Onesimus

ON SAINT ONESIMUS BISHOP OF SOISSONS IN GAUL.

ABOUT A.D. CCCLX

Onesimus, Bishop of Soissons in Gaul (St.)

G. H.

Augusta of the Soissons, an Episcopal city of Gaul, on the left bank of the river Aisne, among the more ancient Bishops of its See is venerated on this day St. Onesimus, of whom in first place in his Martyrology Blessed Rabanus, in the ninth century of Christ Archbishop of Mainz, thus mentions: Third of the Ides of May, the festivity of St. Onesimus the Confessor. Sacred cult But it is called natalis in Usuard MS. of the Queen of Sweden. Of him these things write the Sammarthani in Gallia Christiana: The seventh Bishop St. Onesimus is reported to have lived up to the year of Christ CCCLX, dying III Ides of May. He rests in the church of St. George the Martyr, outside the confines of the city of Soissons, on this side of the river Aisne in the fisc of Crouy, in the village which afterward by the name of St. Medard is held distinguished: thus reports an old MS. Thus the Sammarthani. The said old MS. indeed, but yet written many ages below the age of the Saint himself, of the life, death and burial of St. Onesimus, Life from MSS. copied with his hand from the Legendary of the monastery of Long-Pont of the Cistercian Order, and sent to us in the year MDCLXVI Lord Muldrac, the elder of Long-Pont: which we here publish. That writing seems to have been written before the sacred Relics had been carried elsewhere: of which deportation the said Sammarthani write: that his Relics from the monastery of St. Medard were translated to Donchery, near Sedan, a member of the same Abbey, were translated. Whatever may be of this translation, of which elsewhere we find no trace, the Douai people assert, that three sacred bodies of SS. Amatus Archbishop of Sens, St. Onesimus Bishop of Soissons, translation of the body to Douai. and Gurdinellus the Confessor, after the persecution of the Normans was extinguished, from Soissons were translated about the year of the Lord DCCCXCVI, and even now are preserved in the noble collegiate of St. Amatus. Thus Arnoldus Rayssius of Douai in Hierogazophylacium Belgicum. From these St. Amatus is venerated on the Ides of September, dying at Broyles near St. Mauront, and thence translated to Douai, as is said in the Life of St. Mauront V May, and St. Rictrudis XII May. St. Gurdinellus is venerated XVI October. Of this and St. Onesimus the bodies from Soissons alone translated relate others. The cultus of the same St. Onesimus among the Douai people is also testified by Molanus, in the Additions to Usuard and in the Natalia Sanctorum Belgii, with a long eulogy from the Life; Miræus in the Belgian Fasti, Canisius in the German Martyrology, Saussaius in the Gallican, Galesinius, Ferrarius and others.

LIFE

From a MS. Codex of Long-Pont.

Onesimus, Bishop of Soissons in Gaul (St.)

BHL Number: 6333

FROM A MS.

[1] In the solemnities of the holy Fathers, in divine praises it befits us to be assiduously engaged: for to this purpose on festival days human leisures are indulged, that the obeisances of immortality may more diligently be sought. Therefore let mind, He is held as Patron. senses, and tongue resound the confession of praise to Christ, while the annual solemnities of the most blessed Fathers are recalled, especially of those whose sacred presences we celebrate. Therefore there is at hand for us, dearest, the natal day of our Patron St. Onesimus: of whose life's deeds or miracles, although either consumed by the great oldness of times, or by the sloth of writers not handed down to the recollection of posterity; yet among the chief Confessors his most celebrated memory is held perpetually. Which could not be done, unless in the eternal foreknowledge of God it had been predestined: for those whom he with highest wisdom before the foundation of the world foreknew, these also to the praise and glory of his name predestined his clemency. piously brought up B. Onesimus therefore obtained mercy and the grace of blessing, because in his times he wrought justice. Indeed in the years of adolescence he began to be devoted to God, and to all the supernal homeland of life with all desires to pant. Against the incentives of vices also he learned to act manfully, so that with freer mind he could enter the way of virtues gladly. Then promoted to the lot of the Clericate, he receives sacred Orders: step by step he ascended the grades of sacred Orders. But since the vice of pride is wont to insinuate itself frequently into the works of the just, with the greatest difficulty of fear, he received the ministry of the altar.

