ON ST. CALLISTRATUS AND HIS FORTY-NINE FELLOW SOLDIERS: MARTYRS, PROBABLY AT BYZANTIUM IN THRACE,
MORE PROBABLY AT BYZANTIUM IN THRACE.
Under Diocletian.
PRELIMINARY COMMENTARY.
On the cult, the Acts, and the place and time of the martyrdom.
Callistratus, martyr, more probably at Byzantium in Thrace. (S.)
The XLIX companions, soldiers and martyrs, more probably at Byzantium in Thrace. (SS.)
BY J. S.
Concerning the fifty Martyrs, whom the Greeks commemorate on the XXVII of September and honor with an ecclesiastical Office, Baronius has the following at this XXVI day in the Roman Martyrology: Callistratus and his fellow MM. are commemorated on this day among the Latins, At Rome, St. Callistratus, martyr, and forty-nine other Soldiers, who, when in the persecution of Diocletian Callistratus had been sewn up in a sack and plunged into the sea and had escaped unharmed by God's help, were converted to Christ and underwent martyrdom together with him. Philippus Ferrarius assigned these Martyrs to the same day, and likewise announced them at Rome. The elogium which he wove at greater length is drawn from the Acts, and for that reason there is no need to transfer it here. Galesinius has this at the same day: At Rome, moreover, the holy martyrs Callistratus and one hundred and eighty-four Companions. This number is not correctly expressed: for the multitude of those who are said to have been converted does indeed rise to that number; but they were not all arrested and crowned with martyrdom. As regards the XXVI of September, I think these Martyrs were transferred to that day by Galesinius and Baronius through mere inadvertence, since they properly belong to the following day. We nevertheless follow the Roman Martyrology, as is our custom; but we warn our readers that the Saints are said both to have suffered on the following day and to be venerated on it among the Greeks.
[2] Certainly the memory of St. Callistratus and his fellow martyrs is found inscribed at the XXVII of September in the printed Menæa of the Greeks, among the Greeks on the XXVII of September, in both printed Menologies, and in the Typica and Anthologies; as also in the manuscript Synaxarion which once belonged to Sirmond, and in other manuscript Calendars. The Calendars of the Muscovites agree as well; and from this I gather that the cult of St. Callistratus among the Greeks is ancient. For I scarcely find any of the more recent Greeks in the illustrated Calendars of the Muscovites. The elogia with which the Greeks adorn the Saints are drawn from the Acts, as becomes plain on comparison. For this reason I refrain from reciting them; I shall, however, observe a few things about the points less correctly stated in them. In the Basilian Menology, besides Callistratus, one hundred and eighty-four soldiers are announced, which I have already corrected in Galesinius. In the Sirletian, forty are first said to have been converted instead of forty-nine, then another one hundred and eighty-four instead of one hundred and thirty-five, and these latter are also said to have been beheaded, which in the Acts is asserted of the former only. Here too Marinus is said to have suffered along with them, though in the Acts he is said to have been crowned after them. In the elogium of the Menæa the carelessness is equal; for forty-five are first said to have been converted, then another one hundred and eighty-four, and all beheaded together.
[3] The number of the Martyrs is nevertheless expressed more accurately in the little verses which are prefixed to the elogium in the Menæa, and in the announcement itself, they were fifty in number, which runs thus: On the same day, the memory of the holy martyr Callistratus and of his holy Companions, forty and nine Martyrs. Then follow these two verses concerning Callistratus:
Τμηθεὶς ὁ Καλλίστρατος ἀυχένα ξίφει, Στρατῷ συνήφθη καλλινίκων μαρτύρων.
Callistratus, smitten on the neck by the sword, Was joined to the army of the gloriously victorious martyrs.
On the remaining forty-nine these follow:
Δεκὰς τετραπλὴ μαρτύρων σὺν ἐννάδι Διὰ ξίφους ἄθλησιν ἀθλεῖ τιμίαν.
A fourfold decade of Martyrs together with a ninefold company Contends by the sword an honorable contest.
