Homily on Saint Phocas
Homilia 9
The Martyr of Sinope§1
1The list of these brave martyrs is holy and divinely ordained, returning grace through suffering beyond suffering and repaying the Savior of all through blood beyond blood. Yet among them, the glory is not one single thing, nor have their gifts been distributed equally to all by a single measure; even the list of the saints does not escape this first and second distinction. I think the reason for this is the very precise and unyielding nature of the Judge. For He surveys both the magnitude of punishments and the instances of endurance, and while agonizing, He distributes rewards according to worth to the athletes. It is by no means paradoxical if the righteous are thus honored by God, since even among us, generals and contestants do not become equal to the best or to the combatants, but rather they award gifts to each according to the measure of his achievement.
I have passed through these things so that I may show how he who today provides our assembly with the occasion for companions and fellow-combatants is more illustrious. For the others are not all known by all, nor do they have their courage proclaimed; but there is no one who is ignorant of Phocas. Just as the ray of the sun has become visible to all eyes, so too the fame of this martyr has echoed through every hearing. For immediately, having stood at this honored shrine and touching the holy relic of the body, one is filled from that place with the narratives of all those speaking upon it. I see the gardener's skill, the soul's unmixedness, the hospitality, the excellence of the parables, the middle-land...
May God bless, and I become a disciple and a witness as I learn to guard piety even unto the final dangers. For if it seems good to you, setting aside the common and well-known things, I will recount to you, the lovers of martyrs, the exceptional narratives of the martyr.
Having brought forth this holy man, the great benefit of Christians, was the neighbor Sinope, an ancient and well-known city, prosperous in brave and philosophical men. And his life's pursuit was garden-farming and care, which he had possessed before the city gate at the mouth of the Isthmus, practicing it diligently for himself and for those in need as a comfort of life. And he also opened his small and meager table very willingly to strangers. Dwelling by the highway, he prepared what he had for the common use of those arriving; and being a young Lot, not of the Sodomites, but of the Sinopeans. As time passed, he found the commandment not without reward; for from hospitality he gained the pretext of the life-giving death; therefore, how he acted having taken up a little, you have heard.
When our word of piety was proclaimed and the wondrous preaching went out to every ear, knowing Christ and the mysteries from Him, the nations were stirred up, according to the Psalmist (Ps 2:1), and the kings and the rulers gathered together for the same; and the peoples of error were enraged at Jesus reigning. Every Christian was being sought as an evildoer, and the near one was being beaten and the far one was being hunted. Therefore, neither the simplicity of his occupation nor the gardener's life hid Phocas, but even he, as a genuine initiate of Christ, was made known. And indeed, those of this unhappy and flowing life came upon him, having been commanded.
