Introduction
The following Discourse on the Finding of the Honorable Relic of Saint Euphemia was written by Constantine, Bishop of Tios, at the request of George, Bishop of Amastris. The work recounts the remarkable history of the relic of Saint Euphemia, from its removal from Chalcedon during the Iconoclastic persecution, its casting into the sea and miraculous recovery on the island of Lemnos, to its eventual return to Constantinople in 796, during the reign of the Empress Irene and her son Constantine VI and the patriarchate of Saint Tarasios. Constantine composed the account sometime in the late eighth or early ninth century, probably near the beginning of the ninth century, although the precise date is uncertain. His purpose is not merely historical: by recounting the miracles associated with the relic, and especially the Saint’s miraculous confirmation of the Orthodox faith at the Synod of Chalcedon, he presents its recovery as another manifestation of divine providence and a vindication of the Orthodox veneration of the relics of Saints.
A Discourse by Constantine, Most Holy Bishop of Tios, on the Finding of the Honorable Relic of the Holy and Most Renowned Martyr Euphemia, as Proposed by George, Most Holy Bishop of Amastris.
Prologue
1. I have come bearing the command, O most holy Father, lover of every good desire and guide of my own humble person, having taken courage from your holy prayers. For I am not capable of undertaking this task, being unlearned and filled with every kind of rusticity, but, fearing that the penalty of disobedience is always perilous and that failure to carry out a fatherly command is harmful, I have taken courage from your most excellent prayers. Writing, therefore, what I have heard from devout men and all that I have seen with my own eyes, I have undertaken to set down the exile and removal of the relic of the most renowned martyr Euphemia, its discovery and translation, and the account thereof, so that another generation may come to know the great deeds of God, which the all-good God, who has governed all things from the beginning and continues to do so even now and beyond, never ceases to accomplish, to the glory and praise of those who fear Him, and to the defeat and shame of those who dare to bark against His glory and against His Saints.
Leo the Isaurian, the Iconoclast
2. In times past, by the permission of God, Leo, that impious and profane man, came to the throne, a man of the tribe of the ill-omened Isaurians. Having taken hold of the imperial rule neither lawfully nor piously, he began to bark against the Church of God and, under the pretext of piety, to destroy the most venerable icons, giving them an idolatrous name and likeness, and saying to those who were as uninitiated as himself, and teaching them, that these are the things of which the prophet speaks: “They have a mouth, but they will not speak.” Therefore, having resorted to shamelessness and the use of the whip, he drove from the throne our most holy father among the Saints, Germanos, the most holy patriarch, who shone forth in life and word. And not only did he seek to quench his own blasphemy against the venerable icons, but he also held in contempt the relics of the holy martyrs who had suffered martyrdom for Christ, calling those who devoted themselves to all-night vigils and watches “bone-worshippers.” O what audacity! O what impiety! O what outrageous folly! Who would not marvel, who would not be astonished at the long-suffering of God at that time?
The Relics of Euphemia Brought to Constantinople after a Persian Invasion
3. But let the discourse return to the purpose at hand and speak of the things concerning the ever-memorable and most renowned martyr of Christ, Euphemia. There was, then, in her church, which stood near the place called the Hippodrome, her most holy relic, whole, intact, unharmed and uninjured. For it had been transferred from Chalcedon together with the sarcophagus because of the invasion of the Persians that had taken place at that time, and in Constantinople the divine altar was established upon the sarcophagus, with the most holy relic beneath it, while above it was celebrated the bloodless Mystagogy of the immaculate Body and Blood of our Lord Christ, our God. In the same sarcophagus there was a small opening, which remains there to this day, large enough to admit, as it were, the hand of a man. Into it I too, the unworthy one, once dared to insert my hand, and, having touched the glossocomon, I perceived its fragrance and received its grace. I shall also relate the reason for the opening, which came about through the providence of God. When her honorable and wonderworking relic was still in Chalcedon, after the impious Persians had taken possession of that region in the days of the Emperor Heraclius, moved by envy of the one whom they worshiped, the devil, they gathered a great quantity of brushwood and timber around the sarcophagus and thought to burn it together with the venerable relic contained within it. But their barbarous and demonic scheme accomplished nothing, for God, according to what is written, was guarding all the bones of those who had suffered for His sake. The fire did not touch them at all. Rather, a portion of the sarcophagus, leaping away from it in the form of a sphere, served, by the providence of God, to make the opening mentioned above, providing access to the honorable relic for those who wish to draw from it healing remedies.
It Shed Miraculous Blood. Leo III Removes It from the Sarcophagus.
4. There was, then, great faith among those dwelling in Constantinople, as we said above, in the church and in the relic of the most renowned martyr Euphemia; and everyone streamed there like a river, drawing healings. For blood filled with fragrance flowed forth from her honorable relic; and this was given to the sick as myrrh granted by God. To the faithful it was a fearful and venerable wonder, but to the unbelieving and those of another mind, a defeat, a shame, and a reproach. Then that most impious and profane emperor, acting with bold audacity, went in the deep of night with certain members of his impious sect against the relics of the most renowned martyr Euphemia, and, opening the sarcophagus, removed the relic of the most renowned martyr together with the glossocomon that contained it. Having other dried bones of a dead man prepared beforehand, he threw them inside the sarcophagus, and, covering the sarcophagus again, withdrew. As for the venerable relic of the most renowned martyr, together with the wooden glossocomon, he placed it in one of the houses of prayer that were there in the imperial palace. From there, his sisters and daughters secretly venerated it with perfumes, myrrh, and the offering of lights, because of the extraordinary greatness of its grace and miracles.
He Throws Them into the Sea and Profanes the Sanctuary
5. When this was reported to him, that wicked man went to the Boukoleon and, having crossed over at the Iron Gate, threw them into the current of the sea. And on the following day, having held an impious selentium, he began to move his foul and profane tongue against the most renowned martyr, denouncing her and saying: “Go and behold the delusion in which those who said that the relic of the most renowned Euphemia remained whole and intact were deceived, and who claimed that it poured forth myrrh.” Those who went, then, and found that the relic of the most renowned martyr was not a bodily relic, but only the dry bones he had thrown there, spat upon them and reviled them. And, declaring the healings to be a deception and a mockery, they destroyed the sarcophagus and, together with it, the holy altar, and dismantled the church. They also carried the sarcophagus outside the sanctuary; and it became a dwelling place for unbaptized and uneducated men. For there they unloaded the spoils brought by men captured in war from the nations and presented to the Empress. Others, rough men engaged in the coarser crafts, having set up their furnaces there, made what had once been a church into a secular dwelling. And in the holy sanctuary, using it as a hidden place, they attended to the necessities of the body, relieving the excesses of the belly. O my Christ, how great was Your forbearance at that time.
Two Sailors Recover the Relics
6. I too witnessed these things, filled entirely with tears and sighs, and I departed astonished at the long-suffering, forbearance, and permission of the almighty God. These things, then, were done under the aforementioned impious emperor. But since the Lord of the Powers possesses invincible power and unconquerable strength—for God, being truly God, cannot be mocked—let us hear what Christ our God ordained concerning the relic of the most renowned martyr. For while it was lying in the current, by the providence of the all-merciful God, a vessel belonging to two brothers, devout men, put out from the harbor called Sophiai. And as they sailed a short distance from the harbor, behold, the glossocomon, carried along with the current, drew near. When it came close to the ship, those devout men hauled it aboard and placed it in the vessel, supposing that they were bringing aboard some worldly treasure. Having raised the sails, they sailed on, intending to pass out through the mouth of the Abydos. But when they uncovered the glossocomon a little, they saw the relic, and, filled with fragrance, they were astonished and did not know what to do, except to call upon the Lord to reveal to them whether it was holy or common. And indeed, that very night they saw a great vision: lights and candles, and men clothed in white, hymning Christ. Once again filled with fragrance, the men aboard the ship recognized that it was the relic of a Saint. They therefore rejoiced with great joy, and, rejoicing, proceeded secretly, because of their fear of the tyrant, in order to carry to their own homeland the treasure they had found.
Saint Glykeria Greets Euphemia and Reveals to Them Which Holy Relic They Are Carrying
7. When they had reached the island called Lemnos, a great storm arose; and, falling upon the extremity of the island where there was a rugged and perilous place for ships, they despaired of salvation. But when God, through the intercessions of the most renowned martyr, swept the ship away together with the waves, they found themselves beyond the danger, within calm waters. Having offered glory to God, they rendered to the relic the honor that was due to it. They then wondered and were at a loss as to whose relic it might be and which Saint it belonged to. And indeed, that very night they received the revelation of the relic through the declaration of her name. For on that island the relic of Saint Glykeria lay. And on the following night it appeared to them that the martyr of Christ, Glykeria, came forth from the island, while Euphemia came forth from the ship, and the two embraced one another. And the one who came from the island said to the one who came from the ship: “Rejoice, most renowned martyr of Christ, Euphemia.” And, having greeted one another, they again withdrew to their respective places. Then, awakening from sleep with tears and lamentations, the venerable shipmasters Sergios and Sergonas, for these were their names, took hold of the honorable relic and kissed the glossocomon. When day came, they sailed toward their own homeland, wishing to make their way there. But having traveled some twenty miles, somewhat more or somewhat less, when a contrary wind began to blow, they unwillingly turned back to where they had all been.
They Deposit Her at Lemnos and Devote Themselves to Her Veneration
8. Again, after a few days, they made an attempt, wishing, as it seemed, to sail successfully; but once more they turned back. Having tried this once, twice, and three times, and being altogether unable to make their way to their own homeland, they returned and anchored in the harbor. That very night the martyr of Christ, Euphemia, appeared to them, saying: “Why do you hasten to carry me here and there? I cannot go any farther, nor can I depart from here to wherever you wish to carry me.” Having said this, she again spoke to them: “It was not for me to be transferred from Chalcedon to Byzantium, to be hidden in the sea, and to stand here. Why, then, do you wish to carry me about, or even to the regions farther below? It is not possible for me. Do not wish to do this, but make my resting place here.” When they heard these things, having taken good counsel and, though reluctantly, resolved to fulfill the martyr’s commands, they built a house of prayer. And having consumed all the cargo of the ship and offered their own possessions to God and to the martyr, they stripped themselves bare, saying: “We shall not leave your venerable relic, O most renowned martyr, but here, until the end of our lives, we shall remain devoted to your honorable relic in the most godly manner.” These things having thus taken place, the most holy bishop of Lemnos had, in those days, built a venerable shrine. He therefore resolved to bring there the relic of the most renowned martyr for the dedication of the church he had established. And having made a supplication with a litany, he went to where the relic of the most renowned martyr was and spent the entire night there in vigil. The martyr of Christ appeared to him in a dream, saying: “Do not undertake to do what you have resolved. For I will not obey your holiness. Rather, go to my sister and fellow martyr Glykeria. I too shall entreat her, and she will give herself to you for the fulfillment of what you desire.” And when the most holy bishop awoke, he did as the most renowned champion of Christ had commanded him. These things, then, took place in those days.
