ON THE HOLY EGYPTIAN MARTYRS: PELEUS AND NILUS, BISHOPS, A PRESBYTER PERHAPS CALLED ELIAS, PATERMUTHIUS AND OTHERS,
IN PALESTINE.
The year 310.
SYLLOGE.
From Eusebius and the Latin and Greek Martyrologies.
Pileus, bishop and martyr, in Palestine. (S.)
Nilus, bishop and martyr, in Palestine. (S.)
Elias, presbyter and martyr, in Palestine. (S.)
Patermuthius, martyr, in Palestine. (S.)
Others, martyrs, in Palestine.
BY J. S.
Eusebius in his Ecclesiastical History, as it was edited by Valesius, recounts in two places certain Egyptian martyrs who suffered in Palestine, Of the Egyptian martyrs laboring in the mines in Palestine, and who are commemorated with great variety in the Martyrologies. First, in book 8, chapter 13, where he treats of the presidents of the churches who suffered in various places for the faith, he has this: But certain priests of Egypt also (that is, bishops, as the Greek word has it) Peleus and Nilus, with some others, perished there (in Palestine) consumed by the flames. The time at which the aforesaid martyrs completed their contest, and other things pertaining to them, Eusebius sets forth in what was published after book 8 concerning the martyrs of Palestine, chapter 13, beginning thus: The seventh year of the persecution was already drawing to its close, and our affairs, gradually and imperceptibly freed from the annoyance of calumniators, had proceeded even to the eighth year. And when in the copper mines in Palestine a very great multitude of confessors, gathered together into one place, enjoyed an incredible liberty, so much so that they even built churches, the governor of the province, a savage and wicked man, as can easily be perceived from what he did against the martyrs, having been carried thither and having heard of their manner of life, at once referred the matter to the emperor, writing calumniously against them whatever had seemed good to him. Thereafter the overseer of the mines, arriving there, as though by imperial precept distributed the confessors into various companies; and some he ordered to dwell in Cyprus, others in Lebanon: the rest, scattered through various places of Palestine, he commanded all to be harassed with the troubles of diverse works.
[2] Then, selecting four of them who seemed to excel the rest, four selected are delivered to the fire by the commander of the soldiery. he sends them to the commander who was set over the military forces there. Of these, two were bishops of the Egyptians, Peleus and Nilus: the third a certain presbyter: the fourth was Patermuthius, a man most widely known to all for his abundant goodwill toward all. And when that commander had demanded of them that they should deny their religion, having suffered a refusal, he ordered them to be consumed by the flames. Thus far Eusebius, to whose words I shall add some observations. First, the eighth year of the persecution, in which these martyrs obtained the crown, coincides with the year 310 of the Christian era. In this year, therefore, their martyrdom is to be fixed. But they had already before this sustained a long martyrdom, since they had been condemned to dig in the mines. For these not only bore many labors and hardships, but were also accustomed to be mutilated in certain limbs before they were banished thither. In the sixth year of the persecution very many confessors were sent from Egypt into Palestine to the mines, as Eusebius has it in chapter 8, and to all of them the left foot was disabled by the cutting and cauterizing of the sinews, and the right eye was pierced with points and burned out with a cautery, as I have said more fully in the case of St. Paphnutius, the Egyptian bishop, who sustained the same punishment, in volume 3 of September, page 779. And so it is likely that for nearly two years the aforesaid martyrs were engaged in the labors of the mines: nor does it seem to be doubted that they also sustained the said disabling of the one foot and mutilations of the one eye, especially since Eusebius, a little further on when treating of other Egyptians, mentions them again as common to the rest. Thirdly, that presbyter, who is not named in the edition of Eusebius, but is thus expressed in Greek, καὶ πρεσβύτερος ἄλλος, and another presbyter, was perhaps called Elias. Certainly that ἄλλος, another, does not there form a sufficiently fitting expression, since the author had named no presbyter before, and the phrase would be far more perfect if Ηλίας were read, as Tillemont also observed. Whatever be the case, we shall see Elias numbered among them in the Greek Martyrologies.
