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EUSEBIUS OF CAESAREA
CHURCH HISTORY, BOOKS VII-X
[Translated by Rev. Arthur Cushman McGiffert, Ph.D. Professor of Church
History in Lane Theological Seminary, Cincinnati.]
BOOK VII: INTRODUCTION.
In this seventh book of the Church History, the great bishop of
Alexandria, Dionysius, (1) shall again assist us by his own words; relating
the several affairs of his time in the epistles which he has left. I will
begin with them.
CHAPTER I: The Wickedness of Decius and Gallus.
When Decius had reigned not quite two years, (1) he was slain with his
children, and Gallus succeeded him. At this time Origen died, being sixty-
nine years of age. (2) Dionysius, writing to Hermammon, (3) speaks as
follows of Gallus: (4)
"Gallus neither recognized the wickedness of Decius, nor considered
what had destroyed him; but stumbled on the same stone, though it lay
before his eyes. For when his reign was prosperous and affairs were
proceeding according to his mind, he attacked the holy men who were
interceding with God for his peace and welfare. Therefore with them he
persecuted also their prayers in his behalf." So much concerning him.
CHAPTER II: The Bishops of Rome in those Times.
Cornelius, (1) having held the episcopate in the city of Rome about
three years, was succeeded by Lucius. (2) He died in less than eight
months, and transmitted his office to Stephen. (3) Dionysius wrote to him
the first of his letters on baptism, (4) as no small controversy had arisen
as to whether those who had turned from any heresy should be purified by
baptism. For the ancient custom prevailed in regard to such, that they
should receive only the laying on of hands with prayers. (5)
CHAPTER III: Cyprian, and the Bishops with him, first taught that it was
necessary to purify by Baptism those converted from Heresy.
First of all, Cyprian, pastor of the parish of Carthage, (1) maintained
that they should not be received except they had been purified from their
error by baptism. But Stephen considering it unnecessary to add any
innovation contrary to the tradition which had been held from the
beginning, was very indignant at this. (2)
CHAPTER IV: The Epistles which Dionysius wrote an this Subject.
Dionysius, therefore, having communicated with him extensively on this
question by letter, (1) finally showed him that since the persecution had
abated, (2) the churches everywhere had rejected the novelty of Novatus,
and were at peace among themselves. He writes as follows:
CHAPTER V: The Peace following the Persecution.
1. "But know now, my brethren, that all the churches throughout the
East and beyond, which formerly were divided, have become united. And all
the bishops everywhere are of one mind, and rejoice greatly in the peace
which has come beyond expectation. Thus Demetrianus in Antioch, (1)
Theoctistus in Caesarea, Mazabanes in AElia, Marinus in Tyre (Alexander
having fallen asleep), (2) Heliodorus in Laodicea (Thelymidres being dead),
Helenus in Tarsus, and all the churches of Cilicia, Firmilianus, and all
Cappadocia. I have named only the more illustrious bishops, that I may not
make my epistle too long and my words too burdensome. 2. And all Syria, and
Arabia to which you send help when needed, (3) and whither you have just
written, (4) Mesopotamia, Pontus, Bithynia, and in short all everywhere are
rejoicing and glorifying God for the unanimity and brotherly love." Thus
far Dionysius.
3. But Stephen, having filled his office two years, was succeeded by
Xystus. (5) Dionysius wrote him a second epistle on baptism, (6) in which
he shows him at the same time the opinion and judgment of Stephen and the
other bishops, and speaks in this manner of Stephen:
4. "He therefore had written previously concerning Helenus and
Firmilianus, and all those in Cilicia and Cappadocia and Galatia and the
neighboring nations, saying that he would not commune with them for this
same cause; namely, that they re- baptized heretics. But consider the
importance of the matter. 5. For truly in the largest synods of the
bishops, as I learn, decrees have been passed on this subject, that those
coming over from heresies should be instructed, and then should be washed
(7) and cleansed from the filth of the old and impure leaven. And I wrote
entreating him concerning all these things." Further on he says:
6. "I wrote also, at first in few words, recently in many, to our
beloved fellow-presbyters, Dionysius (8) and Philemon, (9) who formerly had
held the same opinion as Stephen, and had written to me on the same
matters." So much in regard to the above-mentioned controversy.
CHAPTER VI: The Heresy of Sabellius.
He refers also in the same letter to the heretical teachings of
Sabellius, (1) which were in his time becoming prominent, and says:
"For concerning the doctrine now agitated in Ptolemais of Pentapolis,--
which is impious and marked by great blasphemy against the Almighty God,
the Father, and our Lord Jesus Christ, and contains much unbelief
respecting his Only Begotten Son and the first-born of every creature, the
Word which became man, and a want of perception of the Holy Spirit, --as
there came to me communications from both sides and brethren discussing the
matter, I wrote certain letters treating the subject as instructively as,
by the help. of God, I was able. (2) Of these I send (3) thee copies."
CHAPTER VII: The Abominable Error of the Heretics; the Divine Vision of
Dianysius; and the Ecclesiastical Canon which he received.
1. In the third epistle on baptism which this same Dionysius wrote to
Philemon, (1) the Roman presbyter, he relates the following:
"But I examined the works and traditions of the heretics, defiling my
mind for a little time with their abominable opinions, but receiving this
benefit from them, that I refuted them by myself, and detested them all the
more. 2. And when a certain brother among the presbyters restrained me,
fearing that I should be carried away with the filth of their wickedness
(for it would defile my soul), -- in which also, as I perceived, he spoke
the truth, --a vision sent from God came and strengthened me. 3. And the
word which came to me commanded me, saying distinctly, 'Read everything
which thou canst take in hand, (2) for thou art able to correct and prove
all; and this has been to thee from the beginning the cause of thy faith.'
I received the vision as agreeing with the apostolic word, which says to
them that are stronger, 'Be skillful money-changers.' " (3)
4. Then after saying some things concerning all the heresies he adds:
"I received this rule and ordinance from our blessed father, (4) Heraclas.
(5) For those who came over from heresies, although they had apostatized
from the Church, --or rather had not apostatized, but seemed to meet with
them, yet were charged with resorting to some false teacher,-- when he, had
expelled them from the Church he did not receive them back, though they
entreated for it, until they had publicly reported all things which they
had heard from their adversaries; but then he received them without
requiring of them another baptism. (6) For they had formerly received the
Holy Spirit from him."
5. Again, after treating the question thoroughly, he adds: "I have
learned also that this (7) is not a novel practice introduced in Africa
alone, but that even long ago in the times of the bishops before us this
opinion has been adopted in the most populous churches, and in synods of
the brethren in Iconium and Synnada, (8) and by many others. To overturn
their counsels and throw them into strife and contention, I cannot endure.
For it is said? (9) 'Thou shalt not remove thy neighbor's landmark, which
thy fathers have set.' " (10)
6. His fourth epistle on baptism n was written to Dionysius (12) of
Rome, who was then a presbyter, but not long after received the epis-copate
of that church. It is evident from what is stated of him by Dionysius of
Alexandria, that he also was a learned and admirable man. Among other
things he writes to him as follows concerning Novatus:
CHAPTER VIII: The Heterodoxy of Navatus.
"For with good reason do we feel hatred toward Novatian, (1) who has
sundered the Church and drawn some of the brethren into impiety and
blasphemy, and has introduced impious teaching concerning God, and has
calumniated our most compassionate Lord Jesus Christ as unmerciful. And
besides all this he rejects the holy baptism, (2) and overturns the faith
and confession which precede it, (3) and entirely banishes from them the
Holy Ghost, if indeed there was any hope that he would remain or return to
them." (4)
CHAPTER IX: The Ungodly Baptism of the Heretics.
1. His fifth epistle (1) was written to Xystus, (2) bishop of Rome. In
this, after saying much against the heretics, he relates a certain
occurrence of his time as follows:
"For truly, brother, I am in need of counsel, and I ask thy judgment
concerning a certain matter which has come to me, fearing that I may be in
error. 2. For one of the brethren that assemble, who has long been
considered a believer, and who, before my ordination, and I think before
the appointment of the blessed Heraclas, (3) was a member of the
congregation, was present with those who were recently baptized. And when
he heard the questions and answers, (4) he came to me weeping, and
bewailing himself; and falling at my feet he acknowledged and protested
that the baptism with which he had been baptized among the heretics was not
of this character, nor in any respect like this, because it was full of
impiety and blasphemy. (5) 3. And he said that his soul was now pierced
with sorrow, and that he had not confidence to lift his eyes to God,
because he had set out from those impious words and deeds. And on this
account he besought that he might receive this most perfect purification,
and reception and grace. 4. But I did not dare to do this; and said that
his long communion was sufficient for this. For I should not dare to renew
from the beginning one who had heard the giving of thanks and joined in
repeating the Amen; who had stood by the table and had stretched forth his
hands to receive the blessed food; and who had received it, and partaken
for a long while of the body and blood of our Lord Jesus Christ. But I
exhorted him to be of good courage, and to approach the partaking of the
saints with firm faith and good hope. 5. But he does not cease lamenting,
and he shudders to approach the table, and scarcely, though entreated, does
he dare to be present at the prayers." (6)
6. Besides these there is also extant another epistle of the same man
on baptism, addressed by him and his parish to Xystus and the church at
Rome. In this he considers the question then agitated with extended
argument. And there is extant yet another after these, addressed to
Dionysius of Rome, (7) concerning Lucian. (8) So much with reference to
these.
CHAPTER X: Valerian and the Persecution under him.
1. Gallus and the other rulers, (1) having held the government less
than two years, were overthrown, and Valerian, with his son Gallienus,
received the empire. 2. The circumstances which Dionysius relates of him we
may learn from his epistle to Hermammon, (2) in which he gives the
following account:
"And in like manner it is revealed to John; 'For there was given to
him,' he says, 'a mouth speaking great things and blasphemy; and there was
given unto him authority and forty and two months.' (3) 3. It is wonderful
that both of these things occurred under Valerian; and it is the more
remarkable in this case when we consider his previous conduct, for he had
been mild and friendly toward the men of God, for none of the emperors
before him had treated them so kindly and favorably; and not even those who
were said openly to be Christians (4) received them with such manifest
hospitality and friendliness as he did at the beginning of his reign. For
his entire house was filled with pious persons and was a church of God. 4.
But the teacher and ruler of the synagogue of the Magi from Egypt (5)
persuaded him to change his course, urging him to slay and persecute pure
and holy men (6) because they opposed and hindered the corrupt and
abominable incantations. For there are and there were men who, being
present and being seen, though they only breathed and spoke, were able to
scatter the counsels of the sinful demons. And he induced him to practice
initiations and abominable sorceries and to offer unacceptable sacrifices;
to slay innumerable children and to sacrifice the offspring of unhappy
fathers; to divide the bowels of new-born babes and to mutilate and cut to
pieces the creatures of God, as if by suck practices they could attain
happiness."