Greek · §1
Homilia 9 Ἀστερίου ἐπισκόπου Ἀμασείας εἰς τὸν ἅγιον τοῦ Χριστοῦ μάρτυρα Φωκᾶν 9.116 Ἱερὸς μὲν καὶ θεσπεσίος ἅπας ὁ τῶν γενναίων μαρτύρων κατάλογος, πάθει τὴν ὑπὲρ πάθους ἀποδοὺς χάριν, αἵματι δὲ τὴν ὑπὲρ αἵματος τῷ Σωτῆρι τῶν ὅλων ἀμοιβὴν ἐκπληρώσας. Πλὴν ἐν αὐτοῖς τούτοις οὐ μία τῶν πάντων ἡ δόξα, οὐδὲ πρὸς ἓν μέτρον ἴσα τὰ γέρα τοῖς ὅλοις ἀπο κεκλήρωται, ἀλλὰ τὸ πρῶτον καὶ δεύτερον οὐδὲ ὁ τῶν ἁγίων ἐκφεύγει κατάλογος. Αἴτιον δὲ οἶμαι τούτου τὸ λίαν ἀπηκριβώμενον τοῦ κριτοῦ καὶ ἀπρόσκλιτον. Ἐφορᾷ γὰρ καὶ τιμωριῶν μεγέθη καὶ καρτερίας ἐνστάσεις, καὶ βασανίζων τὸ ἀγώνισμα τὰς πρὸς ἀξίαν ἀμοιβὰς διανέμει τοῖς ἀθληταῖς. Καὶ παράδοξον οὐδαμῶς εἰ παρὰ Θεοῦ οὕτως τιμᾶται τὸ δίκαιον, ὁπότε καὶ παρ' ἡμῖν στρατηγοὶ καὶ ἀγωνοθέται οὐκ ἴσοι γίνονται τοῖς ἀριστεῦσιν ἢ τοῖς ἀγωνισταῖς, ἀλλὰ δὴ ἑκάστῳ κατὰ τὸ μέτρον τοῦ κατορθώματος τὰς δωρεὰς ἀναλογούσας ἐπιψηφίζουσιν. Ταῦτα δὲ διῆλθον, ἵνα δείξω ὡς ὁ σήμερον ἡμῖν παρασχὼν τοῦ συλ λόγου τὴν ἀφορμὴν τῶν ἑταίρων καὶ συναγωνιστῶν ἐστι περιφανέστερος. Οἱ μὲν γὰρ ἄλλοι οὔτε πάντες παρὰ πᾶσι γνωρίζονται, οὔτε βεβοημένην ἔχουσι τὴν ἀνδραγαθίαν· Φωκᾶν δὲ οὐκ ἔστιν ὃς ἀγνοεῖ· ἀλλ' ὥσπερ ἡ ἀκτὶς τοῦ ἡλίου πᾶσιν ὀφθαλμοῖς ἐφήπλωται, οὕτω καὶ ἡ τοῦ μάρτυρος τούτου φήμη πᾶσαν ἀκοὴν περιήχησεν· εὐθὺς γὰρ ἐν τῷ τιμίῳ τούτου σήκῳ γενόμενος καὶ τῇ ἱερᾷ θήκῃ τοῦ σώματος προσψαύων ἐκ τοῦ τόπου πληροῦμαι τῆς μνήμης πάντων ὁμοῦ τῶν ἐπ' αὐτῷ λεγομένων διηγημάτων· βλέπω τὸν κηπουρὸν τὸ ἐπιτήδευμα, τὸ ἄπλαστον τῆς 9.118 ψυχῆς, τὸ φιλόξενον, τὸν τῆς παραλίας ἐξαίρετον, τὸν τῆς μεσογείας εὐεργέτην, καὶ μαθητὴς μάρτυρος γίνομαι μανθάνων ἄχρι τῶν ἐσχάτων κινδύνων φυλάττειν τὴν εὐσέβειαν. Ἀλλὰ γάρ, εἰ δοκεῖ, τῶν κοινῶν καὶ πολλοῖς γνωρίμων ἀφέμενος τὰ ἐξαίρετα τοῦ μάρτυρος διηγήματα ὑμῖν τοῖς φιλομάρτυσι διηγήσομαι. Ἤνεγκε τὸν ἅγιον ἄνδρα τοῦτον, τὸ μέγα χριστιανῶν ὄφελος, ἡ γείτων Σινώπη, πόλις ἀρχαία καὶ γνώριμος, εὔπορος γενναίων καὶ φιλοσόφων ἀνδρῶν. Ἐπιτήδευμα δὲ αὐτῷ τοῦ βίου κήπου γεωργία καὶ ἐπιμέλεια, ὅνπερ αὐτοῦ που πρὸ τῆς πύλης τοῦ ἄστεος ἐπὶ τοῦ στόματος τοῦ Ἰσθμοῦ κεκτημένος ἤσκει φιλοπόνως, ἑαυτῷ καὶ τοῖς δεομένοις παραμυθίαν τοῦ βίου. Ἤνοιγε δὲ καὶ τοῖς ξένοις μάλα προθύμως τὴν μικρὰν καὶ πενο μένην ἑστίαν. Ἐποικῶν δὲ τῇ λεωφόρῳ κοινὰ τοῖς ἐπιδημοῦσι προετίθει τὰ ὄντα· καὶ νέος ὢν Λώτ, οὐ Σοδομιτῶν, ἀλλὰ Σινωπέων. Τοῦ χρόνου προελθόντος τὴν ἐντολὴν εὗρεν οὐκ ἄμισθον· ἀπὸ γὰρ τῆς φιλοξενίας ἐκέρδανε τοῦ ζωοποιοῦ θανάτου τὴν πρόφασιν· ὅθεν δὲ καὶ ὅπως μικρὸν ἀναλαβόντος ἀκούσατε. Τοῦ λόγου τῆς εὐσεβείας ἡμῶν καταγγελθέντος καὶ τοῦ θαυμασίου κηρύγματος πρὸς πᾶσαν ἀκοὴν ἐξελθόντος, γνωρίζοντος δὲ τὸν Χριστὸν καὶ τὰ ἀπ' ἐκείνου μυστήρια, ἐφρυάξαντο ἔθνη, κατὰ τὸν ψαλμῳδόν, καὶ οἱ βασιλεῖς καὶ οἱ ἄρχοντες συνήγοντο ἐπὶ τὸ αὐτό· καὶ οἱ τῆς πλάνης λαοὶ ὠργίζοντο τοῦ Ἰησοῦ βασιλεύσαντος. Ἐζητεῖτο δὲ πᾶς χριστιανὸς ὡς κακοῦργος καὶ ὁ ἐγγὺς ἐκολάζετο καὶ ὁ μακρὰν ἀνιχνεύετο. ∆ιὸ καὶ Φωκᾶν οὔτε ἡ εὐτέλεια τοῦ ἐπιτηδεύματος καὶ ὁ κηπουρὸς ἔκρυψεν, ἀλλὰ καὶ οὗτος ὡς γνήσιος τοῦ Χριστοῦ μύστης ἐμηνύθη. Καὶ δὴ καὶ ἦλθον ἐπ' αὐτὸν οἱ τοῦ δυστήνου τοῦδε βίου καὶ ῥέοντος κελευσθέντες
