ON SS. HERACLIDES AND MYRO,
BISHOPS AND MM. ON THE ISLAND OF CYPRUS,
In the First and perhaps the Second Century.
SYLLOGE.
From the Martyrologies and the Life of St. Auxibius.
Heraclides, martyr, in Cyprus. (S.)
Myro, bishop and martyr, in Cyprus. (S.)
BY J. S.
The Greek Menology, which Sirletus rendered into Latin, seems today to announce three martyrs at once, The memory and cult of these Martyrs in the Fasti: since it runs thus: On the same day the birthday of the blessed martyrs, Heraclides bishop of Tamasus in Cyprus, and of the holy women Sophia and Irene. But Sophia and Irene are separated from Heraclides in the Menæa, and there, as also here again, they are commemorated on the following day, on which we shall treat of them together with the Roman Martyrology. In the printed Menæa another is joined with Heraclides today. For in Greek they have what I subjoin in Latin: On the same day the most holy martyrs Heraclides and Myro, bishops of Tamasus in Cyprus. The memory of both can indeed be celebrated on the same day, even if they did not die on the same day and in the same year, provided they were bishops of the same city. Lequien in the Oriens Christianus, tom. 2, col. 1059, puts Heraclides first and Myro second among the bishops of Tamasus in Cyprus, and he praises Stephen Lusignan in his History of the Island of Cyprus, which I do not have. Lusignan therefore not only makes both of them bishops, and both martyrs, but also, on Lequien's testimony, says that the solemnity of his (Myro's) birthday was wont to be kept by the Cypriots in the month of September on the very day on which that of Heraclides is kept.
[2] But Lequien has slipped in memory, when he says from the Greek Menology that this day is the XXVII of September, both were bishops in Cyprus. whereas it is the XVII day of the same month. On this day the memory of these Saints is also found in Maximus of Cythera; and Ferrarius inserted St. Heraclides in his general Catalogue, but without his companion, because he did not know the Greek Menæa. In these, moreover, these two little verses are added to the announcement:
Πυρᾷ
τεθέντες
Ηρακλείδης
καὶ
Μύρων,
Θεοῦ
προσηνέχθησαν
ὡς
ὀσμὴ
μύρου.
Heraclides and Myro, being set upon the pyre, were offered to God as the odor of ointment.
These little verses somehow suggest that the Saints were burned with fire. Yet this is not altogether certain from them, because the author perhaps meant to speak metaphorically; and he could have used "pyre" for any affliction of the body inflicted upon the Martyrs. Whether it is likewise sufficiently certain that Myro was the successor of Heraclides in the bishopric of Tamasus, I do not determine. Nay, I rather believe that St. Heraclides was from the beginning bishop of Salamis rather than of Tamasus. Certainly this seems more in conformity with the Acts presently to be praised, from which his deeds become known in some fashion. Both cities, moreover, are very well known among the ancients. Salamis, or Salamine, afterwards changed its name and was called Constantia, and then certainly it was the ecclesiastical metropolis of all Cyprus.
[3] St. Heraclides, converted by St. Paul, then ordained bishop by St. Barnabas, The few things, moreover, which we have found written concerning St. Heraclides are read in the Acts of St. Barnabas, which are of little certainty, and in the Life of St. Auxibius, bishop of Soli in Cyprus, which likewise has no contemporary author, but one several centuries later. In the Acts of St. Barnabas, written under the false name of John Mark, and published by us on the XI of June, that is, in tom. 2 of the said Month, the author, taking upon himself the person of St. John Mark, narrates the following concerning St. Barnabas for our purpose: And when we had gone out from the city of the Lapithi (a known place in Cyprus), we passed through the mountains, and came to a fortified place named Lampadistus… There we found Heracleon, and lodged with him. He was from the city of the Tamasians, and had come to visit his own people. When Barnabas had looked upon him, he recognized that he was the man whom he had once met in the city of the Citienses together with Paul; to whom also they gave the Holy Spirit, and, his name being changed, called him Heraclides: and we ordained him bishop in the island of Cyprus, and confirmed the church in a cave near Tamasus, and the brethren who were there, having instructed them together with him, and we commended the word of God to him. According to these things St. Heraclides was converted by SS. Paul and Barnabas, when they were in Cyprus, as is related in the Acts of the Apostles, chapter 13. But he was ordained bishop by Barnabas and John Mark, who sailed to Cyprus after Barnabas was separated from Paul, as is read in Acts 15, ℣. 39. Then in the said Acts of St. Barnabas, page 434, mention is again made of St. Heraclides. For where the author had said that he had come with Barnabas to Salamis and to the neighboring places, he subjoins this: There again we found Heraclides, whom we taught to preach the Gospel of Christ zealously.
