PASSION OF SAINT ONESIMUS OF COLOSSAEl BHG 1377c.

PASSION OF SAINT ONESIMUS OF COLOSSAEl
BHG
1377c.
CR
G L.
S
Department of History,
University of Washington Seattle.
Onesimus
Colossae, the runaway Phrygian slave converted
to Christianity by St. Paul, is one
the more intriguing characters depicted in the New Testament and yet, for the most part, has remained
an enigma to historical inquiry. For, although the general course
his
turbuJent early life can be reconstructed from PauJ's Let.ter to Philemon (ca. 60),2little is known about his later years and stiJlless con1. The following abbreviations have been used
this article:
= Acta SanctoI·um...col!egit J. Bollandus cet., Jan
(Antwerp: 1643)(Brussels: 1925).
BHG
= Bibliotheca Hagiographica Graeca 3 , ed. F. Halkin, 3 vols. (Brussels:
1957) [Subsidia Hagiographica, 8a].
Ehrhard
=
Ehrhard, Oberlieferung und Bestand der hagiographischen und
homiletischen Literatur der gI'iechischen Kirche (Jon
bis
zum Ende des 16. JahrhundeI·ts, 3 vols. (Leipzig: 1937-1952) [Texte
und Untersuchungen zur Geschichte der altchI'istlichen Literatur, 50-52].
PG
Patrologia Graeca, ed. J.
Migne, 162 vols. (Paris: 1857-1866).
Patrologia OI'ientalis, ed. R. Graffin and F. Nau (Paris: 1907-).
PW
Paulys
der classischen Altel·tumswissenschaft, ed.
G. Wissowa, and W. Kroll (Stuttgart: 1893·).
2. Basic studies
Onesimus and the Letter to
include:
Dibelius and
Greeven,
die Kolosser, Epheser,
Phile,non. 3d ed.
1953); L. Jang, Der Philelnonbrief
mit dem theologischen Denken
des Apostels Paulus, [Unpublished Dissertation]
1964); J.
Lightfoot
St. Paul's Epistles
the Colossians
Philemon, 4th ed. (London: 1892);
Lohmeyer, Die Briefe
die Philipper,
die Kolosser und
Philemon. 13th ed.
(Gottingen: 1964);
Lohse, Colossians and Philemon, trans. W. Poehlmann and R.
Karris
1971); C. F. Moule,
Epistles of Paul to
(London: 1957); and
R. Vincent,
Epistles to
Philippians and
to
5th ed. (Edinburgh: 1955).
AASS
Craig L.
350
cerning the circumstances
his death. 3 Nonetheless, Onesjmu8 did
figure prominently in the ecclesiastical and hagiographicel tradit.ion8
early Christia.nity,4 while his cultus seems to have enjoyed some
promine.nce during the Middle Ages. 6 The text presented here, entitled
<Xytou
<XyLOU
represents one -such hagiographical tradition, that of One
Puteoli under the prefect TertU]]U8. 7
simu8' martyrdom i.n the city
HISTORICAL BACKGROUND
Philemon, an earlier convert
Pau1 8
Onesimus was the slave
and a prominent member
the Christian community at Col08sae.'
It appears that Onesimus wronged his master in some waylO and subsequently fled to Rome where he met PauI.l1 Under Paul's jnf]uence
3. What evidence does remain is contradictory and
limited historical
Much
the confusion surrounding Onesimus' later
can be attributed
the popularity
the name
(meaning «useful, beneficia1>,) among later
Christians. See BHG 2:155 and PW
4.
survey
these traditions can be found
Feb. 11
(1735): 855-859.
5. It is
surprising that St. Onesimus, as a celebrated New Testament
figure and patron
servants and slaves, was venerated
many areas
Europe
and the Near East. Such veneration was especially strong
Byzantium. Constantself possessed two churches
the Saint, as well
a most
cherished relic: the hand
Onesimlls. See Anthony
Novgorod, Le Lipre du pelerin=B. de Khitrowo, trans., Itineraires russes en Orient (Geneva: 1889),
106;
Constantine
Porphyrogenitus, De ceremoniis
byzantinae 1.26
Vogt, ed. and trans., Constantin VII Porphyrogenete: Le LiIlre des Ceremoni<J8, 2 vols.