[2] No small annoyance was upon the holy servant of God, that still the vain sect of Gentile superstition had claimed almost all the borders of Soissons. For still in the valley of Soissons the tender infancy of the nascent church was sprouting forth, as the more ancient monuments of the Annals hand down. For it is read that the happy course of martyrdom completed, after the souls of SS. Crispinus and Crispinianus the martyrs sought the palace of heaven, in vision they approached the Roman Pontiff, after the martyrdom of SS. Crispinus and Crispinianus, and that as a most vigilant Pastor to the seats of Soissons as soon as possible he should direct, evidently they admonish, who should both win the people acquired for God, and the Church made fruitful with new offspring with the food of the word should nourish and with the foundation of faith should solidify. Soon the holy Roman Bishop, certain of the oracle, religious for his office, with the grace of Apostolic blessing exalted the venerable Sixtus, and the Bishops St. Sixtus, and him to be made head as Bishop in the Church of Soissons he directed. Into which city having entered the happy successor of the aforementioned Martyrs, he entered upon happy labors. Sinitius, But because according to the voice of the Gospel he saw the regions whitening for harvest, Sinitius of his Soissons diocese he consecrated Bishop: but he himself the great metropolis of Reims with the office of preaching penetrated, and the Church of Reims under the Prefect Christ as the ^b first Pastor undertook to govern. Where acting assiduously the things of God, he obtained both by passion and by faith the college of the aforementioned Martyrs. His footsteps with equal faith and the same devotion having followed Sinitius, St. Divitianus, in similar order ^c St. Divitianus he constituted Bishop of the Soissons people, St. Divitianus, and he himself in the Reims chair was placed, lest by the labor of his Master Sixtus the people acquired for God should be endangered. and 3 others, Not much later, St. Divitianus from mortal life removed, Rufinus the Pontifical infulae received, whom Filanus succeeded, then ^d Mercorinus, in the Episcopate completing the senary number of his offices, already filled with sevenfold grace, into the ministry of preaching for himself beloved he attached Onesimus. And rightly Onesimus into the house of the Lord is taken up as minister of the word, from that ^e Onesimus disciple of the Apostle Paul nowhere degenerate, of whom among other things to Philemon he writes, that he had committed to him the word of preaching, and Bishop of the Ephesians had ordained. He was meanwhile being heard by the hidden judgment of divinity, lest anything should be lacking to the soon-to-be Apostolic Pontiff: he is created Bishop, and in wonderful manner the people in the cult of God through the holy man was kindled, daily by him illuminated by miracles and teachings. Why do I delay with more things? Mercorinus closes the last day of life: Onesimus by one voice all demand: there is a common voice of joy in the people, by which in choosing him unanimously is acclaimed God's servant. Are completed in the Elect of God the divine duties, according to the institutes of Ecclesiastical sanction: a solemn day is appointed in dense crowds up to the horn of the altar, in which by his sharers Onesimus is consecrated with the oil of divine unction. The face of Onesimus is gladdened in the oil of sanctification, since in the brilliance of mind through the manifestation of the holy Spirit, to interpellate God for the salvation of the people, he is taken up as mediator.

[3] he destroys the idols, O truly happy Church, which is undertaken to be governed by so great a Pastor! happy also the sons, who merit so great a Patron, by whose leading they may swiftly come to Christ! Now Soissons puts off her wild necks under so great a Pastor with sweet royal yoke, and of the Evangelical law accepts the light burden: over which previously the right of the demoniac power had ruled. From the foundations they overthrow the altars of the false Gods, who before content with vain religion, were worshipping the simulacra of demons. Everywhere are destroyed the shrines of the Pagans, and from everywhere the illustrious stigmata of the holy Cross are preached. To the baptism of the Church in flocks flows together the throng of believers, he plants the faith. that with the remission of sins received it may proceed, whitened by the salutary fountain of the laver. The way of the commandments of God Onesimus ran with the other Saints, so that we also informed by his examples through the same way may know to run: of spiritual charisms of virtues by the grace of God he not only deserved, but in the same virtues while he lived nobly knew how to use. To whomever in the anguish of tribulation he succoured, and to those affected with whatever calamity he applied the help of his consolation: for what to himself, he helps all: this without doubt he expended on all others. Foreign damages as if his own discomforts he lamented, and so the losses of others bore many increases of virtues for him through the offices of charity. Everywhere is made an innumerable concourse of people, where the arrival of the highest Pontiff is awaited.

