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Pseudo-Ignatius · Epistle to the Antiochians 13:2Ignatius of AntiochI salute Cassian and his partner in life, and their very dear children. Polycarp, that most worthy bishop, who is also deeply interested in you, salutes you; and to him I have commended you in the Lord. The whole Church of the Smyrnaeans, indeed, is mindful of you in their prayers in the Lord. Onesimus, the pastor of the Ephesians, salutes you. Damas, the bishop of Magnesia, salutes you. Polybius, bishop of the Trallians, salutes you. Philo and Agathopus, the deacons, my companions, salute you, "Salute one another with a holy kiss."Exhortation to the Heathen 2:52Clement of AlexandriaThese counsels the Sibyl, who is at once prophetic and poetic, enjoins on us; and truth enjoins them on us too, stripping the crowd of deities of those terrifying and threatening masks of theirs, disproving the rash opinions formed of them by showing the similarity of names. For there are those who reckon three Jupiters: him of Aether in Arcadia, and the other two sons of Kronos; and of these, one in Crete, and the others again in Arcadia. And there are those that reckon five Athenes: the Athenian, the daughter of Hephaestus; the second, the Egyptian, the daughter of Nilus; the third the inventor of war, the daughter of Kronos; the fourth, the daughter of Zeus, whom the Messenians have named Coryphasia, from her mother; above all, the daughter of Pallas and Titanis, the daughter of Oceanus, who, having wickedly killed her father, adorned herself with her father's skin, as if it had been the fleece of a sheep. Further, Aristotle calls the first Apollo, the son of Hephaestus and Athene (consequently Athene is no more a virgin); the second, that in Crete, the son of Corybas; the third, the son Zeus; the fourth, the Arcadian, the son of Silenus (this one is called by the Arcadians Nomius); and in addition to these, he specifies the Libyan Apollo, the son of Ammon; and to these Didymus the grammarian adds a sixth, the son of Magnes. And now how many Apollos are there? They are numberless, mortal men, all helpers of their fellow-men who similarly with those already mentioned have been so called. And what were I to mention the many Asclepiuses, or all the Mercuries that are reckoned up, or the Vulcans of fable? Shall I not appear extravagant, deluging your ears with these numerous names?Exhortation to the Heathen 3:13Clement of AlexandriaSuperstition, then, as was to be expected, having taken its rise thus, became the fountain of insensate wickedness; and not being subsequently checked, but having gone on augmenting and rushing along in full flood, it became the originator of many demons, and was displayed in sacrificing hecatombs, appointing solemn assemblies, setting up images, and building temples, which were in reality tombs: for I will not pass these over in silence, but make a thorough exposure of them, though called by the august name of temples; that is, the tombs which got the name of temples. But do ye now at length quite give up your superstition, feeling ashamed to regard sepulchres with religious veneration. In the temple of Athene in Larissa, on the Acropolis, is the grave of Acrisius; and at Athens, on the Acropolis, is that of Cecrops, as Antiochus says in the ninth book of his Histories . What of Erichthonius? was he not buried in the temple of Polias? And Immarus, the son of Eumolpus and Daira, were they not buried in the precincts of the Elusinium, which is under the Acropolis; and the daughters of Celeus, were they not interred in Eleusis? Why should I enumerate to you the wives of the Hyperboreans? They were called Hyperoche and Laodice; they were buried in the Artemisium in Delos, which is in the temple of the Delian Apollo. Leandrius says that Clearchus was buried in Miletus, in the Didymaeum. Following the Myndian Zeno, it were unsuitable in this connection to pass over the sepulchre of Leucophryne, who was buried in the temple of Artemis in Magnesia; or the altar of Apollo in Telmessus, which is reported to be the tomb of Telmisseus the seer. Further, Ptolemy the son of Agesarchus, in his first book about Philopator, says that Cinyras and the descendants of Cinyras were interred in the temple of Aphrodité in Paphos. But all time would not be sufficient for me, were I to go over the tombs which are held sacred by you, And if no shame for these audacious impieties steals over you, it comes to this, that you are completely dead, putting, as really you do, your trust in the dead.Chronicon · Book 1 translated from Armenian 37:17Eusebius of Caesarea120th [300 B.C.] - Pythagoras of Magnesia-on-Maeander, stadion race. Ceras of Argos, [victor in] wrestling, tore the hooves off an ox.Chronicon · Book 1 translated from Armenian 39:19Eusebius of Caesarea172nd [92 B.C.] - Eudamus of Cos, stadion race. Protophanes of Magnesia-on-Maeander was the fourth after Heracles to win both the wrestling and the pancratium competitions.Chronicon · Book 1 translated from Armenian 40:18Eusebius of Caesarea196th [5 A.D.] - Pammenes of Magnesia-on-Maeander, stadion race.Chronicon · Book 1 translated from Armenian 50:21Eusebius of CaesareaLater on when he died, Seleucus was succeeded by his son, Seleucus called Ceraunus. However during his lifetime it happened that his younger brother Antigonus refused to accept the state of affairs and tried to take power. Antigonus had help and assistance from [Alexander], the brother of his mother Laodice, who controlled the city of Sardis. He also was allied to the Galatians in two battles. Seleucus won a battle in Lydia, but he was unable to capture Sardis or Ephesus, which was held by Ptolemey. Then Seleucus fought a second battle against Mithridates in Cappadocia, where 20,000 of his men were killed by the barbarians, and he himself lost his life. Meanwhile Ptolemey called Tryphon seized part of Syria, but his siege of Damascus and Orthosia was stopped in the third year of the 134th Olympiad [242 B.C.], [g346] when Seleucus advanced to that region. Antigonus the brother of Callinicus circulated around in greater Phrygia and placed the inhabitants under taxation. Then he dispatched his generals with an army against Seleucus. But he was betrayed by his own volunteers to the barbarians. But he escaped with a few men and went to Magnesia. The next day he fought again and won, with auxilliary military assistance from Ptolemy. He then married the daughter of Zielas. However, in the fourth year of the 137th Olympiad [229 B.C.] he fought twice in the country of Lydia and was defeated, and he warred with Attalus in the region of Lake Coloe. In the first year of the 138th Olympiad [228 B.C.], after a battle in Caria he was forced by Attalus to flee to Thrace, where he died.Chronicon · Book 1 translated from Latin 45:10Eusebius of Caesarea120th [300 B.C.] - Pythagoras of Magnesia-on-Maeander, stadion raceChronicon · Book 1 translated from Latin 47:22Eusebius of CaesareaProtophanes of Magnesia-on-Maeander was the fourth after Heracles to win both the wrestling and the pancratium competitions.Chronicon · Book 1 translated from Latin 49:1Eusebius of Caesarea196th [5 A.D.] - Pammenes of Magnesia-on-Maeander, stadion raceChronicon · Book 1 translated from Latin 60:7Eusebius of CaesareaAntigonus the brother of Callinicus crossed greater Phrygia, forced the inhabitants to pay tribute, and sent his generals with an army against Seleucus. But he was handed over by his own followers to the barbarians, and after escaping with a few men, set off for Magnesia. The next day he offered battle, and with the assistance of soldiers sent by Ptolemaeus, amongst others, he won a victory, and married the daughter of Zielas. [p253] However, in the fourth year of the 137th Olympiad [229 B.C.] he fought twice in the country of Lydia and was defeated, and he joined battle with Attalus in the region of Lake Coloe. In the first year of the 138th Olympiad [228 B.C.] , after a battle in Caria he was forced by Attalus to flee to Thrace, where he died.THE CHURCH HISTORY OF EUSEBIUS · Book 3 37:5Eusebius of Caesarea5 So when he came to Smyrna, where Polycarp was, he wrote an epistle to the church of Ephesus, in which he. mentions Onesimus, its pastor; and another to the church of Magnesia, situated upon the Maeander, in which he makes mention again of a bishop Damas; and finally one to the church of Tralles, whose bishop, he states, was at that time Polybius.The Preparation of the Gospel · BOOK 2 7:5Eusebius of Caesarea'Leander