4 (Paris: 1935-1940),
93; and J. Ebersolt,
Recueil d' etudes,
108.
d' arcMologie et d' histoire (Faris: 1951),
6.
2:155
1377c).
7. Onesimus' martyrdom at Puteoli is commemorated by the Eastern
15 February.
Churches
8.
19.
9. Philem. 5, 7.
10. Onesimus probably stole from Philemon, though Paul tactfully refrains
from stating this. (Philem. 18:
7)
11. The Letter to Philemon itself gives
hint about the site
Onesimus'
encounter with Paul. The traditional view that Onesimus fled to Rome remains
the most viable alternative and
supported by Lightfoot
310-311), Moule
24-25), and Vincent
161-162). Cf. Dibelius/GreevM
52, 102) and Lohmeyer
172) who opt for Caesarea; and Jang
7) and Lohse
165-167, 188)
who propose Ephesus.
The Passion of Saint Onesimus of Co1ossae
351
a.nd instruction Onesimus became a Christian 12 and entered into a. close
with the Apostle. 13 Pau1 eventual1y decided tha.t a. recollciliation of Onesimus a.nd Philemon was necessary.14 Since
wa.s preparing to journey to Colossae and La.odicea bearing let.ters from
Pa.u1, Onesimus was placed
his charge. Pau1 also supplied Onesimus
with the Letter to Philemon,
which he related the circumstances of
Onesimus' conversion, praised his noble Christian zeal and fidelity, a.nd
Philemon to receive his former sla.ve with compassion. 16
though the
Pa.ul's appeal is unknown, the tradition t.hat Philemon not on1y forgave but a.lso emancipated his slave is believable. 17
More dou.btful and
are those 18 which identify Onesimus
Beroea
itinerant preacher
Spa.in,20 bias bishop
shop of Ephesus at the
of Ignatius'
journey,21 maJ.'tyr
12. Philem. 10.
13. Philem. 10-13, 16, 17. cf. Col. 4:9.
14. Legal, as well as mora1 considerations may have prompted Pau1's decision. See
Co1eman-Norton, «The Apost1e Pau1 and the Roman Law of Slavery,»
Studies in
Economic
HistOJOY in Honor
C. Thomson (Princeton: 1951),
155-177;
Goodenough, «Paul and Onesimus,»
Review 22 (1929),
181-183;
Roberti,
di S.
Filemone e
condizione
schiavo luggitivo (Milan: 1933); and
Verdam, «St Paul
et un serf fugitif (Etude sur' l' ep1tre iJ. Phi1emon et 1e droit),»
Symbolae
Jus
et Historiam
Pertinentes Julio Christiano
Oven
(Leiden:
211-230.
1946),
15. Tychicus was a c10se associate of Pau1 and a well-kno,vn Christian native
of Asia Minor. cf. Acts 20:4, Eph. 6:21, Col. 4:7, 2 Tim. 4:12 and Tit. 3:12.
16. How long a time e1apsed between Onesimus' flight from Co1ossae and his
reunion with Philemon cannot be determined, since
(Philem. 15) is a
re1ative expression of time.
17.
82=F.X. Funk, ed.,
et Constitutiones
Apostolorum, 2 vo1s. (Paderborn: 1905), 1: 589-590; Theodoret of Cyrrhus, InterPhilemonem, vers. 14=PG 82:876; Jerome, Epistula
philum 6= J. Labourt, ed. and trans.,
Jerome: Lettres, 8 vols. (Paris: 19491963), 4:118.
18. See note 4 above.
19. Constitutiones
7.46=Fun1{,
cit., 1:453-454.
20.
SS.
et Rebeccae = M.R. James, ed.,
crypha
2 vo1s. (Cambridge, Eng·a1nd: 1893 [Texts
Studies
3), 1:
58-85. Cf. BHG 2:316 (1877). A1so, see AASS, Sept.
(1867): 535-536.
21. Ado of
Ma/'tyroLogium, 16 Feb. =
Quentin, Les
historiques du moyen dge (Paris: 1908),
595-596; Usuard of Paris,
16 Feb. = J. Dubois, Le
d'
(Brusse1s: 1965) [Subsidia
graphica, 40},
181-182; Martyrologium
16 Feb. = Propylaeum ad
Sanctorum Decembris (Brusse1s: 1940),
65.
