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The Refutation of All Heresies · Book 4 22:2Hippolytus of RomeThose born in Scorpio are of the following description: a maidenish countenance, comely, pungent, blackish hair, well-shaped eyes, forehead not broad, and sharp nostril, small contracted ears, wrinkled foreheads, narrow eyebrows, drawn cheeks. The same by nature are crafty, sedulous, liars, communicating their particular designs to no one, of a deceitful spirit, wicked, scorners, victims to adultery, well-grown, docile; as regards friendship, useless.Sermons · Sermon 294 1:2Augustine of HippoHabitus in the basilica of the elders, on the birthday of the martyr Guddenis.Works · Introduction to vol. 1 1:24Pseudo-Dionysius the AreopagiteHON. CANON OF ST. DENIS,Works · Introduction to vol. 1 3:25Pseudo-Dionysius the AreopagiteL'Abbé Barras, St. Denis, premier evêque de Paris, 1863. Vives. Paris.Works · Introduction to vol. 1 4:2Pseudo-Dionysius the AreopagiteVidieu, St. Denis l'Areopagite, 1889. Firmin Didot.Works · Objections to genuineness 1:11Pseudo-Dionysius the AreopagiteGregory is the great authority of those who think that the St. Denis of France is not identical with Dionysius the Areopagite. The authority is worthy of their critical acumen. Gregory collects the more obscure martyrdoms, in Gaul, under Nero, and subsequent Emperors. He gives several martyrdoms under Nero, and thus proves the Apostolic Evangelisation of Gaul. Gregory quotes, and misquotes, and misunderstands the ancient document , "Concerning seven men sent by St. Peter into Gaul,----in Gallias----to preach." "Under Claudius ----sub CLDIO----Peter the Apostle sent certain disciples into Gaul to preach,----they were, Trophimus, Paulus, Martial, Austremonius, Gatianus, Saturninus, Valerius, and many companions."----These men were sent A.D. 42 ----43. Gregory omits Valerius, and inserts Dionysius ----who was not converted to the Christian Faith till A.D. 44 or 49. Then Gregory misreads "Claudio "for "consulibus Decio," and adds, "Grato" as the fellow-consul. Thus a disciple of the Apostles, sent by Clement, successor of Peter, arrives in Gaul A.D. 250, and the identical names of his companions recur miraculously in the third century. At the very time that Trophimus is thus supposed to have arrived at Aries, we have a letter from Cyprian, A.D. 254, urging Pope Stephen to depose Marcion, 15th or |206 18th Bishop of Aries from Trophimus. Such is the basis upon which our critical friends build their house upon the sand.Chronographia Tripertita · english 7:16Anastasius the LibrarianEX THEOPHANE. 217 Anno imperii Leonis 22 movet exercitum Sulehimanp.633 contra Romaniam, et depopulatus est castrum quod dicitur Siderum , et Eustachium filium Mariani patricii captivum duxit. Anno imperiiLeonis 23,mense Maio,indictionis8,movit exercitumSulehimancontraRomaniam cum nonaginta milibus et magistratibus quattuor,quorum Gamer dux erat insidians in denis milibus latrunculis Asianae terrae partibus, cuius socii erant MelichetBatalcumvigintimilibusequitumcircaAchro hinu.n debacchantes, et post hos Sulehiman in sexaginta mili bus circa Cappadocum Tyanim progressus , quorum alii per Asiam et Cappadociam multo excidio virorum ac mulierum atque iumentorum perpetrato illaesi reversi sunt. hi vero qui cum Melich et Batal apud Chrahimon erant, expugnati a Leone seu Constantino superati sunt; et plures ex his armis ipsis cum duobus principibus perierunt, octingenti vero p u gnatores, qui ex illis ad sex milia institerant, Synadem c o n fugiunt, et salvi remanentes Sulehiman sociati sunt, et in Syriam repedarunt inglorii. eodem etiam anno et in Africa multi ab eis perditioni cum praetore Damasceno nominep.634 patuerunt. Anno imperii Leonis, nequissimi Syri , 24 incensi sunt fori apud Damascum ab Hieracensibus, qui patibulo sunt affixi. eodemque anno terrae motus factus est magnus atque terribilis Constantinopoli,septimo kal.Novembrias indictionis nonae,feria quarta,hora octava, et corruerunt ecclesiae atque monasteria, populusque multus extinctus est. cecidit autem et simulacrum, quod stabat super Atali portam, magni Constan tini, una cum ipso Atalo, et titulus Arcadii, qui supra X e rolophi columnam stabat, et simulacrum maioris Theodosii, quod supra portam auream videbatur, necnon et terreni u r bis muri, et civitates ac villae in Thrace, et Nicomedia in Bithynia et Praenetus et Nicaea , in qua una salva remansit ecclesia. fugit autem et mare terminos suos in quibusdam locis, et perduravit terrae motus mensibus duodecim . ast imperator allocutus est populum dicens "vos non valetis a e dificare muros , sed nos praecipimus administratoribus, etp.635 ipsi exigent in regulam per singulos aureos n u m m u m argen teum unum." quoimperiumacceptoaedificavitmuros,et duxit captivum, qui dicebat se Tiberium filiam esse Iusti niani. hunc Hison in honorem filii sui atque in imperato rum terrorem cum imperatorio ac decenti honore militiis que ac bandis et sceptris in Hierusalem mittit, et totam S y riam circumduci cum multo iubet honore ad visionem cun ctorum. 1Chronographia Tripertita · english 16:12Anastasius the Librariandae tyrannidis adiatores fuerant. NicephorusCP.ad annum 610, Petavius in notis. 457, 20. καῦκον] calix, miscella,gabbata. recentiori bus est poculum sine fulcro, vel etiam paropsis. τὸ ἀπέλε κες in Vat . 1 pariter lectum recentioris Graeciae corrupta dictio est, viceἀπώλεκες. 458,4. εἰς τὸ πραιτώριον]locum incendii alterum as signatNicephorus CP.περὶτὴνΚαισαρίου. praetorium CP. ceu praefecti urbis ac quietis publicae curatoris domus,nec non e plebe facinorosorum custodia primo seditionis impe tui semper obiectum. Ibid. τὸ σέκρετον] •de variis secretis abunde Meursius, quid illud sit, non exponit. Nicetas in Alexio Manuelis f. δικαιοδοτικὸς θρόνος, tribunal quo ius quodcumque exercetur. Ibid.5. καὶ τὰςφυλακάς]originesCP.