The Saint Miraculously Confirms the Definition of Chalcedon
9. It is right not to pass over in silence the envy of the devil, nor the reason why he stirred up this storm against the most renowned martyr. For when, by the grace of Christ, the Fourth Holy Synod was convened at Chalcedon during the reign of Marcian, who reigned piously and in a manner pleasing to God, this Holy Synod assembled against Dioscorus, Pope of Alexandria, anathematized him, confirmed the Symbol of the Orthodox faith, and set forth a definition as a pillar of Orthodoxy. When those of the opposing party were in doubt, having taken good counsel, they said: “Come, and let us open the sarcophagus of the most renowned holy martyr Euphemia and place the document upon her bodily and wonderworking relic, so that through her the Lord of the Powers may once again work a wonder and reveal to us, through her prayers, whether the definition now proclaimed is according to His will.” Having done this, as soon as the document approached her honorable relic, the Lord, the Creator of wonders, performed something extraordinary and great. For He gave life to the dead and lifeless hand of the martyr and caused it to extend; and the most renowned martyr of Christ took the document in her hand, kissed it, and again handed it back, thereby confirming with reverence the definition of the faith to the ministers of the Orthodox faith. All marveling at this and becoming filled with astonishment, they hymned the almighty God, and thus, having been assured of the perfection of the Orthodox faith, they confirmed the Fourth Holy and Ecumenical Synod through the revelation wrought by the most renowned martyr. For these reasons, too, the martyr of Christ is depicted in the holy and venerable icons holding a document in her hand, and her image is set up everywhere. For these reasons, and because of other wonders like these performed by the most renowned martyr, the devil, the primordial author of evil and full of envy, was stirred up and from that time plotted vain schemes against the martyr of Christ and contrived that she should be cast into the depths, just as has been related above, for it was from the depths of the current that the most holy shipmasters recovered her relic.
Persecutions under Constantine Copronymus and Leo IV
10. After these things, the servants Sergios and Sergonas died, and that generation also nearly passed away. The tyrant emperor, having cast off this life, left behind his son Constantine, a most wicked and terrible man, filled with every kind of wantonness and overflowing with his father's contentiousness. He not only extended his wickedness against the holy icons, but also devised many other things against God and the churches, against the devout monks and all who lived piously: setting fire both to sacred houses and to public sacred buildings, burning the relics of the Saints with fire and scattering them, putting an end to the all-night vigils held for the glory of God and the Saints, despising the sanctified things that by the providence of God flow forth for men and calling those who made use of them “water-worshippers,” suppressing the intercessions of the Saints, rejecting the help and intercession of the Most Holy Theotokos and Ever-Virgin Mary, putting a stop to the crosses that, according to the faith, were erected in the streets, and abolishing the Trinitarian worship which we have received from the Fathers, whereby in prayer we render worship to the Trinity from this side and from that. He also deprived eunuchs distinguished for their beauty who were in the clergy of their rank and assigned them to his own service; some monks he deceived with whippings, others with flatteries, and, making them renounce their monastic profession, he gave them secular offices. He broke up and burned vestments and sacred vessels engraved with divine images, while also committing by himself other acts of wantonness, abominations, and secret rites. The Lord of the Powers also brought him to a miserable end. After his God-hated death, his son Leo became emperor. He shared in his father's heresy, but not in his actions, for he was not as terrible as his fathers had been. Nevertheless, in their days no one was deemed worthy to confess the Lord openly, but fear and terror fell upon all the Orthodox, as the impious public speeches of the former scholarii weighed upon them. That foul Constantine had planted an evil plantation bearing a cluster of bitterness; he wickedly educated them and, having raised them in a frenzy against those who were devout, armed them. They inflicted pitiful tortures and deaths upon many of the monks. Yet the Lord was not angered forever, nor did He completely turn away His face; rather, taking pity, He showed mercy to the human race.
The Iconophile Irene Rebuilds the Church of Saint Euphemia
11. Having put to death this branch also, namely Leo of Scythian descent, God raised up his wife Irene and their son Constantine, who, aptly named, granted peace to the world. She restored and adorned what had been broken and profaned by her wicked father-in-law and husband, recalled those who had been persecuted and exiled by them, embracing and comforting them all like a mother, and, by divine providence, banished those murderous robbers, the impious scholarii, into exile. In their place she recruited other pious men into the army, filled their places in the regiments, and taught them to hold divine things in mind. She also enabled all the Orthodox, with unveiled face and full boldness, to proclaim the glory of the Lord and openly expound the Orthodox faith. Through her, God granted a deep peace to the churches. But let the discourse turn back again to the purpose concerning the most renowned martyr. When the pious Empress, moved by divine zeal, began to rebuild everything, she hastened, before all the others, to rebuild and adorn the ruined church of the most renowned martyr. This she indeed accomplished, adorning it with every pious care, so that, as of old, the bloodless sacrifice to God might again be offered in it. And she appointed a bishop for Chalcedon, which until then had remained without a bishop because of the persecution inflicted by those who had previously reigned impiously, who had plotted to erase both the memory of the most renowned martyr and the city itself. And so, moved by divine zeal, the pious Empress was troubled and anxiously searched for the relic of the most renowned martyr. Urging everyone to seek out this venerable treasure, God, who brings to fulfillment the desires of those who fear Him and fulfills the purposes of those who call upon Him, was pleased that the relic of the most renowned martyr should be revealed in the following manner.
At Lemnos, After the Chapel Was Destroyed, the Martyr’s Body Became Corrupted
12. As has been stated above, those devout men deposited the relic of the holy martyr on the island of Lemnos. It remained in that same place throughout the intervening years, as though concealed and kept in silence, while all the inhabitants of the island had the greatest faith in it. They guarded it as a secret, partly because of the persecution of the tyrants, and partly so that the much-suffering relic of the champion might not become known and be taken away from them. While these things were thus taking place, and the miracles of the victorious and most renowned martyr Euphemia were being reported everywhere, one of the high officials who delivered the tyrant’s responses was suddenly sent toward the western regions. He approached Lemnos and became a witness both to the multitude of the people and to the miracles that were being performed. But, falling prey to envy like an enemy and speaking on behalf of that wicked man, he inquired about the gathering of the people, what was being done, and, having learned everything precisely, began to beat and terrify the people who had gathered there, saying: “So, once again, bones are being honored? Is this how the emperors teach?” And, after uttering many threats, he demolished the chamber where the sarcophagus of the most renowned martyr lay. Having done this, he departed in his arrogance. From that time, therefore, corruption befell the martyr, and the body became corrupted. But since, wherever God wills, the order of nature is overcome and every human contrivance is rendered powerless, so it came to pass.
The Inscription Engraved by the Two Sailors. Anastasios of Lemnos before the Metropolitan of Chalcedon
13. For, in the course of succession, it happened that the precinct and house of prayer of the most renowned martyr came into the possession of a certain man, in which house of prayer her venerable relic had been deposited. There was a marble slab lying above it, which those devout shipmasters had placed there, bearing an inscription composed by them as follows: “We, Sergios and Sergonas, sailing upon the Hellespont and having taken from the depths the relic of the most renowned and holy martyr of Christ, deposited it here at her command.” The heir to the place was Anastasios, the most illustrious count. It happened that, through the jealousy of certain persons, he fell victim to false accusations and lost his position. Without delay, he went up to Constantinople to restore his position in the comital office. As is customary, then, for each person to make inquiries in order to find someone who might intercede with the Empress on his behalf, some people told him that the Metropolitan of Chalcedon was capable, had parrhesia, and presided over matters of greater importance. Having made inquiries, he found him in the palace and, falling before him, announced the reason for his coming, earnestly entreating him to intercede for him and secure his position. But the Metropolitan replied that he was not able to do this. When he had therefore dismissed him, the Metropolitan entered his metochion, where the church of the most renowned martyr is also located; but the man followed behind him, moved by divine providence.
The Existence of the Relics Is Announced to the Empress
14. The count entered the church, offered worship to God, and sat down in a certain place. One of the clergy of the church, who at that time had been entrusted with those who had additionally borne witness, approached him and asked: “Where are you from, and who are you?” He immediately told him where he was from and the sorrowful things that had happened to him. Then the count asked the cleric: “Whose church is this?” He replied: “The church of the most renowned martyr.” The count answered, placing his hand most sincerely upon his breast: “Of my most renowned martyr?” The cleric then asked him again: “How do you say that the most renowned martyr is yours?” He replied: “In my house and in my house of prayer I possess her venerable relic.” The cleric said again: “How can this be possible? Take care, man, lest you speak against yourself and be unable to show this, for there is much searching for this relic by the Augusta and the Emperor; and for this reason she has ordered the Metropolitan to make litanies and supplications concerning this matter.” He replied again: “Let Your Honor be assured that the relic of the most renowned martyr of Chalcedon is with me.” Thus assured by him, the aforementioned cleric went up, leaping for joy, to the most holy Metropolitan Andreas, rejoicing with him and proclaiming the greatness of God. The latter immediately brought forward the count and, having received confirmation from him, gave glory to the almighty God. Then, rising, he went to the most holy and most sacred Patriarch Tarasios and related to him the entire course of the matter. The most holy Patriarch then went to the Empress and her son Constantine, who was Orthodox and a lover of martyrs, and reported everything that had happened. Marveling at the extraordinary nature of the matter and offering hymns to God, they rejoiced with great joy. And, sending a vessel with all haste, they also sent the count, having restored him to his rank and bestowed gifts upon him, together with certain distinguished members of the clergy from the church of the most renowned martyr.
