Phocas

ON ST. PHOCAS, THE GARDENER, MARTYR,

AT SINOPE IN PONTUS

PRELIMINARY COMMENTARY.

Phocas the gardener, martyr, at Sinope in Pontus. (S.)

BY J. S.

[The Acts of St. Phocas were written by Asterius the bishop, but in an oratorical style.] What would otherwise have had to be discussed here concerning the threefold martyr Phocas — the two of Sinope, and a third of Antioch — was long ago discussed under St. Phocas, bishop and martyr of Sinope, on the fourteenth of July. Therefore not much needs to be set forth in this place, but we must deal solely with St. Phocas the gardener and martyr, whose Acts were composed by Asterius, bishop of Amasea in Pontus, who flourished at the close of the fourth century and the beginning of the fifth. Concerning Asterius — whom Combefis, Ruinart, and Tillemont everywhere honor with the title of Saint, and whom Ceillier, tome 8, page 487, on account of certain Homilies he wrote, also generously bestows with the title of Doctor of the Church — I have already said a good deal under St. Euphemia of Chalcedon on the sixteenth of September, and there I observed that nothing is known to us of his ecclesiastical cult or of any title of sanctity from the Martyrologies or from ancient monuments. I therefore refrain from the title of Saint, even though our Cuper also used that title on the fourteenth of July. Asterius we nevertheless revere, as a pious and eloquent bishop. But as for the Oration which he delivered concerning the St. Phocas of this day, we cannot doubt that it has something of oratorical exaggeration in various places. Such is that passage at number 4, where he calls St. Phocas the Holy of Holies, and so forth. Such is that at number 5: "As many as have known the Lord Christ, these same have also known his faithful Servant" — namely St. Phocas. Hence we do not know whether the harshness of the persecution reported at number 7, in which the Saint suffered, may not likewise be exaggerated.

[2] And certainly I should be unwilling to attribute to St. Phocas what Asterius attributes to him at number 9, wherein many things are exaggerated beyond the truth, where Phocas is said to have declared to the lictors that he was the Phocas whom they were seeking. I shall not, however, criticize that resolve of the Saint, by which he preferred to betray himself to those who sought him rather than to flee. There have been others also who did the like. But those admonitions which Asterius says St. Phocas employed, in order to induce the executioners to inflict death upon him, I judge to be rather Asterius's than St. Phocas's. What theologian would say that what Asterius relates in the following words, which I subjoin, was lawful for St. Phocas? "To these things moreover he added exhortation, that they should kill him; and he bade them not to hesitate in anything, saying that the slaying would not even be the deed of their hands, but the crime of those who had given the order. He spoke, he persuaded," and so forth. These things, I think, Asterius did not sufficiently consider: for it was not lawful for the Saint to urge executioners to an unjust killing, nor could he truly say that they would themselves be free of guilt if they carried out impious commands. But if it were established that St. Phocas really did such things, he would have to be excused on account of simplicity and ignorance, not praised, except for his faith and fortitude. Yet since the whole Oration is full of exaggerations, I cannot doubt that there is far more of oratorical exaggeration in that entire passage than of plain truth. Again, the exaggeration is manifest in those words at number XI: "The Romans, moreover, honor Phocas no less than Peter and Paul." Again at number XII he wonderfully exaggerates the patronage extended to sailors, when he makes him the patron even of those who sail the Western Ocean: as though St. Phocas had been as well known to German, Gallic, British, and Spanish sailors as to the inhabitants of Pontus. I pass over the rest: for everything seems equally exaggerated.

[3] That Oration has already been published, and is to be reprinted here. Combefis, in his Annotations upon the aforesaid Oration of Asterius, which he published in Greek and Latin in the Auctarium novum, part 1, from column 169, thinks that Asterius confused two Saints of the same name, both of Sinope, and attributed some things to St. Phocas the gardener which belonged to Phocas the bishop of Sinope, who suffered under Trajan, as is believed. Thus he says that two Cyprians were confused by St. Gregory Nazianzen, which is true. We do indeed wonder that St. Cyprian of Carthage, the most celebrated doctor of the Church, could have been confused by Nazianzen with Cyprian the Eastern martyr, of whom we shall treat on the twenty-sixth of September. Nevertheless we shall not at once believe that the same thing happened to Asterius in the case of the two Phocases of Sinope, especially since he was near to the place and could easily know whether one Phocas or two were venerated among the people of Sinope. Wherefore I do not find the grounds for that confusion sufficiently probable; and since Asterius has at least greater authority than all those who wrote about St. Phocas the bishop, I judge that all those things which Asterius reports in praise of St. Phocas are to be attributed to him entirely, with this precaution, that the excessive exaggerations be interpreted in a sound and probable sense. Tillemont, tome 5, Note 1 on St. Phocas, suspects that there was only one St. Phocas among the people of Sinope, because Asterius mentions only one. But this conjecture too was refuted on the fourteenth of July, under St. Phocas bishop and martyr, as less probable and not sufficiently founded. Certainly in the Menæa, in the Sirletian Menology, and in the manuscript Synaxary which belonged to Sirmond, a twofold Phocas is announced at Sinope on the same day, and each has a sufficiently full and altogether distinct eulogy. I do not recite the eulogies themselves, because they are given in abridgment from the Acts to be published, that is, from the Oration of Asterius, which, illustrated with the necessary Annotations, I subjoin from the edition of Combefis. The same was published in Latin in Surius, but with the opening portion cut away. The title is prefixed thus in Combefis: Αστερίου ἐπισκόπου Αμασείας ἐγκώμιον εἰς ἅγιον ἱερομάρτυρα Φωκᾶν. "Of Asterius, bishop of Amasea, upon the holy hieromartyr Phocas."

ACTS, OR ENCOMIASTIC ORATION

By Asterius the bishop.

From the edition of Combefis.

Phocas the gardener, martyr, at Sinope in Pontus. (S.)

By Asterius the bishop.

PROLOGUE

The memory of the Saints is profitable to those who cultivate virtue: the fame of St. Phocas.