εὑρὼν τὰςφυ λακὰς ὁ ἅγιος Κωνσταντῖνος εἰς τὸ στρατήγιον, ἐκεῖσε ἐφρούς ρει καὶ αὐτὸς τοὺς τιμωρουμένους. διήρκεσε δὲ χρόνουςσπ μέχρι τῆς βασιλείας Φωκᾶ τοῦ Καππάδοχος. cum invenisset S.Constantinus carceres ad strategium positos, ibi pariter fa cinorosos detinebat. perseveravit autem locus adusque Phocae Cappadocis tempora. de praetorio eodem : τὸ δὲ νῦν πραι τωριον οἶκος πατρικίας χήρας ὀνόματι Μάρκας. διὰ δὲ τὸ εἶναι πνιγερὰς τὰς φυλακάς, καὶ ζοφώδεις, καὶ πλήρεις δυσ ωδίας πάσης, καὶ μὴ ὑποφέρειν τοὺς ἐκεῖσε ἐγκεκλεισμένους, ἔδωκεν αὐτὸν εἰς μισθὸν Φωκᾷ τῷ βασιλεῖ· καὶ ἐποίησεν αὐτὰ φυλακὴν Ἡράκλειος, καὶ οἱ καθεξῆς. quod nunc est praetorium patriciae viduae Marcae nomine domus extitit: quod vero carceres arcti, tenebrosi foetore squalidi essent, nec eos ferre possent in vincula coniecti, dato pretio Phocae con cessi sunt. Heraclius porro et successores novum carcerem construxerunt. toris in circo sedile. Ibid. 19. _ἰνδικτιῶνι ιδ ́] priore ac succedente indictio num numero huic decimae quartae adiuncto unam auctori excidisse percipies. ex quo enim pag. 17,duodecimam ad annum Christi316 et ad annum 444 quintam numeravit pag. 90, quindenis ac quindenis cyclis revolutis , sextam optime apposuit nuper pag. 244 et sequente septimam , ad annos rursus in notis ad 482 IN THEOPHANEM Ibid. 11. στοιχήσαντες] ita convenisse testatur Nice phorus CP.Petavius coniecturas inadversum promit. Ibid. 19. ἀρμαμέντου ] de quo Pag.266. 459, 8. σέντζῳ] alibi κάθισμα nuncupatur. imperaChronographia Tripertita · english 18:3Anastasius the Librarian528 IN THEOPHANEM Nicephorus. ἐν ᾧ δὲ οὕτω ταῦτα ἐπράττετο. de huiusmodi nuptiis vide observanda in notis ad pag. 384. 631, 17. ralavra τoia quov] lectio Pal. et Peyrez. inter varias habet 5 , Anastasius habet talenta tria et d i midium. 632,6. Θεόδωρος ὁ τοῦ Μανσούρ] hallucinaturBaro nius ad annum d.734 num.1 scribens:fuisse tradunt Theo dorum episcopum Grapsorum , cantorem cognomento dictum. 1. quod Theodorum hunc Mansur cum Theodoro alioTheo phanis fratre confundat: 2. quod Theodorum Grapsorum episcopum (Graptorum cum aliis vocis eiusdem ignaris cor rectius scripsisset) putet, qui yoanròs a litteris fronti inustis dicendus. Mavaovo autem diciturTheodorus hic, quod cum Joanne Damasceno, cuius avus Mansur dictus est, communem sanguinis stirpem nactus fuerit: vel quod nobilitate inter gentiles praecipuas Mansuris appellationem (nobilem enim et principem familiari colloquio exponebat Abraham Ecchellen sis) promeritus sit. vide pag. 350. verborum porro istorum ἐξωρίσθη Θεόδωρος ὁ τοῦ Μανσούρ, etc. versioni Anastasius et miscella praemittunt. anno decimo octavo imperi Leonis Zacharias Romanus praesul habetur. Ibid. 11. τούτῳ τῷ ἔτει ἐπεστράτευσεν] annum vicesi m u m , ac res in eo gestas omisit Anastasius. Ibid.14. Iodu]Anastasius Hison,miscella Evelid: ea dem Soleimanem Zulcimin ubique legit. Ibid.19. oxyntoor]pinnulaevexillari,vulgobanderole, et clavae ex auro vel argento principibus in potestatis signum praeferri consuetae significandae,dictionemoxarov recen tioribus Graecis dubiam esse in editionis Regiae Codinum cap. 6 nota 39 declaravi. arrisit tunc , quae omnino nunc placet, et clavam honorariam, masse d'honneur, ex auctori tatibus adductis sententia interpretatur. 633,1. τούτῳ τῷ ἔτει ἐπεστράτευσεΣουλεϊμὼν τὴνῬ ω uaviar] praesentis anni, qui Leonis secundus ac vicesimus est, historiam et laterculum sequens , quo Leonis 23 , Isam 17 , Zachariae 6 et Anastasii C P . episcopi decimus signatur, R e gii codicis librarius describere omisit: eadem in Anastasii versione legenda ex Palatino , Peyreziano, et Berberino m a nuscriptis excerpta,ne lectorem offenderet lacuna, huc trans tulimus. miscella quasi regio consentiens eadem occultat : annorum tamen dispositionem, necnon res a Leonis decimo nono ad secundum et vicesimum ita dissociat et perturbat, ut cum Graecis codicibus , vel cum Anastasio in concordiam revocare nequeas. 633,5. TOUT There]additAnastasius,indictioneocta va,optime:nam indictioniscirculusaltercumipsiusLeo nis anno primo inceperat. de quo in notis ad pag. 335. vnò Isqaxitar] habet Anastasius, a Racitensi bus: a Raticensibus miscella. Harachenses vocat Abraham Ecchellensis pag. 65. Harakitas P. 158 inter Mahometi di scipulos privatos sensus tenere, et sectarios haberi, et hic in seditionem versos,declarat priore loco. Ibid.6. osloμos réyovevμéyas] paribus verbis eum de scribit Nicephorus pag. 38. tempus et eius characteres ad Theophanis mentem probat Petavius not. pag. 82. at non ille Theodosii statuam, sed Arcadii ad Xerolophum cecidisse testatur. quo Ibid. 4. Tois dioxηtats] dioecesanos alibi exposui, ɛio noάxτogaç hic interpretor, et collectores tributorum, ac vecti galium. Leo novella 61. τοὺς ἐπὶ συλλογὴν τῶν δημοσίων φόρωνκαθισταμένους• διοικητὰςδὲαὐτοὺςἡσυνήθηςὁμι λία καλεῖν οἶδε. publicorum vectigalium collectioni praeposi tos, quos dioinntas vocare commun usus novit. addit C e Theophanes II. 34 NOTAE. 529 Ibid.7. Evuvoiospovoswros]redditAnastasius:quo rum dux erat insidians in denis millibus latrunculis: alibi μovovovs, expeditos interpretatur, de quo superius in n o tis ad pag. 339. 634, 5. 635,1. καὶ ἀπαιτοῦσιν εἰς κανόνα κατὰ ὁλοκοτίνιν] ver tit Anastasius : praecepimus administratoribus , et ipsi exigent in regulam per singulos aureos numum argenteum unum. imperator accepto aedificavit muros ; et ita facta est consue tudo dandi binas siliquas administratoribus. quod ex cano nis amussi est, canonis etiam appellationem sortitur : sic p o e na ex ecclesiae disciplina; exlege mulcta, pensum quodcum que et tributum ex principis mandato κανών est. ὁλοκοτί viv,numum aureum,uthiagiotov,argenteum;xepátiov,sili quam refert. τὸ γὰρ ἀκέραιον νόμισμα ἔχει μιλιαρίσια δ ώ δεκα, ἤτοι κεράτια εἴκοσι τέσσαρα. numus integermiliari sia duodecim continet, inquit scholiastes Basilic. eclog.23 et Suidas,τὸ μιλιαρίσιον, τὸ τοῦ νομίσματος τὸ δωδέκατον · τὸ ἓν κεράτιον φόλλεις εἰσὶδώδεκα. siliqua, folles sunt duode cim. clarius;folles duodecim siliquam,siliquae duae milia risium, miliarisia duodecim numum componunt. an aureus sit, et oloxoriviv, vel argenteus dubium est. plura de illis qui de ponderibus et mensuris : haec ad Theophanis et A n a stasii mentem delibasse satis. lege Petavii commentaria in Epiphanium . Cedrenus exscripsit , εἰς κανόνα κατὰ νόμισμα μιλιαρίσιον ἕν.Chronographia Tripertita · latin 7:13Anastasius the LibrarianEX THEOPHANE. 