The Great
SAINT SHESHOY
Abbot of the Monastery of Saint Anthony, Red Sea
Translated from the reference book:
"Les Saints d'Egypte",
by R.P. Paul Cheneau, Vol. II, Jerusalem 1923
Saint Sheshoy is one of the most pleasant figures of eremitic life. He lived in Scethe, in St. Anthony's mountain, and in Clysma*.
*Clysma was situated in the surroundings of Arsinoe, near the present Suez.
He came to the desert when he was still very young, and definitely gave himself to God. He went through all the different grades of monastic life, vanquishing the devil, under the management of the abbot Hor. When he reached the summit of humility, he received the gift of operating miracles, dismissed demons, healed the sick, commanded nature like a master, and even resuscitated the dead. The opinions which he determined to write for the sake of his brothers' comfort, are all marked with kindness, meekness and forbearance. He was famous for bringing back the delinquents to their duties. This was his specific characteristic. He left to God the care of judging people, and never sentenced anybody, while always being ready to find excuses. Therefore he attracted to himself all the desert, and bestowed counsels and revitalizing words, with an untiring zeal.
A monk was violently treated by one of his brothers who had insulted him. He went to Saint Sheshoy to complain, in the hope that he would convince him to share his quarrel:
The monk: "Father, I was seriously insulted; I want to avenge myself; it seems to me that I am right."
Saint Sheshoy: "No, my son, leave this to God."
The monk: "My father, I am sorry not to follow your advice in that; but I shall have no rest till I avenge myself."
Saint Sheshoy simply said: "Good, let us leave that and pray together."
Both of them kneeled down. Then, raising his eyes to heaven, the saint loudly shouted: "Lord, excuse my liberty of language: we have no more need of your care for us; because we ourselves intend to execute the punishments for the offenses which we encounter."
The vindictive brother exclaimed: "My father, please stop, and excuse me, I promise you that I shall not revenge."
One of his preferred disciples, the monk Abraham, had seen some brothers profiting of the weekly meetings of Saturday and Sunday, to offer themselves some small refreshments. These deeds had at least astonished him, and he said to his master:
"Father, if on a Saturday or a Sunday, at the weekly meeting, there is some brother who drinks three glasses of wine, would you not find this as something excessive?"
Saint Sheshoy replied:
"If it was not the devil that incited him to it, certainly that would not be excessive."
During his residence at the mountain of Saint Anthony, he remained for ten consecutive months without seeing any human face.*
*He used to submit himself to some punishments that were unheard of: Once, for the sake of conquering slumber, he suspended himself by the hands to a rock that was over a precipice? An angel came and disengaged him, severely forbidding him never to do it again. This strange refined procedure was then customary in some eremitic places.
Finally, one day when he was walking in the mountain, he met was a hunter of wild beasts who dwelt in Pharan*.
*Pharan, today Ouadi Faran, is a desert of the peninsula of Sinai, where the Jews stayed after their exodus from Egypt (Numbers 10:12). At the time of the persecutions, the lonely places of Pharan were inhabited by numerous hermits, who created everywhere fertile gardens, that produced vegetables and fruits.
He said to this stranger:
"Where do you come from, traveller?"
"From Pharan."
"And since when do you hunt in these mountains?"
"I have been on this mountains since eleven months, and you are the first human being whom I meet here."
When Saint Sheshoy heard these words, he asked his interlocutor the permission to leave, and when he was back in his place, he started to beat his chest saying to himself with a loud voice: "So! Poor Sheshoy, you thought that you had done something, and here you are surpassed by a simple secular man!"
A young monk curiously questioned him during a visit, in order to know if the devil was as keen against the old people in the monastic life, as against the new comers. The saint replied saying to him:
"Much more, because the hour of death is nearer for them."
Father Abraham, whom we mentioned upwards, had the experience of that. One day, in the presence of his master, he was so much violently attacked by Satan, that he fell down on the ground. Without waiting, Saint Sheshoy knelt down, raised his eyes towards heaven, and exclaimed:
"O Lord, I shall bother you with my prayers till he will be delivered."
At the same moment, Fr. Abraham stood up; the temptation had vanished.
The saint Abbot was himself very often bothered by the infernal visitor.
It is narrated that at the time of his stay in Clysma, he fell ill. He then had to stay in his cell where his faithful disciple cared for him. Suddenly, there was violent knocking of the door, and at the same time there were frightful noises. The dying man was not moved, and very quietly said to Fr. Abraham to shout at these foul noisy people:
"What do you want? It is Sheshoy who is in this cell, it is Sheshoy who is on this mat. Come in, if you have enough courage."
Fr. Abraham had not finished his words, when the diabolic group left away without waiting anymore.
A poor brother groaned saying:
"I have had the weakness of falling, what must I do? "
"Raise up confidently again, my son."
"But, father, this is a relapse."
"Oh! My son, raise up again once more."
"But if I fall down, till when must I raise up again?"
"Till the end, whether good or bad, which will be yours: for at that moment man enters into the way where death finds him."
Another questioned him while he was very embarrassed, saying:
"If the barbarians attack me during one of their incursions in the desert, and I resist them, is it lawful to kill them?"
"No, my son, but leave your destiny to God. When a trial, whatever it is, comes to us, we must say: It is because of our sins." When on the contrary, we receive some good thing, we must refer all the merit to God."
The abbot Saint Ammon* came from Raithu* to visit him at the cloister of Clysma.
*The abbot Saint Ammon is called Saint Ammon of El Tor, because he was born near this place.
*Raithu today is called El Tor, a small port of the peninsula of Sinai. It is the place that is called in the Scriptures "Elim". There were the twelve wells of water which are mentioned in the Holy Bible (Exodus 15:27).
He found him very sorry that he had quitted the desert for the sake of communal life. He said to him:
"Why this complaint, abbot. At your age, what could you have done in the desert?"
Saint Sheshoy looked mournfully at him and said:
"What are you saying to me, Ammon? In the desert would it not be sufficient for me to possess the freedom of the spirit?"
Some hermits wanted to know the feelings of the saint about the efficiency of penitence. Therefore they said to him:
"Father, let us suppose that some brother has committed a great error, must he make penitence for a year?"
Saint Sheshoy replied: "A year? I find this too severe."
"For six months then?"
"That is also too long."
"Let us say, during a lent."
"Forty days, that is too much, I think."
"Then, father, if some brother commits a sin, and it happens that the holy Liturgy is celebrated, do you think that he can participate in the Holy Communion right away?"
"As regards that, no; but it is enough for him to get ready for some days. I am confident in God and I firmly believe with all my soul that his sin will be entirely forgiven after three days of repentance."
We can say that the opinion of the saint was rather a little different from the general trend of the maxims of the desert fathers who expiated the errors of their youth by terribly mortifying themselves. In this, the language of the holy abbot was that of a predecessor.
Once, he saw among the innumerable visitors who besieged his place of recluse, three very old aged monks. Extraordinarily, the three of them were terrified by the apprehension of the other world. They had come to the mountain of Saint Anthony, in order to consult him as a seer. The first one said to him:
"Father, how then can I avoid that inextinguishable fire which I constantly have before my eyes?"
Saint Sheshoy kept silent. The second said:
"How is it possible to escape from that gnawing worm that does not die, and the gnashing of the teeth in the place of damnation?"
The saint did not answer by a single word. Then the third one said:
"I have always in mind the horror of that external darkness which nothing will dissipate; my soul is all tortured by these thoughts."
The abbot replied:
"As for me, I think of nothing from that kind, because God who is firstly merciful toward the sinner, will have, I think, mercy upon me."
Being thus driven away from their questions, the three good old men went out very sadly; but after a moment, the saint abbot recalled them and said:
"You are lucky, and I greatly envy your happiness, because if you always have the thought of the torture of hell in your mind, certainly you will never sin. How miserable I am! A heart that is harder than rock! I never have these salubrious ideas, therefore I am a very great sinner."
These thoughts greatly comforted the three veterans of the eremitic life who returned with joyful hearts.
The proverbial kindness of the saint abbot did not hinder him from sometimes submitting to frightful trials the souls who came to place themselves under his direction. An inhabitant of Thebes (Luxor) gives a famous example.
He came to the mount of Saint Anthony with the intention of following the monastic life. Saint Sheshoy questioned him:
"Did you possess any good in the world?"
"Father, I have absolutely nothing; my only good is a son whom I love with all my soul."
"Well! go back home then, throw your son in the river, and then return to become a monk."
That poor father, that new Father Abraham, went away, and was decided to obey the word of such a great servant of God. The latter left him till he was a little far away, in order to leave to him all the merit of obedience; then he sent to him one of his disciples who said to him:
"What are you going to do?"
"To throw my son in the water."
"But why?"
"The saint abbot ordered me to do that."
"Now, he orders you to do the contrary; I have run after you to tell you that."
The man from Thebes turned and came back toward Saint Sheshoy and had the joy of being admitted among the number of his disciples because of his perfect obedience.
Among the numerous miracles that had made him famous, the biographers of the Saint have preserved for us the miracle of the resurrection of a young man who had accompanied his father to the mount of Saint Anthony. The poor man had died on the way. With a faith that can stand any test, the brave man did not hesitate; he placed the corpse on his shoulders and ascended the mountain. He knocked at the door of the hermitage of the saint, placed the funereal burden on the ground and knelt down to receive the blessing of the man of God. Then he raised up and stepped aside without pronouncing a single word, leaving the soulless body of his son on the ground. The abbot, who ignored that he had a corpse before him, believed to be in the presence of a visitor who was thus prostrated out of respect. He then took his kindest tone and said to him:
"My son, raise up and go your way."
Immediately, the dead person, as compliant as a lamb, stood up and walked. The father of the young man, who was watching for the deeds and gestures of the Saint, when he saw the prodigy, stayed fixed in his place, out of stupor. Then he rushed into the hermitage, narrated his voyage in every small detail: the falling of his son, his death, and the confidence which God had placed in his heart that he will bring him back resuscitated. This narration saddened the humility of the happy abbot, who would not accomplish such a resounding miracle; but before the accomplished fact, he reconciled his profound modesty with the divine intervention, while beseeching his two visitors not to reveal anything about it before his own death.
He often inspired the esteem of his disciples with this beautiful virtue of humility. One of them who believed to have reached the ultimate degree of perfection, said to him one day:
"Father, I consider myself to be always in the holy presence of God."
The Saint replied:
"That is not enough, my son; it would be much more advantageous for you to consider yourself as being under all the creatures."
At the end of his life, he was compelled to retire to Clysma. Friendly visits comforted his last days. Saint Ammon of El Tor, Saint Pistus and other anchorites came to share his modest hermitage. It was there that he fell ill. One day while he was on bed, he heard some knocking on the door. Thinking well that it was the infernal enemy, he once more charged his disciple Father Abraham to go and shout to this diabolic visitor saying:
"On the mountain, or on a bed at Clysma, I am always Sheshoy, and I mock you."
Father Abraham ran to the door, and he found nobody.
Nevertheless, the hour of deliverance was coming to this good servant. He was weakened by all kinds of austerity. He was lying on a mat, and surrounded by a great number of brothers. Suddenly, his face lightened and became shining. Raising up himself a little, he exclaimed:
"Here comes the abbot Saint Anthony!"
Later on, the same splendor radiated his features, and he said:
"Here is the chorus of the prophets! Here are the apostles!" And he seemed to talk to splendid visions. Those who were surrounding him, questioned him saying:
"Father, with whom then are you talking?"
"With the angels; they have come to fetch me and I have asked them to leave me still on earth in order to repent."
"But, father, you need no more to repent."
"Truly saying, my children, it seems to me that I have not yet begun."
His face then became so dazzling that those who were present could not support the brilliancy. He said:
"Here is the Lord! He says to his ministers:
" Bring me the chosen receptacle of the desert."
While pronouncing these words, he gently fell back on the mat that he used as a bed, and rendered his last. He was 72 years old. It was the 4th of July 429.
Immediately after his death, a most sweet perfume filled all the place of his hermitage.
Monday 16 April 2007
saint martyr bishop Philias
The Saint Martyr
PHILIAS
Bishop of Tumyel Emdeed
Translated from the reference book
"LES SAINTS D'EGYPTE"
by R.P.Paul Cheneau
As everybody knows, the persecution at the time of Diocletien was intensely severe in Egypt. The saints whose biography will be read, are well-known among the countless victims of the crowned monster.
One of them was a bishop, another was a magistrate; many others were associated with their sufferings, or it is better to say, with their triumph.
Philias was born in Tumyel Emdeed, the metropolis of the province of Mendes (whose ruins are situated between Mansourah and Cherbin). There was the cult of Pan, with the repelling face of a ram. It was one of the richest and most beautiful cities of ancient Egypt.
Philias had good looks, and was very familiar with literature and philosophy. He was so rich that he could alone provide for the whole province. He had long ago relinquished paganism whose coarse dogmas shocked his enlightened mind, and whose unclean practices were loathsome to the integrity of his morals. The roman authority had requested his good will. He responded with his great heart by his precious cooperation; and within a short time he arrived at the greatest position in the civic administration. It was there that his fellow citizens went to seek him in order to place him upon the episcopal see of their city. He was their pride, and during a long time, in the catastrophic days of the persecution, he was a quietening agent, because of his past brilliant position and his influential relations among the authoritative world.
He witnessed dreadful things with a sickened heart, recognising to be unable to describe them. He mentioned them in a letter which arrived to us, and which we faithfully summarise hereafter:
Following the example of their Master, who obeyed until death, and the death of the Cross, the extremely happy martyrs suffered torture over torture rather than wounding in anyway the integrity of their faith. Their steadfastness was unflinching, and their perfect magnanimity desisted any feeling of fright in them. If anyone would only make a sketch of their performances' account, these would seem unbelievable; only those who witnessed them with their eyes would believe them.
The martyrs of this era were placed in such a way that any passenger who would like to molest them, could reach them. If a curious person had in mind a new torture, he could immediately try it out. Everywhere they were excessively beaten with rods with knotty sticks, lashed with leather straps, and scourged with cords and whips. It was a competition among the crowds, who would find a new torment for these glorious confessors? The hands of the latter were tied with ropes which were swifly stretched by pulleys, until their members were completely disjoined. They were left there during the whole day long in order to see if the duration of the torment would bring their constancy to an end.
The nails of iron seemed to be a light torture. When the tyrants applied them to those dauntless heros, they were not satisfied by tearing the loins of the sufferers, as they do with murderers and highwaymen, but they stripped their skin off from their abdomen, their legs, their arms, their cheeks, and their forehead itself. Then, and in order more to refine their sufferings, these quivering bodies were publicly exposed, as in an exhibition, not only without any clothes, but also with the skin completely peeled out.
Some were seen hanging by a single hand to the porches, until all the articulations were dislocated and outspread. Nothing could be equal to the sharpness of such pain. The martyrs were tied to pillars, without their feet touching the ground, so that the bonds would become tighter and tighter by the weight of the body, till they penetrated in the flesh to the bones.
At the end of the day, all these disfigured and unrecognisable beings, covered with their blood and saturated with outrages, were brought again to their jail, on foot, where they were casted upon sharp fragments of broken pots, as a bed to rest upon; or they were placed inside wooden shackles with their legs discarded in a way that no movement could be permitted and that no relief from their sufferings could be left out. Philias wrote this realistic description a few days after his arrival to Alexandria.
The historian Eusebius of Caesarea wrote what follows, in the tenth chapter of the eighth book of his "History of the Church" which was translated into Arabic by the Rev. Fr. Marcos Daoud and published by "Dar El Karnak" for publishing, printing, and distribution, Cairo:
The writings of the martyr Philias
about
the description of the events at Alexandria.
(1) So long as we had mentioned that Philias was very famous for his knowledge of worldly sciences, let himself testify in the following expressions which are extracted from his writings, where he uncovers to us his personality, and at the same time, describes with more acurateness than ourselves, the martyrdoms which happened in Alexandria during his time.
(2) The blessed martyrs who were with us, having before them all these examples and blessed specimens which were given to us in the Holy Scriptures, absolutely did not hesitate, but rather they sincerely fixed the eyes of their minds toward God on highest; and having concentrated their thoughts in death for the sake of christianity, they persisted in their calling with a firm will; because they had known that Our Lord Jesus Christ made Himself human for our sake in order to cut off every sin, and to provide us with the means of entering eternal life "who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross" (Philippians 2: 6-8).
(3) Those christophoros martyrs who also were enthusiastic for the best virtues, supported all the calamities and all kinds of plots and tormenting, not for once, but some of them twice. And in spite of the emulation of the guards among themselves, to threaten them in every way and by every kind of intimidation, not only by words, but also by deeds, they did not falter away from their resolution, because "perfect love casts out fear" (1 John 4:18).
(4) What words can describe their courage and their bravery amidst every torture? Freedom having been given to all those who wanted to ill-treat them, some would beat them with sticks, others with rods, others with lashes, others with whips, and others with cords.
(5) As regards those who saw them, their excitement was varied in its degree, and all of them expressed violent disapproval. Some martyrs were pressed between two pieces of wood where there were some aperture and which were fastened to their limbs, having their hands bound behind them, each member being stretched with a special instrument. After that, the executioners were ordered to tear all their bodies with the instruments of torture, not only their flanks as it happens with the murderers, but also their abdomens, their knees, and their cheeks. Others were lifted up and suspended with one hand, and so they suffered terrible pains by the effect of pulling their members and their articulations. Others were bound to columns without their feet touching the ground, but the weight of their bodies was hanging on the bonds with which they were tied and which were very tightly fixed .
(6) They suffered all that, not only during the time when the governor was speaking to them, but all day long. Because while he passed by others, he used to leave them to the supervision of some employees who were at his command, in order to watch if any of them would have been vanquished through torture, and began to give up. Then he would command to fasten them relentlessly with chains, and when they would arrive at the last breath, they were cast upon the ground and dragged out.
(7) Because he had ordered that no care should be given to us. Rather they thought and acted as if we were not existing. Thus our enemies invented this kind of tormenting, in addition to scourging.
(8) After these tumults, some were placed in a wooden instrument, and their feet were stretched inside four holes, so that they were compelled to lie down upon the instrument, unable to keep straight because of the new wounds that covered all their bodies as a result of scourging. Others were cast down on the ground and suffered the hardest kinds of torture, so that the spectators would see some more terrible manifestation of brutality, the marks of various torture which they had invented, being apparent in the bodies of the saints.
(9) While this happened, some would die under torture, bringing shame to the enemy by their marvelous perseverance. Others were cast down in jails, while they were at the point of parting away from life, and after they had tasted the bitterness of their sufferings, they died in a few days. As for the rest who had some care, they were healed and remained long in jail and gained confidence with time.
(10) When they were ordered to choose between being spared from the torments if they touch the unclean sacrifices and so to obtain a damned freedom from them, otherwise they would be condemned to death if they refused to sacrifice, .... they did not hesitate, but rather they joyfully hurried to death, because they knew what the Holy Scriptures had announced, because it was said: "He who sacrifices to any god, except to the Lord only, he shall be utterly destroyed" (Ex. 22:20), and it was also said: " You shall have no other gods before Me" (Ex. 20:3).
(11) These are the words of the true philosopher martyr, the lover of God, which he has addressed to the brothers in his diocese, while he was still in jail, and before the final judgement was pronounced against him. In them, he had shown his special circumstances, and at the same time he had incited them to be steadfast in the religion of Christ, even after he had seen death coming near him.
(12) But why should we lengthen our meditation in these matters, and continue to add new examples about the combat of the pure martyrs in all the world, especially when we know that they were not treated according to any law, but were assaulted as enemies.
The bishop's martyrdom
In fact, the persecution which seemed to have forgotten him, changed its mind when the new governor of all Egypt, the prefect Culcianos, came to power. He had just come down from the region of Thebe, where he was distingued by his zeal for the decrees of the emperors against Christianity. He owed to his hierarchical chiefs a testimony of gratitude for his beautiful promotion, or it is rather better say, his low servility. He looked around himself and in the surrounding regions, and was astonished about the immunity which the christian community had enjoyed under the rule of his predecessors. He resolved to put an end to this exceptional regime.
A small company, then, left Alexandria. The distressed Tumyel Emdeed saw them entering its walls, surround the home of the bishop, and go back soon, taking with them its most famous citizen, the indispensable administrator Philias, hands in chains, with his joyful face and a smile on his lips.
That was in February 304. Diocletian had to resign from the empire two months later.
Culcianos restlessly waited for the bishop. He was going to have someone with whom to argue. The culprit was of a superior class; and he could show his beautiful qualities and his appreciation, and justify the emperor's trust. Briefly, a beautiful judicial case was about to be opened. He would retail all his resources, and make himself sometimes gracious, sometimes sarcastic, patronizing, sly; but always respectully, and ready to come to a compromise with this old and honest servant of the empire, who kept away from business, and who was so much listened to, and surrounded by such warm sympathies.
Soon after the procession had entered the town, Culcianos, without loosing time, summoned Philias to the assembly. The inquisition began immediately.
Here it is such as a contemporary kept it for us:
The bishop who is arrested, is placed upon a small platform before his judge.
The judge abruptly says: "Can you be moderate now?"
Philias: "I am always temperate, and I lead a life of frugality."
The judge: "Sacrifice to the gods."
Philias: "No."
The judge: "Why not?"
Philias: "Because one must not sacrifice except to the true God."
The judge: "Then immolate to the true God."
Philias: "No, because the true God does not want bloody victims."
The judge: "What then are the sacrifices which the true God demands?"
Philias: "God claims a pure heart, sincere feelings, and straightforward words."
The judge: "Sacrifice!"