5. He adds to this the following: "Splendid indeed were the thank-
offerings which Macrianus brought them (7) for the empire which was the
object of his hopes. He is said to have been formerly the emperor's general
finance minister (8); yet he did nothing praiseworthy or of general
benefit, (9) but fell under the prophetic saying, 6. 'Woe unto those who
prophesy from their own heart and do not consider the general good.' (10)
For he did not perceive the general Providence, nor did he look for the
judgment of Him who is before all, and through all, and over all. Wherefore
he became an enemy of his Catholic (11) Church, and alienated and estranged
himself from the compassion of God, and fled as far as possible from his
salvation. In this he showed the truth of his own name." (12)
7. And again, farther on he says: "For Valerian, being instigated to
such acts by this man, was given over to insults and reproaches, according
to what was said by Isaiah: 'They have chosen their own ways and their
abominations in which their soul delighted; I also will choose their
delusions and will render unto them their sins.' (13) 8. But this man (14)
madly desired the kingdom though unworthy of it, and being unable to put
the royal garment on his crippled body, set forward his two sons to bear
their father's sins. (15) For concerning them the declaration which God
spoke was plain, 'Visiting the iniquities of the fathers upon the children
unto the third and fourth generation of them that hate me.' (16) 9. For
heaping on the heads of his sons his own evil desires, in which he had met
with success, (17) he wiped off upon them his own wickedness and hatred
toward God."
Dionysius relates these things concerning Valerian.
CHAPTER XI: The Events which happened at this Time to Dionysius and those
in Egypt.
1. But as regards the persecution which prevailed so fiercely in his
reign, and the sufferings which Dionysius with others endured on account of
piety toward the God of the universe, his own words shall show, which he
wrote in answer to Germanus, (1) a contemporary bishop who was endeavoring
to slander him. His statement is as follows:
2. "Truly I am in danger of falling into great folly and stupidity
through being forced to relate the wonderful providence of God toward us.
But since it is said (2) that 'it is good to keep close the secret of a
king, but it is honorable to reveal the works of God,' (3) I will join
issue with the violence of Germanus. 3. I went not alone to Aemilianus; (4)
but my fellow-presbyter, Maximus, (5) and the deacons Faustus, (6)
Eusebius, (7) and Chaeremon, (8) and a brother who was present from Rome,
went with me. 4. But Aemilianus did not at first say to me: 'Hold no
assemblies;' for this was superfluous to him, and the last thing to one who
was seeking to accomplish the first. For he was not concerned about our
assembling, but that we ourselves should not be Christians. And he
commanded me to give this up; supposing if I turned from it, the others
also would follow me. 5. But I answered him, neither unsuitably nor in many
words: 'We must obey God rather than men.' (10) And I testified openly that
I worshiped the one only God, and no other; and that I would not turn from
this nor would I ever cease to be a Christian. Thereupon he commanded us to
go to a village near the desert, called Cephro. (11) 6. But listen to the
very words which were spoken on both sides, as they were recorded:
"Dionysius, Faustus, Maximus, Marcellus, (12) and Chaeremon being
arraigned, Aemilianus the prefect said: 'I have reasoned verbally with you
concerning the clemency which our rulers have shown to you; 7. for they
have given you the opportunity to save yourselves, if you will turn to that
which is according to nature, and worship the gods that preserve their
empire, and forget those that are contrary to nature. (13) What then do you
say to this? For I do not think that you will be ungrateful for their
kindness, since they would turn you to a better course.' 8. Dionysius
replied: 'Not all people worship all gods; but each one those whom he
approves. We therefore reverence and worship the one God, the Maker of all;
who hath given the empire to the divinely favored and august Valerian and
Gallienus; and we pray to him continually for their empire, that it may
remain unshaken.' 9. Aemilianus, the prefect, said to them: 'But who
forbids you to worship him, if he is a god, together with those who are
gods by nature. For ye have been commanded to reverence the gods, and the
gods whom all know.' Dionysius answered: 'We worship no other.' 10.
Aemilianus, the prefect, said to them: 'I see that you are at once
ungrateful, and insensible to the kindness of our sovereigns. Wherefore ye
shall not remain in this city. But ye shall be sent into the regions of
Libya, to a place called Cephro. For I have chosen this place at the
command of our sovereigns, and it shall by no means be permitted you or any
others, either to hold assemblies, or to enter into the so-called
cemeteries. (14) 11. But if any one shall be seen without the place which I
have commanded, or be found in any assembly, he will bring peril on
himself. For suitable punishment shall not fail. Go, therefore where ye
have been ordered.'
"And he hastened me away, though I was sick, not granting even a day's
respite. What opportunity then did I have, either to hold assemblies, or
not to hold them?" (15)
12. Farther on he says: "But through the help of the Lord we did not
give up the open assembly. But I called together the more diligently those
who were in the city, as if I were with them; being, so to speak, (16)
'absent in body but present in spirit.' (17) But in Cephro a large church
gathered with us of the brethren that followed us from the city, and those
that joined us from Egypt; and there 'God opened unto us a door for the
Word.' (18) 13. At first we were persecuted and stoned; but afterwards not
a few of the heathen forsook the idols and turned to God. For until this
time they had not heard the Word, since it was then first sown by us. 14.
And as if God had brought us to them for this purpose, when we had
performed this ministry he transferred us to another place. For Aemilianus,
as it appeared, desired to transport us to rougher and more Libyan-like
places; (19) so he commanded them to assemble from all quarters in
Mareotis, (20) and assigned to them different villages throughout the
country. But he ordered us to be placed nearer the highway that we might be
seized first. (21) For evidently he arranged and prepared matters so that
whenever he wished to seize us he could take all of us without difficulty.
15. When I was first ordered to go to Cephro I did not know where the place
was, and had scarcely ever heard the name; yet I went readily and
cheerfully. But when I was told that I was to remove to the district of
Colluthion, (22) those who were present know how I was affected. 16. For
here I will accuse myself. At first I was grieved and greatly disturbed;
for though these places were better known and more familiar to us, yet the
country was said to be destitute of brethren and of men of character, and
to be exposed to the annoyances of travelers and incursions of robbers. 17.
But I was comforted when the brethren reminded me that it was nearer the
city, and that while Cephro afforded us much intercourse with the brethren
from Egypt, so that we were able to extend the Church more widely, as this
place was nearer the city we should enjoy more frequently the sight of
those who were truly beloved and most closely related and dearest to us.
For they would come and remain, and special meetings (23) could be held, as
in the more remote suburbs. And thus it turned out."
After other matters he writes again as follows of the things which
happened to him:
18. "Germanus indeed boasts of many confessions. He can speak forsooth
of many adversities which he himself has endured. But is he able to reckon
up as many as we can, of sentences, confiscations, proscriptions,
plundering of goods, loss of dignities, contempt of worldly glory,
disregard for the flatteries of governors and of councilors, and patient
endurance of the threats of opponents, of outcries, of perils and
persecutions, and wandering and distress, and all kinds of tribulation,
such as came upon me under Decius and Sabinus, (24) and such as continue
even now under Aemilianus? But where has Germanus been seen? And what
account is there of him? 19. But I turn from this great folly into which I
am falling on account of Germanus. And for the same reason I desist from
giving to the brethren who know it an account of everything which took
place."'
20. The same writer also in the epistle to! Domitius and Didymus (25)
mentions some particulars of the persecution as follows: "As our people are
many and unknown to you, it would be superfluous to give their names; but
understand that men and women, young and old, maidens and matrons, soldiers
and civilians, of every race and age, some by scourging and fire, others by
the sword, have conquered inthe strife and received their crowns. 21. But
in the case of some a very long time was not sufficient to make them appear
acceptable to the Lord; as, indeed, it seems also in my own case, that
sufficient time has not yet elapsed. Wherefore he has retained me for the
time which he knows to be fitting, saying, 'In an acceptable time have I
heard thee, and in a day of salvation have I helped thee.' (26) 22. For as
you have inquired of our affairs and desire us to tell you how we are
situated, you have heard fully that when we -- that is, myself and Gaius
and Faustus and Peter and Paul (27)-- were led away as prisoners by a
centurion and magistrates, with their soldiers and servants, certain
persons from Mareotis came and dragged us away by force, as we were
unwilling to follow them. (28) 23. But now I and Gaius and Peter are alone,
deprived of the other brethren, and shut up in a desert and dry place in
Libya, three days' journey from Paraetonium." 29
24. He says farther on: "The presbyters, 24 Maximus, (30) Dioscorus,
(31) Demetrius, and Lucius (32) concealed themselves in the city, and
visited the brethren secretly; for Faustinus and Aquila, (33) who are more
prominent in the world, are wandering in Egypt. But the deacons, Faustus,
Eusebius, and Chaeremon, (34) have survived those who died in the
pestilence. Eusebius is one whom God has strengthened. and endowed from the
first to fulfill energetically the ministrations for the imprisoned
confessors, and to attend to the dangerous task of preparing for burial the
bodies of the perfected and blessed martyrs. 25. For as I have said before,
unto the present time the governor continues to put to death in a cruel
manner those who are brought to trial. And he destroys some with tortures,
and wastes others away with imprisonment and bonds; and he suffers no one
to go near them, and investigates whether any one does so. Nevertheless God
gives relief to the afflicted through the zeal and persistence of the
brethren."
26. Thus far Dionysius. But it should be known that Eusebius, whom he
calls a deacon, shortly afterward became bishop of the church of Laodicea
in Syria; (35) and Maximus, of whom he speaks as being then a presbyter,
succeeded Dionysius himself as bishop of Alexandria. (36) But the Faustus
who was with him, and who at that time was distinguished for his
confession, was preserved until the persecution in our day, (37) when being
very old and full of days, he closed his life by martyrdom, being beheaded.
But such are the things which happened at that time (38) to Dionysius.
CHAPTER XII: The Martyrs in Caesarea in Palestine.
During the above-mentioned persecution under Valerian, three men in
Caesarea in Palestine, being conspicuous in their confession of Christ,
were adorned with divine martyrdom, becoming food for wild beasts. One of
them was called Priscus, another Malchus, and the name of the third was
Alexander. (1) They say that these men, who lived in the country, acted at
first in a cowardly manner, as if they were careless and thoughtless. For
when the opportunity was given to those who longed for the prize with
heavenly desire, they treated it lightly, lest they should seize the Crown
of martyrdom prematurely. But having deliberated on the matter, they
hastened to Caesarea, and went before the judge and met the end we have
mentioned. They relate that besides these, in the same persecution and the
same city, a certain woman endured a similar conflict. But it is reported
that she belonged to the sect of Marcion. (2)
CHAPTER XIII: The Peace under Gallienus.
1. Shortly ahter this Valerian was reduced to slavery by the
barbarians, (1) and his son having become sole ruler, conducted the
government more prudently. He immediately restrained the persecution
against us by public proclamations, (2) and directed the bishops to perform
in freedom their customary duties, in a rescript (3) which ran as follows:
2. "The Emperor Caesar Publius Licinius Gallienus, Pius, Felix,
Augustus, (4) to Dionysius, Pinnas, Demetrius, (5) and the other bishops. I
have ordered the bounty of my gift to be declared through all the world,
that they may depart from the places of religious worship. (6) And for this
purpose you may use this copy of my rescript, that no one may molest you.