217 Anno imperii Leonis 22 movet exercitum Sulehimanp.633 contra Romaniam, et depopulatus est castrum quod dicitur Siderum , et Eustachium filium Mariani patricii captivum duxit. Anno imperiiLeonis 23,mense Maio,indictionis8,movit exercitumSulehimancontraRomaniam cum nonaginta milibus et magistratibus quattuor,quorum Gamer dux erat insidians in denis milibus latrunculis Asianae terrae partibus, cuius socii erant MelichetBatalcumvigintimilibusequitumcircaAchro hinu.n debacchantes, et post hos Sulehiman in sexaginta mili bus circa Cappadocum Tyanim progressus , quorum alii per Asiam et Cappadociam multo excidio virorum ac mulierum atque iumentorum perpetrato illaesi reversi sunt. hi vero qui cum Melich et Batal apud Chrahimon erant, expugnati a Leone seu Constantino superati sunt; et plures ex his armis ipsis cum duobus principibus perierunt, octingenti vero p u gnatores, qui ex illis ad sex milia institerant, Synadem c o n fugiunt, et salvi remanentes Sulehiman sociati sunt, et in Syriam repedarunt inglorii. eodem etiam anno et in Africa multi ab eis perditioni cum praetore Damasceno nominep.634 patuerunt. Anno imperii Leonis, nequissimi Syri , 24 incensi sunt fori apud Damascum ab Hieracensibus, qui patibulo sunt affixi. eodemque anno terrae motus factus est magnus atque terribilis Constantinopoli,septimo kal.Novembrias indictionis nonae,feria quarta,hora octava, et corruerunt ecclesiae atque monasteria, populusque multus extinctus est. cecidit autem et simulacrum, quod stabat super Atali portam, magni Constan tini, una cum ipso Atalo, et titulus Arcadii, qui supra X e rolophi columnam stabat, et simulacrum maioris Theodosii, quod supra portam auream videbatur, necnon et terreni u r bis muri, et civitates ac villae in Thrace, et Nicomedia in Bithynia et Praenetus et Nicaea , in qua una salva remansit ecclesia. fugit autem et mare terminos suos in quibusdam locis, et perduravit terrae motus mensibus duodecim . ast imperator allocutus est populum dicens "vos non valetis a e dificare muros , sed nos praecipimus administratoribus, etp.635 ipsi exigent in regulam per singulos aureos n u m m u m argen teum unum." quoimperiumacceptoaedificavitmuros,et duxit captivum, qui dicebat se Tiberium filiam esse Iusti niani. hunc Hison in honorem filii sui atque in imperato rum terrorem cum imperatorio ac decenti honore militiis que ac bandis et sceptris in Hierusalem mittit, et totam S y riam circumduci cum multo iubet honore ad visionem cun ctorum. 1Chronographia Tripertita · latin 16:9Anastasius the Librariandae tyrannidis adiatores fuerant. NicephorusCP.ad annum 610, Petavius in notis. 457, 20. καῦκον] calix, miscella,gabbata. recentiori bus est poculum sine fulcro, vel etiam paropsis. τὸ ἀπέλε κες in Vat . 1 pariter lectum recentioris Graeciae corrupta dictio est, viceἀπώλεκες. 458,4. εἰς τὸ πραιτώριον]locum incendii alterum as signatNicephorus CP.περὶτὴνΚαισαρίου. praetorium CP. ceu praefecti urbis ac quietis publicae curatoris domus,nec non e plebe facinorosorum custodia primo seditionis impe tui semper obiectum. Ibid. τὸ σέκρετον] •de variis secretis abunde Meursius, quid illud sit, non exponit. Nicetas in Alexio Manuelis f. δικαιοδοτικὸς θρόνος, tribunal quo ius quodcumque exercetur. Ibid.5. καὶ τὰςφυλακάς]originesCP.εὑρὼν τὰςφυ λακὰς ὁ ἅγιος Κωνσταντῖνος εἰς τὸ στρατήγιον, ἐκεῖσε ἐφρούς ρει καὶ αὐτὸς τοὺς τιμωρουμένους. διήρκεσε δὲ χρόνουςσπ μέχρι τῆς βασιλείας Φωκᾶ τοῦ Καππάδοχος. cum invenisset S.Constantinus carceres ad strategium positos, ibi pariter fa cinorosos detinebat. perseveravit autem locus adusque Phocae Cappadocis tempora. de praetorio eodem : τὸ δὲ νῦν πραι τωριον οἶκος πατρικίας χήρας ὀνόματι Μάρκας. διὰ δὲ τὸ εἶναι πνιγερὰς τὰς φυλακάς, καὶ ζοφώδεις, καὶ πλήρεις δυσ ωδίας πάσης, καὶ μὴ ὑποφέρειν τοὺς ἐκεῖσε ἐγκεκλεισμένους, ἔδωκεν αὐτὸν εἰς μισθὸν Φωκᾷ τῷ βασιλεῖ· καὶ ἐποίησεν αὐτὰ φυλακὴν Ἡράκλειος, καὶ οἱ καθεξῆς. quod nunc est praetorium patriciae viduae Marcae nomine domus extitit: quod vero carceres arcti, tenebrosi foetore squalidi essent, nec eos ferre possent in vincula coniecti, dato pretio Phocae con cessi sunt. Heraclius porro et successores novum carcerem construxerunt. toris in circo sedile. Ibid. 19. _ἰνδικτιῶνι ιδ ́] priore ac succedente indictio num numero huic decimae quartae adiuncto unam auctori excidisse percipies. ex quo enim pag. 17,duodecimam ad annum Christi316 et ad annum 444 quintam numeravit pag. 90, quindenis ac quindenis cyclis revolutis , sextam optime apposuit nuper pag. 244 et sequente septimam , ad annos rursus in notis ad 482 IN THEOPHANEM Ibid. 11. στοιχήσαντες] ita convenisse testatur Nice phorus CP.Petavius coniecturas inadversum promit. Ibid. 19. ἀρμαμέντου ] de quo Pag.266. 459, 8. σέντζῳ] alibi κάθισμα nuncupatur. imperaChronographia Tripertita · latin 17:25Anastasius the Librarian528 IN THEOPHANEM Nicephorus. ἐν ᾧ δὲ οὕτω ταῦτα ἐπράττετο. de huiusmodi nuptiis vide observanda in notis ad pag. 384. 631, 17. ralavra τoia quov] lectio Pal. et Peyrez. inter varias habet 5 , Anastasius habet talenta tria et d i midium. 632,6. Θεόδωρος ὁ τοῦ Μανσούρ] hallucinaturBaro nius ad annum d.734 num.1 scribens:fuisse tradunt Theo dorum episcopum Grapsorum , cantorem cognomento dictum. 1. quod Theodorum hunc Mansur cum Theodoro alioTheo phanis fratre confundat: 2. quod Theodorum Grapsorum episcopum (Graptorum cum aliis vocis eiusdem ignaris cor rectius scripsisset) putet, qui yoanròs a litteris fronti inustis dicendus. Mavaovo autem diciturTheodorus hic, quod cum Joanne Damasceno, cuius avus Mansur dictus est, communem sanguinis stirpem nactus fuerit: vel quod nobilitate inter gentiles praecipuas Mansuris appellationem (nobilem enim et principem familiari colloquio exponebat Abraham Ecchellen sis) promeritus sit. vide pag. 350. verborum porro istorum ἐξωρίσθη Θεόδωρος ὁ τοῦ Μανσούρ, etc. versioni Anastasius et miscella praemittunt. anno decimo octavo imperi Leonis Zacharias Romanus praesul habetur. Ibid. 11. τούτῳ τῷ ἔτει ἐπεστράτευσεν] annum vicesi m u m , ac res in eo gestas omisit Anastasius. Ibid.14. Iodu]Anastasius Hison,miscella Evelid: ea dem Soleimanem Zulcimin ubique legit. Ibid.19. oxyntoor]pinnulaevexillari,vulgobanderole, et clavae ex auro vel argento principibus in potestatis signum praeferri consuetae significandae,dictionemoxarov recen tioribus Graecis dubiam esse in editionis Regiae Codinum cap. 6 nota 39 declaravi. arrisit tunc , quae omnino nunc placet, et clavam honorariam, masse d'honneur, ex auctori tatibus adductis sententia interpretatur. 633,1. τούτῳ τῷ ἔτει ἐπεστράτευσεΣουλεϊμὼν τὴνῬ ω uaviar] praesentis anni, qui Leonis secundus ac vicesimus est, historiam et laterculum sequens , quo Leonis 23 , Isam 17 , Zachariae 6 et Anastasii C P . episcopi decimus signatur, R e gii codicis librarius describere omisit: eadem in Anastasii versione legenda ex Palatino , Peyreziano, et Berberino m a nuscriptis excerpta,ne lectorem offenderet lacuna, huc trans tulimus. miscella quasi regio consentiens eadem occultat : annorum tamen dispositionem, necnon res a Leonis decimo nono ad secundum et vicesimum ita dissociat et perturbat, ut cum Graecis codicibus , vel cum Anastasio in concordiam revocare nequeas. 