Εμφανίζονται 100 (επί συνόλου 221) τίτλοι με αναζήτηση: Θρησκευτικές βιογραφίες στην ευρύτερη περιοχή: "ΜΑΡΜΑΡΑ Περιφέρεια ΤΟΥΡΚΙΑ" .
ΑΔΡΙΑΝΟΥΠΟΛΗ (Πόλη) ΤΟΥΡΚΙΑ
Οι Αγιοι αυτοί, καταγόμενοι από διάφορες επαρχίες, κατοικούσαν στην
Αδριανούπολη, η οποία βρίσκεται 240 χλμ. ΒΔ της Κωνσταντινουπόλεως
και αρχικά ονομαζόταν Ορεστιάς έπειτα εξωραΐστηκε από τον αυτοκράτορα της Ρώμης
Αδριανό (117-138 μ.Χ.), ο οποίος και την μετονόμασε σε Αδριανούπολη, ενώ σήμερα
είναι πρωτεύουσα του ομώνυμου βιλαετίου, το οποίο περιλαμβάνει όλη σχεδόν την
Ανατολική Θράκη. Τότε λοιπόν, οι αχάριστοι και αγνώμονες Βούλγαροι επιτέθηκαν
εναντίον της Βυζαντινής Aυτοκρατορίας, για να την καταστρέψουν. Αφού, λοιπόν,
αιχμαλώτισαν Θράκες και Μακεδόνες, θέλησαν να πολεμήσουν και τη βασιλίδα των πόλεων,
την Κωνσταντινούπολη. Έφτασαν όμως μέχρι την Αδριανούπολη και ύστερα από πολιορκία
τριών ημερών την κυρίευσαν. Και όλα αυτά έγιναν, όταν αυτοκράτορας του Βυζαντίου
ήταν ο εικονομάχος Λέων Ε' ο Αρμένιος (813-820 μ.Χ.) και ηγεμόνας των Βουλγάρων
ο Κρούμος (802 περ.-815 μ.Χ.), δηλαδή κατά το έτος 815 μ.Χ.
Μόλις, λοιπόν, ο Κρούμος -ο οποίος θεωρείται ο κύριος ιδρυτής του
βουλγαρικού κράτους και υπήρξε γνήσιος εκπρόσωπος της βαρβαρότητας, της σκληρότητας
και της πανουργίας και πέθανε από αποπληξία στις 13 Απριλίου 815 μ.Χ., ενώ προετοίμαζε
επιχειρήσεις να καταλάβει την Κων/πολη- κυρίευσε την Αδριανούπολη, εξεδίωξε όλους
τους κατοίκους, πού ανέρχονταν σε σαράντα χιλιάδες, και τον αγιότατο επίσκοπο
τους, αφού πρώτα τον έριξε στη γη και τον καταπάτησε στο λαιμό.
Όταν πέθανε ο Κρούμος, έγινε ηγεμόνας των Βουλγάρων ο Δούκουμος. Επειδή
όμως αυτός πέθανε αμέσως μόλις πήρε την εξουσια, ηγεμόνας των Βουλγάρων έγινε
ο Δίτζεγγος, θηριώδης και απάνθρωπος. Αυτός, λοιπόν, συνέλαβε το μεγάλο αρχιερέα
Μανουήλ, τον έσχισε στα δύο, του απέκοψε τα χέρια και τους ώμους και τον πέταξε
στα σκυλιά να τον φάνε. Για τη θηριωδία του όμως αυτή η θεία Δικαιοσύνη του στέρησε
το φως των οφθαλμών του και οι συγγενείς του οι ίδιοι τον σκότωσαν.