The verses here given are also reprinted in the Greek Anthology which was published in the year 1738, and there the announcement expresses the same number. The same number is likewise correctly read in the manuscript Sirmondian Synaxarion, in which a lengthy elogium conformable to the Acts is given.
[4] [And they are honored with an Office by the Greeks, and a church was dedicated to them.] Concerning the cult of St. Callistratus and his fellow martyrs among the Greeks, it is established from the Menæa and the Anthology already praised: for in both an Office concerning them is prescribed. In each of them the fortitude of the Martyrs, their contests and their victory are celebrated in general terms, and indeed in very many and most magnificent terms in the Menæa. In these too repeated mention is made of the benefits bestowed upon the wretched. Since they are general, I recite only the first passage:
καὶ νῦν πηγάζεις πᾶσιν ιἄματα, τοῖς τῷ ναῷ σου πίστει προστρέχουσι, καὶ τοῦς ἀγῶνάς σου ἐν αὐτῷ γεραίρουσι, καὶ τὴν σεπτὴν μνήμην σου, μακάριε, πανηγυρίζουσιν.
And now thou pourest forth fountains of healings for all who run with faith to thy church, and who recall thy contests in it, and who celebrate thy venerable memory, O most blessed one. From the whole Office, which is full of magnificent titles and elogia, it is quite clear that the cult of St. Callistratus was famous; and from the words adduced it is further clear that a church was dedicated to the Saint, and that he was renowned for miracles.
[5] The Saints do not seem to have suffered at Rome, But from these things the place is not yet gathered in which St. Callistratus suffered and was afterwards honored with a church. If we inspect the Acts without further attention, he is said at num. 2 to have suffered at Rome, and at num. 17 it is said that a church was built to St. Callistratus and his Companions in the middle of Rome. But I can with difficulty believe that St. Callistratus suffered at Rome with forty and nine Companions, and was there honored with a magnificent church, since nowhere do I find that he was ever venerated at Rome, or that a church dedicated to St. Callistratus existed there. Modern writers indeed everywhere place Callistratus and his Companions at Rome; but other things also occur in the Acts which make it impossible for me to assent to their opinion. I should rather believe that he suffered at Byzantium: for this city, when it was enlarged by Constantine, was called New Rome or Constantinople; and thereafter it was for the most part called Rome by the Greeks of the middle age. My opinion is favored by the Saint's native place, who was not a Carthaginian, as is wrongly read in the Latin Version in Surius, but a Chalcedonian, as is found in our Greek transcript. Moreover, he is said to have been at Rome with his whole cohort, or to have come to Rome, while he was a recruit. But that a cohort of Chalcedonians, or one in which Callistratus of Chalcedon had shortly before been enrolled, came to Rome is by no means probable, since no reason is alleged for so great a journey, which is a very long one between Chalcedon and Rome.
[6] But Byzantium and Chalcedon were neighboring cities, separated only by the Thracian Bosphorus, but at Byzantium, that is, Constantinople. so that he could have been enrolled in the army either at Byzantium or at Chalcedon. For the Greek word γενόμενος is ambiguous, and can be understood either that he was at Rome, that is, at Byzantium, with his whole cohort, because he had there given his name to the army, or else that he had come thither with the cohort. Other reasons too are added, namely that at num. 6 he is said to have been enclosed in a sack and thrown into the sea, with the commander standing on the shore. This agrees with Byzantium, situated by the sea or by the Bosphorus; not equally with Rome, from which the sea lies much farther off. Then the author speaks of the church of St. Callistratus at the end of the Acts in such a way that it seems to have been standing while he was writing, and to have been well known to him. For he has it thus: And afterwards they raised a temple for them, to which few are like in beauty: which stands in the middle of Rome, the most royal of all cities. So Metaphrastes, who would not have called Rome in his own time the most royal of all cities; but without doubt he spoke thus of Constantinople, and that the church of St. Callistratus was there rather than at Rome is gathered also from the words of the Menæa given at num. 4. Wherefore scarcely any doubt remains to me that the wrestling-place of the said Martyrs is to be fixed at Constantinople, since the cult itself among the Greeks, and the absence of cult among the Latins, abundantly indicates that the Saints suffered in the Eastern church.