Philias: "I do not know sacrificing to the false gods, but to the true God alone."
The judge: "Did not Paul sacrify?"
Philias: "Certainly not."
The judge:"Did not Moses sacrify?"
Philias: "Perfectly, because the Jews could do it; but only in Jerusalem."
The judge: "Enough shrewd distinctions, sacrify!"
Philias: "I shall not stain my soul."
The judge: "Is it the right time to take care of your soul?!"
Philias: "Certainly yes, of my soul and of my body."
The judge: "Of what body?"
Philias: "Of mine."
The judge: "Perhaps you believe that your body will ressuscitate if it is broken to pieces?"
Philias: "Yes, most surely."
The judge: "Did not Paul deny Christ?"
Philias: "A thousand times no."
The judge: "Swear about that."
Philias: "It is useless to swear, I assert, and that is enough."
The judge: "Was not Paul a persecutor of the Religion?"
Philias: "What a question?!"
The judge: "Was he not a Syrian? did he not argue in Syriac?"
Philias: "Paul was a Jew, he argued in Greek and possessed a rare wisdom."
The judge: "Perhaps you are going to pretend that the was superior to Plato?"
Philias: "Not only superior to Plato, but superior also to all the other philosophers. If you give me your permission, I shall make all his teachings known to you."
The judge: "I dispense you of that. Sacrifice!"
Philias: "No, no."
The judge: "Perhaps your conscience forbids you that?"
Philias: "You said it."
In his heart, Culcianos wanted to save the head of Philias; he had allowed the lawyers to assist this great personality, hoping to intercept a moment of weekness in him, and then to pronounce a judgement of pardon. The responses of Philias to his judge confounded the lawyers.
The lawyers: "Why do you oppose the prefect?"
Philias: "I just answer his questions."
These questions were in fact becoming more and more compressed.
The judge: "Come on! All these words are needless, sacrifice to the gods."
Philias: "No, I shall not sacrifice; the salvation of my soul comes before everything."
The judge: "Was Christ God?"
Philias: "Yes, He is God."
The judge: "How could you attain this certainty?
Philias: "By His deeds. He gave sight to the blind, hearing to the deaf, health to the lepers, life to the dead, He ressuscitated Himself, and He accomplished many other wonders."
The judge: "Very well. But this God, your God, was He not tied to the disgraceful gallows of the Cross?"
Philias: "That is right. He willed that, in order to achieve our salvation."
The judge: "Philias, see what respect I have for you, appreciate well all the delicate procedures which I am using as regards you; I could have let you stand before the court of your own town, I could have handed you over to the low insults of the masses, but I have not done so."
Philias: "Thank you for your good intentions; however to stand before the court in my own town would cause me a very great joy, please do not bereave me of it."
The judge: "What are you saying? What is it you desire?"
Philias: "Execute the orders which you have received."
The judge: "So then, you want to die without reasons?"
Philias: "How without reasons? But for the sake of God and truth."
The judge: "Was Paul God?"
Philias: "Who said so?"
The judge: "What was he, then?"
Philias: "A man like us, but he was full of the Holy Spirit, and for this reason he opereated miracles."
The judge: "Philias, I pity you greatly; I am going to spare you because of your brother and your family."
Philias: "No, no, do you duty."
The judge: "Listen, if you were a mere poor wretched commoner, I would not have shown this forbearance; but I am informed about your past life, I know your wealthy situation, and I do not ignore that you alone could provide for the food of a whole province; and that is why I want to spare your head: immolate to the gods."
Philias: "By refusing to immolate, I spare myself."
The lawyers who wanted to bring him out of his situation, with all their power and in spite of him, shouted:
The lawyers: "It is no use, lord prefect; he has already sacrificed inside the literary meeting."
Philias, interrupting with a powerful voice: "Have I sacrificed to the false gods? Never! But to the true God, yes, and very often."
The disappointed lawyers replied: "Illustrious prefect, our very honorable customer asks to reflect."
Culcien, pronouncing: "Yes, willingly; I grant him all the necessary time."
Philias: "Giving me time to consider! Shall I let you believe that I am hesitating for a single moment!? That will not be. There is a long time since my reflections have been made; my choice is no more to be made; I shall suffer and die for the sake of Christ."
Then there was a heart-rending scene. His relatives, his old friends, the high-ranked employees of the city of Alexandria, left their seats, surrounded the platform where he was standing, and beseeched him, and asked him with tears in their eyes, at least to make believe the obedience to the imperial decrees. They threw themselves at his feet amids the general emotion of the attendance. But, as firm as some motionless rock when it is beaten by the waves of an angered sea, he challenged all their offers, thanked them for this explosion of sympathy, and protested that he would not like to hear anything except talking about heaven.
There was a magistrate among the high-ranked personalites who were present. He was delegated to Alexandria by the emperor himself, for the sake of the settlement of important matters. In order to raise up his mission, Diocletian had given him the title of magistrate. His name was Philorome. When he saw Philias who was bothered by his relatives, by the complaints of the official representatives, and by the questions of the prefect, he stood up, and said loudly with an authoritative voice:
This painful scene has been too long. Why do you test the steadfastness of this hero with such a hard trial? Why for the only sake of satisfying yourselves, do you want to bring up against God, a man who is faithful to Him? Do you not then see that his eyes do not perceive your tears, and his ears do not perceive your groaning. It is enough; let this man alone in peace."
Culcianos was skimming with anger before this challenge. The occasion had come and was too good for him, he would not let it escape. He would confuse with the same single decree, both the bishop of the Christians, and this burdening delegate who had come and nobody knew why, and who was allowing himself to intervene everywhere like this, and to inquire about people and things.
This incident of the attendance precipitated the end. Philias and Philorome were both condemned to have their head cut off. The same judgement was applied to other victims who had been crowded since a long time inside the jails of the city.
The procession headed for the spot where the executions take place. On the way, one of the brothers of the bishop attempted a last effort. While the prefect was passing by, he said with a loud voice:
"Lord, my brother Philias is making an appeal."
Culcianos, running to the martyr: "Did you make an appeal, is that true?"
Philias, replying: "Not at all. God forbid! Do not give any attention to this voice. As for me, I am thanking the emperors and you, prefect, who are going to set me up as a heir to the kingdom of heaven."
When they arrived to the end of the road, the confessors stopped; the executioners took hold of their persons and arranged the materials for the execution. Philias was firstly called to place his head upon the block, and he asked for the favour of doing his last prayer. He stretched his arms in the form of the cross and said:
"O my dear children, my beloved brothers who worship the true God, watch well upon your hearts, because Satan seeks to take hold of them; rejoice, because at this hour, we are going to become the true disciples of our Lord Jesus Christ, to whom glory is due forever till the end of the ages."
When he ended his prayer, Philias and Philorome gave themselves up to the executioners. Both were beheaded at the same time. The bishop and the magistrate presented themselves together at the twinkling doors of paradise. The cross and the sword were brotherly united for ever in the eternal glory.
Authors to be consulted:
Father Gregoire, contemporary of these saint martyrs.
RUFIN, 1, VIII, chapter 9.
EUSEBE OF CAESAREA, "Ecclesiastic History", 1, VIII.
NICEPHORE CALLIXTE, 1, VII, chapter 9.
PHILIAS
Bishop of Tumyel Emdeed
Translated from the reference book
"LES SAINTS D'EGYPTE"
by R.P.Paul Cheneau
As everybody knows, the persecution at the time of Diocletien was intensely severe in Egypt. The saints whose biography will be read, are well-known among the countless victims of the crowned monster.
One of them was a bishop, another was a magistrate; many others were associated with their sufferings, or it is better to say, with their triumph.
Philias was born in Tumyel Emdeed, the metropolis of the province of Mendes (whose ruins are situated between Mansourah and Cherbin). There was the cult of Pan, with the repelling face of a ram. It was one of the richest and most beautiful cities of ancient Egypt.
Philias had good looks, and was very familiar with literature and philosophy. He was so rich that he could alone provide for the whole province. He had long ago relinquished paganism whose coarse dogmas shocked his enlightened mind, and whose unclean practices were loathsome to the integrity of his morals. The roman authority had requested his good will. He responded with his great heart by his precious cooperation; and within a short time he arrived at the greatest position in the civic administration. It was there that his fellow citizens went to seek him in order to place him upon the episcopal see of their city. He was their pride, and during a long time, in the catastrophic days of the persecution, he was a quietening agent, because of his past brilliant position and his influential relations among the authoritative world.
He witnessed dreadful things with a sickened heart, recognising to be unable to describe them. He mentioned them in a letter which arrived to us, and which we faithfully summarise hereafter:
Following the example of their Master, who obeyed until death, and the death of the Cross, the extremely happy martyrs suffered torture over torture rather than wounding in anyway the integrity of their faith. Their steadfastness was unflinching, and their perfect magnanimity desisted any feeling of fright in them. If anyone would only make a sketch of their performances' account, these would seem unbelievable; only those who witnessed them with their eyes would believe them.
The martyrs of this era were placed in such a way that any passenger who would like to molest them, could reach them. If a curious person had in mind a new torture, he could immediately try it out. Everywhere they were excessively beaten with rods with knotty sticks, lashed with leather straps, and scourged with cords and whips. It was a competition among the crowds, who would find a new torment for these glorious confessors? The hands of the latter were tied with ropes which were swifly stretched by pulleys, until their members were completely disjoined. They were left there during the whole day long in order to see if the duration of the torment would bring their constancy to an end.
The nails of iron seemed to be a light torture. When the tyrants applied them to those dauntless heros, they were not satisfied by tearing the loins of the sufferers, as they do with murderers and highwaymen, but they stripped their skin off from their abdomen, their legs, their arms, their cheeks, and their forehead itself. Then, and in order more to refine their sufferings, these quivering bodies were publicly exposed, as in an exhibition, not only without any clothes, but also with the skin completely peeled out.
Some were seen hanging by a single hand to the porches, until all the articulations were dislocated and outspread. Nothing could be equal to the sharpness of such pain. The martyrs were tied to pillars, without their feet touching the ground, so that the bonds would become tighter and tighter by the weight of the body, till they penetrated in the flesh to the bones.
At the end of the day, all these disfigured and unrecognisable beings, covered with their blood and saturated with outrages, were brought again to their jail, on foot, where they were casted upon sharp fragments of broken pots, as a bed to rest upon; or they were placed inside wooden shackles with their legs discarded in a way that no movement could be permitted and that no relief from their sufferings could be left out. Philias wrote this realistic description a few days after his arrival to Alexandria.
The historian Eusebius of Caesarea wrote what follows, in the tenth chapter of the eighth book of his "History of the Church" which was translated into Arabic by the Rev. Fr. Marcos Daoud and published by "Dar El Karnak" for publishing, printing, and distribution, Cairo:
The writings of the martyr Philias
about
the description of the events at Alexandria.
(1) So long as we had mentioned that Philias was very famous for his knowledge of worldly sciences, let himself testify in the following expressions which are extracted from his writings, where he uncovers to us his personality, and at the same time, describes with more acurateness than ourselves, the martyrdoms which happened in Alexandria during his time.
(2) The blessed martyrs who were with us, having before them all these examples and blessed specimens which were given to us in the Holy Scriptures, absolutely did not hesitate, but rather they sincerely fixed the eyes of their minds toward God on highest; and having concentrated their thoughts in death for the sake of christianity, they persisted in their calling with a firm will; because they had known that Our Lord Jesus Christ made Himself human for our sake in order to cut off every sin, and to provide us with the means of entering eternal life "who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross" (Philippians 2: 6-8).
(3) Those christophoros martyrs who also were enthusiastic for the best virtues, supported all the calamities and all kinds of plots and tormenting, not for once, but some of them twice. And in spite of the emulation of the guards among themselves, to threaten them in every way and by every kind of intimidation, not only by words, but also by deeds, they did not falter away from their resolution, because "perfect love casts out fear" (1 John 4:18).
(4) What words can describe their courage and their bravery amidst every torture? Freedom having been given to all those who wanted to ill-treat them, some would beat them with sticks, others with rods, others with lashes, others with whips, and others with cords.
(5) As regards those who saw them, their excitement was varied in its degree, and all of them expressed violent disapproval. Some martyrs were pressed between two pieces of wood where there were some aperture and which were fastened to their limbs, having their hands bound behind them, each member being stretched with a special instrument. After that, the executioners were ordered to tear all their bodies with the instruments of torture, not only their flanks as it happens with the murderers, but also their abdomens, their knees, and their cheeks. Others were lifted up and suspended with one hand, and so they suffered terrible pains by the effect of pulling their members and their articulations. Others were bound to columns without their feet touching the ground, but the weight of their bodies was hanging on the bonds with which they were tied and which were very tightly fixed .
(6) They suffered all that, not only during the time when the governor was speaking to them, but all day long. Because while he passed by others, he used to leave them to the supervision of some employees who were at his command, in order to watch if any of them would have been vanquished through torture, and began to give up. Then he would command to fasten them relentlessly with chains, and when they would arrive at the last breath, they were cast upon the ground and dragged out.
(7) Because he had ordered that no care should be given to us. Rather they thought and acted as if we were not existing. Thus our enemies invented this kind of tormenting, in addition to scourging.
(8) After these tumults, some were placed in a wooden instrument, and their feet were stretched inside four holes, so that they were compelled to lie down upon the instrument, unable to keep straight because of the new wounds that covered all their bodies as a result of scourging. Others were cast down on the ground and suffered the hardest kinds of torture, so that the spectators would see some more terrible manifestation of brutality, the marks of various torture which they had invented, being apparent in the bodies of the saints.
(9) While this happened, some would die under torture, bringing shame to the enemy by their marvelous perseverance. Others were cast down in jails, while they were at the point of parting away from life, and after they had tasted the bitterness of their sufferings, they died in a few days. As for the rest who had some care, they were healed and remained long in jail and gained confidence with time.
(10) When they were ordered to choose between being spared from the torments if they touch the unclean sacrifices and so to obtain a damned freedom from them, otherwise they would be condemned to death if they refused to sacrifice, .... they did not hesitate, but rather they joyfully hurried to death, because they knew what the Holy Scriptures had announced, because it was said: "He who sacrifices to any god, except to the Lord only, he shall be utterly destroyed" (Ex. 22:20), and it was also said: " You shall have no other gods before Me" (Ex. 20:3).
(11) These are the words of the true philosopher martyr, the lover of God, which he has addressed to the brothers in his diocese, while he was still in jail, and before the final judgement was pronounced against him. In them, he had shown his special circumstances, and at the same time he had incited them to be steadfast in the religion of Christ, even after he had seen death coming near him.
(12) But why should we lengthen our meditation in these matters, and continue to add new examples about the combat of the pure martyrs in all the world, especially when we know that they were not treated according to any law, but were assaulted as enemies.
The bishop's martyrdom
In fact, the persecution which seemed to have forgotten him, changed its mind when the new governor of all Egypt, the prefect Culcianos, came to power. He had just come down from the region of Thebe, where he was distingued by his zeal for the decrees of the emperors against Christianity. He owed to his hierarchical chiefs a testimony of gratitude for his beautiful promotion, or it is rather better say, his low servility. He looked around himself and in the surrounding regions, and was astonished about the immunity which the christian community had enjoyed under the rule of his predecessors. He resolved to put an end to this exceptional regime.
A small company, then, left Alexandria. The distressed Tumyel Emdeed saw them entering its walls, surround the home of the bishop, and go back soon, taking with them its most famous citizen, the indispensable administrator Philias, hands in chains, with his joyful face and a smile on his lips.
That was in February 304. Diocletian had to resign from the empire two months later.
Culcianos restlessly waited for the bishop. He was going to have someone with whom to argue. The culprit was of a superior class; and he could show his beautiful qualities and his appreciation, and justify the emperor's trust. Briefly, a beautiful judicial case was about to be opened. He would retail all his resources, and make himself sometimes gracious, sometimes sarcastic, patronizing, sly; but always respectully, and ready to come to a compromise with this old and honest servant of the empire, who kept away from business, and who was so much listened to, and surrounded by such warm sympathies.
Soon after the procession had entered the town, Culcianos, without loosing time, summoned Philias to the assembly. The inquisition began immediately.
Here it is such as a contemporary kept it for us:
The bishop who is arrested, is placed upon a small platform before his judge.
The judge abruptly says: "Can you be moderate now?"
Philias: "I am always temperate, and I lead a life of frugality."
The judge: "Sacrifice to the gods."
Philias: "No."
The judge: "Why not?"
Philias: "Because one must not sacrifice except to the true God."
The judge: "Then immolate to the true God."
Philias: "No, because the true God does not want bloody victims."
The judge: "What then are the sacrifices which the true God demands?"
Philias: "God claims a pure heart, sincere feelings, and straightforward words."
The judge: "Sacrifice!"
Philias: "I do not know sacrificing to the false gods, but to the true God alone."
The judge: "Did not Paul sacrify?"
Philias: "Certainly not."
The judge:"Did not Moses sacrify?"
Philias: "Perfectly, because the Jews could do it; but only in Jerusalem."
The judge: "Enough shrewd distinctions, sacrify!"
Philias: "I shall not stain my soul."
The judge: "Is it the right time to take care of your soul?!"
Philias: "Certainly yes, of my soul and of my body."
The judge: "Of what body?"
Philias: "Of mine."
The judge: "Perhaps you believe that your body will ressuscitate if it is broken to pieces?"
Philias: "Yes, most surely."
The judge: "Did not Paul deny Christ?"
Philias: "A thousand times no."
The judge: "Swear about that."
Philias: "It is useless to swear, I assert, and that is enough."
The judge: "Was not Paul a persecutor of the Religion?"
Philias: "What a question?!"
The judge: "Was he not a Syrian? did he not argue in Syriac?"
Philias: "Paul was a Jew, he argued in Greek and possessed a rare wisdom."
The judge: "Perhaps you are going to pretend that the was superior to Plato?"
Philias: "Not only superior to Plato, but superior also to all the other philosophers. If you give me your permission, I shall make all his teachings known to you."
The judge: "I dispense you of that. Sacrifice!"
Philias: "No, no."
The judge: "Perhaps your conscience forbids you that?"
Philias: "You said it."
In his heart, Culcianos wanted to save the head of Philias; he had allowed the lawyers to assist this great personality, hoping to intercept a moment of weekness in him, and then to pronounce a judgement of pardon. The responses of Philias to his judge confounded the lawyers.
The lawyers: "Why do you oppose the prefect?"
Philias: "I just answer his questions."
These questions were in fact becoming more and more compressed.
The judge: "Come on! All these words are needless, sacrifice to the gods."
Philias: "No, I shall not sacrifice; the salvation of my soul comes before everything."
The judge: "Was Christ God?"
Philias: "Yes, He is God."
The judge: "How could you attain this certainty?
Philias: "By His deeds. He gave sight to the blind, hearing to the deaf, health to the lepers, life to the dead, He ressuscitated Himself, and He accomplished many other wonders."
The judge: "Very well. But this God, your God, was He not tied to the disgraceful gallows of the Cross?"
Philias: "That is right. He willed that, in order to achieve our salvation."
The judge: "Philias, see what respect I have for you, appreciate well all the delicate procedures which I am using as regards you; I could have let you stand before the court of your own town, I could have handed you over to the low insults of the masses, but I have not done so."
Philias: "Thank you for your good intentions; however to stand before the court in my own town would cause me a very great joy, please do not bereave me of it."
The judge: "What are you saying? What is it you desire?"
Philias: "Execute the orders which you have received."
The judge: "So then, you want to die without reasons?"
Philias: "How without reasons? But for the sake of God and truth."
The judge: "Was Paul God?"
Philias: "Who said so?"
The judge: "What was he, then?"
Philias: "A man like us, but he was full of the Holy Spirit, and for this reason he opereated miracles."
The judge: "Philias, I pity you greatly; I am going to spare you because of your brother and your family."
Philias: "No, no, do you duty."
The judge: "Listen, if you were a mere poor wretched commoner, I would not have shown this forbearance; but I am informed about your past life, I know your wealthy situation, and I do not ignore that you alone could provide for the food of a whole province; and that is why I want to spare your head: immolate to the gods."
Philias: "By refusing to immolate, I spare myself."
The lawyers who wanted to bring him out of his situation, with all their power and in spite of him, shouted:
The lawyers: "It is no use, lord prefect; he has already sacrificed inside the literary meeting."
Philias, interrupting with a powerful voice: "Have I sacrificed to the false gods? Never! But to the true God, yes, and very often."
The disappointed lawyers replied: "Illustrious prefect, our very honorable customer asks to reflect."
Culcien, pronouncing: "Yes, willingly; I grant him all the necessary time."
Philias: "Giving me time to consider! Shall I let you believe that I am hesitating for a single moment!? That will not be. There is a long time since my reflections have been made; my choice is no more to be made; I shall suffer and die for the sake of Christ."
Then there was a heart-rending scene. His relatives, his old friends, the high-ranked employees of the city of Alexandria, left their seats, surrounded the platform where he was standing, and beseeched him, and asked him with tears in their eyes, at least to make believe the obedience to the imperial decrees. They threw themselves at his feet amids the general emotion of the attendance. But, as firm as some motionless rock when it is beaten by the waves of an angered sea, he challenged all their offers, thanked them for this explosion of sympathy, and protested that he would not like to hear anything except talking about heaven.
