Cosmas and Damian and Anthimus and Leontius and Euprepius

ON SS. COSMAS AND DAMIAN AND ANTHIMUS AND LEONTIUS AND EUPREPIUS, MARTYRS,

AT ÆGÆ IN CILICIA.

More probably in the year CCXCVII.

PRELIMINARY COMMENTARY.

Cosmas, Martyr, at Ægæ in Cilicia. (S.)

Damian, Martyr, at Ægæ in Cilicia. (S.)

Anthimus, Martyr, at Ægæ in Cilicia. (S.)

Leontius, Martyr, at Ægæ in Cilicia. (S.)

Euprepius, Martyr, at Ægæ in Cilicia. (S.)

BHL Number: 1977

BY J. S.

§ I. The memory of the Martyrs in the Latin and Greek Fasti, and their cultus on various days.

[ ] Most celebrated always in the Church have been the names of the saints Cosmas and Damian, to whom must be joined the three others expressed in the title, SS. Cosmas and Damian, whom the Greeks make threefold, even though the fame of these has shone less brightly. But concerning the said Martyrs more things come to be studiously investigated than to be narrated as certain. For the Greeks have brought in three pairs of Cosmas and Damian, and in the past century some Latins adopted that opinion, while others cried out against it. That that controversy may be more clearly examined, we shall first search through the Martyrologies and the other sacred Fasti, that we may understand on what days they are honoured, or at least commemorated, among the Latins and the Greeks; and then also the various Acts: for from the multitude of festivals and the variety of the Acts the said opinion took its rise.

[2] In the Hieronymian transcripts in Florentini, at this XXVII day of September, it is thus read: [in the Latin Fasti they are commemorated at the XXVII of September, sometimes alone,] In the city of Adacia, the birthday of the holy martyrs Cosmas and Damian. For Adacia the Blume codex reads Aducia, as the editor notes, col. [ ]. From the Gellone codex Achery published: In the city of Aducia, the birthday of the holy martyrs Cosmas and Damian. From the Antwerp codex, or rather the Echternach one, Florentini gave this in his Annotations: And in Byzantium, of Cosmas and Damian. In the same Florentini, page 1052, an ancient Lucca codex has thus on the same day: SS. Cosmas and Damian. With us the Reichenau Martyrology announces the five Brothers thus: And in Byzantium, of the five brothers, Cosmas and Damian, Antimus, Leontius and Eutropius. The fifth, who is elsewhere Euprepius, is also called Eutropius in the Manuscript Acts of one ancient codex. Mention is also made of Cosmas and Damian without the place in the Augsburg, the Labbean, the Gellone and the shorter Corbie Martyrologies. The same are announced in all the ancient Martyrologies and Kalendars which Martène gave in tom. 3 of the Thesaurus of Anecdotes. In the first, most ancient, there is: And the passion of Cosmas and Damian. In the Tours one: Of Cosmas and Damian and his companions. The companions are omitted in the rest, the place in all. So Cosmas and Damian are commemorated without the place and without the other Companions in three other ancient ones which the said Martène published in tom. 6 of the Most Ample Collection.

[3] Bede in the Martyrology which was published by us with Florus's auctarium in tom. 2 of March, sometimes with the three Brothers: at the same day adorns them with a fuller elogium in this manner: The birthday of SS. Cosmas and Damian under the persecution of Diocletian, his governor being Lysias, in the city of Ægæ: who, after enduring many torments, chains and prisons, and after the sea and fires, the cross and stoning and arrows had been divinely overcome, are beheaded. These things are plainly conformable to the Acts to be given. In the Lobbes codex there was added concerning the other Companions: With his brothers Antinous (otherwise Anthimus), Leontius and Euprepius. In the old or little Roman one which Rosweyde published, these Martyrs are more briefly, but accurately, thus commemorated: In the city of Ægæ, of Cosmas and Damian, Anthimus, Leontius and Euprepius. Ado in his Martyrology gave an ample summary of the Acts, which I transfer hither entire: At the city of Ægæ, the birthday of the holy martyrs Cosmas and Damian, in the persecution of Diocletian, under the governor Lysias.

[4] an ample elogium of them These, born of a venerable mother, learned in the sacred Writings, of the profession of the art of medicine, were most illustrious in virtues. The governor Lysias, hearing of their religion, sent officers to bring them. Looking upon whom, he asked from what province they were, or what were their names. Blessed Cosmas and Damian answered: We are from Arabia: our names are Cosmas and Damian: we are Christians: we have also other brothers, Anthimus, Leontius, Euprepius. Whom the governor, sending his officers, ordered to be presented to him forthwith, and began to urge that they should sacrifice. And when by no means could he move their minds, founded upon the rock which is Christ, he ordered them, bound hand and foot, to be strongly tortured, and then, chained as they were, to be plunged into the sea. To whom straightway an angel of the Lord was present, and, their bonds being burst, freed them from the deep. The soldiers, seeing this, reported it to the governor. He, when presently they had been brought back to him, said: Teach me your sorceries, and I will follow you, sharing in your works. But the Saints answered: We are Christians, we know not sorceries, and in the name of Christ we despise the power of sorceries. They were received, by the governor's command, into prison. And on the following day the proconsul, sitting on the tribunal, caused a copious fire to be prepared, and the blessed Martyrs, brought forth from prison, to be cast into the midst of it. But as the Saints prayed, the fire lost its power.

[5] or summary of the Acts from Ado: The governor, being overcome, and marking down what had befallen the Martyrs of God as magic arts, orders them to be hung up and tortured again. But when with a pleasing and cheerful countenance they remained superior to the torments, the impious proconsul, crosses being prepared, orders the glorious Martyrs to be hung up and stretched out, and, when they had been raised on the cross, to be pursued with stones. But when the blows of the stones were turned back upon the throwers, the governor, kindled with fury, ordered them to be assailed with arrows, that at least by a lighter flight the iron might be fixed in them. But when these had in no way hurt the Saints, very many of the shooters and of the bystanders fell by their wounds. And so the governor, seeing his malice overcome by divine power, orders them to be executed with the sword. And the blessed Cosmas and Damian, Anthimus, Leontius and Eutropius (called Euprepius above) were martyred on the XXVII day of the month of September. Whose bodies religious men buried in a venerable place not far from the city of Ægæ. And Rome too solemnly keeps the memory of the two brothers Cosmas and Damian, a temple of illustrious workmanship having been built to their name. Thus far Ado, who seems to have taken his conjecture about the day of the martyrdom from the day of the festival. But the torments inflicted on the Martyrs, which Bede touched on very briefly, he drew from the Acts. And that these are not so improbable as they seemed to Tillemont and Baillet we shall prove below, where the Acts will be examined — never seen by them — from which all these things flowed.

[6] Bede commemorated SS. Cosmas and Damian also in his metrical Martyrology, the assertions of other Martyrologies. the other three Brothers being omitted:

The fifth (Kalends) Cosmas gets for himself along with Damian.

Hence Rabanus, who drew much from Bede, likewise announced only two, repeating almost the words of Bede given above. But Usuard and Notker added the other brothers also, namely Anthimus, Leontius and Euprepius, nor do they omit the torments endured by the Martyrs. Wandelbert sings thus of them all:

*On the fifth (Kal.) Cosmas with his brother Damian is eminent; Antimus follows these, and Leontius, and Euprepius, Who by their death dedicated to thee, O Christ, a fivefold garland.*

The Auxerre Martyrology in Martène again commemorates Cosmas and Damian alone, because these turned out more famous than the rest. I observe this, that in all those Martyrologies the city of Ægæ is expressed, nowhere the province in which they suffered. The same is done even now in the Roman Martyrology, whose words flowed from Usuard, and have thus: At Ægæ, the birthday of the holy martyrs Cosmas and Damian, brothers, who in the persecution of Diocletian, after many torments, chains and prisons, after the sea and fires, crosses, stoning and arrows had been divinely overcome, are beheaded: with whom there are also related to have suffered their three brothers german, Anthimus, Leontius, Euprepius. I pass over other more recent martyrologists, who vie with one another in commemorating SS. Cosmas and Damian; but they can contribute nothing to our purpose.

[7] For the antiquity of the cultus of SS. Cosmas and Damian in the Roman Church I observe meanwhile Their cultus in the Roman Church most ancient, that their Masses are assigned in the Roman Kalendar which Fronto published, and not only in the book of the Sacraments of St. Gregory, published by Ménard, but likewise in the more ancient one which Thomasius brought to light, everywhere at the XXVII of September. Nay, into the canon of the Mass, in which besides the Apostles only a few martyrs are reckoned, the Roman Church has inserted Cosmas and Damian to be commemorated daily. In the Litanies of all the Saints also Cosmas and Damian are invoked by name with a few martyrs whom we know to be the most select. Whence so eminent a veneration of the Roman Church for the saints Cosmas and Damian arose is not clearly perceived.

[8] Meanwhile St. Gregory of Tours, book 1 On the Glory

of the martyrs, chapter 98, has this: But the two twins, namely Cosmas and Damian, physicians by art, after they were made Christians, drove away the infirmities of the sick by the merit of their virtues alone and by the intervention of their prayers: and their most celebrated name. who, being consummated by divers torments, are set in the heavenly places, showing many miracles to the inhabitants. For if any sick man shall have prayed full of faith at their tomb, he straightway obtains healing. Very many also relate that they appear in a vision to the sick, and indicate what they should do: which when they have done, they depart whole. Of these I have heard many things, which I have thought it long to follow out, judging that what I have said may suffice. All who prayed faithfully departed whole. Gregory said much indeed in few words. But what he says about those praying at their tomb seems to me ambiguous, whether he means to indicate the tomb where the bodies were kept, or any place whatever where some relics had been deposited. Certainly their relics were already in the West, and the man of Tours himself had something of them in his own church, as will be said hereafter, where I shall treat of the Saints' relics and churches.

[9] The Greeks announce the Saints on different days as different persons: The Greeks announce SS. Cosmas and Damian on several days. The Sirletian Menology at the first of July has thus: The contest of the holy martyrs Cosmas and Damian, who are at Rome, under the emperor Carinus. These, since they were skilled in the art of medicine, received no other reward of their healing than faith in Christ and its confession. At the XVII of October thus briefly: On the same day, of the holy brothers Cosmas and Damian, Leontius, Anthimus and Eutropius. The last is commonly called Euprepius. At the 1st of November: The commemoration of the holy Cosmas and Damian, sons of Theodota, an Asian woman. In the Basilian Menology they are commemorated on the same three days, and longer elogia are woven, but even more fabulous. The author studied to commemorate different men on each day: but that opinion of his will be diligently examined. In the printed Menæa at the 1st of July Cosmas and Damian are likewise announced at Rome, as also in the Manuscript Synaxary of Sirmond and in others like it, nay, and in the Typicon called Sabas's. An Office of them is performed on the same day, in which the grace of miracles wherewith they shine is much celebrated, and that Office is even now prescribed in the Anthology which was printed in the year 1738. And they are called Anargyri and Thaumaturgi, and said to have suffered at Rome: but I scarcely doubt that by Rome the Greeks, after their manner, designate Constantinople.

[10] yet the five Brothers alone are celebrated in the Menæa with little verses, Again in the Menæa at the XVII of October five brothers are announced together, namely Cosmas, Damian, Leontius, Anthimus and Eutropius, as it is there read, otherwise Euprepius. These too are called Anargyri; but on that day no Office is made of them: nor do I find in the most recent Anthology at that day any memory of Cosmas and Damian. At the 1st of November Cosmas and Damian are again commemorated, as confessors, and an Office is added, which is also in the lately reprinted Anthology. These again are called Anargyri, again their miracles are celebrated. This too I observe, that although they are given in three places as different Saints, in one place only are the little verses added after the manner of the Menæa, namely at the XVII of October, where the five Brothers are commemorated. These I here recite.

Ἐκ τοῦ γένους Ἀραβας, ἐκ δὲ τοῦ ξίφους Θείους ἀριστεῖς οἶδα τοῦς ἀναργύρους. Λεοντίου τμηθέντος, ὤλετο πλάνος Λεοντομύρμηξ, ὤς Ιὼβ βίβλος λέγει. Άνθιμος, Ευτρόπιος ἐκτετμημένοι Ανθοῦσι λαμπρὸν καὶ πανευπρεπὲς μάλα.

*Arabs by birth, and by the sword I know the divine champions, the Anargyri. Leontius being cut down, there perished the deceitful Ant-lion, as the book of Job says. Anthimus and Eutropius, cut off, Flourish splendidly and most beautifully.*

[11] These little verses are full of allusions to the Martyrs' names, an explanation of which is given. as is commonly done in the Menæa; but these cannot shine forth in a translation. The two first celebrate Cosmas and Damian, Arabs by country, martyrs by the cutting of the sword. And they are called ἀνάργυροι, that is, without money, because they are believed to have healed the sick freely, and to have healed with a free medicine at least — that is, by the multitude of miracles — after death. Third is reckoned Leontius, by the cutting off of whose head he signifies that the devil perished, and this he designates, alluding to Leontius's name, by a compound word from λέων, lion, and μύρμηξ, ant, by which is mystically signified in Job 4 ℣ XI in the Septuagint, namely by the word μυρμηκολέων, which by the necessity of the metre the poet inverted, saying λεοντομύρμηξ. In the two last little verses Anthimus and Eutropius are celebrated together — or rather Euprepius, as the poet in all likelihood wrote. For he alludes to the name of each: to the first by the word ἀνθοῦσι, they flourish, since Anthimus is derived from the word ἄνθος, flower; but to the second by the word πανευπρεπὲς, most beautifully: for from the word εὐπρεπὴς, comely, is derived Euprepius, not Eutropius. These things I wished to expound, because the little verses inserted in the Menæa seem both more ancient than the elogia patched together afterwards, and commonly suggest briefly truer things about the Saints.

[12] The Muscovites, imitating the Greeks, celebrate Cosmas and Damian at the 1st of July as martyrs who suffered at Rome, [They are also made different among the Muscovites, not so certainly among the Arabs.] and at the 1st of November as confessors. Yet on both days as physicians, as Anargyri, as thaumaturges. So in the Ephemerides published by Papebroch. In the Slavo-Russian Menology at the 1st of November there is thus in our transcript: The Feast of the holy thaumaturges Cosmas and Damian and of their blessed mother Theodotia, and leave to use oil and wine. In the same place also at the XVII of October mention is made of Cosimas and Damian the Arabs. In the Egypto-Arabic Martyrology, which Gratia Simonius turned into Latin from the Arabic, at the 1st of July it is thus read in our transcript: The memory of S. Cosmas and Damian, physicians without money. Then is added: Prayer on the 1st day of November. But at that day they are thus announced: The memory of SS. Cosmas and Damian, workers of prodigies and despisers of money. The prayer is thus expressed: O holy physicians, workers of prodigies and despisers of money, look upon our infirmities: freely you have received, freely give. In these places they are certainly not distinguished. In the same Martyrology at the XVII of October this too is read: The contest of the holy martyrs Cosmas and Damian, and of their three brothers, who suffered martyrdom with them. But there they are only commemorated in the third place, nor does a festival seem to be celebrated on that day. It is therefore uncertain whether the author of that Martyrology meant to distinguish Cosmas and Damian from those commemorated by him on the other days.

[13] Hitherto I have reckoned the three days on which Cosmas and Damian are commemorated by the Greeks in several Fasti, Today's Martyrs are honoured among the Greeks also on the XXVIII of October, as those days were assigned by Wangnereck in the Syntagma on the three Pairs of the holy Anargyri Cosmas and Damian, and from him Tillemont, Baillet and others assigned them. Yet in the printed Menæa and in the Sirletian Menology they are also commemorated at the XXVIII of October, and in the Menæa an elogium rightly drawn up is added. I transfer hither the Greek words from the Menæa: τῇ αὐτῇ ἡμέρᾳ, τῶν ἁγίων μαρτύρων, Κοσμᾶ καὶ Δαμιανοῦ, καὶ τῶν σὺν αὐτοῖς ἑτέρων τριῶν, ἀδελφῶν αὐτῶν. On the same day, of the holy martyrs Cosmas and Damian, and of three other Companions with them, their brothers. So nearly the Menology in Latin. Then are subjoined two little verses about Cosmas and Damian, which I have already recited at num. 10, where they are the first two out of the five. Then is given an elogium almost consonant with the better Acts, but much shorter. I bring the whole Greek hither, and shall express the same faithfully in Latin.

[14] where they are celebrated with a fitting elogium. Οὗτοι, τῆς Ἀράβων ὁρμώμενοι γῆς, καὶ τῆς ἰατρικῆς ἐπιστήμης ἔμπειροι ὀντες, διείρχοντο κατὰ πάσαν πόλιν καὶ χώραν, ἀμισθὶ τοῖς δεομένοις τὰς ἰατρείας παρέχοντες· καὶ προφάσει τῆς τέχνης τῆν τοῦ Χριστοῦ καταγγέλλοντες πίστιν κατὰ τὸν χρόνον Διοκλητιανοῦ καὶ Μαξιμιανοῦ. Συσχεθέντες δὲ ἐν Κιλικία, παρέστησαν Λυσίᾳ τῷ ἡχέμονι ἐν Αἰγαῖς τῇ πόλει, καὶ τυφθέντες ἀνηλέως καὶ ἀπανθρώπως, τῷ τῆς θαλάσσης βυθῷ ἀποῤῥίπτονται. Περισωθέντες δὲ θείᾳ ῥοπῇ, καὶ ἐπὶ ζηρᾶς, εὑρεθέντες, αὖθις ἐν καμίνῳ πυρὸς ἀποῤῥίπτονται· καὶ ἀβλαβεῖς διαμείναντες, σταυρῷ ἀναρτῶνται· ἔπειτα τὰς κεφαλὰς ἀποτέμνονται οἱ μακάριοι οὗτοι πεντάδελφοι. These, sprung from the land of the Arabs and skilled in the science of medicine, went about through every city and region, affording healing to the needy without pay, and under the occasion of their art announcing the faith of Christ, in the time of Diocletian and Maximian. And being seized in Cilicia, they were brought before Lysias the governor in the city of Ægæ: and being beaten unmercifully and inhumanly, they are cast into the deep of the sea. But being saved by divine grace, and found on dry land, they are again cast into a furnace of fire: and remaining unhurt, they are raised upon a cross: then these blessed five Brothers have their heads cut off. This stands there in the last place: But the Office of the other Saints is sung.

§ II. The various Greek and Latin Acts: the first are examined, and then the rest are reviewed.

[ ] Several Acts of the Saints seem fabulous: Baronius in the Observations on the Roman Martyrology, at the XXVII of September, writes the following about the Acts of SS. Cosmas and Damian which he had surveyed: Their Acts are current, written by a certain Nicetas as author. They are extant in Metaphrastes on the Kalends of November: but they swarm with errors, and are far different from the genuine and sincere deeds of those Martyrs, as are also those which are inscribed with the name of Metaphrastes: all of which Lipomanus and Surius, tom. 5, recite. And if anyone should wish to defend these, he must needs affirm that they are different from those with whom we are here concerned: since from them it is established that the same men rested in peace without martyrdom. But again there are other Acts of these and of their three brothers, Anthimus, Leontius and Euprepius: which, published from an old manuscript, are extant in tom. 7 in Surius: which differ little from those which Mombritius published in tom. 1: which we also have in manuscript in ancient codices, in my opinion more faithful than the rest: for in these there is nothing of that ridiculous and obstinate contention which arose between them over three eggs, nor of the camel speaking with a human voice. Ado narrates the same Acts gathered in summary, and Aldhelm in the book on the Praises of virginity. Thus far Baronius, deservedly disapproving the Acts of Metaphrastes and Nicetas, and all others in which the Saints' martyrdom is denied; as also the fuller ones among the others, which are stained with fables. Yet he does not strike with the same censure those which Mombritius published, and others conformable to these.

[16] Tillemont, tom. 5, Note 83 on the Persecution of Diocletian, with a more general censure disapproves all the Acts of SS. Cosmas and Damian; and Baillet followed him in the critical Table at the XXVII of September. Yet I could wish Tillemont disapproves all, even those he never saw; that they had not extended their judgment to those which they had never seen nor known from elsewhere. For that he had not seen nor known the Mombritian Acts Tillemont himself intimates, when he says that they are perhaps the same as those which in Greek and Latin

Dehn published from page 279, and which Leo Allatius attributes to Metaphrastes. That suspicion is false, nor could Tillemont have fallen into it if he had better known the Work of Mombritius, who published only Latin Acts, not Greek, such as Dehn published from Allatius's Manuscripts. But if he did not see those Latin ones, still less will he have seen the Greek ones hitherto unpublished, out of which the Latin Mombritian ones seem to have been composed. For of these I have hitherto found no mention in any writers. But of what worth they seem, I shall examine below. Meanwhile what has been said suffices for anyone to see that one must not straightway swear by Tillemont's censure, when he boldly disapproves things unknown to him along with things known, and determines that the History of SS. Cosmas and Damian may be called wholly uncertain and unknown. For neither, he says, have we any ancient monument about them. With like liberty he rejects the assertions of SS. Ado and Aldhelm about them. Ado, he says, also speaks at very great length about the same Martyrs, but no one would dare to assert that he narrates true things. No more can what St. Aldhelm writes about them in his Poem on Virginity be defended.

[17] So indeed Tillemont determines undauntedly about what, in the VIIth century, St. Aldhelm, in the VIIIth St. Bede (for he has the same things briefly), in the IXth St. Ado with many others, wrote out of more ancient monuments about the notable contest of SS. Cosmas and Damian. but he brings forward no reasons for so sharp a censure, If we seek the reason for so sharp a censure, he alleges none. Nor does he assail by name any of the deeds related by them; nor does he declare whether we ought to hold the said writers, illustrious for sanctity and erudition, as inventors of fables, or whether we must believe that they imprudently drew from fabulous Acts. If we diligently weigh Ado's elogium, recited at num. 4, we shall find it hard to see what could so greatly have moved Tillemont, save the variety of the punishments from which they are said to have been divinely delivered. For they are asserted to have come out unharmed first from the sea, then from the fire, and at last to have been protected by divine power against stones and arrows. These are, so far as I conjecture, the things that offended Tillemont; but he preferred to proceed by the easier way and to render no reasons for his censure, since he was not ignorant that prodigies of that kind are found even in the best Acts. But if he had further considered the words of Gregory of Tours cited at num. 8, and had believed that SS. Cosmas and Damian shone with the glory of miracles both in life and after death, he would not so lightly have rejected the assertions of Ado and the others on account of miracles the like of which, or even more wonderful, are found in the most trustworthy Acts of some Martyrs.

[18] For my part certainly, when I weigh the singular honour with which the Roman Church has followed SS. Cosmas and Damian, nor does it seem that it must straightway be followed. when it inserted Eastern Martyrs both into the canon of the Mass and afterwards into the Greater Litanies, I shall with difficulty let myself be persuaded that nothing singular happened in their martyrdom, and that their deeds were wrapped in so great a silence that nothing about them could reach Aldhelm, Bede, Ado, and even our own times. Tillemont indeed cries out that no ancient monument about them survives; but how could he prudently say this of the Mombritian Acts, which he did not see, and which Baronius had seen and judged more faithful than the rest? The elogia of Aldhelm, Bede and Ado themselves, rightly agreeing among themselves, ought to have suggested the suspicion that there existed ancient Acts of Cosmas and Damian from which they had drawn, and that these are perhaps those very Mombritian ones, or others still lying hid. Certainly Ado's assertions are not so absurd as to deserve such a censure as I gave above out of Tillemont: but the judgment which is to be passed upon Ado's elogium depends chiefly on the Acts which he followed, and before him Bede and Aldhelm, provided those Acts can certainly be found. Let us begin, therefore, to examine the various Acts.

[19] Their first Acts seem proconsular, but interpolated, The first, which I have already said are hitherto unpublished and as it were unknown, are the Greek Acts, which I judge to be the very proconsular Acts, but interpolated in some places by Christians. We have them from the Vatican Library, and in the margin it is noted that they were transcribed from Vat. codex 866, fol. 53. The title is: Μαρτύριον τῶν ἁγίων Κοσμᾶ καὶ Δαμιανοῦ καὶ Ανθίμου καὶ Λεοντίου καὶ Ευπρεπίου. The Martyrdom of the holy Cosmas and Damian and Anthimus and Leontius and Euprepius. The beginning is: Εν ὑπατία [\*] Διοκλητιανοῦ, etc., such as is also the beginning of the proconsular Acts of SS. Tarachus, Probus and Andronicus, who suffered in the same province of Cilicia under Diocletian. But not only the beginning, but most parts have the form of proconsular Acts, and Lysias the proconsul of Cilicia is the same under whom in the same city suffered Claudius, Asterius, Neon, Domnina and Theonilla: whose proconsular Acts were given at the XXIII of August. Yet it cannot be said that these Acts are such as were written by the notaries, or pure proconsular ones, since some other things are interposed, and some also little probable. Wherefore I judge that almost the same is to be determined about these Acts as about the Acts of S. Sozon, who likewise suffered in Cilicia, which were given at the VII of September: namely that proconsular Acts were inserted into them, but other things added to them by Christians.

[20] with some improbable things also added. And that the Christians strove to procure for themselves with money the Acts of the martyrs as they were written by the notaries, and to copy them out, is established by various examples. Nevertheless it is perceived from various Acts of that kind that some things were commonly added to them, chiefly at the beginning and towards the end, sometimes even in the middle. Christians did this beyond doubt because they knew some things about the martyrs which had been passed over in the notaries' Acts, yet worthy of relation. That liberty was not to be disapproved when only those things were added at the beginning and end which were certainly ascertained, especially if the notaries' relation could be sufficiently distinguished from the Christians' additions. But not all who obtained the notaries' first Acts had the same prudence: some interpolated them more freely than was right, and some mingled even improbable things with the true ones, nay, and open fictions. And I judge that this happened to the Acts of SS. Cosmas and his four Companions, otherwise very short and in part faithful, of which I am treating. The middle part seems in some measure pure: but the latter part not only departs somewhat from the notaries' method, but also has some improbable circumstances which certainly would not have been written by notaries; whether that happened through the imprudence of the interpolators, or because the Christians did not obtain the notaries' Acts entire, but only the first part.

[21] The punishments related in them do not seem to be denied, In whatever way it happened, all the punishments which Lysias wished to be inflicted on the Saints become from these Acts either sufficiently certain, or at least very probable, both because they are related very briefly and because the same are always repeated in all the Acts afterwards more interpolated, as well Greek as Latin, without notable change or the addition of others. All are also found in Ado's elogium and briefly in Bede; St. Aldhelm only omits the stones with which they are said to have been assailed on the cross. His elogium, which seems composed from the Mombritian Acts, I transfer hither from the Poem On the Praise of virgins:

[22] But nevertheless the garrulous page, bringing forth excellent men, will now begin to celebrate them in rough verse: with the grace of healings, *Whom their mother's womb, bringing them forth together as twins, Sent into the world allotted a double name, Of whom the one is called Cosmas, the other Damian. The learning of the world imbued them alike, and the divine Grace freely bestowed on them the gift of healing, That they might drive out the rotting plagues from the flesh, And spend a health-bringing care upon diseases, Driving with their arts dreadful ruin from the body. The dumb and the maimed, the lame and the deaf that were found, The one-eyed and the squinting, who enjoy a twisted light: The lisping and the stammering, who with awkward speech Corrupt their words in uttering: and whatever is called feeble; They restore from heaven, Christ granting health. So they thrust away the light of foul flesh by their medicine: Nor yet, rich with the excellent gift of virtues, Do they carry purses stuffed with deceiving gold: But they shut up the coffers of money like foul poisons, Giving all things freely for a heavenly wage.*

[23] *Meanwhile the prince who ruled the sceptres of the world, Fierce, punishes the Martyrs with cruel edicts.* asserted also by St. Aldhelm *Then he had plunged the aforesaid Twin brothers into the sea's whirlpool, Into the deep, relying on the power of the Thunderer. But the cold waters grow gentle with glassy calms; While quicker than the word they carry the Saints to the shores. So the power of the sea, restrained by sacred strength, Lulled the swelling blue in its wave-wandering plains, While the right hand of the Father opened a harbour in the waves. Therefore the impious man, seeing the banners of the trophy, Contrives other harms with Gorgon poisons. For fierce he heats the savage fuel of flames, And stuffs the furnace with kindling of twigs, Into which, blazing, he ordered the Holy ones to be thrust, That the pyre might burn with the scorching of coals the innocent Limbs, which the sea, swelling in its whirlpool, had not long since Been able to drown in the black floods of the waters. So the torch of the flame grew cold with the furnace's kindling, So that the Soldier of Christ, heedless of the whirlwind of flame, Rendered mighty thanks for his life preserved: As the salamander is wont to mock the fires of pyres, Though it be perchance heaped up with a mass of faggots. Then they are forced to climb the wide oak of the cross, And to endure the thick arrows of the quivers. Presently the eternal Sower, who justly triumphs in his Saints, Broke the dread darts of the guilty torturers. Thereafter they took up the bloody garlands of Martyrdom, Passing to the vaulted summits of the lofty pole.*

Thus far Aldhelm, whose words I have recited that the reader may see that the grace of healings was attributed by him also to SS. Cosmas and Damian the martyrs, as St. Gregory of Tours, praised at num. 8, attributed the same to them in fewer words in the VIth century. In the first Acts, even though they are called physicians, no mention is made of it.

[24] The Latin Acts which Mombritius gave I judge more ancient than all the rest which have become known; The Acts published in Mombritius likewise to be given, and translated from the first Greek ones in such a way that the author added to them all that he had learned from elsewhere about SS. Cosmas and Damian. That they were composed from the first ones I gather from this, that all the questions of the prefect Lysias and the Martyrs' answers, nay, and all the punishments, almost agree with those related in the earlier Acts, yet in such a way that some are set out in a somewhat different manner, and some also more probably. Which I notice especially about the manner in which the Saints are said to have remained unharmed in the fire; and about the arrows which are asserted to have turned back upon the archers. This could have happened either because the author had the first Acts purer than we now have them, or because he wished to remove the improbable circumstances with which those deeds labour in the first Acts. But he adds at the beginning of the Acts the grace of healings with which SS. Cosmas and Damian are said to have shone before their martyrdom; but much more briefly than it is celebrated in the verses of St. Aldhelm. He has added besides several sayings,

which he attributes to the Martyrs, partly for praying, partly for answering the governor Lysias, whom too he brings in speaking more than the first Acts have. And so those Latin Acts rarely depart from probability, and seem to be the earlier ones amplified and now and then moderately changed. I shall therefore give both the earlier Greek ones and these Latin ones, and shall observe in the Annotations in what they agree or moderately disagree.

[25] Acts almost like these we have in one codex. Next to the Mombritian Acts come others which we have in our codex marked P. Ms. 10, which was once Isaac Vossius's. That codex is not among the more ancient, but was written some centuries after those in which we have the more interpolated and fabulous Acts. Yet the collector of those Acts commonly followed the Mombritian, but at the beginning departed from them, beginning thus: At that time, the names of the emperors being omitted, which in Mombritius are expressed in this manner: In the time of the emperors Diocletian and Maximian. He also wished to add the burial of the Martyrs, by no means recorded in the earlier Acts, and on that occasion he adopted from the fuller Acts the fable about the camel meeting them and suggesting with a human voice the counsel for burying the Saints, and at last the miracles done at the tomb, which likewise are read in the codices after the fuller Acts. Wherefore those Acts are almost the same as the Mombritian, but very slightly changed at the beginning and sometimes also in the middle, but increased at the end with fabulous assertions. They will be able to be of use only for restoring the text of the Mombritian ones, corrupt in some places.

[26] Other Acts less fabulous than the fuller ones, Again other Acts are found in our codex P. Ms. 155, and these short, which treat of Cosmas and Damian alone, the other Brothers being omitted. These Acts will be able to seem to some more probable than the rest, both because they lack the open fables which we shall presently see in the fuller Acts about the quarrel over three eggs and about the speaking camel, and because they likewise do not have some of the less probable assertions of the earlier Acts. Yet I judge that they are much more recent, and I suspect that they were composed even after the fullest Acts of all, of which I shall presently treat. And so the author of these Acts, so far as I can attain by conjecture, had before him the fuller Acts stained with fables, and out of them chose the deeds which he believed more probable, passing over very many things, not only the fables of the fuller Acts, but some things also from the ancient Acts, which in all likelihood he did not have. And that these were written after the fuller ones I judge first: because they are found in only one codex of ours, and that of the XIIIth century, as it seems to me. But the fuller ones are found in five of our codices, of which three are much more ancient, two others of nearly the same age, and we have some transcripts of them also. Secondly, all seems taken from the fuller ones, not from the more ancient, and the beginning agrees plainly with them.

[27] and therefore to be given in the third place, In both there appears first the name of their mother Theodata, and the Saints' education by her. In both the Saints are called Twins, as St. Aldhelm also has, praised above; but the more ancient Acts do not have this, so that the thing at least seems doubtful. In both the Saints are said to have healed not only men but beasts of burden also. Hence in the fuller ones a speaking camel is introduced, which the author of the shorter ones rejected. But of beasts healed neither do the more ancient Acts speak, nor St. Aldhelm. In both again, as St. Aldhelm too has it, they are read to have healed freely, which indeed is likely, yet unknown to the more ancient Acts. Hence the author of the fuller ones brought in the fabulous quarrel, which the other prudently rejected. In both the Martyrs' arrest and first interrogation are set out in the same manner: but presently the shorter author omits the three Brothers commemorated in all the Acts, so that we can scarcely doubt that he omitted them by that liberty which he had granted himself of omitting all that he either judged less probable or wished at his own pleasure to omit; as he omitted the Saints' first torture, likewise not recorded by Aldhelm. I pass over the rest, everywhere conformable to the fuller Acts, though many things are omitted. Thus of the miracles which are related after the Saints' burial he gave the first and omitted the rest. From what has been said I gather that those Acts were composed out of the fuller ones, since they have nothing which is not read in the fuller ones. Yet I shall give these too before the fuller ones, since they are certainly less fabulous.

[28] I proceed to the Acts already often mentioned, which I have called fuller than the rest. The fuller Acts written also before Metaphrastes, They were published in the Surian collection at the XXVII of September. We have the same in five of our Manuscript codices, of which three seem to belong to the IXth or Xth century, so that these Acts cannot have flowed from the writings of Metaphrastes and of the other Greek writers of the Xth century, to whose opinion about several Cosmases and Damians they are also directly opposed. In what century they were composed cannot be certainly defined; but I do not at all doubt that they are later than the Mombritian Acts, since they were composed and amplified out of these, with many things added from beginning to end in such a way that everything which seems true is held mingled with false. In the Mombritian Acts the martyrdom is fixed on the V Kalends of October, in these on the same day, that is the XXVII of the month of September. From this assigned day of the martyrdom, which is plainly different in the first Greek Acts, it is abundantly gathered that all the Latin ones were composed when the Saints' festival had been fixed among the Latins on this XXVII day of September. But from this observation it is no more gathered that the Acts were composed in the VIIIth or IXth century — later than which at least I do not think them, from the very antiquity of the codices — than in the VIIth or VIth, in which the festival of SS. Cosmas and Damian seems already to have been celebrated among the Latins on the same day, and perhaps was celebrated from the IVth or Vth century.

[29] But what in the said Acts displeases, partly as not sufficiently probable, yet corrupted with many fables. partly as wholly fabulous, must now be investigated. For assigning these I use the most ancient codex from which I am about to give the Acts themselves. First, the name of the Martyrs' mother Theodata, since it is not found in the more ancient Acts and suits all mothers, appears at least uncertain. Secondly, it is equally uncertain whether Cosmas and Damian were twins, as these Acts have with St. Aldhelm. Thirdly, the grace of healings seems too far extended in these Acts, when they are said to have healed beasts of burden also by divine power, while the more ancient are silent. Fourthly, it seems equally uncertain whether they healed so freely as not even to receive what was necessary for their food, since again the more ancient are silent about it. Fifthly, it is plainly fabulous that, when S. Damian had received a certain gift from Palladia whom he had healed — afterwards called a little gift — it is related of S. Cosmas in these words: When S. Cosmas had learned this, he was greatly saddened, and gave orders that his body should not be buried with him. The apparition of the Lord there added, rebuking Cosmas for this, is equally fictitious. And presently they feign a camel healed by them, so that it may run up here after the Saints' martyrdom and bid in many words that the Saints' bodies be buried together. These things Baronius has already exploded as fabulous, and all will explode them who follow sound criticism. And I observe that the cause of the fictitious offence is in four of our more ancient codices called only in general a gift and a little gift; but the same in one less ancient codex is called three eggs, as it is also read in one transcript and in Surius. Those three eggs, forsooth, the Greeks suggested, as we shall see. Sixthly, the miracles which are narrated after their death are likewise fabulous. Many reasonings and other things added to these Acts I shall assign in the Annotations. So much for the Latin Acts, which were little by little amplified out of the first Greek ones and defiled with the most open fables.

[30] Metaphrastes also amplified the Martyrs' first Acts: Metaphrastes too amplified the first Acts, but in a plainly different manner, because he judged that the Saints should be multiplied. His little Work Dehn published in Greek and Latin, as the Greek was sent from the Vatican library by Leo Allatius, and rendered into Latin by Wangnereck. Allatius attributes it to Metaphrastes in his Work On the writings of the Simeons, page 125, where he recites this beginning: Διοκλητιανοῦ καὶ Μαξιμιανοῦ τῶν δυσσέβων, etc. If anyone should diligently survey these Acts of Metaphrastes, he will clearly perceive that everything which is related about the Martyrs was taken from the first Acts; but that the several deeds were amplified and extended with so many adopted ornaments, and set out with so great a liberty of conjecture, that they can appear other things on account of the invented circumstances. All the torments inflicted on the Saints — namely the first torture, the drowning in the sea, the casting into the fire, the raising on the cross, on which the Martyrs are said to have been assailed both with stones and with arrows, and at last the cutting off of their heads — he sets out at length. But all, as I have said, he has increased with so many fictitious ornaments that I do not remember to have detected a greater liberty of conjecturing (not to say of feigning) in any Acts of Metaphrastes which I have been able to compare with more ancient ones. Of the Saints' deeds before their martyrdom Metaphrastes has spoken most sparingly, bringing in S. Damian answering about them only in this manner: We are sprung, he says, from Arabia, O judge, and have learned the art of healing diseases, being wont to bring relief not only to the body but to the affections of the mind, by invoking, namely, the name of Christ our Saviour. This sparingness of Metaphrastes would not be to be disapproved, since in the first Acts they are said only to be physicians from Arabia, had he not wished to transfer what had been handed down about the Martyrs to others, and those, as he will have it, confessors.