The Martyr's Courage and the Betrayal§2
2To lead him away unjudged and without defense. For the crime was impiety, a crime which the doer shouted out with a bright voice; and while asking no one, he demonstrated it by his works, but while inquiring, he cried out joyfully. Therefore, those who were agents of his punishment and causes of our feast arrived at him, the one being sought, neither knowing nor being known. But they had the pretext of the visitation entirely in secret, so that having been previously instructed by those outside the city, who is Phocas and where he stays, they might stand by continuously and collect him, just as the Jews once did in the garden with Judas and the Lord (Matt 26:36-56). And they entered in having nets, holding the hunt: the dogs the lamb, the wolves the kid; and the goat was resting together with the orchards, and the lamb was grazing with the wolves, and the lions were making a common life together with the calf. And since, as it is pleasing to become, a table and custom provided the boldness toward one another, the martyr inquired among them who they were and for whose sake they had arrived at his city. But those, feeling shame for the ready reception and hospitality of the man, having commanded that nothing of what was to be said be uttered, make known to him the secret and disclose the drama of the plot, and that they seek to take Phocas for punishment; wherefore, in view of the hospitality and this also, they were worthy to grant the favor and to join with them in the hunt of the one being sought.
The servant of the Lord heard this and, receiving the word with a troubled soul, suffered nothing lowly or ungentlemanly, nor did he speak such a thing; nor, having demonstrated not the danger, did he look toward flight, and all this having much power toward this, because he himself was not yet manifest as the one being sought among them; but on the contrary, he did everything, having preordained to act more manfully and not to flee. He even pays attention to their worthiness; 'And I,' he says, 'will bind myself to you for what lies ahead. For I know the man and, having searched easily, I will find him; not for a long time from this, but for the coming day, and I will show him to you; only you rest from this my meager arrival.' Thus, having guaranteed the promise to them as certain, he divides himself with difficulty among things: the reception of those killing him and the preparation of the tomb. And having prepared the pit and the things necessary for the burial, approaching them in the evening, he said, 'With care for you, I searched for Phocas and the prey is already ready; and, if it seems good, let him be captured.' And of those who said out of joy, 'And where is the man?', he said, 'Not far, but with you; and this man is you yourselves; so use the matter and fulfill the purpose of the journey and of the labor.' The people struck their souls, and upon hearing this, they removed the salt and the table, feeling shame for the one who was ambitious in poverty.
