ON SS. ONESIPHORUS AND PORPHYRIUS, DISCIPLE OF THE APOSTLES AND HIS SERVANT, MM.
AT PARIUM IN THE HELLESPONT.
Sect. I.
COLLECTION
Onesiphorus, disciple of the Apostles, M. at Parium in the Hellespont (S.)
Porphyrius, his servant, M. at Parium in the Hellespont (S.)
BY J. S.
§ I. The cult of the Saints: various things handed down in the eulogies of the calendars concerning their deeds and martyrdom.
[ ] Concerning the sanctity and public veneration of St. Onesiphorus, Onesiphorus and Porphyrius announced together among the Greeks on various days: whom the Apostle commends with a brief eulogy, there can be no doubt, since his memory is read inscribed in most calendars, both among the Greeks and among the Latins, but on months and days much different. In most Greek calendars St. Porphyrius is joined with St. Onesiphorus, as his servant and companion in martyrdom. But as regards the deeds of these Saints, of these we have few things related, and fewer that are sufficiently certain, on account of the variety of those who narrate them. I shall briefly review the days and months on which the Saints are announced: then I shall subjoin certain eulogies, and at last examine the doubtful facts. In the Sirletian Menology and in the Turin codex SS. Onesiphorus and Porphyrius are mentioned at the XV of July: the same are announced on the XVI of July in the Basilian Menology, in the Menæa of the Ambrosian library at Milan, in the parchment manuscript of Sirmond, everywhere with a eulogy; and more briefly in the other Turin codex, and in the Arabic-Egyptian Martyrology, which Gratia Simonius rendered from Arabic into Latin. Their memory occurs again on the day XVII of July, but in one transcript only of the paper manuscript Synaxary of our Chifflet. All these things have already been noted in the Prætermissi at the three days mentioned. To these are added the printed Menæa, in which these Martyrs are announced together with a eulogy at the VIII and IX of November.
[2] Besides, Onesiphorus, with Porphyrius passed over, is announced among the Greeks with certain others of the disciples of the Apostles, Onesiphorus mentioned on other days also with the disciples of the Apostles: as one of the seventy-two disciples of Christ. Thus at the XXIX of April he is mentioned in the printed Menæa with Evodius, and in Maximus of Cythera; in the Sirletian Menology he is placed with the same Evodius, but there only as bishop of Loson. But in the same Menology at the VII of December he is mentioned with six others, who nearly all were disciples of St. Paul the apostle, as one of the number of the Seventy, … and bishop of Chorone. So too in the Basilian Menology at the VIII of December he is placed with the same disciples of Paul, as one of the Seventy. The printed Menæa likewise at the VIII of December announce Onesiphorus with the same, as one of the Seventy and bishop of Cæsarea. Yet the same Menæa at the VII of September again join Onesiphorus with Evodius, and call him bishop of Colophon. The studious reader sees how great a diversity there is in these things of days, months, and of all particulars. What of these is truer or more probable I do not yet examine; but one thing I observe meanwhile, that everywhere the same Onesiphorus, the disciple of Paul, is mentioned, and that this is clear from the eulogies, even though he is now and then said to have been of the number of the Seventy disciples, but improbably, as I shall show below. Let us pass meanwhile to the Latin calendars, in which these Saints are commemorated more briefly.
[3] in most Latin calendars Onesiphorus alone is announced at the VI of September, Most Latin Martyrologies report Onesiphorus without Porphyrius at the VI of September; a few of the moderns add Porphyrius; more of the more ancient, such as the Hieronymian, and the martyrologies of Beda, Rabanus, Wandelbert, Usuard, lack the memory of both. The first among the Latins to have announced Onesiphorus seems to be the author of the Little Roman or old Martyrology, in which at the VI of September it is thus read: And of Onesiphorus, disciple of Paul. Ado followed, announcing the same man in these words: Likewise the birthday of St. Onesiphorus, disciple of the Apostles. In his little book On the Festivals of the Apostles the same writer praised Onesiphorus in the words of the Apostle to be given below. Notker adopted the aforesaid words of Ado in his Martyrology. In various supplements to Usuard in Sollier, Onesiphorus is also mentioned without Porphyrius. But Molanus, who likewise places Onesiphorus alone at the VI of September, announces the same man again at the IX of November, as a martyr with Porphyrius. He believed, I suppose, that the Onesiphorus announced by the Greeks with Porphyrius was distinct from Onesiphorus the disciple of Paul. From the aforesaid, moreover, I gather that the deeds of Onesiphorus were unknown to the Latin writers, to whom those things only seem to have been known which the Apostle relates about him.