Καλὴ καὶ συμφέρουσα τοῖς ἀσκουμένοις τὰ σπουδαῖα τῶν ἁγίων ἡ μνήμη. οὐ γὰρ λόγῳ παιδεύει μόνον τοὺς ἐπιθυμοῦντας ἀρετῆς καὶ εὐσεβείας, ἀλλὰ καὶ τὰς πράξεις τῶν βεβιωκότων ὀρθῶς ἐναργεῖς διδασκάλους προτίθησι. διὸ καὶ ὁ Κύριος ἡμῶν, τὰς τῶν ἀρίστων κατορθωμάτων ὑποθήκας διδοὺς, φησίν· ὃς δ᾽ ἄν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται. καὶ ἀλλαχοῦ· λαμψάτω τὸ φῶς ἡμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσι τὰ καλὰ ἔργα, καὶ δοξάσωσι τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. ἡ γὰρ λογικὴ παίδευσις τῆς πρακτικῆς ἐνεργείας ἥττων καὶ ἀσθενεστέρα διδάσκαλος· καὶ ὅσῳ τῆς ἀκοῆς τὴν ὄψιν ἀκριβεστέραν εἶναι φαμὲν, τοσούτῳ διωμολόγηται τοῦ λόγου τὴν πρᾶξιν κρατεῖν. οὕτω τὰς ἐπιστήμας μανθάνομεν· οὕτω τὰς τέχνας ἐκπαιδευόμεθα, λόγῳ πρότερον πρὸς τὴν μάθησιν ἐναγόμενοι· εἶτα χειρὶ καὶ πείρᾳ τὴν ἀμοιδρὰν * κρατύνοντες.

[2] Καὶ πολλὰ μὲν ὁ γεωμέτρης περὶ τὴν βίβλον καμὼν, καὶ πληρωθεὶς παρὰ τοῦ διδασκάλου τὴν άκοὴν, οὐκ ἄλλως καταλήψεται τῶν ποικίλων σχημάτων τὴν δυνάμιν, ἂν μὴ καταμάθῃ τὰ κέντρα, καὶ τὰς γραμμὰς, καὶ τοὺς κύκλους ἐπὶ τοῦ πίνακος. οὐ μέν τοι οὐδὲ τὸν ἀστρονομίας ἐπιθυμήσαντα ὁ λόγος μόνον παιδεύει τὸ σπουδαζόμενον, ἂν μὴ τὴν σφαῖραν αὐτῷ περιδινήσας ἐπιστημόνως ὁ παιδευτὴς, τοῖς ὀφθαλμοῖς παραδῷ τοῦ πόλου τὴν κίνησιν. καὶ ὁ ἰατρὸς δὲ, πολλὰ τῷ Ιπποκράτει καμὼν καὶ τοῖς ἄλλοις καθηγηταῖς, ἀνεπιστήμων ἐστὶ θεραπευτὴς, πρὶν ἂν πρὸς τοὺς πολλοὺς βαδίσας ἀῤῥώστους, παῤ αὐτῶν μάθῃ τῶν νοσούντων τὸ θεραπεύειν. οὔτω δὴ καὶ ἡμεῖς οἱ μαθηταὶ τῶν μαρτύρων, τὰς πράξεις τῶν καρτερῶν ἀνδρῶν πρὸ τῆς ὁμολογίας διδασκάλους ποιούμενοι, μανθάνομεν ἄχρι τῶν ἐσχάτων κινδύνων φυλάττειν εὐσέβειαν, αὐτὰς τὰς ἱερὰς θήκας αὐτῶν καθάπερ στήλας προσβλέποντες γράμμασι κεχαραγμένας, καὶ δηλούσας, ἀκριβῶς τοῦ μαρτυρίου τὴν ἀγωνίαν.

[3] Ωσπερ δὲ οἱ πλησιάζοντες τῇ δρυῒ τῇ Μαμβρῆ, ἢ τῷ σπηλαίῳ τῷ ὠνητῷ, ὅπερ Εφραὶμ ὁ Χετταῖος εἰς ταφὴν τῆς Σάῤῥας ἀπέδοτο· ἔνθα δὴ καὶ αὐτὸς σὺν τοῖς παισὶν ὁ πατριάρχης ἀπόκειται, εὐθέως μετὰ τῆς θέας τῶν τόπων ἐν τοῖς λογισμοῖς ἀνανεοῦνται τὴν φαντασίαν, καὶ βλέπουσι τῇ διανοίᾳ τὸν πιστὸν πατριάρχην· τὴν ἀπαρχὴν τῆς εὐσεβείας· τὴν ἐν ἐκείνῳ περιτομήν· λογίζονται δὲ καὶ τοὺς τῆς ἐκείνου ῥίζης ἀποβλαστήσαντας, τὸν Ισαάκ, τὸν Ιακὼβ· καὶ μετὰ τῆς μνήμης τῶν ἀνδρῶν ὅλης τῆς ἐπ᾽ αὐτοὺς ἱστορίας γίνονται θεαταὶ· οὕτω κᾀγὼ σήμερον, τὸν τίμιον σηκὸν τοῦ τρισμακαρίου Φωκᾶ καταλαβὼν, ἐκ τοῦ τόπου πληροῦμαι τῆς μνήμης πάντων ὁμοῦ τῶν ἐπ᾽ αὐτῷ λεγομένων διηγημάτων. βλέπω τὸν κηπουρὸν τὸ ἐπιτήδευμα, τὸν ἄπλαστον τὴν ψυχὴν, τὸν φιλόξενον, τὸν τῆς παραλίας ἐξαίρετον, τὸν τῆς μεσογείου εὐεργέτην· τῶν ἁγίων τὸν ἅγιον· καὶ τῶν δεδοξασμένων διὰ Χριστὸν ἐνδοξότερον.

