The Cult of Saints in Late Antiquity

Ed. Mina, p. 1, line 1–3:

ⲧⲙⲁⲣⲧⲩⲣⲓⲁ ⲙⲡⲙⲁⲕⲁⲣⲓⲟⲥ ⲁⲡⲁ ⲉⲡⲓⲙⲁ ⲡⲣⲉⲙⲡⲁⲛⲕⲟⲗⲉⲉⲓⲥ ϩⲙ ⲡⲧⲟϣ ⲡⲉⲙϫⲏ
ⲛⲧⲁϥϫⲟⲕⲥ ⲉⲃⲟⲗ ⲛⲥⲟⲩ ϣⲙⲟⲩⲛ ⲙⲡⲉⲃⲟⲧ ⲉⲡⲏⲡ ϩⲛ ⲟⲩⲉⲓⲣⲏⲛⲏ ⲛⲧⲉ ⲡⲛⲟⲩⲧⲉ ϩⲁⲙⲏⲛ

‘The martyrdom of the blessed Apa Epima, the man of Pankoleeis in the district of Pmje (Oxyrhynchos). He completed it on day eight of the month Epiph. In God’s peace. Amen.’

The Sahidic text claims that this is the very first account of what happened to the saints in Egypt, a statement missing in the later Bohairic version.

Ed. Mina, p. 1, line 4:

ⲧⲁⲓ ⲧⲉ ⲧϣⲟⲣⲡⲉ ⲛⲁⲡⲟⲅⲣⲁⲫⲏ ⲛⲧⲁⲥϣⲱⲡⲉ ϩⲙ ⲡⲕⲁϩ ⲛⲕⲏⲙⲉ ⲉⲧⲃⲉ ⲛⲉⲧⲟⲩⲁⲁⲃ

‘This is the first account of what happened in Egypt with respect to the saints.’

The text begins by offering an introductory story explaining why Diocletian turned against the Christians: When at war with the Persians, his army managed to take Nikomedes , the son of the Persian king Shapur, hostage. But the archbishop Gaius betrayed them by letting the hostage go for a large bribe, claiming that Nikomedes had died. The enraged emperor has Gaius killed and uses the bribe to have seventy statues of the gods made. He then discusses with his dignitaries at the palace how to boost public morale and honour the gods for their help in battle. One of them, Romanos, the stratelates (general), father of saint Apa Viktor, reminds them of how it was at the time of the pharaohs when people focused on the gods, which the pharaoh had created, suggests writing the famous edict and sending it from Rome all the way down to Philae, the very South of Egypt.

Once the edict was publicly displayed on the palace’s walls, a young soldier, Christodoros, the son of the general (stratelates) Basilides, saw it, wept and prayed, and went before the emperor to announce his Christian faith. He was immediately killed by the sword and fulfilled his martyrdom on the first day of the month Pharmouthi (27 March).

The edict is then delivered to Armenios, the prefect of Egypt at Alexandria, and from there brought into Egypt and to the city of Oxyrhynchos. Here the actual martyr story of Apa Epima begins.

Epima, the son of Elias and Sophia, was managing the large estate of his Christian parents who owned many vineyards in the village of Pankoleeis at the outskirts of Oxyrhynchos. Epima is described as a just young man aged 27, kind-hearted, very well liked, and a good Christian who would give the first fruits of his vineyards to the church. One night he received a vision of Christ who urged him to become a martyr informing him of what would happen to him and to his body afterwards:

Ed. Mina, p. 5, line 22–p. 6, line 8:

