Andrew of Crete

ON ST. ANDREW OF CRETE, CALLED IN KRISEI, MARTYR AT CONSTANTINOPLE UNDER CONSTANTINE COPRONYMUS,

IN THE YEAR 767.

PRELIMINARY COMMENTARY.

Andrew of Crete, monk and martyr, at Constantinople. (S.)

E. C.

§ I. The Saint's memory in the calendars; his cult and Acts.

The cult of St. Andrew at the 20th and 19th days of October, Saint Andrew, Martyr of Constantinople,

very much celebrated in the East, is recalled in almost all

the Greek calendars which we have seen, provided they were written after

his passion;

nor among those nations only which formerly used or use the Greek language,

but also among the Muscovites, the Ruthenians

and the Melkites of Antioch, he has been inscribed in the ecclesiastical

Calendars. And in the most ancient

Eclogadia or Menologies, which are attached to codices of the New Testament

and show the bare names of the Saints

with indication of the lessons to be appointed

on their feast, St. Andrew in Krisei on that very day

is announced on which in our Acts he is said to have died,

namely the 20th of October. Of this kind are the Menologies

written at Jerusalem and Gallipoli in the tenth century,

in the judgment of Aug. Scholz, who saw to their publication De Menologiis duorum Codicum græc., Bonn 1823, p. 8.,

then another Menology of the 11th century, which was made public by Mingarelli

Codices Naniorum, p. 369. and announces our Saint in entirely

the same words as the two preceding: Τῇ αὐτῇ ἡμέρᾳ τοῦ ἁγίου ὁσιομάρτυρος Ἀνδρέου τῆς Κρίσεως;

on the same day (the 20th of October), of the holy monk (for ὅσιος

designates a monk) and Martyr Andrew of Krisis.

To the same 20th day the old Menaea similarly refer him,

which are preserved at Milan in the Ambrosian Library,

and also in that of Turin and of Paris, and from

which the Antwerp Hagiographers formerly excerpted many Synaxaria,

or compendia of Lives.

However, since on the same 20th day of October memory was made

of another Martyr very greatly celebrated among the Greeks,

namely Artemius the general, the feast of St. Andrew began

to be transferred to the 19th, on which day he occurs in all the ancient

copies of the Metaphrastic collection. This

is manifest from very many codices of the Paris Library

Catal. Codd. Mss. Bibl. Paris., vol. II, Codd. 1480, 1484, 1495, etc., from historical codex 17 and 18 of the Library

of Vienna Lambecius, Commentar., etc., vol. VIII, Cod. 556 and following and from very many others, and finally from the Synaxarist of our Sirmond, which the Bollandian

associates formerly received from the Collège de Clermont at Paris

to be copied out.

[2] and then to the 17th day of the same month. But this change did not persist, and St. Andrew was again

transferred to the 17th of October, on which day, although the prophet Hosea

and SS. Cosmas and Damian are commemorated,

they do not, however, obtain a place in Metaphrastes

in the codices just brought forward. At what age

the day of cult was thus changed is not well established for us;

the Metaphrastic collections of the 13th and

14th centuries, however, retained the 19th day, and the 17th day first,

as far as we could attain it, appears in a codex of the 15th century

which exists in the Paris Library and is marked

no. 1558. In the Menology of Sirleto, which Basnage wrongly conjectures

to have been written in the 11th or 12th century

Lectiones antiq., vol. III, part 1, p. 480., since it is a mere compilation taken by Sirleto from

printed or manuscript Menaea, sometimes

with rather light labour Vol. III of May, p. 69., which seems to have escaped Baronius

Ibid., and vol. II of March, p. 609, etc., in this Menology, I say, the 17th day

is likewise assigned to St. Andrew. In the Græco-Muscovite

Ephemerides, in the Capponian Tables and in the printed Menaea

our Saint is constantly referred to the 17th day,

whence also he came into the Roman Martyrology

on that day. In the Capponian Tables, then, where

St. Andrew appears last in the third compartment of the month of October

Kalendar. Eccles., vol. V, p. 216 and 304., he appears in the habit of a monk, and likewise

in the Papebrochian ones; for although he has the appearance

of a stole hanging from his neck, we shall not therefore say with Assemani that

he is clothed as a priest, since all monks

and hermits appear so, and indeed, like St. Andrew,

seem to bless with the right hand. These things can be distinctly

seen in Papebroch Vol. I of May, p. XLVI, LX and p. II., who carefully had the images

engraved on copper and prefaced some curious things about their origin and

use; but the Capponian

images are so negligently struck that scarcely

anything can be discerned in them. Nor, however, should anyone

think that we prefer the latter to the former in all things,

since Papebroch detected very many errors in his

Tables where the Capponian ones accurately

present their own. Again St. Andrew appears

in the diptych of Constantinople which Papebroch subjoined to his

Ephemerides and likewise had engraved on copper;

and since there only forty Saints more celebrated at

Constantinople are recorded, it is plain with how great honour

the Greeks pursue that Martyr. Besides, in

the manuscript Ruthenian and Muscovite Synaxaria which Fr. David

S.J. in the year 1688 and Count de Sparwenfeld

in the year 1712 transmitted to the Hagiographers, St. Andrew

similarly obtains his announcement, likewise

on the 17th day of October.

[3] Papebroch's Diptych copied out and censured in bad faith. Here it must not be passed over that Papebroch's Tables

and their explanations were borrowed in the Supplement of Gori's Thesaurus

of Diptychs in a manner, to speak

most mildly, very singular. For Passeri, who

testifies that he added a fourth part to this

illustrious work, says that he obtained an impression of the Diptych of Constantinople

Gori, Thesaurus veterum diptychorum, Florence 1759, part IV, p. 1 and following., but when he sought light from the Bollandian work,

he asserts that he noticed many names of Saints omitted,

others confused, the Commentaries likewise written in no

order, so that, rushing not into light but into darkness,

he had to disentangle everything by himself.

But of all these things not even one assertion is near the truth,

nor did that writer emend anything,

or obtain an impression, but, trying to reproduce the Papebrochian effigies,

he admitted no light errors. For

Papebroch testifies that, since the page could not hold the whole Diptych,

he asked the craftsman to engrave the icons on copper in a slightly changed order;

but that he, the request not being rightly understood, departed somewhat more

from the true arrangement of the Diptych; which nevertheless

Papebroch, while he illustrated with Commentaries the names of the Saints (shown much

more clearly in his impression than in Gori's supplement),

followed strictly

Acta SS., vol. I of May, p. LX, n. 4.. If, then, that writer had had an impression,

he would not have exactly reproduced the engraver's slip, nor,

where Papebroch cut away the case of the Muscovite Triptych,

because again the page did not hold it, would he likewise

have cut it away, nor finally would he have so accurately copied the Bollandian

effigy that not even the slightest difference

can be detected. But Papebroch indicated that the order

had been changed, and in the listing of the icons the order of the

prototype itself was kept; whereas he did neither of these,

and because he wished to attach a little commentary to each name,

where he did not have our Hagiographer as leader,

he admitted most grave errors. Thus he affirms that St. Stephen

the Younger Loc. cit., p. 8., a most well-known Martyr, suffered not

under Copronymus but under Leo the Isaurian,

which Papebroch would certainly never have written.

He seems to proceed in the same way when he explains the Muscovite

Triptychs, but there is no leisure to investigate the matter more diligently

Ibid., p. 10.. Nor let anyone here object that the aforesaid grievances were brought

against the Venetian edition of the Bollandian Work.

For first he cites the Antwerp one, then

in both editions the Commentaries are the same, which, if

he dared undeservedly to censure and alter, he bore a fitting penalty

of his arrogance in this, that he suffered most grave

errors to slip from his own pen.

[4] St. Andrew is also venerated with St. Stephen at the 28th of November; St. Andrew is venerated not only on the aforesaid days,

but also on the 28th of November with St. Stephen

the Younger. For that the Andrew who appears in the sacred calendars together

with this Stephen is the same as our Cretan

I shall try to show below in § II. And here

I shall only note these few things. St. Stephen

indeed suffered on the 28th of November, but since he is the chief

Martyr of the persecution of Copronymus, on those

days on which other Martyrs of the same persecution

are announced, he himself often appears at the same time. And so

St. Stephen, St. Andrew,

St. Peter and St. Paul, who suffered under Copronymus, are frequently joined, although

they did not proceed together to Martyrdom, as is plain from the Acts

of each. In the manuscript Ambrosian

or Milanese Menaea these four holy Martyrs

are assigned to be venerated together on the 20th of October; then the Synaxarium

of St. Andrew in Krisei, that is, a short history of his life and passion,

is subjoined. The same may be seen in other manuscript

Menaea, as in a certain Mazarin codex which our predecessors

often used. And the Milanese Synaxarium,

since it differs somewhat from that

which is printed at the 17th of October in the common Menaea,

and agrees wonderfully with our earlier Acts,

so that you would deservedly conjecture it was taken from them,

we bring forward here entire from the manuscript codex. It is given,

however, just as it is, with the slips and the locutions of the Greeks

of the lowest age everywhere retained, concerning which, if

you please, some things can be seen in the illustrious Hase in his edition

of Leo the Deacon Leonis Diaconi Historiæ e recens. C. B. Hase, Bonn 1828, p. XXIV and passim..

[5] as is plain from the Synaxarium Μηνὶ ὀκτωβρίῳ κ᾽ τῶν ἁγίων νεοφανῶν μαρτύρων Στρεφανοῦ, Παὑλου, Πέτρου καὶ Ἀνδρέου, τῶν ἐπὶ Κοπρονύμου μαρτυρησάντων. Οὗτος ἦν ἐπὶ Κωνσταντινοῦ τοῦ καβαλλίνου ἐν ἀσκήσει διάγων, ἐν τῇ νήσω Κρήτῃ. Ἀκούων δὲ τὸν τύραννον τιμωρήσαντα τοὺς ὀρθοδόξους, ἀνέπλευσε πρὸς Κωνσταντινούπολιν ἐλέγξων αὐτὸν, καὶ εὐρὼν αὐτὸν πέραν ἐν τοῦ ἁγίου Μάμαντος παλατίοις τιμωροῦντα τοὺς μὴ ἀρνουμένους τὰς θείας εἰκόνας, ἔφη· ἆρα χριστιανὸς εἶ βασιλεῦ; ὁ δὲ πρὸς αὐτὸν μετ᾽ ὀργῆς στραφεὶς ἐκέλευσε πρὸς αὐτὸν ἄγεσθαι· οἱ δὲ τῶν τριχῶν σύροντες, ἄλλοι τὸν χριτῶνα ρηγνῦντες καὶ ἐκ τῶν ὅπισθεν τύπτοντες, ἔσυρον τὸν ἅγιον, καὶ φησὶ πρὸς αὐτὸν· οὕτως ἐδιδάχθης ἀτιμάζειν βασιλέα; ὁ δὲ· οὐδεὶς ἁμαρτάνει βασιλέα ἐλέγχων παρανομοῦντα· ὁ δὲ· τοὺς παρανομοῦντας μᾶλλον ὑμεῖς κολάζομεν, τοὺς ὡς θεοὺς προσερχομένους καὶ λατρεύοντας ταῖς εἰκόσιν· ὁ δὲ· ἀγνοεῖς ὦ βασιλεῦ τί μὲν τὸ σχετικῶς προσκυνεῖν, τί δὲ τὸ λατρευτικῶς. Ὁ δὲ τείνεσθαι τοῦτον ἐν μαστίγας ἐκέλευσε, βουνεύροις κατὰ τοῦ νότου καὶ τοῦ στήθους φραγελλῶν· εἶτα λίθου τὸ στόμα προσέταξε τύπτεσθαι· τῇ δὲ ἐπαύριον ἐκβαλὼν, ὡς οὐκ ἔπεισεν ἀρνήσασθαι τὸν Χριστὸν καὶ τὰς ἁγίας εἰκόνας, τύψας πάλιν, κατὰ κεφαλῆς σύρεσθαι τοῦτον τῶν ποδῶν τοὺς σχοίνους ἐξάψαντες, ἐν τῇ Κωνσταντινουπόλει θεατρίζεσθαι προστάσσει. Οἱ δὲ τάχιστα περανιωθέντες, καὶ τὸν ἅγιον σύροντες ἔβαπτον τὴν γῆν τοῖς αἵμασιν· ὡς δὲ εἰς τὴν τοῦ Βοὸς ἄγορὰν πεφθάκασιν, εἰδὼν αὐτοὺς τις ἄρτι τούς ἰχθύας ἀποφορτισάμενος, ἠρώτα τὴν αἰτίαν τῆς βασάνου καὶ μαθὼν, ἀξίνην μακελλικὴν ὁ ἄθλιος ἁρπάσας, χαριζόμενος τοῖς τοὺ διαβόλου ὑπηρέταις, δρομαίως ἔρχεται καὶ τὸν δεξιὸν πόδα τοῦ ἁγίου ἀπέκοψε, καὶ παρ᾽ αὐτοῦ τὴν ἁγίαν αὐτοῦ καὶ μακαρίαν ψυχὴν παρέθετο τῷ Κυρίῳ. Οἱ οὖν σύροντες, νεκρὸν ἰδόντες, ὥς τι θνησιμαῖον ἐν κοπρώδει χωρίω ἀπόρριψαν, νυκτὸς δὲ καταλαβούσης, τινὲς τῶν ὀρθοδόξων ἄραντες, ἔθαψαν ἐν τόπῳ λεγομένῳ τῆς Κρίσεως. These, translated into Latin, run thus:

[6] of the Milanese Menaea. On the 20th day of October, the Memory of the recent holy

Martyrs Stephen, Paul, Peter and Andrew,

who suffered under Copronymus. — He (Andrew),

under Constantine Caballinus, devoted to the ascetic life,

was living in the island of Crete, and when he had heard that the tyrant

was harassing the orthodox with torments, he sailed to Constantinople

for the sake of refuting him. He found

him across (the city, i.e. on the western

side. See below, num. 30) in the Palace of

St. Mamas, raging against those who would not cast off the cult of the sacred

Images, and addressing him:

Emperor, he says, are you a Christian?

But he, turning to him with wrath, ordered him to be brought.

Then some, dragging him off by the hair, others tearing his tunic

and beating him from behind, hauled the Saint along. To him

the tyrant: Have you been taught thus to heap insults on the Emperor?

But he: No one does wrong in rebuking the Emperor

when he despises the laws. The tyrant

again: Rather we punish you, the corrupters of the laws,

who, as though prostrate before gods, pursue images with adoration.

He answered: You do not know,

Emperor, what it is to show relative worship,

and what latreutic. Then he ordered him to be stretched out for the scourges,

his back and breast to be cut up with ox-sinews,

then his mouth to be bruised with stones; on the following day,

thrown out of doors, since he had not persuaded him to deny Christ and the sacred Images,

he ordered him, scourged again,

his head let down to the ground, his feet bound,

to be dragged and publicly exposed to mockery at Constantinople.

They, hauling him along very swiftly, sprinkled the ground

with blood in the dragging. When they had thus reached the Forum

of the Ox, a certain man who had just unloaded

fish, seeing them, asks the cause of the torment;

having learned the matter, the wretch, snatching up a butcher's knife, eager

to please the servants of the devil, ran up and cut off the right

foot of the Saint, who meanwhile gave up his holy

and blessed soul to the Lord. Those who were

dragging him, when they saw him dead, threw him like some carrion

into a most foul place; but when night

came on, certain orthodox took him up and buried him in a tomb

in the place which is called Krisis.

[7] St. Andrew has also been referred to the 21st and 28th of October. In the printed Menaea the same Saints are very often commemorated

on different days, because the editors employed different manuscript

codices. Another cause of this thing, however,

Papebroch assigns [Eph. Græco-Mosch., vol. I of May, p. VIII and passim; vol. II of May, p. 110, n. II.], namely that the Greeks frequently commemorate,

on the same or the following day, various saints

who are akin to a principal Saint celebrated on such a day,

and yet the former also obtain their own proper

day. In the Menaea, therefore, the aforesaid four

Saints have been referred to the 21st day of October, which is next to the day on which

St. Andrew in Krisei suffered, namely the 20th,

and they are celebrated with the following brief encomium: Τῇ αὐτῇ ἡμέρᾳ, μνήμη τῶν ἁγίων νεοφανῶν μαρτύρων Ἀνδρέου, Στεφάνου, Παύλου καὶ Πέτρου. Στίχοι·

Τρεῖς ὁ Στέφανος σὺ στεφανίτας ἔχεις

Τοὺς σοὶ συναθλήσαντας ἐξ ἑνὸς ξίφους.

That is: On the same day (the 21st of October), the memory of the holy

recent Martyrs Andrew, Stephen, Paul

and Peter.

Verses: Three fellow-crowned you have, O Stephen,

Fighting strenuously with you by the same sword.

Again, on the 28th day of October, in the second of the two Menologies

which Scholz edited De Menologiis, etc., p. 8., there appear

the holy Martyrs Stephen, Peter and Andrew, and on the 28th

of November again St. Stephen the Younger, Martyr, alone; in

the other, however, St. Stephen the Younger, monk and

Martyr, alone is commemorated once on the 28th of October. Likewise in

and those who suffered with him. Led by conjecture,

as we shall set out at n. 23, we judge that that Stephen was here

formerly commemorated who, having suffered very much under the same Copronymus,

then an exile in Sugdæa, ended his life

holily. For so both the Menaea and

the Menologies of Sirleto and the Basilian report at the 28th day of November.

To him then, after the custom of the Greeks, will have been added

SS. Peter and Andrew; from which also it flowed

that on the 28th day of November, on which St. Stephen

the Younger suffered, the same two Saints are again recalled both in the Menaea

and in various Menologies (above,

num. 14).

[8] the Metaphrastic Acts, and others written by an Anonymous, Concerning the Acts which we subjoin, take these things. We show

two sets, both unedited in Greek, the former also

in Latin; this we do both because the latter did not

flow from the former, but, a few things omitted, add some things more;

and also because we have obtained a most perfect exemplar of these,

namely one giving in the margin the collation of five manuscript

codices. These are attributed

to Metaphrastes, as Allatius expressly has it, who in his diatribe

on the Symeons brings forward their beginning Allatius, de Simeonibus, p. 128.: wherefore

Pagi cannot have seen this place In Critica Baronii, at the year 761, n. 2., who denies that those Acts

were adjudged to Symeon Metaphrastes. But how much the testimony

of Allatius is worth in this matter

no one is ignorant; nevertheless, if there were need, we could establish the thing by

several arguments taken from the Acts themselves.

The former Acts were copied out from an old codex of the Paris

Library, which B. Montfaucon assigns to the 9th century

Bib. Coislin., p. 185., and so that they might be compared in continuous comparison with the Metaphrastic,

we have marked both with the same numbers

where the same things were narrated. At what

time they were written cannot be defined; for

we found nothing, except a chronological note of the least moment,

from which it is established that the writer lived quite long

after Copronymus. The place, which occurs at num. 3 towards

the end, is this: But this was Constantine …

whom the faithful of that time (οἱ ἐν τοῖς τότε χρόνοις)

deservedly branded with the surname of Copronymus.

But those former Acts are commended by this, that

they set forth minutely the Saint's birthplace, the day of the passion and very many

other circumstances, and although

the holy Martyr sometimes seems to speak with more prolix words,

the same things nevertheless occur almost in the other Acts, often

expressed with the same or similar words. There may be compared

for this purpose chiefly numbers 7 and 10. From

the designation of places, as we discuss more fully below,

and from the things which are written at the end of the Acts, as will likewise

be said below, we judge that they were not written at

Constantinople. We know only that the greatest part of the sacred

codices of the Coislin Library, as the praised Montfaucon testifies

in the Preface, came from the monasteries

of Mount Athos, and that there formerly the arm of St. Andrew

of Crete, who is perhaps the same as our

Saint, was preserved. On which matter see more at

num. 37.

[9] they did not flow one from the other. That Metaphrastes, whose Acts appear in the second place,

did not see those former ones is sufficiently certainly established for us.

For he himself did not record in his narrative either the place of birth or the day of death,

which he was wont diligently to inquire into, as is established even from the Life

of St. Theoctiste of Lesbos Surius at the 10th of November, p. 238, edition 1618..

Nor, besides, when he had obtained a life written fairly accurately,

was he accustomed to change the order or style much;

and since similar things are for the most part met with in both writers,

we think that each took his narrative from more ancient Acts,

but now lost, adding those things which

they had been able to gather from elsewhere. Metaphrastes, however,

seems later in age from this, that in his collections

the Life of St. Andrew occupies the 19th day of October,

whereas our writer, where he relates that the Saint suffered on the 20th day,

mentions nothing about the changed day of cult;

but since that reason may seem light, we establish it

otherwise, namely that the collections of Metaphrastes were so quickly spread abroad

after their writing that they could not have escaped that earlier

writer. The things, then, which are narrated in him about St. Andrew having embraced

the monastic life in Crete, then about the miracles by which

God, even in the times of Metaphrastes, on his own testimony, glorified him in the city

of Constantinople, that same earlier writer

would not have omitted. Which being laid down, since it is known that Metaphrastes

flourished in the middle of the 10th century, it may be deduced hence

that the Acts which we publish in the first place are older than that

age.

[10] On the Office of St. Andrew in the printed Menaea. Just as the Milanese Synaxarium,

which we reported at num. 5, was taken from the Acts of the Anonymous, so

that which occurs in the printed Menaea evidently flowed from the narrative

of Metaphrastes. From which,

as from the Saint's Office which is read there, it is gathered that the holy

Martyr was most celebrated already in the 9th century, and renowned for many

miracles. For Joseph the hymnographer,

who, it is established from the Acts brought to light by Papebroch

Vol. I of April, p. 266., flourished in that century, in ten different

places in his Canon celebrates miracles which were performed under

his own eyes at Constantinople before the Saint's tomb.

Deservedly, therefore, he is both called Thaumaturgus in the title of the Acts,

and in the Contacion, as they call it, of the Greek Office,

he is extolled in these words: Ἑορτάζει σήμερον, ἡ βασιλεύουσα πόλις, ἑορτὴν ὑπέρλαμπρον, τῆς φωτοφόρου σου μνήμης, ἀπασαν προσκαλουμένη πόλιν καὶ χώραν· χαίρει γὰρ ὡς κεκτημένη θησαυρὸν μέγαν, τὸ πολύαθλόν σου σῶμα, Ἀνδρέα μάρτυς, ὀρθοδοξίας φωστήρ. That is: Today

the queen of cities (Constantinople) celebrates the illustrious feast of your

memory, calling together the whole city and region;

for she exults possessing a great treasure, your body

glorious in contests, holy Martyr Andrew,

light of orthodoxy. Here we warn in passing

that if anyone should meet here names taken from the Liturgy of the Greeks not

well enough known to him, he will find the explanation of each

in the dissertation of Rye on

the Acoluthia of the Greeks, which was published in our June

Vol. II of June, p. I and following.; but he will use it more readily who

will employ the last index subjoined by Ghesquière at the end of the first Volume

of October.

§ II. Seven Martyrs, confusedly set forth in most calendars,

are distinguished from one another, and their Acts briefly

illustrated. A brief history and chronology of the persecution of Constantine Copronymus

is shown.

Various Martyrs who suffered under Copronymus: St. Paul, M., in Crete These seven Saints, who all under Copronymus

suffered various torments, and death, one excepted,

we subjoin here according to the series of the months and days on which they are venerated,

from which it will at the same time appear in what place in

our work they have been treated, or are to be treated

hereafter: I. On the 17th day of March, St. Paul, monk

and Martyr in Crete. — 16th of May, St. Peter the Calybite

and Martyr at Blachernæ, near Constantinople. —

4th of June, St. John, Hegumen of Monagria, Martyr

at Constantinople. — 8th of July, St. Paul the New, Martyr

at Constantinople. — 20th of October, St. Andrew, monk of Crete,

called in Krisei, Martyr at Constantinople. — 28th of October

(?), St. Stephen, who was banished to Sugdæa.

— 28th of November, St. Stephen the Younger, Martyr

at Constantinople. — It pleases me to discuss some things concerning all of these,

from which I hope some light will be shed on the persecution of Copronymus.

Of the first of these seven,

namely of St. Paul, Martyr in Crete, our predecessors have treated

at the day of March indicated Vol. II of March, p. 609., and there, from the Acts

of St. Stephen the Younger, published in Latin by Lipomano from Metaphrastes,

a notable passage concerning St. Paul having been adduced,

they conclude that he suffered in Cyprus; but

that he suffered in Crete itself is altogether manifest

to us. For there are at hand the Acts of the same Stephen

the Younger, most accurately written by a certain Stephen

the Deacon. While, then, following his narration

Analecta græca, Paris 1688, p. 504., we at once detected that either the name of Cyprus

had faultily crept into Lipomano's codex, or

the translator himself is to be convicted of drowsiness. See

how these things are narrated in the older Life of St. Stephen

Analecta græca, loc. cit.: And so there came forward Antony from

the island of Crete, who spoke of the victim offered to God in these words:

How shall I bring before your sight without tears the excellent

contests of the abbot (by which word the Greeks of

that time commonly designate not only the ruler of a monastery,

or ἡγούμενον, but all monks) Paul, venerable

Fathers? That noble man, seized by Theophanes, surnamed

Lardotyrus, the Archsatrap of the island,

was brought into the praetorium of Heraclius to be

questioned. Etc. Antony, therefore, when he mentions the Archsatrap

of the island, does not speak of Cyprus, of which

no mention is made in these Acts of St. Stephen, but of Crete,

from which, being a native, he came to Constantinople. And since from the same

older Acts of St. Stephen both the Metaphrastic ones,

which Lipomano displays translated into Latin, and all the rest

have flowed, even if the name of Cyprus

appeared somewhere, it would have to be rejected on the strength of the better-proved Acts.

But what leaves no place at all for doubt is what

Constantine Porphyrogenitus relates in the first book on the Themes

Bonn edition, p. 40., namely that Cyprus, from the time of Heraclius

up to Basil the Macedonian, was occupied by the Saracens,

into whose power, after they had been driven out for seven years in the reign

of Basil, it came again. From which it is manifest that Copronymus

never ruled over Cyprus, and that it could not have been said by that Antony from

Crete, when he finished his narrative, of the prefect

of Cyprus Analecta græca, p. 505.: Thus a prefect more wicked than

the wicked Emperor (Copronymus, namely) made the holy man

a burnt-offering by fire, that Theophanes

Lardotyrus, namely, of whom above. But of Crete, at any rate,

it could be said, which the same Porphyrogenitus affirms was taken by the Saracens

only under Michael the Stammerer De admin. Imp., ch. XXII..

[12] in the year 767, on the 17th day of March. The time of the martyrdom can be established thus from Theophanes compared with

the Acts of St. Stephen. He narrates at

the year of the world 6257, under the fourth indiction Theophanis Chronographia, Bonn 1839, vol. I, p. 675.,

that Copronymus ordered an oath of all his subjects

that they should not show veneration to images; and

in the following year, in the fifth indiction Ibid., p. 681., that he sent prefects

into the provinces or themes, to produce there against

the monks the same tragedies which he himself produced at Constantinople. Further,

the monks who in the year 767 were with St. Stephen in the prison

of the praetorium recount very many things about the cruelty of the prefects in

the provinces Analecta græca, p. 504.: And when

one day the holy man was sitting together with the other Fathers in bonds,

talk was stirred about the persecution which

the emperor's prefects had employed in various places.

And so there came forward Antony from the island of Crete,

etc. (Cf. above, num. 11.) From elsewhere, that fifth

Constantinopolitan indiction, in which new prefects were sent

to the provinces, ran from September of the year 766 to

September of the year 767, and moreover it is certain that St. Stephen

was crowned with martyrdom in this year 767, on the 28th day of November.

Therefore under that very fifth indiction,

before September of the year 767, the martyrdom of St. Paul in Crete

will have happened, of which that Antony the Cretan

narrates. And since St. Paul is commemorated at the

17th day of March in the calendars of the Greeks Vol. II of March, p. 609.,

perhaps not undeservedly we shall pronounce that he suffered on this day, in the fifth indiction,

in the year consequently 767.

[13] Thirty-eight monks crowned with martyrdom in the year 767. With St. Paul at the same day is venerated

St. Theosterictus Ibid., a monk of the monastery of Pelecete,

situated in Asia on the Hellespont Vol. I of April, p. 30., not because he died

on that day (for the Menaea call him a Confessor At the 17th day of March. Cf. Acta SS., vol. II of March, p. 609.

and dead in peace), but because in the same place On which reasoning see above, n. 7 of the Commentary. of the Acts

of St. Stephen, after the said Antony the Cretan,

Theosterictus sets out a narrative of the martyrdom

of thirty-eight monks of his monastery. These, then,

he says were seized by the prefect Lachanodracon on the fifth feria,

at the Lord's Supper, in their monastery of Pelecete,

and, that having been laid waste, were led away by the same Lachanodracon

towards Ephesus, and there obtained the palm

of martyrdom. Further, among the prefects whom in the preceding

number we said were sent by Copronymus into the provinces in the fifth indiction,

that very Lachanodracon is named by Theophanes,

to whom he writes that the theme of Asia Minor

was handed over, otherwise called that of the Thracesians. Wrongly,

therefore, to note it in passing, Goar here interpreted it as the theme

of the Thracians Theophan., l. c., p. 681.; for the theme of the latter

was situated in Europe, whereas that of the Thracesians comprised

Asia Minor. Constantine Porphyrogenitus distinguishes them exactly,

at the same time giving the etymologies of the words,

in the praised work on the Themes Book I, theme III, and book II, theme I.. Now the fifth

indiction, already indicated, began, as

we have said, from September of the year 766; but since Theosterictus

narrates that the monastery of Pelecete was invaded by Lachanodracon

on the fifth feria at the Lord's Supper,

it will have to be said that this happened in the year 767, on the 16th day of April,

when Easter was on the 19th. And the martyrdom of the thirty-eight

companions of Theosterictus, which happened in the parts of Ephesus,

must certainly be fixed to the same

year 767, since before the end of November of that

year it was narrated to St. Stephen in prison. The day

of the martyrdom we may perhaps be able to assign in this way.