[7] The Greek Acts of St. Callistratus and his fellow martyrs, which we have from the Medicean codex of the royal library of Paris, the Acts written in Greek by Metaphrastes: are everywhere attributed to Metaphrastes as their author. Allatius, in his work on the writings of the Simeons, page 129, reciting this opening, Τὴν τοῦ Χριστοῦ ποίμνην, etc., agrees that Metaphrastes is the author; nor do I find any reason for setting myself against the common opinion. They have been published in Latin in Lipomanus and Surius. But since the authority of Metaphrastes cannot be of the highest order for deeds of the fourth century, even if perhaps he followed older Acts, it will be enough for me to reprint the Latin Translation, but collated with the Greek text and emended wherever the interpreter shall appear to have strayed from the Greek context. The faults of these Acts, which are quite numerous and render their credibility doubtful — not indeed as to the main matter, that is, as to the martyrdom of the Saints itself, but as to several circumstances — I shall briefly indicate in the Annotations. Baronius acknowledged in his Annotations on the Martyrology that not everything in the Acts is equally probable, in these words: There are nevertheless in them some things which need correction. These would be still more numerous if the martyrdom were to be placed at Rome.
[8] For the rest, as regards the time of the martyrdom, at the beginning of the Acts the contest of Callistratus seems to be placed not only under Diocletian, the time of the martyrdom. but even in the general persecution. Yet where the arrest of Callistratus and his first words with the tyrant are related at num. 3, a particular persecution is rather suggested, which about the end of the third century began to rage chiefly against the soldiers, as Eusebius relates in book 8, chapter 4, and elsewhere. On this side, therefore, it seems more probable that St. Callistratus suffered with his Companions before the end of the third century, or at any rate before the year 403, in which the general persecution was set in motion. Wherefore I place the martyrdom of the Saints under the reign of Diocletian, omitting the year, which is not more closely known.
ACTS
By the author Simeon Metaphrastes,
From the Latin edition of Lipomanus and Surius, collated and emended in various places from the Greek text.
Callistratus, martyr, more probably at Byzantium in Thrace. (S.)
The XLIX companions, soldiers and martyrs, more probably at Byzantium in Thrace. (SS.)
By Simeon Metaphrastes.
The violence of the persecution against the Christians under Diocletian: When the enemy saw the flock of Christ multiplying day by day, he rushed upon it with great fury, planning to destroy it utterly. For having let loose upon it certain wicked and savage wolves — Diocletian, I mean, and Maximian, tyrants, and beasts rather than emperors — he tore it through them most bitterly and most cruelly. For he sent upon them so great an impulse against the Christians that they reckoned all else small and worthy of only slight care, and made much of this one thing alone: to destroy all Christians utterly, if it could be done; and they thought this work would be for greater glory to them than all the rest. Governors, therefore, harsher than they, were sent by them through all parts of the earth, and edicts went out into every region that obeyed their rule — edicts worthy both of the mind of the emperors and of the temper of their servants. But the wicked persecutors were not destined to prevail forever over the sheep of Christ: for he who had sent them out into the midst of wolves brought it about that in a certain new manner they overcame their persecutors.
[2] the faith of Callistratus received from his forefathers. And many others indeed, having proved superior both to threats and to torments, were adorned with the crown of martyrdom; but among the rest also that noble soldier of Christ who ran the most beautiful course of martyrdom, Callistratus: who was born indeed at a Chalcedon, and was enrolled in the number of the cohort which was called that of the b Kalends. But when he was at Rome with the whole cohort, and had been newly chosen, he alone, like some star in a night in which the moon does not shine, sent forth a pleasing splendor, illuminated by the faith of Christ, while his fellow soldiers were held fast in the darkness of error. For his c forefather on his father's side, by name Neocorus, having come to Judea while Pontius Pilate was governing it, had both seen the sufferings of Christ and heard of his divine resurrection; and when he had considered the marvels that were then done, he approached the Apostles and made himself known to them, purchasing the faith of Christ as something precious. Then, returning home, he shared these good wares with all who were joined to him by blood. Thus Callistratus became the heir of this inheritance, and everywhere brought in the faith which is in Christ as riches that cannot be stolen away. For this reason, having become suspect to the soldiers, he was diligently watched by them to see what he might be doing.
