Saint Théodote
Martyr à Ancyre (Ankara)
avec de nombreux autres martyrs (4ème s.)
Alors que les chrétiens avaient peine à trouver des nourritures non offertes aux idoles, Théodote ouvrit une auberge où ils pouvaient s'approvisionner. Il visitait les chrétiens en prison. C'est ainsi qu'il vit nombre de ses amis donner leur vie pour le Christ jusqu'au jour où lui-même fut arrêté. Le juge donna licence aux bourreaux de se distraire sur saint Théodote. Le corps déchiré, les plaies avivées par du vinaigre ou des brûlures, les dents cassées à coups de pierre. Rien ne lui fut épargné sans compter d'infâmes dérisions. A la fin, lassés, les bourreaux le décapitèrent.
Vint le jour où la fête païenne conduisait les statues de Diane et de Minerve pour leur bain annuel dans le lac voisin. Ces chrétiens avaient été arrêtés et durent participer au défilé en l'honneur de ces divinités. Le gouverneur païen obligea les hommes à être nus, en tête du cortège, comme les statues des dieux païens et les femmes à monter nues sur un char devant le char des déesses jusqu'au bord du lac. En les faisant ressembler à ces déesses païennes, ce fut une humiliation pour leur pudeur et pour leur foi. Puis, une dernière fois, il chercha à les convaincre d'offrir l'encens, ce qu'elles refusèrent. Il les fit fouetter devant la foule puis noyer dans le lac avec une pierre autour du cou (*) en même temps que l'on baignait les statues. Les hommes, dont saint Théodote, furent décapités et leurs corps jetés sur un bûcher pour être brûlés comme un encens.
(*) un autre récit correspond au martyre de Sainte Claudia et ses compagnes martyres.
À Ancyre en Galatie, vers 303, les saints martyrs Théodule et Thécuse, sa tante
paternelle, Alexandra, Claudie, Phaina, Euphrasie, Matrone et Julitte, vierges.
Celles-ci, livrées d’abord par le gouverneur à la prostitution, furent ensuite
plongées dans un étang, chacune avec une pierre au cou. Théodote fut à son tour
torturé et décapité.
Martyrologe romain
SOURCE : http://nominis.cef.fr/contenus/saint/7011/Saint-Theodote.html
Théodote d’Ancyre et les sept vierges, martyrs
+ 303
Théodote était de la
ville d'Ancyre, capitale de la Galatie. Dès son enfance, il fut élevé dans les
maximes d'une piété solide, par les soins d'une pieuse vierge, nommée Técuse.
S'étant marié, il prit une hôtellerie, et se mit à vendre du vin. Malgré les
dangers que l'on trouve dans cette profession, il se montra toujours juste,
tempérant, et zélé pour la pratique de tous les devoirs du christianisme.
Quoique à la fleur de l'âge, il méprisait tous les biens du monde. Le jeûne, la
prière et l'aumône faisaient ses délices. Non seulement il soulageait les
pauvres dans leurs besoins, mais il portait encore les pêcheurs à la pénitence.
Il avait aussi encouragé plusieurs fidèles à souffrir le martyre. Sa maxime
était qu'il était plus glorieux à un Chrétien de vivre dans la pauvreté, que de
posséder des richesses qui ne peuvent être utiles, quand on ne les emploie pas
à secourir les indigents, ceux surtout qui sont persécutés pour la foi. Il
condamnait une vie molle et oisive, en disant qu'elle énerve un soldat de
Jésus-Christ, et qu'un homme livré au plaisir ne peut aspirer à la
couronne du martyre. Ses exhortations étaient si efficaces, qu'elles retirèrent
plusieurs personnes du désordre. Dieu l'honora du don des miracles ; on lit
dans ses Actes qu'il guérit plusieurs malades en priant sur eux, ou en les
touchant avec sa main. Il ne s'effraya point de la persécution allumée par
Dioclétien, parce qu'il avait vécu toute sa vie comme un homme qui se dispose à
verser son sang pour Jésus-Christ.
L'édit publié à
Nicothédie en 3o3 arriva bientôt dans la Galatie, qui avait Théôctène pour
gouverneur. Citait un homme cruel, qui, pour faire sa:cour au prince, lui avait
promis d'exterminer en peu de temps le nom chrétien dans l’étendue de sa
province. A peine le bruit de l'arrivée de l'édit se fut-il répandu à Ancyre,
que la plupart des fidèles prirent la fuite. Plusieurs se cachèrent dans les
déserts et sur les montagnes. Ce n'était parmi les païens que festins «t
réjouissances. Ils couraient aux maisons des Chrétien, et emportaient tout ce
qui leur convenait, sans éprouver d'opposition. Il ei\t été dangereux de faire
entendre la moindre plainte. Si quelque Chrétien se montrait en public, il
fallait qu'il optât entre souffrir pour sa religion, ou apostasier. On
dépouillait de leurs biens les plus considérables, après quoi on les menait en
prison, où ils étaient chargés de fers. On traînait ignominieusement dans les
rues leurs femmes et leurs filles; on n'épargnait pas même les petits enfants,
dont tout le crime était d'avoir reçu lé jour de parents chrétiens.
Tandis que la persécution
faisait ainsi sentir ses ravages dans la ville d'Ancyre, Théodote assistait les
confesseurs prisonniers, et enterrait les corps des martyrs, quoiqu'il fût
défendu, sous peine de mort, de leur rendre ce devoir. Le gouverneur avait
ordonné d'offrir aux idoles toutes les denrées nécessaires à la nourriture de
l'homme, avant de les exposer en vente. Par là les Chrétiens se voyaient
réduits ou à mourir de faim, ou à participer à l'idolâtrie. Ils se trouvaient
même dans l'impossibilité de faire leur offrande à l'autel. Théodote s'était
heureusement pourvu d'une ample provision de blé et de vin qui n'avaient point
été souillés par les cérémonies sacrilèges des païens II les vendait aux prix
qu'ils lui avaient coûté; ce qui mettait les fidèles en état de fournir à
l'autel des oblations pures, et de se procurer des vivres dont ils pouvaient se
servir sans blesser leur conscience, et sans porter ombrage aux idolâtres.
C'était ainsi qu'à la faveur d'une profession autorisée par les lois, le
cabaret d'e Théodote s'était changé en un asile pour tous les Chrétiens de la
ville; que sa maison était devenue un lieu de prières où l'on s'assemblait pour
adorer le vrai Dieu; que les malades trouvaient chez lui une infirmerie, et les
étrangers un hospice assuré. La crainte d'être découvert ne l'empêchait point
de saisir toutes les occasions de faire éclater son zèle pour la gloire de
Dieu.
Victor, un de ses amis,
fut arrêté vers le même temps. Les prêtres de Diane l'accusèrent d'avoir dit
d'Apollon qu'il avait corrompu sa propre sœur, et que c'était une honte pour
les Grecs d'honorer comme Dieu celui qui était coupable d'un crime que les plus
effrontés libertins n'osaient commettre. Le juge lui offrit sa grâce s'il
voulait se conformer à l'édit des empereurs. « Obéissez, lui disait-il, et
votre soumission sera récompensée par des chargea honorables. Sachez qu'en cas
d'opiniâtreté, Vous devez vous attendre à de cruels supplices, et à la mort la
plus douloureuse. Vos biens seront confisqués, toute votre famille périra, et
votre corps, après avoir essuyé toutes sortes de tortures, sera dévoré par des
chiens furieux. » Théodote, instruit du danger que courait son ami,
courut à la prison où il était renfermé. Il l'exhorta fortement à s'élever
au-dessus des menaces des persécuteurs, et à mépriser toutes les promesses que
l'on employait pour lui ravir la couronne due à la persévérance. Victor,
fortifié par cette exhortation, se sentit animé d'un nouveau courage, et il
souffrit patiemment les supplices, tant qu'il se souvint des instructions que
Théodote lui avait données. Déjà il touchait au bout de sa carrière ; mais sa
fermeté l'abandonna tout-à-coup. Il demanda du temps pour délibérer sur les
propositions qu'on lui avait faites. On le reconduisit en prison, où il mourut
de ses plaies, sans s'être expliqué autrement. Il laissa par là les fidèles
dans l'incertitude par rapport à son salut ; c'est ce qui a rendu sa réputation
douteuse dans l'Église, et ce qui l'a privé de l'honneur que l'on y rend à la
mémoire des martyrs.
Il y avait à quelques
milles d'Ancyre un bourg nommé Malus. Théodote, par une disposition
particulière de la Providence, y arriva précisément au moment où l'on allait
jeter dans la rivière d'Halys les restes du corps du martyr Valens, qui, après
diverses tortures, avait été condamné à être brûlé vif. Il eut le bonheur de se
procurer ces précieuses reliques. Il les emporta donc avec lui pour les déposer
en lieu de sûreté. Lorsqu'il était à quelque distance du bourg, il rencontra
plusieurs personnes de sa connaissance. C'étaient des Chrétiens que leurs
propres parents avaient livrés aux persécuteurs, pour avoir renversé un autel
de Diane, et auxquels le saint avait depuis peu fait recouvrer la liberté. l\s
furent charmés de le voir, et ils lui rendirent grâces comme au bienfaiteur
commun de tous les affligés. Théodote de son côte montra une grande joie à la
vue des confesseurs de Jésus-Christ. Il les pria d'accepter quelques
rafraîchissements avant de passer outre. S'étant tous assis sur l'herbe, il
envoya inviter le prêtre du bourg à venir manger avec eux, afin qu'il récitât
les prières qui se disaient avant le repas, et celles où l'on implorait le
secours du ciel pour les voyageurs.
Ceux qui avaient été
envoyés rencontrèrent le prêtre qui sortait de l'église après sexte, ou la
prière de la sixième heure * ; mais ils ne le connurent pas d'abord. Il leur
raconta un songe qu'il avait «u, puis les suivit au lieu où étaient les
fidèles. Il leur offrit à tous de venir prendre leur repas dans sa maison.
Théodote s'en excusa en disant que sa présence était nécessaire à Ancyre, et
que les confesseurs de cette ville avaient un pressant besoin de son
secours. On dîna donc sur l'herbe. Le repas fini, Théodote dit au prêtre, nommé
Fronton : « Ce lieu me paraît bien propre à mettre des reliques,
pourquoi différez-vous d'y bâtir une chapelle ? — II faudrait avant
tout, répondit le prêtre, que nous eussions des reliques. — Dieu vous en
procurera, reprit Théodote ; ayez soin seulement de préparer l'édifice
pour les recevoir : je vous assure qu'elles ne tarderont pas à venir. » II
tire en même temps son anneau de son doigt, et le donne à Fronton, comme un
gage de la promesse qu'il lui avait faite. Après quoi il reprend la route
d'Ancyre. La persécution y avait causé un bouleversement semblable à celui que
produit un tremblement de terre.
Parmi ceux que l'on avait
arrêtés pour la foi, étaient sept vierges, qui, dès l'enfance, s'étaient
exercées à la pratique de la vertu. Le gouverneur les trouvant inébranlables
dans la foi, les livra à de jeunes libertins pour les outrager, en mépris de
leur religion, et pour leur ravir cette chasteté dont elles avaient toujours
été si jalouses. Elle n'avaient pour se défendre que les prières et les larmes
qu'elles offraient à Jésus-Christ. Elles protestaient aussi contre la violence
qu'on pourrait leur faire. Un de la troupe des libertins, qui surpassait les
autres en impudence, saisit Técuse, la plus âgée des vierges, et la tira à
part. Celle-ci, fondant en pleurs, se jette à ses pieds, et lui parle
ainsi : « Mon fils, que prétendez-vous faire ? Considérez que
nous sommes consumées de vieillesse, de jeûnes, de maladies et de tourments.
J'ai plus de soixante-dix ans, et mes compagnes ne sont guère moins âgées. Il
vous serait bien honteux d'approcher de personnes dont les corps, semblables à
des cadavres, seront bientôt la proie des bêtes et des oiseaux, car le
gouverneur a ordonné qu'on nous privât de la sépulture. » Ayant ensuite
ôté son voile pour lui montrer ses cheveux blancs, elle ajouta :
— Laissez-vous attendrir par ce que vous voyez ; peut-être avez-vous
une mère de mon âge. Si cela est, qu'elle devienne notre avocate auprès de
vous. Nous ne demandons que la permission de verser librement des larmes.
Puisse Jésus-Christ vous récompenser, si, comme je l'espère, vous nous
épargnez ! » Un discours si tour chant éteignit le feu impur dans le
cœur des jeunes libertins; ils mêlèrent même leurs larmes à celles des sept
vierges, et se retirèrent en détestant l'inhumanité du juge.
Théoctène ayant appris
qu'elles avaient conservé leur pureté, se servit d'un autre moyen pour vaincre
leur constance. Il se proposa de les faire initier aux mystères de Diane et de
Minerve, et de les, établir prêtresses de ces prétendues divinités. Les
païens d'Ancyre avaient coutume d'aller tous les ans laver dans un étang
voisin les images de leurs déesses. Le jour de la cérémonie étant alors arrivé,
le gouverneur força les vierges à être de la fête. On devait porter les idoles
en pompe, chacune dans un chariot séparé. Les sept vierges furent aussi placées
dans les chariots découverts, et conduites à l'étang, afin d'y être lavées de
la même manière que les statues de Diane et de Minerve. Elles étaient debout,
toutes nues, et par là exposées à l'insolence de la populace. Elles étaient à
la tête de cette fête impie ; venaient ensuite les chariots qui portaient
les idoles, et que suivait un grand concours de peuple. Théoctène, accompagné
de ses gardes, fermait la marche.
Cependant Théodote était
dans de vives inquiétudes au sujet des sept vierges, et priait Jésus-Christ de
les rendre victorieuses de toutes les épreuves auxquelles elles étaient
exposées ; il attendait l'événement dans une maison voisine de l'église
des patriarches, où il s'était renfermé avec quelques autres Chrétiens. Tous
restèrent prosternés en oraison depuis la pointe du jour jusqu'à midi, qu'ils
apprirent que Técuse et ses six compagnes avaient été noyées dans l'étang.
Alors Théodote, transporté de joie, se redressa sur ses genoux; puis, les yeux
baignés de larmes, il leva les mains au ciel, et remercia le Seigneur à
haute voix d'avoir exaucé ses prières. Il demanda ensuite comment la chose
s'était passée. Il lui fut répondu, par un témoin oculaire, que les vierges
avaient été insensibles aux flatteries et aux promesses du gouverneur; qu'elles
avaient repoussé avec indignation les anciennes prêtresses de Diane et de
Minerve, qui leur présentaient la couronne et la rose blanche, comme une marque
du sacerdoce qu'on leur conférait; que le gouverneur avait ordonné qu'on leur
attachât de grosses pierres au cou, et qu'on les jetât à l'endroit où l'étang
avait le plus de profondeur ; que l'ordre ayant été exécuté, elles avaient
perdu la vie sous les eaux.
Théodote délibéra avec
Polychrone, maître de la maison où il était, sur les moyens qu'on pourrait
prendre pour tirer de l'étang les corps des saintes martyres; mais on apprit
sur le soir que la difficulté «tait devenue encore plus grande, parce que le
gouverneur avait posté des gardes auprès de l'étang ; cette nouvelle causa une
vive douleur à Théodote. 11 quitta aussitôt sa compagnie pour aller à l'église
des patriarches. Il n'y put entrer; les païens en avaient muré la porte.
S'étant prosterné en dehors près de la conque où était l'autel, il pria quelque
temps. De là il se rendit à l'église des Pères, dont la porte était aussi
murée. Mais tandis que, prosterné contre terre, il répandait son âme en la
présence de Dieu, un grand bruit vint frapper ses oreilles. Il s'imagina
qu'on le poursuivait. Il s'enfuit, et retourna dans la maison de Polychrone, où
il passa la nuit. Pendant qu'il dormait, Téouse lui apparut, et lui parla
ainsi : « Vous dormez, mon fils, sans penser à nous. Auriez-vous
oublié les instructions que je vous ai données pendant votre jeunesse, et les
soins que j'ai pris pour vous conduire à la vertu, contre l'attente de vos
parents ? Lorsque je vivais sur la terre, vous m'honoriez comme votre
mère; mais vous me négligez après ma mort, et vous ne me rendez pas
les derniers devoirs. Voudriez-vous que nos corps devinssent la proie des
poissons ? Vous devez vous hâter, parce qu'un grand combat vous attend
dans deux jours. Levez-vous donc, et allez à l'étang ; mais gardez-vous
d'un traître. »
Théodote à son réveil se
leva, et raconta la vision qu'il avait eue, à ceux qui étaient dans la maison.
Lorsque le jour fut venu, deux chrétiens s'approchèrent de l'étang pour
reconnaître la garde. On espérait que les soldats se seraient retirés à cause
de la fête de Diane, mais on s'était trompé. Les fidèles redoublèrent leurs
prières, et furent jusqu'au soir sans manger. Alors ils sortirent, portant des
faux aiguisées pour couper les cordes qui tenaient les corps saints attachés
aux pierres. La nuit était fort obscure; la lune et les étoiles ne donnaient
aucune lumière. Étant arrivés au lieu où se faisaient les exécutions, et où
personne n'osait aller après le coucher du soleil, ils furent saisis d'horreur
à la rencontre des tètes coupées, que l'on avait fichées sur des pieux, ainsi
que des restes hideux de corps brûlés. Mais ils entendirent une voix qui
appelait Théodate par son nom, et qui lui disait d'avancer sans rien craindre.
Effrayés de nouveau, ils formèrent le signe de la croix sur leur front, et ils
virent à l'instant une croix lumineuse de côté de l'Orient. S'étant mis à
genoux, ils adorèrent Dieu, et continuèrent leur route. L'obscurité était si
grande, qu'ils ne s'entrevoyaient pas. Il tombait en même temps une grosse
pluie qui gâtait tellement le chemin, qu'ils pouvaient à peine se soutenir.
Au milieu de tant de
difficultés, ils eurent encore recours à la prière, et ils furent exaucés. Ils
virent tout-à-coup un flambeau qui leur montrait la route qu'ils devaient
tenir. Dans le même instant deux hommes vêtus d'habits éclatants leur
apparurent et dirent : « Prenez courage, Théodote, le Seigneur
Jésus a écrit votre nom parmi ceux des martyrs ; il nous envoie pour vous
recevoir. C'est nous que l'on appelle Pères. Vous trouverez près de
l'étang S. Sosandre armé, dont la vue épouvante les gardes. » Mais vous
n'auriez pas dû mener un traître avec vous.
Cependant l'orage
continuait, et le tonnerre grondait horriblement. La tempête, accompagnée d'un
vent furieux, incommodait beaucoup les gardes, qui, malgré cela, restaient toujours
à leur poste. Mais lorsqu'ils virent un homme armé de toutes pièces, et
environné de flammes, ils furent tellement effrayés, qu'ils s'enfuirent dans
des cabanes du voisinage. Les fidèles, à la faveur de leur guide, vinrent sur
le bord de l'étang. Le vent soufflait avec tant de violence, que poussant l'eau
vers les bords, il découvrait le fond où étaient les corps des vierges.
Théodote et ses compagnons les ayant retirés, les emportèrent et les
enterrèrent près de l'église des patriarches. Les noms des sept vierges
étaient, Técuse, Alexandrie, Clavdie, Euphrasie, Matrone, Julitte et Phaine.
Le lendemain toute la
ville fut en rumeur à l'occasion du bruit qui se répandit qu'on avait enlevé
les corps des sept vierges. Dès qu'un Chrétien paraissait, on l'arrêtait
aussitôt pour l'appliquer à la question. Théodote, apprenant qu'on en avait
déjà saisi un grand nombre, voulait aller se livrer lui-même, et avouer le
fait; mais il en fut empêché par les frères. Cependant Polychrone, déguisé en
paysan, se rendit à la place publique, pour mieux s'assurer de tout ce qui se
passait dans la ville. Il fut reconnu malgré son déguisement, et conduit devant
le gouverneur, qui le fit appliquer à la question. Il souffrit d'abord avec
patience, mais il ne put tenir contre l'idée de la mort dont on le menaçait. Il
dit que Théodote avait enlevé les corps des sept vierges, et indiqua le lieu
où ils avaient été enterrés. Le gouverneur ordonna sur le champ qu'on allât les
exhumer, et qu'on les brûlât. Les Chrétiens reconnurent alors que Polychrone
était le traître dont ils avaient été avertis de se donner de garde.
Théodote, informé de la
trahison du malheureux Polychrone, vit bien que son heure était venue. Il dit
adieu aux frères, leur demanda le secours de leurs prières, et ne pensa plus
qu'à se préparer au combat. Il pria lui-même longtemps avec eux, afin d'obtenir
de Dieu la fin de la persécution et la paix de l'Église ; on s'embrassa
ensuite de part et d'autre avec beaucoup de larmes. Théodote ayant fait le
signe de la croix sur tout son corps", marcha d'un pas intrépide au lieu
du combat. Il rencontra deux bourgeois de ses amis qui l'exhortèrent à pourvoir
à sa sûreté pendant qu'il en était temps encore : « Les prêtresses de
Diane et de Minerve, lui dirent-ils, sont présentement avec le gouverneur,
auprès duquel elles vous accusent de détourner le peuple d'adorer leurs
déesses. Polychrone est là aussi pour soutenir ce qu il a avancé touchant
l'enlèvement des corps saints. — Si vous m'aimez toujours, répondit
Théodote, ne faites point d'efforts pour me détourner de mon dessein. Allez
plutôt dire au gouverneur que celui qu'on accuse d'impiété est à la porte, et
qu'il demande audience. »
Ayant ainsi parlé, il
prit les devants, et parut tout-à-coup en la présence de ses accusateurs.