633,5. TOUT There]additAnastasius,indictioneocta va,optime:nam indictioniscirculusaltercumipsiusLeo nis anno primo inceperat. de quo in notis ad pag. 335. vnò Isqaxitar] habet Anastasius, a Racitensi bus: a Raticensibus miscella. Harachenses vocat Abraham Ecchellensis pag. 65. Harakitas P. 158 inter Mahometi di scipulos privatos sensus tenere, et sectarios haberi, et hic in seditionem versos,declarat priore loco. Ibid.6. osloμos réyovevμéyas] paribus verbis eum de scribit Nicephorus pag. 38. tempus et eius characteres ad Theophanis mentem probat Petavius not. pag. 82. at non ille Theodosii statuam, sed Arcadii ad Xerolophum cecidisse testatur. quo Ibid. 4. Tois dioxηtats] dioecesanos alibi exposui, ɛio noάxτogaç hic interpretor, et collectores tributorum, ac vecti galium. Leo novella 61. τοὺς ἐπὶ συλλογὴν τῶν δημοσίων φόρωνκαθισταμένους• διοικητὰςδὲαὐτοὺςἡσυνήθηςὁμι λία καλεῖν οἶδε. publicorum vectigalium collectioni praeposi tos, quos dioinntas vocare commun usus novit. addit C e Theophanes II. 34 NOTAE. 529 Ibid.7. Evuvoiospovoswros]redditAnastasius:quo rum dux erat insidians in denis millibus latrunculis: alibi μovovovs, expeditos interpretatur, de quo superius in n o tis ad pag. 339. 634, 5. 635,1. καὶ ἀπαιτοῦσιν εἰς κανόνα κατὰ ὁλοκοτίνιν] ver tit Anastasius : praecepimus administratoribus , et ipsi exigent in regulam per singulos aureos numum argenteum unum. imperator accepto aedificavit muros ; et ita facta est consue tudo dandi binas siliquas administratoribus. quod ex cano nis amussi est, canonis etiam appellationem sortitur : sic p o e na ex ecclesiae disciplina; exlege mulcta, pensum quodcum que et tributum ex principis mandato κανών est. ὁλοκοτί viv,numum aureum,uthiagiotov,argenteum;xepátiov,sili quam refert. τὸ γὰρ ἀκέραιον νόμισμα ἔχει μιλιαρίσια δ ώ δεκα, ἤτοι κεράτια εἴκοσι τέσσαρα. numus integermiliari sia duodecim continet, inquit scholiastes Basilic. eclog.23 et Suidas,τὸ μιλιαρίσιον, τὸ τοῦ νομίσματος τὸ δωδέκατον · τὸ ἓν κεράτιον φόλλεις εἰσὶδώδεκα. siliqua, folles sunt duode cim. clarius;folles duodecim siliquam,siliquae duae milia risium, miliarisia duodecim numum componunt. an aureus sit, et oloxoriviv, vel argenteus dubium est. plura de illis qui de ponderibus et mensuris : haec ad Theophanis et A n a stasii mentem delibasse satis. lege Petavii commentaria in Epiphanium . Cedrenus exscripsit , εἰς κανόνα κατὰ νόμισμα μιλιαρίσιον ἕν.Collations on the Hexaemeron · Collation 16 2:8Bonaventure29. In the sixth time, three events came about: the height of victory, of teaching, and of prophecy. The height of victory occurred with Sennacherib who rose against Jerusalem, and an angel of the Lord ... slew ... a hundred and eighty-five thousand. Yet Ezechias was healed in a manner that opposed [the laws of] nature, and the sun went backwards. Likewise, in the time from Hadrian through that of Charlemagne who miraculously brought about triumphal victories as if he were an angel sent by the Lord, and the sun, to wit, the tide of tribulations, receded, and there came about the peace of the Church which was later to set up archbishops, bishops and the religious way of life. Clarity of teaching belonged to that time, for Charlemagne appealed to the clerics and had books written, for instance in [the monastery of] St. Denis, and Bibles in many places, and people began to read and to study philosophy, and he [the Emperor] also increased the number of members of religious communities. At that time, it was fitting that there come about a way of life that would be orderly, that would have prophetical action. Now, this time is twofold. Hence, as in the passion of the Lord, first there was light, then darkness, then light again: so also it must come to pass that there be first the light of teaching, and then that Josias be the successor of Ezechias, and that after this, there be the tribulation of the Jews in captivity. For it was a necessity that there arise at first a prince who would support the Church, one who is to come, or one who has already existed—and he added: Would that he had not already existed — after which would come the darkness of tribulations. In a corresponding time, Charlemagne exalted the Church and his successors opposed it: in the days of Henry IV there were two popes, and two also in the days of Frederic the Great. And it is certain that one of them wanted to exterminate the Church4 But an angel ascending from the rising of the sun . . . cried ... to the four angels ... "Do not harm the earth or the sea ... till we have sealed the servants of our God on their foreheads." Wherefore the Church's tribulations are lasting until now. And it was said to the Angel of Philadelphia, who was the sixth, "Thus says the holy one, the true one, he who has the key of David, he who opens and no one shuts, and who shuts and no one opens: I know thy works. Behold, I have caused a door to be opened before thee.— And he said that now for the first time the understanding of Scripture would be given, either as revelation or as the key of David, to a single person or to a great number of people; and I believe rather [that it would be given] to a great number. 29. In sexto tempore facta sunt tria: praeclaritas victoriae, praeclaritas doctrinae, praeclaritas vitae propheticae. -- Praeclaritas victoriae in Sennacherib, qui venit contra Ierusalem, et Angelus Domini interfecit centum octoginta quinque millia . Et Ezechias contra naturam sanatus est, et sol abiit retro . -- Similiter in tempore Hadriani per Carolum, qui miraculose fecit triumphos quasi missus Angelus a Domino, et sol, id est aestus tribulationis, abiit retro, et facta est pax Ecclesiae, ut postea statueret archiepiscopos, episcopos et coenobia. -- Hoc tempore fuit claritas doctrinae, quia Carolus vocavit clericos et scripsit libros, ut in sancto Dionysio Biblia et in multis locis, et inceperunt legere et philosophari, et religiosos etiam dilatavit. -- Hoc tempore oportuit venire vitam per ordinem, qui haberet vitam propheticam. Hoc autem tempus est geminum, unde, sicut in passione Domini fuit primo lux, deinde tenebra, postea lux, sic necesse est, ut primo sit lux doctrinae, et succedat Iosias Ezechiae , post quam facta est tribulatio Iudaeorum per captivitatem. Necesse