[4] Gifts of health are not delayed for the sick, where the heavenly physician deigns to lay his hand through his servant. All without distinction are received, and to all with prevenient grace help is given. To the blind indeed long denied lights become open, accessible become to the deaf the long-lasting cloisters of deafness, he is famous for miracles: the tongue of the mute heavenly loosed through the Saint perfectly knows how to bring forth perfect words, and even the maimed in the agility of work in the presence of the man of God are altogether made fit: the unclean spirit from the possessed withdrew, often expelled by the help of his intercession. Whatever weakness of the people came to the holy man, prompt for the better to heal divine virtue through his servant restored. So great therefore signs of miracles the order of just necessity demanded, on account of the tender infancy of the nascent Church in the valley of Soissons: for signs are given to unbelievers, not to believers. Yet in all the holy servant of God had the keeper of humility as the greatest virtue: he loves God: who if ever outside himself he did strong things, preferred to be hidden within himself, lest captured by human opinion he should be carried over himself. For such prerogatives of merits he ascended the height of perfection, and nothing in this world wished to seek, but ardently with desires for his Creator to gape. To him he panted incessantly, to whom with devout mind everywhere he had clung: because he had taken wings as a dove, by which he could fly to the heavenly things and rest. Therefore he truly loved God, whose precepts with all his heart he kept. Whence it happened, that loving he sought, whom seeking he found; lest from his love he could be torn even in temptation, when even in affliction he was inflamed.

[5] he suffers adversities: O how many injuries and reproaches, in the midst of the depraved and perverse people, where he dwelt, he endured! O how many crosses he undertook for himself, who in his body the flux of luxury he could subdue! For without iron, long martyrdom in his members he endured, that what the shedding of blood had not conferred, the prolonged vexation of the members in the wearing of the scourge might confer. The first contest for him had been in great tenacity of food and drink, that with proclaimed parsimony in both, as it were without Ceres and Liber, Venus might grow cold. Pale was the face he drew from too many fastings, and constant in vigils was his mind, and his soul devoted to God was at leisure for prayers. It happened at length, that his exit from this world drew near, and he should take the triumph of glory over the conquered enemy, and to his King with the palm of victory should come, piously dies: who never in his battle knew how to turn his back. For as much as it pleased God, he happily administered the office of his Pontificate: and so struck with bodily affliction, until the last times of his life he was led. Secure therefore he awaited the Judge, whom with all desire he had awaited as coming; and who him, from the consideration of humanity, not long afterwards would transfer to the contemplation of his divinity. Therefore prevented by languor, from divine praises he ceased not; and his term of course completed, with bitter pain even unto death he was seized; and full of days, the spirit demanded by divine works to Christ he rendered ^f. With safe faith we believe, that in the obsequies of so great a Pontiff the obeisances of Angels were not lacking: who his holy soul, removed from the flesh, from labor to rest, from earthly things would transfer to heavenly.

[6] But he was buried in the church of St. George the Martyr ^g outside the borders of the city of Soissons, on this side of the river Aisne in the fisc of Crouy, in the village, which afterwards by the name of St. Medard is held named and distinguished. Many in his transit appeared signs of miracles, and to his tomb the sick often come, he is buried in the church of St. George, that they may bring back the desired remedies of their health: and so they return with joy, those who oppressed by the anguish of any infirmity offer themselves to the heavenly physician. All which things to the praise of him are done, by whose gift the Saints exist as wonderful: who while from him they receive the fullness of grace, with perfection cohere with justice. Of which fullness the blessed Confessor and Bishop Onesimus in the heavenly court with Angelic spirits exults: and what here he acquired in journey, there without doubt he obtained in arrival. For now among the supernal citizens he shines, and among the fiery stones of the diadem of the King eternal as a precious gem he sparkles. Now in the supernal court of that Divine majesty he enjoys the presence, he is invoked by the Author. in which the Cherubim and Seraphim desire to look incessantly burning. With due praises therefore his solemnities let us celebrate, and let us diligently embrace his presence of body, who while he lived was the vessel and habitation of the holy Spirit. Let us at length implore his pious suffrages, that worthy remedies for the languors of our souls he may bring; and so let him with us in the present ask earnestly to live blessedly, that in the heavenly things we may merit eternally to assist, to the praise and glory of the holy and undivided Trinity and inseparable Unity: whose virtue, honor and dominion remains without end forever and ever. Amen.