And this which you are now enabled lawfully to do, has already for a long
time been conceded by me. (7) Therefore Aurelius Cyrenius, (8) who is the
chief administrator of affairs, (9) will observe this ordinance which I
have given."
3. I have given this in a translation from the Latin, that it may be
more readily understood. Another decree of his is extant addressed to other
bishops, permitting them to take possession again of the so-called
cemeteries. (10)
CHAPTER XIV: The Bishops that flourished at that Time.
At that time Xystus (1) was still presiding over the church of Rome,
and Demetrianus, (2) successor of Fabius, (3) over the church of Antioch,
and Firmilianus (4) over that of Caesarea in Cappadocia; and besides these,
Gregory (5) and his brother Athenodorus, (6) friends of Origen, were
presiding over the churches in Pontus; and Theoctistus (7) of Caesarea in
Palestine having died, Domnus (8) received the episcopate there. He held it
but a short time, and Theotecnus, (9) our contemporary, succeeded him. He
also was a member of Origen's school. But in Jerusalem, after the death of
Mazabanes, (10) Hymenaeus, (11) who has been celebrated among us for a
great many years, succeeded to his seat.
CHAPTER XV: The Martyrdom of Marinus at Caesarea.
1. At this time, when the peace of the churches had been everywhere (1)
restored, Marinus in Caesarea in Palestine, who was honored for his
military deeds, and illustrious by virtue of family and wealth, was
beheaded for his testimony to Christ, on the following account. 2. The
vine-branch (2) is a certain mark of honor among the Romans, and those who
obtain it become, they say, centurions. A place being vacated, the order of
succession called Marinus to this position. But when he was about to
receive the honor, another person came before the tribunal and claimed that
it was not legal, according to the ancient laws, for him to receive the
Roman dignity, as he was a Christian and did not sacrifice to the emperors;
but that the office belonged rather to him. 3. Thereupon the judge, whose
name was Achaeus, (3) being disturbed, first asked what opinion Marinus
held. And when he perceived that he continually confessed himself a
Christian, he gave him three hours for reflection. 4. When he came out from
the tribunal, Theotecnus, (4) the bishop there, took him aside and
conversed with him, and taking his hand led him into the church. And
standing with him within, in the sanctuary, he raised his cloak a little,
and pointed to the sword that hung by his side; and at the same time he
placed before him the Scripture of the divine Gospels, and told him to
choose which of the two he wished. And without hesitation he reached forth
his right hand, and took the divine Scripture. "Hold fast then," says
Theotecnus to him, "hold fast to God, and strengthened by him mayest thou
obtain what thou hast chosen, and go in peace." 5. Immediately on his
return the herald cried out calling him to the tribunal, for the appointed
time was already completed. And standing before the tribunal, and
manifesting greater zeal for the faith, immediately, as he was, he was led
away and finished his course by death.
CHAPTER XVI: Story in Regard to Astyrius.
Astyrius (1) also is commemorated on account of his pious boldness in
connection with this affair. He was a Roman of senatorial rank, and in
favor with the emperors, and well known to all on account of his noble
birth and wealth. Being present at the martyr's death, he took his body
away on his shoulder, and arraying him in a splendid and costly garment,
prepared him for the grave in a magnificent manner, and gave him fitting
burial. (2) The friends of this man, that remain to our day, relate many
other facts, concerning him.
CHAPTER XVII: The Signs at Paneas of the Great Might of our Saviour.
Among these is also the following wonder. At Caesarea Philippi, which
the Phoenicians call Paneas,(1) springs are shown at the foot of the
Mountain Panius, out of which the Jordan flows. They say that on a certain
feast day, a victim was thrown in, (2) and that through the power of the
demon it marvelously disappeared and that which happened was a famous
wonder to those who were present. Astyrius was once there when these things
were done, and seeing the multitude astonished at the affair, he pitied
their delusion; and looking up to heaven he supplicated the God over all
through Christ, that he would rebuke the demon who deceived the people, and
bring the men's delusion to an end. And they say that when he had prayed
thus, immediately the sacrifice floated on the surface of the fountain. And
thus the miracle departed; and no wonder was ever afterward performed at
the place.
CHAPTER XVIII: The Statue which the Woman with an Issue of Blood erected.
(1)
1. Since I have mentioned this city I do not think it proper to omit an
account which is worthy of record for posterity. For they say that the
woman with an issue of blood, who, as we learn from the sacred Gospel, (2)
received from our Saviour deliverance from her affliction, came from this
place, and that her house is shown in the city, and that remarkable
memorials of the kindness of the Saviour to her remain there. 2. For there
stands upon an elevated stone, by the gates of her house, a brazen image of
a woman kneeling, with her hands stretched out, as if she were praying.
Opposite this is another upright image of a man, made of the same material,
clothed decently in a double cloak, and extending his hand toward the
woman. At his feet, beside the statue itself, (3) is a certain strange
plant, which climbs up to the hem of the brazen cloak, and is a remedy for
all kinds of diseases. 3. They say that this statue is an image of Jesus.
It has remained to our day, so that we ourselves also saw it when we were
staying in the city. 4. Nor is it strange that those of the Gentiles who,
of old, were benefited by our Saviour, should have done such things, since
we have learned also that the likenesses of his apostles Paul and Peter,
and of Christ himself, are preserved in paintings, (4) the ancients being
accustomed, as it is likely, according to a habit of the Gentiles, to pay
this kind of honor indiscriminately to those regarded by them as
deliverers.
CHAPTER XIX: The Episcopal Chair of James.
The chair of James, who first received the episcopate of the church at
Jerusalem from the Saviour himself (1) and the apostles, and who, as the
divine records show, (2) was called a brother of Christ, has been preserved
until now, (3) the brethren who have followed him in succession there
exhibiting clearly to all the reverence which both those of old times and
those of our own day maintained and do maintain for holy men on account of
their piety. So much as to this matter.
CHAPTER XX: The Festal Epistles of Dionysius, in which he also gives a
Paschal Canon.
Dionysius, besides his epistles already mentioned, (1) wrote at that
time (2) also his extant Festal Epistles, (3) in which he uses words of
panegyric respecting the passover feast. He addressed one of these to
Flavius, (4) and another to Domitius and Didymus, (5) in which he sets
forth a canon of eight years, (6) maintaining that it is not proper to
observe the paschal feast until after the vernal equinox. Besides these he
sent another epistle to his fellow-presbyters in Alexandria, as well as
various others to different persons while the persecution was still
prevailing. (7)
CHAPTER XXI: The Occurrences at Alexandria.
1. Peace had but just been restored when he returned to Alexandria; (1)
but as sedition and war broke out again, rendering it impossible if or him
to oversee all the brethren, separated in different places by the
insurrection, at the feast of the passover, as if he were still an exile
from Alexandria, he addressed them again by letter. (2) 2. And in another
festal epistle written later to Hierax, (3) a bishop in Egypt, he mentions
the sedition then prevailing in Alexandria, as follows:
"What wonder is it that it is difficult for me to communicate by
letters with those who live far away, when it is beyond my power even to
reason with myself, or to take counsel for my own life? 3. Truly I need to
send letters to those who are as my own bowels, (4) dwelling in one home,
and brethren of one soul, and citizens of the same church; but how to send
them I cannot tell. For it would be easier for one to go, not only beyond
the limits of the province, but even from the East to the West, than from
Alexandria to Alexandria itself. 4. For the very heart of the city is more
intricate and impassable than that great and trackless desert which Israel
traversed for two generations. And our smooth and waveless harbors have
become like the sea, divided and walled up, through which Israel drove and
in whose highway the Egyptians were overwhelmed. For often from the
slaughters there committed they appear like the Red Sea. 5. And the river
which flows by the city has sometimes seemed drier than the waterless
desert, and more parched than that in which Israel, as they passed through
it, so suffered for thirst, that they cried out against Moses, and the
water flowed for them from the steep rock, (5) through him who alone doeth
wonders. 6. Again it has overflowed so greatly as to flood all the
surrounding country, and the roads and the fields; threatening to bring
back the deluge of water that occurred in the days of Noah. And it flows
along, polluted always with blood and slaughter and drownings, as it became
for Pharaoh through the agency of Moses, when he changed it into blood, and
it stank. (6) 7. And what other water could purify the water which purifies
everything? How could the ocean, so great and impassable for men, if poured
into it, cleanse this bitter sea? Or how could the great river which flowed
out of Eden, if it poured the four heads into which it is divided into the
one of Geon, (7) wash away this pollution? 8. Or when can the air poisoned
by these noxious exhalations become pure? For such vapors arise from the
earth, and winds from the sea, and breezes from the river, and mists from
the harbors, that the dews are, as it were, discharges from dead bodies
putrefying in all the elements around us. 9. Yet men wonder and cannot
understand whence these continuous pestilences; whence these severe
sicknesses; whence these deadly diseases of all kinds; whence this various
and vast human destruction; why this great city no longer contains as many
inhabitants, from tender infants to those most advanced in life, as it
formerly contained of those whom it called hearty old men. But the men from
forty to seventy years of age were then so much more numerous that their
number cannot now be filled out, even when those from fourteen to eighty
years are enrolled and registered for the public allowance of food. 10. And
the youngest in appearance have become, as it were, of equal age with those
who formerly were the oldest. But though they see the race of men thus
constantly diminishing and wasting away, and though their complete
destruction is increasing and advancing, they do not tremble."
CHAPTER XXII: The Pestilence which came upon them.
1. After these events a pestilential disease followed the war, and at
the approach of the feast he wrote again to the brethren, describing the
sufferings consequent upon this calamity. (1)
2. "To other men (2) the present might not seem to be a suitable time
for a festival. Nor indeed is this or any other time suitable for them;
neither sorrowful times, nor even such as might be thought especially
cheerful. (3) Now, indeed, everything is tears and every one is mourning,
and wailings resound daily through the city because of the multitude of the
dead and dying. 3. For as it was written of the firstborn of the Egyptians,
so now 'there has arisen a great cry, for there is not a house where there
is not one dead.' (4) And would that this were all! (5) 4. For many
terrible things have happened already. First, they drove us out; and when
alone, and persecuted, and put to death by all, even then we kept the
feast. And every place of affliction was to us a place of festival: field,
desert, ship, inn, prison; but the perfected martyrs kept the most joyous
festival of all, feasting in heaven. 5. After these things war and famine
followed, which we endured in common with the heathen. But we bore alone
those things with which they afflicted us, and at the same time we
experienced also the effects of what they inflicted upon and suffered from
one another; and again, we rejoiced in the peace of Christ, which he gave
to us alone.
6. "But after both we and they had enjoyed a very brief season of
rest this pestilence assailed us; to them more dreadful than any dread, and
more intolerable than any other calamity; and, as one of their own writers
has said, the only thing which prevails over all hope. But to us this was
not so, but no less than the other things was it an exercise and probation.
