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THE LIFE AND PASSION OF CYPRIAN, BISHOP AND MARTYR

BY PONTIUS THE DEACON.

   1. ALTHOUGH Cyprian, the devout priest(1) and glorious witness of God,
composed many writings whereby the memory of his worthy name survives; and
although the profuse fertility of his eloquence and of God's grace so
expands itself in the exuberance and richness of his discourse, that he
will probably never cease to speak even to the end of the world; yet, since
to his works and deserts it is justly due that his example should be
recorded in writing, I have thought it wall to prepare this brief and
compendious narrative. Not that the life of so great a man can be unknown
to any even of the heathen nations, but that to our posterity also this
incomparable and lofty pattern may be prolonged into immortal remembrance.
It would assuredly be hard that, when our fathers have given such honour
even to lay-people and catechumens who have obtained martyrdom, for
reverence of their very martyrdom, as to record many, or I had nearly said,
well nigh all, of the circumstances of their sufferings, so that they might
be brought to our knowledge also who as yet were not born, the passion of
such a priest and such a martyr as Cyprian should be passed over, who,
independently of his martyrdom, had much to teach, and that what he did
while he lived should be hidden from the world. And, indeed, these doings
of his were such, and so great, and so admirable, that I am deterred by the
contemplation of their greatness, and confess myself incompetent to
discourse in a way that shall be worthy of the honour of his deserts, and
unable to relate such noble deeds in such a way that they may appear as
great as in fact they are, except that the multitude of his glories is
itself sufficient for itself, and needs no other heraldry. It enhances my
difficulty, that you also are anxious to hear very much, or if it be
possible every thing, about him, longing with eager warmth at least to
become acquainted with his deeds, although now his living words are silent.
And in this behalf, if I should say that the powers of eloquence fail me, I
should say too little. For eloquence itself fails of suitable powers fully
to satisfy your desire. And thus I am sorely pressed on both sides, since
he burdens me with his virtues, and you press me hard with your entreaties.

   2. At what point, then, shall I begin,--from what direction shall I
approach the description of his goodness, except from the beginning of his
faith and from his heavenly birth? inasmuch as the doings of a man of God
should not be reckoned from any point except from the time that he was born
of God. He may have had pursuits previously, and liberal arts may have
imbued his mind while engaged therein; but these things I pass over; for as
yet they had nothing to do with anything but his secular advantage. But
when he had learned sacred knowledge, and breaking through the clouds of
this world had emerged into the light of spiritual wisdom, if I was with
him in any of his doings, if I have discerned any of his more illustrious
labours, I will speak of them; only asking meanwhile for this indulgence,
that whatever I shall say too little (for too little I must needs say) may
rather be attributed to my ignorance than subtracted from his glory. While
his faith was in its first rudiments, he believed that before God nothing
was worthy in comparison of the observance of continency. For he thought
that the heart might then become what it ought to be, and the mind attain
to the full capacity of truth, if he trod under foot the lust of the flesh
with the robust and healthy vigour of holiness. Who has ever recorded such
a marvel? His second birth had not yet enlightened the new man with the
entire splendour of the divine light, yet he was already overcoming the
ancient and pristine darkness by the mere dawning of the light. Then--what
is even greater--when he had learned from the reading of Scripture certain
things not according to the condition of his novitiate, but in proportion
to the earliness of his faith, he immediately laid hold of what he had
discovered, for his own advantage in deserving well of God.(1) By
distributing his means for the relief of the indigence of the poor, by
dispensing the purchase-money of entire estates, he at once realized two
benefits,--the contempt of this world's ambition, than which nothing is
more pernicious, and the observance of that mercy which God has preferred
even to His sacrifices, and which even he did not maintain who said that he
had kept all the commandments of the law; whereby with premature swiftness
of piety he almost began to be perfect before he had learnt the way to be
perfect. Who of the ancients, I pray, has done this? Who of the most
celebrated veterans in the faith, whose hearts and ears have throbbed to
the divine words for many years, has attempted any such thing, as this man-
-of faith yet unskilled, and whom, perhaps, as yet nobody trusted--
surpassing the age of antiquity, accomplished by his glorious and admirable
labours? No one reaps immediately upon his sowing; no one presses out the
vintage harvest from the trenches just formed; no one ever yet sought for
ripened fruit from newly planted slips. But in him all incredible things
concurred. In him the threshing preceded (if it may be said, for the thing
is beyond belief)--preceded the sowing, the vintage the shoots, the fruit
the root.

