶ πρόβλημα σαρκικὸν γηΐνου τε τύφον ἀπέστη καὶ χθαμαλῆς ἐπάρσέως τε καὶ δοξασμοῦ·

but he, having judged the vain to be nothing, cast it away; and chose the simple, having judged excellently; and having judged excellently, he tended his own soul in a better way; for he was simple in life, young in time, but steadfast in reasoning; and having discerned that understanding is a man's grey hair, and the age of old age a life free from defilements, he chose the extremes of both, showing the extremes as means and the means as extremes; therefore, being wholly divine and spiritual, he put asunder from himself every covering and fleshly screen, and stood away from earthly vanity and from lowly elation and glorification;

ἠρώτησε βασιλεὺς ὁ ἐπίγειος καὶ εἰς τὴν οἰκείαν δόξαν καὶ θρησκείαν τοῦτον μετεκαλέσατο. Οὗτος δὲ ὁμολογήσας τὸν οὐρανοῦ βασιλέα Θεὸν ἐστερήθη τῶν κάτω, τὴν κενὴν καὶ ἄδοξον δόξαν ἀνταλλάξας πρὸς τὴν αἰώνιον καὶ μόνοις θησαυριζομένην πιστοῖς· μακάριος οὗτος καὶ τοῖς πάλαι μακαριστοῖς σύνοικος καὶ συνέστιος, βραχυτάτης σαρκὸς καὶ αἵματος ἀμυδροῦ τὴν οὐράνιον βασιλείαν ἀνταλλαξάμενος· διττῶς γὰρ ἡγιάσθη καὶ ἐδοξάσθη, conspicuous by miracles and by passion. πρὶν θαύμασιν, ὕστερον αἰκισμοῖς, ἀλλ᾽ ἐκ τῶν ἀμφοτέρων συνήθροισε τὸ θαυμαστικόν· πηλίκον γὰρ τὸ κατόρθωμα ἐν τῷ νικᾶσθαί τινα τοῦ νικᾶν; μόνοις γὰρ τοῖς μάρτυσιν εὐχερῶς τοῦτο ῥᾴδιον.

the earthly king questioned him and called him over to his own glory and religion. But he, having confessed God, the King of heaven, was deprived of the things below, exchanging the empty and inglorious glory for the eternal one, treasured up for the faithful alone; blessed is he, and housemate and hearth-companion of those blessed of old, having exchanged most brief flesh and faint blood for the heavenly kingdom; for he was doubly sanctified and glorified, first by wonders, later by tortures, and from both he gathered what is admirable; for how great is the achievement, in being conquered, of conquering? For to the martyrs alone is this easily possible.

Τί γοῦν ποιήσω; ἐγκωμιάσω καὶ ἀφηγήσομαι ἢ δώσω τὴν ἀφήγησιν τῷ πρώτῳ καιρῶι, ἵν᾽ ἐξ ἀνάγκης ἄξῃ τάξει καὶ τὸ ἐγκώμιον; τὸ μὲν οὖν πρῶτον, ὁ πόθος ἕλκει, ἐπειδὴ καὶ ὁ νοῦς τρέχει πρὸς τὰ ἐγκώμια· τὸ δ᾽ ἄλλο, ἡ τάξις καταναγκάζει· διὸ πρὸς τὴν τάξιν νεύσας τὸν λόγον, λέξω πρὸς την ἀφήγησιν, εἶθ᾽ οὕτως χωρήσω πρὸς τοὺς ἐπαίνους, εἰ καὶ τὸ ἀνίκανον ἐξ αὐτῶν τέλεον διιστᾷ μου τὸν νοῦν.

What, then, shall I do? Shall I praise and narrate, or give the narrative the first place, so that of necessity it may bring in the encomium too in its order? To the first, desire draws me, since the mind too runs towards encomia; but the other, order compels; therefore, inclining the discourse to order, I shall speak first for the narrative, and so then proceed to the praises, even if my incapacity entirely separates my mind from them.

[4] Idolatry. Ἔστι δὲ οὕτως· διενέμετο πᾶσαν ὑγράν τε καὶ ἤπειρον τοίνυν, ὅτε ὁ γενναῖος ἦν οὗτος, ἡ ἀθεΐα εὐ θεία D. κιβδήλοις προσανέχων θεοῖς ὁ πᾶς δὲ βίος ἦν τῶν βροτῶν καὶ ἦν λατρεία δαιμόνων τοῦ λογικοῦ ζῴου τὸ σέβασμα· πᾶσα χώρα καὶ πᾶσα πόλις ἐλάτρευε δαίμοσι, καὶ ἡ τῶν πιστῶν χορεία ἦν εὐαρίθμητος· καὶ ἔκλαιε καθ᾽ ἑκάστην ἡ τῶν ἀνθρώπων φύσις, οἷά τις ἄλλη Ῥαχήλ, τὰ γεννήματα ταύτης ὑπὸ τοῦ Σατανᾶ ὁρῶσα κτεινόμενα. Matt. 2, 18.

[4] It is thus: when this noble one lived, atheism held sway over every sea and mainland, the whole life of mortals was devoted to counterfeit gods, and the worship of the rational creature was the service of demons; every country and every city served demons, and the choir of the faithful was easily counted; and the nature of men wept every day, like another Rachel, seeing her offspring slain by Satan.

Ἐπεὶ δὲ καὶ πολλοὶ τὸ σταθηρὸν οὐκ εἰς ἅμιλλαν αἰσθητῆς μάχης δεικνύειν ἤθελον, ὡς ἰδόντες ὅτι καὶ νικήσαντες τοὺς πολεμίους ἕτεροι οὐκ ἐκαρπώσαντο τὴν ἀθανασίαν, ὅλῃ ψυχῇ τὸ ἀνδρεῖόν τε καὶ γενναῖον εἰς τὴν σατανικὴν καθώπλισαν μάχην· καὶ ἤδη ἀγῶνες καὶ τὰ βραβεῖα.

But since many wished to show their steadfastness not in the rivalry of a sensible battle, seeing that others, even having conquered their enemies, did not reap immortality, they armed their courage and nobility with their whole soul for the satanic battle; and now there were contests and prizes.

Persecutions of the Christians. Λακίνιος Λυκίνιος D. μὲν ἐτυράννει τὸν μάρτυρα, Θεὸς δὲ τοὺς ἀμαραντίνους στεφάνους τούτῳ ηὐτρέπιζε· Διοκλητιανὸς δὲ πρὸ αὐτοῦ καὶ ἕτερος πᾶς ὁ καταγέλαστος κατάλογος τῶν τυράννων ἐτεχνάζοντο ἐπινοίᾳ κακοδαίμονι κακοδαιμόνω D. τὴν εἰς τοὺς μάρτυρας ποικιλίαν βασάνων· Θεὸς δὲ μονὰς ἁγίας καὶ τρυφὴν ἀτελεύτητον καὶ ἀΐδιον αὐτοῖς ἐταμίευε καὶ ὑπὲρ πᾶν ἀγαθὸν τὸ ἐγγράψαι corrected, previously ἐγράψαι D. εἰς τοὺς οὐρανοὺς τὰ πάντων ὀνόματα διωρίσατο· καὶ ἤθλει ἡ φύσις καὶ ὁ βελίαρ τὰ σκεύη κατεσκυλεύετο· ἐλθὼν γὰρ ὁ δυνατὸς μετεχώνευσε τὰ συληθέντα παρακοῇ αὐτοῦ σκεύη καὶ ἀνέπλασε διὰ τοῦ βαπτίσματος ἐν ὕδατι ἐκπλύνας ταῦτα καὶ πυρὶ καθαρίσας ὑπὲρ τοὺς τῶν ἑλλήνων καθαρισμοὺς καὶ τὰς λευκὰς τῶν εἰδώλων μιάνσεις· καὶ ἐμαρτύρει ὁ κόσμος τὸν σταυρωθέντα υἱὸν Θεοῦ καὶ Θεόν· καὶ πρὶν μὲν καὶ ἕτεροι τοῦ ἀθλητοῦ τοῦ νῦν ἐγκωμιαζομένου ἐνήθλησαν· ὧν ἡ φήμη καὶ τῶν θαυμάτων τὸ κλέος οὐδὲν τῆς ἡλιακῆς διενηνόχασι λαμπηδόνος.

Lacinius tyrannized over the martyr, but God prepared for him the unfading crowns; and Diocletian before him and all the rest of the ridiculous list of tyrants contrived with ill-starred invention the variety of tortures against the martyrs; but God stored up for them holy mansions and endless and everlasting delight, and above every good he determined to write the names of all in the heavens; and nature contended, and Beliar was despoiled of his vessels; for the Mighty One, coming, recast the vessels despoiled by his disobedience and refashioned them through baptism, washing them in water and cleansing them with fire, beyond the purifications of the Greeks and the white defilements of the idols; and the world bore witness to the crucified Son of God, and God; and before this others too, before the athlete now praised, contended, whose fame and the renown of whose wonders differed in nothing from the brightness of the sun.

The daughter of Gordian freed by Tryphon. Ἐπεὶ δὲ καὶ Γορδιανὸς ἐκράτησε μετὰ τὴν τῶν καισάρων ἀρχὴν τὰς ῥωμαἳκὰς ἐπικρατείας, εἰς πᾶσαν τὴν οἰκουμένην ὁ λόγος διῆλθε· καὶ οἱ μὲν ἑώρων ὡς ἥλιον Γορδιανόν, ὁ δὲ ἅτε ἄρχων πάντα ἐγίνωσκε· καὶ ἡ τοῦ μεγάλου Τρύφωνος δὲ φήμη εἰς ὦτα εἰσῆλθεν αὐτοῦ· ἦν δὲ ἡ αἰτία τοιαύτη.

And when Gordian too, after the rule of the Caesars, held the Roman dominions, the word passed through the whole inhabited world; and some saw Gordian as the sun, while he, as ruler, knew all things; and the fame of the great Tryphon too came into his ears; and the cause was this.

Τῆς θυγατρὸς τοῦ βασιλέως δαίμουνι δεινῶς βασανιζομένης εὐχῆς τε δεηθείσης τοῦ ἁγίου καὶ ἰαθείσης, εἰς ὦτα βασιλικὰ καὶ ὀφθαλμοὺς ὁ Τρύφων οἰκεῖος ὁράσει καὶ ἀκοῇ γέγονε· πολλῶν δὲ καὶ πιστευσάντων, τότε μᾶλλον καὶ μᾶλλον ὁ Θεὸς ἐδοξάζετο· τὸν γὰρ δαίμονα δἰ εὐχῆς ὡς κύνα μέλανα παραστήσας τοῖς ὁρῶσιν ὁ μάρτυς ἔπεισεν ἄκοντα λέγειν πολλὰς ἀνομίας εἰς ἴδιον ἔλεγχον· δι᾽ ἧς θαυματοποιίας ὁ ἅγιος πολὺν ὅμιλον πιστευσάντων ἦξε πρὸς τὸν Χριστόν.

The king's daughter being terribly tormented by a demon, and having needed the prayer of the saint, and having been healed, Tryphon became familiar to the royal ears and eyes by sight and hearing; and many having believed, God was then glorified more and more; for the martyr, having by prayer presented the demon to the onlookers as a black dog, persuaded it against its will to tell many iniquities to its own conviction; through which wonder-working the saint brought a great multitude of believers to Christ.

Παρελθόντος δὲ Γορδιανοῦ Φιλίππου τε διαδεξαμένου αὐτόν, καὶ αὐτοῦ δὲ παρελθόντος Δέκιος ὁ μισόχριστος ἀναγορεύεται βασιλεύς, Under Decius Ἀκηλῖνος δὲ τῆς Ἀνατολῆς ἔπαρχος προκαθίσταται.

And Gordian having passed away and Philip having succeeded him, and he too having passed away, Decius the Christ-hater is proclaimed king, and Aquilinus is placed in charge as prefect of the East.

Καὶ ἐζηλοτύπει ὁ δοῦλος τότε τὴν δεσποτικὴν πονηρίαν· ἐξομοιοῦται γὰρ ἀεὶ τῷ ἄρχοντι τὸ ἀρχόμενον· ὅμως μέντοι καὶ πολλοὺς διὰ ταῦτα κτείνας διὰ Χριστόν, οὐκ ἐπαύετο τοῦ θυμοῦ οὔτε μὴν τὴν πυρκαἳὰν τῆς ἀγριότητος ὑπὸ τῆς αἰθάλης τοῦ ἠσβολωμένου τούτου νοὸς μικρόν τι καθυποχωννύεσθαι ἤθελεν, ἀλλὰ μᾶλλον ἐξῆπτε ταύτην καθ᾽ ἑκάστην ὁ δύστηνος, ἀναψηλαφῶν ἄστεα μὲν πάντα, κώμας δὲ καὶ χώρας καὶ σπὴλαια, ἵνα χριστιανὸν ζωγρήσῃ καὶ τυραννήσῃ· ὃ καὶ ἐποίει κατὰ συνέχειαν.

And then the slave emulated the master's wickedness; for the ruled is always made like the ruler; nevertheless, even having killed many for this reason, for Christ's sake, he did not cease from his rage, nor did he wish the conflagration of his savagery to be banked down even a little under the soot of this sooty mind, but rather the wretch kindled it every day, groping through all the towns, and the villages and countrysides and caves, so as to capture a Christian alive and tyrannize over him; which indeed he did continually.

[5] Tryphon is brought to Nicaea; Τότε δὴ τότε καὶ ὁ μεγαλόμαρτυς τοῦ Χριστοῦ Τρύφων ἄγεται δέσμιος ἐπὶ τὴν Νικαέων, ὄντος 〈ἐκεῖ supplied; D omits. 〉 τοῦ τυράννου τῷ τότε καιρῷ· καὶ ἀπαχθεὶς οὐκ ἐδυοχέρανεν, οὐκ ἀνεβάλλετο τοὺς ἀγῶνας· ἐκήρυττεν μᾶλλον τὸν Χριστὸν παρρησίᾳ ἢ ὑπεστέλλετο· ἠπείλει μὲν ἐκεῖνος, καὶ οὗτος οὐκ ἐπτοεῖτο· ἐθώπευε, καὶ αὐτὸς οὐκ ἐταλαιπώρει τὸν νοῦν· ὁτὲ μὲν εἰς τὸ ὕψος τὸν θυμὸν σὺν τῇ ἀλογίᾳ ἐξήγειρεν, ὁτὲ δὲ καὶ ἀλωπεκῇ μαγγανείᾳ ἐχρᾶτο, χρήματα δεικνύων αὐτῇ, τρυφὰς καὶ χλιδήν· οὗτος δὲ ἡδραιωμένος ἐπὶ τὸν ἀκρωγωνιαῖον ὑπάρχων λίθον Χριστὸν οὐδαμῶς ἐπτοεῖτο· Eph. 2, 20.

[5] Then indeed, then, the great martyr of Christ Tryphon too is led in bonds to the city of the Nicaeans, the tyrant being there at that time; and being led away he was not displeased, he did not put off the contests; he preached Christ with boldness rather than shrinking back; that one threatened, and this one was not terrified; he flattered, and this one did not distress his mind; at one time he roused up his anger to the height together with his unreason, at another he used fox-like trickery, showing him money, delights and luxury; but he, being founded upon the cornerstone, Christ, was in no way terrified;

ἐρεύγεται μὲν καὶ λέων καὶ πτοοῦνται τὰ κνώδαλα, οὗτος δὲ λεοντείαν πεποίθησιν ἔχων θαρσαλέως ἐχώρει πρὸς τοὺς ἀγῶνας· ἠπειλεῖτο, ἀλλ᾽ ἠπείλει τὸν δαίμονα· ἐτέμνετο κατὰ μακελλικοὺς νόμους, dreadful punishments ὣ τῆς ὠμότητος, ἀλλ᾽ ἔθαλλε καὶ ἤνθει τοῖς θαύμασιν· ἐρραίνετο αἵμασιν, ἀλλ᾽ ἐθεολόγει τὸν Ἰησοῦν· ἔπασχε σώματι, ἀλλ᾽ ἠγάλλετο τῇ ψυχῇ· ἐτιτρώσκετο τῇ σαρκί, καὶ τὸν βελίαρ μάλα γε κατετίτρωσκε· κρίσεις καὶ διακρίσεις, οὗτος δὲ πρὸς ἕνα κριτὴν ἐσκόπει τὸν υἱὸν τοῦ Θεοῦ, Θεὸν γινώσκων τὸν αὐτὸν καὶ κριτήν· ἀπειλαί τε καὶ ἐξετάσεις, αὐτὸς δὲ ἃς μὲν ἐγέλα διὰ τὸ νηπιῶδες τοῦ ἔργου, ἃς δὲ ἀνταπειλῶν τὸν ἀπειλοῦντα διέπαιζε, γέενναν πυρὸς ὑποδεικύων τῷ ἀναιδεῖ καὶ σκότος καὶ τὰ ἑξῆς, τὰ τῇ αὐτοῦ σύστοιχα καταδίκῃ·

the lion roars and the beasts are terrified, but he, having a lion-like confidence, went boldly to the contests; he was threatened, but he threatened the demon; he was cut according to butchers' laws — O the cruelty! — but he flourished and blossomed with wonders; he was sprinkled with blood, but he theologized Jesus; he suffered in body, but exulted in soul; he was wounded in the flesh, and he wounded Beliar very greatly; there were judgements and examinations, but he looked to one judge, the Son of God, knowing the same one as God and judge; threats and examinations, and some he laughed at for the childishness of the deed, and others he mocked, threatening the threatener in return, pointing out to the shameless one the Gehenna of fire and darkness and the rest of what goes with his condemnation;

ἐξ ὑπερδεξίων χρημάτων παρῆσαν ἐσμοὶ καὶ τιμαὶ καὶ δωγοφορίαι δορυφορίαι D. , ἐναντία τῶν ἐναντίων ὑπάρχοντα· οὗτος δὲ μᾶλλον ἡγεῖτο τὰ πρῶτα καλὰ καὶ οἰκεῖα ἢ ἐπόθει τὰ δεύτερα· καὶ μηδενὸς ὢν τῶν πάλαι καλῶς εμπογεύεσθαι εἰδότων ὑποδεέστερος, διέκρινε τοὺς μαργαρίτας καλῶς καὶ τοὺς ὑπὲρ φύσιν ἀγῶνας διδοὺς ἀντεδέχετο τὰς ἀρρήτους αὐγὰς τοῦ νοητοῦ ἡλίου Χριστοῦ διὰ πνεύματος, μαργαρίτας ἔχων καὶ κόσμον πολύζηλόν τε καὶ τίμιον, τὰς

from the right hand there were at hand swarms of riches, and honours and bodyguards, the opposites of the opposites; but he rather held the first things to be good and his own than longed for the second; and, being inferior to none of those of old who knew how to trade well, he discerned the pearls well and, giving contests beyond nature, received in return the ineffable radiances of the intelligible sun, Christ, through the Spirit, having pearls and an adornment much envied and precious, the

βασάνους καὶ τὰς ποινάς, ἀσφαλεστάτῃ γνώμῃ εἰδώς, ὅτι δι᾽ αὐτῶν τὸν ἀτίμητον μαργαρίτην Χριστὸν ἐμπόρευμα λάβῃ ὑπερφυές· ταῦτα μὲν νοῶν ἔπραττε καὶ πράττων δὲ καλῶς διέκρινε· διὰ ταῦτα δὲ παρῆσαν καὶ αἱ ποιναὶ καὶ βάσανοι ἀνύποιστοι τοῦ τυράννου· καὶ κατέτεμνον τοῦτον ἄμπελον οἷα καθαίρουσαι τῶν παραφυάδων, ἅστινας ὑποληπτέον ἐν τῇ ἐξετάσει τῆς γνώσεως· ὑπῆρχε δὲ τότε περὶ τὰς πεύσεις καὶ ἀντιρρήσεις τοῦ κριτοῦ καὶ τοῦ κρινομένου θεολογία πολλὴ καὶ σὺν ἀλογίᾳ ἀσέβεια, ἃς διέλῃ πᾶς εὐσεβὴν καὶ ὅσος περὶ τὸν νοῦν καθαρὸς καὶ καταλλήλως ἑφαρμόσῃ τὴν μὲν τῷ κρινομένῳ, he bravely endures; τὴν δὲ τῷ κριτῇ.

tortures and the penalties, knowing with a most secure judgement that through them he would receive Christ, the priceless pearl, as a transcendent merchandise; thinking these things he acted, and acting he judged well; and for this reason there were present too the penalties and the unbearable tortures of the tyrant; and they cut him down as a vine, as though cleansing it of its suckers, which are to be understood in the examination of knowledge; and there was then, in the questions and rejoinders of the judge and of the judged, much theology, and impiety with unreason, which let every pious man and whoever is pure in mind distinguish and fit correspondingly, the one to the judged, the other to the judge.

Ἐγὼ δὲ ἀρκεσθεὶς ταῖς παρὰ τῶν ἄλλων συγγραφαῖς γεναμέναις περὶ τῶν ἑκατέρων, οὐδέν τι λέγω· καὶ σιγῶ μὲν τὰς ἀνταποκρίσεις τοῦ ἀθλητοῦ, χωρῶ δὲ πρὸς τὰς ἀθλήσεις καὶ τιμωρίας, δι᾽ ὧν κατεσφενδόνησε τὸν ἐχθρὸν καὶ διετράνωσε τὴν ἀλήθειαν·

But I, content with the writings made by others about both, say nothing; I pass over in silence the athlete's answers, and proceed to the contests and punishments through which he slung down the enemy and made the truth plain;

ἀναρτᾶται γοῦν ξύλῳ μετά τινας ἐρωτήσεις καὶ ἀποκρίσεις ὁ ἅγιος, πεπεδημένας ἔχων τὰς χεῖρας, καὶ εἰκονίζει σαφῶς τὸν διδάσκαλον, καὶ τοῦτο διὰ τὴν ὑπερβάλλουσαν εἰς αὐτὸν μόνον αὐτοῦ διακαῆ ἀγάπησιν· τὸ γὰρ κρεμασθῆναι μιμήσεως, τὸ δεδεμένας ἔχειν τὰς χεῖρας δουλώσεως μᾶλλον σημεῖον, ἐπεὶ διὰ τὸν ἐν τῷ σταυρῷ κρεμασθέντα ἐνεκρώθη τῷ κόσμῳ καὶ γέγονε δοῦλος μὲν ἐκείνου τοῦ δι᾽ ὃν ὑπέστη τὸν θάνατον, ἐλεύθερος δὲ τοῦ κόσμου καὶ τῶν παθῶν· οὐδεὶς γὰρ δύναται δυσὶ κυρίοις δουλεύειν· Matt. 6, 24.

the saint, then, after some questions and answers, is hung on the wood, having his hands fettered, and clearly portrays the Teacher, and this through his surpassing and burning love for him alone; for being hanged is a sign of imitation, and having the hands bound rather of servitude, since through him who was hanged on the cross he was made dead to the world and became the slave of him for whose sake he underwent death, but free from the world and from the passions; for no one can serve two masters;

τέμνεται δὲ τὰς σάρκας, γενναίως φέρων τὸ πάθημα, ἵνα καὶ περιφανεστέρας λάβῃ τὰς χάριτας· καὶ οὐ διήμαρτεν ἀρίστως διαγωνισάμενος διαγνωσάμενος D. τοῦ σκοποῦ· κατέρχεται δὲ τοῦ ξύλου, περιδεδεμένας ἔχων τὰς χεῖρας καὶ ἐλαύνεται τὸν περὶ ψυχῆς τρέχων, οὐχ ἵνα διαφύγῃ ἀλλ᾽ ἵνα κερδήσῃ καὶ δι᾽ αὐτοῦ διαβῇ πρὸς ζωὴν τὴν αἰώνιον, ἐμπαιγμοῦ παιγνιώδη ὑπομένων παθήματα· ἐρωτᾶται δὲ αὖθις, ἀλλ᾽ οὗτος ἐλλόγους τὰς ἀπολογίας ποιεῖται.

and he is cut in his flesh, bearing the suffering nobly, so that he may receive the graces more conspicuous; and, having contended excellently, he did not miss the mark; and he comes down from the wood with his hands bound around, and is driven along, running the race for his soul, not to escape but to gain, and through it to pass over to eternal life, enduring the sport-like sufferings of mockery; and he is questioned again, but he makes reasonable defences.

Ὁ δὲ δυσχεραίνει καὶ ἀπειλεῖ· ἀλλ᾽ οὗτος οὐ σχετλιάζει· καὶ ὁ τύραννος μαίνεται· οὗτος δὲ ἀγάλλεται τῇ ψυχῇ· καὶ αὖθις κελεύσαντος τοῦ τυράννου, δεσμεῖται εἱρκτῇ, μικροῦ δεῖν περὶ ἑτέρας ὠμότητας τοῦ θηρὸς ἐνασχολουμένου.

And the other is displeased and threatens; but he does not complain; and the tyrant rages; but he exults in his soul; and again, at the tyrant's command, he is bound in prison, the beast being busied for a little while with other cruelties.

[6] nails are driven into his feet; Καὶ τῇ φρουρᾷ βραχὺ μείναντος τοῦ ἁγίου, ἐξάγεται πρὸς τοὺς αἰκισμοὺς καὶ τρέχει προσηλωμένους ἔχων τοὺς πόδας, ἐξ ὧν ἔρρεεν αἷμα, ὡραίους τούτους ἀπεργαζόμενον· καὶ ἦν ἀληθεῦον ἐν τούτῳ τότε τὸ λόγιον, ὡραίους ἔχοντι πόδας τὴν εἰρήνην εὐαγγελιζομένῳ διὰ Χριστόν· Is. 52, 7.