Τον Δίτζεγγο διαδέχτηκε στην εξουσία ο Μουρτάγων. Ο ηγεμόνας αυτός
σκότωσε όλους τους χριστιανους που δεν πείθονταν να αρνηθούν το Χριστό, άλλους
με στραγγαλισμό και άλλους με άλλα φοβερά βασανιστήρια. Tότε αποκεφάλισε με ξίφος
και τον άγιο αρχιερέα Δεβέλτου Γεώργιο και τον επίσκοπο Πέτρο, αφού προηγουμένως
τους χτύπησε απάνθρωπα με ραβδιά και τους καταμαύρισε και καταξέσχισε τα άγια
σώματά τους. Επίσης, ο θηριώδης αυτός ηγεμόνας των Βουλγάρων, αποκεφάλισε με ξίφος
και άλλους τριακόσιους εβδομήντα επτά χριστιανούς. Ακόμη, ο απαίσιος αυτός ηγεμόνας,
θανάτωσε τους στρατηγούς των χριστιανών Λέοντα και Ιωάννη, καταξέσχισε με ξίφος
την κοιλιά του αγίου επισκόπου Νικαίας Λέοντος, αποκεφάλισε με μεγάλο μαχαίρι
το Γαβριήλ και το Σιώνιο, καταδίκασε σε θάνατο με λιθοβολισμό τον ευλαβέστατο
ιερέα Πάροδο και θανάτωσε πολλόυς άλλους χριστιανούς υποβάλλοντάς τους σε διάφορα
φρικτά βασανιστήρια.
Αλλά τέτοια ανήκοστα εγκλήματα εις βάρος των χριστιανών δεν έκαμε
μόνον ο ασεβής Μουρτάγων έκαμαν και οι διάδοχοί του ηγεμόνες των Βουλγάρων, οι
οποίοι, με ποικίλα βασανιστήρια, περέδωσαν σε θάνατο πολλούς χριστιανούς.
Καταγόταν από την Αδριανούπολη, όπου και μαρτύρησε. Η μνήμη του εορτάζεται στις 17 Φεβρουαρίου.
3/1497
Ο Γεώργιος μάρτυς εν Αδριανουπόλει μαρτυρήσας επί Ιωάννου Παλαιολόγου τον Μάρτιον
του 1437. Περί αυτού αναφέρεται κατά τον Κ. Ν Σάθαν (Μνημεία Ελληνικής Ιστορίας
τ. 4ος 1883 σ. XXXIV.), εις Χειρόγραφον του Αγίου Μάρκου της Βενετίας κωδ. 50:
«Διήγησις του Μάρτυρα Γεωργίου Μαρτυρήσαντος εν Ανδριανουπόλει επί Ιωάννου Παλαιολόγου,
τον μάρτιον του 6945 (1437) Εν Αδριανουπόλει τη ποτέ μακαρία ως ενεγκασμένη χριστώνυμον
πλήθος, ήδη δε δυστυχεί, βριθούση τη πλάνη, ως ότε και πρίν το των Ελλήνων μιαρόν
γένος». Εις δε τα Analecta Bollandiane τ. 24ος 1905 σ. 209 αναφέρονται ότι εις
τον κώδικα ΙΙ 50 (Ι) Fol. 235-242 Sacculi XVI exaratus: «Διήγησις Μάρτυρος (Γεωργίου)
εν τοις ημετέροις Μαρτυρήσαντος χρόνοις. Εγένετο κατά μεν το ανθρώπινον δέους
πλήρες τεράστιον ήδη ής συ οίδας συμφοράς, δια τον πόθον ων εν Χριστώ . . . αμήν.»
(«Θρακικά», τόμ. 10ος "1938", σελ. 374).
1/8
Οι 40 άγιες γυναίκες κατάγονταν από την Αδριανούπολη και είχαν δάσκαλο
και πνευματικό οδηγό το διάκονο Αμμούν. Οι γυναίκες και ο δάσκαλός τους συνελήφθησαν
από τον Βάβδο, διοικητή Αδριανουπόλεως. Ο Βάβδος (284-305) τις βασάνισε, γιατί
δεν πειθάρχησαν στη διαταγή του να προσκυνήσουν τα είδωλα. Εκείνες, ενώ βασανίζονταν,
προσεύχονταν και τότε ο ιερέας των ειδώλων κρεμάστηκε στον αέρα κατά θαυμαστό
τρόπο. Έπειτα, αφού έμεινε πολλές ώρες κρεμασμένος, έπεσε με δύναμη στο έδαφος
και σκοτώθηκε.