[4] Ιερὸς μὲν γὰρ καὶ θεσπέσιος ἅπας ὁ τῶν γενναίων μαρτύρων κατάλογος, πάθει τὴν ὑπὲρ πάθους ἀποδοὺς χάριν· αἵματι δὲ τὴν ὑπὲρ αἵματος τῷ Σωτῆρι τῶν ὅλων ἀμοιβὴν ἐκπληρώσας· πλὴν ἐν αὐτοῖς τούτοις οὐ μία τῶν πάντων ἡ δόξα, οὐδὲ πρὸς ἓν μέτρον ἶσα τὰ γέρα τοῖς ὅλοις άποκεκλήρωται· ἀλλὰ τὸ πρῶτον καὶ δεύτερον οὐδὲ ὁ τῶν ἀγίων ἐκφεύγει κατάλογος. αἴτιον δὲ οἶμαι τούτου, τὸ λίαν ἀπηκριβωμένον τοῦ Κριτοῦ καὶ ἀπρόσκλιτον. ἐφορᾷ γὰρ καὶ τιμωριῶν μεγέθη, καὶ καρτερίας ἐνστάσεις, καὶ βασανίζων τὰ ἀγωνίσματα, τὰς πρὸς ἀξίαν ἀμοιβὰς διανέμει τοῖς ἀθληταῖς. καὶ παράδοξον οὐδαμῶς, εἰ παρὰ Θεοῦ οὕτω τιμᾶται τὸ δίκαιον, ὁπότε καὶ παῤ ἡμῖν στρατηγοὶ καὶ ἀγονοθέται οὐκ ἶσοι

γίνονται τοῖς ἀριστεῦσιν, ἢ τοῖς ἀγωνισταῖς· ἀλλὰ δὴ ἐκάστῳ κατὰ τὸ μέτρον τοῦ κατορθώματος τὰς δωρεὰς ἀναλογούσας ἐπιψηφίζουσι.

[5] Ταῦτα δὲ διῆλθον, ἵνα δείξω ὡς ὁ σήμερον ἡμῖν παρασχὼν τοῦ συλλόγου τὴν ἀφορμὴν, τῶν ἑταίρων καὶ συναγωνιστῶν ἐστι περιφανέστερος. οἱ μὲν γὰρ ἄλλοι οὐ πάντες παρὰ πᾶσι γνωρίζονται, οὐδὲ βεβοημένην ἔχουσι τὴν ἀνδραγαθίαν· Φωκᾶν οὐκ ἔστιν, ὂς ἀγνοεῖ· ἀλλ᾽ ὥσπερ ἀκτὶς ἡ τοῦ ἡλίου πᾶσιν ὀφθαλμοῖς ἐφήπλωται, οὕτω καὶ ἡ τοῦ μαρτυρος τούτου φήμη πᾶσαν ἀκοὴν περιήχησε. καὶ ἵνα συνελὼν εἴπω, ὅσοι τὸν δεσπότην ἐγνώρισαν Χριστὸν, οὗτοι καὶ τὸν πιστὸν δοῦλον ἐγνώρισαν. μᾶλλον δὲ, εἰ δοκεῖ, τῶν κοινῶν πρὸς τοὺς ἄλλους ἐγκωμίων ἀφέμενος, τὰ ἐξαίρετα τοῦ μάρτυρος διηγήματα ὑμῖν τοῖς φιλομάρτυσι διηγήσομαι.

The examples of the Saints are profitable to those who pursue virtue, Fair and profitable to those who cultivate what is honorable is the memory of the Saints. For it not only instructs by discourse those who are held by a desire of virtue and piety, but it also sets forth the actions of those who lived rightly as rich teachers. For this reason our Lord too, when handing down the lessons of excellent works, says: "But he who shall do and teach, he shall be called great." And elsewhere: "Let your light shine before men, that they may see your good works, and glorify your Father who is in heaven." For the teaching which consists in discourse stands as a lower and weaker mistress than the actual performance of the work: and by as much as we say the sight is more certain than the hearing, by so much is it clear that action is more powerful than speech. In this manner we learn the sciences; in this manner we are taught the arts: namely, that we are first advanced to the discipline by discourse, and then confirm what was obscure in it by the hand and by experience.

[2] And indeed the geometer, though he has expended much labor upon the book, and has his ears filled with the master's discourse, just as experience is necessary for those learning the arts: will not otherwise grasp the force of the various figures than when he has learned points and lines and circles upon the tablet. Nor again will bare discourse teach the discipline to one who desires astronomy, unless his instructor, turning the globe before him with scientific skill, displays to his very eyes the motion of the pole. The physician, finally, although he has laid out the greatest labor upon Hippocrates and the remaining doctors of the medical art, is unskilled in the art of healing until, visiting many sick persons, he has learned the manner of healing from the sick themselves. So we also, the disciples of the Martyrs, setting the actions of brave men before us in the place of teachers before the contest of confession, are taught to preserve piety even to the utmost perils: we, that is, who look upon their sacred coffins and tombs as upon columns engraved with letters, and accurately setting forth the struggle of martyrdom.

[3] And just as those who approach the oak of Mamre, at the tomb of St. Phocas the memory of his deeds is renewed, or the purchased cave which Ephron ^a the Hittite sold for the burial of Sarah — in which place the Patriarch himself lies with his sons — at once, together with the sight of the places, renew the image in their minds, and behold with the understanding the faithful Patriarch, those first-fruits of religion, the first circumcision in him; and they think also of the shoots which sprang from that root, namely Isaac and Jacob; and along with the recollection of the men they become spectators of their whole history: so I also today, approaching the venerable shrine of the thrice-blessed Phocas, am filled from the aspect of the place with the memory of all at once that is related of his deeds. I see the gardener by profession, simple in soul, hospitable, the surpassing ornament of the maritime region, the benefactor of the inland country, that Holy One of the Holy; and, among those who have obtained glory for Christ's sake, increased with a greater glory.

[4] Sacred indeed and divine is the whole catalogue of the noble and brave martyrs, rendering by their suffering the thanks due for the Passion, and paying by their blood the recompense due for blood to the Savior of all. The rewards of the martyrs are lesser and greater according to their merits: But among these very men the glory of all is not one, nor have equal rewards been assigned to all by one measure: indeed not even the catalogue of the Saints escapes a first and a second. The cause of this, as I judge, is that the Judge is exact, and cannot be bent in any degree to one side. For he looks upon both the greatness of the punishments and the constancy of endurance; and, examining the contests, he distributes rewards to the athletes according to the measure of their merits. Nor indeed is it to be wondered at that justice is thus honored by God, since not even in human affairs do commanders and presidents of the games hold all brave men, or all boxers, equally; but they decree to each gifts suited to the measure of the deed excellently performed.

[5] and among them the author sets St. Phocas first. These things I have set forth in order to show that the Man who has furnished us the occasion of today's assembly is more illustrious than the companions and combatants who sweated through the same contests. For the others are neither all of them known to all, nor have they their virtue celebrated in the speech of men: but Phocas there is no one who does not know; rather, as the ray of the sun is spread out before the eyes of all, so also the fame of this Martyr has sounded round about the ears of all: and to say it in few words, as many as have known the Lord Christ ^b, these same have also known his faithful Servant. But now, if it seems good, leaving aside the praises which he has in common with others, I shall recount to you, lovers of the martyrs, the surpassing praises of the Martyr.