ⲟⲩⲛ ⲟⲩⲛⲟϭ ⲛⲁⲅⲱⲛ ⲕⲏ ⲛⲁⲕ ⲉϩⲣⲁⲓ ⲛⲣⲁⲥⲧⲉ ϩⲛ ⲧⲡⲟⲗⲓⲥ ⲡⲉⲙϫⲏ ⲡⲉⲕϫⲱⲕ ⲉⲃⲟⲗ ⲉϥⲛⲁϣⲱⲡⲉ ⲛⲥⲟⲩ ϣⲙⲟⲩⲛ ⲙⲡⲉⲃⲟⲧ ⲉⲡⲏⲡ ⲁⲩⲱ
ⲡⲉⲕⲥⲱⲙⲁ ⲉϥⲛⲁϣⲱⲡⲉ ϩⲙ ⲡⲧⲟⲟⲩ ⲛϭⲓⲛⲟⲩⲟⲧⲉ ϩⲁⲧⲛ ⲟⲩⲁ ϫⲉ ⲁⲙⲙⲱⲛⲓⲟⲥ ⲛⲟⲩⲛⲟϭ ⲛⲟⲩⲟⲉⲓϣ ⲙⲛⲛⲥⲁ ⲡⲉⲟⲩⲟⲉⲓϣ ⲉⲧⲙⲙⲁⲩ
ⲥⲉⲛⲁⲉⲓⲛⲉ ⲙⲡⲉⲕⲥⲱⲙⲁ ⲉϩⲟⲩⲛ ⲉⲡⲉⲕⲏⲓ ⲛⲥⲟⲩ ⲙⲏⲧ ⲙⲡⲁⲱⲛⲉ ⲥⲉⲛⲁϫⲓⲧⲕ ⲅⲁⲣ ⲉϩⲟⲩⲛ ⲉⲣⲁⲕⲟⲧⲉ ⲛⲥⲉⲥⲱⲧⲙ ⲉⲣⲟⲕ ϩⲙ ⲡⲙⲁ ⲉⲧⲙⲙⲁⲩ
ⲟⲩⲛ ϩⲛⲛⲟϭ ⲛϭⲟⲙ ⲛⲁϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧⲕ ϩⲙ ⲡⲙⲁ ⲉⲧⲙⲙⲁⲩ ⲙⲛⲛⲥⲱⲥ ⲥⲉⲛⲁⲕⲧⲟⲕ ⲛⲥⲉⲉⲛⲧⲕ ⲉϩⲣⲁⲓ ⲉⲧⲉⲭⲱⲣⲁ ⲛⲕⲏⲙⲉ ⲛⲧⲉ
ⲡⲉⲕϫⲱⲕ ⲉⲃⲟⲗ ϣⲱⲡⲉ ⲛⲁⲕ ϩⲙ ⲡⲙⲁ ⲉⲧⲙⲙⲁⲩ ϩⲛ ⲟⲩⲧⲟϣ ⲙⲡⲱⲕ ⲁⲛ ⲡⲉ
ⲁⲓⲧⲱϣ ⲛⲁⲕ ⲛⲓⲟⲩⲗⲓⲟⲥ ⲡⲃⲟⲏⲑⲟⲥ ⲡⲕⲱⲙⲛⲧⲁⲣⲏⲥⲓⲟⲥ ⲡⲣⲙⲕⲃⲉϩⲥ ⲉⲧⲣⲉϥϥⲉⲓ ⲙⲡⲉⲕⲣⲟⲟⲩϣ ϩⲙ ⲡⲙⲁ ⲉⲧⲙⲙⲁⲩ ⲁⲩⲱ ⲛϥⲥϩⲁⲓ
ⲛⲛⲉⲕϩⲩⲡⲟⲙⲛⲏⲙⲁ ⲧⲏⲣⲟⲩ ⲛϥϫⲓⲧⲟⲩ ⲉϩⲟⲩⲛ ⲉⲡⲉϥⲏⲓ ⲛϥⲕⲁⲁⲩ ⲙⲙⲁⲩ ϣⲁ ⲡⲉⲟⲩⲟⲉⲓϣ ⲉⲧⲉϥⲛⲁⲣϩⲛⲁϥ ⲙⲡⲁⲉⲓⲱⲧ ⲉⲧⲣⲉⲩⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ⲙⲛⲛⲥⲱⲥ ϥⲛⲁⲧⲱϣ ⲛⲛⲉϥϩⲙϩⲁⲗ ⲉⲣⲟⲕ ⲛⲥⲉϣⲱⲡⲉ ⲉⲩⲡⲣⲟⲥⲕⲁⲣⲧⲏⲣⲉⲓ ⲉⲣⲟⲕ ϣⲁⲛⲧⲉⲕϫⲱⲕ ⲉⲃⲟⲗ ⲙⲡⲉⲕⲁⲅⲱⲛ ⲁⲩⲱ
ⲛⲥⲉⲁⲥⲫⲁⲗⲓⲍⲉ ⲙⲡⲉⲕⲥⲱⲙⲁ ⲛⲥⲉⲕⲟⲟⲥϥ ⲕⲁⲗⲱⲥ