[6] And the saint having remained a short while in custody, he is brought out to the outrages and runs with his feet nailed, from which blood flowed, making them beautiful; and the oracle was then true in this, of one having beautiful feet, who preaches the gospel of peace through Christ;

ἤρκει δὲ τῷ ἀλόγῳ ἡ ἀλογία μᾶλλον εἰς ὕλην, ἐξ ἧς ἀνῆπτε τὴν τῶν ἀσεβῶν λογισμῶν κάμινον, μὴ διαγνούς, ὅτι ταῦτα πάντα βρότειον σῶμα νεύροις καὶ ἀρτηρίαις καὶ δέρμασι καὶ ὀστέοις ἔχον καὶ σαρξὶ τὴν ἁρμονίαν βαστάζειν οὐ δύναται, ἀλλ᾽ ἑτέρωθεν ἔχει τῶν ὧν ἐκόλαζε τὴν ὑπομονήν· μὴ νοῶν βασάνους ἐπέτεινεν, ἀντιπράττων τῷ θείῳ ὁ ἀνόητος ἀνοήτως· καὶ πάλιν μετὰ ψόγους τινὰς περιαγκωνίσας τὸν ἀθλητὴν ταῖς τοῖς D. ῥάβδοις ἐμάστιζεν, ὠμότητι συνθεὶς τὴν ἀπήνειαν ἀπήνοιαν D. , he is tortured with blows and burning torches. καὶ ἐξαπίνης λαμπάδας ταῖς πλευραῖς τούτου ἐνθεὶς κατέκαιεν ἀνημέρως ὁ ἀσυνείδητος· καίτοι γε μᾶλλον τὴν ἄτιμον ἔχων τιμήν, ἐλεεῖν ἐχρῆν τοῦτον καὶ συμπαθεῖν τοῖς πάσχουσι διὰ ταύτην.

and to the irrational one his irrationality sufficed rather as fuel, from which he kindled the furnace of impious reasonings, not discerning that a mortal body, which has its frame of sinews and arteries and skins and bones and flesh, cannot bear all these things, but has from elsewhere the endurance of what he was punishing; not understanding, he extended the tortures, acting against the divine, the senseless one senselessly; and again, after some reproaches, binding the athlete's arms behind him he scourged him with rods, joining harshness to cruelty, and suddenly, applying torches to his sides, the conscienceless one burned him savagely; and yet, holding as he did a dishonoured office, he ought rather to have pitied him and sympathized with those who suffer on account of it.

Ὁ γὰρ ἄρχων ἰδιοῦται ἀεί, εἶπερ ἐστὶν ἀληθὴς ἄρχων τὸ εὐσυμπάθητον· τότε δὴ τότε ὁ χρυσὸς ἐκαθαίρετο καὶ εὐροιζότερος καθαρθεὶς ἐγεγόνει.

For the ruler always makes compassion his own, if indeed he is a true ruler; then indeed, then, the gold was being purified and, purified, had become more lustrous.

Καὶ ἔσχεν ἑπταπλασίως τὴν ἀμοιβὴν ἐξ Θεοῦ τῶν ἔργων, καθὰ καὶ τὰς πυρώδεις ἑπταπλασίως, πίστεως ζέσιν, εἰλικρίνειαν βίου, πόθου ἔντονον, ὁμολογίας σταθηρότητα, θεοσεβείας ἔρωτα, ψυχῆς κίνησιν πρὸς Θεόν, μαρτυρίου βασάνους πολυειδεῖς, ἐξ ὧν πυρσωθεὶς καὶ ὅλος γεγονὼς τῆς ἡλιοειδείας ὑλιοειδείας D. Θεοῦ κατὰ χάριν Θεὸς ὡρᾶτο τοῖς θαύμασι, σχὼν τοῦ πνεύματος τὰ χαρίσματα, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα πίστεως καὶ εὐσεβείας, πνεῦμα φόβου Θεοῦ καὶ πνεῦμα τὸ ἡγεμονικόν, δι᾽ ὧν τὰ πνεύματα τῆς πονηρίας ἰσχυρῶς κατεμάστιζεν.

And he had sevenfold recompense from God for his works, just as he had the fiery things sevenfold: fervour of faith, sincerity of life, intensity of longing, steadfastness of confession, love of godliness, movement of the soul towards God, manifold tortures of martyrdom; inflamed by which, and having become wholly of the sun-like brightness of God, he was seen in his wonders as a god by grace, having the gifts of the Spirit, the spirit of counsel and might, the spirit of faith and piety, the spirit of the fear of God and the princely spirit, through which he mightily scourged the spirits of wickedness.

Ἐπεὶ δὲ ἦν τοῖς ἀπονοίᾳ κρατουμένοις τὸ ἀπηνὲς σύμφυτον, ἀνάγκη τις ἦν ἔχειν καὶ τὸν Ἀκηλῖνον αὐτήν, ὅτι καὶ μάλιστα τῶν παρεισδύντων εἰς ταύτην ἦν οὗτός ποτε ὑπερέξοχος· διὰ τοῦτο οὐδαμῶς ἐπτοεῖτο τηλικαῦτα ὁρῶν θαυμάτων μεγέθη καὶ μεγαλεῖα γινόμενα δι᾽ αὐτοῦ· καὶ τὸ μεῖζον, ὅτι τῶν βασάνων ὑπεράνωθε ὁρῶν τὸν μελοτομούμενον, πεπηρωμένους γὰρ εἶχε τοὺς ὀφθαλμοὺς τῇ πεπηρωμένῃ καρδίᾳ τούτου καὶ τετυφλωμένην τὴν καρδίαν τοῖς τῆς προαιρέσεως ὀφθαλμοῖς τε καὶ συμπαθείας κατὰ τὴν Ἠσαΐου φωνὴν καὶ ὁρᾶν ἢ συγγινώσκειν ἀπόρως εἶχε, καὶ διὰ ταύτην ἐτυράννει τὸν μάρτυρα. Is. 6. 9, 10.

And since harshness is inborn in those mastered by madness, it was somehow necessary that Aquilinus too should have it, because of all who had slipped into it he was once the most pre-eminent; for this reason he was in no way dismayed, seeing such great magnitudes of wonders and mighty works coming to pass through him; and, what is greater, seeing the one whose limbs were being cut up to be above the tortures — for he had his eyes maimed by his maimed heart, and his heart blinded in the eyes of choice and of sympathy, according to the voice of Isaiah, and he was at a loss either to see or to forgive — and on account of this he tyrannized over the martyr.

[7] Contemplation and action Ἀλλ᾽ ὣ τῆς ὠμότητος· τίς οἶδε κρίματα θεῖα; τίς ἤκουσε τὸ βασιλικόν ποτε σκεῦος καταναλίσκεσθαι ἀντάρταις καὶ διαπαίζεσθαι, εἰ μή τοι κατὰ δοκιμῆς λόγους ἢ ἀναπλάσεως κρείττονος, θελήσει τοῦ τὸν Ἰὼβ ἐπιδόντος τῷ διαβόλῳ, οὐχ ἵνα κακώσῃ ἀλλ᾽ ἵνα πειράσῃ καὶ διὰ τῆς πείρας δείξῃ τὸν ἀθλητὴν νικητήν, ὀλέθρῳ δ᾽ αἰσχύνης παραπέμψῃ τὸν δαίμονα·

[7] But O the cruelty! Who knows the divine judgements? Who has ever heard of the royal vessel being consumed by rebels and mocked, unless indeed by reasons of testing or of a better refashioning, by the will of him who handed Job over to the devil, not that he might harm him but that he might try him, and through the trial show the athlete a victor, and dismiss the demon to the ruin of shame?

ἀλλ᾽ ἔστιν ἐξέτασις ἐνθαδί, ἣν δήπου προϋπεσχέθημεν δεῖξαι τοῖς ἔμφροσι· καὶ διὰ ταύτην σιγήσω λέγειν τὰ κρίματα τοῦ Θεοῦ καὶ τὸν πλοῦτον τῆς ἀγαθωσύνης αὐτοῦ καὶ τὸ above the line D. εἰς τὸ συμφέπον οἰκονομικόν τε καὶ προνοητικὸν τῶν ἀνθρώπων, ἐξετάσω δὲ οὐ πειραστικῶς· καὶ οὐδεὶς ὑπολάβῃ μὴ οὕτως εἶναι αὐτό·

But there is an examination here, which surely we promised beforehand to show to the sensible; and on account of it I shall keep silence from speaking of the judgements of God and the wealth of his goodness and his dispensing and providential care for what is profitable to men, and I shall examine not in a tempting way; and let no one suppose that it is not so;

ἐξετάζω δὲ νῦν τό τε θεωρητικὸν καὶ πρακτικόν· καὶ ὁρῶ θεωρίαν ἔμπρακτον καὶ πρᾶξιν ἔλλογον καὶ ποῦ μὲν τὸ ἕν, ποῦ δὲ τὸ ἕτερον, καὶ ὅπου τὸ ἕν, καὶ τὰ δύο, καὶ αὖθις ὅπου τὸ ἕτερον, καὶ τὸ ἄλλο· ἐνταῦθα δὲ οὐχ οὕτως ἐστίν, ἀλλὰ θεωρία ἴμπρακτος καὶ πρᾶξις ἐλλογωτάτη, καὶ οὐ παρὰ μέρος ἀλλὰ τελείως· ὅπου γὰρ θεωρία ἔμπρακτος, ἔστι τὸ μὲν ὑπάρχον, τὸ δ᾽ ἄλλο ἐν τῷ ὑπάρχοντι· κατὰ ταὐτὸ δὲ καί, ὅπου πρᾶξις ἔλλογος, καὶ τὸ μὲν ὑπάρχον καὶ φυσικώτερον, τὸ δ᾽ ἐνυπάρχον ἐν τῷ ὑπάρχοντι· καὶ ἔστι διὰ ταῦτα λοιπὸν τὸ ἐνυπάρχον ἔλαττον τοῦ ὑπάρχοντος·

and I now examine the contemplative and the practical; and I see contemplation active and action rational, and where the one is, and where the other, and where the one is, both too, and again where the other is, the other as well; but here it is not so, but contemplation is active and action most rational, and not in part but perfectly; for where contemplation is active, the one is the subsisting thing and the other is in what subsists; and in the same way, where action is rational, the one is what subsists and is more natural, the other inheres in what subsists; and for this reason, then, what inheres is less than what subsists;

ἡ τοίνυν πρᾶξις ἐν θεωρίᾳ ἐλάττων θεωρίας καὶ ἐλλογότης ἡ ἐν τῇ πράξει ἐλάττων πράξεως, ὅτι τὸ μὲν ὑπάρχει, τὸ δὲ ἐνυπάρχει· τοῦτο δὲ κοινὸν πᾶσι, τότε τὸ ἓν ἔχειν, τὸ δ᾽ ἄλλο μὴ ἔχειν, τισὶ δὲ καὶ τὰ δύο ὑπάρχει διαλλήλως, καθὰ ἐρρέθη.

action in contemplation, therefore, is less than contemplation, and rationality in action less than action, because the one subsists and the other inheres; and this is common to all, to have then the one and not to have the other, but to some both belong mutually, as was said.

are shown in Tryphon. Νῦν δὲ πρὸς τὸν ἀθλοφόρον καὶ τὰ παρ᾽ ἑκάτερα θεωρῶ, πρᾶξιν ἐλλογωτάτην καὶ ἔμπρακτον θεωρίαν· καὶ ἔστι τοῦτο πάσης πόρρω ἀμφισβητήσεως· ῥαίνεται γὰρ αἵμασι μαρτυρίου, τοῦτο πράξεως· τοῖς μάρτυσι γὰρ ἡ πάθησις ποίησις· ἔστι δὲ ἔλλογος, ὅτι διὰ τὸν υἱὸν τοῦ Θεοῦ καὶ Θεὸν ταῦτα πάσχει δεινῶς·

But now, with regard to the prize-bearer, I contemplate both sides too, action most rational and active contemplation; and this is far from all dispute; for he is sprinkled with the blood of martyrdom: this is of action; for to the martyrs suffering is doing; and it is rational, because he suffers these things terribly for the Son of God, and God;

χωρεῖ δὲ πρὸς τὰς βασάνους, πρὶν πλατυνθῆναι τὴν θεοσέβειαν, τοῦτο ἔμπρακτος θεωρία· προεῖδε γάρ, διδασκάλων καὶ πατέρων νῷ μόνῳ μὴ διδασκόντων καθ᾽ ὥραν διὰ τὴν ἀρχὴν τοῦ κηρύγματος, ἀρίστην πρᾶξιν καὶ θαυμασίαν ὑπὲρ Χριστοῦ τὸ θανεῖν· καὶ καλῶς διανοησάμενος εἰργάσατο εὐπρεπῶς·

and he goes to the tortures before godliness had spread abroad: this is active contemplation; for he foresaw — teachers and fathers not teaching at that hour, save by the mind alone, because of the beginning of the preaching — that to die for Christ is the best and most wonderful action; and having thought well, he wrought becomingly.

ἆρ᾽ οὖν τελεία ἡ ἔμπρακτος θεωρία; διὰ ταῦτα τῷ ἀθλητῇ καὶ τελεία ἡ ἔλλογος πρᾶξις, ὅτι φέρει ἐλλόγως καὶ τὰ ἀμφότερα· καὶ καλῶς καλλῶς D. φέρων ἀρίστως εἰργάσατο· σῶμα δοὺς πήλινον, γεηρόν, πολυμερές, ἑτοιμότρεπτον, ἄστατον κατά γε ζωήν, εὐπαθὲς νοσήμασι, φόβοις, κινδύνοις, στενοχωρίαις, πληγαῖς καὶ πλείοσι τῶν λεγομένων, θανάτῳ εὐχείρωτον καὶ εὐάλωτον, ἀφθαρσίαν διαιωνίζουσαν καὶ δόξαν ἀληθεστάτην καὶ τιμὴν ἔξοχον καὶ παρρησίαν Χριστοῦ, τὸ πρῶτον τῶν ἀγαθῶν καὶ ἔσχατον, τὸ πάντων παραίτιον, ἀδιαδόχως ἐκληρονόμησεν.

Is, then, the active contemplation perfect? For this reason in the athlete the rational action too is perfect, because he bears both rationally; and bearing well he wrought excellently; giving a body of clay, earthy, of many parts, readily turned, unstable as to its life, liable to diseases, fears, dangers, straits, blows and more than are told, easily subdued and taken by death, he inherited without succession an everlasting incorruption and most true glory and pre-eminent honour and boldness before Christ, the first and last of goods, the cause of all.

[8] The miracle Οὕτως ἠγωνίσατο ὁ γενναῖος καὶ τοιαύτας τὰς ἀμοιβὰς ἔλαβε, τὰς ἐπουρανίους καὶ ἐπιγείους, ἐκείνας περὶ αὐτόν, ταύτας διὰ τοὺς προσκαλουμένους αὐτόν· ἀνθεῖ γὰρ καθ᾽ ἑκάστην τὰ θαύματα, ῥαίνει τὰς δωρεάς, πλημμυρεῖ τὰς εὐεργεσίας.

[8] Thus the noble one contended and received such recompenses, the heavenly and the earthly, the former concerning himself, the latter for the sake of those who call upon him; for his wonders blossom every day, he sprinkles gifts, he overflows with benefactions.

Δράμετε ἄνθρωποι οἱ νοσοῦντες πρὸς τὸν ἰατρόν, οἱ αἰτοῦντες πρὸς τὸν χορηγὸν τῶν καλῶν αἰτημάτων, οἱ πάντες πρὸς τὸν πάντα μεσιτεύειν δυνάμενον εἰς Θεόν· καὶ μηδεὶς στραφήτω κενός, τὴν προαίρεσιν φέροντες καὶ τὰς εὐεργεσίας ἀντιλαμβάνοντες· οὐ γὰρ ἔστι τοῦτο δεόμενον ἐξετάσεως·

Run, you men who are sick, to the physician; you who ask, to the giver of good requests; all of you, to him who can mediate all things before God; and let no one turn back empty, bringing your purpose and receiving the benefactions in return; for this does not need examination;

ὁ κόσμος βοᾷ, καὶ τὰ ἔργα κηρύττει διαπρυσίως καὶ γνησίως ὡς καλοῦ προμάχου καὶ ἀσφαλοῦς ἡ πόλις τῶν Νικαέων· ἐν ταύτῃ γὰρ τὸν ἀγῶνα τοῦ μαρτυρίου διήνυσε καὶ τανῦν ἐν ταύτῃ τελεῖ τὰς μεγαλουργίας, κρίνων ἀνθήσεις παραδόξους καὶ ἐξβλαστήσεις ἐνιαυσιαίους καρποφορεῖ εὐλογίας ἐνιαυσιαίου καρποφοραὶ εὐλογίαις D. , of lilies blossoming in winter. ὢ τοῦ θαύματος, ἐν παγετῷ καὶ χιόνι τε καὶ χειμῶνι ἀνθεῖ τὸ κρίνον τῇ τοῦ μάρτυρος λυχνιᾳ ἐγκείμενον.

the world cries aloud, and the city of the Nicaeans proclaims his works piercingly and genuinely, as those of a good and secure champion; for in it he accomplished the contest of martyrdom and now in it he performs his mighty works, bearing as fruit marvellous blossomings of lilies and yearly sproutings, blessings — O the wonder! — in frost and snow and winter the lily blossoms, lying in the lamp of the martyr.

Μετὰ γὰρ τὴν ἐκκοπὴν τούτου συντελουμένου ἐνιαυτοῦ, καθ᾽ ἣν ὥραν τὸ ἑωθινὸν τελεῖται ὑμνῴδημα καὶ τοῦ ἀθλοφόρου καλλειπῶς ἐξᾴδονται τὰ ἐγκώμια, τὸ ξηρὸν ἐκ τοῦ παραυτὰ ἀχρόνως βλαστάνει τὴν αἴσθησιν διαφεῦγον κατὰ βραχύ.

For after its cutting, when the year is completed, at the hour when the morning hymnody is performed and the encomia of the prize-bearer are beautifully sung, the dry stalk at once, out of time, sprouts, escaping the sense little by little.

Καὶ ὁρᾶ τότε τὸ πλῆθος τὰ τοῦ Τρύφωνος θαύματα· τοῦτο βασιλεῖς ἐθεάσαντο πατριάρχαι τε ἑωράκασι· τοῦτο σέβεται ὁ λαὸς πᾶς, πιστὸς μᾶλλον ἐκ τούτου στηρίζεται· δαίμονες δραπετεύουσι τῇ θαυματουργίᾳ, νοσήματα φυγαδεύονται, αἰτήσεις πιστῶν πληροῦνται, μία πανήγυρις τότε πάνδημος, ὅτε δὴ τελεῖται αὐτό βρεφῶν, νηπίων, μειρακίων μειρακίαν D. , ἀνδρῶν, γερόντων, πρεσβυτῶν, γηραλέων, γυναικῶν, κοσμίων, στρατευομένων, ὑποτελετῶν, ἱερέων, μοναχῶν ὁρῶσα καὶ σκιρτῶσα αὐτῷ πᾶν γένος καὶ ἡλικία πᾶσα· οὐ γάρ ἐστι τὸ γιγνόμενον γιγνόμενον, γ added above the line in the first hand D. ὡς ἐν γωνίᾳ καὶ ὑποσκίῳ τόπῳ τινὶ γινόμενον, ἀλλ᾽ ἐν ἐκκλησίᾳ corrected, previously ἐκλησία D. Θεοῦ.

And then the multitude sees the wonders of Tryphon; this kings have beheld and patriarchs have seen; this the whole people reveres, and the believer is rather strengthened by it; demons flee at the wonder-working, diseases are put to flight, the requests of the faithful are fulfilled; there is then one festival of all the people, when it is accomplished, of babes, infants, youths, men, old men, elders, the aged, women, the orderly, soldiers, tribute-payers, priests, monks, every race and every age seeing it and leaping for joy at it; for what comes to pass does not come to pass as in a corner and some shadowy place, but in the church of God.

Διὰ τοῦτο δεῖ πάντας τὸν μεγᾶθλον Τρύφωνα διὰ θαύματος ἐγκωμιάζειν ὅτι πολλοῦ.

For this reason all must praise the great-contender Tryphon for his wonder, since it is of great worth.

Ἐμὲ δὲ καὶ μάλιστα μάλλιστα D. καὶ ὅσον κατ᾽ οἶκτον ὃν ἔλαβον παρ᾽ αὐτοῦ ἀξιοπρεπῶς ἀμέλει καὶ ἐπιτέρπεσθαι ταῖς τούτου μεγαλουργίαις καὶ ἐπιγάννυσθαι καὶ ἐνθουσιᾶν, ὡς ὁ θεοπάτως Δαυῒδ ἐπὶ τῇ καταπαύσει τῆς κιβωτοῦ, ἵνα θαυμαζομένου τοῦ δούλου, ἡ τιμὴ διαβαίνῃ πρὸς τὸν δεσπότην. 1 Reg. 6, 14. Δύο γὰρ ἐν ταὐτῷ τὰ καλά· λατρεία Θεοῦ καὶ ἀρετῆς ζῆλος.

And me above all, and as far as the pity which I received from him, it befits worthily, no doubt, both to delight in his mighty works and to rejoice in them and be inspired, as the ancestor of God David at the resting of the ark, so that, the servant being marvelled at, the honour may pass over to the master. For two goods are in the same thing: the worship of God and zeal for virtue.

Ὥσπερ γάρ τις νῦν ὁρᾶ τὰ θαύματα καὶ εὐφραίνεται, οὕτω συναλγεῖν δεῖ καὶ ταῖς πρὶν ἀλγηδόσι καὶ συνάγειν ἐκ μὲν τῶν ποινῶν καρτερίαν τε καὶ εὐσέβειαν, ἐκ δὲ τῶν θαυμάτων ἡδονὴν ἀρετῆς καὶ παρρησίαν Θεοῦ· καὶ ἁρμόσας ἑκάτερον ἑκατέρῳ, καὶ δοὺς τὸ φθειρόμενον διὰ τὸ ἄφθαρτον, ἀρίστην τελέσει τὴν οἴκησιν ὄκησιν D. .

For just as one now sees the wonders and is gladdened, so one must share the pain of the former pains too, and gather from the penalties endurance and piety, and from the wonders the pleasure of virtue and boldness before God; and he who has fitted each to each, and given what perishes for what is incorruptible, will complete the best dwelling.

[9] Tryphon condemned to death Ἀλλ᾽ ἐπανιτέον ἐπὶ τοὺς ἀγῶνας τοῦ ἀθλητοῦ, ἵνα λάβῃ πέρας ὁ λόγος καὶ τὸν καλὸν ἀγῶνα διαγράψῃ τοῦ μάρτυρος ἐντελῶς· καιρὸς γὰρ λέγειν ἀπάρτι

[9] But we must return to the contests of the athlete, so that the discourse may reach its end and describe fully the martyr's good contest; for it is time to tell now

καὶ τὰ ἑξῆς. Μετὰ πολλοὺς οὖν ὁ Ἀκηλῖνος βασάνους, ἃς πρὸς τὸν ἅγιον ἀπειργάσατο, τὴν κεφαλικὴν τιμωρίαν ὁ ἀκέφαλος κατ᾽ αὐτοῦ διωρίσατο· ἦν δὲ κάντεῦθεν καὶ ὁ τῶν δημίων ἑσμὸς εὐπαθής, εὐπαθέστερος δὲ ὁ θάνατος τῷ ἁγίῳ. Καὶ δὴ καὶ τοῦ᾽ Ἀκηλίνου τὴν ἀπάνθρωπον κελεύσαντος προσταγὴν οὐκ ἀναγκαστῶς ἀλλά γε μετὰ χαρᾶς εἰς τὸ γενέσθαι ταύτην ὁ μάρτυς ἐβάδιζε.

and the rest. So after many tortures which Aquilinus worked upon the saint, the headless one appointed the capital punishment against him; and thereupon the swarm of executioners was in good spirits, but death was a still more pleasing thing to the saint. And indeed, when Aquilinus had given the inhuman command, the martyr walked, not under compulsion but with joy, to its being carried out.

Προήρχοντο τοίνυν καταπέλται, ξίφη, ῥάβδοι, μυρία κολαστηρίων ὄργανα· καὶ προεπόμπευον τύραννοι καὶ παρείποντο δήμιοι καὶ συνήρχοντο σπεκουλάτορες, πάντες δὲ συλλαβὸν συλαβὸν D. εἴπω οἴπω D. καθὰ κύνες λυσσῶντες [D.] διασπαράξαι αὐτόν.

So there went before catapults, swords, rods, countless instruments of punishment; and tyrants went in procession before, and executioners followed, and speculatores came together, all of them together, I may say, like raging dogs, to tear him apart.

Αὐτὸς δὲ μέσον πάντων στὰς καὶ θυσίαν αἰνέσεως καὶ ἐξομολογήσεως ἀνθομολογούμενος τῷ Θεῷ, παναρμόνιον συνίστα χορείαν, ὥσπερ τις χορευτὴς ἐπιστημόνως χορεύειν χορέβειν D. εἰδὼς ἐκ νοημάτων εὐγενεστάτων. Καὶ φωνὴν θείαν ἐπὶ φωνὴν ἑτέραν ἐπηύξει· καὶ καθάπερ θανάτου κύριος τοῦ οἰκείου τὸν θάνατον ἐπεκαλεῖτο ἀναλῦσαι, καὶ πρὸς Χριστὸν εἶναι σπεύδων. Phil. 1, 23.

But he, standing in the midst of all and rendering to God a sacrifice of praise and confession, formed an all-harmonious dance, like a dancer who knows how to dance skilfully out of the noblest thoughts. And he added one divine voice upon another; and as though lord of his own death he called upon death, hastening to depart and to be with Christ.

Τότε δὲ καὶ ὁ τιμωρήσων τῶν μόρων αὐτὸν τὸ ξίφος ἑλκύσας πρὸς τὸν αὐτοῦ τράχηλον ἀπηνῶς κενὸς τοῦ ἐγχειρήματος καθωράθη.