They Are Brought Back to Constantinople
15. When they had arrived on the most blessed island of Lemnos, the entire surrounding region gathered in anger and wrath, unwilling to give up the relic of the most renowned martyr to the imperial men. Since no small disturbance had arisen, the most holy bishop of that place, seeing that the movement of the people was proceeding toward evil, rose and entered into their midst, crying out and saying: “Withdraw, people! For nothing that happens takes place without God; surely God has so willed it. Let us escape the Emperor’s displeasure, for the anger of a king is like the anger of a lion.” Having said this, and many other things besides, he only with difficulty calmed the crowds and prevented them from doing any harm to those who had come and to the aforementioned count. For it was against him also that the anger of the people was directed, as they cried out: “Through him the betrayal of our treasure has taken place for us.”
When they had therefore been calmed and had come to peace, they too gave glory to God and praise to the martyr, allowing those who wished to take up the venerable relic of the most renowned martyr. Those who had been sent for this purpose then took possession of it and brought it to Constantinople, while the whole imperial city and the most holy Patriarch Tarasios had gone out to meet it. Having met it, therefore, and embraced it with the fitting doxology, they deposited it in her church and in her sarcophagus, from which the pious and profane emperor had taken it and cast it into the depths.
Their Dispersion
16. From there, those who had brought her into the city of Byzantium plundered and dispersed the relics, and the great men and those who held the highest offices took portions for themselves, including those associated with Artavasdos, the Emperor’s daughters, and many others. They say that even the holy hand, with which she had received the document, was deposited by Niketas the patrician, surnamed Monomachos, who had built a church for the martyr on the island of the Sicilians. A few small portions of the head, therefore, having been left behind, it happened that they were deposited in the ancient sarcophagus together with other relics, which we know to be preserved to this day in a small reliquary and kept within it together with the martyrs. I think, however, that some portions of the body were also left there in Lemnos. O wonder! O unspeakable love for mankind! O inscrutable providence! O incomprehensible power and providence of God Most High, who does all things! For He does all that He wills. Hear, therefore, O kings, and understand; give ear, O rulers of peoples, and be instructed; learn, O rulers of the earth, and be astonished; behold the great deeds of God and hymn the incomprehensible power of God. Who could have hoped, or even awaited, that the relic of the most renowned martyr would ever be found, when not even the slightest chance occurrence had taken place throughout so many years, until the Lord of the Powers was suddenly and unexpectedly pleased to accomplish the wonders of His incomprehensible power? And we, having greeted the martyr with a small word of praise from our unworthy lips, let us bring the discourse to an end.
Prayer to Saint Euphemia
17. Rejoice, most renowned Euphemia, refuge of Christians; rejoice, most renowned Euphemia, sacred adornment of priests; rejoice, most glorious Euphemia, refuge of the sick; rejoice, most renowned Euphemia, refuge of those who are afflicted; rejoice, most blessed Euphemia, bulwark of kings; rejoice, most renowned Euphemia, safeguard of the Synodal dogmas; rejoice, most renowned Euphemia, who pours forth the myrrh of blood into the world; rejoice, most venerable Euphemia, most mighty bridle of the mouths of heretics; rejoice, Euphemia, most powerful and opponent of barbarians; rejoice, refuge and haven of us all, and intercessor before God and tireless advocate.
Remember, therefore, O martyr of God, me also, the humble and unfortunate, stripped bare of every good work and without any good reputation; and accept this poor and insignificant epitaph born of my presumption, asking on behalf of all who, with longing, continually celebrate your ever-venerable and wonderworking memory, kings and chief shepherds, priests and monastics, rulers and those who are ruled, that they may obtain a place at the right hand of God and the enjoyment of eternal blessings, through the grace and love for mankind of our Lord Jesus Christ, to whom be glory and dominion, together with His Father who is without beginning, and with the Holy Spirit, now and ever and unto the ages of ages. Amen.
Source: François Halkin, ed., Euphémie de Chalcédoine: Légendes byzantines, Subsidia Hagiographica, no. 41 (Brussels: Société des Bollandistes, 1965), pp. 84–106. Translation by John Sanidopoulos. (In memory of John File, who requested before his repose that I translate this text in exchange for a fragment of the relic of St. Euphemia, which he gifted me. May his memory be eternal.)
 |
| On the island of Lemnos, in Kontias, near the Fakos peninsula, is the Chapel of Saint Euphemia (Αγιαθυμιά), where according to tradition her sacred relic was kept and guarded. |
Κωνσταντίνου τοῦ ἁγιωτάτου ἐπισκόπου Τίου λόγος εἰς τὴν εὕρεσιν τοῦ τιμίου λειψάνου τῆς ἁγίας καὶ πανευφήμου μάρτυρος Εὐφημίας, προταχθέντος παρὰ Γεωργίου τοῦ ἀγιωτάτου ἐπισκόπου Ἀμάστρις.
Prologue
1. Ἦκω τὸ ἐπίταγμα φέρων, ὦ παναγιώτατε πάτερ καὶ πάσης ἀγαθῆς ἐφέσεως ἐραστὰ καὶ τῆς ἐμῆς ἰδιωτείας καθηγητά, ταῖς ὑμετέραις ἀποθαρρήσας ὁσίαις εὐχαῖς — οὐ γὰρ ἱκανὸς ὑπάρχω πρὸς τοῦτί τὸ ἐγχείρημα πέλων ἀμαθὴς καὶ πάσης ἀγροικίας ἀνάμεστος —· ἀλλὰ δεδιὼς ὡς ἐπικίνδυνον ἀεὶ τῆς παρακοῆς τὸ ἐπιτίμιον καὶ ἐπιζήμιον τῆς πατρικῆς ἐντολῆς μὴ ποιεῖν τὸ ἐπίταγμα, ταῖς σαῖς θαρρήσας πανέσθλοις εὐχαῖς, ἅπερ ἐξ ἀνδρῶν εὐλαβῶν ἀκήκοα καὶ ὅσαπερ ὀφθαλμοῖς ἰδίοις τεθέαμαι ταῦτα γράφων ἤμην ἐπὶ τὴν τοῦ λειψάνου τῆς πανευφήμου μάρτυρος Εὐφημίας ὑπερορίαν καὶ ἔκπτωσιν, εὕρεσίν τε καὶ ἀνακομιδὴν καὶ διήγησιν, ὅπως ἂν γνῷ γενεὰ ἑτέρα τὰ μεγαλεῖα τοῦ θεοῦ ἅπερ πρυτανεύων ἀνέκαθεν καὶ μέχρι τοῦ νῦν καὶ ἐπέκεινα οὐ διαλιμπάνει θεὸς ὁ πανάγαθος εἰς δόξαν καὶ αἶνον τῶν φοβουμένων αὐτὸν καὶ ἥτταν καὶ αἰσχύνην τῶν τολμώντων κατὰ τῆς δόξης καὶ τῶν ἁγίων αὐτοῦ καθυλακτεῖν.
Léon l’Isaurien iconoclaste.
2. Ἐγένετο ἐν τοῖς παρωχηκόσι χρόνοις κατὰ παραχώρησιν θεοῦ βασιλεῦσαι Λέοντα τὸν ἐναγῆ καὶ βέβηλον, τὸν ἐκ τῆς φυλῆς τῶν δυσωνύμων Ἰσαύρων, ὅστις οὐχ ὁσίως οὐδὲ εὐσεβῶς τῆς βασιλείας δραξάμενος ἤρξατο κατὰ τῆς ἐκκλησίας τοῦ θεοῦ καθυλακτεῖν καὶ ἐν προσχήματι εὐσεβείας δι᾽ εἰδωλικῆς παρωνυμίας τε καὶ παρομοιώσεως τὰς πανσέπτους εἰκόνας καταέσσειν, φάσκων τοῖς ὁμοίως αὐτοῦ ἀμυήτοις καὶ παραδιδάσκων ὅτι ταῦτά εἰσι περὶ ὧν ὁ προφήτης λέγει· «Στόμα ἔχουσι καὶ οὐ λαλήσουσι». Διὸ καὶ τὸν πανόσιον καὶ ἐν ἁγίοις πατέρα ἡμῶν Γερμανόν, τὸν ἁγιώτατον πατριάρχην βίῳ καὶ λόγῳ ἐξαστράπτοντα, ἀναιδείᾳ καὶ μάστιξι χρησάμενος ἀπείξε τοῦ θρόνου· καὶ οὐ μόνον ἐν ταῖς σεπταῖς εἰκόσι τὴν ἑαυτοῦ βλασφημίαν κατέσβεσεν, ἀλλὰ καὶ τὰ λείψανα τῶν διὰ Χριστὸν μαρτυρησάντων ἁγίων μαρτύρων ἐξουδένωσεν, ὀστεολάτρας ἀποκαλῶν τοὺς σχολάζοντας ἐν ταῖς παννυχίοις καὶ ἀγρυπνίαις. Ὢ τῆς τόλμης, ὦ τῆς ἀσεβείας, ὦ τῆς παροινίας. Τίς οὐ θαυμάσῃ, τίς οὐκ ἐκπλαγῇ τὴν τότε τοῦ θεοῦ μακροθυμίαν;
Les reliques d’Euphémie amenées à Constantinople après une invasion des Perses.