[4] Things conformable to these are found in the Life of St. Auxibius, bishop of Soli in Cyprus, afterwards, by Paul's command, appointed St. Auxibius which was given by us on the XIX of February, that is, in tom. 2. For Barnabas is said in his second journey through Cyprus to have come with John Mark to Salamis: and then it is added: And when they had found Heraclides the archbishop of the island, and recognized him, they taught him the manner of preaching the Gospel of Christ, and of establishing churches and ministers in them, and, having embraced him, dismissed him in peace. Afterwards in the same Acts St. Paul the Apostle is said to have sent Epaphras and Tychicus, and some others, into Cyprus … to Heraclides the archbishop of the island, writing to him that he should appoint Epaphras bishop of Paphos, and Tychicus of Neapolis. "But in the other cities," he says, "place others: and go down also into the city of Soli, and there seek out a Roman man, Auxibius by name, and appoint him bishop of Soli…" The letters which the Apostle had sent being received and read through, straightway blessed Heraclides, delaying nothing, performed what was commanded. And when, having entered Soli, he was searching for blessed Auxibius, it was pointed out to him in what place he was living. Going out therefore from the city into the place called Dios, that is, of Jupiter, he found him there, and after a mutual greeting and embrace blessed Heraclides used these words: "Son Auxibius, I have been sent to you by the Apostles of Christ."
[5] "How long do you lie hidden in this place, and do not show yourself? made him bishop of Soli: How long do you hide your lamp under the bushel, and do not rather set it upon the candlestick of the Savior, that it may shine to those who are in this city? Come now hereafter, and enlighten those who are engaged in the darkness of idolatry. Come, be henceforth the herald of the truth. How long will you hide the money which you have received from your Lord? Heap it up sevenfold with gain. Strive that you also may hear: 'Well done, good and faithful servant: be faithful in a little: I will set you over many things.' Have you not heard the sacred Scripture saying that they who sow in tears shall reap in exultation? Sow in this present winter, that you may reap in exultation and with peace. Fear not those who kill the body; but him who is able to destroy soul and body in hell. For he himself said: Behold I send you as sheep in the midst of wolves. And again: When they shall deliver you up to governors and kings, be not solicitous how or what you shall speak: for the Holy Spirit will teach you what you ought to say." These things being said, holy Heraclides, having joined to himself the holy father Auxibius, entered the city. And prayer being made, he traced upon the ground the form of a church, small indeed in circuit, but great by the grace of Christ. And having taught him the whole ecclesiastical canon, as he himself had learned it from the Apostles, and having commended him to the Divinity, after impressing a kiss upon him, he betook himself back to his own city. Thus far the Life of St. Auxibius. But it must necessarily be confessed that this, as well as the Life of St. Barnabas, is not free from faults, nor of undoubted credit.
[6] Wherefore some things must be noted which in the passages alleged seem less certain, but some of the things related are not altogether certain, or even not sufficiently probable. First, that what is said of Epaphras being sent into Cyprus, that he might be appointed bishop of Paphos, is not easily to be admitted, our Sollerius has already observed on the XIX of July in St. Epaphras, who is commonly believed to have been bishop of Colossæ, and who certainly preached to the Colossians for some time. Nevertheless the author of the Life cannot be convicted of certain error: for Epaphras, after he had already preached to the Colossians, was a captive at Rome with Paul. He did not therefore remain constantly among the Colossians, so that he could afterwards have been sent into Cyprus, and there have received a bishopric. Lequien in the Oriens Christianus, tom. 2, Col. [ ] names Epaphras first among the bishops of Paphos, from the Life alleged, but leaves the credit of it with the author. Similarly doubtful is what is added concerning Tychicus, destined for the bishopric of Neapolis in Cyprus: for Tychicus is assigned as bishop to various cities, as may be seen on the XXIX of April, where Tychicus is briefly treated of. I should certainly not wish to contend that the Life of St. Auxibius is of irrefragable authority; but the monuments which are brought forward for the other bishoprics of Tychicus are certainly not of greater weight, but rather of less. The praised Lequien, who Col. [ ] puts Tychicus first as bishop of Neapolis, brings forward another of the same name, a bishop of Neapolis much later.
[7] as neither are the Acts of St. Auxibius: the year of his death is unknown. Concerning the Acts of St. Auxibius, from which we have drawn most of what pertains to St. Heraclides, our Bolland has already observed that they were not written before the times of Constantine the Great, that is, before the fourth century, because in them it is read that the city of Salamis was then called Constantia; but at what time they were written can be said only with difficulty. From these things, as also from certain annotations of Bolland, it is sufficiently clear that they are not
of irrefragable authority, that Life of St. Auxibius, since the author is at least two or three centuries later than holy Auxibius. Nevertheless that Life is not such that it should be reckoned among the openly fabulous. Tillemont indeed, tom. 2 of the Monum. Eccl., note 5 on St. John Mark, accuses the Acts of St. Auxibius much more vehemently, although he acknowledges that they were written with gravity, and he tries to bring them down to far later times. But his objections are altogether slight: for the word "archbishop" inserted in the Life does not prove that it is later than the fourth century; nor does any other objection of Tillemont show this, as could easily be proved, if this place demanded such a disputation. But now other things call me. Wherefore concerning the age of St. Heraclides I only observe that he probably died in the first century, in which St. Myro also could have ended his life, especially if both were crowned with martyrdom, as the Menæa have it. Yet because that epoch is less certain for St. Myro, I have set down the epoch doubtfully: In the first century, and perhaps the second. I have not fixed the bishopric of St. Heraclides to a certain city, because he is everywhere called in the Acts Archbishop of Cyprus. Lequien places Heraclides first at Tamasus, then at Salamis; but Myro at Tamasus as the successor of Heraclides.