‘A great contest awaits you in the city of Oxyrhynchos tomorrow. Your completion will take place on day eight of the month Epiph (2 July). Your body will remain for a long time at the monastery of Ginouote under someone named Ammonios. After that time, your body will be brought back to your home on day ten of Pauni (4 June). Now (before that) you will be brought to Alexandria and tried there. Great miracles will happen there through you. Afterwards, you will be brought back to Egypt and your completion will take place there, in a district that is not your own. I have appointed Julius, the man of Aqfahs (ⲕⲃⲉϩⲥ), the assistant (βοηθός) and minutes writer (κομενταρήσιος) to let him take care of you at that place and to let him write down all your memoranda (ὑπόμνημα), and to let him take them into his house and let him keep them there until the time when it will please my father to let them become known. Afterwards, he (Julius) will appoint his servants for you and they will be loyal to you until you complete your contest, and they will secure (ἀσφαλίζειν) your body and bury it well.’

Following this outlook, Christ then seals the body of Epima to protect it from any harm through tortures, which serves to explain why the martyr will remain unharmed throughout any officials’ attempts at destroying him.

Ed. Mina, p. 6, line 15–17:

ⲁϥⲥⲫⲣⲁⲅⲓⲍⲉ ⲙⲡⲉϥⲥⲱⲙⲁ ⲧⲏⲣϥ ϫⲉ ⲛⲛⲉ ⲗⲁⲁⲩ ⲛⲃⲁⲥⲁⲛⲟⲥ ϭⲙϭⲟⲙ ⲉⲣⲟϥ ⲁⲩⲱ ⲁϥⲁⲥⲡⲁⲍⲉ ⲙⲙⲟϥ ⲁϥⲃⲱⲕ ⲉϩⲣⲁⲓ ⲉⲙⲡⲏⲩⲉ ⲉⲣⲉ ⲡϩⲁⲅⲓⲟⲥ ϭⲱϣⲧ ⲛⲥⲱϥ

‘He (Christ) sealed (σφραγίζω) his whole body, so that no tortures would affect him. He kissed him and went up to the heavens, while the saint gazed after him.’

On the next day, Epima makes his way into the city of Oxyrhynchos where the hegemon (governor) Culcianus was conducting trials at the temple of Achilles (Αχιλλιον) by the Tetrapylon. When Epima arrives, he witnesses other Christians standing trial: Haab, the deacon of Takanash (ϩⲁⲁⲡ ⲡⲇⲓⲁⲕⲟⲛⲟⲥ ⲛⲧⲁⲕⲁⲛⲁϣ), Apa Hor, the man of Tpoge in the district of Oxyrhynchos (ⲁⲡⲁ ϩⲱⲣ ⲡⲣⲉⲙⲧⲡⲟϭⲉ ⲙⲡⲧⲟϣ ⲡⲉⲙϫⲏ), Maximus, the presbyter of Shenaro (ⲙⲁⲝⲓⲙⲟⲥ ⲡⲉⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ ⲛϣⲉⲛⲁⲣⲱ), Pegosh, the deacon of Trebe (ⲡⲉϭⲱϣ ⲡⲇⲓⲁⲕⲟⲛⲟⲥ ⲛⲣⲉⲙⲧⲣⲃⲉ), and many other Christians from the city of Oxyrhynchos.

When an official announces Epima’s arrival as the head of Pankoleeis, the governor turns his attention to him and begins to interrogate him. A series of tortures begins: Hanging on the hermetarion, being bound and hit, sitting on the iron chair over heat, wearing a heated iron helmet, from all of which he is shielded and protected by Michael, the archangel, who is sent to him in answer to his prayers. Michael turns off the fires or turns them against Epima’s torturers, so much so that the governor assumes that Epima is a magician, while the crowd praises the powerful God of Apa Epima.

The governor at Oxyrhynchos becomes frightened of the masses who are starting to turn against him. Thus, he takes the advice of one of his officials to send Epima to Alexandria instead, to stand trial there, away from his home crowd.