There was a magistrate among the high-ranked personalites who were present. He was delegated to Alexandria by the emperor himself, for the sake of the settlement of important matters. In order to raise up his mission, Diocletian had given him the title of magistrate. His name was Philorome. When he saw Philias who was bothered by his relatives, by the complaints of the official representatives, and by the questions of the prefect, he stood up, and said loudly with an authoritative voice:
This painful scene has been too long. Why do you test the steadfastness of this hero with such a hard trial? Why for the only sake of satisfying yourselves, do you want to bring up against God, a man who is faithful to Him? Do you not then see that his eyes do not perceive your tears, and his ears do not perceive your groaning. It is enough; let this man alone in peace."
Culcianos was skimming with anger before this challenge. The occasion had come and was too good for him, he would not let it escape. He would confuse with the same single decree, both the bishop of the Christians, and this burdening delegate who had come and nobody knew why, and who was allowing himself to intervene everywhere like this, and to inquire about people and things.
This incident of the attendance precipitated the end. Philias and Philorome were both condemned to have their head cut off. The same judgement was applied to other victims who had been crowded since a long time inside the jails of the city.
The procession headed for the spot where the executions take place. On the way, one of the brothers of the bishop attempted a last effort. While the prefect was passing by, he said with a loud voice:
"Lord, my brother Philias is making an appeal."
Culcianos, running to the martyr: "Did you make an appeal, is that true?"
Philias, replying: "Not at all. God forbid! Do not give any attention to this voice. As for me, I am thanking the emperors and you, prefect, who are going to set me up as a heir to the kingdom of heaven."
When they arrived to the end of the road, the confessors stopped; the executioners took hold of their persons and arranged the materials for the execution. Philias was firstly called to place his head upon the block, and he asked for the favour of doing his last prayer. He stretched his arms in the form of the cross and said:
"O my dear children, my beloved brothers who worship the true God, watch well upon your hearts, because Satan seeks to take hold of them; rejoice, because at this hour, we are going to become the true disciples of our Lord Jesus Christ, to whom glory is due forever till the end of the ages."
When he ended his prayer, Philias and Philorome gave themselves up to the executioners. Both were beheaded at the same time. The bishop and the magistrate presented themselves together at the twinkling doors of paradise. The cross and the sword were brotherly united for ever in the eternal glory.
Authors to be consulted:
Father Gregoire, contemporary of these saint martyrs.
RUFIN, 1, VIII, chapter 9.
EUSEBE OF CAESAREA, "Ecclesiastic History", 1, VIII.
NICEPHORE CALLIXTE, 1, VII, chapter 9.
trilingual biography of saints Sergius and Wacchus
The Saints Martyrs
SERGIUS & BACCHUS
with a description of their church
Compiled by
Meleka Habib Youssef
Revised by
Prof. Dr. O.H.E. Khs. Burmester,
Ph.D. Cantab.
1971 or 1972
(the book has not been printed)
In the Name of the Father, and of the Son, and of the Holy Spirit,
One God, Amen
Photo
His Holiness, Amba Shenouda III,
Pope and Patriarch of Alexandria, and the See of
the Predication of Saint Mark
The numerous holy martyrs who gave their life for the Christian Faith during the various persecutions which took place in Egypt up to the time of Saint Constantine, Emperor of Constantinople, were from all races, of all ages, from all social ranks and cultural levels.
The most severe and most terrible of these persecutions was that which was inaugurated by the Emperor Diocletian; and for this reason, the Coptic Church adopted the year of the beginning of his reign, 284 AD, as the beginning of the Coptic Era, which is known as the Era of the Martyrs. However, it was only in 303 and 304 AD that Diocletian signed two edicts authorizing the persecution of the Christians. In 305 AD Diocletian abdicated, but his successors and collaborators continued the persecution. Maximin-Daia, Caesar in the Orient, whose capital was at Nicomedia, not far from the present site of Constantinople, was the most ferocious.
Among those martyrs were Saints Sergius and Bacchus, who were officers of high rank in the "Schola Gentilium" which was an equestrian body of men from all races. Sergius was one of the commanding officers of that equestrian body, and Bacchus was his second in command. According to their official functions and to their direct relation with the Emperor whose trust they had gained, these two young officers of high rank enjoyed great influence at the palace, and their prestige was felt in all the Orient, so much so that Antiochus, the commanding officer had been appointed to his post thanks to the influence of Saint Sergius.
We do not know whether Saints Sergius and Bacchus were born Christians; but it is certain that they were so when they commanded that equestrian body. They had news about the martyrs, and listened to their stories with emotion. They may have seen martyrs being tormented, condemned and put to death; and it is possible that some of these military martyrs were their comrades.
It is certain that there were many jealous fanatic pagans, or weak people paid by the authorities, who were ready to denounce the Christians to their persecutors. The Emperor learned that his devoted friends, these faithful military chiefs, these noble figures so familiar to him, whom he fully trusted, were Christians.
Maximin-Daia ordered all his high officials and his officers to go to the temple of Jupiter, where he offered a sacrifice to the idols, and ate together with his ministers of the sacrificial offering. Our Saints refused to take part in this solemn ceremony; and when the Emperor demanded an explanation for their absence, they answered that they were Christians, and that no sacrifice should be offered to the images of the evil spirits, to dead idols which have mouths, but speak not, and have ears but hear not; and that they owed to the Emperor the terrestrial service of their bodies in the army, but that their Eternal Emperor was Jesus-Christ, the Son of God.
Maximin-Daia became furious, and ordered that there should be taken off immediately from them the insignia of their dignity as officers of high rank, their golden collars, and their girdles. He dressed them in women's clothes and ordered that they should be mocked by being taken in parade through the whole city in this attire, with heavy iron chains around their necks. They suffered this humiliation joyously, blessing God.
Having failed to convince Saint Sergius and Saint Bacchus by means of threats, or promises, Maximin-Daia sent them to Antiochus who was in command of the region of the Euphrate River (Euphratesia). Saint Sergius had been his chief and had obtained for him his rank of commanding-officer thanks to his influence with the Emperor.
Maximin-Daia intended in this way to avoid personally the unpleasant task of dealing severely with faithful friends. He wished also to humiliate them the more, by forcing them to appear in front of the court of one of their subordinates, the more so, because the latter was known for his cruelty throughout the Empire. He hoped also to shake their firmness by means of the fatigue of the way and by the insults which they would receive on their long journey from Nicomedia to Sura where Antiochus resided.
The total distance which they had to travel was about a thousand kilometers. The way was rugged, the nature was hostile, and often the traveller would meet with wild beasts. We can imagine the clamorous procession of the two officers of that equestrian body, in chains, stripped of their insignia, driven along by soldiers to be judged, bearing patiently all the vicissitudes of their long journey, and blessing God, without paying any heed to all the insults and all the fatigues which they endured joyfully for the love of our Lord Jesus-Christ.
When they arrived, Antiochus threw them at first into prison, then on the following day he made them appear before him. He tried by every means to make them sacrifice to the idols, but they refused categorically. Antiochus then condemned Saint Bacchus to be scourged by four tormentors, and he was so severely scourged that he died from this torment at Sura.
His body was thrown into a cave, and wild beasts miraculously guarded it until some pious persons came and buried it with due veneration. The next night, Bacchus appeared to Sergius in the prison and encouraged him to endure courageously the torments of martyrdom.
The cruel Antiochus invented for Saint Sergius a cruel torture which had never been heard of. He made him wear boots fitted inside, with pointed nails, and forced him to run in front of his chariot for fifteen kilometers as far as Tetrapyrgia.
The military post of Tetrapyrgia was situated mid-way between Sura and Rusafah. It was a platform surrounded by a double wall which was reinforced by a tower at each corner. Tetrapyrgia means "four towers".
The following night, an angel appeared to Saint Sergius and healed all his wounds. Antiochus was surprised, and finding that all his efforts were of no avail, he made him endure the same torture by running from Tetrapyrgia to Rusafah. Then he sentenced him to death by decapitation. The place, where his blood was shed, opened and formed a chasm that still exists.
The inhabitants of Sura wished to take the body of Saint Sergius, but the saintly martyr prevented them from doing so by lighting a fire which alerted the people of Rusafah who came and expelled the intruders.
Rusafah
Rusafah is situated at a distance of about two hundred kilometers east of Alep, on the River Euphrate, in Iraq. It is a very ancient town. It is mentioned in the Old Testament (2 Kings 19:12; Isaiah 37:12) among the towns which fell under the domination of the Assyrians.
A magnificent church was built in the fifth century over the same place where Saint Sergius suffered martyrdom. The relics of his body were preserved there. It was one of the most beautiful churches of all the East.
A great wall, 3 meters large, was built around the town during the 6th century under the rule of the Emperor Justinian of Constantinople, in order to safeguard the churches, the monasteries, and all the riches which they contained, which the pligrims, becoming more and more numerous, generously offered, in honour of Saints Sergius and Bacchus.
The cisterns which contained water that was carefully collected still exist. They had a capacity of about thirty thousand cubic metres, and made it possible to deliver twenty liters of drinkable water to each of the six thousand inhabitants every day.
Rusafah was an important station on the caravans route along the River Euphrate. It was also the starting-point of a track which led to Palymyra, and which was one hundred and fifty kilometers long. Its name was changed into Sergiopolis in honour of the Saint. Inside its surrounding walls there were five churches and a monastery; it was an animated city, where crowds of pilgrims came from every place, to visit the Saint's tomb.
To-day, one can see at Rusafah or Sergiopolis, nothing but ruins. The surrounding wall is about fifteen meters high, and forms a rectangle five hundred meters long, and four hundred meters wide. At each corner there is a large round tower. On every side, there are twelve square towers built in the wall. There is a path for the guards along the top of the walls. On the north side there is a huge door with three arches.
A few monuments still exist. The large church was almost entirely destroyed during an earthquake in 1068 AD. The tomb of Saint Sergius was then moved into the basilica of the monastery. It was rebuilt out of the materials of the first shrine. What remains of it is a small court surrounded by small white marble walls, with rose porphyry columns. The upper parts of the elegant columns are inscribed with Greek writing. There are some remains of the columns of the apsis; one is decorated with mural-paintings, a cross ornamented with rays. The large icon of the Saint is entirely destroyed; but a very beautiful copy of this still exists in the church of Saint Demetrius at Thessalonica.
The Church of Saints Sergius & Bacchus
This church is probably the oldest of the extant churches in Cairo, marking, as it does, one of the traditional sites of the resting-places of the Holy Family during their stay in Egypt. This hallowed spot is located in a small subterranean chapel beneath the actual church, at a depth of some ten meters below the present street level. This chapel may, perhaps, be assigned to the sixth century, and replaces, most probably, an original shrine which may have been built over this traditional site in the fourth century.
The general structure of this church is basilican, comprising a narthex, nave flanked by aisles, a choir and three sanctuaries, and it measures 27 meters long, 17 meters wide and 15 meters high. A large western door gives access to the narthex, but it is usually closed, and entrance to the church is through a small door at the south-west corner of the church. In the narthex there is a large tank boarded over which was formerly used for the ceremony of the blessing of the water on the Feast of the Epiphany. The twelve monolithic columns round the nave are all, with the exception of one, of white marble. The exceptional column being of red Aswan granite. These columns have debased Corinthian capitals, and stand on square marble pedestals. They were doubtless taken from some Roman building. Traces of painted figures on these columns can still be dimly distinguished. A continuous wooden architrave originally painted in various colours joins these columns.
The narthex and northern and southern aisles are covered by a continuous gallery. The floor of the church is paved with hard siliceous gray lime-stone, and the sanctuary floor is two steps higher than the floor of the choir. A pointed roof with framed principals covers the nave, but the central part of the choir and the sanctuary have a wagon-vaulted roof, while مث the northern sanctuary is covered with a dome.
In the nave, the marble ambon which rests on ten columns, is a modern copy of the ambon in the Church of Saint Barbara. Remains of the previous ambon of rosewood, inlaid with ebony and ivory, which was seen and described by A.J. Butler in 1881, are now preserved in the Coptic Museum, where they have the exhibit number 878. In the nave there is the Mandatum Tank which is sunk in the floor and now boarded over. This tank was formerly used for the Service of the Foot-washing on Maundy Thursday and on the Feast of Saints Peter and Paul. Nowadays, a small portable basin is used for this service.
The sanctuary screen which is probably to be assigned to the thirteenth century, is of beautiful workmanship, incrusted with pentagons and other shapes of solid ivory, carved in relief with arabesques. The upper part of the screen contains small panels of ebony set with large crosses of solid ivory, exquisitely chiseled with scrollwork. Above these panels are icons of the Twelve Apostles with the Holy Virgin Mary in the center. This screen is pierced with two square windows on each side of the central door.
On the right side of the southern door, and on the left side of the northern door, are affixed some carved ebony panels which have come form the ruins of a door, and they have been assigned to the eleventh or twelfth century. Those on the right side of the southern door depict three warrior saints, and those on the left of the northern door depict the Nativity and the Last Supper. The sanctuary curtain dated 1735 AD which hung before the central door, when A.J. Butler visited this church, is now preserved in the Coptic Museum, where it is listed under exhibit number 85 (Room 19).
Within the sanctuary which is roofed with a small dome, the altar stands beneath a large and lofty canopy which is borne upon four Saracenic columns. Round the walls of the apse there rises a fine marble tribune consisting of seven steps, three short and straight steps running north an south, and four seats sweeping round the whole curve of the apse. These steps and seats are faced with vertical stripes of red, black and white marble. In the center of the apse is the Synthronus, the bishop's throne, with a niche behind it. A low vaulted passage blocked in the middle by a partition wall, runs round the sanctuary beneath the steps of the tribune.
The screens of the northern and southern sanctuaries are inlaid with plain ivory, and the latter screen bears the date 1454 AM = 1738 AD.
The southern sanctuary is now no longer in use for services. Its apse which contains a niche, is covered with a low semi-dome, but the rest of the sanctuary is flat-roofed. On the walls of this southern sanctuary there is an icon of Saints Sergius and Bacchus, and many other icons.
On the wall of the southern aisle, form east to west, there is a series of icons in which we have the Annunciation, the Nativity, the Presentation in the Temple, the Baptism, the Marriage at Cana, the transfiguration, the Raising of Lazarus, the Entry into Jerusalem, the Last Supper, the Crucifixion, the Descent from the Cross, the Descent into Hades, the Appearance to Saint Thomas, the Ascension, and the Descent of the Holy Spirit at Pentecost. On the pier of the south aisle there is a large icon of the Holy Virgin Mary, together with two small ones of the Holy Virgin Mary. At the narthex there are two large icons representing the archangels Saint Gabriel and Saint Michael.
The northern sanctuary is roofed with a large dome, and in the east wall there is a small tribune of three bow-shaped steps in the center of which is the Synthronus.
At the western end of the northern aisle there is the baptistery. The southern gallery has a sanctuary which is dedicated to the Patriarchs Abraham, Isaac and Jacob, and the northern gallery has a sanctuary which is dedicated to the Archangel Michael.
The Sanctuary of the Holy Family
The crypt in which this sanctuary is situated lies beneath the center of the choir and part of the central sanctuary. It is entered by a stairway which leads down from the southern sanctuary; another stairway also leads down to this crypt form the northern sanctuary. During the inundation of the Nile this crypt is inaccessible for about two months, as the water seeps into it to a depth of about one meter. By its contact with this sacred spot, the water is considered holy, and is much resorted to by the faithful.
This sanctuary measures 6 meters long, 5 meters wide and 2.50 meters high, and two rows of slender columns, five on the south side and four on the north, form a nave and side aisles. One of the columns is twisted and fluted, and it resembles a pair of similar columns which support the ambon in the church of the Virgin Al-Mu'allaqah. Two short walls, in the line of these columns, project from the east wall and form a sanctuary. In the northern, southern, and eastern wall there is an arched recess. The sanctuary has an altar, but no sanctuary screen. The southern aisle is used as baptistery, and it has at its east end a font in the form of a round stone basin set in solid masonry.
In the 17th and 18th centuries the Franciscan Friars had the right to celebrate the Holy Mass in this sanctuary, and up to the present time they organize a pilgrimage to this holy shrine during Lent. On the 1st of June, the day on which the Coptic Church commemorates the Flight into Egypt, the Divine Liturgy is celebrated in this sanctuary.
Saints Serge et Wakhus,
martyrs,
Avec une description de leur église.
Parmi les nombreux saints martyrs qui supportèrent les supplices de la persécution de l’empire romain, il y en avait de toutes les races, de tous les âges, de toutes les conditions sociales, et de tous les niveaux culturels à travers le monde entier.
Les plus sauvages et les plus terribles des persécutions de l’empire romain furent celles qu’inaugura Dioclétien, et c’est pour cela que l’Eglise Copte adopta l’année du commencement de son règne, 284, comme le début du calendrier copte, appelé ère des martyrs. Dans la même année où il signa l’édit de persécution des chrétiens, le 23 février 303, Dioclétien fut atteint d’une maladie grave, il abdiqua en 305, et perdit la raison.
Ses successeurs et ses collaborateurs continuèrent la persécution. Maximinus Daia était césar romain en Orient dont la capitale était Nicomédie, près de l’emplacement de l’actuelle Constantinople.
Parmi ces martyrs étaient saint Serge et Bacchus, officiers de haut rang dans la Schola Gentilium, corps équestre composé d’hommes de toutes les races. Serge était le commandant de ce corps équestre ; Wakhus ou Bacchus était son second. En vertu de leurs fonctions officielles et de leur rapport direct avec l’empereur dont ils avaient gagné la confiance, ces deux jeunes officiers supérieurs jouissaient d’une grande influence au palais, et leur prestige se faisait sentir dans tout l’Orient, à tel point que le commandant Antiochus avait été nommé à sa fonction grâce à l’intercession de Serge.
Nous ne savons pas si Serge et Wakhus étaient nés chrétiens. Mais certes ils l’étaient quand ils commandaient ce corps équestre; ils avaient des nouvelles des martyrs, écoutaient leurs émotion, peut-être même avaient-ils vu des martyrs tourmentés, condamnés et mis à mort ; peut-être certains de ces martyrs militaires étaient leurs camarades.
Il y avait sans doute beaucoup de païens fanatiques jaloux, ou des faibles gens payés par les autorités, qui étaient prêts à dénoncer promptement les chrétiens à leurs persécuteurs. L’empereur apprit que ses amis dévoués, ses fidèles chefs militaires, ces nobles figures si familières à lui, en qui il avait pleine confiance, étaient chrétiens.
Maximin-Daia ordonna à tous ses hauts fonctionnaires et ses officiers de se rendre au temple de Jupiter; il offrit un sacrifice aux idoles, et mangea avec ses ministres de l’offrande impure. Nos saints refusèrent de participer à cette solemnité ; et quand l’empereur leur demanda des explications sur leur absence, ils répondirent qu’ils étaient chrétiens, et qu’il ne fallait pas offrir des sacrifices aux images des mauvais esprits, aux idoles mortes qui ont des bouches mais ne parlent pas, qui ont des oreilles mais n’entendent pas, et qu’ils devaient à l’empereur le service terrestre de leur corps dans l’armée, mais que leur Eternel Empereur était Jésus-Christ, le Fils de Dieu.
Furieux, il leur fit ôter sur-le-champ les insignes de leur dignité d’officiers supérieurs, leurs colliers d’or et leurs ceintures, les fit revêtir d’habits de femmes, et ordonna de les ridiculiser en les promenant à travers toute la ville dans cet accoutrement, avec des grosses chaînes de fer au cou. Ils souffrirent cette ignominie en bénissant Dieu joyeusement.
N’ayant pas réussi à convaincre saint Serge et saint Wakhus par les menaces ni par les promesses, Maximin-Daia les envoya à Antiochus qui commandait la région des bords de l’Euphrate (l’Euphratésie). Serge avait été son chef et lui avait obtenu la charge du commandement grâce à son prestige et à sa grande influence auprès de l’empereur.
Maximin-Daia avait l’intention de se décharger ainsi de la gêne de sévir contre des amis fidèles. Il voulait aussi les humilier davantage en les obligeant à comparaître devant le tribunal d’un de leurs subordonnés, d’autant plus que celui-ci était devenu d’une cruauté qui faisait sa renommée dans tout l’empire. Il espérait de même ébranler leur fermeté par la fatigue des chemins et les affronts qu’ils recevraient sur leur longue route de Nicomédie à Soura où résidait Antiochus.
La distance totale qu’ils devaient parcourir était d’environ mille kilomètres. La route était rude, la nature était hostile, souvent l’on rencontrait des bêtes sauvages. Nous pouvons nous imaginer le bruyant cortège des deux colonnels de ce corps équestre, enchaînês, dépouillés de tout insigne de dignité, accompagnés des soldats qui les emmenaient au jugement, supportant toutes les péripéties de leur long voyage en louant Dieu, sans faire aucune attention à toutes les injures et à toutes les fatigues qu’ils enduraient avec joie par amour de Notre-Seigneur Jésus-Christ.
A leur arrivée, Antiochus les fit d’abord jeter en prison; puis le lendemain les fit comparaître devant lui ; il essaya par tous les moyens de les porter à sacrifier aux idoles. Ils refusèrent catégoriquement. Antiochus condamna Wakhus à être fouetté par quatre bourreaux. Il fut flagellé si violemment qu’il rendit l’âme dans ce supplice à Soura.
Son corps fut jeté dans une grotte. Les bêtes sauvages le gardèrent miraculeusement jusqu’à l’arrivée de pieuses personnes habituées à faire le bien qui lui donnèrent une sépulture convenable. La nuit suivante, Wakhus apparut à Serge dans la prison, et l’exhorta à endurer courageusement les tourments du martyre.
Le cruel Antiochus inventa un supplice terrible inouï, tout spécialement pour saint Serge. Il lui fit mettre des souliers garnis au-dedans de pointes de clous, et le contraignit à courir devant son char pendant une quinzaine de kilomètres jusqu’à Tetrapyrgia.