[31] and the same man wrote a plainly fabulous Life as of Confessors, But the said Metaphrastes also composed a Life of SS. Cosmas and Damian, brothers and physicians healing freely, whom he makes confessors from Asia. This Life was published in Latin in Lipomanus, tom. 5 fol. 7 and following. A Greek transcript of the same we have from the Medici Manuscript of the royal library of Paris, whose beginning is this: Ἄρτι τῆς εὐσεβίας ἀναλαμπούσης, καὶ τοῦ εὐαγγελίου κυρύγματος τὸν πάντα κόσμον διαλαμβάνοντος, etc. Piety now shining forth again, and the Evangelical preaching taking possession of the whole world, etc. Allatius makes mention of this Life On the writings of the Simeons, page 124, and attributes it to Metaphrastes. Almost everything which this Life narrates is taken either from the fuller Latin Life, which will be published in the last place, or rather from the same source from which the Latin author drew. The mother of those Saints is called Theodote, and her piety and care in educating her sons is praised. And the Saints' grace of healing freely is celebrated, and there is brought in the little gift of three eggs received by Damian, on account of which Cosmas was so offended that he was unwilling to be buried with his Brother. But at hand after Damian's death is the camel, healed before by Cosmas, which bids Damian to be buried with Cosmas. At the end are narrated the same miracles after death which are subjoined in the Latin Acts of the Martyrs; so that there can be no doubt that from the same fabulous monument

both copied out their own, or one from the other; seeing that the whole Greek Life of the confessors contains nothing, except a few things added by Metaphrastes, beyond what is related in the Latin Acts about the Martyrs before and after the martyrdom.

[32] Another so-called Life of Cosmas and Damian the confessors was published in Greek and Latin in the collection of Wangnereck and Dehn, page 6, concerning whom there is extant another fabulous writing, perhaps more ancient: which the said Allatius at page 124 attributes to an anonymous author, and calls The Miracles of the holy Cosmas and Damian, reciting this beginning: τοῦ Κυρίου ἡμῶν Ιησοῦ Χριστοῦ βασιλεύοντος, etc. It has indeed that beginning. But in Dehn this title precedes: Χάρις καὶ δωρεὰ ἰαμάτον τῶν ἁγίων ἀναργύρων Κοσμᾶ καὶ Δαμιανοῦ. The grace and gift of healings of the holy anargyri Cosmas and Damian. And this writing, whether we call it a Life or Miracles, contains nothing beyond those things which in the said third Latin Life are more improbable than the rest, or openly fabulous, and almost the same things which the already disapproved Life of Metaphrastes has. Of the said writing Dehn says in the margin, in all likelihood following Allatius's opinion: Whose author is believed to be more ancient than Metaphrastes. And if this be true, from this fabulous and most inept writing the Greeks in all likelihood drew what they handed down about their Confessors, and the author of the last Latin Life the fables added to the more ancient Acts. The author himself indeed did not clearly declare whether those of whom he wrote were Confessors or Martyrs; yet he intimates that they are Confessors in narrating their death, and this beyond doubt the Greeks seized upon.

[33] There is read in the said Dehn a fuller Oration of Nicetas the philosopher, likewise an Oration of Nicetas and another of an Anonymous author. whose beginning is this: ὡς ἀγαπητὰ τὰ σκηνώματά σου, etc. How lovely are thy tabernacles, etc. Nicetas indeed uses many words to extol the grace of healing given to the Saints, and commends with many reasons and sentences their praiseworthy custom of healing freely. But he relates plainly the same deeds (not to call them meanwhile fictions) about his own confessors, namely the three eggs received by Damian, Cosmas's indignation on that account, the healed camel and its bidding with a human voice that their bodies should not be separated after death, and at the end two miracles, likewise related by others. Again, at page 66, there is subjoined another Oration of an Anonymous author, much fuller even than the preceding, whose beginning is this: Πάρεστιν ἡμῖν ἑορτὴ σήμερον, etc. There is present to us a festival today, etc. But the most talkative Anonymous brings nothing new beyond floods of words, with which too he lingers longer over the ridiculous contest about the three eggs, and makes even the camel eloquent.

[34] Better than all the preceding is the Oration of George metropolitan of Nicomedia, The Oration of George of Nicomedia has only general things: which Dehn subjoined at page 170. For this author praised the Saints only in general for their virtues, for their contempt of money, for their zeal in doing good, for the glory of their miracles. But all fabulous things — nay, all particular deeds also — he passed over. So far did George abstain from all these that from a diligent reading of the Oration I have not even been able to gather whether he believed them Martyrs or Confessors, Arabs or Asians, whose virtue he celebrates in general words and whose grace of miracles he celebrates with such praises that he nowhere indicates in what place they were born or where they died, whether they departed from this life by a death violently inflicted or by a natural one. Again he nowhere indicates whether he believed that there were other Saints also of the same name, so that this Oration is of no use at all to those who will have these Saints doubled or tripled: although it was published as belonging to those whom they believe to be Asians and confessors.

[35] Allatius, On the writings of the Simeons, page 83, assigns another Life also of SS. Cosmas and Damian, other Lives, as they will have it, of the same men. which he attributes to Peter bishop of Argos, with this beginning: Ἀστέρες μεν αἰσθητοί, etc. It will be a panegyric Oration, I suppose, which will contain nothing more than the preceding. Again the said writer at page 129 reckons among the writings of Metaphrastes a Life of the holy Anargyri Cosmas and Damian, whose beginning he recites thus: τῇ θαυμαστῇ δυάδι τῶν σοφῶν ἀναργύρων πατρὶς μὲν, etc. This too seems to treat of those whom they will have to be confessors, since it is called a Life, and no mention is made of martyrdom. But thus Metaphrastes will have written the Life of the same men twice, which is not very likely: for above at num. 31 I assigned their Life from Metaphrastes. Whoever was the author, I observe this in all the Orations and Lives in which Cosmas and Damian are celebrated as confessors, that nothing particular is narrated in them beyond what is read in the last Latin Life about the Martyrs. None declares in what city Cosmas and Damian were born, in what city they at any time lived or did anything, and lastly in what place they ended their Life. They say in general that they were born in Asia: and again they do not explain either in what century or under what prince they led their life, so that they seem to have known absolutely nothing about them save what had before been set forth about the Arab Martyrs. Let these things meanwhile suffice about their Lives and Orations.

[36] Other Acts about SS. Cosmas and Damian, There remains, however, to be reviewed the Martyrdom of the holy anargyri Cosmas and Damian the Romans, as Allatius speaks at page 122, where he attributes it to an uncertain author, and recites this beginning: Μετὰ τὴν κατὰ σάρκα τοῦ δεσπότου ἡμῶν Ιησοῦ Χριστοῦ ἐπὶ γῆν ἔλλαμψιν. After the appearance of our Lord Jesus Christ in the flesh upon the earth, etc. Dehn published these Acts in Greek and Latin at page 230. I do not see why Allatius judged these Acts unworthy of Metaphrastes. To me certainly they seem to shrink neither from the style nor from the genius of Metaphrastes. But whoever the author was, he did not shrink from fables, and drew up Acts utterly improbable. First Cosmas and Damian are exhibited as physicians, and those both healing freely and shining with miracles, such as the Arabs are plainly said to have been, and the other Asians too, as they will have it. Then for this cause they are said to have been denounced to the emperor Carinus, and at his command seized and brought to him. Then, after some things said on both sides, the Martyrs bid — if we believe the fabler — that the face of Carinus be turned about. And presently, as is read at page 249, his neck being twisted, the emperor's face was turned to his back, and, the figure of his body being distorted, he sat on his throne helpless of aid. The people being converted and making supplication for Carinus, the emperor himself too, his purple being stripped from him and cast upon the Saints, said: Now I have plainly recognized that you are the ministers and most faithful servants of the God who truly is and dwells above the heavens. You therefore who are wont to bear the care of healing every soul, be touched with compassion towards me also, that I too may perfectly believe that there is no God save him who founded heaven and earth, etc.

[37] as of Roman martyrs And so Carinus is healed, and not only embraces the true faith, but even ordered the temples of the idols to be forthwith pulled down. These things alone suffice for utterly disapproving the Acts. For the emperor Carinus, of the most shameful morals, who reigned a short time, was never converted. Yet lest anyone say that his conversion remained secret, or could have been omitted by the historians; it is pleasant to ask whether the overthrow of the temples also remained secret? How great mutterings and seditions would this not have created among the gentiles in the time of Carinus, when the mad worship of idols most flourished? But the author himself, while he hammers out Acts long enough, and yet nowhere indicates in what city, region or province the things he narrates happened, sufficiently makes plain to an understanding man that he is vending fictitious trifles. For if he had known so much about his Martyrs as he asserts about them even before their arrest, and so much about that meeting with Carinus, and so much at last about the slaying that followed, he could much more easily have known in what province they first dwelt, in which they were arrested, and in which finally they were slain. Yet of the place and province he is constantly silent, preferring to walk in darkness than to expose his fables to the open light. Hence, when he has said that they were dismissed by Carinus, he subjoins: But the holy Martyrs persevered in dwelling in the same region in which they had before been taken, intent on healing diseases, etc.

[38] The death of both is then attributed to a master of the medical art, are plainly fabulous, and insipid fictions. who is said to have been stirred to that crime by envy alone. If we believe the fabler at page 255: Let us go, he said (the said master) to a neighbouring mountain, to gather medicinal herbs there. And then: But when they had come to the place in which that fierce man had resolved to satisfy his mind, after he had shown to one of the Brothers what needed to be done for the gathering of the herbs, he led the other away to a certain precipice and enjoined that he too should gather herbs for medicinal use in the same way as his Brother. And while they diligently bend to the work, he himself, casting stones at each of them, killed them; and, secretly carrying off their bodies, cast them into an aqueduct near that place. These seem to me fictions not even devised with sufficient likelihood, such as are all those Acts. Nor do I understand why Allatius would have them of Roman Martyrs, since in the fabulous Acts there is no mention of Rome or its neighbourhood.

\*. ὑπατείᾳ

§ III. Whether several holy brothers must be admitted whose names were Cosmas and Damian.

[ ] The opinion of the Greeks, who from the IXth or Xth century believed, That there were several brothers illustrious for sanctity whose names were Cosmas and Damian, and whose profession was medicine, the Greeks believed from the ninth or tenth century. In the Menology which was collected at the command of the emperor Basil Porphyrogenitus in the Xth century, this is read at the XVII of October: There are three pairs of the holy Anargyri (that is, of those who abstain from silver), who were called by the same names of Cosmas and Damian, and practised the art of medicine, and had the surname of Anargyri. For some were the sons of Theodota, a most religious woman, who, departing in peace, were buried in the place called Phereman. Others, while they dwelt at Rome, having an envious teacher, were by his guile led into a mountain as though to gather herbs, and overwhelmed with stones. Others, whose contests we have undertaken to narrate, were Arabs, who, traversing the world, healed the sick freely and without price. And in the times of Diocletian, having set out into Cilicia and been seized, they are set before Lysias the commander: by whom, being tortured with various torments, they were at last beheaded, together with three brothers who accompanied them, Anthimus, Leontius and Euprepius. That these, as distinct, are announced on three different days in the Martyrologies — namely the Romans at the I of July, the Arabs at the XVII of October, and the sons of Theodota at the I of November — we have already seen in §1. The distinction is asserted in the same way at the XVII of October in the printed Menæa, and in the Manuscript Synaxary of Sirmond at the 1st of July, but in fewer words.

[40] That the same was Metaphrastes's opinion about two pairs at least is established from the Lives or Acts by

him and mentioned in §2. that SS. Cosmas and Damian are threefold, Allatius promoting it, Nicetas in the Oration published by Dehn, page 31, declares his mind about the twin pairs in these words: And there are indeed two other Anargyri, shining forth with plainly the same names and gifts of grace given through the Spirit: but they ended their life in the arena of martyrs. But these of today, so far as regards their origin according to the flesh, drew their family from the lands of Asia. Presently he attributes Theodota to them as their mother. Yet Nicetas makes no mention of a third pair, whom others call Romans, so that he seems to have been ignorant of them. That opinion of the Greeks Leo Allatius, so far as I find, perhaps first promoted, and, I suppose, persuaded of it Simon Wangnereck of the Society of Jesus, who composed a Historical Syntagma, or ancient Monuments of Greece, on the three pairs of the holy Anargyri by the name of Cosmas and Damian. Certainly all the Greek Acts which he collected he received through Allatius, and this is declared even in the title of the Syntagma itself in these words: Chiefly from manuscripts transmitted from Rome by the most illustrious man Leo Allatius. Wangnereck consulted our Bolland on that matter by letters given on the XXIV day of November of the year 1649, in which he says that he has much commerce of letters with that learned man, and intimates to him that that distinction, clearly asserted in the Menæa, pleases him. And so I can scarcely doubt that it was Allatius, who commonly attributes somewhat more to the Greek Monuments of the middle age than they deserve.

[41] was set forth by Dehn in the Syntagma and pleased Wangnereck showed himself inclined to that opinion in the same Letter, yet with much doubt. What Bolland answered him I do not find. But I judge that the contrary opinion pleased him more; both because in the Collection of names from the Martyrologies which he made for each day for the whole year, at the I of July, at the XVII and XXVIII of October, and at the I of November — on which Cosmas and Damian recur in the Menæa — he always refers to the XXVII of September, and because Wangnereck's little Work, already begun in the year 1649, did not come forth before his death, who died piously at Vienna in the year 1657. The unfinished Work Reinold Dehn of our same Society took up, and, Allatius furnishing help as he had begun in sending Greek Manuscripts, he completed the Syntagma and published it in the year 1660, a Preface being set before the whole Work in which he tries to defend the distinction of the threefold Cosmas and Damian. That opinion pleased Florentini in his Annotations on the Hieronymian Martyrology, where however at first he intimates much doubt. That the same opinion pleased him Lambeck intimates On the Imperial Library, book 4 page 133, where he also assigns some Summary of a Greek Life of the Asians with some miracles, and observes that it was passed over in the said Syntagma. Our Janning saw that codex, as I find noted with us; but he did not think the Life should be transcribed, as being mutilated.

[42] some more recent learned men, Again in book 8, page 263, Lambeck declares the same opinion, and at page 264, when he says that those Miracles which in Dehn are attributed to the Arab Saints ought rather to be attributed to the Asians. But this question will cease if the one are not distinguished from the other. The Most Eminent Cardinal Bona, Liturgical Matters, book 2 chapter 12 §3, embraced the same opinion, and brought a new argument, writing thus about the Saints commemorated in the canon of the Mass: Further, all who are here named either suffered at Rome or in places immediately subject to the Roman patriarchate: from which consideration I long hung in doubt, not knowing for what cause Cosmas and Damian alone among the Orientals, Arabs and crowned with martyrdom in the city of Ægæ, should be reckoned in this place. But at last I found that there were three pairs of Saints of the same name Cosmas and Damian, one of Martyrs in Arabia (or rather of Arabs in Cilicia), another of Confessors in Asia, a third of Martyrs who underwent martyrdom at Rome. And presently: But how the Latins honour the Arabs alone on the XXVII day of September, on which they are inscribed in the Roman Martyrology, how the Acts of all these have been confounded, and what Baronius erred in the Notes of that day, Reinold Dehn learnedly handles in the apologetic Preface prefixed to the aforesaid Syntagma.

[43] It is credible that the Acts of the Romans were lost, and that through ignorance or negligence the Arabs were substituted, and various reasons were alleged for it. whose passion was more famous. All were physicians by profession, and were called Anargyri because they healed the sick without price. From which likeness of profession and of names an equivocation and confusion could easily arise. Florentini also treats of these in his Martyrology at the XXVII day of September, where he most excellently notes that a church was dedicated to the Romans in the City, and that their birthdays were inscribed both in the old Kalendar and in the book of the Sacraments of St. Gregory on the V Kalends of October. And these beyond doubt I judge to be those who are named in the Canon. All these things I have wished to bring forward, because whatever can be said for the distinction is here briefly said. I pass over many other patrons of the same distinction, and only observe that our Papebroch also, in tom. 1 of May in the Annotations on the Græco-Muscovite Ephemerides and elsewhere, intimated the same opinion, but before the Acts of SS. Cosmas and Damian had been weighed; and at last that in this century the same is delivered as though certain by Francis Maria Aste, archbishop of Otranto, in his Annotations on the Roman Martyrology on the XXVII day of September. Tillemont, Note 83 on the Persecution of Diocletian, embraced the contrary opinion, but briefly. The authority of so many learned men makes me judge that the foundations of the distinction should be examined somewhat more accurately.

[44] First, then, the authority of the Greeks is produced, who certainly were in that opinion from the Xth century, It is set forth on what occasions the Greeks could as is established from the Basilian Menology. The first perhaps was Nicetas, who brought in the distinction of several. Nor yet do I find three pairs set down by Nicetas. But he certainly distinguishes the Confessors from the Martyrs, and so infers at least a twofold Cosmas and a twofold Damian. The same Metaphrastes did by writing different Acts, one as of Martyrs, the other as of Confessors, unless the third also, about those whom they call Romans, be Metaphrastes's too. For if he wrote these, he brought in a threefold pair. Occasion for bringing in several could easily arise, because the Saints were honoured on several days through the year, as indeed not a few Saints are honoured on different days, some on two, some on three, some even on four. For festivals are instituted not only on the birthday, but also on that of the translation of the bodies, of the dedication of a church: sometimes also on account of some notable miracle or benefit bestowed on the people a new festival is instituted in honour of some Saint; sometimes for other causes too, which I do not inquire into at length, since it is abundantly established that the festivals of Saints more famous than the rest, such as were Cosmas and Damian, are commonly celebrated on several days through the year.

[45] Nor are several festivals only celebrated, but also different things are commonly read at one festival believe the Saints either twofold or threefold and different again at others, that is, some at the Birthday feast, others at the Translation, others at the Dedication of a church, others at the feast of the patronage, so that from the diversity of the lessons a suspicion about a diversity of Saints may afterwards arise even in the same church. Yet much more can a suspicion of diversity arise from the cultus of the same Saints in different regions, especially if in some region they are celebrated on account of relics received, and miracles be added, which are chiefly chanted in the Office. For while the benefits and miracles are perpetually in the memory of the multitude, and are alone proclaimed by sacred orators, the particular deeds, if they were known, gradually fall away; and on that occasion it can come about that after some centuries an incautious writer, when he finds the same Saints in other regions painted in other colours, judges them wholly different.

[46] from mere error and too great credulity. And since SS. Cosmas and Damian after death became famous far and wide by many miracles, and obtained a celebrated cultus through the various provinces both of the Eastern and of the Western empire, and had churches dedicated to their name, and their relics were carried away into various provinces; it could not but be that they should be honoured on different days and months and celebrated with elogia no less different. From all these things, therefore, after some centuries it was easy for credulous writers, who also readily admitted all fabulous things as true, to believe Cosmas and Damian twofold or threefold, as happens in our times also, that some, when they find different Acts, even though these are not free from fables, contend from the variety of the Acts that some Saint should be doubled.

[47] But that error crept upon them is gathered from this, And that this happened to the Greeks in the case of SS. Cosmas and Damian everything persuades us. For first, all confess them physicians. Secondly, all assert that they were of such charity that they healed freely, which they certainly did after death, being famous for many miracles; and in life also, if we believe St. Gregory of Tours, St. Aldhelm, and the second and third Acts. Thirdly, from that self-restraint by which they refused silver, all were called in Greek Ανάργυροι, Anargyri, or without silver. Fourthly, all are said to have been famous for miracles after death. So great and so conspicuous are these tokens that the same Cosmas and Damian are everywhere celebrated, that we cannot prudently admit the distinction without arguments in some way certain and indubitable. But all that is brought forward as tokens and arguments of the distinction is either so slight as scarcely to deserve attention, or is more repugnant to the distinction than favourable to it. For the Greeks said nothing about their Asians, as they will have them, confessors, which is not read about the Arab Martyrs in the last Life, and in the codices which I judge older both than Metaphrastes and than the Basilian Menology.

[48] that they attribute nothing to their Confessors but fables, They distinguish their Confessors first by the mother whom they attribute to them, Theodota. But Theodota is likewise given as mother to the Martyrs in the Latin Life, in these words: There was a certain woman in the city of Ægæ, venerable and fearing God, named Theodota. She … brought forth the holy twin brothers Cosmas and Damian. And when she had nursed them and instructed them in letters, they were taught also the art of medicine by the holy Spirit, etc. From this source perhaps Ado, praised at num. 3, drew, even though he omits the name, when he wrote thus: These, born of a venerable mother, learned in the sacred letters, of the profession of the art of medicine, etc. Secondly, the Greeks call the confessors Asians, the martyrs Arabs. But they do not set forth in what city of Asia they were born, in which they dwelt, or ended their life. And from the city of Ægæ, which was in Asia Minor, and in which the Arabs certainly were not born, someone could first contend that the Saints were Asians. In the Greek writing which Dehn published at page 6, and which Allatius believed more ancient than Metaphrastes, they are not called Asians or Arabs, and not only is the place of their birth omitted, but the province also.

If that be really ancient enough and composed in the VIIth or VIIIth century, both the Latins and the Greeks could have drawn their fables from that muddy fountain.

[49] But whether the Latin author of the last Life drew from that writing, also attributed to the Martyrs in the Latin Acts, or the Greek fabler had the Latin Life before his eyes, both narrated the same fables, the Latin about the Martyrs, the Greek as of Confessors. And these are: first, a woman healed; a little gift, or three eggs, offered by her, which after many entreaties was reluctantly accepted by Damian. Hence so great an indignation of Cosmas that he was unwilling to be buried with his Brother. Cosmas is indeed rebuked in a vision, and yet indicates it to no one. Meanwhile a camel is healed, that it may come forth as though by stage machinery after the Saints' death and bid with a human voice that they be buried in the same place. With these fables the Greek adorns his Confessors, the Latin his Martyrs, and each attributes to his Heroes after death the same two miracles, equally fabulous as it seems. And so it is certain that plainly the same things are related about the Martyrs by the Latin as about the Confessors by the Greek.

[50] Yet there is this difference between the fablers: that the Latin relates also of the Martyrs and that they do not even indicate the place where they lived or died. what we know from elsewhere to be true and sufficiently certain; but the Greek brings forward nothing beyond fables and a few uncertain things which, if they are true, are due to the Martyrs: such as the mother Theodote, and the grace of miracles obtained in life. The Greek fabler says the place of burial was called Pheremman: but he does not declare in what province it is; and the place of the Martyrs' burial is not named in the more ancient Latin codices, but the same is assigned in the less ancient ones. So that not even here need it have been different, if it had been known to the Greek — which I do not think. That place Pheremman Dehn sought in vain in his Preface, page XI, nor would he have hoped to find it if he had better perceived the slight or non-existent credit of the fabler. For if he had known the place, he would beyond doubt have explained in what province it was. But neither Nicetas, nor Metaphrastes, nor any other afterwards set out the place: they only said the Saints were Asians.

[51] Now as regards the Romans, in the fabulous Acts of which I treated at num. 36, The same is true of those whom they will have to be Roman martyrs. the name of Anargyri is again attributed to them, and the grace of miracles. For their doings with the emperor Carinus, and their slaughter accomplished by the master of the medical art, cannot be held for anything but insipid fictions by anyone whom experience and practice have taught to judge of writings of that kind. There remains, then, almost the authority of the Menæa alone, of both Menologies and of other Greeks of the middle age. But in historical facts all those monuments of the middle age not seldom stray from the truth, as we hold most plainly from daily experience. Wherefore we are wont diligently to examine their assertions, whether they seem agreeable to historical truth. Now Baronius in his Annotations on the Martyrology observed this about the Romans: We think that from the celebrated cultus wont to be shown to those same holy Martyrs at Rome it came about that some believed they suffered at Rome. Baronius did not err in this observation, as the Most Eminent Bona believed, but gave a sound conjecture, if indeed it be certain that in the Menæa and Menologies at the 1st of July, by Roman Martyrs are designated Martyrs of old Rome rather than of new Rome, that is Constantinopolitans. For since at Constantinople too the cultus of SS. Cosmas and Damian was most celebrated, and it is often called Rome by the Greeks of the middle age, it may in some measure be doubted whether perhaps they did not mean to indicate Constantinople. But neither Rome nor Constantinople had Cosmas and Damian as martyrs.

[52] For the commemoration in the Canon of the Mass is indeed honourable to SS. Cosmas and Damian, as being granted to very few, yet it does not prove that they suffered at Rome. Certainly S. Cyprian, who is also recited in the Canon, suffered in Africa; the virgins Agatha and Lucy in Sicily, To the Cardinal Bona's other arguments and many others who suffered outside Rome are commemorated in the Canon. But if anyone should contend that all were either Apostles, at least of the second rank, or equal in dignity to the Apostles, or that all the rest at least suffered within the Roman Patriarchate; I shall answer that this will perhaps be true, but that it sufficiently appears that those conditions were not required for anyone's name to be inserted into the Canon. The celebrity of the Martyrs or the glory of the miracles with which they shone seems chiefly to have brought it about that they obtained that honour. For we see there S. Ignatius bishop of Antioch, who suffered indeed at Rome, but was an Oriental by country and dignity; whereas many Roman martyrs, and even Roman Pontiffs, who suffered either at Rome or in Italy, we do not find in the Canon. Of virgins crowned with martyrdom we find more who suffered in Sicily, or at any rate outside Rome, than at Rome; although there are not wanting other virgins who made Rome illustrious by their martyrdom. Wherefore the celebrity of the name alone and the glory of miracles seem to have brought it about that the same honour which of the African bishops fell to Cyprian alone was granted of the Oriental martyrs to Cosmas and Damian alone.

[53] it is answered: and it is shown that the Arabs alone But what Bona says, that the Acts of the Romans in all likelihood fell out, and thus by ignorance or negligence the Arabs were substituted, is utterly improbable and incredible. For at least in the VIth century a church was dedicated to the Saints at Rome, and that in the same century the fame of SS. Cosmas and Damian was most celebrated is plain from the man of Tours praised at num. 8, who certainly speaks of the Arabs, since he both calls them twins and says they were consummated by divers torments. Arabs likewise did Aldhelm celebrate in the VIIth century, in the VIIIth Bede and the Anonymous author of the Roman Martyrology published by Rosweyde; in the IXth Wandelbert, Rabanus, Notker, Ado, Usuard. But none of these intimated that there were also found another Cosmas and Damian who had suffered at Rome. What prudent man would now believe that Cosmas and Damian the Romans were so famous and known at Rome in the IVth or Vth century that they should be inserted into the Canon of the Mass; and that already in the VIth they were utterly unknown there?

[54] the martyrs, were known to the ancients, The same silence about several Cosmases and Damians which existed among the Latins until the XVIIth century is found among the Greeks until the IXth or Xth century, unless perhaps the Anonymous fabler be more ancient and gave by his fictions the occasion of erring to Nicetas, Metaphrastes and the collectors of the Basilian Menology and of the Menæa. Whatever was the occasion of the error, the distinction of several holy brothers whose names were Cosmas and Damian arose only from fables, and therefore according to sound criticism it comes to be repudiated as improbable. And I judge that there was no other first author of that opinion among the Latins than Leo Allatius, who in Wangnereck and Dehn extolled the authority of the Menæa and of the Basilian Menology, and by that reasoning led either both, or at any rate Dehn, to defend the distinction. But it has gradually become better known that the authority of those Greek monuments of the middle age is exceedingly weak for historical facts, especially ancient ones.

[55] and that all that is not fabulous is to be referred to them. Our opinion, of whose truth I cannot even doubt, will be confirmed from their posthumous glory. For from various things it is plain that in the VIth century, and at the time when the Miracles were written, there was no thought at Constantinople of any other Cosmas and Damian than the holy Arabs. To these the emperor Justinian built a splendid church near Constantinople, after he had been healed by their benefit, as will be related at num. 66. For Procopius, relating the construction of that church, speaks of no other Saints than those whose bodies were even then at Cyrus in Syria, as the same man will say at num. 61, relating that Cyrus was adorned by Justinian for their sake. To pass over other things, in the third Miracle Cosmas is called the first of the five Brothers: in the twenty-seventh, Martha, whose healing in the church near Constantinople is related, is said to have been from the Cyrrhestica, … where the venerable relics of the wonderful holy ones and servants of Christ are kept. They were therefore the Arab Martyrs who were honoured in the most famous church near Constantinople, and who there shone with very many miracles. But where those whom they afterwards wished to be Asian Confessors, or Roman Martyrs, ever shone with any miracles, I have found no more than where they lived or died. For all that will be said, both in the West and in the East, about the posthumous glory of Cosmas and Damian is referred to today's Martyrs.

§ IV. The place and time of the martyrdom: the Saints' churches, relics and ancient cultus in the East.

[ ] The Saints suffered at Ægæ in Cilicia, The city in which the Saints suffered does not seem to have been known to the martyrologists of the middle age save by its name alone, nor even to those Latins who gradually increased and interpolated the Greek Acts, since none has set out in what province it is. The same silence about the province is in the first Acts, but there it is by no means to be wondered at, on account of brevity. But the city is there thus expressed: Ἐν Αιγέαις πόλει, literally, in the city of Ægeæ; in Mombritius, in the city Ægæa; in the fuller Acts, in the city Egea, otherwise Ægea. Among the ancient geographers too the name of that city is written in different ways, which is a maritime city in Cilicia, as may be seen in Cellarius, Ancient Geography, book 3 chapter 6, page 148, where by Ptolemy it is called Αιγαὶ, Ægæ, by Strabo Αιγαῖαι, Ægææ: yet by most of the ancients it is expressed as Ægæ, with two syllables only and in the plural number; but by Constantine Porphyrogenitus it was afterwards called Αιγαῖα, Ægæa, as the Latin martyrologists have it. And that the Saints suffered in the said city of Cilicia, and that it must not be sought in Arabia nor in any other province, is gathered from Lysias the governor, who in the time of Diocletian presided over Cilicia and there cruelly persecuted the Christians. In the same city of Ægæ, in the year 285 under the governor Lysias, suffered Claudius, Asterius, Neon, Domnina and Theonilla, of whom we have treated at the XXIII of August, where more also has been observed about that city.

[57] The year of the martyrdom cannot be certainly assigned from the Acts, since they are only said to have suffered in the consulate of Diocletian and Maximian. more probably These indeed held the consulate together in the year 287, but the same afterwards happened five other times. Nevertheless I should rather believe that the Saints were crowned in the year 287 than later. For since from the Acts of SS. Claudius, Asterius, etc., it is established that Lysias stirred up a persecution against the Christians in Cilicia from the year 285, and we do not know for how many years he continued his prefecture, I would rather judge that Cosmas and Damian suffered in the year 287 than that Lysias's prefecture was prolonged until the year 290, in which Diocletian and Maximian were again consuls together; especially since in the Acts of S. Boniface,

published at the XIV of May, who suffered in Cilicia in the year 290, we find another persecutor of the Christians, namely Simplicius; and another again when Tarachus, Probus and Andronicus suffered in Cilicia. Baronius indeed says at the year 285, num. 14: Lysias persevered in the same magistracy for several years: for a man of proven cruelty, he procured himself great glory among his own from the butchery of the Christians, and was held worthy to discharge the same magistracy longer. But it is not necessary that on that account we extend his magistracy beyond three or four years.

[58] in the year 287. Tillemont, in the Persecution of Diocletian, articles 3 and 68, since he is unwilling to admit many martyrs at the beginning of Diocletian's reign, lest he be compelled to refer all who suffered under Lysias to Diocletian's earlier years, suspects either that the same Lysias presided over Cilicia twice at different times, or that another Lysias afterwards administered the prefecture of the same province. But I do not find suitable reasons for those conjectures, nor any necessity of transferring SS. Cosmas and Damian to the general persecution under Diocletian. Wherefore the martyrdom of the holy Cosmas and Damian and of their Brothers cannot be more probably fixed in any year than in the year 287, in which Diocletian held his third and Maximian his first consulate. For although third might have been added to Diocletian's consulate, yet this was less necessary; since it was sufficiently distinguished from the others by his colleague Maximian. So in the Acts of Claudius, Asterius and their companions it is said at the end only: Augustus and Aristobulus being consuls, though it was Diocletian's second consulate. But the other consulates of Diocletian and Maximian could not designate a certain year unless the number of the consulates were added.

[59] The Saints' first burial nowhere recorded: assertions Of the Saints' first burial nothing is read in the earlier Acts, nor even anything in the later ones from which the place of burial could be established. A conjecture can be made that the Saints were first buried in Cilicia near Ægæ, because they were slain there: but that conjecture will be uncertain, especially since they were strangers, so that their bodies could have been carried further away by friends or kinsmen, if any were at Ægæ or in the neighbourhood. Whatever was done at first, we shall presently see that the bodies of the Saints were near Cyrus in Syria; nor was that city so far distant from Cilicia and the city of Ægæ that they could not have been carried thither immediately after the martyrdom. Michael Lequien in the Oriens Christianus, tom. 2 col. 893, treats of the episcopal city of Ægæ, and adds the following: In this city a church was erected by Justinian I in honour of SS. Cosmas and Damian, whom indeed the Greek Menæa report to have suffered there on the XXVI day of October, and under the governor Lysias, in the reign of Diocletian; so that consequently in the Roman Martyrology and Breviary they are wrongly read to have undergone martyrdom at Ægæa, a city of Arabia, which never existed. Although other monuments set forth that both the most holy Brothers suffered at Cyrrhus in the province of Euphratensis, and especially Theodoret in the Epistle which is extant in chapter 133 of the collection from the Tragedy of Irenæus. Many things are here said in few words. But I should prefer that writers who compose great Works should rather say few things accurately proved about the Saints than pour out from an unfaithful memory whatever comes to hand.

[60] about these are corrected. Certainly, first, I nowhere find that a temple was founded at Ægæ by Justinian, although he built or restored several sacred buildings in honour of SS. Cosmas and Damian. And so, if there was a church erected to the Saints at Ægæ — which I nowhere find, nor, I suppose, did Lequien find it — it will have been much more ancient, since we find not a few others more ancient. Secondly, the Saints are not said in the Menæa to have suffered on the XXVI of October; but they are there commemorated at the XVII and at the XXVIII of October. Thirdly, in the Roman Martyrology they are not said to have suffered at Ægæa, a city of Arabia; nor even in the Breviary; although from the words of the Breviary it should be gathered that Ægæa is in Arabia, since they are there said to have been born. Fourthly, neither do any monuments which I have seen, nor Theodoret cited by Lequien, assert that the Saints were crowned near Cyrus or Cyrrhus in the province of Euphratensis; but Theodoret speaks only of their basilica, as is clear from his words presently to be cited. From so many false assertions the studious reader will easily gather that no credit is to be given to Lequien either about the church which he says was founded by Justinian at Ægæ in honour of SS. Cosmas and Damian.

[61] That the bodies of SS. Cosmas and Damian, as also in all likelihood of the other Brothers, The relics of SS. Cosmas and Damian were in the VIth century were laid near Cyrus or Cyrrhus, a city of Syria and the metropolis of that part which adjoins Cilicia and is called Cyrrhestica from the metropolis, we have from Procopius. For he in the Work On the Buildings of Justinian, book 2 chapter XI, writes the following to our purpose: In Syria there was in almost no place a town whose name was Cyrus… As time went forward, Cyrus came to such contempt that it lost its walls altogether. But Justinian Augustus, moved both by provident zeal for the commonwealth and by an exceptional piety towards SS. Cosmas and Damian, whose bodies are even now laid close by, made Cyrus a fortunate and exceedingly notable city by the strength of an excellent wall, a strong garrison, the greatness of public buildings, and a most magnificent apparatus of all other things. Procopius wrote this in the VIth century. And from the words whose bodies are even now laid close by it is abundantly gathered that they had been deposited in that place long before. They seem already to have been there before the times of Theodoret, who administered Cyrus as bishop in the Vth century.

[62] For in the Collection of Epistles, published first by Lupus in their basilica near Cyrus in Syria. and reprinted by Baluze in the New collection of councils, chapter 133, there is given an Epistle of Theodoret to the master of the soldiery, in which at col. 835 this is read: For gathering a great multitude against us, they threatened to burn the basilica of the holy and good victors and athletes of Christ, Cosmas and Damian: and what they threatened they would perhaps have accomplished in deed, had not the multitude, in awe of our approach, fled. From these words it becomes most likely, with Procopius's words added, that that basilica was built before Theodoret's times, perhaps in the IVth century, and that in it were the bodies of SS. Cosmas and Damian, or at any rate notable relics. Whether in the same place there were also the bodies or relics of the other Brothers cannot be drawn out from Procopius's words, still less from Theodoret's, who makes no mention of bodies. It may also be that they were first buried in that place and that the basilica was afterwards built over their bodies: but that again is uncertain. On the contrary, from all the Acts and other monuments it becomes certain that they did not suffer near Cyrus, but at Ægæ in Cilicia.

[63] Pamphylia is a province of Asia Minor, not very far distant from Cilicia to the West. They had sacred buildings also in Pamphylia and at Jerusalem, That there was an ancient church of SS. Cosmas and Damian in Pamphylia the said Procopius intimates, book 5 chapter 9, when among the buildings restored by Justinian he reckons a house of SS. Cosmas and Damian in Pamphylia. For if it needed restoration in the VIth century, it becomes likely that it was founded in the IVth or Vth. There was in the VIth century also a church of SS. Cosmas and Damian at Jerusalem, or at any rate in its neighbourhood, of which mention is made in Rosweyde in the Spiritual Meadow, chapter 127, where a wonderful deed is narrated, of which I gladly leave the judgment to the prudent reader: The same abbess Damiana, says the author, related this to us also, saying: On the holy day of Parasceve, before I was enclosed, I went to saint Cosmas and Damian, and there passed the whole night. And so late in the day there came a certain old woman from Galatia of Phrygia, and she gave to all who were in the temple two mites. On a certain day, therefore, my niece and that of the most faithful emperor Maurice, coming to the holy city for the sake of prayer, spent there a whole year. I took her therefore and brought her to the saints Cosmas and Damian, etc. The deed which is narrated I omit, because it does not pertain to the Saints.