ANNOTATIONS.

* Read αμυδρὰν.

CHAPTER I.

The Saint's homeland: his manner of life: his virtues, and his martyrdom.

Ήνεγκε τοίνυν τὸν ἅγιον ἄνδρα τοῦτον, τὸ μέγα Χριστιανῶν ὄφελος, ἡ γείτων Σινώπη, πόλις ἀρχαία καὶ γνώριμος, εὔπορος * καρτερῶν καὶ φιλοσόφων ἀνδρῶν. μὴ γάρ μοι τις λογιζέσθω νῦν τὸ τῆς θρησκείας διάφορον· ἀλλ᾽ εἰ σπουδαίων ὅλως ἁνδρῶν τροφὸς καὶ μήτηρ ἐδείχθη. ἐπιτήδευμα δὲ αὐτῷ τοῦ βίου, κήπου γεωργία καὶ ἐπιμέλεια, ὅνπερ αὐτοῦ που πρὸ τῆς πύλης τοῦ ἄστεος ἐπὶ τοῦ στόματος τοῦ ἰσθμοῦ κεκτημένος, ἤσκει φιλοπόνως, ἑαυτῷ καὶ τοῖς δεομένοις παραμυθίαν τοῦ βίου. ἤνοιγε δὲ καὶ τοῖς ξένοις μάλα προθύμως, τὴν μικρὰν καὶ πενομένην ἑστίαν. ἐποικῶν δὲ τῇ λεωφόρῳ, κοινὰ τοῖς ἐπιδημοῦσι προετίθει τὰ ὄντα· καὶ μέσος ἦν Λὼτ, οὐ Σοδομιτῶν, ἀλλὰ Σινωπέων. τοῦ δὲ χρόνου προελθόντος, τὴν ἐντολὴν εὗρεν οὐκ ἄμισθον· ἀπὸ γὰρ φιλοξενίας ἐκέρδανε τοῦ ζωοποιοῦ θανάτου τὴν πρόφασιν· ὅθεν δὲ καὶ ὅπως, μικρὸν ἀναλαβόντος ἀκούσατε.

[7] Τοῦ λόγου τῆς εὐσεβείας ἡμῶν καταγγελθέντος, καὶ τοῦ θεσπεσίου κηρύγματος πρὸς πᾶσαν ἀκοὴν ἐξελθόντος, γνωρίζοντος δὲ Χριστὸν καὶ τὰ ἐκείνου μυστήρια, ἐφρύαξαν ἔθνη κατὰ τὸν ψαλμωδὸν, καὶ οἱ βασιλεῖς καὶ ἄρχοντες συνήγοντο ἐπὶ τὸ αὐτὸ· καὶ οἱ τῆς πλάνης λαοὶ ὠργίζοντο τοῦ Ιησοῦ βασιλεύοντος. ἐζητεῖτο δὲ πᾶς Χριστιανὸς ὡς κακοῦργος, καὶ ὁ ἐγγὺς ἐκολάζετο, καὶ ὁ μακρὰν ἀνιχνεύετο. διὸ καὶ Φωκᾶν οὔτε ἡ εὐτέλεια τοῦ ἐπιτηδεύματος, καὶ ὁ κηπουρὸς ἔκρυψεν· ἀλλὰ καὶ οὗτος ὡς γνήσιος μάλιστα τοῦ Χριστοῦ μύστης ἐμηνύθη. καὶ δὴ καὶ ἦλθον ἐπ᾽ αὐτὸν οἱ τοῦ δυστίνου τοῦδε βίου καὶ ῥέοντος κελευσθέντες ἀπαγαγεῖν αὐτὸν ἄκριτον, ἀναπολόγητον. καὶ γὰρ ἦν τὸ ἔγκλημα τοιοῦτον, ὃ λαμπρᾷ τῇ φωνῇ ὁ γεννάδας καθωμολόγει, καὶ, μηδενὸς ἐρωτῶντος, ἔργοις ἐδείκνυε, πυνθανομένου δὲ, περιχαρῶς ἐξεβόα.

[8] Ελθόντες γοῦν οἱ τῆς ἐκείνου τιμωρίας δήμιοι, καὶ τῆς ἡμετέρας ἑορτῆς ἀίτιοι, παῤ αὐτῷ τῷ ζητουμένῳ κατέλυσαν, οὔτε γινώσκοντες, οὔτε μὴν γινωσκόμενοι. ἐν ἀποῤῥήτῳ δὲ τέως εἶχον τῆς ἐπιδημίας τὴν πρόφασιν, ἵνα πρότερον ἐκδιδαχθέντες παρὰ τῶν ἔξω τῆς πόλεως, τίς ὁ Φωκᾶς, καὶ ὅποι διάγων, ἀθρόον ἐπιστάντες συλλάβωσιν, ὡς οἱ Εβαῖοι ποτὲ ἐν τῷ κήπῳ μετὰ Ιούδα τὸν Κύριον. ἐλελήθεσαν δὲ εἴσω δικτύων τὴν θήραν ἔχοντες, οἱ κύνες τὸν ἀρνειὸν, οἱ λύκοι τὸν ἀμνὸν, τὴν περιστερὰν οἱ ἀρπακτικοὶ καὶ γαμψώνυχες. καθὼς δὲ ὁ προφήτης Ησαΐας φησὶ· συνανεπαύετο ταῖς παρδάλεσιν ὁ ἔριφος, καὶ τοῖς λύκοις ὁ ἀρνειὸς συνεβόσκετο· καὶ οἱ λέοντες ἅμα τῷ μόσχῳ κοινὴν εἶχον τὴν δίαιταν. ἐπειδὴ δὲ, οἷα φιλεῖ γίνεσθαι, τράπεζα καὶ συνήθεια τὸ θαῤῥεῖν ἀλλήλοις παρέσχον, διεπυνθάνετο παῤ αὐτῶν ὁ μάρτυς τίνες εἶεν, καὶ τίνος χάριν τὴν αὑτοῦ πόλιν κατέλαβον. οἱ δὲ τὴν πρόθυμον δεξίωσιν καὶ φιλοξενίαν τοῦ ἀνδρὸς αἰδεσθέντες, μηδενί τε τὸ λεχθησόμενον ἐξειπεῖν παραγγείλαντες, ἐγνώρισαν αὐτῶν τὸ ἀπόῤῥητον, καὶ τὸ τῆς ἐπιβουλῆς ἐξαγορεύουσι δρᾶμα, ὅτι Φωκᾶν ἐπὶ τιμωρίᾳ ζητοῦσι λαβεῖν· ὅθεν πρὸς τῇ φιλοξενίᾳ καὶ ταύτην ἠξίουν τὴν εὐεργεσίαν προσθεῖναι, συγκαμεῖν αὐτοῖς εἰς τὴν θήραν τοῦ ζητουμένου.