   3. The apostle's epistle says(2) that novices should be passed over,
lest by the stupor of heathenism that yet clings to their unconfirmed
minds, their untaught inexperience should in any respect sin against God.
He first, and I think he alone, furnished an illustration that greater
progress is made by faith than by time. For although in the Acts of the
Apostles(3) the eunuch is described as at once baptized by Philip, because
he believed with his whole heart, this is not a fair parallel. For he was a
Jew,(4) and as he came from the temple of the Lord he was reading the
prophet Isaiah, and he hoped in Christ, although as yet he did not believe
that He had come; while the other, coming from the ignorant heathens, began
with a faith as mature as that with which few perhaps have finished their
course. In short, in respect of God's grace, there was no delay, no
postponement,--I have said but little,--he immediately received the
presbyterate and the priesthood.(5) For who is there that would not entrust
every grade of honour to one who believed with such a disposition? There
are many things which he did while still a layman, and many things which
now as a presbyter he did--many things which, after the examples of
righteous men of old, and following them with a close imitation, he
accomplished with the obedience of entire consecration--that deserved well
of the Lord.(6) For his discourse concerning this was usually, that if he
had read of any one being set forth with the praise of God, he would
persuade us to inquire on account of what doings he had pleased God. If
Job, glorious by God's testimony, was called a true worshipper of God, and
one to whom there was none upon earth to be compared, he taught that we
should do whatever Job had previously done, so that while we are doing like
things we may call forth a similar testimony of God for ourselves. He,
contemning the loss of his estate, gained such advantage by his virtue thus
tried, that he had no perception of the temporal losses even of his
affection. Neither poverty nor pain broke him down; the persuasion of his
wife did not influence him; the dreadful suffering of his own body did not
shake his firmness. His virtue remained established in its own home, and
his devotion, rounded upon deep roots, gave way under no onset of the devil
tempting him to abstain from blessing his God with a grateful faith even in
his adversity. His house was open to every comer. No widow returned from
him with an empty lap; no blind man was unguided by him as a companion;
none faltering in step was unsupported by him for a staff; none stripped of
help by the hand of the mighty was not protected by him as a defender. Such
things ought they to do, he was accustomed to say, who desire to please
God. And thus running through the examples of all good men, by always
imitating those who were better than others he made himself also worthy of
imitation.

   4. He had a close association among us with a just man, and of
praiseworthy memory, by name Caecilius, and in age as well as in honour  a
presbyter, who had converted him from his worldly errors to the
acknowledgment of the true divinity. This man he loved with entire honour
and all observance, regarding him with  an obedient veneration, not only as
the friend and comrade of his soul, but as the parent of his new life. And
at length he, influenced by his attentions, was, as well he might be,
stimulated to such a pitch of excessive love, that when he was departing
from this world, and his summons was at hand, he commended to him his wife
and children; so that him whom he had made a partner in the fellowship of
his way of life, he afterwards made the heir of his affection.

