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
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.
SOURCE : http://alexandrina.balasar.free.fr/theodote_dancyre.htmTheodotus, 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, 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
: 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
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
4. Totumque
corpus suum signo crucis muniens, in stadium processit animo imperterrito, p.
345. [back]
Rev. Alban Butler (1711–73). Volume
V: May. The Lives of the Saints. 1866.
SOURCE
: http://www.bartleby.com/210/5/182.html
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."
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.
.