ANNOTATIONS.

ON MANY HOLY MARTYRS KILLED AT ALEXANDRIA.

A.D. CCCLXXII

Many Martyrs, killed at Alexandria (SS.)

G. H.

In the tablets of the present-day Roman Martyrology is set forth on this XIII, as proper to Alexandria, the commemoration of many Holy Martyrs, who for the Catholic faith by the Arians in the church of Theonas were killed. How great a persecution from these Arians St. Athanasius Bishop of Alexandria bore, we have at length set forth on the day of his birthday, which is the second of this month. His successor in the Episcopate was Peter, partaker of his sweats, at home and abroad an assiduous companion, and of every kind of dangers with him experienced, and a defender of the true and orthodox faith. But the Rector of the province, given over to the cult of idols, a band of Gentiles and Jews having been gathered, the enclosures of the Church surrounded, ordered Peter the Bishop to go out, threatening otherwise to expel him unwilling. The admirable Peter therefore, perceiving the unexpected war, secretly went out; and having boarded a ship set out for Rome. In whose place Lucius the Arian was brought in, when he saw that the truly orthodox Alexandrian people were abstaining from the assemblies of the Arians; having worshippers of idols in place of attendants, some he tore with blows, others he shut in prisons, others he forced to flight, even devastated the homes of others in barbaric fashion. These things Theodoret, Bishop of Cyrus, indicates in book 4 of the Ecclesiastical History chapter 21, adding that Peter the Bishop better commemorates all these things in an epistle, which he interwove into his work chapter 22, and which cited in the Notes by Baronius we hence give. The same persecution mentioned by St. Gregory of Nazianzus, Rufinus, Socrates, Sozomen, Theophanes, whom below we shall report.

EPISTLE OF PETER BISHOP OF ALEXANDRIA.

Many Martyrs, killed at Alexandria (SS.)

EPISTLE OF BISHOP PETER.

CHAPTER I.

Sacred Virgins ravished, killed. Various insolences.

[1] The Rector of the province ^a Palladius, of the Gentile sect and a constant worshipper of idols, the Prefect Palladius bursting into the church who for war against Christ to be carried often had exercised himself, having gathered a multitude made an attack on the Church, just as if to subjugate Barbarians he were hastening. Then indeed most foul deeds were perpetrated; which when I myself wished to relate, so great pain to me did the recollection of them bring, that a huge abundance of tears I shed: and in that state I would have remained very long, unless by divine reflection I had repressed my grief. For the crowd having entered into the Church, which they call [b] Theonas, in place of grave words the praises of idols they sang: after obscene words, in place of the reading of the sacred Scriptures unseemly clappings of hands, and broken with obscenity voices they used: such finally reproaches against the Virgins of Christ, which not even the tongue bears to bring forth: for foul is the very utterance. Certainly of intelligent men whoever these things only heard, immediately stopped his ears, and chose rather to be deaf than to hear the obscenity of those with his ears. But would that they had been content with words and so had erred, nor exceeded the petulance of words by the very deeds. For insults, however great they may be, are tolerable to those, in whom the wisdom of Christ and divine commandments reside. But these, the sacred Virgins are led naked through the city. as vessels of wrath prepared for destruction, with extended nose emitting a foul sound through the nostrils, and trumpets, so to speak, and pipes from afar emitting, tore the garments of the holy Virgins of Christ: whose continence the likeness of the holy Angels expressed: and them naked, just as they were born, through the whole city they led, petulantly mocking them, as it pleased them: and all things were altogether cruel and unheard of. they are ravished and killed, But if anyone on account of these things seized by compassion, wished to hinder them and with words to admonish them, wounded he went away. But, O calamitous matter! ^c Many Virgins by force were ravished; many, while their heads were beaten with cudgels, remained lifeless. And not even the bodies were permitted to be committed to burial. Many bodies certainly, with great grief of the parents, until now cannot be found.