   5. It would be tedious to go through individual circumstances, it would
be laborious to enumerate all his doings. For the proof of his good works I
think that this one thing is enough, that by the judgment of God and the
favour of the people, he was chosen to the office of the priesthood and the
degree of the episcopate while still a neophyte, and, as it was considered,
a novice. Although still in the early days of his faith, and in the
untaught season of his spiritual life, a generous disposition so shone
forth in him, that although not yet resplendent with the glitter of office,
but only of hope, he gave promise of entire trustworthiness for the
priesthood that was coming upon him. Moreover, I will not pass over that
remarkable fact, of the way in which, when the entire people by God's
inspiration leapt forward in his love and honour, he humbly withdrew,
giving place to men of older standing, and thinking himself unworthy of a
claim to so great honour, so that he thus became more worthy. For he is
made more worthy who dispenses with what he deserves. And with this
excitement were the eager people at that time inflamed, desiring with a
spiritual longing, as the event proved, not only a bishop,--for in him whom
then with a latent foreboding of divinity they were in such wise demanding,
they were seeking not only a priest,--but moreover a future martyr. A
crowded fraternity was besieging the doors of the house, and throughout all
the avenues of access an anxious love was circulating. Possibly that
apostolic experience might then have happened to him, as he desired, of
being let down through a window, had he also been equal to the apostle in
the honour of ordination.(1) It was plain to be seen that all the rest were
expecting his coming with an anxious spirit of suspense, and received him
when he came with excessive joy. I speak unwillingly, but I must needs
speak. Some resisted him, even that he might overcome them; yet with what
gentleness, how patiently, how benevolently he gave them indulgence! how
mercifully he forgave them, reckoning them afterwards, to the astonishment
of many, among his closest and, most intimate friends! For who would not be
amazed at the forgetfulness of a mind so retentive?

   6. Henceforth who is sufficient to relate the manner in which he bore
himself?--what pity was his? what vigour? how great his mercy? how great
his strictness? So much sanctity and grace beamed from his face that it
confounded the minds of the beholders. His countenance was grave and
joyous. Neither was his severity gloomy, nor his affability excessive, but
a mingled tempering of both; so that it might be doubted whether he most
deserved to be revered or to be loved, except that he deserved both to be
revered and to be loved. And his dress was not out of harmony with his
countenance, being itself also subdued to a fitting mean. The pride of the
world did not inflame him, nor yet did an excessively affected penury make
him sordid, because this latter kind of attire arises no less from
boastfulness, than does such an ambitious frugality from ostentation. But
what did he as bishop in respect of the poor, whom as a catechumen he had
loved? Let the priests of piety consider, or those whom the teaching of
their very rank has trained to the duty of good works, or those whom the
common obligation of the Sacrament has bound to the duty of manifesting
love. Cyprian the bishop's cathedra received such as he had been before,--
it did not make him so.(2)

   7. And therefore for such merits he at once obtained the glory of
proscription also. For nothing else was proper than that he who in the
secret recesses of his conscience was rich in the full honour of religion
and faith, should moreover be renowned in the publicly diffused report of
the Gentiles. He might, indeed, at that time, in accordance with the
rapidity wherewith he always attained everything, have hastened to the
crown of martyrdom appointed for him, especially when with repeated calls
he was frequently demanded for the lions, had it not been needful for him
to pass through all the grades of glory, and thus to arrive at the highest,
and had not the impending desolation needed the aid of so fertile a mind.
For conceive of him as being at that time taken away by the dignity of
martyrdom. Who was there to show the advantage of grace, advancing by
faith? Who was there to restrain virgins to the fitting discipline of
modesty and a dress worthy of holiness, as if with a kind of bridle of the
lessons of the Lord? Who was there to teach penitence to the lapsed, truth
to heretics, unity to schismatics, peacefulness and the law of evangelical
prayer to the sons of God? By whom were the blaspheming Gentiles to be
overcome by retorting upon themselves the accusations which they heap upon
us? By whom were Christians of too tender an affection, or, what is of more
importance, of a too feeble faith in respect of the loss of their friends,
to be consoled with the hope of futurity? Whence should we so learn mercy?
whence patience? Who was there to restrain the ill blood arising from the
envenomed malignity of envy, with the sweetness of a wholesome remedy? Who
was there to raise up such great martyrs by the exhortation of his divine
discourse? Who was there, in short, to animate so many confessors sealed
with a second inscription on their distinguished brows, and reserved alive
for an example of martyrdom, kindling their ardour with a heavenly trumpet?
Fortunately, fortunately it occurred then, and truly by the Spirit's
direction, that the man who was needed for so many and so excellent
purposes was withheld from the consummation of martyrdom. Do you wish to be
assured that the cause of his withdrawal was not fear? to allege nothing
else, he did suffer subsequently, and this suffering he assuredly would
have evaded as usual, if he had evaded it before. It was indeed that fear--
and rightly so--that fear which would dread to offend the Lord--that fear
which prefers to obey God's commands rather than to be crowned in
disobedience. For a mind dedicated in all things to God, and thus enslaved
to the divine admonitions, believed that even in suffering itself it would
sin, unless it had obeyed the Lord, who then bade him seek the place of
concealment.

