(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all mistakes found.)
Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing intially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.
JULIUS AFRICANUS
[Translated by the Rev. S.D.F. Salmond, M.A.]
THE EXTANT WRITINGS OF JULIUS AFRICANUS.
I.--THE EPISTLE TO ARISTIDES.
I.
[AFRICANUS ON THE GENEALOGY IN THE HOLY GOSPELS.(1)--Some indeed
incorrectly allege that this discrepant enumeration and mixing of the names
both of priestly men, as they think, and royal, was made properly,(2) in
order that Christ might be shown rightfully to be both Priest and King; as
if any one disbelieved this, or had any other hope than this, that Christ
is the High Priest of His Father, who presents our prayers to Him, and a
supramundane King, who rules by the Spirit those whom He has delivered, a
cooperator in the government of all things. And this is announced to us not
by the catalogue of the tribes, nor by the mixing of the registered
generations, but by the patriarchs and prophets. Let us not therefore
descend to such religious trifling as to establish the kingship and
priesthood of Christ by the interchanges of the names. For the priestly
tribe of Levi, too, was allied with the kingly tribe of Juda, through the
circumstance that Aaron married Elizabeth the l sister of Naasson,(3) and
that Eleazar again married the daughter of Phatiel,(4) and begat children.
The evangelists, therefore, would thus have spoken falsely, affirming what
was not truth, but a fictitious commendation. And for this reason the one
traced the pedigree of Jacob the father of Joseph from David through
Solomon; the other traced that of Heli also, though in a different way, the
father of Joseph, from Nathan the son of David. And they ought not indeed
to have been ignorant that both orders of the ancestors enumerated are the
generation of David, the royal tribe of Juda.(5) For if Nathan was a
prophet, so also was Solomon, and so too the father of both of them; and
there were prophets belonging to many of the tribes, but priests belonging
to none of the tribes, save the Levites only. To no purpose, then, is this
fabrication of theirs. Nor shall an assertion of this kind prevail in the
Church of Christ against the exact truth, so as that a lie should be
contrived for the praise and glory of Christ. For who does not know that
most holy word of the apostle also, who, when he was preaching and
proclaiming the resurrection of our Saviour, and confidently affirming the
truth, said with great fear, "If any say that Christ is not risen, and we
assert and have believed this, and both hope for and preach that very
thing, we are false witnesses of God, in alleging that He raised up Christ,
whom He raised not up?"(6) And if he who glorifies God the Father is thus
afraid lest he should seem a false witness in narrating a marvellous fact,
how should not he be justly afraid, who tries to establish the truth by a
false statement, preparing an untrue opinion? For if the generations are
different, and trace down no genuine seed to Joseph, and if all has been
stated only with the view of establishing the position of Him who was to be
born--to confirm the truth, namely, that He who was to be would be king and
priest, there being at the same tune no proof given, but the dignity of the
words being brought down to a feeble hymn,--it is evident that no praise
accrues to God from that, since it is a falsehood, but rather judgment
returns on him who asserts it, because he vaunts an unreality as though it
were reality. Therefore, that we may expose the ignorance also of him who
speaks thus, and prevent any one from stumbling at this folly, I shall set
forth the true history of these matters.]
II.
For(7) whereas in Israel the names of their generations were enumerated
either according to nature or according to law,-- according to nature,
indeed, by the succession of legitimate offspring, and according to law
whenever another raised up children to the name of a brother dying
childless; for because no clear hope of resurrection was yet given them,
they had a representation of the future promise in a kind of mortal
resurrection, with the view of perpetuating the name of one deceased;--
whereas, then, of those entered in this genealogy, some succeeded by
legitimate descent as son to father, while others begotten in one family
were introduced to another in name, mention is therefore made of both-- of
those who were progenitors in fact, and of those who were so only in name.
Thus neither of the evangelists is in error, as the one reckons by nature
and the other by law. For the several generations, viz., those descending
from Solomon and those from Nathan, were so intermingled(1) by the raising
up of children to the childless,(2) and by second marriages, and the
raising up of seed, that the same persons are quite justly reckoned to
belong at one time to the one, and at another to the other, i.e., to their
reputed or to their actual fathers. And hence it is that both these
accounts are true, and come down to Joseph, with considerable intricacy
indeed, but yet quite accurately.
III.
But in order that what I have said may be made evident, I shall explain
the interchange(3) of the generations. If we reckon the generations from
David through Solomon, Matthan is found to be the third from the end, who
begat Jacob the father of Joseph. But if, with Luke, we reckon them from
Nathan the son of David, in like manner the third from the end is Melchi,
whose son was Heli the father of Joseph. For Joseph was the son of Hell,
the son of Melchi.(4) As Joseph, therefore, is the object proposed to us,
we have to show how it is that each is represented as his father, both
Jacob as descending from Solomon, and Heli as descending from Nathan:
first, how these two, Jacob and Heli, were brothers; and then also how the
fathers of these, Matthan and Melchi, being of different families, are
shown to be the grandfathers of Joseph. Well, then, Matthan and Melchi,
having taken the same woman to wife in succession, begat children who were
uterine brothers, as the law did not prevent a widow,(5) whether such by
divorce or by the death of her husband, from marrying another. By Estha,
then--for such is her name according to tradition--Matthan first, the
descendant of Solomon, begets Jacob; and on Matthan's death, Melchi, who
traces his descent back to Nathan, being of the same tribe but of another
family, having married her, as has been already said, had a son Hell. Thus,
then, we shall find Jacob and Hell uterine brothers, though of different
families. And of these, the one Jacob having taken the wife of his brother
Heli, who died childless, begat by her the third, Joseph--his son by nature
and by account.(6) Whence also it is written, "And Jacob begat Joseph." But
according to law he was the son of Heli, for Jacob his brother raised up
seed to him. Wherefore also the genealogy deduced through him will not be
made void, which the Evangelist Matthew in his enumeration gives thus: "And
Jacob begat Joseph." But Luke, on the other hand, says, "Who was the son,
as was supposed(7) (for this, too, he adds), of Joseph, the son of Heli,
the son of Metchi." For it was not possible more distinctly to state the
generation according to law; and thus in this mode of generation he has
entirely omitted the word "begat" to the very end, carrying back the
genealogy by way of conclusion to Adam and to God.(8)
IV.
Nor indeed is this incapable of proof, neither is it a rash conjecture.