Lorsqu'il fut entré, il regarda en souriant le feu, les roues, les chevalets,
et les autres instruments de supplice que l'on avait préparés. Théoctène lui
dit qu'il était en son pouvoir de ne pas souffrir les tortures dont il était
menacé. Il lui offrit son amitié, l'assura de la bienveillance de l'empereur,
et lui promit de le faire gouverneur de la ville et prêtre d'Apollon, s'il
voulait travailler à détromper les Chrétiens, et à les faire renoncer au culte
de ce Jésus qui avait été crucifié sous Pilate. Théodote, dans sa réponse,
releva la grandeur, la sainteté, les miracles de Jésus-Christ; en même temps il
montra l'impiété et l'extravagance de l'idolâtrie, surtout par le détail des
crimes infames qui étaient attribués aux dieux par les poètes et les historiens.
Son discours jeta les païens dans une étrange fureur. Les prêtresses de Diane
et de Minerve étaient tellement transportées de rage, qu'elles s'arrachaient
les cheveux, déchiraient leurs habits, et mettaient en pièces les couronnes
qu'elles portaient sur la tête. Ce n'était que cris confus parmi la populace,
qui demandait justice contre l'ennemi des dieux.
Théodote fut donc étendu
sur le chevalet. Chacun des païens s'empressa de le tourmenter, afin de
signaler son zèle pour ses prétendues divinités. Plusieurs bourreaux, qui se
relevaient tour à tour, lui déchiraient le corps avec des ongles de fer. On
versa ensuite du vinaigre sur ses plaies, et on y appliqua des torches
ardentes. Le martyr, sentant l'odeur de sa chair brûlée, tourna un peu la tête.
Le gouverneur à ce mouvement crut qu'il cédait à la violence des tortures.
« Vous ne souffrez, lui dit-il, que pour avoir manqué de respect à
l'empereur et méprisé les dieux. » — Vous vous trompez, lui répondit
Théodote, si vous attribuez à la lâcheté le mouvement de tête que j'ai
fait. Je ne me plains que du peu de courage des ministres de vos ordres.
Faites-vous donc obéir ; inventez de nouveaux supplices pour voir quelle
force Jésus-Christ inspire à ceux qui souffrent pour lui. Connaissez enfin que
quiconque est soutenu par la grâce du Sauveur, est supérieur à toute la
puissance des hommes. » Le gouverneur, qui ne se possédait pas de rage,
lui fit frapper les mâchoires et casser les dents avec des pierres. « Vous
pouvez, lui disait le martyr, me faire encore couper la langue, Dieu entend
jusqu'au silence de ses serviteurs. »
Les bourreaux étaient
épuisés de forces, tandis que Théodote paraissait insensible aux souffrances.
Le gouverneur le renvoya en prison, le réservant toutefois à de nouvelles
tortures. Le martyr, en passant par la place, montrait son corps tout déchiré,
comme une marque de la puissance de Jésus-Christ et de la force qu'il
communique à ceux qui lui demeurent fidèles, de quelque condition qu'ils
soient. « Il est juste, disait-il en faisant remarquer ses plaies,
d'offrir de semblables sacrifices à celui qui nous a donné l'exemple, et qui a
daigné s'immoler pour nous. »
Cinq jours après, le
gouverneur le fit reparaître devant son tribunal. On l'étendit de nouveau sur
le chevalet, et l'on rouvrit toutes ses plaies. On le coucha ensuite sur la
terre couverte de morceaux de tuile tout rouges de feu. Cette horrible torture
ne pouvant ébranler sa constance, il souffrit une troisième fois celle du
chevalet. Enfin le gouverneur le condamna à perdre la tête. Il ordonna en même
temps de brûler son corps, de peur que les Chrétiens ne lui donnassent la
sépulture.
Quand Théodote fut arrivé
au lieu de l'exécution, il remercia Jésus-Christ de l'avoir soutenu par sa
grâce au milieu de ses tourments, et de l'avoir choisi pour être un des
citoyens de la Jérusalem céleste. Il le pria aussi de mettre fin à la
persécution, d'avoir pitié de son Église affligée, de lui rendre enfin la paix.
S'étant ensuite tourné vers les Chrétiens qui l'accompagnaient, il leur dit :
— Ne pleurez pas ma mort, mais bénissez plutôt notre Seigneur
Jésus-Christ, qui m'a fait terminer heureusement ma course, et remporter la
victoire sur l'ennemi. Lorsque je serai dans le ciel, je m'adresserai à Dieu
avec confiance, et je le prierai pour vous. » Après avoir parlé ainsi, il
reçut avec joie le coup qui consomma son sacrifice. Le bûcher sur lequel on mit
son corps parut environné d'une lumière si éclatante, que personne n'osait en
approcher pour l'allumer. Le gouverneur l'ayant appris, commanda des soldats
pour garder la tête et le tronc du martyr en cet endroit.
Ce jour-là même, Fronton,
prêtre de Malus, vint à Ancyre pour chercher les reliques que Théodote lui
avait promises ; il apportait aussi l'anneau que le saint lui avait laissé
comme un gage de sa promesse. Il était venu avec une ânesse chargée do vin
provenant d'une vigne qu'il cultivait de ses propres mains. Il n'arriva qu'au
commencement de la nuit. Son ânesse, épuisée de fatigue, s'abattit auprès du
bûcher, par un effet de la Providence. Les gardes invitèrent Fronton à demeurer
avec eux, l'assurant qu'il serait mieux que dans toute autre hôtellerie. Ils
avaient fait une hutte avec des branches de saule et des roseaux, et avaient
allumé du feu auprès. Comme leur souper était prêt, ils proposèrent à Fronton
de manger avec eux ; celui-ci accepta la proposition, et leur fit goûter de son
vin, qu'ils trouvèrent excellent, et dont quelques-uns burent jusqu'à
s'échauffer un peu.
Dans la conversation, ils
racontèrent ce qu'ils avaient souffert au sujet de l'enlèvement des sept
vierges, qu'ils disaient avoir été fait par un homme de bronze. Ils
ajoutèrent qu'ils gardaient alors le corps de cet homme. Le prêtre les pria de
s'expliquer, et de le mettre au fait de cette aventure. Un de la troupe lui
rapporta en détail ce qui était arrivé aux sept vierges, et de quelle manière
leurs corps avaient été tirés de l'étang. Il dit ensuite qu'un nommé Théodote,
bourgeois d'Ancyre, avait souffert les plus affreux tourments avec une
insensibilité qui les portait à lui donner le titre d'homme de
bronze, que le gouverneur l'avait condamné à mort ; qu'ils étaient
chargés de garder son corps, et devaient s'attendre à une rigoureuse punition
s'il leur était enlevé.
Fronton remercia Dieu de
cette découverte, et le pria de l'assister dans la circonstance où il se
trouvait. Après le souper, il épia le moment où les gardes seraient
profondément endormis. N'ayant plus rien à craindre de leur part, il prit le
corps du martyr, lui remit son anneau au doigt, et le chargea avec la tête sur
le dos de son ânesse. Lorsqu'elle fut dans le chemin, il la laissa aller seule,
et elle retourna d'elle-même au bourg de Malus, où l'on bâtit depuis une église
sous l'invocation de S. Théodote. Ce fut ainsi que s’accomplit la promesse que
le saint martyr avait fuite à Fronton de lui fournir des reliques.
SOURCE : Alban Butler : Vie
des Pères, Martyrs et autres principaux Saints… – Traduction :
Jean-François Godescard.
LÉGENDE
DE THÉODOTE D'ANCYRE. (1)
Théotecne avait obtenu le
gouvernement de Galatie. C'était un débauché, cruel par instinct, méchant par
nature ; de plus, il était apostat. Il devait sa place à sa réputation de
méchanceté et s'était engagé à procurer l'abjuration de ses anciens
coreligionnaires. Avant son arrivée, la terreur de son nom dépeupla les Églises
les fugitifs remplirent les solitudes et couvrirent les sommets des montagnes.
Ses courriers, qui le précédaient, répandaient des menaces de plus en plus
précises jusqu'à ce que l'on connût le texte de la commission qui donnait au
gouverneur les plus larges pouvoirs. Les églises seraient démolies, les prêtres
et les fidèles mis ne demeure de sacrifier aux idoles. Les obstinés seraient
mis en prison ainsi que leurs famille, et leur supplice abandonné à
l'arbitraire du président en outre, leurs biens étaient confisqués au profit du
trésor. Pendant ce temps la province était livrée à l'abandon. Tandis que les
chrétiens les plus en vue étaient arrêtés et mis en prison, des bandes
envahissaient les maisons qu'elles pillaient ; toute résistance, une simple
plainte contre ces violences, constituaient le crime de rébellion. Les
chrétiens se tenaient cachés, les chrétiennes s'attendaient aux pires outrages.
Des calomnies et des trahisons achevaient de rendre le séjour des villes
insupportable. La fuite présentait d'autres périls ; dans certaines régions Ies
vastes solitudes n'offraient aucune ressource pour vivre, ou bien la
grossièreté des aliments qu'elles fournissaient aux fugitifs faisait préférer à
ceux-ci les chances du retour dans leurs maisons.
Dans ces circonstances,
Théodote s'ingéniait à secourir les fugitifs et les prisonniers ; il
ensevelissait les cadavres des frères malgré le péril qu'on encourait pour
cette action, enfin son cabaret servait de lieu de réunion à plusieurs. Son
zèle ingénieux déguisait, sous prétexte d'affaires, les démarches de sa
charité. Théotecne avait ordonné de souiller par des rites idolâtriques tout ce
qui peut servir d'aliment, le pain et le vin surtout, afin que les chrétiens ne
pussent désormais offrir l'oblation eucharistique. Théodote achetait
directement ces denrées à des chrétiens et les leur revendait au fur et à
mesure de leurs besoins; ainsi la maison du cabaretier servait tout à la fois
de lieu de prière, d'hospice pour les voyageurs et d'église pour l'oblation du
sacrifice.
Vers ce temps-là, un ami
de Théodote nommé Victor fut accusé par les prêtres païens d'avoir dit
qu'Apollon avait violé sa propre soeur, Diane, devant l'autel de Délos ; crime
inouï que les hommes, qui n'oseraient cependant le commettre, honoraient dans
celui qui s'en était souillé. On s'efforça d'obtenir l'apostasie de Victor,
mais Théodote le visitait pendant la nuit et fortifiait son courage. Le martyr
se montra d'abord intrépide dans la torture, les fidèles lui appliquaient déjà
comme un titre son nom de Victor (vainqueur) lorsque, au dernier moment, on le
vit hésiter ; il demanda un délai pour réfléchir. Aussitôt les licteurs
cessèrent de le frapper, il fut ramené en prison, où il mourut de ses
blessures, laissant une mémoire douteuse.
Théodote fit alors un
voyage à Maltes, qui est un bourg situé à quarante milles d'Ancyre. La rivière
d'Halys passe en cet endroit, où elle est fort profonde et impétueuse les
bourreaux venaient d'y jeter le corps du martyr Valentin; que les gens de
Médrion avaient brûlé après lui avoir fait subir de nombreux supplices.
Théodote put retirer le corps du saint et alla se cacher dans une grotte
ouverte à l'Orient, d'où sortait un des affluents de l'Halys, à deux stades
environ de Malos.
Dieu permit qu'il
rencontrât des frères qui, après l'avoir salué, le comblèrent d'actions de
grâces comme le bienfaiteur de tous les affligés. Ils lui rappelaient en détail
quelles obligations ils avaient à sa charité ; comment, arrêtés et livrés au
préfet par leurs parents pour avoir renversé un autel de Diane, il les avait,
avec beaucoup de peines et de dépenses, délivrés de leurs chaînes. Théodote,
regardant cette rencontre comme une heureuse occasion de mérite, les pria de
partager son repas avant de continuer leur route. On s'assit sur l'herbe ; car
il y avait là du gazon et tout alentour des arbres chargés de fruits mêlés aux
arbres des forêts. Ajoutez-y le doux parfum de mille fleurs, les joyeux accents
du rossignol et de la cigale au lever de l'aurore, et les chants variés des
oiseaux. Il semblait que la nature avait réuni dans ce lieu tout ce qu'elle a
de splendeurs pour embellir une solitude.
Dès qu'on fut assis, le
saint envoya au village voisin quelques-uns de ses compagnons, pour inviter le
prêtre à venir manger avec eux et à bénir les voyageurs; quant à lui, il ne
prenait jamais son repas sans qu'un prêtre l'eût béni. En entrant dans le
village, ceux qu'il avait envoyés rencontrèrent un prêtre qui sortait de l'église,
après la prière de l'heure de secte. Ce prêtre, les voyant harcelés par des
chiens, aida à les écarter, et, saluant les étrangers, les pria, s'ils étaient
chrétiens, d'entrer chez lui, afin qu'ils pussent jouir ensemble des douceurs
de la charité mutuelle qui les unissait dans le Christ. Ils répondirent : «
Nous sommes chrétiens ; et c'est pour nous une joie de rencontrer des frères. »
Alors le prêtre murmura en souriant : « O Fronton (c'était son nom), les
visions qui s'offrent à toi dans le sommeil ne t'ont jamais trompé ; mais
combien celle de cette nuit est surprenante ! J'ai vu deux hommes qui vous
ressemblaient et me disaient qu'ils apportaient un trésor à ce pays. Puisque
c'est bien vous que j'ai vu en songe, allons, remettez-moi le trésor.
»
Ils dirent: « Vrai, nous
avions mieux que tous les trésors, un homme d'une vertu singulière, Théodote,
que tu verras si tu veux. Mais auparavant, père, montre-nous le prêtre de ce
village. » Fronton répondit : « C'est moi. Mieux vaut l'amener dans ma maison ;
car il ne convient pas, dans un lieu où il y a des chrétiens, qu'on laisse
un homme dans les bois. » Il vint donc trouver le saint, le salua par le baiser
aine que tous les frères, et les pria de venir dans sa maison. Théodote s'en
excusa, parce qu'il avait hâte de rentrer à Ancyre. « La carrière, disait-il,
y est ouverte aux combats des chrétiens pour leur foi je dois être prêt à
secourir des frères menacés. » Après le pas, l'athlète du Christ dit au prêtre
avec un léger sourire : « Que ce lieu me parait convenable pour y
déposer de saintes reliques ! Qui peut t'arrêter ? » Le prêtre répondit :
« Charge-toi de me procurer l'objet du travail que tu m'imposes (il parlait des
saintes reliques) ; ensuite tu accuseras mes retards car il faut d'abord les
avoir, avant de songer à leur élever un temple. » Théodote dit : « Cela c'est
mon affaire, ou plutôt celle de Dieu, de te fournir des reliques; mais à toi
d'apporter tout tin zèle à la préparation de l'édifice. C'est pourquoi père, ne
laisse pas languir ce travail, je t'en conjure, mène-le à sa fin le plus tôt possible
; car les reliques t'arriveront bientôt. » En parlant ainsi, il détacha de son
doigt un anneau, le remit au prêtre et lui dit : « Que Dieu nous soit témoin à
toi et à moi que bientôt tu recevras des reliques. » Cela fait, il s'éloigna et
revint à la ville.
Il y avait à Ancyre sept
vierges formées à la vertu dès l'enfance. On leur avait inspiré l'amour de
la continence , et la crainte de Dieu. Théotecne les fit arrêter, et
ne put jamais par les tortures les faire tomber dans son impiété. Enfin, dans
le transport de sa colère, il ordonna qu'on les abandonnât à de jeunes gens,
pour outrager leur pudeur, au mépris de la religion. Conduites devant ces
bourreaux d'un nouveau genre, elles disaient : « Seigneur Jésus-Christ, tant
qu'il a été eu notre pouvoir de garder intacte notre virginité, tu sais avec
quel zèle, nous l'avons préservée jusqu'à ce jour ; mais aujourd'hui ces jeunes
débauchés ont reçu tout pouvoir sur nos corps. » Pendant qu'elles priaient et
pleuraient, celui de la bande qui paraissait le plus impudent prit à part la
plus âgée de ces vierges, nommée Técusa. Mais Técusa, lui embrassant les pieds
et versant un torrent de larmes : « Mon fils, dit-elle, qu'espères-tu
gagner avec moi ? Quelle jouissance te flattes-tu de goûter avec une chair déjà
morte, consumée, comme tu vois, par la vieillesse, les jeûnes, les maladies et
les tourments? »
Elle avait, en effet,
dépassé sa soixante-dixième année, et ses compagnes étaient à peu près du même
âge. « Il vous serait honteux, continuait-elle, d'aimer une chair que la mort,
pour ainsi dire, a déjà frappée, et que vous verrez bientôt déchirer par les
bêtes sauvages et les oiseaux ; car déjà le gouverneur a prononcé que nous ne
recevrions pas la sépulture. Que dis-je? à notre place recherchez le
Seigneur Jésus-Christ ; il répondra à votre amour par de grandes faveurs. »
Ainsi parlait Técusa, en pleurant ; soudain elle déchira son voile, et montrant
au jeune homme ses cheveux blancs : « Ah ! du moins, mon fils,
s'écria-t-elle, respecte l'ornement de ma vieillesse. Peut-être as-tu une mère
dont la tête a blanchi sous le poids des années ; que son souvenir, vivante ou
morte, nous défende. Laisse-nous pleurer et garde pour toi l'espérance que
notre Sauveur Jésus-Christ te récompensera pansa grâce ; car ce n'est pas
vainement qu'on espère en lui. » A ces paroles de Técusa, les jeunes gens,
calmés et compatissants, se retirent en pleurant.
Théotecne, ayant appris
son échec, renonça à ce moyen ; mais il ordonna qu'on les fit prêtresses
de Diane et de Minerve. En cette qualité, elles devaient laver tous les ans les
images des déesses dans un étang voisin.
On touchait au jour
anniversaire de cette purification des dieux. Chaque idole, selon l'usage,
devait être portée sur un chariot séparé. Le gouverneur, en tête du cortège,
fit conduire à l'étang les sept vierges pour y être lavées de la même manière
que les statues. On les avait contraintes à se tenir debout, toutes nues, sur
les chariots, afin qu'elles fussent plus exposées à l'insolence de la populace,
Derrière elles venaient les idoles. Les habitants de la cité se précipitaient
en foule à leur spectacle. Au milieu de cette multitude, on entendait les sons
des flûtes et des cymbales; on voyait des troupes de femmes courir les cheveux
épars comme des bacchantes. Le bruit confus des pas ébranlait la terre, et se
mêlait aux éclats retentissants des instruments de musique. Cependant les
idoles s'avançaient, et le peuple accourait en foule pour les voir, quoique le
plus grand nombre fussent attirés par le martyre des vierges. Les uns avaient
pitié de leur vieillesse; quelques-uns admiraient leur constance, d'autres leur
modestie; tous, en les voyant couvertes de blessures, versaient des
larmes. Théotecne, fruit impie d'une race de vipères, fermait la marche.
Cependant Théodote, le
martyr de Dieu, était agité d'une grande inquiétude au sujet des saintes
vierges ; il craignait que quelqu'une d'entre elles, par une faiblesse trop
ordinaire à son sexe, ne vînt à défaillir dans le combat. Il demandait donc à
Dieu, dans une ardente prière, de vouloir bien les assister à l'heure du
danger. A ce dessein, il se tint renfermé dans une petite maison près de la
Confession des Patriarches, et appartenant à un pauvre homme nommé Théocharis.
Polychronios, neveu de la vierge Técusa, Théodote le jeune, fils d'une de ses
parentes, et quelques autres chrétiens s'étaient réunis à lui dans ce réduit.
Ils étaient en prière depuis les premières heures du jour, et l'on était déjà à
l'heure de sexte, quand la femme de Théocharis vint leur annoncer que les
vierges venaient d'être noyées dans l'étang .A cette nouvelle, le saint se
releva un peu sur le pavé où il est prosterné ; puis à genoux, les mains au
ciel et le visage inondé de larmes, il s'écria : « Je te rends grâces, ô
Seigneur, de n'avoir pas voulu que mes larmes fussent inutiles. a Il
demanda ensuite à cette femme les circonstances du martyre, dans quelle partie
de l'étang, si c'était au milieu ou sur le rivage, qu'il avait eu lieu. La
femme de Théocharis, qui, elle aussi, était sortie de la ville avec les autres,
et s'était trouvée présente au lieu même du supplice, répondit : « Les conseils
et les promesses de Théotecne ont été inutiles ; Técusa le re-poussait avec
mépris. A leur tour, les prêtresses de Diane et de Minerve, ayant voulu leur
offrir la couronne et la robe blanche, supposant que ces vierges allaient
participer à leur sacerdoce en l'honneur des démons, furent rejetées de même.