[64] likewise in Cappadocia, and in the Vth century near Edessa. In the Life of St. Sabas the abbot, to be given at the V of December, num. 55, this is read: And so our father Sabas sent a great abundance of gold from Byzantium to Mutalasca his own village, that his house inherited from his parents might be built into a church of the holy martyrs Cosmas and Damian. And this was done. And Mutalasca was, as Cyril writes in the same Life, num. 3, an obscure village in Cappadocia, set under the metropolis of the Cæsareans. That foundation, whose time may be more exactly examined in St. Sabas, happened in the VIth century not much advanced. Assemani in the Bibliotheca Orientalis, tom. 1 chapter 21, page 257, relates of Nonnus bishop of Edessa in Mesopotamia these words of the Chronicle of Edessa: Nonnus, having returned (to his own bishopric), built … a hospital for poor invalids outside the gate Beth-semes. And he built in the same hospital a temple of SS. Cosmas and Damian. This in the Vth century, in which Nonnus administered the bishopric. The Chronicle of Edessa, which is there cited, Assemani afterwards gives entire, and of the same temple of SS. Cosmas and Damian situated outside the city mention is again made in chapter 26, page 277, where the siege of Edessa is related.

[65] In their house Laurence the bishop was healed in the year 516: At Constantinople the cultus of SS. Cosmas and Damian was most celebrated, and various churches were there dedicated to their name. One was already standing and famous in the year 516, as is gathered from the Chronicle of Marcellinus. He relates at the year 516 that several Catholic bishops were called from Illyricum to Constantinople by the heretic emperor Anastasius, and, when some had died and others been sent back, Laurence alone (of Lychnidus), he says, often convicting the emperor Anastasius in the palace for the Catholic faith, was kept at the court as though relegated in exile; and was then made more able to move his body than he had come to Constantinople. For in the seventh year of his infirmity the same Laurence was healed by his own faith, but by the grace of Christ, in the court of Cosmas and Damian, and deserved to stand on his own feet and to be strengthened in his steps, and afterwards to be restored unharmed to his own country, where, more than eighty years old, he rests. From these words we have it for certain that that church existed before the year 516.

[66] and afterwards the emperor Justinian, who restored it more magnificently. But that it was even much more ancient is gathered from Procopius, book 1 chapter 6, where he relates that the emperor Justinian was healed there, and that the church was restored by him and brought to greater splendour: for I do not doubt that he speaks of the same church. At the furthest bay, he says, on a sloping and exceedingly steep place, there was an ancient temple of SS. Cosmas and Damian: where, when he (Justinian) was once labouring so grievously that he lay like one lifeless, and, given up by the physicians, was for dead

accounted, these heavenly ones, appearing, brought him health by an unlooked-for and plainly wonderful aid, and raised him up. To whom he, that he might show himself grateful so far as is permitted to man, the old structure being wholly changed and reduced to another form — as being unshapely and mean, and unworthy of such and so great Heaven-dwellers — made the temple illustrious in brightness, in greatness, in abundance of light, and most kindly bestowed on it many other things which it lacked. Those who are held entangled in diseases too strong for the medical art, from despair of human aid turn themselves to the one hope left them in these Saints, and are carried across the bay in skiffs to this temple. As soon as they set out, they behold it as though on a citadel, glorious with the munificence of a grateful prince and showing them good hope. Thus far Procopius. And that he speaks of the same church as Marcellinus is altogether gathered from the healing of the sick, who were carried to that very church.

[67] But since it is said to have been ancient in Justinian's time, [That church is said to have been built by Proclus, and was at the end of the Ceratic bay.] it will have been founded at least a century before him, if not longer. Of that temple I judge are to be understood the words of Codinus On Origins, page 47, where he has thus: The temple of the holy Anargyri, or of Cosmas and Damian, situated at Zeugma, was built under Theodosius the younger by Proclus, patriarch of Constantinople, disciple of saint John Chrysostom. The Anonymous author On the Antiquities of Constantinople in Anselm Banduri, book 2 page 35, agrees, writing thus: The temple of the holy Anargyri, which is seen situated at Zeugma, was founded by Proclus patriarch of Constantinople, disciple of the great S. John Chrysostom, and œcumenical patriarch in the time of Theodosius the younger. But now, that this is that very temple which above Procopius says was at the furthest bay, namely the Ceratic, is gathered from this, that Zeugma likewise seems to have been towards the extremity of the Ceratic bay. For Banduri in his Observations on the Antiquities, tom. 2 page 648, not only proves that Zeugma was at the bay, but also that the road for those who went round the bay by land, when navigation was too perilous by reason of storms, lay through Zeugma. This suffices me about the place, which it is not necessary to investigate more closely. Tillemont, article 69, does not distinguish this church built at Zeugma from that which Paulinus is reported to have founded under the same emperor Theodosius. But others speak of those churches as of two different ones.

[68] The said Anonymous author in Banduri, book 3 page 55, has thus: At the same time of Theodosius the Younger Paulinus is said, The quarter called Paulina's took its name from Paulinus the master in the time of the most pious Theodosius the younger, whose familiar friend he was. And that place was his, and in it he built a church of the holy Anargyri Cosmas and Damian. Then he relates that Paulinus at that time became suspect to the emperor, as though he had been more familiar than was right with the empress Eudocia, and was ordered to be cut down by two retainers. Yet he will have it that Paulinus was divinely preserved, subjoining this: Whom nevertheless, when he had entered the palace in the dark, they could not kill, his ears only being cut off: and forthwith he himself knew that he had been beset by snares. And this happened by the wonderful help of the holy Anargyri Cosmas and Damian, that he might finish their temple. But the emperor, understanding that they had missed their mark, for shame feigned that nothing about the matter was known to him. But when the temple of the holy Anargyri was completed, he ordered his head to be openly cut off. Codinus at page 55, calling it the monastery of Paulinus, sets out the deed in almost the same way. The monastery of Paulinus, he says, Paulinus the master founded, who was very familiar with the emperor Theodosius the younger and was brought up together with him. Him Theodosius afterwards killed out of jealousy on account of his wife the augusta Eudocia.

[69] Then, the cause of Theodosius's suspicion being related, which arose from an apple, as is commonly set forth, he subjoins: to have been afterwards killed, having founded a church to the Saints, The appointed assassins therefore attacked him (Paulinus) at the ascent of a dark vault: yet him, only his ears being cut off, they could not deprive of life. For as soon as he perceived that he was beset by snares, he fled straight away from thence. For the rest, this so happened by the miraculous aid of the holy Anargyri Cosmas and Damian, namely that he might finish building their temple that had been begun. But the emperor, hearing that he had escaped the peril of his life, for shame feigned that nothing about the matter was known to him, and moreover promised that he would punish the assailants. Nevertheless after the temple of the holy Anargyri was completed, he ordered his head to be cut off. I shall not inquire in this place what was the cause of Paulinus's death, whom it is established was afterwards slain by the emperor's command. No more shall I laboriously investigate whether Theodosius really wished him to be slain by hidden assassins, as these men relate. This, however, I observe, that the death of Paulinus in the Alexandrian Chronicle and in Theophanes is indeed attributed to the same cause; but no mention is there made of a slaying first attempted by assassins, nor of a church built by Paulinus to SS. Cosmas and Damian, so that this foundation of Paulinus does not seem sufficiently certain on the assertion of the Anonymous author and of Codinus, who are later by many centuries — especially since the place seems to have drawn its name rather from Paulina than from Paulinus. The Anonymous himself wrote Παυλίνης, Paulina's, and so it is called Paulina's in Theophanes and Nicephorus of Constantinople, whom Du Cange cites in Christian Constantinople, page 182, where he has collected much about this sacred house. Others afterwards said Paulinus's; but SS. Nicephorus and Theophanes, who flourished at the beginning of the IXth century, seem rather to be believed.

[70] and a monastery was afterwards added, called Cosmidium: The said Du Cange transfers to the church which is said to have been built by Paulinus almost everything which has been said about the church built at Zeugma by S. Proclus, as is reported. He judges besides that it is that very one which is frequently called Cosmidium by writers of the middle age: but I do not find the name Cosmidium among the more ancient writers, and it seems to have begun chiefly to be used after a monastery was added to the church. And the church alone seems to have been founded under Theodosius the younger, and restored and enlarged by Justinian; but the monastery joined long afterwards. Wherefore I think that it is that very monastery which the emperor Michael, surnamed the Paphlagonian, built in the XIth century, and into which at the end of his life, having left the empire, he betook himself, on the witness of Zonaras, book 17 chapter 17, where he has thus: But when he was ill and not far from the dissolution of his frame, despising the empire and leaving the palace, he withdraws into a suburban monastery built by himself, to which the name of the holy Anargyri had been given: and there, the purple and the other insignia of empire being cast off, and his hair shorn, he is initiated, and, clad in the cloak of Christian submission, is girt with the sacred fleece of voluntary mortification, being now to be mortified even against his will. These words thrust upon me a vehement suspicion that the monastery was then first founded, since before this time I have not found in writers a monastery there, but only the church of SS. Cosmas and Damian. This is sometimes called Cosmidium by those who wrote after the founding of the monastery.

[71] this church is more probably the same. Others at Constantinople, Whether now that church which was afterwards increased by a monastery is the one at Zeugma or the one on the estates of Paulina or Paulinus, I should not dare to declare for certain. Yet I rather judge that it is the same church, and that it is situated at Zeugma, but that either the monastery was joined on the estates of Paulina, or the church itself too was founded on those estates and at the same time at Zeugma, of which perhaps those estates form a part. Many things which afterwards happened to that church and monastery, or Cosmidium, may be seen briefly run through in the said Du Cange, book 4 page 82. The same man at page 121 records another church of SS. Cosmas and Damian, which was in the quarter of the city of Constantinople called Basiliscus's, from the house or palace of the emperor Basiliscus. This he says was founded by the emperor Justin and his wife Sophia. Again he records another in the quarter of Darius from the Menæa, if indeed it be different from the first. For of that we have treated in tom. 1 of May, page 471, and there it was observed that perhaps it is the same as the first. But since the memory of these churches is obscure, I add no more about them.

[72] That there was an ancient church of SS. Cosmas and Damian in Greece An ancient church of the same in Phocis, is gathered from the Life of S. Luke the Thaumaturge, given by us at the VII of February. For at num. 3 the author records in Phocis, a province of Greece, a certain maritime mountain called John's. Then at num. 17 it is said of S. Luke: He made for that aforesaid mountain, which the inhabitants of the place in their rustic speech called Joannitza, and surveying that part of it which looks toward the sea (where also the brothers german Cosmas and Damian, commonly called Anargyri, have a shrine), he there fixed the tabernacle of his monastic exercise. That the Saints' festival was solemnly celebrated there we perceive abundantly from the Life of S. Nicholas the Pilgrim, given at the 2nd of June. For S. Nicholas is said to have come to the monastery of Stiris, whose founder was S. Luke just mentioned, as is read at num. 13, and at num. 14 this is read about the festival: But after these things, on the first day of entering July, in the monastery which is a dependency of Pharus, which is called Stirisca, situated beside the sea, the solemnity of the glorious martyrs Cosmas and Damian, whom they call Anargyri, coming on, and the abbot of Stiris with his monks keeping there the yearly feast, all running together in joy, the Saint came likewise with them.

[73] The Life of S. Theodore of Sykeon, which was written at length and clearly by his disciple, their cultus in Galatia, where by their patronage clearly shows that there was a great veneration of our Saints in Galatia also, where S. Theodore was abbot and afterwards bishop. The Saint's healing is related in it at num. 38 in this manner: And it happened that, after he had returned to his dwelling, he fell into a most grievous sickness, and the holy angels came to take him away. But he began to weep and to be sad. And there was above him an image of the saints Cosmas and Damian, illustrious for miracles: who showed themselves visible to him in his sleep, such as they were represented in that picture: and coming to him, as physicians are wont, they explored the beating of his veins: and conversed together in such a way that they seemed to despair of his recovery, because his strength had failed. And turning to him, they said: Why weepest thou, brother? Why art thou sad? But he answered: Because I have not done penance, my lords; and because I am leaving this little flock, which is not yet perfectly instructed and needs great diligence. Then they: Wilt thou that we make supplication for thee, that a little more space of living be granted thee? If you shall do this, he said, and shall obtain for me time to repent, you shall gain the reward both of my penance and of all that I shall rightly do hereafter. And the Saints, turning to the angels, asked them to have care of him for a while, until they should go to make supplication

for him to the King.

[74] And when the angels had said that they would do this, the saints Cosmas and Damian set out, S. Theodore of Sykeon was healed. and made supplication for Theodore's health to the Almighty King Christ our God, who is in the heavens, and who had added fifteen years of life to Ezechias. And so they returned having obtained their wish, having in their midst a young man like in aspect indeed to the angels who were present, but more excellent in glory: who addressed the angels present thus: Depart from him, for the common Lord of all and King of glory is appeased, and permits him still to remain in the flesh. And they straightway returned with him into heaven. But the saints Cosmas and Damian said: Rise, brother, and attend to thyself and to thy flock: for our kind and merciful Lord has received our prayers for thee; and has granted thee to live and to prepare the food which perisheth not, but endureth unto life everlasting, and to care for the salvation of many souls. Having said these things, they too departed. And saint Theodore, his strength being straightway recovered, rose up whole, and praised God, etc. If to anyone these things seem wonderful and hard to believe, let him consider that a sick man's dreams are related, and that wonders are commonly set before dreamers; yet that the healing was not a dream, but a true benefit.

§ V. The Saints' churches, relics and cultus at Rome, and in the rest of Italy and in Sicily.

[ ] A church dedicated to the Saints at Rome, Anastasius the Librarian in S. Felix IV, Pope, writes this: He made a basilica of the holy Cosmas and Damian in the city of Rome, in the place which is called the Sacred Way, beside the temple of the city of Rome. John the Deacon in the Life of S. Gregory the Great, given by us at the XII of March, book 1 num. 1, writes this of S. Gregory: Gregory, Roman by birth, a philosopher by art, son of Gordianus a most illustrious man and of blessed Silvia, etc. And presently: This man, born of senatorial stock, drew a genealogy as most noble as it was most religious, so that Felix the fourth, Pontiff of the Apostolic See, a man of great reverence in the Church of Christ, who most beautifully built the basilica of SS. Cosmas and Damian the martyrs on the sacred way beside the temple of Romulus, as is seen to this day, was his great-great-great-grandfather, etc. Leo of Ostia likewise called Felix IV the atavus of S. Gregory, following the passage of John the Deacon cited. Gregory himself, in Homily 38 on the Gospels, says that Pope Felix was his atavus; but he does not add whether it was the third or the fourth. But Baronius in his Annotations on the Martyrology observed that Felix III was rather the atavus of S. Gregory, both because Felix IV was not a Roman, and chiefly because he did not live so long before S. Gregory that it is credible that he was his atavus. But both the time and the country agree excellently with Felix III, so that that opinion of Baronius has commonly pleased all, and by name our predecessors, and seems quite certain. Of Felix III we have treated at the XXV of February, where more may be seen.

[76] which is said to have been built by Pope Felix IV, Nevertheless the building of the church of SS. Cosmas and Damian is commonly attributed not to Felix III but to Felix IV, as it was ascribed to him by us in Felix IV at the XXX of January. The ancient inscription there set beneath the images has thus:

*The hall of God, beautiful, shines with bright metals, In which the beautiful light of faith glitters yet more. To the people, from the physician Martyrs, a sure hope of health Has come, and from the sacred honour the place has grown. Felix offered to the Lord this gift worthy of a Bishop, That he might live in the ethereal citadel of the pole.*

These little verses Bianchini also repeated in his Annotations on the Librarian, out of Ciampini, who in his Work On the Ancient monuments of the City, part 2 chapter 7, treats at length of the said church of SS. Cosmas and Damian under this title: On the church of SS. Cosmas and Damian on the Sacred Way, or in the three fora or three fates, or in silice, or in the cattle-market of the City, dedicated in honour of those same Saints by Felix III, called IV, most blessed Pontiff, in the year DXXX. I have given these words that the reader may see at a glance the different names which are attributed to that same church. Then Ciampini investigates at length to what gods of the gentiles that church seems formerly to have been dedicated. For he judges that it was not built by Felix IV, but transferred from superstitious worship to the true, and dedicated to SS. Cosmas and Damian. I should not wish vehemently to oppose myself to a learned man, yet I do not find that opinion in the words of Anastasius. For Anastasius says: He made a basilica, etc.

[77] But, says Ciampini, the word MADE is here to be taken for dedicated; and not only adapted to the uses of Christians, since in this sense it must often be understood in the Librarian. But John the Deacon stands in the way of the words of Anastasius being so expounded, since he not only says most beautifully built, but also adds beside the temple of Romulus, as Anastasius too, beside the temple of the city of Rome. I do not grasp in what way that sacred house is said to have been built beside the temple to SS. Cosmas and Damian, if it was not another building, nor a different place, but the temple itself, whether it be believed restored or only adapted within to the uses of the Christians. Wherefore I cannot so easily bring my mind to think that a church formerly dedicated to the twin brothers Romulus and Remus, or to Castor and Pollux, was only consecrated by Felix IV to SS. Cosmas and Damian, as Ciampini judges at page 56; but I believe that a new one was built.

[78] I do not know whence Bianchini drew what he says in his Annotations on the Librarian: it was already famous in the VIth century. The church of the holy Cosmas and Damian was erected by Christians, and was more magnificently restored and adorned by Felix IV, sacred images in mosaic work being also added. These things in themselves indeed are not improbable; but they lack an ancient author, and therefore are rather to be rejected than adopted. But that the church of SS. Cosmas and Damian was already famous before the end of the VIth century, when S. Gregory the Pope was instituting public supplications on account of the raging plague, is gathered from the History of the man of Tours, book 10 chapter 1, where S. Gregory gives this command: Let the clergy therefore go forth from the church of the holy martyrs Cosmas and Damian with the presbyters of the sixth region. In the same basilica a station is still held on the fifth day of the week after the third Sunday of Lent, and on that day the prayers of SS. Cosmas and Damian are prescribed to be said in the Roman Breviary and Missal — the same, namely, which in Ménard's Sacramentary were assigned for the chief festival at the XXVII of September. More about the basilica of SS. Cosmas and Damian is set forth by Bernardino Mezzadri.

[79] Of that church, which is now the Franciscans' of the third Order, and it is now the title of a Cardinal deacon. the said Ciampini observes much, namely that it was restored by Hadrian I, and again under Urban VIII restored to a nobler and more splendid form, and many other things which may be seen there. Various things about that church Martinelli also relates in Sacred Rome, page 93, whose last words alone I transfer hither: It is a deaconry of a Cardinal of the Holy Roman Church, under the care of the brethren of the third Order of S. Francis. Bartolomeo Piazza in the Sacred Hemerology of the City at the XXVII of September testifies that in the said church the festival of SS. Cosmas and Damian is solemnly celebrated with an Octave, and that a great part of their bodies is deposited there. Panciroli in the Hidden Treasures of the City of Rome, page 98, not only liberally attributes to the aforesaid church the bodies of SS. Cosmas and Damian, but also those of the three Brothers and Companions, Anthimus, Leontius and Euprepius. But the said writers have been more liberal in reckoning up the relics of the City than I could wish, nor do they produce suitable witnesses of an assertion so liberal about these. Yet presently more about these will come to be examined.

[80] Another church of the Saints at Rome, with a convent of nuns: Other churches of SS. Cosmas and Damian are also assigned in the City. Panciroli at page 579 treats of the church of SS. Cosmas and Damian across the Tiber, which is now of nuns of the Order of S. Francis, and is commonly named S. Cosimato. And he observes that it formerly belonged to monks of the Order of S. Benedict, but afterwards was granted to nuns of S. Francis, and for these about the middle of the XVth century was restored by Pope Sixtus IV. Of the same Martinelli treats at page 94. Piazza assigns to it notable relics of SS. Cosmas and Damian, and testifies that the Saints' festival is there solemnly celebrated. That that monastery is ancient is plain from the Benedictine Annals of Mabillon, who in tom. 3 page 718 exhibits a catalogue of the abbots of the monastery of SS. Cosmas and Damian at Rome in Mica aurea, as it is otherwise called — but with a corrupted word, as Martinelli will have it, for Vici aurei. He reckons Gregory first in the year 881, last Reginald, down to the year 1234, in which, he says, in the month of September this monastery was given by Pope Gregory IX, by a bull given on the XV day of the month of September, in the VIIIth year of his pontificate, to the abbess and nuns, or enclosed sisters, of the Order of S. Damian; that is, of the Order of S. Clare, which had been instituted in the church of S. Damian by SS. Francis and Clare at Assisi. Treating first of that monastery at page 600, Mabillon says: Which is believed to have existed from the time of Pope John V. And indeed in tom. 4 page 756 he gives another catalogue from the year 685, but by no means full at the beginning, since only two abbots are set before the year 881.

[81] another in the same city, relics of them in others, A third church of SS. Cosmas and Damian at Rome Panciroli assigns at page 791 and Martinelli at page 93, naming it that of the Barbers in the region of S. Eustace in the street of the lords de Filonardi. In this church too, though small, Piazza testifies that the festival of SS. Cosmas and Damian is yearly solemnly celebrated. Martinelli makes mention at pages 352 and 353 of four other places which were formerly sacred at Rome to SS. Cosmas and Damian, as may there be seen. Besides, Panciroli at page 370 asserts that at Rome in the church of S. Marcellus the arms of SS. Cosmas and Damian are preserved, but in his index of relics heads are noted; as Piazza too attributes heads to the church of S. Marcellus. But to the basilica of S. Maria Maggiore both attribute some of their blood, brain and hair-shirt. So much for the cultus, churches and relics of our Saints in the City, in which it becomes most likely, from the most celebrated cultus, that some relics of Cosmas and Damian have rested for many centuries past.

[82] The bodies of SS. Cosmas and Damian, Peter de Natalibus, book 8 chapter 123, having related the martyrdom of SS. Cosmas, Damian, Anthimus, Leontius and Euprepius, adds this at the end: But in the course

of time the bodies of the two brothers Cosmas and Damian were translated to Rome, and a church was built to their name. This authority perhaps sufficed Panciroli for attributing the bodies to the chief church of these Saints. Certainly neither the Acts in Surius, nor Metaphrastes, nor Ado in his Martyrology — the authors whom he cites with him — make mention of the bodies translated to Rome, even by a word. Yet Panciroli may have had other monuments, or at any rate a tradition once received at Rome about the bodies of SS. Cosmas and Damian translated to the City. Certainly that tradition flourished, seeing that Adaldag bishop of Bremen, as will be narrated in §7, received at Rome in the Xth century many relics of SS. Cosmas and Damian, which he carried to Bremen. The men of Bamberg likewise believed that the heads of SS. Cosmas and Damian were received at Rome by the emperor S. Henry and translated to Bamberg. These things indeed favour Peter's assertion about the translation, since relics could not have been translated elsewhere from Rome unless they had first been translated to Rome. But they are rather against Panciroli himself, since he attributed the bodies even in his own time to the Roman basilica of the Saints. Besides, from what has been said we cannot yet assert that the whole bodies of the two Brothers were at some time carried to Rome, and still less those of the other three.

[83] Bernard Mezzadri, in the Dissertation already praised above, [nay, and those of the three Brothers, are said to have been formerly translated to Rome:] in which he refutes the improbable opinion about the three pairs of SS. Cosmas and Damian, and sets out at length everything pertaining to their chief basilica, in part 1 chapter 4 treats of the translations of those same Martyrs, and strives to prove that the bodies were translated to Rome before the VIIth century. To this end there is cited by him a most ancient tablet of the Roman basilica, as he calls it, and from it he recites the following words: Under the high altar rest the bodies of the holy martyrs Cosmas and Damian, and of the saints Antimus, Leontius and Euprepius, brothers german of those same saints Cosmas and Damian, placed there by blessed Gregory the first. But the said writer does not declare of what century that most ancient tablet is, and therefore it seems of less weight for producing belief. It will be most ancient even if it be only three hundred years old; more so still if it were written six or eight hundred years ago: and even so it will not suffice to persuade us of the assertion, especially if we must believe, as the author will have it, that not only some relics, but their very bodies and those of their Brothers, were deposited there.

[84] Nevertheless the tablet cited increases the testimonies already brought forward about the tradition which seems to be understood of a great part of the bodies by which it was believed for many centuries that the bodies of SS. Cosmas and Damian were at some time carried to Rome, or at any rate so notable a part of the bodies that it was called the bodies. But whether they were already at Rome in the time of S. Gregory the Great, that is before the VIIth century, seems more uncertain. A tablet of uncertain age does not deserve so much credit that we should be willing to assert it, especially since Procopius, praised at num. 61, asserts that in his time, that is in the middle of the VIth century, the bodies were in their basilica near Cyrus; nor do we find on what occasion they would have been carried thence to Rome a little after. And so I say it is uncertain whether they were at Rome before S. Gregory's times. Yet this appears to me from elsewhere very probable about a notable part of the bodies. For the most celebrated cultus with which they were honoured at Rome from the VIth century, and perhaps from the Vth or IVth, makes it most likely that notable relics of them had been carried thither. We shall see also at num. 103 that S. Gregory of Tours had some of their relics, and it may probably be gathered that there were several relics of SS. Cosmas and Damian in the West from the VIth century, from the churches which we shall see were dedicated to them.

[85] It is probable, therefore, that Procopius does not speak of entire bodies, of SS. Cosmas and Damian: some relics still in their own church. even though after the manner of many he calls them bodies; but only of some relics laid up in the church near Cyrus; or at any rate that only some part of the sacred bones was there, whether he meant to say more or less. From what has been said, therefore, I conclude that a great part of the bodies of SS. Cosmas and Damian seems at some time to have been translated to Rome; but that the time of the translation is not established: yet that the translation of the other three is not equally probable, seeing that Cosmas and Damian were honoured at Rome without mention of them. The said Mezzadri in part 2 enumerates the notable relics preserved in the said church of SS. Cosmas and Damian, and yet does not there make mention of the bodies of the five holy Brothers as now preserved in the same church, so that he by no means seems to infer from his own tablet that the bodies of the five Brothers are still preserved in their basilica at Rome. And indeed the tablet cited cannot prove it, even if it were otherwise most authentic and written in the very time of S. Gregory the Great, since in the course of this work we shall see that many relics of SS. Cosmas and Damian which had been carried to Rome afterwards came into Germany. Yet in chapter XI he reckons among several relics An arm of S. Cosmas the martyr. Of S. Damian the martyr. And then: An instrument with which S. Damian the martyr practised medicine. And to these we can easily assent.

[86] The bodies of SS. Cosmas and Damian also to Venice Among us in the Prætermissi at the X of May, about another translation of SS. Cosmas and Damian, this observation was given: The Translation of the bodies of SS. Cosmas and Damian the martyrs to the city of Venice, and their placing in the monastery of S. George the Greater in the year of the Lord MCLIV, Indiction 2, is set down in the Manuscript Florentine Usuard of the senator Carlo Strozzi; likewise in Belinus, Maurolico, Molanus, Canisius, Ferrari, Saussay. None of those cited seems more ancient than the XVth century, in which in all likelihood the Strozzi codex was written and Belinus's edition made. But he who is praised last, Saussay, does not record the Venetian translation, but one into France, as we shall see in its place. But all the rest treat of the Venetian translation to the church of S. George the Greater. I wonder exceedingly that nothing about this is found in Peter de Natalibus, who composed his Work at Venice in the XIVth century, so that he could have known that the bodies of these Saints were preserved at Venice, if they came there in the year 1154; yet he is silent about the Venetian translation, and asserts the Roman one, as I said at num. 82.

[87] are said to have been translated, Flaminio Corner, a learned Venetian senator, in his Work on the churches of Venice, tom. 8, where he treats of the monastery of S. George the Greater, which is of the Benedictine Order, at page 127 confesses also that no document exists in the monastery's archive by which it may be known whence and by whom the bodies were translated. This poverty of documents in the archive, together with the silence of Peter de Natalibus, thrusts upon us some suspicion of error, especially since to the same abbey was translated the body of S. Cosmas the hermit, whose translation Peter de Natalibus narrates in book 8 chapter 26, and the said Corner at length from the Venetian records of S. George the Greater. For since no mention of a translation of SS. Cosmas and Damian is brought forward save nearly three centuries after the time in which it is believed to have been performed, a suspicion may arise that perhaps the relics of one Cosmas were by error transferred to the other, as sometimes happens.

[88] or rather some part of the bones, perhaps obtained in the East, Nevertheless such a suspicion affords no solid argument against the translation, if it be sufficiently confirmed from elsewhere. Let us hear, then, what the said Corner relates about it at page 127. A new ornament, he says, accrued to the church of S. George in the year MCLIV from the sacred relics of the holy brothers and martyrs Cosmas and Damian brought to it; of which translation, whence and by whom performed, no document indeed exists in the monastery's archive, save the time and the name of the aforesaid abbot Paschal (he had said that this man was made abbot in the year 1149). Yet it is likely that they were brought to Venice from the East, and this is also argued from a certain silver vessel wrought in Greek workmanship, in which, among the ashes and bones with which it is filled, there are two leaden plates engraved with Greek characters, on one of which is read: the bones of S. Cosmas, and on the other, the bones of S. Damian: which bones and ashes indeed lie confusedly mingled. Of the quantity of these bones the said writer subjoins: Yet I would not refuse to grant some relics of them to those churches of the Christian world which glory in the relics of these Martyrs; since (as is ascertained in translations) not entire bodies, but a great part of the bones — and such indeed as can fittingly be called by the title of a body — is preserved in this church.

[89] This last observation about a part of the bones, which perhaps will scarcely make up a third or fourth part of one body, and then translated to the new church of S. George the Greater: in some measure removes the difficulties against the translation arising from the silence of writers, if entire bodies were in question. For the translation of some relics is much more easily wrapped in silence than that of entire bodies, especially when they were received not by the liberal gift of those who possessed them, but out of cities or provinces subdued in war, as these were in all likelihood obtained in the East, while the crusaders occupied many cities and provinces in Syria and Palestine. Wherefore neither does this translation of some relics conflict with the Roman one, nor with that which is related to have been made into France in the same century, to be set forth below, nor with the many relics which are said to be preserved in other places, especially if we consider that credit is not straightway to be given if any say that they have bodies, since frequently they have only some bones, and sometimes even few. That the aforesaid relics were afterwards translated to the new church, Corner says below, writing thus: From the old church, in which they lay, the sacred spoils were afterwards translated (as will be said in its place) to the newly rebuilt temple, and had been laid up in the altar dedicated to the Crucified and to the martyrs, as was testified by this verse cut into the pedestals of the columns:

Here Cosmas the physician rests with his holy Brother.

The verse being effaced, these words were engraved: "The bodies of SS. Cosmas and Damian". The translation to the new church he says at page 199 was performed on the VI day of April in the year MDLXXXXIII.

[90] Besides, at page 128 he writes the following to our purpose: from these some particles were given to other churches. It has been received by tradition that a certain abbot of this monastery carried off particles of the sacred bones about the year MDC, to satisfy the devotion of certain nuns dwelling at Vicenza. But when he had begun his journey, having twice fallen from his horse, lest he should further provoke divine vengeance upon himself, turning back he restored the relics he had taken away to their own place. I set forth the matter as it is reported. But this is more certain, and attested from the papers of the archive, that of the sacred bones of these Martyrs translated to this church some parts were given, both to the Venetian church of S. John in Oleo, in which

there is an altar of theirs, and to the Paduan monastery of the nuns of S. Maria della Misericordia, in which they are honoured with special veneration. The monks still keep the most ancient custom received from their forefathers of blessing water on the feast-day of the holy Brothers with the vessel containing the sacred bones; of which very many sufferers from fever have been wont devoutly to drink, and very many of them (as has been proved by experience) are freed from the fever.

[91] The said Corner, in tom. 6 from page 49, sets out the foundation of the monastery of SS. Cosmas and Damian at Venice in the Giudecca. A monastery dedicated to the Saints at Venice, in which relics, This monastery of nuns of the Order of S. Benedict was founded as the XVIth century was growing old, as the reader may there see more fully. Of the consecration of the temple, which Corner testifies to be comely in magnificence and adornment, he brings forward this inscription at page 53: On the XXX day of May MDLXXXIII the most illustrious and most reverend D. Julius Superchius, bishop of Caorle, suffragan of the most illustrious and most reverend lord John Trevisan, patriarch of Venice, consecrated this church in honour of SS. Cosmas and Damian, and granted to each of Christ's faithful visiting it on the anniversary day of the consecration XL days of true indulgence in the customary form of the Church. Then he enumerates the relics, of which these belong to our purpose: A part of the shoulder of S. Cosmas, and part of the skull of S. Damian, the titular martyrs.

[92] as also in other Venetian churches. Finally the most diligent writer in tom. 13 gave a Venetian Menology, in which at the X of May he announces the translation of SS. Cosmas and Damian, and their chief festival at the XXVII of September, and there subjoins these notes about the Saints: The holy Brothers have a church of nuns situated in the Giudecca. But their bodies, or, to speak more truly, some parts of their bodies, rest in the church of S. George the Greater: of which notable relics, translated to the church of S. John in Oleo, are there honourably kept. This candid exposition makes the possession of the Venetians labour under less difficulty. Yet what suspicion may arise about all things brought from the East by the crusaders I shall say hereafter.

[93] At Verona of SS. Cosmas and Damian The writers of Verona sometimes attribute the bodies of SS. Cosmas and Damian also to Verona, or to the Veronese church of S. Proculus. But if all be rightly weighed, they will be seen to possess not bodies but some bones which could formerly have been carried thither from Rome or Venice. In various places mention is made of the relics of these Saints in the Work which Agostino Valier, bishop of Verona, afterwards Cardinal of the Holy Roman Church, published at the Venetian press in the year 1576, and entitled: Ancient monuments of the holy bishops of Verona, etc. An index besides of the sacred relics which are found in the churches of the same city. First at fol. 3 there is recited an inscription in which, with many others, the bodies of SS. Cosmas and Damian are said to rest in the church of S. Proculus: but that inscription is of the year 1502, so that it can have little authority, even though it be said to have been composed from an ancient tablet. Wherefore, although at fol. 20 the author says: The bodies of SS. Cosmas and Damian the martyrs rest in the church of S. Proculus, as from a stone tablet, and from an ancient tablet on parchment, of which (in the place cited above) where he treats of S. Agabius; and from the tablet of the Saints on the XXVII day of September, what he subjoins is more to be considered: In the crypt or confession of the said church of S. Proculus, on the stone shaft of the high altar of SS. Cosmas and Damian these letters are engraved.

[94] not bodies, but relics are had; These letters, to be considered, I subjoin: HERE I HAVE GROWN OLD QUICKLY; A LONGER AGE WILL NOW GO BEFORE ME, AND I SHALL LIVE LONG IN BETTER YEARS. THE BODY OF PROCULUS THE BISHOP AND THE RELICS OF THE HOLY MARTYRS COSMAS AND DAMIAN, AND ALSO OF MARTIN THE CONFESSOR, SHALL REST IN PEACE. From the word body it is clearly gathered that one body is preserved there, namely S. Proculus's, but relics of three other Saints, namely Cosmas, Damian and Martin: for if the author of the inscription had wished to indicate several bodies, he would have said bodies, not body. This very thing is clearly declared at fol. 86, where all the relics which are held in the church of S. Proculus are thus enumerated: In the church of S. Proculus are laid the bodies of SS. Euprepius, Crichinus, Agabius, Proculus, Probus, Valens, Cerbonius and Luperius, bishops of Verona and confessors: there are also kept the bones of SS. Cosmas and Damian the martyrs, and the arm of S. Martin bishop and confessor. These things are clear. I find no church of the Saints Cosmas and Damian recorded at Verona. But of their feast this is observed at fol. 20: An indulgence of a hundred years was granted to those visiting the church of S. Proculus on the feast of SS. Cosmas and Damian.

[95] likewise at Bologna, At Bologna Masini in Bologna Surveyed at the XXVII of September assigns some relics of SS. Cosmas and Damian, and first indeed in the parish church dedicated to SS. Cosmas and Damian of the Camaldolese monks, where their festival is solemnly celebrated with plenary indulgences. He says also that notable relics of S. Cosmas are had in the church of S. John on the Mount. Some relics of Cosmas and Damian he attributes to the churches of S. Stephen, S. Ignatius and of the Jesuates. But relics of S. Anthimus the martyr he ascribes to the parish church of S. Maria della Carità in the square of S. Felix. He observes besides that the festival of SS. Cosmas and Damian is there solemnly celebrated in the cathedral church by the colleges of doctors of philosophy and medicine, as of their patrons, and also by others in other churches, as may be seen more fully in the Work cited.

[96] Ughelli in the Italia Sacra, tom. 2 col. 672, says that the head of S. Cosmas is preserved at Imola in the cathedral church, and at Imola the head of S. Cosmas, yet he does not add of what S. Cosmas it is. But in the brief catalogue of the Saints of Imola, which was printed in the year 1618 with the Offices of SS. Cassian and Peter Chrysologus, the festival of today's S. Cosmas the martyr is prescribed, to be celebrated with a double rite, and it is added: The head in the cathedral. Our Papebroch, who in the year 1660 surveyed the cathedral of Imola with Henschen, says in his Manuscript Roman Journey, page 211, that above one of the altars the head of S. Cosmas is becomingly placed. Manzoni in the History of the bishops of Imola makes mention of the same head of S. Cosmas in his index, and at page 328 writes that a chapel skilfully wrought was raised to saint Cosmas the martyr in the cathedral after the middle of the XVIth century.

[97] The men of Amalfi in the kingdom of Naples attribute to their metropolitan church a great part of the relics of SS. Cosmas and Damian, At Amalfi several relics: as is plain from Ughelli, tom. 7 col. 241, where he reckons up the sacred pledges of the metropolitan church of Amalfi dedicated to S. Andrew the apostle, among which is reckoned the greatest part of the body of the saints Cosmas and Damian … martyrs. How much of the relics is held there is unknown to me from elsewhere. Orlendi in the Sacred and Profane World, part 2 book 4 chapter 13, repeated Ughelli's assertion indeed, but added nothing. Ughelli says besides at col. 244 that in the monastery of nuns which is sacred to the Most Holy Trinity within the city of Amalfi there is had an arm of S. Cosmas the martyr. In the translation of S. Margaret virgin and martyr, given after her Acts in tom. V of July, page 43, mention is made of two ribs of the saints Cosmas and Damian, placed with the body of S. Margaret, so that they were perhaps carried with it to Montefiascone.