says that Cleomachus is buried at Miletus in the Didyrnaeum. Here, if we follow Zeno of Myndus, it would not be right to pass over the monument of Leucophryne, who is buried in the temple of Artemis in Magnesia, nor yet the altar of Apollo in Telmessus, which also, the story says, is the monument of Telmesseus the soothsayer.Theophania · Book 5 4:7Eusebius of Caesarea20. This is, by no means, a supposititious case. "Celsus," says Mr Bingham, (Antiq. Vol. i. Book i. c. ii. sect. 5.) "and others pretended that our Saviour studied magic in Egypt; and St Austin says, it was generally believed among the heathen, that he wrote some books about magic too, which be delivered to Peter and Paul for the use of his disciples. Hence it was that Suetonius, speaking in the language of his party, calls the Christians, Genus homimem superstitionis maleficae, the men of magical superstition. As Asclepiades, the judge in Prudentius, styles St Romanus the martyr, the Arch-magician. And St Ambrose observes in the Passion of St Agnes, how the people cried out against her, "away with the sorceress! away with the enchanter !" See also the note to Book iv. sect. 31, above. Origen contra Cels. Lib. i. pp. 22, 30. Lib. ii. p. 89, &c.Concerning Virgins · Book 1 3:2Ambrose of MilanThis treatise has a favourable beginning, since it is the birthday of the holy Virgin Agnes, of whose name, modesty, and martyrdom St. Ambrose speaks in commendation, but more especially of her age, seeing that she, being but twelve years old, was superior to terrors, promises, tortures, and death itself, with a courage wholly worthy of a man.Concerning Virgins · Book 1 3:3Ambrose of Milan5. And my task begins favourably, that since to-day is the birthday of a virgin, I have to speak of virgins, and the treatise has its beginning from this discourse. It is the birthday of a martyr, let us offer the victim. It is the birthday of St. Agnes, let men admire, let children take courage, let the married be astounded, let the unmarried take an example. But what can I say worthy of her whose very name was not devoid of bright praise? In devotion beyond her age, in virtue above nature, she seems to me to have borne not so much a human name, as a token of martyrdom, whereby she showed what she was to be.Concerning Virgins · Book 1 5:8Ambrose of Milan19. How much stronger are our virgins, who overcome even those powers which they do not see; whose victory is not only over flesh and blood, but also over the prince of this world, and ruler of this age! In age, Agnes indeed was less, but in virtue greater, triumphing over more, more constant in her confidence; she did not destroy her tongue through fear, but kept it for a trophy. For there was nothing in her which she feared to betray, since that which she acknowledged was holy, not sinful. And so the former merely concealed her secret, the latter bore witness to the Lord, and confessed Him in her body, Whom her age did not yet suffer to confess.Letters · Letters 31-40 6:3Ambrose of Milan36 and 37. Excellent words, but still words; excellent constancy, but that of a man; excellent letter, but that of |247 a philosopher. But amongst us, even maidens through desire of death have mounted even up to heaven by the lofty steps of virtue. Why should I mention Thecla, Agnes, or Pelagia, who sprouting forth as noble tendrils have hastened to death as if to immortality? The virgin exulted among lions, and dauntlessly beheld the roaring beasts. And to compare our history with that of the Indian philosophers, what Calanus boasted in words holy Laurence proved by his acts, for he was burnt alive, and surviving the flames said, 'Turn me and eat me.' Nor did the youths of the race of Abraham or the sons of the Maccabees strive less boldly; the former sung while in the midst of the flames, and the latter, during their punishment, asked not to be spared, but reproached their persecutor in order to enrage him more. The wise man therefore is free.ON THE DUTIES OF THE CLERGY · Book 1 42:7Ambrose of Milan213. What shall I say of those two-year-old children of Bethlehem, who received the palm of victory before they felt their natural life within them? What of St. Agnes, who when in danger as regards two great matters, that is, chastity and life, protected her chastity and exchanged life for immortality?Weights and Measures · English translation 29:14Epiphanius of Salamis597. Skopelos, otherwise Peparethos, was an island off the coast of Magnesia.Apocriticus · English Translation 4:23Macarius MagnesAN introduction to the Apocriticus of Macarius Magnes cannot be written on the ordinary lines. This is the first time that it has been introduced to English readers, and those who wish to study it in the original Greek will find it very difficult to obtain a copy of the only edition. My own study of this obscure and neglected author has probably been more lengthy than that of any one outside Germany, and it is therefore a great pleasure to share with others the result of it. He is still surrounded with so much uncertainty that it is impossible to offer final conclusions with regard to him, but he is full of an interest which is in many ways unique, and his work not only affords a critical problem which should prove fascinating to many besides myself, but also contains much that is both interesting and novel. The Apocriticus really presents us with two separate works, for the questions of a heathen objector are in each case quoted verbatim before the "answer" is given. As the objections represent an attack on the Scriptures in detail, and undoubtedly reflect the philosophy of Porphyry, the famous Neoplatonist of the third century, the reproduction of them preserves for us a form of anti-Christian literature in a fulness which has no parallel. I have therefore translated them without any abbreviation. The answers have proved too lengthy to give in full, but, rather than offer a mere selection, I have translated the most important parts, and given the rest in the form of a summary.Apocriticus · English Translation 4:29Macarius MagnesThe Apocriticus next appears in the sixteenth century, when it was one of the favourite weapons in the patristic armoury of the Jesuit Franciscus Turrianus (De la Torre) in his controversy with the Lutherans. He not only quotes from all the extant books, but makes a quotation from the lost fifth book. He gives the author's name as Magnetes, and places his date soon after A.D. 150. His opponents in the Eucharistic controversy refused to believe that there was such a book, and when search was made in S. Mark's Library at Venice, the MS. was nowhere to be found, though mentioned in the catalogue. Little is heard, about the book in the centuries that followed. Boivin, of Paris, considered the author to have been a younger contemporary of Athanasius. Magnus Crusius, a Gottingen professor, believed his opponent to be none other than Porphyry the Neoplatonist, and placed the work at the end of the third or beginning of the fourth century. He held that neither of the author's appellations was necessarily his proper name, as of course Macarius Magnes may simply mean "The Blessed Magnesian."Apocriticus · English Translation 4:31Macarius MagnesIn 1867 a MS. of the Apocriticus was discovered at Athens, and on the death of its first editor, C. Blondel, it was finally published by his friend Foucart, but without an introduction. This was supplied the next year by Duchesne, who believed that the Athens MS., was identical with the one lost three centuries before at Venice. As other evidence has been added since his time, this theory cannot now be accepted. He thinks |13 the author was from Magnesia, but locates his abode as near Edessa, giving him a date between A.D. 300 and 350. Concerning his opponent he makes the brilliant suggestion that he was the well-known Hierocles, who was something of a Neoplatonist philosopher, and a follower of Porphyry, but was also governor of Bithynia, and perhaps also at another time of Palmyra. This man wrote two books called Philaktheis Logoi (often simply referred to as Philalethes, or "Friend of truth"), and after addressing them "not against the Christians but to them," he became an instigator of the terrible persecution of the Christians which broke out under Diocletian in A.D. 303. I have found much to substantiate this theory, and shall therefore refer again to its acceptance.Apocriticus · English Translation 4:32Macarius MagnesHowever, a series of German critics refused to date the work from the