[3] Accused by his fellow soldiers and ordered by the commander to sacrifice, When therefore one night they had observed him rise from his bed and pour out his accustomed prayers to God, they reported this to d Persentinus, the commander of the army. He, summoning him at once, said: Are the things, O Callistratus, which are said by your fellow soldiers true? But he said: I do not know what they may say of me; for I am conscious of no evil in myself. But the commander bids the soldiers speak. And they say: Order him to sacrifice to the gods, and thus you will know what he thinks, and what his religion is. And when Callistratus was at once ordered so to do, he said: I have not learned to sacrifice to gods, but rather to the true and living God, who brought forth all things out of nothing and formed man from the earth. But as for the gods who are worshiped by you, which the hands of craftsmen have fashioned, bestowing elegance and beauty upon them by carving and casting — these I call by that name because I have learned from divine Scripture that they are not gods but rather demons. For it says: All the gods of the nations are demons; and, The idols of the nations are silver and gold, the works of the hands of men. But to sacrifice to God the sacrifice of praise, and to render vows to the Most High, I have learned again from the same Scripture. And if a difference of doctrine were a hindrance to me in my military duty, it would be reasonable both that they should justly denounce me, and that your magnificence should attentively hear the denunciation, and should accuse me on the ground that I had not fully performed my office. But since I offend in nothing, for what cause, on this account alone, that I do not agree with your doctrine, do you both readily lend your ears to them and bring me into judgment?
[4] The commander of the army, filled with anger at this, said: It is not now he answers steadfastly, and is tried with scourging: the time for rhetorical speeches, but for torments far more bitter and for terrible punishments, which you will shortly experience, unless, obeying me, you sacrifice to the gods whom the emperor himself also adores. For you are not ignorant of how terrible I am, seeing that by my very look and my e lion-like roar I can strike terror even before the punishments. But Callistratus said: Your snarling, of whatever kind it may be, brings terror for a short time; but that gnashing of teeth is eternal, into which I greatly dread to fall, and by the mere memory of which I am terrified. And the commander of the army, since he could not restrain his anger, orders him to be stretched out by the soldiers and violently scourged. But he, even while he was being scourged, uttered no cry of one in pain, and gave forth no groan to move anyone to pity; but as though another were enduring the torment, he himself sang psalms, saying: I have sworn, and I have determined to keep the judgments of thy justice, O Lord. And again: I am humbled exceedingly: O Lord, quicken me according to thy word; and permit not that I be a mockery to this pestilent man; but strengthen me, O Lord, that I may bear these torments, giving strength to this lowly and feeble body, and making my spirit stronger. But when, while the Martyr was being scourged for many hours, the wicked judge saw his blood flowing down like a river, he ordered him to be released from the torments, and said to him: These are the beginnings of the rewards of disobedience, Callistratus. Take counsel for yourself wisely, therefore, and comply with what I say, that you may be freed from the torments which yet await you. For I swear to you by the gods, unless, yielding to the imperial decree, you sacrifice to them, the torments will destroy your body, and the dogs will lick your blood, and the lions will devour your flesh. But the noble Callistratus said: I hope in the strong God, the living God, that he himself will draw me out of the mouth of the lion, and my only-begotten soul out of the hand of the dogs. For f she alone in truth, in the whole army that obeys you, now acknowledges this God. But I trust in him that he will receive not her alone, but her together with many others, when the knowledge of this holy and adorable name has been imparted to them also.