[98] Pirri in the Sicilia Sacra, tom. 2 page 620, treating of the church of Malta, others in the island of Malta, part of which was sent into Spain. and enumerating the relics of the chief church of the Order of the Knights of Malta, reckons among them the back of Cosmas the martyr, part of which, he says, and a bone of S. Stephen the martyr, the grand master Homedes sent in the year MDXLV to the Commandery of Enzina Corba between Aragon and Catalonia, where he himself had been commander. Giacomo Bosio relates that donation in the History of the Order of S. John of Jerusalem or of Malta, part 3 book 12 page 241, but the Italian word spalla could signify the shoulder as well as the back. He adds that the particle was enclosed in a golden casket and laid up in the church of that preceptory of the Order which is called by the common name Enzina Corba; and that the place became famous by the said relics, so that the peoples round about, he says, flow together thither from every side with great devotion to venerate them on the feast-days of these glorious Saints, namely Stephen and Cosmas. I pass over other particles of relics which beyond doubt are preserved in other places of Italy and Sicily; but which I cannot all investigate; or which I have found briefly recorded indeed, but not so distinctly that they must necessarily be attributed to today's Saints.

[99] A church at Tagliacozzo in the Abruzzi, another in the territory of Bergamo, Of some churches I add a few things which have offered themselves. Taliacotium (commonly Tagliacozzo) is a town of the further Abruzzi in the kingdom of Naples, where B. Odo the Carthusian died and was buried, of whom we treat in tom. 1 of January, pages 978 and 979. And in the XIIIth century there was at Tagliacozzo a monastery of SS. Cosmas and Damian, and over it presided the abbess Aduhisa: and before the doors of the church of SS. Cosmas and Damian the body of the deceased B. Odo was buried. But, the Blessed one appearing, the abbess, the clergy of the castle being gathered, took care that his body should be translated into the church of SS. Cosmas and Damian… And so he was honourably buried near the altar of SS. Cosmas and Damian. These things abundantly teach that a church and a monastery of nuns dedicated to the Saints was at Tagliacozzo in the Abruzzi in the XIIIth century. Gattola in the Cassinese History, page 801, says that that convent of nuns is most ancient; yet it is uncertain at what time it was first built. Of another church of the Saints in the territory of Bergamo mention is made in Maffei in Verona Illustrated, col. 383 and 384.

[100] A monastery founded by S. Benedict dedicated to them. Among the first twelve monasteries which S. Benedict founded when he was dwelling in the cave of Subiaco, on the witness of S. Gregory in the Life, in Mabillon, tom. 1 of the Benedictine Annals, page 37, according to the opinion of Angelo della Noce and of Mabillon himself, the second was the Saints Cosmas and Damian, now saint Scholastica's. Of the same monastery in tom. 3 page 41, at the year 855, he writes thus: Lastly (Pope Leo IV) offered a sacred vestment and veils to the monastery of the saints Cosmas and Damian near Subiaco, which is about forty thousand paces distant from the city of Rome, on the witness of Anastasius. This is one of the twelve monasteries which the holy father Benedict erected in that solitude, surviving to this day under the name of saint Benedict and saint Scholastica, having joined to it an oratory of the saints Cosmas and Damian. The said author in tom. 2 page 233 makes mention of relics of SS. Cosmas and Damian which Charlemagne is said to have given to the abbey of Novalesa, situated at the foot of the Alps in Piedmont: but he confesses that the Chronicle of Novalesa, in which that is asserted, swarms with fables.

§ VI. The Saints' relics, churches and monasteries in France.

[ ] [S. Germain already in the Vth century dedicates a monastery to SS. Cosmas and Damian] The cultus of SS. Cosmas and Damian in France is most ancient too, and their relics are asserted to be in various cities of that province. Already at the beginning of the Vth century we find a church with a monastery dedicated to the name of SS. Cosmas and Damian by S. Germain bishop of Auxerre. Certainly the Anonymous author of the History of the bishops of Auxerre in Labbe's Bibliotheca, tom. 1 page 415, has thus of S. Germain: He also made a monastery in honour of the holy martyrs Cosmas and Damian, where he appointed monks to be, and assigned these estates for their maintenance, that is, the villa whose name is Monticellus, for gathering wine; and Fontanetum for sowing corn; and the field whose name is Miciglis, for keeping the food of heifers and other cattle, where afterwards saint Marianus was sent by the brethren of the same monastery to guard those same cattle. There is shown to this day in the same monastery an oratory consecrated in the name of the same S. Germain, where we know without doubt was the little cell privy to his afflictions and torments, etc.

[102] Of the foundation of this monastery Constantius the presbyter also speaks in the Life of S. Germain, dedicates a monastery. given by us at the XXXI of July, chapter 2 (otherwise XI); but he does not say to whom it was dedicated. Hence our Van den Bosch observes this about it in his Annotations: This monastery is reckoned the first of the diocese of Auxerre, once situated to the summer sunrise of the city; but long since destroyed. While S. Germain survived, it was called the monastery of SS. Cosmas and Damian, in whose honour it had been instituted: but when he was dead it had the name of S. Germain, until in the VIth century it began to be called S. Marianus's, from his tomb, most frequently famous there for miracles. Of S. Marianus we have also treated at the XX of April. What has been said of the monastery built near Auxerre makes it likely that already at that time some relics of SS. Cosmas and Damian were in France.

[103] But by the more certain testimony of S. Gregory of Tours, book 10 of the History, chapter 31, we have it S. Gregory of Tours had their relics: afterwards that they at least were in France before the end of the VIth century. For he writes this of himself in the same place: In the cell of S. Martin, adjoining the church itself, I placed relics of the holy martyrs Cosmas and Damian. He relates before in the same place that he had found relics of many Saints. At the beginning of book 10 he also asserts that his deacon returned from Rome with pledges of the Saints. But he does not set out from what source the relics of SS. Cosmas and Damian came. Afterwards the veneration of SS. Cosmas and Damian seems to have grown among the men of Tours. For in the Chronicle of Tours in Martène, tom. 5 of the Most Ample Collection, col. 995, at the 19th year of the emperor Otto III and the 5th of king Robert (that is, of the Christian era 1001), this is related: Saint Hervé (treasurer of the church of B. Martin of Tours), praiseworthy before God and men in life and conversation, built on the island which is now called S. Cosmas's a little church of SS. Cosmas and Damian, where by day and night for some years, being free from worldly cares and withdrawn from the fellowship of mortals, content with the company of one or a few servants, he implored the mercy of the Lord with continual prayer and fasting, and with unremitting tears.

[104] This was the beginning of the monastery of SS. Cosmas and Damian on the island near Tours. a monastery consecrated to them on an island near Tours: For although Hervé himself, as is subjoined, afterwards returned into the city at the prayers of the canons, yet the church and monastery begun by him remained, and of the same mention is made in various places in the said Chronicle. At the year 1092 this is read: Certain canons of blessed Martin, leaving their honours and prebends, on the eve of the Lord's Nativity betook themselves to the island of the saints Cosmas and Damian, bound with the fetter of Christ, and about to serve the Lord under the discipline of the canonical rule. Whose names are these: Letard canon and secretary of B. Martin, Rainard the succentor, Umbert the matin priest, Jobert a youth learned in the knowledge of letters, and Hugh the physician. These, bringing together their goods, built workshops, and thereafter admitted certain others into their fellowship. Again at col. 1013: In the year of the Lord MCII, … there was first made a community of fifteen and more canons in the church of S. Cosmas of the Island. Mabillon, tom. 4 of the Benedictine Annals, page 155, relates the beginning of that monastery through Hervé, and observes that after Hervé's death it was given to the monks of Marmoutier of Tours, and this is proved from the charter published by him at page 695; but that it is now held by canons Regular. All these things are confirmed from the said Chronicle of Tours, col. 999, at the year 1022. But the monks possessed the place for no long time in the XIth century, namely between Hervé's death and the year 1092, in which the canons began to dwell there again. For the rest, the island is one of the Loire in sight of the city of Tours.

[105] another near Chalon, another in Auvergne, where there are relics also, There existed also an old monastery of SS. Cosmas and Damian near Chalon in Burgundy. Of it, given by the kings of France to Odilo the abbot and to the men of Cluny, Mabillon makes mention in tom. 4 of the Annals, page 252, at the year 1017, and calls it a certain little abbey, dedicated in honour of the holy martyrs Cosmas and Damian, situated beside the walls of the city of Chalon. Somewhat more about that ancient monastery has been collected in tom. 4 of the reprinted Gallia Christiana, col. 956, and from these it is plain that that monastery existed before the year 925. Of another again dedicated to the same Saints in France Mabillon makes mention in tom. 1 page 353, speaking of a convent of Benedictine virgins, named after the saints Cosmas and Damian, in Auvergne. Of the same convent, which survives to this day, Denis de Sainte-Marthe records more in tom. 2 of the Gallia Christiana, col. 382 and following; where he speaks thus of the patrons: The church, which is at the same time parochial and smells strongly of antiquity, is dedicated to B. Mary under the title of the Assumption … It acknowledges also as special Patrons SS. Cosmas and Damian, the back of the head of the one and the fore-part of the head of the other of whom, brought hither (as is reported) by Ralph de Scorralia, a knight, are there preserved with great veneration. The foundation of this monastery is attributed to S. Tillo, of whom we have treated at the VII of January: but I shall not here inquire more curiously into the founder.

[106] and others in the district of Vermandois. As notable relics of SS. Cosmas and Damian are ascribed to the aforesaid monastery, so some of their sacred pledges are said to have been carried into a village of the district of Vermandois called Nemmicum or Memmicum, to the church of S. Martin. This is related in the Acts of S. Rigobert archbishop of Rheims, tom. 1 of January, page 180, and this translation of the body of S. Rigobert, and of many other relics, including those of Cosmas and Damian, is said to have been performed in the eight hundred and ninety-fourth year of the Lord's Incarnation, … on the eighteenth Kal. of February, as may be seen more fully in the place cited. Relics of SS. Cosmas and Damian are also recorded in the monastery of Saxiacum of the Order of S. Benedict, as may be seen on this very day in SS. Florentinus and Hilary, num. 66. The translation of the bodies from the East into France,

[107] More notable is the translation of the relics of SS. Cosmas and Damian into France — provided it has not been exaggerated beyond the truth — which Saussay relates in the Gallican Martyrology at the XXVII of September, having related the Saints' martyrdom and their ancient cultus in France, going on thus: But their cultus in France afterwards grew, when John de Beaumont, a knight, who under Alexander III had set out for Palestine with the Frankish columns to vindicate the Holy Land, returning to his country, brought their most sacred bodies from the East with great religion: and having built for their cultus a notable basilica in the castle of Luzarches (which is subject to the sacred rule of the royal city), he laid them there, and committed them to be honoured with perpetual honour by the canons appointed by him there; save some pledges which, to attest the homage of a devout mind, he gave to the mother church of Paris, adorned with a twin shrine of elegant workmanship: in which, preserved until now, they are today set forth for the veneration of the faithful piously asking the help of such great Patrons. He relates the translation more briefly at the X of May in these words: On the same day the translation of the holy martyrs Cosmas and Damian, whose sacred pledges, laid up for the greater part in precious shrines of ancient workmanship in their own collegiate church of Luzarches, in the diocese of Paris, are honoured with the great devotion of the faithful. But the other part is preserved at Paris in the great basilica of the most holy Mother of God, laid up in two silver biers overlaid with gold, and is every year on their birthday set forth to be honoured by their pious clients. Thus far Saussay, why he referred the Translation to the X of May I do not know; unless perhaps he chose that day because the Venetian translation was inserted in the Fasti on that same day: for Saussay does not assert that the feast of the Translation is celebrated on that day. In the index of the Parisian Martyrology presently to be cited, the XV day of May is noted for the Translation, and yet it is not recorded on that very day.

[108] The Parisian Martyrology at the XXVII of September has thus: related in somewhat different ways, The birthday of the holy martyrs Cosmas and Damian, whose relics, formerly laid up at Cyrus in Euphratesia, were carried into the Gauls in the time of Pope Alexander the third, and the greatest part is preserved at Luzarches in the collegiate church of saint Æternus, but some bones in the metropolitan church of Paris. The studious reader will easily see that the collector of this Martyrology partly treads in Saussay's footsteps, partly departs from him. He follows Saussay when he fixes the translation in the time of Alexander III. He departs from him when he testifies that the collegiate church of Luzarches — which Saussay not only says was dedicated to our Saints, but also intimates was built by John de Beaumont — is sacred to Æternus bishop of Évreux. No less diversity do I find in the Parisian Breviaries. For in the older, to be cited hereafter, nothing is read about that Translation. In another, which we have printed in the year 1636, that is one year before Saussay's Martyrology, this is the sixth lesson: Their precious bodies John de Beaumont, a knight, while he was returning from the sacred expedition, in the time of Pope Alexander the third, brought into France with great religion, and laid them in the basilica built by him in their honour, in the castle of Luzarches in the territory of Paris, under the guardianship of canons, save a not small portion which he offered to be brought into the sacristy of the greater church of Paris, where it is preserved until now with great reverence. The same is read in the Breviary of the year 1640. This is Saussay's very opinion, which Baillet also relates in SS. Cosmas and Damian at the XXVII of September. The same again is asserted, though in fewer words, in the Parisian Breviary which was printed in the year 1680.

[109] But in the last Parisian Breviary, which

was printed in the year 1736, is not without difficulties, since many other things were changed in the Office of SS. Cosmas and Damian, so too were the assertions already given, of which this is read: Their relics John de Beaumont, a knight, while he was returning from the sacred expedition in the time of Pope Alexander the third, carried into the Gauls, and laid at Luzarches in the basilica of saint Æternus bishop of Évreux under the guardianship of canons. Of which one little portion was brought to Paris into the cathedral church of B. Mary, another into the parish church which about the year one thousand two hundred and twelve was founded in the same city under their name. Here indeed recurs John de Beaumont, whom I could wish better known in the History of the crusaders, or at least indicated by some ancient document, so that I might without hesitation attribute to him the translation of two sacred bodies. But John de Beaumont I do indeed find in the XIIIth century among the war-leaders of S. Louis, with whom he set out on the sacred expedition; but any famous leader of that name in the XIIth century I have not hitherto found: nay, I have not even been able to find a witness older than the XVIIth century about the sacred bodies translated by John de Beaumont. But if he neither built the church of Luzarches nor was it dedicated to SS. Cosmas and Damian, as is read in the earlier Breviaries and in Saussay and Baillet, then it becomes wholly uncertain to me how much we must believe about the rest, namely about the author and time of the translation, and about the quantity of the relics laid up at Luzarches and Paris.

[110] so that nothing certain can be asserted from documents plainly recent Tillemont preferred simply to declare what Saussay asserted rather than to seek older testimonies: or, if perhaps he did seek them, he certainly cited no older ones. But if Saussay is the first author, or another in his time, learned Frenchmen will easily perceive that all the circumstances of the translation totter, and that nothing certain can be asserted by me about the time or manner of the translation. But as regards the relics themselves, I shall readily admit that in the cathedral of Paris there is something of the relics of SS. Cosmas and Damian, and that this is rightly expressed in the last Breviary by the words one little portion, and that there is another little portion in the same city in the parish church of S. Cosmas and Damian. In both churches the Saints' festival is solemnly celebrated with the exposition of the said relics, which are also carried round the city from the cathedral in an ordered procession of suppliants, as is noted in the Parisian Directories. Baillet also attributes a particle to the church of the Minims, situated outside the city in the place called Nigeon, and commonly les Bons-hommes. This particle too I would not deny. If anyone judges that somewhat more of their sacred bones is preserved at Luzarches in the collegiate church of S. Æternus, I shall readily believe this too; since the Saints are said to be there in great veneration, and Baillet asserts that pilgrimages also are made to that place.

[111] save that some relics of these Martyrs are in France. But since the Parisian Breviary of the year 1584, which we have in print, has nothing about the translation or the relics of SS. Cosmas and Damian; nor does any festival of the Translation ever seem to have been celebrated in the diocese of Paris, I shall not believe without more certain documents that a great part of a body is preserved at Luzarches. There is added another difficulty, which is common to all the relics brought from the East in the middle age. For if the bones of these holy Brothers remained in the East for some centuries after the infidels prevailed in those provinces, they will have been preserved secretly and warily, and each could with difficulty be so kept apart that they were not mingled and confounded together. Hence it could easily have come about that the relics of the other Brothers were at last held for relics of SS. Cosmas and Damian. For of these there are found more than can all be of the two Saints, while of the others almost no mention is made.

§ VII. A great part of the relics of SS. Cosmas and Damian was translated to Bremen in the Xth century: and thence in the XVIIth to Munich, where with the heads formerly kept at Bamberg they are laid in the church of the Society of Jesus.

[ ] Many relics of SS. Cosmas and Damian translated to Bremen, I pass into Germany, which perhaps now possesses a greater part of the relics of SS. Cosmas and Damian than France. Adam of Bremen in the Ecclesiastical History, book 2, writes the deeds of Adaldag archbishop of Bremen, and his journey into Italy with the emperor Otto, and the various relics of the Saints obtained by him there. And enumerating these at last, he reckons among the rest the bodies of Cosmas and Damian. But I have no doubt that, after the manner used by many, he called a part of the bodies the bodies. Henry Wolter in the Chronicle of Bremen, published in Meibom, tom. 2 of the German Affairs, page 29, asserts the same translation of relics from Italy by Adaldag, and likewise reckons among the rest the bodies of SS. Cosmas and Damian. And he narrates that of those brought some bodies were given to other churches, and subjoins: But the other bodies he placed in glory at Bremen. This is to be understood of the relics of SS. Cosmas and Damian: for of these as given away no mention is made. The said Wolter also recites part of the letters of Adaldag about the relics received in Italy, and makes mention by name of Cosmas and Damian. But there is this difference between the Chronicles cited and the letters of Adaldag, that in the Chronicles they are called bodies, whereas Adaldag names only relics. That translation happened in the year 964 or 965, in which Adaldag returned to Bremen and brought with him Pope Benedict V, to be kept by the command of the emperor Otto. Of the same Relics carried from Rome into Germany by Adaldag Krantz makes mention in the Metropolis, book 3 chapter 23.

[113] But when afterwards the said relics had been hidden in a certain tower for fear of the barbarians, which there in the year 1335 they were in a wonderful manner brought forth publicly in the year 1335, as Henry Wolter relates in the Chronicle of Bremen, page 65, in Burchard the archbishop, whose virtues are much proclaimed. And when it pleased the divine goodness, says the author, that the relics of the saints Cosmas and Damian should be published to the whole world from the wall, where in old time they had been enclosed against the assaults of the barbarians, and chiefly by the emperor Otto, who was born duke of Brunswick, and with duke Henry there, against whose assaults other relics also had then been hidden there; but when it pleased the divine goodness, they were published. Relics of this kind of Cosmas and Damian were published to archbishop Burchard by a very great miracle. For when once at the feast of Easter he wished to ascend the choir to the South, then the wall cracked in the middle and made a very great sound, and thence proceeded a most sweet odour, such as no one ever smelt. Straightway, when this sign appeared to him, he spoke with the chapter and agreed with them that from the next feast of Pentecost, a year later, in the year of the Lord MCCCXXXV, he would raise or translate from that place the relics of SS. Cosmas and Damian, who also appeared to him in a vision; and this he caused to be published in the kingdoms and provinces round about. And he caused all his suffragans to be invited to that solemnity, dukes, counts, barons, knights and men-at-arms in the neighbouring territories and kingdoms, and all the virgins, both within and without, with whom then he held a very great council, and held a very great court, almost royal, before his own court in the court of the house of God with noble apparatus, and there was dancing for three days.

[114] And on the second day of Pentecost, when he raised or translated the relics of SS. Cosmas and Damian with his suffragan bishops and many abbots, were raised with great solemnity: Mass being ended, before dinner he caused twelve of the best ministerial servants of the church to stand before his hall in honour of God and for the solemnity of the Saints. And of the concourse which was then there no one remembers the like. For lord Henry Dolveldei the proconsul stood in one great brewing vat, as it were of a whole wagon-load: from that place offerings were made with gold, silver, money and gifts of silver. The days of Pentecost and the solemnity being ended, then the archbishop caused his chamberlain to be called, and asked that they would give him of the offerings towards his own great expenses, which he had made for the church. And they gave him three thousand marks willingly. The remainder went to the building, and thence a great bell was made. Krantz narrates almost the same in the Metropolis, book 9 chapter 17, and says that those twelve who are here said to have stood before the archbishop's hall were created knights by him in honour of the holy Patrons, martyrs of Christ. The said relics remained in the church of Bremen as long as the Catholic religion prevailed there.

[115] the same in the year 1649, But for what cause and in what manner they were translated into Bavaria in the year 1649, Johann Adlzreiter sets out in the Annals of the Bavarian nation, part 3 book 34 chapter 7, beginning thus: For the rest, God seemed to wish to make a medicine for the many evils with which Bavaria had been vexed through the preceding years, by the bringing of the sacred relics of the holy physicians Cosmas and Damian from the church of Bremen, which in the month of April were carried to Munich with credit and undoubted [\] attestation of the public cultus with which they had been honoured at Bremen from the time of Adaldag archbishop of Bremen.* Then he sets out the translation already related by Adaldag. But Adaldag is not rightly said to have set out for Rome with Otto III, since he set out with Otto I; and the relics were at Bremen not only for six hundred and sixty-three years, as he reckons, but for nearly 684 years, namely from the year 965 until 1649. The said author adds the Bremen elevation just set out.

[116] Bremen having changed its religion, after due Then he subjoins: For the rest, Maximilian the Elector, exceedingly religious in seeking out the relics of the Saints, having learned that those spoils of SS. Cosmas and Damian were held in the basilica of Bremen in less veneration than was fitting, on account of the heterodox dogma of Luther, which had greatly prevailed through that diocese, dealt through Francis William, then bishop of Osnabrück, Minden and Verden, and today also of Ratisbon, and through other illustrious men, with those to whom the matter belonged, that it might be lawful, for the greater honour of those holy ones, to carry their sacred relics to Munich. He obtained his wish by the consent of those very men in whose power lay the faculty of permitting it. Therefore on the twenty-fourth of October, in the year MDCXLIIX, those to whom the business was committed came to the place outside the choir of the chief church of Bremen, together with a certain commissary of his Sacred Imperial Majesty and other witnesses. In that place was a cabinet secured with three locks, which contained the bones of the Saints. This being opened with the accustomed keys, there was found a chest of Gothic work, of about forty pounds' weight, of silver plates, skilfully adorned after the ancient fashion with gold and with divers images of the Saints and with crystal bosses. This, closed with other locks, the men chosen for the business carried to the library adjoining the church, and thence into the town hall.

[117] recognition here set out they are translated to Munich There, being opened, it was found to be divided into two shrines by a certain board in its middle; and on the right side to enclose a bag of precious material laid upon a cushion, in which were contained thirteen bones, most of them large and entire, with a little leaden plate inscribed with the name of Cosmas: likewise on the left side in the other compartment, wrapped in the same way, eighteen bones, with a leaden plate marked with the name of Damian. On the chest itself, on the outside, there are represented in gilded silver the images of both Saints, chief among the others. Within too their effigies are painted, and various healings of the sick. There was in the same reliquary a band of red cloth, on which were sewn seventy-three silver votive offerings, offered by pious persons in votive religion on account of miraculous healings. All and each of these things the men whom I have named religiously packed up and with great care laid in a chest of fir. In the month of December next following those same men took care that this sacred treasure, well closed and guarded, should be carried to Münster in Westphalia, where the peace congress was then being held. From that place Francis William, bishop of Osnabrück, and two legates of the Elector Maximilian at the congress, John Ernest and Adolph Krebs, took care that the same, faithfully sealed, should be carried to Munich in this year (1649).

[118] When Maximilian received it, before the sacred relics were exposed to public veneration, to the Elector of Bavaria. he willed that they should be as accurately as possible recognized and counted by men of religion and by a notary of public authority. Which very thing was performed on the VIII of May in the year MDCXLIX. It then appeared that all and each of the parts of that treasure which I have named had been brought to Maximilian in the same number and entirety, with fidelity, as they had been at Bremen. Further, the pious prince was unwilling that it should long be withdrawn from the common cultus of the faithful and from the salvation both of souls and of bodies. He had indeed resolved to exhibit it to the public not long after its arrival: but causes intervened why he believed that this desire of his should be deferred to the month of October. That he might satisfy it the more holily and more famously, he first chose the temple of S. Michael the archangel, built at Munich from the foundations by his most serene father William duke of Bavaria with quite royal magnificence and most splendidly adorned, in which the bones of the Saints, being deposited and committed to the guardianship of the Fathers of the Society of Jesus, might lie open to the throng of vows and prayers which piety and necessity, God favouring, should suggest. Then he asked of Vitus Adam, bishop of Freising, that he would be willing and would permit those relics of SS. Cosmas and Damian, after the accurate examination of the matters which I have already reviewed and the previous deliberation of the sacred senate of Freising, to be exhibited to public cultus: which very thing the bishop granted by a diploma given on this matter on the XI of May.

[119] About to narrate the translation to the church of our Society, Then, at the Elector's command, together with the heads, the author premises some things about the heads of the same Saints, which had not been received at Bremen, but were at Munich from the year 1606, having been sent thither from Bamberg as a gift to William duke of Bavaria, as I shall observe below. Meanwhile let us hear of the magnificent translation both of the heads and of the Bremen relics. To the grace of this so ample gift, says the author, and one as it were sent down from heaven by God, there accrued not a little from this, that two heads, one of S. Cosmas, the other of S. Damian, which long before had been religiously honoured in Maximilian's chapel, at last returned to the Holy bodies of the same. Both heads S. Henry, when in the year MXIV he was inaugurated emperor, having received them as a gift from Benedict the Roman Pontiff, had brought to Bamberg, then the emperor's seat: which at last William V, Maximilian's father, received as a gift, a most excellent present, from John Godfrey prelate of Bamberg. Thus it came about, chiefly by the will of God and of the most serene Elector Maximilian, that after so many windings of times and events, the heads of SS. Cosmas and Damian, joined to the bones brought from Bremen, were solemnly translated to the church of the Society of Jesus at Munich.

[120] For this business, not without notable apparatus and the running together of all orders, they are translated with solemn pomp to the church of the Capuchins, a supplication was decreed to God for the praise of the holy guests, the beginning of which was given by the most serene Electress Maria Anna, who on the day before the feast of SS. Cosmas and Damian accompanied their bodies from the palace, towards nightfall, to the church of the Reverend Capuchin Fathers, elegantly adorned with flowers and boughs, between the city walls and ramparts, with her two most serene sons and the greater part of the courtly nobility. That night the religious of that family kept watch by the Blessed healers. But on the following day after noon the clergy assembled in the chief House of the holy Virgin, and the chief sodalities and soldiers under their standards in the market-place. Whence the sodalities, departing in a long line past the palace of the most serene Elector through the Schwabing gate, went in procession to the house of the Capuchin Fathers. Numerous trumpeters led the column, whom followed a banner of white Damascene silk, bearing in red inch-high letters the Translation of the Saints. Next went the sodalities in comely order, each clad in gowns after his own manner. Before their column were borne the standards of the Crucified between lighted torches, then the banners of the several congregations. There followed the families of religious, distinguished by various relics of the Saints, which the priests bearing them on their shoulders carried on litters in splendid array. There was carried in a silver image the skull of S. Sebastian, brought from Ebersberg by Maximilian's will, to honour the celebration of the holy Physicians; so that those to whom it is common with S. Sebastian to obtain health for the sick should have it as a special thing to be honoured by the presence of that sacred pledge. Before this litter a band of singers sang the praises of the Saints in harmony. Then in order other relics of the Saints from the palace chapel, among which were the three little bodies of the Holy Innocents, which, the choirmasters of the court going before, the priests of S. Peter accompanied. Then was seen a silver effigy of S. Benno of most elegant workmanship with his relics; behind which went the college of Canons of the Virgin Mother of God.

[121] and on the next day to the church of the Society of Jesus, In this order, after they had come to the convent of the Capuchin Fathers, the whole column received with solemn reverence the bodies of SS. Cosmas and Damian. Before them was borne a banner which represented the effigies of the holy ones, and another from which hung seventy-three silver votive offerings of ancient piety, formerly offered for a vow's sake by men of the ancestral religion. Six noble youths, furnished with torches, surrounded the reliquary of the holy ones, and two clad in linen venerated the relics, kindling incense again and again. Then followed the mitred provost of the Canons, and beside him the most serene princes, whom surrounded the magnates, senators and nobles of the court household. The most serene Elector meanwhile was waiting in the princes' oratory of the Society of Jesus at S. Michael's. A countless multitude of people closed the order. Within the city walls, on both sides of the way, soldiers stood in arms, and the ranks of the sodalities which had gone before, through whom the procession went forward to the gates of the temple of S. Michael the archangel, adorned with arches bearing the likeness of triumphal ones. Here it was received by the fathers of the Society of Jesus and the rest of the colleagues, two by two, with burning tapers, and was led into the inner parts of the sacred house. Six of the fathers of the same college there raised on their shoulders the reliquary of SS. Cosmas and Damian and carried it to the middle of the chief altar, the relics of SS. Benno and Sebastian being placed on this side and on that. The other bodies of the holy ones were arranged at the front of the temple upon red carpets, which various emblems, mottoes and symbols adorned.

[122] where a solemn festival is held. Thence solemn Vespers were sung most famously, the temple being crowded with a greater concourse of men than at other times is rare. From many that triumph of the Saints drew tears through exceeding piety and joy: nor were there wanting those who, their minds raised to the eternal honours of the heaven-dwellers, said with a most sweet affection: O how great is the glory of the Saints in heaven, whose reverence on earth is so great! Vespers were followed by the Ambrosian hymn, made more famous by a threefold crash of guns from the soldiers in the market-place and streets, and then with great applause and the festal boom of brazen engines along the city's fortifications. The said bodies of the Saints rested in the same house of the prince of angels until the next evening. In the temple the Elector's guard soldiers kept watch by day. By night the colleagues of the Society of Jesus kept the sacred vigils with continuous prayer. Finally on the feast-day itself the concourse of the whole city to the same house was renewed, especially during the sacrifice of the Mass. During the Sacrifice a sermon was delivered to the thronging multitude, wonderfully fitted to the present matter, chiefly because the pious orator both proclaimed that the help of so many Saints, and those physicians, would be at hand in due season not only to the afflicted souls of the sick but also to their bodies, and congratulated SS. Cosmas and Damian that at last, after the separation of so many centuries, their sacred heads had returned to the other parts of the body. In the afternoon the evening psalms were sung with all the art and piety that could be.

[123] The Saints seemed to approve the cultus and honours shown them, Various things there and God himself to hold the religious observance acceptable. For when a pestilence was already spreading within the walls, as soon as the holy Physicians had been honoured as was fitting, it ceased to spread further, although in the rest of Bavaria, especially through the regions beyond the Inn, it went on making slaughter. From the same Saints in the following year a remedy was sought and obtained by a public supplication of the city, when that same disease — and a fierce one, and of a very swift poison — had crept not only into the households of the citizens but even into the very servants of the Elector's court. Hence fair arbiters of things did not doubt that it was done by the patronage and singular favour of the holy Physicians that the plague, so suddenly driven off, was forthwith banished from the city.

[124] But as in the common peril the holy Physicians showed this favour to the whole city, obtained by the Saints' patronage so to one man privately the very day of the translation was bright and health-bringing. There was a boy who some years before, thrown headlong from the carriage in which he was riding, had contracted a great injury in his ribs: for the lattice of his ribs being distorted by that fall, his body had turned out not only misshapen but wretched. One rib projected behind by a finger's length: opposite it an ulcer swelled a little less: and, what was harder, the evil, now grown inveterate, had settled into a stubbornness which had overcome all the help and industry of a human hand. Wherefore the parents, a vow being made, invoke the heavenly Physicians: and without delay the suppliants are heard, the evil straightway abates, and a little after the ribs return to their place and pristine form, the boy being wholly sound. This confidence in the Saints, and their cultus too, time increased: which the almost daily votive offerings show.

[125] Very many indeed testify that they have recovered by the benefit of these Saints. obtained Thus from the women's quarters of the court a noble maiden's swelling, closely akin to a deadly abscess, which had felt the art of physicians in vain, was cured. One was freed from a swelling of the feet, another from headache, several from an inveterate rupture, others from other diseases. These things are openly to be wondered at. A certain man, having fallen headlong down a good long flight of stairs, had almost dashed out his life. Like one expiring he is carried into the neighbouring houses, he is armed with the little wax column of the last struggle which it is the custom among Catholics to employ for the dying; he is anointed at the last with sacred oil, the death-cry is raised,

he is convulsed by that agitation of the body which in the opinion of physicians is deadly. His wife, roused by the ill-starred mishap, first of all makes vows to God; then, admonished by those present, she shortly adds prayers to SS. Cosmas and Damian, and vows that in their honor she will see to the sacrifice of a Mass, and besides that a single wax candle. A wonderful thing! Scarcely had she made the promise when the husband recovered his health and she her husband unharmed; and on the next day, when the thanks had been paid according to the vow, she returned home with him.

[126] benefits. The same beneficence of the Saints was a joy to a certain mother of Munich, and to her son, who was living in a monastery, was health itself. He, brought almost to the last verge of life by a frequent and copious flow of blood through the nostrils together with purulent matter, had bidden his mother a last farewell by a messenger. She, struck by so sad a message, promised a Sacrifice at the altar of SS. Cosmas and Damian and a waxen image; and for that very mother, who a little afterward was seized with a burning fever, was no longer in possession of herself, and was struggling with death, the husband undertook the like vows. Both were soon healed, and both wondered whence so sudden a recovery had come; at length, being informed who had been the authors of their recovery, they gave thanks to both and took care that satisfaction was made to their vows. The many benefits of this kind that followed through the intercession of the Saints showed plainly how salutary it is that their help be implored. That I may not go beyond the bounds of the brevity I have proposed, it will suffice to have related these few things out of many. Thus far Adlzreitter, upon whose account some things come to be observed.

[127] The heads had been given to William, duke of Bavaria, in the year 1606 What he related about the translation of the relics at Munich he could see as present, and in all likelihood did see, so that all those things cannot be confirmed by any surer testimony. Equally certain seem the things he recorded about what was done at Bremen for the translation, since he could learn them from those who had been present. But the translation of the heads had passed by longer before, and for that reason, I think, he did not express the year of the translation, but only said that they had been obtained through William V, the father of Maximilian, from John Godfrey, bishop of Bamberg. But in the manuscript documents which have been transmitted to us from Munich, John Godfrey himself, bishop of Bamberg, together with the provost, the dean, and the senior canon of the chapter of Bamberg, with Frederick Forner, suffragan bishop, joining them, testifies that the two heads of the holy martyrs Cosmas and Damian, which for six hundred years, they say, were kept with due veneration in the aforesaid ancient imperial church of Bamberg, were granted to William V, duke of Bavaria, in the year one thousand six hundred and six, and by John Philip, who then administered the church of Bamberg, the predecessor of John Godfrey.

[128] by John Philip, bishop of Bamberg: This testimony they gave in the year 1614 to Maximilian, duke of Bavaria, who had asked for documents concerning the heads received of old: John Godfrey, bishop of Bamberg; John Christopher Neustetter, called Stürmer, provost of Bamberg; Hector a Kozaw, dean of Bamberg; Frederick Forner, suffragan of Bamberg; the senior and the whole chapter of the church of Bamberg, who subscribed the documents. Those documents, which were written in the German tongue, were transmitted to us in the year 1757 by Anthony Luidl, a priest of our Society, who has deserved well of our Work in other offices also, and he rendered them all faithfully into Latin. Some things out of them, others being omitted lest I become too prolix, I shall transfer hither. From the twofold testimony of Forner — the one given separately from the year 1607, before he was suffragan, the other joined with the testimony of the rest — we understand that those heads had been hidden with other relics in a certain cask on account of the dangers of the wars to which Bamberg was very greatly exposed in the sixteenth century, and further that they had been stripped of their chief ornaments, of gems, gold, and silver.

[129] Concerning the heads found by him in that cask, when he had been deputed along with several others, they had earlier been hidden at Bamberg, then found, he speaks thus in the testimony of the year 1607: Leave therefore being given, I unfastened the cask, opened it, and picked out the relics, from which for the greater part the names had been torn away; and at the bottom I found two heads fixed to silken cushions, of which the one was marked with the title of St. Cosmas, the other of St. Damian, martyrs. He adds certain things about a slip of parchment found with the heads, which he held in his hands and replaced with the heads. The same matter in substance he expressed thus in the other testimony in the year 1614: When the heads of the holy martyrs Cosmas and Damian were being taken out, in my presence, the undersigned, from a certain cask in which many relics of the Saints had long been hidden, I saw inserted in the cushion to which one or other of the heads was fixed a little membrane also, written in a very ancient hand to this sense: “The head of the holy martyr Cosmas, which, together with the head of the holy martyr Damian his brother, St. Henry the emperor received at Rome at his coronation from the Roman Pontiff.” He subscribed: Frederick Forner, bishop of Hebron, etc.

[130] From two ancient catalogues of the relics of Bamberg the aforesaid things are confirmed. and they are believed to have been received at Rome by St. Henry the emperor. The first catalogue, which was printed in the year 1483, has this title: In this little book are described the relics which are wont to be publicly exhibited at Bamberg once every seven years. And in it, at the heads of SS. Cosmas and Damian, these things are found: This is the head of St. Cosmas, the holy physician and martyr. And this is the head of his own brother St. Damian, the holy martyr, who was himself also a physician. Of the other catalogue, printed in the year 1505, this is the title: An exhibition and declaration of the most venerable relics of Bamberg, delineated according to the true prototype. In it is exhibited the effigy of the statue of St. Cosmas, and beside it these words: This is the head of St. Cosmas, the holy physician and martyr. Likewise the effigy of the statue of St. Damian, and these words to be spoken to the people: And this is the head of his own brother, St. Damian, the holy physician and martyr. Those who communicated these things to Maximilian, duke of Bavaria and afterward Elector, in the year 1614 — John Godfrey, prince and bishop of Bamberg, the provost, the dean, the suffragan named above, and Matthias Gros the senior — observe besides that the people of Bamberg suffered the loss of many documents in the warlike tumults of the sixteenth century, which are well known in the histories.

* read: indubitata

§ VIII. Certain other matters concerning the sacred bones translated to the church of the Society of Jesus: the cult there and the miracles.