This cohort of Martyrs obtains indeed in the Roman

Martyrology the 12th day of January, at which our predecessors

treated of them Vol. I of January, p. 747., but they confess that they found them

recorded in no calendars at the said day.

Afterwards, however, they met the same in the most precious

Chifflet Synaxarist, at the 2nd day of June; for

that they are the same will become manifest to anyone from the narrative of Theosterictus

compared with that Synaxarist [Vol. I of June, p. 168. Cf. vol. I of January, l. c., and Analecta græca, p. 505.], although

it may then have escaped our Henschenius.

Further, the praised Synaxarist not only marks them at the

2nd day of June, but moreover hints plainly enough that

the palm of martyrdom fell to them on that day. From which

we probably gather that these monks, a month and

a half after they saw their monastery of Pelecete laid waste

and burned, were suffocated near Ephesus,

namely on the 2nd day of June of the year 757.

[14] The martyrdom of St. Peter of Blachernæ is shown, that of St. Andrew in Krisei Of St. Peter of Blachernæ, whom at num. 11 we placed after

St. Paul of Crete, very many things also become known from the

Acts of St. Stephen. Papebroch at the

16th day of May Vol. III of May, p. 625., from the praised manuscript Synaxarist received from

our Chifflet, draws out the following about St. Peter:

Ὁ ἐν Βλαχέρναις Πέτρος, βουνεύροις τυπτόμενος τελειοῦται; that is: Peter, dwelling at Blachernæ,

beaten with bull's-hide whips, consummates his martyrdom. Rightly Papebroch

conjectures that it here concerns one or the other of two

Martyrs whom Theophanes refers to the 21st and 27th year

of Copronymus; see the words of this Historian translated into Latin

Theophan., vol. I, p. 667.: In the same year also (of the world 6253, of Constantine

21) Constantine the persecutor killed with scourges, in the circus of Saint Mamas,

Andrew, the venerable monk called the Calybite, dwelling at

Blachernæ, because he had rebuked his impiety, calling him Valens

the younger and Julian; and

he had ordered his body to be thrown into the stream, but

Andrew's sisters, carrying it out, committed it to burial

in the emporium of Leucadius. And in the year of the world 6259,

of Constantine 27: Moreover, from this time he was carried with greater

madness against the holy churches of God; for he sent

men to drive Peter the venerable stylite from his rock,

and him, resisting his dogmas,

he ordered, bound alive by the feet and dragged through the midst of the streets of the city,

to be thrown into the Pelagia, and others

enclosed in sacks, with feet bound, to be sunk in the sea.

[15] was attributed, to him in turn. Papebroch distrusts his Synaxarist too much

when he thinks that he fused the two martyrdoms adduced into

one; for Theophanes himself here put one Martyr

for the other, as becomes manifest from the narrative

of St. Stephen the Younger, by which he exhorts to patience the monks

detained with him in the prison of the Praetorium in the year 767:

Let us imitate, he says, those holy Fathers who among us

finished life by martyrdom. I mean that holy

monk Peter, enclosed at Blachernæ

(εγκεκλεισμένον: enclosed, in French: reclus, in which

sense this word appears most frequently; wrongly, therefore,

Lipomano: thrown into chains at Blachernæ.)

who before the Emperor's sight, beaten for the image of Christ

with intolerable ox-sinews (βουνεύροις τυπτόμενος),

freely calling him a Dacian and a prevaricator,

and with eyes raised to God

saying, I give Thee thanks, O Lord, expired amid the torments

of the blows Anal. græca, p. 507.. To these things we first

note that he who is here called a Dacian, that is, a most savage

persecutor Cf. vol. II of June, p. 788, n. 9., is called by Metaphrastes in the same

life, in Surius at the 28th day of November, Julian

the Apostate, which is entirely consonant with Theophanes

(above, num. 14). Next, all the other things

which St. Stephen narrates of Peter enclosed at Blachernæ

have nothing different, except only the name,

from those which Theophanes writes of Andrew the Calybite at Blachernæ.

Besides, if Theophanes, where he writes of Peter

the stylite (n. 14), truly designated Peter enclosed at Blachernæ,

the things which are narrated of him could not be reconciled with

the history of St. Stephen. For Saint

Stephen, as we shall prove in its place, was in exile from the month

of November 763 until the end of the year 766, and

from about the beginning of January 767 was with the aforesaid

monks in the prison of the Praetorium. From which

it becomes probable that the holy Martyr Peter of whom

he narrates fell before 763; for otherwise, why would not

the monks rather have narrated that martyrdom to St. Stephen than he to them?

Nor did St. Andrew dwell at Blachernæ

near Constantinople, as Theophanes writes, but,

coming from Crete, he betook himself to Blachernæ, where

Copronymus in his palace of Saint Mamas was raging against the Martyrs,

with whom he was at once held. The Acts

and the Synaxarium related above (num. 5) testify to this.

Nor did the tyrant order him to be beaten with scourges even to death,

as Theophanes again writes, and then

to be thrown into the stream, but to be cruelly dragged through the public

road; nor could he have had his sisters at Constantinople who,

living the monastic life in Crete, had come there

to defend the cult of the holy Images before the tyrant;

nor finally could he have been committed to honourable burial in the emporium of Leucadius on the Asiatic shore

of the Bosporus,

whom, expiring in the city itself while he was being dragged, they threw into

a most filthy place, namely into the Pelagia, with evildoers,

and whom afterwards orthodox men laid in the holy place

of Krisis, again in the city itself.

Since each of these things is clearer than light from the Acts of St. Andrew,

it is manifest that Theophanes did not change the circumstances

of the Martyrdom, but only transposed the names of the Martyrs.

And these things again are, I will not say confirmed,

but truly demonstrated from what

the Menology of Basil has at the 28th of November, after

it has treated of St. Stephen the Younger: Likewise also St. Andrew

(in Krisei), bound and dragged, departed from life.

But Saint Peter (of Blachernæ), first thrown into prison,

then brought out, is beaten with scourges so long

until he gave up his spirit to God. Whether

St. Andrew can be called a Stylite we inquire below.

But of the surname Calybite, since Bollandus gathered many things

at the 15th day of January, where he treats of John

the Calybite, it will be enough here to have said that it was derived from the little word Καλύβη,

which signifies a hut, so that

however, St. Peter is distinguished by this surname, whom

St. Stephen calls Τὸν ὅσιον, τὸν ἐν βλαχέρναις ἐγκεκλεισμένον, just as Theophanes

calls St. Stephen himself: τὸν ἔγκλειστον ὄντα εἰς τὸν ἅγιον Αὐξέντιον (which

is the name of a mountain), no one fails to see Theoph. Chronogr., Bonn edition, vol. I, p. 674..

[16] The cause of the error is inquired into. But how did Theophanes come into this confusion?

We know no other cause than

that he was then very young, as he himself reveals at

the year of Christ 763 (to him the year of the world 6255), when he recalls that he played

with boys on the sea frozen over with ice.

Living in a monastery In his Life, vol. II of March, p. 220, n. 14, and p. 217, note k. far from Constantinople, he diligently

indeed, as he testifies in his proem Loc. cit., p. 3., examined very many

volumes, but of recent things he could not, as I think,

gather many; in these he for the most part follows

the Breviary of Nicephorus, who is called a writer approved by Photius,

but he wove a history, not a chronography

or annals. We dwell the longer on assigning the causes

of that error because

in the Martyrdom of St. Stephen he again admitted some

slips, as will be said more fully at the 28th of November. What

wonder, then, that when in the Menaea, in the Menologies and other

Greek calendars we diligently sought out any mention whatever

of that Andrew the Calybite, we met

nowhere any traces of this surname?

Yet St. Andrew, a monk who suffered under Copronymus, is commemorated by all,

and for the most part the words in Krisei are added. The Greek writers

of the calendars, namely, had detected that the things which were brought forward

by Theophanes could not agree with the other testimonies, if not of historians,

at least certainly of hagiographers,

and therefore, Theophanes being abandoned, they preferred to draw their Synaxaria

rather from Metaphrastes or other writers of Acts,

as for the rest they were for the most part accustomed.

The Latins, on the contrary, following Theophanes or his

interpreter Paul the Deacon, retained thence what had been confused

by the former.

[17] St. Peter of Blachernæ suffered on the 16th of May of the year 761, But to approach now the investigation of the very year of each martyrdom,

namely of Peter and of Andrew,

we interpret thus the words of Theophanes related at num. 14, consistently

with what has been said: In the year of the world 6253,

or the 21st of Copronymus, there took place the martyrdom, not, as

Theophanes writes, of Andrew the Calybite at Blachernæ,

but of Peter the Calybite at Blachernæ; and in the year

of the world 6259, but the 27th of Copronymus, St. Andrew, who from the place of burial

is called in Krisei, obtained a martyrdom similar in

some respects, but a different death and burial.

Of the years assigned by Theophanes

Henschenius had long since noted that from the reign

of Phocas, from which one year was taken away Vol. III of March, p. VIII, n. 17., up to

the last year of Copronymus, where the preceding error

is covered by a new error Ibid., p. IX, n. 18., either the years of the world or the indictions

perpetually limp, and he published a special diatribe on the emendation

of Theophanes Ibid., p. I., from which

the most learned Bonn editors Theophanis Chronographia ex recensione Jo. Classeni, Bonn 1839. could greatly have adorned their

Theophanes. But in this place there remains

another way of accurately reducing the years just indicated to

the common era; for Theophanes at

the year 6252, which immediately preceded the year of the martyrdom of Peter of Blachernæ,

most diligently records a certain eclipse of the sun

in these words, from Goar's version:

An eclipse of the sun appearing on the fifteenth day of the month of August,

on the sixth feria, at the tenth hour of the day,

in the year consequently 760, as is established from the astronomical tables

Art de vérif. les dates, edition 1783, vol. I, p. 66.. And because the year of the world 6253 began at Constantinople,

after the custom of the Greeks, in the month of September of the year 760, so as

to run up to September of the year 761, thence

it becomes probable that St. Peter of Blachernæ was killed

on the 16th day of May of the said year 761. For that day is assigned

by the most ancient manuscript Synaxarist which Papebroch

received from our Chifflet in the College of Dijon

to be copied out.

[18] but St. Andrew The year of the martyrdom of St. Andrew in Krisei can be inquired into

and established in two ways. The first way is this:

Nicephorus S. Nicephori Patr. Cpol. Breviarium, etc., Bonn edition, p. 77 and following. and Theophanes Loc. cit., vol. I, p. 691. recount various

expeditions of Copronymus against the Bulgars, for the most part successful;

but that which he undertook in the fourth indiction in the month of January,

namely in the year 766, was, by the same witnesses, most unsuccessful;

from which indeed he returned shamefully in the month of July,

and, seized with a certain fury, began to produce tragedies of savagery

against the monks and the worshippers of the holy Images.

In the same indiction he is said to have exacted an oath

from all his subjects, by which they should promise

that they would not in future show veneration to Images.

Further, we find each of these things in both our

Acts. There under num. 8 Copronymus himself

says that he has passed a decree by which all are to be punished

who venerate Images. Then at num. 10

he is reproached by St. Andrew for having neglected the war against the Barbarians

and the administration of the political order, and

for having determined to show a proud spirit against Christians.

Moreover, at num. 6 and 7, when St. Andrew first

appeared before the emperor, he found very many

put to the question, beaten with ox-sinews, tortured by the gouging

out of eyes, and having suffered other like things, which

are nowhere recounted by the two aforesaid writers before the fourth

indiction, but in that indiction

are described in almost the same words, as also afterwards

several times Theophan., vol. I, p. 677 and following.. From these things, then, we rightly establish that before that

indiction, that is, before the year 766, the martyrdom of St. Andrew

did not take place.

[19] on the 20th day of October of the year 767. The other way by which we more closely determine the year of the martyrdom

of St. Andrew is this: Theophanes at

the year 6259 of the mundane era, as was said at num.

14 and 17, commemorates the martyrdom of St. Peter the stylite, interchanged with St. Andrew;

but at the same year

he has also marked the indiction, which he does fairly frequently

indeed, yet not everywhere. And when

he does so, Pagi and other most weighty writers do not

hesitate to admit the indiction in preference to the Antiochene era,

which Theophanes uses, although he professes that he employs the era

of Julius Africanus [Petavius, De

doctrina temporum, Ad auctarium, etc., book VIII, ch. I and IV, vol. III,

p. 153 and 15, Antwerp (Amsterdam) edition.]. To me, however, it is ascertained

that the era is sometimes rightly given, with an erroneous

indiction, for example at the year 6253, as is manifest from the added

indication of the eclipse. It is plain, nevertheless,

that those acted rightly who universally preferred the indictions.

At this year 6259, then, Theophanes

marks the indiction in these words Theoph., loc. cit., p. 681.: In this year,

on the sixth day of the month of October, in the sixth indiction, etc.

But this indiction does not agree with the year 6259 of the mundane era,

since by the rule of St. Maximus Petavius, loc. cit., ch. V, p. 161. unity is to be added to the era,

then, division being made by 15,

what remains should make the indiction.

Further, by this method we obtain here not six, but only five.

Nevertheless, that the indiction is here rightly ascribed

is confirmed in a twofold way. First, because Theophanes,

at the following year, in the seventh indiction, writes

that the 1st day of April was a Saturday Theoph., loc. cit., p. 686.; from which

it is manifest that that seventh indiction is rightly

ascribed; therefore also at the preceding one the sixth was rightly ascribed.

Moreover, at this sixth indiction

Theophanes marks the first year of Pope Stephen;

and in fact Stephen III was elected in this indiction, in the month

of August Baronius and Pagi, at the year 768, num. 1.. The indiction in which

St. Andrew in Krisei suffered being thus established, for whom Theophanes

said Peter of Blachernæ, the year itself is easily drawn out.

For in our earlier Acts the martyrdom

is said to have taken place on the 20th day of October, from which it becomes plain

that it must be fixed to the year 767.

[20] St. Peter's body was to have been thrown into the stream, The year of the martyrdom of St. Andrew in Krisei had to be established

in one course with that in which St. Peter of Blachernæ suffered,

although some things remain to be said of the latter

Saint. His body, after he was killed with scourges in

the circus of Saint Mamas, was to be thrown

into the stream (above, num. 14 and following), ἐν τῷ ῥεύματι,

as Theophanes speaks, but his sisters,

carrying it out, committed it to burial in the emporium of Leucadius.

What that stream was is easily gathered

from the Topography of Constantinople of Pierre Gilles, in

whom, book IV, ch. VI, these things are read Gronovius, Antiquit. græc., vol. VI, col. 3323 and 3130.: Not only the Historians

but also the Grammarian Suidas relate that at

Saint Mamas there was a bridge consisting of twelve arches;

for many waters flowed down there.

Theophanes, therefore, since he speaks of a determinate stream,

as is plain from the added article τῷ, designates these waters

at Saint Mamas; unless perhaps he wished to signify the Ceratine

gulf, which stretches from the Bosporus towards the West.

So Goar seems to have understood it,

who translates stream of the sea Theoph., loc. cit., p. 667.; but

ῥεῦμα is said of rivers and their rush, not of

a gulf of the sea; nor even, if this name had fallen to the Ceratine gulf

among the Byzantine writers, would it have escaped Gilles,

Du Cange Cf. however the Greek Glossary under ῤεῦμα., and others. Further, Gilles

teaches that the temple and circus of Saint Mamas, as also

the palace named after him, were situated at Blachernæ,

outside the walls of the city L. c., col. 3322 and following.. For Blachernæ was the name of

the whole region which lies between the western angle of Constantinople

and the Ceratine gulf, by which gulf the city is closed on the North;

the same Gilles also establishes that this was the fourteenth region

of Constantinople. Of those places

see more in Papebroch at the

16th day of May Vol. III of May, p. 625. and in the illustrious work of Du Cange which is entitled Constantinopolis

Christiana Book IV, p. 83, n. 6, and p. 174, n. 3; book I, ch. I, n. 16.

[21] but it was buried by his sisters in the emporium of Leucadius. The emporium of Leucadius, in which the sisters of St. Peter

of Blachernæ buried his body, is not different

from the place which Dionysius of Byzantium in the Anaplus

of the Bosporus In Gronovius, loc. cit., col. 3201 d and 3203 d. calls the Lycadian promontory, and it was

situated on the eastern shore of the Bosporus, not far from Chrysopolis.

This is established again from the Chronicles of Symeon

Magister Bonn ed., p. 721., of George the monk Bonn ed., p. 877. and of the anonymous continuator

of Theophanes Bonn ed., p. 384.. By the name of Emporium,

which is known to be given chiefly to places situated by the sea,

it is here not improperly distinguished. Further, the same place

altogether, since similar things are everywhere recounted of it at the same year,

is called Leucatium by Symeon and John Scylitzes

Du Cange in the notes to Zonaras, Paris ed., vol. II, p. 98., and Leucates by the others;

wherefore it seems manifestly to be treated of at the

23rd day of July, where our Pinius discourses of St. Anna ἐν τῷ Λευκάτῃ

Vol. V of July, p. 486.. For the promontory Leucatas

or Leucactas near Nicomedia in Bithynia, to

pass over other things, was situated too far from Constantinople for

St. Anna to betake herself thither to the emperor Basil the Macedonian,

by whom she is said to have been demanded in marriage.

To us, however, it has seemed not useless to assign accurately here the situation

of that Emporium, which the Byzantine writers frequently mention.

We add only that, as far

as we could attain the matter from Gilles, Du Cange and the learned geographer

Hammer Hammer, Constantinopolis, Pesth 1822, p. 298., it is to be placed

in the place which today is called Keurfus, and it lies

between Kandlische and Anatoli, and is distant about two leagues

by the hour across the Bosporus from Constantinople.

[22] On the 4th day of June of the year 761 St. John, Hegumen of Monagria, suffered; Of St. John, superior of the monastery of Monagria,

who in the time of the persecution of Copronymus, enclosed in a sack,

was sunk in the sea, our Henschenius has a few things at

the 4th day of June Vol. I of June, p. 402., and these again he draws

from the Synaxaria received from Chifflet. This John

St. Stephen thus celebrates in the prison of the praetorium,

after he had spoken of St. Peter of Blachernæ:

Let us imitate also him who followed him (Peter),

John, that divine superior of the pleasant monastery

of Monagria, whom the tyrant emperor

(Copronymus), having tyrannically seized him because

he had refused to trample under foot the image of Christ and His Mother,

enclosed in a sack, and, bound to a huge

stone, suffocated him in the depth of the sea.

What is more bitter than such a death? But

by so much the more glorious crown does it afford Analecta græca, p. 507.. From which,

as also from the chronological observations brought forward under

num. 17, we seem to ourselves rightly to deduce

that St. John, Hegumen of the monastery of Monagria, obtained the palm

of martyrdom on the 4th day of June in the year 761, namely the same as St. Peter.

In Henschenius

indeed he is called superior not of Monagria but of Menagria;

but it is gathered that this was done by a slip of the copyists,

both from the four manuscript codices which

Jac. Loppin testifies that he collated Ibid., in the preface, and from

Metaphrastes himself, who in Surius at the 28th day of November

similarly writes: the monastery of Monagria.

Papebroch, therefore, did not attain the whole truth

when he inquired into the naming of this monastery

Vol. I of June, p. 402.; it is probable, however, that it was situated in that

region which he calls Sigriana, because, as

he establishes elsewhere Vol. II of March, p. 213, n. 2., very many monasteries existed there

which had obtained a name not very different, as were those which

were called of the Little Field and of the Great Field. Moreover, if

it had been near Constantinople, we do not doubt that

Du Cange, who searched through so many edited and manuscript writers with incredible

diligence, would have handed down knowledge of it in his Constantinopolis

Christiana.

[23] on the 8th day of July of the year 771, St. Paul the New. In the little list of Martyrs of whom we have undertaken

to treat here (above, num. 11), and in which we have followed the order

of the months, after John, Hegumen of Monagria,

appears St. Paul the New, a leader in the army,

then a monk, as appears from certain documents

[Vol. II of July, p. 636, n. 2. Cf. the Menaea, and the Menology of Basil at the 28th of November.], finally a Martyr on the 8th day of July, in the year, as

it seems, 771. The other things which pertain to him are to be sought in

our Acts at the said day. We here

intend only to distinguish him from Paul of Crete, of whom above, num. 11 and

following, and then to set forth something more correctly about the

year of the martyrdom. It is related in

his Acts that 122 years after the passion, by a revelation

made to Antony Cauleas, patriarch of Constantinople, his

sacred body was committed to honourable burial at Constantinople in the monastery

of Cajuma, whence the Venetians received it

in the year 1222 and perhaps preserve it to the present

day. Now it was demonstrated by Henschenius

that Antony Cauleas began to sit not in the year 888, as was formerly

believed, but in 893 Vol. I of August, on the patriarchs of Constantinople, p. 113*.; from which number,

if 122 be taken away, 771 will remain. But

Pinius, not having attained the correction of Henschenius, which Pagi and all the others

embraced Ibid., n. 663., with

Baronius erroneously retained the year 888 Vol. II of July, p. 633, n. 10.. Consequently

he had assigned to the martyrdom of St. Paul the year not 771, but 766.

Now, from the series which we are following, we come

to St. Andrew in Krisei, who, as we established above at num. 18 and following, suffered on the 20th day of October

of the year 767;

but, reserving what remains concerning him for

the following §, we now touch in a few words on the 28th day of the same month.

It has already been said above at num. 7 that on that day

St. Stephen, Peter (of Blachernæ) and

Andrew (in Krisei) are indicated as to be venerated by the most ancient Eclogadia or Menologies.

In the Typicon of St. Sabas and other

calendars there appears on this same day St. Stephen the Sabaite,

writer of Canons, of whom the Canon of the Menaea

of the new edition treats, written by Theodore Graptus, metropolitan of Nicaea

[Lequien, Oriens Christ., vol. III, col. 359; cf. the Chronicle of Symeon, Bonn ed., p. 643.]. In the Synaxarium of the Menaea this

Stephen is said to have been a bishop and to have contended against

heresies; in the Menology of Sirleto he is announced as a Martyr

Cf. vol. III of July, p. 525, n. 9.. But these things can fit neither the Stephen the Sabaite who is celebrated by

Theodore Graptus, nor another of the same name,

likewise a Sabaite, whose illustrious Acts Pinius illustrated

at the 12th of July Ibid., n. 8 and following.. Wherefore

I conjecture that it here concerns that Stephen who by

Copronymus was cast out into Sugdæa, a part of Lower Moesia

Cellarius, vol. I, ed. 1773, p. 498. Cf. Acta SS., vol. V of June, p. 247. [Menaea, Venice 1843, at the 28th of November, p. 211. Menology of Basil, Urbino 1727, at the same day, p. 217.], perhaps the same who about twenty

years after, in the council of Nicaea of the year 787, subscribed:

Στέφανος ἀνάξιος ἐπίσκοπος Σουγδάων [Labbe, Concil., vol.

VII, p. 327 c, 363 b, 42 c; Coleti, Illyricum sacrum, vol. VIII, p. 126;

Lequien, Oriens Christ., vol. I, col. 1229.]. But of these things

again at the 28th of October.

[24] On the 28th of November St. Stephen the Younger; of his life We come now to the most celebrated Martyr of the whole persecution

of Copronymus, Stephen the Younger,

who is venerated on the 28th of November. Here, however,

it will be enough briefly to establish the chronology of the latter part of his life,

on which we have often relied in this Commentary.

St. Stephen was born at Constantinople in the year 715,

after the ordination of St. Germanus the patriarch Analecta græca, p. 403 and 404.,

which took place on the 11th day of August of the same year [Pagi at the year 714, n. 2, and at the year 766, n. 2; cf. Analecta gr., p. 405 and 406.]. He was taken

by his parents, very young, to John,

anchorite of the mountain of St. Auxentius, over against Constantinople,

situated on the gulf of Nicomedia, on which, when he had lived long,

in the 42nd year of his age Analecta gr., p. 423 and following., of Christ consequently 756 or 757, he betook himself to

the very summit of the mountain into a most narrow little cell.

Meanwhile Copronymus in the year 754 Theoph., loc. cit., p. 659. Pagi at the year 754, n. 10.

had assembled an iconoclastic synod, whose decrees

he himself thereafter championed, and which he wished to be approved again by Constantine

the pseudo-patriarch before he put him to death,

in the year 768 Theophan., p. 683.. The decrees of this conventicle

the same emperor ordered in the year 763 to be carried to the mountain of St. Auxentius,

that they might be subscribed by St. Stephen

Analecta gr., p. 457 and 477.. He, however, when he had refused to do this,

was closely guarded at the cemetery of St. Auxentius, and on the

seventh day, when the emperor had to make war on the Bulgars,

he was set free Ibid., p. 460.. Further, Copronymus set out against the Bulgars

on the 17th day of June, and on the 30th day of the same

month, the 5th feria, in the 1st indiction, conquered them in battle

Theoph., loc. cit., p. 667 and following.; from which indication of the indiction and of the feria

it is most certain that these things took place in the year which I said above,

763.

[25] chronology. Then, after the emperor's return to Constantinople, a few

events intervening, the monastery of St. Auxentius having been burned

Analecta gr., p. 475., St. Stephen was dragged from his hut down to the sea,

and there placed on a little boat and carried to Chrysopolis

to the monastery of Philippicus Ibid., p. 476.; after

he had spent 17 days there, he was sent into exile to the island of Proconnesus

Ibid., p. 483.. But since

he is said there, almost at the beginning of his exile, in the 49th year of his age,

to have entered a little dwelling built by himself in the form of a column

Ibid., p. 486.; if we remember that he was born in the year 715

after the 11th of August, it will be established that this happened

at the close of the year 763, or in the course of 764. From which

what we brought forward at num. 24 about the year 763 is again confirmed.

Again it is related in his life that in the second

year of his exile, that is, 765 or 766, his mother

died Ibid., p. 493., and finally, some things intervening, that he

was recalled to Constantinople. In which city, detained for some

days in the prison of the Phiala Ibid., p. 495., when he had publicly reproved

the emperor, he is imprisoned in the praetorium for eleven months

Ibid., p. 499 and 503., and at length, in the 53rd year of his age,

on the 28th day of November Ibid., p. 521., of the year consequently 767, he received the crown

of martyrdom Cf. Pagi at the year 766, n. 2.. For since he was brought into

the light in the year 715, it is plain that in the said year 767 he had entered the 53rd year

of his age. Further, if he remained eleven months

in the prison of the praetorium, we gather thence that he was carried back to Constantinople towards

the end of the year 766, and consequently

that he lived almost three years an exile in Proconnesus.

Wherefore, where we treated of Peter of Blachernæ

(above, num. 15), who suffered in the year 761, we rightly

said that his martyrdom could have become known to St. Stephen

and been narrated by him, six years having passed, in the prison of the praetorium;

but not likewise the martyrdom of St. Andrew

in Krisei, which took place on the 20th of October of the year 767; for then

St. Stephen had long been detained in the said prison,

and was soon himself to go out thence to seize the same palm.

Again, from the same things which we have deduced,

it is gathered that St. Stephen came forth publicly three times, and

was cruelly bound and dragged, namely in the last

months of the years 763, 766 and 767 Analecta gr., p. 475, 499 and 518..

And thence it came about that both Nicephorus in

the Breviary Bonn ed., p. 81. and Theophanes Loc. cit., p. 674 and 685. narrated everything by anticipation and

confusedly; nor is there need with Pagi

Pagi at the year 765, num. 1. to inquire into another cause. Further, this

narrative of Theophanes sometimes led Baronius and others

into error in establishing the year of the death of St. Stephen.

[26] Chronology of the preceding martyrdoms. Now, however, since this inquiry into the history

and chronology of the second iconoclastic persecution

has become longer than we at first thought,

we have thought it useful to show it here in summary,

according to the series of years, with the numbers

of the Commentary added, at which each thing was treated:

In the year 761, 16th of May, the passion of St. Peter of Blachernæ.

Above, num. 17.

In the same year, 4th of June, the passion of St. John, Hegumen

of the monastery of Monagria, num. 22.

In the year 763, drawing to its end, St. Stephen the Younger,

dragged out of his little hut on the mountain of Auxentius and carried by sea

to Chrysopolis, is soon sent as an exile to Proconnesus,

num. 24 and following.

In the year 766, towards the end, St. Stephen the Younger, brought back

to Constantinople, is handed over to prison, first for some days to that of the Phiala,

then to that of the praetorium, num. 25.

In the same year Copronymus orders all his subjects to swear an oath

that they will not show veneration to sacred images,

num. 12.

In the year 767 Copronymus sends most cruel prefects to

the provinces, num. 12.

In the same year, 17th of March, the passion of St. Paul, monk,

in Crete, under Theophanes Lardotyrus, prefect of the island,

num. 12.

In the same year, 16th of April, the monastery

of Pelecete in Asia on the Hellespont is invaded by Michael Lachanodracon,

prefect of Asia, num. 13.

In the same year, 2nd of June, the passion of 38 monks

of the same monastery, overwhelmed near Ephesus by Lachanodracon

with a mass of earth, num. 13.

In the same year, 20th of October, the passion of St. Andrew in

Krisei, num. 19.

In the year 771, 8th of July, the passion of St. Paul the New,

num. 23.

§ III. The life of St. Andrew is inquired into. Some passages of the Acts are illustrated.

St. Andrew was born in Crete; St. Andrew was born in the island of Crete, as his Acts

and all the synaxaria, both printed and

manuscript, testify. Assemani asserts that the printed Menaea make him a native

of one of the cities of Crete Kalendaria Ecclesiæ, vol. V, p. 304., but the most learned

man did not accurately weigh the Greek words:

Γέννημα καὶ θρέμμα γέγονε τῆς εὐνομωτάτης τῶν πόλεων Κρήτης. Our Rader, who translated into Latin all the

Synaxaria of the Menaea, and whose

manuscript work is preserved in the Burgundian Library at Brussels

Under n. 7883., preferred to render the same place obscurely:

He was born and brought up in the best-mannered

city of Crete. But all doubt is removed by Metaphrastes,

from whom the Synaxarium of the Menaea, as frequently happens,

was copied: Ἤνεγκε μὲν γὰρ αὐτὸν ἡ εὐνομωτάτη ποτὲ τῶν πόλεων Κρήτη (below, num. 3). From

which it is manifest that Metaphrastes is speaking of the laws

which Minos formerly gave to the Cretans.