   8. Moreover, I think that something may here be said about the benefit
of the delay, although I have already touched slightly on the matter. By
what appears subsequently to have occurred, it follows that we may prove
that that withdrawal was not conceived by human pusillanimity, but, I as
indeed is the case, was truly divine. The  unusual and violent rage of a
cruel persecution had laid waste God's people; and since the artful enemy
could not deceive all by one fraud, wherever the incautious soldier laid
bare his side, there in various manifestations of rage he had destroyed
individuals with different kinds of overthrow. There needed some one who
could, when men were wounded and hurt by the various arts of the attacking
enemy, use the remedy of the celestial medicine according to the nature of
the wound, either for cutting or for cherishing them. Thus was preserved a
man of an intelligence, besides other excellences, also spiritually
trained, who between the resounding waves of the opposing schisms could
steer the middle course of the Church in a steady path. Are not such plans,
I ask, divine? Could this have been done without God? Let them consider who
think that such things as these can happen by chance. To them the Church
replies with clear voice, saying, "I do not allow and do not believe that
such needful then are reserved without the decree of God."

   9. Still, if it seem well, let me glance at the rest. Afterwards there
broke out a dreadful plague, and excessive destruction of a hateful disease
invaded every house in succession of the trembling populace, carrying off
day by day with abrupt attack numberless people, every one from his own
house. All were shuddering, fleeing, shunning the contagion, impiously
exposing their own friends, as if with the exclusion of the person who was
sure to die of the plague, one could exclude death itself also. There lay
about the meanwhile, over the whole city, no longer bodies, but the
carcases of many, and, by the contemplation of a lot which in their turn
would be theirs, demanded the pity of the passers-by for themselves. No one
regarded anything besides his cruel gains. No one trembled at the
remembrance of a similar event. No one did to another what he himself
wished to experience. In these circumstances, it would be a wrong to pass
over what the pontiff(1) of Christ did, who excelled the pontiffs of the
world as much in kindly affection as he did in truth of religion. On the
people assembled together in one place he first of all urged the benefits
of mercy, teaching by examples from divine lessons, how greatly the duties
of benevolence avail to deserve well of God. Then afterwards he subjoined,
that there was nothing wonderful in our cherishing our own people only with
the needed attentions of love, but that he might become perfect who would
do something more than the publican or the heathen, who, overcoming evil
with good, and practising a clemency which was like the divine clemency,
loved even his enemies, who would pray for the salvation of those that
persecute him, as the Lord admonishes and exhorts. God continually makes
His sun to rise, and from time to time gives showers to nourish the seed,
exhibiting all these kindnesses not only to His people, but to aliens also.
And if a man professes to be a son of God, why does not he imitate the
example of his Father? "It becomes us," said he, "to answer to our birth;
and it is not fitting that those who are evidently born of God should be
degenerate, but rather that the propagation of a good Father should be
proved in His offspring by the emulation of His goodness."