352
Craig L. Ha.nson
at Colossae under Nero,22 martyr at Rome under Trajan,2S and martyr
at Puteoli under Domitian(
11. EVOLUTION OF
PUTEOLI TRADITION
Our earliest reference to Onesimus' martyrdom comes from the
deacon Eutha1ius (fl. ca. 400),26 who
his prologue to the Pauline
tles states:
It should be noted that this account is by
means historically secure.
of Rome
urbi) .named Tertullus is lackEvidence for a
ing,21 and only Eut.halius among numerous patristic sources reports
that Onesimus was martyred. 28 Thus, in the absence of· firm historical
the statement of Euthalius must be accepted with
caution.
The following excerpt from the
for 15 February (which faithfully abbreviates the extant
demonstrates the dependence of the Puteoli tradition upon this
22. Synaxarium
Constantinopolitanae 23
= Propylaeum ad
Acta Sanctorum NOrJembris (Brussels: 1902), cols. 247-248. Properly speaking, this
tradition belongs to Pllilemon, Appllia and Arcllippus, since Onesimus is mentioned
few
the extant texts, and then
the title. cf. BHG 3:11 (2039, 2040).
23. See note 21 above.
24. Synaxarium Ecclesiae Constantinopolitanae 15 Feb. = Propylaeum...
NOrJembris, cols. 465-467. Altllough
accounts within the Puteoli tradition (including the Passio presented here) provide an actual chronological
for this martyrdom, the assertion by George Cedrenus (Historiarum eompendium =
PG 121:469) and Nicephorus Callistus (Historia
3.11=PG 145:920)
that Onesimus was martyred under Domitian may derive from a common source.
Euthalius and his work, see L. C. Willard,
Critical Study
Eu25.
thalian
[Unpublished Dissertation] (New Haven, Conn.: 1970).
cit.,
19, 202. This statement
found
26. PG 85:705. cf. Willard,
a slightly altered form
the Euthalian
to the Letter to Philemon
85:788) and
the writings Oecumenius Tricca (PG 119:261).
Urbi
imperiale (sec.
27. See G. Vitucci, Ricerche sulla
(Rome: 1956),
115-117 (late first and early second centuries).
28. Nor does the name Onesimus appear early Christian calendars and mar·
tyrologies, such as the Depositio episcoporum and the Depositio martyrum (ca. 354)
the Roman Chronographer, the BrerJiarium
(ca. 400), and the so-called
Martyrologium Hieronymianum (ca. 450). Note that the Latin tradition
Ado and
Usuard ultimately derives from Euthalius, while Onesimus' connection with the
Colossae tradition is tenuous at best.
The Passion of Saint Onesimus of Colossae
Euthalian account: '"
1
353
['0\
,.
-,
both texts Onesimus' death is said to have resulted from his legs
being broken and
is described as prefect of Rome. AIso, it can
be
that the two texts differ significantly only in their geographical setting for Onesimus' execution. The question then arises: why the
difference in setting?
The answer is found in the
of SS. Alphius, Philadelphus
another Onesimus (Onesimus
and Cyrinus,30 where the martyrdom
Leontinis) at Puteoli is reported. According to this source, the brothers
Alphius, Philadelphus and Cyrinus, having been instructed
t.he Christian faith by Onesimus Leontinis, were arrested with him
the persecution
alerian (258-260), brought to Rome and there tortured. From
Rome they were conducted to Puteoli where Onesimus was executed at
the order the prefect Diomedes. 31 The three brothers were subsequently transferred to Sicily where they were again tortured and finally martyred under Tertullus, the governor of Sicily. It is notdifficult to
how this «Leontinian» tradition might be identified with that
Euthalius and how a medieval hagiographer intent
composing a fitting
homage to Onesimus of Colossae could have incorporated elements
both into his work. The
St. Onesimus clearly reflects such a
oonf1ation of traditions.
DESCRIPTION OF
The original text of the
was composed sometime between
700 and 850.32 Although the work is attributed to Eusebius of Caesarea
29. Propylaeum... No"embr'is, cols. 465-467.
30. AASS, May
(1738): 772-788. cf.
