Autonomus

ON ST. AUTONOMUS, MARTYR,

IN BITHYNIA,

Fourth century, before 323.

PRELIMINARY COMMENTARY.

The memory of the saint among the Greeks and the Latins; his cultus among the Greeks on the preceding day; the Greek Acts are shown to be much older than Metaphrastes.

Autonomus, bishop and martyr, in Bithynia (St.)

BY J. S.

The Menaea, the Menologies, and the Synaxaria of the Greeks announce St. Autonomus the martyr today as though in rivalry, The saint commemorated in the Greek and Latin calendars, and from them his memory has been derived to the Latins. For from these Autonomus is commemorated

by Molanus, Galesinius, and finally by Baronius in the Roman Martyrology in these words: In Bithynia, of St. Autonomus, bishop and martyr, who, having set out thither from Italy to avoid the persecution of Diocletian, when he had converted very many to the faith, was slain at the altar by raging heathen while he was performing the sacred mysteries, and was made a victim of Christ. This eulogy is taken from the Acts and agrees with them. We have fuller eulogies of the saint in the Basilian Menology and in the manuscript Synaxarium; but these, because they are wholly consonant with the Acts, I do not transfer hither. The Sirletian Menology departs from the Acts in one article only, because the title of bishop is not there attributed to Autonomus. This title is likewise omitted in the little verses and in the brief eulogy which are read in the printed Menaea at this day. Nevertheless in the hymns of the Greek Office he is called ἱεράρχης, priest, and ἀρχιερηὺς, pontiff; nay, he is even compared with St. Paul on account of the faith preached to various nations, so that we cannot doubt that the Greeks venerate St. Autonomus as a bishop.

[2] But he is venerated not on the twelfth day of September, on which he is commemorated in the calendars, he is venerated by the Greeks on the preceding day. but on the preceding day, together with St. Theodora of Alexandria, in order that on the twelfth day the Office of the most blessed Virgin Mary may be performed, as is said in the Menaea. Further, St. Autonomus is extolled with marvelous praises not only for his martyrdom, but also for the Gospel fervently announced to many nations. A few things out of many I transfer hither. Παύλου ὡς μιμητὴς, γεγονὼς Ἀρχιερεὺς, πᾶσαν περιώδευσας τὴν οἰκουμένην, κηρύξας τὸ σωτηριῶδες κήρυγμα, καὶ καθελὼν τῶν ἰδώλων βωμούς. As an imitator of Paul, being made a pontiff, you went about the whole earth, preaching the saving proclamation and taking away the altars of the idols. I bring forward no more, because the praises are conceived in general words, and I see nothing added to the Acts which pertains to history.

[3] The Acts of St. Autonomus were written in Greek, but afterward rendered into Latin, The Acts of St. Autonomus adjudged by various writers to Metaphrastes, and so published in Lipomanus and Surius. These editors believed that the author of the Acts was Metaphrastes, to whom Baronius also attributed them. Leo Allatius in his work On the Writings of the Simeons, p. 129, weaving together a catalogue of the Lives which he adjudges to the writer Metaphrastes, reckons in it also the Martyrdom of St. Autonomus; nor is it to be doubted that he treats of the Martyrdom which I have already said was published in Latin, since the beginning recited by him agrees with the beginning of the Latin edition, and plainly accords with the Greek Acts themselves, of which I have before me a transcript, formerly received from a Medicean manuscript of the library of the king of France. Tillemont, tom. 5 of the Monuments of the Church, in the Persecution of Diocletian, art. 62, likewise attributes the praised Acts of St. Autonomus to Metaphrastes, and for his opinion assigns the mentioned place of Allatius. Nevertheless I have no doubt that the Acts of St. Autonomus are three centuries older than Metaphrastes; and this very opinion is that of Allatius, indicated and proved in two places, although by a lapse of memory he reckoned this Life too among those written by Metaphrastes. Whether Tillemont was ignorant of the true opinion of Allatius, or dissembled it, is nothing to our purpose.

[4] Certainly Allatius on p. 111 writes thus concerning these Acts: The Martyrdom of St. Autonomus was written by one much more ancient although they were written three centuries before Metaphrastes; than Metaphrastes himself was, as we have proved at length above from those things which the author relates concerning his body. Nor does Allatius treat of different Acts of Autonomus; for in both places he recites the same beginning of the Acts, τῆς ἵσης ἀτοπίας etc. Further, the proof which he mentions Allatius adduced on p. 42, and there for this purpose recited all that is read at the end of the Acts concerning the incorrupt body of St. Autonomus two hundred years after his death. And from that account this argument flows. St. Autonomus suffered in the fourth century, not far advanced, since he lived under the reign of Diocletian and died before the peace restored to the whole Church by Constantine. But the biographer saw the body incorrupt two hundred years after his death. That writer therefore flourished in the sixth century, not far advanced. Besides, at no. 6 he hints that he wrote this Life in the reign of Justin I. Now Justin reigned from the year 518 to 527. The biographer therefore wrote about the year 520 or 525. For those two hundred years which had passed since the saint's death are not to be taken so strictly that ten years and more cannot be added.