For the kinsmen of the Saviour after the flesh, whether to magnify their
own origin or simply to state the fact, but at all events speaking truth,
have also handed down the following account: Some Idumean robbers attacking
Ascalon, a city of Palestine, besides other spoils which they took from a
temple of Apollo, which was built near the walls, carried off captive one
Antipater, son of a certain Herod, a servant of the temple. And as the
priest(9) was not able to pay the ransom for his son, Antipater was
brought up in the customs of the Idumeans, and afterwards enjoyed the
friendship of Hyrcanus, the high priest of Judea. And being sent on an
embassy to Pompey on behalf of Hyrcanus. and having restored to him the
kingdom which was being wasted by Aristobulus his brother, he was so
fortunate as to obtain the title of procurator of Palestine.(1) And when
Antipater was treacherously slain through envy of his great good fortune,
his son Herod succeeded him, who was afterwards appointed king of Judea
under Antony and Augustus by a decree of the senate. His sons were Herod
and the other tetrarchs. These accounts are given also in the histories of
the Greeks.(2)
V.
But as up to that time the genealogies of the Hebrews had been
registered in the public archives, and those, too, which were traced back
to the proselytes(3)--as, for example, to Achior the Ammanite, and Ruth the
Moabitess, and those who left Egypt along with the Israelites, and
intermarried with them--Herod, knowing that the lineage of the Israelites
contributed nothing to him, and goaded by the consciousness of his ignoble
birth, burned the registers of their families. This he did, thinking that
he would appear to be of noble birth, if no one else could trace back his
descent by the public register to the patriarchs or proselytes, and to that
mixed race called georoe.(4) A few, however, of the studious, having
private records of their own, either by remembering the names or by getting
at them in some other way from the archives, pride themselves in preserving
the memory of their noble descent; and among these happen to be those
already mentioned, called desposyni,(5) on account of their connection with
the family of the Saviour. And these coming from Nazara and Cochaba, Judean
villages, to other parts of the country, set forth the above-named
genealogy(6) as accurately as possible from the Book of Days.(7) Whether,
then, the case stand thus or not, no one could discover a more obvious
explanation, according to my own opinion and that of any sound judge. And
let this suffice us for the matter, although it is not supported by
testimony, because we have nothing more satisfactory or true to allege upon
it. The Gospel, however, in any case states the truth.
VI.
Matthan, descended from Solomon, begat Jacob. Matthan dying, Melchi,
descended from Nathan, begat Hell by the same wife. Therefore Hell and
Jacob are uterine brothers. Hell dying childless, Jacob raised up seed to
him and begat Joseph, his own son by nature, but the son of Hell by law.
Thus Joseph was the son of both.(8)
II.--NARRATIVE OF EVENTS HAPPENING IN PERSIA ON THE BIRTH OF CHRIST.(1)
(Possibly spurious.)
EVENTS IN PERSIA:
ON THE INCARNATION OF OUR LORD AND GOD AND SAVIOUR JESUS CHRIST.
Christ first of all became known from Persia. For nothing escapes the
learned jurists of that country, who investigate all things with the utmost
care. The facts,(1) therefore, which are inscribed upon the golden
plates,(2) and laid up in the royal temples, I shall record; for it is from
the temples there, and the priests connected with them, that the name of
Christ has been heard of. Now there is a temple there to Juno, surpassing
even the royal palace, which temple Cyrus, that prince instructed in all
piety, built, and in which he dedicated in honour of the gods golden and
silver statues, and adorned them with precious stones,--that I may not
waste words in a profuse description of that ornamentation. Now about that
time (as the records on the plates testify), the king having entered the
temple, with the view of getting an interpretation of certain dreams, was
addressed by the priest Prupupius thus: I congratulate thee, master: Juno
has conceived. And the king, smiling, said to him, Has she who is dead
conceived? And he said, Yes, she who was dead has come to life again, and
besets life. And the king said, What is this? explain it to me. And he
replied, In truth, master, the time for these things is at hand. For during
the whole night the images, both of gods and goddesses, continued heating
the-ground, saying to each other, Come, let us congratulate Juno. And they
say to me, Prophet, come forward; congratulate Juno, for she has been
embraced. And I said, How can she be embraced who no longer exists? To
which they reply, She has come to life again, and is no longer called
Juno,(3) but Urania. For the mighty Sol has embraced her. Then the
goddesses say to the gods, making the matter plainer, Pege(4) is she who is
embraced; for did not Juno espouse an artificer? And the gods say, That she
is rightly called Pege, we admit. Her name, moreover, is Myria; for she
bears in her womb, as in the deep, a vessel of a myriad talents' burden.
And as to this title Pege, let it be understood thus: This stream of water
sends forth the perennial stream of spirit,--a stream containing but a
single fish,(5) taken with the hook of Divinity, and sustaining the whole
world with its flesh as though it were in the sea. You have well said, She
has an artificer [in espousal]; but by that espousal she does not bear an
artificer on an equality with herself. For this artificer who is born, the
son of the chief artificer, framed by his excellent skill the roof of the
third heavens, and established by his word this lower world, with its
threefold sphere(6) of habitation.
Thus, then, the statues disputed with each other concerning Juno and
Pege, and [at length] with one voice they said: When the day is finished.
we all, gods and goddesses, shall know the matter clearly. Now, therefore,
master, tarry for the rest of the day. For the matter shall certainly come
to pass. For that which emerges is no common affair.
And when the king abode there and watched the statues, the harpers of
their own accord began to strike their harps, and the misses to sing; and
whatsoever creatures were within, whether quadruped or fowl, in silver and
gold, uttered their several voices. And as the king shuddered, and was
filled with great fear, he was about to retire. For he could not endure the
spontaneous tumult. The priest therefore said to him, Remain, O king, for
the full revelation is at hand which the God of gods has chosen to declare
to us.
And when these things were said, the roof was opened, and a bright star
descended and stood above the pillar of Pege, and a voice was heard to this
effect: Sovereign Pege, the mighty Son has sent me to make the announcement
to you, and at the same time to do you service in parturition, designing
blameless nuptials with you, O mother of the chief of all ranks of being,
bride of the triune Deity. And the child begotten by extraordinary
generation is called the Beginning and the End,--the beginning of
salvation, and the end of perdition.
And when this word was spoken, all the statues fell upon their faces,
that of Pege alone standing, on which also a royal diadem was found placed,
having on its upper side a star set in a carbuncle and an emerald. And on
its lower side the star rested.
And the king forthwith gave orders to bring in all the interpreters of
prodigies, and the sages who were under his dominion. And when all the
heralds sped with their proclamations, all these assembled in the temple.
And when they saw the star above Pege, and the diadem with the star and the
stone, and the statues lying on the floor, they said: O king, a root
(offspring) divine and princely has risen, bearing the image of the King of
heaven and earth. For Pege-Myria is the daughter of the Bethlehemite Pege.
And the diadem is the mark of a king, and the star is a celestial
announcement of portents to fall on the earth. Out of Judah has arisen a
kingdom which shall subvert all the memorials of the Jews. And the
prostration of the gods upon the floor prefigured the end of their honour.