It is indeed unusual among the writers of middle Greek that πόλιν is said not of some city

Cf. Du Cange's Greek Glossary, but of

citizens who are ruled by common laws; but

in Metaphrastes, who, as is plain from his writings, was more than moderately versed in ancient

letters and loved historical allusions,

this ought not to seem wonderful.

In Hesiod, however, Thucydides, Isocrates,

Aristotle and others, that πόλιν designated any citizens whatsoever ruled by the same

laws is beyond controversy

Cf. Stephanus, Thesaur. græc.. Further, in our earlier Acts St. Andrew

is said to have been born in a place which was called Castrum (below,

num. 6): Ἐν τῷ ἐπιλεγομένῳ τῆς Κρήτης Κάστρῳ; and

that those words are to be so taken seems manifest from

the things which are read in the same Acts (num. 16) about the place Krisis:

Ἐν τόπῳ ἐπιλεγομένῳ Κρίσις; for here no one will hesitate in doubt about

the meaning of the words. Although,

moreover, any town whatever, especially if it is fortified,

is called κάστρον, on the testimony of our Gretser and of Goar in their illustrated Codinus

Curopalates P. 212, Paris ed. Cf. Du Cange, loc. cit., this certainly cannot

be said of the whole of Crete, and indeed the Greek words

openly reject an interpretation of this kind. Further,

Castrum will have been a not very notable place in Crete, since

it nowhere appears among the geographers. Some recent writers indeed,

as Hoffmann, Balbi, etc., mention a village Castel-priotisa,

situated not far from Candia,

inhabited by a rude people, but that it is the same as

the place which in the Middle Ages was called Castrum, there is

nothing at all to indicate, and on this matter it would be ridiculous even to put forth

a conjecture. But from the fact that St. Andrew

the Martyr is reported to have been born in Crete, Baronius and

others before him not undeservedly called him the Cretan

At the year 762, n. 1.], nor can it certainly therefore be said with Pagi [At the year 761, n. 2.

that Baronius did not distinguish this Martyr from Andrew the bishop,

likewise called the Cretan, for in

the Notes to the Martyrology, at the 17th day of October,

he openly distinguishes between the two.

[28] where perhaps he was a stylite, Of the Life of St. Andrew passed in Crete very

few things have become known. Peter of Blachernæ, whom

Theophanes at the year of Christ 767 Theophan., loc. cit., p. 683. put in place of our

Andrew (see above, num. 14), is called by the same a stylite,

which appellation someone might conjecture is to be transferred

to St. Andrew. On this matter

I note that those too could perhaps be called stylites who had their cell in a lofty

place, or whose little cell

had been built in the form of a column; for that this was sometimes

done is plain from the Acts of St. Stephen the Younger,

whose tiny cell, which he had built for himself in the island

of Proconnesus, is called by his biographer στυλοειδὴς:

Στυλοειδὲς μικρὸν ἔγκλειστρον ἐν τῷ τόπῳ ἀνοικοδομήσας

Analecta græca, p. 486.. Next, Peter of Blachernæ, called a stylite by

Theophanes, the same St. Stephen names:

Τὸν ἐν Βλαχέρναις ἐγκεκλεισμένον, which could not be said of a stylite

in the true sense of the name. If, then, St. Peter

of Blachernæ was a stylite, that is to be taken in a broader

sense; but since Theophanes in this place put Peter for

Andrew, and does not add that he had lived at Blachernæ

(cf. above, num. 14 and following), while at the year 761

conversely he writes Andrew for Peter, and adds that he

dwelt at Blachernæ and was called a calybite

(above, ibid.), it is almost certain to me that Peter of Blachernæ,

from the appellation which St. Stephen uses, was truly a calybite or recluse at

Blachernæ, but not

a stylite. Theophanes, therefore, just as he transferred the name of calybite

from Peter to Andrew, could conversely

transfer the name of stylite from Andrew to Peter.

For no one called St. Andrew a calybite

except Theophanes and those who are accustomed to plunder him, Zonaras,

Cedrenus P. 11, Bonn ed. and Paul the Deacon in the Miscella.

But this is the only proof which can be adduced, unless

perhaps Joseph the Hymnographer alludes to Andrew's stylite life

in the most ancient Canon of the Menaea,

namely in Ode three and seven, Troparion I. If anyone desires to know the stylites'

manner of living, he will find many things about them

in our Acts at the 5th of January, when

St. Simeon, the standard-bearer of the stylites, is venerated Vol. I of January, p. 262; cf. vol. II of February, p. 91, n. 36., and

in very many other places. The illustrious B. Hase, a man of the greatest

Greek erudition, in his notes to Leo the Deacon Paris ed., p. 263; cf. vol. II of February, loc. cit., note i,

observes that stylites lasted in the East up to the 12th century,

while Papebroch found that their

institute flourished among the Ruthenians up to his own

times Vol. I of May, p. XXVIII..

[29] or certainly an anchorite, or monk; Further, if it is less evident that St. Andrew embraced the stylite

Life, certainly no one will doubt that he was a monk

or anchorite. To establish this by very many

testimonies would be easy, but superfluous;

nor do we bring forward here anything other than the Canon already

praised, written before the middle of the 9th century by St. Joseph

Vol. I of April, p. 269, n. 13.. There, then, in Ode one, Troparion

three, he says that the Saint, seized from youth with desire for Christ,

joyfully embraced the cross and self-denial;

and in Ode nine, Troparion two, he calls him the ornament of monks

or anchorites: Μοναζόντων ἐγκαλλώπισμα. In a certain manuscript Muscovite

Menology, which, as also the figured tables of which num. 2 speaks,

we cannot always trust, St. Andrew is called

but in all the others

he is set forth as a Hosiomartyr, that is, as a monk and Martyr

Cf. vol. I of May, p. VII; and above, § I, passim. In Sirmond's manuscript Synaxarist, which

our predecessors formerly received at Paris, he is said

in Crete τὴν μονήρη βίον μετεσχόμενος, from which and other

similar appellations St. Andrew seems rather to have been

an anchorite or solitary than a monk or cenobite.

That anchorites of this kind, however, were

not rude men, but for the most part fairly well instructed in sacred

doctrine, could easily be established from the Acts of St. Stephen the Younger

and other monuments.

[30] He comes to Constantinople, We come now to those things which St. Andrew did at Constantinople.

The earlier Acts, num. 6, when they narrate his arrival

at Constantinople, say that he put in at Byza, not

Byzantium, or Constantinople: Τὴν Βύζαν κατελάμβανε.

That name we have neither found among the harbours of the city in Du Cange's Constantinopolis

Christiana, nor seen it said of Constantinople

by any writer. Gilles writes of the river Barbysa

near Constantinople De Bosporo Thracio, in Gronovius, Antiqq. græc., vol. VII, col. 3128., Ortelius Ortelius, Thesaurus geographicus, Antwerp 1596. of Bisa, Bizya,

Bizo, cities of Thrace and Moesia, but of none of these

can it treat here. From these things, however, it is now easy

to judge that these earlier Acts were not written at Constantinople,

which again will become almost manifest from what is to be said below.

Further, when St. Andrew had come to Constantinople, he at once betook himself

to the palace which is named from St. Mamas,

because the emperor was staying there, and continual spectacles of martyrdoms

were being produced in the adjacent Hippodrome Theophan., loc. cit., p. 667, 676, 677, 682, etc., and in the Acts below.

That palace was situated outside the city, towards the West,

in the fourteenth region,

as is established from Gilles and Du Cange, whom we adduced at n. 20,

and since for those arriving at Constantinople from the harbour it was beyond the city,

therefore in the earlier Acts, in the Milanese synaxarium,

which was printed in § I, and in the Sirmond

manuscript, the palace of Saint Mamas is said to be situated πέραν,

that is, beyond the city. The same palace, by Symeon Metaphrastes,

who lived at Constantinople, in the Acts at num. 6, is said to be not

beyond but before the city; finally Du Cange in

the Paschal Chronicle Bonn ed., p. 598. renders πέραν: towards the strait,

since the building of St. Mamas of which there is talk in this place

was next to the Sycaean or Ceratine strait.

[31] where into prison St. Andrew, when he had reproached Copronymus with his fury

against the sacred images and their worshippers,

having suffered various things, as is related in the Acts, was at length

thrown into a narrow and foul prison. This

you would not rashly say was the prison of the Phiala or Fountain,

of which there is frequent mention in the Acts of St. Stephen,

and which, as appears from the same, was situated not far from the Hippodrome,

the ordinary theatre of martyrdoms in this persecution,

and was very grim Anal. græc., p. 466, 467 and following, and 499..

Metaphrastes here insinuates that St. Andrew spent several days

in prison and strengthened his fellow captives;

which the earlier Acts seem to contradict, and the synaxarium drawn from them,

and recited at num. 5, manifestly

contradicts; for there he is said to have appeared again before Copronymus

already on the following day, which likewise the synaxarist

of the Menaea asserts, speaking in all other things

almost in the very words of Metaphrastes. In the same printed

Menaea, at the 28th of November Venice 1843, p. 210., where it is said of St. Stephen

that he was detained in the prison of the Praetorium,

it is added that he found there Peter and Andrew; but

that is evidently erroneous, and flowed from the badly understood

Menology of Basil. In its synaxarium,

at the same day, the title has: The Contest

of St. Stephen the Younger, monk and Martyr, and of those who

suffered with him, Peter and Andrew. Then St. Andrew

is indeed said to have been a monk: ὁ ὅσιος, but

St. Peter is called simply: ὁ ἅγιος; and, the martyrdoms of both having been

briefly narrated, as they are described above and in the Acts,

it is added of St. Peter that he was first detained

in prison (cf. num. 15 towards the end).

[32] he is cast. These things not having been accurately discussed or emended according to

the authentic Acts, the synaxarist of the Menaea

distinguishes St. Peter and St. Andrew from the monks,

although he does not openly say that they were not monks;

and likewise he seems to distinguish into monks and others the three hundred and forty-two captives

to whom St. Stephen was joined in the Praetorium.

But both that distinction and the presence of St. Andrew in the prison

of the praetorium with St. Stephen must be corrected

from the most diligent and contemporary writer Stephen the Deacon, who expressly asserts that those 342

captives were all monks, and does not

mention any Peter or Andrew then detained in prison,

or any companion delivered to punishment with St. Stephen

Anal. græc., p. 500 and 517.. This again

appears from the Canon of St. Stephen in the Menaea at the

28th of November, which Canon bears as its writer

the same St. Joseph who composed the Canon of St. Andrew,

and was accustomed to mark his name in the acrostic of the last Ode,

and whom the Reader will be able to know from

the Acts edited by Papebroch at the third day of April

Vol. I of April, p. 268.. In this Canon, Ode 6, there are also celebrated

St. Paul, whom we have called the Cretan, the holy Martyrs

of Ephesus, 38 (cf. above, num. 13), St. Peter of

Blachernæ, in entirely the same order, and with that kind

of martyrdom attributed to them with which they are distinguished in Stephen the Deacon.

The Hymnographer, therefore, will have perused the genuine Acts of St. Stephen,

but not likewise the synaxarist

of the Menaea; and we could establish this even by the fact

that he relates that his body was thrown into the sea,

ἐν τῷ πελάγει, when it should have been said into the Pelagia.

And here also we note what Papebroch long since

warned Vol. III of March, p. 166, and vol. I of June, p. 17, n. 6., that the Offices and Canons of the Menaea

are for the most part much more ancient and better proved than the synaxaria.

Further, there appears indeed in the same Canon of Joseph

on St. Stephen also Andrew the martyr, but

outside that series which we said was excerpted from the Acts of St. Stephen,

namely in Ode eight, Troparion three;

nor is it added that he was with St. Stephen in the prison

of the praetorium, but in a few words, in that single

Troparion, the martyrdom is set forth in this manner:

Bravely resisting the persecutor, Andrew, endowed with divine wisdom,

is struck with scourges, and

the just man suffers a savage death, now singing

to the Lord Christ for ever. Joseph the Hymnographer,

therefore, who lived at Constantinople as Sceuophylax of the patriarch

Ignatius, could not, when he was treating of St. Stephen, the principal Martyr

of the whole persecution of Copronymus,

fail to remember St. Andrew in Krisei also, although in

the Acts of St. Stephen which he seems to have followed in his Canon

no mention is made of him. This again will be plain from the praises

with which he heaps St. Andrew in the Canon which

he composed about him, and from which we bring forward very many things below.

[33] then he is killed in the forum of the Ox. St. Andrew was led out of his prison, which

we said was more probably that of the Phiala, to the emperor,

and having again boldly defended the veneration of images before him,

he is ordered to be dragged from the palace of St. Mamas into the city

(in the Acts, num. 14 and 15), and when he had come to

the forum of the Ox, watering the ground everywhere

with gore, there, his right foot having been cut off by a certain fisherman,

he gave up his soul to God. When those who

were dragging him saw this, they threw the lifeless body into a most foul place.

These things are illustrated from the following. The Ox, namely,

or the Forum of the Ox, borrowed its name from a brazen furnace

cast in the form of an ox, in which St. Antipas the Martyr

is said to have been burned, before it was brought from Pergamum to Constantinople by

Theodosius the Great, and which stood out prominently in this forum.

Of this instrument of martyrdom our Morcelli

disputes excellently in the most learned Commentaries

with which he adorned his Constantinopolitan Calendar Vol. II, p. 85..

The forum of the Ox lay in the eleventh Region, not

far distant from the Ceratine strait, nor from the gate of Blachernæ,

where many fishermen dwelt Gilles, Topogr. Cpol., book II, ch. II.. Of

the Ox Papebroch also formerly gathered many things Vol. VII of May, p. 68, n. 12, and vol. II of April, p. 4, n. 3..

But from the fact that a forum is said to have been there, it is easily

understood what is written in our Acts at

num. 15, that that truculent fisherman used a spear seized from some

butcher's shop there. There is to be compared

also the Combefisian Anonymous Manipul. Cpolit., p. 20., who relates that coins were struck

by Heraclius from the brazen Ox, so that thus the Ox does not seem to have remained up to

the times of Copronymus,

but only the name given to the forum. That most foul

place into which St. Andrew was thrown is the burial-ground

of Pelagius, which Nicephorus in the Breviary testifies also received St. Stephen the Younger,

and it will be declared more fully from his Acts at the 28th day of November.

See the words of Nicephorus, with Petau as interpreter:

Having dragged him from the palace as far as the forum of the Ox,

they most wretchedly tore him to pieces. His body they throw, like that of some

evildoer, into the place which they name the sepulchres of Pelagius;

for thither were carried the corpses both of profane

gentiles and of those who had been condemned to capital

punishment P. 46 d, Paris ed.; cf. Analecta græca, p. 519 and 520.. Metaphrastes

at num. 15, and the synaxarist of the Menaea,

say that St. Andrew was thrown into the place of evildoers,

and found among the heap of bodies; but

Theophanes openly indicates the Pelagia (above, num. 14).

Why, however, the same sepulchres are called by some not of Pelagius but of Pelagia,

τῆς ἁγίας Πελαγίας, Janning diligently

inquires in the Acts of St. Pelagia of Antioch

Vol. III of June, p. 159, n. 25 and following, and he seems rightly to have proved there

that the explanation of Du Cange, given at the end

of the Annals of Zonaras, cannot be admitted.

§ IV. The Relics of St. Andrew, his miracles, the place of burial.

The body of St. Andrew found by a miracle. The body of St. Andrew, found in the Pelagia by a miracle

and distinguished from the others, was laid by pious men in the holy

place of Krisis; and this indeed, from the

anepigraphic Acts, as they call them, num. 16, seems to have been done the following

night. The aforecited miracle, however,

which Metaphrastes and the printed Menaea relate,

does not appear in those same Acts; but they only omit it,

and add nothing discordant which cannot be reconciled with Metaphrastes.

And this is the second reason why those Acts

seem not to have been written at Constantinople, namely that

of so many miracles, which St. Joseph the Hymnographer,

already exercising the priesthood at Constantinople in the year 814 Vol. I of April, p. 269, n. 13., and in the following

century Metaphrastes magnificently extol, they

mention none, or of them not even a word

bring forward. For if the writer of the Acts had lived at Constantinople,

he would not have prayed for himself the patronage of St. Andrew in that manner,

asking namely for such as those experience

who venerate your sacred memory and

reverence the coffer of your relics. Now

we show from the Canon of St. Joseph those things which commend

the miracles of St. Andrew; but the last Ode, into which

the Hymnographer, in perpetual memory of his veneration,

was wont to weave his name by acrostic,

we have translated entire, the same acrostic being preserved.

It will help to have noted also that, as to this last Ode,

so to all the others there is attached a Theotocion or

Versicle in honour of the Mother of God, which already before

Joseph Theophanes and other Greek hymnographers

were wont to do; so that thus it may become plain with how great devotion

the Greeks, not yet torn away from the Roman see, with how great, I say,

devotion towards the Blessed Virgin they abounded. From these Canticles

was excerpted the little work of our Wangnereck, whose

title is: Pietas Mariana Græcorum, and Marracci

was able to compose his Mariale almost from the hymns of St. Joseph alone,

although very many still lie hidden in manuscript in the libraries.

[35] The Canon of St. Andrew from the Menaea. Health, from Thee whether still living or now dead,

flows down as from a fount upon the sick, mighty by the divine

word, holy Andrew, who drivest out impure

spirits, and criest out to thy Creator: Thou

alone art Holy, O Lord. Ode 3, troparion 2.

Breathing sweetly with the odour of virtues, where thou now liest in

the sepulchre, holy Father, thou gladdenest the countenance of those

who come to Thee with confident heart. Ode 4, trop. 2.

Thou didst abhor the darkness of sin, Father, and, free from

lust, thou didst shine as a lamp, thou who enlightenest those approaching

thy holy tomb with the splendour of cures,

God granting it. Ode 5, tr. 1.

Thou wast made a dwelling of God, Father, who didst live holily

and fight bravely; and now in the monument

thou liest, safe and incorrupt, loosing the diseases

of all the faithful. Ode 5, tr. 2.

Like a hidden treasure of great price, Father, thou wast made manifest

to the eyes of the faithful, and with miracles

thou enrichest all who venerate thee. Ode 6, tr. 3.

Thy spirit, shining brightly by divine communication,

wonderful Andrew, has shown thee to all as a bright

star, and everywhere thou makest illustrious by miracles the faithful

who praise thee. Ode 7, tr. 3.

Carried away into rage against Christ, like wild beasts

they ordered thee to be slaughtered; wherefore, dragging and beating

thee, they threw thee into the pit, thou who

thus wast made a manifest Martyr of the truth. Ode 8, tr. 2.

With prodigies thou waterest the faithful as with a stream, and puttest to flight,

Blessed Man, the spirits of wickedness, and takest away languors,

thou who from Christ our God didst receive from heaven

the grace of cures. Ode 8, tr. 3.

Ode 9.

Ideo, Pater Sancte, cursu tuo consummato, et

orthodoxa fide intemerate servata, quia certasti

legitime, coronam duplicem desuper accepisti,

ut Martyr invictus, ut asceta egregius. [Therefore, holy Father, thy course being finished, and the orthodox faith kept undefiled, because thou didst strive lawfully, thou didst receive from above a double crown, as an unconquered Martyr, as an excellent ascetic.]

Odoriferum ut lilium, ut rosa, Pater, in prato

divinæ asceseos floruisti, ut cedrus suave redoles,

Martyrum splendorem adeptus, Beate Andrea,

monachorum decus. [Fragrant as a lily, as a rose, Father, thou didst flower in the meadow of divine ascesis; as a cedar thou breathest sweetly, having obtained the splendour of the Martyrs, Blessed Andrew, ornament of monks.]

Signis et portentis merito celebris, omnium sub

oculis indissolubilis manes, Beate Andrea, qui

mentem illuminas fide ardenti adeuntium Te et

gratulantium Tibi. [Deservedly famous for signs and portents, under the eyes of all thou remainest incorrupt, Blessed Andrew, who enlightenest the mind of those who approach Thee with ardent faith and give Thee thanks.]

Ecce diem festivum et sanctam suavissimamque

memoriam tuam celebrantes hodie, tibi, Pater,

cum fiducia clamamus: Sacris ad Deum precationibus

tuis, ab omni vicissitudine vitæ liberare

nos digneris. [Behold, celebrating today the festive day and thy holy and most sweet memory, we cry to thee, Father, with confidence: by thy sacred prayers to God, deign to free us from every vicissitude of life.]

Theotocium.

Phosphori veri, qui lumen tulit in mundum splendore

Deitatis, et ignorantiæ tenebras fugavit in

ævum, viscera tua, castissima Virgo, habitaculum

facta sunt; ideo glorificamus te. [Of the true Light-bearer, who brought light into the world with the splendour of the Godhead and put to flight the darkness of ignorance for ever, thy womb, most chaste Virgin, became the dwelling; therefore we glorify thee.]

[36] On the place Krisis, Here should be copied out the words of Metaphrastes

in which he testifies that even in his own time no one seized by disease

or any evil whatever went to the Saint's tomb

without bringing back a remedy thence; he, living at Constantinople,

would not so confidently have addressed his fellow citizens

unless St. Andrew had rewarded the piety of the faithful with frequent miracles.

But, these things being let go, since they can be read in his

Acts at n. 17, some things must be brought forward about the place Krisis, to which the sacred

pledge was entrusted. In

both Acts, but more expressly in the Metaphrastic ones, that place

is called holy. There was there, namely, a Monastery,

to which about the year 1284, by the reckoning of our Possin Pachymeres, vol. II, p. 53 d and 606.,

Raülena the Protovestiarissa added a very ample Church of exquisite

workmanship. Elsewhere, however, Pachymeres, according to

the interpretation of the same Possin, speaks almost thus:

Gregory the Patriarch hid himself in the little monastery

called of Aristina, adjoining the monastery of St. Andrew

in Krisei, following, in the choice of such a place, the neighbourhood

of the Protovestiarissa Raülena, who dwelt in that monastery of St. Andrew,

by whom he was kindly cherished Loc. cit., p. 89 e.. Whether,

then, because of the neighbourhood of either of these monasteries

the place Krisis was called holy already from the eighth century

cannot be defined; we have not detected another cause

of the appellation. Further, from the former passage of Pachymeres

cited we learn that Raülena, a woman celebrated by many

writers of the thirteenth century, raised a magnificent Temple to St. Andrew;

for which Maximus Planudes the monk, who was living at that time Pachym., l. c., p. 165 c. and

may easily become known to anyone from the biographers,

designed a double inscription. Both of these

Du Cange, when he had found that Raülena drew her stock

from the Franks In the notes to the Alexiad, p. 239., took care to have published in the supplement to the Constantinopolis Christiana,

which he subjoined to the Annals of Zonaras.

We have not thought that they should be reprinted here,

especially since Planudes is almost wholly occupied in extolling Raülena's lineage;

about whom it helps also to have warned,

lest certain distichs be not rightly understood, that he was

a most vehement champion of the Greek schism.

[37] and on the relics of St. Andrew. What became of the venerable relics of St. Andrew after

the sack of Constantinople by the Turks we do not know;

perhaps some part of them would still be preserved at Constantinople,

for otherwise the things which are so often repeated in the Greek Office about the present

body of St. Andrew would perhaps not have appeared entire or without Commentary.

For the Menaea,

as we have them printed, chiefly report the Offices of the Church of Constantinople,

and, under the patronage of the Patriarch

of Constantinople, were first committed to the press in the 16th century

Vol. I of August, p. 229. There is met with a certain St. Andrew of Crete

in the Description of Mount Athos, published in the year 1701 in Wallachia

and reproduced by Montfaucon at the end of the Greek

Palaeography; we know indeed that the Acts and

Life of St. Andrew, Bishop of Crete, were less known,

and that our Martyr, both in the calendars and in

the Acts, is very often called the Cretan, but these things do not

solve the doubt. See, however, the passage from the said Description:

There in the monastery of Vatopedi was formerly the Head

of St. Andrew of Crete: but the Fathers many years ago now

offered it as a precious treasure to the most pious

and great Emperor of all Russia. In the monastery

of the Iberians of the same Mount Athos were seen relics

of St. Stephen the Younger Palæogr. gr., p. 464 and 474., who, we have said, suffered at the same

time, and whom the synaxarium of the Menaea

asserts to rest at Constantinople. — Now we give the double Acts,

of which we have translated the former, but we warn

that they are written prolixly and in the form of an encomium. How

correctly both are presented by the ancient codices from which

they were copied, the reading itself will disclose; scarcely any iotacisms

are met with, and the slips of the copyists are very few,

and these very ones were afterwards corrected by another hand in the margin,

or here, for the Metaphrastic Acts namely,

are emended from the collation of four codices.

See more about both above, n. 8 and 9.

ΜΑΡΤΥΡΙΟΝ ΤΟΥ ΑΓΙΟΥ ΚΑΙ ΕΝΔΟΞΟΥ ΟΜΟΛΟΓΗΤΟΥ ΚΑΙ ΘΑΥΜΑΤΟΥΡΓΟΥ ΑΝΔΡΕΟΥ, ΤΟΥ ΜΑΡΤΥΡΗΣΑΝΤΟΣ ΕΠΙ ΚΩΝΣΤΑΝΤΙΝΟΥ ΤΟΥ ΚΟΠΡΩΝΥΜΟΥ ΒΑΣΙΛΕΩΣ.

From Coislin Cod. CX, f. 87 recto, of the great Library of Paris.

MARTYRDOM OF THE HOLY AND GLORIOUS CONFESSOR AND THAUMATURGE ANDREW, WHO SUFFERED UNDER THE EMPEROR CONSTANTINE COPRONYMUS.

Andrew of Crete, monk and martyr, at Constantinople. (S.)

FROM MSS.

Single chapter. St. Andrew comes from

Crete to Constantinople to resist Constantine Copronymus,

iconoclast and persecutor. He suffers martyrdom on the 20th day of October. He is laid

in Krisis.

Μέγα μὲν ὡς ἀληθῶς, καὶ παντὸς ἄλλου τῶν τιμίων κρεῖττον καὶ λίαν ὠνησιμώτερον, τὸ ταῖς θείαις εὐπροσόχως ἐμμελετᾷν γραφαῖς, καὶ τὴν ἐξ αὐτῶν πορίζεσθαι θεοδώρητον καὶ ψυχοτρόφον ὠφέλειαν. Καὶ ὅτι μὲν πολλὴ ἐγκέκρυπται τῆς περιεκτικῆς σοφίας καὶ γνώσεως ἡ θεοδωρία, αὐτὸς ἡμῖν ὁ δοτὴρ τῶν ἀγαθῶν καὶ Θεὸς πάσης παρακλήσεως παρεγγυῶν, ἐντέλλεται λέγων· ἐρευνᾶτε τὰς γραφὰς, ἐν αὐταῖς γὰρ εὐρήσετε ζωὴν τὴν αἰώνιον. Καὶ τοῦτό ἐστιν ὡς εἰκὸς ὁ εὐαγγελικὸς καὶ θεῖος ἀγρὸς, ἐν ᾧ τὸ μέγα καὶ τιμαλφέστατον τοῦ δεσποτικοῦ μαργαρίτου τεθησαύρισται κτῆμα. Καὶ ὁ κτησάμενος ἐκεῖνον τὸν περιβόητον τῆς θείας γραφῆς ἀγρόν· λέγω δὴ τοῦ γράμματος τὴν περιοχὴν, καὶ διὰ τῆς καρτερᾶς μελέτης, εὐσεβοτρόπως τῷ τοῦ νοὸς ἀρότρῳ τοῦτον γεηπονῶν, εὐρίσκει πάντως τὴν χάριν τοῦ ἁγίου Πνεύματος, καὶ τοῦ τιμίου καὶ σεπτοῦ μαργαρίτου καταπλουτεῖ τὴν ἐπίτευξιν.

[2] Εἰ δέ τις αὐθις τῶν διὰ τῆς γραφῆς τραπέζης δαιτυμόνων, καὶ εἰς ἑτέραν εὐωχίαν, καὶ πολυτελῆ πανδαισίαν τῷ θείῳ πνεύματι ἐναγόμενος, ἑαυτὸν ἀνακλίνοιεν· λέγω δὴ, τὸ βίους προφητῶν καὶ ἀποστόλων καὶ θεοφόρων πατέρων, καὶ μάλιστα τῶν θεολέκτων καὶ ὄντως στεῤῥοφρόνων μαρτύρων τοὺς εὐκλεεῖς ἀγῶνας, καὶ τὰς ἀκλινεῖς ἐνστάσεις, καὶ ὑπερφυεῖς πόνους, μελέτην ποιήσοιτο, πόσης ἂν τῆς ψυχωφελοῦς καὶ οὐρανίου ἀπολαύσεως, τὴν ἄφθονόν τε καὶ μακαρίαν δωρεὰν ὁ τοιοῦτος καρπώσηται. Καὶ γὰρ ὡς ἀληθῶς, μεγάλης τινὸς καὶ θεοπρεποῦς χάριτος ἀξιοῦται ὁ μετὰ πόθου καὶ πίστεως τοῖς τῶν ἀοιδίμων καὶ καλλινίκων μαρτύρων πάθεσιν ἐντυγχάνων. Ἐντεῦθεν γὰρ τῶν βλεπομένων τερπνῶν ἡ ἀληθὴς ἀλόγησις ἀναφαίνεται, καὶ ὁ πλοῦτος τῶν ἐλπιζομένων ἀγαθῶν παραγίνεται. Ἐντεῦθεν ἡ τῆς θείας ἀγάπης μεγίστη κορωνὶς, ταῖς τῶν φιλομαρτύρων κορυφαῖς ὑπερλάμπει· καὶ ὁ τῆς μεγίστης καὶ θεοφιλοῦς ταπεινώσεως ἀῤῥαβὼν, ταῖς χριστοτερπέσι τῶν φιλάθλων καρδίαις, ἐπιχορηγούμενος διαγράφεται· ἐντεῦθεν ὁ θεῖος ζῆλος, καὶ ἡ πρὸς τοὺς φθάσαντας, καὶ διὰ Χριστὸν μαρτυρικῶς τελειωθέντας, ἀκριβὴς μίμησις, τοῖς εὐσεβέσιν ἀνθρώποις ἐγγίνεται· καὶ ὁ τῆς ὑπομονῆς καὶ ἀκλινοῦς ὁμολογίας ἀναφύεται τρόπος. Οἱ γὰρ τὰ τῶν σεπτῶν μαρτύρων προφρόνως καὶ μετὰ πόνων διερχόμενοι ἆθλα, καὶ τῶν ἴσων αὐτοῖς εἰκὸς ἐφίενται ταυτοτρόπως βασάνων· ἵνα καὶ τῶν θείων γερῶν, καὶ ἀκηράτων ἐπάθλων ἐφάμιλλον ἔχοιεν τότε τὴν ἐπικόσμησιν. Εἰ δέ τινες ἀμφιβάλλοντες τῷ λόγῳ διαπιστοῖεν, ἐνθυμείσθωσαν πολλοὺς τῶν ἀηττήτων μαρτύρων, ταῖς τῶν φθασάντων ἐντυχόντας μαρτυρικαῖς τελειώσεσιν· ὅπως εἰς ζῆλον διάπυρον, καὶ μίμησιν ἀπαράτρεπτον διαναστάντες, τὸν τῆς ἀθλήσεως κατ᾽ ἐκεῖνο καιροῦ ἀγωνισάμενοι, στέφανον ἀπηνέγκαντο.

