October XXII

St. Philip, Bishop of Heraclea

and companions, mm.

From their original acts, published by Mabillon, in Vetera Analecta, t. 4, p. 134, and more correctly by Ruinart, p. 409; Tiliemont, t. 5.

a. d. 304.

Philip, a venerable old man, bishop of Heraclea, the metropolis of Thrace, was an illustrious martyr of Christ in the persecution of Dioclesian. Having discharged every duty of a faithful minister in the characters of deacon and priest in that city, he was raised to the episcopal dignity, and governed that church with great virtue and prudence when it was shaken by violent storms. To extend and perpetuate the work of God, he was careful to train up many disciples in the study of sacred learning, and in the practice of solid piety. Two of the most eminent among them had the happiness to be made companions of his martyrdom, namely, Severus, a priest, whose laborious and penitential life proved him to be a true disciple of the cross; and Hermes, a deacon, who was formerly the first magistrate of the city, and in that office, by his charity and universal benevolence, had gained the esteem and affection of all the citizens; but after he was engaged in the ministry, gained his livelihood with his own hands, and brought up his son to do the same. Dioclesian’s first edicts against the Christians being issued out, many advised the holy bishop to leave the city; but he would not even stir out of the church, continuing to exhort the brethren to constancy and patience, and preparing them for the celebration of the feast of the Epiphany. While he preached to them, Aristomachus, the stationary, (that is, an officer of the town,) came, by the governor’s order, to seal up the door of the church. The bishop said to him, “Do you imagine that God dwells within walls, and not rather in the hearts of men?” He continued to hold his assemblies before the doors of the church. The next day certain officers came, and set their seal upon the sacred vessels and books. The faithful, who beheld this, were much grieved; but the bishop, who stood leaning against the door of the church, encouraged them with his inflamed discourses. Afterwards the governor, Bassus, finding Philip and many of his flock assembled before the church door, gave orders that they should be apprehended, and brought before him. Being seated on his tribunal, he said to them, “Which of you is the teacher of the Christians?” Philip replied, “I am the person you seek.” Bassus said, “You know that the emperor has forbidden your assemblies. Surrender into my hands the vessels of gold and silver which you make use of, and the books which you read.” The bishop answered, “The vessels and treasure we will give you, for it is not by precious metal but by charity that God is honored. But the sacred books it neither becomes you to demand, nor me to surrender.” The governor ordered executioners to be called into court, and commanded Muccapor, the most noted among them for his inhumanity, to torture the holy prelate. Philip bore his torments with invincible courage. Hermes told the governor that it was not in his power to destroy the word of God, even though he should take away all the writings in which the true doctrine is contained. The judge commanded him to be scourged. After this he went with Publius, the governor’s successor, to the place where the sacred writings and plate were hid. Publius would have conveyed away some of the vessels, but being hindered by Hermes, he gave him such a blow on the face that the blood followed. The governor, Bassus, was provoked at Publius for this action, and ordered the deacon’s wound to be dressed. He distributed the vessels and books among his officers; and, to please the infidels and terrify the Christians, caused Philip and the other prisoners to be brought to the market-place, surrounded with guards, and the church to be uncovered by taking off the tiles. In the mean time, by his orders, the soldiers burned the sacred writings, the flames mounting so high as to frighten the standers-by. This being told to Philip in the market-place, he took occasion from this fire to discourse of the vengeance with which God threatens the wicked, and represented to the people how their gods and temples had been often burned, beginning with Hercules, protector of their city, from whom it derived its name. By this time, Caliphronius, a pagan priest, appeared in the market-place with his ministers, who brought with them the necessary preparations for a sacrifice and a profane feast Immediately after, the governor, Bassus, came, followed by a great multitude, some of whom pitied the suffering Christians, others, especially the Jews, clamored loudly against them. Bassus pressed the bishop to sacrifice to the gods, to the emperors, and to the fortune of the city. Then pointing at a large and beautiful statue of Hercules, he bade him consider what veneration was due to that piece. Philip showed the absurdity of adoring a base metal, and the work of a drunken statuary. Bassus asked Hermes if he, at least, would sacrifice. “I will not,” replied Hermes, “I am a Christian” Bassus said, “If we can persuade Philip to offer sacrifice, will you follow his example?” Hermes answered he would not; neither could they persuade Philip. After many useless threats, and pressing them to sacrifice at least to the emperors, he ordered them to be carried to prison. As they went along, some of the rabble insolently pushed Philip, and often threw him down; but he rose with a joyful countenance, without the least indignation or grief. All admired his patience, and the martyrs entered the prison joyfully, singing a psalm of thanksgiving to God. A few days after they were allowed to stay at the house of one Pancras, near the prison, where many Christians and some new converts resorted to them to be instructed in the mysteries of faith. After some time they were remanded to a prison contiguous to the theatre, which had a door into that building, with a secret entry. They there received the crowds that came to visit them in the night.