[9] Ηκουσεν ὁ τοῦ Κύριου θεράπων, καὶ ἀτρέπτῳ τῇ ψυχῇ τὸν λόγον δεξάμενος, οὐ ταπεινόν τι καὶ ἀγεννὲς ἔπαθεν ἤ ἐφθέγξατο. οὐδὲ ἀποδειλιάσας τὸν κίνδυνον, φυγεῖν ἐβουλεύσατο, καὶ ταῦτα πολλὴν ἔχων καὶ ἄνετον ἀποδιδράσκειν τὴν ἐξουσίαν· ὅτι μήτε δῆλος ἦν ἔτι αὐτὸς ὢν, ὁ παῤ ἐκείνων ἐπιζητούμενος· ἀλλὰ πᾶν τοὐναντίον ἐποίει, ἀνδρίζεσθαι μᾶλλον, καὶ οὐχὶ φεύγειν προῃρημένος. ἀμέλει πρὸς τὴν ἀξίωσιν ἐπινεύει· κἀγώ, φησιν, ὑμῖν εἰς τὸ προκείμενον συλλήψομαι· γινώσκω γὰρ τὸν ἄνδρα, καὶ ῥαδίως ἀναζητήσας εὑρήσω· οὐκ εἰς μακρὰν δὲ τοῦτον, ἀλλὰ εἰς τὴν ἐπιοῦσαν, καὶ αὐτοῖς ὑμῖν ἐπιδείξω· μόνον ὑμεῖς ἐπὶ τῆς πενιχρᾶς ταύτης καταγωγῆς ἀναπαύσασθε. οὕτω βεβαίαν αὐτοῖς ἑγγυησάμενος τὴν ὑπόσχεσιν, πράγμασιν ἑαυτὸν καταμερίζει δυσὶ, τῇ τε δεξιώσει τῶν ἑαυτοῦ φονέων, καὶ τῇ ἑτοιμασίᾳ τοῦ τάφου. εὐτρεπίσας δὲ τό τε ὄρυγμα, καὶ τὰ περὶ ταφὴν ἀναγκαῖα, προσελθὼν αὐτοῖς τῇ ὑστεραίᾳ· ἐπιμελῶς ὑμῖν, ἔφη, τὸν Φωκᾶν ἀνεζήτησα, καὶ ἕτοιμον ἤδη τὸ θήραμα· καὶ εἰ δοκεῖ, συλληφθήτω. τῶν δὲ εἰπόντων ἐκ περιχαρείας, καὶ ποῦ ὁ ἀνήρ· οὐ πόῤῥω, φησὶν, ἀλλὰ μεθ᾽ ὑμῶν· αὑτὸς δὲ ὺμῖν οὗτος ἐγὼ· καὶ χρήσασθε τῷ πράγματι, καὶ πληρώσατε τὸν τῆς ὁδοιπορίας καὶ τοῦ πόνου σκοπὸν. ἐπλάγησαν τὰς ψυχὰς οἱ ἄνθρωποι, καὶ πρὸς τὴν ἀκοὴν ἀπεπάγησαν, τοὺς ἄλας καὶ τὴν τράπεζαν αἰδεσθέντες, καὶ τὸν ἐν πενίᾳ φιλότιμον ἑστιάτορα. ὁ δὲ καὶ ἔτι παρεκάλει πρὸσ τὴν τόλμαν τῆς ἀναιρέσεως, καὶ μηδὲ πρὸς ὀλίγον διστάζειν ἐπεκελεύετο, λέγων· ὡς οὔτ᾽ ἐκείνων χειρὸς ὁ φόνος, ἀλλὰ τῶν προσταξάντων ἡ ἐπιχείρησις· εἶπεν, ἔπεισεν, ἔπαθε, καὶ τὴν κεφαλὴν ἀποτμηθεὶς, ἱερεῖον τῷ Θεῷ κεχαρισμένον προσήχθη.

The Saint a gardener by trade near Sinope, pious, hospitable, Neighboring Sinope ^a therefore bore this holy Man — that great benefit, I say, of the Christians — an ancient and well-known city, of brave men

and philosophers. For let no one at present reckon up against me a differing religion, but only this: whether she was altogether the nurse and parent of earnest men. Now the pursuit of his life was the cultivation of a garden, which he possessed there before the gate of the city at the mouth of the isthmus, and which he tilled diligently, that it might be a comfort of life to himself and to the needy. But he also wished his small and poor house to stand open to strangers with a ready and eager mind. And since he dwelt upon the public road, he brought out for the common use of those who came whatever he had at hand; and he was a kind of Lot in the midst ^b — not of the Sodomites, but of the people of Sinope. Moreover, with the passage of time he found the commandment not without its wage. For from hospitality there came to him as gain the occasion of a life-giving death. But from what source, and in what manner, hear as I take the matter up a little further back.

[7] When, upon the proclamation of the word of Christian piety, the divine preaching went forth to every ear and made Christ and his mysteries known, when persecution arose, he becomes known, "the nations raged," as the Psalmist says, and kings and princes came together into one; and, with Christ reigning, the erring peoples were angered. Now every Christian whatsoever was sought out as an evildoer; and he who was near was punished, while he who was far off was tracked down. For which reason neither his lowly occupation nor the condition of a gardener concealed Phocas; but he too, as a true disciple of Christ, was denounced. And indeed there came to him those who had been ordered to lead him away from this wretched and fleeting life with no form of judgment ^c and no defense. For the charge was of such a kind that the vigorous Man would confess it with a clear voice; and, with no one questioning him, would betray it by his works; and, if anyone did question him, would proclaim it aloud with the greater joy.