[2] But why do I pursue small and light things, if compared with greater? Why do I delay with these, or do I not rather hasten to those things which press? in which you will admire, I well know, the clemency of the Lord; and with us astonished long you will remain, and stupefied, that the universe he did not overwhelm. an effeminate boy dances on the altar, For things which were not done nor heard in the days of our fathers, as Scripture says, these on the very altar the impious perpetrated. For as on the platform of a wanton stage; a boy, who had abjured the male sex and affected female, his eyes painted with stibium and anointed, just as the simulacra of those have wont to have, in feminine habit on the very holy altar, where we invoke the coming of the Holy Spirit, they made him dance, with loosened motion, hither and thither his hands throwing about and gesticulating, themselves laughing immoderately and emitting nefarious voices. Indeed even this they thought looked toward lasciviousness, another naked harangues against Christ. and the past decorums rather than impieties they esteemed, a certain one of their number of most known foulness, who together with his garment had put off shame, naked just as he was born, on the throne of the Church having placed, infamous preacher against Christ they greeted. For in place of the divine words he was bringing forth foulness, in place of grave words wantonness, in place of piety impiety, in place of continence whoredom, adultery, masculine love, theft, food and drink, of the life of men useful things to be teaching.

ANNOTATIONS.

CHAPTER II.

Under the Pseudo-Bishop Lucius, Presbyters and Deacons XIX, after various promises and threats, tortured and sent into exile.

[3] When these things were so happening, and ^a I had withdrawn from the Church (for how could I not have gone away, when the soldiers were making an attack, the people had been hired by money to make tumult, money was being disbursed, a multitude of Gentiles enticed by great promises was at hand?) Our successor is sent, who the Episcopate, After the departure of Peter as if some secular Magistracy, had bought with a price; [b] a certain Lucius, plainly studying the impudence and acts of a wolf, to imitate, neither in a Synod of Orthodox Bishops, under the Pseudo-Bishop Lucius, nor by the suffrage of legitimate Clerics, nor by the petition of the people elected, as the Ecclesiastical laws require. There were together with him (for not a simple entry of his could have been) not any Bishops, not Presbyters or Deacons, not a multitude of people. He was not preceded by monks, hymns drawn from the Scriptures singing: but [c] Euzoius, who once when he was Deacon of our Alexandria, in the holy and great Synod of Nicaea together with Arius was deposed: now ^d indeed devastates the Church of Antioch by his presidency. Together also the Count of Comitatensian largesses, [e] Magnus by name, leading with him an immense multitude of soldiers, who in every impiety always is known to be in the front ranks…

[4] Who immediately, with no moment of time interposed, a bitter attendant and most cruel Satrap, having gathered a multitude of those, Presbyters and Deacons XIX captured, who under his care and leadership were, Presbyters and Deacons nineteen in number he seized, of whom several had passed eightieth year: and as if in some detestable deed and contrary to the Roman laws caught they had been, a public judgment having been established, he himself ignorant of the Christian laws concerning virtue, the ancestral faith handed down to us through the Fathers to betray he compelled them, incited to Arianism asserting that this would be most pleasing to the most clement Augustus Valens. Assent, wretched ones, he was crying, assent to the dogma of the Arians. For although true is the religion which you worship, yet God will pardon you: since not spontaneously, but compelled by necessity, you would do this. For for necessity indeed an excuse is always left: but free will accusation follows. These reasons therefore having before your eyes, with all delay cast off, eagerly come forth to subscribe to the Arian dogma, with promises and threats, which now in clear words preaches Lucius. But hold for certain, that you, if indeed you obey, shall obtain monies and wealth and honors from the Emperors: but if you refuse, prison, torments, examinations, scourges and tortures you are about to undergo: and stripped of monies and all possessions and exiled from the homeland, into harsh and inconvenient places shall be deported. In this manner that generous man, with fraud and enticements his threats tempering, was at once exhorting and forcing all to from the pious opinion withdraw.