   10. I omit many other matters, and, indeed, many important ones, which
the necessity of a limited space does not permit to be detailed in   more
lengthened discourse, and concerning which this much is sufficient to have
been said. But if the Gentiles could have heard these things as they stood
before the rostrum, they would probably at once have believed. What, then,
should a Christian people do, whose very name proceeds from faith? Thus the
ministrations are constantly distributed according to the quality of the
men and their degrees. Many who, by the straitness of poverty, were unable
to manifest the kindness of wealth, manifested more than wealth, making up
by their own labour a service dearer than all riches. And under such a
teacher, who would not press forward to be found in some part of such a
warfare, whereby he might please both God the Father, and Christ the Judge,
and for the present so excellent a priest? Thus what is good was done in
the liberality of overflowing works to all men, not to those only who are
of the household of faith. Something more was done than is recorded of the
incomparable benevolence of Tobias. He must forgive, and forgive again, and
frequently forgive; or, to speak more truly, he must of right concede that,
although very much might be done before Christ, yet that something more
might be done after Christ, since to His times all fulness is attributed.
Tobias collected together those who were slain by the king and cast out, of
his own race only.

   11. Banishment followed these actions, so good and so benevolent. For
impiety always makes this return, that it repays the better with the worse.
And what God's priest replied to the interrogation of the proconsul, there
are Acts which relate. In the meantime, he is excluded from the city who
had done some good for the city's safety; he who had striven that the eyes
of the living should not suffer the horrors of the infernal abode; he, I
say, who, vigilant in the watches of benevolence, had provided--oh
wickedness! with unacknowledged goodness--that when all were forsaking the
desolate appearance of the city, a destitute state and a deserted country
should not perceive its many exiles. But let the world look to this, which
accounts banishment a penalty. To them, their country is too dear, and they
have the same name as their parents; but we abhor even our parents
themselves if they would persuade us against God. To them, it is a severe
punishment to live outside their own city; to the Christian, the whole of
this world is one home. Wherefore, though he were banished into a hidden
and secret place, yet, associated with the affairs of his God, he cannot
regard it as an exile. In addition, while honestly serving God, he is a
stranger even in his own city. For while the continency of the Holy Spirit
restrains him from carnal desires, he lays aside the conversation of the
former man, and even among his fellow-citizens, or, I might almost say,
among the parents themselves of his earthly life, he is a stranger.
Besides, although this might otherwise appear to be a punishment, yet in
causes and sentences of this kind, which we suffer for the trial of the
proof of our virtue, it is not a punishment, because it is a glory. But,
indeed, suppose banishment not to be a punishment to us, yet the witness of
their own conscience may  still attribute the last and worst wickedness to
those who can lay upon the innocent what they think to be a punishment. I
will not now describe a charming place; and, for the present, I pass over
the addition of all possible delights. Let us conceive of the place, filthy
in situation, squalid in appearance, having no wholesome water, no
pleasantness of verdure, no neighbouring shore, but vast wooded rocks
between the inhospitable jaws of a totally deserted solitude, far removed
in the pathless regions of the world. Such a place might have borne the
name of exile, if Cyprian, the priest of God, had come thither; although to
him, if the ministrations of men had been wanting, either birds, as in the
case of Elias, or angels, as in that of Daniel, would have ministered.
Away, away with the  belief that anything would be wanting to the least of
us, so long as he stands for the confession of the name. So far was God's
pontiff, who had always been urgent in merciful works, from needing the
assistance of all these things.