[3] Ὧν εἶς καὶ μάλιστα τυγχάνει ὁ μέγας ἐν μάρτυρσι φερωνυμήσας, καὶ ἀθλοπρεπῶς τὴν πίστιν τετηρηκὼς, καὶ τὸν δρόμον τετελεκὼς πανευπρόθυμα. Τίς οὗτος; εἴπω βοὑλεσθε; ἢ καὶ εἰς μέσον προτιθεμένου,

τὸ ἀθεράπευτον τῆς δυσπιστίας κατέχετε; πλὴν ἀγέσθω καὶ γνωριζέσθω περιφανῶς ὑμῖν ὁ ἀνήρ. Ἀνδρέας οὗτός ἐστιν, ὦ ἀδελφοὶ, τῷ γνωρίσματι. Ὃς, τῇ μελέτῃ τῶν θεοπνεύστων λογίων, τὸν ἑαυτοῦ βίον προκαθηράμενος, καὶ ταῖς μετὰ προθυμίας εὐτυχίαις τῶν μαρτυρικῶν παλαισμάτων ἀνδρειοφρόνως ἐγγυμνασθεὶς, καὶ διὰ τούτων τὰς φρένας εἰς θεῖον ζῆλον ἐναχθεὶς, καὶ τὸ σῶμα νευρωθεὶς, εἶτα καὶ πρὸς αἰκίας ὑπὲρ τοῦ δι᾽ αὐτὸν πεπονθότος ἑαυτὸν προητοιμακὼς, ἐν οἰκείῳ καὶ προσφόρῳ καιρῷ, ἀθλητὴς δοκιμώτατος ἀναδείκνυται. Τοῦ γὰρ μισοκάλου καὶ φιλαιμάτου δαίμονος, μικρὸν ὕστερον κατὰ τῶν εὐσεβῶς καὶ ὀρθοδόξως βιούντων καιροῦ ἐνσκιρτήσαντος, ἔν τινι φονίῳ καὶ δυστρόπῳ ἀνδρὶ, τῷ τηνικαῦτα κατὰ Θεοῦ συγχώρησιν τῶν χριστιανῶν βασιλεύοντι· οὐ μόνον κατὰ τῆς πρωτοτύπου Χριστοῦ τοῦ Θεοῦ ἡμῶν βροτείας μορφῆς τοῦτον ἐξέμηνεν, ἀλλὰ καὶ κατὰ τῆς κατ᾽ ἐκείνην ἐγγραφομένης τοῖς εὐσεβέσιν εἰκόνος, καὶ σχετικῶς προσκυνουμένης, τοῦτον παρέδειξε· Κωνσταντῖνος δὲ οὗτος, ὁ μέγας και πρόθυμος τοῦ σατᾶν ὑπηρέτης. Κωνσταντῖνον δὲ φημι, ὃν καὶ κοπρώνυμον κικλήσκειν, οἱ ἐν τοῖς τότε χρόνοις εὐσεβεῖς εἰκότως ἐσκέψαντο.

[4] Τούτου κρατοῦντος, καὶ τὴν ὀρθὴν καὶ θεοπαράδοτον καθυβρίζοντος, καὶ ὡς ὤετο, ἐξαφανίζοντος πίστιν, ὁ προῤῥηθεὶς ἀνδρειώνυμος ἄνθρωπος, τὴν ἑαυτοῦ σταθερὰν καὶ ἁγιόλεκτον πίστιν τε καὶ ὁμολογίαν ἐπεδείξατο, αὐτὸν μὲν ἐκεῖνον διελέγξας καὶ καταισχύνας, μετὰ τοῦ ἀθέου καὶ βλασφήμου φρονήματος· τὴν δὲ σεπτὴν καὶ ὄντως οὐράνιον διδασκαλίαν, κατ᾽ ὀφθαλμοὺς πάντων τῶν τηνικαῦτα λαχόντων ἀνθρώπων, εὐσεβοφρόνως καὶ θαρσαλέως ἀνακηρύξας, ὡς διδάξει παρακατιὼν τὸ ψυχοτερπὲς καὶ θεῖον διήγημα. Ὁ γὰρ ἀλάστωρ καὶ θεομισὴς οὗτος τύραννος, κατὰ Θεοῦ συγχώρησιν, τοὺς τῆς ὑπερκειμένης ἀρχῆς ὡς ἐνόμιζε κατέχων οἴακας, καὶ μέγα φρονῶν, καὶ μείζω κατὰ Θεοῦ, κατὰ τὸν αὐτοῦ διδάσκαλον ἐπαιρόμενος τὸν διάβολον, ἤρξατο καθάπερ κύων μανικὸς, τῇ λύττῃ τῆς ἑαυτοῦ ἀσυγκρίτου ἐπάρσεως ἀναιδεῖν, ἀθυροστομεῖν, καὶ ἀκρατως ὑλακτεῖν, κατὰ τῆς τοῦ Θεοῦ ὀρθοτομούσης ἐκκλησίας, καὶ τῶν αὐτῆς κατηγιασμένων τροφίμων· καὶ βλάσφημα ῥήματα μανικῶς ἐκλαλεῖν, κατὰ τῆς ἁγίας καὶ ὁμοουσίου Τριάδος κενοφωνίας τινὰς ἀντεισάγων, καὶ ἀθέους ἀντιῤῥήσεις, πρὸς ἀπάτην καὶ παντελῆ ἀπώλειαν τῶν ἁπλουστέρων. Καὶ πρῶτον μὲν ταύτην τὴν ἀκανθώδη καὶ παντοίας φλυαρίας καὶ Θεοῦ ἀλλοτριώσεως οὖσαν ἀνάμεστον διάλεξιν, ἐκ τῆς ἑαυτοῦ κοπροθέτου καὶ δαιμονιώδους καρδίας, ὠήθη προφέρειν, εἰς τὸ δι᾽ ἔργων ἀποδεῖξαι, καὶ πεῖσαι πάντας, σκιωδῶς καὶ ἐν φαντασίᾳ, καὶ οὐ δι᾽ ὅλου ἐκ τῆς παναγίας παρθένου τὸ ἡμέτερον σῶμα, τὸν λόγον φορέσαι ἐθέοπισε, μὴ ἀκούων ὁ ἐμβρόντητος τοῦ Εὐαγγελιστοῦ Ἰωάννου, μεγάλῃ τῇ φωνῇ καὶ διαῤῥήδην βοῶντος, &ldquogr;ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ὴμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρὸς, πλήρης χάριτος καὶ ἀληθείας.&rdquogr; Καὶ τοῦ ἀποστόλου, &ldquogr;ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς τὸν κόσμον ἦλθεν ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ.&rdquogr; Καὶ αὖθις ὁ αὐτὸς, &ldquogr;ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τῷ εἶναι ἴσα Θεῷ· ἀλλ᾽ ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβὼν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος.&rdquogr; Αλλ᾽ ἐκ πάντων τούτων τῶν θείων καὶ σωτηρίων ὠδῶν, τὰ ἑαυτοῦ ὧτα ὡς ἀσπὶς βύουσα συγκλείσας, ἔξω που τοῦ Θεοῦ καί τῶν ἁγίων ἑαυτὸν ἠλλοτρίωσεν.

[5] Ἔπειτα δὲ ἐπὶ μείζοσι κακοῖς ἑαυτὸν συνεργίᾳ τοῦ μισοκάλου δαίμονος παροτρύνας, ἤρξατο ὡς ἀνήμερος λέων βρὑχειν κατὰ τῶν ὀρθοδόξων δούλων τοῦ Χριστοῦ, καὶ τέκνων τῆς ἐκκλησίας, ἐξαφανίζων ὁ παμμίαρος ἐκ τῶν ἐκκλησιῶν τοῦ Χριστοῦ, τὰς ἁγίας καὶ ἱερὰς καὶ σεπτὰς εἰκόνας· τήν τε σωματόμορφον τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εἰκόνα, καὶ τῆς αὐτοῦ πανυπερενδόξου καὶ ἁγίας Παρθένου, καὶ πάντων τῶν ἁγίων. Φονοκτονῶν τε αἷμα ἀθῶον τῶν τε τοῦ Χριστοῦ ἱερῶν κληρικῶν τε καὶ μοναχῶν, καἱ τὸ κοινὸν τοῦ λαοῦ ἄθροισμα, ἀνενδότως ἐκχέων, ἐξορίαις τε καταδικάζων, φυλακαῖς τε καὶ λιμώξεσιν ἄρχων, καὶ παντοίας ἄλλας ἐπινοῶν αἰκίσεις, κατὰ τῶν δούλων τοῦ Χριστοῦ. Ὢ πῶς σου θαυμάσω, Χριστέ μου, τὸ τότε φιλάνθρωπον καὶ ἀνεξίκακον. Ὢ τῆς τότε ἀφάτου σου μακροθυμίας τὸ ἀνεξιχνίαστον πέλαγος. Ὢ πῶς ἠνέσχου φιλάνθρωπε καὶ παντοδύναμε Κύριε, τὴν σὴν ἁγίαν καὶ σωματόμορφον εἰκόνα, ὑπὸ τῶν ἀσεβῶν καἲ ἀθέων καθυβρίζεσθαι, καὶ ποσὶν αὐτῶν ἀθέοις καὶ μιαροῖς καταπατεῖσθαι. Ὄντως ἀνεξιχνίαστος ἡ μακροθυμία σου ὡς προέφην, δέσποτα, καὶ ἄμετρα τὰ πλήθη τῶν οἰκτιρμῶν σου· συνέκλεισας γὰρ, ὤ ὁ Θεός μου ἐνταῦθα ἔργα καὶ πράξεις, ἔστησας δὲ ἐκεῖ ἡμέραν ἐτάσεως, ἐν ᾗ πάντα γυμνὰ καὶ τετραχηλισμένα, σοὶ τῷ δικαίῳ καὶ ἀπροσωπολήπτῳ κριτῇ καὶ Θεῷ παραστῶσι. Τίς γὰρ θεωρῶν τότε τὰ αἵματα ἀδίκως στάζοντα τῶν ἀνθρώπων, καὶ τῶν μωλώπων τὰς πληγὰς, ἃς ὑπὲρ σοῦ καὶ τῆς σῆς εἰκόνος ὑπέμειναν, οὐκ ἐδόξαζε τὴν σὴν οἰκονομίαν καὶ φιλανθρωπίαν, πόσαι μυριάδες ἀνδρῶν ἐσφαγησαν ὑπὲρ τοῦ ὀνόματός σου, μέχρι τέλους ἀγωνισάμενοι ὑπὲρ τῆς ἀληθείας.

[6] Ὧν εἷς σήμερον πέλει καὶ ὁ ἐμὸς Ἀνδρέας, τῷ μαρτυρικῷ διαδήματι περικείμενος, καὶ τοῖς τῆς ἀθλήσεως αἵμασι λελαμπρυσμένος, φανότατος ταῖς τῆς χάριτος ἀκτῖσι, τοῖς πᾶσι πεφανέρωται. Τούτων γὰρ οὕτως ὥσπερ ἔφην παρὰ τοῦ χριστοκατηγόρου καὶ ἀσεβεστάτου βασιλέως τελουμένων Κωνσταντίνου· ἐπειδή περ ἡ φήμη τούτων παντί τε καὶ πανταχοῦ διέδραμε, καὶ ἐν ταῖς τῶν πάντων ἀκοαῖς ἐνηχήθη, γνοστὸν ἐγένετο καὶ τῷ μακαρίῳ τούτῳ Ἀνδρέᾳ περὶ τοῦ βασιλέως· ἦν δὲ οὗτος ὁ μακάριος διάγων καὶ ζῶν κατὰ Θεὸν εὐσεβῶς ἐν τῷ ἐπιλεγομένῳ τῆς Κρήτης Κάστρῳ, θελχθεὶς δὲ τῷ πόθῳ τοῦ Χριστοῦ, καὶ μὴ φέρων τὴν πήρωσιν τοῦ παναγίου Πνεύματος, μετανάστης τῶν ἐκεῖσε γίνεται, καὶ ἐν τάχει τῷ μαρτυρικῷ φίλτρῳ ἡδόμενος, τὴν Βύζαν καταλαμβανει, Θεοῦ φόβον ἐν τῇ ψυχῇ ἐνστερνισάμενος, καὶ τῇ αὐτοῦ ἐλπίδι ἐπιστηριζόμενος· μαθὼν δὲ τὸν φιλοκοπρόψυχον καὶ μισόχριστον βασιλέα, ἐν τοῖς πέραν βασιλείοις τοῦ πανευφήμου μάρτυρος Μάμαντος ἐνδιατρίβειν, δρομέως ἐκεῖσε παρεγένετο. Κατέλαβε δὲ τούτον τὸν ἀνήμερον ἄνακτα, ἐξέτασιν ποιοῦντα τῶν ὀρθοδόξων τοῦ Χριστοῦ φίλων καὶ βαρέα κατὰ τούτων καὶ φονικὰ ἀπειλοῦντα. Ὁρῶν δὲ ὁ θεσπέσιος οὗτος Ἀνδρέας τοὺς μὲν βουνεύροις τὰς σάρκας καταξεομένους, καὶ ἀφειδῶς τοῦ ζῆν στερουμένους· ἄλλους δὲ πυρὶ καταφλεγομένους· ἑτέρους δὲ τῇ ἀφαιρέσει τῶν ὀφθαλμῶν ἐγκαρτεροῦντας· ἄλλους δὲ τῆς γλώσσης καὶ τῶν χειρῶν ἐκτομῆς τοὺς πόνους γενναίως ὐπομένοντας, τὸ τῆς καρδίας ὄμμα πρὸς τὸν ἐφορῶντα τὰ πάντα Κύριον, ἀδιστάκτῳ πίστει πετάσας, τοιάσδε πρὸς αὐτὸν ἠφίει φωνάς· Ὦ Κύριε σῶσον δὴ, ὦ Κύριε εὐόδωσον δή. Σόν ἔργον τοῦτο φιλάνθρωπε, καὶ τοῦ σοῦ ἐλέους ἐφόδιον, τὸ τὴν ἐμὴν προαίρεσιν εἰς τέλος ἀγαγεῖν, καὶ ἀκαταγώνιστόν με τοῖς ἐχθροῖς ἀναδεῖξαι. Ἐνδυνάμωσόν με υἱὲ καὶ λόγε τοῦ Θεοῦ, καὶ δὸς ἰσχὺν τελείως τὸν ὑπὲρ τῆς ἀληθείας ἀγῶνα ἀνύσαι, ἵνα νικήσας τὰς ἐπινοίας τοῦ δράκοντος, δέξωμαι παρὰ σοῦ τὸν ἀμαράντινον στέφανον, ἐκ τῆς παντοκρατορικῆς δεξιᾶς σου. Μὴ οὖν ἐάσῃς με, δέσποτα, ἀρνήσασθαι τὴν θείαν καὶ ἀνθρωπόμορφον καὶ σεβασμίαν εἰκόνα τοῦ ἁγίου σου χαρακτῆρος, ἣν ἐφόρεσας δι᾽ ἐμὲ, καὶ δι᾽ ἧς τὴν σωτηρίαν μοι ἐπραγματεύσω, ὅλος γεγονὼς ὡς ἐγὼ, ἵνα γένωμαι κἀγὼ ὡς συ, πλὴν δεσποτείας. Ὅτι σέ ὑμνοῦσι πᾶσαι αἱ δυνάμεις τῶν οὐρανῶν, καὶ σοῦ ἐστιν ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν.

[7] Καὶ ταῦτα εἰπὼν προσέθηκε τῷ καλῷ λόγῳ καὶ τὴν πρᾶξιν, καὶ ὠκυτάτως. Πλησιάσας τῷ ἀλάστορι καὶ χριστιανοκτόνῳ βασιλεῖ, ἔτι τούτου τῷ θυμῷ σφόδρα ζέοντος, ἦν γὰρ ἐξετάσεις ὡς προεῖπον ποιῶν ἀνηκέστους κατὰ τῶν ἁγίων, τοιαύτας πρὸς αὐτὸν ἠφίει φωνὰς, ὧ βασιλεῦ, Χριστιανὸς εἶ; στραφεὶς δὲ ὁ μακάριος καὶ πρὸς τὸν παρεστῶτα ὄχλον τὸ αὐτὸ ἐφθέγξατο. Ὤ μακαρίας ὡς ἀληθῶς καὶ γενναίας ψυχῆς· ὤ γνώμης ἀνδρείας, ὤ πόθου διακαοῦς, καὶ ψυχῆς ἀνεπιλήπτου καὶ σταθηρᾶς γνωρίσματα. Ὁ δὲ τυραννώδης βασιλεὺς, ὡς ἦν αὐτῷ ἔθος πρὸς τοὺς τὰ τοιαῦτα φθεγγομένους ποιεῖν, δρακοντῶδες καὶ φονίῳ τῷ ὄμματι πρὸς αὐτὸν ἀποβλεψάμενος, καὶ τὴν κάραν πως νευστάσας, τοῖς παρεστῶσιν ἐδήλου τὴν αὐτοῦ σύλληψιν, καὶ πρὸς αὐτὸν ἐγγύτητα. Οἱ δὲ συνεργοὶ τοῦ φόνου, καὶ τοῦ βασιλέως ὁμόγνωμοι, τὴν αἰτίαν καὶ τὸν θυμὸν τοῦ ἄνακτος, ἐκ τῆς προσόψεως τεκμηράμενοι, θᾶττον ὡς ἔκ τινος λόχμης λέοντες ἐκπηδήσαντες, τοῦτον, οἱ μὲν ἐκ τῶν τριχῶν τῆς κεφαλῆς, τοῦ τε ταίνοντος καὶ τοῦ μετώπου, ἔσυρον ἀνηλεῶς καὶ ἀπανθρώπως. Ἕτεροι δὲ ἐκ τοῦ νώτου τόν χιτῶνα διαῤῥηγνύντες, σκληρῶς καὶ ἀπεινῶς τὸν δίκαιον ὤθουν. Ἦν δὲ ἰδεῖν τότε τὸν μακάριον ὥσπερ κρίνον μέσον τῶν ἀκανθῶν συμπνιγόμενον, ἕως οὗ προσήγγισαν αὐτὸν τῷ βασιλεῖ.

[8] Εἰτα, τὸν θυμὸν ἀποσοβήσας ὁ τύραννος ἐξ ἑαυτοῦ, ὔπουλος πῶς ὢν ὁ ἀνόσιος, καὶ τῇ χειρὶ τοῦτον προσκαλούμενος, τοὺς συνέχοντας αὐτὸν πόῤῥω που ἀπέπεμπε· τοῦτον δὲ μόνον ὑποκρίσει δολερᾷ πρὸς αὐτὸν διεκελεύετο τοῦ ἐλθεῖν· ὁ δὲ ἀνδρείῳ τῷ φρονήματι καὶ σταθηρᾷ τῇ πίστει, σταυροῦ τῷ τύπῳ ἑαυτὸν σημειωσάμενος, πλησίον ἵστατο τοῦ βασιλέως· ὁ δὲ βασιλεὺς φησὶ πρὸς αὐτὸν· ὦ ἄνθρωπε, οὕτως διδάσκουσιν οἱ νόμοι τῶν αὐτοκρατόρων, τοῖς δεσπόταις τῆς οἰκουμένης ἀντιτάσσεσθαι, καὶ ἀθέους αὐτοὺς ἀποκαλεῖν, καὶ πόῤῥω χριστιανικοῦ φύλου; ὁ δὲ τῆς ἀνδρείας ἐπώνυμος ὁ κατὰ τὸ ὄνομα καὶ τὴν πρᾶξιν, κοινωνὸν ἐν Χριστῷ εὑράμενος, πάντα δέος * ἀποσεισάμενος, φησὶ πρὸς αὐτὸν· Ὤ βασιλεῦ, οὺδεὶς ἁμαρτάνει ἐλέγχων βασιλέα παρανομοῦντα. Οὐδὲν γὰρ ὁρῶ ὑμᾶς ἀληθοῦς χριστιανοῦ πράττοντας. Τὰ γὰρ ἐνθάδε τῇ γῇ προσρεύσαντα αἵματα τῶν ἀνθρώπων ἀδίκως τὴν ὑμῶν ἀσέβειαν στηλιτεύουσιν· τὰ ξίφη, κατήγορα· οἱ παρεστῶτες, δεινοὶ πάντες, φονώδεις πάντες, πρὸς τὸ κολάζειν ἐπιτήδειοι· καὶ οἱ παθόντες ἐν ὀφθαλμοῖς ὐμῶν. Καὶ πῶς κελεύεις με, βασιλεῦ, χριστιανόν σε καλεῖν; τὰ γὰρ ἐνταῦθα πραττόμενα, πόῤῥω τοῦ χριστιανικοῦ ἔθνους τυγχάνοντα, τὴν ὑμῶν ἀσέβειαν διαῤῥήδην δεικνύουσι. Ταῦτα γὰρ ὡς ἔγωγε οἶμαι, τῶν ἔκπαλαι ἀθέων ἑλλήνων, καὶ χριστιανοκατηγόρων καὶ εἰδωλολατρῶν, καὶ τῶν διωκτῶν τῶν ἁγίων, ἐφόδια πεφύκασιν. Οἶμαι δὲ ἐγὼ, καὶ καθὼς ἀκήκοα, χριστιανοὺς ἀρτίως χάριτι καὶ φιλανθρωπίᾳ Χριστοῦ, τὰ τῆς βασιλείας σκῆπτρα διέπειν. Εἰπάτω δέ μοι καὶ ὁ βασιλεὺς τὴν αἰτίαν ταύτης τῆς δεινῆς καὶ ἀπηνοῦς πράξεως, εἴπερ γνώσομαι κἀγὼ, καὶ μὴ ἀγνώστως τὰ ἐνταῦθα λεγέτωσαν. Ὁ δὲ βασιλεύς φησιν· ἡμεῖς μὲν ὦ ἄνθρωπε, χριστιανοί ἐσμεν, πράττοντες ὅσα οἶμαι καλῶς, τὰ τῶν χριστιανῶν· ἵνα δὲ ἀληθῆ τοῖς πᾶσι ταύτης τῆς πίστεως εἶναι δείξωμεν, τὰ τῷ Θεῷ μιγητὰ, τοῖς δὲ ἁπλουστέροις ἀνθρώποις ποθητὰ, τὰ ἐπὶ τῶν ἐκκλησιῶν καὶ

παντὶ τόπῳ προσεδρεύοντα ζωδιακὰ ἰνδάλματα, τὸ ἡμέτερον κράτος ἐθέσπισεν, ἐκ παντὸς τόπου ἐξαφανίζεσθαι. Τοὺς δὲ ταῦτα σέβοντας καὶ ὡς θεοὺς προσκυνοῦντας, ἔδοξε τῷ ἡμετέρῳ κράτει, ἵνα, εἰ μὲν τοῖς ἡμετέροις ὑπείκωνται δόγμασιν, εὖ ἂν ἔχοι· εἱ δὲ μὴ, ὡς εἰδωλολάτρας τούτους, τὴν προσήκουσαν ποινὴν ἀποδίδωμεν.

[9] Ὁ δὲ χριστοφιλὴς ὡς ἀληθῶς καὶ χριστεπώνυμος Ἀνδρέας, τὸ τῆς ἀνδρείας καὶ ἐν Χριστῷ πίστεως φρόνημα, ἐν τῇ ψυχῇ ὁλικῶς ἐνστερνισάμενος, καὶ πάντα φόβον ἀποσεισάμενος, φησὶ πρὸς τὸν βασιλέα· Ὡς οἶμαι, ὦ βασιλεῦ, πολλῆς ἀνοίας καὶ ἀφροσύνης τὰ παρὰ σοῦ λεγόμενα τυγχάνουσιν. Εἰ δὲ βούλει ἐξ αὐτῶν τῶν φληναφικῶν σου λόγων, ὧν ἀφρόνως ὡς κύων λυσσώδης ἐρεὐξω, ἀληθῆ τὴν ἀνατροπὴν, ἐκ τῶν θείων γραφῶν ποιήσομαι. Ὁ δὲ ἐμβρόντητος βασιλεὺς ἔφη· λέγε ὃ βούλει. Ἀπεκρίθη ὁ ἅγιος· Εἴρηκας ὦ βασιλεῦ, εἰδώλοις προσκυνεῖν ἡμᾶς. Καὶ τοῦτο ἀναποδείκτως, καὶ πόῤῥωθεν τῆς κοπροθέτου καρδίας σου εἴρηκας. Ἡμεῖς γὰρ τὰς παραδόσεις τῶν ἁγίων καὶ θεοφόρων πατέρων, καὶ τὰ ψυχωφελῆ αὐτῶν διδάγματα κατέχοντες, ταῦτα ὡς τοῦ Θεοῦ δι᾽ ἡμᾶς ἐνανθρωπήσαντος εἰκονίσματα καὶ ὁμοιώματα, σεβόμεθά τε καὶ προσκυνοῦμεν· διότι ἡ τῆς εἰκόνος τιμὴ, ἐπὶ τὸ πρωτότυπον διαβαίνει. Ὃ γάρ ἐστιν ἐνταῦθα μιμητικῶς ἡ εἰκὼν, τοῦτο ἐκεῖ φυσικῶς ὁ υἱός. Καὶ οὐχὶ τῆς ἀκαταλήπτου αὐτοῦ καὶ ἀθεάτου θεότητος τὴν εἰκόνα τυποῦμεν· τὸ γὰρ αὐτῆς θεῖον κάλλος, οὐ σχήματί τινι καὶ μορφῆς εὐχροίᾳ διαγλαΐζεται, ἀλλ᾽ ἐν ἀφράστῳ μακαριότητι κατὰ ἀρετὴν θεωρεῖται.

[10] Ὁ δὲ βασιλεὺς, ὡς ταῦτα παρὰ τοῦ θεοφόρου Ἀνδρέου ἀκήκοε, θυμῷ ἀσχέτῳ, καὶ μανίᾳ θηριώδει ὐποβληθεὶς, συντόμως τοῦτον εἰς ἀνηκέστους μάστιγας ταθῆναι, τοῖς παρεστῶσι μιαιφόνοις διεκελεύετο. Τείνουσιν οὖν τοῦτον τὸν μακάριον οἱ τῆς ἀσεβείας ἔξαρχοι, καὶ σπαρτίοις τὰς χεῖρας συνδήσαντες ἀφειδῶς, ἔνθα καὶ ἔνθα ταύτας διέτειναν· εἶτα, τοῦ βασιλέως βοῶντος· πείσθητι τοῖς ἡμετέροις θεσπίσμασι καὶ ἀπαλλάττου τῶν μενουσῶν σε βασάνων· ἐκ βάθους μέγα ὁ γεννάδας στενάξας, καὶ τὸ τῆς καρδίας ὄμμα πρὸς τὸν ἐφορῶντα τὰ πάντα Κύριον πετάσας, πάντων ἀκουόντων εἶπε· Μή μοι γένοιτο Θεέ μου, ποιητά μου καὶ κτίστα, σοῦ τήν ἁγίαν καὶ προσκυνητὴν καὶ ἄχραντον εἰκόνα, ἀρνήσασθαι πώποτε, ἥντινα ἐκ τῆς ἁγίας καὶ παναμώμου θεοτόκου προσλαβόμενος, ὅλως γέγονας ὡς ἐγὼ, δι᾽ αὐτῆς τὴν σωτηρίαν μου πραγματευσάμενος. Εἶτα τὴν τιμίαν κάραν ὀλίγον πρὸς ἑαυτὸν ὑποκλίνας, τοὺς δὲ ὀφθαλμοὺς πρὸς τὸν δεινὸν καὶ ἀπηνέστατον ἀπαιωρήσας βασιλέα, τάδε πρὸς αὐτὸν ὁ ἅγιος· ὦ βασιλεῦ, εἴασας τὴν κατὰ τῶν βαρβάρων πάλην, καὶ τὴν τῆς πολιτικῆς εὐταξίας διοίκησιν, καὶ ὡς σὺ λέγεις χριστιανὸς ὑπάρχων τὴν πολεμικήν σου δύναμιν, καὶ σοῦ τὸν ὑπερβάλλοντα θυμὸν, εἰς χριστιανοὺς ἔκρινας ἀφρόνως φανεροποιῆσαι· Οὕτως βούλει κατὰ Χριστοῦ καὶ τῆς ἀληθείας ἀνθιστάμενος, ἐν εἰρήνῃ τὰ τῆς βασιλείας σκῆπτρα διέπειν; οὐ μένεις ἐξεταστὴν τῶν σῶν πράξεων τὸν Θεὸν γενέσθαι; ἀλλ᾽ ὅμως, ἵνα μὴ δόξω σοι ἀσέμνως καὶ παρανόμως οἰόμενος τῶν μαστίγων τὴν πείραν φεύγειν ταῦτα λαλῶ, ἰδοὺ γίνωσκε ἐκ παντὸς τρόπου καὶ πάσης ἀληθείας διαβεβαιούμενος, ὡς ὅτι πρόκειμαί σοι ἕτοιμος πρὸς τὸ ὑπὲρ Χριστοῦ ἀποθανεῖν· ποίει τοίνυν, ὃ θέλεις, ἐν τάχει εἰς ἐμὲ, σφάττε, κατάκαιε πυρὶ, τιμώρει, ἐξόριζε, κατάτηκε, φυλακῇ τε καὶ κακουχίᾳ δάμαζε, οὐκ ἂν δέ μου κάμψαι τόν ἀληθῆ λογισμὸν ἰσχύσειάς ποτε. Ταῦτα ὁ παρανομώτατος, καὶ παντὸς δόλου μεμεστωμένος ἄναξ, παρὰ τοῦ ἀηττήτου μάρτυρος Ἀνδρέου ἀκούσας, καὶ θυμῷ ἀσχέτῳ ληφθεὶς, τὰ ὄμματά τε δρακοντιαῖον καὶ βλοσυρῶδες έπιδειξάμενος κατὰ τῶν βασανιζόντων ἀπειλητικὰς καὶ χολώδεις ἠφίει φωνὰς, λέγων πρὸς αὐτοὺς· Ὢ τῆς κατ᾽ ἐμὲ περιφρονήσεως τῆς ὑπὸ τῶν ἐμῶν δούλων, ἐνθάδε πολιτευομένης· ἵνα οὕτως ἑστήκατε ὦ κάκιστοι καὶ ἀγνώμονες πρὸς τὸν ὑμέτερον δεσπότην δοῦλοι, μακροθύμως πῶς καὶ εὐσπλάγχνως οἶμαι εἰς αὐτὸν διακείμενοι, καὶ μάλιστα βλέποντες κατηγοροῦντά τε καὶ κατὰ τοῦ ὑμῶν δεσπότου σοφιζόμενον.