Τότε, ο άρχοντας διέταξε να κρεμάσουν τον Αμμούν και του ξέσχισαν
το σώμα με σιδερένια νύχια. Μετά του φόρεσαν πυρακτωμένη σιδερένια περικεφαλαία.
Επειδή ο Αμμούν δεν έπαθε την παραμικρή βλάβη, τον έστειλαν μαζί με τις 40 Παρθένες
Ασκήτριες από τη Βερόη της Θράκης στην Ηράκλεια
της Θράκης, στον τύραννο αυτοκράτορα Λικίνιο (308-323 μ.Χ.). Εκεί ο Λικίνιος αποφάσισε,
και:
10 ρίχτηκαν στη φωτιά
8 απεκεφαλίστηκαν μαζί με τον δάσκαλό τους Αμμούν
10 μαχαιρώθηκαν με ξίφος στο στόμα και στην καρδιά
6 κομματιάσθηκαν με μαχαίρια
6 αφού δέχτηκαν στο στόμα τους σίδερα καμμένα, ταξίδεψαν μαζί με τις προηγούμενες
και τον δάσκαλό τους προς την αιώνια ζωή.
Ως πολιούχος άγιος της Αδριανουπόλεως φέρεται ο Αγιος Ευστάθιος, όστις πρότερον
ωνομάζετο κατά τον συναξαριστήν Πλακίδας και ούτινος σώζεται ο τάφος, ευρισκόμενος
εις υπόγειόν τινα κρύπτην μουσουλμανικού τεμένους. Ο ιμάμης τούτου κατ' έτος κατά
την επέτειον της εορτής του Αγίου Ευσταθίου (20 Σεπτεμβρίου) επέτρεπε τους Χριστιανούς
να επισκέπτωνται τον τάφον και ν' ανάπτωσι κηρία, των οποίων το προϊόν της πωλήσεως
εκαρπούτο ο πιστός του Μωάμεθ ιερεύς, εκμεταλλευόμενος ούτος την ευλάβειαν των
Χριστιανών και ιδία των γυναικών αίτινες σωρηδόν προσήρχοντο εις τον τάφον του
αγίου δια να προσκυνήσωσιν.
Γ. Κωσταντινίδου «Ολίγα περί Αδριανουπόλεως», Θρακικά, τόμος 17ος 1942,
σελ. 293
Κτίτωρ της Ιεράς Μονής του Αγίου Όρους. Η μνήμη του εορτάζεται στις 17 Δεκεμβρίου.
Σόσσειος και Θεόκλειος μαρτυρήσαντες εν Αδριανουπόλει (268-305) υπό ηγεμόνος Βαύδου. Η μνήμη τους τιμάται στις 26 Δεκεμβρίου.
Οι άγιοι μάρτυρες Αειθαλάς και Αμμούν κατηγορήθηκαν ως χριστιανοί
στον ηγεμόνα της Αδριανουπόλεως της Θράκης, τον Βάβδο (τέλη 3ου - αρχές 4ου).
Όταν οδηγήθηκαν σ' αυτόν και τους ρώτησε για το γένος τους και το επάγγελμά τους
του απάντησαν ότι είναι χριστιανοί. Τότε ο τύραννος τους διέταξε να προσφέρουν
θυσία στα είδωλα, αλλά οι Αγιοι δεν υπάκουσαν. Έτσι ο Βάβδος, διέταξε να τους
χτυπήσουν με βούνευρα, ώστε να αρνηθούν την πίστη τους στο Χριστό. Τόσο πολύ τους
έδειραν οι δήμιοι, ώστε καταξεσχίστηκαν και αιμορραγούσαν ολόκληρα τα σώματά τους.