est enim, ut surgat unus princeps zelator Ecclesiae, qui vel erit, vel iam fuit -- et addidit: Utinam iam non fuerit -- post quem fit obscuritas tribulationum. Hoc tempore similiter Carolus exaltavit Ecclesiam, et eius successores oppugnaverunt eam: tempore Henrici quarti fuerunt duo Papae, similiter tempore Frederici magni, duo. Et certum est, quod aliquis inter eos voluit exterminare Ecclesiam; sed Angelus ascendens ab ortu solis cla- mavit quatuor Angelis: Nolite nocere terrae et mari, quousque signemus servos Dei nostri in frontibus eorum . Unde adhuc restat Ecclesiae tribulatio. Et dictum est Angelo Philadelphiae, qui sextus est: Haec dicit Sanctus et Verus, qui habet clavem David; qui aperit, et nemo claudit; claudit, et nemo aperit. Scio opera tua, quia ecce, dedi coram te ostium apertum . -- Et dixit, quod adhuc intelligentia Scripturae daretur vel revelatio vel clavis David personae vel multitudini; et magis credo, quod multitudini.Commentary on 1 Corinthians 12:434Thomas Aquinas583. – In regard to the first it should be noted that the natural order of things is so arranged, that lower beings imitate higher beings, as far as it is possible. Hence even a natural agent, being superior, makes the thing it acts on similar to itself. Now the primordial principle of the production of things is the Son of God, as it says in John (1:3): “All things were made through him.” He is, therefore, the primordial exemplar, which all creatures imitate as the true and perfect image of God. Hence it says in Col (1:15); “He is the image of the invisible God, the firstborn of every creature, for in him all things were created.” But in a special way He is the exemplar of spiritual graces, with which spiritual creatures are endowed, as is said to the Son in Ps 110 (v. 3): “In the splendors of the saints before the morning star I begot you,” namely, because He was begotten before every creature through resplendent grace, having in Himself as exemplar the splendors of all the saints. But this exemplar of God has been very remote from us at first, as it says in Ec (2:12); “What is man that he could follow the king, his Maker?” And therefore He willed to become man, that He might offer humans a human exemplar. Hence Augustine says in the Christian Combat: “This perversity he does not lack who loves to inspect and imitate that man’s words and actions, in which the Son of God offered Himself to us as an example of living.” Just as angels were first to imitate the exemplar of His divinity, but secondarily the other creatures, as Denis says in the Angelic Hierarchy, so the exemplar of humanity is chiefly proposed to be imitated by the prelates of the church, as being higher. Hence the Lord says in John (13:15): “I have given you an example that as I have done, so do you.” Secondly, however, the prelates informed by the example of Christ are proposed to their subjects as exemplars of living: “Being examples to the flock” (1 Pt 5:3); “To give you in our conduct an example to imitate” (2 Th 3:9). Therefore, the Apostle expressly says: I have said that you should be without offense to anyone. And this, of course, you can do, if you take note of what I say: Be imitators of me as I am of Christ, i.e., an imitator. For he imitated Him, first, in devotion of mind: “I live, now not I, but Christ lives in me” (Gal 2:20). Secondly, in anxiety for his subjects: “Even if I am to be poured as a libation upon the sacrificial offering of your faith, I am glad and rejoice with you all” (Phil 2:17); Jesus Christ also offered himself for us, as it says in Eph (5:2). Thirdly, as to tolerating suffering: “Always carrying in the body the death of Jesus” (2 Cor 4:10); “I bear on my body the marks of Jesus” (Gal 6:17). But it must be noted that he does not merely say, Be imitators of me, but he adds, as I am of Christ, namely, because subjects ought not imitate their prelates in everything but in those things in which they imitate Christ, Who is the unfailing exemplar of holiness.Commentary on 1 Corinthians 12:549Thomas Aquinas680. – But it should be noted that the same words the Apostle gives here are found in Lk (22:20), except that Luke adds: “which shall be shed for you.” For Luke was a disciple of Paul and followed him in writing his Gospel. But Matt (26:28) says: “This is my blood of the new covenant which is poured out for many for the forgiveness of sins.” The same words appear in Mk (14:24). Therefore, some say that whichever forms of these words written in the canon are said, they suffice for consecration. But it seems more probable to say that consecration is accomplished only by those words which the Church structured on the apostles’ uses. For the evangelists intended to recite the Lord’s words as part of His history, but not as they are ordained to consecration of the sacrament, which they held in secret in the early Church on account of unbelievers. Hence Denis says in Ecclesiastical Hierarchy: “It is not permitted to explain openly in writing the perfective invocations in the Scriptures or to bring to light their secret meaning.”Commentary on 1 Corinthians 12:563Thomas Aquinas691. – But it seems that sinners do not approach this sacrament unworthily. For in this sacrament Christ is received, and He is the spiritual physician, Who says of Himself in Matt (9:12): “Those who are well have no need of a physician, but those who are sick.” The answer is that this sacrament is spiritual food, as baptism is spiritual birth. But one is born in order to live, but he is not nourished unless he is already alive. Therefore, this sacrament does not befit sinners who are not yet alive by grace; although baptism befits them. Furthermore, the Eucharist is the sacrament of love and ecclesial unity, as Augustine say On John. Since, therefore, the sinner lacks charity and is deservedly separated from the unity of the Church, if he approaches this sacrament, he commits a falsehood, since he is signifying that he has charity, but does not. Yet because a sinner sometimes has faith in this sacrament, it is lawful for him to look at this sacrament, which is absolutely denied to unbelievers, as Denis says in Ecclesiastical Hierarchy.Commentary on 1 Corinthians 12:710Thomas Aquinas812. – To explain the entire chapter three things must be mentioned beforehand, namely, what is prophecy; in how many ways is prophecy mentioned in Scripture, and what it is to speak in