[11] Οἱ δὲ φονιώδεις καὶ συνεργοὶ τῶν κακῶν, τούτων ἀκούσαντες τοῦ βασιλέως τῶν ῥημᾶτων, ὥσ τινα βίαια ὕδατα, ἀπὸ ἀκρωρείας ὄρους ὁρμαδὸν κατασυρόμενα, ἀκράτητά πως καὶ δυνατὰ, τοῖς πᾶσιν ἒοικεν, οὕτως καὶ τῶν ἀνόμων τὰ πλήθη, ἄρδην ὥσπερ λέοντες ἀνήμεροι, πρὸς τὸν ἅγιον εἰσπηδήσαντες, οἱ μὲν τὰς σπάθας αὐτῶν ἐκ τῶν κολεῶν ἐξαγαγόντες, μεληδὸν τὸν ἅγιον κατατεμεῖν διἳσχυρίζοντο· ἄλλοι δὲ ταῖς ἑαυτῶν χερσὶ παμμεγέθεις λίθους ἄραντες, ταῖς νιφάσι τοῦτον κτεῖναι παρωτρύνοντο· ἕτεροι δὲ, διὰ τὸ μὴ πρόχειρον ἐν αὐτοις εἶναί τι τῶν εἰς φόνον ἐπιτηδείων, ἀνακομβοῦνται τοὺς ἑαυτῶν χιτῶνας, καὶ γυμνοῦντες τοὺς βραχίονας, τοὺς ὀδόντας τρίζοντες, τὸν ἅγιον διαχειρίσαι ἔσπευδον. Εἶτα τὸν θυμόν πως τὸν ἑαυτοῦ ὑπούλως ὁ ἄνομος ἄναξ καταπραΰνας, τοὺς λαοὺς τῆς τοῦ φόνου ὁρμῆς τῆ ἰδίᾳ χειρὶ ἀποστρέφων, διεκώλυε. Τοῦτον δὲ τὸν ἅγιον τοῖς σπαρτίοις ὡς τεινόμενον καὶ γυμνὸν ἱστάμενον ἑώρα, δύο δυνατοὺς ἄνδρας καὶ πρὸς φόνον ὄντας ἐπιτηδείους, προσέταξε βουνεύροις τὸν ἕνα κατὰ τῶν νώτων, καὶ τὸν ἒτερον ἐκ τῶν ἔμπροσθεν παραστάντας, ἀφειδῶς τοῦτον τιμωρήσασθαι· ἄρχονται τοιγαροῦν τὸ σῶμα τοῦ μάρτυρος οἱ δήμιοι αἰκίζειν, καὶ ἐπὶ τοσοῦτον οἱ ἄθεοι τὸν ἅγιον κατῄκιζον, ἕως ὅτου εἶδον τὰς σάρκας αὐτοῦ σὺν τῷ αἵματι ὡς λεπίδας πιπτούσας χαμαὶ, καὶ τὴν γῆν τῇ κογχύλῃ τοῦ αἵματος καταβαπτομένην.

[12] Ὁ δὲ πάσης ἀνομίας, ἀδικίας τε καὶ ἀσεβείας μεμεστωμένος ἄναξ, ὁρῶν τὴν ὑπερβάλλουσαν καρτερίαν τε καὶ ὑπομονὴν τοῦ πανευφήμου μάρτυρος Ἀνδρέου, καὶ τὸ τῆς γνώμης ἀνδρεῖον, καὶ τὸν ἀκλινῆ καὶ ἀμετάθετον τῆς ψυχῆς πρόβολον, τοῖς μαστίζουσι πέρας τῶν πληγῶν δοῦναι τῷ μάρτυρι ἐκελεύετο, καὶ πλησίον αὐτοῦ ἀχθῆναι προσέταττε· μόλις δὲ ὁ ἅγιος εἰς ἑαυτὸν ἐλθὼν, ᾖν γὰρ ὡσεὶ νεκρὸς καὶ ἀκίνητος ἐκ τῶν ἀνηκέστων βασάνων, κατ᾽ ὀλίγον ἰδίοις ποσὶ, πρὸς τὸν παράνομον βασιλέα ἠπείγετο. Ὦ πίστεως θερμῆς. Ὦ ποθου χριστοφιλοῦς. Ὦ γνώμης ἀνδρείας. Ὦ ὑπομονῆς ἀφάτου, τῆς ἀνθρωπίνης δυνάμεως τὰ μέτρα ὑπερβαινούσης· ὄντως οὐκ ἐνέδωκεν ὁ μέγας ἀθλητὴς, ἀπεινῶς μαστιζόμενος· οὐ προέδωκε τὸ ευγενὲς τῆς ψυχῆς· οὐκ ἔδεισε τὴν θηριότροπον τῶν ἀνόμων πρὸς αυτὸν ὁρμήν τε καὶ φονικὴν ἐπανάστασιν· ἀλλ᾽ ὡς ὑψιπέτης ἀετὸς, μετάρσιος πρὸς τὸ ὕψος τῷ νῷ γενόμενος ὅλῳ, τῷ ποθουμένῳ Χριστῷ ὡμίλει παρ᾽ αὐτοῦ τὴν ὑπομονὴν αἰτῶν καὶ τὴν νίκην· ὅθεν καὶ νηπίων βέλη τῶν ἀνόμων τὰς πληγὰς ὲλογίσατο· εἶτα σταθεὶς, πρὸς τὸν βασιλέα φησίν· ὦ βασιλεῦ, ἔλαβες πείραν τῆς ἐμῆς ἀκλινοῦς καὶ ἀνυπερθέτου πίστεως; ἔγνως, ὅτι εἰ πάντα τὰ φονικὰ ὄργανα τῆς σῆς ὠμότητος, ἐν τῷ ἐμῷ σώματι προσφέρεις καὶ δσκιμὴν ποιήσεις, τὸν ἀμετάθετόν μου λογισμὸν οὐκ ἄν κάμψαι ἰσχύσειάς ποτε; ὡς δὲ ταῦτα ὁ κοπροψυχόφιλος καὶ παντὸς δόλου καὶ πονηρίας μεμεστωμένος ἄναξ, παρὰ τοῦ μεγάλου καὶ ἀηττήτου ὁσιομάρτυρος Ἀνδρέου ἤκουσε, λίθους τοῖς παρεστῶσι παρεκελεύετο αἴρειν, καὶ τούτου τὰς σιαγόνας συνθλάττεστθαι· ὁ δὲ ἅγιος λιθολευστούμενος, καὶ κατὰ παντὸς μέρους σωματικοῦ τὰς πικρὰς καὶ ἀνηκέστους νιφάδας τῶν λίθων δεχόμενος, τὰ γόνατα αὐτοῦ τῇ γῇ προσερείσας, κατὰ τῶν λιθαζόντων προσεύχετο, τὸν πρωτομάρτυρα Στέφανον, καὶ ἐν τούτῳ μιμησάμενος, καὶ τὸν αὐτοῦ διδάσκαλον καὶ ποιητὴν τῶν ἁπάντων Κύριον.

[13] Εἶτα τὴν πικρὰν ταύτην καὶ ἀνήκεστον βάσανον παρὰ τῶν ἀνόμων ὁ ὁσιόμαρτυς Ἀνδρέας δεξάμενος, καὶ μηδόλως τὸν νοῦν κατασπάσας ἐκ τῆς ἀκραιφνοῦς καὶ ἀληθινῆς πίστεως, ἤχθη, τοῦ βασιλέως κελεύσαντος, καὶ ἐκλείσθη ἐν ἀσφαλεσάτῃ καὶ κοπροθέτω φρουρᾷ, διὰ πάσης νυκτὸς αἰνῶν τόν θεὸν καὶ λέγων· &ldquogr;Ἐν τῇ ὀδῷ τῶν μαρτυρίων σου ἐτέρφθην ὡς ἐπὶ παντὶ πλούτῳ· ἐν ταῖς ἐντολαῖς σου ἀδολεσχήσω, καὶ κατανοήσω τὰ θαυμάσιά σου ἐκ τοῦ νόμου σου· λαλῶν γὰρ ἐν τοῖς μαρτυρίοις σου ἐναντίον βασιλέων, οὐκ αἰσχύνομαι Κύριε.”

[14] Ὡς δὲ ἡ ῥοδοδάκτυλος καὶ διαυγὴς ἡμέρα τοῦ ὄρθρου ἀνέτειλε, προκαθίσας ἐπὶ τοῦ πέραν παλατίου ὁ ἄνομος βασιλεὺς καὶ παντὸς δόλου μεμεστωμένος, ὡς θὴρ ἀτιθάσσευτος, τῷ θυμῷ ἐσφάδαζε, καὶ τάχει τὸν ἅγιον τῷ τούτου βήματι παραστῆναι διεκελεύετο. οἱ δὲ συνεργοὶ τοῦ φόνου καὶ κακεντρεχεῖς ὑπουργοὶ, τάχει τὸν ἅγιον τῆς φρουρᾶς ἐκβαλόντες, τῷ τοῦ βασιλέως βήματι παρέστησαν· ὡς δέ ἑώρα αὐτὸν ὁ ἂνομος ἂναξ, μηδ᾽ ὃλως ὑποκλινόμενον ταῖς αὐτοῦ θωπείαις, μηδὲ συγκαταβαίνοντα τοῖς τούτου ψυχοβλαβέσι λόγοις ἐκέλευσε τοῖς παρεστῶστι τοὺς χιτῶνας τούτου ἐπάραντας, βουνεύροις αὐτὸν πάλιν ἀφειδῶς τύπτεσθαι. Ὡς δὲ ἑώρα τούτου ὁ παράνομος μίαν πληγὴν ὅλον τὸ σῶμα γινόμενον, καὶ μικροῦ δεῖν ἡμιθανῆ ὄντα, ἐκέλευσε χαμαὶ τοῦτον ἐπὶ κεφαλῆς σύρεσθαι λαοῦ ἀπείρου θεωροῦντος. Εἶτα καὶ ἕως τούτου τοῦ βασιλέως ἐλθόντα, τῇ Κωνσταντινουπόλει τοῦτον ἐκέλευσε παραπεμφθῆναι· κἀκεῖθεν ὡς αὔτως τῇ γῇ προσηλωμένον ἐν ταῖς πλατείαις πάσαις καὶ λεωφόροις, ἀνηλεῶς σπαρτίοις δεδεμένον σύρεσθαι. Τούτου δὲ ἐν τοῖς πετρώδεσι καὶ τραχέσι τόποις, ῥύμαις τε καὶ λεωφόροις, ἀπανθρώπως συρομένου, καὶ τὴν γῆν τοῖς αἵμασι καταρδεύοντος, εἰς τὸν τόπον τοῦ λεγομένου βοὸς ἔφθασε.

[15] Εἷς τῶν ὄντων ἐκεῖ, τῇ τέχνῃ τῆς ἁλείας ἐνδιατρίβων, τὴν τούτου ἄγραν ἦν εἰς μέσον προθείς, κἀκεῖθεν ἀναμένων τὴν ἀναγκαίαν τοῦ σώματος τροφὴν πορίσασθαι. Οὗτος οὖν ὡς τὸν ἅγιον συρόμενον ἐθεάσατο παρὰ τῶν εἰσπορευομένων * τῷ ἁγίῳ ἀνδρὶ ἀνόμων ἀνδρῶν, τὴν αἰτίαν μαθεῖν ἐπειρᾶτο. Καὶ μαθὼν ὁ ἄθλιος τὴν αἰτίαν τῆς βασάνου, μήτε τὸν τοῦ Θεοῦ φόβον κατὰ νοῦν λαβὼν, μήτε τὴν ἄδικον βάσανον τοῦ δικαίου ἐννοήσας, ἀλλ᾽ ὅλον τὸν διάβολον ἐν τῇ ἑαυτοῦ ψυχῇ ἐνστερνισάμενος, ὡς τὸν ἅγιον συρόμενον καὶ ἐγγὺς τούτου φθάσαντα ἐθεάσατο, δρομαίως τὴν ἀξίνην ἄρας τοῦ μακέλλου, ἥν περ ἐπιτηδείως οἱ ταύτῃ τῇ τέχνῃ χρώμενοι κατέχουσι, προσερείσας τῷ τοῦ ἁγίου δεξιῷ ποδὶ, τοῦτον βιαίως ἐξέκοψε, καὶ παρ᾽ αὐτὰ, τὴν μακαρίαν καὶ ἁγίαν αὐτοῦ ψυχὴν ὁ ὁσιομάρτυς Ἀνδρέας τῷ δεσπότῃ Χριστῷ παρέδωκε, μηνὶ ὀκτωβρίῳ, Κ᾽. Καὶ μετέστη πρὸς οὐρανίους σκηνὰς, ἔνθα πάντων εὐφραινομένων ἡ κατοικία.

[16] Ὤ πονηρᾶς καὶ ἀπανθρώπου γνώμης. Ὢ τόλμης ἁγιοκτόνου Θεὸν παροξυνάσης, καὶ διάβολον χαροποιησάσης. Ὢ χειρὸς ἀνόμου, καὶ ὁρμῆς δαιμονιώδους, τῆς ἀδίκως τοῦ δικαίου τὸ αἷμα τῇ γῇ ἐκχυσάσης. Ὢ δὲ καὶ τῆς ἀνεικάστου μακροθυμίας τοῦ ἐμοῦ Θεοῦ καὶ δεσπότου. Οἱ μὲν οὖν σύροντες τὸν ἅγιον ἄνομοι ἄνδρες, ὡς τοῦτον ἀπνευστὶ συρόμενον ἐθεάσαντο, καὶ τὸν ποῦν αὐτοῦ κεκομμένον, τοῦτον ὥσπέρ τι θνησιμαῖον καὶ τοῖς πᾶσιν ἀπόβλητον, ἐν ἑνὶ τὁπῳ κοπρωδεστάτῳ, οἱ κοπρώδεις τὸ σῶμα καὶ τὴν ψυχὴν, ἐναπέῤῥιψαν, τῷ ἁγιοκτόνῳ καὶ παρανόμῳ ἀνδρὶ,

ὀφειλέτην τούτῳ, τῆς παρ᾽ αὐτῶν καὶ τοῦ βασιλέως τιμῆς, ἀποφαινόμενοι ἦσαν ἐπὶ πολὺ, ὡς πρόξενον αὐτοῖς χαρᾶς γεγενημένον. Νυκτὸς δὲ καταλαβούσης, τινὲς τῶν ὀρθοδόξων εὐλαβέστατοι ἄνδρες, Θεῷ καὶ τῷ ἁγίῳ θαῤῥήσαντες, κρυφῇ προσελθόντες, τὸ τίμιον καὶ πολυτίμητον σῶμα τοῦ ἁγίου μάρτυρος Ἀνδρέου ἀφείλαντο, καὶ τοῦτο ὁσίᾳ ταφῇ παρέδωκαν, ἐν τόπῳ ἐπιλεγομένῳ κρίσις.

[17] Ταῦτα τοῦ νεομάρτυρος καὶ ὁσίου Ἀνδρέου τὰ κατὰ τοῦ διαβόλου ἀνδραγαθήματα. Ταῦτα τοῦ ὁσίου τὰ ὑπὲρ τῆς Χριστοῦ σεπτῆς εἰκόνος ἀληθῆ θεράστια, καὶ μέχρις αἵματος νικητήρια. Τοῦτό σοι καὶ ὁ παρ᾽ ἡμῶν προσαγόμενος ἔπαινος, ὦ θεία καὶ ἱερὰ κεφαλή. Εἰ γὰρ καὶ τὸ κατ᾽ ἀξίαν ἐγκῶμιον ἀπέλιπον, ἀλλ᾽ οὖν γε ὁ πρὸς σὲ πόθος, τῆς ἀξίας τῶν καθ᾽ ὅλου ἐπαίνων οὐκ ἀπέτυχε. Σταθμίσας τοίνυν τὴν προαίρεσιν, δίδου τῶν ἐγκλημάτων τὴν λύσιν εὕρασθαι, ἐν τῇ φοβερᾷ καὶ φρικώδει τῶν ἐτασμῶν ἡμέρᾳ, καταξιῶν με τοῖς δεξιοῖς προβάτοις τοῖς τοῦ δεσπότου μου Χριστοῦ, σὺν πᾶσι τοῖς ἀπ᾽ αἰῶνος ἁγίοις, καὶ τῆς μακαρίας φωνῆς ἐνωτισθῆναι, δεῦτε οἱ εὐλογημένοι τοῦ πατρὸς, κληρονομήσατε τὴν ἡτοιμασμένην μου βασιλείαν ἀπο καταβολῆς κόσμου, σὺν τοῖς τιμῶσι τὴν ἱερὰν καὶ πάνσεπτον μνήμην, καὶ προσκυνοῦσι τὴν σορὸν τῶν λειψάνων σου. Ἔχεις γὰρ, ἔχεις πρὸς Κύριον τὸν ἀληθινὸν ἡμῶν Θεὸν παῤῥησίαν, ὡς ὑπὲρ αὐτοῦ τὸ αἷμα ἐκχέας. Ὧ πρέπει πᾶσα τιμὴ καὶ προσκύνησις, σὺν τῷ ἀνάρχῳ Πατρὶ, καὶ τῷ παναγίῳ καὶ ζωοποιῷ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰῶνων. Ἀμήν.

To meditate on Sacred Scripture It is truly a great thing, and the best of all goods

and by far the most useful, to meditate attentively on the sacred

scriptures and to draw from them divine and salutary

doctrine: and because it contains a great gift of God,

a treasure of universal wisdom and knowledge,

therefore the giver of every good and the God of all consolation,

handing it on, commands: "Search the Scriptures,

for in them you shall find eternal life." The sacred

Scripture is, namely, deservedly the evangelical and divine

field, in which is acquired that grand and most precious

possession of the Lord's pearl. And he who

possesses this celebrated field of the divine scripture

(I mean the understanding of the book) and turns it over with great

solicitude and reverence with the ploughshare of his mind

certainly finds the grace of the Holy Spirit and is enriched by the finding

of the precious pearl.

[2] and to read the Lives of the Saints is most useful. If anyone, moreover, a guest at this table, led in by the divine spirit to another

table and splendid banquet,

should recline (that is, should consider the Lives of the Prophets, the Apostles,

the holy fathers and above all the glorious

contests of the elect

and truly great-souled Martyrs, their unconquered constancy and their great labours beyond

nature), of how great utility

and heavenly delight will such a one not receive an abundant and blessed

gift! For truly a great

grace is bestowed on him who with desire and faith runs through the passions

of the holy Martyrs: since thence

is revealed the vanity of visible joys, and the riches of future

goods are acquired; thence the crown of divine

charity flashes on the heads of the friends of the holy Martyrs,

and the great earnest of humility, pleasing to God,

is marked as superadded in their hearts:

thence divine zeal and the accurate imitation

of those who have gone before us and for Christ's sake

were consummated by martyrdom are kindled in the pious,

and the manner of patience and constant confession

is unfolded. For those who attentively and accurately read the fights

of the glorious Martyrs deservedly desire for themselves

like trials, that they also may receive the ornament of the divine reward

and of the incorruptible prize.

But if any, uncertain of our words, doubt,

let them reflect that many unconquered Martyrs read the deeds of those who

had preceded them by violent death, and

so, inflamed to ardent zeal and constant imitation,

they themselves also received the crown of this contest.

[3] Strengthened by these, St. Andrew Of whom one is he who was called great among the Martyrs,

who victoriously kept the faith and generously

finished his course. Do you wish me to say who he is? and if I

bring him into the midst, will you restrain your

distrust? Let that man, then, come forth and be well known.

He is, brethren, Andrew, who by meditation on the divine

words ordered his life for himself, and with ardent

zeal, being versed in the happy fates and contests of the Martyrs,

was manfully exercised; whence, kindled with heavenly

zeal and strengthened in body, he prepared himself for undergoing

torments, and in his own opportune

time showed himself a most highly esteemed champion.

For when the demon, envious of good, greedy for blood,

had a little afterwards leapt upon those living piously and according to the right

faith, by means, namely, of a cruel and

dissolute man who then, God permitting, ruled the Christians,

he kindled him to wrath not only against

the mortal form of Christ God, but also against

the image made according to it by pious men

and the relative adoration of it. This man was

Constantine, a great and ardent minister of Satan,

whom the faithful of that time deservedly branded with the surname

of Copronymus ^a.

[4] under Copronymus, a hater of images While he ruled, and was ruining the right and divine faith

and destroying it as far as he could, the aforesaid

Andrew made his firm and holy faith and confession

openly known, and rebuked the persecutor with

his impious and blasphemous counsel, and covered him with

blushing, and set forth the illustrious and truly heavenly

doctrine piously and confidently before the eyes of all then,

as the following narrative will show. That impious tyrant,

hateful to God, when, God permitting, he

held, as he believed, the helm of supreme

rule, proud and hostile to God, the devil teaching

him, whom he had taken as master, began

like a mad dog, out of incomparable pride, to act impudently,

to prattle much and without intermission

to bark against the truthful Church of God and

His holy sons; then, as if raving, to utter blasphemous speeches,

objecting certain empty and impious contradictions

against the holy and consubstantial

Trinity, to the deception and ruin

of the simpler. And first indeed he thought to bring forth

insidious words, wholly vain and breathing a mind estranged from God,

from a vile breast subject to the malignant spirit,

while he wished to demonstrate by acts and

persuade all that in shadow and

in imagination only, and not truly, the Word of God took our body

from the most holy Virgin;

as if, dull fellow, he had not heard the Evangelist John

expressly crying out with a loud voice: "The Word was made

flesh, and dwelt among us: and we saw

His glory, the glory as of the Only-begotten of the Father,

full of grace and truth." Nor the Apostle:

"That Christ Jesus came into this world

to save sinners, of whom I am the chief."

And again: "Who being in the form of God,

thought it not robbery to be equal with

God; but emptied himself, taking the form of a servant,

being made in the likeness of men, and

in habit found as a man." But, made deaf to all

these divine and salutary sayings, like

the asp stopping her ears, he forsook God and the Saints and

departed altogether.

[5] and a persecutor Then, throwing himself into greater evils, the demon,

to whom good is hateful, co-operating, he began like a wild

lion to roar against the orthodox servants of Christ

and the sons of the Church, snatching away, O accursed head!

from the churches of Christ the holy and sacred and venerable

images; namely the image representing the form of the body

of our Lord Jesus Christ, and of the most glorious

and holy Virgin and of all the Saints.

He bloodied himself also with slaughters, constantly shedding the innocent

blood of the clerics and monks of Christ,

and of the common people itself; he condemned to exile,

oppressed with prison and hunger, and devised every other kind of injury

against the servants of Christ. O how much

I wonder, my Christ, at Thy charity and patience then!

O unsearchable abyss of Thy ineffable long-suffering!

How didst Thou suffer, most loving and most mighty

Lord of men, Thy holy

image to be affected with injuries by the impious and unbelieving,

and to be trampled by their sacrilegious feet! Truly

unsearchable, as I was saying just now, is Thy long-suffering

and the immense multitude of Thy mercies.

For Thou hast sealed up, my God, works and

actions in these lands, and hast appointed there a day of examination, in which

all things are naked and open to Thee, the just judge and God,

with whom there is no acceptance of persons. For

who then, seeing the blood of so many men unjustly

dripping, and the weals of the blows which they endured for Thee and Thy

image, would not have glorified Thy providence

and charity? How many thousands of men were slaughtered

for Thy name, contending constantly to the end

for the truth!

[6] He comes to Constantinople and before the tyrant Of these one is celebrated also on this present

day, our Andrew, who, girt with the diadem of the Martyrs

and shining with the gore of the contest, appears to all

most bright with the rays of grace. For when

Constantine, the most impious emperor and hostile to Christ,

was doing these things which I have already said, and the fame of them

had grown everywhere and sounded in the ears of all,

blessed Andrew too began to learn of the emperor.

Now that blessed man was living in a

place of the island of Crete called Castrum ^b, and piously worshipped God;

and since he was captured by the love of Christ and

could not bear the grieving of the Holy Spirit, he

migrates thence, and soon, delighted by the love-potion of martyrdom,

puts in at Byzantium [c]. After he had imbued his soul

more with the fear of God and made firm his hope in Him,

he learned that the ignoble Emperor and hater of Christ

was outside the city in the palace which is named from the illustrious

Martyr Mamas ^d, and he betook himself thither at a run.

And he found that savage prince

putting to the question the orthodox friends of Christ,

and threatening grievous and deadly things against them.

And the admirable man Andrew, seeing some

beaten with ox-sinews and with torn flesh savagely

handed over to death; others burned with fire; others,

while their eyes were being gouged out, persevering in patience;

others finally generously bearing the pains of the cutting off of hands

and tongue, with the eye of the heart

raised with untroubled faith to God who beholds all things;

uttered such words to Him: O Lord, sustain

me therefore, O Lord, direct me. This is Thy work,

O most loving of men, and it is the grace of Thy mercy

to bring my purpose to its end

and to show me unconquered to my enemies. Strengthen me,

Son and Word of God, and give me strength that I may happily complete the contest for

the truth, and, the counsels of the dragon being overcome,

may receive from Thee the unfading crown

from Thy almighty right hand. Do not, then, suffer me,

my Master, to deny the divine image of Thy sacred figure,

human indeed in form, but worthy of all veneration,

which Thou didst take up for me and

through which Thou didst procure salvation for me; having become, namely,

wholly like to me that I also may become like to Thee,

dominion excepted. Since all the powers of the heavens praise Thee,

and Thy glory remains for ever.

Amen.

[7] he appears, by whom he is ordered to be beaten; When he had said these things, he added practice also to the fair speech,

and indeed without any delay. For approaching

the accursed Emperor and slayer of Christians,

while he was still

greatly stirred in mind (for he was, as I was saying,

mercilessly putting the Saints to the question), he uttered such words

to him: O Emperor, are you a Christian!

and, turning to the surrounding multitude,

he said the same. Behold the manifest signs of a truly blessed soul and of a soul

blameless and firm! But the tyrannical

emperor, as he was wont to do with those who spoke such things,

looks at him with a deadly eye like a dragon,

and, nodding with his head, signified to those standing by that they should seize him

and bring him to him. Those who co-operated

in the slaughters and assented to the Emperor, gathering the gravity of the matter

and the anger of the Prince from his countenance,

at once, like oxen leaping out of some thicket, some

seizing him by the hair of his head, by the collar ^e and by the forehead,

dragged him savagely; while others, tearing

the tunic from his back, cruelly beat him.

That Blessed man then seemed like a lily

suffocated in the midst of thorns, until they came

to the Emperor.

[8] summoned again, he confounds him The tyrant, however, having put away his anger, but wickedly hiding

the wound within, when he had called him with his hand,

ordered those who were harassing him to withdraw, and him alone, out of deceitful

hypocrisy, to approach. And he, fortified with the sign

of the cross, approached the Emperor with manly spirit and firm faith.

But the Emperor: O man,

he says, do the laws of the Emperors thus teach you to resist

the lords of the earth and to call them impious, and separated

from the faithful of Christ? But he who had his name

from fortitude, strong in name and in fact, since he had Christ

as fellow soldier, all fear being put away: Emperor,

he says, no one does wrong in convicting the Emperor of injustice.

For I do not see you doing anything

as befits a Christian. For the blood of the citizens which here

flows down unjustly upon the ground writes your impiety

on the sand; the swords accuse you; those standing by

are all inhuman, bloodthirsty and ready for flatteries;

you see before your eyes those who suffer!

Why, then, do you bid me, Emperor, call you

foreign to the faithful of Christ, openly

demonstrate your impiety. So acted, as it seems to me, the impious

Greeks of old, and the idolaters, and those who accused the Christians

and persecuted the saints. I think,

and so I have always heard, that Christians bear the sceptres of empire

wholly in the charity and humanity of Christ.

Let the Emperor tell me the cause of such cruel deeds,

that I too may know, and that discourse about these things

which are done here may not be held by the ignorant. And the Emperor said:

We indeed, O man, are Christians, rightly

doing all things, as I think, which belong to Christians.