[ ] Letters of Maximilian the Elector Concerning the translation of the said heads, and along with them of the relics which Maximilian the Elector had received from Bremen, to the church of the Society of Jesus at Munich, accomplished in the year 1649, on the twenty-sixth day of September, on the vigil of SS. Cosmas and Damian, it is further to be observed that the relics were only deposited in that church by the Elector for safekeeping, as is clear from his own letters given on the twenty-eighth of September of the year 1649, which I subjoin: Maximilian, by the grace of God count Palatine of the Rhine, duke of both Bavarias, arch-steward and elector of the Holy Roman Empire, to all who shall read these present letters or hear them read, greeting. Whereas we have learned, and undoubtingly believe, that from the earliest times of the Christian religion it has been received, and sanctioned by the consent of the holy Fathers and by the decrees of the sacred councils, that it is good and useful to invoke suppliantly the Saints who reign together with Christ and who offer their prayers to God on behalf of men, and to flee to their aid and help; and that veneration and honor are owed also to their sacred relics: for that cause, in order that we might render due reverence to the holy Martyrs Cosmas and Damian and to their sacred remains, which duly approved and procured at great expense from elsewhere, from the metropolitan church of Bremen, and translated to Munich in the year written below, we have in our possession; and that we might win for ourselves, and for our most beloved consort, our sons, and our whole house, and for our dominions and subjects also, the patronage, favor, and protection of the said Saints: we have willed that their relics be set forth for public veneration in a place which has seemed to us most honorable and most suited to the devotion of the faithful, yet so that it shall always be in the power of ourselves and of our heirs to reclaim them whenever it shall please us and to place them elsewhere.

[132] [concerning the relics of SS. Cosmas and Damian deposited in the church of the Society of Jesus,] Wherefore we have chosen the church of St. Michael the archangel in our chief city of Munich, spacious and magnificently adorned, judging that a seat for their bodies in the temple of the prince of the heavenly host, and with the college of the Society of Jesus, of which they are reported to be the peculiar guardians and patrons, would be pleasing to those twin holy Martyrs and Helpers. Wherefore we have caused their aforesaid relics — namely the head of each and the more considerable parts of their bodies, described in a particular schedule — on the twenty-sixth of September of the year 1649, with the license and approbation of the most reverend bishop of Freising, to be solemnly translated to the said church of St. Michael and to be exposed to the public devotion of the faithful, the care, management, and custody thereof being committed to the rector of the aforesaid college, accepting for himself and his successors and consenting by the letters of acknowledgment delivered to us thereupon, under the pure and bare title of a deposit; expressly reserving to ourselves, our heirs, and our successors the ownership of them, together with the right of retaining the keys of the reliquary, with full power, where and as often as it shall seem good to us, our heirs, and our successors, of transferring and transcribing the aforesaid relics of SS. Cosmas and Damian elsewhere, so long as the orthodox religion shall flourish among our heirs (which we hope will be perpetual), as is more fully expressed in the letters of acknowledgment given in the year 1649, on the twenty-first of October. In faith of all which we have caused these presents, subscribed by our hand and fortified with our Electoral seal, to be given. At Munich, the twenty-eighth of the month of September, in the year 1649. It was subscribed Maximilian, with a monogram added, involved in various strokes of the pen. And below: Hieronymus Storf, Licentiate in both Laws.

[133] upon which a few things are observed. These letters are still preserved, subscribed by Maximilian's own hand and fortified with his electoral seal, in the college of the Society at Munich. Rightly, however, did he who communicated them to us, Father Anthony Luidl, observe that in them, in the month of September, letters of acknowledgment given in the month of October are cited; and that these were read by Father John Sigersreitter, then Rector of the college of Munich, as given not on the twenty-first of October, as is here said, but on the eighteenth of October. Probably this came about because Maximilian ordered his letters to be written on the twenty-eighth of September, and the writer then supposed that the letters of acknowledgment were to be given on the twenty-first of October, but afterward they were subscribed by Maximilian without alteration, and sealed and dispatched. However that may be, since there can be no doubt that these letters are in the highest degree authentic, it is gathered from this also that the diplomas of princes, or the letters of others, are not at once to be rejected on account of a rather slight error, such as can easily creep in through the negligence of a copyist.

[134] Now I shall also give some observations concerning the chest of the relics, Of the chest in which the sacred relics briefly described by Adlzreitter at nn. 116 and 117, in which the relics of SS. Cosmas and Damian are still preserved, together with the heads which were joined at Munich to the rest. Concerning it our Luidl, a learned man, already several times commended, writes thus in the Notices lately sent hither: The form of the chest is still the same as is described by Adlzreitter. It is constructed of oaken wood, covered on the outside with very thin silver plates, and those gilded. The upper part in

the manner of a sloping roof, with little turrets in the Gothic fashion of gilded silver fixed on either side. Above, in the middle, and below there are to be seen bosses of polished glass or crystal, of greater and lesser form, with a translucent leaf of yellowish or red color set beneath them, quite rude and projecting. On the roof, or upper part of the chest, as also on the two little doors, of which presently, twelve images of the blessed Virgin Mary, of the holy Apostles, and of the holy Martyrs are wrought in relief-work out of the surface of the gilded silver. In the lower part there are two little doors of the same material and with the same ornaments as the rest of the chest. On the outer side of these doors, besides four others, are images of both Saints, which Adlzreitter calls the chief ones; yet meanwhile they differ in nothing from the rest. On their inner side two miracles are painted (taken, of course, from the Acts, as he adds). The painting is of a very simple and ancient brush. And this outward face of the chest is the same on either side, front and back.

[135] are still preserved, a description: Within, the sacred bones, fastened with iron wire at the bottom or to the walls of the chest, bare and without any covering of cloth or linen, lie open to the eyes of all. In the middle is a little board which divides the bones and head of the one from the bones and head of the other holy Martyr. On the right side are thirteen bones of St. Cosmas, and on the left eighteen bones of St. Damian, most of them larger and entire… There are also still both leaden plates, on one of which Cosmas, on the other Damian, are read cut with a graving-tool in very shapeless letters. The inner walls are clothed with yellowish silk. I said above that the bones lie open to the eyes of all, because, the little doors having now been removed (which nevertheless are carefully kept and can at any moment be set again in their hinges), glass has been substituted, through which the sacred relics fall under view. The heads rest upon cushions; they wear crowns of pure gold with pearls and precious stones set in them. They are clothed as far as the skull with I know not what cloth, but of the same violet color as the cushions. To this cloth, both on the heads and on the cushions, many pearls, of smaller size and shape, are sewn. So much for the chest, of which the aforesaid Father also transmitted a drawing. Its figure, as our engraver was able to imitate it with the graving-tool, I here place before the eyes.

[136] The said chest is placed in the middle of the church, on the altar dedicated to the Saints, an altar dedicated to them; the cult. to which the sacred bones were translated from the high altar in the year 1650. Their altar is situated before the bronze image of Christ the Lord crucified, at the very steps by which one ascends to the choir and to the high altar. Every year the chest is carried, with other relics of the Saints, in the yearly procession which is held at Munich on the Sunday within the Octave of All Saints, on account of the victory won at Prague in the year 1620 over Frederick the Palatine and the Bohemian rebels adhering to him. But the feast of SS. Cosmas and Damian is celebrated there solemnly with a double rite of the second class, with solemn Vespers on the vigil, and a solemn Office and sermon on the day of the feast itself. These things are from the letters of the aforesaid Luidl, who, since he lives at Munich in our college, was able to supply exact notices of every particular.

[137] He adds the following concerning two other particles of SS. Cosmas and Damian: Other particles of SS. Cosmas and Damian in the same place, In the same church of ours at Munich two particles of the bones of the same holy martyrs Cosmas and Damian are kept. These were brought to Munich in the year 1591 from the Nuremberg monastery of St. Catharine, of nuns of the Order of Preachers. Letters on parchment, with the two seals of the Prioress and of the Convent, testify that they had of old been received as a gift from the founder of the monastery and from other benefactors, and had been preserved and honored in the choir, besides other relics of the Saints, as a most precious treasure, and that they were being offered and sent to the most serene duke William chiefly for this reason, that they might not one day come into the hands and power of the heretics. This monastery was in fact turned to profane uses by the people of Nuremberg in the year 1596.

[139] Likewise there is at Munich the church of St. Sebastian, which is commonly called the ducal Ferdinandean chapel, others in the church of St. Sebastian. since it was built by duke Ferdinand: concerning which Adlzreitter, part 12, book 12, num. 37. Among the other relics with which that church was enriched by the Cardinal and bishop of Osnabrück, Francis William of Wartenberg, are also two bones of the holy martyrs Cosmas and Damian. Luidl observes that these bones were probably from those translated from Bremen to Munich, since Maximilian the Elector chiefly employed the services of Francis William of Wartenberg, his cousin, then bishop of Osnabrück, Minden, and Verden, and afterward also of Regensburg and Cardinal of the Holy Roman Church, in procuring those relics. Wartenberg, a most praiseworthy prelate, had asked of the supreme Pontiff Innocent X, and had obtained by Pontifical letters, that it might be lawful for him to transfer to the regions of the Catholics such relics as he could procure by suitable means in the dominions of the heretics, so as either to restore them to the possessors who had been deprived of them, or, if these were unknown, to transfer them at his own discretion to other churches. Luidl transmitted a part of these letters; but for brevity's sake I pass them over.

[139] Concerning the benefits of SS. Cosmas and Damian some things have already been recorded at nn. 123 and following. More concerning the piety of the people of Munich toward the Saints, The relics translated to the altar dedicated to the Saints: and the beneficence of these toward the people of Munich, Luidl copied out from the Annual Letters of the College of the Society of Jesus at Munich and sent to me. And since those Annual Letters, as they are called among us, are continued each year by someone, all these testimonies are not only those of a contemporary writer, but are also written with great discrimination. In the first year after the translation of the relics, that is, at the year 1650, these things are there written: More than five hundred external priests (that is, who are not of the Society of Jesus) offered sacrifice at the remains of SS. Cosmas and Damian, which were translated with solemn pomp from the high altar to their own altar, newly erected for the greater convenience of the people and of those offering sacrifice. That great benefits are conferred upon the sick, laboring under various diseases, the daily votive offerings testify, of which easily six hundred are seen to have been offered this year for various causes.

[140] Beyond the rest two young men felt the manifest aid of the Saints, one of whom, oppressed by a sudden burning fever, when he had been given up by the physician, was bidden to flee to these heavenly Physicians. Scarcely, therefore, had he conceived a vow of serving for a month a priest performing the sacred rites at the relics of the Saints, The Saints there and of communicating there devoutly, when the fever began at once to abate, his health gradually to return, and the young man at last wholly to recover, so that he gladly fulfilled his vow in a short time. The other, often seized with a dangerous frenzy, on the same day on which he besought these Saints with a definite vow to bring him aid, obtained full health, beyond the hope of the physicians. Openly too did a certain man experience the help of these same Saints, who without the support of props and crutches could no longer set himself to walk. But as soon as he had declared his need by a waxen offering at the altar of the Saints, and likewise, having procured the sacrifice of a Mass, implored their aid, the defect being shortly after wiped away, he received feet firm and fit for walking, and to this day professes that he will never be unmindful of so great a benefit.

[141] by very many To the same Saints some others besides owe sound feet; a pair of spouses the restoration not only of their feet but also of their eyes; a certain madman a sound mind; a tailor his sight recovered; a woman in childbirth her life preserved; the whole city its safety. For when about autumn the plague was raging on every side, and the contagion was now threatening within the city itself, on every fourth day of the week down to the end of the year a solemn sacrifice of the Mass was chanted alternately: the first indeed of St. Sebastian, the second of the aforesaid martyrs SS. Cosmas and Damian, the third in the chief church (namely in the collegiate church of the Most Blessed Virgin) of St. Benno, with such piety and success on the people's part that it is believed that the Godhead, appeased chiefly in this way, brought manifest aid.

[142] benefits, At the year 1651 these things follow: At the time when the contagious pestilence was creeping on, a solemn procession was appointed through the city, in which the sacred bodies of SS. Cosmas and Damian, likewise the skull of St. Sebastian (brought from Ebersberg), and the sacred remains of St. Benno were carried from the church of St. Peter to that of the holy Virgin, almost the whole city accompanying them. Yet it was not enough for the citizens to have made supplication here once, but besides they attended the divine office every week: which in the first week indeed was chanted in our church of the holy physicians Cosmas and Damian; in the second in the same church of the holy martyr of Ebersberg, from whose venerable skull not only our students but others also devoutly drank; and in the third week at length in the church of the Blessed Virgin of St. Benno, with solemn rite. And these offices of piety, although they took their beginning in the preceding year about autumn, were nevertheless prolonged into this year even to the month of February; and for that very reason they seemed not to be omitted, since neither of ours, nor of the students of our school, was any one touched by the pestilence, but the whole city experienced the manifest aid of its holy Patrons.

[143] which briefly It is well to append what the holy martyrs Cosmas and Damian effected through the remaining course of the year, both in curing the languors of bodies and those of souls. A most noble girl was afflicted for three days with a dreadful frenzy, nor did the unwearied industry of the physicians avail anything. But when, at the request of her parents, one of ours had offered sacrifice at the altar of the Saints for the sick girl's health, she was soon fully restored to herself. Two young men had lain so dangerously ill that, destitute of human hope, they would have despaired altogether of their recovery, had they not begged and obtained help from the holy Physicians. For scarcely was the vow pronounced when, beyond the opinion of all, they began to be better and returned to their former manner of life and of studies. There was no one who, knowing in what state their affairs had been, did not recognize a prodigy in this sudden and unusual change. It happened that a mother of a family, recovering breath after an illness, was suddenly so oppressed by new defluxions that she could neither take food nor speak without much struggling. She, since she turned away from the help of physicians, fled to the heavenly one, a vow being uttered to our holy Cosmas and Damian. Wonderful to say! She vowed, she recovered. Indeed our Machaons heal souls also. For there was one who, since he could not obtain of himself to set forth certain of his offenses in confession, tried everything to obtain from God the pardon of his sins without it; but in vain. For neither by alms nor by Masses nor by other good deeds was he able to restrain the worm of conscience perpetually gnawing him, until, a suppliant to our Saints, he obtained the readiness to disclose the long-hidden wounds of his soul.

[144] At the year 1652 these things follow: The veneration of the Saints Cosmas and Damian, by far the greatest

is sustained by the signal piety of our most serene princes, are recounted: and especially of the most serene Electress dowager. For she, being particularly devoted to the holy Physicians, often has divine service performed at their altar in her own presence, with the musicians of the court singing, and has recourse to them in doubtful matters. This shone forth most of all at the time when she brought the then most serene bride Adelaide, arriving from Savoy, to our church on the fourth day after her arrival, and, the sacred remains of these Saints being placed on the high altar, willed that divine service be celebrated with the most solemn rite for the auspicious marriage of the most serene princes. Following which example, the citizens by many waxen and silver tokens testify how much they trust in them and owe to them.

[145] Thus a woman owes both herself and her life to them: she who suddenly so failed in all her strength and by wondrous that before the bringing of the most holy Eucharist, which was already on the way, she was thought to be at the point of death. But refreshed by the divine Viaticum and anointed with the holy oil, she made a vow to the holy Physicians, and, secure of life, wholly recovered. One of our students was so pressed by an obstinate catarrh that by the physicians, after their art had been tried in vain, he was accounted as given up. He, as soon as he implored the aid of the Saints with a vow added, entirely recovered his health, and testified to the truth of the miracle by a painted tablet. But by far the most illustrious prodigy is that which befell our preacher at home. For he, on the day before that on which the anniversary memorial of the most serene Elector Maximilian was to be celebrated, being about to deliver the funeral sermon, began in the very night to labor under so violent a diarrhea that, his strength being utterly exhausted, he had to think rather of a physician than of a sermon. And now in human means there was no hope that he could be restored by the time at which he had to speak. Therefore, turning to the heavenly ones, with the good leave of his Superior he pronounces a vow to the holy Cosmas and Damian. Which done, the flux of the bowels was stayed, and he himself began to recover strength so sufficient for preaching that he could speak with the same effort even into the second hour, as though his health had never been in peril. Luidl adds the following annotation: This preacher in our church was Father Charles Piscator, whose very funeral sermon was afterward published in print. But the Electress, whose piety is praised above and is to be praised again presently, must have been Maria Anna of Austria, the widow of Maximilian.

[146] At the year 1653 the said Annual Letters supply these things concerning our Saints: of various Among the heavenly patrons of our church, the heavenly physicians SS. Cosmas and Damian are held in great esteem and constant veneration. The most serene Electress dowager propagates their cult by her example and by her bounty. For it is her custom, as often as either piety or necessity moves her, to be present as a suppliant at divine service at their altar; for the adorning of which the court singers by her command usually sing. Various are the benefits of these heavenly ones toward mortals, attested by various waxen, and even silver, tokens and monuments, by those who by their aid recovered. The first place is held by the benefit and gift of the most serene younger Electress Adelaide, who ransomed a grievous toothache first by a silver, then by a golden tooth. A certain very respectable man, while he picked his teeth with a small pin, unwittingly swallowed it. And since it, sticking within his throat, could by no art of the surgeon be moved on, it brought him into extreme peril of life. And he was now to be anointed at his last breath, when he found that the holy Physicians, called to his aid, had brought the remedy. For at once the pin began to move downward, and thereafter, nowhere hindered, it injured neither the man's vitals nor his health any further. The pious liberality of a certain benefactor bestowed so much money that from the yearly income oil might be procured for maintaining a perpetual lamp at the altar of the holy Martyrs.

[147] of diseases At the year 1654 these things are found: The holy Cosmas and Damian, as they are honored hitherto by the citizens with constant cult, so do they answer that piety with benefits. But how great a piety and confidence toward these heavenly ones flourishes among all ranks, both the daily waxen offerings and tokens testify, and the multitude of priests who are engaged for a stipend to offer sacrifice at their altar. For by external priests sacrifice was made there eight hundred and sixteen times. The cult of these heavenly ones was fostered by the most serene Electress dowager, who, when she was informed by ours that at Rome on the Thursday after the third Sunday of Lent the station is celebrated at SS. Cosmas and Damian, willed that in her presence divine service be held on that day at their altar, with her singers accompanying. To the adornment of their altar there was added a silver lamp of elegant and curious workmanship, at the price of two hundred florins, for which another had already in the preceding year supplied oil for the use of a whole year.

[148] by healings At the year 1655: A certain girl reckons among things received a great benefit from the holy Cosmas and Damian, she to whom a sharper rheum in the second eye had taken away almost all use of sight, with the further near danger that the other eye also would be involved in the same evil. After nothing was gained by the work of the physicians, our divine Chief-Physicians, being called upon in vows, were present in time. For scarcely had sacrifice been offered to God at the altar of the Saints when at once the force of the malady began to slacken, and a little after entire health followed. In the two following years nothing was noted concerning them.

[149] toward their clients But at the year 1658 the following are read: The two heavenly physicians Cosmas and Damian do not cease to be beneficent toward us, being propitious to cattle as well as to men. There was one who, a vow being made to them, not only obtained for his beast of burden, now almost sinking under wasting and disease, its former vigor, but himself also, lying ill once and again more dangerously, obtained health by the benefit of those upon whom he called. He had been seized, namely, with I know not what evil of gout or of another kind, settled deep among the joints and sinews; and after there remained in other physicians no help and no hope, he fled to these, promising a waxen gift, and at once recovered health. But being afterward unmindful of his vow, since he did not stand by his promises, at the turn of the year he fell again into his old pains; and because by their sharpness he perceived that his negligence, or more truly his ingratitude, was being chastised (for they were so violent that he now with difficulty moved his body), therefore, being smitten, he began to grow wise, and with what effort he could he crept to our church and to the altar of his Preservers, and grateful and suppliant to them paid the gifts and the promised prayers; nor had he tarried there so long before he felt that he was already better. Then, returning home, marveling with his wife at his health wholly restored, he does not cease to proclaim and to venerate his Physicians. Almost twin to this is what befell a woman of the common people, who, her arm and hand growing stiff, after all the counsels of others had been in vain, found this most salutary course, to beg health of our holy Physicians; and as soon as she ordered a waxen offering to be hung up to them, she immediately recovered, and testified this by her own written attestation.

[150] At the year 1662 these things are noted: The sacred remains of the holy martyrs Cosmas and Damian are in their ancient veneration; and toward the whole nor do they withdraw their healing hand when called upon in vows. At their altar a solemn supplication was made, with fruit, at the will of the most serene Elector (Ferdinand) and with him accompanying it, that the untimely inclemency of the sky might not go on harming the crops by too frequent frosts. Their birthday was made more famous by the presence of our most serene princes and of the archbishop of Salzburg. I add a few things which are read at the year 1667: That the veneration of SS. Cosmas and Damian still perseveres, and that at their altars (of the Martyrs and of St. Ignatius and St. Francis Xavier) daily gifts and tokens of wax or of silver are brought, which speak of benefits received.

[151] At the year 1679 this mention is made of the Saints: When the borders of Bavaria were reported to be everywhere aflame with contagious pestilence, city many religious observances were instituted through the various churches of the city for the shutting out of the common disease. But our church had this as its own, that every day at the seventh hour a musical Mass should be said by one of the Fathers at three altars, of SS. Cosmas and Damian, of St. Sebastian, and of St. Francis Xavier, with alternate change of place; and this sacred rite had its own fruit, for down to these present times the city, full of people, has suffered nothing deadly.

[152] At the year 1684 these things are recorded: There was a woman benevolent who suffered for several years such a wasting of the foot that the sinews beneath the knee were drawn together. When she hung up a waxen foot by way of votive offering at the altar of SS. Cosmas and Damian in our church, she soon felt herself so cured that, her pains being either wholly laid aside or mitigated, she could walk freely and enjoy for a long time the benefit obtained. A certain man of noble birth, because by the aid of these Saints he was freed from a grievous disease, willed that his Chief-Physicians be celebrated in choir and on the organ, and that a sung Mass be offered at their altar in fulfillment of a vow.

[153] Lastly, at the year 1732 these things are read of our Saints: they show themselves. The sacred relics of SS. Cosmas and Damian are in no less veneration (than SS. Ignatius and Xavier, of whom mention had been made): by whose patronage several affirm that they have recovered health almost despaired of. Generally the votive offerings affixed at the altars of these Saints, not only of wax but also of silver, prove a grateful memory of benefits received. These things, which have been communicated to us from the Annual Letters of the College of Munich, abundantly show that great is the veneration of the Saints at Munich, and great their beneficence toward the people of Munich.

§ IX. The church of the Saints at Kaufbeuren in Swabia, where very many miracles and benefits were bestowed on their clients.

[ ] A church dedicated to the Saints near Kaufbeuren, Kaufbeuren is a city of Swabia in the district of the Allgäu, or Algea, situated on the river Wertach, which near Augsburg flows into the Lech. But near Kaufbeuren, outside the walls, there still stands a church dedicated to SS. Cosmas and Damian, in which the Saints are said to have bestowed many benefits upon their clients. Concerning these, in the year 1750 Father John Baptist Pamet, a priest of the Society of Jesus dwelling there, transmitted to me a manuscript Relation in the German tongue, which another priest of our Society translated from the German into Latin. There is prefixed a brief exposition of the varying condition of that church, which I shall transfer hither in abridgment and shall enlarge from other sources, being about to give the relation of the benefits entire presently. The church is said to have been begun to be built in the year 1496, when the Roman Catholic religion flourished there and the Lutheran heresy was not yet born. It is situated outside the city; but, as Luidl, praised above, wrote to me, scarcely fifteen hundred paces distant from the walls. Nevertheless, when the Lutheran heresy had prevailed throughout Germany, that church was almost abandoned, and was laid waste and deprived of its revenue.

[155] which, laid waste at various times, Then, the Catholic religion being brought back to Kaufbeuren, where now Catholics dwell together with Lutherans, thought was taken of restoring the church of SS. Cosmas and Damian. This was carried out about the year 1630 by the Sodality, or congregation of citizens, which from

was instituted at Kaufbeuren by some priest of the Society of Jesus under the title of Jesus, Mary, and St. Ignatius. Yet again the church was laid waste in the time of the Swedish war; but from this calamity too it emerged through the said sodalists. Concerning these matters, which are told more briefly in the manuscript, more is read in the History of the Upper German Province of the Society of Jesus, Decade IX, num. 429. These things, as they were copied out by Luidl, I transfer hither: By the benefit of the same Sodality a notable devotion to the holy martyrs Cosmas and Damian flourishes among the people of Kaufbeuren. There had stood, dedicated to them at about the third milestone from the walls (about 1500 paces), a church, once famous for the concourse of visitors both native and from abroad, and notable for the heavenly benefits commonly wont to be obtained through them. But the same, become ruinous through the injury of the times, and stripped by the heterodox of its revenues, incomes, and estates, and neglected to such a degree that not seldom, by sacrilegious abuse, it afforded shelter to the flocks of cattle pasturing about those places: until, from the sodality which we have mentioned, a pious matron, and other sodalists who had come to her counsels, moved by the unworthiness of the thing, resolved in the year 1630 to restore the devotion of the place by repairing the parts of the building which had fallen, and giving back its cult and its beauty.

[156] and restored again and more richly adorned, And when this had begun to be done, it happened, doubtless by the divine will, that he who was the Lutheran burgomaster of the city, riding past that church on horseback by a night journey, saw everything within shining with unwonted lights, and heard it resounding as with a wondrous harmony of heavenly voices. He, being thereafter restored to the Catholic Church, when he had also given in his name to that sodality, undertook to adorn the building in a singular manner, and, the other sodalists being led by his example to the same design, brought it about that at the cost of the sodality the place was not only wholly rescued from decay and squalor, but, being also increased in ornament and splendor and furnished with three altars, greatly increased the devotion and piety of those who visited it. A house was then also built for the sacristan. And when afterward, through the Swedish war, that house was burnt down and the church itself was again foully laid waste and abandoned to all the injuries of times and of men, the place emerged from that desolation also, and the house from its ashes, by the benefit of the sodalists; and, lest the work, thus exposed, should ever fall back into the same decay and ruin, the building itself passed, by the authority of the bishop of Augsburg, by lawful cession not only into the care but plainly into the right and power of the sodality.

[157] Thence, being furnished much more fully with all things it grew famous for various benefits of the Saints. and more richly adorned, it has so kept its dignity down to our own times that it has always been both a great help and an incitement to public piety. Nor has it ever ceased to be frequented by the multitude of Sacrifices, by the solemnities of supplications, by the number of sermons, and by the concourse of men coming for religion's sake. And that devotion of the people availed especially against popular diseases, and then also against other calamities, so much so that the healings, and the other benefits divinely received, could scarcely be comprised in a book of due size. So much concerning the church itself suffices. I inquired also whether relics of SS. Cosmas and Damian were kept there; but I learned nothing of them. Wherefore I shall transfer hither from the Relation only the Miracles or benefits which reach down to the year 1670, as I received them rendered into Latin. The first seems the same as that related of the Lutheran burgomaster. But in one place or the other there must be an error in the right chronological order, since his vision, according to what has been said, happened about the year 1630, and in the first miracle it is fixed at the year 1628. Yet it may be that the vision of the Lutheran burgomaster occurred before the restoration of the church had been begun, and thus the year is rightly expressed in both places, but the vision is not rightly placed after the beginning of the work.

[158] In the year 1628. The most distinguished master John Waller, Miracles or Benefits, burgomaster, still a Lutheran, while he was journeying from Switzerland laden with money, heard angels singing in this little church; whence, being converted, he offered a chasuble of fine linen.

1629. Michael Schweyer, a Lutheran cabinetmaker, to whom an honorable councillor had committed the roofing of the tower, called down lightning and hail upon it. In the evening it lightens; and he promises to roof the tower: the fire burnt only his own house.

1630. The sacristan of this little church, having become blind, recovers his sight, a vow having been conceived to the holy Patrons.

1631. Master John George Steck, a bookseller, afflicted with three deadly tumors, was reckoned by everyone as dead; but a vow being made by his wife, he recovered.

1636. Sebastian Glaser, while he was a boy, was sick unto death. A vow being made by his parents, he is restored to health, and today lives as a religious priest in the praiseworthy monastery of Ursinium. The German name of the monastery could hardly be read by the translator. It seems to be Ursinium near Kaufbeuren, of the Order of St. Benedict.

[159] 1658. The horse of the noble knight Charles Andrew von Schlecht had almost perished from the bite of a serpent, written very briefly, and had already been handed over to the knacker; but immediately after a vow was conceived it recovered.

1658. The horse of the noble and generous Master John Otto von Schlecht lay on the ground from a bad incision, so that it had to be destroyed; after two candles were promised all danger vanished.

1658. John Ulric Francis, an apprentice of a joiner of Upper Bavaria, being about to be grievously wounded by a heavy piece of timber that fell upon his knee, rose sound after a waxen knee was promised, and himself brought the votive offering hither.

1659. Glodita Curirin, a Burgundian, when for two months she could not move a foot without immense pain, being fully healed after a vow was conceived, herself brought the promised votive offering.

1660. John Geiger, being sick, gradually goes mad, and at once struggles with death: his children conceive a vow, and he is restored to his senses and to health.

[160] as they were rendered into Latin 1663. Barbara Reischin suffered for a whole year inexplicable pains of the teeth; she used all manner of remedies, but in vain; she has recourse to these Patrons, and from them returns entirely sound.

1663. Christian Unsin, a lime-burner, frequently suffered loss from his kiln; and when at last it began to fall in, he promises some votive offering; and it stood entire so long until all the fire was extinguished, and then fell in without any loss.

1664. Maria Schollhorin, a girl of one year from Lower Germany, was brought hither on horseback by her mother, with thanksgiving for a swelling of the size of an egg wholly removed after a vow was made.

1663. John Kolhundt, having suffered through the whole winter immense pains of the feet, so that he could not perform his office, is fully healed after a Mass was promised and a waxen votive offering hung up.

1664. The breast of Anna Maria Hossin had swollen, whence for six weeks she suffered incredible pains; she had applied various medicines, by which the pain was rather increased. A vow being made, the swelling broke, without even leaving a scar.

1665. The knee of the girl Maria Kocherin had been swollen for five weeks; that she might not be treated by a non-Catholic, she vows a white candle; and at once all the swelling vanished.

[161] are recited, 1665. John Vilher, seven years old, could not so much as move his foot: when his parents invoke the holy Patrons and vow a votive offering, he fully recovers his walking.

1665. Philip Laurence Magg, still in the cradle, is afflicted with a swelling: his parents promise some votive offering to the holy Martyrs; and he came off wholly free from the rupture to this very day.

1665. John Unsin of Ebenhofen, when by the fall of an oak his shoulders were broken, vowed a votive offering, and walked sound and whole.

1665. The daughter of Tobias Bertholdt, a girl of four years, suffered many and alternating pains in her feet, hands, and arms, which limbs were so twisted that she was certainly believed to be about to die: she is carried into the church, and suddenly comes out sound, and her limbs were restored to their former state.

1666. The four children of John Unsin, afflicted with an altogether similar swelling in the neck, so that scrofula was feared, after a vow made by their parents each drink from the fountain of St. Cosmas, and are freed from all swelling without a scar.

1666. The three-year-old daughter of Christian Unsin had drunk poisoned water set out for flies, and at once fell to the ground half dead; a vow being immediately made by her parents, she vomits up the poison and comes off unharmed.

[162] with a few 1666. George Weis of Apsstrang was lying sick with his neighbor from some inward pain. Each applies suitable medicines, some even less good, but each in vain. George promises a gold ducat to the church, and also brings it, and is himself healed; but the other, who had promised nothing, remained sick. After this there follow again some benefits of earlier years. Which probably happened because the collector wrote everything down consecutively, and those first of which he had first received notice. Yet I suspect that in the numbers too there has now and again been error, unless the collector himself has sometimes erred in assigning the years.

1660. George Glaser suffers on his cheek red swellings that grow: he devotes himself to the holy Patrons and is restored to health without any blemish.

1660. Conrad Hilebacher labored much with his teeth and with one foot: by the intercession of the holy Patrons he was freed from both pains.

1660. John Eschelauer, a brickmaker, brought two hearts at once: first because his daughter had been afflicted with a dangerous swelling received on her breast; secondly because his horse had suddenly fallen in the stable as though lifeless. Both hearts he dedicated to the holy Patrons: and in the night the swelling broke without any medicine and vanished; the horse went on working as before.

1661. Barbara Reichard of Schwabmünchen, seventy years old, lost her sight from a flowing humor: she is admonished by Mary in the Lechfeld to go on to Kaufbeuren. After the pilgrimage was undertaken she soon received her sight.

[163] 1661. John George Espermiller, a butcher, was driving the cattle he had sold along the roads, observations, on which, since Frenchmen were going from Hungary into France, cattle were dying everywhere. But he, a vow being made, suffered no loss. Since six thousand Frenchmen were sent in the year 1664 into Hungary, to be a support to the emperor against the Turks, mention is probably made here of their return. Wherefore the thing must have happened not in the year 1661, but at the end of 1664 or in the year 1665.

1659. Michael Mayer, a citizen and potter, labored greatly with one foot; he vows a waxen foot and hangs it on the walls of the church; and he is delivered from the pains of his foot.

1659. Master Michael Kreitman, a great councillor, promises for his sick little daughter of two years a Mass in honor of the holy Patrons, and obtains her health.

1667. The daughter of John Miller, two years old, had lain sleepless for fourteen days, weeping continually: she is carried to this church, and goes out of it sound.

1667. Magdalen Yeler, a girl of thirteen years, could not move her head for pain through a whole quarter of the year. Matthew, her brother, of eleven years, had received more than thirty swellings. After very many remedies had been applied, but in vain, they recover health in this church.

1668. Magdalen Glaser, falling upon a hedge, went lame; then she began to labor under dropsy. By the intercession of the holy Patrons she was freed from both ailments.

1668. Mistress Magdalen Jagerin of Oberstdorf here devoted her infant, the bone of whose arm was protruding; and carried him home from thence in better case.

[164] 1668. Anna, a widow, and both her daughters, were tormented by magic art with six hundred ailments are recited. and the greatest pains, even to the loss

of their senses, for a long time. Not yet fully restored to their senses, they vow the sacred sacrifice of the Mass, and are restored to themselves; and to this day they continue to perform their obligations.

1668. Maria Brechamer, having endured many pains in the shin over the space of eight weeks, promises a candle and is healed; then, God so willing, the evil breaks out afresh: she pays her vow and is entirely restored to her former health.

1668. Matthew Pragmayer, the sacristan of this church, had his sinews so contracted that he could neither walk nor stand. He promises prayers and a votive offering, and is also heard.

1668. Ignatius Hauderer, seven years old, lame and bent from his cradle, could not so much as straighten his foot. He is carried upon his parents' shoulders into this church, and after prayers were poured forth was in excellent health.

1668. Christina Fichtler, a Bavarian, had a swelling which grew and diminished with the change of the moon; besides which, for fourteen days she suffered very grievous pains in the eyes. After she had recited some rosaries of the most blessed Virgin, which she had vowed, she is freed from both pains.

1668. Margaret Mayr, having long suffered a flux of blood and pains of the head and teeth, upon pronouncing a vow to these holy Patrons was rid of that threefold evil.

1666. Peter Gerle, the architect of the hospital, after promising a thaler (it is a German coin commonly known), was in a moment of time freed from a deadly catarrh and from deafness.

1669. Caspar Hoffman deposed that the physicians had wished to make an incision in his son of three months, who labored under a rupture, but not while the moon was waning; and that when it was waxing he found the boy wholly healed, after his mother had secretly vowed a private Mass.

1669. Anna Hostia of Mauerstetten fell into a mortal disease: she is anointed, is deprived of the use of her senses, and utters many cries; her husband, to avert the evil, vows the sacrifice of a Mass: she suddenly falls silent and is healed.

1669. Joshua Jerg brought four candles of virgin wax: two his mother had vowed for her child, who labored with the stone, and who ceased to weep and was healed; the other two for herself, who had labored for a year with her knee, which after the vow was made was healed.

1669. Catharine Hürn of Mauerstetten, in a dangerous sickness, is dedicated to the holy Patrons by her parents with a vow to have a Mass said; and she presented herself here with the parish priest of the place.

1669. Mistress Maria Victoria Königman, a widow, for her first-born daughter, who had been sick six weeks and was wholly weak, and for her other daughter Magdalen, who was so afflicted with pain of the throat that for four weeks she could swallow nothing, promises a votive offering to the holy Patrons; and both daughters are restored to health.

1669. Christian Möst, of Upper Bavaria; George Lieb, of Frisenreid; and several other country folk devote with a gift to the holy Patrons their horses infected with the plague and doubtless about to die: but those are wholly healed.

1670. The religious lady Justina Anna, a novice at Schönenfeld, is afflicted with a great swelling on the cheek. When in the morning an incision is ordered, and she promises this tablet, in the night the swelling itself breaks and disappears of its own accord. These last things seem to have been inscribed on the tablet offered: whence it becomes probable that many others also were taken from the tablets offered.

§ X. Other relics and sacred places in Germany, the Low Countries, Spain, and other provinces.

[ ] Besides the great parts of the bodies which we have just said are preserved at Munich, Some bones of the Saints at Prague, several other lesser ones are shown in various cities of Germany. Pessina in the Phosphorus Pragensis, at the twenty-seventh of September, attributes notable parts to the metropolitan church of Prague, enumerating them thus: Of SS. Cosmas and Damian MM., two larger shafts, and three other smaller ones from their heads, brought by Charles (IV, emperor, in the year) 1353 from the parts of Germany. Likewise three other notable parts of bones, two sent to Charles from Bremen by archbishop Albert, who was of the dukes of Brunswick, in the year 1373; whence the third was brought is not established. All these (as is asserted of some) could have come from Bremen to Prague at various times. Concerning the ancient church dedicated to SS. Cosmas and Damian at Boleslav in Bohemia, more will have to be said at the twenty-eighth, in the treatment of St. Wenceslaus, who was slain before its gate.

[166] Gelenius in his Colonia Agrippinensis assigns to various churches something of the relics of SS. Cosmas and Damian, others at Cologne: and by name, to the Carthusian house of Cologne, p. 456, two great bones of each martyr, Cosmas and Damian. Then he attributes something of their relics, p. 267, to the collegiate church of St. Gereon, something, p. 289, to the collegiate church of St. Cunibert, something, p. 372, to the abbey of St. Pantaleon. But this monastery, although it is commonly called chiefly that of St. Pantaleon, was nevertheless dedicated also to SS. Cosmas and Damian; and it has and venerates these as its patrons. Relics of SS. Cosmas and Damian are reckoned, p. 412, among the sacred treasure of the parish church of St. Lupus, and, p. 420, of the parish church likewise of St. Paul; and lastly, p. 483, something of St. Cosmas the martyr is attributed to the monastic church of the Carmelites.