For it did not keep aloof even from us, but the heathen it assailed more
severely." Farther on he adds:
7. "The most of our brethren were unsparing in their exceeding love and
brotherly kindness. They held fast to each other and visited the sick
fearlessly, and ministered to them continually, serving them in Christ. And
they died with them most joyfully, taking the affliction of others, and
drawing the sickness from their neighbors to themselves and willingly
receiving their pains. And many who cared for the sick and gave strength to
others died themselves having transferred to themselves their death. And
the popular saying which always seems a mere expression of courtesy, they
then made real in action, taking their departure as the others'
'offscouring.' (6)
8. "Truly the best of our brethren departed from life in this manner,
including some presbyters and deacons and those of the people who had the
highest reputation; so that this form of death, through the great piety and
strong faith it exhibited, seemed to lack nothing of martyrdom. 9. And they
took the bodies of the saints in their open hands and in their bosoms, and
closed their eyes and their mouths; and they bore them away on their
shoulders and laid them out; and they clung to them and embraced them; and
they prepared them suitably with washings and garments. And after a little
they received like treatment themselves, for the survivors were continually
following those who had gone before them.
10. "But with the heathen everything was quite otherwise. They deserted
those who began to be sick, and fled from their dearest friends. And they
cast them out into the streets when they were half dead, and left the dead
like refuse, unburied. They shunned any participation or fellowship with
death; which yet, with all their precautions, it was not easy for them to
escape."
11. After this epistle, when peace had been restored to the city, he
wrote another festal letter (7) to the brethren in Egypt, and again
several others besides this. And there is also a certain one extant On the
Sabbath, (8) and another On Exercise. 12. Moreover, he wrote again an
epistle to Hermammon (9) and the brethren in Egypt, describing at length
the wickedness of Decius and his successors, and mentioning the peace under
Gallienus.
CHAPTER XXIII: The Reign of Gallienus.
1. But there is nothing like hearing his own words, which are as
follows:
"Then he, (1) having betrayed one of the emperors that preceded him,
and made war on the other, (2) perished with his whole family speedily and
utterly. But Gallienus was proclaimed and universally acknowledged at once
an old emperor and a new, being before them and continuing after them. 2.
For according to the word spoken by the prophet Isaiah, 'Behold the things
from the beginning have come to pass, and new things shall now arise.' (3)
For as a cloud passing over the sun's rays and obscuring them for a little
time hides it and appears in its place; but when the cloud has passed by or
is dissipated, the sun which had risen before appears again; so Macrianus
who put himself forward and approached the existing empire of Gallienus,
is not, since he never was. But the other is just as he was. 3. And his
kingdom, as if it had cast aside old age, and had been purified from the
former wickedness, now blossoms out more vigorously, and is seen and heard
farther, and extends in all directions." (4)
4. He then indicates the time at which he wrote this in the following
words:
"It occurs to me again to review the days of the imperial years. For I
perceive that those most impious men, though they have been famous, yet in
a short time have become nameless. But the holier and more godly prince,
(5) having passed the seventh year, is now completing the ninth, (6) in
which we shall keep the feast."
CHAPTER XXIV: Nepos and his Schism. (1)
1. Besides all these the two books on the Promises (2) were prepared by
him. The occasion of these was Nepos, a bishop in Egypt, who taught that
the promises to the holy men in the Divine Scriptures should be understood
in a more Jewish manner, and that there would be a certain millennium of
bodily luxury upon this earth. 2. As he thought that he could establish his
private opinion by the Revelation of John, he wrote a book on this subject,
entitled Refutation of Allegorists. (3) 3. Dionysius opposes this in his
books on the Promises. In the first he gives his own opinion of the dogma;
and in the second he treats of the Revelation of John, and mentioning Nepos
at the beginning, writes of him in this manner:
4. "But since they bring forward a certain work of Nepos, on which they
rely confidently, as if it proved beyond dispute that there will be a reign
of Christ upon earth, I confess that (4) in many other respects I approve
and love Nepos, for his faith and industry and diligence in the Scriptures,
and for his extensive psalmody, (5) with which many of the brethren are
still delighted; and I hold him in the more reverence because he has gone
to rest before us. But the truth should be loved and honored most of all.
And while we should praise and approve un-grudgingly what is said aright,
we ought to examine and correct what does not seem to have been written
soundly. 5. Were he present to state his opinion orally, mere unwritten
discussion, persuading and reconciling those who are opposed by question
and answer, would be sufficient. But as some think his work very plausible,
and as certain teachers regard the law and prophets as of no consequence,
and do not follow the Gospels, and treat lightly the apostolic epistles,
while they make promises (6) as to the teaching of this work as if it were
some great hidden mystery, and do not permit our simpler brethren to have
any sublime and lofty thoughts concerning the glorious and truly divine
appearing of our Lord, and our resurrection from the dead, and our being
gathered together unto him, and made like him, but on the contrary lead
them to hope for small and mortal things in the kingdom of God, and for
things such as exist now,-- since this is the case, it is necessary that we
should dispute with our brother Nepos as if he were present." Farther on he
says:
6. "When I was in the district of Arsinoe, (7) where, as you know, this
doctrine has prevailed for a long time, so that schisms and apostasies of
entire churches have resulted, I called together the presbyters and
teachers of the brethren in the villages,-- such brethren as wished being
also present,--and I exhorted them to make a public examination of this
question. 7. Accordingly when they brought me this book, as if it were a
weapon and fortress impregnable, sitting with them from morning till
evening for three successive days, I endeavored to correct what was written
in it. 8. And I rejoiced over the constancy, sincerity, docility, and
intelligence of the brethren, as we considered in order and with moderation
the questions and the difficulties and the points of agreement. And we
abstained from defending in every manner and contentiously the opinions
which we had once held, unless they appeared to be correct. Nor did we
evade objections, but we endeavored as far as possible to hold to and
confirm the things which lay before us, and if the reason given satisfied
us, we were not ashamed to change our opinions and agree with others; but
on the contrary, conscientiously and sincerely, and with hearts laid open
before God, we accepted whatever was established by the proofs and
teachings of the Holy Scriptures. 9. And finally the author and mover of
this teaching, who was called Coracion, (8) in the hearing of all the
brethren that were present, acknowledged and testified to us that he would
no longer hold this opinion, nor discuss it, nor mention nor teach it, as
he was fully convinced by the arguments against it. And some of the other
brethren expressed their gratification at the conference, and at the spirit
of conciliation and harmony which all had manifested."
CHAPTER XXV: The Apocalypse of John. (1)
1. Afterward he speaks in this manner of the Apocalypse of John. "Some
before us have set aside and rejected the book altogether, criticising it
chapter by chapter, and pronouncing it without sense or argument, and
maintaining that the title is fraudulent. 2. For they say that it is not
the work of John, nor is it a revelation, because it is covered thickly and
densely by a vail of obscurity. And they affirm that none of the apostles,
rend none of the saints, nor any one in the Church is its author, but that
Cerinthus, who founded the sect which was called after him the Cerinthian,
desiring reputable authority for his fiction, prefixed the name. 3. For the
doctrine which he taught was this: that the kingdom of Christ will be an
earthly one. And as he was himself devoted to the pleasures of the body and
altogether sensual in his nature, he dreamed that that kingdom would
consist in those things which he desired, namely, in the delights of the
belly and of sexual passion; that is to say, in eating and drinking and
marrying, and in festivals and sacrifices and the slaying of victims, under
the guise of which he thought he could indulge his appetites with a better
grace. (2)
4. "But I could not venture to reject the book, as many brethren hold
it in high esteem. But I suppose that it is beyond my comprehension, and
that there is a certain concealed and more wonderful meaning in every part.
For if I do not understand I suspect that a deeper sense lies beneath the
words. 5. I do not measure and judge them by my own reason, but leaving the
more to faith I regard them as too high for me to grasp. And I do not
reject what I cannot comprehend, but rather wonder because I do not
understand it."
6. After this he examines the entire Book of Revelation, and having
proved that it is impossible to understand it according to the literal
sense, proceeds as follows:
"Having finished all the prophecy, so to speak, the prophet pronounces
those blessed who shall observe it, and also himself. For he says, 'Blessed
is he that keepeth the words of the prophecy of this book, and I, John, who
saw and heard these things.' (3) 7. Therefore that he was called John, and
that this book is the work of one John, I do not deny. And I agree also
that it is the work of a holy and inspired man. But I cannot readily admit
that he was the apostle, the son of Zebedee, the brother of James, by whom
the Gospel of John and the Catholic Epistle (4) were written. 8. For I
judge from the character of both, and the forms of expression, and the
entire execution of the book, (5) that it is not his. For the evangelist
nowhere gives his name, or proclaims himself, either in the Gospel or 9
Epistle." Farther on he adds:
9. "But John never speaks as if referring to himself, or as if
referring to another person. (6) But the author of the Apocalypse
introduces himself at the very beginning: 'The Revelation of Jesus Christ,
which he gave him to show unto his servants quickly; and he sent and
signified it by his angel unto his servant John, who bare witness of the
word of God and of his testimony, even of all things that he saw." (7) 10.
Then he writes also an epistle: 'John to the seven churches which are in
Asia, grace be with you, and peace.' (8) But the evangelist did not prefix
his name even to the Catholic Epistle; but without introduction he begins
with the mystery of the divine revelation itself: 'That which was from the
beginning, which we have heard, which we have seen with our eyes.' (9) For
because of such a revelation the Lord also blessed Peter, saying, 'Blessed
art thou, Simon Bar-Jonah, for flesh and blood hath not revealed it unto
thee, but my heavenly Father.' (10) 11. But neither in the reputed second
or third epistle of John, though they are very short, does the name John
appear; but there is written the anonymous phrase, 'the eider.' (11) But
this author did not consider it sufficient to give his name once and to
proceed with his work; but he takes it up again: 'I, John, who also am your
brother and companion in tribulation, and in the kingdom and in the
patience of Jesus Christ, was in the isle that is called Patmos for the
Word of God and the testimony of Jesus.' (12) And toward the close he
speaks thus: 'Blessed is he that keepeth the words of the prophecy of this
book, and I, John, who saw and heard these things.' (13)
12. "But that he who wrote these things was called John must be
believed, as he says it; but who he was does not appear. For he did not
say, as often in the Gospel, that he was the beloved disciple of the Lord,
(14) or the one who lay on his breast, (15) or the brother of James, or the
eyewitness and hearer of the Lord. 13. For he would have spoken of these
things if he had wished to show himself plainly. But he says none of them;
but speaks of himself as our brother and companion, and a witness of Jesus,
and blessed because he had seen and heard the revelations. 14. But I am of
the opinion that there were many with the same name as the apostle John,
who, on account of their love for him, and because they admired and
emulated him, and desired to be loved by the Lord as he was, took to
themselves the same surname, as many of the children of the faithful are
called Paul or Peter. 15. For example, there is also another John, surnamed
Mark, mentioned in the Acts of the Apostles, (16) whom Barnabas and Paul
took with them; of whom also it is said, 'And they had also John as their
attendant.' (17) But that it is he who wrote this, I would not say. For it
not written that he went with them into Asia, but, 'Now when Paul and his
company set sail from Paphos, they came to Perga in Pamphylia and John
departing from them returned to Jerusalem.' (18) 16. But I think that he
was some other one of those in Asia; as they say that there are two
monuments in Ephesus, each bearing the name of John. (19)
17. "And from the ideas, and from the words and their arrangement, it
may be reasonably conjectured that this one is different from that one.