In the mean time, Bassus going out of office at the expiration of his term, one Justin succeeded him. The Christians were much afflicted at this change; for Bassus often yielded to reason, his wife having for some time worshipped the true God herself; but Justin was a violent man. Zoilus, the magistrate of the city, brought Philip before him, who declared to the saint the emperor’s order, and pressed him to sacrifice. Philip answered, “I am a Christian, and cannot do what you require. Your commission is to punish our refusal, not to force our compliance.” Justin said, “You know not the torments which shall be your portion.” Philip replied, “You may torment, but will not conquer me: no power can induce me to sacrifice.” Justin told him he should be dragged by the feet through the streets of the city, and if he survived that punishment, should be thrown into prison again to suffer new torments. Philip answered, “God grant it may be so.” Justin commanded the soldiers to tie his feet, and drag him along. They dashed him against so many stones, that he was torn and bruised all over his body. The Christians carried him in their arms when he was brought back to his dungeon. The enraged idolaters had long been in quest of Severus, the priest, who had hid himself, when inspired by the Holy Ghost, he at length surrendered himself, and was carried before the governor, and committed to prison. Hermes was likewise steady in his examination before Justin, and was treated in the same manner. The three martyrs were kept imprisoned in a bad air seven months, and then removed to Adrianople, where they were confined in a private country-house till the arrival of the governor. The next day, holding his court at the Therm, he caused Philip to be brought before him, and to be beaten with rods till his bowels appeared bare. His courage astonished the executioners, and Justin himself, who remanded him to prison. Hermes was next examined, and to him all the officers of the court were favorable, because having been formerly decurio, or chief magistrate of the city of Heraclea, he had obliged them all on several occasions, though he declared in his examinations that he had been a Christian from his cradle. He persisted in this profession, and was sent back to prison, where the holy martyrs joyfully gave thanks to Jesus Christ for this beginning of their victory. Philip, though of a weak and delicate constitution, did not feel the least inconvenience. Three days after this, Justin caused them to be brought again before his tribunal, and having in vain pressed Philip to obey the emperors, said to Hermes; “If the approach of death makes this man think life not worth preserving, do not you be insensible to its blessings, and offer sacrifice.” Hermes replied by showing the blindness and absurdity of idolatry; so that Justin being enraged, cried out, “Thou speakest as if thou wouldst fain make me a Christian.” Having then advised with his assessor and others, he pronounced sentence in these terms: “We order that Philip and Hermes, who, despising the commands of the emperor, have rendered themselves unworthy of the name of Romans, be burned, that others may learn to obey.” They went joyfully to the pile. Philip’s feet were so sore that he could not walk, and therefore he was carried to execution. Hermes followed him with much difficulty, being afflicted also in his feet; and he said to him, “Master, let us hasten to go to our Lord. Why should we be concerned about our feet, since we shall have no more occasion for them?” Then he said to the multitude that followed them, “The Lord revealed to me that I must suffer. While I was asleep, methought I saw a dove as white as snow, which, entering into the chamber, rested on my head, and descending upon my breast, presented me some meat which was very agreeable to the taste. I knew that it was the Lord that called me, and was pleased to honor me with martyrdom.” Fleury remarks, that this delicious meat seems to mean the eucharist, which the martyrs received before the combat. When they came to the place of punishment, the executioners, according to custom, covered Philip’s feet and legs with earth up to the knees; and having tied his hands behind his back nailed them to the pile. They likewise made Hermes go down into a ditch who, supporting himself upon a club, because his feet trembled, said smiling; “O demon, thou canst not suffer me even here.” Immediately, the executioners covered his feet with earth; but before they lighted the fire, he called upon Velogus, a Christian, and said to him; “I conjure you by our Saviour Jesus Christ, tell my son Philip from me, to restore whatever was committed to my charge, that I may incur no fault: even the laws of this world ordain it. Tell him also, that he is young, and must get his bread by labor, as he has seen me do, and behave himself well to everybody.” He spoke of the treasures of the church, or of deposites lodged in his hands. Hermes having spoken thus, his hands were tied behind his back, and fire was set to the pile. The martyrs praised, and gave thanks to God as long as they were able to speak. Their bodies were found entire; Philip having his hands stretched out as in prayer; Hermes with a clear countenance, only his ear a little blue. Justin ordered their bodies to be thrown into the Hebrus; but certain citizens of Adrianople went in boats with nets, and fished them out while they were entire, and hid them for three days at a place called Ogestiron, twelve miles from the city. Severus, the priest, who had been left alone in prison, being informed of their martyrdom, rejoiced at their glory, and earnestly besought God not to think him unworthy to partake in it, since he had confessed his name with them. He was heard, and suffered martyrdom the day after them. The order for burning the holy scriptures and destroying the churches, points out the time of their suffering to have been after the first edicts of Dioclesian. The 22d of October is consecrated in the Martyrologies to their memory.