Greek · §2
ἀπαγαγεῖν αὐτὸν ἄκριτον, ἀναπολόγητον. Καὶ γὰρ ἦν τὸ ἔγκλημα θεοσέβεια, ἔγκλημα ὃ λαμπρᾷ τῇ φωνῇ ὁ δράσας καθωμολόγει· καὶ μηδενὸς μὲν ἐρωτῶντος τοῖς ἔργοις ἐδείκνυε, πυνθανο μένου δὲ περιχαρῶς ἐβόα. Ἐλθόντες οὖν οἱ τῆς 1 ἐκείνου τιμωρίας δήμιοι καὶ τῆς ἡμετέρας ἑορτῆς αἴτιοι παρ' αὐτῷ τῷ ζητουμένῳ κατέλυσαν, οὔτε γινώσκοντες οὔτε μὴν γινωσκόμενοι. Ἐν ἀπορρήτῳ δὲ τέως εἶχον τῆς ἐπιδημίας τὴν πρόφασιν, ἵνα πρότερον ἐκδιδαχθέντες παρὰ τῶν ἔξω τῆς πόλεως, τίς ὁ Φωκᾶς καὶ 9.120 ὅπου διάγει, ἀθρόον ἐπιστάντες συλλάβωσιν, ὡς Ἰουδαῖοι ποτε ἐν τῷ κήπῳ μετὰ Ἰούδα τὸν Κύριον. Ἐλελήθεσαν δὲ εἴσω δικτύων τὴν θήραν ἔχοντες, οἱ κύνες τὸν ἀρνειόν, οἱ λύκοι τὸν ἀμνόν, καὶ συνανεπαύετο ταῖς παρδάλεσιν ὁ ἔριφος καὶ τοῖς λύκοις ὁ ἀρνὸς συνεβόσκετο καὶ οἱ λέοντες ἅμα τῷ μόσχῳ κοινὴν ἐποιοῦντο τὴν δίαιταν. Ἐπεὶ δέ, οἷα φιλεῖ γίνεσθαι, τράπεζα καὶ συνήθεια τὸ θαρρεῖν ἀλλήλοις παρέσχον, διεπυνθάνετο παρ' αὐτῶν ὁ μάρτυς τίνες τε εἶεν καὶ τίνος χάριν τὴν αὐτοῦ πόλιν κατέ λαβον. Οἱ δὲ τὴν πρόθυμον δεξίωσιν καὶ φιλοξενίαν τοῦ ἀνδρὸς αἰδεσθέντες μηδενί τε τὸ λεχθησόμενον ἐξειπεῖν παραγγείλαντες, γνωρίζουσιν αὐτῷ τὸ ἀπόρρητον καὶ τὸ τῆς ἐπιβουλῆς ἐξαγορεύουσι δρᾶμα, καὶ ὅτι Φωκᾶν ἐπὶ τιμωρίᾳ ζητοῦσι λαβεῖν· ὅθεν πρὸς τῇ φιλοξενίᾳ καὶ ταύτην ἠξίουν χαρίσασθαι τὴν εὐεργεσίαν, καὶ συγκαμεῖν αὐτοῖς εἰς τὴν θήραν τοῦ ζητουμένου. Ἤκουσεν ὁ τοῦ Κυρίου θεράπων καὶ ἀτρέπτῳ τῇ ψυχῇ τὸν λόγον δεξάμενος, οὐ ταπεινόν τι καὶ ἀγεννὲς ἔπαθεν ἢ ἐφθέγξατο· οὐδὲ τὸν κίνδυνον ἀποδειλιάσας πρὸς φυγὴν ἔβλεψε, καὶ ταῦτα πολλὴν ἔχων πρὸς τοῦτο τὴν ἐξουσίαν, ὅτι μηδὲ δῆλος ἦν ἔτι αὐτὸς ὢν ὁ παρ' ἐκείνων ἐπιζητούμενος· ἀλλὰ πᾶν τοὐναντίον ἐποίει, ἀνδρίζεσθαι μᾶλλον καὶ οὐχὶ φεύγειν προῃρημένος. Ἀμέλει καὶ πρὸς τὴν ἀξίωσιν αὐτῶν ἐπινεύει· Κἀγώ, φησίν, ὑμῖν εἰς τὸ προκείμενον συνεφάψομαι. Γινώσκω γὰρ τὸν ἄνδρα καὶ ῥᾳδίως ἀναζητήσας εὑρήσω· οὐκ εἰς μακρὰν δὲ τοῦτον, ἀλλ' εἰς τὴν ἐπιοῦσαν καὶ αὐτοῖς ὑμῖν ἐπιδείξω· μόνον ὑμεῖς ἐπὶ τῆς πενιχρᾶς μου ταύτης καταγωγῆς ἀναπαύσασθε. Οὕτω βεβαίαν αὐτοῖς ἐγγυησάμενος τὴν ὑπόσχεσιν πράγμασιν ἑαυτὸν καταμερίζει δυσί, τῇ τε δεξιώσει τῶν ἑαυτοῦ φονέων καὶ τῇ ἑτοιμασίᾳ τοῦ τάφου. Εὐτρεπίσας δὲ τό τε ὄρυγμα καὶ τὰ περὶ ταφὴν ἀναγκαῖα, προσελθὼν αὐτοῖς τῇ ὑστεραίᾳ, Ἐπιμελῶς ὑμῖν, ἔφη, τὸν Φωκᾶν ἀνεζήτησα καὶ ἕτοιμον ἤδη τὸ θήραμα· καί, εἰ δοκεῖ, συλληφθήτω. Τῶν δὲ εἰπόντων ἐκ περιχαρείας· Καὶ ποῦ ὁ ἀνήρ; Οὐ πόρρω, φησίν, ἀλλὰ μεθ' ὑμῶν· αὐτὸς δὲ ὑμῖν οὗτος ἐγώ· καὶ χρήσασθε τῷ πράγματι καὶ πληρώσατε τὸν τῆς ὁδοιπορίας καὶ τοῦ πόνου σκοπόν. Ἐπλήγησαν τὰς ψυχὰς οἱ ἄνθρωποι καὶ πρὸς τὴν 9.122 ἀκοὴν ἀπεπάγησαν τοὺς ἅλας καὶ τὴν τράπεζαν αἰδεσθέντες καὶ τὸν ἐν πενίᾳ φιλότιμον
The Glory and Utility of the Martyr's Relics§3