Και έτσι, οι άγιοι μαρτυρες Αειθαλάς και Αμμούν έφυγαν για την αιωνιότητα.
ΑΙΝΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
d.c. 343, feastday: June 12 (Catholic). Bishop of Enos, in Rumelia, he was a dedicated foe of the heresy of Arianism and endured persecution, including removal from his see, by the Arian Emperor Constantius II. Olympius also defended another opponent of Arianism, St. Athanasius.
b. 754 d. 846, feastday: November 4
d. 250, feastday: January 18 (Catholic). Martyred soldiers. Arrested for their faith, they were sentenced to life imprisonment in the mines of Bithynia, in Asia Minor. They were burned alive.
Sons John and Arkadios
Ignatius of Constantinople, competitor with Photius for the patriarchate in the
ninth century. His original name was Nicetas (Niketas). He was son of the emperor
Michael I. Curopalata or Rhangabe, by Procopia, daughter of the emperor Nicephorus
I. Logotheta, predecessor of Michael. During the short reign of his father (A.
D. 811-813), Nicetas commanded the Icanates or life-guards, having been appointed
to the post at about ten years of age, and manifested a desire to gain the favour
of the soldiers: he also acquired some knowledge and experience in public business.
If his age is accurately stated, he must lave been born just about the commencement
of the century. On the deposition of Michael, and the accession of Leo V. the
Armenian, the deposed emperor and his family shaved their heads, and took refuge
in the church called Pharos (Pharos). Their lives were spared, but Nicetas was
castrated, and was obliged to embrace a monastic life, on which occasion his name
was changed to Ignatius. As he is said to have been about fourteen at this time,
it is probable that these things did not occur till a year or two after his father's
deposition. He was educated under a severe master, a zealous Iconoclast, and pursued
his new career with the energy of which he had in his boyhood given indications
in secular affairs, acquired great reputation for sanctity, and became hegumenos
or head of the monastery of Satyrus at Constantinople. He was ordained presbyter
by Basil, bishop of the church kata to Pareon. It is probable that in the Iconoclastic
controversy which was then raging in the East, he was, notwithstanding his education,
one of the champions of images; for on the death of Methodius, patriarch of Constantinople,
whose zeal on the same side had entailed upon him much suffering, Ignastius was
elevated to the patriarchate, by the patronage of the empress Theodora, the guardian
of her son Michael III. during his minority and the, restorer of image worship.
The date of the elevation of Ignatius is not quite certain; it was probably in
A. D. 846 or 847. Symeon Magister places it in the 11th year of Michael, A. D.
853 or 854, but this is too late. Ignatius, at his consecration, desired Gregory
Asbestas, bishop of Syracuse, in Sicily, who was then at Constantinople, to absent
himself, as being under accusation. This provoked Gregory's anger, and was the
source of much trouble to Ignatius himself. As the dissolute propensities of Michael
were developed with his years, Ignatius became the object of insult to the emperor's
profligate minion, Gryllus: and when the influence of Theodora was destroyed,
and herself driven away from the court by her ambitious brother, the Caesar Bardas,
Ignatius was exposed to more serious hostility. He had refused compliance with
the emperor's wish to make his mother and sister nuns against their will; and
in addition to the emperor's hostility, he had incurred also the personal hatred
of the Caesar. Bardas had been accused by report of incest with the wife of his
own son; and as he had refused to listen to the rebukes of the patriarch, Ignatius,
on his coming to the communion, had refused to admit him, notwithstanding his
threats of deposition and violence. Provoked by his excommunication, the Caesar
forcibly expelled Ignatius from the church, on a charge of being a transgressor
and corrupter (anomon kai phthorea), and caused Photius to be elected patriarch
in his place (A. D. 858). The appointment of Photius is said by the biographer
of Ignatius to have been irregularly made by secular persons, but some bishops
seem to have been on that side ; and there appears to have been a council of ecclesiastics
convened to make the change, in which the metropolitans of the patriarchate acquiesced,
on the understanding that Ignatius should be courteously and reverently treated
by his successful rival. The senate of Constantinople gave their sanction to the
transaction, and even the legates of the Roman see, who were at Constantinople
on account of the Iconoclastic controversy, were induced to take the same side.