fourth century, and identified the author with the Macarius, Bishop of Magnesia, who was at the Synod of the Oak in A.D. 403, and accused Heraclides of Ephesus of heresy in his following of Origen. This new German theory was really an old French one, which had been suggested by Le Quien nearly two centuries before. There is much to be said against it, as I have shown in my articles on this subject in the Journal of Theological Studies . It is quite impossible to repeat in this short introduction the arguments on this and many points, so I venture to refer the reader to what I have already written elsewhere. In 1911 Harnack took up the subject, and set forth lengthy arguments for the theory that the heathen objector is Porphyry himself, and actually suggested that it affords material for an edition of his lost treatise in fifteen books against |14 the Christians. But he has to admit that in any case the Apocriticus simply contains a series of excerpts from Porphyry made by a later anonymous writer, and that Macarius did not know they were from Porphyry, or he would not in one of his answers have referred his opponent to Porphyry's book De Abstinentia as an authority. With regard to the answers, Harnack accepts the theory of a later date, and puts aside my arguments in favour of, the earlier. For the many weaknesses in his theory, and the difficulties which may be better overcome by other explanations, I must again refer to what I have already written. The only other recent contribution to the subject was made by Schalkhausser, who searched for the solitary MS. of the Apocriticus in the National Library at Athens, and made the strange discovery that the MS. had been the property of the late librarian Apostolides, who had left it to his widow, and it was now not to be traced. It may be mentioned here that ten short fragments remain of another work of Macarius, his Homilies on Genesis. The only place where they are all to be found together is an appendix to the treatise of Duchesne. They contain the word Monogenes, which is the sub-title of the Apocriticus, as a title of God the Son. And the allegorical method used, including the interpretation of the coats of skins, shows the same following of Origen as we see in the rest of Macarius.Apocriticus · English Translation 4:46Macarius MagnesIn spite of the ambiguity of his double name, we may safely speak of the author as Macarius, and regard Magnes as a place-name, meaning "the Magnesian." |20 The question still remains whether the latter implies that he was Bishop of Magnesia. The fact that there was such a bishop, whose name was Macarius, has naturally suggested an identification of the two. Photius records that this Macarius came forward at the Synod of the Oak in A.D. 403 as one of those who accused Heraclides of Ephesus of heresy, his offence consisting of an undue following of Origen. But it is difficult to see how such a charge can have been brought by the author of the Apocriticus, who is himself steeped in Origenism. Not only was this the conclusion arrived at by Nicephorus, when he studied the book in the, ninth century, but it is obvious to any one who looks at it. And it is a complete puzzle why such a man should have thought it necessary to represent himself as having a desperate encounter with a heathen philosopher of a hundred years before, and facing his long-forgotten arguments in fear and trembling. And internal evidence is against the fact of the author having been a bishop. When his opponent says that, if to "drink any deadly thing" cannot hurt a true believer, this ought to be made a test in the choosing of bishops, there is no attempt at personal defence in the answer. And, after giving examples of great bishops of former time and the power of their prayers, he refers to those of his own day in a way that seems to indicate that he himself bore no such exalted position in the Christian community. It is true that Nicephorus called him a "Hierarch," and said there was a portrait of him on the MS. of his book, in which he was robed as a priest, but this does not prove anything. And it is evidently not in Asia Minor that the Apocriticus was written. It is not only that, as already |21 stated, he points his opponent to the East, and particularly to Antioch and Edessa, and that he once uses the Persian word "parasang" as a measure of distance. But, when he gives a list of countries which had not yet heard the Gospel, he locates Ethiopia as south-west, which implies that he was as far eastward as Syria. And yet he shows a special interest in Asia Minor also. In his list of heretics, in which he refers exclusively to those of the East, he speaks of Montanus of Phrygia, and Dositheus of Cilicia, and he shows a knowledge of the Encratites of Asia Minor, which suggests that those regions were familiar to him. He also knows details of other natives of those parts, such as Aratus, the astronomer of Cilicia, and Apollonius of Tyana, about whom he adds further facts to those mentioned by his opponent. When he mentions the heroes of the Church, there is one about whom he gives details, namely, Polycarp of Smyrna, concerning whom he records stories like those given in the Vita Polycarpi, which may have formed a local tradition. It is true that he turns to the West for the rest of his list, which has led Duchesne to the surmise that the author had visited Rome. And he recalls traditions about both S. Peter and S. Paul at Rome, which might suggest that he was linked with that part of the world, were it not that he speaks elsewhere of the Romans as "a barbarian race." Whether all this accords with the authorship of such a small-minded man as the Macarius of the Oak, who accused another of the same tendency which is so plainly seen in the Apocriticus, is very doubtful.Apocriticus · English Translation 4:47Macarius MagnesIt must be remembered that the title "Of Magnesia" does not necessarily imply that he was bishop there. It is often used of the locality whence a man derived his birth or upbringing, as is the case with Joannes Damascenlus, or John of Damascus. It seems better to picture |22 the author as a man bearing the very common name of Macarius, who was not a bishop, but came from Magnesia, and, after perhaps having travelled as far as Rome, had settled in Syria at the time that he wrote his book. As he makes no attempt to connect his opponent with Syria, and only refers him to those regions in an entirely natural way, there is no reason for thinking that his language is merely part of a literary device. And a reason for the neglect of his work from the first may find an explanation in the fact that his theology was entirely different from that of the schools of Antioch or Edessa which were flourishing during the fourth century. His allegorical method of interpretation, which is even fuller of Origenism than that of Origen himself, would have been distasteful to the theologians of the neighbourhood, which would explain the fact that his book seems to have been unappreciated, and allowed to pass into oblivion, the only MS. of it to be found in the ninth century possibly owing its preservation to the portrait which formed the frontispiece. Whether he wrote in the first decade of the fourth century, or at a later period, is impossible to decide with certainty. Harnack has evolved an elaborate theory of there being two men who are responsible for the heathen objections in the book, namely, Porphyry and an anonymous author who made excerpts from his book and issued them in the form of an attack on the New Testament and its teaching. Perhaps therefore I need not apologise for a similar attempt with regard to the answers, though in this case it is the earlier and not the later authority who is anonymous. I can imagine an Origenist writing a work, not far into the fourth century, in which he faced, probably by name, Hierocles and the arguments which he had brought against the Scriptures in his Philalethes, |23 a real dialogue being conceivably the foundation of his work. He was living in the East, but had visited Rome, and was also well acquainted with the eastern part of Asia Minor. He was a really great exponent of the Christian faith, and worthy to be ranked with some of the great fathers of that century. His work was seized upon by Macarius Magnes, the Bishop of Magnesia, who is heard of in A.D. 403, and worked into its present form, the original division of the two books of Hierocles being quite obscured. Nothing leads us to expect any great originality or