1:19 (57). Also, see AASS, Jnly
(1749); 175-176.
31.
SS. Alphii, Philadelphi et Cyrini 10.
32. The
S. Onesimi itself provides us with
information
this
regard. HO'tvever, since the
SS. Alphii, Philadelphi et Cyrini was written
around 700 (AASS, May 11,
502) and the earliest manuscript containing the
may well date from the ninth century (Ehrhard: 3:734), a general chronoIogical setting for the composition of this text can be established.
2.
23
354
Craig L. Hanson
in
of the manuscripts
the author is unknown. 33
the lateeleventh or the twelfth century this martyrdom account, which by now
aild
of the Near Eastern
had found its way into the
34
churches and the Byzantine imperial court,36 was revised and "updated" by an anonymous editor. 36 The alterations involved were for
t.he most part cosmetic37 and unlike those which characterized the Onesimus
of the imperial menologies. 36
The
S. Onesimi, in its original and
versions, is
3e
preserved in the followi.ng manuscripts:
33. See line 4,
(var.):
Eusebius
his
.(3.36),and
does mention Onesimus, bishop of Ephesus,
this might have prompted the scribe
to assign the
to him.
Bedjan, ed.,
et
7 vo!s.
34. See R.
(Paris: 1890-1897), 4:18-3'1 [Syriac trans!ation
the
S, Onesimi, BHG
G. Bayan, ed, and trans., Le
armenien de Ter
21:
50-51; R, Basset, ed. and trans" Le
11:839-841;
Forget, ed. and trans.,
Corpus Scriptorum.
norum
Scriptores
12:506-507; and
Budge, trans.,
Book
the
Ethiopic Church, 4 vo!s. (Cambridge, Eng!and: 1928)., 2:
645-646. A!so, see
Peeters, ed. and trans., «Le martYI'O!oge de Rabban Sliba,»
27 (1908),
175; F. Nau, ed. and trans., Un
douze menologes
10:72, 74, 119; G. Garitte, ed. and trans., Le
dI'ier
du Sinaiticus 34, Xe siecle (Brusse!s: 1958)
30],
50;
de Fenoy!, ed. and trans., Le
copte (Beirut:
125; and
F.
ed. and trans.,
1960),
schen Christen (Gotha: 1879),
310.
35. See V. Latyshev, ed., Menologii
supersunt, 2 vo!s. (St. Petersburg: 1911-1912), 1:79-83 (BHG 1377d); and
Doul{akis,
... , 12 vo!s. (Athens: 1889-1897), 2:258ed.,
261 (BHG 1377). These two meno!og'ies (which have
designated
and
were composed fO!' the Emperor Michae!
(1034-1041). AJso, see
lJ (ca. 1000).
PG 117:313 for the Menologium
'. 36. Since imperia! meno!ogies
and
are c!ear!y based
the origina!
text
the
S. Onesimi and
ear!iest manuscripts fO!' the «l'evised" vel'sion
the
(AL) are twe!fth century, it is !ike!y that the revisions
question
the twelfth centu1'Y.
date from the !ate e!eventh
37. These revisions consis t of simp!e changes
word ordel" the e!imination
of superfluous w01'ds and phrases, the clarification of difficult
COI'I'Upt passages,
and the replacement of archaic exotic vocabulary by more common words.
38. See note 35 above.
39.
addition to those manuscripts listed below, which have been used for
the present edition, four other codices should be mentioned. Three of these have
independent va!ue, while the last is missing. They are:
Vaticanus Ottobonianus graecus 92 (saec. xvi), fols. 170v-175r.
The Passion
Saint Onesimus
Co]ossae
355
Original Version
the Text
Athonensis Cutlumusii 38 (saec. ix
fols. 186r-190v.
- Hierosolymitanus sancti Sepu1chri 1 (saec.
in the Li·
brary of the Greek Orthodox Patriarchate,41 fols.
V
Pa.risinus graecus 1452 (saec.
fols. 128v-131v.
Vindobonensis historicus graecus 3 (saec. xi, xv),43 fols.
145v-150r.
Version
the Text
- Atheniensis 989 (saec.
fols. 20r-24r.