Photius is charged by the biographer of Ignatius with violating the engagement
to treat his deposed rival kindly: it is not improbable that he was urged on by
his supporter, Gregory Asbestas; and Ignatius, by his firmness in asserting his
claim to the see, provoked his enemies to continue their harshness. The severest
measures were resorted to in order to obtain from him a declaration that he had
voluntarily resigned the patriarchate. He was cruelly beaten and stretched out
naked in the midst of winter in the tomb which had contained the body of the emperor
Constantine V. Copronymus, and which was foul with filth and ordure. He was tried
also with hunger and thirst; and the only alleviation he could procure was from
the kindness of Constantine the Armenian, an officer of the court, who visited
him by stealth, in the absence of his more savage keepers, and brought him bread
and wine and other necessaries. This severe treatment brought on dysentery, from
which he was near dying. From this filthy place he was repeatedly removed to other
places of confinement, and so roughly treated, that two of his grinders were knocked
out. He was then banished to Mytilene, from whence he was brought back to Constantinople,
and solemn deposed by a synod of metropolitans and bishops at Constantinople (A.
D. 858). His supporters among the clergy had meanwhile undergone great severities,
and were dispersed in different places of confinement. His deposi abdication was
confirmed at a subsequent council at Constantinople (A. D. 858 or 859), which
was attended by the papal legates.
When Basil the Macedonian ascended the throne (A. D. 867), by the
assassination of Michael III. Ignatius experienced a great change. His enemy Bardas
had been assassinated during the reign and in the presence of Michael, and Photius
incurred the enmity of the new emperor immediately on his accession, by denouncing
him as a murderer and a robber, and refusing to admit him to communion. Photius
was consequently deposed and banished (A. D. 867), and Ignatius restored. In effecting
this change, the emperor was supported by the pope, Nicholas I., whose enmity
to Photius had been increased by a dispute as to the extent of their respective
jurisdictions. In the eighth general council, assembled at Constantinople A. D.
869, the deposition of Photius and the restoration of Ignatius were ratified.
An expression of the continuator of Theophanes, that the emperor compelled Photius
" to retire (scholazein) until Ignatius should die," indicates perhaps that the
restoration of Ignatius was the subject of an arrangement between the competitors,
a conjecture which is strengthened by the fact that on the death of Ignatius,
Photius was again placed on the patriarchal throne. Ignatius died A. D. 877, or
878, or possibly 879, being nearly or quite 80 years old, and much reverenced
for the holiness of his life. He was buried in the monastery of Satyrus, which
he had rebuilt not very long before his decease. Some letters or other pieces
of Ignatius are found among the Acta of the eighth general council.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Jan 2006 from The Perseus Project URL below, which contains interesting hyperlinks
St. Ignatius of Constantinople. Born about 799; died 23 October, 877; son of Emperor Michael I and Procopia. His name, originally Nicetas, was changed at the age of fourteen to Ignatius. Leo the Armenian having deposed the Emperor Michael (813), made Ignatius a eunuch and incarcerated him in a monastery, that he might not become a claimant to his father's throne. While thus immured he voluntarily embraced the religious life, and in time was made an abbot. He was ordained by Basil, Bishop of Paros, on the Hellespont. On the death of Theophilus (841) Theodora became regent, as well as co-sovereign with her son, Michael III, of the Byzantine Empire. In 847, aided by the good will of the empress, Ignatius succeeded to the Patriarchate of Constantinople, vacant by the death of Methodius. The Emperor Michael III was a youthful profligate who found a worthy companion for his debauchery in Bardas, his maternal uncle. At the suggestion of the latter, Michael sought the assistance of Ignatius in an effort to force Theodora to enter a convent, in the hope of securing for himself an undivided authority and a free rein for his profligacy. The patriarch indignantly refused to be a party to such an outrage. Theodora, however, realizing the determination of her son to possess at any cost an undivided rule, voluntarily abdicated. This refusal to participate in his iniquitous schemes, added to a courageous rebuke, which Ignatius had administered to Bardas for having repudiated his wife and maintained incestuous intercourse with his daughter-in-law, determined the C?sar to bring about the disgrace of the patriarch.