[5] That beast, more provoked by these words, orders many small potsherds to be strewn beneath, dragged over potsherds, and the Martyr to be dragged on his back over them, so that, the wounds of his body being thus torn open, the sense of the pains might be sharper. And when this was done more swiftly than said, he orders again that a funnel be put into his mouth and a basin of water be poured into him, so that the Saint might be filled like a wineskin. And after he had bravely endured this punishment, the judge said: Unless you obey me, the deep of the sea shall have you. For it is plain that unless I shortly remove you from our midst, you will destroy other soldiers of mine as well. But Callistratus said: You indeed, O most wicked man, take great care to keep undiminished the flock that is under your father the devil; but my hope and confidence is in God, that I shall win this flock for my Christ, and confirm it in the true faith, and g set up his church in the middle of this city. But the commander of the army, more troubled in mind, said: Impious and unhappy man that you are, the sentence of death already hangs over your head, and you are planning to set up a new church and to bring many of ours over to your God.
[6] Enclosed in a sack he is cast into the sea, but is delivered: When he had said this, he orders a sack to be brought to him, and the Saint to be thrown into it, and to be let down at once into the deep of the sea. And he himself stood on the shore, trusting the matter to no one else but his own eyes. But the sack, by a certain divine providence, being dashed by the force of the waters against a rock that lay hidden in the sea, was torn open, while the just man prayed within it as though in the belly of the whale. And God, who is wonderful, was altogether about to preserve him as he had before preserved Jonah. And so two dolphins, as though bidden, swimming up and taking the Saint upon their backs, lift him on high; then, approaching the shore, they gently and carefully h set him down on the land. In which place the holy Martyr, fitly singing the words of David, said: I came into the deep of the sea; but neither did the tempest overwhelm me, nor did I labor with crying while I prayed to thee, O Lord. For thou didst swiftly hear my prayers, and didst snatch me wonderfully and beyond expectation out of inescapable bonds and out of the lowest deep; and when my sack was torn open, thou didst surround me with gladness.
[7] by which miracle forty-nine Soldiers are converted. But these things the Athlete sang thus with a voice of exultation. And the multitude of the soldiers, astonished at what had happened beyond expectation, at once falling down, took hold of the Saint's feet (and they were forty and nine in number), asking to be freed from the error of idols and to be brought to Christ. For behold, they say, we have learned that your God is truly great, who delivered you wonderfully even out of the deep of the sea. And the blessed Martyr said: My Lord Christ does not drive away those who come to him. For he says: Come to me all you that labor and are burdened, and I will refresh you. Rejoice therefore and exult, for your reward is abundant in heaven. And when he had said this, and had lifted his hands to heaven: O Lord, he said, who dwellest in the heavens and lookest upon lowly things and abidest forever, look upon this thy little flock, and preserve it from all harm, both of the beasts that are seen and of those that do not fall under sight. For thou alone art glorified unto ages of ages, Amen.
[8] These, beaten with scourges, are consigned to prison with him, After these things had become known to the commander of the army, i looking toward the army he said: By the most shining sun, this man is filled with great sorceries. For he both checked the force of the waters, coming forth unharmed from evils, and, as he foretold, drew these men over, blinding their eyes. Then turning to the Martyr: I, he said, will refute your sorceries, O Callistratus. And shortly you shall know who Persentinus is, the worshiper of the great gods, and who that Crucified One is whom you worship and in whom, accursed man, you vainly trust. When therefore he had taken his seat on the tribunal, he orders all the soldiers who had believed to be beaten with k cudgels; who also, while they were being grievously beaten and their limbs were being broken, said as with one mouth: Lord Jesus Christ, be present as a helper to thy servants, and give us patience to the very end. For on thy account, and for the faith that is in thee, we have of our own will resolved so to suffer. And by thee let our teacher and shepherd Callistratus also be preserved, that through him, being more perfectly instructed in the word of godliness, we may receive a firmer knowledge of thee. For now we are like lost sheep in thy sight, O Lord. And when at length satiety of his fury had scarcely taken hold of him who was full of every
fury and wrath, he orders them indeed to be released from the scourges, but to be led away into custody, to be kept there so long until he should have considered what he might determine concerning their destruction. For it distressed him not a little that the army was forthwith to be diminished by fifty soldiers, and that on account of a change of religion.