Athonensis Xeropotami 135 (saec.
fo]s. 2491'-2531'.
Athonensis Iberorum 423 (saec.
fo]s. 631'-661'.
Constantinopolitanus monasterii sanctae Trinitatis Chalcensis 95 (saec.
formerly in the Library of the Greek Orthodox Patriarchate, now missing, fo]s.
See Ehrhard 1: 571, 3:48-50, 3:53-54, and 1:573-575.
40. S.
Lambros, Catalogue oj the Greek Manuscripts
(Cambridge, Eng]and: 1895-1900), 1:278; Ehrhard 3:734-735.
41.
Papadopou]os-Kerameus,
Mount Atlzos, 2
5
(St. Petersburg: 18911915), 1:1-8; Ehrhard 1:567-570.
42.
Omont,
somInaire des manuscrits grecs de
Bibliotheque
4
(Paris: 1886-1888), 2:46-47;
Omont, et al., Catalogus
hagiographicorum bibliothecae nationalis Parisiensis (Brusse]s: 1896) [Subsidia
giographica, 5],
118-121; F.
Manuscrits grecs de Paris:
haagiographica, 44],
161-162; Ehrhard
giogI'aphique (Brusse]s: 1968) [Subsidia
1:577-580.
43.
Hunger, I(atalog deI' griechischen HandschI'ijten der (jsteI-reichischen
tionalbibliothek, 2
(Vienna: 1961), 1:2-4; C. Van de VOI'St and
De]ehaye,
Catalogus codicum hagiogI'aphicoI'um graecorum Germaniae Belgii Angliae (Brusse]s: 1913) {Subsidia HagiogI'aphica, '13],
38-42; Ehrhard 1: 570-573. The great·
of this codex, fo]s.
and
has been dated
the
century. The section 1371'-151 which contains the text
question, is a ]ater adby an anonYlllOUS scribe and has been dated
the fifteen th century. Since
the break
the codex occurs
the midst of a se]ection,
(fols.
this fifteenth century
«addition» was probab]y prompted by damage
the
century
1371'Thus, the
Onesimus text appears to be a direct copy from the
ginal
century account.
.
44. J. and
(Athens: 1892),
177-178; Ehrhard 2:644-645. Cf. BHG 2:155 (1377c).
Hanson
356
L -
Londiniensis Musei Brittanici additionalis 36589 (saec.
xii),46 fols. 121v-124r.
- Meteoris Barlaami 150 (saec. xvi),46 fols. 141r-144v.
•
The
St. Onesimus belongs to the literary genre
les
epiques 47 and as such, exhibits
the strengths and weaknesses
historical fiction as written by medieval hagiographers. The
story itself lacks the simple vitality and vivid realism
the authentic
while betraying
too clearly the historical ignorance
and rhetorical excesses
its author. Onesimus, the humble slave and
disciple
Paul, i8 transformed into an abstract model
Christian
piety.
similar fashion, the prefect Tertullu8 becomes the ,insane
an.d bloodthirsty representative
paganism. The author's colorle8s portrayal
Onesimus' comrades, Papias and RomulUS,4D and his
unrealistic depiction
the martyr's interrogation and
also detract from the story's effectiveness. Even
the
offers much
interest to the reader. The author's
Pauline imagery should
be noted,60 as should the appearance
various hagiographical motifs
common to les
Apparent inconsistencies in
the story line, which point to an imperfect union
the Euthalian and
45.
Richard,
des manuscrits grecs du
Jl1useum: Fonds
Egerton, Cottonian Stowe (Paris: 1952),
63-64; C. Van. de
Sloane,
De!ehaye,
cit.,
273-275;
Delehaye, «Notes sur un manusVorst and
Analecta Bollandiana 25 (1906),
495-502;
cl'it grec du musee
Ehrhard 3: 78·80.
46. Ehrhard 3:83-84.
47. See the discussion by
De!ehaye
Les
des martyrs ·les genres litteraires (Brusse!s: 1921) [Subsidia
13b},
236-315.