An insignificant revolt, led by a half-witted adventurer, having broken
out, Bardas laid the blame at the door of Ignatius, and having convinced the emperor
of the truth of his accusation, brought about the banishment of the patriarch
to the island of Terebinthus. In his exile he was visited by the emissaries of
Bardas, who sought to induce him to resign his patriarchal office. Their mission
failing, they loaded him with every kind of indignity. Meanwhile a pseudo-synod,
held under the direction of Gregory of Syracuse, an excommunicated bishop, deposed
Ignatius from his see. Bardas had selected his successor in the person of Photius,
a layman of brilliant parts, and a patron of learning, but thoroughly unscrupulous.
He stood high in the favour of the emperor, for whom he acted as first secretary
of state. This choice having been approved by the pseudo-synod, in six days Photius
ran the gamut of ecclesiastical orders from the lectorate to the episcopate. To
intensify the feeling against Ignatius, and thereby strengthen his own position,
Photius charged the exiled bishop with further acts of sedition. In 859 another
synod was called to further the interests of Photius, by again proclaiming the
deposition of Ignatius. But not all the bishops participated in these disgraceful
proceedings. Some few, with the courage of their episcopal office, denounced Photius
as a usurper of the patriarchal dignity. Convinced that he could enjoy no sense
of security in his office without the sanction of the pope, Photius sent an embassy
to Rome for the purpose of pleading his cause. These ambassadors represented that
Ignatius, worn out with age and disease, had voluntarily retired to a monastery;
and that Photius had been chosen by the unanimous election of the bishops. With
an affectation of religious zeal, they requested that legates be sent to Constantinople
to suppress a recrudescence of Iconoclasm, and to strengthen religious discipline.
Nicholas I sent the required legates, but with instructions to investigate
the retirement of Ignatius and to treat with Photius as with a layman. These instructions
were supplemented by a letter to the emperor, condemning the deposition of Ignatius.
But the legates proved faithless. Itimidated by threats and quasi-imprisonment,
they agreed to decide in favour of Photius. In 861 a synod was convened, and the
deposed patriarch cited to appear before it as a simple monk. He was denied the
permission to speak with the delegates. Citing the pontifical canons to prove
the irregularity of his deposition, he refused to acknowledge the authority of
the synod and appealed to the pope. But his pleading was in vain. The prearranged
programme was carried through and the venerable patriarch was condemned and degraded.
Even after this, the relentless hatred of Bardas pursued him, in the hope of wringing
from him the resignation of his office. Finally an order for his death was issued,
but he had fled to safety. The legates returning to Rome, merely announced that
Ignatius had been canonically deposed and Photius confirmed. The patriarch, however,
succeeded in acquainting the pope, through the archimandrite Theognostus, with
the unlawful proceedings taken against him. To the imperial secretary, therefore,
whom Photius had sent to him to obtain the approval of his acts, the pope declared
that he would not confirm the synod that had deposed Ignatius. In a letter addressed
to Photius, Nicholas I recognized Ignatius as the legitimate Patriarch of Constantinople.
At the same time a letter was dispatched to the eastern patriarchs, forbidding
them to recognize the usurper. After another unsuccessful effort to obtain papal
confirmation, Photius gave vent to his fury in a ludicrous declaration of excommunication
against the Roman Pontiff.