[9] Condemned therefore to prison together with the most holy Callistratus, in which they are instructed in the Christian faith, they learned from him the true knowledge of God. For one of them, Dalmatus by name, standing in their midst, says to the Saint: I ask you, teacher, that we may be taught the divine doctrines more openly, whereby our mind may be established in the faith of Christ, and that we may know the hope of the life which is looked for, so that, being no longer unsteady in thought, we may not easily be deceived by those who wish to turn us aside. Let the mysteries also of the dispensation of the flesh he took upon him, and of the resurrection and of the recompense, become known to us. For neither from our parents nor from anyone else have we learned anything of these things before. And the blessed Callistratus said: Let each one of you ask about what he will; and God, who teaches man knowledge, will supply speech to us also for your profit, and will inspire understanding in you, that you may rightly know the mysteries of godliness. When he had spoken thus, another again, l Bibrachus by name, said: It is needful for us first to know how Christ, being God, willed also to become like m men; and how he endured mockeries and reproaches, and buffetings, and insults, and scourges, and at the last the death of the Cross.
[10] And the Saint, beginning from on high, related to them at greater length the mystery of the knowledge of God, as he discourses at length saying: God, when he had constituted the universe out of nothing, fashions man with his own hand after his own likeness, and gives him for his delight the paradise which he had made, giving him free will and making him lord of every created thing that is seen. The devil, therefore, envying him this manner of life and this honor, assails him by deceit, and brings it about that he offends the Creator. Upon the first man, therefore, death is decreed as a punishment, and (alas for me) n expulsion from that paradise and those delights. And when this had been done, the pride of the devil, who had tripped him up, was greatly exalted, inasmuch as by this deceit he had brought man under his yoke. And what evil indeed did he not do? To what error, and to what adoration of accursed idols and of serpents and of beasts, did he not subject him; and did he not teach him to use the slaughter of men for the offering of sacrifice to demons? And for that reason he dragged him wretchedly into the passions of shame. Thus, therefore, the Lord, seeing his own handiwork held under the dominion of the devil, did not endure to leave it altogether without help; but he gave also a law which restrained the assaults of evils, and sent Prophets, who taught whom it behooved to adore, and pointed out the way of salvation. But after he saw that this help was not sufficient against so great forces of evil, being overcome by his own inward compassion because of the perishing of his handiwork, he gives that very Son of his, the only-begotten; and brings it about that he becomes man, as we are, though he had not lost even that which he was, namely God: so that under the pretext of flesh and in human form he might lure on him who had deceived us, so that while he thought to attack a man he might fall upon God. Which also came to pass. For when he had overcome by strength the invading enemy, he gave us this victory through the flesh he had assumed from us.
[11] to Callistratus But not even so did the adversary refrain from the malignity that is dear to him. But when he saw many drawn to the knowledge of the truth, both by the things he taught and by the miracles he wrought — enlightening the blind and raising the dead, strengthening the paralytic and healing the possessed — he stirs up against him the race of the Jews, moving those wicked souls by envy. And they crucify him indeed, having seized him when he willed it, a higher providence permitting; and they put him to death. For this was done rather for the utter ruin of the adversary and for our perfect raising up. For when he had descended to the lower regions, and then on the third day had risen again, he thus puts to death the devil who had put to death; and by his resurrection he makes us rise again with him, and lifts us up to the heavens, inasmuch as he ascended together with the nature he had assumed from us. And before his coming in the flesh, some perhaps were worthy of some pardon, and some excuse was left to those who through ignorance of the truth clung to the deceit of idols; but from the time that he came upon earth and made the will of the Father manifest to all, no pardon is to be given to those who prefer falsehood to truth after the knowledge of the truth, and darkness to light after the light has shone. Therefore you also have done well in that you have left the darkness, which is the worship of idols, and have come to Christ the true light, that you may obtain eternal life through the death he took upon himself.