3. Ἀλλ᾽ ἐπὶ τὸν προκείμενον σκοπὸν ὁ λόγος ἐπανίτω καὶ τὰ περὶ τῆς ἀοιδίμου καὶ πανευφήμου μάρτυρος τοῦ Χριστοῦ Εὐφημίας λεγέτω. Ἦν οὖν ἐν τῷ ταύτης ναῷ τῷ πλησίον τοῦ λεγομένου ἱπποδρομίου ὄντι τὸ πανόσιον αὐτῆς λείψανον σῶον, ἀκέραιον, ἀσινὴ καὶ ἀπήμαντον· ἀπὸ γὰρ Χαλκηδόνος μετατεθὲν σὺν τῇ λάρνακι διὰ τὴν τὸ τηνικαῦτα τῶν Περσῶν ἐπιδρομὴν ἐν Κωνσταντινουπόλει, ἐν τῷ λάρνακι τὸ θεῖον ἱδρύθη θυσιαστήριον ὑποκάτωθεν ἔχον τὸ πανόσιον λείψανον καὶ ὕπερθεν αὐτοῦ ἐτελεῖτο ἡ τοῦ ἀχράντου σώματος καὶ αἵματος τοῦ δεσπότου Χριστοῦ τοῦ θεοῦ ἡμῶν ἀναίμακτος μυσταγωγία. Ἐν δὲ τῷ αὐτῷ λάρνακι μικρὰ ὑπῆρχεν ὀπή, ἥτις καὶ μέχρι τοῦ νῦν ἐστιν, φέρειν δυναμένη ἔνδον, ὡσεὶ μέγεθος χεὶρ ἀνθρώπου· ἐν ᾗ κἀγὼ ὁ ἀνάξιος ποτέ τὴν χεῖρα τετολμηκὼς εἰσήγαγον, καὶ τοῦ γλωσσοκόμου ἁψάμενος ἠσθόμην τῆς εὐωδίας καὶ τῆς χάριτος ἀντελαβόμην. Φήσω δὲ καὶ τὴν πρόφασιν τῆς κατ᾽ οἰκονομίαν θεοῦ γενομένης ὀπῆς. Ὅτε τὸ τίμιον αὐτῆς καὶ θαυματουργὸν λείψανον ἐν Χαλκηδόνι ὑπῆρχεν, τῶν ἀθέων Περσῶν τὸν ἐκεῖσε χῶρον καταλαβόντων ἐν ταῖς ἡμέραις Ἡρακλείου τοῦ βασιλέως, φθόνῳ τοῦ παρ᾽ αὐτῶν θεραπευομένου διαβόλου κινηθέντες, πλῆθος φρυγάνων καὶ ξύλων περὶ τὴν λάρνακα συνάξαντες καῦσαι τοῦτον σὺν τῷ ἐν αὐτῷ σεβασμίῳ λειψάνῳ ᾠήθησαν· ἀλλ᾽ οὐδὲν ἴσχυσεν ἡ βάρβαρος αὐτῶν καὶ δαιμονιώδης ἐπίνοια, τοῦ θεοῦ κατὰ τὸ γεγραμμένον φυλάσσοντος πάντα τὰ ὀστᾶ τῶν δι᾽ αὐτὸν ἀθλησάντων· καὶ οὐχ ἥψατο αὐτῶν τὸ καθόλου τὸ πῦρ ἢ μόνον ἐκ τοῦ λάρνακος ὡς σφαίρας εἶδος ἀποπηδήσαν οἰκονομίαν μᾶλλον εἰργάσατο καὶ εἴσοδον τὴν πρὸς τὸ τίμιον λείψανον τοῖς ἐθέλουσιν ἐξ αὐτοῦ ἀρύσασθαι ἰαμάτων χάριν, τὴν προλεχθεῖσαν ὀπήν.
Elles répandent un sang miraculeux.
Léon III les retire de la châsse.
4. Ἦν οὖν πολλὴ πίστις τῶν ἐν Κωνσταντινουπόλει κατοικούντων, ὡς ἀνωτέρω ἔφημεν, ἐν τῷ ναῷ καὶ τῷ λειψάνῳ τῆς πανευφήμου μάρτυρος Εὐφημίας· καὶ πάντες συνέρεον ποταμηδὸν τὰς ἰάσεις ἀρυόμενοι· αἷμα γὰρ ἐκ τοῦ τιμίου αὐτῆς λειψάνου εὐωδίας πεπληρωμένον ἐξήχετο· ὅπερ ὡς μύρον θεοχορήγητον τοῖς νοσοῦσιν ἐδίδοτο· καὶ ἦν τοῖς μὲν πιστοῖς θαῦμα φοβερόν καὶ σεβάσμιον, τοῖς δὲ ἀπίστοις καὶ ἑτεροφρόσιν ἧττα καὶ αἴσχυνη καὶ ὄνειδος. Τότε δὴ ὁ πανώλης ἐκεῖνος καὶ ἐναγὴς βασιλεὺς, τόλμῃ θρασείᾳ χρησάμενος, νυκτὸς βαθείας μετὰ τινῶν τῆς ἀσεβοῦς αὐτοῦ θρησκείας ὥρμησε κατὰ τῶν λειψάνων τῆς πανευφήμου μάρτυρος Εὐφημίας καὶ τὸν λάρνακα ἀναπετάσας ἀφείλετο τὸ λείψανον τῆς πανευφήμου μάρτυρος σὺν τῷ συνέχοντι αὐτὸ γλωσσοκόμῳ· ἕτερά τε ἔχων προπαρασκευασμένα νεκροῦ ἐξηραμμένα ὀστᾶ ἔρριψεν ἔνδον τοῦ λάρνακος καὶ πάλιν σκεπάσας τὸν λάρνακα ὑπεχώρησεν· τὸ δὲ σεβάσμιον τῆς πανευφήμου λείψανον σὺν τῷ ξυλίνῳ γλωσσοκόμῳ ἀπέθετο ἐν τινὶ τῶν εὐκτηρίων οἴκων τῶν ἐκεῖσε ὄντων ἐν τοῖς βασιλείοις· ὅθεν αἱ τούτου ἀδελφαὶ καὶ θυγατέρες ἀρώμασι καὶ μύροις καὶ φώτων προσαγωγαῖς ἐσέβοντο τοῦτο λαθραίως διὰ τὸ ὑπερβάλλον τῆς χάριτος καὶ τῶν θαυμάτων τὸ μέγεθος.
Il les jette à la mer et profane le sanctuaire.
5. Ταῦτα μηνυθεὶς ὁ ἀλιτήριος ἐπὶ τὸν Βουκολέοντα καὶ τὴν Σιδηρᾶν διαβιβάσας ἔρριψεν ἐν τῷ τῆς θαλάσσης ρεύματι· καὶ ἐπὶ τὴν αὔριον σελέντιον ἀσεβὲς ποιησάμενος ἤρξατο τὴν μιαρὰν αὐτοῦ καὶ ἐναγῆ γλῶσσαν κινεῖν κατὰ τῆς πανευφήμου στηλιτεύων καὶ λέγων· «Ἀπέλθετε καὶ θεάσασθε τὴν πλάνην ἣν ἐπλανῶντο οἱ λέγοντες σῶον καὶ ἀκέραιον ὑπάρχειν τὸ τῆς πανευφήμου Εὐφημίας λείψανον καὶ μύρα διαχεῖν φάσκοντες.» Οἱ δὴ ἀπελθόντες καὶ εὑρόντες οὐκ ἔνσαρκον τὸ τῆς πανευφήμου λείψανον, ἀλλὰ τὰ παρ᾽ αὐτοῦ ξηρὰ ἐρριφέντα ὀστᾶ διέπτυσαν καὶ ἐταλάνισαν· ἀπάτην δὲ καὶ χλεύην τὰς ἰάσεις ληρωδήσαντες κατέστρεψαν τὸν λάρνακα καὶ σὺν αὐτῷ τὸ ἅγιον θυσιαστήριον, τόν τε ναὸν παρέστειλαν· ἐξήνεγκαν δὲ τὸν λάρνακα ἔξω τοῦ βήματος· καὶ γέγονεν κατοικητήριον ἀβαπτίστων καὶ ἀπαιδεύτων ἀνδρῶν· τοὺς γὰρ ἀπὸ ἐθνῶν δουραλώτους ἐρχομένους καὶ σκῦλα τῇ βασιλίδι διδομένους ἐκεῖσε ἀπεφόρτιζον· ἕτεροι δὲ ζαβαροὶ καὶ τῶν βαναύσων τεχνῶν ἐν αὐτῷ τὰς καμίνους πήξαντες οἶκον κοσμικὸν τὸν ποτέ ναὸν κατεσκεύασαν· ἐν δὲ τῷ ἁγίῳ βήματι ὡς ἀποκρύφῳ τόπῳ τὴν ἀσθενῆ τοῦ σώματος χρείαν ποιούμενοι τὰ περιττὰ τῆς γαστρὸς ἀπεφόρτιζον. Ὢ Χριστέ μου, τῆς τότε σου ἀνοχῆς.
Deux marins recueillent les reliques.
6. Ταῦτα κἀγὼ ἐθεασάμην ὅλος δακρύων πληρωθεὶς καὶ στεναγμῶν· καὶ ἐξῆλθον ἐκπληττόμενος ἐπὶ τῇ τοῦ παντοκράτορος θεοῦ μακροθυμίᾳ, ἀνοχῇ τε καὶ παραχωρήσει. Καὶ ταῦτα μὲν ἐπράχθη ἐπὶ τοῦ προλεχθέντος ἀσεβοῦς βασιλέως. Ἀλλ᾽ ἐπειδὴ ὁ τῶν δυνάμεων κύριος, ὁ ἀήττητον ἔχων τὴν δύναμιν καὶ ἀμυκτηρίστον τὴν ἰσχύν — θεὸς γὰρ ὄντως οὐ μυκτηρίζεται —, ἀκούσωμεν τί Χριστὸς ὁ θεὸς ἡμῶν ἐπὶ τὸ τῆς πανευφήμου λείψανον ᾠκονόμησεν. Ἐν γὰρ τῷ ἐρῆναι αὐτὸ ἐν τῷ ρεύματι, κατ᾽ οἰκονομίαν τοῦ πανοικτίρμονος θεοῦ σκάφος τινῶν δύο ἀδελφῶν εὐσεβῶν ἀνδρῶν ἔξεισι τοῦ λιμένος τῶν λεγομένων Σοφιῶν· καὶ ἐν τῷ διαπλεῖν αὐτοὺς ὀλίγον τι ἐκ τοῦ λιμένος, ἰδοὺ τὸ γλωσσόκομον κατεχόμενον σὺν τῷ ρεύματι ἐπλησίασεν· καὶ ἐγγὺς τῆς νηὸς γενόμενον παρὰ τῶν εὐλαβῶν ἐκείνων ἀνδρῶν ἀνειλκύσθη καὶ ἀπετέθη ἐν τῷ πλοίῳ, δοκούντων αὐτῶν θησαυρὸν κοσμικὸν ἐπιφέρειν. Ἄραντες δὲ τὰ ἱστία κατέπλεον ἐξελθεῖν τὸ τῆς Ἀβύδου στόμιον· ἀνακαλύψαντες δὲ μικρὸν τὸ γλωσσόκομον ὁρῶσι τὸ λείψανον καὶ εὐωδίας πληρωθέντες ἐξέστησαν καὶ τί διαπράξασθαι οὐκ εἶχον ἢ μόνον ἐπεκαλοῦντο τὸν κύριον ἀποκαλυφθῆναι αὐτοῖς εἰ ἅγιον ἐστιν ἢ κοινόν. Καὶ δὴ τῇ νυκτὶ ἐκείνῃ ὁρῶσι δόξαν μεγίστην, φῶτά τε καὶ κηροὺς καὶ ἄνδρας λευχειμονοῦντας καὶ τὸν Χριστὸν ὑμνοῦντας· εὐωδίας δὲ πάλιν πληρωθέντες οἱ τοῦ πλοίου ἐπέγνωσαν ὅτι ἁγίου ἐστὶ λείψανον· ἐχάρησαν οὖν χαρὰν μεγάλην καὶ γεγηθότες ἐπορεύοντο λαθραίως διὰ τὸν τοῦ τυράννου φόβον ἀπενέγκαι τῇ ἑαυτῶν πατρίδι θησαύρισμα.