[4] eulogies from Peter de Natalibus and the manuscript Florarium: From the Apostle too, and enlarged by conjecture, seem to be the things which Peter de Natalibus in book 8, chapter 43, wove into a brief eulogy in this manner: Onesiphorus, disciple of Paul the apostle, of whom the same makes mention in the second epistle to Timothy, was an imitator of that same Apostle, and for several years the companion of his travels, and served him in his ministry. And he, having faithfully performed the office of preaching, rested in peace at the city of Rome after the passion of Paul, on the VIII Ides of September, as Jerome says. I do not find this in the Works of St. Jerome. But the things which have been said by conjecture about the Saint's death I shall examine below. Other things are handed down by the author of our manuscript Florarium of the Saints, weaving such a eulogy as this: On the same day the birthday of St. Onesiphorus, disciple of the Apostles: who, being solicitous in the word of the Lord, often refreshed blessed Paul and other Apostles and disciples in Asia, and was not ashamed of Paul's chain and reproach; but steadfastly joined to him, proclaimed Christ with him. Which Paul, for the sweetness of his words, Onesiphorus solicitously sought by visiting Rome, and found: by whom, devoutly received, he was strengthened in every perfect work. He at length, sent by the same Apostle to preach in Samaria, there with the winnowing-fan of the word of God cleansed the threshing-floor of Christ, gathering there the wheat into the granary of faith out of the chaff burning eternally in the inextinguishable fire. At length, after the conversion of many, he endured the brief and slight bitterness of death, and received an immense and unending sweetness. He rested in Samaria in the year of Salvation LXXIV. Whence the author took that preaching and death in Samaria, I do not perceive.
[5] The martyrologists of the latest centuries have embraced various opinions about Onesiphorus, in the Roman Martyrology the Saints are joined together. and several of them name him alone, and believe that he died at Rome without martyrdom, following namely the opinion or conjecture of Peter de Natalibus. The most eminent Baronius, however, preferred to follow the opinion of the Greeks, and inserted both Saints into the Roman Martyrology in these words at the VI of September: In the Hellespont, of Saints Onesiphorus, disciple of the Apostles, whom St. Paul mentions in writing to Timothy: who in the same place, together with Saint Porphyrius, by order of Adrian the proconsul was fiercely beaten, and dragged by wild horses, and gave up his spirit to God. He observes more upon these things in his annotations, of which I transfer the latter part here: The Greeks … relate that he was made bishop of Colophon, but Dorotheus (or the author of the Synopsis commonly ascribed to Dorotheus) says of Coronia…
Mention is made of the same man in the Acts of St. Thecla. These Acts, which are attributed to Basil bishop of Seleucia, and yet were not accurately written, are read in Surius at the XXIII of September. According to these Acts Onesiphorus was living at Iconium in Lycaonia when Paul came thither to preach the Gospel: for Paul is said to have been most kindly received by Onesiphorus, and to have enjoyed his most friendly hospitality. Then Paul is also asserted to have taught in the house of Onesiphorus, and to have been heard there by St. Thecla.
[6] To these I subjoin a eulogy from the Menology composed by the order of the emperor Basil, the opinion of the Greeks about them from the Basilian Menology, in which at the XVI of July these things are read: Onesiphorus, martyr of Christ, sprung from the city of Iconium, a kinsman of the empress Tryphæna, dwelt at Iconium, where also, receiving the great apostle Paul, and taught by him the word of truth, and baptized with his whole household, he preached Christ. Wherefore, being harassed, he departed from Iconium and went away to Parum, [] and there he abode. And since he abounded in means, he took very great care of the poor. But to Paul also, as he was going away to Jerusalem, he contributed much wealth for the ministry of the brethren, and followed him when he was sent bound to Rome; at whose exhortation he returned again to Parum. [] But being seized by the governor together with his servant Porphyrius, he was subjected to torments: then, bound to wild horses and dragged fourteen miles, he gave up his spirit. And Porphyrius, having suffered torments together with him in all the contests which he endured for God, ended his life. Thus far the Menology rendered into Latin and published at Urbino by the care of the most eminent Cardinal Annibale Albani. A similar eulogy is read in the parchment Synaxary of Sirmond, with the words now and then changed, however, and certain things added.