Alors le consulaire a commandé qu'on attachât des pierres au cou des sept
vierges, et les a fait conduire sur une petite barque jusqu'à l'endroit où les
eaux de l'étang sont le plus profondes. C’est à deux cents pas environ du bord
; c'est là qu'elles ont été noyées. »
Là-dessus, le saint
demeura dans sa retraite jusqu'au soir, délibérant avec Polychronios et
Théocharis sur le moyen de retirer de l'étang ces précieuses reliques. A la
tombée du jour, un jeune homme vint dire que Théotecne avait placé des soldats près de
l'étang pour garder les corps. Le saint en fut très affligé ; car il paraissait
évident qu'on ne pourrait les recueillir qu'avec beaucoup de difficulté, soit à
cause de ces soldats qui les gardaient soit à cause de la grosseur des pierres,
telles, assurait-on, que l'attelage d'un char aurait eu peine à remuer chacune
d'elles. Quand la nuit fut venue, Théodote, laissant ses compagnons seuls dans
leur retraite, se dirigea vers la Confession des Patriarches ; mais les impies
en avaient muré la porte, pour empêcher les chrétiens d'y entrer.
Il se prosterna donc à
rentrée, près de l'abside, et pria quelque temps. De là il se rendit à la
Confession des Pères, qu'il trouva également murée, et il pria prosterné. Mais
tout à coup il entend derrière lui un grand bruit ; il croit que ce sont des
hommes qui en veulent à sa vie, et il revient à la demeure de Théoeharis. Il
s'y endormit bientôt ; mais, après quelques instants de sommeil, la
bienheureuse Técusa lui apparut et lui dit : « Théodote, mon fils, tu
dors, et tu ne sembles pas songer à nous. As-tu donc oublié le soin que j'ai
pris de ton enfance et comment, contre l'attente de tes parents, je t'ai formé
à la vertu ? Pendant ma vie, tu m'honorais comme ta mère et tu m'entourais
d'affection ; mais aujourd'hui que je suis morte, tu as oublié qu'un fils doit
servir sa mère jusqu'à la fin. Ne laisse pas nos corps devenir au fond des eaux
de l'étang la proie des poissons, d'autant plus que, toi aussi, dans deux jours
tu auras un grand combat à soutenir. Lève-toi donc, et va à l'étang ; mais
garde-toi du traître.» Et elle disparut.
Théodote se leva, et
raconta sa vision aux frères. Tous partagèrent sa douleur, et demandèrent avec
larmes à Dieu d'aider le saint à retrouver les corps. A la pointe du jour, ils
envoyèrent, pour reconnaître plus exactement les lieux, Théocharis avec le
jeune homme qui avait annoncé la présence des soldats sur les bords de l'étang.
Ce jeune homme était chrétien; les deux envoyés devaient examiner ce que
devenaient les soldats ; car on soupçonnait qu'ils s'étaient retirés à cause de
la fête de Diane, que les impies célébraient ce jour-là. Théocharis avec
Glycérius (c'était le nom du jeune homme) partirent, et revinrent bientôt
annoncer que les soldats étaient demeurés à leur poste. C'est pourquoi les
chrétiens passèrent tout le jour dans leur retraite. Le soir seulement ils
sortirent ; tous étaient encore à jeun. Ils étaient armés de faux tranchantes,
avec lesquelles, s'avançant au milieu de l'eau, ils devaient couper les cordes
qu'on avait attachées au cou des vierges pour les noyer. Il faisait nuit noire,
sans lune ni étoiles. Cependant ils arrivent au lieu ordinaire d'exécutions,
lieu d'horreur par où personne n'osait passer après le coucher du soleil. Il
était rempli de têtes coupées et fichées sur des pieux, de restes de cadavres
consumés par le feu et qui jonchaient la terre. Les chrétiens furent saisis de
frayeur; mais ils entendirent une voix qui disait : « Approche sans crainte,
Théodote. » A ces mots, leur frayeur redouble, chacun marque son front du signe
de la croix. Tout à coup une croix lumineuse leur apparaît, lançant ses rayons
en traits de flammes du côté de l’Orient. A cette vue, la joie mêle à la
crainte; ils tombent à genoux et adorent, tournés vers le lieu où leur
apparaissait la croix.
La prière achevée, ils reprennent
leur route; mais l'obscurité était si grande qu'ils ne se voyaient pas l'un
Vautre. C'était pour l'entreprise une grande difficulté, qu'augmentait encore
une pluie abondante ; car sur la terre détrempée et gluante ils ne trouvaient
partout que des sentiers glissants, où ils avaient peine à se soutenir. Ainsi,
au milieu des ténèbres, la fatigue m'était pas moindre que la
crainte. Ils s'arrêtèrent une deuxième fois pour prier ; car ils sentaient le
besoin d'implorer le secours de Dieu dans un si pressant danger. Bientôt une
lumière éclatante parut à leurs regards et leur indiqua le chemin. En même
temps deux hommes vêtus de robes éclatantes, beaux vieillards à la baie et aux
cheveux blancs, se montrèrent et dirent : « Courage, Théodote. Le Seigneur Jésus
a écrit ton nom entre les martyrs ; c'est la récompense de la prière que tu lui
as faite avec larmes pour recouvrer les saints corps. Il nous a envoyés pour te
recevoir ; c'est nous qu'on appelle du nom de Pères. Va donc à l'étang ; tu y
trouveras saint Sosandre, qui par l'éclat de son armure épouvantera les gardes.
Mais tu ne devais pas amener avec toi un traître. »
Suivant donc la lumière
qui les précédait, ils arrivèrent à l'étang. Ce flambeau ne cessa de les guider
jusqu'au moment où ils eurent enlevé les saintes reliques. Voici comment le
fait arriva.
Les éclairs se
multipliaient, le tonnerre grondait, la pluie tombait par torrents, le vent
enfin soufflait avec une telle violence, que les soldats préposés à la garde
des corps saints prirent la fuite. Il est vrai que la tempête n'était pas la
seule cause de leur fuite. Une vision les avait saisis d'effroi. Ils avaient vu
un homme d'une taille gigantesque et couvert d'une armure terrible; le
bouclier, la cuirasse, le casque et la lance jetaient de tous côtés la flamme.
C'était le saint et glorieux martyr Sosandre, qui par son aspect avait
épouvanté les gardes, et les avait réduits à chercher un asile sous les cabanes
voisines. D'autre part, la violence du vent avait repoussé l'eau de l'étang sur
le rivage opposé, en sorte que le bassin était à sec et laissait voir les corps
des vierges. Avec leurs serpes ils coupèrent les cordes, tirèrent les corps et
les mirent sur des chevaux. Ils les portèrent ainsi jusqu'à l'église des
Patriarches, près de laquelle ils les ensevelirent. Les noms de ces sept
vierges étaient Técusa, Alexandra et Phaine. Ces trois premières étaient
nonnes. Les autres étaient Claudia, Euphrasia, Matrona et Julitta.
Le lendemain, dès la
pointe du jour, toute la ville s'occupait de l'enlèvement des vierges car la
nouvelle s'en était promptement répandue partout. Aussi dès qu'un chrétien
paraissait, on le traînait à la question. Un grand nombre furent ainsi
arrêtés pour être déchirés par la dent des bêtes. Théodote en fut à peine instruit,
qu'il voulut se livrer lui-même ; les frères l'en empêchèrent. Cependant
Polychronios, voulant se renseigner, se déguisa en paysan et vint au Forum. Il
fut pris et amené au gouverneur. Battu de verges, menacé de mort, il ne put
soutenir la vue du glaive déjà tiré contre lui, et céda à la crainte. Il avoua
que les reliques des vierges avaient été retirées de l'étang par Théodote, et
indiqua le lieu où il les avait cachées. Les corps saints furent donc retirés
de leur sépulcre et brûlés. Ainsi nous sûmes que Polychronios était traître, et
que c'était de lui que l'apparition avait dit : « Prends garde au traître. »
Quelques-uns des nôtres annoncèrent à Théodote l'action de Polychronios et ta
destruction des reliques des vierges.
Théodote dit adieu à ses
frères, les exhorta à ne point cesser leurs prières, mais à demander pour lui
avec instance la couronne des vainqueurs; et il se prépara aux supplices dont
il était menacé. Les frères ne le quittèrent plus. Après avoir prié
longtemps avec eux, il s'écria tout à coup : « Seigneur Jésus-Christ,
espérance de ceux qui n'ont plus d'espoir, accorde-moi d'achever cette carrière
de combats, et reçois l'effusion de mon sang comme un sacrifice d'agréable
odeur pour le salut de tous ceux qui sont persécutés à cause de ton nom. Allège
leur fardeau, apaise la tempête, afin qu'ils jouissent tous du repos et de la
paix. » Les larmes se mêlaient à la prière. En l'entendant, les frères
pleuraient; ils se jetaient à son cou et lui disaient :
« Adieu, très douce
lumière de l'Église ! Théodote, adieu ! Échappé aux douleurs de cette vie,
tu vas être reçu au sein de la lumière céleste, dans la gloire des Anges et des
Archanges, dans l'immuable clarté de l'Esprit-Saint, et de Notre-Seigneur
Jésus-Christ, qui est assis à la droite de son Père. Ces biens seront la
couronne du glorieux et grand combat que le ciel te prépare. Mais pour nous,
condamnés à demeurer au milieu des incertitudes de l'avenir; ton départ de
cette vie ne nous laisse que les regrets, les gémissements et les larmes. » Le
saint embrassa tous les frères et leur recommanda, lorsque le patre Fronton
viendrait de Malos avec l'anneau, de lui donner ses restes, s'ils pouvaient les
dérober: A ces mots, il marqua tout son corps du signe de la croix, il se
rendit au stade. Il rencontra en route deux citoyens qui le pressèrent de
s'enfuir an plus tût, en lui criant : « Sauve-toi ! » Ils étaient de ses amis
et' croyaient le servir en multipliant leurs instances. « Les prêtresses de
Minerve et de Diane, et le peuple avec elles, lui disaient-ils t'accusent
devant le consulaire, parce que tu détournes tons Ica chrétiens d'adorer des
pierres inanimées ; ils te chargent en outre d'autres crimes sans nombre ;
Polychronios, en particulier, dit que tu as furtivement dérobé les corps
saints. Puisqu'il en est encore temps, sauve-toi, Théodote ; ce serait folié de
te livrer de toi-même aux tourments. » Le martyr leur répondit : « Si
vous vous croyez de mes amis, et que vous voulez me faire plaisir, ne
n'importunez pas par vos prières et n'accusez pas mon zèle. Allez plutôt dire
aux magistrats : Voici ce Théodote que les prêtresses et la ville entière
accusent ; il est à la porte » En parlant ainsi, il prenait les devants, et
bientôt se présentait à ses accusateurs. Il se tint debout sans trembler, et
regarda avec un sourire les instruments de torture : un grand feu, des
chaudières bouillantes, des roues et plusieurs autres instruments de supplice.
Loin d'en être effrayé, le martyr montrait la joie dont il était rempli.
Théotecne lui dit : « Tu
échapperas à tous ces tourments, si tu te laisses persuader par mes conseils.
Si tu consens à être sage et à sacrifier, tu seras déchargé des griefs dont la
ville entière et les prêtresses t'ont accusé devant moi. Tu jouiras de mon
amitié plus qu'aucun autre, et tu seras chéri de nos victorieux empereurs ; ils
te feront l'honneur de t'écrire et de recevoir tes lettres au besoin. Seulement
abjure ce Jésus que Pilate, lorsque ni toi ni moi n'étions encore au monde, a
fait crucifier en Judée. N'hésite pas à prendre le conseil que te dicte la
sagesse. Tu parais être un homme prudent et expérimenté ; et c'est le propre du
sage d'agir avec prévoyance et maturité ; renonce donc à ta folie, et en même
temps délivres-en les autres chrétiens. Ce faisant, tu deviendras un grand
personnage; car je te ferai prêtre d'Apollon, le plus grand des dieux, à cause
des biens qu'il prodigue aux hommes, soit en leur révélant l'avenir par ses
oracles, soit en guérissant leurs infirmités par son habileté dans la médecine.
C'est toi qui consacreras les prêtres, toi qui nommeras aux différentes charges
et dignités, toi qui porteras aux pieds des magistrats les voeux et les prières
de la patrie, toi enfin qui, pour les grands intérêts de la cité, enverras des
députations aux empereurs. Avec la puissance en main, tu verras venir à toi et
les richesses, et les nobles clientèles, et les grands honneurs, avec les
splendeurs de la gloire. Veux-tu des trésors? Je t'en donnerai.» A ces paroles
du gouverneur, le peuple acclamait, félicitant Théodote, et le pressant
d'accepter ces offres.
Mais le saint répondit à
Théotecne : « Avant tout je demande au Seigneur Jésus-Christ, mon maître, que
tu viens de traiter avec mépris comme un homme vulgaire, la grâce de réfuter
tes erreurs sur les dieux, et ensuite de t'exposer en peu de mots les miracles
du Seigneur Jésus-Christ et le mystère de son incarnation ; car il est à propos
que je prouve ma foi en présence de nombreux témoins, par mes paroles et par
mes oeuvres. Et d'abord, pour les actions de vos dieux, il est honteux de les dire ;
je les dirai néanmoins à votre confusion. Celui que vous appelez Jupiter, et
que vous honorez comme le principal de vos dieux, a poussé son outrage contre
les enfants et les femmes à un tel excès de débauche, qu'il mérite à bon droit
d'être regardé comme le principe et la fin de tous les maux. Votre poète Orphée
dit, en effet, que Jupiter tua Saturne, son père, épousa Rhéa, sa mère, dont il
eut une fille, Proserpine, qui fut elle aussi l'objet de ses infâmes amours. Il
épousa encore sa soeur Junon, comme fit Apollon, qui viola sa soeur Diane, à
Délos, devant l'autel. Mars s'abandonna aux mêmes fureurs contre Vénus, Vulcain
contre Minerve : toujours des sœurs victimes des passions de leurs frères. Vois
maintenant l'ignominie des dieux que tu honores. Les lois ne puniraient-elles
pas l'homme coupable de ces excès ? Et cependant vous osez vous glorifier des
hontes de vos dieux ; vous ne rougissez pas d'adorer des corrupteurs de la
jeunesse, des adultères. des empoisonneurs ; et vos poètes nous
redisent leur histoire avec orgueil.
« Mais la puissance
de Notre-Seigneur Jésus-Christ, les miracles et le mystère de son incarnation,
tout cela a aussi été écrit, et longtemps d’avance, par les prophètes et par
des hommes que l'Esprit-Saint éclairait ; mais on n'y trouve rien dont on doive
rougir : tout y est chaste. Ces prophètes sont les témoins de ce que nos temps
ont vu s'accomplir : un Dieu descendant du ciel pour apparaître au milieu des
hommes, et par de merveilleux prodiges, des miracles ineffables, guérissant les
malades, rendant les hommes dignes du royaume des cieux. Sa passion, sa mort et
sa résurrection ont été pareillement décrites avec la plus grande exactitude
par les mêmes prophètes. Les Chaldéens, les Mages. les plus sages de
la Perse, en sont les témoins, eux qui, instruits par le mouvement des astres,
ont connu sa naissance selon la chair, et qui, les premiers, l'ayant reconnu
pour Dieu, lui ont offert leurs présents comme à un Dieu. Il a fait d'ailleurs
des miracles sans nombre et des plus grands : il a changé l'eau en vin; avec
cinq pains et deux poissons, il a rassasié cinq mille hommes dans le désert ;
sa parole guérissait les malades ; il marchait sur les eaux comme il eût fait
sur la terre ferme. La nature du feu a reconnu sa puissance; à sa voix, des
morts sont ressuscités ; d'une seule parole il a donné la vue à des
aveugles de naissance ; il a rendu des boiteux prompts et agiles ; il a rappelé
à la vie des morts ensevelis depuis quatre jours. Quelle parole pourrait
suffire à raconter tous les prodiges qu'il a faits, et par lesquels il a
démontré qu'il était Dieu, et non pas un homme ? »
Pendant ce discours du
martyr, toute la multitude des idolâtres s'agitait furieuse comme aine mer
démontée Les prêtres déchiraient leurs vêtements et, les cheveux épars,
mettaient en pièce leurs couronnes. Le peuple braillait, accusait le consulaire
lui-même d'oublier les droits -de la justice contre na homme qui avait mérité
la flagellation et la mort, pour avoir ouvertement blasphémé contre la clémence
des dieux, avec l'impudente ostentation d'un rhéteur. On devait sur-le-champ le
faire étendre sur le chevalet, et venger par son supplice les dieux outragés.
Théotecne, surexcité par ces clameurs, ne se contient plus; il ordonne d'élevés
le saint sur le chevalet ; lui-même descend de son tribunal, pour torturer de
ses propres mains le martyr. Au milieu de ce tumulte, l'athlète du Christ est
seul tranquille. Il attend debout, on dirait que ce n'est point contre lui,
mais contre un étranger, que, la tempête est soulevée.
Cependant tous les
instruments de torture sont mis en œuvre ; on n'épargne ni le feu, ni le fer
avec ses ongles déchirants. De tous côtés à la fois les bourreaux se sont jetés
sur Théodote, l'ont dépouillé de ses vêtements ; puis ils l'ont étendu sur le
chevalet ; après quoi, se partageant en deux bandes, ils lui déchirent les
flancs ; chacun y met toute sa force, sans craindre la fatigue. Le martyr, d'un
visage joyeux et avec un sourire, les regardait faire. La douleur des tourments
arrivait à son âme sans y causer le moindre trouble ; ses traits n'en étaient
pas altérés, et il ne cherchait pas à se soustraire aux cruautés du tyran ; car
il avait pour aide et pour soutien Notre-Seigneur Jésus-Christ. Cependant les
bourreaux s'épuisaient à frapper ; mais quand les uns étaient hors de combat,
d'autres les remplaçaient. L'invincible athlète demeurait immobile, l'âme attachée
au Dieu de l'univers. Théotecne fit verser sur ses flancs déchirés un vinaigre
très violent, puis il y fit appliquer des lampes ardentes. Le saint, dont le
vinaigre irritait les plaies, et auquel arrivait d'ailleurs l'odeur de ses
chairs que la flamme avait brûlées, laissa voir à ses narines un léger
frémissement. Aussitôt Théotecne, descendant de son tribunal : « Eh ! Théodote,
lui dit-il, qu'est donc devenue l'indomptable fierté de tes discours ? je te
vois céder aux tourments avant d'avoir été vaincu. Certes, si tu n'avais pas
blasphémé les dieux, si tu avais consenti à adorer la toute-puissance de leurs
bras, tu n'aurais pas été soumis à tous ces supplices. C'est bien à toi
surtout, simple cabaretier, dans une condition vile et méprisable comme est la
tienne, que je dois conseiller de ne plus parler contre les empereurs, qui ont
droit sur ta vie ! » Le martyr répondit : « Ne te trouble pas d'un frémissement
de mes narines ; il est dû uniquement à la fumée de mes chairs que tu brûles.
Excite plutôt tes hommes à accomplir tes ordres avec moins de mollesse ; car je
m'aperçois qu'ils relâchent. Invente de nouveaux supplices, des machines
nouvelles pour la torture, afin d'éprouver ma constance ; ou plutôt reconnais
que c'est le Seigneur qui me soutient. Par sa grâce je ne vois en toi qu'un
esclave, et je méprise tes sacrilèges empereurs : tant est puissante la force
dont le Seigneur Christ a rempli mon âme ! Si c'était pour mes crimes que tu
m'eusses arrêté, j'aurais pu trembler ; la crainte aurait eu ses droits ; mais
aujourd’hui, préparé, comme je le suis, à tout souffrir pour la foi du Christ,
je ne puis redouter tes menaces. » A ces paroles, Théotecne lui fit broyer les
mâchoires avec des pierres, afin de lui casser les dents. Le martyr disait : «
Quand tu me ferais couper la langue et tous les organes de la voix, les
chrétiens n'ont pas besoin de parler pour que Dieu les exauce. »
Cependant les licteurs
s'étaient épuisés à déchirer son corps; le gouverneur leur commanda de
descendre Théodote du chevalet et de l'enfermer dans la prison, où on le
réserverait pour une nouvelle torture. Mais comme on lui faisait traverser le
Forum, il montrait ses chairs en lambeaux, et donnait ses blessures comme le
signe de sa victoire. Il invitait tous ses concitoyens à venir voir ce
spectacle pour apprendre dans ses souffrances la puissance du Christ. « Voyez,
disait-il, combien est admirable la vertu du Christ ; comment, à ceux qui
s'exposent aux tourments pour sa gloire, il sait donner l'impassibilité, rendant même
la faiblesse de nos corps inattaquable à la flamme ; il inspire à des hommes de
néant le courage de mépriser les menaces des princes et les édits portés par
les empereurs contre la piété. Et cette grâce, Dieu, le Seigneur de tous les
êtres, la donne sans acception de personnes à tout le monde : aux hommes sans
naissance, aux esclaves, aux hommes libres, aux barbares. » En parlant ainsi,
il montrait les plaies dont on l'avait couvert, et il ajoutait : «Il est juste
que ceux qui croient au Christ lui fassent les sacrifices qu'aujourd'hui
j'offre à sa gloire ; car c'est lui qui le premier a souffert pour chacun de
nous. »
Cinq jours après,
Théotecne fit dresser son tribunal au milieu de la ville, en un lieu exposé aux
regards de la foule, et il ordonna qu'on lui amenât le martyr : ce qui fut
aussitôt exécuté. En le voyant s'avancer, il lui dit : « Approche-toi plus près
de nous, Théodote. Je vois que tu n'as pas été sourd aux leçons qui t'ont été
données, que tu es devenu meilleur, et que tu as renoncé à ton
premier orgueil. C'est contre toute raison que tu as attiré sur toi de si
affreux tourments, quoi que je fisse pour t'y soustraire. Maintenant donc,
déposant cette insensibilité d'un coeur opiniâtre, reconnais la souveraine
autorité des dieux tout-puissants ; et que je puisse enfin te faire jouir des
bienfaits que je t'avais promis tout d'abord: Je suis prêt encore à te les
accorder si tu sacrifies. Choisis donc ce qu'il y a pour toi de plus avantageux
: tu vois ici d'un côté des flammes déjà allumées, un glaive aiguisé pour toi
et les gueules des bêtes qui s'ouvrent pour te dévorer. Crains de t'y exposer ;
ton premier supplice n'est que l'ombre de celui qui se prépare. » Le martyr
répondit sans trembler : « Eh quoi ! Théotecne, espères-tu inventer contre
moi quelque chose d'assez fort pour résister à la puissance de Jésus-Christ mon
maître? Quoique mon corps ait déjà, comme tu le vois, été mis en lambeaux par
les coups dont tu l'as déchiré, éprouve de nouveau ma constance ; applique ces
mêmes membres à de nouveaux supplices, afin de voir jusqu'à quel point, tout
brisés qu'ils sont, ils peuvent encore souffrir. »
Alors pour la seconde
fois Théotecne fit étendre le saint sur le chevalet ; et des deux côtés
les licteurs, comme autant de bêtes sauvages, se mirent à sonder les plaies des
anciennes blessures, plongeant plus profondément leurs ongles de fer dans les
flancs du martyr. Mais lui, élevant la voix, confessait généreusement sa foi.