[8] Coming therefore, the lictors of his punishment and the authors of our festival and he kindly receives into his hospitality the lictors sent to punish him: lodged with the very man who was sought, so that neither did they recognize him nor were they recognized by him. Meanwhile they concealed the cause of their coming, so that, having first learned from those who dwelt outside the city who Phocas was and where he lived, they might fall upon him suddenly and seize him, as the Jews once seized the Lord in the garden with Judas for their guide. But they did not know that they had their prey within the nets: the dogs the sheep, the wolves the lamb, the birds of prey with hooked talons the dove. And as the Prophet Isaiah says: "The kid lay down with the leopard, and the lamb fed with the wolves, and the lions entered upon a common banquet together with the calf." And when, as is the custom, the fellowship of the table and familiar intercourse had bred mutual confidence, the Martyr asked of them who they were, and for what cause they had come to his city. But they, revering the Man's eager reception and hospitality, having first charged him to tell no one what he was about to hear, disclose their secret to him and lay open the plot of their design: namely, that they seek to take Phocas for punishment. Wherefore they asked that, upon the sum of his hospitality, they might be granted this benefit also, that he should lend his own effort along with them to the capture of the man they sought.

[9] The Servant of God heard, and, receiving with unmoved mind the words he had heard, but on the next day, betraying himself, he is crowned with martyrdom. he neither suffered nor spoke anything abject or such as would betray a little soul; nor, terrified by the danger, did he look to flight — and this though he had a great and unhindered opportunity of taking it, since they did not yet know that he was the man whom they sought. On the contrary he did quite the opposite, resolving to bear himself bravely and not to flee. He therefore assented to their entreaties, and said: "I will be your helper in the present business: for I know the man, and when I have sought him I shall easily find him. Nor will there be long delays, but tomorrow I shall show him to you. Only do you rest in this poor lodging of mine." When he had thus given them a sure promise, he divided himself between two tasks: namely, the receiving of his murderers with all humanity, and the preparing of his tomb. And when he had made ready the grave and the things necessary for burial, going to them on the next day he said: "I have diligently sought Phocas for you, and the prey is now ready; and, if it please you, let him be seized." And when they, out of joy, asked where that man might be: "Not far off," he said, "but with you: for I myself am that very man. Carry out the business, then, and fulfill the purpose of your long journey and labor." The men were astounded in their souls, and at hearing it they grew rigid, revering the salt and the table, and the host who had been so generous in his poverty. But to this he further added exhortation, that they should kill him; and he bade them not to hesitate in anything, saying that the slaying would not even be of their hands ^d, but the crime of those who had given the order. He spoke, he persuaded, he suffered, and, beheaded, he was offered as a victim pleasing to God.

ANNOTATIONS.

* Elsewhere Ιουδαῖοι.

* Elsewhere ἀμνός.

CHAPTER II

The Saint's posthumous glory.

Στύλος καὶ ἔρεισμα τῶν θείων τῆς οἰκουμένης ἐκκλησιῶν ἐξ ἐκείνου μέχρι τοῦ νῦν τοῦτον ἔχομεν, ἄνθρωποι· καὶ μαρτύρων ἐστὶν οὗτος περιφανέστατος, ἐν τοῖς ἀρίστοις ἔχων αὐτὸς τὸ πρωτεῖον. οὗτος ἐφέλκεται πανδημεὶ πάντας πρὸς τὸ ἑαυτοῦ καταγώγιον, καὶ πλήρεις αἱ λεωφόροι τῶν ἀφ᾽ ἑκάστης χώρας πρὸς τὸν τόπον ἐπειγομένων τῆς προσευχῆς. ἔστι μὲν οὖν ὁ μεγαλοπρεπὴς ἐκεῖνος ναὸς, ὅς καὶ τὸ ἱερὸν ἔχειν τοῦ μάρτυρος ἐκληρώθη σῶμα, θλιβομένων ἄνεσις, κακουμένων ἰατρεῖον, λιμωττόντων τράπεζα. δαψιλέστερον γὰρ τρέφει Φωκᾶς νῦν τελευτήσας, ἤπερ ἐν Αἰγύπτῳ ὁ Ιωσὴφ τὸ πρότερον. ἐκεῖνος μὲν γὰρ ἀργυρίου τὸν σῖτον διένειμε· οὗτος δὲ, προῖκα τοῖς δεομένοις χαρίζεται. οὕτω πτωχῶν καὶ ἀλητευόντων φῦλα προστρέχει τῷ τῆς Σινώπης ἰσθμῷ, καθάπερ τινὶ κοινῷ ταμιείῳ. ἀλλ᾽ ἐκεῖ μὲν οὕτως. εἰ δέ που καὶ ἀλλαχοῦ διὰ μικρῶν λειψάνων οἷον ἀποικίαν τινὰ μητροπόλεως ὁ μάρτυς ἑαυτῷ κατεστήσατο, θαυμαστὸς καὶ οὗτος ὁ τόπος, καὶ πᾶσι Χριστιανοῖς περισπούδαστος· ὥσπερ δὴ οὗτος ὁ παῤ ἡμῖν χῶρος καγώγιον ἑορταζόντων ἐστὶ· τίμιος γὰρ ἐναντίον τοῦ Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ· καὶ πολλαχοῦ μερισθέντα τὰ λείψανα, ὁλόκληρον πανταχοῦ τῷ τρισμακαρίῳ σώζει τὴν εὐφημίαν.

[11] Οὕτω γοῦν καὶ κατὰ τὴν βασιλεύουσαν πόλιν, τὴν κορυφὴν Ιταλίας, καὶ βασιλίδα τοῦ κόσμου, ἐστὶ τῷ μάρτυρι δορυφορία πάνδημος καὶ τιμὴ, οἶκός τε περιφανὴς ἠσκημένος εἰς κάλλος. οὐχ ἧττον δὲ Ρωμαῖοι τὸν Φωκᾶν θεραπεύουσιν, ἤ Πέτρον καὶ Παῦλον. διὸ καὶ, ὡς λόγος διδάσκει, τὴν κεφαλὴν τοῦ μάρτυρος ἐσπουδασμένως ἐκτήσαντο, ἀντίστροφον τῆς μιαρᾶς Ηρωδιάδος ἑλόμενοι γνώμην. ἡ μὲν γὰρ αἵματος διψῶσα, δικαίου κεφαλὴν τιμίαν εἰς ὕβριν ἐζήτησεν· οἱ δὲ τιμῆς χάριν καὶ ὠφελείας τῆς ἑαυτῶν μαρτυρικὴν ἀξίως κεφαλὴν περιεποιήσαντο.