[3] Many more are announced with them at Alexandria in the Hieronymian copies, What we have now given from Eusebius indicates only four martyrs suffering together and at last consumed by fire. But more are joined with them in certain Martyrologies, both Latin and Greek. Now I judge that this came about because many more of those who had been condemned to the mines obtained the palm of martyrdom about the same time, though not in exactly the same place, nor perhaps on the same day. For Eusebius himself afterwards testifies that far more were slain. The Hieronymian copies in Florentinius have it thus: At Alexandria the birthday of Saints Demetrius, Paleus, Nilus, Parimadus, Helius, Castor, Saturus, Nicetas the bishop. To the same class seem to belong those who follow in the same place, after others interposed, in this manner: And elsewhere the birthday of Saints Trogus the bishop, Pius the deacon, Quapileus, Nilus, Paternus, Musicius with 153 others. They are announced at Alexandria, not in Palestine, probably because they were all venerated together at Alexandria, since most of them were Egyptians. We shall see the calendars of the Greeks agreeing with the number of martyrs here expressed. Meanwhile it is to be observed that the remaining codices which Florentinius uses in his Annotations and for variant readings agree well enough as to the place of the cult and the number of the martyrs, although the names of many are variously twisted and dislocated, as commonly happens in the Hieronymian codices.
[4] Wherefore here I shall only note the variations of the names, omitting the names which are everywhere expressed in the same manner. For Demetri, in the Corbie codex Florentinius notes that Dunetri is read, but the names of various persons are dislocated. but from the same codex d'Achery published Demetrii. For Palei, as it is also in the Corbie codex in d'Achery, he noted that Pallei is read in the Epternach one; but from Eusebius it should be read Pelei. For Nili, in the Corbie one is read Nilipaci, in the Blume one Nilipari, the beginning of the following word being joined to the name of Nilus. For Parimadi and Heli, in the Corbie one there is the single word Madihelii, in the Blume one Madi and Heli; the Epternach one has Parimadi and Heli. For Saturi, in the Corbie one Saturini, in the Epternach one Saturni. For Niceti episcopi, in the Corbie one alone Ceti episcopi, Casti, Julii, which last two are read in no other. Then for Trogi episcopi, in the Epternach one Georgii episcopi. For Quapilei, in the Corbie one Capilei, in the Epternach one Quapili. For Nili, in the Epternach one Mili. For Musici cum aliis CLIII, in the Corbie one Musci with a hundred and fifty others; in the Epternach one Nurci, and of 150 others. In the Blume one, Muscii with 150 others. From this collation it is clear that more than a hundred and fifty martyrs are announced together, and that everywhere Demetrus or Demetrius is placed in the first position, who likewise occurs in the more abridged Hieronymian copies with some companions. But since in those briefer calendars everywhere only a few out of the whole number are recited, I pass those by. Meanwhile I conjecture that Demetrius was one of the martyrs condemned to the mines, and suffered with many others, when that huge number of confessors was divided into various companies, as we said in number 1 from Eusebius.
[5] As to the number, the Greeks agree with the Hieronymian copies. For their calendars have it that a hundred or more from Egypt, but fifty from Palestine, suffered. In the Greek calendars nearly a hundred and fifty martyrs are commemorated, In the Sirletian Menologium they are commemorated at the 17th of September in this manner: On the same day the birthday of Saint Peter (elsewhere Peleus) and of Nilus, who completed their martyrdom in Palestine. For when a persecution had been stirred up against the Christians, there were arrested out of Egypt Peter and Nilus, bishops, and two most celebrated men, Patremateus (elsewhere Patermuthius) and Elias, and together with them a hundred men, but fifty from Palestine. And when those hundred could not be persuaded to deny the faith of Christ, their eyes being gouged out, and being handed over to the mines, they thus received a blessed end. These things have been rendered into Latin less accurately, as it appears, since the same things are read in the Greek Menæa, where the four names, both in the elogium and in the added verses, are thus expressed: Peleus, Nilus, Patermuthius, and Elias. Besides, it is added in the Menæa that the bends of the left foot were cut through with the sword and burned with fire in all of them, as was said before of those condemned to the mines. Yet that elogium of the Menæa also is imperfect, since it is silent about the last contest of the saints. In the verses alone those four who are named are said to have been burned, as also the fifty martyrs from Palestine. But the hundred Egyptians are said to have been beheaded, so that their punishment now becomes doubtful: for in other calendars again all are asserted to have been delivered to the flames.