Le gouverneur, voyant que ses efforts étaient inutiles, que les bourreaux
étaient épuisés, le fit descendre du chevalet pour le rouler sur des morceaux
de briques rougies au feu. Ces fragments embrasés, pénétrant dans les chairs,
causèrent à Théodote une douleur très aiguë. « Seigneur Jésus-Christ, s'écria-t-il,
espérance de ceux qui ont perdu tout espoir, exaucez ma prière et
adoucissez-moi ce supplice ; car c'est pour votre saint nom que je souffre. »
Théotecne comprit bientôt que l'épreuve des briques embrasées n'aurait pas plus
de succès que les précédentes ; il fit suspendre de nouveau le martyr sur le
chevalet, et élargir de plus en plus ses plaies. Mais Théodote était devenu
comme insensible ; il lui semblait que les bourreaux n'appliquaient plus
sérieusement leurs tortures, que ce n'était qu'un jeu. Cependant de tout son
corps la langue seule était restée intacte ; les impies la lui avaient laissée,
espérant qu'elle serait instrument de son apostasie. Ils ne savaient pas qu'ils
lui laissaient bien plutôt le moyen de rendre un hommage plus éclatant à la vérité
; car cette langue louait Dieu sans cesse.
A la fin, incapable
d'inventer de nouveaux supplices, et voyant d'ailleurs ses bourreaux fatigués
et impuissants, tandis que la contenance du martyr semblait se fortifier de
plus en plus. Théotecne prononça la sentence. Elle était ainsi conçue : «
Théodote, le protecteur des Galiléens, l'ennemi des dieux, a refusé d'obéir aux
ordres des invincibles empereurs, et a méprisé ma personne. En vertu de mon
pouvoir, je veux qu'il soit décapité, et que son corps, séparé de sa tête, soit
brûlé, de peur que les chrétiens ne le recueillent et ne lui donnent la
sépulture. »
Quand cette sentence eut
été prononcée, une foule nombreuse d'hommes et de femmes sortirent de
la ville avec le martyr, pour voir la fin de ce drame sanglant. Arrivé au lieu
du supplice, le martyr commença une prière; il disait :
« Seigneur Jésus-Christ,
Créateur du ciel et de la terre, qui n'abandonnez jamais ceux qui espèrent
en vous, je vous rends grâces d'avoir daigné m'appeler à être le citoyen de
votre cité céleste et à participer à votre royaume. Je vous rends grâces de
m'avoir accordé de vaincre le dragon et d'écraser sa tête. Donnez enfin le
repos à vos serviteurs, arrêtez en moi la violence de vos ennemis. Donnez la
paix à votre Église, en l'arrachant à la tyrannie du diable. » Il dit Amen,
et se retournant, vit les frères qui pleuraient : « Frères, leur dit-il, ne
pleurez pas ; glorifiez plutôt Notre-Seigneur ,Jésus-Christ, qui me fait
achever heureusement ma course par le triomphe sur l'ennemi Bientôt au ciel, je
prierai Dieu pour vous avec confiance. » Comme il disait ces paroles, sa tête
tomba.
Alors on éleva un vaste
bûcher, et les bourreaux y jetèrent le corps du martyr, prenant soin d'y réunir
de nombreux aliments pour la flamme. Mais, par un effet de cette providence
divine qui veille avec amour sur les hommes, on vit tout à coup au-dessus du
bûcher une lumière qui l'enveloppait d'un si vif éclat, que ceux qui devaient y
mettre le feu n'osaient approcher ; ainsi le corps resta intact au milieu du
bûcher. Des soldats prévinrent Théotecne de ce prodige ; il leur ordonna de
demeurer au lieu où le corps descendu du bûcher avait été placé, afin de le
garder. Ils demeurèrent donc.
Sur ces entrefaites, le
prêtre Fronton arriva du bourg de Malos, selon la promesse qu'il en avait faite
à Théodote. Il portait avec lui l'anneau que le saint martyr lui avait donné en
gage pour obtenir des reliques. Il amenait en même temps avec lui un bidet
chargé d'outres de vin vieux : car ce bon homme avait une vigne qu'il cultivait
lui-même. Comme il approchait de la ville, à la nuit tombante, le bidet fourbu
s'abattit au lieu même où était étendu le corps du saint martyr. Les gardes
survinrent et dirent au prêtre : « Où vas-tu si tard ? Il fait nuit. Viens donc
et demeure avec nous ; ton âne trouvera ici largement de quoi paître; l'herbe
est abondante; même, si tu veux le laisser aller dans les champs cultivés,
personne ne t'en empêchera ; reste donc avec nous, tu y seras mieux qu'à
l'auberge. »
Cédant à leurs instances,
le prêtre détourna son âne de la grande route, et entra sous une hutte que les
soldats s'étaient construite le jour précédent avec des branches de
saule fixéesen terre et rattachées entre elles par des, roseaux. Près de
la hutte était le corps du martyr, sur lequel on avait étendu des rameaux et du
foin afin de le couvrir. Cependant les chefs des soldats, revenus du bain, se
mirent à boire, mollement couchés sur des tapis qu'ils avaient déployés à terre
sur un lit de paille. Ils invitèrent le prêtre à boire avec eux. Mais lui, de
son côté, après avoir déchargé son âne, demanda un vase, le remplit de son vin
et dit aux soldats : « Goûtez et dites ce que c'est que ce vin ; peut-être ne
le trouverez-vous pas mauvais. » Il accompagnait ces paroles d'un léger sourire
; en même temps il leur présentait le vase plein de vin. L'arome, le goût de la
liqueur, les transportent, et ils demandent au vieillard combien ce vin;
d'années. « Cinq ans », répond le vieillard. Les soldats ajoutent : « Permets-nous
d'en boire encore ; nous avons grand soif.» Le vieillard reprit avec gaieté «
Allez-y gaiement, buvez autant que vous pourrez. » A ces mots, un des plus
jeunes de la troupe, nommé Métrodore, laisse éclater un rire joyeux, et dit:
« Des coups pareils ! jamais de ma vie je ne les oublierai, pas
même si l'on me faisait boire dans les eaux du Léthé. Les tourments réunis de
tous les chrétiens ne sont pas comparables aux coups qu'il m'a fallu endurer
l'autre jour, à cause de ces femmes qu'au nous a enlevées de l'étang.
Mais toi, généreux étranger, verse largement de cette excellente eau du Maron ;
avec elle je boirai l'oubli de mes douleurs. » Fronton dit : « J'ignore quelles
sont les femmes dont tu parles ; quant à la fontaine de Maron, je sais qu'elle
est là tout près. » — «Métrodore, dit un autre soldat nommé Apollonius, prends
garde que ces eaux de Maron, comme tu les appelles, ne te causent quelque grand
malheur. N'oublie pas que tu dois garder cet homme d'airain qui avait enlevé
les femmes de l'étang. »
Le prêtre alors dit : «
J'ai eu tort de ne pas amener avec moi un interprète qui m'expliquât votre
langage. Je ne comprends rien encore à ce que vous dites. Quelles sont ces
femmes arrachées à un étang ? Quel est cet homme d'airain que vous gardez?
Avez-vous apporté une statue en ces lieux ? ou vos paroles ne
sont-elles que des énigmes par lesquelles vous vous jouez d'un rustique ? »
Métrodore voulait répondre ; mais un troisième, nommé Glaucentius, le prévint
et dit : « Ne t'étonne pas. L’expression « homme d'airain » est juste.
D'airain ou de fer, peu importe, cela veut dire un homme plus dur et plus fort
que l'airain, ou le fer, ou toute autre matière. Le fer et l'airain cèdent au
feu; le diamant lui-même. Mais nous avons un homme que ni le fer, ni le feu, ni
les ongles n'ont pu entamer. — Je ne comprends pas encore clairement, répondit
le prêtre, ce que tu veux dire : est-ce d'un homme ou de toute autre chose
qu'il s'agit ? — Je n'en sais rien, dit Glaucentius ; mais si c'est un homme,
jamais autre n'a soutenu de pareils combats. Il était notre concitoyen, nous
avons ici sa maison, sa famille, son bien ; mais les faits ont montré qu'il
n'avait pas la nature humaine. Battu, mis en pièces, brûlé dans tous ses
membres, il ne répondait pas une parole à ceux qui le tourmentaient; mais il
demeurait ferme dans sa résolution, comme un roc. Cet homme s'appelait Théodote
; il était chrétien, et jamais aucun effort n'a pu l'amener à changer sa
religion. Sept vierges avaient été noyées dans les eaux de cet étang, et
l'ordre était donné d'y laisser leurs cadavres ; Théodote les enleva
secrètement et les ensevelit. Mais quand il sut qu'un grand nombre de chrétiens
avaient été arrêtés à cette occasion et livrés au magistrat pour être
condamnés, il se livra lui-même et avoua tout ce qu'il avait fait. Il ne
voulait pas que d'autres souffrissent des supplices qui n'étaient que pour lui,
en même temps qu'il craignait que la peur ne les fit renoncer à leur
religion. En vain le gouverneur lui offrit des richesses, des dignités, des
honneurs, au point de lui promettre la souveraine sacrificature, s'il voulait
abjurer la foi des chrétiens et sacrifier aux dieux ; Théodote s'est ri des
magistrats et de leurs honneurs, il a insulté les dieux, foulé aux pieds les
lois des empereurs, et n'a pas daigné répondre une seule parole au gouverneur.
On l'a flagellé, torturé ; sous les coups il paraissait insensible, et lui-même
nous affirmait qu'il ne sentait aucun mal. Il se moquait de ceux qui le
frappaient, leur reprochant leur mollesse ; quant au gouverneur lui-même, il le
traitait de vil esclave. Tandis que les bourreaux s'épuisaient à le tourmenter,
lui, comme si les coups lui eussent donné une nouvelle vigueur, chantait des
hymnes, jusqu'à ce qu'enfin le gouverneur lui ait fait trancher la tête et ait
ordonné de brûler son cadavre. Pour nous, déjà malheureux à son occasion, nous craignons beaucoup
qu'il ne nous attire encore quelque mésaventure. Quand le bûcher a été allumé,
il s'est tait autour des flammes des signes prodigieux qu'aucune parole ne
saurait raconter. Nous avons vu une grande lumière défendre les approches du
bûcher, et la flamme n'a pu atteindre le corps de Théodote. Alors on nous a
donné l'ordre de le garder, de peur des chrétiens. » En achevant ces mots, le
jeune soldat montrait au prêtre le lieu où était déposé le cadavre.
Fronton comprit que
c'était Théodote même qu'il cherchait ; il rendit grâces à Dieu, et le pria de
l'aider à enlever le corps. Radieux, il offrit encore de son vin aux soldats,
les invitant à puiser eux-mêmes largement et sans crainte, jusqu'à ce qu'enfin
ils roulèrent ivres-morts. Le prêtre se leva alors, prit avec respect le saint
corps, le mit sur son âne et dit : « Maintenant, û martyr, accomplis les
promesses que tu m'as faites » En même temps il lui mit au doigt son anneau ;
puis il replaça les branches d'arbre et la paille dans l'état où elles avaient
d'abord été mises pour recouvrir le saint, afin que les gardes ne
soupçonnassent pas qu'on eût rien déplacé. Au point du jour, le prêtre à peine
levé se mit à chercher son bidet. Il faisait un grand bruit ; il disait, en
frappant dans ses mains et en pleurant : « J'ai perdu mon bidet ! » Les gardes,
qui ne savaient ce qui s'était passé, crurent qu'il parlait sérieusement ; et
ils étaient d ailleurs bien persuadés que le cadavre du saint était encore sous
la paille. Mais pendant ce temps l'ânesse, conduite par un ange, s'en allait au
bourg de Malos par des chemins détournés; elle s'abattit sous son précieux
fardeau dans le lieu où est maintenant la Confession du saint et illustre
martyr Théodote. Cependant des chrétiens venus de Malos au-devant du prêtre lui
annoncèrent que son ânesse était arrivée seule apportant de saintes reliques,
et ils lui indiquèrent le lieu où elle s'était arrêtée. Alors le prêtre, qui
jusque-là avait feint de pleurer la perte de son ânesse, revint lui-même à
Malos, tandis que les gardes restaient à leur poste, toujours dans la
persuasion que les restes du saint étaient encore sous la paille. Ce fut ainsi
que les reliques du glorieux martyr furent transportées à Malos. Dieu, voulant
glorifier les combats de son serviteur, avait tout conduit de cette manière
merveilleuse. Tous ces détails, Nil, le dernier de vous tous, les a recueillis
avec le plus grand soin pour vous les transmettre, mes bien-aimés frères. J'ai
été en prison avec lui, et j'ai connu par moi-même chacune des choses que je
vous ai racontées. Avant tout j'ai voulu être vrai, afin que, recevant ce récit
avec confiance et pleine certitude, vous méritiez d'avoir part avec le saint et
glorieux martyr Théodote, et avec tous les saints qui ont combattu pour la
piété en Jésus-Christ Notre-Seigneur, à qui gloire et puissance avec le Père et
le Saint-Esprit dans tous les siècles ! Amen.
Tel est ce précieux
récit, digne d'avoir été raconté dans les foyers chrétiens de Malos, de Cos ou
de Samos. Nous sommes déjà loin du temps où les littérateurs faisaient suivre
leurs citations de quelques exclamations destinées à en relever le prix. Le
récit de Nil se passe sans peine d'un pareil commentaire et nous en apprend
plus sur la vie chrétienne de cette époque que bien des livres gros ou petits.
Et c'est dans la plupart
des actes que l'on trouverait de ces traits et de ces renseignements de
première valeur pour l'historien ou le critique. Mais encore une fois leur
lecture a un intérêt plus haut. L'Église, dès les temps les plus reculés,
donnait rang dans sa liturgie, parmi les offices sacrés, aux actes des martyrs:
c'est assez dire la vertu qu'elle leur attribuait pour l'édification des
fidèles.
1. Cf. Pio Passau DE
CAVALIERI, I martiri di S. Theodoto d'Ancira e di S. Adriadne, dans
les Studi e testi, publicazioni della bibliotheca Vaticane, fascic. 6,
anno 1901.
LES MARTYRS. TOME II. LE TROISIÈME SIÈCLE, DIOCLÉTIEN. Recueil de pièces authentiques sur les martyres depuis les origines du christianisme jusqu'au XXe siècle TRADUITES ET PUBLIÉES Par le B. P. DOM H. LECLERCQ, Moine bénédictin de Saint-Michel de Farnborough. Imprimi potest FR. FERDINANDUS CABROL, Abbas Sancti Michaelis Farnborough. Die 15 Martii 1903. Imprimatur. Pictavii, die 24 Martii 1903. + HENRICUS, Ep. Pictaviensis.
SOURCE : https://www.bibliotheque-monastique.ch/bibliotheque/bibliotheque/saints/martyrs/default.htm
Also
known as
Theodotius
Theodotus
Profile
Married innkeeper and vintner in
Ancyra, Galatia (in modern Turkey). Martyred in
the persecutions of Diocletian for
giving Christian burial to
seven martyred nuns.
put
to the sword c.304 in
Ancyra, Galatia (in modern Turkey)
Additional
Information
Acts
of the Early Martyrs, by Father James
A M Fastré, S.J.
Lives
of the Saints, by Father Alban Butler
Roman
Martyrology, 1914 edition
Short
Lives of the Saints, by Eleanor Cecilia Donnelly
Victories
of the Martyrs, by Saint Alphonsus
de Liguori
books
Our Sunday Visitor’s Encyclopedia of Saints
Saints
and Their Attributes, by Helen Roeder
Some Patron Saints, by
Padraic Gregory
other
sites in english
sites
en français
fonti
in italiano
Martirologio Romano, 2005 edition
MLA
Citation
‘Saint Theodatus of
Ancyra‘. CatholicSaints.Info. 17 June 2024. Web. 17 April 2026.
<https://catholicsaints.info/saint-theodatus-of-ancyra/>
SOURCE : https://catholicsaints.info/saint-theodatus-of-ancyra/
St. Theodotus of Ancyra
Feastday: May 18
Patron: of innkeepers
Death: 304
Martyr with Thecusa,
Alexandra, Claudia, faina (Phaina), Euphrasia, Matrona, and Julitta during the
persecutions of Emperor Diocletian. Theodotus was an innkeeper at Ancyra,
Galatia (modern Turkey), who gave burial to seven virgins after their martyrdom
for refusing to wear pagan priestess
robes and take part in a pagan festival.
Theodotus was himself betrayed by an apostate and was martyred. In turn, his
remains were gathered up by a Christian and
sent to Malus where they received a proper burial and were enshrined in a
chapel. This martyrdom is suspect and is believed to be a morality tale.
SOURCE : https://www.catholic.org/saints/saint.php?saint_id=2244
Theodotus, Thecusa &
Companions MM (RM)
Died at Ankara, Turkey,
304. According to a pious fiction, Saint Theodotus of Ancyra (Ankara), Galatia
(Turkey), was an innkeeper who not only sold wine but also sheltered his
Christian friends from persecution. Whenever he could, he also recovered the bodies
of the martyred and gave them Christian burial. When returning one day to
Ancyra in the company of fellow Christians, he stopped for a meal by the
roadside and sent one of his companions to a nearby village to invite a
Christian priest, who lived there, to join them. The priest came and invited
them to his own house, but they decided that it was pleasant eating in the
open, and Theodotus remarked: "What a lovely spot for a confession! Why
don't you build an oratory here?"
The priest replied:
"My friend, you are too precipitous. We must have the martyr before we can
have the church."
To which Theodotus
answered: "Ancyra is the scene of many conflicts now. Build the church,
and I will provide you with the martyr. Here, take this as the token and return
it when I have redeemed the pledge." And removing a gold ring from his
finger, he placed it on the priest's.
A tragic episode
followed. Seven Christian women--Thecusa, Alexandra, Claudia, Faina (Phaina),
Euphrasia, Matrona, and Julitta--including the aunt of the innkeeper, were
called before the magistrates and condemned to suffer gross indignities.
Stripped and mocked, they were compelled to take part in offensive processions
and ceremonies with an image of a pagan goddess, after which they were drowned
in a lake, each with a heavy stone attached to her neck, and a guard was posted
to prevent the recovery of their bodies.
Then Theodotus went with
others, armed with sickles to cut the cords that bound the stones to the dead
women. It was a dark, stormy night with lightning and thunder, and their way
lay past the place of public execution with its grinning skulls and headless
bodies. In pouring rain and through thick mud they made their way to the lake
where, fortunately, the guards had left their posts to take shelter, and
Theodotus and his friends were able to wade into the water and recover the
bodies of the victims, which they loaded on to pack animals and removed for
burial.
When the loss of the
bodies was discovered, the authorities had no mercy. Theodotus was betrayed by
his own brother and, though warned to escape, strode boldly turned himself into
the court. He resisted every torture and finally was executed, and a
night-watch of soldiers was set to guard his body.
That same night the
priest was journeying to Ancyra with a load of wine, and at midnight came upon
this group of soldiers, who told him the tavern was closed and invited him to
share their camp. He untethered his ass and joined them, but when he learned
from them the story of the dead victim in their care, he made them drunk with
his wine and while they slept, recovered the body of his friend and returned
with it to his own village.
"Ah,
Theodotus," he said, "you have indeed redeemed your pledge." And
taking the gold ring from his hand, he replaced it on that of his friend, and
buried him in the place where he had begged him to build a church. The
Bollandist Father Delehaye contends that the story is merely a moral tale
(Attwater2, Benedictines, Coulson, Gill).
In art, Saint Theodotus
is depicted with a torch and sword. He is, of course, patron of innkeepers
(Roeder).
SOURCE : http://www.saintpatrickdc.org/ss/0518.shtml
St. Theodotus of Ancyra
Martyr.