(20) 18. For the Gospel and Epistle agree with each other and begin in the
same manner. The one says, 'In the beginning was the Word '; (21) the
other, 'That which was from the beginning.' (22) The one: 'And the Word was
made flesh and dwelt among us, and we beheld his glory, the glory as of the
only begotten of the Father'; (23) the other says the same things slightly
altered: 'Which we have heard, which we have seen with our eyes; which we
have looked upon and our hands have handled of the Word of life,--and the
life was manifested.' (24) 19. For he introduces these things at the
beginning, maintaining them, as is evident from what follows, in opposition
to those who said that the Lord had not come in the flesh. Wherefore also
he carefully adds, 'And we have seen and bear witness, and declare unto you
the eternal life which was with the Father and was manifested unto us. That
which we have seen and heard declare we unto you also.' (25) 20. He holds
to this and does not digress from his subject, but discusses everything
under the same heads and names some of which we will briefly mention. 21.
Anyone who examines carefully will find the phrases, 'the life,' 'the
light,' 'turning from darkness,' frequently occurring in both; also
continually, 'truth,' 'grace,' 'joy,' 'the flesh and blood of the Lord,'
'the judgment,' 'the forgiveness of sins,' 'the love of God toward us,' the
'commandment that we love one another,' that we should' keep all the
commandments'; the 'conviction of the world, of the Devil, of AntiChrist,'
the 'promise of the Holy Spirit,' the 'adoption of God,' the 'faith
continually required of us,' 'the Father and the Son,' occur everywhere. In
fact, it is plainly to be seen that one and the same character marks the
Gospel and the Epistle throughout. 22. But the Apocalypse is different from
these writings and foreign to them; not touching, nor in the least
bordering upon them; almost, so to speak, without even a syllable in common
with them. 23. Nay more, the Epistle--for I pass by the Gospel -- does not
mention nor does it contain any intimation of the Apocalypse, nor does the
Apocalypse of the Epistle. But Paul, in his epistles, gives some indication
of his revelations, (26) though he has not written them out by themselves.
24. "Moreover, it can also be shown that the, diction of the Gospel and
Epistle differs from that of the Apocalypse. 25. For they were written not
only without error as regards the Greek language, but also with elegance in
their expression, in their reasonings, and in their entire structure. They
are far indeed from betraying any barbarism or solecism, or any vulgarism
whatever. For the writer had, as it seems, both the requisites of
discourse,-that is, the gift of knowledge and the gift of expression,--as
the Lord had bestowed them both upon him. 26. I do not deny that the other
writer saw a revelation and received knowledge and prophecy. I perceive,
however, that his dialect and language are not accurate Greek, but that he
uses barbarous idioms, and, in some places, solecisms. 27. It is
unnecessary to point these out here, for I would not have any one think
that I have said these things in a spirit of ridicule, for I have said what
I have only with the purpose of showing dearly the difference between the
writings."
CHAPTER XXVI: The Epistles of Dionysius.
1. Besides these, many other epistles of Dionysius are extant, as those
against Sabellius, (1) addressed to Ammon, (2) bishop of the church of
Bernice, and one to Telesphorus, (8) and one to Euphranor, and again
another to Ammon and Euporus. He wrote also four other books on the same
subject, which he addressed to his namesake Dionysius, in Rome. (4) 2.
Besides these many of his epistles are with us, and large books written in
epistolary form, as those on Nature, (5) addressed to the young man
Timothy, and one on Temptations, (6) which he also dedicated to Euphranor.
3. Moreover, in a letter to Basilides, (7) bishop of the parishes in
Pentapolis, he says that he had written an exposition of the beginning of
Ecclesiastes. (8) And he has left us also various letters addressed to this
same person. Thus much Dionysius.
But our account of these matters being now completed, permit us to show
to posterity the character of our own age. (9)
CHAPTER XXVII: Paul of Samosata, and the Heresy introduced by hint at
Antioch.
1. After Xystus had presided over the church of Rome for eleven years,
(1) Dionysius, (2) namesake of him of Alexandria, succeeded him. About the
same time Demetrianus (3) died in Antioch, and Paul of Samosata (4)
received that episcopate. 2. As he held, contrary to (2) the teaching of
the Church, low and degraded views of Christ, namely, that in his nature he
was a common man, Dionysius of Alexandria was entreated to come to the
synod. (5) But being unable to come on account of age and physical
weakness, he gave his opinion on the subject under consideration by letter.
(6) But all the other pastors of the churches from all directions, made
haste to assemble at Antioch, as against a de- spoiler of the flock of
Christ.
CHAPTER XXVIII: The Illustrious Bishops of that Time.
1. Of these, the most eminent were Firmilianus, (1) bishop of Caesarea
in Cappadocia; the brothers Gregory (2) and Athenodorus, pastors of the
churches in Pontus; Helenus (3) of the parish of Tarsus, and Nicomas (4) of
Iconium moreover, Hymenaeus, (5) of the church of Jerusalem, and Theotecnus
(6) of the neighboring church of Caesarea; and besides these Maximus, (7)
who presided in a distinguished manner over the brethren in Bostra. If any
should count them up he could not fail to note a great many others, besides
presbyters and deacons, who were at that time assembled for the same cause
in the above-mentioned city. (8) But these were the most illustrious. 2.
When all of these assembled at different times and frequently to consider
these matters, the arguments and questions were discussed at every meeting;
the adherents of the Samosatian endeavoring to cover and conceal his
heterodoxy, and the others striving zealously to lay bare and make manifest
his heresy and blasphemy against Christ.
3. Meanwhile, Dionysius died in the twelfth year of the reign of
Gallienus, (9) having held the episcopate of Alexandria for seventeen
years, and Maximus (10) succeeded him. 4. Gallienus after a reign of
fifteen years n was succeeded by Claudius, (12) who in two years delivered
the government to Aurelian.
CHAPTER XXIX: Paul, having been refuted by Malchion, a Presbyter from the
Sophists, was excommunicated.
1. During his reign a final synod (1) composed of a great many bishops
was held, and the leader of heresy (2) in Antioch was detected, and his
false doctrine clearly shown before all, and he was excommunicated from the
Catholic Church under heaven. (3) 2. Malchion especially drew him out of
his hiding-place and refuted him. He was a man learned in other respects,
and principal of the sophist school of Grecian learning in Antioch; yet on
account of the superior nobility of his faith in Christ he had been made a
presbyter of that parish. This man, having conducted a discussion with him,
which was taken down by stenographers and which we know is still extant,
was alone able to detect the man who dissembled and deceived the others.
CHAPTER XXX: The Epistle of the Bishops against Paul.
1. The pastors who had assembled about this matter, prepared by common
consent an epistle addressed to Dionysius, (1) bishop of Rome, and Maximus
(2) of Alexandria, and sent it to all the provinces. In this they make
manifest to all their own zeal and the perverse error of Paul, and the
arguments and discussions which they had with him, and show the entire life
and conduct of the man. It may be well to put on record at the present time
the following extracts from their writing:
2. "To Dionysius and Maximus, and to all our fellow-ministers
throughout the world, bishops, presbyters, and deacons, and to the whole
Catholic Church under heaven, (3) Helenus, (4) Hymenaeus, Theophilus,
Theotecnus, Maximus, Proclus, Nicomas, AElianus, Paul, Bolanus, Protogenes,
Hierax, Eutychius, Theodorus, (5) Malchion, and Lucius, and all the others
who dwell with us in the neighboring cities and nations, bishops,
presbyters, and deacons, and the churches of God, greeting to the beloved
brethren in the Lord." 3. A little farther on they proceed thus:" We sent
for and called many of the bishops from a distance to relieve us from this
deadly doctrine; as Dionysius of Alexandria (6) and Firmilianus (7) of
Cappadocia, those blessed men. The first of these not considering the
author of this delusion worthy to be addressed, sent a letter to Antioch,
(6) not written to him, but to the entire parish, of which we give a copy
below. 4. But Firmilianus came twice (9) and condemned his innovations, as
we who were present know and testify, and many others understand. But as he
promised to change his opinions, he believed him and hoped that without any
reproach to the Word what was necessary would be done. So he delayed the
matter, being deceived by him who denied even his own God and Lord, (10)
and had not kept the faith which he formerly held. 5. And now Firmilianus
was again on his way to Antioch, and had come as far as Tarsus because he
had learned by experience his God-denying wickedness. But while we, having
come together, were calling for him and awaiting his arrival, he died."
(11)
6. After other things they describe as follows the manner of life which
he (12) led: "Whereas he has departed from the rule of faith, (12a) and has
turned aside after base and spurious teachings, it is not necessary,--since
he is without,--that we should pass judgment upon his practices: 7. as for
instance in that although formerly destitute and poor, and having received
no wealth from his fathers, nor made anything by trade or business, he now
possesses abundant wealth through his iniquities and sacrilegious acts, and
through those things which he extorts from the brethren, (13) depriving the
injured of their rights and promising to assist them for reward, yet
deceiving them, and plundering those who in their trouble are ready to give
that they may obtain reconciliation with their oppressors, 'supposing that
gain is godliness'; (14)-8. or in that he is haughty, and is puffed up, and
assumes worldly dignities, preferring to be called ducenarius (15) rather
than bishop; and struts in the market-places, reading letters and reciting
them as he walks in public, attended by a body-guard, with a multitude
preceding and following him, so that the faith is envied and hated on
account of his pride and haughtiness of heart;-- 9. or in that he practices
chicanery in ecclesiastical assemblies, contrives to glorify himself, and
deceive with appearances, and astonish the minds of the simple, preparing
for himself a tribunal and lofty throne, (16)--not like a disciple of
Christ,--and possessing a 'secretum,' (17)--like the rulers of the world,--
and so calling it, and striking his thigh with his hand, and stamping on
the tribunal with his feet;--or in that he rebukes and insults those who do
not applaud, and shake their handkerchiefs as in the theaters, and shout
and leap about like the men and women that are stationed around him, and
hear him in this unbecoming manner, but who listen reverently and orderly
as in the house of God ;--or in that he violently and coarsely assails in
public the expounders of the Word that have departed this life, and
magnifies himself, not as a bishop, but as a sophist and juggler, 10. and
stops the psalms to our Lord Jesus Christ, as being the modern productions
of modern men, and trains women to sing psalms to himself in the midst of
the church on the great day of the passover, which any one might shudder to
hear, and persuades the bishops and presbyters of the neighboring districts
and cities who fawn upon him, to advance the same ideas in their discourses
to the people. 11. For to anticipate something of what we shall presently
write, he is unwilling to acknowledge that the Son of God has come down
from heaven. And this is not a mere assertion, but it is abundantly proved
from the records which we have sent you; and not least where he says 'Jesus
Christ is from below.' (18) But those singing to him and extolling him
among the people say that their impious teacher has come down an angel from
heaven, (19) And he does not forbid such things; but the arrogant man is
even present when they are uttered. 12. And there are the women, the
'subintroductae,' (19a) as the people of Antioch call them, belonging to
him and to the presbyters and deacons that are with him. Although he knows
and has convicted these men, yet he connives at this and their other
incurable sins, in order that they may be bound to him, and through fear
for themselves may not dare to accuse him for his wicked words and deeds.