[5] Tillemont saw this argument and tried to weaken it. The biographer at no. 1 relates whence he drew the deeds of the saint, writing thus: For the things of the martyr have come to us partly indeed from a certain man as is clearly proved against Tillemont. who wrote them before us, … but partly from men who had been enrolled in the sacred order in the sacred temple of the martyr, and who had more diligently inquired into and collected the truth of the matters themselves. These words Tillemont attributes to Metaphrastes, and thence concludes that that writer who had written before did so under Justin, and that by him the incorrupt body of the saint was seen. But that explanation is plainly improbable and made up, as can easily be shown. The words alleged are not those of Metaphrastes, but of that writer who lived under Justin; and he affirms that the Life had already been written before. In a few words I show it. The deeds of the saint being related, and all that pertains to his cultus, the author at no. 8 concludes thus: And these indeed are the things which are related of the great Autonomus; namely, partly from the earlier Life, partly from the clerics who served in his church. Then the author adds an eyewitness testimony concerning the incorrupt body, and begins it with these words: But I, seeing the champion conquering nature even after death, rise up to glorify God. It is clear that it is the last writer of the Acts who saw the body incorrupt. But he, as Tillemont admits, saw it in the reign of Justin. Therefore these Acts were written under Justin, or two hundred years after the death of the saint; but from a more ancient Life. Here the words of the praised Allatius, p. 43, can find a place: Those men, he says, have often moved me to laughter who, whatever they have of the Life of a saint without the author's name, hand it all over to Metaphrastes, without any other examination, too foolishly and shamelessly. Hence the studious reader will be able to gather how much is to be made of Tillemont's censure of these Acts, which rests upon so manifest an error.

[6] Nevertheless I should not wish to contend that the Acts of St. Autonomus are of undoubted credit. Yet the Acts are probable rather than of undoubted credit, I desire rather to avoid both extremes. We know that they were written about two hundred years after the saint's death; but we do not know at what time he wrote who went before the author of these. Perhaps Autonomus had been dead a whole century, perhaps even longer, when that man undertook to narrate his deeds. Hence I suspect it has come about that the author appears very meager for the greatness of the things done by Autonomus; for the saint's various journeys and apostolic expeditions are touched upon rather than narrated. Therefore the things related concerning the saint's deeds do not seem so certain as if they had been written by a contemporary author; nevertheless they do not lack probability, because they cannot be convicted of falsehood. It can indeed seem strange that the holy bishop is said to have come from Italy into Bithynia, and to have preached there in various places, as also in other provinces of Asia Minor, yet is nowhere read to have wished to return to his own church. The place Soreos also, which the author assigns in Bithynia on the southern side of the Astacene or Nicomedian gulf, we do not find in other writers; and it appears strange that he is said to have promoted his host Cornelius there to the episcopal dignity.

[7] and they exhibit Autonomus as an apostolic bishop attached to no see: But these things would perhaps present no difficulty if the circumstances of each were clear to us. For if Autonomus was ordained by the Roman Pontiff to preach the faith among unbelievers, as others also were sent to various provinces for this end, everything is easily understood. That we do not know the place Soreos is of no great moment, since the Acts themselves intimate that the place was obscure. Nor does it matter that Cornelius was there ordained bishop; for at that time bishops were from time to time ordained in villages also. Hence Michael le Quien in the Oriens Christianus, tom. 1, col. 619, among the churches of Bithynia reckons the church of Soreus, or rather of the Soreans, and affirms that Cornelius was given to it as bishop by Autonomus. He also makes Autonomus himself bishop of Claudiopolis in the province of Honorias (so a part of Bithynia was afterward called by Theodosius the Younger), and reckons him first among the bishops of Claudiopolis, col. 567. If Autonomus had really been bishop of Claudiopolis — inasmuch as he is said at no. 3 to have been at Claudiopolis and to have preached there — the ordination of Cornelius would be so much the less to be wondered at. But not even the Acts favor this opinion, since they exhibit Autonomus as an apostolic man, and assert that he preached in Bithynia, in Lycaonia, in Isauria, at Mantinium, at Claudiopolis, in Asia properly so called, and that at last he was crowned with martyrdom at Soreos, whither he frequently returned.

[8] If St. Autonomus undertook as many apostolic expeditions as are narrated in the Acts, the time of his death, and a brief chronology of the rest. and left Italy when the persecution of Diocletian arose, that is, in the year 303 or 304, it is not necessary that we fix his martyrdom under the reign of Diocletian and Maximian Herculius. Nay, I think it also uncertain whether Autonomus suffered under Maximian Galerius or under Maximinus, since he could easily have lived until the death of Maximinus II, who died in the year 313, and then have been killed in a popular tumult of the heathen, when peace had been restored to the Church by Constantine and Licinius; or even have survived until the persecution renewed by Licinius. Hence I have fixed the saint's martyrdom broadly in the fourth century, before the year 323, in which Constantine began to reign alone. Further, the things narrated at no. 5 concerning the oratory built by Severianus over the body of St. Autonomus can be fixed about the later years of Constantine, namely about the year 330 or 336. Who that Severianus was we do not know; but in the year 349 there was a certain Severianus, proconsul of Asia or of Achaia, as Tillemont gathers from a law addressed to him, tom. 4 of the Emperors, in Constantius, art. 13. And this Severianus could in the last years of Constantine have presided over Alexandria of the Troad and have built the saint's oratory; but the matter is uncertain, because there were doubtless other men named Severianus. The destruction of that oratory, related in the Acts at no. 6, can be fixed about the year 431; for the emperor Zeno died in the year 491, and the thing is said to have happened sixty years before his death. Finally, the building of the last oratory happened in the reign of Anastasius, and therefore is to be placed about the year 500 or 510; and the dedication, or renewal — for the Greek word ἐγκαινίζεται signifies both — is to be fixed under Justin, who began to reign

in the year 518, and under whose reign were written the Acts which I subjoin.