On 18 May the Roman Martyrology says: "At Ancyra,
in Galatia, the martyr Saint Theodotus and
the saintly virgins Thecusa, his aunt, Alexandra, Claudia,
Faina, Euphrasia, Matrona, and Julitta", etc. They are
mentioned in all the menologies,
and Theodotus has a special feast on 7 June (Nilles,
"Kal. man.", I, 162, and II, 583). He is patron of
innkeepers. Emblems: torches and the sword. According to
the Acts (Acta SS., May, IV, 147) Theodotus was
a married man who kept an inn at Ancyra,
the capital of Galatia. He is described as a man very zealous in
the performance of his Christian duties, endowed with
many virtues, especially charity towards his neighbour. He
brought sinners to repentance and strengthened many in their faith during
the persecution which Theoctenus,
the governor of the province, was carrying on, about 303, in accordance with
the edict of Diocletian.
The name of a certain Victor is mentioned as one who grew weak in his
profession of Christianity and
received much encouragement from Theodotus. The governor ordered that all
provisions exposed for sale should first be offered to
the idols. Theodotus laid in stores of goods and his
house became a refuge for the Christians,
a hospital for
the sick, and a place for Divine worship. At Malos, about five miles
from Ancyra,
he sought out the body of the martyr, Valens,
and gave it Christian
burial. Returning to Ancyra he found the Christians in
great trouble. The seven virgins mentioned above had been called
before the judges and made a valiant profession of
their faith;
they were then sent to a house of debauchery, but preserved their purity. Then
they were obliged to
suffer cruel torments and were cast into the sea with stones attached
to their bodies. Theodotus succeeded in rescuing the bodies and
honourably burying them. In consequence he was arrested, and after
many sufferings was killed by the sword; his body was miraculously brought
to Malos and there entombed by the priest Fronto.
A chapel was
built over the grave, and the saint was
held in great veneration. The legend is told
by Nilus who claims to have been an eye-witness to a great part of
what he describes. Ruinart (page 372) places it among his "Acta sincera et
selecta". Pio Franchi produced a critical edition of
the Acts in "Studi e Testi" (Rome, 1901). He considered
them trustworthy, but later changed his opinion. Delehaye (Anal. Boll., XXII,
320, and XXIII, 478) says: "The kernel of the legend is a tale
narrated by Herodotus, while the existence of the hero of the
narrative is not vouched for by any historic document."
Sources
BUTLER, Lives of the
Saints; Dict. of Christ. Biog., IV, 580; Röm. Quartalschrift, XVIII,
289; Der Katholik (1895), 569; LECLERCQ, Les Martyrs, II,
VIII (Paris, 1903); CHEVALIER, Bio-Bibl., II, 4429.
Mershman, Francis.
"St. Theodotus of Ancyra." The Catholic Encyclopedia. Vol. 14. New
York: Robert Appleton Company, 1912. 18 May 2015
<http://www.newadvent.org/cathen/14579a.htm>
Ecclesiastical
approbation. Nihil Obstat. July 1, 1912. Remy Lafort, S.T.D.,
Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
Copyright © 2023 by Kevin Knight.
Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/14579a.htm
St Theodotus, Vintner
By the example of St
Theodotus we are taught the important lesson, that there is no state of life in
which a man may not become a saint. He was a citizen of Ancyra, the capital of
Galatia, was a married man, and followed the humble calling of an innkeeper.
Although his life presented to the eyes of the world nothing extraordinary, it
was one of sanctity before God: since having been disciplined in the fear of
the Lord from his youth, by a holy virgin called Thecusa, he practiced
temperance, chastity, and the mortification of the flesh, by fasting and other
penitential works. As he loved poverty, he gave to the poor whatever he could
afford; and his inn was the home of the needy, the asylum of the infirm, and a
school of Christian piety. He converted many from the practice of a shameful
vice and from other crimes, and also brought many, both Jews and Gentiles, to
the profession of the true faith, a considerable number of whom arrived at the
glory of martyrdom. He had likewise the gift of miracles, particularly that of
healing the sick, which he effected by laying his hands upon them, and invoking
the adorable name of Jesus.
The persecution of
Diocletian was raging, and Theotecnus, a most cruel man, was governor of the
province of Dalmatia. He commanded that all the churches should be demolished,
and that all who were known to be followers of Jesus Christ should be
slaughtered. The pagans, animated by the cruelty of the governor, entered the
houses of the Christians, and plundered whatever they thought fit; and if
anyone dared to complain, he was accused of being a rebel. Every day Christians
were put into prison, and even noble ladies barbarously dragged through the
streets; so that many hid themselves in caves, or flew to the woods, living,
like the beasts, upon wild herbs.
St Theodotus remained in
Ancyra, where he employed himself in assisting those who had been imprisoned
for the faith, helping those in need, and burying the bodies of the martyrs.
Moreover, as the governor had forbidden bread or wine to be sold to anyone who
was not known as an idolater, St Theodotus supported the poor, and supplied the
priests with bread and wine for the celebration of the Mass. Thus, by the
charity of Theodotus, his inn became the temple of asylum of the Christians.
Having been informed that
a certain friend of his, named Victor, had been imprisoned for the faith, he
went by night to see him, and encouraged him, saying:
“A Christian should have
no other concern than firmly to maintain his faith.”
Having learned that most
enticing promises had been made to him in case he would renounce his faith, St
Theodotus said:
“Believe me, my dear
Victor, the promises which the impious make to us are for our perdition; they
are intended to make us slumber in order that we may not see the eternal death
to which they lead us.”
Victor, animated by this
exhortation, went boldly to the place of torture; but having suffered for some
time, demanded a respite to consider the proposals made to him. He was
accordingly brought back to prison, where he soon died of his wounds, leaving
his eternal salvation in great doubt, to the inexpressible grief of St
Theodotus.
Some time after this sad
occurrence our saint met a priest, named Fronto, in a country place called
Malus, and told him that he thought it a most appropriate spot for placing the
relics of the martyrs. The priest replied that the relics should be procured
before the work would be undertaken. Theodotus said:
“God will take care of
that. Let it by thy concern to build the crypt, and the relics shall not be
wanting.”
As an earnest of this
promise, he gave the priest a ring from his finger, and returned to Ancyra.
Here he learned that the
bodies of seven martyred virgins had been cast into a pond, and was miraculously
assisted in releasing them; for there arose a strong wind that drove the waters
to the sides of the pond, and discovered at the bottom the bodies of the
saints, which he drew out and placed in a neighboring oratory.
Information to this
effect having been lodged against him, he voluntarily surrendered himself to
the magistrates. On entering the court the governor, St Theotecnus, told him
that if he sacrifieced to the gods he would be made high-priest of Apollo, and
be loaded with riches and honors. Theodotus, despising all, undertook to prove
to the governor the greatness and sanctity of Jesus Christ, and the enormity of
the vices which the pagans themselves attributed to their false gods. But
Theotecnus, angered by this discourse, ordered that he should be stretched upon
the rack, and that, one after another, the executioners should tear his flesh
with iron hooks; after which vinegar was poured into his wounds, and lighted
torches applied to his sides.
When the saint smelt the
burning of his flesh he turned his head somewhat aside, which the governor
mistaking for a sign that he was yielding to the torments, approached him and
said:
“Where now, Theodotus, is
that daring thou didst so lately glory in? Hadst thou respected the emperor,
thou wouldst not now be reduced to this piteous state. Vile innkeeper! Thou
shalt learn not to contend henceforward with emperors who have power over thy
life.”
St Theodotus calmly
replied, “If thou hadst arrested me for any crime, then I should fear. As it
is, I fear nothing. Invent new torments, and my Lord Jesus Christ, for whose
love I suffer, will grant me strength to disregard them.”
The governor enraged at
these words, caused his jaws to be struck with a stone so as to beat out his
teeth, unpon which the saint said:
“Although thou shouldst
cut out my tongue my prayers cannot be interrupted, for God hears the
Christians even when they are deprived of their speech.”
The governor having
ordered him back to prison he showed his wounds to the crowd as he went along,
giving them thereby to understand the strength which Jesus Christ imparts to
his servants.
“It is only reasonable,”
he said, “to suffer thus for Our Lord, who has suffered so much for us.”
At the end of five days,
the governor, seated upon a throne in one of the public squares, ordered the
martyr to be again brought before him. He then commanded that his wounds should
be reopened, his sides again torn with irons, and that in this state he should
be stretched upon red-hot tiles. The saint, says Cardinal Orsi, feeling a most
excruciating pain, penetrating to his very bowels, prayed that the Lord would
somewhat mitigate his suffering; and having obtained additional consolation,
continued to endure this horrible torture with admirable fortitude.
The tyrant had him
stretched upon the rack a third time, and caused him to be lacerated as before;
but ultimately despairing of being able to overcome his constancy, condemned
him to lose his head, and ordered that his body should be burned. Arrived at
the place of execution, the saint gave God thanks for the grace which had
enabled him to overcome his torments, and fervently implored peace for the
Church. Then turning to the Christians, who had followed him with many tears,
he consoled them, and desired that they should give God thanks for his victory,
assuring them that he would not fail to assist them by his prayers in heaven.
He then presented his neck to the executioner, and received the crown. His body
was placed upon a funeral pile to be burned, but appeared surrounded with a
light so supernaturally resplendent that no one dared approach it. It was
therefore left guarded by soldiers.
Upon that same day the
priest Fronto arrived in Ancyra with the ring which Theodotus had given him, as
an earnest that God would supply relics for the place previously prepared at
Malus. He had with him an ass laden with excellent wine, and the animal upon
reaching the place where the martyr’s body was being watched instantly lay
down. It was night; the soldiers, who had retired to eat their supper in a
little hut, invited the priest to join them, and Fronto gladly complied, giving
them in return some wine. The guard, having drunk freely, fell into a sound
sleep, while Fronto, adoring the wondrous ways of divine Providence, took the
body of Theodotus, and, replacing his ring, laid it upon the ass. The animal
being let loose, went back to Malus, where a church was subsequently built in
honor of St Theodotus. His martyrdom took place in the beginning of the
persecution under Diocletian, in the year 303.
Cardinal Orsi says that
his acts were written by one Nilus, is most intimate friend, and an eye-witness
of the facts herein recorded.
SOURCE : MLA CitationSaint Alphonsus de Liguori. “Saint Theodotus, Vintner”. Victories of the Martyrs. CatholicSaints.Info. 17 December 2022. Web. 17 April 2026. <https://catholicsaints.info/victories-of-the-martyrs-saint-theodotus-vintner/>
SOURCE : https://catholicsaints.info/victories-of-the-martyrs-saint-theodotus-vintner/ et http://www.roman-catholic-saints.com/st-theodotus.html
St. Theodotus, Vintner,
and Seven Virgins, Martyrs
From their authentic
acts, written by one Nilus, an eye-witness, in Ruinart’s Acta Sincera, p. 336.
See Tillemont, and the English abridgment of these acts.
A.D. 303.
ST. THEODOTUS was a
citizen of Ancyra, the capital of Galatia. From his tender years he had been
brought up in perfect sentiments of piety, by the care of a holy virgin called
Thecusa. He was married, kept an inn, and sold wine; but, what is very rare to
be found in that profession, was just, abstemious, and zealous in the practice
of all the duties of religion. In the flower of his age he despised riches and
pleasures; made fasting, almsdeeds, and prayer his delight, and laid himself
out in relieving the necessitous, comforting the distressed, and bringing
sinners to repentance: he had also encouraged many persons to suffer martyrdom.
It was a settled maxim with him, that it is more glorious for a Christian to
suffer poverty than to possess riches; the great advantage of which consists in
employing them on the poor, those especially who were persecuted for the faith.
He had likewise the gift of miracles; for, according to his acts, he, by his
prayers and the laying on of his hands, healed such as were afflicted with
incurable diseases. A life of softness and ease he condemned as unworthy a
Christian, saying, that “it enervates a soldier of Christ, and that a Christian
addicted to pleasure can never be a martyr,” as every disciple of Christ is
bound to be in the disposition of his heart. So persuasive were his
exhortations to piety, that by them he converted drunkards to temperance, the
most debauched persons to continence, and the covetous to the love of poverty.
When the persecution of Dioclesian was raised against the church, Theodotus was
not dismayed; because his whole life had been a preparation for martyrdom. The
bloody edicts published at Nicomedia in 303 soon reached Galatia. Theotecnus,
the most cruel governor of that province, promised the emperor to extirpate the
Christian name out of his district. No sooner had the bare report of his being
on the road to Ancyra reached that city, than the greater part of the faithful
betook themselves to flight; incredible numbers of them taking shelter in
desert and mountainous places. The Pagans in the mean while feasted and
revelled in transports of public joy on this occasion. They broke into the
houses of the Christians, and carried off whatever they pleased without
opposition; for the least complaint would have been dangerous to him that made
it. No Christian was seen in the streets, unless to suffer for his religion, or
to renounce it: the most noted persons among them lay in prison, loaded with
irons, their goods confiscated, their wives and daughters dragged about the
street by insolent ruffians, and their very babes forced to undergo the
greatest hardships on account of the religious principle of their parents, the
only crime they alleged against them.
While this violent
persecution raged at Ancyra, Theodotus assisted those who were imprisoned for
the faith, and buried the bodies of the martyrs, though the performance of that
last duty was forbidden under pain of death. The governor had ordered all the
provisions that were sold publicly to be offered to the idols before they were
exposed to sale, that the Christians might be reduced to starve, or give a
sanction to that abominable consecration, and even be obliged to unite the
service of Jesus Christ with that of the devils on the very altar. But
Theodotus had laid in a large stock of corn and wine which he sold to the
Christians at prime cost, and thus the altars were furnished with pure
oblations, and the faithful supplied with food without defiling their
consciences, or giving the least umbrage to the Pagans. His profession
privileged this way of proceeding; and thus while he seemed only employed in
keeping an inn, his house was at once the place of divine worship, an hospital
for the sick and strangers, and the only refuge for the Christians in that
town. While he thus studied the security of others, he freely exposed his own
life on all occasions where the glory of God was concerned. A friend of his
named Victor, was taken up at that time, and accused by the priests of Diana of
having said Apollo had debauched that goddess, his own sister; and that it was
a shame for the Greeks to honour him as a god who was guilty of a crime that
shocks the lewdest of men. The judge offered him his life if he would comply
with the edict of the emperor; and he was made to believe his obedience would
be rewarded with great preferment at court; but if he remained obstinate he was
to expect a slow and painful death; his body should be thrown to the dogs, his
estate confiscated, and his family quite destroyed. Theodotus, full of apprehension
for his friend thus powerfully attacked, hastened to the prison where he was
confined, encouraged him to bear up against all the menaces, and despise the
promises that were employed to deprive him of the eternal reward due to his
perseverance. Victor received fresh courage from his discourse, and as long as
he remembered the instructions of our saint, was an overmatch for all the
cruelty of his executioners. He had almost finished his course, when he desired
some time to consider the proposals that had been offered him; upon which he
was carried back to prison, where he died of his wounds without making any
further declaration, which has left his end doubtful in the church, and
deprived him of the honour due to martyrs.
There is a town at some miles’
distance from Ancyra called Malus, where Theodotus, by a particular disposition
of providence, arrived just as the persecutors were throwing into the river
Halys the remains of the martyr Valens, who after long and cruel torments had
been burnt alive. These relics Theodotus found means to secure, and was
carrying off, when at some little distance from Malus, he was met by some
Christians, who had been taken up by their own relations for beating down an
altar of Diana, and had lately recovered their liberty by his means; Theodotus
having, besides great trouble and expense in the affair, exposed his very life
in their deliverance. They were all overjoyed to see him, and joined in thanks
to him, as the common friend and benefactor of persons in distress; and he no
less rejoicing at the sight of those glorious confessors, desired they would
allow him to give them some refreshment before they went any further. They sat
down about a quarter of a mile from the town, and sent thither to invite the
priest of the place to dine with them, and say the usual prayers before
meat, 1 and
those for travellers before they pursued their journey. The messengers met the
priest as he was coming out of the church after sext, or the prayer of the
sixth hour, 2 who
pressed Theodotus to come to his house to dine with him; but our saint desired
to be excused, being in haste to return to Ancyra for the assistance of the
suffering Christians in that city. After dining together on the spot, Theodotus
told the priest, he thought that place very proper for the lodging relics.
“Yes,” said Fronto, for that was the priest’s name, “but we must have them
before we can think of building a place for their reception.” Theodotus told
him, God would take care of that; desired he would only see an edifice raised
as soon as possible; and assured him the relics should not be wanting. When he
had given him this assurance, he took his ring from his finger, left it with
the priest as an earnest of his promise, and returned to Ancyra, where he found
the persecution had made as much havock as an earthquake could have done.
Among those who suffered
in that city were seven virgins, grown old in virtue. The governor, finding
them invincible in the profession of the Christian faith, delivered them into
the hands of some young libertines to be insulted and abused in contempt of
their religion, and to the prejudice of their chastity, which had always been
their brightest ornament. They had no arms but prayers and tears, which they
offered to Jesus Christ, the author and guardian of their virtue; and protested
against the violence offered them. One of the young debauchees more impudent
than the rest laid hold of Thecusa, the oldest of that holy company, and
dragged her aside. Thecusa cast herself at his feet bathed in tears, and thus
expostulated with him: “My son, what designs can you have on such as us, quite
worn out as you see with fasting, sickness, torments and old age?” She was
upwards of seventy, and her companions not much younger. “It is preposterous,”
said she, “to entertain a passion for such carcasses as ours, shortly to be
cast forth to be devoured by beasts and birds of prey; for the governor refuses
us burial.” Then rending her veil, she showed him her grey hairs, saying: “Pay
some regard to these, who, perhaps, have a mother of the same age. For her
sake, leave us to our tears, ’tis all we desire; and do not despair of a reward
from Christ on account of your forbearance.” The young men were all so affected
with this speech that they desisted, and joined their tears with those of the
holy virgins, and withdrew. Theotecnus perceiving his design defeated, attacked
their constancy another way. He proposed their engaging in the service of Diana
and Minerva, and officiating as priestesses to those pretended deities. The
heathens of Ancyra had an annual custom of washing the images of those
goddesses in a neighbouring pond; and the day for performing that ceremony
happening at that time, the governor obliged them to attend the solemnity. As
the idols were each to be carried thither in a pompous manner, and in a
separate chariot, the governor gave orders for the seven virgins to be placed
in derision in other open chariots, in a standing posture, naked, and to be
carried with the idols to the pond for the same purpose. They accordingly led
up the procession, then came the idols followed by a great crowd of people, and
Theotecnus himself in the rear attended by his guards. Theodotus was all this
while under great concern for the seven virgins, begged the Almighty to carry
them victoriously through the severe trials to which they were exposed, and
waited the event in a house near the church of the patriarchs, in company with
some other devout persons. They had been prostrate on the ground, and fixed in
prayer from break of day till noon, when news was brought that Thecusa and her
six companions had been all thrown into the pond aforesaid, and there drowned.
Theodotus, overjoyed at this account, raised himself on his knees, shed a flood
of tears, lifted up his hands to heaven, and with a loud voice returned thanks
for the success of his prayers. He then inquired into the particulars of their
sufferings and behaviour, and was told by one who had been in the crowd and had
seen all things that passed, how that the virgins had slighted all the
governor’s fair speeches and promises, had severely rebuked the priestesses of
the heathen deities that presented them the crowns and white garments which
were the badges of their priestly office, and rejected their offer with horror
and indignation. Whereupon the governor ordered them to be thrown into the
deepest part of the pond, with large stones hung about their necks, which was
accordingly executed. Theodotus, upon hearing this, consulted with the master
of the house and one Polychronius how they should get the bodies of the seven
martyrs out of the water; and in the evening they were informed that the task
was rendered more difficult by the guards the governor had posted near the
pond. This news gave Theodotus a most sensible affliction. He left his company
and went to the church of the patriarchs; but found the Pagans had deprived him
of the comfort he expected there by walling up the door. However, he prostrated
himself without the church, near the shell where the altar stood, and continued
there some time in prayer. From thence he made his way to another church,
where, finding the same bar to his entrance, he again threw himself on the
ground near the building, and poured out his soul in fervent prayer. But
hearing a great noise behind him, imagining he was pursued, he went back to the
house where he had left his friends, and lay there that night. Thecusa appeared
to him in his dream, reproached him with taking his ease while she and the
companions of her sufferings were neglected; conjured him by all the pains she
had taken for his education, and the affection he once bore her, to rescue
their bodies from the fishes; assured him he should be called to a like trial
within two days, and then bid him arise and go directly to the pond, but to
beware of a traitor.
Upon this he arose, and
related his vision to his companions, and as soon as it was day, sent two
persons to take a view of the guard, which they hoped would be drawn off on
account of its being the festival of Diana, but they were mistaken. To engage
the blessing of God more effectually on the undertaking, they fasted till
night, and then set out. It was very dark, and neither moon or stars appeared,
which enhanced the horror of the place, it being where malefactors were
executed. It was strewed with heads and scattered remains of burnt bodies. This
shocking scene would probably have made them give over the attempt for that
time had not they been encouraged by a voice which called our saint by his name
and bid him go on boldly. Upon this invitation they made the sign of the cross
on their foreheads, 3 and
immediately saw before them a light in the form of a cross to the eastward.