En saluant Euphémie, sainte Glycérie leur révèle quel corps saint ils transportent.
7. Ὡς οὖν ἔφθασαν ἐπὶ τὴν νῆσον τὴν καλουμένην Λῆμνον, συνέβη αὐτοῖς κλύδων μέγας· καὶ περιπεσόντες ἐπὶ τὸ ἄκρον τῆς νήσου ἐν ᾧ τραχὺς ὑπήρχε καὶ ναυαγώδης τόπος, ἀπεῖπον τῆς σωτηρίας. Τοῦ δὲ θεοῦ διὰ τῶν τῆς πανευφήμου πρεσβειῶν σὺν τοῖς κύμασι τὴν ναῦν συναρπάσαντος, ὑπεράνω τοῦ κινδύνου γενόμενοι ἔνδον τῆς γαλήνης εὑρέθησαν· καὶ δόξαν τῷ θεῷ ἀναπέμψαντες τῷ λειψάνῳ τὴν πρέπουσαν τιμὴν ἀπένειμον. Ἔσκαλλον οὖν καὶ διηπόρουν τίνος ἂν εἴη καὶ ποίου ἁγίου τὸ λείψανον· καὶ δὴ τῇ νυκτὶ ἐκείνῃ τὴν τοῦ λειψάνου ἀποκάλυψιν ἐδέξαντο διὰ τῆς τοῦ ὀνόματος αὐτῆς ἀποφάσεως· ἐν γὰρ τῇ νήσῳ ἐκείνῃ τὸ τῆς ἁγίας Γλυκερίας κατέκειτο λείψανον· καὶ τῇ ἐπιούσῃ νυκτὶ ἔφανη αὐτοῖς ἐξελθεῖν ἐκ τῆς νήσου τὴν μάρτυρα τοῦ Χριστοῦ Γλυκερίαν, ταύτην δὲ ἐκ τοῦ πλοίου ἐκπορευθεῖσαν, καὶ ἀλλήλας περιπτυξαμένας. Εἰπούσης τε τῆς ἐκ τῆς νήσου πρὸς τὴν ἐκ τοῦ πλοίου· «Χαίρεις, μάρτυς Χριστοῦ Εὐφημία πανεύφημε», καὶ ἀσπασάμεναι ἀλλήλας πάλιν καθ’ ἑαυτὰς ἀνεχώρουν. Τότε διυπνισθέντες δάκρυσι καὶ οἰμωγαῖς τὸ τίμιον κατέλαβον λείψανον καὶ κατησπάζοντο τὸ γλωσσόκομον Σέργιος καὶ Σεργωνᾶς οἱ ἀοίδιμοι ναύκληροι· τούτοι γὰρ ἦν αὐτῶν τὰ ὀνόματα. Ἡμέρας δὲ γενομένης, ἀπέπλευσαν ἐπὶ τὴν ἰδίαν βουλόμενοι πορεύεσθαι πατρίδα καὶ γενόμενοι μέχρι μιλίων εἴκοσι μικρὸν πλέον ἢ ἔλασσον, πνεύσαντος ἐναντίον ἀνέμου, καὶ μὴ θέλοντες πάλιν ὑπέστρεφον ὅθεν ἅπαντες ἦσαν.
Ils le déposent à Lemnos et se vouent à son culte.
8. Πάλιν τε μετ’ ὀλίγας ἡμέρας δοκιμὴν ποιησάμενοι καὶ τῷ δοκεῖν εὔπλοεῖν βουλόμενοι αὖθις παλίνδρομοι γεγόνασι· καὶ τοῦτο ἅπαξ, δὶς τε καὶ τρὶς δοκιμάσαντες καὶ μηδαμῶς πορείαν ποιεῖν ἐξισχύσαντες ἐπὶ τὴν ἰδίαν πατρίδα, ὑποστρέψαντες καὶ ἐν τῷ λιμένι ὁρμίσαντες, ὤφθη αὐτοῖς ἐν ἐκείνῃ τῇ νυκτὶ ἡ τοῦ Χριστοῦ μάρτυς Εὐφημία λέγουσα· «Τί με ὧδε κάκείσε περιάγειν ἐπείγεσθε; Οὐκ ἔστι μοι πρόσῳ πορεύεσθαι οὔτε ἐντεῦθεν ἀπαίρειν ὅπου ὑμεῖς συναπαίρειν με βούλεσθε.» Ταῦτα λέξασα πάλιν ἔφη πρὸς αὐτούς· «Οὐκ ἤκει μοι τὸ ἐκ Χαλκηδόνος ἐν Βυζαντίῳ μετατεθῆναι καὶ τὸ ἐν τῇ θαλάσσῃ ἐκρυφῆναι καὶ ἐνταῦθα στῆναι· Ἵνα τί δὲ περιάγειν με ἢ καὶ ἐν τοῖς κατωτέρω βούλεσθε μέρεσιν; Οὐκ ἔστι μοι τό γε δυνατόν· μὴ θελήσητε τοῦτο ποιεῖν, ἀλλ’ ἐνταῦθά μου ποιήσασθε τὴν ἀνάπαυσιν.» Ταῦτα ἀκούσαντες, βουλὴν ἀγαθὴν βουλευσάμενοι καὶ τῆς μάρτυρος ποιεῖν τὰ προστάγματα ἄκων σκεψάμενοι ᾠκοδόμησαν οἶκον εὐκτήριον· καὶ πάντα τὸν φόρτον τοῦ πλοίου καταναλώσαντες καὶ τὴν ἑαυτῶν οὐσίαν τῷ θεῷ καὶ τῇ μάρτυρι προσκομίσαντες ἑαυτοὺς ἀπέθριξαν εἰπόντες· «Οὐκ ἐάσομέν σου, πανεύφημε μάρτυς, τὸ σεβάσμιον λείψανον, ἀλλ’ ὧδε μέχρι τερμάτων βίου τῷ σῷ τιμίῳ λειψάνῳ θειότατα προσεδρεύομεν.» Τούτων οὕτως πραχθέντων, ὁ τῆς Λήμνου ὁσιώτατος ἐπίσκοπος ἦν οἰκοδομήσας ἐν τοῖς χρόνοις ἐκείνοις σεβάσμιον τέμενος· ἔδοξεν οὖν ἐκεῖσε ἀποκομίειν τὸ τῆς πανευφήμου λείψανον ἐν τῷ ἐγκαινισμῷ τοῦ παρ’ αὐτοῦ ἱδρυθέντος ναοῦ· καὶ δέησιν ποιησάμενος μετὰ λιτῆς, ἀπελθὼν ἐν τῷ τῆς πανευφήμου λειψάνῳ κάκεισε παννυχίως διανυκτερεύσας, ὤφθη αὐτῷ κατ’ ὄναρ ἡ τοῦ Χριστοῦ μάρτυς λέγουσα· «Μὴ ἐγχειρήσῃς ποιεῖν ὃ βεβούλευσαι· οὐ γὰρ ὑπακούσω τῇ σῇ ὁσιότητι. Ἀλλ’ ἄπελθε πρὸς τὴν ἀδελφήν μου καὶ συμμάρτυρα Γλυκερίαν· κἀκείνην παρακαλέσω κἀγώ· καὶ ἐπιδώσει σοι ἑαυτὴν εἰς τὴν τοῦ ποθουμένου ἐκπλήρωσιν.» Καὶ διυπνισθεὶς ὁ ὁσιώτατος ἐπίσκοπος ἐποίησεν ὡς προσέταξεν αὐτῷ ἡ τοῦ Χριστοῦ πανεύφημος ἀθλοφόρος· καὶ ταῦτα μὲν ἐπράχθη ἐν τοῖς χρόνοις ἐκείνοις.
La sainte avait miraculeusement confirmé la définition de Chalcédoine.