Le poste militaire de Tetrapyrgia situé à mi-chemin entre Soura et Resafa, était une plateforme entourée d’un mur d’enceinte double renforcé à chaque angle par une tour. Tetrapyrgia signifie ’’quatre tours’’.
La nuit suivante un ange apparut à saint Serge et le guérit de toutes ses blessures. Antiochus surpris et voyant tous ses efforts inutiles, lui fit endurer le même supplice en courant de Tetrapyrgia jusqu’à Resafa, puis le condamna à avoir la tête tranchée. Saint Serge fut décapité à Resafa. Le lieu où coula son sang s’entrouvrit formant un gouffre qui existe encore.
Les habitants de Soura voulurent enlever le corps, mais le saint martyr les en empêcha en suscitant un incendie qui alerta les gens de Resafa lesquels chassèrent les intrus.
Resafa
Resafa (ou Roussâfah) est située à environ deux cents kilomètres à l’est d’Alep, sur l’Euphrate, en Iraq. C’est une ville très ancienne. Elle est citée dans la Bible (II Rois XIX : 12 ; et Isaïe XXXVII : 12) parmi les ville tombées sous la domination des Assyriens que les envoyés de Sennachérib nommèrent au roi Ezéchias.
Une grande église fut construite au cinquième siècle sur le lieu même du supplice du saint martyr ; elle contenait les restes de son corps. Elle était parmi les plus belles églises de tout l’Orient.
Une muraille de trois mètres d’épaisseur fut construite autour de la ville au VI me siècle sous Justinien, l’empereur de Constantinople, pour défendre les églises, les monastères, et toutes les richesses qu’elles contenaient, et que les pélerins de plus en plus nombreux offraient généreusement en l’honneur des saints Serge et Wakhus.
Les citernes qui contenaient les eaux soigneusement captées existent encore. Elles pouvaient contenir jusqu’à environ trente mille mètres cubes, et permettaient la livraison à chacun des six mille habitants vingt mètres d’eau potable par jour.
Resafa était une étape importante sur la route des caravanes le long de l’Euphrate. Elle était aussi le point de départ de la piste de cent cinquante kilomètres qui conduisait à Palmyre. Son nom fut changé en Sergiopole en l’honneur du saint. Elle enserrait dans ses remparts cinq églises, et un monastère ; elle fut une ville animée où affluaient des foules de pélerins pour visiter le tombeau de saint Serge.
Aujourd’hui, on ne voit plus que des ruines à Resafa, ou Sergiopole. Le mur d’enceinte a environ quinze mètres de hauteur, et forme un rectangle de cinq cents mètres de long sur quatre cents mètres de large. A chaque angle se trouve une grosse tour ronde. Sur chaque côté il y a douze tours carrées prises dans le mur. Un chemin de ronde court sur le sommet de la muraille. Au nord se trouve une porte géante à trois arceaux.
Quelques monuments subsistent encore. La grande église a été détruite presque entièrement par un tremblement de terre en 1068. Le tombeau de saint Serge fut transporté alors dans la basilique du monastère. Il fut reconstitué avec les matériaux du premier tombeau. Il en reste une petite cour, entourée de petits murs de marbre blanc, avec des colonnes de porphyre rose. Des inscriptions en langue grecque ornent les chapiteaux des élégantes colonnes. Des restes des coupoles de l’abside subsistent encore; l’une est décorée de peintures, et une croix ornée de rayons. La grande icône du saint est entièrement détruite ; mais une très belle réplique de cette image subsiste dans l’église de saint Démétrius de Salonique.
Eglise des saint Serge et Wakhus (Abou Sarga)
Cette église est probablement la plus ancienne des églises subsistantes au Caire ; elle marque un des sites traditionnels des endroits où la Sainte Famille s’est reposée durant son séjour en Egypte. Cet endroit béni est situé dans une petite chapelle souterraine au-dessous de l’église actuelle, à une profondeur d’environ dix mètres sous le niveau actuel de la rue. Cette chapelle peut être assignée au sixième siècle, et remplace très probablement le sanctuaire original qui aurait pu être bâti au-dessus de ce site traditionnel au quatrième siècle.
La structure générale de cette église est une structure de basilique, comprenant un narthex ou porche, une nef flanquée de bas-côtés, un chœur et trois sanctuaires. Elle mesure 27 mètres de long, 17 mètres de large, et 15 mètres de haut. Une grande porte à l’ouest donne accès au porche, mais elle est généralement fermée, et l’entrée de l’église se fait par une petite porte au coin sud-ouest de l’église.
Au narthex (vestibule) il y a un grand réservoir recouvert de planches qui était auparavant employé pour la cérémonie de la bénédiction de l’eau à la fête de l’Epiphanie. Les douze colonnes monolithiques autour de la nef sont toutes de marbre blanc, à l’exception d’une seule. La colonne exceptionnelle est de granite rouge d’Assouan. Ces colonnes ont des chapiteaux corinthiens altérés, et se tiennent sur des piédestaux carrés de marbre. Sans doute ont-ils été pris de quelque bâtiment romain. Des traces d’images peintes sur ces colonnes peuvent être encore distinguées obscurément. Ces colonnes sont jointes par une architrave continue en bois qui était originellement peinte en couleurs variées.
Le porche et les bas-côtés (nefs latérales) nord et sud sont couverts par une galerie continue. Le parterre de l’église est pavé de dalles de pierres à chaux dures et grises, et le parterre du sanctuaire est de deux marches d’escalier plus haut que le parterre du chœur. Un toit angulaire avec une armature de poutres de bois couvre la nef ; mais la partie centrale du chœur et du sanctuaire est couverte d’un toit arqué, tandis que le sanctuaire nord est couvert d’un dôme.
Dans la nef, la chaire de marbre qui repose sur dix colonnes, est une copie moderne de la chaire de l’église de sainte Barbara. Les restes de la dernière chaire en bois de rose incrusté d’ébène et d’ivoire, qu’a vue et décrite A. J. Butler en 1881, sont maintenant préservés au Musée Copte, où ils ont le numéro d’exposition 878. Dans la nef il y a un tank souterrain qui est actuellement recouvert de planches. Ce réservoir était précédemment employé pour le service du lavement des pieds le jeudi saint et à la fête des saints apôtres Pierre et Paul. De nos jours, on emploie un bassin portatif.
L’écran du sanctuaire qui appartient probablement au treizième siècle est un bel ouvrage d’artisanat, richement formé, incrusté de pentagones et d’autres formes, en ivoire solide, et taillés en relief avec des arabesques. La partie supérieure de cet écran contient des petits panneaux d’ébène décorés de grandes croix en ivoire solide, et sont ciselés et ornementés d’une façon exquise. Au-dessus de ces panneaux se trouvent des icônes des douze apôtres avec la Très Sainte Vierge Marie au centre. Cet écran est percé de deux fenêtres carrées sur chaque côté de la porte centrale.
Sur le côté droit de la porte sud, et sur le côté gauche de la porte nord, se trouvent quelques panneaux d’ébène taillée qui proviennent des restes d’une porte du onzième ou douzième siècle. Ceux qui sont à droite de la porte sud représentent trois saints guerriers, et ceux qui sont à gauche de la porte nord représentent la Nativité et la Cène.
Le rideau du sanctuaire datant 1735 qui était suspendu devant la porte centrale, quand A. J. Butler visita cette église, est actuellement préservé au Musée Copte, où il est inscrit sous le numéro d’exposition 85 (chambre 19).
A l’intérieur du sanctuaire qui a un toit en forme de petit dôme, se tient l’autel sous un large et haut baldaquin qui est soutenu par quatre colonnes.
Autour des murs de l’abside se dresse une tribune de marbre fin qui se compose de sept marches dont trois sont courtes et droites allant du nord au sud ; et quatre contournent toute la courbe de l’abside, et servaient de sièges. Ces marches et ces sièges ont une façade formée de bandes verticales de marbre rouge, noir et blanc.
Au milieu de l’abside, se trouve le ’’synthronus’’, le trône de l’évêque avec une niche derrière lui.
Un passage voûté contourne le sanctuaire au-dessus des marches de la tribune ; il est bloqué au centre par un mur de partition.
Les écrans des sanctuaires nord et sud sont incrustés d’ivoire simple, et le dernier écran porte la date
1454 A. M. – 1738 A. D.
Le sanctuaire sud n’est plus maintenant employé pour les offices. Son abside qui contient une niche est voûtée d’un demi dôme bas, mais le reste du sanctuaire a un toit plat. Sur les murs de ce sanctuaire sud se trouvent plusieurs icônes dont une représente les saint Serge et Wakhus.
Sur le mur de la nef latérale sud d’est en ouest, se trouve une série d’icônes bibliques qui représentent : l’Annonciation, la Nativité, la Présentation au Temple, le Baptême, les Noces de Cana, la Transfiguration, la Résurrection de Lazare, l’Entrée à Jérusalem, la Cène, la Crucifixion, la Descente de la Croix, la Descente aux Limbes, l’Apparition à saint Thomas, l’Ascension, et la Descente du Saint Esprit à la Pentecôte.
Sur le pilier de la nef latérale sud se trouve une grande icône et deux petites icônes de la Très Sainte Vierge Marie. Au porche se trouvent deux grandes icônes représentant les archanges saint Gabriel et saint Michel.
Le sanctuaire nord est recouvert d’un grand dôme, et il y a au mur Est, une petite tribune de trois marches en forme d’arc, au centre de laquelle se trouve le ’’synthronus’’, le trône épiscopal.
A l’extrémité ouest de la nef latérale nord se trouve le baptistère. La galerie sud possède un sanctuaire qui est dédié aux saint patriarches Abraham, Isaac, et Jacob ; et la galerie nord possède un sanctuaire dédié à l’archange saint Michel.
Le Sanctuaire de la Sainte Famille
La crypte où se trouve ce sanctuaire est située au-dessous du centre du chœur et d’une partie du sanctuaire central. On y accède par un escalier qui commence par le sanctuaire sud et mène vers le bas ; un autre escalier commence par le sanctuaire nord et mène aussi à cette crypte.
Cette crypte est inaccessible pendant l’inondation du Nil durant environ deux mois, car l’eau s’y infiltre jusqu’à une profondeur d’environ un mètre. Par son contact avec cet endroit sacré, cette eau est considérée sacrée, et les fidèles ont beaucoup recours à elle.
Ce sanctuaire mesure six mètres de long, cinq mètres de large, et deux mètres cinquante de haut. Deux files de colonnes fines, cinq sur le côté sud, et quatre sur le côté nord, forment une nef et des bas-côtés. Une des colonnes est torsionnée et cannelée, et elle ressemble à une paire de colonnes pareilles qui supportent la chaire dans l’église de la Très Sainte Vierge ’’Al-Mouallaquah ’’.
Deux murs bas, sur l’alignement de ces colonnes, projettent du mur Est, et forment un sanctuaire. Dans chacun des murs nord, sud, et Est, se trouve un recoin voûté. Le sanctuaire possède un autel, mais pas d’écran. Le bas-côté sud est employé comme baptistère, et possède à son extrémité Est, des fonts baptismaux en forme d’un bassin de pierre rond, construit en maçonnerie solide.
Aux 17 me et 18 me siècles les moines franciscains avaient le droit de célébrer la sainte messe dans ce sanctuaire, et jusqu’aux temps présents, ils organisent un pèlerinage à ce saint sanctuaire pendant le carême. La messe est célébrée dans ce sanctuaire le premier juin, jour de la commémoration par l’Eglise Copte Orthodoxe de la Fuite en Egypte.
القديسان الشهيدان
سرجيوس وواخس
مع وصف لكنيستهما المعروفة باسم كنيسة أبو سرجة بمصر القديمة
من القديسين الشهداء العديدين الذين تحملوا العذابات أثناء اضطهادات الامبراطورية الرومانية، أشخاص من كل الأجناس ومن كل الأعمار تباينت أحوالهم الأجتماعية، ومن كل المستويات الثقافية في سائر أنحاء العالم.
وأكثر الاضطهادات وحشية وأشدها فظاعة كانت تلك التي
اتسم بها الامبراطور دقلديانوس، ولهذا السبب اتخذت الكنيسة القبطية سنة بدء ملكه 284 بداية للتقويم القبطي، المعروف بتقويم الشهداء. وفي نفس السنة التي وقع فيها على النشور باضطهاد المسيحيين في 23 فبراير سنة 303، أصيب دقلديانوس بمرض خطير ثم تنازل عن العرش سنة 305 وفقد عقله.
واستمر خلفاؤه ومعاونوه في الاضطهاد. كان مكسيمينوس ديا
Maximinus Daia
قيصرا رومانيا في الشرق حيث كانت عاصمته نيقوميدية بالقرب من مدينة القسطنطينية، اسطنبول الحالية. وكان ضمن هؤلاء الشهداء، القديسان سرجيوس وواخس من كبار الضباط بسلاح الفرسان الذي يسمونه ""مدرسة الشرفاء"" Schola Gentilium
وكانت تشمل كل الأجناس. كان سرجيوس قائدا لهذا السلاح، وكان واخس مساعدا له. وبحكم وظيفتيهما الرسميتين وعلاقاتهما المباشرة بالامبراطور الذي اكتسبا ثقته، كان هذان الضابطان الشابان الكبيران يتمتعان بنفوذ كبير في البلاط مما كان له أثره المحسوس في كل بلاد المشرق، لدرجة ان القائد أنطيوخس كان قد تم تعيينه في وظيفته بفضل تزكية سرجيوس له.
لا نعرف ما اذا كان سرجيوس وواخس مسيحيين عند ولادتهما. ولكنهما كانا بالتأكيد مسيحيين عندما كانا في قيادة سلاح الفرسان. كانت تصلهما أخبار الشهداء وكانا يستمعان اليها بتأثر، وربما أيضا شاهدا الشهداء أثناء عذابهم والحكم عليهم وقتلهم، وربما كان من زملائهما بعض هؤلاء الشهداء القديسين العسكريين.
كان هناك بدون شك كثيرون من الوثنيين الحاسدين المتعصبين، أو بعض ضعاف النفوس الذين كانت السلطات تستأجرهم، وقد دأبوا على الوشاية ضد المسيحيين لدى مضطهديهم. فعلم الامبراطور ان صديقيه المخلصين، القائدين العسكريين الأمينين، هذين الوجهين النبيلين اللذين كان يعرفهما جيدا جدا وكانت ثقته فيهما كاملة، علم انهما مسيحيان.
فأمر مكسيمين كل كبار موظفيه وضباطه أن يذهبوا الى هيكل ""جوبيتر""، وقدم ذبيحة للأوثان وأكل هو ووزراؤه من التقدمة النجسة. ورفض القديسان الاشتراك في هذا الاحتفال. وعندما طلب منهما الامبراطور أن يفصحا عن سبب غيابهما، ردا انهما مسيحيان وانه لا يجب تقديم ذبائح لصور الأرواح النجسة، لأوثان ميتة لها أفواه ولا تتكلم، ولها آذان ولا تسمع، وانهما مدينان للامبراطور بالخدمة الأرضية في الجيش، ولكن ملكهما الأبدي هو يسوع المسيح ابن الله.
غضب الامبراطور ونزع عنهما فورا أوسمة التكريم كضباط عظام، ونزع العقود الذهبية والأحزمة، ثم ألبسهما ملابس النساء وأمر بالاستهزاء بهما فيطوفان في كل المدينة بهذه الملابس وبسلاسل حديد غليظة في رقبتيهما. فتحملا هذا بسرور وهما يباركان الله.
واذ لم ينجح في اقناع القديسين سرجيوس وواخس عن طريق التهديدات أو الوعود، أرسلهما مكسيمين الى انطيوخس الذي كان يحكم منطقة سواحل الفرات. كان سرجيوس فيما مضى رئيسا عليه وهو الذى عرض على الامبراطور، بناء على نفوذه وتأثيره الكبير، أن يعينه في وظيفة القائد. وقصد مكسيمين بذلك أن يتخلص من الضيق حتى لا يكون مضطرا للتشديد أكثر في معاملته لأصدقائه المخاصين. وكان يريد أيضا أن يذلهما بالأكثر بأن يرغمهما على المثول أمام محكمة يكون رئيسها هو أحد مرؤوسيهما. وكان أنطيوخس قد أصبح قاسيا جدا لدرجة انه اشتهر بذلك في كل الامبراطورية. وكان الامبراطور يأمل أيضا أن يزعزع ثباتهما من جراء تعب الطريق والاهانات التي يتعرضان لها على طول الطريق الطويل من ""نيقوميديا"" الى ""سورا"" حيث كان مقر أنطيوخس.
كانت المسافة الكلية التي يلزمهما قطعها تبلغ حوالي ألف كيلومتر. وكان الطريق شاقا، والطبيعة غير مؤاتية، وكثيرا ما كانت الوحوش تعترض طريق المارة. ويمكننا أن نتصور ذلك الضجيج عند مرور موكب القائدين لسلاح الفرسان، وهما مقيدان، ومنزوع عنهما كل علامات الكرامة، ويصحبهما الجنود ويقتادونهما للمحاكمة. ولقد تحمل القديسان كل متاعب هذا السفر الطويل وهما يسبحان الله، دون أن يلتفتا اطلاقا الى كل الاهانات وكل الأتعاب التي كانا يتحملانها بفرح من أجل محبة ربنا يسوع المسيح.
وفور وصولهما أمر أنطيوخس بالقائهما في السجن أولا، ثم أحضرهما قي الغد أمامه وحاول بكل الطرق ان يحملهما على التضحية للأوثان. فرفضا رفضا باتا. حينئذ حكم أنطيوخس على واخس بأن يضربه أربعة من الجلادين بالسياط. فضربوه بعنف شديد لدرجة انه أسلم الروح في أثناء هذا التعذيب في بلدة ""سورا"".
ثم ألقوا جسده في مغارة، فقامت الوحوش بحراستة بطريقة معجزية الى أن وصل بعض الناس الأتقياء المعتادين على فعل الخير فدفنوه كما يليق. وفي الليلة التالية، ظهر القديس واخس للقديس سرجيوس في السجن وحثه على احتمال عذابات الاستشهاد بشجاعة.
وقد اخترع أنطيوخس القاسي وسيلة فظيعة خصيصا لتعذيب القديس سرجيوس، لم يسمع عنها أحد قط. فألبسوه أحذية مثبت بها من الداخل مسامير حادة، واضطره أن يجري أمام عربته لمسافة خمسة عشر كيلومترا لغاية مدينة "تترابيرجيا" Tetrapyrgia.
كان المركز العسكري في تترابيرجيا يقع في منتصف الطريق بين سورا والرصافة. وكان عبارة عن هضبة يحوطها سور مزدوج يشرف عليه برج في كل زاوية. وكلمة تترابيرجيا معناها أربعة أبراج.
وفي الليلة التالية ظهر ملاك للقديس سرجيوس وشفاه من كل جراحاته. فتعجب أنطيوخس، واذ رأى ان كل مجهوداته لا تفيد، أمر أن يتحمل القديس نفس التعذيب مرة أخرى فيجري من تترابيرجيا الى الرصافة، ثم حكم عليه بقطع رأسه. وقطعت رأس القديس سرجيوس في مدينة الرصافة. وانشقت الأرض في المكان حيث سال دمه فأحدثت هوة لا تزال موجودة حتى الآن.
وأراد أهالي سورا أن يرفعوا الجسد، ولكن القديس الشهيد منعهم اذ شب حريق فتنبه اليه أهالي الرصافة وحضروا وطردوا الدخلاء.
الرصافة
تقع الرصافة على مسافة حوالي مائتي كيلومتر شرقي حلب على نهر الفرات في العراق. وهي مدينة قديمة جدا. وقد ذكرت في الكتاب المقدس في سفر الملوك الثاني، وفي سفر أشعياء النبي ضمن المدن التي وقعت تحت سيطرة الأشوريين والتي ذكرها رسل سنحاريب للملك حزقيا:
"هل أنقذت آلهة الأمم هؤلاء الذين أهلكهم آبائي جوزان وحاران ورصف وبني عدن الذين في تلاسار"
(2 ملوك 19 آية 12) و (أشعياء 37 آية 12).
وفي القرن الخامس بنيت كنيسة كبيرة في نفس المكان الذي عذب فيه القديس الشهيد، وكانت تضم رفاته. وكانت من أجمل كنائس الشرق كله. وفي القرن السادس، في عهد يوستنيان امبراطور القسطنطينية، أقبم سور عرضه ثلاثة أمتار حول المدينة لحمابة الكنائس والأديرة وكل الكنوز التي تحتويها والتي كان الزوار المتزايدين عددا يقدمونها بسخاء اكراما للقديسين سرجيوس وواخس.
وكانت هناك خزانات للمياه تحت الأرض ولا تزال موجودة، وكانت تسع حوالي ثلاثين ألف متر مكعب، وتكفي لامداد كل أهالي المدينة وعددهم ستة آلاف، بمعدل عشرين لترا من مياه الشرب كل يوم لكل فرد.
كانت الرصافة محطة هامة على طريق القوافل التي كانت تمر على طول نهر الفرات. وكانت أيضا نقطة البداية للمدق الذي يوصل الى "بالميرا"
Palmyra
بطول مائة وخمسين كيلومترا. وقد استبدلوا اسمها بسرجيوبول
Sergiopole
أي مدينة سرجيوس اكراما للقديس.
كانت هذه المدينة تضم داخل أسوارها خمس كنائس وديرا. وكانت مدينة نشطة يؤمها جموع الزوار لقبر القديس سرجيوس.