For he who comes, being of more ancient dignity, shall displace all the
recent. Now therefore, O king, send to Jerusalem. For you will find the
Christ of the Omnipotent God borne in bodily form in the bodily arms of a
woman. And the star remained above the statue of Pege, called the
Celestial, until the wise men came forth, and then it went with them.
And then, in the depth of evening, Dionysus appeared in the temple,
unaccompanied by the Satyrs, and said to the images: Pege is not one of us,
but stands far above us, in that she gives birth to a man whose conception
is in divine fashion.(1) O priest Prupupius! what dost thou tarrying here?
An action, indicated in writings of old,(2) has come upon us, and we shall
be convicted as false by a person of power and energy.(3) Wherein we have
been deceivers, we have been deceivers; and wherein we have ruled, we have
ruled. No longer give we oracular responses. Gone from us is our honour.
Without glory and reward are we become. There is One, and One only, who
receives again at the hands of all His proper honour. For the rest, be not
disturbed.(4) No longer shall the Persians exact tribute of earth and sky.
For He who established these things is at hand, to bring practical
tribute(5) to Him who sent Him, to renew the ancient image, and to put
image with image, and bring the dissimilar to similarity. Heaven rejoices
with earth, and earth itself exults at receiving matter of exultation from
heaven. Things which have not happened above, have happened on earth
beneath. He whom the order of the blessed has not seen, is seen by the
order of the miserable. Flame threatens those; dew attends these. To
Myria is given the blessed lot of bearing Pege in Bethlehem, and of
conceiving grace of grace. Judaea has seen its bloom, and this country is
fading. To Gentiles and aliens, salvation is come; to the wretched, relief
is ministered abundantly. With right do women dance, and say, Lady Pege,
Spring-bearer, thou mother of the heavenly constellation. Thou cloud that
bringest us dew after heat, remember thy de pendants, O mistress.
The king then, without delay, sent some of the Magi under his dominion
with gifts, the star showing them the way. And when they returned, they
narrated to the men of that time those same things which were also written
on the plates of gold, and which were to the following effect: --
When we came to Jerusalem, the sign, together with our arrival, roused
all the people. How is this, say they, that wise men of the Persians are
here, and that along with them there is this strange stellar phenomenon?
And the chief of the Jews interrogated us in this way: What is this that
attends you,(6) and with what purpose are you here? And we said: He whom ye
call Messias is born. And they were confounded, and dared not withstand us.
But they said to us, By the justice of Heaven, tell us what ye know of this
matter. And we made answer to them: Ye labour under unbelief; and neither
without an oath nor with an oath do ye believe us, but ye follow your own
heedless counsel. For the Christ, the Son of the Most High, is born, and He
is the subverter of your law and synagogues. And therefore is it that,
struck with this most excellent response as with a dart,(7) ye hear in
bitterness this name which has come upon you suddenly.And they then, taking
counsel together, urged us to accept their gifts, and tell to none that
such an event had taken place in that land of theirs, lest, as they say, a
revolt rise against us. But we replied: We have brought gifts in His
honour, with the view of proclaiming those mighty things which we know to
have happened in our country on occasion of His birth; and do ye bid us
take your bribes, and conceal the things which have been communicated to us
by the Divinity who is above the heavens, and neglect the commandments of
our proper King? And after urging many considerations on us, they gave the
matter up. And when the king of Judaea sent for us and had some converse
with us, and put to us certain questions as to the statements we made to
him, we acted in the same manner, until he was thoroughly enraged at our
replies. We left him accordingly, without giving any greater heed to him
than to any common person.
And we came to that place then to which we were sent, and saw the
mother and the child, the star indicating to us the royal babe. And we said
to the mother: What art thou named, O renowned mother? And she says: Mary,
masters. And we said to her: Whence art thou sprung?(1) And she replies:
From this district of the Bethlehemites.(2) Then said we: Hast thou not had
a husband? And she answers: I was only betrothed with a view to the
marriage covenant, my thoughts being far removed from this. For I had no
mind to come to this. And while I was giving very little concern to it,
when a certain Sabbath dawned, and straightway at the rising of the sun, an
angel appeared to me bringing me suddenly the glad tidings of a son. And in
trouble I cried out, Be it not so to me, Lord, for I have not a husband.
And he persuaded me to believe, that by the will of God I should have this
son.
Then said we to her: Mother, mother, all the gods of the Persians have
called thee blessed. Thy glory is great; for thou art exalted above all
women of renown, and thou art shown to be more queenly than all queens.
The child, moreover, was seated on the ground, being, as she said, in
His second year, and having in part the likeness of His mother. And she had
long hands,(3) and a body somewhat delicate; and her colour was like that
of ripe wheat;(4) and she was of a round face, and had her hair bound up.
And as we had along with us a servant skilled in painting from the life, we
brought with us to our country a likeness of them both; and it was placed
by our hand in the sacred(5) temple, with this inscription on it: To Jove
the Sun, the mighty God, the King of Jesus, the power of Persia dedicated
this.
And taking the child up, each of us in turn, and bearing Him in our
arms, we saluted Him and worshipped Him, and presented to Him gold, and
myrrh, and frankincense, addressing Him thus: We gift Thee with Thine own,
O Jesus, Ruler of heaven. Ill would things unordered be ordered, weft Thou
not at hand. In no other way could things heavenly be brought into
conjunction with things earthly, but by Thy descent. Such service cannot be
discharged, if only the servant is sent us, as when the Master Himself is
present; neither can so much be achieved when the king sends only his
satraps to war, as when the king is there himself. It became the wisdom of
Thy system, that Thou shouldst deal in this manner with men.(6)
And the child leaped and laughed at our caresses and words. And when we
had bidden the mother farewell,(7) and when she had shown us honour, and we
had testified to her the reverence which became us, we came again to the
place in which we lodged. And at eventide there appeared to us one of a
terrible and fearful countenance, saying: Get ye out quickly, lest ye be
taken in a snare. And we in terror said: And who is he, O divine leader,
that plotteth against so august an embassage? And he replied: Herod; but
get you up straightway and depart in safety and peace.
And we made speed to depart thence in all earnestness; and we reported
in Jerusalem all that we had seen. Behold, then, the great things that we
have told you regarding Christ; and we saw Christ our Saviour, who was made
known as both God and man. To Him be the glory and the power unto the ages
of the ages. Amen.
III.--THE EXTANT FRAGMENTS OF THE FIVE BOOKS OF THE CHRONOGRAPHY OF JULIUS
AFRICANUS.
I.(1) On the Mythical Chronology of the Egyptians and Chaldeans.