And then he who was to inflict his doom, drawing the sword harshly against his neck, was seen to be empty of his attempt.

he dies before he is struck. Οὗτος γὰρ πρὸς Θεὸν ἀτενίσας καὶ προσευξάμενος καὶ πρὸ τῆς τομῆς τὸν θάνατον ἔσχεν, αἰτήσας αὐτὸν τοὺς αὐτὸν ἐπικαλουμένους ἐκ πάσης καὶ παντοίας βλάβης συντηρεῖσθαι καὶ φρουρεῖσθαι τὰ τάχιστα, καὶ νοσημάτων παντοίων ἐκλυτροῦσθαι τοὺς αἰτουμένους αὐτῷ διὰ τοῦτο καὶ ἀσφαλεστάτην ἔσχε τὴν δωρεάν, ἀγγέλου λειτουργοῦ τὸ δῶρον ὑποσημείναντος· καὶ ἐνεργέστερον καθορᾶται τὴν σήμερον· πολλοὶ γὰρ τοῦ ζῆν ἀπελπίσαντες δι᾽ αὐτοῦ πρὸς τὴν ζωὴν ἀνήλθοσαν εὐχερῶς· πολλοὶ δεινῶν νοσημάτων ἀπηλλάγησάν τε καὶ ἀπαλλάσσονται· πολλοὶ αἰτήσεων μεγίστων ἠξιώθησαν adds, then deleted, D. , ἀδυνάτων δι᾽ αὐτοῦ ἀξιοῦνται καὶ ἠξιώθησαν· πολλοὶ ἐλυτρώθησαν λύπης· πολλοὶ χαρᾶς ἠξιώθησαν· πᾶς ὁ κόσμος ἐν τῇ σκέπῃ σκήκη. D. τούτου προσφεύγει.

For he, gazing towards God and praying, had death even before the cutting, having asked of him that those who call upon him should be kept and guarded very swiftly from every harm of every kind, and that those who ask of him should be ransomed from diseases of every kind; for this reason too he had a most secure gift, an angel, a minister, having signified the gift; and it is seen to work more effectually today; for many who had despaired of living have through him easily come up to life; many have been and are being freed from terrible diseases; many are deemed and have been deemed worthy through him of very great and impossible requests; many have been ransomed from grief; many have been deemed worthy of joy; the whole world takes refuge under his shelter.

[10] Invocation of the martyr. Διὰ ταῦτα τοίνυν καὶ τὰ τοιαῦτα τὸν λόγον τρέψω πρὸς ἔτερα καὶ μεταστρέψας τὴν σύριγγα τούτου, πρὸς αὐτὸν ταῦτα λέγω αἰτήσεις καὶ εὐχὰς ἐξαιτῶν.

[10] For these and such things, then, I shall turn the discourse to other things, and turning about this one's pipe, I say these things to him, asking requests and prayers.

Σὺ μέν, ὦ θειότατε τὴν ψυχήν, οὐρανοῦ βασιλείαν καὶ στέφος ἀμάραντον καὶ θαυμάτων ἰσχὺν λαβὼν πρὸς Χριστοῦ, ἀνενδεὴς ὑπάρχεις ὡς τέλειος· ἡμεῖς δὲ πολὺ λειπόμενοι τούτου καὶ ἐνδεεῖς ὄντες πολλῶν, αἰτοῦμεν ἐκ σοῦ βίου τάξιν τε καὶ κατάστασιν, ἀρετῶν ἕνωσιν, σύνεσιν συνειδήσεως, ὑγείαν σωματικήν, ἀθυμίαν σεμνήν, τὸ ἄλυπον ἐν δεινοῖς, τὸ σταθερὸν ἐν μεταφοραῖς, τὸ καρτερικὸν ἐν τοῖς πειρασμοῖς, τὴν τῶν ἡμετέραν σκέπην τε καὶ ἀσφάλειαν καὶ ἐπὶ πᾶσι σοφίας πλάτος πολύ.

You, O most divine in soul, having received from Christ the kingdom of heaven and an unfading crown and the strength of wonders, are without need, as one perfect; but we, falling far short of this and being in need of many things, ask of you order and settledness of life, union of virtues, understanding of conscience, bodily health, a seemly freedom from anger, freedom from grief in terrible things, steadfastness in changes, endurance in temptations, shelter and safety for what is ours, and above all a great breadth of wisdom.

Σὺ δὲ εἰ μὲν πάντα καὶ δώσεις οὐ στενοχωρηθεὶς τοῖς χαρίσμασιν· εἰ δὲ πλείω τούτων, αὐτὸς γινώσκων εὐεργετὴς previously εὐεργετεῖς D. τὸν εὐεργετούμενον· εἰ δὲ τὰ μὲν δώσεις τὰ δὲ διὰ τὸ συμφέρον οὐκ ἀξιώσεις, πολλῆς ἐστι καὶ τοῦτο τῆς συμπαθείας. Τῶν δὲ ἀναγκαιοτέρων μᾶλλον τῆς χάριτος, δι᾽ ἃ διὰ D. καὶ παρεκινήθημεν γράψαι, αἰτοῦμεν μὴ στηρήσαις ἡμᾶς· εἰς δόξαν τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος.

And if you give all things, you will not be straitened in your gifts; and if more than these, it is because you yourself, the benefactor, know the one benefited; and if you give some things and for his profit do not grant others, this too belongs to great sympathy. But of the more necessary things of grace, for the sake of which we were also moved to write, we ask that you do not deprive us; to the glory of the Father and of the Son and of the Holy Spirit.

VI. LIFE AND PASSION OF ST. TRYPHON, MARTYR

Tryphon, martyr venerated at Rome (S.)

Respicius, martyr venerated at Rome (S.)

Nympha, martyr venerated at Rome (S.)

BHL Number: 8339

From the codices of the Vatican library lat. 6076 (= V 1), of the Chapter of Saint John Lateran A. 80 (= V 2), of the Vallicelliana library IX (= V 3), and in part of the Vatican library lat. 1192 (= T), that is, the last part of the Passion of SS. Tryphon and Respicius by Theodoric the monk. Compare the Preliminary Commentary, num. 13, 27.

Passion quarto idus novembris V 1; mense novembri d. X passio V 2; eodem die V 2. of St. Triphon Triphoni V 3., martyr incipit prologus adds V 3..

[1] St. Tryphon It belongs to the praise and glory of the Lord faithfully to set forth the virtue of the saints, and how, overcoming the cunning of the wicked by unconquered constancy of mind, rejecting rewards and enduring most savage punishments, they merited to come, with Christ's favour, to the heavenly fatherland with the palm of martyrdom. By following their examples, the glorious boy of the Lord, Triphon by name, from the province of Phrygia, the city of Apamea Appamia V 2., the village of Samsadus, fighting almost from the cradle with the ancient enemy, merited to attain perstringere V 2, 3. to this, that he should wonderfully overcome superasset V 2. most ferocious princes and through a glorious victory pass to the starry kingdoms. But how this man lived most holily, and how many signs the Lord worked through him quae per eum d. fecerat V 3., and how afterwards he came to the triumphs of martyrdom, we strive, with Christ as our leader, to show in order by a faithful account from the very time of his youth, so that all who abide in the praise of God may be strengthened corrobo //// rentur V 2. and the pride of unbelief may be pierced through by the dart of holy humility explicit prologus incipit passio eiusdem adds V 3..

[2] while still an infant When, then, blessed Triphon was a little infant, reborn in the grace of Christ, the good fruit of a good tree was handed over by his most holy mother, Eucharia by name, to a certain religious man, who should most wisely strengthen roborabat V 2, 3. him day and night in the love of God and of the Lord the Saviour. While this was being done, in order that the Lord might show of what merit that boy was pre-eminently, when he was walking about with his companions of about twelve years of age, one of them, struck by the bite of a serpent, a boy from the bite of a serpent, came near to death; and when his parents and kinsfolk anxiously sought the grace of a cure and could not find it, he who lay half-alive began to cry out and say: "I beseech you, holy Triphon, come nearer propitius V 3. and pray for omits V 3. me. For if you do this, I shall by no means die, since grace has been given you by the Lord to restore me to health." As he said this, the people, turning to blessed Triphon, began to entreat him with weeping, saying: "The voice of the boy shows the grace of God abiding in you. Help us, therefore, we beseech quis V 2. you, holy one, through the Lord who chose you, that by your help we may merit to see our son safe." The saint, moved by their weeping, went to the wounded boy sacium V 2., and standing over him prayed to the Lord and said: "Lord God almighty, who deigned to cleanse emundare V 2. with your precious blood the venom of the ancient serpent, which he had given the world to drink, do you expel all corrected, previously omnem V 2. venom from this boy, so that, restored to his former health, he may glorify your holy and venerable corrected, previously venerabilem V 2. name." At this prayer prece V 2., then, the sick boy was at once raised up, made as glad and sound as if he had experienced nothing aliquid adds V 2, 3. of harm. All, therefore, made glad, glorified the Lord Jesus Christ and humbly showed reverence to blessed Triphon. But because the man of the Lord persevered diligently in the commandments of God, and, despising earthly things, meditated on heavenly ones, he merited to attain through the grace of God (per D. g.) dei gratia V 2. to this, that he healed those held by various infirmities and wonderfully expelled demons from possessed bodies.

[3] Asyncritus from his weakness, Now a certain Asincretus, a merchant, when he was there, was shaken by some sudden illness valitudine V 2., fell to the ground and, as though he had no breath, lay almost lifeless. When the saint saw him, he stood over him and, having made a prayer, said to him:

"Rise, and as a suppliant ever revere the mighty God,

who has mercifully given you the comforts of life."

At once, then, he rose up sound and eager and began to give thanks to the Lord Jesus Christ and to glorify the power of St. Triphon, saying: "Now I have known the might potentias V 2. of the Lord and the greatness magnitudine V 2. of your power, since you are the power of God and his grace abides with you. And therefore I shall always serve him illi //// V 2. and always adore him."

[4] And as they walked on, they came to a certain place which was called Pandochium Πανδοχεῖον in the Greek Passion, chapter 3, is an inn. Above, p. 338.. And when they were resting there, they brought to him a certain innkeeper who was burning with great fevers. he heals an innkeeper of a fever; When blessed Triphon had looked upon him, standing over him he prayed to the Lord; then he took hold of his hand and said: "Rise, and glorify the Lord (dehinc-Dominum) V 2, omits V 1, 3.." And he at once rose and sang praise to the Lord with a joyful heart. And when evening had come, they celebrated prayer. Then, refreshing their bodies and resting there, the servant of the Lord heard a voice calling him and saying to him: "Pass on from here and set out for Caesarea, and cure those whom corrected, previously quo V 2. you will find held there by infirmity." And those who were in the Pandochium, noticing these things, marvelled exceedingly. And when he exhorted exoraretur V 2; exhortaret V 3. them to abide in the work of God, he seemed to them to hold a book, although he did not know letters litteris V 3., and by reading in it to bring forth holy teachings. And when morning had come, as they were walking about the sixth hour, blessed Triphon bent his knees and began to call upon the Lord. While he was praying, suddenly a boar, springing out of the wood, driven by the dogs ac animus V 3., [and] rushed upon the aforesaid Asincretus Ansicretum V 1, 2, 3 hoc loco.. And he, terrified with fear, cried out, saying: he drives off a boar; "Servant of God domini V 2., pray." To him the saint sanctus ait V 3. said: "I trust in the Lord and in the might of his power, since the savage beast can do nothing nil //// V 2. to harm." Then he stretched out his hand against it and, tracing the sign of the holy cross, said: "In the name of the Lord I adjure you to return whence added by a recent corrector V 2. you came out existis V 2.." At once, then, at this a.h. igitur V 1, 2. voice the wild beast was stunned obstipuit V 2, 3. and with hurried step turned back. And all, marvelling ammiranti V 2. corrected V 2. that the animal obeyed the sign of Christ so quickly, greatly glorified the Lord Jesus Christ.

[5] one demon After these things a certain energumen energuminus V 3; inerguminus V 2. met him, who, long entangled in the snares of Satan, was dreadfully afflicted efficiebatur V 3.. When he saw the saint, he fell down

of the Lord, and free me (v. D. e. l. me) V 2 writes twice., I beseech you, from my impious possessor, since the grace of healing has been given you by the Lord Jesus Christ." The servant of the Lord, therefore, looking up to heaven, said:

"Eternal Light aeterne V 2, 3., God, merciful King, life of the good,

drive out from the creature of your gift the raging enemy,

so that, rescued, he may speak praise to your glorious name." And when this prayer had been uttered by omits V 2. the saint, the unclean spirit at once, going out exiliens V 2. from him imm. c. ab eo spiritus V 3., cried: "What have I to do with you, O servant of the Lord Triphon? Why do you cast me out of my dwelling for nothing?" And he, seeing himself cleansed through the grace of God and by the prayer orationem V 2. of blessed Triphon, glorified the Lord, and his servant.

[6] and he expels another; Now another man, illustrious in the city of Caesarea, named Antonius, was shaken by an unclean spirit through the courses of many years, and no rest ad requiem V 2, 3. was given him. And so, since his parents could not hold him eum V 3., they bound him with fetters. And he, at length, when the Lord had now looked upon him respexisse//// t V 2. and was rescuing him through the prayers of his servant famuli //// V 2., escaping from the binding of his chain came, fleeing, to the place where the servant of the Lord was. When the saint saw him going pergere //// V 2. with frenzied mind, running to meet him he seized him, and shaking him strongly said: "I say to you, unclean spirit, I adjure you by Deum adds V 2. the holy and terrible name of the Lord nostri adds V 2. Jesus Christ, go out of this creature of his, so that, recognizing his maker fact, agnoscendo V 2. and redeemer, he may bless benedicam V 2. his holy and glorious name." And presently, going out with a great shriek, the enemy departed confounded, and dared no longer to lord it in him.

[7] Lucius the prefect When, then, such things were being done through the merits of blessed Triphon, and the fragrance of his wonderful reputation was spreading all around, it came to the knowledge of the most illustrious man, Lucius the prefect. Greatly admiring his efficacy efficacia V 2, 3., he dispatched I have written this; destinans V 1, 2, 3. three men to him, entreating him suppliantly that he would deign to come to him for the sake of seeing him. The man of the Lord, foreknowing their arrival by Christ's revelation, went out quite early to meet them, and addressed them thus: "Why have you deigned to come to so small a little man?" And they, with lowered faces, answered very humbly: "The serenity of the most clement governor Lucius has taken care to dispatch us to your paternity. For with desire he desires to see your face." And the saint: "Although we are sumus V 2. unworthy of this wish, yet, the grace of holy charity compelling us, we shall not refuse rennuemus V 2. the suppliant request." Hastening, therefore, they came to him. And when the governor had looked upon him, he fell at his feet, saying: "Let not the servant of the Lord be indignant that we sent to behold your face; for not the pride domini V 2. fastu V 1, 3. of elation did this, but the grace of love." To this the servant of the Lord also said: "May the grace of the eternal king, who has granted you to see us, itself deign to enlighten the eyes of your heart, so that you may come to the way of truth, which is Christ est Christus V 2, 3., so that you may possess heavenly joys without end." To him the governor said: "For I believe in the power of the Lord, since indeed quandoquidem V 3. for this reason he allowed you to come pervenire V 2. to me, that by your holy admonitions he might gain my soul. Only, I beg, pray for me to the Lord, that through you I may merit to come to his faith. he converts him to Christ;" Then blessed Triphon, spreading out his hands to the Lord et adds V 2, 3., said: "Fashioner of souls and bodies, God, who willed to found human nature for this purpose, that thereby you might restore the ruin ruina V 2, 3. of the heavens, number this governor in the lot of your inheritance, so that in the name of your beloved Son he may merit mereamur V 1, 3. to please you by holy works." What more? The governor believed in the Lord Jesus Christ with his whole house and remained in the holy confession.

[8] the daughter of a notable man While these things were being done in Caesarea, there was a certain quidem V 1 – 3, T. gentile man who had a daughter vexed by a demon now for six years. When he had heard of the wonderful powers mirificam virtutem V 3. of blessed Triphon, he came to him at a hurried run, and fell down before his feet, and I have supplied this; omits V 1 – 3, T., burning with grief, said: "Have pity on me, servant of the Lord; help me, servant of Christ domini T.; help my sorrow, friend of God Christi T.; come and heal my daughter." The man of the Lord, therefore, sympathizing with his sorrow, followed him. And when they had come to a certain place and wished to rest in it, the man of the Lord knew through the Spirit that it was a dwelling of demons. But, prayer having been made and the name of the Trinity invoked, the unclean spirits were put to flight. And when they came to the house in which the girl lay iaceba///t V 2., the demon began to vex her omits T. more, so much that very many thought V 2, T; sperarerent V 1; spectarent V 3. her near to death; but her father cried out: "Now let us know the power of God and the merits Dei merita et V 3; vir Dei merita T. of your holiness. Do not, I beg, look upon my sins (d. m.) omits V 2, T., but upon the sorrow dolore V 2, T. of my breast. he frees her from the demon;" To him the servant of Christ said: "This alone does your omits T. supplication need: that your faith should believe credas V 3. not in various gods but in one God only, who dwells in the heavens." And he, weeping ////// lacrimans V 2., said: "Let my soul animam meam V 2, T. be tortured with that peril with which my daughter is, if after her recovery I do not believe in Christ the Lord Deum V 3.." When the man of God had heard audiisset V 3. this, turning to the Lord he said: "You, Lord God almighty, who can potes //// V 2. make clean what was conceived conceptus V 2, T. of unclean seed, who lift up alebant V 2; allevat corrected T. all who fall and raise up erigit V 2, T. all who are crushed, cleanse this handmaid from the unclean spirit, so that all may believe in the glory of your sui V 1, 3. name. Job 14, 4; Ps. 144, 14." At this voice the girl at once rose up healthy, and was no longer entangled in the snares of Satan. Then all glorified the Lord Deum V 3. and merited to come to the true faith. Very many, therefore, flocked together susserebant V 2, T., the nectar vectare V 3. of the holy man inviting them, and brought those oppressed by various varias V 1 – 3. ailments to be healed. And he, pouring out prayers in the name of Jesus Christ, ministered ministrabant T. relief to each.

[9] he heals a man with dropsy; Meanwhile they brought to him a certain quedam V 2. man with dropsy ydropicum V 2, T; ydropicus V 3. lying on a little bed, entreating deprecantes //// V 2. that, as he had very many, so he would restore this one too to soundness incolomitati V 2.. When he had looked upon him, pouring out prayers to the Lord Deum V 2, T., he at once healed the sick man and, holding his hand, said: "In the power of our Lord Jesus Christ, rise and walk, and proclaim to all the mighty works of God domini V 1, 3.." And he que V 2, T. at once rose, blessing the Lord, and spread his glory gloria V 2, T. far and wide.

[10] Then the servant of the Lord, considering such things, fell on his face and omits V 2, 3, T. prayed to the Lord, saying: a demon from a certain woman,

"These are your gifts, these your good things, Christ the Redeemer,

whose seat is ever heaven, the earth your footstool,

incline, I beseech you, your ear and hear; 4 Kings 19, 16. open your eyes and see my humiliation and my labour, and forgive all my sins, so that my reward may come pervenit T. not to the glory of the present life, but to your blessedness. Ps. 24, 18. Make me, I beseech you, Lord, abide manfully in the confession of your holy corrected, previously sanctis T. name and come the more quickly to your glory." As he prayed thus, there came to him a certain woman possessed by an unclean spirit, who, wandering for a long time, dwelt in the mountains, and she stood before his face. When the man of God saw her, he called her to him and said to her: "Who are you, and why have you come to me?" Then the demon began to cry out through the mouth hos T. of the woman and say: "I am the shepherd of the unclean spirits spiritum V 2.; and that you may know that I am not alone solo V 2., I dwell habito /// V 2. here huc V 2, 3. with ten companions of mine." To it the saint: "Why have you presumed praesumpsistis V 3. to enter into the creature creatura V 2, T. of God?" And it: "We knew that your presence was coming here hic V 3.; therefore iccirco V 1. we came to this house, so that we might be able to resist you." At this the man of God, indignant, raising his eyes to heaven and placing his palms upon supra V 2. the head of that woman: "Lord," he said, "glorious fashioner of men, cleanse this dwelling, wrought paratum V 3. by your gift, so that the enemy may no longer glory by insulting your servants." At this prayer, then, the demon cried out and said ait V 2, 3, T.: "Behold, you cast me modo adds V 2. out of my house. But I know what I shall do: I shall hasten quickly to Rome, so that I may make you faciam te V 3. come there under compulsion coactus V 2, T.." And saying this, it went out of the woman and went away to Rome.

[11] from Proclia, daughter of a senator And having entered into the wife of a certain senator, Proclia Proclia V 3; Proclie V 1; Proclie nomine V 2, T. by name, it began to cry out, saying: "I shall not go out from here unless Triphon comes." Then, a search having been made at the senator's order, at long last they found him and brought him in haste to Rome. And so, as he was entering the house where the aforesaid Proclia, the senator's wife, lay, the demon began

through her mouth hos T., insulting, to jeer at the man of God and to say: "Is this ecce me est V 2; haec inesse V 3; inest T. your power, servant of Christ? Such a reward I have brought you, as I lately promised." To it the saint said to this: "The glory," he said, "of our Lord Jesus Christ, which for your pride expelled you from heavenly glory, will he ipsa V 2. now also cast you out from his sua T. creature through pro V 2, 3, T. me, the most humble; wherefore in his name I command you omits V 2, T. not to presume to remain any longer in this dwelling." And, the sign signo V 3. of the cross having been made over the sick woman, at once the enemy vanished like smoke, and the woman rose up healthy and glad. The man of God, holding her cuius T. hands, called her husband vir V 2 and T before correction and offered her to him, saying: "Look back aspice V 2, T. and see how great is the glory of our Lord domini gloria V 1. Jesus Christ and the power of those who trust in him with the whole love of their mind." And when that senator saw his wife healthy, he fell at the feet of the man of God and began to cry out: "Pray for me, a sinner omits V 3., servant of the most high God, that that God who is so mighty to work such wonders may always be my helper." Then the saint stood over him, praying and saying: "May that merciful God who made heaven and earth be your defender and give you the joys of life." So, giving agens V 1, 3. thanks to the Lord God, they were rejoicing and exulting.

[12] and he expels it from the daughter of Gordian. For at that time Gordian Gorgianus V 2, T. Caesar was reigning, who himself too had an only daughter filiam unicam V 3. named Gordiana, greatly entangled irretita V 2, 3. in the snares of Satan corrected, previously vade Satana T.. For when he hinc corrected T. was exceedingly distressed ancxiaretur V 2, T. on her account, and wished to rescue eripere ///// V 2. her by many medicines and many sacrifices, in order that the grace gratiam V 2, 3. of God might show the merits of blessed Triphon, the demon cried out through the girl's mouth and said: "No one can cast me out of this dwelling except the boy Triphon, servant of Jesus Christ." Hearing this, all rejoiced with great joy; and a great search having been made, he sent soldiers from his side, that is, Petronius, Pompeianus, Vulcacius and Firrius and Milius and Praetextatus Protextatum V 1., to find him cum V 3. as quickly as possible cito citius V 2, 3, T. and present praesentaret V 2. him with great reverence to his magnificence magnitudine V 2, 3.. They, carrying out the royal commands, found him and took care to bring him to Rome. And as they drew near appropinquaret V 2, T. the city sibi V 3., the demon began to cry out and say: "I can no longer dwell inhabitare V 3. in omits V 3. this girl, since behold, Triphon, the servant of the Lord, is at hand, whose presence I cannot bear." When it had said this, it at once went out exivit corrected above the line T, omits V 2. of the girl, and she was restored to her former primae V 1. health. These things having been so accomplished, Caesar noted the day. And when they arrived at the city after three omits V 2, T. days dies tres V 3., and the matter re V 2. was most diligently inquired into, it was found autem adds T. that the girl had been cleansed purgata T. on the same day on which quia T. the demon had foretold that the servant of the Lord would come. Then the name of St. Triphon was celebrated, and all consulted him suppliantly as a heavenly celestem V 2, T. oracle.

[13] The Decian persecution. And it came about that at that time Gordian Caesar died corrected, previously obediret T; et adds V 3. and Philip received the dignity of the Roman empire; after whose departure abscessu V 3. Decius Caesar took up the reins of the empire, a man wicked nefandus V 3. in all things, who, beginning from the sanctuary of God, that is, from blessed Xystus Xisto V 3; Sixto V 2, T., pontiff of the city of Rome, killed many of the worshippers of Christ with various punishments; among whom also he slaughtered trucidabat V 2, T. the worthy minister of God domini V 1., blessed Lawrence the archdeacon, with the burnings of flames [That SS. Xystus and Lawrence suffered not under Decius but under Valerian cannot come into doubt.]. For there was a most savage storm in the whole world, so that et V 2, 3, T. by excessive search no one anywhere was able omits V 2, 3, T. to lie hidden in any way. And the tyrant had set over the individual cities prefects and judges for an examination of this kind, giving an edict that whoever did not worship and adore the most sacred deities of Jupiter Iobis V 2, T. and Minerva established in the Capitol of the city of Rome, and of the other gods, should perish by fire, sword, beasts and divers punishments, and all their goods should be laid up in the public treasuries. For erant V 2. in those illius T. times the praetorian prefect bearing the charge in the parts of the East was Tyberius, surnamed Graccus graecus V 1., Claudius Aquilinus, and the consular of the West Bucadius Buccadius V 3; Bucarius T., surnamed Petronius, and Gratus consul, and at Rome Aemilianus Emilianus V 1; Milianus V 2, T.. For these, receiving such edicts and zealous to disseminate them through the whole world, through Valens the prefect they were brought to the aforesaid prefect of the East. He, then, having received the tyrannical command, applied himself vigorously strenuiter V 2, 3, T. to set on foot an inquiry inquisitione V 2, 3., so that whoever should find a worshipper of Christ christicolas V 3. Tryphon is seized should present him to him with all speed inveniret T.. But because the wonderful mirifico V 2, 3, T. fragrance flaglantia T. of the scent of most blessed Triphon was by now most sweetly diffused everywhere, and there was no city or region which had not omits V 1, 2, T. been sated sacrata V 3. with his nectar, his fame inviting them, soldiers with Fronto of the city of Apamea appamiȩ V 2, T. went to him, and having seized him they bound him and brought ad adds V 3. him to the aforesaid prefect Aquilinus, who was then in the city of Nicaea. He, then, being occupied in public affairs, ordered him to be thrust into custody.