In 867 the Emperor Michael was assassinated by Basil the Macedonian,
who succeeded him as emperor. Almost his first official act was to depose Photius
and recall Ignatius, after nine years of exile and persecution, to the patriarchate
of Constantinople, 23 November, 867. Adrian II, who had succeeded Nicholas I,
confirmed both the deposition of Photius and the restoration of Ignatius. At the
recommendation of Ignatius, Adrian II, on 5 October, 869, convoked the Eighth
cumenical Council. All the participants of this council were obliged to sign a
document approving the papal action in regard to Ignatius and Photius. Ignatius
lived ten years after his restoration, in the peaceful exercises of the duties
of his office. He was buried at St. Sophia, but afterwards his remains were interred
in the church of St. Michael, near the Bosphorus. The Roman Martyrology (23 Oct.)
says: "At Constantinople St. Ignatius, Bishop, who, when he had reproved Bardas
the C?sar for having repudiated his wife, was attacked by many injuries and sent
into exile; but having been restored by the Roman Pontiff Nicholas, at last he
went to his rest in peace".
John B. O'Connor, ed.
Transcribed by: Douglas J. Potter
This text is cited Jan 2006 from The Catholic Encyclopedia, New Advent online edition URL below.
ΔΡΕΠΑΝΟΝ (Αρχαία πόλη) ΒΙΘΥΝΙΑ
250 - 330
Τόπος καταγωγής της.
Helena, Flavia Julia. The mother of Constantine the Great, was unquestionably of low origin, perhaps the daughter of an innkeeper, but the report chronicled by Zosimus, and not rejected by Orosius, that she was not joined in lawful wedlock to Chlorus seems to be no less destitute of foundation than the monkish legend which represents her father as a British or Caledonian king. When her husband was elevated to the dignity of Caesar by Diocletian, in A. D. 292, he was compelled to repudiate his wife, to make way for Theodora, the step-child of Maximianus Herculius : but the necessity of such a divorce is in itself a sufficient proof that the existing marriage was regarded as regular and legal. Subsequently, when her son succeeded to the purple, Helena was in some degree compensated for her suffering, for she was treated during the remainder of her career with the most marked distinction, received the title of Augusta, and after her death, at an advanced age, about A. D. 328, her memoory was kept alive by the names of Helenopolis and Helenopontus, bestowed respectively upon a city of Syria, a city of Bithynia, and a district bordering on the Euxine. The virtues of this holy lady, her attachment to the Christian faith, which she appears to have embraced at the instance of Constantine, her pilgrimage to Jerusalem, where she was believed to have discovered the sepulchre of our Lord, together with the wood of the true cross, and her zealous patronage of the faithful, have afforded a copious theme to Eusebius, Sozomenus, Theodoretus, and ecclesiastical historians, and, at a later period, procured for her the glory of canonisation. (Gruter, C.I. cclxxxiv. 1; Eutrop. x. 2; Aurel. Vict. Epit. 39, 40; Zosim. ii. 8; Oros. vii. 25 ; Euseb. Vit. Const. iii. 46, 47; Sozomen. ii. 1 ; Theodoret. i. 18. On the legitimacy of St. Helena's marriage, see Tillemont, Histoire des Empereurs, vol. iv., Notes sur l'Empereur Constantin, not. i., and on the period of her death, not. lvii.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
ΕΛΛΗΣΠΟΝΤΟΣ (Θαλάσσιο στενό) ΤΣΑΝΑΚΚΑΛΕ
d.c. 81, feastday: September 6
ΚΕΣΣΑΝΗ (Πόλη) ΤΟΥΡΚΙΑ
Μαρτύρησε στη Αδριανούπολη το 1820.
d. 303, feastday: September 20
d. 350, feastday: August 8 (Catholic). Martyred priest at Cyzicus on the Sea of Marmora, in modern Turkey. He was slain trying to protect his church from a pagan mob.
ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΗ (Πόλη) ΤΟΥΡΚΙΑ
d.c. 835, Feastday: July 8 (Catholic).
d. 340, feastday: August 28
d.c. 918, feastday: July 23
d. 8th century, feastday: April 12
d. 952, feastday: March 26
d.c. 300, feastday: September 26
d. 337, feastday: May 21
d.c. 450, feastday: January 15
d.c. 471, feastday: January 10
d. unknown, feastday: November 30 (Catholic). A virgin martyr who suffered in Constantinople in some unknown year. An island was named in her honor in the Ionian Sea.
d. 662, feastday: January 21
Feastday: December 17
d. 330, feastday: April 20
b. 759, d. 826, feastday: November 11
Feastday: March 12
b. 570, d. 649, feastday: March 30
d.c. 380, feastday: March 6 (Catholic).
A martyr of the Faith in Lampsacus, a city of Mysia, in the persecution of Decius. He and two companions were brought before the proconsul and interrogated about their belief. One of the three, Nichomachus, presumptuous and over-confident, unfortunately apostatized under torture. Andrew and his companion Paul, after having undergone the suffering of the rack, were thrown into prison. Meanwhile a girl of sixteen, named Dionysia, who had reproached Nichomachus for his fall, was seized and tortured, and then subjected to the approaches of three libertines, but was protected by an angel. In the morning, Andrew and Paul were taken out and stoned to death. As they lay in the arena, Dionysia, escaping from her captors and hurrying to the place of execution, asked to be slain. She was carried away by force, and suffered death by the sword. The feast of these martyrs is kept on 15 May.
T.J. Campbell, ed.
Transcribed by: Dennis McCarthy
This text is cited July 2004 from The Catholic Encyclopedia, New Advent online edition URL below.
d. 304, feastday: August 2
ΝΙΚΟΜΗΔΕΙΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
27/7
Την 27ην Ιουλίου όλος ο χριστιανικός κόσμος τιμά και στεφανώνει με
ύμνους και ωδές πνευματικές τον Ιαματικό και Ανάργυρο Παντελεήμονα. Υπήρξεν ο
Αγιος και παραμένει, πρότυπο εναρέτου βίου και ιεραποστολικής δράσεως, παράδειγμα
ομολογητού και υπερασπιστού της ορθοδόξου πίστεως.
Η ευσεβής μητέρα του Ευβούλη φύτεψε στην ψυχή του το σπόρο το χριστιανικό
και αργότερα ο μετέπειτα Μεγαλομάρτυς Ερμόλαος τον βαπτίζει και τελειώνει τις
ιατρικές σπουδές του.
Προσφέρει δωρεάν τις υπηρεσίες του και το ιαματικό χάρισμά του προσελκύει
και τον ειδωλολάτρη πατέρα του στο Χριστό όταν ο Αγιος εθεράπευσε ένα τυφλό παιδί.
Η δράσις του όμως τράβηξε την προσοχή του αυτοκράτορος Διοκλητιανού
ο οποίος καθυπέβαλε τον Αγιο σε πολλά μαρτύρια, αλλά Εκείνος διετήρησεν άσβεστη
τη φλόγα της αγάπης του προς τον Χριστό και τον άνθρωπο και με τη δύναμη του Θεού
έμεινε ακλόνητος έως η τίμια κεφαλή Του απεκόπη από το σώμα και, ω του θαύματος,
έτρεξε αντί αίμα, γάλα προς θαυμασμόν όλων. (...)
Το
d. 306, feastday: September 10
Feastday: September 8 (Catholic calendar), August 26 (Orthodox calendar)
d. unknown, feastday: April 7
d. 307, feastday: May 19
d. 303, feastday: December 21
d. 303, feastday: September 7
d.c. 304, feastday: March 13 (Catholic). Martyr with Modesta and Patricia, at Nicomedia. They were husband, wife. and daughter. in some lists they were martyred with nineteen companions
d.c. 311, feastday: December 1
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