They fell on their knees, adored God with their faces turned toward that
glorious phenomenon, after which they went on; but it was so dark that they
could not see one another; at the same time a heavy rain fell, which made it so
dirty that they could scarcely keep themselves upon their legs. In this
difficulty they had recourse to prayer, and immediately a body of fire
appeared, and moved before them; and two men clothed in shining garments
appearing to them were heard to say: “Theodotus, take courage, God has written
thy name among the martyrs: he has sent us to receive thee: we are they whom
they call the Fathers: thou wilt find near the pond Sosander in arms; and the
guards are in a terrible consternation at the sight of him; but thou shouldest
not have brought a traitor with thee.” This last clause none of the company understood.
The storm still continuing, the thunder, wind, and rain made the sentinels very
uneasy in their post; but the apparition of a man completely armed darting fire
round him was too terrible to allow them to keep their ground. They accordingly
betook themselves to the neighbouring cottages. The way being thus cleared for
our martyr and his companions, following their guide, or luminous body before
mentioned, they came to the side of the pond; and the wind raged so violently,
that, as it drove the water to the sides of the pond, it discovered the bottom
where the bodies of the virgins lay. Whereupon Theodotus and his companions
drew out the bodies, laid them upon horses, and carried them to the church of
the patriarchs, near which they interred them. The names of these seven martyrs
were Thecusa, Alexandria, Claudia, Euphrasia, Matrona, Julitta, and Phaina.
The news of this removal
of the saints bodies was spread all over the town the next day; every Christian
who appeared was put to torture about it. Theodotus, understanding that several
had been taken up, was for surrendering himself and owning the fact; but the
Christians would not let him follow his inclinations. Polychronius, who had
assisted our saint in carrying off the bodies of the seven virgins, the better
to be informed of what passed in the city, disguised himself in a peasant’s
dress, and went to the market-place. But he was discovered by some who knew him
to be related to Thecusa, carried before the governor, examined, and being
beaten by his order, and threatened with death, he was weak and base enough to
say that Theodotus had taken away the bodies, and discovered the place where he
had concealed them. Upon which, orders were given for these valuable relics to
be taken up and burnt; and thus it appeared who was the traitor against whom
they had been cautioned. Theodotus being informed of this, took his last
farewell of the brethren, begged their prayers, and prepared himself for the
combat. They continued a long time in prayer, beseeching God to put an end to
the persecution, and grant peace to the church. They then embraced him; who
making the sign of the cross over his body, 4 went
boldly to the place of trial. Meeting two of his old acquaintance and
fellow-citizens on the way, they endeavoured to persuade him to provide for his
own security, before it was too late; and told him the priestesses of Diana and
Minerva were that moment with the governor, accusing him of discouraging the
worship of the gods, and that Polychronius too was there, ready to prove what
he had alleged about his carrying off the bodies of the seven martyrs.
Theodotus assured them
they could not give him a more substantial proof of their regard for him than
by going to the magistrates, and telling them the man against whom those
articles were alleged was at the door, and desired admittance. Being come to
the end of his journey, he with a smiling countenance surveyed the fire,
wheels, racks, and other instruments of torture which they had got ready upon
this occasion. The governor told him it was still in his power to avoid the
torments prepared for the disobedient; offered him his friendship, assured him
of the good will of the emperor, and promised to make him a priest of Apollo,
and governor of the town, upon condition that he would endeavour to recover his
neighbours and friends from their delusion, and teach them to forget Jesus
Christ. Theodotus in his reply, on one hand insisted on the enormous crimes the
heathen gods stood charged with even by their own poets and historians; and on
the other, extolled the greatness and the miracles of Jesus Christ. A discourse
like this could not but incense the idolaters. The priestesses were so
transported with rage that they rent their clothes, dishevelled their hair, and
tore their crowns, which were the marks of their sacrilegious dignity; and the
populace were very clamorous in demanding justice on this enemy of their gods.
The governor ordered him to be stretched on the rack, and every one seemed
desirous of having a share in vindicating the honour of the offended deities.
Several executioners were successively employed it tearing his body with iron
hooks; then vinegar was poured upon his wounds, and his flesh burnt with
torches. When the martyr smelt the burning of his flesh he turned his head
aside a little, which the governor mistaking for a sign of his fainting under
the torments, put him in mind that his present sufferings were all owing to his
disrespect for the emperor, and contempt of the gods. The martyr told him he
was mistaken in imagining he was in a yielding disposition, because he turned
his head aside; on the contrary, he could not help thinking that his officers
did their duty carelessly, and therefore entreated him to see that his orders
were better obeyed. He then bid him invent new tortures, which should all
contribute to show what courage Jesus Christ inspires into such as suffer for
him; and let him know in plain terms, that while he was thus united to, and
supported by his Saviour, he was an overmatch for all the power of men. The
governor, surprised and enraged at this freedom, commanded him to be struck on
the jaws with a stone in order to beat out his teeth. But Theodotus told him
nothing of that nature could interrupt his conversation with his God, who would
hear the language of his heart and sufferings, if he should be deprived of the
use of speech. The executioners were now quite tired out with labour, while the
martyr seemed to feel nothing; upon which he was ordered back to prison, and
reserved for further punishment. As he went along, he took care to draw the
eyes of the crowd on his mangled body, which he offered to their consideration
as a glorious proof of the power of Jesus Christ, and the strength he gives to
his servants, of what condition soever, and pointing at his wounds: “It is but
reasonable,” said he, “that we should offer to Him such sacrifices who was
pleased to set us the example, and submit to be sacrificed for us.” At the end
of five days the governor ordered Theodotus to be brought before him, and
finding his courage not the least abated, directed the executioners to stretch him
a second time upon the rack, and open all his wounds. He then caused him to be
taken off and laid upon the ground, strewed with red hot tiles, which put him
to inexpressible torment. But finding him not to be overcome, though put upon
the rack the third time and tortured as before, he condemned him to lose his
head; with strict orders that his body should be burnt to prevent its being
buried by the Christians. The holy martyr being come to the place of execution,
returned thanks to Jesus Christ for his grace and support under the torments he
had undergone, and for having made choice of him for a citizen of the heavenly
Jerusalem: he also begged of him to put an end to the persecution, and grant
peace to his afflicted Church. Then turning to the Christians who attended him,
bid them not weep, but rather thank God for having enabled him to finish his
course, and overcome the enemy; and assured them that he would employ his
charity in praying for them with confidence in heaven. 5 After
this short speech he cheerfully received the fatal stroke. The corpse was then
laid upon a large funeral pile, but before they could set fire to it, they
beheld it surrounded with such an extraordinary light that none durst approach
near enough to kindle it. This being reported to the governor, he ordered the
body to be watched by a guard he despatched thither for that purpose.
Fronto the priest of
Malus came to Ancyra that day with the view of carrying back the relics
Theodotus had promised him, and had brought with him the ring he had left in
his hands as a pledge. He had with him an ass laden with wine of his own
vineyard which he cultivated himself: this was probably designed as a present
to Theodotus. He reached the town in the evening; his ass, tired with the
journey, lay down near the pile, and did not seem disposed to go any further. The
soldiers invited him to pass the night with them, where they assured him he
might be better accommodated than at an inn; they having made themselves the
day before a hut of reeds and willow branches, near which they had kindled a
fire and dressed their supper just as the priest arrived, whom they invited to
partake with them. Fronto accepted of their invitation, and in return gave them
a taste of his wine, which they found excellent, and of which they drank pretty
freely. They then began to talk of what they had suffered on occasion of the
dead bodies of seven women being carried away by one made of brass, as they
said, whose body was now in their custody. Fronto desired they would explain
themselves, and let him into the story of the dead bodies and the brazen man.
One of them undertook to give the particulars of the seven martyrs, the rescue
of their bodies, the seeming insensibility of Theodotus while under the
sharpest torments, which was the reason of their calling him a man of brass;
and the punishment they had reason to expect if they lost his body. Hereupon
Fronto gave God thanks, and invoked his assistance on the present occasion.
After supper, perceiving the guards in a dead sleep, he took the venerable
relics of the martyr, put his ring upon his finger, and laid the body on the
ass, which being let loose, went directly home, where a church has been since
built in honour of the martyr; and thus the saint’s promise of furnishing the
priest with relics was made good
This account was drawn up
by Nilus, who had lived with the martyr, had been his fellow-prisoner, and was
an eye-witness of what he relates.
Note 1. Nec enim
cibum sumere consueverat sanctus, nisi benedicente presbytero. Act. p.
341. [back]
Note 2. That is,
noon or twelve o’clock: the Terce of the ancients, or the third hour
corresponding to our nine in the morning; and their None or ninth
hour to our three in the afternoon, or thereabouts. [back]
Note
3. Perterrefacti crucis signum suæ quisque impressit fronti. Act. p.
344. [back]
Note 4. Totumque
corpus suum signo crucis muniens, in stadium processit animo imperterrito, p.
345. [back]
Note 5. Deinceps
enim in cælis cum fiducia Deum pro vobis deprecabor, p. 349. [back]
Rev. Alban
Butler (1711–73). Volume V: May. The Lives of the Saints. 1866.
SOURCE : http://www.bartleby.com/210/5/182.html
The
Acts of the Early Martyrs – Saint Theodotus
Article
One of the most
illustrious Martyrs that adorn the Church of God, was Saint Theodotus of
Ancyra, in Galatia. His life and the humble occupation which he followed, seem
of themselves little calculated to attract our attention; but the manner in
which he made the lowliest means subservient to the noblest end, excites in us,
almost in spite of ourselves, the highest admiration.
From his earliest years,
he began to prepare himself, by the practice of every virtue, for the struggle
which he was to sustain at the end of his life; – like a prudent champion
desirous of securing a certain victory, he trained himself by first learning to
conquer his own passions. Against the evil propensities of his own nature he
declared a relentless war; nor did he desist before he had brought them under
perfect subjection to the spirit. Among the virtues which he called to his aid,
whilst thus engaged in spiritual contests, the one upon which he placed his
chief reliance was temperance. He held as a maxim, that a Christian should find
a delight in mortifying the body; that his glory should consist in
self-abasement; his greatest riches in enduring poverty with magnanimity, and a
soul possessing itself in peace. Thus this man, in his humble calling of an
inn-keeper, was guided by principles which make the hero and the sage. He used
fasting as a means to combat the natural love of pleasures, temperance to
overcome the assaults of the flesh, alms-deeds to deprive riches of the power
of doing harm. Nor was he satisfied with thus devoting himself to his own
perfection and sanctification. Zeal for the salvation of one’s neighbor, which
ever distinguishes genuine sanctity, animated also our Saint. By his earnest
and powerful exhortations, he induced many of his brethren to lead new and
edifying lives, and persuaded a great number of Jews and Pagans to embrace the
precepts of Christianity.
As his house was a place
of resort for persons of every class and condition in society, he availed
himself of this circumstance to render services of kindness to all: he pleaded
the cause of the innocent, who were oppressed by the injustice of their
powerful neighbors; he took a special care of the sick and the poor; he
sympathized with the afflicted and soothed their pains; in short, his charity
knew no bounds, but had a balm for every wound, by making the sufferings of
others all his own. God, in His goodness, blessed the Christian behavior of His
servant; and many miracles attested the sanctity of Theodotus. The most
inveterate diseases yielded to the blessing of his hand: where other remedies
had failed, there the voice of his prayer obtained a perfect cure. However, he
applied himself chiefly to heal the ailments of the soul. Under his treatment,
the dissolute became chaste, when they heard him extol the surpassing
excellence of angelic purity; men of pleasure embraced a life of sobriety,
when, by his own example, they learned the advantages of self-control; the
covetous stretched forth the hand of generous liberality, when he had made them
fully understand the words that had been spoken: “It is a more blessed thing to
give, rather than to receive.” Hence, his house became a school of holiness,
and many of his followers had the glory of laying down their lives for the
Faith.
Meanwhile, the government
of Galatia had been given to Theotecnus, a man of a most violent and cruel
disposition. He was an apostate, having forsaken the profession of Christianity
in the hopes of obtaining worldly preferment. No sooner had he heard, that the
Emperor was about to publish an edict of persecution against the Church, than,
thinking that now was the favorable moment of securing the good graces of
Maximian, he made a solemn promise of rooting out the very existence of
Christianity in Ancyra, provided he were appointed its Governor. The Emperor
immediately granted him what he so anxiously desired. When it became known,
that Theotecnus was approaching the city, great consternation reigned among the
Faithful. Many of them at once left their homes and fled to the mountains:
others concealed themselves in caves, or sought the solitude of the desert. The
Governor, in order to increase the alarm, and thus to lessen the difficulty of
the task which he had undertaken, sent messenger after messenger before him, to
proclaim, in advance, the rigor with which he intended to execute his cruel
designs. Without waiting for his own arrival, the officers were commanded to
tear down the churches, to drag the Priests into the temples of the gods, and
to force them to offer sacrifice. This sudden storm so overwhelmed the
Christians, that the greater number of them hardly bethought themselves of any
means to avert its fury; for the long calm which they had enjoyed had left them
almost unprepared.
Their enemies, on the
other hand, rejoicing at the easiness wherewith they were apparently securing
their triumph, gave themselves up to every excess. They passed days and nights
in mirth and revelry, amidst scenes of the wildest dissipations; and this
licentious conduct, far from exhausting, served, on the contrary, to awaken
their animosity against the Christians. For, when they left the places of loose
indulgence, they broke open the houses of the Faithful, and destroyed or
carried off whatever came within their grasp. If any one ventured to complain
or to oppose them, he was treated as a rebel, and an enemy of the Empire. The
magistrates, instead of endeavoring to restore order, appeared, by their own
example, to encourage the extravagance of the revelers. After the imperial
edicts had been published, this state of affairs became still more
insupportable. No Christian ventured to show himself in public. The most
distinguished among them, after having been despoiled of their possessions,
were thrown into prison; their wives and daughters were dragged through the
streets by heartless ruffians. They who succeeded in effecting their escape
from the city, did not, by finding safety in the desert and on the barren
mountains, improve their condition. Here want and starvation followed them –
all the more unendurable, as they had been delicately reared, amidst all the
comforts which wealth can afford. The consequence was, many of them returned to
Ancyra, in the vain hope of discovering that their persecutors were less
inhuman than was supposed.
During these fearful
times, the blessed Theodotus did not remain idle. Undismayed by the dangers
which surrounded him on all sides, he boldly exposed himself to the assaults of
his enemies, for the sake of giving aid to his brethren. It was not with the
desire of hoarding up riches that he kept his inn; neither the acquisition of
wealth nor its possession could have influenced a mind so noble and so generous.
The object he kept ever in view was, that his dwelling should be a place of
safety for the persecuted, a harbor of rest for the unfortunate, an asylum for
the virtuous. But the extent of his charitable cares was not limited by what he
did at home. He visited those who were imprisoned for the Faith, he consoled
them in their sufferings, he supplied them with food and clothing, Nor did he
neglect them after they had laid down their lives. He collected their ashes, or
gathered together their torn and scattered limbs, and buried them reverently –
thus saving their sacred remains from being devoured by wild beasts and birds
of prey. The pain of death, pronounced against those who performed this work of
mercy, did not deter him from this pious duty.
The wicked Theotecnus had
issued an order whereby it was commanded, that provisions of all kinds, before
they could be exposed for sale, should first be offered to the idols. By this
act of tyranny, the Christians were deprived of the means of obtaining food for
themselves, as well as bread and wine for the celebration of the Sacred
Mysteries, unless they outwardly conformed to the superstitious ceremonies of
the Pagans. The priests of the idols were specially charged to watch strictly
over the execution of this order. In this extremity, however, the provident
care of Theodotus came to the relief of his brethren. He had laid in great
stores of provisions, which he now resold to them without exciting the
suspicions of the authorities, since his avocation granted him the right of so
doing. Thus his inn was a place of shelter for the homeless, a house of
worship, the abode of Christian charity.
Whilst the Saint was thus
employed, one of his friends, named Victor, was arrested by order of the
Governor. The priests of Diana accused him of having spoken disrespectfully of
the great Apollo, and of having said, among other sacrilegious things, that he
whom they worshiped as a god had violated his own sister, Diana, in the temple
of Delos. Victor did not deny these accusations. On the contrary, he boldly
addressed his accusers: “These crimes,” said he, “of which I say that your god
is guilty, are no inventions of mine; your own poets and historians
substantiate the charge. Let theirs be the fault, if these accusations are false.
But this I say, that your regard for common decency, and your own self-respect
should make you ashamed of worshiping as a god, one who is believed guilty of
crimes, the commission of which would fill poor mortals with horror.”
The pagan friends of
Victor tried to persuade him, to avoid the punishment of the laws, by yielding
to the orders of the Governor. “Obey the command of Theotecnus,” they said,
“thou shalt open for thyself the way to honors by securing the friendship of
the Emperors. Wealth and preferment will be at thy disposal. If thou refuse
these fair terms, thou becomest thy own most cruel enemy. The most dreadful
torments await thee: confiscation of thy possessions, the ruin and disgrace of
thy family, an infamous death must follow; thy lifeless body, deprived of the
honors of the tomb, shall be brutally cast away to be devoured by hungry dogs.”
When Theodotus heard of
the dangers to which his friend was exposed, he hastened to his assistance;
under cover of the night, and by bribing the jailer, he obtained admittance
into the prison. He said to Victor: “A Christian must care for naught, except
to lead a blameless life, by being upright in his dealings with others, by
standing steadfast in the true Faith, by securing the one thing necessary, life
everlasting.”
Then, after cheering him
up, and encouraging him to endure patiently the hardships of the prison, he put
him on his guard against the secret snares of his pretended friends. “Hearken
not,” said he, “to the deceitful proposals of false friendship. These men are
evil counselors. They seek not thy advantage, but thy ruin. Wouldst thou
forsake us to follow them? What do they offer thee in exchange for all thou
must necessarily lose? Is it a life of pleasure? Is it wealth and power? Are
these short-lived vanities to be compared with the joys of the spirit, the life
of heavenly purity, which hitherto have been thine? No, my beloved friend, the
greater their promises, the more worthless the fulfilment. Of what profit to
the wretched Judas were the thirty pieces of silver for which he betrayed his
Divine Master? Think on this and remember, that the gifts and blessings, which
are worth possessing in this life, are not at the disposal of the ungodly. Our
God alone is the Master of them, and reserves to Himself the bestowal thereof.
They that love and serve Him are entitled to their possession.”
These words of Theodotus
reanimated the wavering Faith of Victor. He resolved to stand firm against all
the insidious wiles of his false advisers. The day of trial soon arrived. He
was put to the torture. The numerous spectators were filled with astonishment
at the heroic fortitude which he displayed. He had nearly run his course; the
crown of victory lay within his grasp, when he begged of the tyrant, to allow
him time to consider the proposals that had been repeatedly made to him. The
executioners, thinking that he had apostatized, immediately put a stop to their
bloody work. He was taken back to prison, where he died shortly after of the
wounds which he had received, thus leaving it unknown, except to God alone, in
what sentiments he left this world.
At a distance of forty
miles from Ancyra, is a town called Malos. During one of the excursions, which
charity prompted our Saint to make into the neighboring country, he was led
thither by the special providence of God. He saw a vast multitude of people
assembled on the banks of the river Halys. He soon learned from them, that they
had just thrown into the river a part of the remains of the holy Martyr Valens,
who, after suffering various torments, had at last been burned whilst still
alive. When the crowd withdrew, Theodotus began to follow the tortuous course
of the river, in the hope of obtaining possession of the Martyr’s body. He had
not gone far, before he saw, to his great delight, that the eddies had cast the
precious relics upon the bank. Taking with him this sacred treasure, so
providentially discovered, he did not venture to enter the town, but betook
himself, at some distance below, to a grotto, near which flowed a branch of the
Halys. Thinking that he would be secure from observation in this lonely place,
he was greatly astonished at seeing himself suddenly surrounded by a crowd of
men. They were Christians who had but recently been freed from prison by the intercession,
and, especially, by the bribes of the Saint. For they had been accused by their
nearest relations of having overthrown an altar of Diana, and were awaiting
their final doom, when Theodotus undertook to save them. This unexpected
meeting filled them all with the greatest joy. They could not sufficiently
express their thankfulness to the servant of God; he, on his part, praised
their zeal and courage, and exhorted them to give all the honor and glory of
what he had done to Him, who had deigned to use so poor an instrument as
himself, to accomplish so worthy an end.
As Providence had thrown
them so happily together, Theodotus thought it proper that they should not
separate without rejoicing in common. Wherefore, he invited them all to stay
and partake of a suitable repast, which his experience in matters of the kind,
and his knowledge of the country, found it not difficult to prepare. They
seated themselves upon the green sward, – the murmuring of the stream, the
warbling of birds, their own canticles of thanksgiving enlivening the scene.
Before beginning their meal, he sent two of his companions to the town, to
invite the Priest to come and share their banquet, and bestow his blessing upon
the good things which God’s kindness had provided for them. For it was the
Saint’s habitual practice, never to take food without first obtaining, if at
all possible, the blessing of a Priest; besides, he was now particularly
desirous of enjoying this favor, as he was on a dangerous journey. When the men
drew near the church, they were set upon by a pack of furious dogs, who
disregarding the sacred rights of hospitality due to strangers, would doubtless
have done them some harm had not the Priest come to the rescue. Hearing the
noise, as he was leaving the Church, after the prayer of Sixth, he immediately
drove off the unmannerly brutes, and kindly saluted the strangers. They,
however, did not know the Priest. On learning that they were Christians, he
welcomed them most cordially to his dwelling. As they were entering, he
suddenly stood still, and, gazing intently at his two visitors, exclaimed, “O
Fronto, (for that was the Priest’s name,) behold thy dream verified! Yes, my
friends,” he continued, “last night, I saw in a dream, or a vision, two men who
perfectly resembled you in every feature. They said, that they had brought into
this country a great treasure, which they were to give to me. As I doubt not
that you are the two men whom I saw, please tell me, where and what is this
treasure?”