واليوم لا نرى في الرصافة أو سرجيوبول سوى الآثار. السور يرتفع حوالي خمسة عشر مترا ويشكل مستطيلا طوله خمسمائة متر وعرضه اربعمائة متر. وفي كل زاوية يوجد برج كبير مستدير. وفي كل جانب في السور اثنا عشر برجا. ويوجد طريق لدوريات الحراسة على قمة السور. وفي الشمال يوجد باب ضخم له ثلاثة أقواس.
ولا تزال بعض المباني قائمة حتى الآن. ولقد تهدمت الكنيسة الكبيرة كلها تقريبا بسبب زلزلة حدثت سنة 1068 م. وقد نقل قبر القديس حينذاك الى كنيسة الدير. وقد شيدوه بنفس مواد البناء الخاصة بالقبر القديم. ويتبقى منه حوش صغير تحوطه جدران صغيرة من الرخام الأبيض وبعض الأعمدة من المرمر الوردي. وتزدان رؤوس الأعمدة الجميلة بكتابات باللغة اليونانية. ولا تزال بقايا قباب الهيكل موجودة وتزدان احداها برسومات هي عبارة عن صليب مزين بأشعة. وقد هدمت الأيقونة الكبيرة للقديس هدما. ولكن توجد نسخة جميلة جدا من هذه الصورة في كنيسة القديس ديمتريوس في سالونيك وهي التي ترى صورتها على غلاف هذا الكتيب.
كنيسة القديسين سرجيوس وواخس
أي كنيسة أبو سرجة بمصر القديمة
في أوائل السبعينات
من المرجح أن تكون هذه الكنيسة هي أقدم الكنائس القائمة في مدينة القاهرة، وهي من معالم أحد المواقع التقليدية للأماكن التي استراحت فيها العائلة المقدسة أثناء اقامتها في مصر. ويوجد هذا الموقع المبارك في كنيسة صغيرة تحت الكنيسة الحالية على عمق حوالي عشرة أمتار تحت المستوى الحالي للشارع. ويمكن أن يرجع تاريخ هذه الكنيسة الى القرن السادس. وكانت على الأرجح البديل للكنيسة الأصلية التي يمكن أن تكون قد بنيت في القرن الرابع على نفس هذا الموقع التقليدي.
ان هيئة البنيان العامة لهذه الكنيسة هي الشكل البازيليكي المتضمن المدخل، وصحن الكنيسة مع جانبيه، والخورس، وثلاثة هياكل. طول الكنيسة 27 مترا وعرضها 17 مترا وارتفاعها 15 مترا. ويوجد باب كبير في الناحية الغربية يؤدي الى المدخل، ولكنه مغلق في أغلب الأوقات. والناس يدخلون الكنيسة من باب صغير في الركن الجنوبي الغربي من الكنيسة.
ويوجد في المدخل خزان كبير مغطى بألواح من الخشب كان يستعمل فيما مضى من أجل الاحتفال باللقان في عيد الغطاس. وبها اثنى عشر عمودا حول صحن الكنيسة، كل منها قطعة واحدة من الرخام الأبيض فيما عدا عمود واحد من الجرانيت الأحمر الأسواني. هذه الأعمدة لها رؤوس كورنثية وتقف على قواعد مربعة من الرخام. ولا شك انها مأخوذة من بعض المباني الرومانية. ويمكن أن نميز عليها بقايا الصور المرسومة. وتتصل هذه الأعمدة من فوق بالخشب الذي كان أصلا مرسوما بألوان مختلفة.
المدخل والجانبان مغطاة وأرضية الكنيسة مبلطة ببلاط من الحجر، وأرضية الهيكل مرتفعة عن أرضية الكنيسة بدرجتين. ويغطي صحن الكنيسة سقف من الخشب على شكل جمالون، ولكن الجزء الأوسط من الخورس والهيكل مغطى بسقف مقوس، وتعلو الهيكل الشمالي قبة.
وفي صحن الكنيسة يوجد المنبر المبني على عشرة أعمدة، وهو نسخة حديثة من منبر كنيسة القديسة برباره الذي نقلت بقاياه الى المتحف القبطي، وكان مصنوعا من خشب الورد المطعم بالأبنوس والعاج. ويوجد في صحن الكنيسة خزان تحت الأرض مغطى بألواح من الخشب كان فيما مضى يستعمل في طقس اللقان يوم خميس العهد وفي عيد الرسولين بطرس وبولس. اما في ايامنا فيستعمل اناء متنقل.
حجاب الهيكل يرجع الى القرن الثالث عشر على الأرجح. وهو عمل فني جميل مطعم بأشكال هندسية من العاج البارز. ويحتوي الجزء الأعلى من هذا الحجاب على قطع صغيرة من الأبنوس والعاج المزين بصلبان كبيرة من العاج، وتعلوها ايقونات للاثنى عشر رسولا تتوسطهم العذراء القديسة مريم. وفي هذا الحجاب نافذتين مربعتين على جانبي الباب الأوسط.
في داخل الهيكل الذي سقفه على شكل قبة صغيرة، يوجد المذبح تحت غطاء عالي تحمله أربعة أعمدة. على جدران الهيكل توجد سبع درجات دائرية من الرخام الرفيع، ثلاث منها قصيرة ومستقيمة من الشمال الى الجنوب، وأربع منها تدور مع كل منحنى الهيكل. وفي وسط الهيكل يوجد عرش الأسقف. وتحت هذه الدرجات يوجد ممر حول الهيكل وهو مسدود بحائط من الوسط.
والهيكل الجنوبي غير مستعمل الآن في القداسات. وتوجد به أيقونة القديسين سرجيوس وواخس وأيقونات أخرى.
وعلى الجدار الجنوبي توجد مجموعة من الأيقونات تمثل من الشرق الى الغرب:
البشارة
الميلاد
التقدمة الى الهيكل
العماد
عرس قانا الجليل
التجلي
اقامة لعازر من الموت
دخول أورشليم
العشاء الرباني
الصليب
الانزال من على الصليب
النزول الى الجحيم
الظهور للقديس توما
الصعود
وحلول الروح القدس يوم الخمسين.
وتوجد في المدخل أيقونتان كبيرتان لرؤساء الملائكة القديسين ميخائيل وغبريال.
هيكل العائلة المقدسة
تقع المغارة التي يوجد بها هذا الهيكل تحت الخورس وجزء من الهيكل الأوسط، ويؤدي اليها سلم يبدأ من الهيكل الجنوبي. كما يوجد سلم آخر يبدأ من الهيكل الشمالي.
طول الهيكل ستة أمتار وعرضه خمسة أمتار وارتفاعه مترين ونصف. وبه صفين من الأعمدة الرفيعة، خمسة منها على الناحية الجنوبية وأربعة على الناحية الشمالية، وهي تشكل خورس وجناحين جانبيين.
والهيكل ليس له حجاب، وبه مذبح.
وناحية الجنوب تستعمل كمعمودية، وفي نهايتها جرن على شكل حوض حجر مستدير مثبت على جدار من الطوب.
SERGIUS & BACCHUS
with a description of their church
Compiled by
Meleka Habib Youssef
Revised by
Prof. Dr. O.H.E. Khs. Burmester,
Ph.D. Cantab.
1971 or 1972
(the book has not been printed)
In the Name of the Father, and of the Son, and of the Holy Spirit,
One God, Amen
Photo
His Holiness, Amba Shenouda III,
Pope and Patriarch of Alexandria, and the See of
the Predication of Saint Mark
The numerous holy martyrs who gave their life for the Christian Faith during the various persecutions which took place in Egypt up to the time of Saint Constantine, Emperor of Constantinople, were from all races, of all ages, from all social ranks and cultural levels.
The most severe and most terrible of these persecutions was that which was inaugurated by the Emperor Diocletian; and for this reason, the Coptic Church adopted the year of the beginning of his reign, 284 AD, as the beginning of the Coptic Era, which is known as the Era of the Martyrs. However, it was only in 303 and 304 AD that Diocletian signed two edicts authorizing the persecution of the Christians. In 305 AD Diocletian abdicated, but his successors and collaborators continued the persecution. Maximin-Daia, Caesar in the Orient, whose capital was at Nicomedia, not far from the present site of Constantinople, was the most ferocious.
Among those martyrs were Saints Sergius and Bacchus, who were officers of high rank in the "Schola Gentilium" which was an equestrian body of men from all races. Sergius was one of the commanding officers of that equestrian body, and Bacchus was his second in command. According to their official functions and to their direct relation with the Emperor whose trust they had gained, these two young officers of high rank enjoyed great influence at the palace, and their prestige was felt in all the Orient, so much so that Antiochus, the commanding officer had been appointed to his post thanks to the influence of Saint Sergius.
We do not know whether Saints Sergius and Bacchus were born Christians; but it is certain that they were so when they commanded that equestrian body. They had news about the martyrs, and listened to their stories with emotion. They may have seen martyrs being tormented, condemned and put to death; and it is possible that some of these military martyrs were their comrades.
It is certain that there were many jealous fanatic pagans, or weak people paid by the authorities, who were ready to denounce the Christians to their persecutors. The Emperor learned that his devoted friends, these faithful military chiefs, these noble figures so familiar to him, whom he fully trusted, were Christians.
Maximin-Daia ordered all his high officials and his officers to go to the temple of Jupiter, where he offered a sacrifice to the idols, and ate together with his ministers of the sacrificial offering. Our Saints refused to take part in this solemn ceremony; and when the Emperor demanded an explanation for their absence, they answered that they were Christians, and that no sacrifice should be offered to the images of the evil spirits, to dead idols which have mouths, but speak not, and have ears but hear not; and that they owed to the Emperor the terrestrial service of their bodies in the army, but that their Eternal Emperor was Jesus-Christ, the Son of God.
Maximin-Daia became furious, and ordered that there should be taken off immediately from them the insignia of their dignity as officers of high rank, their golden collars, and their girdles. He dressed them in women's clothes and ordered that they should be mocked by being taken in parade through the whole city in this attire, with heavy iron chains around their necks. They suffered this humiliation joyously, blessing God.
Having failed to convince Saint Sergius and Saint Bacchus by means of threats, or promises, Maximin-Daia sent them to Antiochus who was in command of the region of the Euphrate River (Euphratesia). Saint Sergius had been his chief and had obtained for him his rank of commanding-officer thanks to his influence with the Emperor.
Maximin-Daia intended in this way to avoid personally the unpleasant task of dealing severely with faithful friends. He wished also to humiliate them the more, by forcing them to appear in front of the court of one of their subordinates, the more so, because the latter was known for his cruelty throughout the Empire. He hoped also to shake their firmness by means of the fatigue of the way and by the insults which they would receive on their long journey from Nicomedia to Sura where Antiochus resided.
The total distance which they had to travel was about a thousand kilometers. The way was rugged, the nature was hostile, and often the traveller would meet with wild beasts. We can imagine the clamorous procession of the two officers of that equestrian body, in chains, stripped of their insignia, driven along by soldiers to be judged, bearing patiently all the vicissitudes of their long journey, and blessing God, without paying any heed to all the insults and all the fatigues which they endured joyfully for the love of our Lord Jesus-Christ.
When they arrived, Antiochus threw them at first into prison, then on the following day he made them appear before him. He tried by every means to make them sacrifice to the idols, but they refused categorically. Antiochus then condemned Saint Bacchus to be scourged by four tormentors, and he was so severely scourged that he died from this torment at Sura.
His body was thrown into a cave, and wild beasts miraculously guarded it until some pious persons came and buried it with due veneration. The next night, Bacchus appeared to Sergius in the prison and encouraged him to endure courageously the torments of martyrdom.
The cruel Antiochus invented for Saint Sergius a cruel torture which had never been heard of. He made him wear boots fitted inside, with pointed nails, and forced him to run in front of his chariot for fifteen kilometers as far as Tetrapyrgia.
The military post of Tetrapyrgia was situated mid-way between Sura and Rusafah. It was a platform surrounded by a double wall which was reinforced by a tower at each corner. Tetrapyrgia means "four towers".
The following night, an angel appeared to Saint Sergius and healed all his wounds. Antiochus was surprised, and finding that all his efforts were of no avail, he made him endure the same torture by running from Tetrapyrgia to Rusafah. Then he sentenced him to death by decapitation. The place, where his blood was shed, opened and formed a chasm that still exists.
The inhabitants of Sura wished to take the body of Saint Sergius, but the saintly martyr prevented them from doing so by lighting a fire which alerted the people of Rusafah who came and expelled the intruders.
Rusafah
Rusafah is situated at a distance of about two hundred kilometers east of Alep, on the River Euphrate, in Iraq. It is a very ancient town. It is mentioned in the Old Testament (2 Kings 19:12; Isaiah 37:12) among the towns which fell under the domination of the Assyrians.
A magnificent church was built in the fifth century over the same place where Saint Sergius suffered martyrdom. The relics of his body were preserved there. It was one of the most beautiful churches of all the East.
A great wall, 3 meters large, was built around the town during the 6th century under the rule of the Emperor Justinian of Constantinople, in order to safeguard the churches, the monasteries, and all the riches which they contained, which the pligrims, becoming more and more numerous, generously offered, in honour of Saints Sergius and Bacchus.
The cisterns which contained water that was carefully collected still exist. They had a capacity of about thirty thousand cubic metres, and made it possible to deliver twenty liters of drinkable water to each of the six thousand inhabitants every day.
Rusafah was an important station on the caravans route along the River Euphrate. It was also the starting-point of a track which led to Palymyra, and which was one hundred and fifty kilometers long. Its name was changed into Sergiopolis in honour of the Saint. Inside its surrounding walls there were five churches and a monastery; it was an animated city, where crowds of pilgrims came from every place, to visit the Saint's tomb.
To-day, one can see at Rusafah or Sergiopolis, nothing but ruins. The surrounding wall is about fifteen meters high, and forms a rectangle five hundred meters long, and four hundred meters wide. At each corner there is a large round tower. On every side, there are twelve square towers built in the wall. There is a path for the guards along the top of the walls. On the north side there is a huge door with three arches.
A few monuments still exist. The large church was almost entirely destroyed during an earthquake in 1068 AD. The tomb of Saint Sergius was then moved into the basilica of the monastery. It was rebuilt out of the materials of the first shrine. What remains of it is a small court surrounded by small white marble walls, with rose porphyry columns. The upper parts of the elegant columns are inscribed with Greek writing. There are some remains of the columns of the apsis; one is decorated with mural-paintings, a cross ornamented with rays. The large icon of the Saint is entirely destroyed; but a very beautiful copy of this still exists in the church of Saint Demetrius at Thessalonica.
The Church of Saints Sergius & Bacchus
This church is probably the oldest of the extant churches in Cairo, marking, as it does, one of the traditional sites of the resting-places of the Holy Family during their stay in Egypt. This hallowed spot is located in a small subterranean chapel beneath the actual church, at a depth of some ten meters below the present street level. This chapel may, perhaps, be assigned to the sixth century, and replaces, most probably, an original shrine which may have been built over this traditional site in the fourth century.
The general structure of this church is basilican, comprising a narthex, nave flanked by aisles, a choir and three sanctuaries, and it measures 27 meters long, 17 meters wide and 15 meters high. A large western door gives access to the narthex, but it is usually closed, and entrance to the church is through a small door at the south-west corner of the church. In the narthex there is a large tank boarded over which was formerly used for the ceremony of the blessing of the water on the Feast of the Epiphany. The twelve monolithic columns round the nave are all, with the exception of one, of white marble. The exceptional column being of red Aswan granite. These columns have debased Corinthian capitals, and stand on square marble pedestals. They were doubtless taken from some Roman building. Traces of painted figures on these columns can still be dimly distinguished. A continuous wooden architrave originally painted in various colours joins these columns.
The narthex and northern and southern aisles are covered by a continuous gallery. The floor of the church is paved with hard siliceous gray lime-stone, and the sanctuary floor is two steps higher than the floor of the choir. A pointed roof with framed principals covers the nave, but the central part of the choir and the sanctuary have a wagon-vaulted roof, while مث the northern sanctuary is covered with a dome.
In the nave, the marble ambon which rests on ten columns, is a modern copy of the ambon in the Church of Saint Barbara. Remains of the previous ambon of rosewood, inlaid with ebony and ivory, which was seen and described by A.J. Butler in 1881, are now preserved in the Coptic Museum, where they have the exhibit number 878. In the nave there is the Mandatum Tank which is sunk in the floor and now boarded over. This tank was formerly used for the Service of the Foot-washing on Maundy Thursday and on the Feast of Saints Peter and Paul. Nowadays, a small portable basin is used for this service.
The sanctuary screen which is probably to be assigned to the thirteenth century, is of beautiful workmanship, incrusted with pentagons and other shapes of solid ivory, carved in relief with arabesques. The upper part of the screen contains small panels of ebony set with large crosses of solid ivory, exquisitely chiseled with scrollwork. Above these panels are icons of the Twelve Apostles with the Holy Virgin Mary in the center. This screen is pierced with two square windows on each side of the central door.
On the right side of the southern door, and on the left side of the northern door, are affixed some carved ebony panels which have come form the ruins of a door, and they have been assigned to the eleventh or twelfth century. Those on the right side of the southern door depict three warrior saints, and those on the left of the northern door depict the Nativity and the Last Supper. The sanctuary curtain dated 1735 AD which hung before the central door, when A.J. Butler visited this church, is now preserved in the Coptic Museum, where it is listed under exhibit number 85 (Room 19).
Within the sanctuary which is roofed with a small dome, the altar stands beneath a large and lofty canopy which is borne upon four Saracenic columns. Round the walls of the apse there rises a fine marble tribune consisting of seven steps, three short and straight steps running north an south, and four seats sweeping round the whole curve of the apse. These steps and seats are faced with vertical stripes of red, black and white marble. In the center of the apse is the Synthronus, the bishop's throne, with a niche behind it. A low vaulted passage blocked in the middle by a partition wall, runs round the sanctuary beneath the steps of the tribune.
The screens of the northern and southern sanctuaries are inlaid with plain ivory, and the latter screen bears the date 1454 AM = 1738 AD.
The southern sanctuary is now no longer in use for services. Its apse which contains a niche, is covered with a low semi-dome, but the rest of the sanctuary is flat-roofed. On the walls of this southern sanctuary there is an icon of Saints Sergius and Bacchus, and many other icons.
On the wall of the southern aisle, form east to west, there is a series of icons in which we have the Annunciation, the Nativity, the Presentation in the Temple, the Baptism, the Marriage at Cana, the transfiguration, the Raising of Lazarus, the Entry into Jerusalem, the Last Supper, the Crucifixion, the Descent from the Cross, the Descent into Hades, the Appearance to Saint Thomas, the Ascension, and the Descent of the Holy Spirit at Pentecost. On the pier of the south aisle there is a large icon of the Holy Virgin Mary, together with two small ones of the Holy Virgin Mary. At the narthex there are two large icons representing the archangels Saint Gabriel and Saint Michael.
The northern sanctuary is roofed with a large dome, and in the east wall there is a small tribune of three bow-shaped steps in the center of which is the Synthronus.
At the western end of the northern aisle there is the baptistery. The southern gallery has a sanctuary which is dedicated to the Patriarchs Abraham, Isaac and Jacob, and the northern gallery has a sanctuary which is dedicated to the Archangel Michael.
The Sanctuary of the Holy Family
The crypt in which this sanctuary is situated lies beneath the center of the choir and part of the central sanctuary. It is entered by a stairway which leads down from the southern sanctuary; another stairway also leads down to this crypt form the northern sanctuary. During the inundation of the Nile this crypt is inaccessible for about two months, as the water seeps into it to a depth of about one meter. By its contact with this sacred spot, the water is considered holy, and is much resorted to by the faithful.
This sanctuary measures 6 meters long, 5 meters wide and 2.50 meters high, and two rows of slender columns, five on the south side and four on the north, form a nave and side aisles. One of the columns is twisted and fluted, and it resembles a pair of similar columns which support the ambon in the church of the Virgin Al-Mu'allaqah. Two short walls, in the line of these columns, project from the east wall and form a sanctuary. In the northern, southern, and eastern wall there is an arched recess. The sanctuary has an altar, but no sanctuary screen. The southern aisle is used as baptistery, and it has at its east end a font in the form of a round stone basin set in solid masonry.
In the 17th and 18th centuries the Franciscan Friars had the right to celebrate the Holy Mass in this sanctuary, and up to the present time they organize a pilgrimage to this holy shrine during Lent. On the 1st of June, the day on which the Coptic Church commemorates the Flight into Egypt, the Divine Liturgy is celebrated in this sanctuary.
Saints Serge et Wakhus,
martyrs,
Avec une description de leur église.
Parmi les nombreux saints martyrs qui supportèrent les supplices de la persécution de l’empire romain, il y en avait de toutes les races, de tous les âges, de toutes les conditions sociales, et de tous les niveaux culturels à travers le monde entier.
Les plus sauvages et les plus terribles des persécutions de l’empire romain furent celles qu’inaugura Dioclétien, et c’est pour cela que l’Eglise Copte adopta l’année du commencement de son règne, 284, comme le début du calendrier copte, appelé ère des martyrs. Dans la même année où il signa l’édit de persécution des chrétiens, le 23 février 303, Dioclétien fut atteint d’une maladie grave, il abdiqua en 305, et perdit la raison.
Ses successeurs et ses collaborateurs continuèrent la persécution. Maximinus Daia était césar romain en Orient dont la capitale était Nicomédie, près de l’emplacement de l’actuelle Constantinople.