   12. And now let us return with thankfulness to what I had suggested in
the second place, that for the soul of such a man there was divinely
provided a sunny and suitable spot, a dwelling, secret as he wished, and
all that has before been   promised to be added to those who seek the
kingdom and righteousness of God. And, not to mention the number of the
brethren who I visited him, and then the kindness of the citizens
themselves, which supplied to him everything whereof he appeared to be
deprived, I will not pass over God's wonderful visitation, whereby He
wished His priest in exile to be so certain of his passion that was to
follow, that in his full confidence of the threatening martyrdom, Curubis
possessed not only an exile, but a martyr too. For on that day whereon we
first abode in the place of banishment (for the condescension of his love
had chosen me among his household companions to a voluntary exile: would
that he could also have chosen me to share his passion!),(1) "there
appeared to me," said he, "ere yet I was sunk in the repose of slumber, a
young man of unusual stature, who, as it were, led me to the praetorium,
where I seemed to myself to be led before the tribunal of the proconsul,
then sitting. When he looked upon me, he began at once to note down a
sentence on his tablet, which I knew not, for he had asked nothing of me
with the accustomed interrogation. But the youth, who was standing at his
back, very anxiously read what had been noted down. And because he could
not then declare it in words, he showed me by an intelligible sign what was
contained in the writing of that tablet. For, with hand expanded and
flattened like a blade, he imitated the stroke of the accustomed
punishment, and expressed what he wished to be understood as clearly as by
speech,--I understood the future sentence of my passion. I began to ask and
to beg immediately that a delay of at least one day should be accorded me,
until I should have arranged my property in some reasonable order. And when
I had urgently repeated my entreaty, he began again to note down, I know
not what, on his tablet. But I perceived from the calmness of his
countenance that the judge's mind was moved by my petition, as being a just
one. Moreover, that youth, who already had disclosed to me the intelligence
of my passion by gesture rather than by words, hastened to signify
repeatedly by secret signal that the delay was granted which had been asked
for until the morrow, twisting his fingers one behind the other. And I,
although the sentence had not been read, although I rejoiced with very glad
heart with joy at the delay accorded, yet trembled so with fear of the
uncertainty of the interpretation, that the   remains of fear still set my
exulting heart beating with excessive agitation."

   13. What could be more plain than this revelation? What could be more
blessed than this condescension? Everything was foretold to him beforehand
which subsequently followed. Nothing was diminished of the words of God,
nothing was mutilated of so sacred a promise. Carefully consider each
particular in accordance with its announcement. He asks for delay till the
morrow, when the sentence of his passion was under deliberation, begging
that he might arrange his affairs on the day which he had thus obtained.
This one day signified a year, which he was about to pass in the world
after his vision. For, to speak more plainly, after the year was expired,
he was crowned, on that day on which, at the commencement of the year, the
fact had been announced to him. For although we do not read of the day of
the Lord as a year in sacred Scripture, yet we regard that space of time as
due in making promise of future things.(1) Whence is it of no consequence
if, in this case, under the ordinary expression of a day, it is only a year
that in this place is implied, because that which is the greater ought to
be fuller in meaning. Moreover, that it was explained rather by signs than
by speech, was because the utterance of speech was reserved for the
manifestation of the time itself. For anything is usually set forth in
words, whenever what is set forth is accomplished. For, indeed, no one knew
why this had been shown to him, until afterwards, when, on the very day on
which he had seen it, he was crowned. Nevertheless, in the meantime, his
impending suffering was certainly known by all, but the exact day of his
passion was not spoken of by any of the same, just as if they were ignorant
of it. And, indeed, I find something similar in the Scriptures. For
Zacharias the priest, because he did not believe the promise of a son, made
to him by the angel, became dumb; so that he asked for tablets by a sign,
being about to write his son's name rather than utter it. With reason, also
in this case, where God's messenger declared the impending passion of His
priest rather by signs, he both admonished his faith and fortified His
priest. Moreover, the   ground of asking for delay arose out of his wish to
arrange his affairs and settle his will. Yet what affairs or what will had
he to arrange, except ecclesiastical concerns? And thus that last delay was
received, in order that whatever had to be disposed of by his final
decision concerning the care of cherishing the poor might be arranged. And
I think that for no other reason, and indeed for this reason only,
indulgence was granted to him even by those very persons who  had ejected
and were about to slay him, that,  being at hand, he might relieve the poor
also  who were before him with the final or, to speak more accurately, with
the entire outlay of his last stewardship. And therefore, having so
benevolently ordered matters, and so arranged them according to his will,
the morrow drew near.