[14] and he is set before Aquilinus the prefect And on another day, an assembly having been held, he sat on the tribunal and ordered him to be presented to his sight. Pompeianus the primiscrinius, therefore, hastening to fulfil the command, presented him, saying: "Here is, renowned prefect, Triphon from the territory of Apamea appamiȩ V 2, T., to be examined by omits V 2, 3, T. your wisdom." Then the governor attacked him, and began furiously to examine him with questions such as these, saying:

"No one will make a defendant of him who wishes vult verum V 1. the truth to be told him [Collectio monostichorum, 60, Baehrens, Poetae latini minores, volume III, p. 239.].

Therefore ego V 2, T., before we come to greater things, let the discourse begin from your lineage; since men's characters are more usefully utilium V 2, T. recognized if they have fueri V 2, T. been approved as freeborn. Tell me, then, your name, race, homeland 〈and〉 patriamque codd. fortune." And the saint: "If you seek the truth, do not doubt that you will find non dubites invenire V 2, T. the truth. For he who desires to find the truth ought to be truthful vera V 2, T. and to walk incederet V 2. by the path semitas V 3. of truth. Nevertheless, to answer the several things proposed, I am called by the name Triphon, by race a Phrygian; our homeland is Apamea Appamia V 1; Appia V 2, 3, T.; fortune fortunam V 2, T., indeed, is not a Christian name, but one from Christ sed Christi V 1; sed Christum V 2, T, the passage is corrupt., since this name can signify an event, that is, accidents. But what is this to us? What does it a V 3. concern Christian religion? For the worshippers of Christ do not believe that the order of their life has been disposed by the fates, but by the Creator, the supreme Lord, who made heaven and earth." To him the judge: to him questioning "At a suitable time lengthy talkativeness will be granted detur V 2, 3, T.; now answer briefly what you are asked. Tell me, however: are you that most abominable Triphon who are trying to bring a certain new doctrine into the world?" And the saint: "For it is written, most vigorous prefect, in the maxims of the philosophers:

Anger hinders the mind so that it cannot discern I have written cernere; discernere codd. the truth.

If, then, it befits your wisdom to hear our humility reasonably autram T., lay aside deponere T. your anger, check corripere T. your fury;

learn to lay aside the rigid disdains of your brow,

and then you are able duly to discern true reason."

To this the judge: "And what wise man would dare to affirm that the rule of judgement is not kept modestly and calmly? Is it not the case that if anyone strives to walk otherwise, he is proved to be not a king but a slave, according to sed V 3. that which is written:

If you are ruled by the mind, you are a king; if by the body, a slave Collectio monostichorum, 7 Baehrens, Poetae latini minores, volume III, p. 237.."

[15] on matters of faith Hearing this, the athlete of the Lord began to set out his reasoning to the prefect, saying: "You have said, O judge, that I am abominable and am trying to bring a new doctrine into the world. I would indeed be esse V 2, T. abominable if I preached predicare V 2, T. that abominable things should be worshipped colere V 2, 3.. But since I worship and preach that religion religitatem V 2, T. which is authentic and flourishes vigent V 2, T. by reason, I ought not to be called vocitare T. abominable. About new doctrine what could I say? That is called new doctrine which new and modern authors auctorem V 2, T. have been eager to found. For the founder of our omits T. sacred servatae V 3; sacre T. faith is the Ancient of Days, so much so that no mortal, no angel can valet T. perceive advertere T. his beginning and end; and no wonder, because he is proved not to have them. Dan. 7, 9." But ad V 2, T. the judge: "The obstinacy of your wickedness improbitas T. has persuaded you to flee to the refuge of a lie. For by what authority have you presumed to say that the author of your faith is the Ancient of Days, when him your vestre ///// T.

letters assert aut met T; corrected V 2, previously autment. was born under Octavian Caesar, suffered under Tiberius Tiberio V 2. and Pontius Pilate Pylato T., died and was buried? He who is truly shown to have been born and buried, how is he said to be without beginning and end?" To this the saint: "There is indeed the animal man, and there is also the spiritual spiritalis V 2.. 1 Cor. 2, 15. For the spiritual spiritalis T. judges all things and he himself is judged by no one ipse anime V 2, T.. If you were esset V 2. spiritual spiritalis V 2, T. and the light that is in you se V 3. est in te V 2. were not darkness, you would not nec V 1. suppose that our Creator, the Lord nostro adds T. Jesus Christ, has beginning and end because he was est V 2, T. born, died and was buried. Matt. 6, 23." And the judge: "I see that you wish to escape effugere T. the objection of falsehood by inept and crafty persuasions, while you declare me to be animal animal corrected T.; wherefore I wish to entangle you out of de V 2, T. your own mouth, so that you yourself may be seen videatis V 2, T. to be both witness and judge against yourself, and may not cry out that I am bringing anything against you contrary to the law, when your own conscience shows you condemned. Say, then: do you confess Jesus Christ God (I. C. D.) dominum I. Chr. T. and man, or not?" And the saint: "Plainly so." And the judge: "Born of the virgin Mary, tempted by the devil, hungering, thirsting, wearied from the journey, at the last judged, crucified, dead and buried?" And the saint: "Far be it from me not to believe such things of my Lord and Redeemer redemptore //// V 2.; this I confess with my heart, this with my mouth, and I do not cease to preach it with my lips, since all this which you allege astruit V 2, T. mockingly to his ignominy is the praise and glory of Christians, their redemption and exultation exaltatio V 2.."

[16] he answers at length; To him the judge: "I wished to bring you to this, that in the hearing of the whole gathering of nobles you should not blush that your God Jesus Christ, in whom you persuade us to believe, was a true man, endured human passions, was crucified, dead and buried. But since you did not fear to entangle yourself in your own delights obiectionibus V 2, T., if you are able, if you trust confides V 2, 3, T. that you act te prudenter V 1. prudently, loose the inept bindings. Isa. 58, 6. Why did Christ, if he is God almighty, wish to become man et sanctus adds V. 3.?" — "What you allege as impossible concerning God, O judge," said the saint (o-sanctus) omits V 2, 3, T., "is to be corrected wholesomely rather than set forth. God is called almighty for this reason, that nothing remains ut adds V 3. not subject to him; and he does all things whatsoever he wills in heaven and on earth. Ps. 134, 6. But why did he wish to become man fieri homo V 2, 3, T. when he was God? If you will hear audis V 3; audes V 2, T. patiently, you can potest V 2, T. perceive it wisely. For God and man is so preached and believed by all hominibus T. worshippers of Christ, since indeed, while dum V 2, T. he was God, loving man whom he had created, he assumed humanity from a virgin and concealed his divinity, and through this the divinity was made in the flesh carne V 2, T. like a hook lying latens V 1, 2, T. in a bait, which quod V 1. the devil devouring in the death of Christ, the divinity pierced his jaw and omits V 3, the passage is corrupt. destroying Tartarus, and thence raising up the just. From then he gave donando V 2, T. to his worshippers the kingdoms of the heavens, who before were plunged into the abyss of the lower world;

this is the true faith, the lofty excelsa T. glory of the just."

To this the judge: "I too could speak things like yours tua T; tui similia V 3. and find many things about the omnipotence omnipotentiam T. of Jupiter by lying pseudoloicis V 3; seudologicis V 2, T. inventions and feigned falsehoods. But since falsehood is to be rejected and truth followed, I lend my ears tures V 2, T. ac commodis T. not to your falsehoods but to the truth." To him the servant of Christ: "He seeks an occasion who wishes to withdraw from a friend. Nevertheless, in order to destroy the reproach in proprium V 2, T. of falsehood mendaciis V 3; mendacium V 2, T., I shall not omit to bring testimony to the truth veritatis V 2.; I would be setting down fictitious and false things about Christ the Lord and about his incarnation, death and resurrection, if the Holy Spirit had not spoken beforehand about his incarnation: Isa. 7, 14; 15, 2; Behold, a virgin shall conceive and bear a son, and his name shall be called Emanuel Rom. 10, 21; Hos. 13, 14. Emmanuhel V 2, T; Emanuhel V 3.; and about the cross: I have spread out my hands all the day on the cross; and about the lower world: I will be your death, O death, I will be your bite, O hell; and about the resurrection: I have risen and am still with you. Ps. 138, 18. What further can you contend ultra contendere potest V 2, T. against these things?"

[17] unmoved in the confession of the faith Then Pompeianus the primiscrinius, interrupting the discourse, said with a loud voice to the governor: "It can suffice your wisdom, lord governor, that in so great a gathering he has confessed that he is a Christian. Why do you pursue it further? Why are you led through various varias V 2, 3, T. matters? Busy yourself with looking to this, for which the divine power has set you over us omits V 2, T.. For if you do not corrected above the line V 2. avoid this wicked man, you will in no way find an end of his much speaking." To him the governor: "That it is esset T. as you assert, is doubtful to no one. But I took care to answer his questions aptly aptae ///// V 2. for this reason, lest we should seem to stifle him by power potentiam V 2; potentia /// T. and not to convict him by truthful reasoning veridicam rationem V 3.. But since, the sacred deities favouring, he has been convicted on every point, he will not find invenies V 3. what further he ought to do, except that omits V 2, T. he either adore the most sacred gods or be destined destinatur T. to the prepared (ad p.) apparata V 2, T. fires." And amid these things, turning to the servant of God, he said: "What now, Triphon, do you think sensus V 2, 3, T. of so great an utterance? Do you acquiesce in wholesome admonitions? Or do you delight delectare V 2, T. to pass through fire?" To him the saint: "O would that for the glorious name of the Lord nostri adds T. Jesus omits V 1. Christ I might experience that furnace of the three boys. Dan. 3. For what can a frail creature avail against the omnipotence potentiam V 2, T. of the Creator?" And the governor: "Since you seem to be of perfect age, hasten to act perfectly accordingly." To whom the saint: "I accomplish all things perfectly indeed if I remain founded on the foundation of Christ. For if from it, which God forbid, I could be uprooted eradicare codd., I am judged both imperfect and foolish in all things." To whom the prefect said: "Help yourself, wretch, now, while time requires it, while you make use uteritis T. of the admonitions of our patience; for when you begin to be burned up with fire, you will seek appetis codd. to do unwillingly, and burned, what now, admonished, you neglect to do." To him the saint: "Do not again and again set against me the terror of fires by threatening. For if you think that I will acquiesce through terror, or through the burnings of fires, you do not think well; for every creature strives to obey its Creator. If it is so, nay, since it is so, what to me is the heat of fires? What can the other kinds of punishments avail to inflict? Since surely fire will offer refreshment, and beasts will furnish comforts."

[18] by the governor's command Having heard this, the prefect, moved by the bitterness of fury, said: "If this spirited fellow does not experience pains, he will not incline to wholesome teachings." And amid these things: "Come," he said to the attendants, "strip him and hang him suspendi V 2, T. on the gibbet; let him be beaten strongly; let him feel harsh things who refused sweet ones." And when for a space of about omits V 2. three triduum V 3 and T before correction. hours he was sharply scourged flecteretur doloribus T., he is beaten for three hours; no voice of pain resounded except:

"Glory to you, O Christ tibi Christe V 3., creator of heaven and earth;

glory to you, O Christ tibi Christe V 3.."

At this the prefect, mocking the athlete of God, said: "You have not yet come to the burning combustione V 2, T. of flames, to ad //// V 2. the sharper fires, and you strive to call on Christ. Do not now, do not cry out to the crucified one. For let him help subveniet V 2, 3. you then, when the fire begins to enter into your inmost parts. Such talem V 2, T. a reward the obstinate deserve omnes adds V 2, T., who have refused to submit their necks to the divine power due potestatis V 2, T.." Against whom the champion of Christ said agebat V 2, T.: "If these omits V 3. torments of yours were perpetual, if your Caesar reigned without end, even so his subjects subdi V 3. in his region ought to have obeyed him suppliantly by human right. But since another emperor reigns in the heavens, who will always live and never dies, who, after he has killed the body, has power to destroy the soul perpetually in Gehenna, we ought to obey no other power, none of the kings, in all things, but him alone. Luke 12, 5." To him the judge: "And is there another who has power in heaven and on earth above the power of terrible Jupiter terribili Iobis T.?" And the saint: "There is in very truth the true God almighty, who reigns in the heavens, who, as I have already asserted above, is believed to have neither beginning (neque in.) omits T. nor end, because he is the Creator of heaven and earth; for Jupiter himself, as your letters testify, is not a god — which is impious to hear and to say — but a wicked man, full of crimes sceleris V 2, 3, T. and wicked deeds artibus V 3.." To whom the prefect: "The long-suffering of my patience permits you to say such things; otherwise I would have caused your iron soul to be tortured with flame-spewing flammivoris V 3. fires, you who blasphemy blasphemia V 3; blasphemam V 2, T. against the divine divam V 2, T; duram V 3. power

do not blush to utter. Perish, perish the zeal of the worshippers of Christ, which takes care procurant V 1. neither to blush before man nor to venerate the heavenly power." To this the servant of Christ: "As I have already said above: every creature desires to obey its Creator; and since it is so, the burning of fire which you promise will, if God wills, be changed into refreshment; if he permits me to be burned, rather for the purgation of sins than for perdition, in a moment, in an instant, it will make an end of the body, and the soul at any rate will penetrate to heavenly things. But the fire which has been prepared preparatum T. for you vobis ///// V 2. will be eternal and will torture excruciavit? T. you for ever, and all who strive to obey you."

[19] he is ordered to be dragged through the groves. Then the governor, angered, went out to hunt, and ordered the servant of Christ to be dragged, bound, violently through the groves; and since the cold was very harsh, the soles of his feet were burst open, trampled by the hooves of the horses. Meanwhile, while the athlete of God was suffering such things, he did not slip into a complaint querella V 3; quere ///la V 2. of murmuring nor into the fury of insult, but, wholly cheered in the joy of God, he said: "Lord Jesus Christ, eternal salvation, for whose love I suffer this hec V 2, T., do not non V 3. lay this sin to their charge, for they know not what they do. Acts 7, 60." And the governor, having returned from the hunt, ordered him to be presented to him sibi eum T.. And he said to him: "What are you doing, most brave one? What, warlike fighter? Are you thinking cogitans V 3; cogita V 2, T. of coming to your senses, or, still set in the battle-line, do you strive to fight? Arms of our industry are not lacking which can pierce your iron body." To whom the saint answered:

"While life is my companion, while the spirit rules these os V 2, T. limbs,

I fight always for Christ and pro V 2, T; pro adds V 1. for his holy name,

not with iron arms but with faith, hope spes T. and charity, and I count all your machinations as nothing." Hearing this, the governor ordered the martyr of Christ to be thrust back into prison carcere V 2, 3, T., saying: "The indignation of this spirited breast still needs poultices. Let him feel, let him feel omits T. those whom quod V 2, T. he does not blush to provoke to battle; let him be wasted for a longer time and so be presented for our inquiry." When he had said these things, he set out for other regions, namely for the destruction of the Christians.

[20] In the city of Nicaea And after very many days he came to the city of Nicaea. And as he desired to sate his rage upon the holy martyr, he ordered him to be brought to him. And he said to him: "The cunning of your spirited breast possesses many multa V 2. tricks (m. s.) omits T. and many crafty devices; and therefore, thinking me inert, you hoped to impose for a long time on the moderation of our mind (a. n.) animarum V 1., so that by long struggling I should allow you to go away unpunished. But I have set against your vain illusions the snare of prudence, so that you may be able to find no way by which you may wish to escape. Only bend the strength of the purpose you have begun, and repent that hitherto, serving madness, rebellious and impious, you have despised the sacred deities." To this the athlete of the Lord: "If you are willing to consider your words diligently with an even balance, O judge, you will find yourself too entangled in tuis adds V 2, 3, T. your words. And through this you ought to cease from impious impio T; impitio V 2. seduction, and not to wish to take me, absolved and free, from the service of Christ and to subject me under the yoke of the servitude of demons omits V 1. [(subdere velle) inclinare velle (omits V 2) cui iudex qua ratione asseris me irretitum esse meis sermonibus et te sub iugo (daemonum inclinare velle vel adds T) servitus subdere (velle adds V 2) V 2, T.]. the judge's flatteries" — "For if," said the judge (ait iudex) omits V 2, 3, T., "you obey our precepts praec. ob. V 2, T. and we do not adorn you with glorious honours, rightly do you call me a seducer, and as one foolish, overcome by his own speech; but if ū adds, then deleted, T. we are prepared to fulfil this not in word but in deed, our assertion rather is true and just, and your worship wicked tua improba V 2, 3, T. and your speech superfluous. Yet, lest you should seem to be convicted by violence and not by reason rationem V 3., prove what you assert." And the saint: "From this the prophet prayed to the Lord and said: The just man shall correct me in mercy and shall rebuke increpavit V 1, 2, 3; increbabit T. me, but let not the oil of the sinner fatten impinget V 3. my head. Ps. 140, 5, 9. Keep me from the snare which they have set for me, and from ab V 2. the stumbling-blocks of those who work operantibus V 2, T. iniquity. Why, O judge, do you busy yourself to make your words softer than oil, and arrange craftily to threaten minare V 1, 2, T. darts? But we, placing our struggle in the Lord, count your crafty devices as nothing, believing in all things that he himself directs all our acts into the way of peace, and that you will fall into the snare which you do not blush to prepare patrare V 3. for the servants of Christ. Luke 1, 79." Then the governor, irritated against the servant of the Lord, and threats furious, uttered such things as these: "For if our clemency had not above permitted premisisset T; promisisset V 2, 3. your obstinacy that I should convict you not by violence violenta V 2, V 3, T. but by reason, I would have ordered you, bloody, to proceed in speaking by a straight road, and not to bring forth your words in serpentine fashion amore V 1., round the corners angulatum T. and indiscriminately; what is this that omits V 2, 3. you wished to do, when above you proposed one thing agere V 2, T., and when we followed you in everything and rendered reason orationem V 1, 2. et adds V 3, T., you confused the sentence and did not prove us bound alligantes T. by our own speech, as you dared to utter with rash temerio V 2, T. mouth?" To whom the servant of the Lord Dei V 3, T. answered: "If I cannot prove what I promised, you are rightly angry; but if I can fulfil my promises, you show that with angry mind you sought what I ought to fulfil with a calm mind. Nevertheless verumptamen V 2, T., in order that I may discharge what was proposed propositam V 2, T. and show myself truthful, I said above dixi sup. V 2, T. that you were bound te adds V 3. by your assertions for this reason, that with crafty and malignant persuasion you were urging me to deny the name of God almighty, who made heaven and earth, and to adore demons, which plunge those who serve them into eternal fires."

[21] he despises; The prefect said: "From whose teaching did you learn this?" And the saint said: "From the teaching of our Lord Jesus Christ, who said: Whoever shall have confessed me before men, I too will confess him omits V 3. before my Father patre/// meu/// V 3., who is in heaven. Luke 12, 8." And the judge: "Was this the refutation by which you asserted me bound by my own assertions? From what do I appear entangled?" To this the servant of Christ: "And what worse binding colligatio V 3. can there be for a foolish in sapienti V 2; insipientiae V 3, T. man than this which oppresses opprimet V 2, 3, T. you? You who, though you are sit V 2. wise, preach predicat V 2. the abandoning of wisdom sapientia V 2, 3, T., which is Christ, and the following of idols, the spurning of the Creator and the worship of the creature. What wise and et V 2, 3, T. understanding intellegens T. man confirms this to be just? Since even in the dignities of the world no one preaches the despising despicere //// T. of the king and serving famulari V 2, T. the ministers, no one the denouncing of the lord and submitting one's neck to the slaves. If this is observed among omits V 3, T. mortals, how much more towards God almighty and the immortal maker of souls and bodies, who can destroy body and soul anima V 2. in Gehenna gehenna V 2, T.. Matt. 10, 28. But, as I think, nay, as I firmly hold, you urge such deeds for this reason, that the light of Christ has not illumined your heart precordiam tuam V 1, 3. and darkness surrounds your mind. But if you resolve to come to the way vitam V 3. of Christ, at once you will appear bright and shining, and you will strive to trample down all the wicked things which you preach, as demoniacal demonica V 1; demonia T. commands." To this the judge, angered, said: "For we had thought that by the sweetness of our disposition we would not allow you to go into the abyss of death. But, as we see, it has not corrected above the line V 2. been granted you by the immortal gods, certainly because you have not feared to denounce them deos V 1. hitherto, and have scorned omits V 2, 3, T. to show them worthy digna V 3. veneration. But I believe that under compulsion you will accomplish perficias V 2, 3, T. what you were unwilling to do of your own accord."

[22] his feet are pierced with nails. Then he ordered the attendants: "Come," he said, "bring nails and fix them in his feet, and let him be led through the whole city with his feet cȩdibus V 2, T. pierced." Whatever was done, he counted it all as nothing, looking to the everlasting rewards, which neither eye has seen nor ear heard, nor have they ascended into the heart of man. 1 Cor. 2, 9. The prefect, therefore, marvelling at such great constancy in the martyr tanta in martyrem V 3; martyre //// T., ordered him, with his hands bound behind his back posterga V 2, 3, T., to be beaten with rods for a long time. But when he endured this most patiently for the love of Christ, the governor, kindled corrected, previously succensos V 2. with excessive fury, ordered burning torches to be brought corrected, previously afferre V 2. and the body of the martyr of Christ to be cruelly burned. While these things were being done, the blessed martyr of the Lord spread out his hands to heaven, and thus ad adds V 2, T. besought the Lord: "Lord God almighty, creator of heaven and earth, look upon me, your servant, trusting in your mercy, and let not ne V 2, T. the punishment poenam V 3. put upon me by diabolical fraud prevail against me, but number connumerare T. me in the flock grege T. of your elect, so that at long last I may merit your desirable

glory to behold. A crown let down from heaven." As he prayed thus, a great light shone round about him, and a splendid crown above his head, adorned with precious stones and various flowers. When the wicked attendants had seen vidisset T. this, they fell to the ground, thrown into confusion conturbata V 3. by excessive terror, able to accomplish nothing at all. When this had been announced to the governor, confounded and amazed, he ordered the tribunal to be prepared for examining the martyr of the Lord.

[23] On the following postea T. day, then, a council having been held, he ordered him to be presented and began to address him thus: "What seems good to you, most robust (v. r.) r. v. V 2, T. of men? What thoughts? What qui V 2. strength? Or what que V 2, T. advantage have you acquired in obstinacy? For we both prepared praeparabimus V 3. glory gloria V 3. and promised joys, but, your insolence bringing it about, you have not merited to obtain them. Yet, if you wish to recover from evil counsels, we do not deny mercy misericordia V 2, 3, T.." To him the servant of Christ: "What has once gone forth egressus V 3. from my lips I will not make void. Ps. 88, 35; 5, 7. For the prophet says: You hate, O Lord, all who work iniquity; you will destroy those who speak a lie. It is already settled in my heart that I adore none nullus V 2, 3, and V 1 before correction. of mortals but God almighty and living for ever, who has the spirit of all in his hand; having him as protector I will not fear what man may do to me." Ps. 55, 11; 117, 6. To him the judge: "Enemy of your own soul, if sic T. you shrink from adoring the sacred gods, at least venerate the image of the divine divini T. Caesar Decius and swear by the deities of the sacred Capitol, so that in some way or other provision can possim V 2, 3, T. be made for your soul." And the saint of the Lord said: "Such as the image of Caesar, such also is that of your gods; Caesar is mortal, and your gods are mortal. For what great thing were Jupiter, Minerva and Diana Minervȩ, Dianȩ T. able to do, living wickedly and impiously, since they have been handed over to perpetual punishment? How can they furnish help omits V 2, T. to their worshippers?" At this, then, the prefect, kindled with fury, ordered him to be tortured and cruelly beaten with leaded scourges. And while the soldier milex V 2, T. of Christ endured all these things patiently for the love of the Lord and remained eager in the confession of Christ, he for whom qui V 2, 3, T. a crown was now prepared and everlasting joys, the tyrant, having taken counsel, brought forth such a sentence against the martyr of Christ: Condemned to death "Triphon, by race a Phrygian Phrygium V 3., worshipping Jesus Christ the Nazarene and despising the sacred deities, that most illustrious council clarissimo consilio V 1. orders to be punished with the sword." This quae V 3. sentence having been brought forth, as the soldiers appointed were leading him to be slaughtered, blessed Triphon, raising his eyes to heaven, stretching out extendes T. his palms to the stars, praised the Lord, saying: "I glorify you, Lord Jesus Christ, and I give thanks to your holy and venerable name, since you have become my helper and protector, and have freed my soul from the snare of Satan according to the multitude multitudine V 2, T. of your mercies. Ecclus. 51, 2. And now, with your help, what I sought I have found, what I desired I have attained. Do you, Lord, receive my spirit in peace; for I adore you, I praise you, I glorify you, for you are God omits V 2, T. blessed to the ages of ages. struck with the sword he dies." When he had prayed thus, struck with the sword he passed to the Lord. Then the brethren, coming together in Nicaea Nicea V 2, T., took his body and, embalming it with spices, the holy martyr himself revealing it, they brought him to his own region, and placed him in the village of Samsadus, venerating him worthily dignum V 2, T. in all things and rendering praise to the Lord. And blessed Triphon suffered on the third tertia V 2. day before the Nones of February quarto idibus novembris T., our Lord Jesus Christ reigning, who with the Father and the Holy Spirit lives and reigns, God, through all the ages of ages, amen.

VII. PASSION OF SS. TRYPHON AND RESPICIUS

Tryphon, martyr venerated at Rome (S.)

Respicius, martyr venerated at Rome (S.)

Nympha, martyr venerated at Rome (S.)

BHL Number: 8336, 8337

From the codices of the Vatican library lat. 5696 (= R 1), of the Chapter of Santa Maria Maggiore B (= R 2). Compare the Preliminary Commentary, num. 26.

Passion of the holy martyrs Triphon and Respitius.