[167] Theodore Rhay in the little work entitled Illustrious Souls of Jülich, relics in the abbey of Essen, dedicated to the Saints: Cleves, etc., at the twenty-seventh of September has thus: At Essen, of the holy martyrs Cosmas and Damian, some notable relics of whom rest there. Likewise at the tenth of May: Essen, the head of that province, honors with festal cult SS. Cosmas and Damian, martyrs, whose sword, red with blood, is shown there among its rare remains. In this place he cites the Annals of Perarius, which we do not have, and the index of the church of Essen. But in the former place he adduces the Fasti of Gelenius, just praised, in which indeed at the twenty-seventh of September these things are read: Of SS. Cosmas and Damian, physicians, most of whose relics are at Essen in the diocese of Cologne, and at St. Pantaleon's and other churches. The same at the tenth of May: The translation of SS. Cosmas and Damian, whose more considerable relics are at Essen in the diocese of Cologne, and in the basilica of the same Saints at Cologne, which is now called St. Pantaleon's. But the assertions of Gelenius have much exaggeration in them, and for that reason the aforesaid Rhay so tempered them that in one place he attributes to the church of Essen only a sword stained with blood, in the other some notable relics. But if Rhay saw the index of relics and yet names no notable parts of the bodies, we easily gather that by notable relics not much is signified. Gelenius himself, in the abbey of St. Pantaleon, while he recounts its sacred treasure at length, finds only in a general way something of SS. Cosmas and Damian. But the abbey of Essen is one of noble Canonesses, and is dedicated to SS. Cosmas and Damian, to which belongs the lordship of the city and principality of Essen. Concerning the beginning of the abbey, the Gallia Christiana, in the new edition, tom. 3, col. 774, may be consulted.

[168] the church of Hildesheim dedicated to them as secondary patrons. In Leibniz, tom. 1 of the Brunswick Writers, p. 743, in the Chronicle of Hildesheim, these things are read concerning Altfrid, bishop of Hildesheim: He himself also, in the year of the Lord's Incarnation 872, but the twenty-sixth of his ordination, completed, thanks be to God, the monastery of Hildesheim which had been begun, and most devoutly dedicated it to the divine Majesty in honor of holy Mary, under the title of the holy Cosmas and Damian, of Tiburtius and Valerian, and of the holy virgin Cecilia, on the Kalends of November. The foundation of the same church is related in the same place, p. 716, in the Annals of Hildesheim, and is said to have been accomplished in the same year and on the same day. But it is not there called a monastery, nor are so many patrons recounted; but these things are read there: And in the same year, in the fifth Indiction, on the Kalends of November, the church of holy Mary in Hildesheim was dedicated by the venerable bishops, Alfrid, bishop of the same church, and Rimbert, Theodoric, and also Luithard, with the participation of the religious abbot Adalgar and of the monks and canons. Accordingly the chief patroness was the most blessed Virgin Mary, and by that name that basilica is called among more recent writers. But the holy Cosmas and Damian came in with the rest as secondary patrons, or had some portion, or at least some altar, dedicated to their name. And since Altfrid, the founder of this basilica with its attached monastery of canons, is said also to have founded the abbey of Essen, of which I have just treated, it is most probable that he already in the ninth century had some relics of SS. Cosmas and Damian, and on account of these consecrated the churches founded by him to their patronage.

[169] relics in other churches of Germany. Relics of SS. Cosmas and Damian in the eleventh century I find also in the monastery of Schwarzach in the diocese of Würzburg on the Main. For in Ludewig, tom. 2 of the Writers of German Affairs, in the Chronicle of Schwarzach, col. 16, the relics of Cosmas and Damian are numbered among those which had been placed in the oratory of St. Benedict. On the Main also, in the same diocese, is the abbey of Seligenstadt, whose founder was Einhard, the chancellor of Charlemagne. Of this abbey John Weinckens treats at length in his Einhard Illustrated, and there, p. 58, enumerating the altars, he affirms that the altar of St. John was consecrated also in honor of other Saints, and by name of Cosmas and Damian. Presently, p. 59, recounting the relics of the abbatial church, he numbers among them two notable bones of SS. Cosmas and Damian. Then, p. 60, among the relics of the parish church he likewise reckons something of SS. Cosmas and Damian. Our Papebroch also testifies, in his manuscript Roman Journey, p. 48, that he saw there relics of SS. Cosmas and Damian. Relics of the same are again mentioned in the aforesaid Ludewig, coll. 419 and 426, in the monastery of Muri in Switzerland, and again, col. 420, of St. Cosmas: but they are probably small particles.

[170] Relics of the Saints in the Low Countries, Some relics of SS. Cosmas and Damian Raissius also recounts in the Hierogazophylacium Belgicum. First, p. 39, among the sacred pledges of the collegiate church which is dedicated to St. Amatus at Douai, he numbers a finger of St. Damian the martyr, and of St. Cosmas, likewise a martyr, his own brother; and besides, p. 41, something else of SS. Cosmas and Damian. The collegiate church of St. Peter of the same city he says, p. 416, rejoices in illustrious parts of the holy brothers-german and martyrs Cosmas and Damian; and he recites the instrument of donation by which they received them from the abbey of the Blessed Mary of Hénin, of the Order of St. Augustine, in the diocese of Arras, which is read as given in the year one thousand four hundred and sixty-two, on the ninth day of the month of October. The same writer ascribes to the cathedral church of St. Mary at Tournai, p. 314, two bones of the holy martyrs Cosmas and Damian. To the abbey of St. Autbert of the Order of St. Augustine, situated within the city of Cambrai, he attributes, p. 82, something of the bones of the holy martyrs Cosmas and Damian. Lastly, p. 294, to the abbey of Marchiennes, of the Order of St. Benedict, situated on the river Scarpe, about the third mile from Douai, he ascribes bones of notable size of the most excellent martyrs Cosmas and Damian.

[171] For the rest, the cult of SS. Cosmas and Damian in the Belgic parts must be very ancient, where their cult is ancient, and an oratory was built in the sixth century. since St. Monulf, in the sixth century bishop of Maastricht on the Meuse, is said to have dedicated an oratory to their name in that place where afterward the city of Liège grew up

as a most celebrated city. In the twofold Life of St. Monulf, published at the sixteenth of July, the construction of that oratory is asserted. The first has thus, num. 2: When the blessed bishop Monulf had on a certain day entered this place with his companions, and, taken with its situation and pleasantness, had halted, he asked the name of the place, and heard that it was called Legia, and presently, touched by a prophetic spirit: Behold, said he to the bystanders, the place which the Lord has chosen for the salvation of many of his faithful, and which, afterward magnificently made illustrious through the merits of a certain servant of his, he will make equal to the greatest cities: and at once he dismounted, and marked out a place of prayer, and, the church being built, consecrated it to the Lord in honor of the holy martyrs Cosmas and Damian, which afterward St. Lambert the martyr ennobled with his blood. The same things are read more briefly in the other Life. The writers of Liège also agree concerning the oratory of SS. Cosmas and Damian, and some, with the Lives cited, have held that St. Lambert was slain in that very oratory. But from his Acts, given at the seventeenth of September, it is plainly gathered that he was cut down in his own chamber, as was there proved in the preliminary Commentary, § XI.

[172] That the cult of SS. Cosmas and Damian is ancient in Spain also, Places once dedicated to the Saints in various parts and that it flourished before the irruption of the Moors into those provinces, we have ascertained by sure indications. For in the eleventh council of Toledo, which is fixed at the year 675, there subscribed with others Gratindus, abbot of the church of the monastery of the holy Cosmas and Damian, as may be seen in Labbe, tom. 6 of the Councils, col. 555. More about that monastery Mabillon brings forward, tom. 1 of the Annals, p. 72; but I shall pass these over, because most of them, drawn from the pseudo-Maximus, have no authority. In the Life of St. Ildephonsus, bishop of Toledo, in our work at the twenty-third of January, num. 1, St. Ildephonsus is said, while still performing the office of a deacon, to have been set as abbot over the church of SS. Cosmas and Damian, which is situated in the suburb of Toledo. This Zizilanes asserts. But the other writer of the Life, Julian, says he was a monk and abbot in the monastery of Agali. But from the aforesaid subscriptions of the eleventh council of Toledo it is gathered that the monastery of Agali, over which abbot Avila then presided, is one thing, and that of SS. Cosmas and Damian, whose abbot was Gratindus, another. One or the other, therefore, of the writers of the Life of St. Ildephonsus erred. Yet from what Zizilanes says we have it that the monastery of SS. Cosmas and Damian was in the suburb of Toledo.

[173] In the ninth century there existed a church of SS. Cosmas and Damian near Cordova, of Spain: relics in Portugal and in England. the Moors ruling there, so that it seems not to be doubted that it is much more ancient, and was founded before the irruption of the Moors into Spain. In it was buried the body of Solomon, who suffered with St. Rudericus under the Moors in the year 857 of the Christian era. Their Acts have been given at the thirteenth of March out of St. Eulogius, in which the bodies are said to have been cast into the river. The body of St. Rudericus having first been found and buried, of Solomon likewise, when found, it is read: He is honorably entombed by the office of the venerable priests of God in the basilica of SS. Cosmas and Damian, namely in the village of Colubris near Cordova. Mabillon, tom. 3, p. 352, at the year 915, mentions the monastery of the holy Cosmas and Damian at León, into which he relates that bishop Gennadius withdrew. The same, p. 646, at the year 977, says that the monastery of Covarrubias, of the holy Cosmas and Damian, was transferred from men to women. Let it suffice to have briefly indicated these things concerning the places once sacred to SS. Cosmas and Damian in Spain. But from the sacred places it becomes most probable that there were some relics of the same Saints in Spain. These are mentioned, with very many others, in tom. 2 of January, p. 612, as translated into Portugal to the church at Lisbon of the professed house of the Society of Jesus. Into England also there came at least something of the relics of SS. Cosmas and Damian. For in the Monasticon Anglicanum, tom. 1, p. 6, the relics of the church of Glastonbury are enumerated, and among them is mentioned something of the relics of the Saints Cosmas and Damian. But let these things suffice concerning the relics and the sacred places of these Saints. For to enumerate all their sacred buildings, or the particles of their bones, is not within human diligence, nor is it even necessary.

[174] An observation concerning the relics enumerated. If anyone should now inquire whether we may certainly believe that all the sacred bones which I have recounted at Rome, Venice, Imola, in France and Germany, and by name at Munich, where the greater part seems to be preserved than in any other place, are those of SS. Cosmas and Damian, I shall answer that this cannot equally be affirmed of all, especially since I find at least three heads, two at Munich, the third at Imola, and perhaps elsewhere, among relics asserted in a general way, either some head or parts of heads may be found; and the people of Prague expressly attribute to themselves parts of the heads. Meanwhile I observe that scarcely any mention is made of the relics of the other three Brothers, Anthimus, Leontius, and Euprepius, so that a suspicion may arise that their relics were confused with the sacred bones of SS. Cosmas and Damian, and were held in veneration under the name of the latter.

§ XI. Miracles written of old: some are here recited: many published by Dehn: how these are to be given by us.

[ ] The Miracles of the Saints written of old: out of these one is recited That SS. Cosmas and Damian were most of all renowned for miracles is abundantly proved from the testimonies of various writers already recited. That these were for many centuries collected and committed to writing we know certainly from the Acts of the second council of Nicaea, in whose fourth Action the Miracles of SS. Cosmas and Damian are three times cited to prove the cult of sacred images, because in them mention is made of images of the Saints. The first of these, which I do not find elsewhere, I here translate. The title in Labbe, tom. 7 of the Councils, col. 255, is thus expressed in Latin: From the Miracles of the holy Cosmas and Damian. I do not adduce the Greek for brevity's sake, yet I shall compare it, and shall give warning if anything is read otherwise in the Greek: A certain other man, very gentle, having a fistula in his thigh, and having used many medicines, so that he even delivered himself to the knives of the physicians, was afflicted with miseries in the affliction for about fifteen years; overcome by it, the malady increased further, being made of a square mouth, and he was wearied by a rheum lying upon it. The sense, not well expressed, is that, overcome by the evil, he so increased it that it flowed through four openings. Frequently too, drink taken into the body flowed out from thence, and the physicians said that the malady so mastered him that no hand of man could be found which might help the affliction. The man therefore submitted * himself, and received counsel from many that he should go to the sanctified house of the holy servants of God, Cosmas and Damian.

[176] from the Acts of the second council of Nicaea: And when he had wished to do this (for necessity has many wills *), he sees the Saints in his sleep saying to him: Come to us, thou shalt be healed. Confidence therefore being received through the exhortation of the Saints, he came to their glorious house, and day by day did not cease to entreat that he might be freed from his affliction. Further, when he had remained a year and had obtained no visitation, at length he went out of the threshold which was set at the house of the Saints, and, gazing upon the image of the Savior which was placed in the right-hand portico (and there was painted on it both holy Mary the Mother of God and the holy servants of Christ Cosmas and Damian, and a certain one of the great men, Leontius by name), lengthy prayers being made, he wept bitterly for many hours; and, the Saints being entreated, he went away to the place of his chamber. And he beholds by night the servants of Christ Cosmas and Damian coming to him, having in their midst the Virgin full of grace, and saying to him (rather, to them): Behold, this is he; help him quickly. The healing doubtless followed, though it is there omitted, just as at the end of the two other miracles which are there related certain things are left out, because in the council the subject was not miracles but images. In the Florentine codex to be mentioned afterward this miracle also is related, and there the healing is added at the end.

[177] To the second one related there this is prefixed: Likewise he read from the same Miracles, their collection has not come down to us entire, concerning the wife of Constantine of Laodicea. Then to the third: From the same Miracles, concerning a woman having a torsion (in Greek τοὺς στρόφους, that is, gripings of the intestines). These two latter are found in the Collection of miracles published with the Acts by Dehn, where the first is wanting. But that which is here the second, concerning the wife of Constantine dwelling at Laodicea, as it stands in the Greek, not of a man of Laodicea, is in the Collection the twenty-eighth, and the healing, omitted in the council, is there set forth entire. That which is here the third is in the Collection the thirteenth, and there again some things are added at the end which were omitted in the council as not at all necessary. But from the omission of the first miracle it is plainly gathered that the whole History of the miracles of SS. Cosmas and Damian has not come down to us, and even now lies hidden somewhere, if it has not perished.

[178] Who is its author we do not find; nor do we know for certain nor has the writer become known. at what time they were written. Suidas indeed, tom. 2, p. 1153, at the name Christodorus, says that the Miracles of our Saints were written by him, writing thus: Christodorus of Thebes, an illustrious man, wrote in verse On Fowling, and the Miracles of the holy Anargyri Cosmas and Damian. But the words cited imply that that poet wrote in verse about the Miracles no less than about Fowling, so that we cannot suspect that the History of the miracles which was cited in the council was written by him. The writer, therefore, of those Miracles is unknown. Concerning the time at which they were written, this seems certain, that they were composed before the heresy of the Iconoclasts, born in the eighth century. But whether they were written in the seventh century, or the sixth, or the fifth, I cannot certainly discover, nor shall I investigate further.

[179] Another doubt of greater moment arises concerning the Miracles which Dehn published after the Acts of SS. Cosmas and Damian, namely, whether all are to be believed to belong to that Collection Of those which Debnius published, which was cited in the council of Nicaea. For, as we have already seen, two are plainly the same; but that one of those cited there is not found among these only proves that that History has not come down to us entire. And this is further confirmed from the published Miracles themselves. For at the first it is noted in the margin that Leo Allatius sent it from codex 807 of the Vatican library; nor is any other codex assigned for the first nineteen, to which a sufficiently lengthy preface has been added. But then, p. 453, another preface is given for the following miracles, and these are said in the margin to be taken From codex 1641 of the Vatican library; nor is any other codex noted for the nine miracles following after the preface, so that these nine seem to be of the same writer,

and different from him who seems to have written the first nineteen. Yet one of the three recited in the council is found among the first nineteen, another among the nine that follow.

[180] there are at least three different writers, At length, p. 519, yet another preface follows, of which this is the beginning: When in the holy church of the same I heard the great miracles of the great and celebrated heavenly ones and servants of Christ, Cosmas and Damian, read by those who had written them down in various and different ways; and when I learned of the cures accomplished on every day and time, partly from the very persons whom they had healed, partly from others who had been spectators or attendants of those healed, I prayed with prayer and desired with desire that to me also it might be permitted to add one or another of those miracles which have not hitherto been committed to writing, etc. Then follows one and the last miracle; which again is of a different writer, who seems to have written after the others. From what has been said we seem already to have three writers of the Miracles which Allatius furnished and Dehn published. Perhaps there will be more, if we search everything accurately.

[181] and thus those miracles piecemeal For indeed our Papebroch also searched the Vatican codices, and compared what he found concerning SS. Cosmas and Damian with what was published by Wangnereck and Dehn, all of which had been transmitted by Allatius. Now he testifies, in the Collection of the Greek Acts of the month of September, fol. 106, where he inserted certain observations on these matters, that he found most of what was published by Dehn, and at the beginning writes thus: In the Greek Vatican codex 866, of the best fidelity, whence we had very many Acts of the Saints copied, and plainly different from the lucubrations of Metaphrastes, there are joined the Lives of three pairs under the name of Cosmas and Damian. Then he observes that in the first place were set the Acts which I showed to be fabulous at num. 36, published in Dehn under the name of Cosmas and Damian, Roman martyrs. Next there followed the Acts to be published by us in the first place, which are certainly those of the Arabian Martyrs, whom alone we recognize as Cosmas and Damian. In the third place were set those Acts which Allatius and Dehn believed to be of Cosmas and Damian the Confessors, and which Dehn published as such from p. 6. That these are of the Confessors Papebroch himself also believed, along with Allatius, then living and the author of the book recently published.

[182] have been found in the codices, so that they may seem written by several also Yet he observes that the title prefixed to that document is: Χάρις καὶ δωρεὰ ἰαμάτων τῶν ἁγίων ἀναργύρων Κοσμᾶ καὶ Δαμιανοῦ. The grace and gift of healings of the holy silverless ones Cosmas and Damian. I have already observed before that that writing, which Allatius and others took for the Life of Cosmas and Damian the confessors, seems to be the source from which among the Greeks of the middle age and the more recent the three pairs of Anargyri chiefly flowed; and yet it does not seem to be a Life, but a relation of miracles wrought both in life and after death. But how exceedingly fabulous that writing seems, I have already said at num. 32. Whence a suspicion arises in me that the writing referred to may have been transferred into prose from the poem of Christodorus of Thebes, who described the miracles of the Saints in verse. Certainly the whole is of such a kind that they seem rather poetic inventions than true facts. Meanwhile Papebroch observes that after the fabulous writing, published in Dehn from p. 6 to 23, there follow seven other miracles in the said codex 866 under their own titles, namely those which are printed in Dehn from p. 328 to p. 368, where, he says, That treatise ends with the ordinary formula. Accordingly these seven, from the fourth to the tenth in Dehn, do not seem to be of the same writer who composed the three former, but a particular Opusculum of someone who joined those seven to the rest, and there made an end of writing.

[183] Then in the same codex 866, as the aforesaid Papebroch noted, and some more correctly than others. Miracles again follow under this title: Ἕτερα θαύματα τῶν ἁγίων ἐνδόξων ἀναργύρων Κοσμᾶ καὶ Δαμιανοῦ. These are published with the Preface, there also annexed, as is clear from the beginning assigned by Papebroch, Ἡ σεπτὴ καὶ μεγαλόδωρος etc.; from p. 302 to 328, and they are in Dehn the first three. These three, therefore, again seem to be of a writer who wrote no others; and they have very much of poetic invention, so that there may be a suspicion that these too were first composed by some poet, and then, with all their fictitious accompaniments, transferred into prose. Papebroch adds finally that the remaining miracles published by Dehn are not read in the said codex. From what has been said it seems to be inferred that there are several writers of the said Miracles, and therefore that it is not to be wondered at if some seem more correctly set forth and more credible than others. Allatius could indeed have drawn out everything from two codices, because the Opuscula of various men had afterward been joined together in them: but from this we cannot infer either that there were only two or three writers of them, or that all were written in the order in which they are published in Dehn.

[184] In Latin codices also some Miracles of SS. Cosmas and Damian are found, Certain Miracles also in Latin codices, but most of them were taken from the Greeks. Besides those which are read after the third Life full of fables, and which I have also separately from a codex of the Florentine library of St. Lawrence, and one also from a Latin Vatican codex, in the said manuscript of the Florentine library the first two of Dehn are read rendered into Latin. From a Roman codex of the Vallicellian library we received the second, third, and fourth of the same Miracles, which a certain Cicinnius is said to have received from the Greeks and to have set forth in Latin. To these three Miracles is added a sufficiently lengthy Preface, in which the Greeks are said to have communicated these Miracles to the translator according to the histories of Sophronius, who saw and wrote his (rather, their) miracles. But since the name of Sophronius was common enough, we do not yet know who he was, unless perhaps the author of the Spiritual Meadow is intimated, who was by many called Sophronius. As for the Latin translator, he set forth the Greek less accurately, nor will he be able to profit us, since he gave only three Miracles. But the Florentine codex contains more. For besides those already mentioned, it also relates those three which were produced in the second council of Nicaea; but that author, who not so much translated the Greek as composed Latin out of it, added not a few errors in all of them, and therefore cannot be of use for those which we have in Greek.

[185] Nevertheless in that codex I see two miracles related of which two are related, the one which are not in the collection of Dehn, nor found by me elsewhere. For this reason it seemed good to transfer them hither. The author, who calls himself Justin the deacon, first relates what benefit he himself obtained, beginning thus: Now God conferred this grace upon his aforesaid Servants, that to many men then laboring under various afflictions of infirmity they should administer healing medicines while they lived in the body. But now, to those who flee to their prayer they do not delay to bring help in the time of need. Since indeed they show themselves through a vision to different men in a different guise or figure, and according to the quality of the infirmity offer and apply to each sufferer a kind of medicine. Finally I shall confess what they bestowed upon me myself, Christ being my witness. For it is a sin if I cover over with silence the stupendous powers of such Men. There befell me, Justin, a humble deacon, a certain necessity, that I should go to Scotia , that is, to Marchinopolis , to Effrodisius, the bishop of that city. When therefore I was going to him by ship on his business, the roughness of the navigation of the Pontus compelled me, leaving the ship, to undertake a journey by land, trusting to my youthful age. Whence it befell me that, wearied by the length of the journey, I fell into a most grievous sickness.

[186] bestowed upon the writer himself, And when I had been despaired of by all the physicians, I began to invoke those most blessed Servants of God, that by their prayers they would render me whole. Now on a certain day, behold, master Cosmas came in the likeness of a certain monk Gaudiosus, wearing a cloak. Whom I well recognized, since it was not an illusion, nor was I sleeping: which monk was afterward ordained bishop in Scotia *. And when I wept before him over the calamity of my infirmity, he said to me: Open thy mouth: and when I had opened it, giving me a theriac, he said: Henceforth fear nothing evil. Straightway therefore, being made whole, I began joyfully to praise the Lord in his Saints, who is blessed for ever. Amen. This relation seems sufficiently simple, nor is the thing itself incredible, especially since it is established by the testimony of St. Gregory of Tours that SS. Cosmas and Damian often appeared to the sick and prescribed certain things to them. Justin does not indicate of what city he was deacon. But the voyage attempted through the Pontus intimates by probable conjecture that he was of Constantinople. For at Constantinople, where our Saints were chiefly renowned for miracles, Justin could sail through the Pontus into Scythia, in which was Marcianopolis, an episcopal city, otherwise assigned to Lower Moesia. But that in our transcript Scotia is read for Scythia happened either through the carelessness of him who copied this out, or through the ignorance of him who made the miracle Latin out of the Greek: for he fell into other errors of this kind also.

[187] the other wrought at Rome, The other, which I find in that codex, was done at Rome, and is written in Latin in this manner: Pope Felix, the great-great-grandfather of St. Gregory, built at Rome in honor of the holy Cosmas and Damian a noble church on the road which in antiquity was called the Sacred Way. In this church a certain holy man served the said Martyrs, whose one leg a cancer had already wholly consumed. And behold, while he slept, the holy Cosmas and Damian appeared, bearing with them ointments and instruments: of whom the one said to the other thus: Whence shall we take flesh, that, the putrid flesh being cut away, we may fill up the empty place? Then the other said: In the cemetery of St. Peter ad Vincula an Ethiopian was buried today: fetch therefore from him, that we may supply this man. And behold, he hastened to that cemetery and brought the thigh of the Moor; and cutting off the thigh of the sick man, they inserted in its place the thigh of the Moor. And carefully anointing the wound, they carried the thigh of the sick man to the body of the dead Moor. But awaking, when he felt himself without pain, he put his hand to his thigh and found no injury. And so, bringing a candle, when he saw nothing amiss in his leg, he thought that he was not himself who he was, but that he was another. But coming to himself, he leapt from his bed for joy, and told everyone what he had seen in his sleep and how he had been healed. Whereupon * they sent in haste to the tomb of the Moor, and found the thigh of the aforesaid man placed in the tomb in the other's place.

[188] Concerning this deed the judgments will not be altogether favorable

among the judgments of the learned. which seems corrupted by fabulous accompaniments. For the sick man could indeed have obtained health in some wondrous and mystical dream by the benefit or patronage of SS. Cosmas and Damian. But that the hip was cut off from the sick man and another of a dead man substituted, as the writer seems to intimate, asserting that the sick man's hip was found in the tomb, even moderate critics will hardly believe. Nay, I should not venture to vouch even for the truth of the dream, since it seems to have much of poetic invention, and the whole fact is rendered suspect and uncertain by scarcely credible circumstances. Wherefore it is credible that some sick man at Rome was healed by the patronage of the Saints, and that this benefit was afterward disfigured by fabulous accompaniments.

[189] But what I regret concerning that one benefit must, it seems, be complained of concerning the greater part of those Thus several of those which have been published which Dehn published as received from Allatius. seem defiled with little fables, For neither in the three miracles which were produced in the council of Nicaea, nor in the healings of bishop Laurentius and of the emperor Justinian, which we gave in §4, are found such prodigious and improbable circumstances as in many of the others. That the Saints were renowned for many miracles seems certain; that they often appeared to those whom they willed to heal is credible, and is confirmed by the testimony of various writers. But other things in several of the miracles displease, as I shall show by way of example in the first. A dropsical man is said to have been carried to the church of the Saints, that he might there obtain health. But when, some days having passed there, he was no better, he was preparing to depart, and spoke harsh things against the Saints. He was therefore borne on a litter to the ship, and was there left alone, if we believe the story-teller, in the litter. Meanwhile SS. Cosmas and Damian are present in an unknown garb, ask the cause of his departure, console the man grievously murmuring, admonish him to return to the church of the Saints, press him with reasons when he is unwilling, and at last, having briskly exhorted one another with mutual words, carried back this sick old man with their own hands in the litter to his former place in the church, where he had lain before; and then indeed they suddenly snatched themselves from his sight. These things certainly seem to me incredible, but this is not yet the end.

[190] On the following night the Saints appeared to him armed with a sword, which have been published, must be transferred hither with discrimination, and after other complaints about his rashness in speaking evil, one of the Saints says to the other: Therefore strike a strong blow, since the man is both an old fellow and a reviler. Meanwhile the belly of the dropsical man bursts, and all the foul-smelling humor, poured out far and wide, filled the whole church with stenches. Nor is this yet the end of the dreams. For when he had become master of his mind, he indeed recognized the prodigy, yet was still not a little anxious by what means at last his belly, wounded (as he believed) by iron, could be restored to its former soundness. This dream is now asserted of one awake and in possession of his mind. But presently the Saints are said to have been present and to have offered him a remedy by which he was perfectly healed. No one even moderately critical fails to see that there are many improbable things in these, many incredible, and that the whole fact is amplified with such circumstances as poets are wont to use for extending the histories which they desire to celebrate in verse. But what I have shown to be proved in one case could equally be shown of several others, if it seemed worth the labor. For this reason I shall not give that lengthy collection of Miracles entire; but since it is of several writers, I shall select the more probable miracles and give these entire, and of the rest either only the titles or a brief summary.

* read: he despaired of himself

* many counsels

* read Scythia

* Marcianopolis

* Scythia

* that is, the hip

* who

§ XII. The first ten of the published miracles are reviewed.

[ ] The first three of the published Miracles: The first of the published miracles, which I have shown to be set forth in an improbable narrative, has this title: Θαῦμα περὶ τοῦ ὑδεριῶντος. A miracle concerning a dropsical man. The healing may be true, even though the whole relation is not approved. The title of the second miracle is thus rendered into Latin: Concerning a Hebrew woman who labored with a cancer. The healing of the woman is related, and her conversion to the Catholic faith, but through long circumlocutions, and those not very probable. The title of the third miracle is this: Περὶ τοῦ τὴν δυσουρίαν ἔχοντος. Concerning him who labored with difficulty of urine. The narrative is lengthy, in which the man's healing is set forth, but wrapped in many circumlocutions, and those wholly improbable. Meanwhile I observe that from this relation of a miracle the opinion of those is refuted who supposed that these miracles are rather of Cosmas and Damian the confessors than of the Arabian Martyrs. For there, p. 322, Cosmas is called the first τῆς πεντάδος τῶν ἁγίων etc., that is, the first of the five Brothers. Accordingly the author related the miracles of the Arabians, and probably knew no others, since the improbable opinion about several holy Physicians of the same name, already refuted in §3, was not yet born.

[192] the fourth, in which a young man after long prayers The title of the fourth miracle is this: περὶ τοῦ παρέτου νεωτέρου, Concerning a paralytic young man, or perhaps more rightly one languishing with feebleness of strength. This miracle, since it is related more briefly and more probably, I here translate into Latin from the Greek text. For another man, of quite youthful age, came to this aforesaid tabernacle of the Saints (namely, to the church of SS. Cosmas and Damian near Constantinople). He, violently disabled by the enemy of the human race, became feeble, his strength being exhausted. But coming to the house of the Saints, and joining nights with days, he unceasingly besought the Saints that he might be loosed from the bonds with which he had been bound by the demon. But when much time had passed and his infirmity remained, the young man was broken in spirit, and then asked his father to come to him. For his father was living, venerable with gray hair and living most honorably in his office. When therefore he had come to the house of the Saints, the young man, being in a very bad state, adjured his father whom he saw to cooperate with him and to join his prayers in entreating the Saints. The old man therefore, when he saw his son overcome by disease and lamenting his wretched life, moved with a father's bowels, prayed the Saints, who heal intolerable evils without charge, that they would heal the son born of him and free him from disease, as bound by a savage demon.

[193] is related to have been healed: But the Saints, pitying both his withering youth together with the long duration of his infirmity, and moved by the father's tears, poured out the riches of their mercy upon the sick man, and laying their hand upon him, healed him invisibly and freed him from the disease, and gave him to his father walking, saying to him, in the words of the Lord, instead of a pallet: Take thy son walking, and go into thy house, praising and glorifying God always. Since therefore glorious miracles of this kind are daily wrought by SS. Cosmas and Damian, there is a perpetual concourse of the sick to this wonderful tabernacle of theirs. This healing has plainly nothing why it should not deserve belief. For the writer, when he says that the sick man was healed invisibly, sufficiently declares that he does not wish to attribute to the Saints a real imposition of hands, or the words spoken to the father. I have given a new Latin translation, that it might be more conformable to the Greek text and simpler; as I shall do in the others to be here rendered into Latin.

[194] The fifth miracle, concerning a sick man who labored with an internal abscess, the healing of another sick man. is also related in a simple style, but in it the prodigious healing appears less clearly, since physicians were employed. This therefore I shall give only in summary. There came to the church of the Saints another man, laboring with an abscess within his belly. He a little afterward ordered physicians to come, that he might be treated in the church itself; but the malady grew, so that he was in peril of life. Then it is added: But, like the best of pilots, the servants of Christ Cosmas and Damian took the sick man's ship, tossed by the waves, to be steered, and, the helm being committed to them, went about preserving him, and brought him to the safe harbor of tranquillity. For by their favor they brought it about that he discharged the troublesome and putrefied blood through the belly; and they freed him from every deadly disease, so that he, being perfectly healed, both praised God and gave thanks to SS. Cosmas and Damian for the miracle which had been wrought upon him. I have already given warning that the miracle is not so clearly discerned, because it is not added whether he dismissed the physicians before his healing. Yet since the fact is related among the healings divinely obtained, it becomes most probable either that the physicians were dismissed beforehand, or that the malady was incurable, or that the healing was too sudden to be attributed to the art of the physicians.

[195] The sixth miracle which follows, concerning him who was troubled with a vomiting of blood, By the patronage of the Saints there are healed is more wonderful, but not improbable. Another man came to the most celebrated tabernacle of these Saints, praying the Servants of God that through them he might obtain healing. For by an affection of the chest he cast out blood from his lungs through his mouth by vomiting, so that his wife, who was present and foresaw her husband's last hour, at length made ready the things necessary for the funeral, to be attended to in the house of the Saints. But when the disease was long protracted, and the sick man was tending to death, and he was by nature irascible, and light and rash, and belched out unseemly blasphemies against the Saints, those admirable and great physicians Cosmas and Damian, who heal not only infirmities of the body but the souls of men also, appear at the time of night, not to that despaired-of man, but to a certain other, saying: Tell him who casts up blood that henceforth, especially in such old age, he cease from unseemly, or rather wicked, words, and that he leave off eating fowl, especially at such a time (for the sick man was doing this, taking fowl in the holy Lent in the house of the Saints), but let him take whatever foods are made of flour. For if he shall observe both, he will be freed from the evil affection under which he labors.

[196] But since he who had had this vision feared the danger if he did not obey the Saints, and the loss of the sufferer if he kept silence, he persuaded the sick man to take care of his health and no longer to transgress the command of the Saints in deed or in word. When therefore the sick man had heard these things and had abstained from blasphemy unworthy of Christians and wicked, and from the eating of flesh at such a time of fasts, content with the diet prescribed him, he ceased to be sick according to the working of SS. Cosmas and Damian. And so that man, glorifying God and giving thanks to the Saints for the unhoped-for grace of life granted him by them, when the prayer of thanksgiving was completed, departed home in peace. What follows belongs to the beginning of the next miracle.

[197] a woman deaf and dumb, The title of this seventh miracle is, Concerning a deaf and dumb woman. The relation is thus. While such and so great healings are daily wrought by the servants of Christ Cosmas and Damian, a certain woman enters their venerable house, who for a long time had been deaf and dumb. She, earnestly praying the Saints that she might be kindly freed from both evils, did not depart from the holy and glorious altar; but coming to it, with tears and faith she asked the glorious Cosmas and Damian that she might be freed from this temporal and bitter life, inasmuch as the evil

of hers had become inveterate and afflicted her body, and because she was ashamed among the women of her own sex and of like condition, inasmuch as she could not be joined with them either in speech or in fellowship. And when for all these causes she lamented, and pressed such prayers upon the Saints with faith, the help of God, obtained by the patronage of the gracious heavenly ones, was present and heard her lamentations, and freed her from both evils. For this dumb and deaf woman before her healing was turning over in her mind the Trisagion (that is, that prayer: Holy God, Holy Mighty One, Holy Immortal One, have mercy upon us); and through it and from it, by the intervening favor of the holy Cosmas and Damian, she was healed. For when in their house the Lucernarium (that is, the first part of the evening Office) had been finished, and the Trisagion was being sung according to custom, the deaf woman suddenly heard it sung, and the dumb woman, crying out with the singers, sang the Trisagion with them. But overcome with joy, and two miracles having been wrought upon her at once, the singing being for a while interrupted, she gave thanks to God and to the Saints, crying out, exclaiming, and announcing to all the mighty works of God and the gifts of SS. Cosmas and Damian. And while she rejoiced and departed sound from the tabernacle of the Saints, there came thereupon another woman, as follows.

[198] a woman suffering from the womb The eighth miracle is likewise brief, whose title is: Concerning a woman tormented by pains of the womb; yet it is of another kind, since a remedy was prescribed to the woman, and she was healed by taking it twice. If anyone should now be minded to suppose that the woman's pains were removed by the power of the herbs prescribed — which I shall not examine too curiously — even so he will have to acknowledge the benefit of the Saints. For by their aid it became known to the woman by what remedy she should be healed. The author, after the preceding miracle, goes on thus: A certain other woman came to it (the church), not afflicted with outward troubles or intolerable pains, but rather, being affected with an ailment of the womb, she endured a persistent and continual torment, and pressed with prayers upon the holy servants of Christ, Cosmas and Damian, praying that she might obtain mercy from them. But the malady being drawn out at length and grievously afflicting her, the Servants of Christ, dealing kindly with her as with all others (for this they were wont to do), appeared to her after their manner in a vision, and commanded that she drink laserwort mixed with pennyroyal. For if she shall do this twice, they say, she will be freed from the disease and the pains. Then, when she had done this according to the command of the Saints, she was perfectly freed from the malady. For it was the power of the Saints that healed her disease, and she used only the name of the ingredients. For the wise Physicians did not need these for the healing of the sick woman; but that in this way also their excellent gift might be shown, and the incomprehensible grace granted them by Christ. At the time therefore when the woman, rapt in wonder, was continuing to abide in their wonderful and glorious house (for she could not be satisfied with coming to the Saints even after her healing), there came another, of whom what follows.

[199] The ninth miracle, although it has nothing that is altogether incredible, A gentile healed and converted in the church of the Saints, is nevertheless set forth at greater length than that it should seem necessary to transfer the whole relation hither, which for this reason I shall give only in summary. The title, rendered word for word into Latin, is this: Concerning a Greek sent by the Greeks (that is, the Gentiles). The author observes that by the multitude of the miracles of SS. Cosmas and Damian the gentiles themselves also were drawn to their church, and that the names of Castor and Pollux were given by the Gentiles to our Saints. This pretext was used by the gentile of whom the story treats: for he came indeed to the house of SS. Cosmas and Damian that he might be freed from disease, but he invoked Castor and Pollux, or at least feigned to invoke them. The Saints willed to correct the man's error or falsehood, who are said to have appeared to him visibly, in the manner of physicians visiting the other sick but passing him by, and that this happened several times. To him crying out at last that they should come to him also, the Saints are said to have answered: For thou hast not come to us, comrade, for we are not named Castor and Pollux. This answer is said to have been repeated until the gentile promised that he was willing to be converted to Christ, and said that he had come to SS. Cosmas and Damian altogether for the sake of obtaining health.