[5] But they, the betrayal of piety more bitter than every torment considering, as truly it is, generously persisting in the orthodox faith with these words by him forced responded, his fraud equally and his threats by virtue and greatness of mind treading down: Cease at last, cease with these words to terrify us. Cease to bring forth empty discourses. For we worship not a novel nor recent God (although like the waves of the sea you foam emptily, and like a vehement wind with a crash you rush in) to right and pious doctrine even unto the last breath we shall adhere; not lacking power, not lacking wisdom, not without truth ever to have been thinking God: for not him sometime Father, sometime not to have been shall we say, according to that impious Arian, the Son temporal believing to be. For if the Son is a creature, as the Ariomaniacs say, nor consubstantial with the Father; to nothing even the Father will be reduced, since according to themselves, with the Son not existing, the Father sometime would not have been. of the Son consubstantial with the Father, If however always is the Father, with there existing from him namely a true offspring, and not by efflux (for God is free of passion) how is it possible, that he is not insane and witless, who concerning the Son says, There was a time, in which he did not exist, to whom all things must owe their accepted gifts, that they exist? For this cause our Fathers, who from the whole world of lands came together at Nicaea (from whom these falling away, deservedly were made spurious) when the perverse opinion of Arius, which now this younger one defends, with anathema they had condemned; the Son to be of no other substance than the Father they said, just as now you compel us to say: but from one and the same substance. Which with pious sense rightly understanding, from many divine voices into one gathered, Consubstantial they confessed to be.

[6] These and other such things when they had said, them many days the Count detained in prison, thinking by this deed to draw them away from their pious opinion. shut in prison But they, like most strong athletes in a stadium, with all fear cast aside, with deeds done bravely by the elders from divine mind themselves fortifying, with loftier mind for the defense of piety were standing, the tortures considering as the gymnasium of virtue. When therefore in this manner they were contending, and a spectacle, as Blessed Paul says, were made to Angels and men; the whole city ran together to see the athletes of Christ, who the scourges of the Judge torturing them by their endurance overcame, and trophies against impiety through patience were erecting, and over the Arians openly with various torments they are afflicted: triumphed. 1 Cor 4:9 they are afflicted with various torments: Whom that most bitter enemy, with threats and frauds subdued, to the impious faction against Christ he thought he was about to surrender. Wearied therefore in inflicting, what he was contriving, torments; when the universal people frequently was groaning and lamenting; this cruel one and alien from every sense of humanity, having again called together unsettled crowds and accustomed to make tumult, them to judgment, or rather to ready condemnation calls near the port of the city; with Gentiles and Jews many acclamations against them, hired with reward, they are condemned to exile. according to custom hurling. And when they themselves to manifest impiety of the Arians to yield would not, with the universal people before the praetorium lamenting, he brings forth a sentence on them, that from Alexandria departing, into the city of Phoenicia [f] Heliopolis they should migrate: in which not even to hear the name of Christ does any of the inhabitants endure: for they are all worshippers of simulacra.

[7] Soon when he had ordered them to board a ship, himself in the port standing (near, in the public bath he had brought sentence against them) a drawn sword he was displaying; placed on the ship, thinking by this deed to terrify those, who with the two-edged sword had often wounded the hostile demons. Thus therefore he orders them to set out, with no provisions equipped, having absolutely no consolation for bearing exile: and what is wonderful and incredible is, with the sea foaming, and through this (as I judge) being indignant, nor enduring, so to speak, that through the reception of these men, he should be participant and partaker of an unjust precept: for it was demonstrating the barbarian purpose of the Judge, to those also who were ignorant of it. Truly therefore can it be said, with the struggle of the whole city The heaven was astonished, on account of this deed. For the whole city groaned, and to this present day mourns. And some indeed striking their breast repeatedly with hands, were emitting a huge sound: others were lifting hands together and eyes to heaven, attesting violence, almost saying these things: Hear, heaven, with ears perceive, earth, how unjust are the things, which are done. Then with wailing all things were full, dirges and lamentations throughout the whole city resounded. And a river indeed of tears, the very sea by its inundation covering, flowed forth from all suddenly. So when the above-mentioned standing on the shore, was ordering the rowers, that they should spread the sails; then the indiscriminate howl of virgins and women, of old men and youths, and lamentations mixed with bitter tears, and the cries of all together joined, the roar of the winds, which were dashed against the waves of the troubled sea, far surpassed. Meanwhile the above-mentioned in this manner sailed to Heliopolis, they are carried away to Heliopolis. in which city are all worshippers of idols: where the studies and institutes of the devil flourish tending to pleasure; where the horrid dwellings of wild beasts; for it is everywhere surrounded by mountains contiguous to heaven itself.

ANNOTATIONS.

CHAPTER III.

Slaughter of many. Exile of Monks, Bishops, Clerics.