(20) But he has also made them rich; on which account he is loved and
admired by those who covet such things. 13. We know, beloved, that the
bishop and all the clergy should be an example to the people of all good
works. And we are not ignorant how many have fallen or incurred suspicion,
through the women whom they have thus brought in. So that even if we should
allow that he commits no sinful act, yet he ought to avoid the suspicion
which arises from such a thing, lest he scandalize some one, or lead others
to imitate him. 14. For how can he reprove or admonish another not to be
too familiar with women,--lest he fall, as it is written, (21)-- when he
has himself sent one away already, and now has two with him, blooming and
beautiful, and takes them with him wherever he goes, and at the same time
lives in luxury and surfeiting? 15. Because of these things all mourn and
lament by themselves; but they so fear his tyranny and power, that they
dare not accuse him. 16. But as we have said, while one might call the man
to account for this conduct, if he held the Catholic doctrine and was
numbered with us, (28) since he has scorned the mystery and struts about in
the abominable heresy of Artemas (23) (for why should we not mention his
father?), we think it unnecessary to demand of him an explanation of these
things."
17. Afterwards, at the close of the epistle, they add these words:
"Therefore we have been compelled to excommunicate him, since he sets
himself against God, and refuses to obey; and to appoint in i his place
another bishop for the Catholic Church. By divine direction, as we believe,
we have appointed Domnus, (24) who is adorned with all the qualities
becoming in a bishop, and who is a son of the blessed Demetrianus, (25) who
formerly presided in a distinguished manner over the same parish. We have
informed you of this that you may write to him, and may receive letters of
communion (26) from him. But let this man write to Artemas; and let those
who think as Artemas does, communicate with him." (27)
18. As Paul had fallen from the episcopate, as well as from the
orthodox faith, Domnus, as has been said, became bishop of the church at
Antioch. 19. But as Paul refused to surrender the church building, the
Emperor Aurelian was petitioned; and he decided the matter most equitably,
ordering the building to be given to those to whom the bishops of Italy and
of the city of Rome should adjudge it. (28) Thus this man was driven out of
the church, with extreme disgrace, by the worldly power. 20. Such was
Aurelian's treatment of us at that time; but in the course of his reign he
changed his mind in regard to us, and was moved by certain advisers to
institute a persecution against us. (29) And there was great talk about
this on every side. 21. But as he was about to do it, and was, so to speak,
in the very act of signing the decrees against us, the divine judgment came
upon him and restrained him at the very verge (30) of his undertaking,
showing in a manner that all could see clearly, that the rulers of this
world can never find an opportunity against the churches of Christ, except
the hand, that defends them permits it, in divine and heavenly judgment,
for the sake of discipline and correction, at such times as it sees best.
22. After a reign of six years, (31) Aurelian was succeeded by Probus.
He reigned for the same number of years, and Carus, with his sons, Carinus
and Numerianus, succeeded him. After they had reigned less than three years
the government devolved on Diocletian, and those associated with him. (32)
Under them took place the persecution of our time, and the destruction of
the churches connected with it. 23. Shortly before this, Dionysius, (32)
bishop of 23 Rome, after holding office for nine years, died, and was
succeeded by Felix. (34)
CHAPTER XXXI: The Perversive Heresy of the Manicheans which began at this
Time.
1. At this time, the madman, (1) named from his demoniacal heresy,
armed himself in the perversion of his reason, as the devil, Satan, who
himself fights against God, put him forward to the destruction of many. He
was a barbarian in life, both in word and deed; and in his nature
demoniacal and insane. In consequence of this he sought to pose as Christ,
and being puffed up in his madness, he proclaimed himself the Paraclete and
the very Holy Spirit; (2) and afterwards, like Christ, he chose twelve
disciples 2 as partners of his new doctrine. 2. And he patched together
false and godless doctrines collected from a multitude of long- extinct
impieties, and swept them, like a deadly poison, from Persia to our part of
the world. From him the impious name of the Manicheans is still prevalent
among many. Such was the foundation of this "knowledge falsely so-called,"
(8) which sprang up in those times.
CHAPTER XXXII: The Distinguished Ecclesiastics (1) of our Day, and which of
them survived until the Destruction of the Churches.
1. At this time, Felix, (2) having presided over the church of Rome for
five years, was succeeded by Eutychianus, (3) but he in less than ten
months left the position to Caius, (4) who lived in our day. He held it
about fifteen years, and was in turn succeeded by Marcellinus, (5) who was
overtaken by the persecution. 2. About the same time Timaeus (6) received
the episcopate of Antioch after Domnus, (7) and Cyril, (8) who lived in our
day, succeeded him. In his time we became acquainted with Dorotheus, (9) a
man of learning among those of his day, who was honored with the office of
presbyter in Antioch. He was a lover of the beautiful in divine things, and
devoted himself to the Hebrew language, so that he read the Hebrew
Scriptures with facility. (10) 3. He belonged to those who(3) were
especially liberal, and was not unacquainted with Grecian propaedeutics.
(11) Besides this he was a eunuch, (12) having been so from his very birth.
On this account, as if it were a miracle, the emperor (13) took him into
his family, and honored him by placing him over the purple dye-works at
Tyre. We have heard him expound the Scriptures wisely in the Church. 4.
After Cyril, Tyrannus (14) received the episcopate of the parish of
Antioch. In his time occurred the destruction of the churches.
5. Eusebius, (15) who had come from the city of Alexandria, ruled the
parishes of Laodicea after Socrates. (16) The occasion of his removal
thither was the affair of Paul. He went on this account to Syria, and was
restrained from returning home by those there who were zealous in divine
things. Among our contemporaries he was a beautiful example of religion, as
is readily seen from the words of Dionysius which we have quoted. (17) 6.
Anatolius (18) was appointed his successor; one good man, as they say,
following another. He also was an Alexandrian by birth. In learning and
skill in Greek philosophy, such as arithmetic and geometry, astronomy, and
dialectics in general, as well as in the theory of physics, he stood first
among the ablest men of our time, and he was also at the head in rhetorical
science. It is reported that for this reason he was requested by the
citizens of Alexandria to establish there a school of Aristotelian
philosophy. (19)
7. They relate of him many other eminent deeds during the siege of the
Pyrucheium (20) in Alexandria, on account of which he was especially
honored by all those in high office; but I will give the following only as
an example. 8. They say that bread had failed the besieged, so that it was
more difficult to withstand the famine than the enemy outside; but he being
present provided for them in this manner. As the other part of the city was
allied with the Roman army, and therefore was not under siege, Anatolius
sent for Eusebius,--for he was still there before his transfer to Syria,
and was among those who were not besieged, and possessed, moreover, a great
reputation and a renowned name which had reached even the Roman general,--
and he informed him of those who were perishing in the siege from famine.
9. When he learned this he requested the Roman commander as the greatest
possible favor, to grant safety to deserters from the enemy. Having
obtained his request, he communicated it to Anatolius. As soon as he
received the message he convened the senate of Alexandria, and at first
proposed that all should come to a reconciliation with the Romans. But when
he perceived that they were angered by this advice, he said, "But I do not
think you will oppose me, if I counsel you to send the supernumeraries and
those who are in nowise useful to us, as old women and children and old
men, outside the gates, to go wherever they may please. For why should we
retain for no purpose these who must at any rate soon die? and why should
we destroy with hunger those who are crippled and maimed in body, when we
ought to provide only for men and youth, and to distribute the necessary
bread among those who are needed for the garrison of the city?" 10. With
such arguments he persuaded the assembly, and rising first he gave his vote
that the entire multitude, whether of men or women, who were not needful
for the army, should depart from the city, because if they remained and
unnecessarily continued in the city, there would be for them no hope of
safety, but they would perish with famine. 11. As all the others in the
senate agreed to this, he saved almost all the besieged. He provided that
first, those belonging to the church, and afterwards, of the others in the
city, those of every age should escape, not only the classes included in
the decree, but, under cover of these, a multitude of others, secretly
clothed in women's garments; and through his management they went out of
the gates by night and escaped to the Roman camp. There Eusebius, like a
father and physician, received all of them, wasted away through the long
siege, and restored them by every kind of prudence and care. 12. The church
of Laodicea was honored by two such pastors in succession, who, in the
providence of God, came after the aforesaid war from Alexandria to that
city.
13. Anatolius did not write very many works; but in such as have come
down to us we can discern his eloquence and erudition. In these he states
particularly his opinions on the passover. It seems important to give here
the following extracts from them. (21)
From the Paschal Canons of Anatolius.
14. "There is then in the first year the new moon of the first month,
which is the beginning of every cycle of nineteen years, (21a) on the
twenty-sixth day of the Egyptian Phamenoth; (22) but according to the
months of the Macedonians, the twenty-second day of Dystrus, (23) or, as
the Romans would say, the eleventh before the Kalends of April. 15. On the
said twenty-sixth of Phamenoth, the sun is found not only entered on the
first segment, (24) but already passing through the fourth day in it. They
are accustomed to call this segment the first dodecatomorion, (25) and the
equinox, and the beginning of months, and the head of the cycle, and the
starting-point of the planetary circuit. But they call the one preceding
this the last of months, and the twelfth segment, and the final
dodecatomorion, and the end of the planetary circuit. Wherefore we maintain
that those who place the first month in it, and determine by it the
fourteenth of the passover, commit no slight or common blunder. 16. And
this is not an opinion of our own; but it was known to the Jews of old,
even before Christ, and was carefully observed by them. This may be learned
from what is said by Philo, Josephus, and Musaeus; (25) and not only by
them, but also by those yet more ancient, the two Agathobuli, (27) surnamed
'Masters,' and the famous Aristobulus, (28) who was chosen among the
seventy interpreters of the sacred and divine Hebrew Scriptures (29) by
Ptolemy Philadelphus and his father, and who also dedicated his exegetical
books on the law of Moses to the same kings. 17. These writers, explaining
questions in regard to the Exodus, say that all alike should sacrifice the
passover offerings after the vernal equinox, in the middle of the first
month. But this occurs while the sun is passing through the first segment
of the solar, or as some of them have styled it, the zodiacal circle.