A just and humble fear, the assiduous practice of penance, and all other virtues, the most fervent use of the sacraments, prayer, and meditation on eternal truths, a contempt of the world, and of the goods and evils of this life, and a constant attention to those to come, were the weapons with which the martyrs stood always prepared for the combat, and the source of the courage and strength which they obtained of God, and by which they triumphed. The spiritual persecutions of the world are often more dangerous than those of the sword, and they corrupt far more souls. The allurements of pleasure and riches; the pomps of vanity, and the snares of pride and ambition, murder more souls than the Neros and Dioclesians murdered bodies. We run into the arms of certain death if we expose ourselves to our enemies bereft of our weapons. Constant watchfulness, penance, prayer, and the like means above mentioned, are the bucklers with which we must be always shielded, that we may be rendered invincible against the devil.

SS. Nunilo And Alodia, Virgins And Martyrs

in spain

Roderic having dethroned and pulled out the eyes of Vitiza, the Gothic king of Spain, and excluded his children from the crown, usurped himself the throne, in 711. Count Julian, the most powerful nobleman in Spain, and governor of that part which was contiguous to the Straits, out of revenge for an insult which Roderic had offered his daughter, whom that tyrant had ravished, invited the Moors or Saracens from Africa into Spain Mousa, who was governor of those Saracens, having obtained the consen of the caliph Miramolin, sent first only twelve thousand men under a general named Tarif, who easily possessed themselves of Mount Calpe, and the town Heraclea, which these Moors called from that time, Gibraltar, or Mount of Tarif, from this general, and the word Gibel, which in Arabic signifies mountain; whence tna in Sicily was called by the Saracens, Gibel. These Moors maintained their ground in this fortress, and being reinforced from Africa, defeated the Spaniards in Andalusia. King Roderic was no more heard of after this battle; but two hundred years after, his tomb was discovered in a country church in Portugal; from which circumstance it is conjectured that he fled, and hid himself in that country. Tarif made himself master of Mantesa, Malaga, Murcia, and Toledo, the capital of the Gothic empire. Mousa, jealous of his success, crossed the Straits with another army, took Seville, Merida, and other places, and in three years time the Moors or Saracens were masters of all Spain, in 716, and carried away an immense booty. A misunderstanding arising between Tarif and Mousa, they were both recalled by Miramolin, and Mousa’s son Abdalasisa left governor of Spain, and Seville made the capital, though Tarif had resided at Cordova. The Spanish Goths chose Pelagius, the sole surviving prince of the blood royal, king of Spain, in 716, who assembled an army in the mountains of Asturias, recovered that country, Galicia, and Biscay, and afterwards Leon; and erected the Christian kingdom, called first of Asturias afterwards of Leon. This prince gave great proofs of his valor and piety; as did his successor, Alphonsus the Catholic. The Saracen governors, especially the third, called Abderamene, ruled with great cruelty, and often carried their arms into the southern parts of France, but were repulsed by Charles Martel. This governor Abderamene, surnamed Adahil, in 759 shook off all dependence upon the sultans of Egypt, took the title of king and fixed his court at Cordova; and the other Moorish governors in Spain imitated his example. After the first desolation of war many of these princes tolerated the Christians in their dominions, and allowed them to build new churches and monasteries under certain conditions, and according to the laws of a polity established by them. But, in the ninth century, a most cruel persecution was raised at Cordova, by king Abderamene the Second, and his son Mahomet.