[8] When all after these things in the middle of the city publicly and privately individuals were groaning, and mournful words were pouring forth (for not even to weep were they permitted, forbidding it Palladius the Prefect of the city of Alexandria, Many, slain, who himself also was most given over to the cult of demons) many of those weeping seized, and first delivered to custody, then beaten, tortured, to the ^a Phennensian and Proconnesian mines were condemned, men who for the defense of the Church with divine zeal kindled had fought. Most were monks, of more accurate and stricter life through zeal [b] inhabiting the desert, three and twenty in number. among them 23 monks With whom a little later a Deacon also, who from our most beloved Damasus Bishop of the city of Rome consolatory and at the same time communicatory letters had brought, with hands behind his back bound, publicly by executioners was led, no otherwise than as a notable malefactor. Who when with the torments of murderers, and still more bitter, he had been tortured; with stones and lead-tipped lashes his neck for a long time beaten, are condemned to the mines a ship on the sea he boarded, just as the others, with the divine Cross's sign his forehead consigned, and of every care and consolation destitute, to the bronze mines was given which are at Phenne.

[9] Further while the Judge the tender bodies of children was still torturing, others slain are denied burial. some near the very corpses remained, with not even the honor of obsequies paid to them; when parents, brothers and kindred, the whole, as I might say, city had begged that this one last consolation be granted to them. But oh! the supreme inhumanity of the judging, or rather of the condemning! Who for piety had contended, were not judged with murderers, lying with bodies unburied. Who strenuously had fought, to wild beasts and birds to be torn were exposed. Who to fathers of the slain to be compassionate on account of conscience had wished, just as if a grave deed they had committed, those compassionating are beheaded. were beheaded. What Roman law, what sentence of the barbarians, ever animadverted on those, who had grieved with parents? Who ever from the ancients perpetrated so iniquitous a deed? Pharaoh once ordered, that the male children of the Hebrews be killed: but envy and fear had suggested this command to him. By how much those things, which then were done, are more humane than those which now we behold? By how much more desirable, if a choice be given of injury? By how much more preferable, if iniquity be compared, although vices cannot be separated from each other? Incredible are the things that are said, immense and grievous, cruel and barbarous, harsh and bitter: in these however were delighting and exulting the followers of the Arian dementia. And while the whole city was lamenting (for there was no house, just as in Exodus is written, in which there was not [c] a dead person) yet those, whose mind, exercised in every crime, with no iniquity could be sated, by no means rested.

[10] For their purpose toward worse always sharpening, the venom of their wickedness even unto the Bishops of the province they brought forth, having as attendant and minister of the crime the Count of largesses, whom we said above to be Magnus. And some indeed to the Curia they handed over, others in other ways at their pleasure they vexed, leaving nothing untried, while all from every side they were eager to drag to impiety. XI Bishops are relegated to Diocaesarea, All things going round, just as parent and author of the heresy their devil, they seek whom they may devour. At length when their efforts were repelled by all, Bishops of Egypt eleven in number, men who from beginning age to old age through stricter life had inhabited the desert, who by reason and act had overcome the pleasures of the body, who pious faith were boldly preaching, who the doctrine of piety together with the milk of the nurse had sucked, who often had carried off victory over demons, who by their own virtue were striking shame into the adversary, who at last the Arian heresy with most wise speech were convicting and denoting, with the minister of his cruelty mentioned above Magnus used, [d] to Diocaesarea they relegated, a city which by the Jews killers of the Lord is inhabited. And yet like Orcus, with the death of brothers by no means sated, and the Antiochene Clerics to Neocaesarea. of their cruelty monuments mad and foolish everywhere on earth to leave they dared, fame from misdeeds eager to obtain. For behold again the Catholic Church Clerics dwelling at Antioch, who together with certain pious monks against their frauds had decreed to protest, when the ears of the Emperor with various accusations they had stunned, to Neocaesarea of Pontus to be relegated they made: who now perhaps even of life are deprived on account of the harshness of the places.

[11] Tragedies of this kind that time has experienced, worthy indeed of silence and oblivion, but which to letters have been handed down, against the reproach of those, who against the only-begotten Son of God their tongues have sharpened: who with pestilential blasphemy disease seized, not only against the Lord of all darts to throw they try, but also against his pious servants implacable war they have undertaken.

ANNOTATIONS.