[200] When, says the author, p. 352, the gracious servants of the Lord, Cosmas and Damian, foresaw this, and another gentile converted in the same place. as not ignorant of good things to come, laying their holy hands upon him (that is, bringing him aid), they freed him from the disease and torment with which he was afflicted. Presently he is said to have been converted and baptized, and, returning sound to his own country, to have set forth to the gentiles by whose counsel he had betaken himself to the house of the Saints the benefits conferred on him by God through the patronage of the Saints, so that of them also many were converted to the Christian religion. For the rest, the relation of that miracle has indeed rather more of oratorical style than the simple exposition of the preceding miracles, and the apparitions of the Saints in it are multiplied. Yet I do not see why we should wish to deny the healing and conversion of that gentile man. But as regards the visions that preceded the man's healing, I judge that they were presented to him only as he dreamed, not waking or in the presence of others. Nor ought it to seem improbable that by dreams divinely sent he was disposed to embrace the faith. As the tenth miracle is related the conversion of another Gentile, who had come to the church of the Saints, not on account of any disease, that he might be healed, but because he had been asked by a Christian friend. The title from the Greek is, Concerning a certain other of the Gentiles. The relation is lengthy, but to be omitted, because it does not clearly appear that the conversion is to be attributed to a miracle.

§ XIII. Nine other miracles published in Dehn from the same codex.

[ ] Two others improbably related. The title of the eleventh miracle is set down: περὶ τοῦ τὴν κεδραίαν πίοντος, concerning one drinking cedar-oil. The very lengthy relation has it that a certain man labored with an abscess about the chest, and was healed by a draught of cedar-oil, which is otherwise pernicious to those who drink it. The whole exposition is omitted, because it seems to have very much of poetic invention. Such also is the relation of the twelfth miracle, concerning a paralytic priest, who is said to have been healed, not in the church of the Saints itself, to which he had been brought, but in a neighboring bath. He who desires more of these two must consult the published book. I proceed to the next, which is more credible.

[202] A woman who labored most grievously. The thirteenth miracle is that very one which was adduced as the third of the three in the council of Nicaea, and there the title is set down thus: περὶ τῆς γυναικὸς τῆς ἐκούσης τοῦς στρόφους. Concerning a woman having gripings of the intestines. Pain of the intestines agrees with the exposition; not so the tremblings with which she is said to have labored, according to the title in Dehn, where for στρόφους is read τρόμους. I shall give the translation, as I began: Well does the most wise Paul, the pillar and teacher of the Church, cry out that hope confoundeth not, the charity of God being poured forth in our hearts. This hope having been obtained by a certain faithful woman, who had been variously freed from grievous diseases through SS. Cosmas and Damian, she unceasingly preserved the memory of a grateful mind toward them, and frequently came to this wonderful house of theirs, paying them the honor due, and at last, having the great and admirable Saints Cosmas and Damian daily in her mind, she was not satisfied. Moreover, painting them on every wall of her house, she was not filled with the sight of them: whence out of abundant desire she did this. Something is added by which the woman's act is declared either not incredible or not blameworthy. But the Greek reading is different, and makes a different sense, and in both places the wording is obscure, and in one or perhaps in both faulty. Therefore I leave out those words, as not necessary.

[203] is suddenly healed in her own house. This woman, being seized with an inward malady, was troubled with fierce pains in her own house, and tossing on her little bed was tormented with perpetual anguish, and obtained no truce from her pains. While matters were thus, it happened that she was left alone. But when she perceived that she was in peril, she came down quickly from the bed, and coming to the place where the most wise heavenly ones were portrayed on the wall, using her faith for a staff, and raising herself up, she scraped off with the nails of her hands a little of the coating of the picture, and drank it mixed with water; and immediately she was made whole, her pains wholly ceasing by the intervention of the Saints. She, health being obtained, came to this great house, giving thanks to Christ the Lord, who granted such gifts of graces to his Servants. Behold how quickly this faithful woman obtained the fruit of her hope. Ye have understood, lovers of Christ, how faith is perfected, which alone had impelled the sick woman to obtain health from a figure made by him. Nor let anyone think that this is a new kind of miracle wrought by the Saints. For the voice of the Lord uttered to all his holy Apostles has it: “The works that I do, ye also shall do.” Whence, although the shadow of the Lord himself wrought no miracle, yet the shadow of Peter, the first of the Apostles, both dissolved death and drove away diseases. But these things also the Lord himself effects through his Saints, and works miracles.

[204] Another, having taken a medicine Presently there follows the fourteenth miracle and two others under this Greek title: περὶ τῶν τριῶν θαυμάτων. Concerning three miracles. These were obtained in almost the same manner, and therefore were joined by the author, although the persons are different. But he observes that the three similar things seem to have been done in honor of the Most Holy Trinity. Then he relates the first thus: When a man illustrious in the palace of the emperor and faithful had a deep wound in his finger, and the physicians who had the care of him were overcome by the gravity of the malady, he necessarily came to the tabernacle of the Saints, and his wife, deservedly compassionating her husband, followed him and brought with her her own sister, who likewise compassionated her because of the infirmity of her kinsman. When therefore both, with the man, as has been said, were staying in this wonderful house of the Saints, God, manifesting himself to the man and declaring himself to him invisibly, little by little diminished, or rather put to flight, the man's ulcer, which was incurable to men and invisible to human eyes, through the prayers and intercession of the glorious holy Cosmas and Damian.

[205] For the Saints, by the wisdom given them by God, cured the malady by the sick man's diet alone — a terrible indeed and wondrous one, inasmuch as it was a medicine tempered with their holy wax — tempered with the wax of the Saints, recovers: and rendered the sick man free from pains. Upon this miracle, which is narrated in a very obscure manner, I make a few observations. The Greek word κηρώτη the translator in Dehn rendered as wax, as if the sick man had been healed by wax dedicated to the Saints, or, as the Latin title has it, by swallowing a bolus of wax dedicated to these Saints. Occasion for that opinion was given by the author himself, when he calls the diet which the sick man used terrible. Nevertheless κηρωτὴ is not simply wax, but a medicine tempered with wax, which has its name from the wax because wax is the chief part of that medicine. Wherefore I judge that those medicines were compounded from wax offered or dedicated to the Saints, and that by the use of them the sick man was healed. I would not

by this observation contend that the healing lacks the benefit of the Saints, but only show that wax was not prescribed to the sick man as a diet, but some medicine compounded of wax and other things. The same will hold in the two following miracles.

[206] To the fourteenth the author thus proceeds: Then, by which a woman also is said to have recovered, when that man persevered in much cheerfulness and in the giving of thanks to God and to the Saints, and told everyone of the unexpected recovery restored to him by God through the holy Cosmas and Damian, on a certain day his wife's sister says to him while eating that a pain had arisen in her. When he heard this, having recently the experience of the beneficence of the glorious Saints from the unwonted prodigy wrought upon himself, he said to her: Put something of the medicine tempered with the wax of my Lords the Saints into water and drink it, and thou shalt obtain much benefit. She, refusing none of these things, but doing with faith what she had heard, straightway received the wholesome fruits of her faith; and rising from sleep she says to her sister: Hear how SS. Cosmas and Damian have healed me also by their wax. For thou knowest that yesterday evening I was so affected that I could not even swallow my spittle; but tempering some of the medicine of their wax I drank it off, and by their benefit I feel nothing amiss. But her sister, hearing this, replied: Of the medicine of the wax of the Saints I could not bear to put anything into my mouth even to taste, not to say to drink; even if it were necessary to make trial of some evil.

[207] These things pave the way to the fifteenth, to which the author thus proceeds: and her sister wonderfully healed. But she said this, not as having regard to any unbelief, but reasoning according to the customary squeamishness of women. But when these things had been said to her sister in the morning, on that very day she fell into the same malady with which her sister also had labored. Since the relation is rather lengthy and wrapped in dreams, it will be enough to give a summary. That woman is said to have cried out for pain against SS. Cosmas and Damian. Then on the following night she was bidden by the Saints in sleep to take the aforesaid medicine of wax; but she refused. And so, by means of a lamp-wick thrust into her throat by the Saints on another night as she dreamed, she is asserted to have been healed. The two latter, and especially this last, have I know not what of poetic invention; and therefore I add nothing more concerning it.

[208] Two other asserted miracles. The seventeenth, whose title is: περὶ τοῦ ἐξωκιονίτου, Concerning an Exocionite, that is, an Arian. For the Arians had that name from a suburb of Constantinople in which they had a church, after they had been cast out of the city, or at least deprived of churches in the city. Now that Arian is said to have been a paralytic, and to have been healed on a litter before the church: but the relation is here omitted, because it seems more marvelous than probable. The eighteenth is marked with this title: περὶ τοῦ παιδαγώγου, ᾧτινι συνώδευσαν οἱ ἅγιοι. Concerning a tutor, to whom the Saints showed themselves companions of his journey. The relation is very lengthy, but, as the author confesses, it surpasses every grasp of human understanding. For this cause it is here omitted; it may be seen by the curious in Dehn. For although it is probable that certain benefits were conferred by the Saints upon the tutor mentioned, certainly the whole exposition of those benefits does not seem probable. Meanwhile I observe that in the exposition of this miracle it is again declared that all these things are asserted of SS. Cosmas and Damian the martyrs, not of the confessors, who never seem to have existed. For their church, p. 427, is called a Martyrium, as churches sacred to Martyrs are often named, where their relics are preserved.

[209] A young man, from a vomiting of blood The nineteenth miracle, concerning the healing of a young man who vomited blood, I subjoin entire from the translation of Dehn, moderately corrected from the Greek. But now let your charity, fervent toward Christ, learn and hear another prodigy, which lately first came to pass. The son of a certain faithful man had fallen into a grievous disease: for he began to discharge through his mouth, against the order of nature, as it were a torrent of blood; plainly as if some inward receptacle of blood had been injured. The force of the malady pressed him so greatly that it overcame all the help of the physicians, who thereupon thought it was all over with the sick man's life. But that in this also the Servants of Christ might be made illustrious and grow more and more famous with divine ornaments, and, by showing the abundance of their compassions toward men, might draw all men to their glorious house as to a sanctuary, and that at the same time the glory of God might receive greater increase through them: the father of the sick youth, relying on a firm hope in our Lord Jesus Christ and on the power derived from him into those heavenly ones, leads his son to this famous house of the Saints, and, having at length reminded them of his confidence, asks them with much weeping that they would show upon his son also, whom all human helps had now forsaken, their accustomed power of working wonders. Then he returns home, and leaves in the church one of the physicians known to him, not to heal the disease, but for the consolation of the sick youth.

[210] brought almost to the last extremity, The son, since the symptom now for a while retired after the manner of runaways, now assailed him more fiercely, holding his life, reduced to extremity by the effusion of much blood, of little account, called the physician to him and said: “But do thou, brother, hearken, and give me the antidote of the troche: for that will either overcome the disease, and by its gift I shall live; or it will yield to the disease, and an end will be put at once to my life and to my wasting.” The physician, hearing this, perplexed with much anxiety and solicitude, was in doubt whether he ought to comply with the sick man's commands or to abstain and await the issue of the matter, unknown to him; when, night coming on, those Saints, wise in all things and physicians appointed by God, appear to this physician remaining with the sick man, and bid the care which was drawing his mind in different directions to cease, with these words: Beware of giving anything to that sick man for the relief of his disease: for it shall be our care to heal him by an inward remedy. In the morning therefore the physician, rising, when he had marveled at the grace of the Saints and their help ready for men fleeing to them, obeyed their commands: and delaying not, when on the day following the sick man more earnestly demanded that the antidote of the troche be given him, after he had said that this was by no means in his power, at length, as he pressed the more obstinately, being driven by necessity he announces to him what the holy Cosmas and Damian had disclosed to him in a vision concerning the gift of wondrous grace to be conferred upon him. He adds moreover that human methods of healing were no longer to be endured by him, but that the outcome of the good promise of the Saints was to be awaited with a glad mind.

[211] When he had said this, the blood indeed continued to flow with a moderate rush. a wonderful healing. But a few days after, pains suddenly assailing the sick youth after the manner of wild beasts, most copious blood being poured forth through his mouth, closed to him the passages of voice and of breath. But then those Servants of the true God, truly standing by their promises according to their prediction, and by no means neglecting the tears and prayers of him who had begotten the sick youth, forestall the death immediately hanging over him, and one of them, stopping the sick youth's mouth with the palm of his hand, at once set a bridle upon the flux of blood and wiped away the passages through which it was bursting forth. And just as Joshua, the son of Nun, when he had entered upon battle against the Allophyli, drew the power of God to his side by prayers, and commanded the sun that it should add something to the measure appointed it, saying: “Sun, stand thou over against Gabaon, and moon over against the valley of Elom”: so also these physicians, excelling in wisdom and goodness, relying on the never-failing gifts given them from heaven, commanded nature by their prayers that it should confine the substance of the blood within its own bounds; and thus health was restored to the sick youth through them. For after one of the Saints had applied his palm to his mouth, all ejection of blood ceased. But when sufficient days had been passed in the house of the Saints after health was acquired, being now perfectly strengthened in body and soul by the prodigious working which he had experienced, he departed in peace, because the holy physicians of Christ, Cosmas and Damian, had given him to his father, and had as it were said: “Thy faith in our Lord Jesus Christ hath made thee whole. Go with thy son in peace.” Thou seest what and how great miracles are daily done from the grace granted by God to the Saints. And so the father of the healed youth, when he had paid his thanks to God and to the heavenly ones, and had found the fruits of his tears abundantly springing up, went rejoicing with his son into his own house, giving glory to the Father, and the Son, and the Holy Spirit, for ever and ever. Amen.

§ XIV. The remaining miracles printed in Dehn.

[ ] From the writer's preface to the following miracles There remain in Dehn ten other miracles, whose Greek text he gave from codex 1641 of the Vatican library, as he notes in the margin. These are, like the preceding, some more probable than others, nor do I think them of such account that it should be pleasing to transfer hither the entire relation of each. From the Preface presently to be given it is clear that the writer of these was in the church of the Saints on account of his own sickness, and there learned from various persons what he narrated. All men indeed, he says, according to the translation of Dehn, owe thanks to God and to his holy servants Cosmas and Damian, but most of all those who, being sick, obtain health while they flee to them. For truly great, and surpassing all understanding, are the miracles which the Saints daily work upon us, since the origin of their efficacy is from above and heavenly. Whence it comes about that whoever beholds the multitude and excellence of the miracles at once shrinks from committing them to writing. For every faculty of speech is overcome, suffering as it were a dizziness, while it beholds their height, as a weak eye dares not gaze upon the light of the sun. For who could relate their miracles? Those of now, or those of old, or those of every day? Those wrought upon many at once, or those upon individuals? Those which happened here, or those elsewhere? So that he indeed who undertakes to recount them all might think that he was measuring out the sea, or entering upon the numbering of the stars.

[213] it is gathered that these were many, Since therefore no one can suffice to narrate them all, we shall try at least to bring forward those which do not exceed our strength. For to measure oneself by one's own scale is a matter of unfeigned candor, and easily deserves pardon. Although we have not undertaken to write these things impelled by ourselves, but mindful of thy exhortations, most prudent Florentius, which thou didst urge upon us while we were pressed by disease and had it in mind to seek the renowned house of the Saints. For thou didst incite us that, returning thence with joy, we should embrace in writing the miracles of those heavenly ones and send them to thee. That we may therefore comply with thy request, the things which, dwelling in their famous church, we saw and heard, we now note down to the best of our power, about to give thee occasion, from the reading of a few, of forming a judgment concerning all the miracles. For even this fringe will easily suggest to thee what is to be thought of the value of the whole garment. When the people were gathered for the vigil which is wont to be celebrated in that house, as the Sabbath was dawning, those to whom the Saints had granted health related

by what means they had obtained it: and there was truly in those narratives a certain pleasure and delight, since each one thought rather that he beheld with his eyes than that he heard the things which were said.

[214] and written by a contemporary author, but without discrimination. From the preface given it is clear, first, that there was a great concourse of the sick to the church of the Saints at that time also in which these things were written. It is understood, secondly, from the words cited, that by this writer only those things are related which happened about the time at which he himself was sick in the church. Thirdly, from what has been said we gather that the author used no great discrimination, but committed to writing what he heard from every sort of men, so that it is not to be wondered at if some things seem uncertain and improbable, or rather to be attributed to the dreams of the sick than either to divine operation or to the patronage or apparition of the Saints. I confess altogether that there are not a few such among these, and therefore I shall touch upon most of them only very briefly, lest the improbable circumstances offend the reader. Yet I observe that the several benefits are perhaps true, and only seem improbable because they were not rightly set forth — not to say because dreams were related as facts.

[215] Various of these briefly touched upon: The first of these, which otherwise is the twentieth, treats of an illustrious man who was tormented with pains of the stomach. From this malady, after a sufficiently long stay in the church, he is said to have been freed in sleep; but not from the other, with which he labored in the jaw. Then follow two benefits bestowed upon the same man as the twenty-first and twenty-second miracle. He is said to have labored with a dangerous and hard tumor in the private parts, and with an infirmity of the eyes. He is asserted to have been freed from both maladies, but with human treatment added. The twenty-third miracle is narrated of a deacon of the church of Constantinople, who labored with a like malady and had tried the help of physicians in vain. To him the Saints are said to have appeared twice in sleep, and to have healed the man without human medicine. The twenty-fourth miracle, if it happened as it is related, is twofold, as the title also indicates, thus set forth in Latin: Concerning a paralytic and a dumb woman. They are said to have been healed at the same time, but the relation is more marvelous than probable. The twenty-fifth miracle, whose title is: Concerning the manifestation of a chaste wife, involves likewise a twofold benefit, if it be true; namely, that the chastity of a wife became known to a jealous husband in a wondrous manner, and that the infirmity of another's eyes was removed by the application of that woman's milk. The relation ends with these words: And these things indeed so came to pass; so that perhaps the relation of the following one is of another writer. But whosesoever it may be, I shall give his whole relation, as less improbable than those of the preceding, yet not wishing to interpose my own judgment.

[216] But a certain woman, says the writer, the wondrous healing of a woman when by the assault of an evil demon she had contracted in her breast a grievous ulcer, hard as a stone and ever inclining to worse, and could find no relief; and the physicians too, because the malady, being the more obstinate, yielded to no gentler remedy, threatened her with the knife; she, shuddering and thinking that cutting equal to death, said: “If I am not to be healed by you save by this dangerous surgery, it will surely be better for me to flee to the holy servants of Christ, Cosmas and Damian.” They answered with laughter: “Thou wilt indeed go away from us, but with thy ulcer changed for the worse thou wilt come back to us also.” She nonetheless, leaving them, hastened with great alacrity and faith to the house of the Saints. And the heavenly ones, beholding the woman's great earnestness, appear in a dream to the physician whom she had been accustomed to employ, and thus address him: “If thou wilt heal that woman, seek the holy house in which she now abides, and cut her breast in this place which we show thee.” At the same time they bring forth the breast, and show and describe the place in which the incision was to be made. Then they add: “After thou hast finished what belongs to the incision, cause the wound to close by applying this medicine, which thou shalt lay upon the place cut by thee.”

[217] And the physician indeed had seen the breast shown him by the heavenly ones, recited entire. and had accurately noted what they said; yet he did not know that they had already performed that surgery before. After his sleep therefore, delaying not, according to the prescription of the Saints he betakes himself to the woman, meaning to set about cutting the ulcer. But when he had found the signs of its having been already cut, and had recognized that this work of surgery had proceeded from those very ones who had shown it to him in a dream, nothing remained to be done save that he should apply the medicine prescribed by the Saints to the place indicated by them: which done, the woman's breast was restored to entire health. This miracle ends with these words: For God bestowed great things upon the human race through the grace of the holy Cosmas and Damian, to whom be glory and power for ever and ever. Amen. Hence it becomes doubtful whether what follows is also of the same writer.

[218] The eighteenth miracle, concerning Martha, where there is also mention of an unclean spirit, A certain Martha healed in the church of the Saints: is related at greater length than probably. But from it, again, it is proved that all the miracles which are asserted to have been wrought in the house of the Saints near Constantinople are referred to the holy Arabians of whom we treat, not to the Asian Confessors, of whom we know nothing at all. There is narrated the healing of Martha, who had stained her past life, but, being converted to a better one, frequented the church of SS. Cosmas and Damian. She labored under a grievous pain of the head, from which she is said to have been freed by the benefit of the Saints, but through many little probable circumlocutions. Yet the healing itself seems probable, since the author, p. 509, adds these things concerning the healed Martha: And when she had given thanks to the heavenly ones, she returned home in peace, her love toward them being much increased, whose admirable house, by a custom never interrupted to this time, she continues to frequent every sixth day of the week. And showing herself grateful to God, she relates to all the deeds of the holy servants of Christ, Cosmas and Damian. Concerning Martha's native country these things are said, p. 497: For she was sprung from Cyrrhestica, which is a region toward the East, where the venerable relics of the wonderful holy ones and servants of Christ, Cosmas and Damian, are kept, and she had received the light of holy baptism in the same place. And yet at num. 61 we saw that the relics of Cosmas and Damian were in their own church near Cyrrhus, which is the head of Cyrrhestica, so that there is no doubt that in the famous church near Constantinople, where Martha is said to have been healed, the same Saints Cosmas and Damian were venerated.

[219] another woman, from a grievous malady, The miracle which follows, the twenty-eighth, is one of those related in the second council of Nicaea, and has the title: περὶ τῆς γυναικὸς Κωνσταντίνου, τοῦ ἐν Λαοδικείᾳ. Concerning the wife of Constantine dwelling at Laodicea, not of a man of Laodicea, as is clear from the context. The whole, though rather lengthy, I subjoin from Dehn's version. It happened that a certain man of tried valor in war, Constantine by name, a most faithful and assiduous worshiper of the Saints, set out according to custom from this Christ-loving and royal city to serve as a soldier abroad: who on every journey was accustomed to carry with him the effigy of the Saints, from the confidence conceived in them, as his protection. He, after he had come to Laodicea which is surnamed Trimetaria (Ortelius places this city in Phrygia Pacatiana), while he drew out a rather long stay there on account of the business committed to him, meanwhile took a wife. Few days had passed from the marriage when the betrothed woman began to be sick, and, an abscess appearing in her left jaw, afflicted with great pains, began to afflict her husband also not moderately. He consoled her, who had indeed often experienced the power of the Saints, but had forgotten that according to custom he carried their image with him. What, said he, shall I do for thee? I am away from my country, in which, if I were there, I would apply the cerate of my patrons SS. Cosmas and Damian; and immediately thy pains would cease and thy disease be healed.

[220] after a twofold vision of the Saints in sleep Then the faithful woman began to marvel at the summary cures of the Saints, to pour forth prayers that she too might be worthy to worship, with her husband on his return, in the illustrious and most celebrated house of the Saints; and already from that single narration, wounded as it were with desire of them, she became more at rest. Night comes on. Seized by sleep, she sees those great and awful physicians and servants of Christ, Cosmas and Damian, standing by her bed in the same habit which they wore in the image, saying: What troubles thee? Why art thou distressed? Why dost thou torment thy husband? Here we are with you, care for nothing. Having said this, they withdrew. The woman, awaking, with intent to draw him out asks her husband in what habit the illustrious saints Cosmas and Damian might be recognized, and in what posture they were wont to stand by the sick. Her husband describes the habit, and at the same time recounts the gifts of the Saints. She agrees with the narration, along with the sign of the gifts; then sets forth the rest which the Saints had said in the vision. Thereupon the husband remembers that he carries the effigy of the Saints under his arm, brings it forth, and shows it to his wife. She, beholding the image, adored it, and recognized that the Saints had spoken truly of their presence in those places.

[221] On another night the same Servants of Christ are present with the woman in the same form wonderfully freed. as before, and, Did we not say, they ask, that we are here with you? What pains thee? She tells them, as though they knew not, of the pains of her jaw. They reply: Thou hast nothing amiss: only open thy mouth. Then one of them puts his finger into the woman's mouth. Which done, a great abundance of putrefied blood, by the help of God and the grace of SS. Cosmas and Damian, flowed out of her jaw: and her husband, rising in the morning, found her wholly sound and rejoicing, all the humor together with the stench having been discharged through the mouth. But that after healing the wife the Saints might not only make manifest but also confirm the husband's faith, on another night they address the woman: “Thou hast near thy head a portion of the cerate: with it anoint thyself every evening when thou art about to go to bed, and no evil will trouble thee hereafter.” Hence ye recognize, ye who love Christ, how these most wise heavenly ones comply with the faith of those by whom they are invoked, not only by their work but by their very presence. Whence the woman, after she came with her husband into this Christ-loving and most happy city, showing herself grateful in many ways, hastened to this tabernacle of the famous Saints and workshop of health, and gave glory to our Lord Jesus Christ, who through these wonderful heavenly ones and his servants Cosmas and Damian shows himself bountiful of his mercy to the human race.

[222] There remains from the collection of Dehn a single miracle, the twenty-ninth, That miracles were frequent in the house of the Saints is confirmed to which yet another writer prefixed a little preface. This confirms what has already been said about the miracles wont to be done in the church of SS. Cosmas and Damian near Constantinople, and therefore I shall give it entire. The title of that writing is: A fragment of a narrative concerning the miracles of SS. Cosmas and Damian. The author, in Dehn's version, thus begins. When in the holy church of the same I heard the great miracles of the great and celebrated heavenly ones and servants of Christ, Cosmas and Damian,

read by those who had written them down in various and different ways, and when I learned of the cures accomplished on every day and time, partly from the very persons whom they had healed, partly from others who had been spectators or attendants of those healed; I prayed with prayer and desired with desire that to me also it might be permitted to add one or another of those miracles which have not hitherto been committed to writing, after the example of that widow who cast two mites into the treasury of God, and unto the glory and praise of our great God and Savior Jesus Christ: who not only at that time when, putting on flesh, he conversed visibly with men, but on this present day also cries out, saying: “My Father worketh until now, and I work.”

[223] But indeed, after the works of creation were completed, the foundations of the world being laid, in his own Preface the last writer. as blessed Moses taught in the book of Genesis, and the famous apostle Paul, writing in the Epistle to the Hebrews: “And God rested on the seventh day from all the works which he had made”: what shall we now say are the works of our Savior and God, with his Father, undefiled by any stain, and with his holy, good, life-giving, and adorable Spirit; save that on all days he raises the dead through his Saints, heals the contrite of heart and binds up their bruises; and finally fulfills those things which he himself foretold through blessed Isaiah concerning his saving Incarnation: “Strengthen ye the weak hands, and confirm the feeble knees. Say to the fainthearted: Take courage, and fear not. Behold, your God will bring the vengeance of recompense. God himself will come, and will save us.” And, being asked as it were by someone what signs the coming presence of God would bring with it, the Prophet adds: “Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart, and the tongue of the dumb shall be loosed.” These things therefore, which were long since foretold by the blessed Prophets and accomplished at the coming of Christ, we now also see fulfilled through his holy servants Cosmas and Damian in their holy house. Whence I too, unworthy, in rude and rustic speech, being about to increase by a few miracles the treasury of those who, out of the abyss of the riches, the wisdom, and the knowledge of God, have before me set forth the miracles of those heavenly ones, which surpass the grasp of man, in imitation of that blessed widow who, as I said a little before, added two mites to the treasury, invoking the intercession of those same Saints, shall begin here.

[224] A certain courtier, seized with a long and grievous Then the aforesaid writer sets forth the miracle itself thus: It happened not long ago that a certain actuary, serving in the bureau of petitions of the Christ-loving palace, was seized with many and various diseases: the first onset and assault of which, beginning with a convulsion of the intestines, lasted two years. Meanwhile, since the troubles and deadly pains did not abate, according to the prophecy: “The sorrows of hell compassed me about, the snares of death prevented me”: passing nights and days in the baths, he sought thence some solace of pains that in no wise yielded; until, having bidden these farewell, after he saw that the torments arising from the evil demon were not soothed, and that his servants were not sufficient for the offices to be rendered him in that place, he resolved to remain at his own house, and there persevered in bathing in a tub by day and by night. But when two years had elapsed, the evil demon of whom I have already spoken sent madness upon him: and thus, his temptations being increased and his mind unseated, all his sinews, both of hands and of feet, and in the head those instruments which they call arteries, suffer a paralysis, so much so that all the flesh of his limbs and his muscles were consumed with wasting, only the skin being stretched over the bones, and the sinews appeared standing out more prominently upon them, and his jaws were drawn together, all use of the tongue being hindered. Whence it came about that, however much he believed himself to be crying out, yet plainly no voice came forth from his mouth.

[225] malady, in the house of the Saints Being therefore set in the utmost necessity, when by the mercy of our great God and Savior Jesus Christ, who wills not that we sinners should die, but be converted and live, he had come a little to his mind, hastening to this holy and healing house of the Servants of God and Preservers of the world, with his servants brought along with him, he casts himself down there, so far removed from all cure that all his servants too, despairing of his life, contemptuously abandoned him. Now therefore, left wholly alone to himself and having no men to minister to his welfare, he was compelled (as he who suffered these things confirmed to us upon oath) to wallow in his own filth. At length, seven months having been passed in this holy and venerable house, when he lacked not only the hope of life but even his senses, that merciful and man-loving Physician, who came into this world to heal them that were sick, or, what is truer, descended into the lowest parts of the earth that he might quicken all things, sent his servants Cosmas and Damian, who, drawing near confidently in a perceptible manner, by a surgical operation applied to his navel healed the man. The traces of the wound remain even now in a scar: from which a serous humor together with the finest worms came out for twenty-five days with such a stench that no one could stand near the sick man.

[226] But indeed, after he was anointed with the blessed cerate and with the oil consecrated to the Saints, recovers his health. by the compassion of God his jaws began little by little to open, and a slender voice proceeding from his mouth to be heard; then one by one his shoulders to be clothed with flesh, the muscles of his limbs to be made firm, the convulsed sinews to relax, the skin with the nails to be changed, so that by heavenly grace he was transformed almost into a new man. And such indeed was the bodily infirmity by which he was ensnared by the evil demon, and from which the kind God freed him through his holy servants Cosmas and Damian. But since both the body is the soul's, and bodily diseases are like the diseases of the soul, let us who hear these things ask God that, as he renewed him in body, so he would renew us all also by his holy Spirit in his fear, so that, returning to our former state, we may put off the old man, corrupted according to deceitful desires, and put on him who is renewed unto knowledge according to the image of his Creator, that, thinking on things above, seeking things above, desiring things above, we may be made worthy of his rich compassions, both in this world and in the world to come. So the author reasons, who subjoins much to show the excellence of that miracle. But I pass these by, because they are only reasonings, and not everywhere accurate.

ACTS

By an anonymous author.

From a manuscript codex of the Vatican library

J. S. translator

Cosmas, martyr, at Aegae in Cilicia. (S.)

Damian, martyr, at Aegae in Cilicia. (S.)

Anthimus, martyr, at Aegae in Cilicia. (S.)

Leontius, martyr, at Aegae in Cilicia. (S.)

Euprepius, martyr, at Aegae in Cilicia. (S.)

A. By an Anonymous author.

Εν ὑπατείᾳ Διοκλητιανοῦ καὶ Μαξιμιανοῦ ἡγεμονεύοντος λυσίου, τῇ ἐν αἰγέαις πόλει, τῇ προεπτᾷ Καλανδῶν δεκεμβρίων (μηνὸς νοεμβρίου εἰκαδιπέμπτῇ) προκαθήσας ὁ ἡγεμὼν ἐν τῷ ναῷ, ἔφη· κάλει τοὺς τῆς κακῆς θρησκίας τῶν χριστιανῶν· ἡ τάξις εἶπεν· ἐστήκασιν πρὸς τοῦ βήματός σου κύριε. ὁ ἡγεμὼν εἶπεν· ποίας θρησκίας ἐστὲ, ἢ ποίας τύχης τυγχάνετε, ἢ τί τὰ ὀνόματα ὑμῶν, ἢ ποίας ἐστὲ πόλεως; Κόσμας καὶ Δαμιανὸς εἶπαν· πόλεώς ἐσμεν τῆς ἀραβίας. ὁ ἡγεμὼν εἶπεν· πῶς δὲ προσαγορεύεσθε; Κοσμὰς εἶπεν· ἐγὼ Κοσμὰς καλοῦμαι· ὁ δὲ ἡμέτερος ἀδελφὸς Δαμιανὸς, γενοὺς ὄντες μεγίστου, ἰατροὶ ἐπιτήδευμα· ἔχομεν δὲ ἄλλους ἀδελφοὺς καὶ εἰ κελεύεις τὰς ἑαυτῶν προσηγορίας λέγομεν. ὁ ἡγεμὼν εἶπεν· εἴπατε ἀφόβως. Κοσμὰς εἶπεν· Ἄνθιμος, Λεόντιος, Ευπρέπιος λέγονται. Ὁ ἡγεμὼν εἶπεν· ποίας θρησκίας ἐστὲ; Κοσμὰς εἶπεν· Χριστιανοὶ. Ὁ ἡγεμὼν εἶπεν· ἀπαρνησάμενοι ὑμῶν τὸν Θεὸν, προσέλθατε καὶ θύσατε τοῖς μεγάλοις τοῖσ σύμπασαν οἰκουμένην διμιουργίσασιν. Κοσμὰς καὶ Δαμιανὸς καὶ Ἄνθιμος καὶ Λεόντιος καὶ Ευπρέπιος, ὥς ἐξ ἑνὸς στώματος εἶπον· τοὺς μὲν θεούς σου τοὺς μαθάιους καὶ τὸ μήμα * σου ἀρνόμετα· οὔτε γὰρ ἀνδρὲς ὀνομάζονται ἀλλὰ δαίμονες· ὅθεν καὶ τοὺς ἴσους ὑμῶν δαίμονας θεοὺς ὀνομάσετε.

[2] Ὁ ἡγεμὼν εἶπεν· δήσαντες αὐτῶν τοὺς πόδας καὶ τὰς χεῖρας εὐτόνως βασανήσατε, ἄχρις ὁμολογούσωσιν θύειν τοῖς θεοῖς. τούτων δὲ βασανησομένων, ἐβόησαν λέγοντες· λυσία ἡγεμὼν, ἐπιμελέστερον ἡμᾶς παίδευσον· ἡμεὶς γὰρ οὐ βασανιζόμεθα. ὁ ἡγεμὼν εἶπεν· ἐγὼ μὲν ἐνόμιζον διὰ τῶν βασάνων τῶν ὀλίγων τούτων πείθειν ὑμᾶς ἐπὶ θύσαι. νῦν οὖν παρυβρίσατε τὸν βασιλέα καὶ ἐμὲ. κελεύω δὲ θῆναι ὑμὰς, καὶ ἐν θαλάσσῃ βληθῆναι. βληθέντων δὲ αὐτῶν, τὰ δέσμα ἐχόσθησαν, καὶ τὸ ὕδωρ τούτους κούφισαν, ἔθετο ἐπὶ τῆς γῆς μηδὲν ἀδικηθέντας. ὁ ἡγεμὼν εἶπεν· διδάξατε καὶ ἐμὲ μαγεύειν καὶ κοινωνῶ ὑμῖν. Κοσμὰς καὶ Δαμιανὸς εἶπαν· ἀκολούθησον ἡμῖν ἐν ὀνόματι κυρίου. λυσίας ὁ ἡγεμὼν εἶπεν· ἐν ὀνόματι τοῦ Θεοὐ μου Ἀδριανοῦ ἀκολουθήσω ὑμῖν. καὶ εὐθὺς ἦλθον δυὸ δαίμονες, καὶ κατῆσχον τὸν ἡγέμονα, καὶ ἐμαστίγωσαν αὐτὸν. ἑτερωθέντων αὐτοῦ σιαγόνων, ὁ ἡγεμὼν εἶπεν· ἄρατε ὅτι οἱ θεοὶ ἐπ᾽ ὀργῇ μοι ἐγένοντο· ἐπείδηπερ κατέλιπον αὐτοῦς. Κοσμὰς καὶ οἱ λοιποὶ εἶπαν· οἱ θεοὶ ὑμῶν τυφλοὶ καὶ κοφοί εἰσιν καὶ λίθινοι· κατοικητήρια δαιμονίων τυγχάνουσιν· καὶ πῶς οἱ λίθοι θυμοῦνται; ὁ δὲ θεὸς ἡμῶν ἀθάνατός ἐστιν καὶ ἀλιθινὸς καὶ δίκαιος κρίτης.

[3] Ὁ ἡγεμὼν εἶπεν· οὐκέτι ἀνέχομαι ὑμῶν οὕτως βλασφημησθῆναι τοῦς θεοὺς. πολλαῖς οὖν τιμωρίαις τούτοὺς ὑποβαλῶν, οὐδὲν ἴσχυσεν. καὶ μὴ δυνηθεὶς αὐτοὺς πεῖσαι, ἐκέλευσεν φρύγανα καὶ ξύλα ἐνεχθῆναι, καὶ αὐτοὺς ἐν τῇ πυρᾷ βληθῆναι. βληθέντων δὲ αυτῶν ἐν τῇ πυρᾷ, ἐσχίσθη ἡ γῆ, καὶ ἐδέξατο αὐτοὺς· καὶ εὐθέως τὸ πὺρ ὑπεχώρησεν καὶ ἥλατο εἰς τοῦς παρεστῶτες. καὶ πάλιν, τῆς πυρᾶς ψυγείσης, ἐσχίσθη ἠ γῆ, καὶ ἀνῆλθον οἱ ἅγιοι τοῦ Θεοῦ. ὁ ἡγεμὼν εἶπεν· ἕως ποτε ἀνθίστασθε καὶ βλασφημεῖτε; προσέλθατε καὶ ἀσπάσασθε τοῦς θεοὺς μόνον. καὶ ἀπέλθατε ὑγιαίνοντες· οἱ ἅγιοι τοῦ Θεοῦ εἶπαν· τῶν βασιλέων τῶν ἀνοήτων καὶ ἀφρόνων καὶ μαινομένων καταφρονοῦμεν, καὶ τοὺς λίθους ἀσπάσασθαι ἔχομεν; τοτὲ θυμωθεὶς ὁ ἡγεμὼν ἐκέλευσεν Κοσμὰν καὶ Δαμιανὸν σταυρωθῆναι. σταυρωθέντων δὲ αὐτῶν καὶ λιθοβολουμένων, οἱ λίθοι ἀνὰ πόδα ὑπῆγον, καὶ ἠδίκουν τοὺς λιθοβολοῦντας.