But that we may show to all that we are truly of this

faith, our power has decreed to take away from every place

the bodily images, hateful to God but

acceptable to simpler men, which have invaded the churches

and all places. And those who should worship them and

adore them as gods, we have resolved that, if they yielded to our decrees,

it should be well with them; but if not, we should punish them as idolaters

with fitting penalty.

[9] he duly establishes the cult of the holy Images. But Andrew, beloved of Christ and worthy of his

name, fixing fortitude and faith in Christ deep

in his heart, all fear being put away, thus addresses the Emperor:

I think, Emperor, that what you have said

is full of folly and imprudence. If you wish,

I will overturn from the divine scriptures that foolish talk of yours which you belched forth

like a mad dog. And the senseless

Emperor said: Speak what you wish; and so the Saint

continued: You said, Emperor, that we

adore idols, but you brought forth these things without demonstration and from your corrupt

heart. For we, retaining the traditions and salutary teachings

of the holy Fathers,

venerate and adore them as images and likenesses of God made man

for us. Wherefore

the veneration passes to the prototype. For what

the image is here by imitation, that the Son is there by

nature; nor do we fashion an image of His incomprehensible and invisible

Divinity, whose supernal

beauty does not shine with any figure and colour of form,

but each one contemplates it, as far as he can, in ineffable

beatitude.

[10] The tyrant orders him seized When the Emperor had heard these things from Blessed Andrew,

not containing his ferocious spirit, he at once

ordered him to be stretched out for the dire scourges by the torturers present.

The ministers of impiety, then, stretch out the blessed man,

and cruelly binding his hands with cords,

pulled them apart on every side. And when

the Emperor cried out: Obey our decrees

and flee the tortures which await you; nay, groaning

from his breast, the noble man, directing the eye of his heart

to the Lord who beholds all things, said in the hearing of all:

May it never befall me, O God,

my Creator and Founder, to deny Thy holy,

venerable and pure image; which having taken

from the undefiled Mother of God, Thou wast made

wholly like to me, and through it didst work my salvation.

Then, bowing his venerable head a little,

and raising his eyes to the fierce Emperor:

Emperor, he says, you have left the struggle against the Barbarians

although you call yourself a Christian, you have foolishly decided to show

your warlike strength and proud spirit against the Christians themselves.

Do you thus wish, rising up against Christ

and the truth, to bear the sceptres of government in peace?

Do you not fear God, the future judge of your actions?

But lest I seem to you to flee the trial of the scourges unbecomingly

and unlawfully, know,

as I assert in all truth, that I am ready

to undergo death for Christ; what, then,

you intend to do with me, do quickly: kill,

burn with fire, chastise, punish with exile, wear out

with hardships, tame with prison and harassment, yet never

will you be able to bend my mind, made firm in the truth!

Then that unjust Prince, full of all guile,

not bearing these words of the unconquered Martyr Andrew,

moved his terrible eyes after the manner of a dragon,

and, addressing the torturers with threatening voice: How great is that

contempt, he says, which is here shown me by my subjects,

seeing that, like the worst of subjects and ungrateful to

their Lord, you stand there long-suffering, and even embracing this man

with mercy, especially

when you see him accusing your lord

and assailing him with cavils.

[11] and scourged Hearing these things, the bloody men who co-operated with him in

evils, as violent waters rushing down with force from

the top of a mountain seem able to be held back by no one,

so the multitude of madmen, like

savage lions, rushing upon the Saint, some with drawn

sword tried to cut him limb from limb,

others, having gathered a store of huge stones, burned to slaughter

him, some finally, since they had nothing at hand for

slaughter, having tied up their garments

and bared their arms, gnashing with their teeth, hastened to seize

the Saint. Then the unjust Emperor,

craftily soothing his own mind, turned the people

with his own hand from the onset to slaughter, and when

he saw the Saint ready for the scourges and stripped,

he ordered him to be inhumanly chastised by two robust men, one from behind, the other

from the front. The executioners, then, begin

shamefully to beat the body of the holy Martyr, and the impious men mangled him

so much that his flesh with blood fell like scales

to the ground and dyed the earth with the purple of blood.

[12] and stoned But the Prince, most full of iniquity, injustice and impiety,

when he saw the excellent fortitude

and patience of the illustrious Martyr Andrew,

and his manly mind, and the bulwark of his soul

which could neither be turned aside nor averted, ordered an end to be made of the blows

and the Martyr to be brought to him. And the Saint,

coming to himself with difficulty (for he was as it were

dead and motionless from the savage torments),

was led with difficulty and slow steps to the violent Emperor.

O fervent faith, O desire

acceptable to Christ, O manly mind, O

ineffable patience, surpassing the measure of human strength!

Truly the great athlete was not conquered

when he was cruelly beaten with blows;

he did not betray his noble soul, did not fear the ferocious

onset of the wicked against him, and the bloody rising.

But, like a high-flying eagle, wholly raised in mind on

high, he conversed with his beloved Christ,

begging patience and victory from Him.

Wherefore he considered the blows of wicked men

as the darts of infants. Then, when he stood near

the Emperor, he thus addresses him:

Have you taken the trial, Emperor, of my faith,

unperturbed and lively? Have you seen that, even if you should bring

all the deadly instruments of your cruelty upon my

body and should test me thus far, you would nevertheless

not bend my unconquered spirit? Hearing

these things from the mouth of the unconquered Martyr Andrew, that vile Prince,

full of guile and malice, ordered those standing by

to take stones and break his jaws.

And the Saint, overwhelmed with stones, and having received on every side

of his poor body the dire and intolerable discharge of stones,

leaning with his knees on the ground, prayed for those stoning him,

imitating the protomartyr Stephen, and

also his Master and the Creator of all, the Lord.

[13] at length he orders him to be led away into prison. And so the holy Martyr Andrew, having suffered that dire

and intolerable torment from wicked men,

and moved in mind not even in the least from the pure

and true faith, was led away by the Emperor's order

and shut up in a secure and foul prison. And the whole

night he praised God, saying: "In

the way of Thy testimonies I have been delighted, as

in all riches. I will be exercised in Thy commandments,

and I will consider the wondrous things of Thy law: for speaking

of Thy testimonies before kings I shall not

be confounded, O Lord."

[14] He is beaten again and through the public ways And when the clear morning light had appeared with rosy fingers,

the wicked Emperor, full of all guile, sitting

before the palace which is beyond the city,

was stirred in mind like an untamed beast, and at once

ordered the Saint to be present before his tribunal. And the co-operators

in slaughter and the skilful ministers of crimes

at once cast the Saint out of custody and set him before the tribunal

of the Emperor. And the wicked Emperor, seeing him

not at all subdued by his flatteries,

nor yielding to his pernicious speeches, ordered those standing by,

after they had taken away his garments, to beat him again inhumanly

with ox-sinews. When, then,

the unjust Prince saw that his whole body had become one wound

and that he was almost half-dead,

an infinite multitude looking on, he ordered him to be dragged,

his head striking against the ground. Then,

when he had come to the Emperor, he ordered him to be led away hence to Constantinople,

and, as it were fastened to the earth,

bound savagely with ropes, to be hauled through all the squares and public ways.

And so, cruelly dragged through stony and rough

places, through streets and squares,

and watering the earth with blood, he came to the place

which is called of the Ox ^g.

[15] dragged, he expired on the 20th day of October. One of those who were there, professing the art

of fishing, had set out his catch for sale, hoping

to procure thence the necessary nourishment of his body.

He, then, when he saw the Saint dragged by those wicked

men who accompanied him,

tried to learn the cause. And when that wretch

had learned the cause of the torment, not taking the fear of God

into his mind, nor reflecting on the unjust torment of a just man,

but having embraced the devil wholly with his soul,

when he saw the Saint dragged not far from him,

having swiftly snatched up a butcher's spear, such as those devoted to this art

commonly use, pressing upon the right foot of the Saint,

he cut it off with great force. Then the Martyr Andrew

gave up his blessed and holy soul to the Lord

Christ, on the twentieth day of the month of October;

and he passed to the heavenly tabernacles, where is the dwelling

of all who rejoice.

[16] Thrown into a foul place, O depraved and cruel mind! O saint-slaying

audacity, provoking God and pleasing the devil!

O wicked hand and demonic onset,

by which the blood of the just man was unjustly poured upon the ground!

But O incomprehensible long-suffering too

of my God and Lord! The wicked men, then, who were dragging the Saint,

when they had seen that he was being dragged lifeless

and that his foot had been cut off, men foul in body and soul threw him,

like some carrion

and a thing despised by all, into a certain most filthy place

^h; and so they showed the saint-slaying and criminal man

enough and more than enough that he had deserved

honour from them and from the Emperor, inasmuch as he had

perpetrated a thing pleasing to them. But when night had come on, certain

orthodox and most pious men,

made bold for the sake of God and the Saint, secretly took away the venerable body of the holy

Martyr Andrew, and committed it to a holy sepulchre

in the place which is called Krisis ⁱ

[17] he is transferred to Krisis. These are the illustrious deeds of Saint Andrew, the new Martyr, against

the devil. These are the true prodigies of that Saint

for the venerable image of Christ,

and his triumphs even unto blood. And this is the praise

which we render to thee, O divine and sacred head.

For if I have not attained to a worthy encomium, yet

my love for thee is not destitute of the just price

of these praises. Taking account, then, of my purpose,

grant me to find remission of faults on the tremendous and

dreadful day of examination, that I may be found worthy to be at the right hand

among the sheep of my Master Christ, with

all the Saints who are from the beginning of the world. Grant me also to hear that blessed

voice: Come, ye blessed of the Father, possess

the kingdom prepared for you from the foundation

of the world, with those who venerate thy sacred memory

and reverence the coffer of thy relics. For thou hast,

thou hast with the Lord, our true God,

freedom of speech, thou who didst shed thy blood for Him.

To whom is due all honour and adoration, with the Father

who has no beginning, and the holy and life-giving

Spirit, now and always and for ever and ever. Amen.

ANNOTATIONS.

c. See ibid., num. 30.

* φόβον in the margin.

* in the margin γρ.

συμπορευομένων

ΜΑΡΤΓΠΙΟΝ ΤΟΥ ΑΓΙΟΥ ΟΣΙΟΜΑΡΤΥΡΟΣ ἈΝΔΡΕΟΥ ΤΟΥ ΕΝ ΤΗ ΚΡΙΣΕΙ.

MARTYRDOM OF THE HOLY MONK AND MARTYR ANDREW, WHO IS IN KRISIS.

BY METAPHRASTES, WITH THE VERSION WHICH IS IN SURIUS.

From Coislin Cod. CXLV, fol. 121 verso, of the royal Library of Paris, with the collation of five other entire codices. A = Coislin Cod. CXL. B = Royal Cod. 1484. C = Royal Cod. 1495. D = Royal Cod. 1501 A. E = Royal Cod. 1503. F = Royal Cod. 1543.

Andrew of Crete, monk and martyr, at Constantinople. (S.)

BY METAPHRASTES. FROM GREEK MSS.

Single chapter. The pious life of St. Andrew in

Crete; he comes to Constantinople to attack Constantine

Copronymus, and, having suffered savage torments, expires. His sepulchre is renowned

for miracles. He is laid in Krisis.

Πολλὴ κατὰ τῶν τοῦ Χριστοῦ μαρτὑρων τοῦ διαβόλου ἡ κακουργία, καὶ μάλιστα ὅταν ἀπταίστως ὁρᾷ, καὶ ἀκλινῶς ὁδεύουσαν τὴν εὐσέβειαν· πολλὴ καὶ ποικίλη καὶ μεγάλης δεομένη ψυχῆς, καὶ ἀσφαλῶς τῇ πρὸς Χριστὸν * ἀγάπῃ καθωπλισμένης, ὥστε μὴ πλεονεκτηθῆναι ὑπ᾽ αὐτοῦ, μηδὲ ταῖς χερσὶν ἐκείνου ταῖς μιαραῖς ἐμπεσεῖν, πολεμίων ἁπάντων ἀναιδέστερον ἐπιπηδῶντος· καὶ τὰ μὲν, δι᾽ ἑαυτοῦ· τὰ δὲ, καὶ διὰ τῶν προσκειμένων αὐτῷ πολυτρόπως τοῖς Χριστοῦ δούλοις ἐπηρεάζοντος· τοὺς μὲν γὰρ, κατὰ κρημνῶν ὦσε· τοὺς δὲ, ὀδοῦσι θηρῶν περιέβαλε· κάμινον ἀνῆψεν ἑτέροις· ἄλλοις βάραθρον ἤνοιξε· τούτοις τροχὸν ἐτεχνάσατο· ξίφος ἐκείνοις ὑπέθηξε· καὶ ἄλλοις, ἄλλας πληγὰς ἡτοίμασε καὶ θανάτους.

[2] Ἀλλὰ διὰ πάντων κατεγελάσθη· μικρὰ τῶν μαρτύρων πάντα ταῦτα λογισαμένων, καὶ ἄλλας καινοτέρας βασάνους ἐπιζητούντων· ὥστε τὸν πολὺν ὅν εἶχον πρὸς Χριστὸν πόθον δι᾽ αὐτῶν ἐπιδείξασθαι. Εἰ γὰρ καὶ πολλοὺς τῶν τοῦ Χριστοῦ δούλων ὁ ἐχθρὸς ἀνεῖλε, καὶ φύσεως ἐκράτησε τῆς αὐτῶν, ἀλλ᾽ οὐχὶ προαιρέσεως καὶ γνώμης τῆς πάντα νικώσης· καὶ διὰ τοῦτο μᾶλλον ἥττηται, καὶ τὴν ὀφρὺν καταβέβληται· ὅτι καὶ σαρκὸς καὶ φύσεως τῆς ἀνθρωπίνης καμνούσης, ὁ νοῦς ἐκείνων, ἄτρεπτος ἦν καὶ ἀήττητος. Μαρτυρεῖ τοῖς λεγομένοις, καὶ τὰ τοῦ γενναίου καὶ μακαρίου μάρτυρος Ἀνδρέου παλαίσματα· οὗτος γὰρ, τοιαῦτα καὶ πολλῷ βαρύτερα τούτων καθυποστὰς, οὐ μόνον τοῦ κοινοῦ πάντων ἐχθροῦ μετὰ πολλῆς ἐκράτησε τῆς περιουσίας, ἀλλὰ καὶ μεγίστη τοῖς μετ᾽ αὐτὸν ἀθληταῖς πρὸς τὸ θαῤῥεῖν ὑπόθεσις γέγονεν· ὃν οὐ τῶν ὑπερφυῶν παλαισμάτων θαυμάζειν χρὴ μόνον ἀλλὰ καὶ τῶν κατορθωμάτων εἰς ζῆλον ἔρχεσθαι· οὐδ᾽ ἀκροατὰς τῶν περὶ αὐτοῦ λόγων, ἀλλὰ καὶ μιμητὰς τῆς ἀρετῆς γίνεσθαι.

[3] Ἤνεγκε μὲν γὰρ αὐτὸν ἡ εὐγνωμοτάτη ποτὲ τῶν πόλεων Κρήτη· ὁ δὲ, τὴν πατρικὴν ἐκ παίδων ζηλώσας εὐσέβειαν, ἐν αὐτῇ καὶ τοὺς μακαρίους ἐπεδείξατο πόνους· οὐ γὰρ δόξαν ἐπῄνεσεν· οὐ πλοῦτον ἐθαύμασεν· οὐ τὸν ὑγρὸν καὶ ἀνειμένον ἐζήλωσε βίον, ἀλλὰ τὸν σκληρόν τε καὶ εὔτονον καὶ τραχὺν, καὶ διὰ παντὸς ἐναγώνιον. Ἀρετῆς τοίνυν οὕτω θερμότατα ἐρασθεὶς, καὶ δούλης ἡδονῆς ἐλεύθερος μείνας, λαμπρῶν κατὰ τῶν νοουμένων ἐχθρῶν ἀπέλαυσε τῶν τροπαίων· καὶ πᾶσιν ὁδὸς ἀρίστη τῆς σωτηρίας ἐγένετο· πολλούς τε ὑπεριδεῖν ἔπεισε τῆς παρούσης ζωῆς, καὶ πρὸς οὐρανὸν τρέχειν · ἔνθα καὶ τὸ πολίτευμα ἡμῶν παρὰ τῶν εὖ φρονούντων , καὶ λέγεται καὶ πιστεύεται. Ὁ μὲν οὖν οὕτως εἶχε βίον καὶ δογμάτων ἀποστολικῶν καὶ πατρικῶν ἀκριβῶς εἴχετο. Καὶ ἡ σύμπασα δὲ οἰκουμένη καθαρᾶς καὶ αὐτὴ τῆς εὐσεβείας ἐτρύφα· καὶ οὐδὲν ὅλως τῶν τοῦ Χριστοῦ ζηζανίων ἐν αὐτῇ παρεφύετο. Χρόνον δὲ ἤδη συχνὸν ὁ πονηρὸς ἀνθοῦντα ταῦτα ὁρῶν, καὶ καθαρᾶς γαλήνης τὴν ἐκκλησίαν ἐμπιπλαμένην· ὥσπερ αὐτὸς τὰ μεγάλα ἠδικημένος, οὐδαμῶς ἤνηγκεν, ἀλλὰ πάνυ δολίως ἐπιθέσθαι τῇ εὐσεβείᾳ σπουδὴν ἔθετο. Εἰδὼς γὰρ ὅτι χαλεπὸν αὐτῷ καὶ δυσεπιχείρητον πεῖσαι χριστιανοὺς ἀρνηθῆναι τὴν θείαν τοῦ Χριστοῦ σάρκωσιν, πολλοῖς ἤδη χρόνοις ἐμπεδοθεῖσαν αὐτοῖς· καὶ ὅ φησιν ὁ θεῖος Δαβὶδ ἐκτείνασαν μὲν τὰ κλήματα ἕως θαλάσσης, καὶ ἕως ποταμῶν τὰς παραφυάδας· ὄρη δὲ, τῇ σκιᾷ καλύπτουσαν, καὶ ταῖς ἀναδενδράσι τὰς τοῦ Θεοῦ κέδρους· τοῦτο ἐκεῖνος εἰδὼς, ἅτε σῦς ἐκ δρυμοῦ καὶ μονιὸς ἄγριος, λυμῄνασθαι ταύτην ἐπιχειρεῖ, τρόπον ἕτερον, μικροῦ πρὸς τὴν ὁμοίαν φέροντα ἔλάβην, καὶ διὰ τῆς ἀρνήσεως τῶν σεπτῶν εἰκόνων, ἄρνησιν μηχανᾶται καὶ τῆς οἰκονομίας· εἴγε δεῖ τὰ τῆς εἰκόνος ἐπὶ τὸ πρωτότυπον διαβαίνειν .

[4] Καὶ τὸν τότε ἄρχειν λαχόντα δεινῶς ὑποδὺς, Κωνσταντῖνον φημὶ τὸν πονηρὸν καὶ δυσώνυμον, καὶ ἀπεναντίας τῷ ὁμωνύμῳ καὶ πρώτῳ φυτευτῇ τῆς εὐσεβείας περὶ ταύτην διατεθέντα, πείθει μὴ θεμιτὸν εἶναι χριστιανοὺς καὶ αὐτὸν οἴεσθαι· καὶ τοὺς ὑπὸ χεῖρα νομοθετεῖν, τὰς ἱερὰς ὄντως εἰκόνας τιμᾶν, ἑλληνικῆς τοῦτο θρησκείας καὶ νομίζοντας εἶναι, καὶ ὀνομάζοντας, κακῶς ἐκεῖνος εἰδὼς, καὶ λίαν ἐπισφαλῶς τε καὶ ἀνοήτως. Καὶ τοῦτο ὅπερ ὑπὸ τῶν παλαιῶν λέγεται, μιγνύων τὰ ἄμικτα. Ὧν μὲν γὰρ τὸ πρωτότυπον ἀσεβὲς, τούτων καὶ ὁ τύπος τοῖς εὐσεβεῖν βουλομένοις ἐπίσης βέβηλος· ὧν δὲ ἐκεῖνο προσκυνητὸν καὶ σεβάσμιον, τούτων ἄρα καὶ ἡ εἰκὼν ἀκολούθως τιμῆς πάσης ἠξιωμένη.

[5] Οὕτω τοίνυν αὐτὸς ὐπὸ τοῦ πονηροῦ πνεύματος διδαχθεὶς, διὰ πάσης χωρεῖν ἐκέλευε τῆς ὑπ᾽ οὐρανὸν, καὶ εἰς ἔσχατα γῆς τὸ ἔκφυλον τοῦτο νομοθέτημα διαβαίνειν, πᾶν εἶδος κολάσεως κατὰ παντὸς γένους καὶ ἡλικίας πάσης ἀποτόμως διαπειλῶν, ἐάν τις μὴ τῷ καλῷ δόγματι πειθόμενος ᾖ, καὶ μάλα προθύμως ἐκεῖνο ὑποδεχόμενος, ἀλλὰ τῶν θείων τινὰ χαρακτήρων καὶ μέχρι λόγου ψιλοῦ τιμᾷν φαίνοιτο· βαρεῖς γὰρ καὶ ἄτοποι κολασταὶ, καὶ μηδεμίαν συγγνώμην ἔχοντες οἱ τὸ ἄρχειν λαχόντες, ὅταν τοῖς παρ᾽ αὐτῶν διατεταγμένοις ἀπειθοῦντά τινα λάβωσι, καὶ μάλιστα τοῦ κελεύσματος εἰς πολλῶν ὠφέλειαν εἶναι δοκοῦντος· ὀργίζονται οὗτοι, οὐ τοῦ κοινῇ λυσιτελοῦντος αὐτοὶ φροντίζοντες, ἀλλ᾽ ἰδὶαν ἐκδικοῦντες ἀλαζονείαν. Διὰ ταύτας γοῦν τὰς ἀποτόμους καὶ χαλεπὰς ἀπειλὰς, ἐρήμους ἦν τότε τὰς πόλεις ὁρᾶν· πόλεις δὲ, τὰς ἐρήμους, τῷ πλήθει τῶν εἰς αὐτὰς φοιτώντων γινομένας. Ἐστενοχωροῦντο εἰρκταί· ἐπληροῦντο τὰ δεσμωτήρια, οὐ ληστῶν οὔ μοι , οὐ λωποδυτῶν , ἄλλως καὶ κακούργων· ἀλλὰ θεοφιλῶν ἀνδρῶν καὶ φοβουμένων τὸν Κύριον· ὧν αἱ πάννυχοι στάσεις, καὶ οἱ κατὰ Θεὸν ἱδρῶτες καὶ τὰ * νυκτερινὰ δάκρυα, καὶ οὓς Ἱερουσαλὴμ ἡ έλευθέρα πόλις ἐκάλει, φιλοτίμως παρ᾽ αὐτῇ καταλύσοντας.

[6] Μεγάλου τοίνυν οὕτω τοῦ πολέμου καὶ δεινοῦ κινηθέντος· καὶ τῶν πολλῶν εὐθὺς εἰς τὸν καιρὸν βλεψάντων, καὶ δουλικὸν ὅλως καὶ ἀγεννὲς φθεγγομένων, ὁ μακάριος οὗτος Ἀνδρέας τὸν καινὸν τοῦτον τῆς αἰχμαλωσίας τρόπον οὐκ ἐνεγκὼν, οὐδὲ τῆς ἄνω πατρίδος τὰς εὐσεβεῖς ψυχὰς ἀθλίως στερουμένας ὑπεριδὼν, ἀλλὰ καιρὸν ἐπιτήδειον εἶναι νομίσας, ὃν ὑπὲρ εὐσεβείας ἐκ πολλοῦ ὤδινε ζῆλον, ἀνδρειότατα νῦν ἐπιδείξασθαι· γῆν πατρῴαν καὶ τὸ θρεψάμενον ἔδαφος ἐκλιπὼν, εἰς τὸ Βυζάντιον εὐθὺς ἥκει, ὥσπέρ τις γενναῖος ἀγωνιστὴς ἱκανῶς ἐκπονηθεὶς τὰ γυμνάσια, καὶ ἄρτι πρὸ τὸ στάδιον καταβάς· καὶ μήτε ἀρχόντων φόβος , μήτε ἂλλο τῶν χαλεπῶν ὑπολογισάμενος, παρελθὼν εἰς μέσους, τὴν αὐτοῦ τε πονηρὰν βασιλέως αἵρεσιν, καὶ τῶν ὑπὸ χεῖρα διήλεγχε μετὰ παῤῥησίας, καὶ τὴν ὀφειλομένην τοῖς θείοις χαρακτῆρσι τιμὴν ἐδίδασκε καὶ ἐνομοθέτει· Οὕτω, λέγων, ὀφείλει τιμᾶσθαι θεὸς, οὕτω προσκυνεῖσθαι τὰ εἰκονίσματα· ἔνθεν τοῖ καὶ τὰ ἐνταῦθα καταλαβεῖν ἔφασκεν, ἐφ᾽ ᾧ τὴν ἐκ τοῦ διαβόλου κακουργηθεῖσαν πανουργίαν ἀνέλῃ· καὶ τοὺς μὲν τὴν οἰκείαν προδόντας σωτηρίαν,

γνωσιμαχῆσαί τε παρασκευάσει καὶ παραθαῤῥύνει ἀναμαχέσασθαι, τοὺς ἐστῶτας δὲ, παραινέσεσι καὶ συμβουλαῖς ἀσφαλίσεται.

[7] Ταῦτα ἐπειδὴ οὗτος ἐκήρυττε δημοσίᾳ, καὶ οὐδὲ βραχὺ τῆς παῤῥησίας ὁ γενναῖος ὑφίετο, δῆλα καὶ τῷ βασιλεῖ γίνεται. Καὶ δὴ πρὸ τῆς πόλεως ἐν ταῖς τοῦ μάρτυρος Μάμαντος λεγομένοις βασιλείοις, μετὰ τῆς συνήθους ὀφρύος αὐτοῦ προκαθίσαντος· καὶ πολὺν μὲν, τὸν ἀπὸ τῆς σκηνῆς ὄγκον· πολλὴν δὲ, τῆς ἀπὸ τῆς κόλακος ἐκείνης δορυφορίας περιβεβλημένου δόξαν, καὶ οὐδὲ βλέπειν ἁπλῶς πρὸς τοὺς παρόντας ἀνεχομένου · κατὰ μέν τοι τῶν ὀρθοδόξων καὶ λίαν ἀπηνὲς ὁρῶντος, καὶ θηρὸς ἀγρίου κατ᾽ οὐδὲν ἡμερώτερον ἐπ᾽ αὐτοὺς φερομένου· καὶ τοὺς μὲν, βουνεύροις ὠμότατα διαξέοντος , τοὺς δὲ καὶ πυρὶ καὶ τῇ ἄλλῃ κολάσει παραδιδόντος· πολλῶν δὲ καὶ ὀφθαλμοὺς αὐτοὺς καὶ γλῶτταν ἐκκόπτοντος· ἵνα οἱ μὲν μηδὲ τὴν τῶν ἄλλων ἀθλητῶν ἴσως γενναιότητι βλέπωσι· μηδὲ μεγάλην ὑπομονῆς ἐντεῦθεν παράκλησιν δέχονται · οἱ δὲ, μὴ ἔχωσι τοὺς ἄλλως διεγείρειν πρὸς τὸν ἀγῶνα, τὴν γλῶτταν ἀφῃρημένοι· μηδὲ οἱονεὶ χεῖρα τούτοις διὰ συμβουλῆς ὀρέγειν καὶ παραινέσεως· ἑτέρους δὲ καὶ χειρῶν ὁμοῦ καὶ ποδῶν ἀποστεροῦντος, διὰ θυμοῦ περιουσίαν καὶ ἀγριότητα· ὁ μακάριος οὗτος Ἀνδρέας παθὼν τὴν ψυχὴν, καὶ γενναῖόν τι καὶ ἀνδρῶδες ὑπὲρ τοῦ δεσπότου πνεύσας, εὐχήν τε αὐτῷ ἐκ μέσης εὐξάμενος τῆς καρδίας, καὶ, ὧ Κύριε σῶσον δὴ, ὧ Κύριε εὐόδωσον δὴ, ἐπειπὼν· εἰς μέσους ἐαυτὸν ἐπιῤῥίπτει τοὺς κινδύνους, καὶ τὸ τῶν περιεστώτων πλῆθος διατεμὼν, καὶ λαθὼν τοὺς σοβοῦντας, καὶ ὑπ᾽ ὄψιν τῷ βασιλεῖ γενόμενος, ἵνα τί, φησὶν, ὦ βασιλεῦ, εἰ χριστιανὸς εἶ, τοιαῦτα κατὰ τῆς εἰκόνος Χριστοῦ καὶ τῶν αὐτοῦ δούλων τεχνάζῃ κακά; Ὁ δὲ τὴν παῤῥησίαν ταύτην οὐκ ἐνεγκὼν, ἀλλ᾽ ὕβριν εἶναι σαφῆ τὸ πρᾶγμα λογισάμενος, ἐγκόπτει τε αὐτίκα λέγοντι τῷ γενναίῳ, καὶ συλλαβεῖν αὐτὸν τοῖς παρεστῶσι διακελεύεται. Οὗτοι δὲ ἄρα φονώσαις χερσὶ καὶ βαρείαις εὐθὺς ἐφορμήσαντες, καὶ ὁ μὲν αὐτοῦ τῆς κεφαλῆς, ὁ δὲ τῶν χειρῶν λαβόμενοι· ἄλλοι τῆς ἐπωμίδος· τοῦ χιτωνίσκου τε ἕτεροι μάλα ὑβριστικῶς. Καὶ ὅπως ἂν μάλιστα χαρίσωνται τῷ κελεύσαντι, πρὸς γῆν τε καταβάλλουσι τὴν διάνοιαν ὑψηλὸν καὶ οὐ πρότερον μεθίεσαν ἕλκοντες, ἕως αὐτὸς ὁ βασιλεὺς μετὰ τὸ ἀμύνασθαι ἀποχρώντως τὴν παῤῥησίαν τοῦ ἀθλητοῦ, καὶ φιλάνθρωπος δῆθεν ὀφθῆναι βουλόμενος, ἀνεθῆναι τοῦτον έκέλευσεν.