[7] to which certain other things are added in other eulogies of the Greeks: Although these are of lighter moment, I transfer them here. First, it is asserted that Onesiphorus was of the family of the Anicii. Secondly, St. Thecla is said to have been converted while Paul was preaching in the house of Onesiphorus. Thirdly, the place to which the Saint fled from Iconium is more clearly set forth: for he is said to have fled to the Hellespont, and to have dwelt in the city of Parium by the sea. The city of Parium in the province of the Hellespont is well known, situated on the sea of the Propontis. Parium was an episcopal city from the IV century and probably earlier: but afterward it was made metropolitan, as may be seen in Le Quien in the Oriens Christianus, volume 1, column 787. In the Menology likewise there is read in Greek Πάριον, even though the translator wrote Parum in Latin. From these things we understand why Sirletus called the place of martyrdom near the Hellespont, and Baronius in the Hellespont, namely because Parium was situated in the Hellespont. Fourthly, in the Synaxary Onesiphorus is said to have wished to accompany Paul into Spain, but to have been sent back by him to Parium. Fifthly, he is related to have suffered under the proconsul Andrianus. Exactly the same things are read in the manuscript Menæa of the Ambrosian library at Milan, except that the name of the proconsul is there written Adrianus; as it is also had in Sirletus. Sixthly and lastly, more torments inflicted on the Saints are read in the aforesaid manuscripts than in the Basilian Menology; and the martyrdom of the Saints is there set forth in exactly that manner in which it is narrated in the printed Menæa, whose words I shall presently subjoin.
[8] [another eulogy from the Menæa, in which the deeds of Onesiphorus with St. Paul are omitted:] Indeed, since the eulogy which the printed Menæa have at the IX of November differs from the others, it pleases me to recite the whole of it, from the manuscript version of our Rader, which I have compared with the Greek text and found sufficiently accurate. SS. Onesiphorus and Porphyrius, when the persecution had begun, were denounced for the Christian name; and being led to the tribunal, steadfast and undaunted they professed Christ to be the true God, the founder of heaven and earth. For which profession they endured many strokes of the scourge and burnings of the body. Then, being thus stretched upon fiery gridirons, gazing upon the reward of eternal goods set before them, although they suffered dreadful things from the impious, yet they were relieved by God. But those impious and cruel men, when they beheld the Saints unharmed, kindled with greater rage, bound the feet of the Saints, tied together, to untamed horses: which, driven by the soldiers for many hours through thorns and briars and rough places, foully mangled the flesh of the Saints as they were dragged: and in that torment they also delivered up their souls to God. Whose sacred relics the Christians, having secretly gathered them, laid down in the village of the Panceans with divine praises and thanksgiving. Before the eulogy given in the Menæa these little verses are read:
Ἵπποις Ὀνησιφόρε πρὸς Θεὸν τρέχων Ἔχεις συνιππεύοντα καὶ τὸν οἰκέτην.
Running to God by horses, Onesiphorus, Thou hast thy servant also riding with thee.
This eulogy with the verses is printed at the IX of November, but the announcement with the Office is also printed at the preceding day.
Annotata* In Greek, Parium
* Parium
§ II. The eulogy of Onesiphorus from the Apostle: various doubts about the Saints, arising from the foregoing eulogies, are examined.
[ ] The eulogy of Onesiphorus from the Apostle, After the cult has been set forth, and the eulogies from the calendars given, which do not sufficiently agree with one another, we must examine which of them appear truer or more probable. But I am pleased to premise what we have for certain about Onesiphorus from the Apostle, that thence some light may arise upon obscure matters. Paul in the 2nd Epistle to Timothy, chapter 1 ℣ 16, speaks thus: The Lord give mercy to the house of Onesiphorus: because he hath often refreshed me, and hath not been ashamed of my chain: but when he was come to Rome, he carefully sought me, and found me. The Lord grant unto him to find mercy of the Lord in that day (of judgment, or after death). And in how many things he ministered unto me at Ephesus, thou very well knowest. And chapter 4 ℣ 19: Salute Prisca and Aquila, and the household of Onesiphorus. These things Paul wrote at Rome in chains and about the end of his life: from which it is certain that Onesiphorus is rightly called a disciple of Paul, or even of the Apostles; and that he showed much liberality toward St. Paul, both at Rome, where he zealously sought him out in his bonds, and at Ephesus, and probably in many other places, though the Apostle names only that at Ephesus, because the deeds done there were better known to Timothy, as being bishop of Ephesus. Secondly, from the fact that Onesiphorus came to Rome to seek out and refresh Paul, it is probable that he journeyed to many other places to minister to the Apostle, especially since the latter says, He hath often refreshed me.