[6] The Basilian Menologium relates that all were taken away by the same punishment of fire, all of whom are asserted to have been burned in the Basilian Menologium, and announces their memory at the 19th of September thus: The contest of the holy hundred and fifty martyrs, of Nilus, Peleus, Elias and his companions (rather, their companions, in Greek αὐτῶν). I subjoin the elogium, as it is rendered into Latin in the Urbino edition, to be corrected, however, where it shall be necessary. Of these saints a hundred martyrs indeed were from Egypt, who, being Christians and freely preaching Christ, therefore were arrested by the idolaters, and, the right eye being gouged out and the joints and sinews of the left foot cut through, are mutilated with the sword. Then, being thrown into a furnace, they make an end of living. Observe here, reader, that these things are not so to be understood as if all those punishments had been [ ] upon the martyrs at the same time. For they were deprived of their right eyes and of the sinews of the left leg before they were sent to the mines; but afterwards they were burned. If the compiler of the Menologium meant otherwise, he certainly erred. But let us hear the rest. And fifty others, sprung from Palestine, having suffered from the prefect of the region the same punishments as their companions for Christ's sake, are thrust into prison: then with the other accused they are condemned to the mines. At last, being brought before the tribunal of the commander, when they were goaded now by exhortations, now by threats, to deny Christ and sacrifice to the idols, and could not be induced to do it, sentence was passed that they should be delivered to the flames, and being cast into a huge kindled furnace, they died rejoicing and glorifying God. This author clearly asserts that all were delivered to the flames; but he speaks of the Egyptians as though he had believed that they were not sent to the mines. And so either he erred, or he wished to say the same of all: certainly he mentioned also of the Egyptians the punishments then customarily inflicted on those condemned to the mines.
[7] but not in the Synaxary of Sirmond. A briefer elogium is found in the Constantinopolitan Synaxary, which Sirmond once communicated to our elders. For at this 19th day also the following is read there: Ἄθλησις
τῶν
ἁγίων
Πελέως,
Νείλου,
Πατερμουθίου,
Ηλία,
καὶ
τῶν
σὺν
αὐτοῦ
ἕκατον
πεντήκοντα.
Certamen Sanctorum Pelei, Nili, Patermuthii, Eliæ, & Sociorum ipsius centum & quinquaginta.
The contest of the holy Peleus, Nilus, Patermuthius, Elias, and their hundred and fifty companions. Then follows this elogium:
Τούτων
οἱ
μὲν
ἕκατον
ἀπ᾽
Αἰγύπτου
ὁρμώμενοι,
διὰ
τὴν
εἰς
Χριστὸν
ἀγάπην
τοὺς
δεξιοὺς
ἐξορυχθέντες
ὀφθαλμοὺς,
καὶ
τὰς
τῶν
ἀριστερῶν
ποδῶν
ἀγκύλας
ξίφει
διαγμηθέντες,
καὶ
πυρὶ
καταφλεγέντες,
τῇ
τῶν
μετάλων
κακοπαθείᾳ
παρεδόθησαν.
Οἱ
δὲ
πεντήκοντα
ἐκ
Παλαιστήνης,
οἱ
τὰ
ὅμοια
παθόντες,
ἐπὶ
τῆς
χώρας
Ζωώρας
ἐν
ταῖς
ἐργασίαις
τῶν
μετάλων
βληθέντες,
καὶ
ὕστερον
προσαχθέντες
τῷ
δουκὶ,
καὶ
μὴ
πεισθέντες,
τῷ
πυρὶ
παραδοθέντες
ἐτελειώθησαν.
Of these, a hundred indeed, sprung from Egypt, after their right eyes had been gouged out for the love of Christ, and the bends of their left feet cut through with the sword and burned out with fire, were consigned to the hard labors of the mines. But the fifty from Palestine, having suffered like things, were delivered to the works of the mines in the place Zoara, and afterwards brought before the commander, and since they were unwilling to obey, were cast into the fire and had the end of their life. Here only the latter fifty are said to have been burned, but the end of the hundred Egyptians is passed over in silence.
[8] [The verses of the Menæa assert that the hundred were beheaded, and the rest burned.] For which reason I also subjoin the verses which are read of those martyrs at the 17th of September in the printed Menæa. First, concerning the hundred Egyptian martyrs, these are set down:
Δεκας δεκαπλὴ μαρτύρων Αιγυπτίων
Μιᾷ κεφαλὰς τέμνεται προθημίᾳ.