3He continued to urge the courage of non-compromise and not even to hesitate a little, saying that the killing was not from the hands of those, but from the attempt of those who commanded it. He spoke, he persuaded, he suffered, and having been beheaded, he was brought as a priest sanctified to God. A pillar and support of the divine churches of the inhabited world, from him until now we have this, O men; and this martyr is most illustrious, having himself the first place among the best.
This one draws all people toward his own gathering place; and the highways are full of those coming from every land toward the place of prayer. Therefore, that magnificent temple, which was allotted the body of the martyr to hold the sacred, is a relief for the afflicted, a physician for the suffering, and a table for the hungry. For he feeds more bountifully, having now passed away in Phocas, than Joseph formerly lived in Egypt. For he used to distribute grain of silver, but this one grants bread to those in need. Thus, as a shelter for the poor and wanderers, he runs to the isthmus of Sinope like a common treasury.
But there, it is so. If even elsewhere the martyr established for himself a small colony, such as a metropolis, that place too is wonderful and is looked around by all Christians, just as this sacred space among us is being celebrated by gathering toward it. For the death of his saints is precious before the Lord (Psalm 116:15), and often, having been divided, the whole of the relics preserves the good reputation everywhere. So also, even toward the reigning city, the summit of Italy and the queen of the world, there is a universal guard and honor for the martyrdom, and a distinguished house, arranged for beauty. And the Romans treat Phocas no less than Peter and Paul.
Therefore also, as the word teaches, they eagerly took the head of the martyr, intending the opposite of the defiled Herod. For she, thirsting for the blood of the righteous (Matthew 14:3), sought a precious head for the sake of insolence; but they, for the sake of honor and their own benefit, made a head worthy of martyrdom. And the sailors everywhere—not only those crossing the Euxine Sea, but also those cutting through the Adriatic and being carried over the Aegean, and all who sail the ocean toward the west and navigate the eastern gulfs—who usually obey the customary commands by which they cease the toil of sailing, were changing into a new good reputation of the martyr; and Phocas is entirely submissive to them through language, since his symbols provide clear help. For often he appeared, now at night while winter is expected, waking the steersman by commanding him at the rudder; and at other times again, looking out from the prow and attending to the shield and watching the rocks. Therefore also—