[1] SS. Respicius and Tryphon When the venerable boy Respitius was being exercised in divine games so R 1, 2; you would have expected laudibus., he was kept chaste by his mother, Eucharia by name [Eucharia is said to be the mother of St. Tryphon in chapter 1 of his Life, above, p. 336.], and was nourished by a certain holy and most catholic priest, who instructed him excellently according to apostolic I have written this; divinam R 1, 2. doctrine, made him sing the mighty works of God without intermission, and so strengthened the boyish devotion in the charity of Christ. And when he had become twelve years old, one day, when he was playing a game with blessed Triphon, equally aque R 2. perfect in the faith of Christ, and with others of their little companions, one of them was touched by the bite of a serpent, so that he was in danger even to death. And one of the little boys ran and announced it to the parents of him who had been struck. a boy from the bite of a serpent And when the boy's parents had raised no small wailing with tears over the misfortune, about three hours having passed, the one who had been struck began to cry out, saying: "I beseech you, O holy ones of God, Triphon and Respitius, come nearer and touch my body, that I may not die. For the Lord has given you the grace of healings." As the boy said this, the people who were present turned and seized the saints Triphon and Respitius, asserting that "the voice which has come is a showing of God, that you may be known, who hitherto have lain hidden." And when they were being led to the place where that sick boy lay half-alive, blessed Triphon said with a loud voice: "O God, my light, be present now by grace to your servants servis R 2., you who are everywhere present by the power of your divinity; stretch out now your hand over him who has been struck, and heal him from the necessity by which he is held." And at once he was healed, and all glorified God. And autem R 2. the holy boys of God, Triphon and Respitius, were venerated by all because of this miracle in the name of our Lord Jesus Christ.

[2] Asyncritus from his weakness, A few days having passed thereafter, while the holy boys were set on a journey, a certain Asincritus so V, 1 2, 3, T, above, p. 357; Asie R 1, 2., a Greek merchant, halted at the place, 〈and〉 I have supplied this; omits R 1, 2., looking at the children, struck with amazement, fainted, lifeless. And a voice was sent forth from heaven, saying: "Turn, Triphon and Respitius, give a hand to the fainting man; set out with him and apply healing to him, for I am with you corrected, previously nobiscum R 1. all the days of your life." Having heard this voice, the holy ones of God at once turned and saw him lying on the ground and said: "Man of God, rise and praise your Redeemer, who is in the heavens." And he saw the saints having most pleasing faces, and they set him on his vehicle, which he was using, lest perhaps he should grow weary la////cescere R 2. thereafter. And as they were going, the merchant, who thought the boys were alone, seeing a third, was terrified at the vision of the child. And blessed Triphon said: "Why has your soul been afraid?" And he said: "The Lord lives, for I saw your faces shining." The saints said: "How did our faces appear to you?" The merchant said: "I saw certain young men in white, one on the right and one on the left, and their faces exceedingly most splendid splendidissimi R 2.." The saints said: "The things to come have been shown to you; for vengeance will come upon the demons." This miracle having been displayed, the saints went on to prayer. And when they were earnestly entreating the Lord, behold, four unclean spirits, vehemently compelled, cry out through the air, saying: "O holy ones of God, pass by this place; for we are bound with fiery chains through your prayers." The prayer, then, having been completed, St. Triphon broke bread and said to the merchant: "Pay your vows to the Lord. Ps. 49, 14." And taking it he ate and said: "The Lord lives, who has nourished me from my infancy, who works such wonders through his saints, for from now on I will serve him with all the devotion of my spirit." Having said this, they began the journey. And the demons, in omits R 1. the presence of the saints, cried out through the air aerem R 2. with a most hideous wailing: "We are burned, holy ones of God, we have been put to flight from our own seats by your prayers."

[3] they heal an innkeeper of a fever; And as they went on, at the first station they put in at the village of Pandocium, where a certain stable-keeper was held by great fevers. Going in to him they said: "Rise as quickly as possible from your bed, and glorify God. Luke 4, 38." At once, at this word of the saints, he was fully restored to health. And when evening had come, completing their prayer they were refreshing 〈their bodies〉 supplied; omits R 1, 2., and during the meal there came to them through the clouds a divine voice, saying: "My boys Triphon and Respitius, set out for Caesarea. For there is a certain huge wild pig there, they drive off a boar. full of a most wicked demon, from whose abominable rage you must free a hunter; and when you have made him safe, I will make him follow you and cling more tenaciously to your teaching." And when this voice had come, all the citizens of Pandocium, terrified, applied themselves to prayer. And when they rose from prayer, the saints were seen by all, though they knew letters not at all, to hold a book in their hands, in which, conversing with Christ, they were strengthened. And so, as they walked, when it was about the sixth hour, they bent their knees genu R 1. for prayer. While they were praying, suddenly a boar, springing out of the wood, was threatening death to the dogs. When the hunter had seen it approaching him, crying out he said: "O glorious servants of God, bring me help, that I may not perish." And they said: "Lord God almighty, dispenser of all things, who fill with the Holy Spirit those who hope in you, who give the pure and sincere salvation of your goodness to those who confess your name, and are leader to all who keep your commandments, stretch out your hand and remove fear from this servant of yours; put pains to flight; preserve him as you know and will, you who save those who hope in you. Ps. 16, 7." Having said this, they say to the hunter: "Take courage, and pray to God, who frees from dangers." And he was awaiting the outcome of the matter, what

the boys were going to do; and they, showing a cheerful face from the presence of the Holy Spirit, stretched out a hand and, tracing a cross over the huge beast, said: "Go quickly whence you came." At this word the beast obeyed and went away with all gentleness.

[4] An unclean spirit from a certain man And vero R 2. a short interval having passed, as the saints were walking on the road, behold, a certain man met them, having an unclean spirit, who had often been thrown down into rivers, but had been divinely governed until he came into the presence of the holy boys; and he, crying out, said: "Holy one of God, Respitius, you burn me." At these words blessed Respitius, looking up to heaven, said: "Christ, unquenchable Light, splendour of justice, Lord of heaven and earth, drive out this enemy from in R 1, 2. your creature, the man who was made by you after your image from the slime of the earth. Gen. 2, 7." And at once the wicked spirit went out of him and, flitting through the deserts, said with a loud voice: "You burn me, servant of God Respitius; I have no place of habitation." And the man, saved, said: "Glory to you, O Christ." And he set out rejoicing and glorifying God.

[5] and they expel one from Antoninus of Caesarea. A certain most noble man of the city of Caesarea, Antoninus by name, having an evil spirit, 〈was〉 I have supplied this; omits R 1. bound with chains; concerning whom St. Triphon was admonished by a heavenly messenger how he should heal him and make him follow his precept. And he, the fetters of his chains having been burst, came to blessed Triphon, and his torment was marvelled at by all. And the saint of the Lord, stretching out his hand, held the man and said: "I say to you, unclean spirit, in the name of our Lord Jesus Christ, tremble and go out of him." At once without omits R 1. delay it fled effugiens R 1. through desert places, holding the inheritance of the everlasting flame; and so the man, made of sound mind, followed him.

[6] they convert Lucius the governor to Christ; Now Lucius the governor, since he was a pagan, hearing that these things were being done by St. Triphon, ordered three soldiers to present presentaret R 1. him to him as quickly as possible. And the man of the Lord Respitius, foreknowing the things to come, said to blessed Triphon corrected, previously Triphone R 1.: "Brother, I know the will of the governor; let us go to meet his soldiers, for they are seeking us." And they went out to meet them and said: "Whom do you seek?" And they said: "The governor has sent to you, for he desires to see your faces. John 18, 4, 7." And the men of the Lord said: "We too have known it through the Spirit of our God; yet go and report to him that the servants of God are standing before the doors." And the governor came out and said: "You have come well, servants of God." And the saints answered in this manner: "May God enlighten the senses of your soul, so that you may know the wonders of his deity." And the governor said: "Tell me, men of God, clothed in the garb of children but adorned with the prudence of elders, whence this gift has befallen you." To this blessed Triphon answered: "Christ possesses us through the grace of the Holy Spirit, so that we may make manifest the power of his divinity to men who are still far from him; in whom you must believe, governor, so that, leaving the superstition of idols, you may be able to obtain everlasting joys." The governor said: "I believe in God almighty, who through his servants works such wonders, putting demons to flight from possessed bodies, enlightening the darkness of minds." And having said this he himself omits R 2. was baptized, and all his household, believing in God the Saviour.

[7] a demon And blessed Triphon was staying in Caesarea and preaching the holy gospel of Christ; all who had sick brought them to him and they were cured. But blessed Respitius too meanwhile, according to the apostle, prayed without ceasing, and was cherished by the Holy Spirit. 1 Thess. 5, 17. And a certain man had a daughter of about nine years, who had been held for six years by a wicked spirit by which she was vehemently vexed. He, hearing that the holy boys were in Caesarea, came to them and, falling on his knees, began to entreat them, saying: "I beseech you, chosen ones of God, have mercy on me and pray to your God for me; come and touch my daughter and loose her from the binding of Satan; for it is six years since she began to be miserably vexed by him." Hearing this, the saints followed him.

[8] they expel from a girl; And on that road there was a cave in which there were demons troublesome to those passing by, and so hostile that omits R 1. most travellers avoided that place because of the infestation of the demons. And as the saints fratres R 1. of God were passing by and drawing near, the demons wailed, saying: "Friends of Christ, you vex us vehemently." The saints, coming to the place, said to the demons: "Most unclean spirits, deserting disserentes R 1. this cave as quickly as possible, go through trackless and waterless places, where the foot of man in no way lingers, afflicting yourselves, until the day of the Lord, when you are to be consumed with unquenchable fire." And the demons, going out at once, went through desert places crying out and saying: "Many passing by we escaped, but these we could not escape, for the power of God is in them." And as they omits R 1. drew near the house for which they had come, the spirit so convulsed the girl that all who were present said: "She is dead." And as all that crowd was weeping with the girl's father, St. Respitius said: "You who are the girl's father, if you believe in God and in Jesus Christ his Son and in the Holy Spirit, your daughter will be freed." And the girl's father, weeping and wailing with a pitiable voice, answered: "Have mercy on me; for I believe that your God can save my daughter." And St. Triphon, going in, groaning said: "God, Creator of light, who give inviolable treasures to those who hope in you, who guard those who call upon you, who are Creator of the whole world and ruler of every substance (et-moderator) omits R 1., who destroyed the perverse master of all evils, who alone bestow pains and healings, who trouble the depth of the sea, commanding the abysses, who burst the great dragon and freed man, look down now from the heavens and stretch out your saving right hand to the healing of this girl, so that, the malignant one having been expelled, all may know that you are the one and true God deum et verum R 2., who reign in the heavens. Ps. 64, 8." When he had said this, he held the girl and said: "In the name of our Lord Jesus Christ, who raises the dead and enlightens those who are in darkness, rise." The girl at once rose, and all who were present glorified God, who works wonders.

[9] they cure a man with dropsy; After this there was brought to them a certain man lying on a little bed, who had spent all his substance on physicians and had gained nothing; for he was held by the disease of dropsy, and very many entreated the saints of God for him that they would help him. Luke 8, 43. They, raising their eyes to in R 2. heaven, said: "God, true and great, who are known through corrected above the line R 2. the commandments of your Son Christ our Lord, assuage the infirmity of this man, give him the effect of his petition, to the glorifying of the power of your greatness." And Respitius, turning, held him, saying: "In the power of God rise sound." And at once he rose up, made sound and robust, and so God deus ab omnibus R 2. was glorified by all. And when blessed Respitius was praying again, there came from the desert a woman blinded by the devil, possessed, as was thought, by a legion of demons. And St. Respitius, seeing her, astonished, called her and said: "Who are you, or whence have you come?" And she answered: "I am," she said, "the mass of all the unclean spirits." And St. Triphon, inquiring, said: "Who ordered you to enter this house?" And the demon said: "Where I perceive your presence, I cannot hide my weakness; for I am present with her whom I had made my receptacle." Then the venerable boys groaned, stretching out their hands to the east, and again exorcizing the demons over her head. But they uttered such words from the mouth of the wretched girl: "We are put to flight by children of twelve years; and we who for omits R 2. so many years lay hidden in this little vessel are now cast out by one prayer." Then the saints of God answered: "Go out, unclean spirits, and do not multiply words." And they, rebuked and troubled, tearing her, went out of her, saying with a vehement cry: "I told you, holy ones of God, that I am legion, and you wish to drive me out." St. Triphon answered: "My God willing, you are going to flee from this temple templo hoc R 2. of God." The demon answered: "If you cast me out, I will go out against you." The honourable boys said: "Only go out more quickly; for our God takes care of this." Then the demon, compelled, cried out with a loud voice, saying: "I must go to Rome, because of the injury done me by you, for there I shall find a fitting place for myself." And so, the demon having been cast out, the holy boys of God gave glory gloriam dederunt R 2. to God for the woman's deliverance.

[10] the possessed wife of a senator, And the demon, coming to Rome, invaded Predies predietem sic R 1, 2; Proclia V 3; Proclie V 1, 2, T, above, p. 359., the wife of a certain senator, and afflicted her more vehemently. And after three days the demon began with a huge cry to proclaim the most blessed beatissimo R 2. boys. So many of the Romans, seeking them for many days, at length with difficulty found them pasturing sheep ac adds R 1., like the blessed prophet beatus propheta R 2. David, whom omits R 1. God, choosing him from a shepherd, exalted to the kingdom. 1 Kings 16, 1. When they were being brought to Rome, the demon cried out of the possessed woman: "The saints of God have come. What am I to do?" And when the saints of God were entering the house, the malignant one, terrified, pressed on, saying: "You pursue me here." And the saints said: "Go out more quickly and do not linger longer." The demon answered daemon respondit R 2.: "Do not be indignant with me; for I know that you have come here for this, to cast me out." And having said this, foaming and dashing the woman down, it went out of her. And St. Triphon called her husband and said to him: "Behold, your wife, my God willing, has been restored to health." And he, prostrate at his feet, entreated, saying: "Pray for me too, most blessed saints, so that he who had mercy on my sister through you may have mercy on me too." And the saints said: "Be it done to you by God, as you trust in him." And when the venerable boys were setting out from Rome, after the likeness of the prophet Habakkuk, who by the impulse of his spirit, an angel carrying him, was brought from Judaea into Babylon Babylone R 1., so they too, led

by an angel, were set down in the village of Samsacus Samsoco R 2. [In the Latin Life, chapter 2, Samsadus, above, p. 357; in the Greek Passion, chapter 2, Σαμψάδου κώμη, above, p. 330.], in which to this day healing curationis R 2. takes effect from the Lord through their prayers. And the venerable boys Triphon and Respitius thenceforth so advanced in age, because they asked in a R 2. Christ the Lord for the progress of the soul and the salvation of redemption.

[11] and they free the daughter of Gordian. In the two hundred and ninetieth year Gordian reigned. He had a daughter of his own name, possessed by a demon, which, namely, cried out that it was being burned by Triphon. For him the emperor sent through every province, and at length had him found reptum R 2. and brought to Rome; and after the girl had been saved through him, he had him brought back with honour to his homeland. And Gordian having died, and his successor Philip, when Decius was reigning, it was reported to Aquilinus, prefect of the East, that the cultivation of divine knowledge was most of all to be found in the saints of the Lord Triphon and Respitius; for they could no longer lie hidden, who some (q. a.) R 2 writes twice. years before had been made known through the gift and grace of God by various powers of their merits. So, apparitors having been sent from the office, they were seized by Fronto, the irenarch, one of the first prime R 1, 2. men of the city, who had gone out exierant R 1. to search for the saints with the persecutors; this autem adds R 2. had been enjoined by the prefects. Having found them, they handed them over to soldiers, who bound them and dragged them into the city of Meetes Meetum R 2. [The city is called Nicaea in the Life and Passion of St. Tryphon, chapter 13, above, p. 360.], and there they were sent into prison carcere R 1. by Aquilinus the prefect, who quia R 1, 2. had been occupied with public business. And about them (de-autem) per eos R 1. a great fame flew abroad, that they were worthy of the God of the Christians and perfect in all advancement of virtues.

[12] They are set before Aquilinus the prefect; And after a few days he ordered them to be brought in. And entering, they were vehemently kindled with the fire of the Holy Spirit and spoke the word of God with all confidence, and so, undaunted, they entered upon the noblest contest of the Lord's confession. Acts 4, 29. And Pompeianus, primiscrinius of the great office, said: "Here are assunt R 2., O prefect, the saints from the territory of Apamea apponuȩ R 2., from the village of Samsacus, brought before the most eminent and illustrious tribunal of your power to be questioned." Tiberius Tyberius R 2. Graccus Claudius Aquilinus, the illustrious, said: "What name have you?" The saints answered: "One of us noster R 2. is called Triphon, and the other Respitius." — "Of what fortune," he said, "are you?" St. Triphon said: "There is indeed no fortune among Christians, but all things are done by divine dispensation; it has been named by a certain art by some men. But if you wish to know our race too, we are indeed of freeborn birth." Pompeianus the primiscrinius, crying out, said: "These boys confess that they are Christians." Aquilinus said: "I know it certainly, and the emperor has ordered such to be burned alive vivos incendi R 1, 2. unless they sacrifice to the gods." Blessed Respitius said: "Would that we may be found worthy to be burned alive omits R 2. with fires for Christ our Lord. But do you busy yourself to fulfil what has been commanded you." Aquilinus said: "Sacrifice to the gods, for I see that you, having lawful age, possess a perfect understanding." St. Triphon answered: "We have a perfect understanding in the Lord Jesus Christ; therefore we desire for him to bring our perfect understanding to the full contest."

[13] they confess the faith; Having heard this, Aquilinus the prefect ordered them to be tortured if they would not consent. But they promptly laid aside their clothes, and at the same time throwing off their cloaks they gave themselves of their own accord to the quaestionarii to be tortured. And first, their hands having been bound, Aquilinus the prefect said to the quaestionarii: "Approach and lay hold of them, for ignorance prevails in them." And when they were strongly tortured, they uttered no sound, but endured patiently, because they kept the fear of God in their mind. And when omits R 2. the athletes of Christ had been tortured for about the interval of three hours, Aquilinus the prefect said to them: "Repent, boys, of this madness of yours; for no one coming against the decree of the emperors has been able to live." St. Triphon answered: "I am sure that no one will be able to gainsay the heavenly command. For if any senseless man wishes to act rashly, he begins to be subject to eternal punishments." Aquilinus said: "The heavenly king is Jupiter, who reigns in heaven, prince of all the gods, nor can he live who wishes to go against his command. Consent, then, and sacrifice to the gods." St. Respitius said: "This is well-pleasing to your father the devil, that you should drag men to the worship of idols; whence he has also perverted you judges of this world, so that you do what is pleasing to him omits R 2., so that he may carry over to perdition perditiones R 1, 2. the souls of the men whom you destroy." Aquilinus said: "I will not put you into perdition, but to life, if you sacrifice to the gods. But if you are unwilling, I will cause you to be consumed with fire." St. Triphon answered: "You threaten us with fire, which after a little is extinguished. But do you not know the torments of the world to come reserved for you, who transgress the commandments of my God?" they bravely endure various torments. Hearing this, the prefect Aquilinus ordered that, as they went out to the hunt, they should drag the saints, bound, through the groves in the icy season tempora R 1., the hoar-frost descending, the streams flowing, so that they were trampled by the horses at a vehement pace, their soles being burst open. But they were crying out and saying: "Lord, do not lay this iniquity to their charge." And having returned from the hunt into the palace, the prefect ordered the saints to be presented and said to them: "Can you for the rest come to your senses?" St. Triphon answered: "We are always made chaste before God, whom we serve unceasingly." Tiberius Tyberius R 2. Graccus Claudius Aquilinus said: "Let them be taken back into prison, so that, a respite having been granted, they may meanwhile admonish themselves to quatinus R 2. cast away their madness and promptly follow the commands of the emperor. For I call our gods to witness that unless you sacrifice you will be consumed by huge punishments and excessive tortures penis iterum adds R 2.."

[14] At Nicaea And the prefect having set out to other cities, after some days, having returned to his city of Nicaea, he ordered the saints of God to be presented to him and said to them: they are questioned again "Have you deliberated among yourselves, through the spaces of so great a time, how quemammodum R 1. you may escape horrific torments? Hear me, sons, and sacrifice to the gods." St. Triphon answered: "God, the judge of all, the former of the whole creation, makes us chaste." And again they say: "Seek nothing from us as first, require nothing as last, except what you heard from us in the first place, for our faith which we have in God neither you nor your emperors, nor even your father Satan, will be able to overturn by any arguments or persecutions. For our Lord Jesus Christ says thus in the gospel: Whoever denies me before men, I will deny him before my Father who is in heaven omits R 2.." Matt. 10, 33. Aquilinus said: "Have pity on yourselves nobis ipsi R 1. and sacrifice to the great gods, for I see discipline and wisdom in you." Respitius said: "We have pity on ourselves ipsis R 2., the divine grace favouring us, because undaunted we confess our God and Lord, the judge to come omits R 2., who will come to examine the deeds of each." Tiberius Tyberius R 2. Graccus Claudius Aquilinus said: "Let nails be brought and let their feet be fixed with them." When this had been done, they were driven through the middle of the city in the harshness of winter and the vehemence of the storm; for the devil with all his dogs could not harm them, but they were strengthened more and more, because they were founded upon the rock which is Christ, 1 Cor. 10, 4. who is wont to confer upon his soldiers, after momentary contests and temporal sufferings, that highest good and everlasting prize brachium R 2., which eye has not seen, nor ear heard corrected R 1, previously aud. auris., nor has it ascended into the heart of man." 1 Cor. 2, 9. Tiberius Graccus Claudius Aquilinus said: "What is this? Do you not feel the torments?" The saints answered: "We do not feel the torments, because the nails clavis R 1. are not fixed in our feet but as it were in our shoes." And the prefect, marvelling at such great perseverance, began to consider how he might punish them more strongly, lest perhaps they despise the torments. So he ordered them to have their hands bound behind their back postergum R 1. and to be beaten naked with rods. And when they were being most sharply beaten, the quaestionarii grew faint, achieving nothing, because they could in no way entice their most constant mind from the truth which is Christ.

[15] and they undergo new And the prefect, filled with anger, ordered claws and torches to be applied to their sides. And the quaestionarii, approaching, carried out the orders. So, as they were applying the torches, an angel of the Lord stood by them ei R 1., clothed in brightness, having in his hands crowns adorned with various and precious gems, woven of snow-white flowers, showing them composed with unfading beauty; these he placed on their heads, and made them strong in the contest. When the ministers of impiety saw this, falling to the ground terram R 2. they were rendered lifeless and became as dead. And the holy martyrs, lifting their eyes to heaven, said: "Lord Jesus Christ, let not the devil prevail against your saints, nor make them exiles from your gifts; for he rages and groans that hominem adds R 2. through holy faith the kingdom of the heavens is obtained, from which he, falling, was thrown down into hell. And now, Lord, hear us and complete our course, so that the fight may be yours and the victory yours." Then the prefect Aquilinus said to the torturers: "Unless they consent to the emperor, torture them as long as they can possit R 2. endure." And while they were being tortured, they said: "You persuade us, most stolid stultissime R 2. of men, to sacrifice to most unclean idols." For they did not feel the pains, because they rejected with strong mind what was inflicted on them. The prefect said to them: "Depart from such madness and take counsel for your youth." St. Respitius said: "Already, malignant one, you have heard from us that you will not be able to overturn us with such words; for this you will be able to know, that we will never sacrifice to stones and wood, because we worship the true God and serve him alone." Therefore, because we have so great and such a Lord, we consent to and acquiesce in no man. Know beyond doubt, devilish man, that you will be able to devise no punishment which can separate us from the charity of God."

[16] tortures. Hearing this, the prefect ordered a tribunal to be spread in the forum, so that there he might punish the holy martyrs of God openly. So on the following day, sitting on the tribunal,

he said to the holy martyrs: "Do you obey the precepts of the emperor?" St. Triphon answered: "I have already told you often that we worship and fear the living God who is in the heavens." Aquilinus said: "Pound tundine R 2. them with intolerable intolerabilius R 2. leaded scourges." And when they were beaten at length with leaded scourges, the variety of torments did not prevail over them. Aquilinus said: "Adore the image of Decius dei R 2. Caesar and swear by those who are in the Capitol of the goddess deȩ ///// R 1. Rome that you are never Christians." The saints said: "Since the earth was formed and its inhabitants were made, nothing more impossible has ever been heard than that quam ut R 2. after such great and such torments we should deny Christ the Lord."

[17] They are beheaded. Then the prefect, moved with the greatest anger, ordered the sword to be brought, and, counsel having been taken, he brought forth sentence, saying: "These boys omits R 1., Phrygians omits R 1. by race, Christians, unwilling to obey the commands of the emperors, we order to be beheaded with the sword." This sentence having been published prolata R 2., the soldiers deputed for this led the holy martyrs to the place of beheading. And raising their hands to heaven, the most unconquered witnesses of Christ, Triphon and Respitius, said: "Lord Jesus Christ, receive our souls and place collata R 2. them in the bosom of the patriarchs." And saying this, the victims of Christ, their knees bent on the ground, offered their necks of their own accord to the swordsman, and so, slain iugulanti R 1, 2. by the blade, they rendered their most blessed souls to the Creator. Wisd. 3, 2. And enim R 1. in the eyes of the foolish insip. oculis R 2. they seemed to die, but they are in peace and follow the Lamb wherever he goes. Apoc. 14, 4. And religious men and priests of the Lord came together and dedicated their martyrdom with all honour, and with the discipline of reverence they shared there in the mystery of our redemption, commending their souls to the holy patronage of the blessed martyrs.

VIII. PASSION OF SS. TRYPHON AND RESPICIUS BY THEODORIC THE MONK

Tryphon, martyr venerated at Rome (S.)

Respicius, martyr venerated at Rome (S.)

Nympha, martyr venerated at Rome (S.)

BHL Number: 8340

From the Vatican codex latin 1192 (= T), with the codex of the Chapter of the basilica of Saint Peter A 5 (= P) collated, we have reproduced the first part of this Passion. The last part is to be found in the critical apparatus to the Passion of St. Tryphon, above, p. 359, from chapter 8 onward. Compare the Preliminary Commentary, num. 13, 14, 28.

Of the holy martyrs Triphus and Respitius incipit Passio sancti Triphonis martyris men̄ november die x P; Respicii hic T.. Here begins the prologue prol. omits P..