The Egyptians, indeed, with their boastful notions of their own
antiquity, have put forth a sort of account of it by the hand of their
astrologers in cycles and myriads of years; which some of those who have
had the repute of studying such subjects profoundly have in a summary way
called lunar years; and inclining no less than others to the mythical, they
think they fall in with the eight or nine thousands of years which the
Egyptian priests in Plato falsely reckon up to Solon.(2)
(And after some other matter:)
For why should I speak of the three myriad years of the Phoenicians, or
of the follies of the Chaldeans, their forty-eight myriads? For the Jews,
deriving their origin from them as descendants of Abraham, having been
taught a modest mind, and one such as becomes men, together with the truth
by the spirit of Moses, have handed down to us, by their extant Hebrew
histories, the number of 5500 years as the period up to the advent of the
Word of salvation, that was announced to the world in the time of the sway
of the Caesars.
II.(1)
When men multiplied on the earth, the angels of heaven came together
with the daughters of men. In some copies I found "the sons of God." What
is meant by the Spirit, in my opinion, is that the descendants of Seth are
called the sons of God on account of the righteous men and patriarchs who
have sprung from him, even down to the Saviour Himself; but that the
descendants of Cain are named the seed of men as having nothing divine in
them, on account of the wickedness of their race and the inequality of
their nature, being a mixed people, and having stirred the indignation of
God.(2) But if it is thought that these refer to angels, we must take them
to be those who deal with magic and jugglery, who taught the women the
motions of the stars and the knowledge of things celestial, by whose power
they conceived the giants as their children, by whom wickedness came to its
height on the earth, until God decreed that the whole race of the living
should perish in their impiety by the deluge.
III.(3)
Adam, when 530 years old, begets Seth; and after living other 700 years
he died, that is, a second death.
Seth, when 505 years old, begot Enos; from Adam therefore to the birth
of Enos there are 435 years in all.
Enos, when 190 years old, begets Cainan.
Cainan again, when 170 years old, begets Malaleel;
And Malaleel, when 165 years old; begets, Jared;
And Jared, when 162 years old, begets Enoch; And Enoch, when 165 years
old, begets Mathusala; and having pleased God, after a life of other 200
years, he was not found.
Mathusala, when 187 years old, begot Lamech.
Lamech, when 188 years old, begets Noe.
IV.(4) On the Deluge.
God decreed to destroy the whole race of the living by a flood, having
threatened that men should not survive beyond 120 years. Nor let it be
deemed a matter of difficulty, because some lived afterwards a longer
period than that. For the space of time meant was 100 years up to the flood
in the case of the sinners of that time; for they were 20 years old. God
instructed Noe, who pleased him on account of his righteousness, to prepare
an ark; and when it was finished, there entered it Noe himself and his
sons, his wife and his daughters-in-law, and firstlings of every living
creature, with a view to the duration of the race. And Noe was 600 years
old when the flood came on. And when the water abated, the ark settled on
the mountains of Ararat, which we know to be in Parthia;(5) but some say
that they are at Celaenae(6) of Phrygia, and I have seen both places. And
the flood prevailed for a year, and then the earth became dry. And they
came out of the ark in pairs, as may be found, and not in the manner in
which they had entered, viz., distinguished according to their species,
and were blessed by God. And each of these things indicates something
useful to us.
V.(7)
Noe was 600 years old when the flood came on. From Adam, therefore, to
Noe and the flood, are 2262 years.
VI.(8)
And after the flood, Sem begot Arphaxad.
Arphaxad, when 135 years old, begets Sala in the year 2397.
Sala, when 130 years old, begets Heber in the year 2527.
Heber, when 134 years old, begets Phalec in the year 2661, so called
because the earth was divided in his days.
Phalec, when 130 years old, begot Ragan, and after living other 209
years died.
VIII.(9)
In the year of the world 3277, Abraham entered the promised land of
Canaan.
VIII.(10) Of Abraham.
From this rises the appellation of the Hebrews. For the word Hebrews is
interpreted to mean those who migrate across, viz., who crossed the
Euphrates with Abraham; and it is not derived, as some think, from the
fore-mentioned Heber. From the flood and Noe, therefore, to Abraham's
entrance into the promised land, there are in all 1015 years; and from
Adam, in 20 generations 3277 years.
IX.(1) Of Abraham and Lot.
When a famine pressed the land of Canaan Abraham came down to Egypt;
and fearing lest he should be put out of the way on account of the beauty
of his wife, he pretended that he was her brother. But Pharaoh took her to
himself when she was commended to him; for this is the name the Egyptians
give their kings. And he was punished by God; and Abraham, along with all
pertaining to him, was dismissed enriched. In Canaan, Abraham's shepherds
and Lot's contended with each other; and with mutual consent they
separated, Lot choosing to dwell in Sodom on account of the fertility and
beauty of the land, which had five cities, Sodom, Gomorrah, Adama, Seboim,
Segor, and as many kings. On these their neighbours the four Syrian kings
made war, whose leader was Chodollogomo king of AElam. And they met by the
Salt Sea, which is now called the Dead Sea. In it I have seen very many
wonderful things. For that water sustains no living thing, and dead bodies
are carried beneath its depths, while the living do not readily even dip
under it. Lighted torches are borne upon it, but when extinguished they
sink. And there are the springs of bitumen; and it yields alum and salt a
little different from the common kinds, for they are pungent and
transparent. And wherever fruit is found about it, it is found full of a
thick, foul smoke. And the water acts as a cure to those who use it, and it
is drained in a manner contrary to any other water.(2) And if it had not
the river Jordan feeding it like a shell,(3) and to a great extent
withstanding its tendency, it would have failed more rapidly than appears.
There is also by it a great quantity of the balsam plant; but it is
supposed to have been destroyed by God on account of the impiety of the
neighbouring people.
X.(4) Of the Patriarch Jacob.
1. The shepherd's tent belonging to Jacob, which was preserved at
Edessa to the time of Antonine Emperor of the Romans, was destroyed by a
thunderbolt.(5)
2. Jacob, being displeased at what had been done by Symeon and Levi at
Shecem against the people of the country, on account of the violation of
their sister, buried at Shecem the gods which he had with him near a rock
under the wonderful terebinth,(6) which up to this day is reverenced by the
neighbouring people in honour of the patriarchs, and removed thence to
Bethel. By the trunk of this terebinth there was an altar on which the
inhabitants of the country offered ectenoe(7) in their general assemblies;
and though it seemed to be burned, it was not consumed. Near it is the tomb
of Abraham and Isaac. And some say that the staff of one of the angels who
were entertained by Abraham was planted there.
XI.(8)
From Adam, therefore, to the death of Joseph, according to this book,
are 23 generations, and 3563 years.