ACTS

By an anonymous author

From a Greek manuscript codex, with the Latin interpretation which was published in Lipomanus, tom. 6, fol. 245.

Autonomus, bishop and martyr, in Bithynia (St.)

By an anonymous author.

Τῆς ἵσης ἀτοπίας εἶναι νομίζω, τὸ τε φθέγγεσθαι τὰ μὴ δέοντα, καὶ τὸ τὰ καλὰ διδόναι σιγῇ· καὶ γὰρ ὅσον ὁ τὰ μὴ καλὰ διηγούμενος τὰς τῶν ἀκροατῶν ἔβλαψε φυχὰς, τοσοῦτον ὁ τὰς ἀγαθὰς τῶν πράξεων σιγῇ παραδὸς τῆς ἐξ αὐτῶν ὠφελείας τοῦς φιλευσεβεῖς ἀπεστέρησε. Ταύτῇ τοὶ ἡμεῖς τὸν μέχρις ἡμῶν ἐλθόντα φιλοθεώτατον Αὐτονόμου βίον οὐκ ἔγνωμεν σιγῇ κατακρύψαι, ἀλλὰ φιλοκάλοις αὐτὸν ἀκοαῖς παραδοῦναι προεθυμήθημεν, ἐφθασε γὰρ καὶ εἴς ἡμᾶς τὰ τοῦ μάρτυρος, τοῦτο μὲν, καὶ ἀπό τινος τῶν πρὸ ἡμῶν τὰ ἐκείνου συντάξαντος, καὶ διανοίᾳ μὲν ἀγαθῇ χρησαμένου, γλῶτταν δὲ οὑδαμῶς εὐπορήσαντος τῇ γνώμῃ συνεπομένην, ἀλλ᾽ ἀμαθίᾳ τὰ πολλὰ συγχέοντός τε καὶ συγκαλύπτοντος· τοῦτο δὲ καὶ δι᾽ ἀνδρῶν τῶν ἱερᾶσθαι λαχόντων κατ᾽ αὐτὸν τὸν τοῦ μάρτυρος εὐαγῇ ναὸν, καὶ μᾶλλον αὐτῶν τὴν τῶν πραγμάτων ἀλήθειαν διεμμελεστέρας ζητήσεως ἐρανισαμένων.

[2] Οὗτος τοίνυν ὁ Θεῖος Αὐτόνομος, ὁ γενναῖος τῆς εὐσεβείας ἀγωνιστὴς, τῷ τῆς ἐπισκοπῆς ἀξιώματι κατὰ τὴν Ἰταλίαν ἐμπρέπων, ὡς πολὺν καὶ ἀφόρητον ἔγνω τὸν ἐπὶ Διοκλητιανοῦ κατὰ τῆς τοῦ χριστοῦ ἐκκλησίας ῥαγέντα πόλεμον, εἰς μνήμην ἐλθὼν τῶν θείων αὐτοῦ ἐντολῶν, δι᾽ ὧν ἐπιτάττει τοῦς ἐκ τῆςδε τῆς πόλεως ἀπελαυνομένους φεύγειν εἰς τὴν ἑτέραν, καὶ εἰδὼς ὅτι μένων μὲν πρὸς τῷ μὴ δύνασθαι τὸν λόγον διδάσκειν, καὶ αὐτὸς ἀπολεῖται, πόῤῥω δὲ τῶν διωκοίτων γενόμενος, δυνατὸς ἔσται γράμμασιν ἤ καὶ τῇ γλώσση ποτὲ τῷ ποιμνίῳ τε τοῦ χριστοῦ διαλεγέσθαι, καὶ πρὸς εὐσέβειαν ἐπαλείφειν· ἀλλὰ καὶ τους ἐν σκότει πλανωμένους τῆς ἀσεβείας πρὸς τὸ τῆς ἀληθείας φέγγος χειραγωγεῖν, τὴν Ἰταλίαν καταλιπὼν, ἀφικνεῖται πρὸς Βιθυνίαν, καὶ θείοις ἐπακολουθῶν νεύμασι, προσίσχει χωρίῳ τινὶ, ὧ τοὔνομα μὲν Σωρεοὶ, κεῖται δὲ ἐν δεξιᾷ τῷ εἰςπλεόντι τὸν τῆς Νικομηδείας κόλπον· καὶ ξενίζεται παρ᾽ ἀνδρὶ, Κορνηλίῳ τὴν κλῆσιν. Συχνόν τε χρόνον προςδιατρίψας αὐτῷ, καταρτίζει μὲν αὐτὸν ταῖς διδασκαλίαις· οἶκον δὲ Θεοῦ οἰκοδομήσας εὐκτήριον, Μιχαὴλ τῷ τῶν ἀγγέλων ἀρχηγῷ καθωσιώμενον, χειροτονεῖ τὸν Κορνήλιον ἐν αὐτῷ τῆς διακονίας τῷ ἀξιώματι, καὶ αὐτῷ παραδοὺς τὴν τῶν πιστῶν ἐπιμέλειαν, ἐπὶ τὴν Λυκαόνων καὶ Ἰσαύρων ἐκεῖνος ἀπαίρει, κῆρυξ κἀκεῖ γενέσθαι τῆς εὐσεβείας προθυμούμενος.