[12] on various When the Saint had thus taught, another rose again, whose name was Heliodorus, and said: Tell me, my lord Callistratus, whither goes the soul of each man when separated from the body, and what lot receives it, and what dwelling o takes it in? To whom the blessed one said: Two [p] places are prepared for the souls which are separated from the body; of which the one is exceedingly beautiful and full of graces, and brings great delight to the souls that have obtained it; but the other is full of gloom and foul to look upon, and able to bring great sorrow. Whatever souls therefore are good, and those which on the contrary are otherwise disposed, both alike obtain the place befitting them. But the recompense is not made perfect, neither for the good nor for those who are otherwise, until the bodies rising from the tombs shall have been joined again to these souls. For then Christ will come again upon the earth; and before him all men shall be set, and each shall receive the recompense worthy of the life he has led.
[13] heads of the faith. But Domitianus,* rising after these, said: Do those, then, who sin much in the present life not pay the penalty here, but is it reserved for them there to make expiation for their wicked deeds? And the blessed Callistratus answered: There indeed is the perfect judgment; but nevertheless here too the justice of God pursues many evil men. For since God is gentle and patient, and thirsts for the correction of every sinner, he brandishes indeed his sword and bends his bow, terrifying by the display of arms and calling to repentance. But after he has seen that they are made no better thereby, but rather afford to others an occasion of sloth, at once he brings on the cutting and exacts the punishment: for some indeed in proportion to the greatness of their sins, but for others less, inasmuch as punishment awaits them again there; as befell Pharaoh, and Sodom. For although punishment followed them on the spot, they have not yet fulfilled the whole penalty. And this is plain from hence: For it shall be more tolerable for Sodom in the day of judgment, he says, than for that city which does not receive the preaching of the faith of Christ. For thus it is shown that the punishment which is here does not suffice for the Sodomites, if account be taken of the things wherein they sinned; but there is still reserved for them there the dregs of the cup of God's judgment. But if certain bitter and harsh things are inflicted upon some just men also in the present life, it is by no means to be wondered at: for these are a proving of the virtue they have gathered; or else a punishment of certain faults, by which, being thoroughly cleansed, they are sent on clean of all things to the life which is there. You also, therefore, must take care not to stand on the side of those who are punished for their sins, but on the side of those who please God, that you may obtain eternal rewards. For you have been made vessels of election, since you have believed in God; and you will be made perfect when enlightened by divine baptism. Finally you will be made more perfect still, if you accomplish the course of martyrdom with a brave and eager spirit. Let us stand, therefore, with a great and lofty spirit, and, fortified by faith, let us resist the devil; let us contend lawfully, and let us overthrow and turn back our adversaries. For thus we shall obtain the greatest rewards from Christ, the president of the contest.
[14] Giving them these and many more admonitions day and night, the divine Callistratus, All, questioned again, confess the faith, and teaching like a teacher of children, was preparing them and giving them courage for the contest set before them. But on the following day the commander of the army, when he had taken his seat in a certain conspicuous place of the city, with his army also standing by, summons the glorious victor Callistratus and the Martyrs who were with him. And when they had been brought forward, he said: Tell me, Callistratus, have you admonished these men also to sacrifice to the gods and to be freed from intolerable torments, or do you still persist in your former disobedience? And the great Callistratus said: Concerning myself indeed I give this answer, that I am not going to deny an honorable confession, nor have I been persuaded to fall away at all from the side of the Christians, nor will it ever be possible to persuade me not to stand by the covenants entered into with God. But concerning these, question them yourself; they will declare to you concerning themselves, for they have wisdom enough. And so the commander of the army, looking upon them, said: But you, what do you say, who have been seduced by the arts of sorcery? And they said: Why do you vainly deceive yourself, thinking that you will deceive us? For if indeed you wish to examine us concerning the army, in which we are subject to you, in all things we yield to you and in no way resist you. But if concerning faith and religion, you will hear nothing else from us but that we are Christians, and that we acknowledge one God, maker of heaven and earth, in whom also we believe, and his only-begotten Son our Lord Jesus Christ, and the Holy Spirit, as this wise Teacher of ours has taught us.