9. Δίκαιον δὲ μὴ παραδραμεῖν τὸν τοῦ διαβόλου φθόνον καὶ τίνος ἕνεκεν τὸν κλύδωνα τοῦτον ἐξήγειρεν τῇ πανευφήμῳ. Ὅτε γὰρ χάριτι Χριστοῦ ἡ ἐν Χαλκηδόνι τετάρτη ἁγία σύνοδος ἐπὶ τοῦ ἐν μακαρίᾳ τῇ μνήμῃ Μαρκιανοῦ τοῦ εὐσεβῶς καὶ θεαρέστως βασιλεύσαντος συνεκροτήθη, ἥτις ἁγία σύνοδος κατὰ Διόσκορον τοῦ πάπα Ἀλεξανδρείας συνελθοῦσα καὶ τοῦτον ἀναθεματίσασα καὶ τὸ τῆς ὀρθοδόξου πίστεως σύμβολον ἐπικυρώσασα καὶ ὅρον ἐκθεμένη στήλην ὀρθοδοξίας, ἀμφιβαλλόντων τῶν τοῦ ἐναντίου μέρους, βουλὴν ἀγαθὴν βουλευσάμενοι εἶπον· «Δεῦτε καὶ τὸν τῆς πανευφήμου ἁγίας μάρτυρος Εὐφημίας λάρνακα διανοίξαντες ἐν τῷ ἐνσάρκῳ αὐτῆς καὶ θαυματουργῷ λειψάνῳ τὸν τόμον ἐπιθήσωμεν, ὅπως ἂν δι’ αὐτῆς ὁ τῶν δυνάμεων κύριος καὶ νῦν θαυματουργήσῃ καὶ ἀποκαλύψῃ ἡμῖν διὰ τῶν εὐχῶν αὐτῆς εἰ κατὰ τὸ θέλημα αὐτοῦ ὁ νῦν ἐξεφωνήθη ὅρος.» Ταῦτα οὖν ποιήσαντες, ἅμα τῷ πλησιάσαι τὸν χάρτην ἐν τῷ τιμίῳ αὐτῆς λειψάνῳ, παράδοξόν τι καὶ μέγα ὁ τῶν θαυμάτων δημιουργὸς εἰργάσατο κύριος. Τὴν γὰρ τῆς μάρτυρος τεθνηκυῖαν καὶ ἄψυχον ψυχώσας χεῖρα ἐξέτεινε· καὶ τὸν χάρτην λαβοῦσα ἡ πανεύφημος μάρτυς τοῦ Χριστοῦ ἐν τῇ χειρὶ καὶ τοῦτον ἀσπασαμένη ἀπέδωκε πάλιν εὐσεβῶς τὸν τῆς πίστεως ὅρον τοῖς τῆς ὀρθοδόξου πίστεως λειτουργοῖς. Τοῦτο πάντες θαυμάσαντες καὶ ἐκπλήξεως ἀνάμεστοι γεγονότες τὸν παντοκράτορα θεὸν ἀνύμνησαν καὶ οὕτω τὸ τέλειον τῆς ὀρθοδόξου πίστεως βεβαιωθέντες ἐκύρωσαν τὴν ἁγίαν καὶ οἰκουμενικὴν τετάρτην σύνοδον διὰ τῆς γενομένης ὑπὸ τῆς πανευφήμου ἀποκαλύψεως. Διὰ τοι ταῦτα καὶ ἐν ταῖς ἁγίαις σεπταῖς εἰκόσιν ἀνιστορουμένη ἡ τοῦ Χριστοῦ μάρτυς χάρτην ἐν τῇ χειρὶ κατέχουσα πανταχοῦ ἀναστηλοῦται. Διὰ τοι ταῦτα καὶ τὰ τούτων παραπλήσια τῆς πανευφήμου τεράστια ὁ ἀρχέκακος καὶ φθονερὸς κινηθεὶς διάβολος ἔκτοτε ἐμελέτησε κενὰ κατὰ τῆς τοῦ Χριστοῦ μάρτυρος καὶ ταύτην τῷ βυθῷ παραπεμφθῆναι ἐτεχνάσατο, καθώς προείρηται ὅτι ἐκ τοῦ βυθοῦ τοῦ ρεύματος οἱ ὁσιώτατοι ναύκληροι ἀνελάβοντο τὸ λείψανον αὐτῆς.
Persécutions sous Constantin Copronyme et sous Léon IV.
10. Μετὰ δὲ ταῦτα ἐτελεύτησαν οἱ ὑπηρέται Σέργιος καὶ Σεργωνᾶς καὶ παρὰ μικρὸν ἡ γενεὰ ἐκείνη· ὅ τε τύραννος βασιλεὺς ἀπορρήξας τὸν βίον κατέλιπε Κωνσταντίνον τὸν ἑαυτοῦ υἱὸν πονηρότατον καὶ δεινότατον καὶ πάσης ἀσελγείας ἀνάμεστον καὶ τῆς πατρικῆς αὐτοῦ ἐρεσχελίας ἀνάπλεων· ὅστις οὐ μόνον ταῖς ἁγίαις εἰκόσι τὴν ἑαυτοῦ κακίαν ἐξέτεινεν, ἀλλὰ καὶ ἕτερα πολλὰ κατὰ τοῦ θεοῦ καὶ τῶν ἐκκλησιῶν, τῶν τε εὐλαβῶν μοναχῶν καὶ πάντων τῶν ὁσίως πολιτευομένων ἐξηύρατο, ἅμα τε ἐμπρησῶν καὶ κοινῶν ἱεροὺς οἴκους, τά τε λείψανα τῶν ἁγίων πυρὶ κατακαίων καὶ διασκορπίζων καὶ τὰς εἰς δόξαν τοῦ θεοῦ καὶ τῶν ἁγίων γινομένας παννυχίδας ἐκκόπτων καὶ τὰ κατὰ πρόνοιαν θεοῦ τοῖς ἀνθρώποις βλύζοντα ἁγιάσματα ἐξουθενῶν καὶ ὑδρολάτρας τοὺς χρωμένους ἀποκαλῶν, τάς τε τῶν ἁγίων πρεσβείας ἀκηρύκτους ποιῶν, τήν τε τῆς παναγίας θεοτόκου καὶ ἀειπαρθένου Μαρίας βοήθειαν καὶ πρεσβείαν ἀποκηρύττων, σταυροὺς τε τοὺς ἐν ἀμφοδοῖς κατὰ πίστιν πηγνυμένους παραστέλλων, τὴν τριαδικὴν προσκύνησιν, ἣν ἐκ τῶν πατέρων παρειλήφαμεν ἐν εὐχῇ ἐντεῦθεν καὶ ἐντεῦθεν τῇ τριάδι ἀμείβειν, παρατῶν· τοὺς δὲ ὡραιότητι διαφέροντας ἐν κλήρῳ εὐνούχους ἀποκληρῶν καὶ τῇ ἰδίᾳ δουλείᾳ κατατάττων, τοὺς μοναχοὺς τοὺς μὲν μάστιξι, τοὺς δὲ θωπεύμασιν ἐξαπατῶν καὶ ἀρνεῖσθαι τὸ ἐπάγγελμα παρασκευάζων κοσμικὰς ἐδίδου ἀξίας, ἐνδυτὰς τε καὶ θεῖα σκεύη ἐγκεχαραγμένας θείας εἰκόνας ἔχοντα κατακλῶν καὶ κατακαίων, ἕτερά τε καθ’ ἑαυτὸν ἐπιτελῶν ἀσελγείας μιάσματά τε καὶ μυστήρια. Ἀνείλε καὶ τούτον ὁ τῶν δυνάμεων κύριος οἰκτίστῳ τέλει. Μετὰ δὲ τὴν τούτου θεοστυγῆ τελευτὴν ἐβασίλευσε Λέων ὁ υἱὸς αὐτοῦ· οὗτος τῆς μὲν τοῦ πατρὸς αἱρέσεως ἦν μέτοχος, τῆς δὲ πράξεως ἀμέτοχος· οὐ γὰρ ἦν δεινὸς ὡς οἱ πατέρες αὐτοῦ· οὐδεὶς μέντοι ἐν ταῖς ἡμέραις αὐτῶν δοξάσειν ἠξιούτο παρρησία τὸν κύριον, ἀλλὰ φόβος καὶ ἔκστασις ἐπὶ πάντας τοὺς ὀρθοδόξους ἦν, ἐπικειμένης αὐτοῖς τῆς ἀσεβοῦς τῶν πρώην σχολαρίων δημηγύρεως. Ἦν ὁ μιαρὸς ἐκεῖνος Κωνσταντῖνος φυτεύσας φυτείαν πονηρὰν φέρουσαν βότρυν πικρίας, πονηρῶς ἐξεπαίδευσεν καὶ ἐκμανῶς κατὰ τῶν εὐλαβούντων ἐκθρέψας ἐξώπλισεν· οἵτινες πολλοὺς τῶν μοναχῶν οἰκτίστους ἐπήγαγον αἰκισμοὺς καὶ θανάτους· ἀλλ’ οὐκ εἰς τέλος ὠργίσθη ὁ κύριος οὐδὲ τὸ πρόσωπον τελείως ἀπέστρεψεν, ἀλλ’ οἰκτειρήσας ἠλέησε τὸ τῶν ἀνθρώπων γένος.
L’iconophile Irène rebâtit l’église Sainte-Euphémie.
11. Θανατώσας δὲ καὶ τούτον τὸν κλάδον, φημὶ δὴ Λέοντα τὸν Σκυθογενῆ, ἀνέστησε τὴν τούτου γυναῖκα Εἰρήνην καὶ τὸν ταύτης υἱὸν Κωνσταντίνον φερωνύμως τῷ κόσμῳ εἰρήνην βραβεύοντας· καὶ τὰ παρὰ τοῦ μιαροῦ χηδεστοῦ τε καὶ ἀνδρὸς κατεαγέντα καὶ βεβηλωθέντα ἀνιστῶσα καὶ κατακοσμοῦσα, τούς τε διωχθέντας καὶ παρ’ αὐτῶν ἐξορισθέντας ἀνακαλουμένη καὶ πάντας μητρικῶς ἐναγκαλιζομένη τε καὶ θάλπουσα καὶ τοὺς παλαμναίους ἐκείνους ληστάς τῶν ἀθέων σχολαρίους ἐξορίστους θεία προμηθείᾳ ποιήσασα καὶ ἑτέρους ἀντ’ αὐτῶν εὐσεβεῖς στρατολογήσασα καὶ τοὺς τόπους αὐτῶν ἐν τοῖς τάγμασιν ἀναπληρώσασα καὶ τὰ θεῖα φρονεῖν ἐκδιδάξασα, πάντας τε τοὺς ὀρθοδόξους ἀνακεκαλυμμένῳ προσώπῳ πεπαρρησιασμένως τὴν δόξαν κυρίου καὶ τὴν ὀρθόδοξον ἐκδιηγῆσαι πίστιν παρασκευάσασα, εἰρήνην βαθεῖαν ταῖς ἐκκλησίαις ὁ θεὸς δι’ αὐτῆς ἐδωρήσατο. Ἀλλ’ ἐπὶ τὸν τῆς πανευφήμου σκοπὸν ὁ λόγος παλινδρομείτω. Ὡς οὖν ἤρξατο πάντα ἡ εὐσεβὴς βασίλισσα ἀνοικοδομεῖν θείῳ ζήλῳ κινηθεῖσα, τὸν κατεαγέντα ναὸν τῆς πανευφήμου πρό γε τῶν ἄλλων ἁπάντων ἔσπευσεν ἀνοικοδομῆσαι τε καὶ διακοσμῆσαι· ὃ δὴ καὶ πεποίηκεν καὶ πάσῃ εὐσέβεια τοῦτον διακοσμήσασα ὡς ἔκπαλαι τὴν ἐν αὐτῷ ἀναίμακτον τῷ θεῷ θυσίαν πεποίηκεν ἀναφέρεσθαι, καὶ τῇ Χαλκηδόνι ἐπίσκοπον ἐνιδρύσασα τῇ ἕως τότε χηρευούσῃ διὰ τὴν ἐπενεχθεῖσαν ὑπὸ τῶν ἀσεβῶς προβεβασιλευκότων ἐπήρειαν καὶ τῆς πανευφήμου τὴν μνήμην καὶ τὴν πόλιν ἀφανίζειν βουλευσάμενων. Καὶ δὴ θείῳ ζήλῳ κινουμένη ἡ εὐσεβὴς βασίλισσα περὶ τοῦ λειψάνου τῆς πανευφήμου διηπόρει καὶ ἔσκαλλεν· καὶ πάντας εἰς ἀναζήτησιν τοῦ τοιούτου σεβάσματος προτρεπομένη, ὁ τῶν φοβουμένων αὐτὸν ποιῶν τὰ θελήματα καὶ τῶν ἐπικαλουμένων αὐτὸν ἐκπληρῶν τὰ βουλεύματα εὐδόκησε τὸ τῆς πανευφήμου λείψανον ἀποκαλυφθῆναι τρόπω τοιῷδε.