[3] Εἶτα πάλιν ἐπανελθὼν πρὸς Κορνήλιον, καὶ τὸν καταβληθέντα σπόρον αὐτῷ τῆς θεογνωσίας πολύχουν βλαστήσαντα καρπὸν εὑρηκὼς, ἐπὶ τὸν τοῦ πρεσβυτέρου βαθμὸν εὐθέως ἀνάγει. Επεὶ δὲ καὶ Διοκλητιανὸν εἰς τὴν Νικομήδους ἥκοντα ἔγνω, πᾶν μὲν γένος χριστιανῶν, καὶ τὴν ἡλικίαν πᾶσαν ἐκτέμνειν σπουδάζοντα, ἐξαίρετον δὲ τινα καὶ μεμεριμνημένην τὴν περὶ Αὐτονόμου ποιούμενον ζήτησιν, ἐπὶ τὸ Μαντίνιον καὶ τὴν Κλαυδιούπολιν οὗτος ἐπέπλει· πόλεις δὲ αὗται περὶ τὸν τοῦ Εὐξείνου κείμεναι πόντον, κἀνταῦθα τὸν λόγον τῆς εὐσεβείας διαπεῖραι κατεπειγόμενος· ὡς δὲ κατὰ νοῦν αὐτῷ πάντα συνεργείᾳ Χριστοῦ προεχώρει, αὖθις ἐπὶ Σωρεοὺς ἀναστρέφει, τὸν Κορνήλιον καὶ τὴν κατ᾽ αὐτὸν ἐκκλησίαν ἐπισκεψόμενος, ἣν πολυπλασιασθεῖσαν πάλιν εὑρὼν, τὸν μὲν Κορνήλιον τῷ τῆς ἐπισκοπῆς ἀξιώματι τελειοῖ. Αὐτὸς δὲ τὴν Ἀσιανῶν ἐπέρχεται χώραν, τὰς μὲν τῆς πλάνης ἀκάνθας προρρίζους ἀνασπῶν, εὐσεβῆ δὲ σπέρματα φιλοπόνως καταβαλλόμενος. Τῆς δὲ θείας χάριτος τοῖς Αὐτονόμου ὀμβρήμασι πολὺ τῆς εὐσεβείας τὸ λήἳον ἀναδεικνύσης, καὶ πάλιν πρὸς Κορνήλιον καὶ τὴν ὑπ᾽ αὐτῷ ποίμνην τὴν ἐπάνοδον ἐποιεῖτο. Κἀκεῖθεν ἐν Λίμναις γίνεται· χωρίον δὲ τοῦτο, Σωρεοῖς πλησιάζον, οὗ τοῦς οἰκήτορας βαθεῖ σκότῳ τῆς ἀγνοίας κρατουμένους ὁρῶν, ὁδηγεῖ καὶ τούτους πρὸς τὸ φέγγος τῆς ἐπιγνώσεως· καὶ οὐ πολὺς αὐτῷ χρόνος πρὸς τὴν ὁδηγίαν τῶν ἐπιστρεψόντων ἀνάλωτο, ἀλλ᾽ ἐν βραχεῖ τὰ τῆς χάριτος, εἰς τὰς τῶν πλειόνων ἐνήργει ψυχὰς, καὶ τὸ σωτήριον βάπτισμα ἐπιζητοῦντες, τῇ ἱερᾷ ποίμνῃ Χριστοῦ προσετίθεντο.