Greek · §3
ἑστιάτορα. Ὁ δὲ καὶ ἔτι παρεκάλει πρὸς τὴν τόλμαν τῆς ἀναιρέσεως καὶ μηδὲ πρὸς ὀλίγον διστάζειν ἐπεκελεύετο λέγων ὡς οὐ τῆς ἐκείνων χειρὸς ὁ φόνος, ἀλλὰ τῶν προσταξάντων ἡ ἐπιχείρησις. Εἶπεν, ἔπεισεν, ἔπαθε καὶ τὴν κεφαλὴν ἀποτμηθεὶς ἱερεῖον τῷ Θεῷ κεχαρισμένον προσήχθη. Στύλον καὶ ἔρεισμα τῶν θείων τῆς οἰκουμένης ἐκκλησιῶν, ἐξ ἐκείνου μέχρι τοῦ νῦν τοῦτον ἔχομεν, ἄνθρωποι· καὶ μαρτύρων ἐστὶν οὗτος περιφανέστατος ἐν τοῖς ἀρίστοις ἔχων αὐτὸς τὸ πρωτεῖον. Οὗτος ἐφέλκεται πανδημεὶ πάντας πρὸς τὸ ἑαυτοῦ καταγώγιον· καὶ πληρεῖς αἱ λεωφόροι τῶν ἀφ' ἑκάστης χώρας πρὸς τὸν τόπον ἐπειγομένων τῆς προσευχῆς. Ἔστι μὲν οὖν ὁ μεγαλοπρεπὴς ἐκεῖνος ναός, ὃς καὶ τὸ ἱερὸν ἔχειν τοῦ μάρτυρος ἐκληρώθη σῶμα, θλιβομένων ἄνεσις, κακου μένων ἰατρεῖον, λιμωττόντων τράπεζα. ∆αψιλέστερον γὰρ τρέφει Φωκᾶς νῦν τελευτήσας ἤπερ ἐν Αἰγύπτῳ ζῶν Ἰωσὴφ τὸ πρότερον. Ἐκεῖνος μὲν γὰρ ἀργυρίου τὸν σῖτον διήμειβεν, οὗτος δὲ προῖκα τοῖς δεομένοις χαρίζεται. Οὕτω πτωχῶν καὶ ἀλητευόντων φῦλα προστρέχει τῷ τῆς Σινώπης ἰσθμῷ καθάπερ τινὶ κοινῷ ταμιείῳ. Ἀλλ' ἐκεῖ μὲν οὕτως. Εἰ δέ που καὶ ἀλλαχοῦ διὰ μικρῶν λειψάνων οἷον ἀποικίαν τινὰ μητροπόλεως ὁ μάρτυς ἑαυτῷ κατεστήσατο, θαυμαστὸς καὶ οὗτος ὁ τόπος καὶ πᾶσι χριστιανοῖς περισπούδαστος, ὥσπερ δὴ καὶ οὗτος ὁ παρ' ἡμῖν ἱερὸς χωρὸς κατα γώγιον ἑορταζόντων ἐστί. Τίμιος 2 γὰρ ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ· καὶ πολλαχοῦ μερισθέντα τὰ λείψανα ὁλόκληρον πανταχοῦ τῷ τρισμακαρίῳ σώζει τὴν εὐφημίαν. Οὕτω γοῦν καὶ κατὰ τὴν βασιλεύουσαν πόλιν, τὴν κορυφὴν Ἰταλίας καὶ βασιλίδα τοῦ κόσμου, ἔστι τῷ μάρτυρι δορυφορία πάνδημος καὶ τιμή, οἶκος τε περιφανής, ἠσκημένος εἰς κάλλος. Οὐχ ἧττον δὲ Ῥωμαῖοι τὸν Φωκᾶν θεραπεύουσιν ἢ Πέτρον καὶ Παῦλον. ∆ιὸ καί, ὡς ὁ λόγος διδάσκει, τὴν κεφαλὴν τοῦ μάρτυρος ἐσπουδασμένως ἐκτήσαντο ἀντίστροφον τῆς μιαρᾶς Ἡρωδιάδος ἑλόμενοι γνώμην. Ἡ μὲν γὰρ αἵματος διψῶσα 9.124 δικαίου, κεφαλὴν τιμίαν εἰς ὕβριν ἐξῄτησεν· οἱ δέ, τιμῆς χάριν καὶ ὠφελείας τῆς ἑαυτῶν, μαρτυρικὴν ἀξίως κεφαλὴν περιεποιήσαντο. Ναῦται δὲ καὶ πλωτῆρες οἱ πανταχοῦ, οὐχ οἱ τὸν Εὔξεινον διαπλέοντες πόντον, ἀλλὰ καὶ οἱ τὸν Ἀδρίαν τέμνοντες καὶ ὑπὲρ Αἰγαίου φερόμενοι καὶ ὅσοι τὸν ὠκεανὸν πλέουσι τὸν ἑσπέριον καὶ τοῖς ἐῴοις κόλποις ἐνθαλαττεύουσι, τὰ συνήθη κελεύσματα οἷς τοῦ πλοῦ πόνον προσανα παύουσιν, εἰς καινὴν τοῦ μάρτυρος μετέβαλον εὐφημίαν· καὶ διὰ γλώσσης ἐστὶν ὅλως ὁ Φωκᾶς αὐτοῖς ὑπᾳδόμενος, ἐπεὶ καὶ ἐναργῆ παρέχει τῆς βοηθείας τὰ σύμβολα. Πολλάκις γὰρ ὤφθη, νῦν μὲν νύκτωρ προσδοκωμένου χειμῶνος διεγείρων τὸν κυβερνήτην τῷ πηδαλίῳ ἐπινυστάξαντα· ἄλλοτε δὲ πάλιν τοὺς κάλως διατείνων καὶ τῆς ὀθόνης ἐπιμελούμενος καὶ ἀπὸ τῆς πρώρας προοπτεύων τὰ βράχη. Ὅθεν καὶ