On the boat to Alexandria, Epima has another vision of Christ strengthening his heart, this time announcing future fame:

Ed. Mina, p. 13, line 1–5:

ⲁⲛⲟⲕ ⲡⲉ ⲓⲥ ⲡⲉⲛⲧⲁϥϫⲓ ⲥⲱⲙⲁ ϩⲛ ⲧⲙⲏⲧⲣⲁ ⲛⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲙⲁⲣⲓⲁ ⲙⲡⲣⲣϩⲟⲧⲉ ⲡⲁⲥⲱⲧⲡ ⲉⲡⲓⲙⲁ ϫⲉ ϯϣⲟⲟⲡ ⲛⲙⲙⲁⲕ ϩⲙ ⲙⲁ ⲛⲓⲙ
ⲉⲧⲟⲩⲛⲁϫⲓⲧⲕ ⲉⲣⲟⲟⲩ ϯⲛⲁϯ ⲛⲁⲕ ⲙⲡⲉⲕⲃⲉⲕⲉ ⲕⲁⲧⲁ ⲛⲉⲕϩⲓⲥⲉ ϯⲛⲁⲧⲣⲉⲕϩⲙⲟⲟⲥ ϩⲓϫⲙ ⲡⲉⲕⲑⲣⲟⲛⲟⲥ ⲙⲛ ⲛⲁⲡⲉⲧⲟⲩⲁⲁⲃ ϩⲛ ⲧⲁⲙⲛⲧⲉⲣⲟ
ϯⲛⲁϯ ⲛⲁⲕ ⲛⲟⲩⲣⲁⲛ ⲛⲥⲟⲉⲓⲧ

‘I am Jesus, the one who has taken form through the womb of the Virgin Mary. Do not be afraid, my chosen Epima, for I am with you at every place to which you will be taken. I will give you your reward according to your sufferings. I will let you sit on your throne together with my saints in my kingdom. I will make you a famous name.’

Once the boat reached Alexandria, Epima is brought before Armenius, the prefect of Alexandria, chained and with an iron ring around his neck. He is put in prison to await trial, because the city was in festive mode, celebrating an imperial birthday.

While in prison, he performs four healing miracles, the first one on a man named Dionisios, son of the comesticus
(ⲕⲟⲙⲉⲥⲧⲓⲕⲟⲥ) Theodoros, who was likewise imprisoned and who was tormented by an evil spirit. The evil spirit immediately cried out that he was afraid of Michael, the archangel, who had entered the prison together with Epima, and would therefore leave the possessed man (Ed. Mina, p. 13, line 26–p. 14, line 6).

When the prison guard saw this miracle happening through the saint, he brought his heavily pregnant daughter who was unable to give birth. She had been in labour for three days already without any sign of bringing her child forth. Her father had brought in many physicians to treat her, exorcists and people who perform incantations, but none were able to treat her. He threw himself down before the saint and implored him to heal his daughter. Epima asked him to bring him a little oil. He prayed over it, and the young woman was then anointed with it. She immediately gave birth to a boy whom they named Epima in honour of the just man who had performed the miracle (Ed. Mina, p. 14, line 7–20).

The third miracle healing concerns a blind man who was sitting by the prison door begging from those going in and out of the prison. When he heard about the miracles performed inside the prison, he too entered and asked Epima to heal his blindness. Epima prayed to Christ to have mercy on this blind beggar and then placed his hands on the blind man’s eyes. He was able to see immediately and ran all through town proclaiming what had happened to him. As a result, anyone who was ill in the city of Alexandria was brought to prison to be healed by Epima through the power of Christ (Ed. Mina, p. 14, line 21–p. 15, line 13).

The fourth miracle concerns Eucharistia, the unmarried and compassionate sister of Julius of Aqfahs, the assistant and commentariensis in Alexandria. Eucharistia would serve those with illnesses and sufferings, be kind to the poor and miserable, and was very sympathetic towards the Christians. Suddenly she was suffering from a demon who caused immobility in her arms and legs. She had already spent 14 years unable to move, so when Julius heard about the healing miracles taking place in the Alexandrian prison, he came to ask Epima to heal his lame sister. He offers to let him free in return and pay him a large sum. Epima requests only that should he be killed in Alexandria that Julius would take care of his body and send it home to the burial place of his parents and ancestors. And he adds this extra piece of instruction:

Ed. Mina, p. 16, line 23–26:

ⲁⲗⲗⲁ ϩⲱⲛ ⲉⲧⲟⲟⲧⲟⲩ ⲛⲛⲉⲣⲱⲙⲉ ⲉⲧⲉⲕⲛⲁϯ ⲙⲡⲁⲥⲱⲙⲁ ⲛⲁⲩ ϫⲉ ⲙⲡⲣⲧⲁⲙⲉ ⲗⲁⲁⲩ ⲛⲣⲱⲙⲉ ϩⲓ ⲧⲉϩⲓⲏ ⲉⲧⲉⲧⲛⲁⲃⲱⲕ ϩⲓⲱⲱⲥ ϫⲉ
ⲟⲩⲙⲁⲣⲧⲩⲣⲟⲥ ⲡⲉ ⲉⲙⲙⲟⲛ ⲥⲉⲛⲁϥⲓⲧϥ ⲛⲧⲟⲟⲧⲟⲩ ⲛⲥⲉⲧⲙⲕⲁⲁⲩ ⲉϫⲓⲧϥ ⲉⲡⲧⲟⲡⲟⲥ ⲛⲧⲁ ⲡⲛⲟⲩⲧⲉ ⲥⲃⲧⲱⲧϥ ⲛⲁⲓ

‘But command the people to whom you are going to entrust my body: “Do not tell anyone on the road on which you are travelling that this is a martyr”, otherwise they will take it (the body) from them and will not let them take it to the (burial) place which God has prepared for me.’

When Julius’s sister was carried to Epima, he took a bit of water and prayed over it invoking Christ who had healed the lame and many others to have mercy now on this servant of the Christians. He then took the water and gave it to her servants to wash her with it. She immediately stood up, walked around and was as new. She bent down and kissed Epima’s feet and went home to glorify the God of Apa Epima (Ed. Mina, p. 15, line 14–p. 18, line 4). Epima remained in prison many more days and many other miracles are claimed to have taken place through him.

When Armenius, the comes, heard about the miraculous activity that had taken place in his prison, he decided to conduct Epima’s trial at the Severion of the city. Epima is called a magician which he refuses to accept. He also refuses to sacrifice to the imperial gods and the same set of tortures as those suffered in Oxyrhynchos are used on him: Hanging on the hermetarion, wearing an iron helmet, and burning in the furnace of the public bath. During each of them, Michael, the archangel is sent to his rescue, as soon as Epima prays to Christ to give him strength. The hermetarion breaks in two, his body, head and hair remain intact, completely unharmed, enraging the comes who blasphemes God and is punished with becoming unable to speak. Julius of Aqfahs is then asked to intervene on behalf of the comes to encourage the saint to heal the comes from his predicament. This is done and results in the conversion of Julius, the assistant. The bystanders are greatly impressed by the power of the God of Epima.

When thrown into the furnace of the public bath for three days, Epima prays mentioning among other victims Paul and Thekla who were saved from the fire. (Ed. Mina, p. 23, line 5). Michael descends to cool the fire and when Epima is finally released from the furnace, he takes him onto his shining wings to fly him across the city.

Epima then comes upon a young builder who had a fatal accident and finds the crowd in shock and crying. Epima prays to Christ to bring this young man back to life. After his prayer, Epima takes the hands of this young man and lifts him up onto his feet. He breathes into his face three times, in the name of the Father, the Son, and the Holy Spirit, and the youth opens his eyes again. He bows to Epima and praises God, and the crowd marvels and glorifies the God of the Christians, so much so that 600 citizens become Christians on that day and complete their martyrdom by being thrown into the sea.

The comes Armenius becomes increasingly worried over the crowd’s reaction, and decides to have four wild animals (a lioness, a tiger, a female bear, and a leopard) brought to be thrown into a boat and cast out to sea together with the saint Epima bound hand and foot. The saint prays, Michael appears, and the wild animals bow before Epima licking his feet.

Seven days later, Armenius, the comes, comes to the seashore. He sees Michael, the archangel, fastening the boat in the harbour with the saint and the animals peacefully on it together. More tortures, like the iron bed, follow to break this supposed magician, but only manage to impress the crowd even more. Armenius is then advised by his officials to get Epima out of the city and back to Egypt to be killed there, lest an uprising is caused against them in Alexandria.

When the hegemon Rucellianus and the dux Sebastianus come to Alexandria, Armenius hands Epima over to them to take him back to Egypt. Julius of Aqfahs bids him farewell and appoints two of his slaves to go with him and serve him. Epima is chained and taken south on a boat to the district of Herakleopolis Magna (Hnes). When they arrive at a village called Pehnamoun, an angel of the Lord tells him that this is the place where he will fulfil his calling. The hegemon and the dux have the statue of Apollo brought and begin sacrifices, together with their soldiers. They then call all the Christians of the district to do the same, many of them are killed, others thrown onto a boat. Epima eventually attacks the statue of Apollo throwing it to the ground. He overturns the throne on which the hegemon was sitting and kicks him in the face and mouth. The hegemon then pronounces his verdict: beheading.