Aristobulus adds that it is necessary for the feast of the passover, that
not only the sun should pass through the equinoctial segment, but the moon
also. 18. For as there are two equinoctial segments, the vernal and the
autumnal, directly opposite each other, and as the day of the passover was
appointed on the fourteenth of the month, beginning with the evening, the
moon will hold a position diametrically opposite the sun, as may be seen in
full moons; and the sun will be in the segment of the vernal equinox, and
of necessity the moon in that of the autumnal. 19. I know that many other
things have been (19) said by them, some of them probable, and some
approaching absolute demonstration, by which they endeavor to prove that it
is altogether necessary to keep the passover and the feast of unleavened
bread after the equinox. But I refrain from demanding this sort of
demonstration for matters from which the veil of the Mosaic law has been
removed, so that now at length with uncovered face we continually behold as
in a glass Christ and the teachings and sufferings of Christ. (30) But that
with the Hebrews the first month was near the equinox, the teachings also
of the Book of Enoch show." (31)
20. The same writer has also left the Institutes of Arithmetic, in ten
books, (32) and other evidences of his experience and proficiency in divine
things. 21. Theotecnus, (33) bishop of Caesarea in Palestine, first
ordained him as bishop, designing to make him his successor in his own
parish after his death. And for a short time both of them presided over the
same church. (34) But the synod which was held to consider Paul's case (35)
called him to Antioch, and as he passed through the city of Laodicea,
Eusebius being dead, he was detained by the brethren there. 22. And after
Anatolius had departed this life, the last bishop of that parish before the
persecution was Stephen, (36) who was admired by many for his knowledge of
philosophy and other Greek learning. But he was not equally devoted to the
divine faith, as the progress of the persecution manifested; for it showed
that he was a cowardly and unmanly dissembler rather than a true
philosopher. 23. But this did not seriously injure the church, for
Theodotus (37) restored their affairs, being straightway made bishop of
that parish by God himself, the Saviour of all. He justified by his deeds
both his lordly name (88) and his office of bishop. For he excelled in the
medical art for bodies, and in the healing art for souls. Nor did any other
man equal him in kindness, sincerity, sympathy, and zeal in helping such as
needed his aid. He was also greatly devoted to divine learning. Such an one
was he.
24. In Caesarea in Palestine, Agapius succeeded Theotecnus, who had
most zealously performed the duties of his episcopate. Him too we know to
have labored diligently, and to have manifested most genuine providence in
his oversight of the people, particularly caring for all the poor with
liberal hand. 25. In his time we became acquainted with Pamphilus, (40)
that most eloquent man, of truly philosophical life, who was esteemed
worthy of the office of presbyter in that parish. It would be no small
matter to show what sort of a man he was and whence he came. But we have
described, in our special work concerning him, (41) all the particulars of
his life, and of the school which he established, and the trials which he
endured in many confessions during the persecution, and the crown of
martyrdom with which he was finally honored. But of all that were there he
was indeed the most admirable. 26. Among those nearest our times, we have
known Pierius, (42) of the presbyters in Alexandria, and Meletius, (43)
bishop of the churches in Pontus, -- rarest of men. 27. The first was
distinguished for his life of extreme poverty and his philosophic learning,
and was exceedingly diligent in the contemplation and exposition of divine
things, and in public discourses in the church. Meletius, whom the learned
called the "honey of Attica," (44) was a man whom every one would describe
as most accomplished in all kinds of learning; and it would be impossible
to admire sufficiently his rhetorical skill. It might be said that he
possessed this by nature; but who could surpass the excellence of his great
experience and erudition in other respects? 28. For in all branches of
knowledge had you undertaken to try him even once, you would have said that
he was the most skillful and learned. Moreover, the virtues of his life
were not less remarkable. We observed him well in the time of the
persecution, when for seven full years he was escaping from its fury in the
regions of Palestine.
29. Zambdas (45) received the episcopate of the church of Jerusalem
after the bishop Hymenaeus, whom we mentioned a little above. (46) He died
in a short time, and Hermon, (47) the last before the persecution in our
day, succeeded to the apostolic chair, which has been preserved there until
the present time. (48) 30. In Alexandria, Maximus, (49) who, after the
death of Dionysius, (50) had been bishop for eighteen years, was succeeded
by Theonas. (51) In his time Achillas, (52) who had been appointed a
presbyter in Alexandria at the same time with Pierius, became celebrated.
He was placed over the school of the sacred faith, (53) and exhibited
fruits of philosophy most rare and inferior to none, and conduct genuinely
evangelical. 31. After Theonas had held the office for nineteen years,
Peter (54) received the episcopate in Alexandria, and was very eminent
among them for twelve entire years. Of these he governed the church less
than three years before the persecution, and for the remainder of his life
he subjected himself to a more rigid discipline and cared in no secret
manner for the general interest of the churches. On this account he was
beheaded in the ninth year of the persecution, and was adorned with the
crown of martyrdom.
32. Having written out m these books the account of the successions
from the birth of our Saviour to the destruction of the places of worship,
-- a period of three hundred and five years, (55) permit me to pass on to
the contests of those who, in our day, have heroically fought for religion,
and to leave in writing, for the information of posterity, the extent and
the magnitude of those conflicts.
BOOK VIII.
INTRODUCTION.
As we have described in seven books the events from the time of the
apostles, (1) we think it proper in this eighth book to record for the
information of posterity a few of the most important occurrences of our own
times, which are worthy of permanent record. Our account will begin at this
point.
CHAPTER I: The Events which preceded the Persecution in our Time
1. It is beyond our ability to describe in a suitable manner the extent
and nature of the glory and freedom with which the word of piety toward the
God of the universe, proclaimed to the world through Christ, was honored
among all men, both Greeks and barbarians, before the persecution in our
day. 2. The favor shown our people by the rulers might be adduced as
evidence; as they committed to them the government of provinces, (1) and on
account of the great friendship which they entertained toward their
doctrine, released them from anxiety in regard to sacrificing. 3. Why need
I speak of those in the royal palaces, and of the rulers over all, who
allowed the members of their households, wives (2) and children and
servants, to speak openly before them for the Divine word and life, and
suffered them almost to boast of the freedom of their faith? Indeed they
esteemed them highly, and preferred them to their fellow-servants. 4. Such
an one was that Dorotheus, (3) the most devoted and faithful to them of
all, and on this account especially honored by them among those who held
the most honorable offices and governments. With him was the celebrated
Gorgonius, (4) and as many as had been esteemed worthy of the same
distinction on account of the word of God. 5. And one could see the rulers
in every church accorded the greatest favor (5) by all officers and
governors.
But how can any one describe those vast assemblies, and the multitude
that crowded together in every city, and the famous gatherings in the
houses of prayer; on whose account not being satisfied with the ancient
buildings they erected from the foundation large churches in all the
cities? 6. No envy hindered the progress of these affairs which advanced
gradually, and grew and increased day by day. Nor could any evil demon
slander them or hinder them through human counsels, so long as the divine
and heavenly hand watched over and guarded his own people as worthy.
7. But when on account of the abundant freedom, we fell into laxity and
sloth, and envied and reviled each other, and were almost, as it were,
taking up arms against one another, rulers assailing rulers with words like
spears, and people forming parties against people, and monstrous hypocrisy
and dissimulation rising to the greatest height of wickedness, the divine
judgment with forbearance, as is its pleasure, while the multitudes yet
continued to assemble, gently and moderately harassed the episcopacy.
8. This persecution began with the brethren in the army. But as if
without sensibility, we were not eager to make the Deity favorable and
propitious; and some, like atheists, thought that our affairs were unheeded
and ungoverned; and thus we added one wickedness to another. And those
esteemed our shepherds, casting aside the bond of piety, were excited to
conflicts with one another, and did nothing else than heap up strifes and
threats and jealousy and enmity and hatred toward each other, like tyrants
eagerly endeavoring to assert their power. Then, truly, according to the
word of Jeremiah, "The Lord in his wrath darkened the daughter of Zion, and
cast down the glory of Israel from heaven to earth, and remembered not his
foot- stool in the day of his anger. The Lord also overwhelmed all the
beautiful things of Israel, and threw down all his strongholds." (6) 9. And
according to what was foretold in the Psalms: "He has made void the
covenant of his servant, and profaned his sanctuary to the earth, --in the
destruction of the churches, -and has thrown down all his strongholds, and
has made his fortresses cowardice. All that pass by have plundered the
multitude of the people; and he has become besides a reproach to his
neighbors. For he has exalted the right hand of his enemies, and has turned
back the help of his sword, and has not taken his part in the war. But he
has deprived him of purification, and has cast his throne to the ground. He
has shortened the days of his time, and besides all, has poured out shame
upon him." (7)
CHAPTER II: The Destruction of the Churches.
1. All these things were fulfilled in us, when we saw with our own eyes
the houses of prayer thrown down to the very foundations, and the Divine
and Sacred Scriptures committed to the flames in the midst of the market-
places, and the shepherds of the churches basely hidden here and there, and
some of them captured ignominiously, and mocked by their enemies. When
also, according to another prophetic word, "Contempt was poured out upon
rulers, and he caused them to wander in an untrodden and pathless way." (1)
2. But it is not our place to describe the sad misfortunes which
finally came upon them, as we do not think it proper, moreover, to record
their divisions and unnatural conduct to each other before the persecution.
Wherefore we have decided to relate nothing concerning them except the
things in which we can vindicate the Divine judgment. 3. Hence we shall not
mention those who were shaken by the persecution, nor those who in
everything pertaining to salvation were shipwrecked, and by their own will
were sunk in the depths of the flood. But we shall introduce into this
history in general only those events which may be use-fill first to
ourselves and afterwards to posterity. (2) Let us therefore proceed to
describe briefly the sacred conflicts of the witnesses of the Divine Word.
4. It was in the nineteenth year of the reign (4) of Diocletian, (3) in
the month Dystrus, (4) called March by the Romans, when the feast of the
Saviour's passion was near at hand, (5) that royal edicts were published
everywhere, commanding that the churches be leveled to the ground and the
Scriptures be destroyed by fire, and ordering that those who held places of
honor be degraded, and that the household servants, if they persisted in
the profession of Christianity, be deprived of freedom. (6)
5. Such was the first edict against us. But not long after, other
decrees were issued, commanding that all the rulers of the churches in
every place be first thrown into prison, (7) and afterwards by every
artifice be compelled to sacrifices. (8)
CHAPTER III: The Nature of the Conflicts endured in the Persecution.
1. Then truly a great many rulers of the churches eagerly endured
terrible sufferings, and furnished examples of noble conflicts. But a
multitude of others, (1) benumbed in spirit by fear., were easily weakened
at the first onset. Of the rest each one endured different forms of
torture. (2) The body of one was scourged with rods. Another was punished
with insupportable rackings and scrapings, in which some suffered a
miserable death. 2. Others passed through different conflicts. Thus one,
while those around pressed him on by force and dragged him to the
abominable and impure sacrifices, was dismissed as if he had sacrificed,
though he had not. (3) Another, though he had not approached at all, nor
touched any polluted thing, when others said that he had sacrificed, went
away, bearing the accusation in silence. 3. Another being taken up half
dead, was cast aside as if already dead, and again a certain one lying
upon the ground was dragged a long distance by his feet and counted among
those who had sacrificed. One cried out and with a loud voice testified his
rejection of the sacrifice; another shouted that he was a Christian, being
resplendent in the confession of the saving Name. Another protested that he
had not sacrificed and never would. But they were struck in the mouth and
silenced by a large band of soldiers who were drawn up for this purpose; 4.
and they were smitten on the face and cheeks and driven away by force; so
important did the enemies of piety regard it, by any means, to seem to have
accomplished their purpose. But these things did no avail them against the
holy martyrs; for an accurate description of whom, what word of ours could
suffice?
CHAPTER IV: The Famous Martyrs of God, who filled Every Place with their
Memory and won Various Crowns in behalf of Religion.