XII.(9)
From this record,(10) therefore, we affirm that Ogygus,(11) from whom
the first flood (in Attica) derived its name,(12) and who was saved when
many perished, lived at the time of the exodus of the people from Egypt
along with Moses.(13) (After a break): And after Ogygus, on account of the
vast destruction caused by the flood, the present land of Attica remained
without a king tilt the time of Cecrops, 189 years.(14) Philochorus,
however, affirms that Ogygus, Actaeus, or whatever other fictitious name is
adduced, never existed. (After another break): From Ogygus to Cyrus, as
from Moses to his time, are 1235 years.
XIII.(15)
1. Up to the time of the Olympiads there is no certain history among
the Greeks, all things before that date being confused, and in no way
consistent with each other. But these Olympiads were thoroughly
investigated(1) by many, as the Greeks made up the records of their history
not according to long spaces, but in periods of four years. For which
reason I shall select the most remarkable of the mythical narratives before
the time of the first Olympiad, and rapidly run over them. But those after
that period, at least those that are notable, I shall take together, Hebrew
events in connection with Greek, according to their dates, examining
carefully the affairs of the Hebrews, and touching more cursorily on those
of the Greeks; and my plan will be as follows: Taking up some single event
in Hebrew history synchronous with another in Greek history, and keeping by
it as the main subject, subtracting or adding as may seem needful in the
narrative, I shall note what Greek or Persian of note, or remarkable
personage of any other nationality, flourished at the date of that event in
Hebrew history; and thus I may perhaps attain the object which I propose to
myself.
2. The most famous exile that befell the Hebrews, then--to wit, when
they were led captive by Nabuchodonosor king of Babylon--lasted 70 years,
as Jeremias had prophesied. Berosus the Babylonian, moreover, makes mention
of Nabuchodonosor. And after the 70 years of captivity, Cyrus became king
of the Persians at the time of the 55th Olympiad, as may be ascertained
from the Bibliothecoe of Diodorus and the histories of Thallus and Castor,
and also from Polybius and Phlegon, and others besides these, who have made
the Olympiads a subject of study. For the date is a matter of agreement
among them all. And Cyrus then, in the first year of his reign, which was
the first year of the 55th Olympiad, effected the first partial restoration
of the people by the hand of Zorobabel, with whom also was Jesus the son of
Josedec, since the period of 70 years was now fulfilled, as is narrated in
Esdra the Hebrew historian. The narratives of the beginning of the
sovereignty of Cyrus and the end of the captivity accordingly coincide. And
thus, according to the reckoning of the Olympiads, there will be found a
like harmony of events even to our time. And by following this, we shall
also make the other narratives fit in with each other in the same manner.
3. But if the Attic time-reckoning is taken as the standard for affairs
prior to these, then from Ogygus, who was believed by them to be an
autochthon, in whose time also the first great flood took place in Attica,
while Phoroneus reigned over the Argives, as Acusilaus relates, tip to the
date of the first Olympiad, from which period the Greeks thought they could
fix dates accurately, there are altogether 1020 years; which number both
coincides with the above-mentioned, and will be established by what
follows. For these things are also recorded by the Athenian(2) historians
Hellanicus and Phitochorus, who record Attic affairs; and by Castor and
Thallus, who record Syrian affairs; and by Diodorus, who writes a universal
history in his Bibliothecoe; and by Alexander Polyhistor, and by some of
our own time, yet more carefully, and(3) by all the Attic writers. Whatever
narrative of note, therefore, meets us in these 1020 years, shall be given
in its proper place.
4. In accordance with this writing, therefore, we affirm that Ogygus,
who gave his name to the first flood, and was saved when many perished,
lived at the time of the exodus of the people from Egypt along with
Moses.(4) And this we make out in the following manner. From Ogygus up to
the first Olympiad already mentioned, it will be shown that there are 1020
years; and from the first Olympiad to the first year of the 55th, that is
the first year of King Cyrus, which was also the end of the captivity, are
217 years. From Ogygus, therefore, to Cyrus are 1237. And if one carries
the calculation backwards from the end of the captivity, there are 1237
years. Thus, by analysis, the same period is found to the first year of the
exodus of Israel under Moses from Egypt, as from the 55th Olympiad to
Ogygus, who founded Eleusis. And from this point we get a more notable
beginning for Attic chronography.
5. So much, then, for the period prior to Ogygus. And at his time Moses
left Egypt. And we demonstrate in the following manner how reliable is the
statement that this happened at that date. From the exodus of Moses up to
Cyrus, who reigned after the captivity, are 1237 years. For the remaining
years of Moses are 40. The years of Jesus, who led the people after him,
are 25; those of the elders, who were judges after Jesus, are 30; those of
the judges, whose history is given in the book of Judges, are 490; those of
the priests Eli and Samuel are 90; those of the successive kings of the
Hebrews are 490. Then come the 70 years of the captivity,(5) the last year
of which was the first year of the reign of Cyrus, as we have already said.
6. And from Moses, then, to the first Olympiad there are 1020 years, as
to the first year of the 55th Olympiad from the same are 1237, in which
enumeration the reckoning of the Greeks coincides with us. And after
Ogygus, by reason of the vast destruction caused by the flood, the present
land of Attica remained without a king up to Cecrops, a period of 189
years. For Philochorus asserts that the Actaeus who is said to have
succeeded Ogygus, or whatever other fictitious names are adduced, never
existed. And again: From Ogygus, therefore, to Cyrus, says he, the same
period is reckoned as from Moses to the same date, viz. 1237 years; and
some of the Greeks also record that Moses lived at that same time. Polemo,
for instance, in the first book of his Greek History, says: In the time of
Apis, son of Phoroneus, a division of the army of the Egyptians left Egypt,
and settled in the Palestine called Syrian, not far from Arabia: these are
evidently those who were with Moses. And Apion the son of Poseidonius, the
most laborious of grammarians, in his book Against the Jews, and in the
fourth book of his History, says that in the time of Inachus king of Argos,
when Amosis reigned over Egypt, the Jews revolted under the leadership of
Moses. And Herodotus also makes mention of this revolt, and of Amosis, in
his second book, and in a certain way also of the Jews themselves,
reckoning them among the circumcised, and calling them the Assyrians of
Palestine, perhaps through Abraham. And Ptolemy the Mendesian, who narrates
the history of the Egyptians from the earliest times, gives the same
account of all these things; so that among them in general there is no
difference worth notice in the chronology.
7. It should be observed, further, that all the legendary accounts
which are deemed specially remarkable by the Greeks by reason of their
antiquity, are found to belong to a period posterior to Moses; such as
their floods and conflagrations, Prometheus, Io, Europa, the Sparti, the
abduction of Proserpine, their mysteries, their legislations, the deeds of
Dionysus, Perseus, the Argonauts, the Centaurs, the Minotaur, the affairs
of Troy, the labours of Hercules, the return of the Heraclidae, the Ionian
migration and the Olympiads. And it seemed good to me to give an account
especially of the before-noted period of the Attic sovereignty, as I intend
to narrate the history of the Greeks side by side with that of the Hebrews.