After being led away, Epima makes his final prayer and then addresses the servants of Julius to take care of his remains:

Ed. Mina, p. 33, lines 7–18:

ⲉⲩϣⲁⲛϥⲓ ⲛⲧⲁⲁⲡⲉ ⲁⲥⲫⲁⲗⲓⲍⲉ ⲙⲡⲁⲥⲱⲙⲁ ⲕⲁⲗⲱⲥ ϣⲓⲛⲉ ⲛⲥⲁ ⲟⲩϫⲟⲓ ⲛⲧⲉⲧⲛⲧⲁⲗⲟⲓ ⲉⲣⲟϥ ⲉⲙⲙⲟⲛ ⲛⲉⲓⲁⲛⲟⲙⲟⲥ ⲛⲁⲧⲁⲗⲟⲓ ⲁⲛ ⲛⲙⲙⲁⲩ
ϫⲓⲧ ⲉⲣⲏⲥ ϣⲁ ⲧⲉⲙⲣⲱ ⲙⲡⲙⲟⲩϣⲉ ⲟⲩⲁϩⲧ ⲉⲃⲟⲗ ϩⲙ ⲡⲙⲁ ⲉⲧⲙⲙⲁⲩ ϣⲓⲛⲉ ⲛⲥⲁ ⲟⲩⲧⲃⲛⲏ ⲧⲁⲗⲟⲓ ⲉⲣⲟϥ ⲡϫⲟⲉⲓⲥ ⲛⲁϫⲟⲟⲩ ⲙⲡⲉϥⲁⲅⲅⲉⲗⲟⲥ ⲛϥϫⲓⲙⲟⲉⲓⲧ ϩⲁϫⲱϥ ⲙⲡⲧⲃⲛⲏ ϣⲁⲛⲧⲉϥϫⲓⲧ ⲉⲡⲙⲁ ⲛⲧⲱⲙⲥ ⲛⲛⲁⲉⲓⲟⲧⲉ ϫⲉ ⲁⲡϫⲟⲉⲓⲥ ϫⲟⲟⲥ ⲛⲁⲓ ϫⲉ ⲡⲉⲕⲥⲱⲙⲁ ⲛⲁⲉⲣ ⲟⲩⲛⲟϭ ⲛⲟⲩⲟⲉⲓϣ ⲙⲙⲁⲩ ⲁⲩⲱ ϩⲁⲣⲉϩ ⲉⲣⲱⲧⲛ ⲉⲣϣⲁⲛ ⲛⲉⲣⲱⲙⲉ ϫⲛⲉ ⲧⲏⲩⲧⲛ ϫⲉ ⲉⲧⲉⲧⲛⲃⲏⲕ ⲉⲧⲱⲛ ⲏ ϫⲉ ⲟⲩ ⲡⲉ ⲡⲁⲓ ⲙⲡⲣϫⲟⲟⲥ ϫⲉ ⲟⲩⲙⲁⲣⲧⲩⲣⲟⲥ ⲡⲉ
ⲉⲙⲙⲟⲛ ⲥⲉⲛⲁϥⲓ ⲙⲡⲁⲥⲱⲙⲁ ⲛⲧⲁⲁⲧⲧⲏⲩⲧⲛ ⲛⲥⲉⲧⲙⲕⲉ ⲧⲏⲩⲧⲛ ⲉϫⲓⲧϥ ⲉⲡⲙⲁ ⲛⲧⲁ ⲡϫⲟⲉⲓⲥ ⲥⲃⲧⲱⲧϥ ⲛⲁⲓ

‘When they take my head off, secure my body well. Search for a boat and put me on it, or else these lawless ones will not put me on with them. Take me to the harbour of Pmoushe. Put me there and find an animal. Place me on it, the Lord will send his angel and he will lead the animal until it takes me to the burial place of my parents. Because the Lord told me: “Your body will be there for a long time.” Be careful, if people ask you: “Where are you going?” or “What is this?” Do not say: “This is a martyr.” Otherwise they will take my body from you and not let you take me to the place which the Lord has prepared for me.’

Christ then appears to Epima in another vision asking him to come with him to receive his reward. Epima addresses him relating his request just before going to be beheaded, laying out his future cult.