Among the numberless martyrs who in those days sealed their fidelity to the law of God with their blood, two holy virgins were most illustrious. They were sisters, of noble extraction, and their names were Nunilo and Alodia. Their father was a Mahometan, and their mother a Christian, and after the death of her first husband, she was so unhappy as to take a second husband who was also a Mahometan. Her two daughters, who had been brought up in the Christian faith, had much to suffer in the exercise of their religion from the brutality of this step-father, who was a person of high rank in Castile. They were also solicited by many suitors to marry, but resolving to serve God in the state of holy virginity, they obtained leave to go to the house of a devout Christian aunt, where, enjoying an entire liberty as to their devotions, they strove to render themselves every day more agreeable to their divine Spouse. Their fasts were severe, and almost daily, and their devotions were only interrupted by necessary duties or other good works. The town where they lived, named Barbite, or Vervete, (which seems to be that which is now called Castro Viejo, near Najara in Castile, upon the borders of Navarre,) being subject to the Saracens, when the laws of king Abderamene were published against the Christians, they were too remarkable by their birth and the reputation of their zeal and piety not to be soon apprehended by the king’s officers. They appeared before the judge not only undaunted, but with a holy joy painted on their countenances. He employed the most flattering caresses and promises to work them into a compliance, and at length proceeded to threats. When these artifices failed him, he put them into the hands of impious women, hoping these instruments of the devil would be able by their crafty address to insinuate themselves into the hearts of the virgins. But Christ enlightened and protected his spouses, and those wicked women after many trials were obliged to declare to the judge that nothing could conquer their resolution. He therefore condemned them to be beheaded in their prison; which was executed on the 22d of October, 851, or, according to Morales, in 840. Their bodies were buried in the same place: the greatest part of their relics is now kept in the abbey of St. Saviour of Leger, in Navarre. Their festival is celebrated with an extraordinary concourse of people at Huesca in Aragon, and at Bosca, where a portion of their relics is preserved. See St. Eulogius Memorial, l. 2, c. 7; Ambr. Morales, in schol. ad Eulog. p. 286; Mariana, &c.

St. Donatus, Bishop of Fiesoli in Tuscany, C.

He was a pious and learned Scot, or Irishman, who, going a pilgrim to Rome, was stopped in Tuscany, and by compulsion made bishop of Fiesoli, in 816, which see he governed with admirable sanctity and wisdom. See his life compiled by Francis Callanius, bishop of Fiesoli; also the Roman Martyrology on this day; and Colgan, Act. SS. Hib. p. 237, n. 3.

ST. Mello, Bishop of Rouen, C.

called in the roman martyrology, melanius

He is said to have been a native of Great Britain; his zeal for the faith engaged him in the sacred ministry, and God having blessed his labors with wonderful success, he was consecrated first bishop of Rouen in Normandy,^* which see he is said to have held forty years. In the primitive ages, the surprising light of the gospel breaking in at once upon minds before clouded with darkness, men were startled at such great and infinitely important truths, and at the wondrous works and dispensations of the divine mercy, and the incomprehensible mysteries of love: their hearts were filled with a contempt and loathing of earthly things, totally disentangled from the world, and perfectly replenished with the spirit of their holy faith, of which, in our dregs of time, so little marks appear in the lives of Christians. Hence those primitive ages produced so many saints. St. Mello died in peace about the beginning of the fourth age; for Avitian, his immediate successor, assisted at the council of Arles in 314. The relics of St. Mello were removed to Pontoise for fear of the Normans, in 880; and remain there in a collegiate church, of which he is titular saint or patron. See F. Pommeraye, Hist. des Archev. de Rouen, p. 44; Usher, Antiqu. Britan. Gallia Christ. Nov. Trigan, &c.

ST. Mark, Bishop of Jerusalem, C.

The apostle St. James, and his brother, St. Simeon, were the two first bishops of Jerusalem. Thirteen bishops who succeeded them were of the Jewish nation: the last, called Judas, seems to have been crowned with martyrdom among the Christians whom Barchokebas massacred in 134. The Jews having received this Barchokebas as their king and messias, and broke into a second rebellion, the emperor Adrian destroyed all the buildings that had been erected at Jerusalem since Titus, and raised a new city near it which he commanded to be called lia Capitolina, which ever since the reign of Constantine the Great, has been honored with the old name of Jerusalem. The Jews being forbid by Adrian to come near the place, only Gentile Christians could dwell there, and Mark was the first bishop chosen from among the Gentiles to govern that church. He was a very learned and holy man, and after he had sat twenty years is said to have died a martyr in 156. See Eus. Hist. l. 4, c. 6; Sulpit. Sever. l. 2; Le Qulen, Or. Chr. t. 3, p. 146; also Usuard and the Roman Martyrology.

^* St. Nicasius, or Nicaise, or Nigaise, M., has been thought by some to have preceded St. Mello in the see of Rouen, but he seems not to have penetrated beyond the river Epte. In the province called French Vexio, where be suffered martyrdom with St. Quirinus, (or Cerin,) St. Scubiculns, and a woman called St. Pientia. He was a holy priest who preached the faith in Gaul about the time of the martyrdom of St. Dionysius of Paris. See F. Pommeraye, a Benedictin monk, Histoire des Archev. de Rouen. This saint’s name is usually written Nigaise, that he may not be confounded with Nicaise of Rheims.

 Butler, A., The Lives of the Fathers, Martyrs and Other Principal Saints (New York 1903) IV, 258-264.