For any one will be able, if he only start from my position, to make out
the reckoning equally well with me. Now, in the first year of that period
of 1020 years, stretching from Moses and Ogygus to the first Olympiad, the
passover and the exodus of the Hebrews from Egypt took place, and also in
Attica the flood of Ogygus. And that is according to reason. For when the
Egyptians were being smitten in the anger of God with hail and storms, it
was only to be expected that certain parts of the earth should suffer
with them; and, in especial, it was but to be expected that the Athenians
should i participate in such calamity with the Egyptians, since they were
supposed to be a colony from them, as Theopompus alleges in his Tricarenus,
and others besides him. The intervening period has been passed by, as no
remarkable event is recorded during it among the Greeks. But after 94 years
Prometheus arose, according to some, who was fabulously reported to have
formed men; for being a wise man, he transformed them from the state of
extreme rudeness to culture.
XIV.(1)
AEschylus, the son of Agamestor, ruled the Athenians twenty-three
years, in whose time Joatham reigned in Jerusalem.
And our canon brings Joatham king of Juda within the first Olympiad.
XV.(2)
And Africanus, in the third book of his History, writes: Now the first
Olympiad recorded--which, however, was really the fourteenth--was the
period when Coroebus was victor;(3) at that time Ahaz was in the first year
of his reign in Jerusalem. Then in the fourth book he says: It is therefore
with the first year of the reign of Ahaz that we have shown the first
Olympiad to fall in.
XVI.(4) On the Seventy Weeks of Daniel.
1. This passage, therefore, as it stands thus, touches on many
marvellous things. At present, however, I shall speak only of those things
in it which bear upon chronology, and matters connected therewith. That the
passage speaks then of the advent of Christ, who was to manifest Himself
after seventy weeks, is evident. For in the Saviour's time, or from Him,
are transgressions abrogated, and sins brought to an end. And through
remission, moreover, are iniquities, along with offences, blotted out by
expiation; and an everlasting righteousness is preached, different from
that which is by the law, and visions and prophecies (are) until John, and
the Most Holy is anointed. For before the advent of the Saviour these
things were not yet, and were therefore only looked for. And the beginning
of the numbers, that is, of the seventy weeks which make up 490 years, the
angel instructs us to take from the going forth of the commandment to
answer and to build Jerusalem. And this happened in the twentieth year of
the reign of Artaxerxes king of Persia. For Nehemiah his cup-bearer
besought him, and received the answer that Jerusalem should be built. And
the word went forth commanding these things; for up to that time the city
was desolate. For when Cyrus, after the seventy years' captivity, gave free
permission to all to return who desired it, some of them under the
leadership of Jesus she high priest and Zorobabel, and others after these
under the leadership of Esdra, returned, but were prevented at first from
building the temple, and from surrounding the city with a wall, on the plea
that that had not been commanded.
2. It remained in this position, accordingly, until Nehemiah and the
reign of Artaxerxes, and the 115th year of the sovereignty of the Persians.
And from the capture of Jerusalem that makes 185 years. And at that time
King Artaxerxes gave order that the city should be built; and Nehemiah
being despatched, superintended the work, and the street and the
surrounding wall were built, as had been prophesied. And reckoning from
that point, we make up seventy weeks to the time of Christ. For if we begin
to reckon from any other point, and not from this, the periods will not
correspond, and very many odd results will meet us. For if we begin the
calculation of the seventy weeks from Cyrus and the first restoration,
there will be upwards of one hundred years too many, and there will be a
larger number if we begin from the day on which the angel gave the prophecy
to Daniel, and a much larger number still if we begin from the commencement
of the captivity. For we find the sovereignty of the Persians comprising a
period of 230 years, and that of the Macedonians extending over 370 years,
and froth that to the 16th(1) year of Tiberius Caesar is a period of about
60 years.
3. It is by calculating from Artaxerxes, therefore, up to the time of
Christ that the seventy weeks are made up, according to the numeration of
the Jews. For from Nehemiah, who was despatched by Artaxerxes to build
Jerusalem in the 115th year of the Persian empire, and the 4th year of the
83d Olympiad, and the 20th year of the reign of Artaxerxes himself, up to
ibis date, which was the second year of the 202d Olympiad, and the 16th
year of the reign of Tiberius Caesar, there are reckoned 475 years, which
make 490 according to the Hebrew numeration, as they measure the years by
the course of the moon; so that, as is easy to show, their year consists
of 354 days, while the solar year has 365�days. For the latter exceeds the
period of twelve months, according to the moon's course, by 11� days. Hence
the Greeks and the Jews insert three intercalary months every 8 years. For
8 times 11� days makes up 3 months. Therefore 475 years make 59 periods of
8 years each, and 3 months besides. But since thus there are 3 intercalary
months every 8 years, we get thus 15 years minus a few days; and these
being added to the 475 years, make up in all the 70 weeks.
XVII.(2) On the Fortunes of Hyrcanus and Antigonus, and on Herod, Augustus,
Antony, and Cleopatra, in abstract.
1. Octavius Sebastus, or, as the Romans call him, Augustus, the adopted
son of Caius, on returning to Rome from Apollonias in Epirus, where he was
educated, possessed himself of the first place in the government. And
Antony afterwards obtained the rule of Asia and the districts beyond. In
his time the Jews accused Herod; but he put the deputies to death, and
restored Herod to his government. Afterwards, however, along with Hyrcanus
and Phasaelus his brother, he was driven out, and betook himself in flight
to Antony. And as the Jews would not receive him, an obstinate battle took
place; and in a short time after, as he had conquered in battle, he also
drove out Antigonus, who had returned. And Antigonus fled to Herod the
Parthian king, and was restored by the help of his son Pacorus, which help
was given on his promising to pay 1000 talents of gold. And Herod then in
his turn had to flee, while Phasaelus was slain in battle, and Hyrcanus was
surrendered alive to Antigonus. And after cutting off his ears, that he
might be disqualified for the priesthood, he gave him to the Parthians to
lead into captivity; for he scrupled to put him to death, as he was a
relation of his own. And Herod, on his expulsion, betook himself first to
Malichus king of the Arabians; and when he did not receive him, through
fear of the Parthians, he went away to Alexandria to Cleopatra. That was
the 185th Olympiad. Cleopatra having put to death her brother, who was her
consort in the government, and being then summoned by Antony to Cilicia to
make her defence, committed the care of the sovereignty to Herod; and as he
requested that he should not be entrusted with anything until he was
restored to his own government? she took him with her and went to Antony.