[10] Thirdly, from the Apostle's words it can rightly be inferred that Onesiphorus was neither at Rome nor at Ephesus [from which it cannot be shown that Onesiphorus was dead when Paul was writing those things.] while Paul was writing this epistle, because he neither salutes anyone in his name, nor does he himself salute Onesiphorus, but his household. Some have wished to infer from the cited words that Onesiphorus was then dead, and for that cause perhaps some have fixed his death at Rome. But I do not see in what way that follows from Paul's words: for that he does not salute Onesiphorus only suggests that the man was not then at Ephesus: what he says, The Lord grant unto him to find mercy, etc., he could say equally of a living man as of a dead one. Therefore that death is plainly uncertain and of little probability, as I shall show below. Nor is it probable that Onesiphorus died at Rome, since he is nowhere read to have been honored there with any special cult. Therefore at least from these reasons, which I find adduced in Calmet on the cited passage of the Apostle, it is not shown that Onesiphorus was dead while Paul was writing. Neither can it be proved from the Apostle whether Onesiphorus preached the Gospel, or whether he only lent aid to those preaching. The first is probable, because it is established that he journeyed to different places; yet it is not certain, because he could have come to Rome out of love for Paul alone, that he might help him with his means as much as he could.
[11] It may be doubted whether Onesiphorus ought not to be doubled: Now the doubts come to be examined to which the martyrologists, both Greek and Latin, give occasion. First it is doubted whether Onesiphorus, praised by the Apostle, is the same as Onesiphorus the martyr, who suffered with his servant Porphyrius in the Hellespont. For the various Menologies and Synaxaries of the Greeks make him the same, and Baronius added his vote to theirs in the Roman Martyrology. But the eulogy from the printed Menæa given at number 9 seems able to be objected, since it has nothing about the deeds of Onesiphorus with Paul, and therefore seems to make the companion of Porphyrius another Onesiphorus. To this are added many other briefer eulogies of the Greeks, and most of the Latin martyrologists, who everywhere announce Onesiphorus the disciple of Paul without Porphyrius, and without any mention of martyrdom. Now indeed, if anyone should consider that the Greeks do not agree among themselves, but that there is at least a greater consensus among the Latins, he could easily be led to assent to these rather than to those; especially since not a few of the learned strive to take away nearly all authority from the Greek calendars. But I frankly declare that the Latin martyrologists, namely the author of the old Roman, Ado, Notker, and most others, are of no weight with me for settling this doubt, since from their own words it is clear that Onesiphorus was known to them only from the Apostle, and was inserted in their calendars because he is praised in the sacred Writings. Nearly the same judgment must be passed on the eulogies of the Greeks, in which Onesiphorus is commemorated together with other disciples of the Apostles. For the Greeks in those places did not consider the deeds of Onesiphorus, but briefly mentioned him with other disciples of the Apostles on account of certain festivals common to them.
[12] [but Onesiphorus the martyr is more probably the same as the disciple of St. Paul.] Only Peter de Natalibus, therefore, and the author of the manuscript Florarium, can be considered from among the Latins, whose words I gave at number 4. The first added nothing to the words of the Apostle, except that Onesiphorus preached the Gospel and died at Rome. Both seem asserted from conjecture alone: he believed that Onesiphorus preached, because he was Paul's disciple: he believed the same man died at Rome, because he was there with Paul. This writer, therefore, can also be reckoned among those who knew nothing about Onesiphorus except from sacred Scripture or the commentators. The other added to Scripture a preaching and a death undergone in Samaria: but he cites no author of this opinion, and therefore it can have little authority or deserve little credit. But from the Greeks, against the opinion of Baronius, hardly anything can be objected except the eulogy recited at number 9; but the Menologies and Synaxaries prevail over this, which make Onesiphorus the martyr the same as Onesiphorus the disciple and helper of the Apostle. For which cause I think it not indeed altogether certain, yet sufficiently probable, that Onesiphorus the disciple of Paul suffered with Porphyrius, since I do not find sufficient reasons for doubling the Onesiphoruses, or for denying the martyrdom to St. Onesiphorus.