literary talent or powers of Catholic exegesis from this Macarius. It well accords with what we know of him, that he should simply arrange another man's work. He carefully suppresses the names of both Hierocles and the man who had answered him, and alters just enough to make it appear a work of his own time, perhaps changing "200 years" into "300" (as Harnack suggested), and making the Trinitarian doctrine more definite when opportunity offered. He does not trouble to change the locality from the East to Asia Minor, nor to add to the list of earlier heretics, but it is perhaps he who is responsible for the details about a local hero, Polycarp of Smyrna. As an opponent of Origenism, he would not have used such methods himself, but he allowed those he found to remain in their place. He may have curtailed the number of questions and answers to suit his purpose, which would explain the occasional failure of sequence in the questions, to which Harnack has called attention. It is surprising that so weighty a work was not carefully preserved by the Church. But if, in addition to the fact that it contained blasphemous objections to Holy Writ, it bore the name of an obscure bishop, of whom what was known was not particularly to his advantage, it can easily be understood how it was soon forgotten and was very nearly lost to posterity. The above theory of authorship is merely a suggestion ; I leave it to others to improve on it. |24Apocriticus · English Translation 4:65Macarius MagnesLet me conclude by saying that my great hope in writing thus on Macarius Magnes is that many to whom his name has meant nothing will regard him with interest henceforth, and that those who know something of the Apocriticus will be induced to study it again for themselves, and possibly to help in the solution of those interesting problems which are still raised in connexion with it.Apocriticus · English Translation 4:66Macarius MagnesTHE APOCRITICUS OF MACARIUS MAGNESApocriticus · Footnotes 1:1Macarius MagnesMacarius Magnes: Apocriticus . -- FootnotesApocriticus · Footnotes 1:3Macarius Magnes1. tw~n a0pokritik~wn pro_j Ellhnaj lo&gwn . But the full title of the work is first given as The Apocriticus or Monogenes to the Greeks of Macarius Magnes, concerning the questions and solutions in the Gospel.Apocriticus · Footnotes 1:4Macarius Magnes2. The full title is again first given, in somewhat different form, as The Apocriticus or Monogenes to the Greeks of Macarius Magnes, concerning the questions and answers in dispute in the New Testament.Apocriticus · Footnotes 1:17Macarius Magnes15. See J.T.S. of April 1907 (vol. viii. No. 31), p. 404 et seq., Macarius Magnes, a Neglected Apologist, and July 1907 (vol. viii. No, 33, p. 546 et seq.).Apocriticus · Footnotes 1:20Macarius Magnes18. Georg Schalkhausser, Zu der Schriften des Makarios von Magnesia, Leipzig, 1907.Apocriticus · Footnotes 2:16Macarius Magnes39. Some scholars have regarded "The Blessed Magnesian" as simply a nom deguerre, or as suggesting an anonymous author, while others have simply written of him as Magnetes.Apocriticus · Footnotes 3:21Macarius Magnes69. Georg Schalkhausser, Zu der Schriften des Makarios von Magnesia, Leipzig, 1907, being No. 4 of vol. xxxi. in Texte und Untersuchungen, etc.Chronicle · Latin text of pages 188-332 65:2Jerome49 e Philisthion mimographus, natione Magnesianus, Romae clarus habetur. * 2 6Chronicle · Latin text of pages 188-332 65:14Jerome5 a Tredecim urbes terraemotu corruerunt, Ephesus, Magnesia, Sardis, Mosthene, Aegae, Hierocaesarea, Philadelphia, Tmolus, Temnus, Cymae, Myrhina, Apollonia Dia, Hyrcania. 5 18 in qua plurimas aedes construxerat, Caesaream Philippi vocavit, et Juliadem aliam civitatem.Chronicle · Pages 188-332 65:7Jerome49 e Philisthion the mime playwright, a Magnesian by birth, is considered important at Rome. * 2 6Chronicle · Pages 188-332 65:19Jerome5 a Thirteen cities were levelled in an earthquake: Ephesus, Magnesia, Sardis, Mosthene, Aegae, Hierocaesarea, Philadelphia, Tmolus, Temnus, Cymae, Myrhina, Apollonia Dia, and Hyrcania. 5 18 Paneas, in which he had constructed many buildings, Caesarea Philippi, and another city Julias.Letters · letter_130 1:7Jerome5. Why do I still delay to relate the sequel? When her wedding day was now close at hand and when a marriage chamber was being got ready for the bride and bridegroom; secretly without any witnesses and with only the night to comfort her, she is said to have nerved herself with such considerations as these: "What ails you, Demetrias? Why are you so fearful of defending your chastity? What you need is freedom and courage. If you are so panic-stricken in time of peace, what would you do if you were called on to undergo martyrdom? If you cannot bear so much as a frown from your own, how would you steel yourself to face the tribunals of persecutors? If men's examples leave you unmoved, at least gather courage and confidence from the blessed martyr Agnes who vanquished the temptations both of youth and of a despot and by her martyrdom hallowed the very name of chastity. Unhappy girl! you know not, you know not to whom your virginity is due. It is not long since you have trembled in the hands of the barbarians and clung to your grandmother and your mother cowering under their cloaks for safety. You have seen yourself a prisoner and your chastity not in your own power. You have shuddered at the fierce looks of your enemies; you have seen with secret agony the virgins of God ravished. Your city, once the capital of the world, is now the grave of the Roman people; and will you on the shores of Libya, yourself an exile, accept an exile for a husband? Where will you find a matron to be present at your bridal? Whom will you get to escort you home? No tongue but a harsh Punic one will sing for you the wanton Fescennine verses. Away with all hesitations! 'Perfect love' of God 'casteth out fear.' [1 John 4:18] Take to yourself the shield of faith, the breastplate of righteousness, the helmet of salvation, [Eph. 6:14-17] and sally forth to battle. The preservation of your chastity involves a martyrdom of its own. Why do you fear your grandmother? Why do you dread your mother? Perhaps they may themselves wish for you a course which they do not think you wish for yourself." When by these and other arguments she had wrought herself to the necessary pitch of resolution, she cast from her as so many hindrances all her ornaments and worldly attire. Her precious necklaces, costly pearls, and glowing gems she put back in their cases. Then dressing herself in a coarse tunic and throwing over herself a still courser cloak she came in at an unlooked for moment, threw herself down suddenly at her grandmother's knees, and with tears and sobs shewed her what she really was. That staid and holy woman was amazed when she beheld her granddaughter in so strange a dress. Her mother was completely overcome for joy. Both women could hardly believe that true which they had longed to be true. Their voices stuck in their throats, and, what with blushing and turning pale, with fright and with joy, they were a prey to many conflicting emotions.Lives of Illustrious Men 16:2JeromeIgnatius, third bishop of the church of Antioch after Peter the apostle, condemned to the wild beasts during the persecution of Trajan, was sent bound to Rome, and when he had come on his voyage as far as Smyrna, where Polycarp the pupil of John was bishop@ he wrote one epistle To the Ephesians, another To the Magnesians a third To the Trallians a fourth To the Romans, and going thence, he wrote To the Philadelphians and To the Smyrneans and especially To Polycarp, commending to him the church at Antioch. In this last he bore witness to the Gospel which I have recently translated, in respect of the person of Christ saying, "I indeed saw him in the flesh after the resurrection and I believe that he is," and when he came to Peter and those who were with Peter, he said to them "Behold! touch me and see me bow that I am not an incorporeal spirit" and straightway they touched him and believed. Moreover it seems worth while inasmuch as we have made mention of such a man and of the Epistle which he wrote to the Romans, to give a few "quotations" : "From Syria even unto Rome I fight with wild beasts, by land and by sea, by night and by day, being bound amidst ten leopards, that is to say soldiers who guard me and who only become worse when they are well treated. Their wrong doing, however is my schoolmaster, but I am not thereby justified. May I have joy of