[13] Ναῦται δὲ καὶ πλωτῆρες οἱ πανταχοῦ, οὐχ οἱ τὸν Εὔξεινον διαπλέοντες Πόντον, ἀλλὰ καὶ οἱ τὸν Αδρίαν τέμνοντες, καὶ ὑπὲρ Αἰγαίου φερόμενοι, καὶ ὅσοι τὸν Ωκεανὸν πλέουσι τὸν ἐσπέριον, καὶ τοῖς Εώοις κόλποις ἐνθαλαττεύουσι, τὰ συνήθη κελεύσματα, οἷς τοῦ πλοῦ τὸν πόνον προσαναπαύουσιν, εἰς καινὴν τοῦ μάρτυρος μετέβαλον εὐφημίαν· καὶ διὰ γλώσσης ἐστὶν ὅλος ὁ Φωκᾶς αὐτοῖς ὑπᾳδόμενος, ἐπεὶ καὶ ἐναργῆ παρέχει τῆς βοηθείας τὰ σύμβολα. πολλάκις μὲν γὰρ ὤφθη, νῦν μὲν νύκτωρ προσογκουμένου χειμῶνος διεγείρων τὸν κυβερνήτην τῷ πηδαλίῳ ἐπινυστάζοντα· ἄλλοτε δὲ πάλιν τοὺς κάλως διατείνων, καὶ τῆς ὀθόνης ἐπιμελούμενος, καὶ ἀπὸ τῆς πρώρας προοπτεύων τά βράχη. ὅθεν καὶ νόμος ἐγένετο ναύταις, Φωκᾶν ἔχειν συνεστιάτορα. καὶ ἐπειδὴ τὸν νῦν ἀσώματον, σύσσιτον εἶναι καὶ κοινωνὸν τραπέζης ἀμήχανον· μάθετε πῶς ἄρα φιλευσεβὴς λογισμὸς ἑσοφίσατο τὸ ἀδύνατον. καθ᾽ ἑκάστην γὰρ

τὴν ἡμέραν τὴν τῶν ὄψων μερίδα πρὸς ἰσομοιρίαν τῶν ἐσθιόντων ἀποκληροῦσι τῷ μάρτυρι. ταύτην δέ τις τῶν δαιτιμόνων ἐξωνούμενος, τὸ ἀργύριον κατατίθεται, καὶ τῇ ὑστεραίᾳ ἄλλος, καὶ ἄλλοτε ἕτερος· καὶ οὗτος ὁ κλῆρος τῆς ἀγορασίας περιἳὼν ἅπαντας, δίδωσι καθημέραν τῆς μερίδος τὸν ὠνητήν· ἐπειδὰν δἐ ὅρμος αὐτοὺς ὑποδέξηται, καὶ εἰς γῆν ἀφίκωνται, μερίζεται τὸ ἀργύριον τοῖς πεινῶσι· τοῦτο ἡ μερὶς τοῦ Φωκᾶ, πενήτων εὐεργεσία.

[14] Τεθῆπασι τοῦτον καὶ βασιλεῖς τὸν καρτερικώτατον καὶ φιλόθεον, καὶ φιλοτίμοις κειμηλίοις κατακοσμοῦσι τοῦ περιβλέπτου πένητος τὸν ναόν. φιλονεικοῦσι δὲ οἱ ἐπιγινόμενοι τοὺς πρεσβυτέρους ὑπερβαλέσθαι. καὶ οὔπω θαυμαστὸν εἰ τῆς Ρωμαίων ἡγεμονίας ἄνδρες φιλευσεβεῖς, θεσμοῖς καὶ νόμοις σύντροφοι, οὕτως εὐλαβῶς ἔχουσι περὶ τὸν θεράποντα τοῦ Χριστοῦ, ὁπότε καὶ εἰς βαρβάρους ἔφθη τὸ θαῦμα· καὶ πάντες οἱ ἀγριώτατοι Σκύθαι, ὅσοι δὴ τὴν ἀντιπέρας τοῦ Εὐξίνου Πόντου ἤπειρον νέμονται, Μαιότιδος λίμνης, καὶ ποταμοῦ Τανάἳδος πρόσοικοι, ὅσοι τε τὸν Βόσφορον οἰκοῦσι, καὶ ἄχρι Φάσιδος ποταμοῦ παρατείνονται, πάντες οὗτοι δορυφοροῦσι τῷ κηπουρῷ· τοῖς δὲ πᾶσιν ἔθεσι καὶ ἐπιτηδεύμασι διεστῶτες ἡμῶν, εἰς τοῦτο μόνον ὁμογνώμονες γένονται, τὴν ἀγριότητα τῶν τρόπων ὑπὸ τῆς ἀληθείας ἐξημερούμενοι. εἷς γοῦν ἄρχων καὶ βασιλεὺς ἐκεῖθεν τὸν στέφανον τῆς κεφαλῆς ἀποθέμενος, χρυσῷ καὶ ἄνθεσι λίθων περιλαμπόμενον, καὶ τὸν θώρακα τὸν πολεμικὸν ἀποδὺς ὕλας ἔχοντα πλούτου· ἀλαζονικὴ γὰρ καὶ θρυπτομένη τῶν βαρβάρων ἡ πανοπλία, ἔπεμψεν ἀμφότερα ἀναθήματα, διὰ τοῦ μάρτυρος τῷ Θεῷ καὶ δυνάμεως καὶ ἀξιώματος καθιερώσας τὰς ἀφορμάς. πρόδηλον γὰρ, ὡς ὁ μὲν στέφανος τῆς βασιλείας ἦν χαριστήριον, ὁ δὲ θώραξ τῆς κατὰ πολέμους ἰσχύος.