[4] Τούτων τοίνυν εὐμενείᾳ Θεοῦ κατ᾽ εὐχὰς τῷ Μάρτυρι τελεσθέντων, συμβαίνει τοῦς ἐπὶ τῇ πλάνῃ τῆς ἀσεβείας κατεχομένους ἐν τῷ δηλωθέντι χωρίῳ, κατά τινα παρ᾽ αὐτοῖς τιμωμένην δαίμονος ἑορτὴν, σπουδὰς τοῖς εἰδώλοις προσφέρειν κἀκεῖνα ποιεῖν, ὅσα ὑπὸ πονηρῶν δαιμόνων ἐκβακχευθεῖσαι ψυχαὶ πράττουσι. Ταῦτα πολλάκῖς οἱ τῆς τοῦ Κριστοῦ ποίμνης ὁρῶντες γινόμενα, καὶ θείου πιμπλάμενοι ζήλου, κατ᾽ ἐκείνην δὲ τὴν ἡμέραν σὺν πλείονι τελούμενα λύσσῃ, πρὸς ὀργὴν δικαίαν ἀνίστανται· καὶ ἀλλήλους παρακροτήσαντες, ἐπίασι κατὰ τῶν εἰδώλων, καὶ πάντα εὐθὺ συντρίψαντες καὶ εἰς χοῦν θέμενοι καὶ κόνιν, ἐπεδείκνυον τοῖς λατρευταῖς ἐκείνοις τὴν τῶν λατρευομένων ἀσθένειαν. Τοῦτο τοῦς ἑλληνίζοντας τότε μὲν εἰς ἔκπληξιν καὶ δέος ἐνῆγε, καὶ θρήνου μᾶλλον, ἤ ἐκδικήσεως τὸν καιρὸν ἡγοῦντο. Φυλάξαντες δὲ ἡμέραν, καθ᾽ ἥν ὁ τοῦ Χριστοῦ θεράπων Αὐτόνομος ἐλειτούργει τὰ μυστικὰ, καὶ ξύλοις τε καὶ σιδήροις ἔκαστος τὴν δεξιὰν καθοπλίσαντες, ἀθρόον κατατρέχουσι τοῦ ἐν Σωρεοῖς εὐκτηρίου, καὶ τρέπονται τοῦς παρατυχόντας· οἷς δὲ εἶχον ἐν χερσὶν ὅπλοις, τὸν Ὅσιον ἀναιροῦσι, παρ᾽ αὐτὴν τὴν ἰερὰν τράπεζαν τοῦ αἵματος ἐκχυθέντος, ὥσπερ Ζαχαρίου τοῦ θείου πρότερον, ὅ δὴ καὶ ἐβόα πρὸς Θεὸν μᾶλλον, ἢ τὸ τοῦ Ἄβελ ἀδίκως χεθέν· καὶ διὰ ταῦτα τῶν μὲν ἀνελόντων δι᾽ αἰῶνος μαρτυρεῖ τὴν ἀσέβειαν πυρὶ τούτους ἀντί τῆς σφαγῆς ἀμυνόμενον, ουκ ἐν βραχεῖ τὴν ὀδύνην, ἀλλ᾽ αἰωνίαν τὴν κόλασιν παρεχόμενον· τῷ μάρτυρι δὲ χαρὰν ἄληκτον, διηνεκῆ ζωὴν, καὶ βασιλείαν Θεοῦ μνηστευόμενον.

[5] Ἀλλὰ τοῦ μὲν ἀρχιερέως καὶ κήρυκος τῆς εὐσεβείας τὸ μαρτυρικὸν οὕτως ἔσχε καὶ καλλίνικον τέλος. Τὸ δὲ πανάγιον αὐτοῦ λείψανον, Μαρία τις, διακονικοῦ χαρίσματος κατηξιωμένη, ἅμα τοῖς τῶν πλησίον ἐμπορίων, οὐκ εὐσεβείας μόνον, ἀλλὰ καὶ τῆς ἀρετῆς ἀντιποιουμένοις, λαμπρῶς τε καὶ ὁσίως κηδεύσασα, ταφῇ παραδίδωσιν, έν θήκῃ τοῦτο φιλοτίμως καταθεμένη· Χρόνου δὲ προιόντος, ἥνικα Κονσταντῖνος ὁ εὐσεβέστατος βασιλεὺς τὰ Ρωμαἳκὰ σκῆπτρα θεἳκῇ χειρὶ μᾶλλον ἢ στρατιᾷ καὶ ὅπλοις θαῤῥῶν ἐκράτυνε, Σευεριανός τις τὴν ἀρχὴν τῶν Ἀλεξανδρέων παραλαβὼν, καὶ δέει τῆς θαλάσσης διὰ τῆς ἐν κύκλῳ τοῦ κόλπου πορείας τὴν ὁδὸν ποιούμενος, γίνεται μὲν τῆς ἱερᾶς Αὐτονόμου θήκης πλησίον· ἀοράτῳ δὲ δυνάμει κατέχεται, τῶν ἡμιόνων ἰσχυρῶς μὲν παιομένων ταῖς μάστιξιν, οὐδὲ βραχύ δὲ κινουμένων, ἀλλ᾽ ἵσα δὴ καὶ λίθοις ἀκινήτων μενόντων. Τοῦ Σευεριανοῦ δὲ τὸ γεγονὸς καταπληττομένου, τῶν εὐσεβῶν τις, καὶ μάλιστα εὐλαβῶν, καὶ λύειν τὰ αἰνίγματα χάριν ἐκ Θεοῦ δεδεγμένος, γνώμην εἰσάγει, τὴν τῶν ἡμιόνων στάσιν τοῦτο δηλοῦν, ὡς ἄρα δέῃ τὸν ἐποχοῦμενον ἐνταῦθά τε στῆναι, καὶ τέμενος ἐγεῖραι τῷ ἱερῷ Μάρτυρι· Καὶ ὅτι ἀσφαλῆς ἡ ὑποθῆκη, καταπόδας ἡμῖν ἀπόδειξις· εἰ γὰρ ἐπινεύσοις, φησὶ, μόνῳ * τῷ ἔργῳ, ἀλλομένας εὐθὺ θεάσῃ τὰς ἀκινήτους. Καὶ ὁ μὲν ἐπένευσε προθύμως. Αἱ δὲ ὁρμητικώτερον ἔβαινον· καὶ αὐτίκα τὸν εὐκτήριον ὁ Σευηριανὸς προσέταττεν ἀνοικοδομεῖσθαι, καὶ εἴχετο τῆς ὁδοῦ. Επανελθὼν δὲ ἐκεῖθεν, ἐγκαινίζει τὸ τέμενος, καὶ ταῖς ἔπειτα γενεαῖς ἄληστον τοῦ Μάρτυρος εἶναι τὴν μνήμην παρασκευάζει.