Parmi ces martyrs étaient saint Serge et Bacchus, officiers de haut rang dans la Schola Gentilium, corps équestre composé d’hommes de toutes les races. Serge était le commandant de ce corps équestre ; Wakhus ou Bacchus était son second. En vertu de leurs fonctions officielles et de leur rapport direct avec l’empereur dont ils avaient gagné la confiance, ces deux jeunes officiers supérieurs jouissaient d’une grande influence au palais, et leur prestige se faisait sentir dans tout l’Orient, à tel point que le commandant Antiochus avait été nommé à sa fonction grâce à l’intercession de Serge.
Nous ne savons pas si Serge et Wakhus étaient nés chrétiens. Mais certes ils l’étaient quand ils commandaient ce corps équestre; ils avaient des nouvelles des martyrs, écoutaient leurs émotion, peut-être même avaient-ils vu des martyrs tourmentés, condamnés et mis à mort ; peut-être certains de ces martyrs militaires étaient leurs camarades.
Il y avait sans doute beaucoup de païens fanatiques jaloux, ou des faibles gens payés par les autorités, qui étaient prêts à dénoncer promptement les chrétiens à leurs persécuteurs. L’empereur apprit que ses amis dévoués, ses fidèles chefs militaires, ces nobles figures si familières à lui, en qui il avait pleine confiance, étaient chrétiens.
Maximin-Daia ordonna à tous ses hauts fonctionnaires et ses officiers de se rendre au temple de Jupiter; il offrit un sacrifice aux idoles, et mangea avec ses ministres de l’offrande impure. Nos saints refusèrent de participer à cette solemnité ; et quand l’empereur leur demanda des explications sur leur absence, ils répondirent qu’ils étaient chrétiens, et qu’il ne fallait pas offrir des sacrifices aux images des mauvais esprits, aux idoles mortes qui ont des bouches mais ne parlent pas, qui ont des oreilles mais n’entendent pas, et qu’ils devaient à l’empereur le service terrestre de leur corps dans l’armée, mais que leur Eternel Empereur était Jésus-Christ, le Fils de Dieu.
Furieux, il leur fit ôter sur-le-champ les insignes de leur dignité d’officiers supérieurs, leurs colliers d’or et leurs ceintures, les fit revêtir d’habits de femmes, et ordonna de les ridiculiser en les promenant à travers toute la ville dans cet accoutrement, avec des grosses chaînes de fer au cou. Ils souffrirent cette ignominie en bénissant Dieu joyeusement.
N’ayant pas réussi à convaincre saint Serge et saint Wakhus par les menaces ni par les promesses, Maximin-Daia les envoya à Antiochus qui commandait la région des bords de l’Euphrate (l’Euphratésie). Serge avait été son chef et lui avait obtenu la charge du commandement grâce à son prestige et à sa grande influence auprès de l’empereur.
Maximin-Daia avait l’intention de se décharger ainsi de la gêne de sévir contre des amis fidèles. Il voulait aussi les humilier davantage en les obligeant à comparaître devant le tribunal d’un de leurs subordonnés, d’autant plus que celui-ci était devenu d’une cruauté qui faisait sa renommée dans tout l’empire. Il espérait de même ébranler leur fermeté par la fatigue des chemins et les affronts qu’ils recevraient sur leur longue route de Nicomédie à Soura où résidait Antiochus.
La distance totale qu’ils devaient parcourir était d’environ mille kilomètres. La route était rude, la nature était hostile, souvent l’on rencontrait des bêtes sauvages. Nous pouvons nous imaginer le bruyant cortège des deux colonnels de ce corps équestre, enchaînês, dépouillés de tout insigne de dignité, accompagnés des soldats qui les emmenaient au jugement, supportant toutes les péripéties de leur long voyage en louant Dieu, sans faire aucune attention à toutes les injures et à toutes les fatigues qu’ils enduraient avec joie par amour de Notre-Seigneur Jésus-Christ.
A leur arrivée, Antiochus les fit d’abord jeter en prison; puis le lendemain les fit comparaître devant lui ; il essaya par tous les moyens de les porter à sacrifier aux idoles. Ils refusèrent catégoriquement. Antiochus condamna Wakhus à être fouetté par quatre bourreaux. Il fut flagellé si violemment qu’il rendit l’âme dans ce supplice à Soura.
Son corps fut jeté dans une grotte. Les bêtes sauvages le gardèrent miraculeusement jusqu’à l’arrivée de pieuses personnes habituées à faire le bien qui lui donnèrent une sépulture convenable. La nuit suivante, Wakhus apparut à Serge dans la prison, et l’exhorta à endurer courageusement les tourments du martyre.
Le cruel Antiochus inventa un supplice terrible inouï, tout spécialement pour saint Serge. Il lui fit mettre des souliers garnis au-dedans de pointes de clous, et le contraignit à courir devant son char pendant une quinzaine de kilomètres jusqu’à Tetrapyrgia.
Le poste militaire de Tetrapyrgia situé à mi-chemin entre Soura et Resafa, était une plateforme entourée d’un mur d’enceinte double renforcé à chaque angle par une tour. Tetrapyrgia signifie ’’quatre tours’’.
La nuit suivante un ange apparut à saint Serge et le guérit de toutes ses blessures. Antiochus surpris et voyant tous ses efforts inutiles, lui fit endurer le même supplice en courant de Tetrapyrgia jusqu’à Resafa, puis le condamna à avoir la tête tranchée. Saint Serge fut décapité à Resafa. Le lieu où coula son sang s’entrouvrit formant un gouffre qui existe encore.
Les habitants de Soura voulurent enlever le corps, mais le saint martyr les en empêcha en suscitant un incendie qui alerta les gens de Resafa lesquels chassèrent les intrus.
Resafa
Resafa (ou Roussâfah) est située à environ deux cents kilomètres à l’est d’Alep, sur l’Euphrate, en Iraq. C’est une ville très ancienne. Elle est citée dans la Bible (II Rois XIX : 12 ; et Isaïe XXXVII : 12) parmi les ville tombées sous la domination des Assyriens que les envoyés de Sennachérib nommèrent au roi Ezéchias.
Une grande église fut construite au cinquième siècle sur le lieu même du supplice du saint martyr ; elle contenait les restes de son corps. Elle était parmi les plus belles églises de tout l’Orient.
Une muraille de trois mètres d’épaisseur fut construite autour de la ville au VI me siècle sous Justinien, l’empereur de Constantinople, pour défendre les églises, les monastères, et toutes les richesses qu’elles contenaient, et que les pélerins de plus en plus nombreux offraient généreusement en l’honneur des saints Serge et Wakhus.
Les citernes qui contenaient les eaux soigneusement captées existent encore. Elles pouvaient contenir jusqu’à environ trente mille mètres cubes, et permettaient la livraison à chacun des six mille habitants vingt mètres d’eau potable par jour.
Resafa était une étape importante sur la route des caravanes le long de l’Euphrate. Elle était aussi le point de départ de la piste de cent cinquante kilomètres qui conduisait à Palmyre. Son nom fut changé en Sergiopole en l’honneur du saint. Elle enserrait dans ses remparts cinq églises, et un monastère ; elle fut une ville animée où affluaient des foules de pélerins pour visiter le tombeau de saint Serge.
Aujourd’hui, on ne voit plus que des ruines à Resafa, ou Sergiopole. Le mur d’enceinte a environ quinze mètres de hauteur, et forme un rectangle de cinq cents mètres de long sur quatre cents mètres de large. A chaque angle se trouve une grosse tour ronde. Sur chaque côté il y a douze tours carrées prises dans le mur. Un chemin de ronde court sur le sommet de la muraille. Au nord se trouve une porte géante à trois arceaux.
Quelques monuments subsistent encore. La grande église a été détruite presque entièrement par un tremblement de terre en 1068. Le tombeau de saint Serge fut transporté alors dans la basilique du monastère. Il fut reconstitué avec les matériaux du premier tombeau. Il en reste une petite cour, entourée de petits murs de marbre blanc, avec des colonnes de porphyre rose. Des inscriptions en langue grecque ornent les chapiteaux des élégantes colonnes. Des restes des coupoles de l’abside subsistent encore; l’une est décorée de peintures, et une croix ornée de rayons. La grande icône du saint est entièrement détruite ; mais une très belle réplique de cette image subsiste dans l’église de saint Démétrius de Salonique.
Eglise des saint Serge et Wakhus (Abou Sarga)
Cette église est probablement la plus ancienne des églises subsistantes au Caire ; elle marque un des sites traditionnels des endroits où la Sainte Famille s’est reposée durant son séjour en Egypte. Cet endroit béni est situé dans une petite chapelle souterraine au-dessous de l’église actuelle, à une profondeur d’environ dix mètres sous le niveau actuel de la rue. Cette chapelle peut être assignée au sixième siècle, et remplace très probablement le sanctuaire original qui aurait pu être bâti au-dessus de ce site traditionnel au quatrième siècle.
La structure générale de cette église est une structure de basilique, comprenant un narthex ou porche, une nef flanquée de bas-côtés, un chœur et trois sanctuaires. Elle mesure 27 mètres de long, 17 mètres de large, et 15 mètres de haut. Une grande porte à l’ouest donne accès au porche, mais elle est généralement fermée, et l’entrée de l’église se fait par une petite porte au coin sud-ouest de l’église.
Au narthex (vestibule) il y a un grand réservoir recouvert de planches qui était auparavant employé pour la cérémonie de la bénédiction de l’eau à la fête de l’Epiphanie. Les douze colonnes monolithiques autour de la nef sont toutes de marbre blanc, à l’exception d’une seule. La colonne exceptionnelle est de granite rouge d’Assouan. Ces colonnes ont des chapiteaux corinthiens altérés, et se tiennent sur des piédestaux carrés de marbre. Sans doute ont-ils été pris de quelque bâtiment romain. Des traces d’images peintes sur ces colonnes peuvent être encore distinguées obscurément. Ces colonnes sont jointes par une architrave continue en bois qui était originellement peinte en couleurs variées.
Le porche et les bas-côtés (nefs latérales) nord et sud sont couverts par une galerie continue. Le parterre de l’église est pavé de dalles de pierres à chaux dures et grises, et le parterre du sanctuaire est de deux marches d’escalier plus haut que le parterre du chœur. Un toit angulaire avec une armature de poutres de bois couvre la nef ; mais la partie centrale du chœur et du sanctuaire est couverte d’un toit arqué, tandis que le sanctuaire nord est couvert d’un dôme.
Dans la nef, la chaire de marbre qui repose sur dix colonnes, est une copie moderne de la chaire de l’église de sainte Barbara. Les restes de la dernière chaire en bois de rose incrusté d’ébène et d’ivoire, qu’a vue et décrite A. J. Butler en 1881, sont maintenant préservés au Musée Copte, où ils ont le numéro d’exposition 878. Dans la nef il y a un tank souterrain qui est actuellement recouvert de planches. Ce réservoir était précédemment employé pour le service du lavement des pieds le jeudi saint et à la fête des saints apôtres Pierre et Paul. De nos jours, on emploie un bassin portatif.
L’écran du sanctuaire qui appartient probablement au treizième siècle est un bel ouvrage d’artisanat, richement formé, incrusté de pentagones et d’autres formes, en ivoire solide, et taillés en relief avec des arabesques. La partie supérieure de cet écran contient des petits panneaux d’ébène décorés de grandes croix en ivoire solide, et sont ciselés et ornementés d’une façon exquise. Au-dessus de ces panneaux se trouvent des icônes des douze apôtres avec la Très Sainte Vierge Marie au centre. Cet écran est percé de deux fenêtres carrées sur chaque côté de la porte centrale.
Sur le côté droit de la porte sud, et sur le côté gauche de la porte nord, se trouvent quelques panneaux d’ébène taillée qui proviennent des restes d’une porte du onzième ou douzième siècle. Ceux qui sont à droite de la porte sud représentent trois saints guerriers, et ceux qui sont à gauche de la porte nord représentent la Nativité et la Cène.
Le rideau du sanctuaire datant 1735 qui était suspendu devant la porte centrale, quand A. J. Butler visita cette église, est actuellement préservé au Musée Copte, où il est inscrit sous le numéro d’exposition 85 (chambre 19).
A l’intérieur du sanctuaire qui a un toit en forme de petit dôme, se tient l’autel sous un large et haut baldaquin qui est soutenu par quatre colonnes.
Autour des murs de l’abside se dresse une tribune de marbre fin qui se compose de sept marches dont trois sont courtes et droites allant du nord au sud ; et quatre contournent toute la courbe de l’abside, et servaient de sièges. Ces marches et ces sièges ont une façade formée de bandes verticales de marbre rouge, noir et blanc.
Au milieu de l’abside, se trouve le ’’synthronus’’, le trône de l’évêque avec une niche derrière lui.
Un passage voûté contourne le sanctuaire au-dessus des marches de la tribune ; il est bloqué au centre par un mur de partition.
Les écrans des sanctuaires nord et sud sont incrustés d’ivoire simple, et le dernier écran porte la date
1454 A. M. – 1738 A. D.
Le sanctuaire sud n’est plus maintenant employé pour les offices. Son abside qui contient une niche est voûtée d’un demi dôme bas, mais le reste du sanctuaire a un toit plat. Sur les murs de ce sanctuaire sud se trouvent plusieurs icônes dont une représente les saint Serge et Wakhus.
Sur le mur de la nef latérale sud d’est en ouest, se trouve une série d’icônes bibliques qui représentent : l’Annonciation, la Nativité, la Présentation au Temple, le Baptême, les Noces de Cana, la Transfiguration, la Résurrection de Lazare, l’Entrée à Jérusalem, la Cène, la Crucifixion, la Descente de la Croix, la Descente aux Limbes, l’Apparition à saint Thomas, l’Ascension, et la Descente du Saint Esprit à la Pentecôte.
Sur le pilier de la nef latérale sud se trouve une grande icône et deux petites icônes de la Très Sainte Vierge Marie. Au porche se trouvent deux grandes icônes représentant les archanges saint Gabriel et saint Michel.
Le sanctuaire nord est recouvert d’un grand dôme, et il y a au mur Est, une petite tribune de trois marches en forme d’arc, au centre de laquelle se trouve le ’’synthronus’’, le trône épiscopal.
A l’extrémité ouest de la nef latérale nord se trouve le baptistère. La galerie sud possède un sanctuaire qui est dédié aux saint patriarches Abraham, Isaac, et Jacob ; et la galerie nord possède un sanctuaire dédié à l’archange saint Michel.
Le Sanctuaire de la Sainte Famille
La crypte où se trouve ce sanctuaire est située au-dessous du centre du chœur et d’une partie du sanctuaire central. On y accède par un escalier qui commence par le sanctuaire sud et mène vers le bas ; un autre escalier commence par le sanctuaire nord et mène aussi à cette crypte.
Cette crypte est inaccessible pendant l’inondation du Nil durant environ deux mois, car l’eau s’y infiltre jusqu’à une profondeur d’environ un mètre. Par son contact avec cet endroit sacré, cette eau est considérée sacrée, et les fidèles ont beaucoup recours à elle.
Ce sanctuaire mesure six mètres de long, cinq mètres de large, et deux mètres cinquante de haut. Deux files de colonnes fines, cinq sur le côté sud, et quatre sur le côté nord, forment une nef et des bas-côtés. Une des colonnes est torsionnée et cannelée, et elle ressemble à une paire de colonnes pareilles qui supportent la chaire dans l’église de la Très Sainte Vierge ’’Al-Mouallaquah ’’.
Deux murs bas, sur l’alignement de ces colonnes, projettent du mur Est, et forment un sanctuaire. Dans chacun des murs nord, sud, et Est, se trouve un recoin voûté. Le sanctuaire possède un autel, mais pas d’écran. Le bas-côté sud est employé comme baptistère, et possède à son extrémité Est, des fonts baptismaux en forme d’un bassin de pierre rond, construit en maçonnerie solide.
Aux 17 me et 18 me siècles les moines franciscains avaient le droit de célébrer la sainte messe dans ce sanctuaire, et jusqu’aux temps présents, ils organisent un pèlerinage à ce saint sanctuaire pendant le carême. La messe est célébrée dans ce sanctuaire le premier juin, jour de la commémoration par l’Eglise Copte Orthodoxe de la Fuite en Egypte.
القديسان الشهيدان
سرجيوس وواخس
مع وصف لكنيستهما المعروفة باسم كنيسة أبو سرجة بمصر القديمة
من القديسين الشهداء العديدين الذين تحملوا العذابات أثناء اضطهادات الامبراطورية الرومانية، أشخاص من كل الأجناس ومن كل الأعمار تباينت أحوالهم الأجتماعية، ومن كل المستويات الثقافية في سائر أنحاء العالم.
وأكثر الاضطهادات وحشية وأشدها فظاعة كانت تلك التي
اتسم بها الامبراطور دقلديانوس، ولهذا السبب اتخذت الكنيسة القبطية سنة بدء ملكه 284 بداية للتقويم القبطي، المعروف بتقويم الشهداء. وفي نفس السنة التي وقع فيها على النشور باضطهاد المسيحيين في 23 فبراير سنة 303، أصيب دقلديانوس بمرض خطير ثم تنازل عن العرش سنة 305 وفقد عقله.
واستمر خلفاؤه ومعاونوه في الاضطهاد. كان مكسيمينوس ديا
Maximinus Daia
قيصرا رومانيا في الشرق حيث كانت عاصمته نيقوميدية بالقرب من مدينة القسطنطينية، اسطنبول الحالية. وكان ضمن هؤلاء الشهداء، القديسان سرجيوس وواخس من كبار الضباط بسلاح الفرسان الذي يسمونه ""مدرسة الشرفاء"" Schola Gentilium
وكانت تشمل كل الأجناس. كان سرجيوس قائدا لهذا السلاح، وكان واخس مساعدا له. وبحكم وظيفتيهما الرسميتين وعلاقاتهما المباشرة بالامبراطور الذي اكتسبا ثقته، كان هذان الضابطان الشابان الكبيران يتمتعان بنفوذ كبير في البلاط مما كان له أثره المحسوس في كل بلاد المشرق، لدرجة ان القائد أنطيوخس كان قد تم تعيينه في وظيفته بفضل تزكية سرجيوس له.
لا نعرف ما اذا كان سرجيوس وواخس مسيحيين عند ولادتهما. ولكنهما كانا بالتأكيد مسيحيين عندما كانا في قيادة سلاح الفرسان. كانت تصلهما أخبار الشهداء وكانا يستمعان اليها بتأثر، وربما أيضا شاهدا الشهداء أثناء عذابهم والحكم عليهم وقتلهم، وربما كان من زملائهما بعض هؤلاء الشهداء القديسين العسكريين.
كان هناك بدون شك كثيرون من الوثنيين الحاسدين المتعصبين، أو بعض ضعاف النفوس الذين كانت السلطات تستأجرهم، وقد دأبوا على الوشاية ضد المسيحيين لدى مضطهديهم. فعلم الامبراطور ان صديقيه المخلصين، القائدين العسكريين الأمينين، هذين الوجهين النبيلين اللذين كان يعرفهما جيدا جدا وكانت ثقته فيهما كاملة، علم انهما مسيحيان.
فأمر مكسيمين كل كبار موظفيه وضباطه أن يذهبوا الى هيكل ""جوبيتر""، وقدم ذبيحة للأوثان وأكل هو ووزراؤه من التقدمة النجسة. ورفض القديسان الاشتراك في هذا الاحتفال. وعندما طلب منهما الامبراطور أن يفصحا عن سبب غيابهما، ردا انهما مسيحيان وانه لا يجب تقديم ذبائح لصور الأرواح النجسة، لأوثان ميتة لها أفواه ولا تتكلم، ولها آذان ولا تسمع، وانهما مدينان للامبراطور بالخدمة الأرضية في الجيش، ولكن ملكهما الأبدي هو يسوع المسيح ابن الله.
غضب الامبراطور ونزع عنهما فورا أوسمة التكريم كضباط عظام، ونزع العقود الذهبية والأحزمة، ثم ألبسهما ملابس النساء وأمر بالاستهزاء بهما فيطوفان في كل المدينة بهذه الملابس وبسلاسل حديد غليظة في رقبتيهما. فتحملا هذا بسرور وهما يباركان الله.
واذ لم ينجح في اقناع القديسين سرجيوس وواخس عن طريق التهديدات أو الوعود، أرسلهما مكسيمين الى انطيوخس الذي كان يحكم منطقة سواحل الفرات. كان سرجيوس فيما مضى رئيسا عليه وهو الذى عرض على الامبراطور، بناء على نفوذه وتأثيره الكبير، أن يعينه في وظيفة القائد. وقصد مكسيمين بذلك أن يتخلص من الضيق حتى لا يكون مضطرا للتشديد أكثر في معاملته لأصدقائه المخاصين. وكان يريد أيضا أن يذلهما بالأكثر بأن يرغمهما على المثول أمام محكمة يكون رئيسها هو أحد مرؤوسيهما. وكان أنطيوخس قد أصبح قاسيا جدا لدرجة انه اشتهر بذلك في كل الامبراطورية. وكان الامبراطور يأمل أيضا أن يزعزع ثباتهما من جراء تعب الطريق والاهانات التي يتعرضان لها على طول الطريق الطويل من ""نيقوميديا"" الى ""سورا"" حيث كان مقر أنطيوخس.
كانت المسافة الكلية التي يلزمهما قطعها تبلغ حوالي ألف كيلومتر. وكان الطريق شاقا، والطبيعة غير مؤاتية، وكثيرا ما كانت الوحوش تعترض طريق المارة. ويمكننا أن نتصور ذلك الضجيج عند مرور موكب القائدين لسلاح الفرسان، وهما مقيدان، ومنزوع عنهما كل علامات الكرامة، ويصحبهما الجنود ويقتادونهما للمحاكمة. ولقد تحمل القديسان كل متاعب هذا السفر الطويل وهما يسبحان الله، دون أن يلتفتا اطلاقا الى كل الاهانات وكل الأتعاب التي كانا يتحملانها بفرح من أجل محبة ربنا يسوع المسيح.