A Lemnos, la chapelle ayant été détruite, le corps de la martyre s'était corrompu.
12. Καθὼς ἀνωτέρω δεδήλωται ὅτι κατέθεντο οἱ εὐσεβεῖς ἄνδρες ἐκεῖνοι τὸ τῆς ἁγίας μάρτυρος λείψανον ἐν τῇ νήσῳ τῆς Λήμνου, ἦν ἐν τῷ αὐτῷ τόπῳ τοὺς παρεληλυθότας χρόνους ὡς ἐν ἐπικρύψει καὶ σιωπῇ, πάντων τῶν τῆς νήσου πίστιν ἐχόντων περὶ αὐτὴν μεγίστην· καὶ ἐν μυστηρίῳ τοῦτο περιεφύλαττον, τὸ μὲν διὰ τὴν τῶν τυράννων ἐπήρειαν, τὸ δὲ διὰ τὸ μὴ ἐπιγνωσθῆναι καὶ ἀρθῆναι ἐξ αὐτῶν τὸ πολυάθλον τῆς ἀθλοφόρου λείψανον. Τούτων οὕτως τελουμένων καὶ τῶν θαυμάτων τῆς καλλινίκου καὶ πανευφήμου μάρτυρος Εὐφημίας πανταχοῦ διαδραμόντων, ἐξαίφνης πέμπεταί τις τῶν μεγιστάνων τῶν τὰς ἀποκρίσεις ποιουμένων παρὰ τοῦ τυράννου ἐπὶ τὰ ἑσπέρια καὶ προσπελάζει τῇ Λήμνῳ καὶ θεωρὸς γίνεται τῆς τε πληθὺος τοῦ λαοῦ καὶ τῶν τελουμένων θαυμάτων, καὶ βασκανίᾳ περιπεσὼν οἷά τις πολέμιος, τοῦ ἀλιτηρίου τὸν λόγον ποιούμενος. Πυθόμενος γὰρ τίς ἡ τοῦ λαοῦ σύναξις καὶ τί τὰ τελούμενα καὶ μαθὼν ἀκριβῶς ἤρξατο κατακτυπεῖν καὶ ἐκφοβεῖν τοῖς ἐκεῖσε συνερχομένοις λαοῖς λέγων· «Οὕτως πάλιν τὰ ὀστᾶ τετίμηνται; Οὕτως οἱ βασιλεῖς διδάσκουσι;» Καὶ ἀπειλησάμενος πάμπολλα τὸ δωμάτιον κατέλυσεν ἔνθα ἡ σορός τῆς πανευφήμου κατέκειτο· καὶ ταῦτα ποιήσας βρενθυόμενος ἄπεισιν. Ἐκεῖθεν οὖν ἡ λώβωσις τῇ μάρτυρι γέγονεν καὶ τὸ σῶμα διέφθαρτο. Ἀλλ’ ἐπειδὴ ὅπου θεὸς βούλεται νικᾶται φύσεως τάξις καὶ διαδρᾷ πᾶσα ἀνθρωπίνη ἐπίνοια, οὕτως συνέβηκε.
L’inscription gravée par les deux marins.
Anastase de Lemnos chez le métropolite de Chalcédoine.
13. Κατὰ γὰρ διαδοχὴν συνέβη εἰς τινα ἄνδρα καταντῆσαι τὸ τῆς πανευφήμου περίαυλον καὶ εὐκτήριον, ἐν ᾧ εὐκτηρίῳ ἀπέκειτο τὸ ταύτης σεβάσμιον λείψανον. Μάρμαρον δὲ ἦν ἐπικείμενον, ὃ οἱ θεοσεβεῖς ἐκεῖνοι ναύκληροι τέθεικαν ἐπιγεγραμμένον παρ’ αὐτῶν ἐπίγραμμα τοιοῦτον· «Ἡμεῖς, φησί, Σέργιος καὶ Σεργωνᾶς πλέοντες κατὰ τὸν Ἑλλήσποντον καὶ ἐκ τοῦ βυθοῦ ἀναλαβόντες τὸ τῆς πανευφήμου καὶ ἁγίας τοῦ Χριστοῦ μάρτυρος λείψανον, κατὰ κέλευσιν αὐτῆς ἐνθάδε τοῦτο κατεθήκαμεν.» Ὁ οὖν κατὰ διαδοχὴν κληρονόμος τοῦ τόπου Ἀναστάσιος ὁ ἔνδοξότατος κόμης συνέβη ἐκ ζηλοτυπίας τινῶν ψευδέσι λοιδορίαις περιπεσεῖν καὶ διαδεχθῆναι τῆς ἀξίας· ὅστις μηδὲν μελλήσας ἀνῆλθεν ἐν Κωνσταντινουπόλει κατορθῶσαι εἰς τὸ κομιτάτον. Ὡς εἴθισται οὖν ἑκάστῳ διερευνᾶν πρὸς τὸ εὑρεῖν τινα εἰς προστασίαν τοῦ μεσιτεῦσαι εἰς τὴν βασίλισσαν, ἐρμηνεύθη αὐτῷ παρὰ τινῶν λεγόντων ὡς ὁ μητροπολίτης Χαλκηδόνος ἱκανὸς ὑπάρχει καὶ παρρησίαν κέκτηται καὶ μείζοσι προΐστασθαι πράγμασι. Διερωτήσας οὖν εὗρεν αὐτὸν ἐν τῷ παλατίῳ καὶ προσπεσὼν δι’ ἣν αἰτίαν πάρεστιν ἀνήγγειλε, λιταρῶν μεσιτεῦσαι καὶ κατορθῶσαι αὐτόν. Ὁ δὲ μητροπολίτης ἀντέλεγε μὴ δυνατῶς ἔχειν τοῦτο ποιεῖν. Ὡς οὖν ἀπεπέμψατο αὐτόν, εἰς τὸ τοῦ ἐπισκοπείου αὐτοῦ μετόχιον εἰσῆλθεν ἐν ᾧ καὶ ὁ ναός ἐστι τῆς πανευφήμου· ἐπηκολούθησε δὲ ἐκ τῶν ὄπισθεν ὁ ἀνὴρ θεία κινούμενος προμηθείᾳ.
L’existence des reliques annoncée à l’impératrice.
14. Εἰσελθὼν δὲ ὁ κόμης ἐν τῷ ναῷ καὶ τὴν προσκύνησιν τῷ θεῷ ἀναπέμψας ἐκάθισεν ἔν τινι τόπῳ. Προσελθὼν δὲ αὐτῷ εἷς τῶν τοῦ ναοῦ κληρικῶν, ὁ τὴν τότε πεπιστευμένος προσβεβομάρτυσιν, ἠρώτησε· «Πόθεν καὶ τίς εἶ;» Ἐκεῖνος δὲ τάχιστα ἀνήγγειλε πόθεν τέ ἐστιν καὶ τὰ συμβάντα αὐτῷ λυπηρά· ἠρώτησε δὲ ὁ κόμης τῷ κληρικῷ· «Τίνος ὁ ναὸς οὗτος;» Ὁ δέ φησι· «Τῆς πανευφήμου.» Ἀποκριθεὶς δὲ ἐκεῖνος καὶ γνησιώτατα τῇ χειρὶ τὸ στῆθος προσερείσας ἔφη· «Τῆς πανευφήμου τῆς ἐμῆς;» Ὁ δὲ κληρικὸς πάλιν πρὸς αὐτόν· «Πόθεν ἔφης σὴν εἶναι τὴν πανευφήμου;» Ὁ δὲ ἀποκριθεὶς λέγει· «Ἐν τῷ οἴκῳ μου καὶ ἐν τῷ εὐκτηρίῳ μου τὸ ταύτης κατέχω σεβάσμιον λείψανον.» Ὁ δὲ πάλιν· «Πῶς ἔσται δυνατόν; Βλέπε, ἄνθρωπε, μήπως καθ’ ἑαυτοῦ ἀποφθέγγῃ καὶ οὐ δυνήσῃ τοῦτο δεῖξαι, διότι πολλὴ ζήτησις περὶ τούτου παρὰ τῆς αὐγούστης καὶ τοῦ βασιλέως γίνεται· ὅθεν καὶ τῷ μητροπολίτῃ λιτὰς καὶ δεήσεις προσέταξε ποιεῖν ὑπὲρ τοῦ τοιούτου κεφαλαίου.» Ὁ δὲ πάλιν· «Ἐν βεβαίῳ ἐχέτω ἡ σὴ τιμιότης ὅτι τὸ λείψανον τῆς ἐν Χαλκηδόνι πανευφήμου παρ’ ἐμοί ἐστι.» Ταῦτα βεβαιωθεὶς ὁ προρρηθεὶς κληρικὸς ἀνῆλθε γενηθὼς καὶ ἀλλόμενος πρὸς Ἀνδρέαν τὸν ὁσιώτατον μητροπολίτην, συγχαίρων καὶ ἀνακηρύττων τὸ τοῦ θεοῦ μεγαλεῖον· ὅστις παραχρῆμα ἀνενέγκας τὸν ἀπὸ κομήτων καὶ πληροφορηθεὶς παρ’ αὐτοῦ ἔδωκε δόξαν τῷ παντοκράτορι θεῷ· διαναστὰς δὲ ἐπορεύθη πρὸς Ταράσιον τὸν τὰ πάντα ἁγιώτατον καὶ πανοσιώτατον πατριάρχην καὶ διηγήσατο αὐτῷ πᾶσαν τὴν τοῦ πράγματος ἀκολουθίαν. Τότε πορευθεὶς ὁ ὁσιώτατος πατριάρχης πρὸς τὴν βασίλισσαν καὶ τὸν ταύτης υἱὸν Κωνσταντῖνον, ὀρθόδοξον καὶ φιλομάρτυρα ὑπάρχοντα, ἀνέθετο πάντα τὰ γενόμενα· θαυμάσαντες δὲ ἐπὶ τῷ παραδόξῳ τοῦ πράγματος καὶ ὕμνους τῷ θεῷ ἀναπέμψαντες ἐχάρησαν χαρὰν μεγάλην· καὶ πέμψαντες σκάφος διὰ τάχους ἀπέστειλαν καὶ τὸν κόμητα, κατωρθωκότες ἐν τῇ ἀξίᾳ αὐτοῦ καὶ χαρίσματα δόντες, καὶ ἐπισήμους τινὰς τῶν κληρικῶν ἐκ τοῦ ναοῦ τῆς πανευφήμου.