[13] He was not of the seventy disciples of Christ: It may be asked, secondly, whether he is to be numbered among the seventy disciples of Christ, as he is numbered among them in some places in the Greek calendars. I answer that it seems certain that Onesiphorus was not of the number of the seventy disciples: for the words of the Apostle sufficiently intimate that he was a man distinguished in wealth, as the Greeks affirm of him in their eulogies. Besides, it does not seem to be doubted that
Onesiphorus was from Asia Minor, since his family was dwelling at Ephesus when Paul was writing to Timothy. But that Onesiphorus is reckoned among the seventy by certain Greeks is common to him with several other disciples of the Apostles, some of whom certainly were not of the seventy disciples of Christ, so that the authority of the Greeks in this matter is of no moment.
[14] Thirdly, it is doubted whether Onesiphorus was a bishop: he is said to have been bishop of Colophon in Asia Minor, for the things which the Greeks have in their calendars to this purpose are exceedingly various. The printed Menæa and the Chifflet manuscripts at the XXIX of April make Onesiphorus bishop Κολοφῶνος, that is, of Colophon. Colophon was an episcopal city in Asia Minor between Ephesus and Smyrna, as may be seen in Le Quien in the Oriens Christianus, volume 1, column 724, where others make Sosthenes and Tychicus bishops of that city. In the Sirletian Menology, at the same day, Onesiphorus is read as bishop of Loson, but I suspect the word Loson to be a corruption of Colophon, because Onesiphorus is announced with Evodius bishop of Antioch: for wherever I find Onesiphorus placed in the calendars with Evodius alone, I read the bishopric of Colophon ascribed to him. Thus Maximus of Cythera has Κολοφῶνος at the XXIX of April: thus again the printed Menæa at the VII of September, even though there is read Κολοφονίας, of Colophonia. Therefore the Greek calendars agree most of all upon the bishopric of Colophon.
[15] Yet in other places they attribute other bishoprics to Onesiphorus. and other bishoprics too are ascribed to him: but the matter is uncertain: The Sirletian Menology at the VII of December makes him bishop of Chorone. Now Coronea was an episcopal city of Greece in Bœotia, as Le Quien shows in volume 2, column 193, where he doubtfully reckons this very Onesiphorus its first bishop. The printed Menæa at the VIII of December call him bishop of Cæsarea: but it is not added of which Cæsarea, or in what province: nor is the thing sufficiently probable. From so many variations the bishopric of Onesiphorus is little certain; especially since the calendars are silent about his bishopric when they join him with Porphyrius; and since the Basilian Menology, which certainly was compiled with greater care than the other Greek martyrologies, nowhere asserts a bishopric of Onesiphorus. For this cause we cannot certainly attribute any of the three bishoprics to Onesiphorus, not even that of Colophon, although several agree upon it. But there will be occasion to return to this matter below.
[16] Fourthly and lastly it may be asked what is to be thought of the eulogy of Onesiphorus and Porphyrius given at number 6 from the Basilian Menology, It is not improbable that Onesiphorus dwelt at Iconium; and of the additions at numbers 7 and 8 from other eulogies, namely about his fatherland, family, the occasion of his conversion, his repeated journey to the Hellespont or Parium, and the manner and place of his martyrdom. I answer that some of these appear probable, others fabulous. First, that Onesiphorus dwelt at Iconium when St. Paul came thither, and that he was converted on that occasion, and that Paul preached in his house (things which are also said in the Life of St. Thecla), is not improbable, nor contrary to reason or to sacred Scripture. For St. Paul remained a long time at Iconium, and there a copious multitude of Jews and Greeks was converted, as is said in the Acts of the Apostles, chapter 14.
[17] Nevertheless the matter seems doubtful, because Paul in writing to Timothy bids the household of Onesiphorus be saluted: nor yet is it certain, since Scripture rather suggests that he was an Ephesian: for since Timothy was bishop of Ephesus, one may easily hence suspect that Onesiphorus was an Ephesian, where his family seems to have dwelt when Paul was writing. And in fact Onesiphorus ministered to Paul at Ephesus, as Paul himself testifies. These things, I say, breed a suspicion in favor of Ephesus rather than Iconium as the fatherland of Onesiphorus; but neither can that suspicion be held for a certain opinion, since the first Christians now and then left their fatherland with their whole family, as is known from Prisca and Aquila, whom the Apostle salutes in the same place, and from many others. They could do this both on account of persecutions arisen in their own country, and to promote the Christian faith as far as in them lay, and also that they might be far removed from unbelieving kinsmen, and so serve God more safely. Scripture, therefore, does not prove that Onesiphorus was an Ephesian; nor is it improbable that he was of Iconium, and that Paul the apostle was a guest in his house at Iconium.