[6] Οὐκ ὀλίγου δὲ διαῤῥεύσαντος μεταξὺ χρόνου, εἶτα τῆς μνήμης τοῦ μάρτυρος τὴν ἀναίμακτον ἱερουργίαν κατὰ τὸ θεῖον τέμενος τελεσθῆναι καλούσης, ἐφίσταται μὲν τῷ ἱερῷ ὁ τηνικαῦτα τὴν ἱερατικὴν ἔχων ἀρχὴν, ἐπίτελέσων τὰ μυστικὰ· ὕδατος δὲ αὐτῷ ἐκ τῶν παρακειμένων τῇ ἀνόδῳ δρυφάκτων ἐπιχυθέντων *, ἐφ᾽ ὕβρει τοῦτο γεγενῆσθαι νομίσας, την μὲν ἱερὰν λειτουργίαν καθ᾽ ἐκείνην ἐπιτελεῖ τὴν ἡμέραν· εἶτα τὸν εὐκτήριον καθελὼν, ἐν τοῖς πρὸς τὴν θάλασσαν τόποις οἰκοδομεῖ ἕτερον, οὐκ εἰδὼς ἄρα ὅτι κατὰ τῆς εὐαγοῦς τοῦ μάρτυρος θήκης ὁ Σευηριανὸς τὸν εὐκτήριον, ὃν αὐτὸς ἄρτι καθεῖλει, πάλαι ἀνήγειρεν. Ἑξήκοντα δὲ παροχηκότων ἐνιαυτῶν ἀχρι τῆς Ζήνωνος, ὅς Ῥωμαίων ἐβασίλευσε, τελευτῆς, Ἰωάννης τις στρατιώτης, ἐν τοῖς καλουμένοις ἐκσκουβίτωρσιν ἀριθμούμενος, κατά τινα βασιλικὸν ὑπηρεσίαν, ἐν τοῖς χωρίοις διέτριβε, τοῖς περὶ Σωρεοὺς καὶ Λίμνας· καί ποτε γυμνασίᾳ τὸ σῶμα διδοὺς, ἐπὶ θήραν ἐξήει· καὶ κατὰ τὸν τόπον γενόμενος, ἐν ᾧ τὸ μαρτυρικὸν ἐτέθαπτο λείψανον, λαγωὸν τόξῳ αὐτὸς βεβληκὼς, αὐτόχειρ γίνεται τοῦ θηράματος. Εἶτα καὶ ἄλλα τῶν ζώων θηράσας, ἐπάνεισι· καὶ ὁρᾷ δι᾽ ὀνείρου τὸν μάρτυρα προτρεπόμενον ἐν τῷ τόπῳ, ἐν ᾧ περιέτυχε τὸν λαγωὸν θηράσας, σκηνὴν πρὸς οἴκησιν πήξασθαι, κακεῖσε διαμένειν ἐνγειτόνων αὐτῷ. Τοῦ δὲ θᾶττον τὸ διατεταγμένον ἀνύσαντος, μετά τινας χρόνους ἐμφανέστερον ὁ ἱερομάρτυς ἐφίσταται, καὶ ὅστις εἴη διδάσκει, καὶ ὅτι τῆς σκηνῆς αὐτοῦ κάτωθεν τὸ ἱερὸν αὐτου τεθησαύρισται λείψανον. Ὁ δὲ στρατιώτης οὐκ ἀκίνδυνου ἡγησάμενος τῶν θεόθεν αὐτῷ μηνυθέντων τὴν σιωπὴν, δῆλα ταῦτα τῷ βασιλεύοντι καθιστᾶ. Αναστάσιος δὲ οὗτος ἦν, ὃς εὐσεβεῖν μὲν οὐκ ἐβούλετο, τὰ δὲ τῶν εὐσεβῶν πολλάκις ὑποκρινόμενος, τὴν ἐξ ἀνδρώπων εὔνοιαν ἐθηρᾶτο· διὸ κατασκευάζεται μὲν παρ᾽ ἐκείνου ὁ νῦν ἑστηκὼς εὐκτήριος οἶκος· ἐγκαινίζεται δὲ τοῦ μετ᾽ αὐτὸν τὴν βασιλείαν ἰθύναντος Ἰουστίνου δὴ τοῦ φιλευσεβοῦς, ὅς καὶ εἰς ἀεὶ διαμένει, πολλῶν ἀνθρώποις κακῶν ἐλευθερία γινόμενος. Ἐν τούτοις μὲν οὖν τὰ κατὰ τὸν μέγαν Αύτόνομον διηγήματα.