The Phocaean Charity and the Barbarian Conversion§4
4A law was established for sailors to have a companion. And since it is impossible to be a disembodied fellowship and a participant in the table, see how a pious calculation devised the impossible. For on each day, the portion of the food is completed by the witness for the sake of an equal distribution among those eating. One of the distributors puts down the silver, and on the next day another and a different one; and this lot of the purchase, having gone around all, gives to the merchant each day of the portion. When the harbor receives them and they arrive on land, the silver is divided among the hungry; and this is the portion of Phoca, a blessing for the poor.
Even kings have established this, the most patient, and they adorn the temple of the visible poor with pious and honorable treasures. But those coming upon it contend to surpass the elders. And it is not wonderful if men, being pious under the Roman hegemony, companions of customs and laws, thus act reverently concerning the servant of Christ, when even the wonder reached the barbarians; and all the wildest Scythians, who dwell near the Euxine Sea, inhabiting the lake of Maiotis and the river Tanais, those who dwell by the Bosporus and extend even to the river Phasis, all these guard the garden; and though they differ from us in all customs and habits, they become unanimous in this alone, being enlightened by the truth against the wildness of their ways.
Indeed, one ruler from there, having laid aside the crown from his head, shining with gold and stones of flowers, and having stripped off the war-armor, possessing the substance of wealth—for the panoply was boastful and shattered by the barbarians—sent both as offerings through the witness to God, through power and dignity, consecrating the beginnings. For it is evident that the crown was a token of kingship, and the breastplate of strength in war. And the blessings constantly occurring through these things, via visions in dreams and via the healings which the suffering enjoy, how could anyone even narrate how the word could suffice to touch upon such an impossible state through the daily activities?
We, therefore, having ended here, shall approach the glory of the Savior God, whose faithful slaves were worthy of such grace, so as to benefit their fellow-slaves in every need and circumstance according to the gift given to them. And these things continue after the arrival here and the separation from the body; the memory of which, along with the work, runs through cities and villages everywhere each day, proclaiming the Benefactor, the Lord, to whom belongs all honor and power, greatness and majesty, now and forever, and unto the ages of ages. Amen.