[18] other things in the eulogies concerning the Saint's family are fabulous: Secondly, what is said about the family of the Anicii appears altogether fabulous, since the Anicii were everywhere at that time at Rome, not in Asia, unless while they were exercising some prefecture there. What is asserted about a kinship with Tryphæna, who is ridiculously called an empress, seems likewise invented, and said for no other cause than that Tryphæna also appears at Iconium in the Life of St. Thecla, and is said to be illustrious by nearness of royal blood. But what is affirmed in the eulogy about the wealth of Onesiphorus can easily be believed, because it is consonant with what the Apostle himself related about the services rendered him by that man.
[19] but his preaching and martyrdom at Parium in the Hellespont Thirdly, the things narrated about the twofold journey of Onesiphorus into the Hellespont, and about the martyrdom undergone there with Porphyrius, are probable and credible: for it is probable that Onesiphorus was sent thither by Paul to preach, unless perhaps Paul himself came thither with Onesiphorus and left him there. This could have happened in those journeys of Paul which are briefly narrated in Acts 16: for then Paul was at Iconium again, and journeyed to various provinces, among which is Mysia, from which at ℣ 7 he desired to go into Bithynia: but, Bithynia being passed by, he went through Mysia and came to Troas. Paul, therefore, was at that time in the Hellespont: for this province comprehended part of Mysia and of the Troad, and Parium was equally in Mysia and in the province of the Hellespont. But since Parium was a city not undistinguished, it is probable that the Apostle was there either at that time or afterward, so that Onesiphorus could have been left there by the Apostle or sent thither to preach. I say therefore that it is exceedingly probable that St. Onesiphorus suffered at Parium, since no other place is assigned to his martyrdom or death with any probability: for what certain moderns say, that he died at Rome, and what the author of the manuscript Florarium said about Samaria, is asserted without the authority of the ancients and improbably.
[20] appear probable: Besides, it is highly probable that the Gospel was preached by Onesiphorus in the Hellespont, and that he had returned thither from Rome when the Apostle wrote of him to Timothy, When he was come to Rome, he carefully sought me, and found me. Indeed Paul seems to write this in order to inform Timothy what Onesiphorus did at Rome, and in no way does he suggest his death, but his return to the place whence he had come. For if he had met death, the Apostle would not have been silent about it in that place: for he was not silent even about the illness of Epaphroditus, who had also come to Paul at Rome, and was sent back by him thence to Philippi in Macedonia, as is read in the Epistle to the Philippians, chapter 2. In the same way I strongly suspect that Onesiphorus came from the Hellespont to Paul in his bonds, but a little later was sent back by him to preach the faith in the Hellespont. From what has been said it further follows that the bishopric of Parium would more probably than the rest be attributed to Onesiphorus, if his bishopric were sufficiently established: but because not all who preached in the time of the Apostles were bishops, and the bishops themselves were not fixed to one place, I can establish nothing certain about the rank of Onesiphorus, much less about his episcopal city.
[21] Fourthly, the Greeks nowhere express the time of his death or martyrdom, [certain circumstances of the martyrdom are uncertain: but the martyrdom itself is not to be denied.] and for this cause I have expressed the time in a broad way as the first century drawing toward its end. The Saints could have suffered in the persecution of Nero, or in the persecution of Domitian, or even in the intervening time: if however anyone should wish to offer a conjecture about the time of the martyrdom, he will attribute the martyrdom to none more probably than to the persecution of Domitian, which began some years before the end of the first century. In certain eulogies the Saints are said to have suffered under the proconsul Adrian, who is unknown at that time, and is probably more rightly omitted in the Basilian Menology. The torments too with which the Saints are said to have been tortured seem exaggerated beyond the truth; especially where Onesiphorus is said to have been dragged fourteen miles by wild horses. More torments too are recounted in the eulogy from the Menæa given at number 8 than are asserted in the Basilian and Sirletian Menologies. Therefore it can hardly be said what is truer concerning the circumstances of the martyrdom. But I do not see why we ought not to believe that Onesiphorus was a martyr with Porphyrius, and that both suffered at Parium in the Hellespont, that is, in Lesser Mysia.