And as he was smitten with love for the princess, they despatched Herod to
Rome to Octavius Augustus, who, on behalf of Antipater, Herod's father, and
on behalf of Herod himself, and also because Antigonus was established as
king by the help of the Parthians, gave a commission to the generals in
Palestine and Syria to restore him to his government. And in concert with
Sosius he wagedwar against Antigonus for a long time, and in manifold
engagements. At that time also, Josephus, Herod's brother, died in his
command. And Herod coming to Antony(1) ...
2. For three years they besieged Antigonus, and then brought him alive
to Antony. And Antony himself also proclaimed Herod as king, and gave him,
in addition, the cities Hippus, Gadara, Gaza, Joppa, Anthedon, and a part
of Arabia, Trachonitis, and Auranitis, and Sacia, and Gaulanitis;(2) and
besides these, also the procuratorship of Syria. Herod was declared king of
the Jews by the senate and Octavius Augustus, and reigned 34 years. Antony,
when about to go on an expedition against the Parthians, slew Antigonus the
king of the Jews, and gave Arabia to Cleopatra; and passing over into the
territory of the Parthians, sustained a severe defeat, losing the greater
part of his army. That was in the 186th Olympiad. Octavius Augustus led the
forces of Italy and all the West against Antony, who refused to return to
Rome through fear, on account of his failure in Parthia, and through his
love for Cleopatra. And Antony met him with the forces of Asia. Herod,
however, like a shrewd fellow, and one who waits upon the powerful, sent a
double set of letters, and despatched his army to sea, charging his
generals to watch the issue of events. And when the victory was decided,
and when Antony, after sustaining two naval defeats, had fled to Egypt
along with Cleopatra, they who bore the letters delivered to Augustus those
which they had been keeping secretly for Antony. And on Herod falls(3) ...
3. Cleopatra shut herself up in a mausoleum,(4) and made away with
herself, employing the wild asp as the instrument of death. At that time
Augustus captured Cleopatra's sons, Helios and Selene,(5) on their flight
to the Thebaid. Nicopolis was founded opposite Actium, and the games called
Actia were instituted. On the capture of Alexandria, Cornelius Gallus was
sent as first governor of Egypt, and he destroyed the cities of the
Egyptians that refused obedience. up to this time the Lagidae ruled; and
the whole duration of the Macedonian empire after the subversion of the
Persian power was 298 years. Thus is made up the whole period from the
foundation of the Macedonian empire to its subversion in the time of the
Ptolemies, and under Cleopatra, the last of these, the date of which event
is the 11th year of the monarchy and empire of the Romans, and the 4th year
of the 187th Olympiad. Altogether, from Adam 5472 years are reckoned.
4. After the taking of Alexandria the 188th Olympiad began. Herod
founded anew the city of the Gabinii,(6) the ancient Samaria, and called it
Sebaste; and having erected its seaport, the tower of Strato, into a city,
he named it Caesarea after the same, and raised in each a temple in honour
of Octavius. And afterwards he founded Antipatris in the Lydian plain, so
naming it after his father, and settled in it the people about Sebaste,
whom he had dispossessed of their land. He founded also other cities; and
to the Jews he was severe, but to other nations most urbane.
It was now the 189th Olympiad, which (Olympiad) in the year that had
the bissextile day, the 6th day before the Calends of March,--i.e., the
24th of February,--corresponded with the 24th year of the era of Antioch,
whereby the year was determined in its proper limits.(7)
XVIII.(8) On the Circumstances connected with our Saviour's Passion and His
Life-giving Resurrection.
1. As to His works severally, and His cures effected upon body and
soul, and the mysteries of His doctrine, and the resurrection from the
dead, these have been most authoritatively set forth by His disciples and
apostles before us. On the whole world there pressed a most fearful
darkness; and the rocks were rent by an earthquake, and many places in
Judea and other districts were thrown down. This darkness Thallus, in the
third book of his History, calls, as appears to me without reason, an
eclipse of the sun. For the Hebrews celebrate the passover on the 14th day
according to the moon, and the passion of our Saviour fails on the day
before the passover; but an eclipse of the sun takes place only when the
moon comes under the sun. And it cannot happen at any other time but in the
interval between the first day of the new moon and the last of the old,
that is, at their junction: how then should an eclipse be supposed to
happen when the moon is almost diametrically opposite the sun? Let that
opinion pass however; let it carry the majority with it; and let this
portent of the world be deemed an eclipse of the sun, like others a portent
only to the eye.(1) Phlegon records that, in the time of Tiberius Caesar,
at full moon, there was a full eclipse of the sun from the sixth hour to
the ninth--manifestly that one of which we speak. But what has an eclipse
in common with an earthquake, the rending rocks, and the resurrection of
the dead, and so great a perturbation throughout the universe? Surely no
such event as this is recorded for a long period. But it was a darkness
induced by God, because the Lord happened then to suffer. And calculation
makes out that the period of 70 weeks, as noted in Daniel, is completed at
this time.
2. From Artaxerxes, moreover, 70 weeks are reckoned up to the time of
Christ, according to the numeration of the Jews. For from Nehemiah, who was
sent by Artaxerxes to people Jerusalem, about the 120th year of the Persian
empire, and in the 20th year of Artaxerxes himself, and the 4th year of the
83d Olympiad, up to this time, which was the 2d year of the 102d Olympiad,
and the 16th year of the reign of Tiberius Caesar, there are given 475
years, which make 490 Hebrew years, since they measure the years by the
lunar month of 29� days, as may easily be explained, the annual period
according to the sun consisting of 365� days, while the lunar period of 12
months has 11� days less. For which reason the Greeks and the Jews insert
three intercalary months every eight years. For 8 times 11� days make 3
months. The 475 years, therefore, contain 59 periods of 8 years and three
months over: thus, the three intercalary months for every 8 years being
added, we get 15 years, and these together with the 475 years make 70
weeks. Let no one now think us unskilled in the calculations of astronomy,
when we fix without further ado the number of days at 365�. For it is not
in ignorance of the truth, but rather by reason of exact study,(2) that we
have stated our opinion so shortly. But let what follows also be presented
as in outline(3) to those who endeavour to inquire minutely into all
things.
3. Each year in the general consists of 365 days; and the space of a
day and night being divided into nineteen parts, we have also five of
these. And in saying that the year consists of 365� days, and there being
the five nineteenth parts ... to the 475 there are 6� days. Furthermore, we
find, according to exact computation, that the lunar month has 29�
days....(4) And these come to(5) a little time. Now it happens that from
the 20th year of the reign of Artaxerxes (as it is given in Ezra among the
Hebrews), which, according to the Greeks, was the 4th year of the 80th
Olympiad, to the 16th year of Tiberius Caesar, which was the second year of
the 102d Olympiad, there are in all the 475 years already noted, which in
the Hebrew system make 490 years, as has been previously stated, that is,
70 weeks, by which period the time of Christ's advent was measured in the
announcement made to Daniel by Gabriel. And if any one thinks that the 15
Hebrew years added to the others involve us in an error of 10, nothing at
least which cannot be accounted for has been introduced. And the 1� week
which we suppose must be added to make the whole number, meets the question
about the 15 years, and removes the difficulty about the time; and that the
prophecies are usually put forth in a somewhat symbolic form, is quite
evident.