وفور وصولهما أمر أنطيوخس بالقائهما في السجن أولا، ثم أحضرهما قي الغد أمامه وحاول بكل الطرق ان يحملهما على التضحية للأوثان. فرفضا رفضا باتا. حينئذ حكم أنطيوخس على واخس بأن يضربه أربعة من الجلادين بالسياط. فضربوه بعنف شديد لدرجة انه أسلم الروح في أثناء هذا التعذيب في بلدة ""سورا"".
ثم ألقوا جسده في مغارة، فقامت الوحوش بحراستة بطريقة معجزية الى أن وصل بعض الناس الأتقياء المعتادين على فعل الخير فدفنوه كما يليق. وفي الليلة التالية، ظهر القديس واخس للقديس سرجيوس في السجن وحثه على احتمال عذابات الاستشهاد بشجاعة.
وقد اخترع أنطيوخس القاسي وسيلة فظيعة خصيصا لتعذيب القديس سرجيوس، لم يسمع عنها أحد قط. فألبسوه أحذية مثبت بها من الداخل مسامير حادة، واضطره أن يجري أمام عربته لمسافة خمسة عشر كيلومترا لغاية مدينة "تترابيرجيا" Tetrapyrgia.
كان المركز العسكري في تترابيرجيا يقع في منتصف الطريق بين سورا والرصافة. وكان عبارة عن هضبة يحوطها سور مزدوج يشرف عليه برج في كل زاوية. وكلمة تترابيرجيا معناها أربعة أبراج.
وفي الليلة التالية ظهر ملاك للقديس سرجيوس وشفاه من كل جراحاته. فتعجب أنطيوخس، واذ رأى ان كل مجهوداته لا تفيد، أمر أن يتحمل القديس نفس التعذيب مرة أخرى فيجري من تترابيرجيا الى الرصافة، ثم حكم عليه بقطع رأسه. وقطعت رأس القديس سرجيوس في مدينة الرصافة. وانشقت الأرض في المكان حيث سال دمه فأحدثت هوة لا تزال موجودة حتى الآن.
وأراد أهالي سورا أن يرفعوا الجسد، ولكن القديس الشهيد منعهم اذ شب حريق فتنبه اليه أهالي الرصافة وحضروا وطردوا الدخلاء.
الرصافة
تقع الرصافة على مسافة حوالي مائتي كيلومتر شرقي حلب على نهر الفرات في العراق. وهي مدينة قديمة جدا. وقد ذكرت في الكتاب المقدس في سفر الملوك الثاني، وفي سفر أشعياء النبي ضمن المدن التي وقعت تحت سيطرة الأشوريين والتي ذكرها رسل سنحاريب للملك حزقيا:
"هل أنقذت آلهة الأمم هؤلاء الذين أهلكهم آبائي جوزان وحاران ورصف وبني عدن الذين في تلاسار"
(2 ملوك 19 آية 12) و (أشعياء 37 آية 12).
وفي القرن الخامس بنيت كنيسة كبيرة في نفس المكان الذي عذب فيه القديس الشهيد، وكانت تضم رفاته. وكانت من أجمل كنائس الشرق كله. وفي القرن السادس، في عهد يوستنيان امبراطور القسطنطينية، أقبم سور عرضه ثلاثة أمتار حول المدينة لحمابة الكنائس والأديرة وكل الكنوز التي تحتويها والتي كان الزوار المتزايدين عددا يقدمونها بسخاء اكراما للقديسين سرجيوس وواخس.
وكانت هناك خزانات للمياه تحت الأرض ولا تزال موجودة، وكانت تسع حوالي ثلاثين ألف متر مكعب، وتكفي لامداد كل أهالي المدينة وعددهم ستة آلاف، بمعدل عشرين لترا من مياه الشرب كل يوم لكل فرد.
كانت الرصافة محطة هامة على طريق القوافل التي كانت تمر على طول نهر الفرات. وكانت أيضا نقطة البداية للمدق الذي يوصل الى "بالميرا"
Palmyra
بطول مائة وخمسين كيلومترا. وقد استبدلوا اسمها بسرجيوبول
Sergiopole
أي مدينة سرجيوس اكراما للقديس.
كانت هذه المدينة تضم داخل أسوارها خمس كنائس وديرا. وكانت مدينة نشطة يؤمها جموع الزوار لقبر القديس سرجيوس.
واليوم لا نرى في الرصافة أو سرجيوبول سوى الآثار. السور يرتفع حوالي خمسة عشر مترا ويشكل مستطيلا طوله خمسمائة متر وعرضه اربعمائة متر. وفي كل زاوية يوجد برج كبير مستدير. وفي كل جانب في السور اثنا عشر برجا. ويوجد طريق لدوريات الحراسة على قمة السور. وفي الشمال يوجد باب ضخم له ثلاثة أقواس.
ولا تزال بعض المباني قائمة حتى الآن. ولقد تهدمت الكنيسة الكبيرة كلها تقريبا بسبب زلزلة حدثت سنة 1068 م. وقد نقل قبر القديس حينذاك الى كنيسة الدير. وقد شيدوه بنفس مواد البناء الخاصة بالقبر القديم. ويتبقى منه حوش صغير تحوطه جدران صغيرة من الرخام الأبيض وبعض الأعمدة من المرمر الوردي. وتزدان رؤوس الأعمدة الجميلة بكتابات باللغة اليونانية. ولا تزال بقايا قباب الهيكل موجودة وتزدان احداها برسومات هي عبارة عن صليب مزين بأشعة. وقد هدمت الأيقونة الكبيرة للقديس هدما. ولكن توجد نسخة جميلة جدا من هذه الصورة في كنيسة القديس ديمتريوس في سالونيك وهي التي ترى صورتها على غلاف هذا الكتيب.
كنيسة القديسين سرجيوس وواخس
أي كنيسة أبو سرجة بمصر القديمة
في أوائل السبعينات
من المرجح أن تكون هذه الكنيسة هي أقدم الكنائس القائمة في مدينة القاهرة، وهي من معالم أحد المواقع التقليدية للأماكن التي استراحت فيها العائلة المقدسة أثناء اقامتها في مصر. ويوجد هذا الموقع المبارك في كنيسة صغيرة تحت الكنيسة الحالية على عمق حوالي عشرة أمتار تحت المستوى الحالي للشارع. ويمكن أن يرجع تاريخ هذه الكنيسة الى القرن السادس. وكانت على الأرجح البديل للكنيسة الأصلية التي يمكن أن تكون قد بنيت في القرن الرابع على نفس هذا الموقع التقليدي.
ان هيئة البنيان العامة لهذه الكنيسة هي الشكل البازيليكي المتضمن المدخل، وصحن الكنيسة مع جانبيه، والخورس، وثلاثة هياكل. طول الكنيسة 27 مترا وعرضها 17 مترا وارتفاعها 15 مترا. ويوجد باب كبير في الناحية الغربية يؤدي الى المدخل، ولكنه مغلق في أغلب الأوقات. والناس يدخلون الكنيسة من باب صغير في الركن الجنوبي الغربي من الكنيسة.
ويوجد في المدخل خزان كبير مغطى بألواح من الخشب كان يستعمل فيما مضى من أجل الاحتفال باللقان في عيد الغطاس. وبها اثنى عشر عمودا حول صحن الكنيسة، كل منها قطعة واحدة من الرخام الأبيض فيما عدا عمود واحد من الجرانيت الأحمر الأسواني. هذه الأعمدة لها رؤوس كورنثية وتقف على قواعد مربعة من الرخام. ولا شك انها مأخوذة من بعض المباني الرومانية. ويمكن أن نميز عليها بقايا الصور المرسومة. وتتصل هذه الأعمدة من فوق بالخشب الذي كان أصلا مرسوما بألوان مختلفة.
المدخل والجانبان مغطاة وأرضية الكنيسة مبلطة ببلاط من الحجر، وأرضية الهيكل مرتفعة عن أرضية الكنيسة بدرجتين. ويغطي صحن الكنيسة سقف من الخشب على شكل جمالون، ولكن الجزء الأوسط من الخورس والهيكل مغطى بسقف مقوس، وتعلو الهيكل الشمالي قبة.
وفي صحن الكنيسة يوجد المنبر المبني على عشرة أعمدة، وهو نسخة حديثة من منبر كنيسة القديسة برباره الذي نقلت بقاياه الى المتحف القبطي، وكان مصنوعا من خشب الورد المطعم بالأبنوس والعاج. ويوجد في صحن الكنيسة خزان تحت الأرض مغطى بألواح من الخشب كان فيما مضى يستعمل في طقس اللقان يوم خميس العهد وفي عيد الرسولين بطرس وبولس. اما في ايامنا فيستعمل اناء متنقل.
حجاب الهيكل يرجع الى القرن الثالث عشر على الأرجح. وهو عمل فني جميل مطعم بأشكال هندسية من العاج البارز. ويحتوي الجزء الأعلى من هذا الحجاب على قطع صغيرة من الأبنوس والعاج المزين بصلبان كبيرة من العاج، وتعلوها ايقونات للاثنى عشر رسولا تتوسطهم العذراء القديسة مريم. وفي هذا الحجاب نافذتين مربعتين على جانبي الباب الأوسط.
في داخل الهيكل الذي سقفه على شكل قبة صغيرة، يوجد المذبح تحت غطاء عالي تحمله أربعة أعمدة. على جدران الهيكل توجد سبع درجات دائرية من الرخام الرفيع، ثلاث منها قصيرة ومستقيمة من الشمال الى الجنوب، وأربع منها تدور مع كل منحنى الهيكل. وفي وسط الهيكل يوجد عرش الأسقف. وتحت هذه الدرجات يوجد ممر حول الهيكل وهو مسدود بحائط من الوسط.
والهيكل الجنوبي غير مستعمل الآن في القداسات. وتوجد به أيقونة القديسين سرجيوس وواخس وأيقونات أخرى.
وعلى الجدار الجنوبي توجد مجموعة من الأيقونات تمثل من الشرق الى الغرب:
البشارة
الميلاد
التقدمة الى الهيكل
العماد
عرس قانا الجليل
التجلي
اقامة لعازر من الموت
دخول أورشليم
العشاء الرباني
الصليب
الانزال من على الصليب
النزول الى الجحيم
الظهور للقديس توما
الصعود
وحلول الروح القدس يوم الخمسين.
وتوجد في المدخل أيقونتان كبيرتان لرؤساء الملائكة القديسين ميخائيل وغبريال.
هيكل العائلة المقدسة
تقع المغارة التي يوجد بها هذا الهيكل تحت الخورس وجزء من الهيكل الأوسط، ويؤدي اليها سلم يبدأ من الهيكل الجنوبي. كما يوجد سلم آخر يبدأ من الهيكل الشمالي.
طول الهيكل ستة أمتار وعرضه خمسة أمتار وارتفاعه مترين ونصف. وبه صفين من الأعمدة الرفيعة، خمسة منها على الناحية الجنوبية وأربعة على الناحية الشمالية، وهي تشكل خورس وجناحين جانبيين.
والهيكل ليس له حجاب، وبه مذبح.
وناحية الجنوب تستعمل كمعمودية، وفي نهايتها جرن على شكل حوض حجر مستدير مثبت على جدار من الطوب.
saint Euphrosyne
Saint Euphrosyne
A virgin in Alexandria
Translated from "Les Saints d'Egypte"
by R. F. Paul Cheneau
Jerusalem, 1923.
In the days of Theodosius [Theodosius II (408-430)], the son of Arcadius, there lived in Alexandria an eminent true godly rich man called Paphnutius. He was married to a young noble and very virtuous person who was deserving of him, but they had no children. That made them sorrowful. Seeing that there would be no heir of his name and riches, he did not cease to make the heavens interested to his desires, by helping the poor, going to churches by day and night, and striving to touch the heart of God by his prayers and his numerous fasts. However Heaven remained deaf toward his wishes. The test continued to be so painful and depressing that some day Paphnutius suddenly decided to go to the abbot of a near monastery to disclose his sorrow to him.
The latter had a well-deserved reputation of holiness. He attentively received the secret of his visitor, and sympathised with his delicate sorrow. He prayed, and made others pray, so much and so well, that he forced the heavens. An exquisite little girl came to fill with joy the home of Paphnutius who was extremely gladdened. On that day, a ray of happiness crossed his life.
At the age of seven, the miraculous child was baptized. She was called Euphrosyne (which in Greek means joy or happiness). She was truly according to the significance of the expression, the joy of God and of her noble parents, by the virtues of her soul and the beauty of her features.
She was twelve years of age, when a cruel sickness took her mother away from her. In order to beguile her loneliness, Paphnutius then gave himself entirely to the education of his child. He made himself her instructor, and taught her literature and worldly sciences. There is no need to say that his young student became his solace and his pride, through her docility and her progress. She soon became well-known, appreciated, and admired by all the inhabitants of the town who were amazed by her knowledge and her humility. Effectively Euphrosyne did not look at all for appreciation; she was the enemy of pretension and conceit; and although she naturally had many qualities of heart and various exterior advantages, she neglected enough the excessive cares of adornment, and she despised embellishment and jewelry. She secretly fasted, and sometimes she wore coarse clothes under her fine silk garments. However she was breathtaking in the saloons of that era where his father took her, and many were ambitious of having a brilliant alliance with her.
A son of a family, whose parents were very rich and well considered in society, had the chance to please her. He was happy enough to obtain the acquiescence of Paphnutius and the hand of his lovely young daughter: the betrothal was celebrated and previous payments were given: she was just beginning her eighteenth year.
Soon after that, her father took her for a visit to the monastery which he preferred. Since the birth of his daughter, he had remained in close relation with the abbot who had obtained her for him from Heaven; and his sweetest pleasure was to sponsor the needs of the monks with great alms. He presented Euphrosyne to the abbot saying: "my father, here is the fruit of your prayers; I have brought her so that she herself may express her gratefulness to you, and entrust her future to you, because she has to conclude a brilliant marriage." The abbot took both of them to the lodging place, and he commended the youg girl to live always in humility, chastity and the fear of the Lord. The visitors remained for three days in the monastery admiring the heavenly life which the brothers lived before them. At the moment of separation, Euphrosyne bowed down to the feet of the abbot and said: "My father, I beg you, ask God to gain my soul altogether".
Soon there was the anniversary of the consecration of the monastery. Paphnutius, being a distinguished benefactor of the house, was invited. A brother was especially sent to Alexandria to invite him. Euphrosyne received him while her father was absent. She seized the opportunity to question him as she wished.
"How many brothers are you in your community?"
"Now, we must be three hundred and fifty two."
"Do they willingly accept the individuals who present themselves in order to become converted?"
"Certainly, and with great joy; did not the Lord say not to send away those who come to Him?"
"Do they all pariticipate in the songs of the mass? do they all fast in the same manner?"
"As a general rule, everybody sing the praise of God in the church, but each one fasts according to his inspiration and his strength."
Thus Euphrosyne satisfied her godly curiosity and obtained all the information for which she cared, from the good brother without suspicion. To close this conversation she said:
"I also I would like to leave the world and live your admirable life; but I am afraid to act contrarily to the will of my father who is absolutely decided to see me in the holy state of marriage."
"O my sister, give yourself rather to God, if this is your fervent desire. You can disguise your departure. Your father will undoubtedly accept the invitation which I come to transmit; take the opportunity of his absence, get yourself religious clothes, and go to a monastery of virgins, and there you will be received with open arms."
Remark: [The means to follow her vocation which that monk indicated to the young girl who was already betrothed, is a shock to our present customs. That was not so at the time of our narration. Moreover there are many examples of strength of spirit which are given by the saints, that are not always imitable in all their details.]
When Paphnutius returned, he promised to honor the feast to which he had been so graciously invited. He quickly made some preparations, and went down the Nile until the door of the monastery, accompanied by the brother. Euphrosyne who was well decided to execute her devout project, waited for nothing but the departure of her father. She accompanied him till the harbor, said farewell to him in a long embrace in which she poured all her filial love that was in her heart; then after the boat had gone far away, she returned home, and called the most faithfull of her servants and sent him to the monastery of S. Theodosius, to ask for a monk to come and fetch her. A few hours later, the servant was back bringing with him a dignified old man whom he had met, and who had come to the town to sell the product of the work of his brothers. Euphrosyne, with the tears of joy in her eyes, knelt down and asked him for his blessing, saying:
"Father, I want to be all to God; consecrate me to Him. My mother is no more. My father who is very christian and very rich, adores me; and wants by all means to see me married. As for me, I cannot bear this idea. I have spent all the night sleepless, praying to God to help me; and this morning I have sent my servant to bring a brother to me. Fulfill my desires, O venerable father; consecrate me to God and cut my hair."
The old man stood up, made a long prayer for her, dressed her in a monastic garment, then blessed her saying:
"My daughter, may God, who has delivered his saints from all their difficulties, protect you against every evil!"
After having accomplished this function, the old man went to sell his mats and his baskets, and returned very happily to his monastery.
As for Euphrosyne, she was absorbed in her meditations. She had just done the first step, she must now get herself secure for the future. To enter a nunnery would be an easy matter; but just after she is back home, her father who is looking for her would find her and throw her without mercy in the arms of her betrothed man. There was a unique possible solution to which she ceaselessly thought again and again: that was to imitate some courageous women whose story she had known: she would abandon the clothes of her sex, take a man's wear and go out from her abode by night. She stopped at this scheme. After having put in order her little matters, she took with her five hundred pieces of gold, organised her departure in order to escape her people, and when everybody in the house were asleep, she cautiously went out to some deserted burying ground where she spent the night. Paphnutius returned the next day, while Euphrosyne who was disguised in man's clothes, daringly knocked the door of the monastery which her father had left the night before.
The abbot said to the visitor who had knelt down while he approached:
"Who are you, my son? What did you come here to look for?" Euphrosyne said in a decided tone:
"I have been an eunuch of the palace, and I have always been ardently willing to become a monk. It is not possible to lead such a life in town. I know the zeal of your community, and with your permission, I shall be very happy if a very isolated cell would be assigned to me in the places which are dependant of the monastery. Thanks to God, I possess considerable riches, and if I find rest here, I shall absolutely not be a burden to you."
"You are welcome, my son, your desires will be fully satisfied. But what is your name?"
"My name is Smaragde".
"You are still young, my son; therefore I cannot leave you to follow solely your inspirations; you need a master who will teach you the principles of the rule and who will lead you in your new life. I shall entrust you to one of the most dignified, the oldest, and holiest brothers."
"Thank you, my father; I shall do according to your wishes."
Then the abbot sent for brother Agapit and entrusted him with Smaragde saying:
"From now on, here is your son and your disciple; I confide him to you, so that one day he will exceed his master." The pseudo Smaragde replied while taking his leave from the abbot:
"God willing, it shall be so!"
Agapit lead his freshman to a cell which was very far from the others, according to his desire, and gave him the order to pray there, to take his simple meal there, and never to go out of it. Euphrosyne was all joyfull in her soul. She gave herself to prayer, fasted every day, kept awake for a long time by night, and served God in such a simplicity of heart that she was the subject of the admiration of all the monks who praised God for the perseverance of that hermit who lives such a rigorous life.
During the edifying beginnings of brother Smaragde, mourning and desolation took place in her wealthy abode. When Paphnutius had returned, he customarily run to his daughter's room. It was deserted; but there was nothing which betrayed the heroic resolution of the escaped girl. Every object had kept its usual place; perfect order reigned in all the house; the servants who were questioned, had nothing seen nor heard; besides, had they not the last evening done their service to their young mistress?
A thousand conjectures then invaded the mind of the poor father. Had she been kidnapped? but is that possible from the part of the bethrothed who is such a virtuous and well-educated young man? They called him, and his arrival made a scene of indescribable grief and despair.
Has she been murdered? but where and why? No door nor window was broken. Moreover, the police had been searching all places in the city, had made an inquiry in the places of bad fame, had explored the obscure surrounding lands, and had visited even the bottom of the ships that were anchored in the harbour, or which were leaving.
Has she run away to the monastery? They had questionned the communities of women in the town and in the surrounding places, and the results of this enquiry, as of all other inquiries, were completely negative. Besides, the worldly exterior of Euphrosyne's life, fighted this unlikely idea; was she not bethrothed and at the eve of such a well assorted union? Briefly speaking, the disappeared girl seemed to have been dead as a victim of an accident.
In his terrible sorrow, nothing remained to Paphnutius but the very brittle hope to appeal to the prayers of his saint friend the abbot, in order to learn through revelation, what was the hidden mystery of his daughter's disappearance.
When they heard these news, the assembled monks kept praying for a whole week, the monastery fasted to this purpose. Contrary to the custom, Heaven was mute to the fervent supplications of those saints. It must be said that the prayers of Euphrosyne counterbalanced near to God, all the devout entreaties of His servants: she asked nothing but a single grace, which was rigorously not to be recognized.
Nevertheless, the abbot generously gave his most efficient solaces to the unlucky father saying:
"Let not this appalling test take you away from the love of God; He tests only those souls whom He loves; the humble small bird does not die without His permission. I am, as regards myself, convinced that nothing could have happened to your daughter without His holy will. Since He has willed to inform us of nothing about her destiny, be confident that no misadventure had happened to her; if it were not so, He would not have left the prayers of all our people without response. As for me, I have the intimate conviction that you will see her in this life."