“It is quite true,”
answered the men, “that we have found a rich treasure by meeting the wonderful
Theodotus, whom you may see whenever you are ready to accompany us. But first,
O Father, lead us to the Priest of this town.”
“I am he who stand before
you,” said Fronto. “But I am all anxiety to behold the blessed man of whom you
speak. Let us go without further delay to welcome him to my dwelling; for,
where there are Christians, it is not proper that any one should be suffered to
pass the night in the woods.”
Upon this they repaired
together to the place where Theodotus and his companions were waiting for them.
When they arrived, they all embraced one another in token of mutual esteem and
affection. Fronto entreated them to take up their abode at his house, at least
for a few days. But the Saint begged to be excused, as his duties would not
allow him to absent himself for any length of time from Ancyra. “For there,”
said he, “a glorious field is opened for Christians to distinguish themselves
in the service of their Master. And, although I do not look upon myself as a
champion fit to sustain the glorious cause of Christ, yet I can be a witness of
the generous struggle of others, and applaud them when they triumph. Besides
this, I can always render some service to my brethren in their need.”
When they had partaken of
the repast, Theodotus, looking around him and smiling, said to Fronto: “How
beautiful this quiet spot-appears to me! If we could erect here a little
chapel, I think it would be the very place suited for the reception of holy relics.”
“I am of the same
opinion,” replied the Priest, “but, would it not be better first to obtain some
relics, before we make plans for a building wherein to put them? Have then a
care to secure the sacred remains of some Martyr, and I will not fail to prepare
a proper place for their reception.”
“I will look out for
that,” said the Saint, “or rather the Lord Himself will provide. This only I
ask of thee, Father, do not delay in making the preparation: the relics shall
be here at an early day.”
So saying he took from
his finger a ring, which he gave to the Priest as a pledge of his promise, and
added: “Let God be a witness between us, that the relics shall be at hand after
a few days.”
Upon this they all
separated, after thanking God, whose kind providence had granted them so
pleasant and unexpected a meeting.
When Theodotus reached
Ancyra, he found the city full of consternation and confusion. The persecution
seemed to have unsettled the state of affairs, as much as if an earthquake had
spread dread and havoc among the inhabitants. Law and order were no longer
known. Forgetting all care of others, every one was busy with forming plans for
his own preservation.
At that time, there lived
in Ancyra seven Virgins, who, from their very childhood, had consecrated
themselves to God. They had spent their days in the practice of every virtue,
and, above all, they had ever been most solicitous to keep unsullied their
purity – which they had placed under the special guardianship of their heavenly
Bridegroom. The Governor gave orders to have them arrested. They were put to
the torture; but no amount of cruelty was able to shake their constancy in the
Faith. Finding himself disappointed in this, Theotecnus handed them over to
some young libertines to be insulted at will, in contempt of their Religion.
When they heard this inhuman sentence, which was to them worse than death – in
the midst of torments, they raised their hands and eyes to heaven, and prayed:
“Lord Jesus Christ,” they said, “so long as it was in our power to preserve
undefiled our virginal purity, Thou knowest how carefully we have labored so to
do. Suffer not that today we lose that which, by a willing and pleasing
sacrifice, we have made wholly Thine.”
The most impudent of the
young men was about to lay hold of Thecusa, the eldest of the Virgins, when,
bathed in tears, she cast herself at his feet and said to him:
“My son, what endless
remorse art thou preparing for thyself? What pleasure can there be in ill-using
us, whom thou beholdest worn out with fasting, sickness, torture, yea, and old
age? Why wouldst thou dishonor these bodies, which, according to the Governor’s
command, are only fit to become the food of beasts and birds of prey?”
Seeing that her words, or
rather the power given to them from on high, began to produce an impression on
the mind of the young man, she removed the veil from her head, and, showing her
gray hairs, she continued: “Behold, my son, seventy years have left their
impress on this head; my sisters are not much younger. If venerable age and
innocence do not move thee, does not thy memory associate them with some tender
recollection of the past? Hast thou not, perhaps, a mother, a relative of the
same age? If they be still alive, or even if unsparing death have laid them in
the grave, let the remembrance of them plead this day in our favor. Spare us
for their sake. Leave us to our tears and sufferings. Believe me, if, yielding
to the noble impulse of a manly nature, thou harm us not, Jesus, our God and
Saviour, will not leave thy generosity unrewarded.”
This moving appeal
produced the desired effect. The young men, far from making any attempt to
injure their helpless victims, shed tears of compassion, and went their way,
loudly protesting against the unfeeling barbarity of Theotecnus, who had
endeavored to make them the tools of his detestable tyranny.
Meanwhile, the Governor
learned that his wicked designs against the holy Virgins had been frustrated.
Determined to have his revenge, yet dreading to expose their chastity a second
time, on account of the esteem in which their virtue was held, even by the Pagans,
he resolved to employ another expedient. He ordered that they should be made to
officiate as the priestesses of Diana and Minerva. The Pagans of Ancyra had a
custom of going every year, on a certain day, to a neighboring lake to wash the
images of these goddesses. The day, on which that ceremony was to take place,
had just then come. Theotecnus willed that Thecusa and her companions should be
placed at the head of the procession. Standing in a chariot, exposed to the
impudent gaze and the derision of the assembled multitude, the modest servants
of Christ appeared rather dead than alive. After them came the musicians, with
flutes and cymbals; and the bacchants dancing, singing and howling, to testify
that they were laboring under the inspiration of the god of wine. The Governor
himself, attended by his guards, closed up the procession. Many of the
spectators, although enemies of the Christians, were shocked at the barbarous
sight, and openly expressed their disgust; others praised the modesty of the holy
Virgins, and even shed tears of compassion, when they beheld the rough
treatment which they were made to endure.
Such was the spectacle
which Ancyra presented, when Theodotus returned? He was not without uneasiness
concerning the seven Virgins, who were struggling for the Faith; he feared that
the natural weakness and timidity of their sex might at last give way before
these long-continued trials, less on account of their painfulness, than by
reason of the publicity given to them. Wherefore, he begged of God, with many
tears, to strengthen His servants in this hour of peril. That he might give
himself to prayer without being interrupted, he shut himself up in a little
cottage, belonging to a poor man, Theocharis by name; it stood near the church
of the Patriarchs. Here he was joined by some Christians, among whom were the
young Theodotus, a relative of the Saint, and Polychronius, a nephew of the
Virgin Thecusa. They had thus remained in prayer, prostrate on the ground, from
sunrise until midday, when the wife of Theocharis brought the news, that
Thecusa and her six companions had been drowned in the lake. On hearing this,
Theodotus raising himself from the ground, but still kneeling, lifted up his
eyes toward heaven with a look that bespoke the joy, the love, and thankfulness
of his heart: “I thank Thee, O Lord,” he said, “because Thou didst not suffer
that my sighs and tears should be unavailing: Thou hast heard the prayer of Thy
unworthy servant.”
Then, addressing the wife
of Theocharis, he asked her some particulars of the Martyrdom of the Virgins.
She, having been an eye-witness of all that had passed, answered:
“After coming to the
lake, the Governor began anew to tempt their constancy, by making to them the
most flattering promises, if they would renounce their Religion, and worship
the gods of the Empire. Thecusa and her companions would not so much as listen
to his fair words. Then he tried once more to frighten them with threats of
tortures; the holy Virgins heeded them not. Next the priestesses of Diana and
Minerva advanced, and endeavored to clothe them with white garments, and to put
crowns upon their heads, as a mark of their priestly office; the noble
Christians tore the garments and the crowns, and with scorn and disgust cast
them far away. At this, Theotecnus grew exceedingly furious; he gave orders,
immediately, to put them all in a small boat, to tie stones about their necks,
and to cast them into the depths of the lake. This was done. They were drowned
at a distance of from four to five hundred feet from the shore.”
When Theodotus had heard
the account of the Martyrdom of the Virgins, he resolved at once to obtain
possession of their bodies. Wherefore he called in Polychronius and Theocharis,
and together they began to deliberate about the most speedy and feasible means
of effecting this purpose. About sundown a Christian youth, named Glycerius,
came in and told them that the Governor, suspecting that the Christians would
endeavor to carry off the bodies of the Martyrs, had placed a strong guard of
soldiers near the lake. This news filled the Saint with great grief; it seemed
to him now almost impossible to execute his intention, both on account of the
soldiers, who were to hinder their approach, and by reason of the heaviness of
the stones which had sunk the bodies into the water. Night had now come, and
they had not yet agreed on any plan which appeared practicable. When the
darkness had become so great that his steps could not be watched, the Saint
went to a neighboring church of the Patriarchs, but on arriving there he was
sorely disappointed. The Pagans had walled up the entrance. However, he
prostrated himself outside, near the place where the altar stood. There he
continued for sometime in prayer. After this he betook himself to another church,
called of the Fathers; and, finding that one closed up in the same manner as
the former, he threw himself on the ground before the entrance, and poured
forth his soul in fervent prayer. Suddenly he heard a great noise behind him,
and thinking that he was pursued, he hastened to the dwelling of Theocharis.
Here he had not been long before, worn out with fatigue and anxiety, he fell
into a deep sleep. But he was scarcely asleep, when the blessed Thecusa
appeared to him, and said:
“Sleepest thou, my son Theodotus,
and hast thou no care for us? Hast thou so soon forgotten all the lessons and
the good advice which I gave thee, during thy childhood and youth, whereby,
contrary to the expectation of all, I led thee from virtue to virtue? When I
was with thee, thou didst ever honor me as thy mother; knowest thou not, that,
after her death, a dutiful son owes the last duties to his mother? Suffer not,
my son, that our bodies beneath the waters become the prey of fishes. Arise,
hasten to the lake; for after two days a great struggle awaits thee. But, above
all, beware of a traitor.” So saying she vanished.
Theodotus awoke from his
sleep, arose, and immediately calling the Brethren together, he related to them
the vision. All declared themselves ready to follow him whithersoever he would
lead them. The remainder of the night they spent in praying, that God might
grant a favorable issue to their undertaking. At the first appearance of day,
they sent Theocharis and Glycerius to examine, by personal observation, how matters
stood; for they had reason to suppose that the guard might have been withdrawn
from the lake, as, on that day, the Pagans celebrated a great festival in honor
of Diana. After an absence of about three hours, the messengers whom they had
sent out returned. They reported, that the soldiers were still on guard, and
that they had thought it unsafe to approach the lake, lest the soldiers, if
aware of their presence, might suspect their intention, and redouble their
watchfulness. Upon this they resolved to attempt nothing further that day, but
to take some rest, and prepare for future labors.
So soon as night
returned, they all went forth cheerfully, although they had tasted no food that
day. Observing the strictest silence, they followed the road leading toward the
lake. They were provided with sharp scythes so as to be able to cut speedily
the thick ropes, with which the stones were tied to the bodies, The night was
so very dark and cloudy that neither stars nor moon appeared. On their way they
had to pass through the place where criminals were publicly executed. No one
ever ventured to pass over this spot after nightfall. All around, there were
hanging dead bodies and skeletons, the flesh whereof had been devoured by birds
of prey; the heads of others, stuck upon stakes, presented a ghastly spectacle.
The ground was strewed with half-burnt limbs, that had been mangled upon the
rack. A sudden feeling of dread and horror seized Theodotus and his companions.
They began well-nigh to waver in their resolution, when, all at once, they
heard a voice, saying: “Advance boldly, O Theodotus.” This terrified them the
more; but immediately each one signed himself on the forehead with the sign of
the Cross. At the same time, there appeared before them, towards the East, a brilliant
light in the form of a Cross. With mingled feelings of awe and joy, they
prostrated themselves upon the ground, and, with their faces turned toward the
glorious sign, they thanked and adored God.
Thus cheered on, they
arose from prayer and proceeded on their journey. It was now so dark that they
could not distinguish one another. To add to their distress a heavy rain set
in, which rendered the road so soft and slippery, that it was next to
impossible for them to keep on their feet. They saw no remedy for their
troubles, except to have again recourse to prayer. They were heard. On a sudden
they beheld a stream of light coming, as it were, from a bright torch moving
before them. At the same moment, there appeared two venerable men clad in
shining garments, with snow-white hair and beard, they said to Theodotus: “Take
courage, Theodotus. The Lord Jesus Christ hath written thy name among the
Martyrs. He hath heard thy prayers and seen thy tears for the recovering of the
holy bodies. We are sent to receive thee. We are they whom they call the
Fathers. Near the lake, thou shalt find the Blessed Sosander, in full armor: he
fills the guards with terror. But thou shouldst not have brought a traitor with
thee.”
Following the light that
went before them, they arrived at last at the lake. The rain now began to fall
in torrents; lightning rent the clouds; peal after peal of thunder succeeding
shook the very ground; the unloosened winds seemed to threaten a general
destruction. The guards were bewildered with fear. But they had not to struggle
against the elements alone: for, whithersoever they turned their eyes, they
beheld the gigantic form of a warrior, clad in coat of mail, with shield and
helmet, brandishing a lance, whilst fire seemed to flash from his looks. Thrown
into disorder, and more dead than alive, the terrified soldiers fled, and
succeeded at last in reaching some huts that stood not far off, wherein they
concealed themselves. Meanwhile, the force of the wind had driven the waters of
the lake toward the opposite shore, so as to leave uncovered the spot where lay
the bodies of the Martyrs. Theodotus and his companions soon took possession of
the precious remains, and, placing them carefully upon beasts of burden,
removed them to the Church of the Patriarchs, where they buried them
reverently. The names of these seven holy Virgins were: Thecusa, Alexandra,
Phaina, Claudia, Euphrasia, Matrona, and Julitta; the three first had not only
consecrated their virginity to God, but had also embraced the other evangelical
counsels.
In the morning, it was
rumored all over the city, that the bodies of the Martyrs had, during the
preceding night, been taken out of the lake. This news excited a great
commotion among the inhabitants. Wherever a Christian made his appearance, he
was forthwith arrested and put to the torture, to force him to point out the
probable authors of this misdemeanor against the laws. When the Saint heard
what was going on, he immediately determined to deliver himself up to the
magistrates, and to avow publicly that he alone was to be blamed for the act,
if the performing of so humane an action were at all blameworthy. The Brethren,
however, would by no means suffer him to follow his inclination in this matter.
Meanwhile, Polychronius,
the nephew of Thecusa, disguised as a peasant, joined himself to some country
people who were taking their produce to market; that thus he might ascertain
more fully the feelings and opinions of the citizens concerning the occurrences
of the night. This imprudent step he took without asking the advice of his more
experienced Brethren. As he was well known to many of the inhabitants of
Ancyra, his disguise did not save him from being soon fully recognized. He was
arrested and taken before the Governor. When questioned by Theotecnus about the
removal of the bodies, he preserved at first an unbroken silence – even when
placed upon the rack, he seemed unwilling to betray his friends; but when, by
order of the tyrant, the executioner put the sword upon his neck and told him
to be ready to receive his death blow, he lost courage, and yielding to the
fear of death, he declared, that Theodotus had carried off the bodies of the
Virgins, and pointed out the place where they had been buried. Thereupon,
Theotecnus commanded that the bodies should be taken up and burnt in public by
the executioner, Then it was that the Brethren understood that the wretched
Polychronius was the traitor, against whom Theodotus had twice been warned.
When the Saint was
informed of the treason of his young acquaintance, he shed many tears – weeping
over the loss of one who had been so dear to him, on account of the
relationship that existed between the apostate and the martyred Thecusa, – his
own spiritual mother. From that moment, he became wholly indifferent to the
things of earth, and thought only of death, which he knew was not far distant.
He besought his Brethren to unite their prayers with his own, that God might
deign to bestow upon him the crown of Martyrdom. All were filled with great
concern when they heard him speak in this manner, the more so as, hitherto, he
had been to them their greatest support, the source of consolation in all their
trials and afflictions. Theodotus requested all to kneel down and pray with
him. At first, he prayed in silence, but, after a while, raising his voice, he
said: “Lord Jesus, O Thou the only hope of them that seem without hope, grant
me the grace to finish courageously the bloody course that is before me; give
me strength so to combat, that it may be made manifest to all, that Thou
supportest me. I offer to Thee my blood, which I am eager to shed for the glory
of Thy name; receive this my oblation, and let it plead for the salvation of my
Brethren; let the tyrant be appeased by this humble sacrifice which I offer unto
Thee for their sake. Relieve them from further oppression; still the storm;
give peace to Thy Church; that they, who believe in Thee, may worship Thee in
freedom undisturbed, and sing and praise Thy power and mercy now and forever.”
The Brethren who were present
could not be consoled at the thought of being separated from one whom they so
dearly loved. Weeping and lamenting, they said to him: “Farewell, beloved
Theodotus, O thou so long the light and joy of all thy brethren. Thee, indeed,
when thou departest from among us, the joyous choirs of Angels and Archangels
will welcome into their midst; thee, our Lord Jesus Christ, will hail as His
good and faithful servant, who has continued steadfast amidst all trials and
tribulations; but who shall be left to comfort us? Grief, and mourning, and
distress shall be our portion, when thou art no more. Who will uphold us in our
doubts and troubles, when thou art gone?”
Theodotus was greatly
moved by this manifestation of grief and affection. Mingling his tears with theirs,
he embraced them all, as a token of lis tender love for them. Then, suppressing
every outburst of feeling, he said to them, in a calm and earnest tone: “After
a few days, the venerable priest Fronto will come to Ancyra; to him I have
given a ring, which he will show to you; when he gives you this token of my
trust in him, hinder him not from carrying off whatever there may remain of my
body.” After uttering these few words, he signed himself with the sign of the
cross, and went forth courageously to the combat that awaited him.
When he was at some
distance from the house of Theocharis, he met two of his friends, citizens of
Ancyra. Hearing that he was going into the city to deliver himself into the
hands of Theotecnus, the Governor, they said to him: “O Theodotus save thyself;
do not expose thyself to the rage of the people aroused against thee. For know
that, at this very moment, the priestesses of Minerva and Diana, attended by a
crowd of the populace, are accusing thee before the Governor. They say that
thou withdrawest the people from the worship of their goddesses, by telling
them that they are lifeless beings made of wood and stone. Polychronius, also,
charges thee with having carried off the remains of the seven martyred Virgins.
Whilst it is yet time, go, conceal thyself; a man of thy prudence should know,
that it is neither safe nor wise to go, of his own accord, in search of
torments and of death.”
The Saint replied to
them:
“If ye are my friends,
make no vain attempt to dissuade me from my purpose; but go to the Governor and
say to him, in my name: ‘Theodotus, whom the priestesses and the whole city are
accusing, is standing at the door, waiting to obtain a hearing. By so doing,
you will grant me the greatest favor I can desire.”
Saying this, he began
immediately to walk before them, with a firm and fearless step, as if he were
engaged in transacting some business which might indeed awaken his zealous
care, but the result of which could not in the least disturb his equanimity.
With so calm and cheerful a mind did he meet his accusers.
The room, wherein
Theodotus presented himself before the Governor, was not by any means
calculated to inspire confidence or cheerfulness in a visitor. The fire, the
caldrons with boiling water, the rack, the wheel, and various other instruments
of torture, were ill-ominously displayed on all sides. The Saint surveyed this
apparatus, without betraying the least emotion, except that he smiled when the
Governor seemed to ask, by a look of inquiry, whether this terrible sight did
not frighten him. Soon, however, Theotecnus, assuming a gentle tone, which was
altogether unnatural, said to him:
“Theodotus, the
instruments of torture which thou seest are not intended for thee; so far, at
least, as it depends entirely upon thee whether or not it may be found
necessary to use them. Be but wise, and offer willingly a sacrifice to the gods
of the Empire; this done, I will take it upon myself to acquit thee of all the
offenses laid to thy charge. I will hearken neither to the expostulations of
the whole city, nor to the accusations of the venerable priestesses of Diana
and Minerva. Moreover, I promise thee the favor of our invincible Emperors;
they will honor thee with their letters, and, in turn, will be delighted to
read thine own. And, if thou settest any value on my friendship, I assure thee
from this moment it is thine. What do I ask in return for all this? It is very
little indeed. Renounce that man Jesus, whom Pilate, the Governor of Judea,
years ago crucified. Endeavor to persuade others to follow herein thy example.
Thou appearest to me a wise and prudent person; now, a man’s wisdom consists in
weighing well all matters which concern our own interest, and in availing
ourselves of every favorable opportunity: in short, in rendering ourselves
happy. Besides, I will make thee a priest of the great Apollo, the inventor and
master of sciences and of all useful arts. Thou shalt have the power to appoint
officers to fill dignities in the State, and the sole control of the priests in
the temples. Every imperial favor will be bestowed through thy hands. Desirest
thou riches for thyself? Honor, and power, and boundless wealth are placed at
thy feet. Thou hast but to will it, and all these magnificent promises shall at
once be realized.”