Ed. Mina, p. 33, line 23–p. 34, line 3:

ⲡⲉϫⲉ ⲡϫⲟⲉⲓⲥ ⲛⲁϥ ϫⲉ ϣⲁϫⲉ ⲡⲁⲙⲉⲣⲓⲧ ⲁϫⲓ ⲡⲉⲧⲉⲕⲟⲩⲉϣ ϫⲟⲟϥ ⲡⲉϫⲉ ⲡⲙⲁⲕⲁⲣⲓⲟⲥ ⲛⲁϥ ϫⲉ ⲉⲓⲟⲩⲱϣ ⲉⲧⲣⲉⲕⲭⲁⲣⲓⲍⲉ ⲛⲁⲓ ⲙⲡⲁⲉⲧⲏⲙⲁ ⲉϣⲱⲡⲉ ⲉⲣϣⲁⲛ ⲟⲩⲁ ⲉⲣⲛⲟⲃⲉ ϩⲙ ⲡⲁⲗⲁⲟⲥ ⲛϥⲉⲓ ⲉϩⲣⲁⲓ ⲉϫⲙ ⲡⲁⲥⲱⲙⲁ ⲛϥⲙⲉⲧⲁⲛⲟⲓ ⲉⲕⲉⲕⲱ ⲛⲁϥ ⲉⲃⲟⲗ ⲁⲩⲱ ⲡⲉⲧⲛⲁⲥϩⲁⲓ ⲛⲧⲁⲙⲁⲣⲧⲩⲣⲓⲁ ⲉϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙⲡⲁⲣⲡⲙⲉⲉⲩⲉ ⲉⲕⲉⲡⲱϩ ⲙⲡⲉⲭⲓⲣⲟⲅⲣⲁⲫⲟⲛ ⲛⲛⲉⲩⲛⲟⲃⲉ ⲛⲅⲥϩⲁⲓ ⲙⲡⲉⲩⲣⲁⲛ ⲉⲡϫⲱⲱⲙⲉ ⲙⲡⲱⲛϩ ⲁⲩⲱ ⲣⲱⲙⲉ ⲛⲓⲙ
ⲉⲧⲛⲁϯ ⲙⲡⲁⲣⲁⲛ ⲉⲛⲉⲩϣⲏⲣⲉ ⲉⲩϯⲉⲟⲟⲩ ⲙⲡⲁⲣⲁⲛ ⲉⲕⲉⲕⲱ ⲙⲡⲉⲕⲥⲙⲟⲩ ⲙⲛ ⲡⲉⲕϩⲙⲟⲧ ⲙⲛ ⲧⲉⲕⲉⲓⲣⲏⲛⲏ ⲉⲩⲙⲏⲛ ⲉⲃⲟⲗ ϩⲛ ⲛⲉⲩⲙⲁⲛϣⲱⲡⲉ ⲡⲉϫⲉ ⲡⲥⲱⲧⲏⲣ ⲛⲁϥ ϫⲉ ϩⲱⲃ ⲛⲓⲙ ⲉⲧⲕⲛⲁⲁⲓⲧⲉⲓ ⲙⲙⲟⲟⲩ ϯⲛⲁⲭⲁⲣⲓⲍⲉ ⲙⲙⲟⲟⲩ ⲛⲁⲕ

‘The Lord said to him: “Speak, my Beloved. Say what you want to say.” The blessed one said to him: “I wish for you to grant me my request: If someone from my people commits sin and comes to my body and repents, you shall forgive him. Whoever will write my martyrdom manifesting my commemoration, you shall tear up the record of their sins and write their name in the Book of Life. Anyone who will give my name to their children honouring my name, you shall let your blessing and your grace and your peace remain at their dwelling places.” The Saviour said to him: “Anything you will ask me, I will grant it to you.’

When Epima is beheaded, blood and milk come forth from his body and the place shakes three times. The Lord takes his soul, kisses it and places it onto his shining wagon taking it up to heaven.

The servants of Julius do everything as he asked them to, and when the animal reaches the mountain/monastery
(ⲧⲟⲟⲩ) of Ginouoote it stops. A voice emerges from the corpse of Epima instructing them to take him off the animal. The sticks of olive wood which the servants carried in their hands, turn into branches filled with fruit.