Geb48. Principa! editions of the historica! acta martyrum inc!ude:
hardt, Acta martyrum selecta (Berlin: 1902); G. Lazzati, Gli s"iluppi della letteratusui maI'tiri
primi quattro secoli (Turin: 1956);
Musurillo,
Acts
Martyrs (Oxford: 1972); and R. Knopf,
Martyrerakten, 4th
1965).
ed. by G. Ruhbach
49. Indeed,
of these characteI'S eventually drops out of the
See
!ine 191.
50. The more extensive of these borrowings have been cited
the critica!
<J.pparatus.
51. For examp!e, Onesimus converts the wife of a prominent pagan
this
case, Tertullus' brother) and consequently is accused of both adultery and sorcery.
Cf.
S.
24;
S. Marcelli 17;
S. Polychronii 3. A1so, see
Justin Martyr,
Apologia 2 and Eusebius of Caesarea,
4.17.
The Passion
Saint Onesimus
Co!ossae
357
Leontinian traditions, likewise merit special attention. 62 However, the
ontstanding feature
the martyrdom account is the disconrse and exhortation by Onesimns during his initial interrogation
Rome. After
confessing his Christian faith before Tertnllns, Onesimns lannches into
an impressive and lengthy denunciation
the lurking evils
his con63
temporary world. The use made
simile, metaphor and personification
this section is particularly striking. Onesimus devotes a great
part
his discourse to a condemnation
Roman paganism and makes
allusions to various Roman cults and cult practices.
a number
doubt, the author drew much his material for this "idolatry" section
from the apologetic writings
the Greek Fathers, especially Athanasius and Clement. Onesimus concludes his eloquent defense by calling
Tertullus to abandon his idols and sinful ways, and to follow the
precepts
the Christian God.
IV. NOTES
EDITION
The following edition
the
S. Onesimi is based
the manuscripts KHPV, which represent. the earliest version
the
text. The critical apparatus consists three parts and contains:
1. references
quoted biblical sources.
2. variants found
KHPV.
3. variants found
ALM.
Whenever possible, have followed the general scheme
punctuation
found
the manuscripts. Modern spelling has been adopted, which
has involved the tacit correction
obvious itacisms and
accentual
enclitics), the division
words, and the addierrors (particularly
the iota subscript.
52. The most obvious of these concerns the intended geographica! setting for
the narrative. The introductory statements designate Rome as the site of Onesimus'
triumph over the forees of
However, it is PuteoIi which emerges as the cuJminating scene of this confrontation, with TertulIus once again presiding over the
interrogation and torture.
53. The subject of worJdJy eviJs was popuJar the writings
earJy Christian
apoJogists and theoJogians, and served as admira.b!e ,dilIer» materia! for the medieva! hagiographer. The discourse attributed to Onesimus
this text concerns the
adultery, covetollsness, sorcery, arrogance, envy, reviIement, hypocrisy,
. smalImindedness, wrath, drunkenness, ido!atry and inso!ence. cf. Mt. 15:19-20;
Rom. 1:29-31: GaI. 5:19-21; CoI. 3:5, 8; Didache 5.1;
20.1; and Constitutiones apostolorum 7.18.
358
Craig L. Hanson
5
1.
,
10
•
9/11
Eph. 6:14.
-
1
2
2
2
3
4
4
praemittunt
+
+
<
+
<
+
+
+
5
7
7
KHV.
8
post
9
1
2
4
4
+
< AL,
ALM.
5
6/7
ALM.
ALM.
9
11
(i.e.
ALM,
praemittit
<
< ALM.
The Passion of Saint Onesimus of Colossae
359
15
20
2.
12
12/13
14
15
15
15
16
16
17
17
17/18
18
20/21
21
23
23
24
12
13
15
16
17
17
17
17/18
20/21
21
23
24
<
+
<
<
post
<
-
+
-
i. m.
ALM.
,...., post
,....., post
ALM.
ALM.
ALM.
ALM.
< ALM.
ALM.
ALM.
-
AL,
< ALM.
post
ALM.
360
Craig L. Hanson
25
30
35
3.
25
28
29
30
31
31
32
32
+
< V.
PV.
<
-
32/33
33
34
34
34
35
37
+
<
37/38
25
25
26
27
29
31
-
ALM.
LM.
< ALM.
ALM.
L, <
"
,...., post
32
,...., post
32/33
34
34
35
35
<
-
LM.
ALM.
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