[8] Ἐγγύτατα δὲ ἀγαγὼν καὶ παραστησάμενος, ἵνα φοβήσας πρότερον ἀγριότητι, ἔπειτα τῇ πραότητι κλέψῃ· πόθεν σοι, φησὶν, ἡ τοσαύτη θρασύτης καὶ ἀμαθία ὡς καὶ βασιλικοῖς προστάγμασιν ἀντιλέγειν, καὶ ὑπ᾽ ὄψιν οὐ κατὰ καιρὸν οὕτως, οὐδὲ μετὰ λόγου παῤῥησιάζεσθαι· ἀλλ᾽ ὡς ἔοικε, τρόπον τινὰ γνώριμος ἡμῖν γενέσθαι βουλόμενος, ἐπὶ τὴν τοιαύτην ἦλθες ὁδὸν. Ἔχει οὖν σοι πέρας τὸ βούλημα, καὶ εἰς καλὸν ὁ σκοπὸς τελευτήσει. Μόνον τῇ ἡμετέρᾳ συμφρονῶν ἔσο γνώμῃ, καὶ τὸ πάνυ ὀρθῶς ἔχον τοῦτο σέβας ὁμολογῶν, καὶ τότε πάντα σοι τὰ κατὰ γνώμην ἕξει καλῶς. Πρὸς ταῦτα ὁ θαυμαστὸς Ἀνδρέας, οὐ θρασύτητι κινηθεὶς, οὐδὲ ἀμαθίᾳ , βασιλεῦ, ἔφη, οὐδὲ ὅπως σοὶ καὶ τῶ σῷ κράτει γνωσθείην εἰς τοῦτο ἦλθον ἐγώ· τί γὰρ ἐμοὶ καὶ τοῖς σοῖς; ἐπίσης δὲ πάντως ἐστὶ καὶ τοῖς τοῦ κόσμου εἰπεῖν· ᾧ παλαι μὲν ὡς ὄναρ τὰ τοῦ κόσμου κατεφρονήθη, φίλον δὲ μόνον ἡσυχία, καὶ τῷ κατ᾽ ἰδίαν τῷ ποθουμένῳ συγγίνεσθαι, ἀλλ᾽ ἐπεὶ περὶ τὴν ὀρθόδοξον πίστιν νεώτερά σε φρονεῖν ἀνέμαθον, καὶ τῆς περὶ τὰς θείας εἰκόνας τιμῆς ἀποστεροῦντα χριστιανούς· καὶ ταύτῃ θορυβοῦντα μὲν τὸ ὑπήκοον, ἐπιταράττοντα δὲ καὶ τὴν ἐκκλησίαν, οὐχ οἷός τε ἐγενόμην τὴν ἀδικίαν ταύτην ὑπενεγκεῖν, ἀλλὰ καὶ πατρίδα καὶ οἰκείους ἀπολιπὼν, καὶ τοσαύτην θάλασσαν διαπλεύσας ἥκω πολλῷ ζήλῳ φλεγόμενος τὴν καρδίαν, ἢ τὴς ἀπάτης ταύτης ἀπαλλάξων ὑμᾶς, ἢ τὴν ἐμαυτοῦ ψυχὴν ὑπὲρ τοῦ ἐμοῦ θήσων Χριστοῦ· ὃς τὴν οἰκείαν καὶ τοι δεσπότης ὢν ὑπὲρ ἐμοῦ καὶ τῆς εἰκόνος ἔθετο τῆς ἰδίας· καὶ ὁ βασιλεύς· ἦπου μεγάλα φανταζόμενος σὺ καὶ φρονῶν ἐλήλυθας, βασιλέα τε αὐτὸν καὶ τοὺς ἐν τέλει πάντας, καὶ ὅση τῆς ἀρχιερατικῆς εὐταξίας ἐπίσημος πολιὰ, πρὸς τὰ σὰ δοκοῦντα μεταβαλεῖν; ἀλλ᾽ ἵνα τὰ πολλὰ χαίρειν ἀφῶμεν, ἐμοῦ τὰ δέοντα συμβουλεύοντος ἄκουσον· καὶ τῆς βαθείας ταύτης ἀνανήψας ἀχλύος, πείσθητί τε οἷς τὸ ἡμέτερον νομοθετεῖ κράτος, καὶ τῇ κοινῇ γνώμῃ καὶ αὐτὸς στέρξον ἀκολουθῆναι· εἰδ᾽ οὖν ἀλλ᾽ ἡ πεῖρα διδάξει σε πάντως, ὅσον κακὸν ἀβουλία καὶ οἴησις, καὶ τὸ τῇ ἰδίᾳ στοιχοῦντα γνώμῃ καὶ πρὸς βασιλεῖς ἀπαυθαδιάζεσθαι .

[9] Ἤκουσεν ὁ μάρτυς, καὶ πρὸς οὐρανοὺς ἀπιδὼν, οὐκ ἀρνοῦμαι σε σῶτερ, εἶπε , Χριστὲ, οὐ ψεύσομαί σε τὴν μακαρίαν ὁμολογίαν· οὐ τὴν εἰκόνα τὴν σὴν ἀτιμάσω· οὐ περιΐδω τὸ γε οὖν ἐπ᾽ ἐμοὶ κακῶς πάσχουσαν· ξαινέσθω μου τὸ σῶμα βασιλεῦ· ἡ γλῶττα τεμνέσθω· οἱ πόδες, οἷς οὐ καλῶς ἤλθομεν, ἐκκοπτέσθωσαν, ὡς πάντα γε μᾶλλον ἐγὼ παθεῖν ἕτοιμος, ἢ τὸν ἐμὸν μέχρι καὶ σκιᾶς ἀθετῆσαι Χριστὸν, ὃν ἀντὶ πάντων ἔχω· καὶ ᾧ πάλαι ἀκολουθεῖν μόνῳ προῄρημαι. Πρὸς ταῦτα τὸν τύραννον· Τὶς ἡ τοσαύτη, φάναι, ἄνοια καὶ παχύτης, φθαρτῇ καὶ παχείᾳ ὕλῃ ἀφθάρτου Θεοῦ καὶ ἀΰλου περιάπτειν δόξαν; Οὐδὲ ὑπὸ τοῦ νομοθέτου γοῦν ἀπαγορευόμενον ἤκουσας Μωϋσέως · οὐ ποιήσεις πᾶν ὁμοίωμα λέγοντος· πόθεν οὖν τὸ ἀλόγιστον τοῦτο πάθος τῇ διανοίᾳ ὑμῶν ἐγκατασκῆψαν, παρεσκεύασεν οὕτως οὐκ ἀμαθῶς μόνον ἀντιπίπτειν, ἀλλὰ καὶ κινδύνοις ἑαυτοὺς ἐπιδιδόναι; ἀλλὰ γὰρ σύνες ὡς οὐχ ὑπὲρ ἀληθείας οὐδ᾽ ὑπὲρ Χριστοῦ, ἀλλ᾽ ὑπὲρ αὐτῆς μόνης τῆς ἀλόγου τόλμης τὰ ἔσχατα ὑποστήσει . Ἐνταῦθα μὴ ἀνασχόμενος ὁ γενναῖος τῆς βλασφήμου γλώττης τὸ λοίδορον, ἀλλ᾽ ὡσπερεὶ προδοσἰαν τοῦ καλοῦ νομίσας τὸ πρᾴως τὴν ὕβριν τῆς ἱερᾶς εἰκόνος ὑπενεγκεῖν · μιαρά, φησι, κεφαλὴ, οὐχ ὑπὲρ Χριστοῦ σοι πάσχειν δοκεῖ ὁ ὑπὲρ τῆς ἐκείνου πάσχων μορφῆς· οὐδ᾽ εἰς τὸ πρωτότυπον διαβαίνειν τὴν κατὰ τῆς εἰκόνος ἀτιμίαν ὑπολαμβάνεις, καὶ πῶς ὑμεῖς τοὺς εἰς βασιλικὰς πολλάκις ὑβρίσαντας στήλας, ὡς εἰς αὐτοὺς ὑμᾶς παροινήσαντας, ἐσχάταις περιεβάλλετε τιμωρίαις; οὓς ἐπὶ τῶν στηλῶν οἶδα χαλκοὺς ὄντας ἣ καὶ χρυσοῦς τὰ ἔξω· πίσης τὰ ἔνδον ἀναπεπλησμένους· καὶ στυππίων καὶ ξύλων, καὶ ἄλλης πενιχρᾶς ὕλης καὶ ἀτίμου μεστούς· εἰ δὲ ὑμεῖς χοῦς ὄντες νῦν καὶ αὔριον οὐκ ἐσόμενοι, ἀνδριάσιν οὕτω καὶ ἀγάλμασι τιμᾶσθαι , καὶ ὡς θεοὶ μόνον οὐ προσκυνεῖσθαι βούλεσθε, καὶ τοὺς εἰς βασιλικὰς ἁμαρτόντας στήλας πικρότατα τιμωρεῖσθαι· τὸ κατὰ τὰς ἱερᾶς εἰκόνας Χριστοῦ τολμᾷν οὐκ εἰς ὕθριν τοῦ ἀρχετύπου λογίζεσθε, οὐδὲ τοὺς ὑπὲρ τούτου παθεῖν ἐτοίμους, αὐτῆς προκινδυνεύειν τῆς ἀληθείας νομίζετε; Εἶτα ὑπολαβόντος αὐτίκα τοῦ μάρτυρος, καὶ περὶ τοῦ Μωσέως βουλομένου διεξιέναι, τίνος τε μὴ ποιεῖν ὁμοίωμα ἐνετείλατο, καὶ ὅπως ἐκεῖνος τὰ σεραφὶμ ἐτυπώσατο· ὅπου καὶ τὸ πρωτότυπον ἀσώματον ἧν· ἐπιτεμὼν τὸν λόγον ὁ βασιλεὺς, ἄρα δὴ πρὸς τοὺς περιεστῶτας ἔφη σωφρονεῖν τοῦτον διδάξαι· καὶ τὴν θρασεῖαν ἀμείψασθαι γλῶτταν . Εἰ γὰρ οἱ εἰς βασιλικοὺς ἀνδριάντας ὡς αὐτός φησιν ἐνυβρίζοντες πικρὰν καὶ ἀπαραίτητον ὑφίστανται τιμωρίαν· ὁ οὕτως ἀναιδῶς καὶ θρασέως ἡμῖν αὐτοῖς τὴν μιαρὰν ἐπαφεὶς γλῶτταν, τίνα ἄν ὑποσχὼν δίκην, τὴν ἀξίαν δεδωκὼς εἴη· οὕτως ἔφη, καὶ ὀργίλων εὐθὺς τῷ μάρτυρι ἐνιδὼν, τὴν χεῖρά τε ὡς ἔθος κινήσας, καὶ μέγα ἀνακραγὼν, γυμνωθῆναι κελεύει τοῦτον, εἶτα καὶ σχοινίοις διαταθέντα σφοδρῶς μαστίζεσθαι.

[10] Ὁ δὲ οὐδὲ οὕτως ἀγενές τι μικρόψυχον ὑπέστη πρὸς τὴν ἀπόφασιν, οὐδὲ ἐπέκοψαν αὐτῷ τὴν προθυμίαν αἱ προσδόκιμοι ἤδη πληγαὶ καὶ μάστιγες, ἀλλὰ καὶ μείζων μᾶλλον καὶ θερμοτέραν ἐποίουν, κατάπερ πνεύματι ταῖς ἀλόγοις ὁρμαῖς, καὶ τῇ ἀπειλῇ τοῦ κρατοῦντος ἀναπτομένην. Ὁ βασιλεὺς τοίνυν οὔτως ἔχοντα τὸν γενναῖον, καὶ οὐδὲν ὅλως ὑποδειλιάσαντα θεασάμενος, ἀλλ᾽ ἑτοιμότερον αὐτὸν ὑπομείναι τὰς μάστιγας ἔχοντα, ἢ ἐκεῖνον ἀφεῖναι τὸν λόγον τῆς ἀποφάσεως, καὶ φοβηθεὶς μᾶλλον αὐτὸς, μὴ εἰς πεῖραν ἐλθὼν ὁ ἅγιος τῆς βασάνου, ἕπειτα τὴν ὁμολογίαν ἐνστατικώτερος γένηται καὶ ἀμετάθετος τὴν ὁρμὴν, καθάπερ τὰ γενναιότερα τῶν ζώων μετὰ τὴν πληγὴν, προσωπεῖον χρηστότητος ὑποδὺς, πρὸ τοῦ πείραν, φησὶ, τῶν βασάνων λαβεῖν, πρὸς τὸν μάρτυρα βλέψας, τῷ ἡμετέρῳ πεισθεὶς δόγματι, τῶν μενόντων σε κακῶν ἀπαλλάττου. Ὁ δὲ τοῦ Χριστόῦ μάρτυς, πρὸς τὸν οἰκεῖον ἀγωνοθέτην διάρας τοὺς ὀφθαλμοὺς, τοὺς σωματικοὺς ἅμα καὶ τοὺς τῆς ψυχῆς, καὶ ἄτρεπτον ἑαυτῷ καὶ ἀκλινὲς τὸ τῶν θείων εἰκόνων σέβασμα εὐξάμενος, εἶτα καὶ κάτω νεύσας, καὶ τῷ τυράννῳ μικρὸν τὰς ὄψεις περιβαλὼν , ὦ βασιλεῦ, ἔφη, τοὺς κατὰ βαρβάρων πολέμους ἀφεὶς, καὶ τὴν τὴν τῶν πολιτικῶν πραγμάτων οἰκονομίαν, ὅλην ὡς ὁρῶ τὴν σπουδὴν κατὰ Χριστοῦ καὶ τῶν αὐτοῦ δούλων φανερῶς εἵλου, καὶ ταῦτα ποιῶν, οἷα τὰ τῆς ῥωμαἳκῆς ἐξουσίας ἐν εἰρήνῃ σκῆπτρα διενεγκεῖν; ἢ τάχα, οὐδὲ τὴν τοῦ Κυρίου κρίσιν φοβῇ, οὐδὲ τῶν σῶν πράξεων ἐκεῖνον ἀναμένης ἐξεταστήν;

[11] Ἐνταῦθα καὶ ἡ ἐπίπλαστος τοῦ βασιλέως ἡμερότης ἠλέγκετο, καὶ ἡ ὑπόκρισις ἐγυμνοῦτο, καὶ τῆς συνήθους ἐκκαλυφθείσης θηριωδίας, σφοδρότατα ὀ μάρτυς τοῖς βουνεύροις ἐξαίνετο· οἱ μέντοι περιστῶτες τὸν τοῦ βασιλέως θυμὸν θεραπεύειν ἐθέλοντες, οἱ μὲν τύπτειν ἐπιτραπέντες, ὡμῶς τὰς πληγὰς ἐπῆγον, καὶ οὕτως ὠμῶς, ὤστε καὶ ῥύακας αἵματος ἐκ τοῦ τιμίου ἐκείνου κατάγεσθαι σώματος· καὶ τὸ ὑποκείμενον ἔδαφος φοινίσσεσθαι διὰ βάθους· οἱ δὲ, καὶ ἀναιρούμενοι τὰ ξίφη, διαχειρίζεσθαι τὸν ἀθλητὴν ὥρμων.

[12] Πολλοὶ καὶ λίθους ἐπ᾽ αὐτὸν ἔβαλλον, καὶ πάντα τρόπον ἐξύβριζον, οὐκ ἐκεῖνον, ἀλλ᾽ ἑαυτούς· σπεύδοντες μὲν οὓτως οἰκειοῦσθαι βασιλεῖ προσκαίρῳ, ἀγνοῦντες δὲ πάντως οἱ ἄθλιοι, ὅσον ἀπὸ θεοῦ ἐμακρύνοντο ταῦτα ποιοῦντες, καὶ οἵαν ἐν καιρῷ κρίσεως ἐκείνῳ μὲν εὐφροσύνην, ἑαυτοῖς δὲ δάκρυα καὶ ὀδύνας ἐλεεινῶς ἐθησαύρισαν· ἀλλ᾽ ὁ βασιλεὺς πάντα λίθον κινῶν ἦν, ὃπως ἂν αὐτῷ γένοιτο, τὸν ἅγιον εἰσποιήσασθαι· καὶ γὰρ οὐκ οἷδ᾽ ὅπως ἀσύνετος ὢν, ὅμως οὐκ ἠγνόει ἐν τούτῳ νοῦν ἔχοντος πρᾶγμα ποιῶν, εἴπερ ἐκείνου ἐγκρατὴς γένοιτο, καὶ πολλοὺς * τῶν ὀρθοδόξων εὐθέως ἐλεῖν, ὥσπερ κεφαλῇ σῶμα, καὶ μέλη

συνεπομένοις . Τοῦτο ἐκεῖνος εἰδὼς, ἐκέλευε τῶν πληγῶν αὐτὸν αὖθις ἀνεῖναι, καὶ πειθοῖ πάλιν καὶ εὐμενείας προσχήματι τὸν ἅγιον ὑπελθεῖν. Ἐγγὺς οὖν παραστησάμενος, καὶ τὴν ὁμιλίαν ὑπὲρ ἔλαιον ἁπαλύνας, ἡ ἀληθῶς ὀξεῖα βολἱς καὶ κατὰ τῶν εὐσεβούντων ἠκονημένη μάχαιρα, ἐπεὶ ἑώρα τὸν ἄνδρα κολακείαις οὐδὲ βραχὺ κλεπτόμενον, μετὰ πλείονος δὲ μᾶλλον τῆς παῤῥησίας τὴν ἀπόνοιαν αὐτοῦ διελέγχοντα, τὸ κώδιον ἀποθέμενος, λύκος ἧν προφανὴς, καὶ λίθοις τὰς σιαγόνας τοῦ μάρτυρος συνθλάττειν ἐκέλευε· ταῦτα διδοὺς ἀντί τῶν λόγων, οἷς ἄρα τὴν καρδίαν ἐκεῖνος ἰσχυρῶς ἐβέβλητο. Ὁ δὲ ἄλλος αὐτόχρημα Στέφανος ἦν τοὺς ἀδικουντας εὐχαῖς ἀμειβόμενος.

[13] Εἶτα τὸν μάρτυρα μὲν ὁ βασιλεὺς οἷα κατάδικον ἐπὶ τὴν φυλακὴν αὖθις ἔπεμπεν· ἐλάνθανε δὲ μᾶλλον τοῖς ταύτην οἰκοῦσι χριστιανοῖς διδάσκαλον ἐπιπέμπων κομιδῆ πρόθυμον· ἔχαιρε γὰρ καὶ αὐτὸς κατὰ Παῦλον τοῖς διὰ Χριστὸν παθήμασι, καὶ ταῖς θλίψεσι, καὶ χάριν ῇδει πολλὴν τῷ φιλανθρώπῳ Θεῷ, ὅτι καὶ πληγῶν διὰ τὸ ἐκείνου ὄνομα καὶ φυλακῆς ἠξιοῦτο· ὅθεν, καὶ οἷς ἔλεγε, τοὺς παρόντας ἱκανῶς ἤλειφε· καὶ μᾶλλον, οἷς ἐκαρτέρει τὰ ἐπίπονα μετ᾽ εὐχαριστείας *. Καὶ τὸ μέν σῶμα τῇ φυλακῇ ἐπεπέδητο, ἡ ψυχὴ δὲ αὐτῷ καὶ πρὸ τῆς ἐκεῖθεν ἀναλὑσεως τὰ οὐράνια ἤδη νοερῶς ἐφαντάξετο, ὥστε καὶ ἐγκαλεῖν εἶχε μικροῦ τῷ τυράννῳ, ὅτι μὴ θᾶττον αὐτὸν τοῦ σαρκικοῦ βάρους καὶ τῶν φυσικῶν ἠφίει δεσμῶν· φυλακὴ γὰρ ἐκείνῳ τὸ σῶμα, εἷργον αὐτοῦ τὴν ψυχὴν καὶ διατειχίζον τῷ οἰκείῳ καλύμματι τῶν ἐνδεχομένων αὐτὴν σκηνῶν καὶ τῆς ἐκεῖθεν ἀδιηγήτου μακαριότητος.

[14] Ἡμέραι τὸ μεταξὺ παρῆλθον οὐχὶ συχναὶ, καὶ μεταπέμπεται πάλιν ὁ βασιλεὺς τοῦ δεσμωτήρίου τὸν ἀθλητὴν· τῷ τε φόβῳ τῶν προστδοκωμένων, καὶ τῇ ὀδύνη τῶν ἐπελθόντων κακῶν ὀκλάσθαι τάχα τὴν ψυχὴν αὐτῷ πρὸς τὰ μέλλοντα, καὶ ῥαθυμοτέραν παρὰ πολὺ γενέσθαι οἰόμενος. Ἐπεὶ δὲ παραστάντα τὸν ἅγιον εὐτολμότερον ἐθεᾶτο , καὶ θερμὸν πνέοντα μᾶλλον τὸν διὰ Χριστὸν ἔρωτα, τῆς ἐσθῆτος ἀπογυμνώσας, δημίους καὶ παλιν αὐτῷ περιΐστησι, καὶ σφοδρῶς ταῖς μάστιξιν ἐκέλευε παίειν· ἔτι τῶν προτέρων πληγῶν σαφῆ κατὰ πᾶν μέλος τὰ ἴχνη φέροντα . Οἱ δὲ κατέξαινον μὲν τὰς σάρκας καὶ διώρυττον αὐτοῦ τὰς πλευράς· καὶ τἁ πλείω τῶν σαρκῶν ὑφῃροῦντο· πλὴν οὐδὲ οὕτω κλέψαι τὸν τῆς ἐκείνου πίστεως θήσαυρὸν ἐδυνήθησαν. Ὡς οὗν οὕτω πάντα εἰκῆ καὶ μάτην ἑαυτῷ κακουργούμενα ὁ τύραννος εἶδε, καὶ τοῖς ὅλοις ἤδη διαπορῶν ἦν ἐπὶ τὴν ὁμολογουμένην ἧτταν, τὸ θάνατον αὐτοῦ κατακρίναι, λοιπὸν ἔρχεται. Καὶ κελεύει σχοίνους τῶν μακαρίων ἐκείνου ποδῶν ἐκδήσαντας , ἐπὶ τοῦ ἐδάφους αὐτὸν κατὰ πάσης ἕλκειν τῆς λεωφόρου· εἷτα καὶ εἰς τὸν τῶν κακούργων τόπον ἀπαγαγόντας, ῥίψαι, τὸν τῆς ἐδὲμ , τὸν τῆς ἄνω σκηνῆς, τὸν τῶν οὐρανῶν αὐτὸν ἄξιον.

[15] Ἐπεὶ δὲ καὶ τοῦτον ἔτρεχε τῆς ἀθλήσεως τὸν δρόμον ὁ μάρτυς, καὶ κατὰ γῆς διὰ τῆς πόλεως μέγης περὶ πλήθουσαν ἀγορὰν συρόμενος ἤγετο, ἰχθύας τις ἄρτι τῆς θαλάσσης ζωγρήσας, καὶ τοὺς μὲν ὠνίους τῇ ἀγορᾷ προσθεὶς , αὐτὸς δὲ ἐπὶ καθέδραν λιμῶν καθίσας, τοὺς ἀτίμους * ἰδὼν, καὶ διερωτήσας, καὶ ἥτις ἡ αἰτία μαθὼν ἐξήλατό τε εὐθὺς ὥσπερ ὑπὸ τινος κινηθεὶς δαίμονος, καὶ κοπίδα μακελλικὴν ἐγγύθεν ἁρπάσας, θατέρου ποδος τοῦ ἱεροῦ σώματος μέσου κατενεγκὼν, ἵστησί τε τὸν τῆς ἀθλήσεως τῷ μάρτυρι δρόμον, καὶ πέρας αὐτῷ τῶν μακρῶν ἐκείνων διὰ Χριστὸν ἐπιτίθησι παλαισμάτων. συγκαταλύει γὰρ εὐθὺς τῇ τοῦ ποδὸς ἐκκοπῇ καὶ τὸν βίον ὁ γενναιότατος, μᾶλλον δέ εἰς οὐρανὸν τρέχει, καὶ πρός αὐτὸν ἄνεισι τόν θέμενον ἄμωμον τὴν ὀδὸν αὐτοῦ, καταρτισάμενόν τε τοὺς πόδας ὡσεὶ ἐλάφου, καὶ ἐπὶ τὰ ὑψηλὰ στήσαντα.

[16] Οὗτος ὁ δρόμος τοῦ ἀριστέως· τοῦτο τῶν ἐπὶ γῆς ἀγώνων τὸ στάδιον· τοιαύτη τῆς ἐκείνου ψυχῆς ἡ ἀνδρεία · τοιαῦτα τὰ σκάμματα. Τὸν μὲν τοι μὴ κενούμενον πλοῦτον, τὸ σῶμα φημὶ τοῦ μάρτυρος, οἱ διὰ μέσης αὐτὸ τῆς ἀγορᾶς ἕλκοντες, οὗτοι καὶ νεκρὸν ἤδη γεγονὸς, παρὰ τῷ τῶν κακούργων τόπῳ φέροντες ἐῤῥιψαν, καὶ διέμεινεν οὔτως ἐπὶ πολὺ κείμενον τὸ τίμιον ἐν ἀτίμῳ· τὸ πάσης φυλακῆς ἄξιον θηρίοις εἰς βρῶσιν καὶ πετεινοῖς ἀνειμένον, ὡς ἐπ᾽ αὐτῷ πληρωθῆναι πάλιν τὸ τοῦ Δαβὶδ, ἔθεντο τὰ θνησιμαῖα τῶν δούλων σου βρώματα τοῖς πετεινοῖς τοῦ οὐρανοῦ, τὰς σάρκας τῶν ὁσίων σου τοῖς θηρίοις τῆς γῆς· ἐξέχεαν τὸ αἷμα αὐτῶν ὡσεὶ ὕδωρ. Καὶ τοῦτο γὰρ ἐκείνοις ἀκόλουθον· καὶ οὐκ ἦν ὁ θάπτων· ἕως ὁ δοὺς ἐκείνῳ βοήθειαν ἐπὶ τῇ τῆς σαρκὸς ἀσθενείᾳ, ὥστε καλῶς ἀθλῆσαι, καὶ τῶν στεφάνων τῆς δόξης μὴ ἐκπεσεῖν, οὗτος δὴ καὶ ταὶς φιλοθέοις παρέσχε ψυχαῖς, τὸ μὴ στερηθῆναι θησαυροῦ τοιούτου· τοῦ καλοῦ ἐκείνου φημὶ καὶ ἱεροῦ σωματος . Οὔκουν ἀφῆκεν εἰς τέλος λαθεῖν, ἀλλ᾽ ἀσαφῶς φανεροῖ, φανεροῖ δὲ οὕτως. Δώδεκά τινες ἄνδρες, πονηρῶν πάλαι δαιμόνων αὐτοῖς επιπηδησάντων, ἄλλος ἀλλαχόθεν ὁρμώμενοι, ὡς ἂν ἕκαστον ἡ ῥοπὴ τοῦ ἐνοικοῦντος αὐτῶν πνεύματος ἤλαυνεν· εἰς ταυτὸ καθάπαξ ἀλλήλοις συνῆλθον, καὶ τῇ κοινωνίᾳ τῆς συμφορᾶς, κοινωνίαν καὶ τῆς διατριβῆς ἐκείνης καὶ τῆς πλάνης ἑλόμενοι, πολλὴν ἀμείβοντες γῆν, ἀθρόον ὥσπερ ἀπὸ μιᾶς ἑλκόμενοι τῆς ψυχῆς, τῷ τῶν κακοὐργων ἐφίσταντο τόπῳ, ὅποι ἄρα καὶ ὁ τοῦ μάρτυρος νεκρὸς ἔῤῤιπτο, καὶ τὸν ἅγιον άσήμοις ἀπεβοῶντο φωναῖς. Καὶ δὴ καὶ τοῖς χερσὶ τήν γῆν ἀνορύττοντες, καὶ ὅλως περὶ τὴν αὐτοῦ φανέρωσιν ἐπειγόμενοι, σωμάτων ἐντυγχάνουσι σωρείᾳ, καὶ τοὺς ἄλλούς παραδραμόντες, ὢ τοῦ θαύματος, αὐτίκα τὸν καλοῦντα τούτους ἐπέγνωσαν, καὶ τὸ τοῦ μάρτυρος ἀνείλοντο σῶμα, τῇ ἐφιπταμένῃ αὐτῷ χάριτι, τάχα δὲ καὶ τῇ πολλῇ εὐωδίᾳ, πρὸς ἑαυτὸν τοὺς ἄνδρας ἀφανῶς ἐφελκόμενον· ἀλλὰ τὸ μὲν εὐθὺς τοῦ προσήκοντος ἀπέλαυσε κόσμου, καὶ χερσὶ ποθούσαις ἐν ἱερῷ τόπῳ ἱερῶς κατετίθετο . Κρίσις τῷ τόπῳ τὸ ὄνομα. Οἱ δαιμονῶντες δὲ τὴν ἴασιν ἀκολούθως ἐτρύγων, καὶ μετὰ πολλῆς οἴκαδε τῆς ἡδονῆς ἐπανῄεσαν, οἱονεὶ μισθὸν τῆς εὑρέσεως τὴν θεραπείαν δεξάμενοι.