[15] When the forty and nine martyrs had answered this as with one mouth, and scourged again, and delivered from the water, the commander of the army orders them to be scourged; then, bound hand and foot, to be thrown into a nearby [q] pool which was called Oceanus. When therefore they had bound them and were about to cast them into the water, Callistratus prayed, saying: O Lord, who dwellest on high and lookest upon lowly things, direct thine eyes to this thy least flock, and vouchsafe that it be washed in these waters with the laver of regeneration and of adoption through the coming of thy Holy Spirit, so that, cleansed by him from all the vanity of the old man, they may become sharers in the inheritance of those who have pleased thee from the beginning of the world. And as soon as they had been thrown into the waters, a thing worthy of hearing and of wonder came to pass. For their bonds are loosed, and with joyful countenance and eager bearing they at once come up out of the water. And the divine Callistratus was seen bearing on his head a crown by far the most beautiful, and a voice came to him from heaven, saying: Be of good courage, Callistratus, with your flock, and come now, to rest in the eternal tabernacles. And together with the voice God also raised a great earthquake, so that a statue which stood near fell down and was resolved into dust.
[16] with another 135 converted, And when the other soldiers had seen and heard these things,
who were one hundred and thirty-five in number, they too believe. They are not, however, arrested together with those already mentioned; but those forty-nine alone, at the command of the commander of the army, are handed over into custody. And so Callistratus says to them: Behold, brethren, by the grace of Christ you have been thought worthy of the laver of regeneration. It behooves us therefore to give him such thanks as are fitting. Let us rise, then, and pray. Then, with hands stretched out to heaven, he said: Lord God, who willest all men to be saved and to come to the knowledge of the truth; who hast also snatched thy flock out of the mouth of the lion and hast called it to eternal salvation, vouchsafe that we all be perfected in thy faith and come to thee, our Lord, unspotted and clean: for thou art blessed unto the ages.
[17] they obtain the crown. A church dedicated to them. But these things were done by the Saints in custody. And the commander of the army, fearing lest through the miracles wrought by them many should fall away from him and another part go over to Christ, having communicated the matter with his assessor, [r] Verus the Ducenarius, and having taken counsel with him in common, sends soldiers by night, who had been ordered to cut the Saints limb from limb in the prison. And this indeed was done on the twenty-seventh of September. But the hundred and thirty-five soldiers who had believed, coming up, took away the bodies of the Saints and buried them honorably; and they [s] raised for them a temple to which few are like in beauty, which stands in the middle of Rome, the most royal of all cities. Moreover they also found in the prison a paper on which was a certain teaching and account of the glorious martyr Callistratus, renowned for his victory. And after their consummation, [t] Marinus also underwent martyrdom, a man both most illustrious in glory and most learned in doctrine, who showed fortitude and constancy to the very end: to the glory of our Lord Jesus Christ, to whom is due all honor and adoration unto the ages of ages. Amen.
ANNOTATIONS.
p. On this passage Lipomanus observes that a third place, or purgatory, is not excluded, because the discussion is only of the places in which souls are to abide forever. I add that the words are not those of St. Callistratus but of Metaphrastes; nor has this man's opinion concerning purgatory become known to me, since he is a Greek of the middle age.
q. The Greek word κολυμβῆθρα — for which in our transcript is faultily read κολυμμῆθρα — signified in the middle age the font of a baptistery. That pool seems to have been carefully sought out by the author, so that he might have an occasion for saying that the newly converted soldiers were baptized. But if the opportunity of receiving baptism was lacking, they could at least have been baptized by shedding their blood for the faith. The prodigies heaped up in this place render the credibility suspect.
r. In our transcript, Verus the Ducinarius; I do not know whether more correctly.
s. The translator has afterwards raised; which I indeed think true, but afterwards is not found in the Greek transcript. Yet I judge that the temple was afterwards built not by those soldiers but by other faithful, and at Constantinople, not at Rome, as was said in the preliminary Commentary at num. 6.
t. Several martyrs bore the name Marinus, and a certain Marinus also suffered at Byzantium with many others. Of these among us at 8 May. Whether the Marinus here mentioned is also venerated, I do not find. Certainly he does not seem to belong to today's class of Martyrs.
* In Greek δομετιανὸς.