gether with Origen's Homilies on Joshua (Rufin. Hist. p. 15).
In the persecution of Chrysostom, Chromatius warmly embraced his cause. The position he held in the West is shewn by Chrysostom's uniting his name with those of Innocent bp. of Rome and Venerus bp. of Milan in the protest addressed to the Western church (Pallad. c. ii. ad fin.). Chromatius sent Chrysostom a letter of sympathy by the hands of the Western deputation (ib. c. iv.), and A.D. 406 received from him a letter of grateful thanks (Chrys. Ep. clv.). Chromatius also wrote in Chrysostom's behalf to Honorius, who forwarded his letter to his brother Arcadius as an evidence of the sentiments of the Western church (Pallad. c. iii. iv.). He died c. 407.
We have under his name 18 homilies on "the Sermon on the Mount," commencing with a Tractatus Singularis de Octo Beatitudinibus, followed by 17 fragments of expositions on Matt. iii. 15‒17; v.; vi. His interpretation is literal, not allegorical, and his reflections moral rather than spiritual. Galland. Bibl. Vet. Patr. viii. c. 15; Migne, Patr. Lat. xx. 247 seq.; Tillemont, Mém. eccl. xi. pp. 538 seq.; Cave, Hist. Lit. i. p. 378.
Chrysippus, one of four brothers, Cappadocians by birth, of whom two others were named Cosmas and Gabriel, as recorded by Cyril of Scythopolis. They left their native country for Jerusalem, that they might be instructed by the celebrated abbat Euthymius. In 455 Chrysippus was made the superior of the monastery of Laura, and subsequently of the church of the Resurrection, by the patriarch Juvenal. He was raised to the presbyterate, and on the elevation of his brother Cosmas, who had held the office, to the see of Scythopolis, was appointed "guardian of the Holy Cross," which he held till his death. Chrysippus was a copious author, and according to Cyril, who praises him as θαυμαστὸς συγγραφεύς, "left many works worthy of all acceptation," very few of which are extant. A "laudatio Joannis Baptistae," delivered on the occasion of his festival, is printed in a Latin translation by Combefis (Biblioth. Concionat. vii. 108). Fabricius mentions a Homilia in Deiparam, printed in the Auctarium Biblioth. Patr. (Paris, 1624), vol. ii. p. 424, and a Laudatio Theodori Martyris, which appears to be lost. Photius (Cod. 171) records his having read in a writing of Chrysippus a statement relating to the baptism of Gamaliel and Nicodemus by SS. Peter and John, and the martyrdom of the latter, which Chrysippus had derived from a fellow-presbyter, Lucian, to whom it had been revealed in a dream, together with the localities in which their bodies and that of St. Stephen were to be found. This is a very early example of the dreams indicating the position of valuable relics which we meet with so frequently in the middle ages, by which the failing fortunes of a religious house were revived, or the rival attractions of another establishment emulated (Cyrill. Scythop. Vit. S. Euthym.; Cave, Hist. Lit. i. 444; Combefis, Bibl. Conc. i. 8.)
Chrysogonus (1), martyr in the persecution of Diocletian, whose name was inserted in the Canon of the Mass from a very early period, which shews his importance, though little is now known of him. In the Menology he is commemorated along with Anastasia, Dec. 22. He was of "great Rome," "a man that feared God," "teacher of the Christians"; "and when persecution was set on foot he was arrested and cast into prison." "Diocletian, staying at Nice, wrote to Rome that all the Christians should die, and that Chrysogonus should be brought bound to Nice, and when he was brought he beheaded him." For Nice we should probably read Nicomedia. In these acts it is easy to trace the effects of the first and second of Diocletian's edicts. Chrysogonus evidently was not one of the traditors, so numerous at Rome under the first edict, Feb. A.D. 303. Hence, when by the second edict, not long after, all the clergy were committed to jail, he exercised great influence from his prison on the faithful, still for the most part unscathed and at large. The question is to what we are to refer the statement about the decree that all Christians should be killed, and that Chrysogonus should be brought to Bithynia. His passion is assigned to Dec. 22. By the third edict, on the great anniversary festival of the emperor on the 21st, the clergy were to sacrifice if they were to be included in the general release of prisoners; if not, torture was to be employed to induce them. But there were no general orders for the arrest of all Christians. The rescript of Trajan was still in force. But the great festival must have brought to light many a recusant. They might not be executed, but if they died under torture it was strictly legal. When, in the spring of A.D. 304, the fourth edict appears, it sets forth no new penalties; it merely interprets the previous decrees in all the grim pregnancy of their meaning: "certis poenis intereant."
It may well be that the constancy of men like Chrysogonus, under their tortures, was among the things that drove Diocletian mad; and that he left word at his hurried departure from Rome (Dec. 22, A.D. 303), "Send him after me." The martyrdom is assigned by several Western authorities to Aquileia or the neighbouring Aquae Gradatae in Friulia. The day to which it is almost universally assigned in the West, from the Calendar of Carthage onwards, is Nov. 24. Anastasia's commemoration in the West is on Dec. 25, and in some of the Hieronymian martyrologies her passion is assigned to Sirmium, which was probably the scene of Diocletian's illness. But Usuard tells that she was transported to the little isle Palmaruola (about lat. 41°, long. 31°) in the Tyrrhene sea.
Chrysologus, Petrus, archbp. of Ravenna, A.D. 433‒454, said to have been born at Forum Cornelii (Imola), according to Agnellus, in the episcopate of Cornelius, by whom he was brought up (Serm. 165), ordained deacon, and made oeconomus of the church. The ordinary account of Peter's elevation to the see of Ravenna, which is repeated by successive biographers with ever-increasing definiteness of statement, does too much violence to the facts of history to be worthy of credit. The improbabilities of the story are exposed by Tillemont, and it is stigmatized by Dupin as "a groundless tale related by no credible author." It is, however, given so circumstantially by