the beasts that are prepared for me; and I pray that I may find them ready; I will even coax them to devour me quickly that they may not treat me as they have some whom they have refused to touch through fear. And if they are unwilling, I will compel them to devour me. Forgive me my children, I know what is expedient for me. Now do I begin to be a disciple, and desire none of the things visible that I may attain unto Jesus Christ. Let fire and cross and attacks of wild beasts, let wrenching of bones, cutting apart of limbs, crushing of the whole body, tortures of the devil,-let all these come upon me if only I may attain unto the joy which is in Christ."Dialogues · Dialogue 2 13:2Sulpicius Severus"Butin what I am now about to narrate, I possess you, Sulpitius" (here he looked at me). "as a fellow-witness. One day, I and Sulpitius there were watching before Martin's door, and had already sat in silence for several hours. We did so with deep reverence and awe, as if we were carrying out a watch prescribed to us before the tent of an angel; while, all the time, the door of his cell being closed, he did not know that we were there. Meanwhile, we heard the sound of people conversing, and by and by we were filled with a kind of awe and amazement, for we could not help perceiving that something divine was going on. After nearly two hours, Martin comes out to us; and then our friend Sulpitius (for no one was accustomed to speak to him more familiarly) began to entreat him to make known to us, piously enquiring on the subject, what meant that sort of Divine awe which we confessed we had birth felt, and with whom he had been conversing in his cell. We added that, as we stood before the door, we had undoubtedly heard a feeble sound of peopletalking, but had scarcely understood it. Thenhe after a long delay (but there was really nothing which Sulpitius could not extort from him even against his will: I am about to relate things somewhat difficult of belief, but, as Christ is my witness, I lie not, unless any one is so impious as to think that Martin himself lied) said: ' I will tell you , but I beg you will not speak of it to any one else. Agnes, Thecla, and Mary were there with me.' He proceeded to describe to us the face and general aspect of each. And he acknowledged that, not merely on that day, but frequently, he received visits from them. Nor did he deny that Peter also and Paul, the Apostles, were pretty frequently seen by him. Moreover, he was in the habit of rebuking the demons by their special names, according as they severally came to him. He found Mercury a cause of special annoyance, while he said that Jupiter was stupid and doltish. I am aware that these things seemed incredible even to many who dwelt in the same monastery; andfar less can I expect that all who simply hear of them will believe them. For unless Martin had lived such an inestimable life, and displayed such excellence, he would by no means be regarded among us as having been endowed with so great glory. And yet it is not at all wonderful that human infirmity doubted concerning the works of Martin, when we see that many at the present day do not even believe the Gospels. But we have ourselves had personal knowledge and experience, that angels often appeared and spoke familiarly with Martin. As bearing upon this, I am to narrate a matter, of small importance indeed, but still I will state it. A synod, composed of bishops, was held at Nemausus, and while he had refused to attend it, he was nevertheless desirous of knowing what was done at it. It so happened that our friend Sulpitius was then on board ship with him, but, as was his custom, he kept his place at a distance from the rest, in a retired part of the vessel. There an angel announced to him what had taken place in the synod. And when, afterwards, we carefully enquired into the time at which the council was held, we found, beyond all doubt, that that was the very day of the council, and that those things were there decreed by the bishops which the angel had announced to Martin.Sermons · Sermon 273 1:14Augustine of HippoBlessed Agnes. The gods of the pagans are not to be compared to the martyrs.Sermons · Sermon 273 1:15Augustine of HippoBlessed are those whose passion has been recited. Blessed Agnes the saint, whose day of passion is today. A virgin who was what she was called. Agnes means "lamb" in Latin; in Greek, "chaste." She was what she was called: deservedly she was crowned. What then, my brothers, what shall I say to you about those men whom the Pagans worshipped as gods, to whom they offered temples, priesthoods, altars, and sacrifices? What shall I say to you? That they are not to be compared to our martyrs? Even this is an insult because I even mention it. To any, however weak, faithful believers, even those still carnal and needing milk, not solid food, let it be far from us that those sacrilegious ones be compared. Against one faithful old Christian woman, what is Juno worth? Against one weak and trembling old Christian man with all limbs shaking, what is Hercules worth? He defeated Cacus, Hercules defeated the lion, Hercules defeated the dog Cerberus: Fructuosus conquered the whole world. Compare man to man. Agnes, a girl of thirteen years, conquered the devil. This girl defeated him who deceived many about Hercules.Sermons · Sermon 286 1:7Augustine of HippoWhat do we say about Peter? He preached Christ, he was sent, he evangelized even before the Lord's passion. For we know the Apostles were sent to preach the Gospel: he was sent and he preached. How much he surpassed those Jews who were afraid to confess publicly! But still, he was not yet like Protasius and Gervasius. He was already an Apostle, he was first, he was close to the Lord. It was said to him: You are Peter, but he was not yet Protasius or Gervasius, he was not yet Stephen, he was not yet the boy Nemesianus; Peter was not yet like that; he was not yet as certain women, as girls, as Crispina, as Agnes; Peter was not yet what these women's frailty was.Sermons · Sermon 354 1:14Augustine of HippoTherefore, for the servant of God who has been caught by pride, envy immediately follows. It is impossible to be proud and not envious. Envy is the daughter of pride: but this mother does not know how to be barren; wherever she is, she immediately gives birth. However, in order that it not be among you, consider this: in the time of persecution, not only the virgin Agnes was crowned, but also the woman Crispina: and certainly, it is beyond doubt, some of the continent faltered then, and many among the married fought and conquered. Therefore, the Apostle does not say in vain to all the members of Christ: “In humility, value others above yourselves, and honor one another.” For if you consider these things, you will not regard yourselves as great. Rather, you should think more about what you lack than about what you have. Beware not to lose what you have; pray to obtain what you do not yet have. You should think about in how many things you are lesser, not in how many things you are greater. For if you think about how much you have surpassed another, fear arrogance. But if you think about how much still remains for you, you will groan; and when you groan, you will be healed, you will be humble, you will walk more safely, you will not fall headlong, you will not be inflated.Fragments · English translation 7:4Philip of Side(1) Take 4 pounds of soft iron and cut it up into small pieces. Take bark of the palm-nut—called elileg among the Arabs—15 mil. in weight; and also belileg , with the insides similarly cleaned out, that is, the bark alone—4 mil. in weight; and amblag , similarly cleaned out—4 mil.; and of the above-mentioned glass-makers' magnesia (feminine magnesia ), 2 mil. Pound all this together, not too finely, and mix it in with the 4 pounds of iron. Put it into a crucible—and level out the place of the crucible before applying the flames; for if you do not do this, so that it does not move this way and that, there will necessarily be problems in the melting process. Then, after this, add the coals, and heat up the crucible until the iron melts, and the [other] materials are united with it. And the 4 pounds of iron require 100 pounds of coals.Fragments · English translation 7:5Philip of Side(2) Note that if the iron is quite soft, it does not need the magnesia , but only the other materials. For the magnesia dries it out to excess, and it becomes fragile. But if it is soft, there is need of it [i.e., the magnesia ?] alone, so that it is higher. For this accomplishes everything.Fragments · English translation 14:20Philip of SideBerthelot, p. 332 n. 4, identifies this as "oxyde de fer ou de manganèse"—i.e., so-called "black magnesia " (see the introduction, Livr. 1, pp. 255-6).Ecclesiastical History, Third Part · Book 2 1:16John of Ephesus[II. 12.] Less fortunate were two ladies of equally high birth, who with others of patrician rank were fiercely attacked on all sides, breathing out terrible threats of fire, and menaces of death. And the rest, from the overwhelming misery of the persecution, fainted in the conflict, and for their wealth's sake, and houses and children and substance, submitted to communion, as far as form alone went. But these two boldly resisted unto death, and counted as nothing their possessions, and children and households. Of these the elder, whose name was Antipatra, was the mother-in-law of the consul John mentioned in the preceding narrative, and her daughter Georgia, who was also of consular rank, and a zealous believer, was John's wife. The other lady, whose name was Juliana, was the daughter of the consul Magnes, who himself was on one occasion banished with all his family, and Juliana among them, though he also was descended from king Anastasius: and subsequently Juliana herself became sister-in-law of king Justin, having married his brother. After much contention, therefore, and a manly contest, they placed both these ladies in nunneries, upon the straits of Chalcedon, and strict injunctions were given, and orders sent to the convents, in which they were severally confined, that unless they would consent to communion, their hair was to be shorn in monastic fashion, and they were to |110 wear the black dress used by the nuns, and be further compelled to perform the most menial labours. And these orders were strictly carried out, and they were made to sweep the convent, and carry away the dirt, and scrub and wash out the latrinse, and serve in the kitchen, and wash the candlesticks and dishes, and perform other similar duties. And as they could not endure and bear with patience such annoyances as these, they also, as far as appearance went, submitted to the Chalcedonian communion, to be set free, and escape from their miserable imprisonment in these convents, if convents they may be called. Upon their submission, they were allowed to return home, and restored to their former rank: but soon the time of chastisement from God came upon both king and patriarch, and they and all men breathed freely once again after their troubles.40 Homilies on the Gospels 11:1Gregory the DialogistHOMILY XI. Delivered to the people in the basilica of Saint Agnes, on her birthday.40 Homilies on the Gospels 12:1Gregory the DialogistHOMILY XII. Delivered to the people in the basilica of Saint Agnes, on the day of her birthday.Chronographia Tripertita · english 2:25Anastasius the Librariansaperet, plausus et choros et saltationes celebrans tumultus que faciens contristabat pontificem, non permittens cum quiete divina officia celebrare: saepe namque turbabat psal lentes. verum Ioannes hunc verbis mitigabat, ille vero E u doxiam contra Ioannem excitavit, quasi contra honorem sta tuae eius gereret. ergo contra Ioannem iterum odium, ite rum ira. ipse autem sermonem edidit, cuius initium est "iterum Herodias saevit." tunc inimicitia consummata i m peratricis adversus eum commota est, et iterum depositio et exilium. populus autem ecclesiam incendit, multique pro Ioanne periclitati sunt ; qui pulsus ab urbe in exilium missus p.124est, ubi et in domino obiit. qui cum esset in exilio, conse cratus est Arsacius frater Nectarii , qui ante Chrysostomum episcopus urbis regiae fuerat. Innocentius autem Romanus non communicavit eiectioni Ioannis, sed per litteras clerum consolatus est civitatis, et super temeritatibus indignaba tur. Epiphanius vero ad Cyprum navigavit, deo nimirum migrationem eius praenuntiante. aiunt autem quod et l o anni finem in exilio praenuntiaverit affuturum , similiter et Ioannes Epiphanio praedixerit quam in navi pertulit m o r p.125tem. eodem anno mortua est et Eudoxia. Arcadius autem cum se completo decimo quarto imperii sui anno mori cer neret, videns Theodosium iuniorem parvulum esse, et consi derans ne a quoquam insidiis appeteretur, hunc imperatorem appellavit, et ei curatorem per testamentum fore statuit H i s digerdem Persarum regem. Hisdigerdes autem Arcadii t e stamento suscepto, paceque sine invidia erga Romanos usus, Theodosio imperium conservavit, et Antiochum quendam m i rabilem atque rationabilem virum ei tutorem et paedagogum mittens, haec Romano senatui scribit. "Arcadio dormiente meque curatorem filii eius constituente, qui suppleat locum meum direxi. ne quis ergo insidias puero conetur, ne prac lium intolerabile contra Romanos commoveat." Antiochus vero cum imperatore venerat. ab Honorio autem patruo suo et Pulcheria sorore sua Theodosius perite in his quae Christianorum sunt erudiebatur, et erat pax inter Romanos et Persas, Antiocho maxime pro Christianis multa scribente; sicque dilatata est in Perside christianitas *),Marutha episcopo Mesopotamiae mediante. Mundi anno5901,divinaeincarnationisanno401,Theo p.127dosius iunior imperat; cuius imperii anno secundo Atticus *) christianitas] Vetus interpres epist. ad Magnes. quae S. Igna tio adscribitur: Non enim Christianitas in ludaismum credidit, sed Iudaismus in Christianitatem. FABR. 60 ANASTASII HISTORIA ECCLESIASTICA P.126Chronographia Tripertita · latin 2:22Anastasius the Librariansaperet, plausus et choros et saltationes celebrans tumultus que faciens contristabat pontificem, non permittens cum quiete divina officia celebrare: saepe namque turbabat psal lentes. verum Ioannes hunc verbis mitigabat, ille vero E u doxiam contra Ioannem excitavit, quasi contra honorem sta tuae eius gereret. ergo contra Ioannem iterum odium, ite rum ira. ipse autem sermonem edidit, cuius initium est "iterum Herodias saevit." tunc inimicitia consummata i m peratricis adversus eum commota est, et iterum depositio et exilium. populus autem ecclesiam incendit, multique pro Ioanne periclitati sunt ; qui pulsus ab urbe in exilium missus p.124est, ubi et in domino obiit. qui cum esset in exilio, conse cratus est Arsacius frater Nectarii , qui ante Chrysostomum episcopus urbis regiae fuerat. Innocentius autem Romanus non communicavit eiectioni Ioannis, sed per litteras clerum consolatus est civitatis, et super temeritatibus indignaba tur. Epiphanius vero ad Cyprum navigavit, deo nimirum migrationem eius praenuntiante. aiunt autem quod et l o anni finem in exilio praenuntiaverit affuturum , similiter et Ioannes Epiphanio praedixerit quam in navi pertulit m o r p.125tem. eodem anno mortua est et Eudoxia. Arcadius autem cum se completo decimo quarto imperii sui anno mori cer neret, videns Theodosium iuniorem parvulum esse, et consi derans ne a quoquam insidiis appeteretur, hunc imperatorem appellavit, et ei curatorem per testamentum fore statuit H i s digerdem Persarum regem. Hisdigerdes autem Arcadii t e stamento suscepto, paceque sine invidia erga Romanos usus, Theodosio imperium conservavit, et Antiochum quendam m i rabilem atque rationabilem virum ei tutorem et paedagogum mittens, haec Romano senatui scribit. "Arcadio dormiente meque curatorem filii eius constituente, qui suppleat locum meum direxi. ne quis ergo insidias puero conetur, ne prac lium intolerabile contra Romanos commoveat." Antiochus vero cum imperatore venerat. ab Honorio autem patruo suo et Pulcheria sorore sua Theodosius perite in his quae Christianorum sunt erudiebatur, et erat pax inter Romanos et Persas, Antiocho maxime pro Christianis multa scribente; sicque dilatata est in Perside christianitas *),Marutha episcopo Mesopotamiae mediante. Mundi anno5901,divinaeincarnationisanno401,Theo p.127dosius iunior imperat; cuius imperii anno secundo Atticus *) christianitas] Vetus interpres epist. ad Magnes. quae S. Igna tio adscribitur: Non enim Christianitas in ludaismum credidit, sed Iudaismus in Christianitatem. FABR. 60 ANASTASII HISTORIA ECCLESIASTICA P.126Commentary on Luke · Chapter 15 4:7Bonaventure38. Second, as regards the adornment of outward propriety, there is added: And put a ring on his hand, signifying the beauty of modesty: for a ring on the hands signifies betrothal through chaste love. From this we understand that he bears a ring on his hand who preserves modesty in his works. This modesty, even though it appears in the integrity of the flesh, consists chiefly in the integrity of