[4] Τότε ἐκέλευσεν ὁ ἡγεμὼν νούμερα τέσσαρα… στρατιωτῶν καὶ τὰ βέλη ἀναλωσάντων. οἱ ἅγιοι τοῦ Θεοῦ οὐκ ἠδικήθησαν, ἀλλ᾽ ἀποστρέψαντα βέλη, ἀνήλωσαν ἀνδρῶντε καὶ γυναικῶν ὀνόματα πεντακισχίλια, καὶ ἐγένετο ρύσις αἱμάτων τῶν φονευθέντων. ἱδὼν δὲ ὁ ἡγεμὼν, ὅτι ἡττήθη ὑπὸ τῶν ἁγίων, ἐκέλευσεν αὐτοὺς πάντας ξίφει ἀναλωθῆναι. καὶ ἐτέλεσαν τὸ βραβεῖον τῆς ἑξομολογήσεως αὐτῶν ἐν αἰγέαις ἐν τῷ Ἀδριανοῦ τόπῳ εἰκαδιπέμπτῃ νοεμβρίου, βασιλεύοντος τοῦ κυρίου ἡμῶν Ι. Χ., αὐτῷ ἡ δόξα εἰς τοὺς αἰώνας τῶν αἰώνων. ἀμήν.

The interrogation and free confession of the Saints: In the consulship of Diocletian and Maximian ^a, Lysias holding the prefecture, in the city of Aegae, on the seventh Kalends of December (on the ^b twenty-fifth day of the month of November), the president, sitting for judgment in the temple,

said: Summon the men of the depraved religion of the Christians. ^c The Officium said: They stand before thy tribunal, lord. The president said: Of what religion are you, or of what fortune are you, or what are your names, or of what city are you ^d? Cosmas and Damian said: We are of a city of Arabia. The president said: But by what names are you called? Cosmas said: I am called Cosmas, and our brother Damian. We are of a most excellent family, physicians by profession: and we have other Brothers; and their names, if thou bid us, we will tell ^e. The president said: Speak boldly. Cosmas said: They are named Anthimus, Leontius, Euprepius. The president said: Of what religion are you? Cosmas said: We are Christians. The president said: Denying your God, come forward and sacrifice to the great gods, who fashioned the whole world. Cosmas and Damian and Anthimus and Leontius and Euprepius, as with one mouth, said: Thy gods indeed we deny as empty, and thine image also: for they are not called men, but demons; whence you also name as gods the demons like unto yourselves.

[2] tortured first, they are cast into the sea, and are divinely preserved. The president said: Their feet and hands being bound, torment them vehemently, until they consent to sacrifice to the gods. But while they were being tormented, they cried out, saying: Lysias, president, chastise us more diligently: for we are not tortured ^f. The president said: I indeed wished by these few torments to persuade you to sacrifice. Now therefore you offer insult to the emperor and to me. But I command that you be laid hold of and cast into the sea ^g. But when they had been cast in, their bonds were loosed; and the water, lifting them up, set them down unharmed upon the land. The president said: Teach me also the magic art ^h, and I will have fellowship with you. Cosmas and Damian said: Follow us in the name of the Lord. Lysias the president said: In the name of my god Hadrian ⁱ I will follow you: and suddenly two demons were present, and seized the president, and beat him. His jaws being altered, the president said: See that the gods have become angry with me, because I forsook them. Cosmas and the rest said: Your gods are blind and dumb and of stone: they are dwelling-places of demons. And how should stones be angry? But our God is immortal and true and a just judge.

[3] The president said: I no longer endure you thus blaspheming against the gods. The Saints, raised upon the cross, are assailed in vain with stones When therefore he had subjected them to many torments ^k, he profited nothing. Since he could not bring them to consent, he ordered brushwood and logs to be brought, and them to be cast upon the pyre. But when they had been cast upon the pyre, the earth was cleft and received them; and immediately the fire withdrew from the place and was carried upon the bystanders. And again, the pyre being cooled, the earth was cleft, and the Saints of God came up ^l. The president said: How long do you resist and blaspheme? Come forward and merely reverence the gods, and depart in good health. The Saints of God said: We despise emperors foolish, senseless, and raving ^m, and shall we reverence stones? Then the president, being angry, ordered Cosmas and Damian ⁿ to be raised upon the cross. But when, raised upon the cross, they were assailed with stones, the stones went back on the instant and injured those who cast them.

[4] Then the president ordered four cohorts of soldiers and of archers to come ^o. and with arrows: they are beheaded. The Saints of God were not injured: but the arrows turned back and slew five thousand [p] men and women, and there was a flowing of the blood of the slain. But the president, seeing that he was overcome by the Saints, ordered them all to be slain with the sword: and they consummated the victory of their confession at Aegae, in the place of Hadrian, on the twenty-fifth day of November, our Lord Jesus Christ reigning, to whom be glory for ever and ever. Amen.

ANNOTATIONS.

p. It is indeed not incredible that some of the bystanders were injured or even killed. But the number certainly seems exaggerated beyond measure, as also the flow of blood.

* μιμημα, I think

OTHER ACTS

By an anonymous author

From the edition of Mombritius.

Cosmas, martyr, at Aegae in Cilicia. (S.)

Damian, martyr, at Aegae in Cilicia. (S.)

Anthimus, martyr, at Aegae in Cilicia. (S.)

Leontius, martyr, at Aegae in Cilicia. (S.)

Euprepius, martyr, at Aegae in Cilicia. (S.)

BHL Number: 1967

A. By an Anonymous author.

The apprehension of the Saints, the first interrogation In the time of the emperors Diocletian and Maximian, while Clinius ^a sat for judgment in the city of Aegae, certain men of his staff said to him: There are here certain Christians skilled in the art of medicine, who, going about the cities and villages, heal various sick persons and those vexed with unclean spirits in the name of him who is called Christ; and, working many signs, they do not permit men to adore the gods with the sacrifices of the temples ^b. The president, hearing this, ordered that some of his staff should go to apprehend them. And when they had been brought, the president says to them as they stood by: You go about the cities and villages, and persuade men not to sacrifice to the gods ^c. Say therefore whence you are, or of what fortune, or by what names you are called. Saint Cosmas answered: If thou wilt learn this, president, we tell thee with confidence: we are citizens of Arabia; fortune we have not, for among Christians there is no fortune, nor is it named ^d. Our names are these. I am called Cosmas; my brother, Damian. And there are also three others: if thou wilt, we will tell thee their names too. The president said: Tell their names also. Blessed Cosmas said: Anthimus, Leontius, Euprepius.

[2] The president said to the staff: Let them be brought before the tribunal. and their free confession: And the soldiers, going away, apprehended them and brought them to the president ^e. And the president, looking upon them, said: Hear my commands: choose what is expedient for you, and be not disobedient; and, if you acquiesce in my words, you shall receive great and magnificent honors from the emperors. For if you will not acquiesce in me, I shall afflict you with divers kinds of punishments; and when I have practiced many things upon you, you will deny ^f your Christ. The holy Martyrs, as with one mouth, said: Do what thou wilt: for having Christ as our helper, we have no dread of thy punishments. We sacrifice not to idols: for they are without eyes and without sense.

[3] Hearing this, the president ordered them to be stretched out and beaten with sinews ^g. in torment they remain unharmed: The holy Martyrs said amid the very punishments: Lord, thou hast been made a refuge to us from generation to generation. Before the mountains were made, or the earth and the world was formed, from everlasting and to everlasting thou art. Turn us not away in our lowliness. For thou thyself hast said: Be converted, ye sons of men. Be converted,

O Lord, and be entreated in favor of thy servants. And praying thus they remained untouched ^h in their punishments. And they said to the president: Bring on still greater torments than these, that thou mayest know that the strength in us is of the power of God. For the torments which thou hast brought upon us have not touched us: as thou seest, we stand before thee sound in body.

[4] cast into the sea, they emerge unharmed: The president said: I indeed hoped that you would believe; for that reason I brought no heavier torments upon you. For I see you persisting in your impiety, and unwilling to sacrifice to the gods: therefore I shall order you to be bound with chains and cast into the sea. The holy Martyrs said: Do what thou wilt, president: in this too thou art to learn the power of our God ⁱ. Then all the soldiers bound them with chains, and were leading them away to cast them into the sea. But the Martyrs as they went sang psalms with joy, saying: In the way of thy testimonies, O Lord, we have been delighted, as in all riches. And if we shall walk in the midst of the shadow of death, we will fear no evils, for thou art with us, O Lord. Thy rod and thy staff, they have comforted us. Thou hast prepared a table before us against them that afflict us. Thou hast anointed our head with oil; and thy inebriating cup, how goodly is it! And let thy mercy follow us all the days of our life. Thou hast brought us, O God, into the haven of thy will. And saying these things the holy Martyrs came to the place. And the soldiers, holding them, cast them into the sea. But immediately an angel of the Lord ^k stood beside them, and broke their bonds, and cast them forth untouched.

[5] and they return to the president, who attributes the deed to magic. But the officers of the question, going in haste, announced to the president what had happened. And the president ordered them to be brought at once into his sight, and said to them: Your sorceries ^l have overcome all men. Teach me also your art. Saint Cosmas said: Far be it: we are not sorcerers, but Christians; and in the name of our God we cast down the power of your gods. And thou, if thou shalt become a Christian, wilt see through him all these things, and wilt know the cooperating power of Christ. The president said: In the name of my god Hadrian, I follow you wherever you shall be. But while he was saying this, straightway two evil spirits leapt upon him; and they were scourging him upon his jaws for one hour. Then the President cried out, saying: I beseech you, Servants of God, that you pray for me, that I may be freed from this punishment. And when the Saints prayed for him, the demons immediately fled ^m. And the president, rising from his torments, said: You have learned how the gods kicked back against me, because I willed to forsake them, and to what chastisement they delivered me. But the Saints, answering, said to him: How dost thou not perceive, senseless man, that mercy has been shown thee by God? But thou believest that blind and deaf idols have healed thee, and thou namest them gods. Know him who bestowed health upon thee, the Lord Jesus Christ: trust not in those gods whom thou worshipest.

[6] The president, hearing this and not enduring their constancy, The Saints led back to prison, said to them: By the gods, I shall never acquiesce in you, but I shall torment you in divers ways, and shall give your bodies to the beasts, that you may learn to obey the commands of the emperors. And saying this, he ordered them to be led to prison ⁿ, until he should consider what he should do with them. And as the soldiers led them, the Saints sang psalms, saying: Let us sing to thee, O Lord, a new canticle, for thou hast done wonderful things. For thou hast saved us from them that afflict us, and hast confounded them that hate us. Thou art mindful of thy mercy toward Jacob, and of thy truth toward the house of Israel. All the ends of the earth have seen the salvation of our God. And praying thus, they finished the night in hymns and prayers.

[7] But on the next day Lysius, sitting for judgment, ordered them to stand in his sight. then, cast into the fire, they come out sound. And when they were being brought, they said: Give us help from trouble, O Lord, for vain is the salvation of man. Through God we shall do mightily, and he will bring to nothing them that afflict us. And they stood before the president; and the president said to them: Do you consent to sacrifice, or do you persist in your folly? The Martyrs, answering, said: We are Christians, and we deny not our God. Do now what thou wilt: for we sacrifice not to idols. But the president, considering their admirable speech, ordered dry logs to be brought, and a great fire to be kindled, and them to be cast into it. And the attendants did with haste what had been commanded them, and cast them into the fire. But the blessed Martyrs stood in the midst of the fire singing psalms and saying: To thee have we lifted up our eyes, O Lord, who dwellest in the heavens. Behold, as the eyes of servants are on the hands of their masters, and as the eyes of the handmaid are on the hands of her mistress, so are our eyes unto the Lord our God, until he have mercy on us. Have mercy on us, O Lord, have mercy on us, for we are greatly filled with contempt. Send us help, O Lord, and deliver us from them that rise up against us, lest at any time they that know thee not should say: Where is their God? And while they thus prayed, straightway a great earthquake came to pass, and a flame leaping forth burned up the multitude of the gentiles standing by. But the Martyrs came out of the fire untouched ^o, so that not even a hair of theirs had been touched by the fire; and thus they stood in the sight of all.

[8] But the president, stupefied at the marvels which he had seen, The Saints are again said to have been tortured on the rack: stood for one hour; and calling them, said: By the gods, I am greatly perplexed on your account, that your magic arts have overcome such a flame. But the holy Martyrs said: How long, wicked man, dost thou not perceive that the mercy of God is wrought upon us? For thou biddest us sacrifice to stones without sense. Know this indeed: that we depart not from our God, nor sacrifice to unclean demons. And the president, being angry, ordered them to be raised upon the rack and to be beaten without ceasing. But an angel of the Lord, standing by, took the pain from them. And when the officers of the question were failing even to death, he ordered them to be taken down from the rack [p], and to come before the tribunal. And they came, and stood before him with cheerful countenance and full of the grace of God. The president said to them: By the gods, your sorceries shall not overcome me; but I shall afflict you with divers kinds of punishments. And at the last I shall give your bodies to the birds. The Martyrs, answering, said: Having in heaven the eternal King, our Lord Jesus Christ, we dread not thy punishments. Do what thou wilt: for these things thou hast often heard from us.

[9] [Cosmas and Damian, raised upon the cross, are assailed in vain with stones and arrows.] Then Lysius the president, being angry, ordered the holy Cosmas and Damian to be crucified and to be stoned by the multitude; but the blessed Anthimus, Leontius, and Euprepius to be scourged and led to prison [q]. And the officers of the question crucified the holy Cosmas and Damian. And the people cast stones upon them, and those same stones returned upon themselves. And so the president, seeing his attendants smitten, being kindled to greater fury, ordered four soldiers [r] to come and to shoot those men with arrows. But the holy Anthimus, Leontius, and Euprepius he ordered to be brought out of prison and to stand beside the cross [s]. And when the arrows were discharged, they did not touch them: for the arrows returned upon those who shot them. And the president, beholding this, and seeing himself vanquished in all his power, began to be sorely tormented; and he ordered their heads to be cut off with the sword.

[10] The heads of all the Saints struck off. And straightway the executioners, taking them, led them to the place where their consummation was to be. And the Martyrs, as they went, praising God as with one mouth, said: It is good to give praise to the Lord, and to sing to thy name, O Most High: to show forth thy mercy in the morning, and thy truth in the night: for thou hast magnified thy mercy upon us. The senseless man shall not know, and the fool shall not understand these things. When the wicked shall be burnt up as grass, and all shall be scattered that work iniquity. They have humbled thy people, they have vexed thy inheritance, that the world of the world may perish: but thou, O Lord, art most high for evermore. And saying these things the blessed Martyrs stretched out their hands to heaven, and praying within themselves said, Amen. And the executioners, drawing near, struck off their heads with their swords; and thus in tranquillity and peace they delivered their souls to God, receiving from the Savior the crown of victory. And the glorious martyrs Cosmas and Damian, Anthimus, Leontius, Euprepius, suffered in the city of Aegae on the fifth Kalends [t] of October, our Lord Jesus Christ reigning, to whom be honor and glory with the Father and the Holy Spirit for ever and ever. Amen.

ANNOTATIONS.

p. Just as the words of the president and of the Martyrs which are related after the deliverance from the fire, and which presently follow, are uncertain, so there is nothing certain about the torture on the rack here asserted.

q. See the observation on the first Acts, letter n.

r. In the first, four cohorts of soldiers.

s. This again is not read in the first Acts, and is at least uncertain.

t. This day of the martyrdom the author doubtless fixed because he saw that the Saints were venerated on that day in the Roman Church. In the first Acts they are said to have suffered on the twenty-fifth day of November. In our codex, generally agreeing with these Acts, the day of the martyrdom is omitted.

THIRD ACTS

By an anonymous author.

From our manuscript codex P. 155.

Cosmas, martyr, at Aegae in Cilicia. (S.)

Damian, martyr, at Aegae in Cilicia. (S.)

Anthimus, martyr, at Aegae in Cilicia. (S.)

Leontius, martyr, at Aegae in Cilicia. (S.)

Euprepius, martyr, at Aegae in Cilicia. (S.)

BHL Number: 1969

A. By an Anonymous author.

The Saints, notable for the grace of healing, bestow all things freely: In the times of Diocletian and Maximian there was a certain woman in the city of Aegae ^a, venerable and fearing God, by name Theodote. She, serving God all her days, and persevering in pious works, and doing the commandments of God, brought forth the holy twin ^b brothers Cosmas and Damian. And when she had reared them and instructed them in letters, they were taught by the Holy Spirit in the art of medicine, to heal, according to the Gospel, every disease and every infirmity, not only in men but also in beasts of burden, that the prophetic word might be fulfilled: Men and beasts thou wilt save, O Lord. And the afflictions which they cured were these. To the blind they restored sight in the name of Jesus Christ, to the lame walking, to the deaf hearing, to the maimed restoration. They drove out unclean spirits from possessed bodies, and took away every bitterness from the human body by heavenly grace. Doing these things they took nothing from any man, whether rich or poor, keeping the command of the Savior: Freely you have received, freely give.

[2] apprehended and interrogated, At that time there arose a persecution of the Christians in the city of Aegae. And so Lysias, sitting for judgment, heard of the life of the most blessed martyrs Cosmas and Damian, and what and how great things the Lord wrought through them upon the sick, in that they were Christians instructed in the art of medicine, going about and working many other signs ^c in his name. Hearing this, the president dispatched certain men to seize them; and at once they are presented. But the holy Martyrs stood with cheerful countenance. And the president, looking upon them, said: Why do you, going about the cities and provinces, compel very many to withdraw from the worship of our gods? Unless you acquiesce in me, I shall consume your bodies with divers torments. First indeed tell me of what province you are, and what are your names? The holy Martyrs said: If thou wilt know this, we are citizens of the province of Arabia. And our names are these. I indeed am called Cosmas, my brother Damian. And we are Christians, of a great family ^d.

[3] they are cast into the sea, and emerge sound: The president said: As I see, you persist in these impieties of yours, being unwilling to turn to the worship of our gods and to fulfill the commands of the emperors: for this cause I order you to be cast bound into the sea. The holy Martyrs said: Wait a little, and thou shalt see the power of our God wrought ^e in us. And, bound with chains according to the president's command, they went on rejoicing and singing psalms: In the way of thy testimonies we have been delighted, O Lord, as in all riches. For thy name's sake, O Lord, if we walk in the midst of the shadow of death, we will fear no evils, for thou art with us, O Lord. Thy rod and thy staff, they have comforted us. Thou hast prepared before us a spiritual table against them that afflict us. Thou hast anointed our heads with oil, inebriating us with thy cup of the new Testament: and let thy mercy follow us all our days, bringing us into the haven of thy will. While they sang these things, they came to the place, and cast them into the sea. Straightway an angel of the Lord was present, and broke their bonds, and cast them forth from the sea unharmed. And the soldiers came and announced to the president what they had seen.

[4] in the fire likewise they remain unharmed: Hearing this, and considering that he prevailed nothing against them, nor could separate them from the faith of Christ, the president, moved with fury, ordered brushwood to be brought and a great fire to be kindled, and commanded the holy Martyrs to be cast therein. The attendants therefore, having seized the Saints, cast them into the fire. But they walked in the midst of the furnace as in paradise, exulting and saying: To thee we lift up our eyes, who dwellest in heaven: look upon us, O Lord Jesus Christ, that they who know not thy name may not say: Where is their God, in whom they hoped? While the Saints prayed thus, straightway at the nod of God the flame went forth, and burned up very many of the impious, and they died. But the Saints appeared unharmed, so that not even a hair of theirs had been burnt by the fire.

[5] Seeing this, the president was greatly angered, and ordered Cosmas and Damian to be crucified and stoned. on the cross they are not injured by stones or arrows: And crucifying them, they stoned them. But the stones, driven by the power of God, turned back and wounded those who stoned them. The mad judge, seeing his attendants wounded, kindled with fury, ordered four soldiers to come and shoot them with arrows. And they did according to the president's commands. And the soldiers, approaching, spent all their arrows upon the Saints, and did them no harm. But the arrows, turning back, killed a very great multitude of men and women, so that a river of blood was seen running in that place.

[6] The president, seeing all his malice overcome, was troubled even to death, at last they are beheaded. and ordered their heads to be cut off with the sword. The executioners, taking them, led them to the place where they were to be beheaded. And as they were led, they sang psalms as with one mouth, and said thus: It is good to give praise to the Lord, and to sing to thy name, O Most High, to show forth in the morning thy mercy upon us. But the senseless man hath not known, and the fool shall not understand these things. And saying these things they came to the place, and, stretching out their hands to the East, they fixed their eyes upon heaven, and, praying in their hearts, said as with one mouth: Amen. Straightway the executioners, approaching, struck off their heads with the sword; and thus in peace they rendered up their holy souls, receiving the palm of victory. Then men of pious mind carried off their bodies, and, all things being duly done, buried them, brothers-german in spirit and in faith, where to the present day heavenly benefits are bestowed in that same place.

[7] Not long after, a certain countryman went out to reap; A fabulous miracle. and when after his labor, having taken food, he had given himself to sleep, and slept with his mouth open, a serpent entered through his mouth into his belly. He, awaking, did not perceive what he had suffered, but, pressing on with his work, measured out the field which he had left. * But in the evening, when he had returned home, he ate and drank after his accustomed manner. And when he had laid himself down upon his elbow, he began to be violently tormented by the serpent's assault, and to utter groans with crying out. And they who were in his lodging were saddened, not knowing his affliction. But he said with a loud voice: God of the holy Cosmas and Damian, help me. Therefore, when he was tormented more and more by the serpent, he ran to the place where the bodies ^f of the Saints were, and cried out, saying to SS. Cosmas and Damian: Help me. And so his voice was heard. For the servants of Christ caused him to sleep, so that in the same order in which it had entered the malignant serpent might come out. And so, being compelled to go out, it raised its head through his mouth. All the people saw these things which were done through them. And when the man had fully awakened, he says: Let no one lay his hand upon this serpent, since it has been commanded it to enter into the gehenna of fire ^g. And when he had said this, the serpent nowhere appeared.

ANNOTATIONS.

* he reaped

ACTS

Partly fabulous

From manuscript codices compared with one another.

Cosmas, martyr, at Aegae in Cilicia. (S.)

Damian, martyr, at Aegae in Cilicia. (S.)

Anthimus, martyr, at Aegae in Cilicia. (S.)

Leontius, martyr, at Aegae in Cilicia. (S.)

Euprepius, martyr, at Aegae in Cilicia. (S.)

BHL Number: 1970

From a manuscript.

CHAPTER I.

The deeds of the Saints before their martyrdom, partly fabulous, partly uncertain.

[ ] The birth of the Saints, their upbringing, the grace of healings, Although the venerable deeds of all the Saints are reverently read and recounted by pious minds, and no one, whether by reading or by hearing the deeds of the Saints, can remain slothful and lukewarm in faith, and not, the weakness of his mind being dispelled, hasten eagerly to the venerable palms of the same Saints ^a. Therefore * in the times of Diocletian and Maximian there was a certain woman in the city of Aegae, venerable and fearing God, by name Theodota. She, serving the Lord all the days of her life, and persevering in pious works, and doing the commandments of God, brought forth the holy twin brothers Cosmas and Damian. And when she had reared them and instructed them in letters, they were taught also in the art of medicine by the Holy Spirit, to heal, according to the Gospel, every disease and every infirmity, not only in men but also in beasts of burden, that the prophetic word might be fulfilled: Men and beasts thou wilt save, O Lord. The afflictions which were cured are these. To the blind they restored sight in the name of Jesus Christ, to the lame walking, to the deaf hearing, to the maimed restoration. They drove unclean spirits out of possessed bodies, and took away every bitterness from the human body by heavenly grace; and doing these things they took nothing from anyone, whether rich or poor, keeping the command of the Savior, who says: Freely you have received, freely give.

[2] At the same time there was a certain matron, by name Palladia ^b, fabulous healings. bedridden. She, when she had spent all her substance upon physicians and had gained nothing, having learned of the reputation of Cosmas and Damian, ran in haste, and embracing their feet begged that she might be found worthy of their visitation. And they, her faith being tried, with ready mind healed her, the Lord helping. And she, recognizing that through them the Lord had deigned to heal her, gave praise to God, who had conferred upon them this crown of virtue and this grace of healings. But knowing ^c that they took nothing from anyone, neither from rich nor from poor, she secretly offered to Saint Damian a certain gift ^d: and when he would not accept it, she rolled herself at his feet; and, being bound by terrible oaths, he received her little gift, lest he should seem to despise the name of the Lord by which he was adjured. When Saint Cosmas had learned this, he was greatly saddened, and commanded that his brother's body should not be buried together with his own ^e. On that same night the Lord appeared to his servant Cosmas, saying: Why hast thou spoken thus on account of that gift? Not for the sake of reward, but adjured by my name, he received the gift. Many wonders therefore having been done, on a certain day they found a camel ^f disabled by diabolic art: which, restoring it to soundness, they bade go away unharmed.

ANNOTATIONS.

* another reading: finally

CHAPTER II.

The martyrdom of the Saints, composed from the first Acts and interpolated.

[ ] The Saints denounced and apprehended, But that their life might shine forth still more through their passion, there arose a persecution of the Christians in the city of Aegae, Lysias being proconsul. And so, sitting for judgment, he heard from his staff of the life of the most blessed martyrs Cosmas and Damian; what and how great things the Lord wrought through them upon the sick, in that they were Christians, chiefly instructed in the art of medicine, going about the cities and provinces, healing the sick, and healing all who were oppressed by unclean spirits in the name of him who is called Christ; and working other signs also in his name. Seeing these things ^a, the worshipers of our gods withdraw from their most sacred immolations, consenting rather * to these men. Hearing therefore these words, the president dispatches certain of his staff to seize them: and at once they are presented by the apparitors.

[4] and, being interrogated and confessing the faith, But the holy Martyrs stood with cheerful countenance. And the most impure president, looking upon them, said: Why do you, going about the cities and provinces, compel very many to withdraw from the worship of our gods? Unless you acquiesce, I shall consume your bodies. First indeed tell me: of what province are you, and what are your names, or of what fortune are you? The Martyrs said: If thou wilt know this, we are citizens of the province of Arabia. And our names are these. I indeed am called Cosmas, my brother Damian. But what fortune is, we know not. For we are Christians, of a great family. And we have other brothers also. If thou wilt, we will tell thee their names. The president said: Say then, fearing nothing. Saint Cosmas answered: Their names are these: Anthimus, Leontius, Euprepius. The president said: Cause them to come to me. And the blessed Martyrs, going with the staff ^b, brought them to the president.

[5] in torments they remain unharmed: The president, seeing them, said: Considering what is expedient for you, come forward and sacrifice to our gods. But if you will not, tormenting you with torments I shall make you deny Christ. The holy Martyrs said as with one mouth: Utterly despising thy torments, we fear them not: do therefore what thou thinkest: for idols deaf and blind, which are stones and pieces of bronze, we cannot call gods. Hearing this, the president commanded them to be bound hand and foot and strongly tortured. The holy Martyrs, while they were being tortured, said: Lord, thou hast been made a refuge to us from generation to generation. Before the mountains were made, or the round world was established, from everlasting and to everlasting thou art. Turn us not away, O Lord, into lowliness; and say: Be converted, ye sons of men. Return, O Lord, a little, and be entreated in favor of thy Servants, and deliver us from the snare of the devil and of his son Lysias the president; for in thee have we hoped, O Lord, and thou art glorious for ever. And they said: Amen. And praying thus, they remained unharmed. And they said to the president: If thou hast crueler torments, bring them upon us, that thou mayest know that thy torments avail nothing against us, Christ helping us.

[6] The president said: I indeed thought by small torments to persuade you, cast headlong into the sea, they emerge unharmed, that I might attach you to the propitious gods: but, as I see, you persist still in your impieties, being unwilling to turn to the sacrifices of our gods and to fulfill the command of the emperors. For this cause I command that you be cast headlong, bound with chains, into the sea. The holy Martyrs said: Wait a little, and thou shalt see the power of our God wrought in us. And bound with chains, according to the president's command, they went on rejoicing and singing psalms: In the ways of thy testimonies, O Lord, we have been delighted, as in all riches. For thy name's sake, O Lord, if we walk in the midst of the shadow of death, we will fear no evils, for thou art with us, O Lord. Thy rod and thy staff, they have comforted us. Thou hast prepared before us a spiritual table against them that afflict us: thou hast anointed our heads with oil, and thy cup of the new Testament inebriating us: and thy mercy shall follow us all our days, and shall bring us into the haven of thy will. While they sang these things, they came to the place. And the attendants, taking them, according to what had been commanded them, cast them into the sea. Straightway an angel of the Lord was present, and broke their bonds, and cast them forth from the sea unharmed.

[7] And the soldiers, going, announced to the president what they had seen. the president attributing this to magic arts. And the president, hearing it, ordered them to be brought to him; and to them standing by he said: By the great gods, Hercules and Jupiter, you conquer by sorceries *, since you both despise torments and have lulled the sea. Teach me therefore your sorceries also, that I too may follow you, sharing in your works. But the holy Cosmas and Damian said: We know not sorceries: for we are Christians, and in the name of Christ we bring to nothing the power of sorceries. If thou wilt, be a Christian, and thou shalt see the power of our Lord Jesus Christ. The president said: In the name of the god Hadrian I will follow you. But when he had spoken this word, straightway there came two most wicked spirits, sent by the angels ^c, and struck him in the face. And the president, when he had long been tormented, said to the holy Martyrs: I beseech you, O good Soldiers of Christ, pray for me to your Lord, that I may be freed from these demons. And the holy Cosmas and Damian prayed to our Lord Jesus Christ that the demons might cease and not torment him. And when the demons had withdrawn from him, he said: You see how the gods have been angered against me, because we thought to forsake them. The holy Martyrs said: Dost thou not understand, senseless devil, that these things

are done upon thee? But thou still remainest in unbelief, calling gods thine idols, dumb and deaf and godless. Receive understanding, and know God, who bestowed life upon thee: and do not confess the works of the hands of men.

[8] The proconsul, hearing this, moved with fury, said: Led back to prison, I shall no longer suffer you to blaspheme and to insult me: but I shall fulfill upon you the commands of the emperors, if you will not acquiesce in their divine sanctions. And saying this, he ordered them to be received into prison, until he should consider how he might destroy them. And while the holy Martyrs were being led away, they sang psalms, saying: Let us sing to the Lord, who hath done wonderful things with us: his right hand and his holy arm hath saved us. Thou hast made known, O Lord, thy salvation, and hast revealed thy justice before the nations, thou hast been mindful of thy mercy and of thy truth toward the house of Israel. Let all the ends of the earth see thy salvation. And singing these things, they ceased not in the prison.

[9] then, cast into the fire, they are not injured: But on the following day the proconsul, sitting for judgment, ordered the Saints to be brought into his sight. And as they were being brought, they said: Give us help from trouble, O Lord, for vain is the salvation of man. Through God we shall do mightily: and he will bring to nothing them that afflict us. And saying these things they came before the president. And the president, seeing them, said: Have you taken thought with yourselves, or do you still persist in your madness? The holy Martyrs said: Hear, most wicked enemy of the truth: we are Christians, and to the end we fight for the truth. And we deny not the Lord of all, who made us when we were not; nor can we call vain images gods. But now, if thou hast devised anything against us, put it in practice. Hearing this, and considering that he could contrive nothing against them, nor could separate them from the faith of Christ, the president, moved with fury, ordered brushwood ^d to be brought and a great fire to be kindled: and commanded the holy Martyrs to be cast therein. And the holy Martyrs, being cast into the fire, walked about in the midst of the furnace as in paradise. For exulting they sang psalms, saying: To thee we lift up our eyes, who dwellest in heaven. Behold, as the eyes of servants are on the hands of their masters, and as the eyes of the handmaid are on the hands of her mistress, so are our eyes unto the Lord our God, until he have mercy on us. Have mercy on us, O Lord, have mercy on us, for we are greatly filled with contempt *. Look upon us, O Lord Jesus Christ, that they who know not thy name may not say: Where is their God, in whom they hoped? And while the Saints prayed, straightway at the nod of God the flame went forth, and burned up very many of the impious, and they died. But the Saints appeared unharmed, so that not even a hair of theirs had been burnt by the fire.

[10] they are again said to have been set upon the rack: The president, seeing this, was astounded at the wonders that were done, and, turning to himself, said to the Saints: By the great gods, I marvel at this new sight. Tell me, how long will you do these things by your magic arts, that you may not sacrifice to the gods who save the world? The holy Martyrs said: Most wicked ^e enemy of God, how long dost thou reckon the power of our God to be magic art, so that thou commandest us to sacrifice to deaf stones, by which thou sayest the world can be preserved? But we do not depart from God, the Creator of all, who governs us. Hearing this, the most wicked president ordered the Saints to be hung upon the rack ^f and tortured. For an angel of the Lord stood by, who kept them unharmed. But the attendants were wearied and became as dead men. Seeing this, the president ordered them to be taken down. For they stood before the president with cheerful countenance, as though they had suffered nothing. The president said: By the gods, your sorceries * obtain the victory.

[11] then, on the cross, assailed in vain with stones and arrows, But now I shall afflict you with torments until you acquiesce in the will of the emperors and render sacrifices to the gods. But the holy Cosmas and Damian said: We despise thy emperors. We have a heavenly King, Christ the Son of God. And that we fear not thy torments, thou knowest better. Hearing this, the president was greatly angered; and he ordered the holy Cosmas and Damian to be crucified and stoned, but Anthimus and Leontius and Euprepius to be led bound to prison. And the executioners did what had been commanded them: crucifying them, they stoned them. Those who stoned them struck one another. And the mad judge, seeing his attendants wounded, ordered soldiers, four in number of soldiers ^g, to come and shoot them with arrows. But the remaining Saints he ordered to be brought out * of prison and to stand beside the crosses. And it was done according to the president's command. And the soldiers, approaching, spent all their arrows upon the Saints, and did them no harm. But the arrows, turning back, killed a very great multitude of men and women who were running ^h to that place.

[12] But the president, seeing all his malice overcome, was troubled even to death ⁱ: at last they are beheaded. and ordered their heads to be cut off with the sword. And the executioners, taking them, led them to the place in which they were to be beheaded. And as they were led, they sang psalms as with one mouth, saying: It is good to give praise to the Lord, and to sing to thy name, O Most High, to show forth thy mercy in the morning, and thy truth in the night: for thou hast magnified thy mercy upon us. But the senseless man hath not known, and the fool shall not understand these things. And saying these things they came to the place; and, stretching out their hands to the East, they looked with their eyes toward heaven, rejoicing in their hearts, and as with one mouth said: Amen. And straightway the executioners, approaching, struck off their heads with the sword; and thus in peace they rendered their holy souls to God, receiving the palm of victory.

ANNOTATIONS.

* another reading: by magic arts

* by magic art

* another reading: strife

* sorceries

* to be cast out

CHAPTER III.

The burial and the miracles, but altogether fabulous.

[ ] The burial Then men of pious mind carried off their bodies, and, remembering what Saint Cosmas had said, that their bodies should not be buried in one place, being filled with fear they considered where or in what place they should bury them. Suddenly with a wondrous course a camel ^a came, proclaiming with a human voice and saying: Men of God, who have received many signs and wonders through the holy Martyrs of Christ — not only you, but we beasts of burden also, who have been appointed to your service. Therefore, giving thanks with all, I too have come to announce to you that the bodies of the Saints be not separated, but be laid up in one place. When all the multitude who were attending their obsequies ^b had heard this, they gave praise to God, who revealed mysteries through a dumb and irrational animal. And so, all things being duly done, they buried them. These brothers-german, of one spirit and faith, bestow to the present day heavenly benefits in that same place ^c. And the holy martyrs Cosmas and Damian, Anthimus, Leontius, and Euprepius were martyred on the twenty-seventh day of the month of September.

[14] the miracles Not long after, a certain countryman went out to reap. And when after his labor, having taken food, he had given himself to sleep, and slept with his mouth open, a serpent entered through his mouth into his belly. He, awaking, did not perceive what he had suffered, but, pressing on with his work, reaped the field which he had left. But in the evening, when he had returned home, he ate and drank after his accustomed manner; and when he had laid himself down upon his elbow, he began to be violently tormented by the serpent's assault, and to utter groans with crying out. And they who were in his lodging were saddened, not knowing his affliction. But he said with a loud voice: God of SS. Cosmas and Damian, help me. And so, his voice being heard, the Servants of Christ caused him to sleep, so that in the same order in which the malignant serpent had entered, it might come out. And so, being compelled to go out, it raised its head through his mouth. And all the people ^d saw the wonders which were done through them. And when it had gone out, the man, awaking, said: Let no one lay his hand upon the serpent, since it has been commanded it to enter into the gehenna ^e of fire. When he had said this, the serpent nowhere appeared.

[15] by the Saints For there was a certain man named Malchus, who served in the church ^f of the Saints, and saw the wonders which the Lord wrought through them. And he addressed his wife, saying: Let us go to the basilica of SS. Cosmas and Damian. And she with ready mind followed her husband. And when he had come thither, he said to his wife: Behold, I am about to set out into a far country: but I commend thee to SS. Cosmas and Damian. Remain in thy house *: and this shall be a sign to thee: when the Lord shall will it, I shall send and summon thee. After this he set out on his journey; his wife remained at home. But when a few days had passed, the devil, knowing the sign which her husband had given, transfigured himself into a man, and said to his wife: Behold, thy husband has sent me from that city to bring thee to him. To whom she, unwilling to go, answered: The sign indeed I recognize, but I cannot do this, since he commended me to SS. Cosmas and Damian. If thou wilt that I come with thee, draw near, and take hold of the horn of the altar, and swear that thou wilt do me no

harm, and I will believe thee. Then the devil swore, saying: By the power of SS. Cosmas and Damian, I will do thee no harm, but will present thee safe to thy husband. When he had said this, she followed him.

[16] And when they had come to a certain secret place, he wished to cast her down from her beast ^g, attributed. that he might kill her. But she, lifting her eyes to heaven, cried with a loud voice: God of SS. Cosmas and Damian, help me: for I trusted in you, and followed him. Hasten to my help, that you may deliver me from the hand of the most notorious devil. Straightway the Saints appeared to her in the habit of horsemen, and with a multitude of men clothed in white. But the prince of iniquity, seeing this, cast himself down headlong, and nowhere appeared: and the Scripture was fulfilled which says: He hath opened a pit and dug it, and he is fallen into the hole which he made. His sorrow shall be turned on his own head, and his iniquity shall come down upon his crown. And the Servants of Christ, Cosmas and Damian, taking her, led her to her house, and said to her: We are Cosmas and Damian, by whose oath thou didst believe; and therefore we hastened to come to help thee. But there are also many other wonders, which it were long to relate, which the Lord grants to be done through them to the praise of his name even to this present day: who with the Father and the Holy Spirit liveth and reigneth for ever and ever. Amen.

ANNOTATIONS.

* another reading: at home, or in thy home.