Greek · §4
νόμος ἐγένετο ναύταις Φωκᾶν ἔχειν συνεστιάτορα. Καὶ ἐπειδὴ τὸν νῦν ἀσώματον σύσσιτον εἶναι καὶ κοινωνὸν τραπέζης ἀμήχανον, μάθετε πῶς ἄρα φιλευσεβὴς λογισμὸς ἐσοφίσατο τὸ ἀδύνατον. Καθ' ἑκάστην γὰρ τὴν ἡμέραν τὴν τῶν ὄψων μερίδα πρὸς ἰσομοιρίαν τῶν ἐσθιόντων ἀποκληροῦσι τῷ μάρτυρι. Ταύτην δὲ εἷς τῶν δαιτυμόνων ἐξωνούμενος τὸ ἀργύριον κατατίθεται, καὶ τῇ ὑστεραίᾳ ἄλλος καὶ ἄλλοτε ἕτερος· καὶ οὗτος ὁ κλῆρος τῆς ἀγορασίας περιϊὼν ἅπαντας δίδωσι καθ' ἡμέραν τῆς μερίδος τὸν ὠνητήν. Ἐπειδὰν δὲ ὅρμος αὐτοὺς ὑποδέξηται καὶ εἰς γῆν ἀφίκωνται, μερίζεται τὸ ἀργύριον τοῖς πεινῶσι· καὶ τοῦτο ἡ μερὶς τοῦ Φωκᾶ, πενήτων εὐεργεσία. Τεθήπασι τοῦτον καὶ βασιλεῖς τὸν καρτερικώτατον καὶ φιλόθεον καὶ φιλοτίμοις κειμηλίοις κατακοσμοῦσι τοῦ περιβλέπτου πένητος τὸν ναόν. Φιλονεικοῦσι δὲ οἱ ἐπιγινόμενοι τοὺς πρεσβυτέρους ὑπερβαλέσθαι. Καὶ οὔπω θαυμαστόν, εἰ τῆς Ῥωμαίων ἡγεμονίας ἄνδρες φιλευσεβεῖς, θεσμοῖς καὶ νόμοις σύντροφοι, οὕτως εὐλαβῶς ἔχουσι περὶ τὸν θεράποντα τοῦ Χριστοῦ, ὁπότε καὶ εἰς βαρβάρους ἔφθη τὸ θαῦμα· καὶ πάντες οἱ ἀγριώτατοι Σκύθαι, ὅσοι δὴ τὴν ἀντιπέρας τοῦ Εὐξείνου πόντου ἤπειρον νέμονται, Μαιώτιδος λίμνης καὶ ποταμοῦ Τανάϊδος πρόσοικοι, ὅσοι τε τὸν Βόσπορον οἰκοῦσι καὶ ἄχρι Φάσιδος ποταμοῦ παρατείνονται, πάντες οὗτοι δορυφοροῦσι τῷ κηπουρῷ· τοῖς δὲ πᾶσιν ἔθεσι καὶ ἐπιτηδεύμασι διεστῶτες ἡμῶν εἰς τοῦτο μόνον ὁμογνώμονες γίνονται τὴν ἀγριότητα τῶν τρόπων 9.126 ὑπὸ τῆς ἀληθείας ἐξημερούμενοι. Εἷς γοῦν ἄρχων ἐκεῖθεν καὶ βασιλεὺς τὸν στέφανον τῆς κεφαλῆς ἀποθέμενος, χρυσῷ καὶ ἄνθεσι λίθων περιλαμπόμενον, καὶ τὸν θώρακα τὸν πολεμικὸν ἀποδύς, ὕλας ἔχοντα πλούτου ἀλαζονικὴ γὰρ καὶ θρυπτομένη τῶν βαρβάρων ἡ πανοπλία ἔπεμψεν ἀμφότερα ἀναθήματα διὰ τοῦ μάρτυρος τῷ Θεῷ καὶ δυνάμεως καὶ ἀξιώματος καθιερώσας τὰς ἀφορμάς. Πρόδηλον γάρ, ὡς ὁ μὲν στέφανος τῆς βασιλείας ἦν χαριστήριον, ὁ δὲ θώραξ τῆς κατὰ πολέμους ἰσχύος. Τὰς δὲ συνεχῶς ἐπὶ τούτοις συμβαινούσας εὐεργεσίας διὰ τῶν ἐν ὀνείρασιν ὄψεων καὶ διὰ τῶν θεραπειῶν, ὧν οἱ κάμνοντες ἀπολαύουσι, πῶς ἄν τις καὶ διηγήσαιτο ἀδυνάτου καθεστῶτος ταῖς καθ' ἕκαστον ἐνεργείαις ἐπαφεῖναι τὸν λόγον; Ἡμεῖς τοίνυν ἐνταῦθα λήξαντες δόξαν τῷ Σωτῆρι Θεῷ προσοίσομεν, οὗ δοῦλοι πιστοὶ τοσαύτης ἠξιώθησαν χάριτος, ὥστε πρὸς πᾶσαν χρείαν καὶ περίστασιν κατὰ τὴν δοθεῖσαν αὐτοῖς δωρεὰν τοὺς ὁμοδούλους εὐεργετεῖν. Καὶ ταῦτα μετὰ τὴν ἐνθένδε ἄφιξιν καὶ τὸν τοῦ σώματος χωρισμόν· ὧν ἡ μνήμη μετὰ τοῦ ἔργου καθ' 3 ἡμέραν διατρέχει πόλεις καὶ κώμας πανταχοῦ τὸν εὐεργέτην κηρύσσουσα Κύριον, ᾧ πρέπει πᾶσα τιμὴ καὶ κράτος, μεγαλοσύνη τε καὶ μεγαλοπρέπεια, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. 4