Elles sont ramenées à Constantinople.
15. Καὶ κατελθόντες ἐν τῇ εὐαγεστάτῃ νήσῳ τῆς Λήμνου, συνήχθη πᾶσα ἡ ἐκεῖσε περίχωρος ἐν θυμῷ καὶ ὀργῇ μὴ βουλόμενοι ἐπαπολύειν τοῖς βασιλικοῖς ἀνδράσι τὸ τῆς πανευφήμου λείψανον· ὅθεν καὶ ταραχῆς οὐ τῆς τυχούσης γεγονυίας, θεωρήσας ὁ τῶν ἐκεῖσε ὁσιώτατος ἐπίσκοπος εἰς κακὸν τὴν τοῦ λαοῦ προβαίνουσαν κίνησιν διάνεστη καὶ εἰσῆλθεν εἰς μέσῳ αὐτῶν κράζων καὶ λέγων· «Ὑποχωρήσατε, ἄνθρωποι· οὐ γὰρ ἀθεεὶ τῶν γινομένων τι γίνεται· πάντως ὁ θεὸς οὕτως εὐδόκησεν. Ἐκφύγωμεν τὴν βασιλικὴν ἀγανάκτησιν· θυμὸς γὰρ βασιλέως ὡς θυμὸς λέοντος.» Ταῦτα εἰπὼν καὶ ἕτερα πλείονα μόλις κατέπαυσε τοὺς ὄχλους τοῦ μὴ πράξαί τι κακὸν εἰς τοὺς ἐλθόντας καὶ εἰς τὸν μνημονευθέντα κόμητα· ἐπὶ τούτῳ γὰρ ἦν καὶ ὁ θυμὸς τοῦ λαοῦ κραζόντων ὅτι· «Δι’ αὐτοῦ ἡμῖν ἡ προδοσία τοῦ θησαυροῦ ἡμῶν γέγονεν.» Ὅτε οὖν κατέπαυσαν καὶ εἰς εἰρήνην μετῆλθον, ἔδωκαν καὶ αὐτοὶ δόξαν τῷ θεῷ καὶ αἶνον τῇ μάρτυρι, παραχωρήσαντες τοῖς βουλομένοις ἄραι τὸ τῆς πανευφήμου σεβάσμιον λείψανον· καὶ παραλαβόντες αὐτὸ οἱ ἐπὶ τοῦτο σταλέντες ἤγαγον ἐν Κωνσταντινουπόλει, πάσης τῆς βασιλίδος καὶ τοῦ ὁσιωτάτου πατριάρχου Ταρασίου εἰς ὑπάντησιν ἐξεληλυθότων. Ὑπαντήσαντες οὖν καὶ περιπτυξάμενοι μετὰ τῆς πρεπούσης δοξολογίας ἀπέθεντο ἐν τῷ ταύτης ναῷ καὶ ἐν τῷ ταύτης λάρνακι, ὅθεν ὁ εὐαγὴς καὶ βέβηλος βασιλεὺς ταύτην ἀφελόμενος τῷ βυθῷ παρέπεμψεν.
Leur dispersion.
16. Ὅθεν αὐτοί τε οἱ εἰσκομισκόμενοι αὐτὸ ἐν τῇ τοῦ Βύζαντος πόλει διαρπαγὴν ἐποίησαντο τῶν λειψάνων, οἵ τε μεγιστᾶνες καὶ οἱ τὰ πρῶτα φέροντες ἀπό τε Ἀρταβαστίνης καὶ τῶν τοῦ βασιλέως θυγατέρων καὶ ἑτέρων πλείστων, ὡς καὶ τὴν χεῖρα τὴν ἁγίαν, δι’ ἧς τὸν τόμον ἐδέδεκτο, ὑπὸ Νικήτα πατρικίου τὸ ἐπίκλην Μονομάχου, ἐν τῇ Σικελῶν νήσῳ τῇ μάρτυρι ναὸν δειμαμένου, ἀναθέσθαι φασίν. Μικρὰ οὖν τινα καταλειφθέντα τῆς κάρας ἐναποθέσθαι τῷ πάλαι λάρνακι προσεγένετο μετὰ καὶ ἑτέρων λειψάνων, ἃ καὶ φυλάττεσθαι ἐν λαρνακίσκῳ μικρῷ καὶ μέχρι τοῦ νῦν ἴσμεν σὺν τοῖς μάρτυσιν ἔνδον τηρούμενα· οἴμαι δὲ κακεῖσε ἐν τῇ Λήμνῳ τινὰ μέρη καταλειφθῆναι τοῦ σώματος. Ὢ τοῦ θαύματος, ὦ τῆς ἀφάτου φιλανθρωπίας, ὦ τῆς ἀνεξιχνιάστου προμηθείας, ὦ τῆς ἀκαταλήπτου δυναστείας τε καὶ προνοίας τοῦ πάντα ποιοῦντος θεοῦ τοῦ ὑψίστου· πάντα γὰρ ποιεῖ ὅσα βούλεται. Ἀκούσατε οὖν, βασιλεῖς, καὶ σύνετε· ἐνωτίσασθε, ἄρχοντες λαῶν, καὶ παιδεύθητε· μάθετε, οἱ κρατοῦντες τῆς γῆς, καὶ ἐκπλάγητε· ἴδετε τὰ μεγαλεῖα τοῦ θεοῦ καὶ ὑμνήσατε τὴν ἀκατάληπτον τοῦ θεοῦ δυναστείαν. Τίς ἤλπιζεν ἢ ἀπεκαραδόκει εὑρεθῆναί ποτε τὸ τῆς πανευφήμου λείψανον, μηδὲ κἂν συντυχίας ποτέ ψιλῆς γεγονυίας ἐν τοῖς τοσούτοις χρόνοις, ἕως οὗ ὁ τῶν δυνάμεων κύριος εὐδόκησεν ἐξαίφνης καὶ ἀπροσδοκήτως ποιῆσαι τῆς ἀκαταλήπτου δυνάμεως τὰ τεράστια. Ἡμεῖς δὲ τῇ μάρτυρι μικρὰ τοῖς ἀναξίοις χείλεσι χαιρετίσαντες τέλος τοῦ λόγου ποιήσωμεν.
Prière à sainte Euphémie.
17. Χαῖροις, Εὐφημία πανεύφημε, χριστιανῶν καταφύγιον· χαῖροις, Εὐφημία πανεύφημε, ἱερέων ἱερὸν ἐγκαλλώπισμα· χαῖροις, Εὐφημία πανένδοξε, ἀσθενῶν καταφύγιον· χαῖροις, Εὐφημία πανεύφημε, θλιβομένων προσφύγιον· χαῖροις, Εὐφημία πανόλβιε, βασιλέων περιτείχισμα· χαῖροις, Εὐφημία πανεύφημε, συνοδικῶν δογμάτων ἀσφάλεια· χαῖροις, Εὐφημία πανεύφημε, ἡ αἱμάτων μύρα τῷ κόσμῳ προχέουσα· χαῖροις, Εὐφημία σεπτοτάτε, αἱρετικῶν στομάτων χαλινὸς ὀχυρώτατος· χαῖροις, Εὐφημία παγκέρεστε καὶ βαρβάρων ἀντίπαλε· χαῖροις, πάντων ἡμῶν καταφυγὴ καὶ προσφύγιον καὶ πρὸς τὸν θεὸν μεσίτις καὶ πρέσβεια ἀκοίμητος. Μέμνησο οὖν, ὦ τοῦ θεοῦ μάρτυς, καμοῦ τοῦ ταπεινοῦ καὶ δυσεύμονος καὶ πάσης ἀγαθῆς πράξεως γυμνοῦ καὶ ἀνέμμονος· καὶ δέχου τοῦτό γε τὸ εὐτελές καὶ ἄσημον τῆς προπετείας ἐπιτύμβιον σύγγραμμα, ἐξαιτουμένη πάσι καὶ τοῖς πόθῳ ἀεὶ τὴν σὴν ἐπιτελοῦσιν ἀεισέβασμον καὶ θαυματουργὸν μνήμην, ἀναξί τε καὶ ἀρχιποίμεσιν, ἱερεῦσί τε καὶ μονάζουσιν, ἄρχουσι καὶ ἀρχομένοις τῆς ἐκ δεξιῶν τοῦ θεοῦ τυχεῖν παραστάσεως καὶ τῆς τῶν αἰωνίων ἀγαθῶν ἀπολαύσεως χάριτι καὶ φιλανθρωπίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος σὺν τῷ ἀνάρχῳ πατρὶ ἅμα τῷ ἁγίῳ πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν.