   14. Now also a messenger came to him from the city from Xistus, the
good and peace-making priest, and on that account most blessed martyr. The
coming executioner was instantly looked for who should strike through that
devoted neck of the most sacred victim; and thus, in the daily expectation
of dying, every day was to him as if the crown might be attributed to each.
In the meantime, there assembled to him many eminent people, and people of
most illustrious rank and family, and noble with the world's distinctions,
who, on account of ancient friendship with him, repeatedly urged his
withdrawal; and, that their urgency might not be in some sort hollow, they
also offered places to which he might retire. But he had now set the world
aside, having his mind suspended upon heaven, and did not consent to their
tempting persuasions. He would perhaps even then have done what was asked
for by so many and faithful friends, if it had been bidden him by divine
command. But that lofty glory of so great a man must not be passed over
without announcement, that now, when the world was swelling, and of its
trust in its princes breathing out hatred of the name, he was instructing
God's servants, as opportunity was given, in the exhortations of the Lord,
and was animating them to tread trader foot the sufferings of this present
time by the contemplation of a glory to come hereafter. Indeed, such was
his love of sacred discourse, that he wished that his prayers in regard to
his suffering might be so answered, that he would be put to death in the
very act of speaking about God.

   15. And these were the daily acts of a priest destined for a pleasing
sacrifice to God, when, behold, at the bidding of the proconsul, the
officer with his soldiers on a sudden came unexpectedly on him,--or rather,
to speak more truly, thought that he had come unexpectedly on him, at his
gardens,--at his gardens, I say, which at the beginning of his faith he had
sold, and which, being restored by God's mercy, he would assuredly have
sold again for the use of the poor, if he had not wished to avoid ill-will
from the persecutors. But when could a mind ever prepared be taken
unawares, as if by an unforeseen attack? Therefore now he went forward,
certain that what had been long delayed would be settled. He went forward
with a lofty and elevated mien, manifesting cheerfulness in his look and
courage in his heart. But being delayed to the morrow, he returned from the
praetorium to the officer's house, when on a sudden a scattered rumour
prevailed throughout all Carthage, that now Thascius was brought forward,
whom there was nobody who did not know as well for his illustrious fame in
the honourable opinion of all, as on account of the recollection of his
most renowned work. On all sides all men were flocking together to a
spectacle, to us glorious from the devotion of faith, and to be mourned
over even by the Gentiles. A gentle custody, however, had him in charge
when taken and placed for one night in the officer's house; so that we, his
associates and friends, were as usual in his company. The whole people in
the meantime, in anxiety that nothing should be done throughout the night
without their knowledge, kept watch before the officer's door. The goodness
of God granted him at that time, so truly worthy of it, that even God's
people should watch on the passion of the priest. Yet, perhaps, some one
may ask what was the reason of his returning from the praetorium to the
officer. And some think that this arose from the fact, that for his own
part the proconsul was then unwilling. Far be it from me to complain, in
matters divinely ordered, of slothfulness or aversion in the proconsul. Far
be it from me to admit such an evil into the consciousness of a religious
mind, as that the fancy of man should decide the fate of so blessed a
martyr. But the morrow, which a year before the divine condescension had
foretold, required to be literally the morrow.(1)

   16. At last that other day dawned--that destined, that promised, that
divine day--which, if even the tyrant himself had wished to put off, he
would not have had any power to do so; the day rejoicing at the
consciousness of the future martyr; and, the clouds being scattered
throughout the circuit of the world, the day shone upon them with a
brilliant sun. He went out from the house of the officer, though he was the
officer of Christ and God, and was walled in on all sides by the ranks of a
mingled multitude. And such a numberless army hung upon his company, as if
they had come with an assembled troop to assault death itself. Now, as he
went, he had to pass by the race-course. And rightly, and as if it had been
contrived on purpose, he had to pass by the place of a corresponding
struggle, who, having finished his contest, was running to the crown of
righteousness. But when he had come to the praetorium, as the proconsul had
not yet come forth, a place of retirement was accorded him. There, as he
sat moistened after his long journey with excessive perspiration (the seat
was by chance covered with linen, so that even in the very moment of his
passion he might enjoy the honour of the episcopate),(2) one of the
officers ("Tesserarius "), who had formerly been a Christian, offered him
his clothes, as if he might wish to change his moistened garments for drier
ones; and he doubtless coveted nothing further in respect of his proffered
kindness than to possess the now blood-stained sweat of the martyr going to
God. He made reply to him, and said, "We apply medicines to annoyances
which probably to-day will no longer exist." Is it any wonder that he
despised suffering in body who had despised death in soul? Why should we
say more? He was suddenly announced to the proconsul; he is brought
forward; he is placed before him; he is interrogated as to his name. He
answers who he is, and nothing more.