[14] Τὰς δὲ συνεχῶς ἐπὶ τούτοις συμβαινούσας εὐεργεσίας διὰ τῶν ἐν ὀνείρασιν ὄψεων, καὶ τῶν θεραπειῶν, ὧν οἱ κάμνοντες ἀπολαύουσι, πῶς ἄν τις καὶ διηγήσαιτο, ἀδυνάτου καθεστῶτος ταῖς καθέκαστον ἐνεργείαις ἐπαφειναι τὸν λόγον; ἡμεῖς τοῖνυν ἐνταῦθα λήξαντες, δόξαν τῷ Σωτῆρι προσοίσωμεν, οὗ δοῦλοι πιστοὶ τοσαύτης ἠξιώθησαν χάριτος, ὥστε πρὸς πᾶσαν χρείαν καὶ περίστασιν, κατὰ τὴν δοθεῖσαν αὐτοῖς δωρεὰν, τοὺς ὁμοδούλους εὐεργετεῖν· καὶ ταῦτα μετὰ τὴν ἐνθένδε ἄφιξιν, καὶ τὸν τοῦ σώματος χωρισμόν· ὧν ἡ μνήμη μετὰ τοῦ ἔργου καθ᾽ ἡμέραν διατρέχει πόλεις καὶ κώμας, πανταχου τὸν εὐεργέτην κηρύσσουσα Κύριον· ᾧ πρέπει πᾶσα δόξα καὶ τιμὴ καὶ κράτος καὶ μεγαλοπρέπεια, νῦν καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.

The church of St. Phocas most celebrated: some relics in other places: From that time until now we have him, O men, as a column and support of the divine churches throughout the world; and he is the most illustrious of the martyrs, holding himself the first place among the best. He draws all men in a crowded throng to his dwelling, and the public roads are full of those who hasten from every region to the place of prayer. And that magnificent temple, to which it fell to possess the most sacred body of the Martyr, is indeed a relief for those who are afflicted; a physician's shop for those who labor under diseases; a table for those who hunger: for Phocas dead now feeds more abundantly than Joseph living formerly in Egypt. For he indeed exchanged grain for money; but this man bestows it freely upon the needy. Thus the crowds of beggars and wanderers run to the isthmus of Sinope ^a as to some common storehouse. But there indeed it is so. And if elsewhere too, by the imparting of a few relics, the Martyr has established for himself as it were a colony led out from the mother city, that place also is admirable, and most longed for by all Christians: even as ^b this place of ours has been made a house of those who feast. "For precious in the sight of the Lord is the death of his Saints": and relics divided among many places preserve everywhere for the thrice-blessed Man the entire brightness of his name.

[11] So too in the royal city, the chief of Italy and queen of the whole world, a church built for him at Rome, and his head translated thither: the Martyr is honored and celebrated by the concourse of the whole people, and has a shrine ^c built with remarkable beauty. And the Romans honor Phocas no less than Peter and Paul. For which reason, as they say, they procured the head of the Martyr with the greatest zeal, adopting a resolve contrary to that of the wicked Herodias. For she indeed, thirsting for blood, demanded the venerable head of a just man for an outrage; but they, for the sake of honor and of their own advantage, worthily claimed for themselves the head of the Martyr.

[12] And sailors, and those who are passengers — not only those who cross the Euxine Sea, the Saint the patron of sailors, but also those who cut the Adriatic sea, and those who are borne over the Ægean; those likewise who sail the Western Ocean, and those who plow the gulfs of the Eastern sea ^d — have turned the accustomed chants, by which they relieve the labors of navigation, into a new praise of the Martyr, and Phocas is wholly in their mouths, sung in their songs: inasmuch as he furnishes clear proofs of present help. For he has often been seen, now indeed by night, when a storm of the sea was swelling up, rousing the helmsman who was dozing at the tiller; and at another time again stretching the ropes and taking care of the sail, and from the prow keeping watch for the shoals. Wherefore it has been established among sailors as a law that they should have Phocas for a table-companion. But since it cannot happen that one who now exists without a body should become a guest and a partaker of the table, see how a pious thought made easy what seemed impossible to do. For every day they assign one equal share to the Martyr, in proportion to the number of those eating. And some one of the company, buying it, deposits the money; another does the same on the following day, and a third on the third: and that lot of purchase, going round them all, supplies a buyer of the share each day. And after the harbor has received them, the money collected is distributed to the hungry: and this is the share of Phocas — the benefaction of the poor.

[13] Kings also admire him, who showed himself most brave and most religious, and venerable even to the Barbarians, and they adorn the sacred shrine of that Poor Man, worthy of all regard, with splendid and magnificent gifts. Those who come later strive to surpass the older. Nor is it now any wonder that pious men of the Roman empire, whose life is governed by customs and by laws, should so far venerate the Servant of Christ, when the admiration has reached even to the Barbarians; and all the fiercest Scythians — as many, I say, as inhabit the mainland opposite the Euxine Sea ^e, dwellers by the Mæotic lake and by the river Tanais, and whoever inhabit the Bosphorus and extend as far as the river Phasis — all these, I say, render obedience to the Gardener: and though they differ from us in all their customs and pursuits, in this one thing alone they agree with us, that the wildness of their manners is tamed by the truth. Certainly one prince and king ^f from that quarter, laying aside the crown of his head, magnificently shining with gold and with flowers of gems, and stripping off the war-breastplate of costly material (for the armor of the barbarians is proud and luxurious), sent both as offerings, consecrating to God through the Martyr the tokens of his power and dignity. For it is clear that he sent the crown to give thanks for his kingdom, and the breastplate for his warlike valor.

[14] But as for the benefits which continually come about on account of these things, through visions in dreams and beneficent to many. and the cures which the sick obtain — in what manner could anyone recount them, since speech cannot approach each single case? Let us therefore, ending here, offer glory to the Savior, whose faithful servants have obtained such grace that in every necessity and chance, according to the gift granted them, they do good to their fellow servants: and this after they have departed from human affairs and have been separated from the body. Their effectual memory, daily pervading cities and villages, everywhere proclaims the Lord as benefactor: to whom belong all glory, honor, and power, and magnificence, now and for ever and ever. Amen ^g.

ANNOTATIONS.

The Bosporani, moreover, were between the Euxine and the Mæotic lake. The river Tanais discharges itself into the said place. The river Phasis likewise flows into the Euxine, but on the Eastern side, since it is a river of the province of Colchis. The author therefore means, if we take his words to the letter, that the barbarian Scythians who dwelt widely beyond the Euxine toward the North, and also the inhabitants of Colchis, who extended to the East of the said sea, held St. Phocas in veneration. But we cannot doubt that these things too are exaggerated beyond the truth, just as most of the rest.