Ten decades of Egyptian martyrs are beheaded with one alacrity.
There follow, upon the holy bishops Peleus and Nilus, two verses likewise; but so obscure, or so faultily printed, that I cannot set them out entire, although from the end it may be gathered that they entered into the midst of the fire, which is established from Eusebius. Then two others are subjoined upon the martyrs of Palestine, whose title is this: Εἰς τοὺς ἐν Παλαιστήνῃ μς᾽ μάρτηρας, that is, upon the forty-six martyrs in Palestine. These words suggest that they are called fifty only because they are nearly fifty. It is likely that the Egyptians are in like manner called a hundred, although perhaps they were a little more or a little fewer. The verses, moreover, about those forty-six are these:
Θεοφρονοῦντες ἄνδρες ἐξ εὐβουλίας,
Πυρὸς καταφρονοῦσιν ἐξ εὐτολμίας.
Men who are wise in divine things by good counsel despise the fire with prudent confidence.
Finally, upon SS. Patermuthius and Elias:
Πατερμούθιος ἐμπεσὼν τῇ καμίνῳ,
Πρὸς ζῆλον ἶσον ὀτρύνει τὸν Ἡλίαν.
Patermuthius, falling into the pyre, urges Elias to an equal zeal.
Thus far the verses, which suggest that the rest were consumed by fire, but that the hundred Egyptians were beheaded. This seems certain from Eusebius, that Peleus, Nilus, Patermuthius, and the other who is here called Elias were handed over to the military commander and burned. To the same commander the forty-six Palestinians could have been handed over on another day and likewise burned; but of the manner of their death it is not established on so certain an authority, as neither of the punishment of the hundred Egyptians.
[9] The Latin martyrologists, with the exception of the Hieronymian copies praised above, Among the Latin martyrologists Peleus and Nilus are twice commemorated, do not acknowledge so great a number of those martyrs. The author of the Little Roman, published by Rosweyde, says of them at this day only: And of Peleus, and of Nilus. Ado, from Rufinus, book 8, chapter 14, has it thus: On the same day in Palestine, the birthday of the holy martyrs Peleus and Nilus, bishops, who in the persecution of Diocletian were consumed by fire for Christ along with very many clerics. But this martyrologist also commemorated Peleus and Nilus at the 20th of February with Tyrannio the bishop and many companions, as was observed by us at that day in the article on Tyrannio. But since I find Tyrannio nowhere expressed by name among the Greeks, he could be, with many companions, among the anonymous ones joined today to Peleus and the others. Usuard, who likewise had before commemorated Peleus and Nilus (for whom Linus has crept in) with Tyrannio and several others, has again here: Likewise in Palestine, of the holy martyrs Peleus and Nilus, bishops, who in the time of the persecution were consumed by fire for Christ with very many clerics. Notker at the 20th of February adopted Usuard's very error, by which he has Linus for Nilus, and today adds Marcus, unless martyrum was written, as seems to me more likely. His words are thus printed: On the same day in Palesna (read Palestine) the birthday of St. Marcus (perhaps SS. Mart.) Paleus and Nilus, bishops, who in the persecution of Diocletian were consumed by fire for Christ with very many clerics.
[10] to whom Elias from the Greeks is joined in the Roman. Baronius chiefly followed these writers in the Roman Martyrology, but added Elias from the Greeks, from whom he might in like manner have taken Patermuthius. His words are these: In Palestine, of the holy martyrs Peleus, Nilus, and Elias, bishops of Egypt, who in the time of Diocletian's persecution were consumed by fire for Christ with very many clerics. I have already said that Elias was taken from the Greeks; yet I have not found the episcopate ascribed to him among the ancients. For the rest, Tillemont, volume 5 of the Monuments, page 461, observes that in St. Epiphanius, heresy 68, which is the schism of Meletius, page 718, a Peleus is named among the martyrs and confessors, as being of the same opinion with Meletius about refusing pardon to the lapsed. But it is not established whether the Peleus whom St. Epiphanius names is the same: no more is it established whether he clung to his earlier opinion up to the schism. Indeed it seems certain enough either that today's Peleus was another man, or that the one mentioned by Epiphanius did not become a schismatic, since today's is numbered among the martyrs.