   17. And thus, therefore, the judge reads from his tablet the sentence
which lately in the vision he had not read,--a spiritual sentence, not
rashly to be spoken,--a sentence worthy of such a bishop and such a
witness; a glorious sentence, wherein he was called a standard-bearer of
the sect, and an enemy of the gods, and one who was to be an example to his
people; and that with his blood discipline would begin to be established.
Nothing could be more complete, nothing more true, than this sentence. For
all the things which were said, although said by a heathen, are divine. Nor
is it indeed to be wondered at, since priests are accustomed to prophesy of
the passion. He had been a standard-bearer, who was accustomed to teach
concerning the bearing of Christ's standard; he had been an enemy of the
gods, who commanded the idols to be destroyed. Moreover, he gave example to
his friends, since, when many were  about to follow in a similar manner, he
was the first in the province to consecrate the first-fruits of martyrdom.
And by his blood discipline began to be established; but it was the
discipline of martyrs, who, emulating their teacher, in the imitation of a
glory like his own, themselves also gave a confirmation to discipline by
the very blood of their own example.

   18. And when he left the doors of the praetorium, a crowd of soldiery
accompanied him; and that nothing might be wanting in his passion,
centurions and tribunes guarded his side. Now the place itself where he was
about to suffer is level, so that it affords a noble spectacle, with its
trees thickly planted on all sides. But as, by the extent of the space
beyond, the view was not attainable to the confused crowd, persons who
favoured him had climbed up into the branches of the trees, that there
might not even be wanting to him (what happened in the case of Zacchaeus),
that he was gazed upon from the trees. And now, having with his own hands
bound his eyes, he tried to hasten the slowness of the executioner, whose
office was to wield the sword, and who with difficulty clasped the blade in
his failing right hand with trembling fingers, until the mature hour of
glorification strengthened the hand of the centurion with power granted
from above to accomplish the death of the excellent man, and at length
supplied him with the permitted strength. O blessed people of the Church,
who as well in sight as in feeling, and, what is more, in outspoken words,
suffered with such a bishop as theirs; and, as they had ever heard him in
his own discourses, were crowned by God the Judge! For although that which
the general wish desired could not occur, viz. that the entire congregation
should suffer at once in the fellowship of a like glory, yet whoever under
the eyes of Christ beholding, and in the hearing of the priest, eagerly
desired to suffer, by the sufficient testimony of that desire did in some
sort send a missive to God, as his ambassador.

   19. His passion being thus accomplished, it resulted that Cyprian, who
had been an example to all good men, was also the first who in Africa
imbued his priestly crown(1) with blood of martyrdom, because he was the
first who began to be such after the apostles. For from the time at which
the episcopal order is enumerated at Carthage, not one is ever recorded,
even of good men and priests, to have come to suffering. Although devotion
surrendered to God is always in consecrated men reckoned instead of
martyrdom; yet Cyprian attained even to the perfect crown by the
consummation of the Lord; so that in that very city in which he had in such
wise lived, and in which he had been the first to do many noble deeds, he
also was the first to decorate the insignia(2) of his heavenly priesthood
with glorious gore. What shall I do now? Between joy at his passion, and
grief at still remaining, my mind is divided in different directions, and
twofold affections are burdening a heart too limited for them. Shall I
grieve that I was not his associate? But yet I must triumph in his victory.
Shall I triumph at his victory? Still I grieve that I am not his companion.
Yet still to you I must in simplicity confess, what you also are aware of,
that it was my intention to be his companion. Much and excessively I exult
at his glory; but still more do I grieve that I remained behind.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland beginning in
1867. (ANF 5, Roberts and Donaldson). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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