tongues. In regard to the first it should be noted that prophecy is said to be “seeing from afar,” and according to some it is named after speaking afar, but it is better to say that it is from pharos, which is to see. Hence in 1 Sam (9:9): “He who is now called a prophet was formerly called a seer.” Hence the sight of things far off, whether they be future contingents or beyond human reason, is called prophecy. Prophecy, therefore, is the sight or manifestation of future contingents or of things transcending human understanding. For such a sight four things are required. For since our knowledge is through bodily things and phantasms received from sensible things, it is first required that in the imagination be formed the bodily likeness of things which are shown, as Denis says that it is impossible otherwise for the divine ray to shine in us, unless surrounded by the variety of sacred veils. The second thing required is an intellectual light enlightening the intellect for knowing things shown beyond our natural knowledge. For unless an intellectual light be present for understanding the sensible likenesses formed in the imagination, the one to whom these likenesses are shown in not called a prophet but a dreamer. Thus, Pharaoh, who, although he saw ears of corn and cattle, which indicated future events, did not understand what he saw, is not called a prophet, but rather Joseph, who interpreted it. The same is true of Nebuchadnezzar, who saw a statue but did not understand it; hence, neither is he a prophet, but Daniel. For this reason it says in Dan (10:1): “Understanding is needed in a vision.” The third thing required is the courage to announce the things revealed. For God reveals in order that it be announced to others: “Behold, I have put my words in your mouth” (Jer 1:9). The fourth thing is the working of miracles, which lend certitude to the prophecy. For unless they did things which exceed the works of nature, they would not be believed in matters that transcend natural knowledge.Commentary on 1 Corinthians 12:819Thomas Aquinas901. – Then again he appeared to more than five hundred. But nothing is mentioned in the Scripture about this, except here. Yet it can be said that this appearance was the one about which Denis speaks in The Divine Names III, when all the disciples assembled to see the body, which they considered the prince of life. But against this seems to be the fact that this was before the ascension, namely, when Christ appeared to James. But the assembly of disciples to see the Blessed Virgin, about which Denis seems to speak, was much later. Therefore, it seems better to say that He appeared to five hundred brethren all at once before His ascension: and it is not important that there were said to be 120 disciples, because although the ones in Jerusalem were 120, nevertheless in Galilee there were many disciples and perhaps all were assembled at one time, when He appeared. To make his testimony more certain he says that most of them are still alive, but some of them have fallen asleep, i.e., died, in the hope of the resurrection. They call the death of the saints “sleep,” because they die with corruptible flesh and rise with incorruptible. “We know that Christ being raised from the head, will never die again” (Rom 6:9).Commentary on 1 Corinthians 12:865Thomas Aquinas939. – But will not the orders of angels remain distinct? It seems so, as to the eminence of glory, by which one excels another, but not as to the efficacy of their activity toward us. Therefore, he says that those will be done away with whose names pertain to outward activity, namely, principalities, powers and virtues. He does not name those who belong to the higher hierarchy, because they are not outwardly active; not angels, because it is their common name. He does not say dominations will be done away with, because although they are among the outwardly active, they do not perform outward activity, but they direct and command. For it belongs to lords to direct and command, not to act outwardly. Archangels are included with the principalities, for archos is the same as prince. According to Gregory these three orders are presented in descending order, because according to him principalities are above powers, and powers above virtues; but according to Denis in ascending order, because he wants the virtues over the powers, and the powers over the principalities. Or in another way: when every rule and every authority and power is done away with, i.e., then it will be known that they had no power of themselves but from God, from Whom are all things.Commentary on John 15:21Thomas AquinasThe reason why no created species can represent the divine essence is plain: for nothing finite can represent the infinite as it is; but every created species is finite; therefore [it cannot represent the infinite as it is]. Further, God is his own esse; and therefore his wisdom and greatness and anything else are the same. But all those cannot be represented through one created thing. Therefore, the knowledge by which God is seen through creatures is not a knowledge of his essence, but a knowledge that is dark and mirrored, and from afar. “Everyone sees him,” in one of the above ways, “from afar” (Jb 36:25), because we do not know what God is by all these acts of knowing, but what he is not, or that he is. Hence Denis says, in his Mystical Theology, that the perfect way in which God is known in this present life is by taking away all creatures and every thing understood by us.Commentary on John 57:4Thomas AquinasIn order to understand how the Father’s love for the Son is the reason for the origin or communication of the Son’s power, we Should point out that a thing is loved in two ways. For since the good alone is loveable, a good can be related to love in two ways: as the cause of love, or as caused by love. Now in us, the good causes love: for the cause of our loving something is its goodness, the goodness in it. Therefore, it is not good because we love it, but rather we love it because it is good. Accordingly. in us, love is caused by what is good. But it is different with God, because God’s love itself is the cause of the goodness in the things that are loved. For it is because God loves us that we are good, since to love is nothing else than to will a good to someone. Thus, since God’s will is the cause of things, for “whatever he willed