At these words of the
Governor, a burst of applause arose from the vast multitude assembled in and
around the hall. They congratulated Theodotus, and pressed him to accept,
without delay, the generous terms offered by Theotecnus. No one doubted that,
if Theodotus possessed half the good sense for which they gave him credit, he
would, without hesitation, do all that was required to secure his worldly
interests. When, however, silence was restored, the Saint, raising his eyes
toward heaven, spoke as follows:
“First of all, I beg my
Lord and Redeemer Jesus Christ, of whom you have spoken this day as if He were
merely a mortal man, – to grant me grace, that I may be able to refute your
errors concerning your gods, and to explain briefly His Incarnation and the wonders
of His life. With regard to your gods, it is almost impossible to speak of them
without blushing. The one whom you call Jupiter, whom you worship as the
greatest of your deities, is in reality only such, because he is reputed the
most infamous of them all. Orpheus, your poet, says that he slew his own
father, Saturn; that he took for wife his own mother, Rhea; that he was again
and again guilty of adultery and incest, and that, not satisfied with these
crimes, he was, besides, a detestable corrupter of youth. Your other gods,
Apollo, Mars, Vulcan, and the rest, were all the faithful imitators of the
wickedness of their infamous chief. There is not a single one among them to
whom you can point, as forming an honorable exception in their career of crime.
Your laws punish such abominations with great severity; yet your writers extol
them with admiring enthusiasm, when perpetrated by those whom you call gods. Is
it possible that these things can be tolerated, and that decency, and virtue,
and worth can have existence among you? Think of this and blush at the thought.
Place in opposition to this the holy doctrines of our Religion. Here everything
is pure, and chaste, and divine. Ages before His coming among men, the Prophets
– men inspired from above – had foretold the Incarnation, the miracles, the
sufferings, the death, the resurrection of Jesus Christ. The heavens themselves
proclaimed His divinity: it was by the appearance of a wonderful star that the
Magi, the sages of Persia and Chaldea, learnt His birth upon earth, went to
adore Him as the God of the universe, and as such offered to Him their most
precious gifts. I need not mention the miracles which He wrought; you have all
heard of them: how he changed water into wine; how, with five loaves and two fishes
He fed five thousand persons; how He walked upon the waters; how He gave sight
to the blind, hearing to the deaf; how, by a single word, He healed every
malady, and restored the dead to life, after they had been buried for days.
Were He not God, could He have done all this? Were He not God, would nature
have obeyed His voice as that of its Creator?”
These words of the Saint
produced among the listening throng an effect similar to that which is observed
on the sea, when its waves are gradually lashed into fury by the winds. At
first, low murmurs of dissent were heard; next, as he proceeded with his
remarks, shouts and riotous language succeeded; until, as he was finishing,
tumultuous roars of execration burst forth from every side and overwhelmed the
voice of the speaker. The priestesses of Minerva and Diana rent their garments,
tore the crowns from their heads, and, with hair dishevelled, rushed madly
among the people, appealing to them to avenge their insulted deities. The mob,
goaded on to frenzy, pressed toward the tribunal of the Governor. “Why not
silence a man,” they said, “who has the boldness to revile our gods in your
very presence? Have you not heard his blasphemies? Put him to the torture at
once, that the wrath of our mighty deities may be appeased, lest in their
vengeance they destroy us all.”
Theotecnus, cruel as he
naturally was, did not need to be instigated by an infuriated mob. But, on this
occasion, it seemed to him a stroke of policy to make a show of forbearance, in
order that the blame of torturing one, who had ever been looked upon asa
general favorite, might rest with the people. However, when the will of the
populace was now clearly known, he entered with eager haste into their
sentiments. Without considering that by so doing he degraded his station, he
leaped from his tribunal, and began personally to superintend the preparations
for the torture – thus acting in the twofold capacity of judge and of chief
executioner. In the midst of all this uproar and confusion, Theodotus stood looking
on, calm and self-collected, as if he were a stranger, who felt not the least
concern in all this bustling excitement.
When everything was
ready, the Governor ordered the Martyr to be stretched upon the rack.
Immediately the executioners set to work: with pinchers and iron hooks they
tore his limbs, and lashed his body with leathern thongs. Nor did the people
stand by as idle spectators: every one who could, endeavored to get near the
victim, and to add his share to the torture. They vied with the executioners
themselves in unfeeling barbarity. The Saint, meanwhile, regarded them with a
smiling countenance, without showing any signs of pain; for his mind and heart
were occupied in the contemplation of the sufferings of his Redeemer, to whose
love he made himself a willing sacrifice. When the torturers were almost
exhausted with their cruel exertions, the Governor ordered strong vinegar to be
poured over all the wounds, and then burning torches to be applied, so as to
scar the whole body of the Martyr. As the Saint perceived the smell of the
burning flesh, he turned his head a little aside. Thereupon, Theotecnus,
imagining that his constancy was beginning to yield beneath the weight of
torments, approached him, and sneeringly said:
“What has become of thy boasting
words, Theodotus? A moment ago thou couldst bid defiance to our power, and now
a little torturing has made thee a coward. Assuredly, hadst thou worshipped our
gods, instead of scoffing at their power, this misfortune would not have
befallen thee. I would advise thee, since, after all, thou art but a miserable
inn-keeper, not to put thyself forward as a brave and learned teacher; but to
speak and think respectfully of our invincible Emperors, who have the power of
life and death over thee.”
“And I would advise you,
O Theotecnus,” replied the Martyr, “that you see to it, that your officers
attend better to the commands you give them; for I perceive that they perform
this business of torturing me ina very awkward manner; do not wonder, then, that
I turn away my head. As to the amount and violence of your torments, know that
I care not for them – no, not in the least. Our Lord Jesus Christ, who gives me
strength and courage, enables me to despise your tyranny as that of a vile
slave, and to defy the power of your wicked Emperors. Were I guilty of any
crime, I would have cause for fear, but as I suffer for the truth of my
Religion, I am ready to undergo cheerfully whatsoever you may think proper to
inflict.”
Thereupon, the Governor,
filled with rage, and disappointed in his expectations, commanded that the
Martyr’s jaws should be beaten with stones and his teeth struck out.
“Were you to tear out my
tongue,” said Theodotus, “and deprive me of speech, still my God would
graciously listen to the voice and prayer of my heart.”
As the executioners were
now altogether tired out, Theotecnus gave orders that the Martyr should be
loosed from the rack and taken to prison, that he might again be put to the
torture at some future time. When he was led through the public place, many of
the people drew near him, that they might see his ghastly wounds. Theodotus
looked at them with a cheerful countenance, and said:
“Now you can all be
witnesses, my friends, to the wonderful power of our Lord Jesus Christ. You see
how He imparts strength to them who suffer for His sake. Old and feeble as I
am, it was His grace that enabled this poor body of mine to overcome fire and
steel. He gave courage to my spirit, so that I could despise the threats of
your Governor, and spurn the impious edicts of your Emperors. Our God is no
respecter of persons. He manifests His wonderful works in all, whether they be
poor or rich, bondmen or free, Greeks or Barbarians, whensoever He thinks it
proper so to do for His glory.” Then displaying before them the bloody marks
upon his body, he added: “Such is the sacrifice which it behooves all, who
believe in Jesus Christ, to offer to Him, since He first sacrificed Himself for
the salvation of every one of us.”
After five days had
elapsed, the Governor ordered his tribunal to be fitted up in the most public
place of the city; for, in spite of the opposition which he met with on the
part of Theodotus, he would not give up all hope of conquering his firmness in
the Faith, but, on the contrary, he flattered himself that, by some means or
other, his continued efforts must at last prove successful. Wherefore, the
Saint was taken from prison, and again led before Theotecnus, who was seated on
his tribunal surrounded by his attendants, and an immense concourse of people
of every rank – whose curiosity had been greatly increased by the proceedings
of the former trial.
As soon as the Martyr
stood in the Governor’s presence, Theotecnus assuming a tone of unusual
kindness, said:
“Come nearer, Theodotus,
and fear nothing. We are glad to hear that, since thou didst experience the
effects of our anger a few days ago, thou hast laid aside thy pride, and art
become quite tractable. In truth, hadst thou listened more to thy own good
sense, and to the advice of thy friends, none of these hard things would have
befallen thee; but we were forced, contrary to our own feelings, to employ
them. Let us forget the past. We are ready to repair the harm thou hast
received, by using our best endeavors to treat thee well. We will keep
faithfully the promises made the other day, and may add others, if it be
desired. Now, therefore, be no longer headstrong; go, offer sacrifice to the
immortal gods; acknowledge their supreme power, and, behold, thou becomest at
once the happiest of men. Remember, that obstinacy. is unbecoming in every man,
and especially in one so wise as thou art. In short, consult thy own wellbeing;
for we must again give thee warning, that, unless thou shalt choose for the
better and avail thyself of our proposals, the torments which thou didst suffer
lately will appear as a mere shadow, compared to those which most certainly
await thee.”
Unmoved by either
promises or threats, the fearless Confessor replied:
“Think you, O Theotecnus,
that, with all your cunning, you are able to invent any new torments so fierce
and cruel, that the power of our Lord Jesus Christ cannot render them bearable
and pleasant? Although, as you may yourself see, you have so torn and racked
this poor body, that it is but one wound, yet, if you feel so inclined, give it
another trial; that you may be convinced, how, in so holy a cause, sufficient
strength is always given to resist the powers of darkness.”
The Governor immediately
directed the executioners to stretch him again upon the rack, and to open all
his old wounds. The more they tortured him, the more loudly the Saint raised
his voice to praise our Lord Jesus Christ. He was then taken from the rack, and
his body was rolled upon pieces of tiles made glowing hot. This torture was so
excruciating, that the Martyr exclaimed: “Lord Jesus, if it be Thy will, allay
the sufferings which I endure for the sake of Thy holy Name.” At the very
instant he felt relieved. Upon this he was put a third time upon the rack.
Every part of his body had now been repeatedly tortured, except his tongue;
this had been left sound in the hope that the Martyr would use it to renounce
the Faith. But the expectations of the tyrant were doomed to disappointment.
Wherefore, being at a
loss to invent new tortures, and seeing that even the executioners were
exhausted, Theotecnus pronounced this sentence: “By the authority vested in us,
we command that Theodotus be beheaded, for having declared himself the defender
of the Christians; for being the enemy of our gods, and for refusing to obey
the edicts of our Emperors, ever victorious, as well as our own. Moreover, we
ordain, that, after the execution of this sentence, his body be burnt, lest the
Christians carry it off, and bury the same according to their custom.”
No sooner was this
sentence pronounced than the Saint was hurried off to the place of execution.
An immense crowd of people, Christians as well as Pagans, accompanied him. When
arrived at the appointed place, Theodotus, kneeling down and raising his hands
to heaven, uttered this prayer:
“Lord Jesus Christ,
Creator of heaven and earth, who forsakest not them who hope in Thee, I thank
Thee for deeming me worthy to be a citizen of Thy heavenly City, and a partaker
of Thy Kingdom. I thank Thee, for having given me strength to overcome the
infernal dragon, and to crush its head. Grant peace to Thy servants, and let
the violence of their enemies be appeased by my death; give peace to Thy
Church, and free her from the tyranny of the devil. Amen!” As he finished the
word, Amen, he cast his eyes on the surrounding multitude, among whom he
descried a great number of his brethren and acquaintances. All were bathed in
tears; many cried and sobbed aloud. The Saint said to them: “Weep not, my
brethren, but rather give praise and thanks to our Lord Jesus Christ, who hath
given me grace to overcome the enemy, and to finish my course by a glorious
triumph. Henceforth, I will pray for you with greater confidence in heaven.”
He had hardly uttered
these last words, when, with one blow, the executioner severed his head from
the body.
Thus died the humble and
glorious champion Theodotus.
The executioners raised a
very large funeral pile to burn the body of the Martyr, in accordance with the
orders of the Governor. But they had no sooner placed the body upon the pile,
than the whole mass of combustibles became suddenly enveloped in rays of light
of so dazzling a brilliancy, that no one ventured to approach. The body
meanwhile remained untouched. The officers went forthwith to acquaint the
Governor with this marvelous occurrence. Theotecnus directed them to place a
strong guard of soldiers around the place, so as to render useless any attempt
of the Christians to carry off the remains of the Blessed Martyr.
Meanwhile, on the very
day of the Martyr’s death, Fronto, the Priest, had left Malos for Ancyra, to
obtain from Theodotus, according to agreement, the promised relics. He had with
him the ring given by the Saint at their late meeting. He was leading an ass
laden with two skins of old wine, from a vineyard which he himself cultivated.
This he intended as a present to his friend Theodotus. It was growing dark as
he was nearing the city. When arrived at the place where the soldiers were
guarding the funeral pile, the animal, fatigued with the long journey, on a
sudden lay down, and could not be induced to advance any further. The soldiers,
who were looking on from a distance – whether moved by the prospect of another
night of terrors, or by the sight of the wine-skins, may be conjectured,
although it is not certainly known – seeing that the obstinate beast was
putting the venerable old man to great trouble, went to his assistance, and
said to him:
“Whither art thou going,
venerable stranger? It is now too late in the evening to reach the city. Come,
stay with us here to-night; thou canst resume thy journey early in the morning.
If the ass feel inclined to sup, there is an abundance of grass on the place:
or, if he prefer to take a stroll into the wheat-fields, no one will object, so
long as we are here. Come, good friend, stay: thou shalt find a more hearty
welcome in our hut than in the unaccommodating inns of Ancyra.”
Fronto suffered himself
to be persuaded, and entered the soldiers’ hut. Here he found a comfortable
fire, and supper ready. When the cravings of hunger were dispelled, the men
addressed themselves to a huge wine-jar, which they did not spare, at the same
time inviting the stranger to follow their example. Fronto thought it but right
that he should, in some way, repay the hospitality of his rude entertainers. He
went out, therefore, and returning with one of the wine-skins, asked for a cup;
then filling it to the brim, he presented it to the nearest soldier, smiling as
he said, “Taste this, my friend, I trust thou wilt not find it hard to take.”
The soldiers seeing the
wine sparkling in the cup, and perceiving the sweet aroma which perfumed the
hut, exclaimed as with one voice:
“Ah! the delicious wine!
Venerable stranger, please, tell us, how old is it?”
“It is of my vintage of
five years ago,” replied Fronto.
“Then we should all taste
it. The very thought of so generous a wine makes one thirsty,” said the
soldiers.
“Welcome to it, my
friends,” said Fronto, “do not spare it.”
A young soldier, named
Metrodorus, after disposing of a cup, smacking his lips, cried out: “O the
delicious beverage! it makes me almost forget that frightful night which we
passed near the lake, whilst guarding the bodies of those Christian women. I
thought that all the waters of Lethe should never be able to efface from my memory
the horrors and blows of that night.”
“Take care,” said
another, named Apollonius, “lest it make thee forget that we are watching over
the body of the man of brass, who stole the women out of the lake.”
“I made a mistake,” said
Fronto, “by not bringing with me an interpreter to explain your riddles. Who
are those women taken out of the lake? Who is that man of brass of whom you are
speaking? Is it some brazen statue? Or, perhaps, are you amusing yourselves at
the expense of an old man, who lays no claims to being very sharp-witted?”
Thereupon, one of the
soldiers, Glaucentius by name, said to Fronto: “What my comrades are telling
thee, is all perfectly true. Whether the man, whom we are guarding, was made of
brass or of steel is quite immaterial; for he was harder than either of these
metals, since fire can soften them. But neither fire, nor water, nor iron, nor
stones, produced the least effect upon him.”
“I am still as much in
the dark as ever,” said Fronto. “Speakest thou of a man or of a phantom?”
“That I do not know
myself,” replied Glaucentius, “the whole subject is even now a mystery to us; I
should not call him a man, for I do not suppose that a mere man could stand
firm under tortures as he did. We, indeed, pretend to believe that he was a
fellow-citizen of ours; that the whole city knows his name and family; but, for
all that, facts prove that he was something more than human. Stranger, believe
me when I tell thee, that he was scourged, racked and burned, yet his body
seemed not to suffer any thing; for he never uttered a word of complaint: he
stood like a rock in the midst of the waves, insensible, immovable. Perhaps
thou desirest to know his name. He was called Theodotus; by profession a
Christian, as that kind of people are called. By some skillful practice or
other, he managed to carry off the bodies of seven women drowned in the lake;
and that, too, whilst several of us were watching, night and day, to prevent
the theft. Many persons belonging to his profession were daily arrested on
suspicion of being concerned in that work. So, finally, he gave himself up to
the magistrate, that he might be dealt with according to law. The Governor,
admiring his good qualities, offered him every imaginable inducement to make
him renounce his Religion. But he, rejecting every proposal, laughed at the
power of our gods, spurned the edicts of our Emperors, and hardly deigned to
give an answer to our chief magistrate. He was, then, scourged and tortured,
but no amount of torments seemed to affect him in the least. He was as lively
and cheerful as if he were seated at a banquet with his friends; he sang
canticles of joy, and defied the power of our Governor. This, however, did not
last long, for his excellency waxed very wrathful, and ordered that his head
should be struck off without any further delay, deeming this the only method of
silencing the tongue of the man of brass. Orders were also given that the body
should be burned, so that nothing might remain of him: but -” Here Glaucentius
seemed to grow somewhat uneasy, and looked slily through the crevices of the
hut, in the direction of the place where lay the body of the Martyr.
“But what?” enquired
Fronto.
“It is not unlikely,”
resumed the soldier, “that something might happen to us here, on his account;
for we have not yet forgotten what befell us at the lake. Thou shouldst know
that, when the body was placed upon the funeral pile, so great a light
surrounded it on a sudden, that no one ventured to approach, or to set fire to
the pile. So we are ordered to watch over it here, lest the. Christians might
come and steal it away.”
So saying, Glaucentius
led Fronto to the spot where lay the Martyr’s body, covered with boughs and
dried grass.
Fronto satisfied by what
he had heard and seen, that the body was really that of his friend, the blessed
Theodotus, thanked God; and implored His help to enable him to carry off in
safety the sacred remains. Wherefore, disguising his intention, he returned to
the hut, and began to entertain the soldiers with various interesting
anecdotes. At the same time, he invited them not to be sparing of his good
wine. They repeated their draughts so frequently that, after a while, the fumes
of the generous liquid began to produce drowsiness; and soon the whole band,
forgetting all about the object of their watchful care, lay snoring in the hut.
Fronto did not neglect this favorable opportunity. He arose immediately, and,
quietly removing the Martyr’s body, placed it carefully upon the beast of burden.
Then putting the ring on the finger of Theodotus, he addressed him as if he
were still alive:
“Holy Martyr, the time is
come to fulfill thy promise; behold the ring thou gavest me of late; let me not
be deprived of the precious relics.”
As soon as the ass was
let loose, he took the road in the direction of Malos. Fronto, after replacing
the boughs and the grass, so that it could not be perceived that anything had
been disarranged, re-entered the soldier’s hut, and composed himself to sleep
during the remainder of the night. When they awoke in the morning, Fronto
pretended to look after his beast of burden, but it was nowhere to be seen. He
assumed a show of the greatest uneasiness, so as actually to excite the
sympathy of the soldiers. They endeavored to console him in the best way they
could, regretting, perhaps, less the loss of the beast than of the remaining
wine-skin – the companion of which had procured them so comfortable a sleep,
that neither fear of ghosts, nor apprehension of blows, on account of the man
of brass, had been able to disturb them.
Meanwhile, the aged
Priest, still affecting to be very sad at the loss of his animal, bade farewell
to his honest entertainers with mutual expressions of good-will. He had not
gone far before he met some of his friends who were coming from Malos. They
informed him, that they had seen his beast of burden standing alone in a place
which they described. Fronto became satisfied that now everything was safe. He
hastened to the spot; and found that it was the very same where, a few days
before, he had met the blessed Martyr, and where the Saint had said to him:
“This place seems to me exceedingly well adapted to receive some relics of
Martyrs.” By his zealous efforts a church was soon erected in honor of Saint Theodotus;
and God glorified His Saint by the many wonders which were wrought at his tomb.
The Martyr suffered in A.
D. 303; his festival is kept on the 18th of May.
MLA
Citation
Father James A M Fastré,
S.J. “Saint Theodotus”. The Acts of the Early
Martyrs, 1871. CatholicSaints.Info.
16 July 2022. Web. 17 April 2026.
<https://catholicsaints.info/the-acts-of-the-early-martyrs-saint-theodotus/>
SOURCE : https://catholicsaints.info/the-acts-of-the-early-martyrs-saint-theodotus/
Santi Teodoto,
Tecusa, Alessandra, Claudia, Faina, Eufrasia, Matrona e Giulitta Martiri
Festa: 18 maggio
m. Ankara, Turchia, 303
Il Martyrologium Romanum
commemora oggi i santi martiri Teòdoto e Tecusa, sua zia, Alessandra, Claudia,
Faìna, Eufrasia, Matrona e Giulitta, vergini. Queste ultime, esposte dal
preside in un luogo infame, rimasero intatte; furono poi sommerse in una palude
presso Ankara con pesanti sassi legati al collo.
Martirologio
Romano: Ad Ankara in Galazia, nell’odierna Turchia, santi martiri Teódoto
e Tecúsa, sua zia, Alessandra, Claudia, Faina, Eufrasia, Matrona e Giulitta,
vergini; queste ultime furono dapprima costrette dal governatore alla prostituzione
e poi immerse in una palude con dei massi al collo.