4. As far, then, as is in our power, we have taken the Scripture, I
think, correctly; especially seeing that the preceding section about the
vision seems to state the whole matter shortly, its first words being, "In
the third year of the reign of Belshazzar,"(6) where he prophesies of the
subversion of the Persian power by the Greeks, which empires are symbolized
in the prophecy under the figures of the rain and the goat respectively.(7)
"The sacrifice," he says, "shall be abolished, and the holy places shall he
made desolate, so as to be trodden under foot; which things shall be
determined within 2300 days."(7) For if we take the day as a month, just as
elsewhere in prophecy days are taken as years, and in different places are
used in different ways, reducing the period in the same way as has been
done above to Hebrew months, we shall find the period fully made out to the
20th year of the reign of Artaxerxes, from the capture of Jerusalem. For
there are given thus 185 years, and one year falls to be added to these--
the year in which Nehemiah built the wall of the city. In 186 years,
therefore, we find 230 Hebrew months, as 8 years have in addition 3
intercalary months. From Artaxerxes, again, in whose time the command went
forth that Jerusalem should be built, there are 70 weeks. These matters,
however, we have discussed by themselves, anti with greater exactness, in
our book On the Weeks and this Prophecy. But I am amazed that the Jews
deny that the Lord has yet come, and that the followers of Marcion refuse
to admit that His coming was predicted in the prophecies when the
Scriptures display the matter so openly to our view. And after something
else: The period, then, to the advent of the Lord from Adam and the
creation is 5531 years, from which epoch to the 250th Olympiad there are
192 years, as has been shown above.
XIX.
(1) For we who both know the measure of those words,(2) and are not
ignorant of the grace of faith, give thanks to the Father? who has bestowed
on us His creatures Jesus Christ the Saviour of all, and our Lord;(4) to
whom be glory and majesty, with the Holy Spirit, for ever.
IV.--THE PASSION OF ST. SYMPHOROSA AND HER SEVEN SONS.(1)
(Authenticity not certain.)
1. When Adrian had built a palace, and wished to dedicate it by that
wicked ceremonial, and began to seek responses by sacrifices to idols, and
to the demons that dwell in idols, they replied,(2) and said: "The widow
Symphorosa, with her seven sons, wounds us day by day in invoking her God.
If she therefore, together with her sons, shall offer sacrifice, we promise
to make good all that you ask." Then Adrian ordered her to be seized, along
with her sons, and advised them in courteous terms to consent to consent to
offer sacrifice to the idols. To him, however, the blessed Symphorosa
answered: "My husband Getulius,(3) together with his brother Amantius, when
they were tribunes in thy service, suffered different punishments for the
name of Christ, rather than consent to sacrifice to idols. and, like good
athletes, they overcame thy demons in death. For, rather than be prevailed
on, they chose to be beheaded, and suffered death: which death, being
endured for the name of Christ, gained them temporal ignominy indeed among
men of this earth, but everlasting honour and glory among the angels; and
moving now among them, and exhibiting(1) trophies of their sufferings, they
enjoy eternal life with the King eternal in the heavens."
2. The Emperor Adrian said to the holy Symphorosa: "Either sacrifice
thou along with thy sons to the omnipotent gods, or else I shall cause thee
to be sacrificed thyself, together with thy sons." The blessed Symphorosa
answered: "And whence is this great good to me, that I should be deemed
worthy along with my sons to be offered as an oblation to God?"(2) The
Emperor Adrian said: "I shall cause thee to be sacrificed to my gods." The
blessed Symphorosa replied: "Thy gods cannot take me in sacrifice; but if I
am burned for the name of Christ, my God, I shall rather consume those
demons of thine." The Emperor Adrian said: "Choose thou one of these
alternatives: either sacrifice to my gods, or perish by an evil death." The
blessed Symphorosa replied: "Thou thinkest that my mind can be altered by
some kind of terror; whereas I long to rest with my husband Getulius,(3)
whom thou didst put to death for Christ's name." Then the Emperor Adrian
ordered her to be led away to the temple of Hercules, and there first to be
beaten with blows on the cheek, and afterwards to be suspended by the hair.
But when by no argument and by no terror could he divert her from her good
resolution, he ordered her to be thrown into the river with a large stone
fastened to her neck. And her brother Eugenius, principal of the district
of Tiber, picked up her body, and buried it in a suburb of the same city.
3. Then, on another day, the Emperor Adrian ordered all her seven sons to
be brought before him in company; and when he had challenged them to
sacrifice to idols, and perceived that they yielded by no means to his
threats and terrors, he ordered seven stakes to be fixed around the temple
of Hercules, and commanded them to be stretched on the blocks there. And he
ordered Crescens, the first, to be transfixed in the throat; and Julian,
the second, to be stabbed in the breast; and Nemesius, the third, to be
struck through the heart; and Primitivus, the fourth, to be wounded in the
navel; and Justin, the fifth, to be struck through in the back with a
sword; and Stracteus,(4) the sixth, to be wounded in the side; and
Eugenius, the seventh, to be cleft in twain from the head downwards.
4. The next day again the Emperor Adrian came to the temple of
Hercules, and ordered their bodies to be carried off together, and cast
into a deep pit; and the pontiffs gave to that place the name, To the Seven
Biothanati.(5) After these things the persecution ceased for a year and a
half, in which period the holy bodies of all the martyrs were honoured, and
consigned with all care to tumuli erected for that purpose, and their names
are written in the book of life. The natal day, moreover, of the holy
martyrs of Christ, the blessed Symphorosa and her seven sons, Crescens,
Julian, Nemesius, Primitivus, Justin, Stracteus, and Eugenius, is held on
the 18th July. Their bodies rest on the Tiburtine road, at the eighth mile-
stone from the city, under the kingship of our Lord Jesus Christ, to whom
is honour and glory for ever and ever. Amen.
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 6, Roberts and Donaldson). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
-------------------------------------------------------------------
The electronic form of this document is copyrighted.
Copyright (c) Eternal Word Television Network 1996.
Provided courtesy of:
EWTN On-Line Services
PO Box 3610
Manassas, VA 22110
Voice: 703-791-2576
Fax: 703-791-4250
Data: 703-791-4336
FTP: ftp.ewtn.com
Telnet: ewtn.com
WWW:
http://www.ewtn.com.
Email address:
[email protected]
-------------------------------------------------------------------