[17] Καὶ νῦν ἐστιν ἡμῖν ἐξ ἐκείνου διηνεκὴς θησαυρὸς, καὶ τῶν ἀεὶ καταλαμβανόντων ἡμᾶς κακῶν ἀσφαλὲς παραμύθιον. Εἴτε γὰρ νόσῳ πιέζεταί τις, εἲτε ἐπηρείᾳ ταλαιπωρεῖται, εἴτε τινὶ ἄλλῃ ἔχεται περιστάσει, πάντα μετὰ πίστεως ἐκεῖ παρελθὼν ἀποθήσεται, καὶ δαψιλεστέρας τῆς χάριτος ἀπολαύσει· χάριτι καὶ φιλανθρωπίᾳ τοῦ Χυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ δόξα ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

The malignity of the demon Great is the malice of the devil against the martyrs of Christ,

and especially when he sees them walking constantly in piety,

and without any stumbling: and

since it is also manifold, there is need of great courage against it,

and rightly armed with charity towards Christ, that one may not

be overwhelmed by him, nor fall into the accursed hands

of him who insults any enemies whatever most impudently;

and partly by himself, partly

through those who cleave to him, in many ways and by many

means he does injury to the servants of Christ. For some

he hurls down over precipices, others he casts

to the teeth of wild beasts: for some he kindles a furnace, for others

he opens a pit: for these he contrives a wheel, for those

he sharpens a sword: and for others he prepares other blows and

deaths.

[2] he is overcome by the holy Martyrs; among whom St. Andrew, But nevertheless he was mocked, since the martyrs

thought all these things small, and sought other more novel

torments, that by these they might show

the great desire which they had towards Christ.

For although the enemy took away many of the servants of Christ

from the midst, and overcame their nature: yet

not also their purpose, and will, and mind,

which conquers all things. And therefore he was the more overcome, and

let fall his haughty brow, because, while both the flesh and human nature

laboured, their spirit was unconquered

and unchangeable. To these things which are said the contests

of the noble and blessed Martyr Andrew bear witness.

For he, when he had sustained such things, and things much graver than these,

not only abundantly overcame the common enemy of all,

but was also to those who followed him

the greatest argument for being

of good courage. Whose contests are not only remarkable and

to be admired, but his right deeds are also

to be imitated: nor ought we to be only hearers

of the things which are said about him, but also imitators

of his virtue.

[3] who, after a pious life in Crete, on the occasion of the iconoclast heresy, Crete, which was ruled by the best laws of all,

bore him. And so from his earliest

age, imitating the piety of his fatherland, he showed also blessed

labours in it. For he did not praise glory,

did not admire riches, did not love delights,

did not pursue a soft and slack life,

but a hard, rigid and rough one, and one which

was ready in all things to undertake contests. Since, then,

he was captured by a most ardent love of virtue, and remained

free from pleasure, he raised illustrious trophies

against the enemies who are perceived by the mind, and was

to all a most excellent way of salvation: and he persuaded many

to despise the present life and run to heaven:

in which place, by those who are wise, our conversation is said and

believed to be. And such indeed was

his life: and he accurately held the apostolic

and paternal dogmas. Moreover the whole

world then enjoyed a pure and sincere

religion, nor did anything of the enemy's tares

then spring up in it. But when the malign one had now for a long time

seen these things flourishing, and the church filled

with pure tranquillity, as though he had suffered a great

injury, he could by no means bear it: but

he applied great zeal to invade pious religion

by guile. For since he saw that it was by far

most difficult to persuade Christians to deny

the divine assumption of the flesh by Christ, which had now

for a long time been firm and stable among them, and,

as the divine David says, had stretched out its

branches unto the sea, and its offshoots unto the rivers;

and its shadow covered the mountains, and

with its shrubs the cedars of God: like a wild boar out of

the wood, he tries to destroy it in another way, which almost

led to the same damage: and through the denial

of the venerable images he labours to bring in

the denial of the economy of the assumed flesh.

Since we know that the things of the image pass to

the primary exemplar.

[4] promoted by Constantine Copronymus, And so, gradually stealing upon him to whom

the empire had fallen, the wicked, I say, and ill-omened Constantine,

otherwise disposed towards religion than

that Constantine who was of the same name, and

the first planter of piety, he persuades him that it is unlawful

for Christians, and for those who are under his rule, truly

to honour the sacred images. Which indeed he

forbade to be done, thinking and saying that this belonged to pagan

superstition, understanding it badly indeed, and very dangerously

and foolishly (as is said by

the ancients) mixing things which cannot be mixed.

For of those things whose first exemplar is impious,

the figure also is equally profane

to those who wish to be pious. But of those whose exemplar is

to be adored and venerated, the image also

consequently is worthy of all honour.

[5] whose edict is indicated, Thus, then, being taught by the malign spirit, he ordered

this strange edict to go forth through all the land which is under heaven,

and to pass to the farthest bounds,

harshly threatening every kind of punishment to every kind and age,

if anyone should not obey his decree, and should not receive it with ready

and eager mind: nay,

if he should seem to honour any divine figure even in word.

And grievously and savagely do they punish,

and give no pardon, those to whom

empire has fallen, when they have found anyone

not obedient to the things which have been established by them, especially

when the command seems to pertain to the advantage

of many. And they are angry, not caring for what

is of public benefit, but satisfying their own arrogance.

Because of these harsh and savage threats, then,

one could then see cities turned into solitudes:

and the solitudes, on the contrary, plainly deserted cities, because of

the multitude of those who came to them.

The places of custody were made too narrow: the prisons

were filled, not with robbers, alas, not

with plunderers, or other evildoers of that kind:

but with pious and religious men, and those fearing

the Lord, whose were the all-night stations, and

the sweats which are from God, and nightly tears:

and whom Jerusalem, the free city, called to dwell honourably

with her.

[6] he comes to Constantinople, moved by zeal for the truth; When, then, so great and so grave a war

had been stirred up, and many had at once yielded to the time,

and spoke altogether servilely and illiberally,

this blessed Andrew, not bearing this new mode

of captivity, nor despising the pious souls who were wretchedly

deprived of the supernal city: but judging the time

to be apt for showing with great and

lofty spirit the zeal which he had long been travailing with

for piety, having left his native land and the soil

which had nourished him, came at once to Byzantium, like

some strong and noble athlete who had devoted enough study to

exercise and had often gone down into the stadium.

And so, reckoning neither the fear of the magistrates

nor anything else grave, he came forward into the midst

and freely reproved the evil sect of the Emperor and of those who

were on his side:

and the honour which was owed to the divine figures

he taught and established: Thus, he said, God ought to be worshipped,

thus images venerated. Further he said that he had come

there to remove the snares which were being prepared by the devil:

and to bring to repentance those who had betrayed their salvation,

and to give them courage

to fight again: and again to fortify

those who stood, with prayers, exhortations and counsel,

and render them safe.

[7] undaunted he goes to the tyrant, When he was proclaiming these things publicly, and did not relax even

a little of his freedom of speech, these things

are signified to the Emperor. He, when before the city,

in the basilica of the Martyr Mamas, as it is called, he had presided with

his customary haughtiness: and had put on great

pomp from that theatrical show, and great

glory from that flattering bodyguard:

and could not bear to look even on those who were present;

but looked upon the orthodox grimly and ferociously,

and was carried against them no more mildly than a wild

beast of the field: and some he beat most cruelly with ox-sinews:

and others he handed over to fire and

other punishments: and of many he even

tore out the very eyes and tongue, so that the former

should not behold the greatness of soul of the other athletes,

nor receive thence great solace of endurance:

and the latter, this being taken away, could not stir up others

to the contest, nor give them, as it were, a hand

through counsel and persuasion: and of others

he took away at once hands and feet, through the vehemence and bitterness

of his anger: here Blessed Andrew,

wounded in soul, and breathing forth for the Lord virtue

and greatness of soul, when he had prayed from the midst of his heart

and repeatedly said: Lord,

save, Lord, direct: casts himself into the midst of

dangers, and, the multitude of those standing around being divided,

escaping the notice of those who drove people off, when he had come

into the sight of the Emperor: Why, he says, O

Emperor, if you are a Christian, do you devise these evils

against the image of Christ, and against His servants? He,

however, not bearing this freedom of speech, but

thinking the thing an open insult, at once interrupts the Saint

as he speaks, and orders those

who stood by to seize him. And they, rushing upon him with hands

breathing slaughter, and some seizing

his head, others his hands,

others his shoulder-garment, and others his tunic,

with the utmost insult, and so as to gratify the more him who

had ordered it, throw down to the ground

him who was lofty in spirit: nor did they cease

dragging him until the Emperor himself, after

he had sufficiently avenged the athlete's freedom of speech, wishing

of course to seem clement, ordered him to be released.

[8] and he reproves him. And when he had caused him to be brought very near and set before him,

so that, having first terrified him by savagery,

he might then also allure him by gentleness: Whence,

he says, have you such audacity and ignorance as to resist

the commands of the Emperor, and before him to speak anything freely,

unseasonably and without any reason?

But, as it seems, wishing in some way to become known

to us, you have entered upon this way. Your will, therefore,

has been brought to effect, and your aim will rightly succeed

for you, provided you assent to our opinion,

and confess the religion which holds very rightly.

For then all things will happen to you according to

your wish. To these things that admirable Andrew: Not,

he says, moved by audacity or ignorance, O Emperor,

nor to become known to you and your power, have I come

hither. For what have I to do with your affairs? and likewise

I can say altogether also with the things which

are of this world, by which indeed they have long since been despised

as a dream: and only rest is pleasing,

and to dwell apart with God? But after

I learned that you think things foreign to the orthodox faith,

and deprive Christians of the honour which is owed to the divine

images: and thus indeed trouble those who obey your

rule, and throw into confusion the church also:

I could not bear this injustice: but, having left my fatherland

and my own, having traversed so great a space of sea,

I come kindled with great zeal of heart, either to free you from this

error, or to lay down my life for my Christ,

who, though He was Lord, laid down His for me

and for His image. The Emperor said:

You have come indeed, certainly, he says, grasping at a great vision

and turning it over in your mind, namely to bring the

emperor himself, and all the magistrates, and the venerable

grey hairs of the pontifical dignity, how great soever it be,

over to what seems good to you? But,

to cease using prolix words, hear me counselling

what you ought, and emerging from this deep

darkness, obey what our power decrees,

and be content yourself also to follow the common

opinion. If not, experience will altogether teach you

how great an evil is want of counsel, and

vain self-persuasion, and, by following only one's own

opinion, to bear oneself arrogantly against emperors.

[9] [St. Andrew answers the emperor with unconquered spirit and much wisdom; he is ordered to be scourged;] The Martyr heard, and looking at the heavens: I will not

deny Thee, he said, Christ Saviour: I will not

defraud Thee of a fair confession: I will not hold Thy

image in contempt: I will not despise it, so far as concerns me,

suffering ill. Let my

body be beaten, O Emperor, my tongue be cut, my feet be cut off.

For I indeed am ready to suffer all things

rather than to disparage my Christ even in shadow,

whom I hold in place of all things and whom I long ago

resolved to follow alone. To these things the tyrant: What

is this, he says, so great madness, and how gross and

dull of wit is it to attribute to gross matter, to which destruction falls,

the glory of God, removed from destruction and without matter:

and not even to listen to

what is forbidden by Moses the lawgiver, who says:

Thou shalt not make likenesses? Whence, then, has this most grievous

disease, which has settled in your mind, brought it about

that you not only knowingly resist, but also

cast yourselves into danger? But understand: not

for the truth, nor for Christ, but for mere audacity,

which is foreign to reason, will you suffer the extremes.

In this place, when the noble man could not bear

the insult of the blasphemous tongue, but

judged it as a betrayal of honour to suffer insult

to the sacred image: Accursed

head, he says, does it not seem to you that he suffers for Christ who

suffers for His form? nor do you believe that the ignominy

with which the image is affected passes to the first exemplar?

And how have you often afflicted with the ultimate punishments

those who did insult to imperial statues,

just as those who assailed you with reproaches?

which indeed I know, in the statues, to be brazen or even

golden outside, but within filled with pitch, and

tow, and wood, and other vile and abject material.

But if you, who are now dust, and tomorrow will not

be, are thus honoured in statues and images,

and almost wish to be adored as gods, and

most bitterly punish those who have sinned against the imperial statues:

do you not reckon that to dare anything against the sacred image of Christ

is an ignominy to the archetypal exemplar

itself? nor do you think that those

who are ready to suffer all things for it

go into danger for the truth? Then, when the Martyr

had now said these things, and wished to explain about Moses,

of what he had commanded them not to make a likeness: and

how he had fashioned the Seraphim * when the exemplar

itself is incorporeal: the emperor, breaking off

his speech: It is now time, he said to those standing around,

to teach him to be moderate and temperate,

and to repay him the favour of that rash tongue

of his. For if those who, as he himself says,

do injury to royal statues undergo a bitter and inexorable punishment,

he who so impudently and boldly

lets loose his criminal tongue against us, paying what

penalties will he be punished according to his deserts? Thus he spoke, and with angry

countenance at once looking at the Martyr, and moving his hand

after his custom, and crying out loudly, he orders him to be stripped,

and then also, stretched out with ropes, to be vehemently

scourged.

[10] his constancy; But he not even so bore himself with a small and abject

spirit against the sentence: nor was the ready zeal of his mind retarded by the things which now

were expected, blows and scourges: but they made it greater

and more ardent, as being kindled in spirit by irrational

appetites and the Emperor's threats.

When, therefore, the emperor had seen the brave man so

disposed, and fearing nothing at all:

but altogether more ready to endure

the scourges than to give up that reasoning of his opinion:

fearing lest, if the Saint himself should make trial of the torment,

he should thence become more constant in his confession, and

could by no means be brought over, as is the way of strong animals

after a blow: putting on the mask of kindness:

Before, he says, you make trial of the torments,

looking at the Martyr, obey our decree,

and free yourself from the evils which await you. But the Martyr

of Christ, raising to his president of the games the eyes both of his body

and of his soul, when he had prayed for himself

for a firm and unchangeable veneration of the divine images,

and then also had looked down,

and cast his eyes a little on the tyrant:

O emperor, he says, having let go the wars which

you ought to be waging against the barbarians, and the administration of civil affairs,

you have, as I see, openly set your whole

zeal against Christ and His servants: and doing

these things, do you think that you can hold in peace the sceptres

of the Roman empire? Do you not fear even the judgment

of God, nor expect Him as the examiner

of your deeds?

[11] he is scourged; In this place the feigned gentleness of the emperor

was convicted: and the pretence was laid open: for, his customary

ferocity being uncovered, the Martyr was most vehemently beaten

with ox-sinews. And those who stood around, wishing

to humour the king's anger, partly, being

ordered to flog, laid on the blows cruelly, and

so cruelly that streams of blood flowed from that precious

body, and the soil beneath became deeply

purple: and partly, taking swords,

rushed in to kill the athlete.

[12] St. Andrew suffers savage things; Many also threw stones at him, and

in every way did injury not to him, but

to themselves, thus indeed eager to be joined

to the king who is for a time, but wholly ignorant, wretches,

how far by doing these things they removed themselves from God,

and what kind of joy they were storing up for him for the time

of judgment, and for themselves tears and griefs,

miserably. But the emperor moved

every stone, that he might have the Saint in his

power. For I know not how, although he was foolish,

he was not ignorant, behaving at least in this matter

wisely, that if he got possession of him,

he would at once capture many others of the orthodox, who would follow

him as the body and members follow the head.

Knowing these things, he orders him again to be released

from the blows, and again tries to approach him with persuasion and the pretext

of goodwill. When, then, he had caused him

to be set near, and had made his speech softer

than oil, yet a sharp dart

against the pious, and a sharp sword, after he saw

that the man was not even a little enticed by flatteries, but

reproved his madness with greater freedom of speech,

having laid aside the skin, he was a manifest wolf.

And he ordered the Martyr's jaws to be broken with stones,

returning these for the words by which his heart had been

wounded. But he was plainly another Stephen,

returning prayers to those who were doing him injury.

[13] he is sent into prison; Then the emperor sent the Martyr, as

a condemned criminal, again into custody:

but he did not know that he was sending a very ready teacher

to the Christians who dwelt in it.

And he himself rejoiced also, like Paul, in sufferings and afflictions

for Christ's sake, and gave great thanks to the kind

and clement God,

that he had been held worthy of blows and prison for

His name. Wherefore both by what he said

he greatly instructed and strengthened those who were present,

and by the fact that he bore what was troublesome and harsh

with thanksgiving. And his body indeed was

bound in custody, but his soul, even before

it was released from there, already intelligently grasped heavenly things

by vision, so that he almost reproached

the tyrant for not freeing him

sooner from the weight of the flesh, and from the natural

bonds. For the body was to him a prison, which

confined his soul, and by its covering separated it

from the tabernacles which were to receive it,

and from the unspeakable beatitude which is there.

[14] he is scourged again; Not many days meanwhile passed, and again

the emperor summons the Martyr from the prison, thinking

his mind broken towards the future by fear

of the things which were expected and by the pain of the evils

which had come, and that he would be much softer and more cowardly.

But after he saw the Saint, brought forth,

more daring, and breathing more keen love for

Christ, he stripped him of his garment, and again orders the lictors

to stand by him, and to beat him vehemently

with scourges, while he still bore the open traces of the former blows

through all his limbs.

They, indeed, tore his flesh, and dug into

his sides, and took away the greatest part of his flesh.

But not even so could they steal away the treasure

of his faith. When, therefore, the tyrant saw

that all things were thus being done by him rashly and in vain, and was now

plainly doubtful and perplexed in mind, he descended to this,

to confess himself overcome, namely to condemn him

thereafter to death. And he orders that, ropes being tied

to his blessed feet, he should be dragged on the ground through the whole

public road: then that, when he had been brought down

to the place of evildoers, there he should be thrown, he who was worthy of Eden,

of the supernal tabernacles, of the very

heavens.

[15] dragged into the City, he departs from life. And when the Martyr was running this course

of contest, and was being dragged on the ground through the full forum of the city,

a certain man, who had fished little fishes

from the sea and was setting them out for sale in the forum, and was sitting

upon the chair of pestilence, when

he had seen him so shamefully dragged, and had learned what was

the cause, at once leapt up, as if moved by some evil

demon, and having snatched from near by a butcher's

knife, with it he both amputates the foot of the sacred body,

and stops the Martyr's course of contest,

and puts an end to his combat. For together

with the amputation of the foot the noble man also departs

from life, or rather runs to heaven, and ascends to Him

who made his way open to no reproach,

and perfected his feet like the hart's, and

set him upon the high places.

[16] [Thrown into the place of evildoers and discovered by demoniacs, he is laid in Krisis;] This is the course of the bravest man, this the stadium

of the contests which were on earth. Such

was the virtue of that soul, such the contest. But the precious

treasure, the body, I say, of the Martyr,

those who were dragging it through the midst of the forum, bearing it now

dead, threw away in the place of evildoers:

and so it long remained lying in a vile and shameful place,

which ought to have been most diligently guarded, abandoned

to be eaten by beasts and birds: that in it might be fulfilled

again what David says: They have given

the dead bodies of Thy servants as food to the fowls of heaven,

the flesh of Thy saints to the beasts of the earth. They have poured out

their blood as water. For

this also follows for them: And there was none

to bury them: until He who gave him help in the weakness

of the flesh, that he might contend nobly and not

fall from the crowns of glory, provided also for pious

souls, lest they should be deprived of such a treasure, that fair,

I say, and most holy body. He did not suffer it,

then, to lie hidden for ever, but made it openly manifest.

And He does it in this way: twelve

men, evil demons having once leapt upon them,

coming one from one place and another from another, as the inclination of the spirit

which dwelt within drove each one, all at once

came together among themselves: and when, because of

their common calamity, they had resolved to live and wander

in common also, traversing a great space of land,

suddenly, as if drawn by one

soul, they come into the place of evildoers, where the body

of the Martyr had been thrown, and they called upon the Saint with confused

and inarticulate voices. Moreover,

digging the ground with their hands and striving to bring him out into the open,

they come upon a heap of bodies:

but, the others passed over, O miracle!

they at once recognized him who was calling them, and they took up

the body, he who, grace flying to him,

and perhaps also a wonderful fragrance, had obscurely drawn

the men to himself. And it at once obtained fitting

adornment: and with longing

hands it was most holily laid in a sacred place.

And the name of the place is Krisis. And those who were vexed

by demons consequently obtained

a cure, and returned home with great joy,

receiving health as the reward of the finding.

[17] where he grants many things to his clients. And now from that time we have from him a perpetual

treasure, and a sure solace of the evils which always beset us.

For whether one is oppressed by disease,

or is affected by some injury, or is vexed by some

other mishap, he will lay down all, if he approaches there

with faith, and will obtain more abundant grace;

namely from the kindness and clemency of our Lord

Jesus Christ: to whom is due all glory, with

the Father and the Holy Spirit, now and always and for ever

and ever. Amen.

ANNOTATION.

The Reader would here have to be referred to the same places of the Commentary to which

he was referred in the Annotations to the earlier Acts. Wherefore, since in

both the comparison of the corresponding numbers is easy, let him please inspect the Annotations there.

* πρὸς Θεὸν F.

* ταῦτα πάντα B. C. D. E. F.

* καὶ B. C. E. F.

* εὐνομωτάτη D. F.

* ποτὲ is lacking in F.

* formerly was ἀνειμένων D.

* καὶ D.

* ἔντονον F.

* δοῦλος E.

* ἀνατρέχειν F.

* τῶν εὐφρονούντων D.

* βίου B. C. D. E.

* καθαρὰ D.

* ἐχθροῦ for Χριστοῦ D. E. F.

* ζιζανίου B. C. D. E. F.

* ὁ πονηρὸς are lacking in F.

* οἰκουμένην B.

* ἀρνήσασθαι B.

* ἐμπεδωθεῖσαν C. D. E. F.

* κλίματα B. E.

* δὴ B. C. D. E. — δεῖ om. F.

* οἲδαμεν B. C. D. E. εἴγε — πρωτότυπον οἴδαμεν these in the margin by a more recent hand F.

* διαβαίνειν by the same hand F.

* τοῖς B. C. D. E. F.

* ἁπάσης F.

* εἴ τις C.

* τῷ καινῷ δόγματι D. τῷ κακῷ by correction; formerly was τῷ καλῷ C.

* πειθόμενος, ἢ καὶ C.

* προθύμως ἀποδεχόμενος, ἐκεῖνο omitted, C.

* τιμῶν B. C. D. φαίνοιτο θανατοῦσθαι C. E. F.

* ὡς B. C. D. E. F.

* οἴμοι B. C. D. E.

* τινῶν F.

* τὰ om. B.

* μεγάλα C.

* τῶν om. F.

* ἀγενὲς C.

* εὐσεβεῖς om. C.

* (φόβον the first hand) — φόβον B. C. D. E. F.

* βασιλέως πονηρὰν C. F.

* παρασκευάσῃ καὶ παραθαρρύνῃ B. — παραθαρρύνῃ C. D.

* πάλιν εὐχαῖς καὶ B. C. D. E. F.

* οὕτως C.

* ἐν τοῖς B. C. D. E. F.

* τὴν B. C. D. E. F.

* οὐ D.

* ἀντεχομένου C.

* διαξαίνοντος B. C. D. E. F.

* ἵν᾽ οἱ B. C. D. E. F.

* ἴσως om. F.

* γενναιότητα B. D. E. F. — γενναιότη (sic C.)

* δέχωνται B. C. D. E. F.

* οἰ μὲν B. C. D. E. F.

* οἱ δὲ D. E. F.

* ὅπως ἄν χαρίσιαντο C.

* τὸν B. C. D. E. F.

* συμφορῶν E.

* τὸ πᾶν C.

* ἀμαθεἰᾳ F.

* καὶ τὸ B. C. D. E. F.

* πίστην B.

* ἀξίας for εὐταξίας C.

* τὰ σοὶ δοκοῦντα D. E. F.

* ἀπαυθαδίζεσθαι D.

* ἀρνήσομαι B. C. D. E. F. σε om. B. F.

* ἒφη for εἶπε F.

* γλῶσσα C.

* ἄννοια (sic C.

* Μωυσέος E.

* ὑποστήσῃ B. D. E. F.

* ἐπενεγκεῖν F.

* περιεβάλετε C. περιβάλλετε F.

* στολῶν F.

* πίσσης B. C. D. E. F.

* στιππύων B. στυπείων C. F. στυππείων D.

* τιμᾶσθε B. C. D. E. F.

* οὐχὶ προσκυνεῖσθε C. μονονοὺ F.

* ἀλλὰ the second hand wrote above D.

* τιμορεῖσθε B. C. D. E. F.

* τῆς ἱερᾶς εἰκόνος B. C. D. E. F.

* πάντα B. C. D. E.

* ὥρα B. C. D. E. F.

* εἶπε for ἔφη D.

* γλῶσσαν F.

* ὁ οὕτω καὶ θρασέως ἡμῖν C.

* ὀργίλου B. ὀργίλον C. D. E. F.

* ἀγεννες B C. D. E. — καὶ B. C. D. F.

* μείζω B. C. D. E. F.

* ὁ βασιλεὺς τοίνυν om. in D.

* σέβας C. D. E. F.

* ἐπιβαλων B. C. D. E. F.

* οἴει τὰ C. D. E. F.

* τοῦ θεοῦ B. C. D. F.

* ἀναμένεις B. C. D. E. F.

* τοῖς om. F.

* ἐκείνου κατάγεσθαι om. D.

* ἄλλους C. D.

* συνεπομένους B. C. D. E.

* καὶ C. — αὐτῶν καὶ αὖθις D. — αὐτὸν (formerly αὖτῶν καὶ αὖθις E.

* ἤθελεν F.

* παρρησίαν C.

* om. B.

* ἤλειφεν ἰκανῶς. καὶ C.

* εὐχαριστίας B. C. D. E. F.

* κλάσαι C. D. E. F.

* τάχα om. C.

* ἐθεάσατο B. C.

* φερόντων B.

* ἐκδήσαντας sic D. two letters erased; formerly perhaps it was ἐκδημήσαντας.

* Formerly αὐτῶν D.

* τὸν τῆς ἐδὲμ om. in D.

* αὐτῶν B. C. D. E. F.

* προθείς C. D. F.

* λοιμῶν for λιμῶν C. D. E. F.

* ἐλκυσμοὺς ἐκείνους B. C. D. E. F.

* ἄνδρία B. D. E.

* παρὰ τὸν τῶν F.

* τόπον F.

* καὶ F.

* καὶ ἰεροῦ φημὶ σῶματος C.

* ἀλλὰ σαφῶς B. C. D. E. F.

* αὐτῷ C. D. E. F.

* ἐφίστανται B. C. E. F.

* ὅπη F.

* τὸν χοῦν for τὴν γῆν F

* ἐαυτὸ C. D. F.

* κατέθεντο by correction. D.

* συνέχεται F.

* προσελθὼν B. C. D. E. F.

* Rather Cherubim.

Notes

a. Laurentian codex [Bandini, codd. Græci, vol. I, p. 130.] of the 10th century: On the 28th of October, of St. Stephen

a. Calybite is one who dwells in a hut. How rightly,

a. Hieromartyr, which it is well known is said only of Martyrs who were priests;

a. Christian? For the things which are done here, since they are altogether

f. and the administration of the political order, and,

a. He who is called Copronymus by most, is called Caballinus by others; the origin of each surname is handed down everywhere by the biographers.

b. See the Commentary, num. 27.

d. See ibid., num. cited.

e. That word is lacking in the Glossaries, but ταινία occurs everywhere: fillets, band, ribbon, etc.

f. See the Commentary on this place, num. 10.

g. On the forum of the Ox see the Commentary, num. 33.

h. Of this most filthy place it is treated ibid., num. cited.

i. Of Krisis it is treated at num. 35. What follows in the Greek, τῷ ἁγιοκτόνῳ κ. τ. λ., are obscure and perhaps faulty.

ON ST. ANDREW OF CRETE, CALLED IN KRISEI, MARTYR AT CONSTANTINOPLE UNDER CONSTANTINE COPRONYMUS,

IN THE YEAR 767.

PRELIMINARY COMMENTARY.

FROM MSS.

ANNOTATIONS.

MARTYRDOM OF THE HOLY MONK AND MARTYR ANDREW, WHO IS IN KRISIS.

BY METAPHRASTES, WITH THE VERSION WHICH IS IN SURIUS.

BY METAPHRASTES. FROM GREEK MSS.

ANNOTATION.

* ταῦτα πάντα B. C. D. E. F.

* καὶ B. C. E. F.

* βίου B. C. D. E.

* ζιζανίου B. C. D. E. F.

* ἐμπεδωθεῖσαν C. D. E. F.

* δὴ B. C. D. E. — δεῖ om. F.

* τοῖς B. C. D. E. F.

* τιμῶν B. C. D. φαίνοιτο θανατοῦσθαι C. E. F.

* ὡς B. C. D. E. F.

* οἴμοι B. C. D. E.

* πάλιν εὐχαῖς καὶ B. C. D. E. F.

* ἐν τοῖς B. C. D. E. F.

* τὴν B. C. D. E. F.

* διαξαίνοντος B. C. D. E. F.

* ἵν᾽ οἱ B. C. D. E. F.

* δέχωνται B. C. D. E. F.

* οἰ μὲν B. C. D. E. F.

* τὸν B. C. D. E. F.

* καὶ τὸ B. C. D. E. F.

* ἀρνήσομαι B. C. D. E. F. σε om. B. F.

* ὑποστήσῃ B. D. E. F.

* πίσσης B. C. D. E. F.

* στιππύων B. στυπείων C. F. στυππείων D.

* τιμᾶσθε B. C. D. E. F.

* τιμορεῖσθε B. C. D. E. F.

* τῆς ἱερᾶς εἰκόνος B. C. D. E. F.

* πάντα B. C. D. E.

* ὥρα B. C. D. E. F.

* ὀργίλου B. ὀργίλον C. D. E. F.

* ἀγεννες B C. D. E. — καὶ B. C. D. F.

* μείζω B. C. D. E. F.

* σέβας C. D. E. F.

* ἐπιβαλων B. C. D. E. F.

* οἴει τὰ C. D. E. F.

* τοῦ θεοῦ B. C. D. F.

* ἀναμένεις B. C. D. E. F.

* συνεπομένους B. C. D. E.

* εὐχαριστίας B. C. D. E. F.

* κλάσαι C. D. E. F.

* αὐτῶν B. C. D. E. F.

* ἐλκυσμοὺς ἐκείνους B. C. D. E. F.

* ἀλλὰ σαφῶς B. C. D. E. F.

* αὐτῷ C. D. E. F.

* ἐφίστανται B. C. E. F.

* προσελθὼν B. C. D. E. F.

Notes

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