[7] Εγὼ δὲ νικῶντα τὸν Ἀθλητὴν ὁρῶν τὴν φύσιν καὶ μετὰ θάνατον, πρὸς δοξολογίαν Θεοῦ διανίσταμαι· ἐπιβαλὼν γάρ ποτε τὰς ὄψεις τῷ τάφῳ τοῦ Μάρτυρος, τὸ ἱερὸν αὐτου σκῆνος ἐθεασάμεν, καὶ ἦν ἄηττητον ὑπό γε τῆς ἰσχύος τοῦ θανάτου μεμενηκός. Ὁ γὰρ πᾶσαν τοῦ ζώου τὴν σύμπηξιν τριημέρῳ διαστήματι λύειν αὐχῶν, ἔτεσιν ἤδη διακοσίοις τρίχα τοῦ Γενναίου διαφθεῖραι οὐκ ἴσχυσεν, ἀλλ᾽ ἥ τε κόμη τῆς κεφαλῆς δαψιλὴς καὶ ἀλύμαντος, ὅ τε τῆς μορφῆς χαρακτὴρ συνεστηκὼς καὶ ἀλώβητος, τῇ τῆς δορᾶς εὐτονίᾳ μήδε τὰς τῆς ὑπήνης τρίχας ἀποβαλὼν. Ἀνέωγε δὲ αὐτῷ καὶ ὁ τῶν ὁμμάτων κύκλος, δι᾽ ὧν ἐμοὶ δοκεῖ καὶ θεώμενος, αἰδοῖ τοῦ νόμου τῆς τελευτῆς, τὴν σιωπὴν προτιμᾷν. Ἔστηκε δὲ ὁ πᾶς τοῦ σώματος τύπος, τὴν ἰδίαν συντηρῶν ἁρμονίαν· καὶ οὔτε τῆς κεφαλῆς οὐδ᾽ ὅλως ἀποῤῥαγεὶς, οὔτε τῶν λοιπῶν μορίων τὴν διάστασιν ὑπομείνας. Ὅτω γὰρ ὁ μεγαλόδωρος Κύριος ἀντιδοξάζειν οἶδε τοὺς οἰκείοις αὐτὸν μέλεσι δοξάσαι προελομένους, ὅτι αὐτῷ πρέπει πᾶσα δόξα, τιμὴ καὶ προσκύνησις, νῦν καὶ ἀεὶ, καὶ εἰς τοῦς ἀτελευτήτους αἰῶνας τῶν αἰώνων, ἀμήν.

The manner of writing: whence the things narrated were drawn. I judge it to be equally absurd both to speak those things which one ought not, and to consign to silence things which are beautiful and honorable. For as much as he who narrates things not good harms the souls of his hearers

who narrates things that are not honorable, so much does he who passes over good deeds in silence deprive the pious of the profit which they were about to receive from them. For that cause we have determined not to cover with silence the most religious life of Autonomus, which has come down even to us; but we have been zealous to deliver it to pious ears. For the things of the martyr have come to us partly indeed from a certain man who wrote them before us — whose mind indeed was good, but there was not present to him a tongue which could set forth his meaning consistently; nay, through want of skill he confused and covered over many things — but partly from men who had been enrolled in the sacred order in the sacred temple of the martyr, and who had more diligently inquired into and gathered the truth of the matters themselves.

[2] This divine Autonomus, therefore, the strenuous champion of the truth, The saint preaches in various provinces, and adorned with the episcopal dignity in Italy, after he had learned that in the time of Diocletian a sharp and violent war had broken out against the Church of Christ, remembering his divine commandments, by which he bids that those who are driven out of one city should flee into another — (For ^a he who remains, besides that he cannot teach the word, shall himself also perish. But if he be removed from those who persecute, he will be able by letters, or even by speech, sometimes to meet with the flock of Christ, and to exhort and confirm it unto piety; nay, also to lead those who wander in the darkness of impiety to the light of the truth) — leaving Italy, came into Bithynia; and following the divine nod, he came to a certain place whose name was Soreae ^b; and it is situated on the right hand of one sailing into the gulf of Nicomedia ^c; and he is received as a guest by a certain man named Cornelius. And when he had stayed with him a long time, he perfected him indeed with teaching; and an oratory house of God having been built, which was dedicated to Michael the prince, in it he ordains Cornelius to the dignity of the diaconate; and when he had committed to him the care of the faithful, he sets out for Lycaonia and Isauria ^d, desiring ^e to become there also a herald of piety.

[3] and converts many unbelievers, Then, having returned to Cornelius, when he had found that the seed cast down by him had brought forth manifold fruit of the knowledge of God, he advances him to the grade of the presbyterate. But after he had learned that Diocletian was coming to Nicomedia — who was eager to cut off every kind and every age of Christians, but chiefly and very anxiously sought Autonomus — he sailed away to Mantinium and Claudiopolis ^f; (now these cities are situated on ^g the Euxine Sea) being eager to sow here also the word of piety. But after, God helping, everything had gone forward for him according to his wish, he returns to Soreos, to visit Cornelius and his church. And when he had found it again multiplied, he advances Cornelius indeed to the episcopal dignity, but himself goes about the region of the Asians ^h, plucking up by the roots the thorns of error, and diligently casting down pious seeds. And when the divine grace, by the showers of Autonomus, had shown forth a great harvest of piety, he returns again to Cornelius and his flock. Thence he came to Limnae. Now this place is near Soreos. And when he saw that its inhabitants were held by the deep darkness of ignorance, he leads these also to the light of knowledge. Not much time was spent by him in leading into the way those who were being converted; but in a short time grace wrought upon the souls of very many, and, seeking the saving baptism, they came to the sacred flock of Christ.