faith, according to that passage in Second Corinthians 11: "I have espoused you to one husband, to present you as a chaste virgin to Christ." Hence the ring is the seal of faith, by which the soul is pledged, so that its works may be pleasing to Christ: because, Hebrews 11, "without faith it is impossible to please God." Therefore blessed Agnes also said: "With the ring of His faith He has pledged me." But then the ring is on the hand when faith shines forth in action: because, James 2, "faith without works is dead." Hence the Gloss of Ambrose: " A ring, that is, the seal of faith, by which the promises are sealed in the hearts of the faithful: put it on his hand, that is, in action, so that through works faith may shine forth, and through faith works may be confirmed." As a figure of this, Genesis 41, "Pharaoh took the ring from his hand and gave it into the hand of Joseph."De Perfectione Evangelica · Question 3 5:11Bonaventure3. To that which is objected: Let a widow be chosen not less than sixty years old: it must be said that this is not understood with respect to the vow of continence, but with respect to the ministry that was to be rendered to the Saints, who also were to be sustained from ecclesiastical goods. Hence in the Gloss: " Let a widow be chosen not less than sixty years old, who is to be nourished by the sustenance of the Church." Hence what he adds: Avoid younger widows: is understood in the same sense. Hence the Gloss there: " Avoid younger widows, that is, do not so greatly concern yourself with their vows of chastity as to undertake to sustain them with the sustenance of the Church." But that he does not intend to prohibit continence or the vow of continence for them is apparent from what Ambrose says in the book On Virginity: "We ought not to regard the virtue of age, but the age of virtue; nor should you marvel at profession in young girls, when you read of passion in little children." Hence also blessed Agnes in her legend, which Ambrose composed: "Do not, she said to the prefect, so despise bodily youth in me as to think that I wish to have you favorable: for faith is found not in years but in understanding, and almighty God approves minds more than ages."TREATISE ON FORTITUDE AND TEMPERANCE · Question 124 2:13Thomas AquinasObjection 2: Further, we read of certain women as commended for despising life for the sake of safeguarding the integrity of the flesh: wherefore seemingly the integrity of chastity is preferable to the life of the body. Now sometimes the integrity of the flesh has been forfeited or has been threatened in confession of the Christian faith, as in the case of Agnes and Lucy. Therefore it seems that the name of martyr should be accorded to a woman who forfeits the integrity of the flesh for the sake of Christ's faith, rather than if she were to forfeit even the life of the body: wherefore also Lucy said: "If thou causest me to be violated against my will, my chastity will gain me a twofold crown."TREATISE ON THE LAST THINGS · Question 96 5:11Thomas AquinasReply to Objection 9: The sufficient motive for martyrdom is not only confession of the faith, but any other virtue, not civic but infused, that has Christ for its end. For one becomes a witness of Christ by any virtuous act, inasmuch as the works which Christ perfects in us bear witness to His goodness. Hence some virgins were slain for virginity which they desired to keep, for instance blessed Agnes and others whose martyrdom is celebrated by the Church.TREATISE ON THE RESURRECTION · Question 73 2:10Thomas AquinasReply to Objection 2: Wonder is wont to be about things surpassing our knowledge or ability: and accordingly the virtues of heaven will wonder at the Divine power doing such things, in so far as they fail to do or comprehend them. In this sense the blessed Agnes said that the "sun and moon wonder at His beauty": and this does not imply ignorance in the angels, but removes the comprehension of God from them.Letters 3:1Letters of Catherine BenincasaTO MONNA AGNESE WHO WAS THE WIFE OF MESSER ORSO MALAVOLTILetters 3:2Letters of Catherine BenincasaCatherine is well aware that the world can be as true a school of holiness as the forest cell. She writes to the noble lady, Monna Agnese Malavolti, in much the same strain as to Frate Antonio. The danger of spiritual self- will forms indeed one of those recurring themes which pervade her letters like the motifs of Wagnerian music--ever the same, yet woven into ever- new harmonies.Letters 3:4Letters of Catherine BenincasaMonna Agnese must have stood in special need of these touching exhortations: she was a woman sorrowfully tried. Her son had been beheaded in 1372, in punishment for heinous sin; and now her only daughter had died. "For the which thing," writes Catherine, with one of her own inimitable phrases, "I am deeply content, with a holy compassion."Letters 4:1Letters of Catherine BenincasaTO SISTER EUGENIA, HER NIECE AT THE CONVENT OF SAINT AGNES OF MONTEPULCIANOLetters 4:2Letters of Catherine BenincasaTwo nieces, daughters of Bartolo Benincasa, were nuns in the Convent of Montepulciano. To one of them the following letter is addressed. One can read between the lines a lively solicitude. Never cloistered herself, Catherine had a close intimacy with cloisters, and knew their best and worst. She held in hearty and loyal respect the opportunities which they offered for leading an exalted life; to this Convent of St. Agnes she was peculiarly attached. At the same time, she was well aware, as other letters beside the present show, that even the best of cloisters afforded at this time scant shelter to young girls from emotional temptation, gross or fine. Her warnings to her niece have the authoritative tone of anxiety. Let us hope that Eugenia took them to heart; and that, leading the disciplined life of Catherine's desire, she became not unworthy to receive and apprehend in its full beauty the penetrating meditation on Prayer which forms the second part of the letter. The thoughts of this meditation, like many others in Catherine's letters, will be found amplified in her Dialogue--a colloquy between God and her soul, composed and dictated in trance during the year 1378. The following quotation illustrates an interesting passage of the letter:--Letters 4:8Letters of Catherine BenincasaAnd in order that no such thing may ever happen to thee, be on thy guard: let not thy misfortune be such as to enter into any private conversation, with monk or layman. For if I were to know or hear it, even if I were much farther away than I am, I would give thee such a discipline that it would stay in thy memory all thy whole life; never mind who may be by. Beware neither to give nor receive, except in case of need, helping every one in common within and without. Be steadfast and mature in thyself. Serve the sisters tenderly, with all vigilance, especially those whom thou seest in need. When guests pass by and ask for thee at the gratings, abide in thy peace and do not go--but let them say to the prioress what they wanted to say to thee, unless she commands thee to go on thy obedience. Then, hold thy head bowed, and be as savage as a hedgehog. Keep in thy mind the manners which that glorious virgin Saint Agnes made her daughters observe. Go to confession and tell thy need; and when thou hast received thy penance, run. Beware, moreover, that thy confessors be not from the men who have brought thee up. And do not wonder because I talk so; for many a time thou mayest have heard me say, and it is the truth, that the talk of so-called pious men and women, full of depraved expressions, ruins the souls and the habits and practices of Religious. Beware that thou bind thy heart to none but Christ crucified; for the hour would come when thou wouldst wish to set it free and couldst not, which would be very hard for thee. I say that the soul which has tasted of the food of angels has seen in the light that this and the other things we were speaking of are an obstacle between itself and its food, and therefore flees them with the greatest zeal. I say that it loves and seeks what may increase and preserve it. And because it has seen that this food is better enjoyed by means of prayer offered in self-knowledge, therefore it exercises itself therein continually by all the ways in which it can hold closer to God.Letters 5:17Letters of Catherine BenincasaThe little note with which this group closes is not written to a great recluse, but to a tailor's wife. With the simple, Catherine showed herself simple; but