he made” (Ps 113:3), it is clear that God’s love is the cause of the goodness in things. Hence Denis says in The Divine Names (c. 4) that the divine love did not allow itself to be without issue. So, if we wish to consider the origin of the Son, let us see whether the love with which the Father loves the Son, is the principle of his origin, so that he proceeds from it.Commentary on John 72:24Thomas AquinasBut if we refer this statement to eating in a sacramental way, a difficulty appears. For we read above: “Unless one is born again of water and the Holy Spirit, he cannot enter the kingdom of God” (3:5). Now this statement was given in the same form as the present one: Unless you eat the flesh of the Son of Man. Therefore, since baptism is a necessary sacrament, it seems that the Eucharist is also. In fact, the Greeks think it is; and so they give the Eucharist to newly baptized infants. For this opinion they have in their favor the rite of Denis, who says that the reception of each sacrament should culminate in the sharing of the Eucharist, which is the culmination of all the sacraments. This is true in the case of adults, but it is not so for infants, because receiving the Eucharist should be done with reverence and devotion, and those who do not have the use of reason, as infants and the insane, cannot have this. Consequently, it should not be given to them at all.Commentary on John 206:17Thomas Aquinas5 Still others came to a knowledge of God from the dignity of God; and these were the Platonists. They noted that everything which is something by participation is reduced to what is the same thing by essence, as to the first and highest. Thus, all things which are fiery by participation are reduced to fire, which is such by its essence. And so since all things which exist participate in existence ( esse ) and are beings by participation, there must necessarily be at the summit of all things something which is existence ( esse ) by its essence, i.e., whose essence is its existence. And this is God, who is the most sufficient, the most eminent, and the most perfect cause of the whole of existence, from, whom all things that are participate existence ( esse ) . This dignity is shown in the words, on a high throne, which, according to Denis, refer to the divine nature. “The Lord is high above all nations” (Ps 112:4). John shows us this dignity when he says below (1:1), “the Word was God,” with “Word” as subject and “God” as the predicate.Commentary on Matthew 13:6Thomas Aquinas(12) Then he mentions how they showed reverence in obeying. Hence being warned [answered] in a dream not to return to Herod, they departed to their own country by another way . But how could they have received an answer, if they put no question? The answer is that God sometimes answers a question still in the mind, and they inwardly asked what would be pleasing to God concerning their return: "Why do you cry to me?" (Ex 14:15). But do revelations come directly from God? Denis proves that he does not but uses angels. This is done to indicate the importance of the information: "It was ordained by angels through an intermediary" (Gal 3:19); "This is the Moses who said to the Israelites, 'God will raise up for you a prophet, from your brethren, as he raised me up'" (Acts 7:37).Commentary on Matthew 23:8Thomas AquinasTherefore, he says I will make . this, indeed, is the greatest dignity; hence, Denis: "Nothing is more dignified among men's occupations than to be made a cooperator with God." For the dignity consists in its splendor. But those so enlightened as to enlighten others draw more closely to that dignity. But although men who follow Christ enlighten and do great things regarding righteousness, yet they assert the dignity of Christ in regard to one thing only; but the life of preachers in regard to two things: "Those who turn many to righteousness shall shine like the stars forever and ever" (Dan 12:3).Commentary on Romans 1:345Thomas Aquinas115. But man is capable of knowing God from such creatures in three ways, as Denis says in The Divine Names .Dark Night of the Soul 21:18John of the Cross[134] B. Bz., C, H. Mtr. all have this long passage on the suffering of the soul in Purgatory. It would be rash, therefore, to deny that St. John of the Cross is its author, [or to suppose, as P. Gerardo did, that he deleted it during a revision of his works]. An admirably constructed synthesis of these questions will be found in B. Belarmino, De Purgatorio , Bk. II, chaps. iv, v. He asks if souls in Purgatory are sure of their salvation. This was denied by Luther, and by a number of Catholic writers, who held that, among the afflictions of these souls, the greatest is this very uncertainty, some maintain that, though they have in fact such certainty, they are unaware of it. Belarmino quotes among other authorities Denis the Carthusian De quattuor novissimis , Gerson (Lect. I De Vita Spirituali ) and John of Rochester (against Luther's 32nd article); these writers claim that, as sin which is venial is only so through the Divine mercy, it may with perfect justice be rewarded by eternal punishment, and thus souls that have committed venial sin cannot be confident of their salvation. He also shows, however, that the common opinion of theologians is that the souls in Purgatory are sure of their salvation, and considers various degrees of certainty, adding very truly that, while these souls experience no fear, they experience hope, since they have not yet the Beatific vision. Uncertainty as to their salvation, it is said, might arise from ignorance of the sentence passed upon them by the Judge or from the deadening of their faculties by the torments which they are suffering. Belarmino refutes these and other suppositions with great force and effect. St. John of the Cross seems to be referring to the last named when he writes of the realization of their afflictions and their deprivation of God not allowing them to enjoy the blessings of the theological virtues. It is not surprising if the Saint, not having examined very closely this question, of which he would have read treatments in various authors, thought of it principally as an apt illustration of the purifying and refining effects of passive purgation; and an apt illustration it certainly is.Book 3 1:3Bede's Ecclesiastical History of EnglandBut soon after, the king of the Britons, Caedwalla, the