[1] Prologue of Leo the priest. For we do not try to weaken the notable titles of the ancient fathers, nor do we strive to cast a slur on their noble monuments; rather we praise them and, by praising, strengthen them; but those things which seem to have been corrupted through the carelessness, the rashness [ut] of simple writers, we busy ourselves to emend, as far as the lot of divine providence has granted, lest among sober readers, seasoned with grammatical salt, the truth of the deeds should grow cheap by its very corruption, and hac T. the pious labour be judged liable to the spitting of all the pious. And there is also another cause, not the least, of this renovation, which compels us to change com̄inare T. for the better a work so old and neglected: that without the title of an author the subject of the following work is ambiguous, and therefore it is to be feared lest it be rightly reckoned among the apocrypha. Since quid T., then, it must go forth to public ears for the edification of many, it is necessary that it first be purged of all the darnel of faults by the sieve of grammatical diligence. For Isidore says: "Erase the title, so that the page may be dumb." Therefore, lest the handle of so great a calumny should seem in some way to entangle our depravity, the physician who heals and doctors the work must be made known, so that, when the approved person has come to the knowledge of all, no one of the faithful may be allowed to reject his little works, resting on divine truth, but rather the man of good 〈will〉 may be proved to defend them against all rivals of the Lord's protection.

[2] The writings of Theodoric the monk. For he is that Theodoric, a monk and priest, a pilgrim, and worn out by long tortures of the bowels, who a few years ago composed most pleasantly the life of blessed Martin the pope, and also, being settled in this Roman city, wrote other little works most diligently; who, when at the request rogatum T. of the brethren he had written something worthy of being recorded, 〈not〉 using any paint of speaking nor the trappings of precious words, but in the most humble kind of narration, which the Greeks call tapinosis, pursued it in a swineherd's style for the common benefit of hearers and readers. He wrote scripsi T. also, as the authority of many declares, a most elegant sermon, worthy of all veneration, on the holy Forty martyrs; he composed besides the Passion of the blessed martyrs Anthimus and his companions, interspersed with hexameter verses; and quite recently he published a memorial by no means autquanquam T. to be despised, of how the head of the eminent martyr Damian was brought to the Romans. To these little beginnings sceptulis T. it seems not superfluous to add that he also made known in rustic speech the translation of the holy athletes of Christ Basilides, Tripos and Magdalis [Our A. Poncelet discussed Theodoric the monk and listed his works in Anal. Boll., volume XXVII, p. 5 – 27.].

[3] Leo, priest of Saint Respicius. I too, Leo, although less fit, yet by the favour of heavenly clemency a presbyter and priest, began cepit T. to love the aforesaid monk more ardently for Christ's sake, not only because he seemed learned, but rather because he had a good testimony from all, that he was an enemy of this world and the world was crucified to him; Gal. 6, 14. for, constantly sympathizing with his infirmity, I first of all of us received him as a guest ospitium T., and I rejoiced diligently to be present at his discussion disputationis T.. And when he had found out that I was the daily titular of the blessed triumpher of Christ Respitius and his servant [Of this church of Saint Respicius no other memory survives. Compare the Preliminary Commentary, num. 25.], as one wearied he began to inquire of me whether unumnam T. the blessed martyr was distinguished by memorials memorilibus T. of his Passion, or whether, the chroniclers failing, his history altogether lacked them, about to perish from the dregs fecelentia T. of the world before our hands. When I answered respondere T. that the blessed boxer of Christ had his own titles: "I should like," he said, "to see them, for the sake of testing the style." And when he had quickly run through the fields of the first page: "We have found," he said, "an occasion in which it may be lawful for us to make out of a rustic and insipid pottage a torn glyceratum? dish; for let us throw away the most bitter colocynths and put in sweet-flowing herbs in their place, so that, as unlearned writers made bad out of good, so we too may strive to make good out of bad, supported by the help of him without whom we can do nothing.

Here ends the prologue. Here begins the Passion (expl. - passio) omits P..

[4] Theodoric's preface. Often [Chapter 4 thus P: Saepe quidem consuevit divina clementia in tenera adhuc aetate positam ubertim sapientiȩ dono illustrare infantiam. Ab ipsis etenim cunabulis cognoscitur spiritalis profectus cum in eis divina operata fuerit virtus. Sic namque in primo regum volumine legimus Samuhelem domino placuisse et ablactatum Deo parentes maluerunt offerre quem ex promissione ab eo meruerunt optinere. Sic etiam Salomon cum duodecim annorum gereret aetatem maiorum supergressus est dignitatem. Et quia populi fuerat multitudo non aliter potuit nisi per sapientiam roboraretur in regno. Sic quoque Hieremie dicitur divinitatis voce delata: Priusquam te formarem in utero novi te et antequam exires de vulva sanctificavi te, et prophetam in gentibus posui te. Quod cum datum bonum dominus concedit quis enim dominus seviendo auferre poterit? Si vero Danihelem novimus sublimatum cum in Babylone duodennis esset, cum Deo amabiles fecerit mores et per aequitatem iudicii nephandos dampnaverit seniores. Nam et dominus noster Iesus Christus per semetipsum parvulorum ipsi non alii placentium volens ostendere merita infantem assumpsit ac per ipsum Iudaeorum increpat turbam. Inde est quod olym propheta cecinit vaticinando: Sapientia enim aperuit os mutum et linguas infantium facit disertas. Denique in primordio christiane religionis non elegit dominus noster grammaticos nec oratores, sed rudes ac simplicissimos piscatores, quin etiam cum ex gentibus sibimet propagaret ecclesiam non praeelegit saecularis litteraturȩ magistros qui per eloquentiȩ florem aut volubilitatem sermonum quod magis fovebant culturas idolorum sed iunioribus magnam concessit constantiam ut pro eo gloriosa dixissent martyria. Et quia multi secularium per sapientiam meruerunt virtutis indolem, multo melius hoc exuberavit in beatissimo Triphone P.] the divine clemency has been wont to illumine with a most abundant gift of privilege an infancy pleasing to it, in a still tender and small age, so that by so much the more wonderful mirabiliorem T. a proclamation its hidden judgements might become known to the faithful, because the grace which, sins requiring it, it withdraws from the age of understanding, it confers more fully on the lesser. For from the very cradle the divine power is sometimes more evidently known to work, while it delights to play with the innocent. Nor is it a wonder, because although it is great in great things, it is nevertheless wont to work wonders in the least, as the sacred history of both Testaments testifies here and there. 1 Kings 1, 20 – 28. For it is read in the first volume of Kings that Samuel pleased God, whom, weaned, his devout parents gave over to divine service, whom they had merited from heaven to obtain. So too Solomon, when he was twelve years old, obtained the greatest dignity from the Lord, 3 Kings 1, 39. and because the multitude of the people to be ruled was infinite, he could not be strengthened in the kingdom otherwise than by the sceptre of wisdom. So indeed the divine voice says to Jeremiah: Jer. 1, 5. "Before I formed you in the womb I knew you, and before you came forth from the womb I sanctified you, and I gave you as a prophet among the nations." For the good gift which God almighty grants to man, which of the envious could take away by raging? So indeed we know novissimus T. that Daniel was exalted when he was being led in Babylonia at twelve years old, Dan. 13. and his upright character made him lovable to God, so much that by the equity of true judgement he condemned the lustful elders. For our Lord Jesus Christ too, wishing to show in his own person the merits of little ones, gratefully took up their praise, and through them he rebukes the crowd of the Jews. Hence it is that the prophet sings: "For wisdom opened the mouth of the dumb and makes the tongues of infants eloquent." Wisd. 10, 21. For our Redeemer, as he had promised to the fathers, deigned to visit the world in his own person; he chose rude and simple men as teachers of his church, not masters of secular literature

who flourished by the flower of eloquence or the volubility of speech, by which rather the worship culture T. of idolatry was fostered, but he committed his church to the unlettered and untaught, so that men might understand that they have one thing through natural talent and another through the desirable gift of grace, and so he who glories may glory in the Lord; and that many through the gift of wisdom have merited the native quality of virtues the illustrious boys Triphon and Respitius bear witness, in whom simple boyhood was still flowering, and yet the marks of virtue shone far and wide. 1 Cor. 1, 31.

[5] Tryphon and Respicius For not yet was the envy of the ancient (nondum - antiqui) necdum in eum gratie merito diaboli P. enemy omits P. raging against St. Triphon, but first through the same one the renowned signs of the virtues of most blessed Respitius were laid open. And when the venerable boy Respitius was being exercised corrected, previously exercet T. in divine games, he was kept chaste 〈by〉 his mother, Eucharia by name, and was nourished by a certain holy and most catholic priest, who instructed him according to the apostolic and divine que adds corrected T. law, made him sing the mighty works of God without intermission, and so 〈strengthened〉 the boyish devotion in the charity of Christ [(eumdem-caritate)eum claruerunt virtutis insignia et cum in talibus exerceretur venerabilis puer castificabatur a matre sua Eucharia, nutriebatur vero a quodam sancto, docebatur autem in Dei et Christi salvatoris timore //// haec fiebant per singulos dies P.]. And when he cum P. had become beatus Trifon adds, apparently in another hand, P. twelve years old, one day, when he was playing a game with his little companions (die - exercens) ludum exercens cum coetaneis pueris P., one unum T. of them was omits T. touched corrected, previously tactu T. by the bite of a serpent, so that he was in danger even to death. And one of the little ones infantibus P. ran and announced it to the parents of him who had erat P. been struck. And when the boy's parents had raised no small wailing with tears over the misfortune, they heal a boy from the bite of a serpent. about three hours having passed [(eiulatum - transactis) e. n. m. p. p. ob importunum cum lacr. redissent h. q. tr. tr. T; hoc audissent eiulatum magnum simul cum lacrimis emiserunt; beatissimus autem Triphon fovebatur ab angelis horis vero transactis tribus super luctum pueri P.], the one who had been struck began to cry out, saying (v. d.) clamare P.: "I beseech you, O holy servants of God, Triphon and Respitius corrected, previously Triphonem atque Respitium T., come nearer and touch my body (vos - meum) te serve Dei Triphon accede prope tange me P., that I may not die. For God has given you tibi P. the grace of healings." As the boy corrected, previously puero T. said this, the people who were present adherat P. turned and seized sanctum adds P. Triphon, saying that the voice which had come was known to be a showing ostensione P. of God. And as St. Triphon was being led, he said with a loud voice: "My light is Christ," stretching out his hands extende manum tuam P. over him who had been struck, and he healed sana eum P. him at once statimque sanatus est puer P. from the necessity which qua T. held detinet P. him, and all magnified God. And so they loved amabant in the margin T; amabatur P. St. Triphon sanctus Triphon P. Thereafter there is no mention of St. Respicius in Theodoric. for the miracle done in the name of our Lord Jesus Christ.

[6] A very ammodum P. few days having passed d. tr. P., when the saint was set beside the road, a certain Asincretus Asingretus P., a merchant, halted at the place and, looking at the child, struck perculsus P. with amazement, fainted, lifeless. And a voice was sent from heaven, saying to him omits P.: Tryphon heals Asyncritus "Turn convertere T., Triphon, and give a hand to the fainting man; set out with him, giving him care curas P.; for I am with you all the days of your life." Having heard this voice, he turned and saw him lying on the ground and said: "Man of God omits P., rise from the ground and serve servi //// P. God who is in the heavens." And at once rising, he saw St. Triphon having a most pleasing face, and they set him on his vehicle, which he was using, lest perhaps he should grow weary lascesseret P, -at T., and he went out from there (e. e. i.) ex itinere sanctus P.. And as they were going, the merchant, seeing a third with the boy whom he thought alone, was terrified at the vision of the child. And most blessed partly corrected T. Triphon said: "Why has your soul been afraid?" And he said: "Lord, I saw your face shining and I was afraid." St. on an erasure T. Triphon answered: "How did I appear to you?" The merchant said: "I saw certain persons standing, one on your right and the other on your left. But their illorum P. faces were exceedingly splendid partly corrected T.." And St. Triphon said: "The things to come have been shown to you; for vengeance is coming upon the demons." And after these things St. Triphon went down autem adds, but deleted, T.; desc. s. Tr. P. to prayer; and when he was entreating the Lord, behold, four unclean spirits were borne ferebantur P. out, vehemently compelled, and cried out through the air: "The holy one of God, Triphon, passing through this place has sanctified it and has bound us with fiery chains through his prayers orationem P.." The prayer, then, having been completed, he broke bread and said to the merchant: "Pay your vows to the Lord your God." And taking it he ate and said: "The Lord lives, who nourished me from my infancy, and his Christ, who works wonders through St. Triphon; him I serve and him I adore." And de T., having begun /// cepto P. the journey, they went on, and as they went the demons, not enduring the presence of the most blessed beatissimi //// T. one, cried out through the air with a most hideous wailing eiulato T.: "We are burned, friend of God Triphon, put to flight fugiemus P. by you."

[7] and to a certain stable-keeper; And as they came to a recent correction in the margin T; omits P. the first station prima mansione P., they put in adplicuerunt P. at Pandocium Pandochium P and thereafter. [We have already said that in the Latin books on St. Tryphon Pandocium is used as the name of a man or of a place, above, p. 321, n. 12, p. 358, note 1.], where a certain stable-keeper was held by great fevers. Going in to him he said: "Rise from the ground (de t.) omits P., from this infirmity of yours, and glorify God (tua - Deum) liberaberis P.." And at once at the word of him who commanded iubenti T. he was restored to health a recent correction T. et glorificabat Deum adds P.. And so autem P. when evening had come, the prayer completed, they were refreshing their bodies, and as they were refreshing themselves, suddenly a voice came, saying to him: "My boy Triphon, set out for Caesarea. For there omits T. is a certain man there vexed by a most wicked demon; when you have made him healthy, you will make faciens T, P. him follow you, showing him an example of good works." And after this voice all who were in Pandocium were amazed and applied themselves together to prayer, and after they had prayed, St. Triphon was seen by all, though he knew letters not at all, to hold a book in his hands; and Christ, who strengthened him, was conversing with him videbat a recent hand wrote in the margin T.. And when day had come itaque P., as they walked about the sixth hour, he bent his knees for prayer. While he was praying, suddenly a boar, springing out of the wood, which was threatening the dogs, he drives off a boar; came on. And when he had seen it, and the merchant mercator P., as it approached appropinquantem P. him, crying out said homo Dei Triphon adiuva me ut non peream qui dixit adds P.: "Lord God, dispenser of every omnipotens P. kingdom, who fill with the Holy Spirit those who hope in you, who give corrected T. the pure and sincere salvation of your goodness to those who confess your name, and are corrected P; sis T. leader to 〈those〉 omits T, P. who keep your commandments, stretch out your hand and remove the worst fear from your servant Asincretus omits P., and, keeping your fear in his mind, let pains flee, preserving him in your knowledge, for it is you who save those who hope in you." Ps. 16, 7. Saying this he said to the merchant: "Take courage, and pray to God, who frees from dangers." And he was awaiting the outcome of the matter, what he puer adds P. was going to do; and he, showing a cheerful face, filled with the Holy Spirit, stretching out his hand and tracing a cross over the huge beast, said: "Go away whence you came venisti P.." At this word, beaten back very quickly, it went away.

[8] energumens And a short interval having passed, as they walked, behold omits P., a certain man h. q. P. met him, having an unclean spirit, and often thrown down into rivers and streams and on banks (et in ripis) omits P.; but until he came into the presence presentiam P. of the saint he was divinely governed. Mark 5, 2. And he hic ///// T., crying out, said: "Holy one of God, Triphon, you burn huris T. me." But the blessed one Triphon adds in the margin T., looking up on an erasure T. to heaven, said: "Christ Christus P., unquenchable Light, splendour of justice, Lord of heaven and earth, drive this enemy now from your creature, the man who quia P. was fashioned factus P. by you after your image from the slime of the earth." And at once the wicked spirit went out of him and, flitting through the deserts, said with a loud voice: "You burn me, servant of God Triphon; I have no place of habitation." And the man, saved, said: "Glory to you, O Christ." And he set out rejoicing and glorifying the Lord Deum P..

[9] he frees. And a certain most noble man of the city of Caesarea, Antonius Antoninus P. by name, having an evil spirit a adds T., 〈was〉 bound with chains. Concerning whom St. Triphon 〈was〉 admonished by a messenger how he should heal him and make him follow his precept. He his P., the fetters of his chains having been burst, came to most blessed Triphon, and his torment was threatened mirabatur P. by men. And the saint, stretching out his hand, held the man and said to him: "I say to you, unclean spirit, in the name of our Lord Jesus Christ, tremble contremesce T. and go out of the man, fleeing through desert places, holding the inheritance of the everlasting perhenne T. flame." At once statimque P. it went out of him with a shriek of threatening, and, made of sound mind, he followed him.

[10] He converts Lucius to Christ. And so Lucius the governor, since he was a pagan, hearing that these things were being done by St. Triphon corrected, previously Triphonem P., ordered three soldiers that he be presented to him. And the blessed one knew the governor's will and went out to meet them and said to them ei T.: "For what cause have you come to me?" And they said: "Lord omits P., the governor has sent us that he may see you (videat te) te ad eum perducemus P.." And he answered: "I too have known it from my God. Yet go and tell him: Before pro P. the doors the servant of God stands adest P.." And the governor came out and said: "You have come well, man of God." St. Triphon answered: "May the Lord enlighten the senses of your soul to see videndam P. the wonders of his deity." And the governor said: "Tell me, man of God, clothed in the garb habitus P. of a child but adorned with the prudence of elders, whence do you possess this gift?" To this too the servant of the Lord said: "May the grace gratiam T, P. of the eternal king, who has granted you to see us, itself corrected, previously ipsam T. deign to enlighten the eyes of your videre adds T. heart, so that you may come to the way of truth, which is Christ, so that you may possess heavenly joys without end." To him the governor: "For I believe in the power of the Lord, who indeed for this reason allowed you to come to me, that by your holy admonitions he might gain my soul. Only, I beg, pray for me to the Lord, that through you I may merit to come to his faith." Then blessed Triphon, spreading out his hands to the Lord, said: "God, fashioner of souls and bodies, who willed to found human nature for this purpose, that thereby you might restore the ruin of the heavens, number this governor in the lot of your inheritance, so that in the name of your beloved Son he may merit to please you by holy works." What more? The governor believed in the Lord Jesus Christ, with his whole house, and remained in the holy confession [(ad haec etiam - permansit) ait autem sanctus: Possidet me Christus ut faciam coram hominibus manifestam deitatis eius virtutem. Deus enim cooperator perfruens sapientis cultores, cui te credere oportet, praeses, ut relicta superstitione idolorum acquirere possis regnum caelorum. Et respiciens infantem dixit: Credo Deum per te mirabilia operantem: daemones de obsessis corporibus fugans, tenebras cogitationum illuminans, varias infirmitates sanans et errantes ad viam veritatis et salutis revocans. Comple ergo, domine mi, comple manifestum nomen tuum, glorificari impleam servo tuo ut magnificet tuam bonitatem. Ilico credidit praeses Deo et omnis domus eius P. The remaining part of Theodoric's work is to be sought above, p. 359 and following.].

IX. THE EARLIER PASSION OF ST. NYMPHA

Tryphon, martyr venerated at Rome (S.)

Respicius, martyr venerated at Rome (S.)

Nympha, martyr venerated at Rome (S.)

BHL Number: 6254, 6255

From the codices of the Vatican library lat. 1192 (= T) and lat. 6076 (= V 1). Compare the Preliminary Commentary, num. 13, 27.

〈Passion〉 of St. Nimpha, virgin.

[1] When through the whole province the executioners were scourging verberabant T. the saints, in those days the people of God was troubled by most impious kings. Then, an interval of time having passed, the most pious Constantine received the empire of the Romans, Aurelian the governor, father of St. Nympha. who was the first Christian prince principium V 1., and omits V 1. thereafter he made the people tranquillitas fecit plebes V 1. of the Christians tranquil, and ordered all the temples and idols idolorum V 1. to be broken up, and under his dominion the Arian arriana V 1. and Sabellian heresy was condemned. So by his precept the soldiers and executioners returned to Rome from every land, and they had peace (milites - pacem) militiam revocabat et carnifices Romae regressi elicomata V 1. with the Christians. And soon (et mox) unde per V 1. this omits V 1. report grew through all Gaul, Asia metropolim V 1., Africa and India round about Aphricam Indiaeque V 1. as far as Jerusalem. At the same time, while this report began to grow, Aurelian, prefect at Palermo Palarmo V 1., was bringing persecution upon the Christians. In which city there was a bishop named Mamilian [On St. Mamilian read Act. SS., Sept. volume V, p. 45 – 54; F. Lanzoni, Le origini delle diocesi antiche d'Italia (Rome, 1923), p. 635 – 39.], a most Christian man, born of a noble family, who preached secretly to the people populum T., and while they heard his honey-sweet words, they were the more willingly converted. And on a certain day the disciples of blessed Mamilian Mammiliani here T. went to a certain palace of Aurelian the prefect, in order to learn of some persecution, the disciples of St. Mamilian and when they were almost near the palace, the most beautiful virgin, daughter of Aurelian, Nimpha by name, seeing them, knew that they were Christians que adds V 1., went to meet them with great haste and brought them secretly into the palace palatio V 1. and hid (e. a.) reseravit V 1. them with all diligence in her chambers suo cubiculo V 1.. For she held hidden abscondito V 1. in the little cupboard omits V 1. of her breast what she had heard from other Christians about Christ, how he sat at supper with his disciples, and, rising when he had eaten, washed their feet and wiped them with linen cloths; and she secretly indicated to her maidservant Abrae V 1. that she should bring with all haste water and a basin and linen cloths together.

[2] they are received by St. Nympha As soon as it was done, then the virgin fell at the feet of the saints whom she had shut in incluserat V 1., and with tears said: "I pray you, servants famulos V 1. of Christ, allow me, unworthy, to wash your feet ut me i. permittatis V 1.." To this the saints with tears said: "May the Lord Jesus Christ, who opened the eyes of the man born blind, deign to open the eyes of your heart, so that you may be able to receive those things through which the soul is saved salvantur animae V 1. from sins. John 11, 37." And (h. a.) dum hec V 1. the virgin Nimpha, hearing audisset V 1. this, quickly washed their feet and wiped them with linen cloths, and brought food, and ate edidit V 1. with them. And after the food was finished, the virgin, putting her knees on the ground terra V 1., said with tears: "O holy men, teach us the way of truth, so that through your teaching we may be able to know valeam percipere V 1. the Lord Jesus Christ, and your master Mamilian Mami////lianum T.." Then they: "If you believe in Christ Jesus in Christo V 1., we will show indicabimus V 1. you the one through whom you will be able to know Christ." Blessed Nimpha answered: "I believe most willingly; but I ask that you baptize me quickly." They say: "Let us first go to Mamilian the bishop, so that we may announce to him your salvation." Blessed Nimpha answered: "I pray you that at least one of you remain here." And they said: "Choose one unum corrected, previously unus T. of us, so that the other too may go with haste to announce these things to the bishop hec nuntiet V 1.." The virgin domini adds V 1. answered: "I love the one as the other; I ask that you fulfil my desire quickly." Then one (t. u.) unus autem V 1. of them, Goboldeus Goboldus V 1. by name, went to the bishop, who by St. Mamilian and told him the whole omnes T. outcome of the matter dei V 1.. And blessed Mamilian, hearing this, said: "Lord Jesus Christ, who from stones lapide V 1. raised up seed to Abraham, deign to open the heart corrected, previously corde T. and mind of this virgin until I hasten to her. Matt. 3, 9." And without delay approaching V 1, omits T. the palace where the virgin was staying, already late, after sunset, as night was beginning, having entered the palace palatio V 1. as if by stealth, where the virgin was with many household servants, he found her (e. i.) pervenit V 1.. At this, when the virgin looked back, she fell at his feet and with a suppliant (e. s.) cum obnixa V 1. voice said: "Welcome, physician of souls and bodies. I have always desired to see your face." St. Mamilian answered: "I see your desire in you fittingly efficio V 1.; if you will, believe credere V 1. in the Lord Jesus Christ domino Iesu Christo V 1.." Most blessed Nimpha answered: "I ask you, father, that you make esse adds V 1. me and all the household servants who are with me partakers of eternal life."

[3] she is baptized with three hundred others. Then the blessed bishop Mamilianus adds V 1. catechized catec(t)izavit V 1, T. them with blessed corrected T. Nimpha (c. b. N.) omits V 1., and, having taken water, blessed it and baptized them with blessed Nimpha, men with atque puellas V 1. girls, three hundred in number. And when they were persisting persistentes essent V 1. in the praises of God, not long multo V 1. after their baptism an angel of the Lord appeared in the same chamber and placed a crown upon the head of most blessed Nimpha. And when all who were in the chamber had seen this (p. h. a.) tunc omnes V 1., they said as if from one mouth: "Glory to you, O Christ, glory to you, immeasurable King; we praise you, we bless you, who have deigned through most blessed V 1, baptismum T. Mamilian Mamillianum here T. to show us your holy angel, made also our lover." And they began to say to the bishop (et - episcopum) V 1, omits T.: "We beseech you, bishop of God (ep. D.) omits V 1., through the Lord Jesus Christum adds V 1., to make plain to us pate nobis facias V 1. what glory the saints have obtained in the heavenly kingdom." And blessed (v. M.) omits V 1. Mamilian the bishop said: The bishop discourses on heavenly glory; "Certainly the saints seem to have a palace, where the only Son of the eternal King is the Lord dominus est V 1. Jesus Christ, built on every side et adds V 1. of precious stones, visibly adorned without and invisibly (visibiliter - invisibliter) V 1, visibilibus T. more precious praecelsum ibi V 1. within; and its foundations seem

videntur T. to have of onyx dionichilo V 1., and round about the palace on every side it is adorned reserantur V 1. with adamant amantino T; adamantini lapides V 1.. Carbuncle and topaz topatius T. cover the doors ianuam V 1. of the palace; whoever merit to be brought before the door of the palace hear most sweet songs with musical melody. There lights shine brighter than the sun's, there all flowers are born with many fragrances, whence by the blowing of the winds (unde - flati) dum flagitatu ad venti flatum V 1. the fragrances run together cuncurrunt T. even to the nostrils of the saints. There the martyrs are crowned and clothed in purple; there the virgins in the bridal chamber epulantes adds V 1. have bracelets armimillas T. and brooches ex ita V 1. of gold hanging V 1, prudentes T; habent adds V 1. on every side; their virginities virginitas V 1. shine fulget V 1. like the sun before the Lord Deum V 1.. There the Cherubim bring forth promunt V 1. songs with thundering tonantis V 1. voice before the eternal King faciem regis aeterni V 1.." As the bishop said these and similar things, blessed Nimpha said with tears: "O immeasurable loving-kindness of God, O immeasurable clemency! Him who (eum qui) cui nemo audet dicere cur ita facis V 1., a man, is born of dust and ashes et adds V 1. you bring eum adds V 1. to so great a glory! Alas! sorrows hem me in me circumvallat me dolor V 1. on every side. Whom have I served, in whom have I believed? Why non adds V 1. from my infancy did I not omits V 1. acknowledge the heavenly King celestem regem V 1., the Lord Jesus Christ, under whose law dwells every creature, visible and invisible commoratur visibilis et invisibilis V 1.?" But ad haec V 1. the bishop said: "Do not fear, daughter omits V 1., for whatever quod V 1. defilement omits V 1. you have committed in the past is washed away lavetur on an erasure T. in the regeneration of water." Then cumque ii V 1. the pagans who were present there, hearing audirent V 1. him omits V 1. through the whole night speak such sweet-sounding words about Christ, began to ask the holy bishop, he baptizes five hundred men. together with blessed Nimpha, that they might receive baptism; and in the same hour of the night men to the number of five hundred were baptized. And when it was already dawn, the venerable bishop said: "Brothers and my sons, it is time that I return to my lodging. But I earnestly admonish you to do what the Lord said in the gospel: He who perseveres to the end, he shall be saved.Matt. 10, 20." The blessed virgin Nimpha V 1. answered: "Go in peace, and quickly return to the flock, and omits V 1. if you have called us back to the sheepfolds caulam V 1., see that the wolf does not swallow any sheep corrected T, previously oves; (al. ov.) unam T.."