While the abbot was speaking, Paphnutius felt an inexpressible quietness pervading him; he came to thanking God for the hard test to which He submitted him, and swore to give himself more than ever to the deeds of charity and devoutness.
The visits of Paphnutius to the friendly monastery became more and more frequent; it was there only that he found some mellowing of his extensive agony. While he was in the presence of the abbot and his religious persons, an ineffable solace invaded his soul. One day, this latter had a sudden insipiration. He said to him:
"Lord, we have here a true saint, who lives here as a hermit, and who had come to us from the palace of the emperor; perhaps you will find much relief in visiting him? Would you like me to introduce you to him?" The poor Paphnuce did not refuse; he thankfully accepted the offer. Agapit was charged to lead him to brother Smaragde and to introduce to him the distinguished benefactor of the monastery. When Euphrosyne saw her father, she could not hide her emotion, tears filled her eyes; she burst into tears.
Her affected visitors attributed that embarrassment to his compunction and were greatly edified. In fact, Paphnutius had no suspicion; the face of his daughter was so emaciated through the long fasts, the night watches, and the other exercises of repentance, that he did not recognize her; besides Euphrosyne had by simulating decency, covered her face with her cap in order to hide her sight partly . After having made some prayers together, according to the custom, they sat down all the three of them.
Then brother Smaragde began the conversation. He spoke with much sweeping eloquence about the eternal glory and about the means to attain it. He praised humility and chastity, and glorified the powerful virtue of alms and charity. Then he spoke of the little attention which should be done about the world, and about the wrong part of those who loved their children more than God. He had the Holy Bible in his hands, and he demonstrated that God sends trials in order to train our patience, and that this last virtue alone soothes the painful soul. He said to him, while taking care not to reveal his secret:
"Believe me, your great affliction will pass away; God will end it. If the safety or the life of your daughter was in any danger, He would already have manifested it to you. As for me, lord, I have full confidence in God, and I can assure you that you will see again your daughter in this world. Do not leave yourself to excessive grief; why would you haste your death? Thank God who protects your child, and regain hope."
To end this poignant visit, Smaragde deeply saluted his noble visitor and went again to pray in the corner of his cell. This latter who was deeply touched in his heart, had a word of profound thankfulness and rendered the venerable hermit who had given him such a sweet hope in the heart to his perpetual silence.
It had been already sometime since Euphrosyne's health inspired serious fears; she sometimes vomitted blood; her features were altogether distorted; her face was pale as death; she was dying from a cancer in the stomach, probably because of the bad treatment which she enforced on it. By this time, Paphnutius came back to the monastery with his usual grief and asked as a special favour, to see again the saint brother Smaragde who had done so much good to him. Agapit lead him again to the poor cell. The dying person was resting on his mat, having lost much of his blood. The visitor was moved with compassion, and knelt down and started kissing him while weeping and saying to him:
"Brother, where are your beautiful promises? when will be the realisation of your comforting words? You assured me that my eyes will see my beloved daughter, and not only this joy was not given me, but here you who are my last and supreme consolation, are going to leave me. Alas! Who now will maintain my hope? Where shall I go? Where shall I find relief? Thirty-eight years have now passed since I have lost my beloved child! I had never had any news about her, and I weep and I pray day and night! where is a similar pain to mine? how unfortunate I am, brother!"
Smaragde replied with a voice which was more weakened by his vivid emotion:
"Why this trouble and this desperation? Has the arm of the Highest lost his power? Remember how God lead Jacob to his son Joseph that he believed to be dead? Listen to me, please. You will stay here near me these three days."
Paphnutius accepted this offer with an eagerness full of gratefulness, thinking that the devout brother had received some revelation from Heaven. He did not leave him, and prayed with him while he admired his resignation to the will of God, his patience in supporting his horrible sufferings and his sereneness in front of death which was quickly coming closer to him. On the third day, at evening, Paphnuce who found himself alone with the dying person, knelt down near him saying:
"Brother, according to your order, I did not leave you during these three days; have you some comforting words to leave for me before returning to God?"
"Yes, lord. The Allmighty has had compassion of your misery and is going to fulfill your desire. As regards me, I have been able to reach the end of my wishes in spite of many impediments, not through my own strength, but through His triumphant help; nothing remains but to get the eternal crown of the elect. You must not worry so much about your daughter Euphrosyne: I am this unhappy person, and you are my father Paphnutius. Now you can say that you have seen her before her death and go back satisfied. However, beloved father, let nobody except you, know my secret; be the only one to bury my corpse. In my remembrance, do some alms to this monastery which have me so happy and pray for me all the days of your life."
The sobs choked her last words. The father and the daughter, who were united again, were in the arms of one another, and during the holy expression of their joy, the poor brother Smaragde rendered his last, at evening, on January 394.
Paphnutius remained prostrated for a long time before this motionless body whose soul had quitted while he was in his hands, against his heart. Agapit came back to the cell at his customary time, and before this unintelligible sorrow, he thought it good to question the generous host of the monastery who, in his emotion, could not retain his secret. The mystery was manifested and all the brothers were admiring how God had accomplished such marvels of life in a sex that is so week and so delicate. They rendered to Euphrosyne-Smaragde the funeral honours which were due to her sanctity and to her old situation in the world.
Before burying her, the abbot who was incited by a heavenly inspiration, brought near the coffin, one of his religious men who was blind from long ago. The latter bent down on the corpse and kissed her on the front; at the same moment he completely recovered his sight.
Paphnutius, with a comforted heart, went back to Alexandria, sold all his property to the benefit of the poor and the monasteries, and came to spend the remaining time of his life inside the cell which his daughter had consecrated. He lived there during ten years and he was buried beside her........and many churches celebrate on the same day the birth in heaven of both father and daughter.
Authors to be consulted:
Many manuscripts which were published by the "BOLLANDISTS"
"Vie de 122 saints" by Simon Metaphraste.
A virgin in Alexandria
Translated from "Les Saints d'Egypte"
by R. F. Paul Cheneau
Jerusalem, 1923.
In the days of Theodosius [Theodosius II (408-430)], the son of Arcadius, there lived in Alexandria an eminent true godly rich man called Paphnutius. He was married to a young noble and very virtuous person who was deserving of him, but they had no children. That made them sorrowful. Seeing that there would be no heir of his name and riches, he did not cease to make the heavens interested to his desires, by helping the poor, going to churches by day and night, and striving to touch the heart of God by his prayers and his numerous fasts. However Heaven remained deaf toward his wishes. The test continued to be so painful and depressing that some day Paphnutius suddenly decided to go to the abbot of a near monastery to disclose his sorrow to him.
The latter had a well-deserved reputation of holiness. He attentively received the secret of his visitor, and sympathised with his delicate sorrow. He prayed, and made others pray, so much and so well, that he forced the heavens. An exquisite little girl came to fill with joy the home of Paphnutius who was extremely gladdened. On that day, a ray of happiness crossed his life.
At the age of seven, the miraculous child was baptized. She was called Euphrosyne (which in Greek means joy or happiness). She was truly according to the significance of the expression, the joy of God and of her noble parents, by the virtues of her soul and the beauty of her features.
She was twelve years of age, when a cruel sickness took her mother away from her. In order to beguile her loneliness, Paphnutius then gave himself entirely to the education of his child. He made himself her instructor, and taught her literature and worldly sciences. There is no need to say that his young student became his solace and his pride, through her docility and her progress. She soon became well-known, appreciated, and admired by all the inhabitants of the town who were amazed by her knowledge and her humility. Effectively Euphrosyne did not look at all for appreciation; she was the enemy of pretension and conceit; and although she naturally had many qualities of heart and various exterior advantages, she neglected enough the excessive cares of adornment, and she despised embellishment and jewelry. She secretly fasted, and sometimes she wore coarse clothes under her fine silk garments. However she was breathtaking in the saloons of that era where his father took her, and many were ambitious of having a brilliant alliance with her.
A son of a family, whose parents were very rich and well considered in society, had the chance to please her. He was happy enough to obtain the acquiescence of Paphnutius and the hand of his lovely young daughter: the betrothal was celebrated and previous payments were given: she was just beginning her eighteenth year.
Soon after that, her father took her for a visit to the monastery which he preferred. Since the birth of his daughter, he had remained in close relation with the abbot who had obtained her for him from Heaven; and his sweetest pleasure was to sponsor the needs of the monks with great alms. He presented Euphrosyne to the abbot saying: "my father, here is the fruit of your prayers; I have brought her so that she herself may express her gratefulness to you, and entrust her future to you, because she has to conclude a brilliant marriage." The abbot took both of them to the lodging place, and he commended the youg girl to live always in humility, chastity and the fear of the Lord. The visitors remained for three days in the monastery admiring the heavenly life which the brothers lived before them. At the moment of separation, Euphrosyne bowed down to the feet of the abbot and said: "My father, I beg you, ask God to gain my soul altogether".
Soon there was the anniversary of the consecration of the monastery. Paphnutius, being a distinguished benefactor of the house, was invited. A brother was especially sent to Alexandria to invite him. Euphrosyne received him while her father was absent. She seized the opportunity to question him as she wished.
"How many brothers are you in your community?"
"Now, we must be three hundred and fifty two."
"Do they willingly accept the individuals who present themselves in order to become converted?"
"Certainly, and with great joy; did not the Lord say not to send away those who come to Him?"
"Do they all pariticipate in the songs of the mass? do they all fast in the same manner?"
"As a general rule, everybody sing the praise of God in the church, but each one fasts according to his inspiration and his strength."
Thus Euphrosyne satisfied her godly curiosity and obtained all the information for which she cared, from the good brother without suspicion. To close this conversation she said:
"I also I would like to leave the world and live your admirable life; but I am afraid to act contrarily to the will of my father who is absolutely decided to see me in the holy state of marriage."
"O my sister, give yourself rather to God, if this is your fervent desire. You can disguise your departure. Your father will undoubtedly accept the invitation which I come to transmit; take the opportunity of his absence, get yourself religious clothes, and go to a monastery of virgins, and there you will be received with open arms."
Remark: [The means to follow her vocation which that monk indicated to the young girl who was already betrothed, is a shock to our present customs. That was not so at the time of our narration. Moreover there are many examples of strength of spirit which are given by the saints, that are not always imitable in all their details.]
When Paphnutius returned, he promised to honor the feast to which he had been so graciously invited. He quickly made some preparations, and went down the Nile until the door of the monastery, accompanied by the brother. Euphrosyne who was well decided to execute her devout project, waited for nothing but the departure of her father. She accompanied him till the harbor, said farewell to him in a long embrace in which she poured all her filial love that was in her heart; then after the boat had gone far away, she returned home, and called the most faithfull of her servants and sent him to the monastery of S. Theodosius, to ask for a monk to come and fetch her. A few hours later, the servant was back bringing with him a dignified old man whom he had met, and who had come to the town to sell the product of the work of his brothers. Euphrosyne, with the tears of joy in her eyes, knelt down and asked him for his blessing, saying:
"Father, I want to be all to God; consecrate me to Him. My mother is no more. My father who is very christian and very rich, adores me; and wants by all means to see me married. As for me, I cannot bear this idea. I have spent all the night sleepless, praying to God to help me; and this morning I have sent my servant to bring a brother to me. Fulfill my desires, O venerable father; consecrate me to God and cut my hair."
The old man stood up, made a long prayer for her, dressed her in a monastic garment, then blessed her saying:
"My daughter, may God, who has delivered his saints from all their difficulties, protect you against every evil!"
After having accomplished this function, the old man went to sell his mats and his baskets, and returned very happily to his monastery.
As for Euphrosyne, she was absorbed in her meditations. She had just done the first step, she must now get herself secure for the future. To enter a nunnery would be an easy matter; but just after she is back home, her father who is looking for her would find her and throw her without mercy in the arms of her betrothed man. There was a unique possible solution to which she ceaselessly thought again and again: that was to imitate some courageous women whose story she had known: she would abandon the clothes of her sex, take a man's wear and go out from her abode by night. She stopped at this scheme. After having put in order her little matters, she took with her five hundred pieces of gold, organised her departure in order to escape her people, and when everybody in the house were asleep, she cautiously went out to some deserted burying ground where she spent the night. Paphnutius returned the next day, while Euphrosyne who was disguised in man's clothes, daringly knocked the door of the monastery which her father had left the night before.
The abbot said to the visitor who had knelt down while he approached:
"Who are you, my son? What did you come here to look for?" Euphrosyne said in a decided tone:
"I have been an eunuch of the palace, and I have always been ardently willing to become a monk. It is not possible to lead such a life in town. I know the zeal of your community, and with your permission, I shall be very happy if a very isolated cell would be assigned to me in the places which are dependant of the monastery. Thanks to God, I possess considerable riches, and if I find rest here, I shall absolutely not be a burden to you."
"You are welcome, my son, your desires will be fully satisfied. But what is your name?"
"My name is Smaragde".
"You are still young, my son; therefore I cannot leave you to follow solely your inspirations; you need a master who will teach you the principles of the rule and who will lead you in your new life. I shall entrust you to one of the most dignified, the oldest, and holiest brothers."
"Thank you, my father; I shall do according to your wishes."
Then the abbot sent for brother Agapit and entrusted him with Smaragde saying:
"From now on, here is your son and your disciple; I confide him to you, so that one day he will exceed his master." The pseudo Smaragde replied while taking his leave from the abbot:
"God willing, it shall be so!"
Agapit lead his freshman to a cell which was very far from the others, according to his desire, and gave him the order to pray there, to take his simple meal there, and never to go out of it. Euphrosyne was all joyfull in her soul. She gave herself to prayer, fasted every day, kept awake for a long time by night, and served God in such a simplicity of heart that she was the subject of the admiration of all the monks who praised God for the perseverance of that hermit who lives such a rigorous life.
During the edifying beginnings of brother Smaragde, mourning and desolation took place in her wealthy abode. When Paphnutius had returned, he customarily run to his daughter's room. It was deserted; but there was nothing which betrayed the heroic resolution of the escaped girl. Every object had kept its usual place; perfect order reigned in all the house; the servants who were questioned, had nothing seen nor heard; besides, had they not the last evening done their service to their young mistress?
A thousand conjectures then invaded the mind of the poor father. Had she been kidnapped? but is that possible from the part of the bethrothed who is such a virtuous and well-educated young man? They called him, and his arrival made a scene of indescribable grief and despair.
Has she been murdered? but where and why? No door nor window was broken. Moreover, the police had been searching all places in the city, had made an inquiry in the places of bad fame, had explored the obscure surrounding lands, and had visited even the bottom of the ships that were anchored in the harbour, or which were leaving.
Has she run away to the monastery? They had questionned the communities of women in the town and in the surrounding places, and the results of this enquiry, as of all other inquiries, were completely negative. Besides, the worldly exterior of Euphrosyne's life, fighted this unlikely idea; was she not bethrothed and at the eve of such a well assorted union? Briefly speaking, the disappeared girl seemed to have been dead as a victim of an accident.
In his terrible sorrow, nothing remained to Paphnutius but the very brittle hope to appeal to the prayers of his saint friend the abbot, in order to learn through revelation, what was the hidden mystery of his daughter's disappearance.
When they heard these news, the assembled monks kept praying for a whole week, the monastery fasted to this purpose. Contrary to the custom, Heaven was mute to the fervent supplications of those saints. It must be said that the prayers of Euphrosyne counterbalanced near to God, all the devout entreaties of His servants: she asked nothing but a single grace, which was rigorously not to be recognized.
Nevertheless, the abbot generously gave his most efficient solaces to the unlucky father saying:
"Let not this appalling test take you away from the love of God; He tests only those souls whom He loves; the humble small bird does not die without His permission. I am, as regards myself, convinced that nothing could have happened to your daughter without His holy will. Since He has willed to inform us of nothing about her destiny, be confident that no misadventure had happened to her; if it were not so, He would not have left the prayers of all our people without response. As for me, I have the intimate conviction that you will see her in this life."
While the abbot was speaking, Paphnutius felt an inexpressible quietness pervading him; he came to thanking God for the hard test to which He submitted him, and swore to give himself more than ever to the deeds of charity and devoutness.
The visits of Paphnutius to the friendly monastery became more and more frequent; it was there only that he found some mellowing of his extensive agony. While he was in the presence of the abbot and his religious persons, an ineffable solace invaded his soul. One day, this latter had a sudden insipiration. He said to him:
"Lord, we have here a true saint, who lives here as a hermit, and who had come to us from the palace of the emperor; perhaps you will find much relief in visiting him? Would you like me to introduce you to him?" The poor Paphnuce did not refuse; he thankfully accepted the offer. Agapit was charged to lead him to brother Smaragde and to introduce to him the distinguished benefactor of the monastery. When Euphrosyne saw her father, she could not hide her emotion, tears filled her eyes; she burst into tears.
Her affected visitors attributed that embarrassment to his compunction and were greatly edified. In fact, Paphnutius had no suspicion; the face of his daughter was so emaciated through the long fasts, the night watches, and the other exercises of repentance, that he did not recognize her; besides Euphrosyne had by simulating decency, covered her face with her cap in order to hide her sight partly . After having made some prayers together, according to the custom, they sat down all the three of them.
Then brother Smaragde began the conversation. He spoke with much sweeping eloquence about the eternal glory and about the means to attain it. He praised humility and chastity, and glorified the powerful virtue of alms and charity. Then he spoke of the little attention which should be done about the world, and about the wrong part of those who loved their children more than God. He had the Holy Bible in his hands, and he demonstrated that God sends trials in order to train our patience, and that this last virtue alone soothes the painful soul. He said to him, while taking care not to reveal his secret:
"Believe me, your great affliction will pass away; God will end it. If the safety or the life of your daughter was in any danger, He would already have manifested it to you. As for me, lord, I have full confidence in God, and I can assure you that you will see again your daughter in this world. Do not leave yourself to excessive grief; why would you haste your death? Thank God who protects your child, and regain hope."
To end this poignant visit, Smaragde deeply saluted his noble visitor and went again to pray in the corner of his cell. This latter who was deeply touched in his heart, had a word of profound thankfulness and rendered the venerable hermit who had given him such a sweet hope in the heart to his perpetual silence.
It had been already sometime since Euphrosyne's health inspired serious fears; she sometimes vomitted blood; her features were altogether distorted; her face was pale as death; she was dying from a cancer in the stomach, probably because of the bad treatment which she enforced on it. By this time, Paphnutius came back to the monastery with his usual grief and asked as a special favour, to see again the saint brother Smaragde who had done so much good to him. Agapit lead him again to the poor cell. The dying person was resting on his mat, having lost much of his blood. The visitor was moved with compassion, and knelt down and started kissing him while weeping and saying to him:
"Brother, where are your beautiful promises? when will be the realisation of your comforting words? You assured me that my eyes will see my beloved daughter, and not only this joy was not given me, but here you who are my last and supreme consolation, are going to leave me. Alas! Who now will maintain my hope? Where shall I go? Where shall I find relief? Thirty-eight years have now passed since I have lost my beloved child! I had never had any news about her, and I weep and I pray day and night! where is a similar pain to mine? how unfortunate I am, brother!"
Smaragde replied with a voice which was more weakened by his vivid emotion:
"Why this trouble and this desperation? Has the arm of the Highest lost his power? Remember how God lead Jacob to his son Joseph that he believed to be dead? Listen to me, please. You will stay here near me these three days."
Paphnutius accepted this offer with an eagerness full of gratefulness, thinking that the devout brother had received some revelation from Heaven. He did not leave him, and prayed with him while he admired his resignation to the will of God, his patience in supporting his horrible sufferings and his sereneness in front of death which was quickly coming closer to him. On the third day, at evening, Paphnuce who found himself alone with the dying person, knelt down near him saying:
"Brother, according to your order, I did not leave you during these three days; have you some comforting words to leave for me before returning to God?"
"Yes, lord. The Allmighty has had compassion of your misery and is going to fulfill your desire. As regards me, I have been able to reach the end of my wishes in spite of many impediments, not through my own strength, but through His triumphant help; nothing remains but to get the eternal crown of the elect. You must not worry so much about your daughter Euphrosyne: I am this unhappy person, and you are my father Paphnutius. Now you can say that you have seen her before her death and go back satisfied. However, beloved father, let nobody except you, know my secret; be the only one to bury my corpse. In my remembrance, do some alms to this monastery which have me so happy and pray for me all the days of your life."
The sobs choked her last words. The father and the daughter, who were united again, were in the arms of one another, and during the holy expression of their joy, the poor brother Smaragde rendered his last, at evening, on January 394.
Paphnutius remained prostrated for a long time before this motionless body whose soul had quitted while he was in his hands, against his heart. Agapit came back to the cell at his customary time, and before this unintelligible sorrow, he thought it good to question the generous host of the monastery who, in his emotion, could not retain his secret. The mystery was manifested and all the brothers were admiring how God had accomplished such marvels of life in a sex that is so week and so delicate. They rendered to Euphrosyne-Smaragde the funeral honours which were due to her sanctity and to her old situation in the world.
Before burying her, the abbot who was incited by a heavenly inspiration, brought near the coffin, one of his religious men who was blind from long ago. The latter bent down on the corpse and kissed her on the front; at the same moment he completely recovered his sight.
Paphnutius, with a comforted heart, went back to Alexandria, sold all his property to the benefit of the poor and the monasteries, and came to spend the remaining time of his life inside the cell which his daughter had consecrated. He lived there during ten years and he was buried beside her........and many churches celebrate on the same day the birth in heaven of both father and daughter.
Authors to be consulted:
Many manuscripts which were published by the "BOLLANDISTS"
"Vie de 122 saints" by Simon Metaphraste.
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