Monna Agnese is to lead the consecrated life no less than Sister Daniella. Catherine's plain directions to the one about her daily living evince the same mental clarity and sobriety as her exhortations to the other, and discriminate in much the same way between the excitement of religious practices and true consecration.Letters 8:1Letters of Catherine BenincasaTO MONNA AGNESE WIFE OF FRANCESCO, A TAILOR OF FLORENCELetters 9:1Letters of Catherine BenincasaTO MONNA ORSA WIFE OF BARTOLO USIMBARDI AND TO MONNA AGNESE WIFE OF FRANCESCO DI PIPINO TAILOR OF FLORENCELetters 36:1Letters of Catherine BenincasaTO MONNA LAPA HER MOTHER AND TO MONNA CECCA IN THE MONASTERY OF SAINT AGNES AT MONTEPULCIANO, WHEN SHE WAS AT ROCCAThe Essay 24:44An Essay on the Development of Christian DoctrineHence the epithets of itinerant, mountebank, conjurer, cheat, sophist, sorcerer, heaped upon the teachers of Christianity; sometimes to account for the report or apparent truth of their miracles, sometimes to explain their success. Our Lord was said to have learned His miraculous power in Egypt; "wizard, mediciner, cheat, rogue, conjurer," were the epithets applied to Him by the opponents of Eusebius;[229:2] they "worship that crucified sophist," says Lucian;[229:3] "Paul, who surpasses all the conjurers and impostors who ever lived," is Julian's account of the Apostle. "You have sent through the whole world," says St. Justin to Trypho, "to preach that a certain atheistic and lawless sect has sprung from one Jesus, a Galilean cheat."[229:4] "We know," says Lucian, speaking of Chaldeans and Magicians, "the Syrian from Palestine, who is the sophist in these matters, how many lunatics, with eyes distorted and mouth in foam, he raises and sends away restored, ridding them from the evil at a great price."[229:5] "If any conjurer came to them, a man of skill and knowing how to manage matters," says the same writer, "he made money in no time, with a broad grin at the simple fellows."[229:6] The officer who had custody of St. Perpetua feared her escape from prison "by magical incantations."[229:7] When St. Tiburtius had walked barefoot on hot coals, his judge cried out that Christ had taught him magic. St. Anastasia was thrown into prison as a mediciner; the populace called out against St. Agnes, "Away with the witch," Tolle magam, tolle maleficam.Grammar of Assent 10:136An Essay in Aid of a Grammar of AssentAs to the latter charge, their founder, it was said, had gained a knowledge of magic in Egypt, and had left behind him in his sacred books the secrets of the art. Suetonius himself speaks of them as "men of a magical superstition;" and Celsus accuses them of "incantations in the name of demons." The officer who had custody of St. Perpetua, feared her escape from prison "by magical incantations." When St. Tiburtius had walked barefoot on hot coals, his judge cried out that Christ had taught him magic. St. Anastasia was thrown into prison as dealing in poisons; the populace called out against St. Agnes, "Away with the witch! away with the sorceress!" When St. Bonosus and St. Maximilian bore the burning pitch without shrinking, Jews and heathen cried out, "Those wizards and sorcerers!" "What new delusion," says the magistrate concerning St. Romanus, in the Hymn of Prudentius, "has brought in these sophists who deny the worship of the Gods? how doth this chief sorcerer mock us, stilled by his Thessalian charm to laugh at punishment?"Book 4 20:13Bede's Ecclesiastical History of England"Agnes joyously laughs at the sword, herself stronger than steel, Cecilia joyously laughs at the foemen's sword.Book 5 24:160Bede's Ecclesiastical History of EnglandAgnes, St., 54 n., 265.Book 5 24:1572Bede's Ecclesiastical History of EnglandSt. Agnes' Convent, Rome, 54 n.Book 5 24:2093Bede's Ecclesiastical History of England127 The Pallium is a long strip of fine cloth ornamented with crosses. It is made from wool of lambs reared in the convent of St. Agnes at Rome, and is laid for a night on the tomb of St. Peter. It is worn passing over the shoulders, with the ends hanging down in front and behind, somewhat in the form of the letter Y. (The form has varied at different times.) In the east it is called "omophorion:" the bishops wear it during the celebration of the Eucharist. It originally formed part of the imperial habit and was granted by the emperor as a special mark of honour. Afterwards the pope claimed the exclusive right of bestowing it, and its possession became restricted to metropolitans, and was considered necessary for the exercise of their functions.Book 5 24:2638Bede's Ecclesiastical History of England670 Agatha suffered 5th February, 251 A.D., in the Decian persecution, according to her "Acta" (the Diocletian, according to the Martyrology and Aldhelm). Eulalia was burnt to death at the age of twelve in the Diocletian persecution, having denounced herself. The legend tells that a white dove hovered over her ashes till snow fell and covered them. Tecla, the disciple of St. Paul, is said to have been the first virgin martyr. She was miraculously saved from her martyrdom and died in peace long after. Euphemia was torn by wild beasts at Chalcedon in 307 A.D. in the Diocletian persecution. Asterius, Bishop of Amasea, 400 A.D., says that he saw a tablet in the church at Chalcedon depicting her sufferings. We have thus very early evidence for her history. Agnes is said to have been beheaded in 304 A.D., in the Diocletian persecution, at the age of twelve or thirteen. The date of St. Cecilia is very uncertain; Fortunatus, Bishop of Poitiers, says that she died circ. 176-180 A.D., but another account places her martyrdom as late as the time of Diocletian. Her connection with music does not appear in the legends, and is probably due to the fact that Pope Paschal endowed the monastery which he built in connection with her church at Rome to provide for musical services at her tomb day and night.Hesiod 3:4Hesiod and the Homeric HymnsFragment #3--Constantinus Porphyrogenitus , de Them. 2 p. 48B: The district Macedonia took its name from Macedon the son of Zeus and Thyia, Deucalion's daughter, as Hesiod says: 'And she conceived and bare to Zeus who delights in the thunderbolt two sons, Magnes and Macedon, rejoicing in horses, who dwell round about Pieria and Olympus.... ((LACUNA)) ....And Magnes again (begot) Dictys and godlike Polydectes.'Hesiod 4:42Hesiod and the Homeric HymnsFragment #1--Scholiast on Apollonius Rhodius, Arg. i. 128: Hesiod in the "Marriage of Ceyx" says that he (Heracles) landed (from the Argo) to look for water and was left behind in Magnesia near the place called Aphetae because of his desertion there.Hesiod 4:63Hesiod and the Homeric HymnsFragment #16--Antoninus Liberalis, xxiii: Battus. Hesiod tells the story in the "Great Eoiae".... ....Magnes was the son of Argus, the son of Phrixus and Perimele, Admetus' daughter, and lived in the region of Thessaly, in the land which men called after him Magnesia. He had a son of remarkable beauty, Hymenaeus. And when Apollo saw the boy, he was seized with love for him, and would not leave the house of Magnes. Then Hermes made designs on Apollo's herd of cattle which were grazing in the same place as the cattle of Admetus. First he cast upon the dogs which were guarding them a stupor and strangles, so that the dogs forgot the cows and lost the power of barking. Then he drove away twelve heifers and a hundred cows never yoked, and the bull who mounted the cows, fastening to the tail of each one brushwood to wipe out the footmarks of the cows.January 21:2The Roman MartyrologyAt Rome, under Symphronius, Prefect of the city, the holy Virgin and martyr Agnes. She was cast into the fire, but the fire died out at her prayer, and then she was smitten with the sword, (in the year 304.) Blessed Jerome writeth concerning her. The life of Agnes hath been praised in the writings and in the tongues of all nations, and most chiefly in the churches. She overcame not only the tyrant but also the weakness of her own age, and hallowed by martyrdom the title of virgin.January 23:4The Roman MartyrologyAt Rome, the holy Virgin and martyr Emerentiana, who while as yet she was making her ready to be baptized, was stoned to death by the Gentiles while she was praying at the grave of her holy foster-sister Agnes.January 28:2The Roman MartyrologyAt Rome, the second Feast of holy Agnes.April 20:8The Roman MartyrologyAt Monte Pulciano, [in the year 1317,] the holy Virgin Agnes, of the Order of St. Dominic, famous for miracles.