[4] Aurelian's armour-bearer is converted to the faith. Then, having kissed obsculatis T. all the Christians who were present there, he went away. Most blessed beati V 1. Nimpha admonished admonens V 1. the people of God omits V 1. until morning, and entreated the Lord deum deprecans V 1. with them. Meanwhile Aurelian, standing in the morning in the palace with a multitude of pagans, called his armour-bearer from among them all and said to him: "Go peaceably to my daughter, for I languish with love (q. a. l.) et V 1.. Tell her to come to me quia amore langueo adds V 1..Song 2, 5." And when the messenger had come to blessed Nimpha, he said: "O lady, your father has sent me to you that you may come to him; for he desires to see you." But she, full of the Holy Spirit, said (o-dixit) V 1 in the margin, omits T.: "Flesh and blood does not seem to love me, for I have a better omits V1. father et sponsum adds V1., the Lord Jesus Christ, whom most blessed Mamilian the bishop omits V1. preaches." The armour-bearer said: "And are all these Christians?" St. Nimpha answered etiam adds V1.: "If you believe in Christ, the Son of God, who was crucified by the Jews, you will be able to be his soldier." The armour-bearer said: "Show me through whom I can know him." St. Nimpha answered: "Through the water of regeneration." The armour-bearer said: "Show mihi V1. me your purifier, so that he may purify me too." St. Nimpha, answering omits V1., showed him where St. Mamilian was lying hidden. At once ilico T. he went there omits V1., and seeing him he fell at his feet and told indicavitque V 1. him about the name of the holy virgin Nimpha s. N. v. V 1.. To this the bishop gave answer: "Blessed be your name, Lord Jesus Christ, who have deigned to receive new fruit from a young shrub novella arbuscula V 1.." And at once he baptized him, teaching him the whole rule of faith et adds V 1.. And while he was making a long show of it, Aurelian, waiting for his armour-bearer, said to the soldiers: "Let us go to my daughter, so that we may see for certain why she has not let my messenger return." And as they went off to where blessed Nimpha was preaching to the people populum T., Nympha exhorts her father Aurelian, terrified est Aur. et V 1., gnashed his teeth, saying: "What quid V 1. is this madness, sweetest daughter, that ut video V 1. you have all become profane?" St. Nimpha answered: "Not profane, but we are perfect Christians." Aurelian said: "And what is Christ?" St. Nimpha answered: "The Son of the living God, who was announced nuntiatum T; annunciatus V 1. by an angel to the virgin Mary ad Mariam virginem V 1; e virgine Maria T., and deigned to descend from the heavens polo V 1. to redeem the human race." Aurelian said: "Whence does so great tam V 1. a deception arise?" St. Nimpha answered: "It is not deception but truth." Aurelian said: "He whom you praise could not redeem himself; and omits V 1. how is he the redeemer of men?" St. Nimpha answered: "Aurelian, that he believe in Christ. if you wish to believe in him, I will show you how he is the redeemer of the souls of men." Aurelian said [(S. N. respondit - dixit) V 1; sancta Nimpha respondit Aurelianus dixit T wrote but deleted.]: "I wonder at you, daughter; until now you were less eloquent; now your eloquence ineloquentia V 1. seems cunningly to gather amplecti V 1. words." St. Nimpha answered: "You wish to lead me away from my Lord Jesus Christ and from Mamilian my master." Aurelian said: "Hear, soldiers and kinsfolk, what incomparabiles luctus V 1. irremediable torment! Who ever //// unquam T; nam V 1. heard such things, that so beautiful a virgin should wish of her own accord to lose (v. a.) amitteret V 1. so great a dignity?" St. Nimpha answered: "This (h. e.) omits V 1. does not seem to me to be dignity; your gold and silver, which you have with you, must punish puniri V 1. you in Gehenna gehennam V 1.." Aurelian said: "Fail with weeping deficiant V 1., my eyes, so that I may not see so great beauty in peril periclitari V 1.." St. Nimpha answered: "It is not peril, but eternal life, through which corrected, previously vitam aeternam per quem T. I may come to know pericula furibunda si vis vitare indico per quem agnoscas V 1. the Lord Jesus Christ and his magnificence." Then Aurelian, angered, said with fury to his soldiers: "Go quickly to the place where the evildoer Mamilian dwells with all his disciples, and bring him omits V 1. before my sight barefoot and without clothing." And while qui dum V 1. the soldiers went off, fearing Aurelian's command, Mamilian is brought to the prefect, they came to the place where Mamilian the bishop was, and rushed upon the saints and began to beat them, and barefoot and stripped of their clothes discalciata nudataque eorum corpora V 1. they led before the presence of Aurelian almost two hundred men. And Aurelian, raising elevans autem V 1. his eyes, saw the multitude of Christians and said et dixit V 1. to his soldiers: "And are all these who come with him Christians?" The soldiers said: "Certainly, both these and many others." Aurelian said: "Let venia////t T. the magician Mamilian come before my presence." And when he had been brought, Mamilian the bishop said to him: "Why have you ordered me to come into your sight?" Aurelian said: "Because today my anger blazes against you, and in adds V 1. I will make all your disciples et adds V 1. perish in torments vos adds V 1.." Mamilian the bishop answered: "We do not fear momentary torments, but we are shaken because of eternal burnings and your pains [(de mom.-conq.) momenta nea tormenta metuimus sed aeterna incendia et vestros dolores conquassamus V 1.]."

[5] he is questioned, Aurelian said: "I pray you, Mamilian, that as my daughter has been led astray by you, so through you she may return to her former mind, and you will have power like mine (s. m.) simul mecum V 1.." Mamilian the bishop omits V 1. answered: "Your power is nothing, for it is today and tomorrow it will fail. You promise me what you do not have in your power potestatem V 1. ad haec adds V 1.." Most blessed Nimpha said respondit V 1.: "Lord and master Mamilian, look upon the flock which you have gathered for Christ, and do not listen asscultare V 1. to the abominable words of Aurelian." Hearing this, the prefect Aurelian said with fury to his soldiers militibus suis V 1.: "Raise Mamilian on the rack, and slaughter all his disciples with torments." And while they were inflicting indicerent V 1. blows on most blessed Mamilian, he is hung on the rack; he said: "I give you thanks, Lord Jesus Christ, because the banquet which I have always omits V 1. desired I now receive." And turning to most blessed Nimpha he said: "O venerable virgin, let virgins learn through you to guard their integrity." And when the Christians heard this, all, men and women, said: "Do not desert us, holy father, but

make us partakers with you equally in momentary torments, and to come to the kingdom of God." Aurelian, hearing this, blazed up more and more in anger, and ordered the executioners that the heads of thirty-four of the Christians should be cut off. When this had been fulfilled, all the others who were in Christ were strengthened, so that others desired to be punished. When Aurelian had seen them so fixed in the love of God with his daughter, he ordered most blessed Mamilian with blessed Nimpha to be thrust into close custody, he is thrust into custody with Nympha; and he commanded the attendants of the prison that for twenty days neither food nor drink should be given him. And so they did. After many days, when there was already hunger and blessed Nimpha had failed for want, she said thus with tears: "I pray you, lord Father, to entreat the Lord to send us his help." As soon as the bishop had prayed, an angel of the Lord appeared, saying: "Do not be sad, they are fed by an angel. behold, your refreshment has been sent to you through me by the Lord Jesus Christ." And the blessed virgin, exulting, said: "There seems to be no doubt in me, bishop of God, that God is such in his saints, as you made me know, that he will not forsake those who hope in him." The bishop answered: "Be strengthened, handmaid of God, for our days will not be prolonged; let us ask help of this messenger of God, so that before our departure we may be able to hasten to the thresholds of the apostles Peter and Paul. Isa. 14, 1." Asking and obtaining this, the angel of the Lord vanished from them, and they, feasting, were strengthened in Christ. Meanwhile Aurelian sent envoys through all Sicily, that wherever there were noble virgins they should compel them to come to him, who might perhaps recall his daughter's mind to his own. And when there had come before the presence of Aurelian both noble and ignoble virgins, Virgins brought in to Nympha he ordered them to be clothed in gold and purple and to enter the prison. And all of them, brought into the prison together, said with a clear voice: "O lady and queen Nimpha, why do you desert father, friends, households, parents, kinsfolk, gold and silver, men-servants and maid-servants? We ask you to put away this madness, and be, lady, consenting to the will of your father. For all who are in the palace seek you, they lament that you have suddenly become mad." St. Nimpha answered: "Hear me, virgins, and receive the immortal Bridegroom, who is heavenly, to whom I have been betrothed, with whose ring I have been pledged, with whose charity I have been adorned; now neither does he desert me, nor I him. But if you will acknowledge that, I will cause a ring and a crown far better to be given you." The virgins said: "And this gold which we wear, what shall we do with it?" St. Nimpha answered: "Count these things as nothing, but love the gold of the heavenly kingdom, which never fails." The virgins said: "Order us to be baptized, so that we may acknowledge our Bridegroom, the Lord Jesus Christ." And St. Mamilian the bishop, receiving them, catechized them and washed them in the water of regeneration, and blessed Nimpha, in receiving them all in baptism, became their mother. they are baptized by St. Mamilian. At once the report ran before the presence of Aurelian, who, falling to the ground for excessive grief, was in anguish. Then the soldiers raised him up as if half-alive, and, having come to himself, he commanded the attendants to hasten before the presence of Nimpha: "If she consents to our lords and offers libations, let her be loved by me as a daughter by her father. But if not, make her life fail by various torments." And when the executioners had fulfilled Aurelian's command, Mamilian said with a clear voice: "We neither dread your torments nor are we terrified of your threats; do whatever has been commanded you by the unjust judge." Nympha and Mamilian And when this had been reported by the attendants, Aurelian ordered that on that night they should put Nimpha and Mamilian into boiling oil. And as soon as they saw the boiling pot, they said with tears: "Lord Jesus Christ, who delivered your three boys in Babylon from the furnace of fire, we call upon you to make us come out of this fire unhurt and unharmed [ut cognoscant omnes quia tu es Deus solus et gloriosus super omnem terram et cum hoc dixisset adds V 1.]." At once an angel of the Lord appeared, who quenched the boiling pot and the oil. they are not hurt by the boiling oil. And having been put into the pot, they felt neither pain nor burning, but refreshment, singing to the Lord and saying: "We have passed through fire and water, and you have brought us into refreshment. Ps. 65, 12." Seeing this, the attendants were eager to report it to Aurelian as quickly as possible quanto citius V 1.. Then Aurelian, angered, ordered other executioners to come, and commanded them with haste to thrust them back into prison and to guard them for so long [(alioscustodirent) trahi eos de olla et praecepit eis cum festinatione retrudere eos in carcere V 1.] until they should fail with hunger. And the executioners busied themselves to fulfil what had been commanded them. And most blessed Mamilian with most holy Nimpha, when they were in prison, prayed to the Lord that he would send his angel to afford them comfort as to how they might go to Rome [(carnifices - potuissent) introducti sancti martyres in carcerem oraverunt ad dominum et dixerunt domine deus omnipotens pater domini nostri Iesu Christi mittere dignare sanctum angelum tuum prestare nobis solatium qualiter Rome penetrare possimus V 1.].

[6] Released from prison by an angel Soon an angel of the Lord appeared, who opened the door of the prison for them omits V 1. and commanded them to hasten to the seashore. In the same hour (e. h.) statim V 1. St. Mamilian, together with most blessed Nimpha and a man omits V 1. named Goboldeus [On St. Goboldeus (or Quodvultdeus), Act. SS., Sept. volume V, pp. 46, 48 – 49; Lanzoni, volume cited, p. 635.], came to the sea. And omits V 1. finding a ship, they asked the sailors to bring them to Rome. To whom the shipmaster nauclerius V 1 and thereafter. said: "With all love honore V 1. come with us, servants of God." And entering the ship they sailed navigare ceperunt V 1., not where they wished, but where the saints had a place predestined by the Lord. After twelve days of sailing they came destinatum duodecim dies navigaverunt veneruntque V 1. to Mount Gilium Igilium (Giglio), an island of the Tyrrhenian Sea near the coasts of Etruria.. they come to Mount Gilium. Going out of the ship, the saints began to ask the sailors nautes T. to take refreshment together with them. To whom the sailors said: "We have no drink; how shall we eat?" The holy bishop said: "We have a little wine parvulum poculum V 1. for the purpose of sacrificing sacrificii V 1.; let us drink that." And they (illi a. p.) qui ad V 1., at the command of blessed Mamilian, began to eat. For there was such abundance in the wine that (q. i.) unde V 1. twenty-nine men were sated from it, and so much of it remained that the sailors had comfort from it omits V 1. as far as omits V 1. Rome qui pariter descenderunt adds V 1.. And thence they sailed with the blessing of the saints. And blessed Mamilian with most blessed Nimpha and Goboldeus Goboldeus V 1. remained on omits V 1. Mount Gilium in solitude solitudinem V 1., and there they persisted in prayer day and night noctesque V 1.. And then (t. a.) in qua V 1. an angel of the Lord appeared to them, saying: "God has heard your prayers and has sent me to announce to you that your days have drawn near appropinquati sunt V 1.." And the bishop said to him: "May the Lord first permit us nos V 1. to go to the thresholds of the apostles Peter and Paul." And the angel said eis adds V 1.: "Go down descenditis T. to the sea, and you will find a little boat which will bring you to Rome." And when omits V 1. they went down together to the sea and saw a little boat standing beside the shore et adds V 1., they greeted the sailors, saying: "In what direction are you going, little sons?" And they said: "We are going to the Roman city omits V 1.." St. Mamilian said ait omits V 1.: "By the grace of God and yours we wish to go with you." The shipmaster said: "If you wish to go with us, give us coins nummo V 1.." Blessed Mamilian said: "We have nothing, but the Lord repays recompensabit V 1. you your fare naula vestra V 1.." At these words the shipmaster turned away his face and would not take the saints levare sanctos V 1. into the ship.

[7] to Rome Then they returned, weeping, to the summit of the mountain, saying: "Lord Jesus Christ, who have deigned to announce to us that our days have drawn near appropinquati sunt V 1., send your holy omits V 1. angel to direct our omits V 1. way as to how we may go to the thresholds of the apostles." The ship indeed was set out on the open sea, and for (et p.) omits V 1. twelve duodecim T. days and nights a most violent storm arose, so that it was in peril periclitarentur V 1.. Then they say to one another: "Woe to us, for we would not take the saints of God into the ship navi V 1.; therefore que adds V 1. we are in peril from the storm." And so with great haste they returned to Mount Gilium Gilio monte V 1.. Then blessed Mamilian hastened to the ship ad navem V 1., they sail; and said to the shipmaster ad nauclerium V 1.: "You have returned quickly from Rome, brothers." And they said: "We have sinned against you, but we beseech you to deign to set out with us." When they had been brought into the ship qui introducti sunt in n. et V 1., there came a great calm, they put in at Portus Romanus. and so they came to Portus Romanus, at the place which is called at omits V 1. the Lighthouse. And when evening had come, thus omits V 1. they remained together that night nocte illa V 1.. And an angel of the Lord appeared in that very night to St. Mamilian, saying: "Go out very omits V 1, T writes twice. early valde adds V 1. from the ship, and go to the place which is situated near Bucina Compare the Preliminary Commentary, num. 34; Lanzoni, volume cited, p. 639., where a multitude of pagans dwells, and look to the height of a pine; there beneath subtus ibi V 1. you will find a crypt well founded, and there

dwell the saints sanctus T. Proculus and Eustotius Act. SS., Sept. volume V, p. 46.." St. Mamilian, hearing this omits V 1. about omits T. his disciples, rejoicing and exulting in the Lord Jesus Christ, said: "I give you thanks, Lord Jesus Christ, who do not wish to separate me from my brothers.".

[8] And when morning had come, he kissed omits V 1. all the sailors nautes T.; and blessed them (et b. e.) omits V 1., and so they began cepti sunt V 1. the journey. And as they sancti adds V 1. began to walk beside the sea, they looked back at the tree which the angel had pointed out eis adds V 1., and began to glorify the Lord, and they found inveneruntque V 1. the crypt where St. Proculus and Eustotius were lying hidden latitabat V 1. [G. V. Marascia, De' deu Santi Mamiliani (Palermo, 1701), p. 121 – 26, wished in the year 1660 to walk over the places pointed out by the hagiographer and to be taught what was commonly reported there about the cave and the church of Saint Nympha.]. And when they had seen viderunt V 1. one another, they kissed in the Lord, and so they lay in the crypt in prayer for about (f. p.) fere V 1. the space spatio V 1. of one hour. And qui V 1. when St. Mamilian had risen from prayer, he said: "Blessed be the Lord who has deigned to join us with my brothers." The saints answered: "Amen." And the bishop said: "I pray you, until we return from previously e T; ab urbe V 1. Rome, clear this place of the little shrubs." And they sat down and took refreshment, and after the refreshment blessed Mamilian and Goboldeus with Nimpha the virgin, having begun the journey, reach Rome [(beatus - p.) accepit secum beatus M. episcopus Goboldeum cum Nimpha et cepto itinere R; pervenerunt V 1.]. A leper And when they were entering introierunt V 1. the city, a certain leper was lying in the road to ask alms eleemosinam V 1; petere ///t helemosynas T.. And blessed quem videns beata V 1. Nimpha, stepping back, carried a little bread panem V 1. in her wallet quem in p. s. portabat V1., he is healed by St. Nympha. which she took (q. t. et) omits V 1. and gave to the leper. And when he had eaten it, at once he was made effectus V 1. sound; and running back he began to announce to all his neighbours how health had been restored to him. Then a concourse (t. c.) c. autem V 1. of the people took place, and they began to seek the saints, and when they had not found them, they said to one another: "Let us guard the gate portas V 1.; perhaps they will return regredientur V 1. by it." But the saints (s. v.) omits V 1., the Lord helping them, returned to the place where they had left the saints and their companions ubi socios eorum V 1.. And they were singing psalms and saying: "Christ has gathered us together to glorify himself. Fill, O Lord, our souls with the Holy Spirit sp. sancto V 1.." And blessed Mamilian, raising himself up, began to exhort them, saying: "Hear, brothers and sons, let us not sleep like the Gentiles who do not know the Lord deum V 1., but let us watch in cum V 1. sobriety, that we may be sons of God and sons of light; 1 Thess. 4, 5. and know that I shall be sum V 1. with you a little while. John 7, 33."

[9] St. Mamilian, Hearing autem audiens V 1. this, the saints said: "Look upon us, holy father, since we have followed you; do not desert us quickly, lest we go astray like sheep that have no shepherd." The holy bishop said: "Do not be sad, but rejoice, for you have a true omits V 1. watchman, our Lord Jesus Christ." And they said: "We pray you, holy father and bishop, to make plain to us your death sancte episcope ut pate nobis tuum obitum facias V 1.." And the bishop spoke the sentence of the Lord's gospel: "Attend to him who said (q. d.) omits V 1.: Watch itaque adds V 1., because you know not the day nor the hour. Let us therefore autem V 1. watch as far as we can, because we are uncertain of the hour of our calling vacationis T.. Matt. 25, 13." And that night, when they had kept vigil and were singing to themselves the psalms of David separately, saying: "Enter not into judgement with your servants, O Lord, for no living man shall be justified in your sight." Ps. 142, 2. And soon, where blessed Mamilian was praying cum autem oraret V 1., an angel of the Lord appeared and showed him at what hour he was to pass deberet migrari V 1. to Christ. And so he said to his brothers dixitque fratribus suis V 1.: "Most beloved friends omits V 1., arise, for the kingdom of God will draw near. Mark 1, 15." Then (approp. - autem) appropinquavit enim regnum Dei in quo V 1. the saints quickly arose, and most blessed Nimpha with them, commending themselves to his prayer oratione T; in orationibus V 1., and (or - et) orationibus suis V 1. putting their knees on the ground, applying themselves to a long and prolonged prayer, and when their prayer oratione eorum V 1. was completed, blessed Mamilian passed to the Lord. And at once, hearing angelic praises statimque laudes angelicae V 1. with them, singing a new song until morning domino adds V 1., and omits V 1. within the dawn of the day they buried him. SS. Proculus After the departure of most holy Mamilian, St. Proculus and Eustotius and Goboldeus within post V 1. six months ended their life in Christ, Eustotius and Goboldeus and their bodies (c. e.) omits V 1. were buried by most blessed Nimpha beside the bath which is situated one mile from Bucina iuxta Bucinam V 1.. So after the departure of the saints St. Nimpha lived eleven months and four days; she served the Lord diligently, and a multitude of pagans was converted to the Lord through her (p. e.) omits V 1.. And it came about, when her most holy omits V 1. fame had grown crevisse ////t T. through that whole region, that the pagans rushed irruentes V 1. upon her to slay her, and to overturn the crypt in which she was staying. In the same hour there was a great earthquake, so that the foundations of the earth were moved, and that whole region was scattered and overturned subverteretur et diss. V 1.. And the pagans, seeing it, were terrified, and omits V 1. from the least to the greatest et adds V 1. began to cry out: "True is the God of the Christians. Esth. 1, 5." And they said to most blessed Nimpha that she should wash lavarentur V 1. them all in the water of baptism, and that they would put away the images and adore the Lord Jesus Christ. and St. Nympha pass to the Lord. And all who dwelt there were baptized predicans eis et docens de regno Dei et viam salutis adds V 1.. And most blessed Nimpha died on the tenth day of the month of November mensis novembris die decima V 1. [In the other Passion she is read to have died on the 12th day. Compare p. 383, with note 4.], and was buried in the crypt beside the bodies of the aforesaid holy martyrs, in which place (q. l.) qua V 1. their omits V 1. benefits are granted to this present day. So after the passing of the virgin the Christians consecrated a church there.

Miracle of the same.

At the same time a certain countryman was going into the field to carry bread to the reapers; when the heat of the sun was mounting ascendit V 1. and the countryman was seeking quaerere T. the shade of the trees, he threw himself on the ground terra V 1. and fell asleep. The devil in the form of a snake Dan. 14, 32. At once a snake entered through his mouth into his body suo corpore V 1.. Presently the man rose and began to work until evening. When it was late, having returned home, he ate. And when he was resting on his bed and wished (v. a.) et voluit V 1. to be weighed down by sleep, the serpent began to tear his bowels violently. Then the man, awakened, began to say: "Help me, for I am dying." And so all the servants of the house, roused, turned to sadness and grief, began to weep. And all the people (suscitati - populi) concurrunt autem omnes populi viri ac mulieres V 1. dwelling at Portus Romanus, hearing this, ran together, men and women (c. v. ac m.) omits V 1., and began to ask those who were in the house what this was that had happened in it eo V 1.; and none of them knew anything. But the man himself did not know how to say, and so the man omits V 1. remained in this tribulation and pain until morning. And as soon as day had come, the people, gathered together, remembered the wonders of the saints, and came with him to the place where St. Nimpha lay with the holy martyrs. And it came about that, when he had been thrown down iactatum esset V 1. before their sepulchres, presently the devil in the form of a snake went out of the man, it is put to flight. so that all who were present there saw it with their eyes. And so all (c. i. c.) et ceperunt V 1. began to glorify God and the merits of the holy martyrs, and at the same time of the blessed virgin Nimpha, because through their intercession he had freed him omits V 1. from so pestilent a death. And after this the man himself remained in that very place, leaving the world and its pomps, and served the Lord and his saints who rest there, as long as he lived et adds V 1., since the servants of that place led a strait life because of the fresh water, which was lacking there. Whence omits V 1. together they prostrated themselves se adds V 1. omits V 1. in prayer, that the Lord, through the prayers of the martyrs and the entreaties of the faithful, would grant them fresh water in that omits V 1. place. And when they had risen from prayer, A spring bursts forth. they saw a vein of waters coming out at the head of the virgin's sepulchre. Then all praised the memory victoriam V 1. and benefits of the holy martyrs, and at the same time of the blessed virgin Nimpha, which the Lord deigned to do through them, to the praise and glory of his name, to whom be honour and glory et adds V 1., power and dominion (et i.) omits V 1., now and always and through endless

ages of ages. Amen.

X. THE SECOND PASSION OF ST. NYMPHA

Tryphon, martyr venerated at Rome (S.)

Respicius, martyr venerated at Rome (S.)