[4] The occasion of the martyrdom, and the saint's martyrdom: When therefore these things had been accomplished by the goodness of God, as the martyr had desired, it happened that those who were held by the error of impiety in the said place, at a certain feast of a demon which was celebrated by them, were offering libations to the images, and doing those things which souls do when driven to frenzy by demons. Seeing these things often done, those who were of the flock of Christ, and filled with divine zeal — and on that day they were being performed with greater madness — are stirred to a just anger ⁱ; and having exhorted one another, they fall upon the images; and when they had straightway ground them all to pieces and reduced them to dust and ashes, they showed those worshipers the weakness of the things worshiped. This at the time struck the heathen with amazement and fear, and they \ thought it a time rather for lamentation than for vengeance. But when they had watched for the day on which the servant of God Autonomus was celebrating the mystic ministry, and each had armed his right hand with wood and iron, suddenly they rush all together into the oratory which was at Soreos; and those who fell in their way \ they turn and rout; and with the arms which they had in their hands they kill the saint, his blood being shed at the very sacred table, as of old that of the divine Zacharias, which cried out to God more than the blood of Abel unjustly shed. And therefore it testifies forever to the impiety of those who slew him, avenging them with fire for the slaughter, and affording pain not for a short time but eternal torment; while to the martyr it procures joy that does not cease, perpetual life, and the kingdom of God.

[5] The saint's burial: an oratory built for him: But the martyrdom of the pontiff and herald of the truth had this glorious end; and his most holy relics, by a certain Maria who had been deemed worthy of the charism of the diaconate, when together with those from the neighboring market-towns who claimed for themselves not only piety but also virtue she had performed the rites for them nobly and holily, were committed to burial, being honorably laid in a coffer \. But as time went on, when Constantine, the especially pious emperor, held the Roman scepters relying on the divine hand rather than on an army and arms, a certain Severianus, having received the governorship of Alexandria ^k, while for fear of the sea he made his journey by the way that goes round the gulf, came indeed near the sacred coffer \ of Autonomus, but is held back by a power which did not fall under sight; while the mules indeed were beaten with whips, yet moved not at all, but stood immovable like stones. And when Severianus wondered at what had happened, a certain pious and religious man, who had received from God the grace of solving riddles, brings forth his opinion: that the standing still of the mules signified this, that he who was riding ought here to halt and to raise a temple to the divine martyr. "And that the admonition is right, we shall show forthwith. For if only," said he, "you consent to the work, you will see those that are immovable straightway leaping forward." And he indeed consented with a ready and eager mind, and the mules went forward with the greatest impetus. And straightway Severianus ordered an oratory to be built, and entered upon his way. And when he returned, he dedicates the temple, and brings it about that for posterity the memory of the martyr should be perpetual.

[6] But when no small time had meanwhile flowed by, and the memory of the martyr invited it being overthrown, another was afterward built: that the unbloody Sacrifice should be performed in the divine temple, he who then discharged the priestly office approaches the sanctuary to perform the sacred mysteries. But when water had been poured out from the boards which were placed beside the ascent, thinking that this had been done for an insult, he indeed performs the sacred ministry on that day; then, having pulled down that oratory, he builds another in the places which are near the sea, not knowing that Severianus had of old built over the religious shrine \ of the martyr the oratory which he himself had pulled down. But when sixty years had passed, up to the time of the death of Zeno, who was emperor of the Romans, a certain John, a soldier, who was of the number of those called Excubitors ^l, while he was serving the emperor in some matter, was staying in these places about Soreos and Limnae. And when he was once exercising his body, he went out to the hunt; and when he was in that place in which the martyr's relics had been buried, striking a hare with his bow, he killed the prey with his own hand. Then, when he had hunted other animals also, he returns, and in his sleep sees the martyr commanding him that in the place in which he had hunted the hare he should pitch a tent to dwell in, and should remain there as his neighbor. And when he had quickly accomplished what he had been bidden, after some years \ the martyr appears to him more plainly, and teaches who he is, and that beneath his tent his sacred relics are laid up. But the soldier, judging that silence concerning the things divinely signified to him was not free from danger, discloses these things to the emperor. Now this was Anastasius, who was indeed unwilling to be purely and sincerely pious, but often feigning piety, sought to catch the good will of men. Wherefore by him is built the oratory house which now stands; but it is dedicated by him who after him obtained the empire — the pious Justin, I mean. And it ^m remains even now, and in it men are freed from many evils. And these indeed are the things which are related of the great Autonomus.

[7] The saint's body whole two hundred years after his death. But I, seeing the champion conquering nature even after death, rise up to glorify God. For casting my eyes once upon the sepulcher of the martyr, I beheld his sacred relics, which had remained unconquered by the powers of death. For that which boasts that it will dissolve the whole composition of a living creature in the space of three days has now for two hundred years not been able to corrupt even a hair of that illustrious man; but the hair of his head is thick, and the character of his form remains whole, with the skin firm and taut, not even the hairs of the upper lip ⁿ being lost. And the circle of his eyes too is open to him; through which, as I looked, it seemed to me that, revering only the law of death, he was feigning silence ^o. And the whole figure of his body also stands preserving its own frame; and nothing of his head is broken off, nor has there been made any separation of the remaining parts of the body one from another. For thus does the bountiful Lord know how in turn to glorify those who with their own members have chosen to glorify him: since to him belong glory, honor, and adoration, now and always and unto the ages of ages. Amen.

NOTES.

\* these

\* those who were present

\* the sepulcher

\* the sepulcher

\* the sepulcher

\ in Greek, after some time*

\* perhaps μόνον

\* read ἐπιχυθέντος