Ed. Mina, p. 34, lines 23–26:

ⲁⲩⲥⲙⲏ ⲉⲓ ⲉⲃⲟⲗ ϩⲙ ⲡⲥⲱⲙⲁ ⲙⲡϩⲁⲅⲓⲟⲥ ⲁⲡⲁ ⲉⲡⲓⲙⲁ ⲉⲥϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲫⲁⲩⲥⲧⲟⲥ ⲙⲛ ⲑⲉⲱⲇⲓⲙⲟⲥ ⲛⲉϩⲙϩⲁⲗ ⲛⲓⲟⲩⲗⲓⲟⲥ ⲕⲁⲁⲧ
ⲉⲡⲉⲥⲏⲧ ⲙⲡⲉⲓⲙⲁ ϫⲉ ⲡⲁⲓ ⲡⲉ ⲡⲙⲁ ⲛⲧⲁ ⲡϫⲟⲉⲓⲥ ⲥⲃⲧⲱⲧϥ ⲛⲁⲓ ϣⲁ ⲡⲉⲟⲩⲟⲉⲓϣ ⲟⲛ ⲉⲧⲉⲥⲛⲁⲉⲣϩⲛⲁϥ ⲛϭⲓ ⲡϫⲟⲉⲓⲥ ⲉⲧⲣⲉⲩⲕⲱⲧ ⲉⲣⲟⲓ
ⲛⲟⲩⲙⲁⲣⲧⲩⲣⲓⲟⲛ ⲁⲩⲱ ⲛⲧⲉⲩⲛⲟⲩ ⲁⲛⲉϩⲙϩⲁⲗ ⲛⲓⲟⲩⲗⲓⲟⲥ ⲕⲱ ⲙⲡⲥⲱⲙⲁ ⲙⲡⲇⲓⲕⲁⲓⲟⲥ ⲉⲡⲉⲥⲏⲧ ⲉϫⲙ ⲡⲕⲁϩ ⲛⲉⲣⲉ ϩⲉⲛϣⲗⲉϭ ⲇⲉ
ⲛϣⲉⲛϫⲟⲉⲓⲧ ϩⲛ ⲛⲉⲩϭⲓϫ ⲉⲩⲧⲱϩⲙ ⲙⲡⲧⲃⲛⲏ ⲙⲙⲟⲟⲩ ⲁⲩϯⲟⲩⲱ ⲉⲃⲟⲗ ⲁⲩⲛⲉϫ ⲕⲗⲁⲇⲟⲥ ⲉⲃⲟⲗ ⲉⲩⲟⲡⲧ ⲛⲕⲁⲣⲡⲟⲥ

‘A voice came forth from the body of the saint Apa Epima saying: “Faustus and Theodimos, servants of Julius, let me down here, for this is the place which the Lord has prepared for me, until the time when it will please the Lord to let a martyr shrine be built for me.” Immediately, the servants of Julius put the body of the just one to the ground. Sticks of olive wood were in their hands with which they were summoning the animal. They blossomed and sprouted out branches laden with fruit.’

When the people of his hometown Pankoleeis, hear about Epima, they come and perform a proper burial for him. They place him in an honourable topos, by his friend Ammonios. The servants of Julius return to Alexandria to report to their master all that has happened to the saint Apa Epima; and they bring the fruit-filled olive branches back to him as evidence.

In the epilogue Julius claims that he quickly wrote down the memorial of the saint and all the miracles that took place through him, storing the record in his home. When Diocletian dies, Julius helps to release the saints from the prisons and serves their memory with his entire family [this is lacking in the Bohairic version]. He receives them in his home as guests, and serves them meals. His pious sister washes their feet. Those of them who die due to their severe injuries, Julius claims to have buried in his workshops and storerooms, so that their blessing will remain with him and his family.


Text: T. Mina.
Summary and translation: G. Schenke.

Cult building - monastic
Martyr shrine (martyrion, bet sāhedwātā, etc.)

Composing and translating saint-related texts
Transmission, copying and reading saint-related texts
Explicit naming a child, or oneself, after a saint

Miracle during lifetime
Miracle at martyrdom and death
Miracles experienced by the saint
Fertility- and family-related miracles (infertility, marriages)
Power over life and death
Healing diseases and disabilities
Miracle with animals and plants
Exorcism
Apparition, vision, dream, revelation
Miracles causing conversion
Miraculous behaviour of relics/images

Bodily relic - entire body
Transfer, translation and deposition of relics

Women
Soldiers
Officials

Oil lamps/candles
Water basins

Source

Discussion

Bibliography