unrighteous instrument of rightful vengeance, slew them both. First, in the following summer, he put Osric to death; for, being rashly besieged by him in the municipal town, he sallied out on a sudden with all his forces, took him by surprise, and destroyed him and all his army. Then, when he had occupied the provinces of the Northumbrians for a whole year, not ruling them like a victorious king, but ravaging them like a furious tyrant, he at length put an end to Eanfrid, in like manner, when he unadvisedly came to him with only twelve chosen soldiers, to sue for peace. To this day, that year is looked upon as ill-omened, and hateful to all good men; as well on account of the apostacy of the English kings, who had renounced the mysteries of the faith, as of the outrageous tyranny of the British king. Hence it has been generally agreed, in reckoning the dates of the kings, to abolish the memory of those faithless monarchs, and to assign that year to the reign of the following king, Oswald, a man beloved of God. This king, after the death of his brother Eanfrid, advanced with an army, small, indeed, in number, but strengthened with the faith of Christ; and the impious commander of the Britons, in spite of his vast forces, which he boasted nothing could withstand, was slain at a place called in the English tongue Denisesburna, that is, the brook of Denis.Book 5 24:634Bede's Ecclesiastical History of EnglandDenisesburna, or The Brook of Denis, Battle of, 135, 136.Revelations 18:10Revelations of Divine Love[2] Dionysius, "the Areopagite," according to the legend of S. Denis.January 8:2The Roman MartyrologyAt Beauvais, in Gaul, the holy martyrs Lucian the Priest (first Bishop of that see,) Maximian, and Julian. Maximian and Julian were slain by the persecutors with the sword, but the blessed Lucian, who had come into Gaul with holy Denis, did not receive the like treatment until after great suffering, the which notwithstanding, he feared not to confess aloud the name of Christ. (He died in the year 312.)January 21:3The Roman MartyrologyAt Athens, (in the second century,) the holy Bishop Publius, who ruled illustriously over the Church of Athens in succession to holy Denis the Areopagite he was famous for graces and eminent for teaching, and was gloriously crowned with the martyrdom of Christ.January 24:7The Roman MartyrologyAt Bologna, (in the third century,) holy Zama, the first Bishop of that city, who was ordained by the holy Roman Pontiff Denis, and there wonderfully spread the Christian faith.February 14:7The Roman MartyrologyAlso likewise at Alexandria, the holy martyrs Denis and Ammonius, who were beheaded.February 8:5The Roman MartyrologyIn the Lesser Armenia, the holy martyrs Denis, Aemilian, and Sebastian.March 16:4The Roman MartyrologyAt Aquileia, the blessed martyrs Hilary, Bishop of that see, and the Deacon Tatian, who after suffering the rack and other torments were martyred, along with Felix, Largus, and Denis, under the President Beronius, in the persecution under the Emperor Numerian.March 24:5The Roman MartyrologyAt Caesarea, in Palestine, were born into the better life: the holy martyrs Timolaus, Denis, Pausides, Romulus, Alexander, another Alexander, Agapius, and another Denis, who won crowns of life by the axe, under the president Urban, in the persecution under the Emperor Diocletian.March 10:5The Roman MartyrologyAt Corinth, the holy martyrs Codratus, Denis, Cyprian, Anectus, Paul, and Crescens, who were slain with the sword under the President Jason, in the persecution under the Emperors Decius and Valerian.April 8:6The Roman MartyrologyAt Corinth, blessed Denis, Bishop of that city, who by the learning and grace which he had in the Word of God, taught by his epistles not only the people of his own city and province but also the bishops of other provinces and cities, and who had such a veneration for the Popes of Rome that he was used to have their Epistles publicly read in the Church upon the Lord's Day. He flourished in the times of the Emperors Marcus Antoninus Verus and Lucius Aurelius Commodus.April 19:6The Roman MartyrologyOn the same day, [in the second century,] the holy martyrs Socrates and Denis, who were run through with lances.May 12:4The Roman MartyrologyAt Rome also, [in the year 304,] the holy Denis, uncle of the said blessed Pancras.May 8:5The Roman MartyrologyAt Vienna, the holy Confessor Denis, Bishop [of that see.]May 25:7The Roman MartyrologyAt Milan, holy Bishop Denis. He was banished into Cappadocia by the Arian Emperor Constantius for the Catholic faith's sake, and so there gave up his spirit to God with a near approach to martyrdom. His sacred body was sent to Milan to blessed Bishop Ambrose by Bishop Aurelius, prompted to that godly act, as is said, by holy Basil the Great.June 3:4The Roman MartyrologyAt Constantinople, the holy martyr Lucillian and his four sons, Claud, Hypatius, Paul, and Denis. Lucillian, before he became a Christian, had been a priest of idols. All the five, after they had been put to various tortures, were cast into a furnace, but rain put out the fire, and they all escaped unhurt. Then Lucillian was crucified, and the children were beheaded, and so under Silvanus the President they finished their testimony.July 27:9The Roman MartyrologyAt Ephesus, the Seven Holy Sleepers, Maximian, Malchus, Martinian, Denis, John, Serapian, and Constantine.July 31:5The Roman MartyrologyAt Synnada, in Phrygia, the holy martyrs Democritus, Secundus and Denis.September 22:5The Roman MartyrologyAt Chartres, the holy martyr Jonah, a Priest, who came into Gaul along with holy Denis, and was, by command of the Prefect Julian, flogged and beheaded.October 25:4The Roman MartyrologyLikewise at Rome, forty-six holy martyrs, who were all baptized together by Pope Denis, and presently beheaded by order of the Emperor Claudius, and buried on the Salarian Way, where also are laid one hundred, twenty, and one other martyrs, among whom are the four soldiers of Christ Theodosius, Lucius, Mark, and Peter.October 3:3The Roman MartyrologyAt Rome, at the Bear-and-Cap, the holy martyr Candidus, (in the third century.) Upon the same day, the holy martyrs Denis, Faustus, Caius, Peter, Paul, and four others, (in the third century.) They originally suffered much under the Emperor Decius, and then, under the Emperor Valerian, were put to a long course of torments by the President Emilian.