Nympha, martyr venerated at Rome (S.)

BHL Number: 6256

From the codices of the Vatican library lat. 5695 (= R 1), and of the Chapter of Santa Maria Maggiore B (= R 2). Compare the Preliminary Commentary, num. 26, 31.

Life eodem die vita R 1, 2. of St. Nimpha, virgin and martyr (v. et m.) omits R 2..

[1] Nympha, daughter of the prefect Aurelian, In the island of Sicily, in the city of Palermo, there was a certain noble man, Aurelian by name, prudent and eloquent, to whom the princes of the Roman city had granted the prefectorial dignity, enjoining this on him in his mandates, that he should put to death perimerent R 2. without hearing all who refused to bend their neck to the idols. He had an only daughter, adorned in character, beautiful in face, named Nimpha, whom, wishing her to be kept from ill repute (infamiam R 1; infantia R 2., he had placed in a secret chamber of his palace, two maidservants having been assigned to her service. And there was in the same city a bishop called Mamilian Above, p. 373, note 1., full of wisdom, modest in countenance, adorned in character, who, since because of the savagery of the persecution he did not dare to preach publicly, converted to the catholic faith in secret whom he could. And it came about one day that two of his disciples were going towards the prefect's court, to see whether perhaps they might behold some men of their faith in their agony, strengthened by whose example they might learn not to fear timerent R 2. the savage kinds of punishments; and when they had drawn near the palace, Nimpha, looking through the lattices of the dining-room, saw them coming together, and, wondering at the composure of their gait, she called one of her maidservants and said dixit R 2. to her: "Who do you think puta R 2. these are, composed with such gravity?" she receives disciples of St. Mamilian; She answered: "I think, lady, that they are Christians, servants of that scilicet adds R 2. God who, descending from heaven, came into the world through the womb of a Virgin, and did many miracles mirabilia R 2., and is said to have been of such humility that he even washed the feet of his disciples and underwent the gibbet of the cross for the salvation of the world, and at length, victor over death, is believed to have ascended to heaven." Nimpha said: "And why, knowing all these things, did you not disclose them to me?" She answered: "Because, since they are sunt R 2. astounding, I could not render a full omits R 2. account of all." And Nimpha said: "Whatever is lacking to your knowledge cogitationi R 2. we shall be able to know through these /// os R 2.; when, therefore, the sun has set, admit the men, so that we may search out such illustrious mysteries." When she had done this in secret, the men were brought into the chamber where the glorious virgin was staying with her maidservants, and after they had greeted one another, Nimpha made them sit down before her eo R 1., and, addressing them, said: "I beseech you, men, servants of God, she is taught by them to relate to me in order the whole series of the Christian faith, for my ear has received as if by stealth the things that have been suggested to me about it." And they, recognizing her desire, began to relate the history of the gospel teaching and to make known to her the ways of life. Ps. 15, 11. Then Nimpha, receiving the seed of the divine word like good soil, laid up all things in the little cupboard of her breast, and while they were speaking with one another about these things, the virgin secretly suggested to her maidservant that she should bring water and a basin and a linen cloth, so that after the Lord's example the feet of the saints might be washed. When this was done, the virgin fell down at their feet, saying: "I beseech you, servants of Christ, that your feet may be washed by the hands of your handmaid." And they answered with tears: "May the Lord open the eyes of your heart, so that our teaching may bear fruit in you." After she had washed their feet, then, she had a table prepared, so that she might minister carnal things to those who had ministered spiritual things to her; then she said to them omits R 2.: "Fulfil in me, friends of God, whatever is expedient for the salvation of my soul." And they answered: "Allow us to make these things known to our master Mamilian the bishop, and he, coming, will give you the sacrament of baptism, and you will put on the Lord Jesus Christ." Nimpha answered: "One of you can carry this out, but let the other remain with us, so that God may confirm omits R 2. through him what he has wrought in us. Ps. 67, 29." And they: "Choose," they say, "one of us; for the other, hastening, will see to provocabit R 2. the business." The virgin answered: "I love both equally; only let my desire be fulfilled." Then one of them, Goboldeus by name, went in haste to blessed Mamilian and made known to him whatever had happened. and by St. Mamilian He, filled with joy, prayed to the Lord, saying: "Lord God, who from stones raised up sons to Abraham Habrahe R 2., and strengthened the heart of your handmaid Judith to destroy the enemy of your people, strengthen the heart of this virgin, and confirm her in the devotion of her purpose, at least until I can come to her. Matt. 3, 9." So when the day had passed, which seemed to him longer for pre R 2. his desire, when darkness had now covered the earth terra R 2., the bishop, coming out of his hiding-place and going in haste, enters the palace corrected, previously palatio R 1. as if by stealth and is brought into introgreditur R 2. the virgin's chamber. When she saw him she threw herself at his feet, saying: "Welcome, long desired, physician of souls; show to the soul of your handmaid the medicine of eternal salvation." And he said deleted R 1.: "This is eternal salvation, that you believe in one God in Trinity, and be baptized." And she said: "I believe, Lord; help the devotion of your handmaid. Mark 9, 23." Then the bishop catechized catecyzavit R 1. her she is baptized; and her maidservants, and baptized them in the name of the Lord. Soon a light shone in the chamber, and omits R 2. behold, an angel appeared bearing in his hands a crown of roses and lilies, a crown is placed on her by an angel. which he placed on Nimpha's head, saying: "This your Bridegroom, white and ruddy, sends you, so that you may both preserve your virginity and persevere in the confession of his name even to the shedding of blood. Song 5, 10."

[2] St. Mamilian discourses on the good of virginity. After they had been baptized, then, the bishop, sitting down, taught them what are the precepts of life, and, opening his mouth, he said: "Behold, daughters, you have been baptized, putting off the old man with his deeds, and putting on the new, who is renewed in knowledge after the image of his Creator. Col. 3, 9, 10; Eph. 4, 24. The image of the Creator has no coupling of marriage; there the diversity of sex is taken away, and we are stripped of the old man and clothed with the new; there we are reborn into Christ the virgin, who was both born of de R 2. a Virgin and reborn through a virgin; keep, therefore, the virginity with which you were born and reborn, so that as brides of Christ you may be brought into his temple, according to the voice of the prophet saying: 'Virgins shall be brought to the king in gladness and exultation; they shall be brought into the temple of the king.' Ps. 44, 15." To this Nimpha answered: "It appears manifestly that you exhort us to keep virginity, in which you seem to go against the precepts of God, who says what yesterday we heard from the mouth hore R 1. of your disciple: Increase and multiply and fill the earth. Gen. 1, 22." The bishop said: "What the Lord Deus R 2. said, increase and multiply, was said at the beginning of the world; for it was necessary first to plant the forest and let it grow, so that there might be what could afterwards be cut down; and at the same time consider the force of the word: and fill the earth; marriage fills the earth, virginity paradise. Nor do I say this as though to marry were a sin, since the apostle says: 1 Cor. 7, 28. A virgin does not sin if she marries; but I call you to honourableness and the quiet of the body; for those who marry, as the same says, will have tribulation of the flesh. What are the tribulations of the flesh? The dominion of the husband, care for children, the charge of the house, the torment of a concubine, the swelling of the belly, the weight of the conceived foetus, by which a woman is made sick and pale, so that corrected R 1, previously et. her soul rejects wholesome foods and delights in harmful ones; sometimes she is in peril in childbirth, sometimes she bears a son aliquando adds R 1. weak in some part of the body, or foolish, and who, having grown up, begins to be a trouble to himself. We, in our ignorance, used to think that marriage had at least the gladness of the flesh; but it has tribulation. Besides, the time is short: 1 Cor. 7, 29. the Lord is near; even if we lived nine hundred years, like the men of old, still that would have to be thought short which would some day have an end and cease to be; but now, since quod R 2. the gladness of marriage is short, not so much tamen R 2. gladness as tribulation, why cum R 2. do we contract marriages, which death quickly dissolves? Hence the same says: 1 Cor. 7, 29 – 34. let those who have wives be as though they had habent R 2. none, and those who rejoice as though they rejoiced not, and those who use this in adds R 1. world as though they used it not; for the fashion of this world passes away; and I would have you be without care, namely about those things which are of the world, which are to pass away with the world; for the unmarried woman nupta et innupta R 1. and the virgin, since the greatest care does not press upon her, thinks unhindered of the things of the Lord, namely that she may be holy in body and spirit. For there are some virgins in the flesh and not in the spirit, whose body is intact but whose soul is corrupted; but that virginity is a victim of Christ, whose flesh lust does not stain, nor thought the mind; on the contrary, she who is married thinks of the things of the world, how she may please her husband. 1 Cor. 7, 35. Moreover, you must beware of pride, hatred, avarice and the other vices, and imitate the virtues, because virginity alone is not sufficient for salvation; you must beware of excess of food and drink and of rest, superfluity of clothes and the other delights of the world; for it is hard to dwell amid mundi adds R 2. delights and not be held by the vices of delights." Nimpha answered: "Have not all things been created for the use of man?" The bishop said: "Truly for the use of man, namely omits R 2. that he should use them for necessity only, not for pleasure. The necessity of nature is quickly satisfied; cold and hunger can be driven off by simple clothing and food; whence the Apostle too: Having, he says, food and clothing, with these let us be content

; for delights and variety veritas R 2. of banquets are the kindlings of avarice and lust. 1 Tim. 6, 8." Then one of the maidservants, speaking out, said: "Hear, holy father, will it be lawful for us henceforth to use rouge and the other things by which beauty is wont to be fashioned, or the face coloured?" Mamilian Maminianus R 2. the bishop answered: "By no means; for it is an injury to the Creator to wish to transform transformari R 2. the creature which he made after his own image, and to bring in foreign colours over the natural colour; but neither shall you make provision for the flesh in your desires, nor shall you follow the superstitions of silly women, nor sorceries, nor shall you observe days or hours, which they are wont to observe in their doings. Rom. 13, 14; Gal. 4, 10." After this, when he was forbidding avarice avaritia R 2. and accursed usuries, and a longer discourse was held about these things, the dawn appeared (aurora app.) omits R 2.. Then the bishop, adding, said: "It is time that I return to my lodging; but persevere in these things which you have learned and which have been handed down to you, since he who perseveres to the end, he shall be saved. Matt. 10, 22."

[3] Aurelian's armour-bearer Meanwhile Nimpha, teaching, converted some cum nullus R 2. of her father's household, both men and women, and persuaded them about the kingdom of God, Acts 19, 8. and sent them to her master to be baptized by him; and so it came about that the number of Christians grew greatly in that city. And it happened after some days that Aurelian sent his armour-bearer to his daughter, that she should come out of the inner chamber to the vestibule of the palace; for he was desiring to see her. When the armour-bearer had announced this to her corrected, previously ea R 1., she answered and said: "O dearest son, how much better a lord you could have, if you were willing to desert my father and cleave to that Lord." And he said: "Who is it of whom you speak?" Nimpha answered: "The Creator of all things visible and invisible." And he: "And how," inquit adds R 2. "could I see him?" Nimpha answered: "Through the sacrament of regeneration." The armour-bearer said: "And who would confer this sacrament on me?" Nimpha answered: "The venerable Mamilian the bishop." And he said: "And where shall I find him?" And she, taking one of her girls, sent her with him to where the bishop lay hidden. He, rendering thanks to Christ for the virgin's solicitude, he is baptized. baptized him. Meanwhile Aurelian, occupied with manifold business, had forgotten to visit his daughter. But when, remembering his purpose, he had entered the palace, he found his daughter instructing the aforesaid armour-bearer and certain other believers about the name of Jesus Christ; and, astounded, he cried out, Nympha is reproached by her father. saying: "What is this I hear, daughter? Have you become mad?" Nimpha answered: "They are words of life, which Christ taught when he came into the world." Aurelian said: "Who is Christ?" Nimpha says to him: "The Son of the living God, who, born of a Virgin, redeemed the human race." Aurelian said: "How does it follow that he redeemed others, who was killed by the Jews?" Nimpha answered: "If you were willing to believe in him and to listen to the reasoning of the faith, you would approve that what I say is true." The prefect said: "How have you become so wordy, who hitherto were even tongueless? Who is it that has taught you?" Nimpha answered: "Wisdom, which opens the mouth of the dumb and makes the tongues of infants eloquent. Wisd. 10, 21." Then wicked men, approaching, suggested to the prefect and spoke thus: "Mamilian Maminianus R 2., whom we have often reported to your ears, has estranged the mind of your daughter and of many others corrected, previously alienorum R 1., and unless you remove him quickly he will do worse things than these." Then Aurelian ordered the chamber to be carefully closed, so that no one could have conversation with Nimpha; and in great anger he commanded that Mamilian and all his accomplices complices eius R 2. be seized. Mamilian is ordered to be seized So the soldiers to whom it had been commanded, going, found the bishop in his lodging exhorting the people; presently, seizing them by the hair and pounding them with fists and striking them with slaps, they cast them out of the hiding-place and, driving them before them, led them to the prefect's palace. Looking at them, Aurelian said: "And are all these Christians?" Those of the office, answering, said: "And many multos R 1. more than these; but these were applying themselves incumbabantur R 1; incubabant R 2. together to their sorceries." Then Aurelian ordered the bishop to be separated from the others and set before his tribunal; and he said to him: "Are you the one who persuades men to withdraw from the worship of the gods deo R 2. and be entangled in vain superstitions?" Mamilian Maminianus R 2. answered: "I persuade them to withdraw from idols made with hands and to cleave to the worship of God almighty." The prefect said: "It was enough for you to have deceived others; why have you taken my daughter from me too?" The bishop said: "So that she might be, of him who created her, both mother and daughter and sister and bride." Aurelian said: "The things you say are impossible; our ears disdain to hear them." Mamilian answered: "Not without cause was it said: the carnal man does not perceive the things which are of God. 1 Cor. 2, 14." The prefect said: "Withdraw from the depravity of your ways and restore my daughter to the soundness incolomitate R 2. of her former mind; otherwise we shall avenge both the pain of our mind and the injury of the gods." The bishop said: "It is the way of truth which I have chosen and which I have taught your daughter omits R 2.; from it we shall in no way withdraw." Then Aurelian ordered him to be removed, and his disciples to be presented to his gaze. Questioning them, he said: "Are you worshippers of the gods, or of him who is called Christ?" And they: "We are worshippers," they say, "of Christ." The prefect said: "Do not persist in this madness, if you do not desire to experience divers torments." And the saints said: "We count both you and your threats as nothing." Angered at this, the prefect said to the executioners: and to be raised on the rack. "Raise Mamilian together with these on the rack and beat them for a very long time with blows." And when they were being savagely unanimiter. beaten, a concourse of the people took place, crying out and saying: "It is a great iniquity to afflict innocent men." And the prefect had them taken down from the rack and committed to custody, commanding the quaestionarii to kill some of them, because the examination of so many was becoming very burdensome to him. And so it came about that thirty-four of them were punished capitally; and the rest, more strengthened than terrified by their death, longed to suffer the same for the name of Christ.

[4] Nympha On the following day Aurelian had Nimpha presented to him within the palace, and now he sets before her flatteries, now threats. But the holy virgin could neither be deceived decepi R 2. by flatteries nor deterred by threats. So the prefect, seeing her mind immovable, ordered her to be taken back into custody, commanding beautiful virgins to be gathered from divers parts. many virgins And when they had been brought, he bestowed on them choice ornaments and many gifts, asking prorogans R 2. them to go in to Nimpha, to see whether they could perhaps change her mind. And going in, they set before Nimpha temporal delights divitias R 2., the glory of marriage, the fruit of children, in whom a man lives even after death, and all the things in which the lovers of this world are wont to delight. But Nimpha, filled with the divine Spirit, relating in order whatever she had received from St. Mamilian about contempt contentu R 1. of the world and the troubles of marriage, so united conuiuit R 2. all the virgins to herself she converts them to Christ; that they not only begged to be baptized, but also longed to suffer together with her eas R 2.. When this had been reported to the prefect, he had them dishonoured and stripped and cast out of the palace, and Nimpha shut up in a dark prison, where Mamilian and his clerics were kept. And the virgins, coming to her on the following night, received the grace of baptism by the hand of the bishop. And on the next day her father, thinking to strike terror into her, had her brought to him at the door hostiam R 1, 2. of the prison, and all kinds of torments displayed in her sight, and speaking out he said: "All ut omnia R 1. these torments you will experience, if you refuse to give your consent to fair counsels." Nimpha answered: "You are wearing yourself out with vain labour; do what you are going to do, for nothing will be able to separate me from the charity of God. Rom. 8, 39." Then the prefect, indignant, said to the executioners: "Put her and her perverter into a vat of boiling oil, so that an equal punishment may punish those whom an equal iniquity binds together, and they may feel the same torments, coupled as they are by the same perfidy." And having said this he went away, she is put into boiling oil with Mamilian; as though fleeing from beholding his daughter's torment. And the executioners, carrying out his command, when night had come, prepared everything; and stripping both, they put them into a pot of boiling liquid; and while this was being done, the saints prayed, saying: "Lord, who stood by the three boys in the furnace, be present now too with us, and do not forsake those who presume upon you. Dan. 3; Judith 6, 15." And behold, an angel of the Lord, appearing above them, both quenched the fire and struck great terror into the ministers. the fire is quenched by an angel. And the saints came out of the pot anointed rather than burned, confessing to the Lord and saying: "We have passed through fire and water, and you have brought us into refreshment. Ps. 65, 12." And the executioners, having returned to the prefect, reported all that had been done. He reproached them and, sending (que) omits R 2. other executioners, said to them: "Go and put them into prison, where they are to be without refreshment for so long until they are reported to me dead." And the executioners, going, did as had been commanded them; and when after some days blessed Nimpha was hungry, she began, together with the holy bishop and Goboldeus episcopo egoboldeo R 2., his disciple, to ask the help of the Lord with frequent prayers.

[5] And an angel of the Lord, appearing angelus autem domini apparens R 2., refreshed them and said to them: "Since they persecute you corrected, previously nos R 2. in this city, attending to the Lord's commandment, flee into another. Matt. 10, 23." And the saints said: "If we must go out of here, instruct us how we ought to proceed to Rome; for with desire we desire to visit the memorials of the apostles." The angel said: "Follow me, then, and I will fulfil your desire. Acts 12, 10. Led out of custody by an angel" And rising they followed him, and came to the door of the prison, which opened to them of its own accord; and going out they came to the seashore; and behold, a ship passing before them, and they beckoned

to the shipmasters naucleriis R 1. to put in to the shore; which they did, and they set out to them their desire, how they desired to see Rome; and they took them on board. And when they had sailed spatiana iugassent R 2. long stretches of the sea, the sailors began to speak of a meal and to be sad that the wine had altogether failed them. Blessed Mamilian, perceiving this, said: "Do not be sad, brothers; we have a little wine in a small vessel; for God is powerful to increase it." The sailors, strengthened at his word, began to eat; and they were men to the number of about twenty-nine, and he who had increased the oil at the word of Elisha Elisey R 2. increased the wine at the word of St. Mamilian, so that it did not fail the sailors for many days until they came to Rome; 4 Kings 4, 2 – 7. and when they had come to Mount Gilium Above, p. 377, note 2., they come to Mount Gilium. and the saints had seen a suitable place in which they could give themselves to contemplation without worldly tumult, they chose solitude and remained there, serving the Lord day and night. And as they continually clung to salutary pursuits, an angel appeared to them, saying: "Be ready, for the Lord orders you to depart migrate R 2. from this light, so that there may be rest for your labours." And they, prostrate in prayer, said: "Your will be done, O Lord. Matt. 6, 10. Nevertheless we would first wish to visit the thresholds of the holy apostles." Again the angel appeared to blessed Nimpha, saying: "The Lord has heard the desires of your heart, granting you a space of life until it be done to you as you have asked; go down, then, to the sea, and you will find a little boat going to Rome." And when blessed Nimpha had related this to her companions, made eager, they went down to the sea and found a little boat beside the shore. And so, approaching, they greeted the sailors and said: "Where are you going to sail, brothers?" And they answered: "To Rome." And St. Mamilian said to them: "Take suscipe R 2. us with you, so that it may be repaid to you by the Lord." And they answered: "By no means, unless you give the fare." Blessed Nimpha answered: "We have neither silver nor gold aurum vel argentum R 2.; this our Lord Jesus Christ also knows, who is powerful to bestow retribuere R 2. on you a reward for his servants. Acts 3, 6." At these words the sailor turned away his face, unwilling to take the saints into the ship. And they returned to the summit of the mountain, praying and saying: "Lord, who have deigned to foretell to us our death, deign to nobis adds R 2. make known how we may be able to go to Rome. Meanwhile a violent storm arose, so that the little boat which had been unwilling to take them seemed to be in peril; and when they were expecting shipwreck, since they had now despaired, one of them, remembering, said to his neighbour: "Perhaps it is because we would not hear those men that these evils have found invenerint R 2. us. 1 Macc. 6, 13." And, vowing vows to the Lord, they tried to bring the ship back to the mountain where they had left the saints. And when at length they had come there, the saints running to meet them, they spoke, saying: "We have sinned, unwilling to have compassion on you; therefore we have been hindered; so we pray you to pray for us, if perhaps God may be appeased, and to come aboard and sail with us. Matt. 8, 26." And when they had entered into the ship there was a great calm; and sailing they came to the lighthouse of Portus Romanus and remained there that night; they sail to Rome; and behold, an angel of the Lord appeared to St. Mamilian in his sleep, saying: "Go out of the ship at dawn and go to the place situated near Bucina Above, p. 377, note 3., which a multitude of pagans inhabits; where you will see a tall pine and under it a crypt beautifully built, in which Proculus and Eustotius are staying Ibid., note 4.." And St. Mamilian, hearing of his disciples who, fearing persecution, had withdrawn, glorified the Lord. So when morning had come, bidding farewell to the sailors, they took the way shown them beforehand by the Lord; and when they had come to the crypt they went in and found the saints; and greeting them with the kiss of peace, they remained together. And after they had narrated their deeds to one another omits R 1., taking food, they praised the Lord together. After this blessed Mamilian said to his disciples: "It is our purpose to go to Rome and to adore the memorials memori // R 2. of the apostles; now therefore prepare a place for us here, so that, returning, we may remain with you." And having said this, taking blessed Nimpha and Goboldeus Ibid., note 1., they came by a straight road to Rome Roma R 1.. And as they were entering the city, behold, a certain leper was lying on the road, begging nourishment from those passing by. Blessed Nimpha, looking at him, had compassion on him, and taking bread which she had in her wallet, she held it out to him. And when he had put the bread to his mouth eos R 1., where Nympha heals a leper. he was omits R 1. made sound, and running he spread abroad to all how he had received health. And seeking the saints, when they could not find them, they watched the gates of the city. But the saints, passing through, went through the midst of them, and yet could not be seen. Luke 4, 30. And having returned to Proculus and Eustotius, they stayed together in the aforesaid crypt, serving the Lord. After some time St. Mamilian, foreknowing his death, called together blessed Nimpha and the other brethren and said to them: "Hear, sons, your father, and prepare yourselves for his burial; for the time of my dissolution is at hand, in which the earth of my body is to be given back to the earth, and dust committed to dust. 2 Tim. 4, 6. But do you stand firm in the faith; fight against the snares of the enemy, so that on the day of your calling you may be found ready. 1 Pet. 5, 9."

[6] Of SS. Mamilian, And the saints, hearing this, wept as those who were losing a father and shepherd; and when blessed Mamilian had again admonished them with salutary words and had commended his soul into the hand of the Lord, he gave up the spirit. And they, according to ecclesiastical tradition, celebrating his obsequies and singing hymns to the Lord, buried him in the same place. Proculus, Eustotius, Goboldeus After his death Proculus and Eustotius and Goboldeus within six months likewise departed and were buried there by blessed Nimpha. And after this blessed Nimpha lived eleven months and four days, within which whole space, applying herself to pious works, admonishing all who came to her about the catholic faith and the day of death and the fear of the supreme summi R 2. judgement, she converted unbelievers and strengthened believers in the way of the Lord. And when through her teaching the worship of idols seemed almost abolished, certain pagans, stirred up by diabolical zeal, rushed upon her, wishing to kill her and overturn the crypt of her dwelling. Matt. 28, 2. In the same hour there was a great earthquake, so that that whole region seemed to be shaken; which the pagans seeing were terrified, and, believing in Christ, they revered the holy virgin. And when the Bridegroom now wished to bring her ea R 2. into his chamber and celebrate her nuptials, she was touched by a sickness, so that she awaited the day of her calling the more anxiously. and the death of Nympha. So, having exhorted all whom she had gained for Christ, she passed in great gladness to the Lord on the twelfth day of the month of November [In the earlier Passion, above, p. 378, Nympha is said to have died on the tenth day of the month of November. On this day indeed her feast is celebrated at Rome, but on the twelfth at Palermo. Preliminary Commentary, num. 35.]. And the Christians, weeping and very sad, buried her body beside the bodies of the other saints, where they also omits R 2. built a church in honour of our Lord Jesus Christ, who lives to the ages of ages. Amen.

ON SS. TRYPHON AND COMPANIONS: RESPICIUS AND NYMPHA, MARTYRS VENERATED AT ROME,

AT AN UNCERTAIN TIME

PRELIMINARY COMMENTARY

BY H. D.

I. THE EARLIER PASSION OF ST. TRYPHON

II. LIFE AND MIRACLES OF ST. TRYPHON

III. THE SECOND PASSION OF ST. TRYPHON

IV. LAUDATION OF ST. TRYPHON BY LEO THE EMPEROR

V. LAUDATION OF ST. TRYPHON BY THEODORE DUCAS LASCARIS

VI. LIFE AND PASSION OF ST. TRYPHON, MARTYR

BHL Number: 8339

VII. PASSION OF SS. TRYPHON AND RESPICIUS

BHL Number: 8336, 8337

VIII. PASSION OF SS. TRYPHON AND RESPICIUS BY THEODORIC THE MONK

BHL Number: 8340

IX. THE EARLIER PASSION OF ST. NYMPHA

BHL Number: 6254, 6255

X. THE SECOND PASSION OF ST. NYMPHA

BHL Number: 6256

Feedback