1. For we might tell of many who showed admirable zeal for the religion
of the God of the universe, not only from the beginning of the general
persecution, but long before that time, while yet peace prevailed. 2. For
though he who had received power was seemingly aroused now as from a deep
sleep, yet from the time after Decius and Valerian, he had been plotting
secretly and without notice against the churches. He did not wage war
against all of us at once, but made trial at first only of those in the
army. For he supposed that the others could be taken easily if he should
first attack and subdue these. Thereupon many of the soldiers were seen
most cheerfully embracing private life, so that they might not deny their
piety toward the Creator of the universe. 3. For when the commander, (1)
whoever he was, (2) began to persecute the soldiers, separating onto tribes
an purging those who were enrolled in the army, giving them the choice
either by obeying to receive the honor which belonged to them, or on the
other hand to be deprived of it if they disobeyed the command, a great many
soldiers of Christ's kingdom, without hesitation, instantly preferred the
confession of him to the seeming glory and prosperity which they were
enjoying. 4. And one and another of them occasionally received in exchange,
for their pious constancy, (3) not only the loss of position, but death.
But as yet the instigator of this plot proceeded with moderation, and
ventured so far as blood only in some instances; for the multitude of
believers, as it is likely, made him afraid, and deterred him from waging
war at once against all. 5. But when he made the attack more boldly, it is
impossible to relate how many and what sort of martyrs of God could be
seen, among the inhabitants of all the cities and countries. (4)
CHAPTER V: Those in Nicomedia. (1)
1. Immediately on the publication of the decree against the churches in
Nicomedia, (2) a certain man, not obscure but very highly honored with
distinguished temporal dignities, moved with zeal toward God, and incited
with ardent faith, seized the edict as it was posted openly and publicly,
and tore it to pieces as a profane and impious thing; (3) and this was done
while two of the sovereigns were in the same city, -- the oldest of all,
and the one who held the fourth place in the government after him. (4) 2.
But this man, first in that place, after distinguishing himself in such a
manner suffered those things which were likely to follow such daring, and
kept his spirit cheerful and undisturbed till death.
CHAPTER VI: Those in the Palace.
1. This period produced divine and illustrious martyrs, above all whose
praises have ever been sung and who have been celebrated for courage,
whether among Greeks or barbarians, in the person of Dorotheus (1) and the
servants that were with him in the palace. Although they received the
highest honors from their masters, and were treated by them as their own
children, they esteemed reproaches and trials for religion, and the many
forms of death that were invented against them, as, in truth, greater
riches than the glory and luxury of this life.
We will describe the manner in which one of them ended his life, and
leave our readers to infer from his case the sufferings of the others. 2. A
certain man was brought forward in the above-mentioned city, before the
rulers of whom we have spoken. (2) He was then commanded to sacrifice, but
as he refused, he was ordered to be stripped and raised on high and beaten
with rods over his entire body, until, being conquered, he should, even
against his will, do what was commanded. 3. But as he was unmoved by these
sufferings, and his bones were already appearing, they mixed vinegar with
salt and poured it upon the mangled parts of his body. As he scorned these
agonies, a gridiron and fire were brought forward. And the remnants of his
body, like flesh intended for eating, were placed on the fire, not at once,
lest he should expire instantly, but a little at a time. And those who
placed him on the pyre were not permitted to desist until, after such
sufferings, he should assent to the things commanded. 4. But he held his
purpose firmly, and victoriously gave up his life while the tortures were
still going on. Such was the martyrdom of one of the servants of the
palace, who was indeed well worthy of his name, for he was called Peter.
(3) 5. The martyrdoms of the rest, though they were not inferior to his, we
will pass by for the sake of brevity, recording only that Dorotheus and
Gorgonius, (4) with many others of the royal household, after varied
sufferings, ended their lives by strangling, and bore away the trophies of
God-given victory.
6. At this time Anthimus, (5) who then presided over the church in
Nicomedia, was beheaded for his testimony to Christ. A great multitude of
martyrs were added to him, a conflagration having broken out in those very
days in the palace at Nicomedia, I know not how, which through a false
suspicion was laid to our people. (6) Entire families of the pious in that
place were put to death in masses at the royal command, some by the sword,
and others by fire. It is reported that with a certain divine and
indescribable eagerness men and women rushed into the fire. And the
executioners bound a large number of others and put them on boats (7) and
threw them into the depths of the sea. 7. And those who had been esteemed
their masters considered it necessary to dig up the bodies of the imperial
servants, who had been committed to the earth with suitable burial (7) and
cast them into the sea, lest any, as they thought, regarding them as gods,
might worship them lying in their sepulchers. (8)
8.Such things occurred in Nicomedia at the beginning of the
persecution. (9) But not long after, as persons in the country called
Melitene, (10) and others throughout Syria, (11) attempted to usurp the
government, a royal edict directed that the rulers of the churches
everywhere (12) should lye thrown into prison and bonds. 9. What was to be
seen after this exceeds all description. A vast multitude were imprisoned
in every place; and the prisons everywhere, which had long before been
prepared for murderers and robbers of graves, were filled with bishops,
presbyters and deacons, readers and exorcists, (13) so that room was no
longer left in them for those condemned for crimes. 10. And as other
decrees followed the first, directing that those in prison if they would
sacrifice should be permitted to depart in freedom, but that those who
refused should be harassed with many tortures, (14) how could any one,
again, number the multitude of martyrs in every province, (15) and
especially of those in Africa, and Mauritania, and Thebais, and Egypt? From
this last country many went into other cities and provinces, and became
illustrious through martyrdom.
CHAPTER VII: The Egyptians in Phoenicia.
1. Those of them that were conspicuous in Palestine we know, as also
those that were at Tyre in Phoenicia. (1) Who that saw them was not
astonished at the numberless stripes, and at the firmness which these truly
wonderful athletes of religion exhibited under them? and at their contest,
immediately after the scourging, with bloodthirsty wild beasts, as they
were cast before leopards and different kinds of bears and wild boars and
bulls goaded with fire and red-hot iron? and at the marvelous endurance of
these noble men in the face of all sorts of wild beasts?
2. We were present ourselves when these things occurred, and have put
on record the divine power of our martyred Saviour Jesus Christ, which was
present and manifested itself mightily in the martyrs. For a long time the
man-devouring beasts did not dare to touch or draw near the bodies of those
dear to God, but rushed upon the others who from the outside irritated and
urged them on. And they would not in the least touch the holy athletes, as
they stood alone and naked and shook their hands at them to draw them
toward themselves,--for they were commanded to do this. But whenever they
rushed at them, they were restrained as if by some diviner power and
retreated again. 3. This continued for a long time, and occasioned no
little wonder to the spectators. And as the first wild beast did nothing, a
second and a third were let loose against one and the same martyr. 4. One
could not but be astonished at the invincible firmness of these holy men,
and the enduring and immovable constancy of those whose bodies were young.
You could have seen a youth not twenty years of age standing unbound and
stretching out his hands in the form of a cross, with unterrified and
untrembling mind, engaged earnestly in prayer to God, and not in the least
going back or retreating from the place where he stood, while bears and
leopards, breathing rage and death, almost touched his flesh. And yet their
mouths were restrained, I know not how, by a divine and incomprehensible
power, and they ran back again to their place. Such an one was he.
5. Again you might have seen others, for they were five in all, cast
before a wild bull, who tossed into the air with his horns those who
approached from the outside, and mangled them, leaving them to be token up
half dead; but when he rushed with rage and threatening upon the holy
martyrs, who were standing alone, he was unable to come near them; but
though he stamped with his feet, and pushed in all directions with his
horns, and breathed rage and threatening on account of the irritation of
the burning irons, he was, nevertheless, held back by the sacred
Providence. And as he in nowise harmed them, they let loose other wild
beasts upon them. 6. Finally, after these terrible and various attacks upon
them, they were all slain with the sword; and instead of being buried in
the earth they were committed to the waves of the sea.
CHAPTER VIII: These in Egypt. (1)
1. Such was the conflict of those Egyptians who contended nobly for
religion in Tyre. But we must admire those also who suffered martyrdom in
their native land; where thousands of men, women, and children, despising
the present life for the sake of the teaching of our Saviour, endured
various deaths. 2. Some of them, after scrapings and rackings and severest
scourgings, and numberless other kinds of tortures, terrible even to hear
of, were committed to the flames; some were drowned in the sea; some
offered their heads bravely to those who cut them off; some died under
their tortures, and others perished with hunger. And yet others were
crucified; some according to the method commonly employed for malefactors;
others yet more cruelly, being nailed to the cross with their heads
downward, and being kept alive until they perished on the cross with
hunger.
CHAPTER IX: Those in Thebais. (1)
1. It would be impossible to describe the outrages and tortures which
the martyrs in Thebais endured. They were scraped over the entire body with
shells instead of hooks until they died. Women were bound by one foot and
raised aloft in the air by machines, and with their bodies altogether bare
and uncovered, presented to all beholders this most shameful, cruel, and
inhuman spectacle. 2. Others being bound to the branches and trunks of
trees perished. For they drew the stoutest branches together with machines,
and bound the limbs of the martyrs to them; and then, allowing the branches
to assume their natural position, they tore asunder instantly the limbs of
those for whom they contrived this. 3. All these things were done, not for
a few days or a short time, but for a long series of years. Sometimes more
than ten, at other times above twenty were put to death. Again not less
than thirty, then about sixty, and yet again a hundred men with young
children and women, were slain in one day, being condemned to various and
diverse torments.
4. We, also being on the spot ourselves, have observed large crowds in
one day; some suffering decapitation, others torture by fire; so that the
murderous sword was blunted, and becoming weak, was broken, and the very
executioners grew weary and relieved each other. 5. And we beheld the most
wonderful ardor, and the truly divine energy and zeal of those who believed
in the Christ of God. For as soon as sentence was pronounced against the
first, one after another rushed to the judgment seat, and confessed
themselves Christians. And regarding with indifference the terrible things
and the multiform tortures, they declared themselves boldly and undauntedly
for the religion of the God of the universe. And they received the final
sentence of death with joy and laughter and cheerfulness; so that they sang
and offered up hymns and thanksgivings to the God of the universe till
their very last breath.
6. These indeed were wonderful; but yet more wonderful were those who,
being distinguished for wealth, noble birth, and honor, and for learning
and philosophy, held everything secondary to the true religion and to faith
in our Saviour and Lord Jesus Christ. 7. Such an one was Philoromus, who
held a high office under the imperial government at Alexandria, (2) and who
administered justice every day, attended by a military guard corresponding
to his rank and Roman dignity. Such also was Phileas, (3) bishop of the
church of Thmuis, a man eminent on account of his patriotism and the
services rendered by him to his country, and also on account of his
philosophical learning. 8. These persons, although a multitude of relatives
and other friends besought them, and many in high position, and even the
judge himself entreated them, that they would have compassion on themselves
and show mercy to their children and wives, yet were not in the least
induced by these things to choose the love of life, and to despise the
ordinances of our Saviour concerning confession and denial. But with manly
and philosophic minds, or rather with pious and God-loving souls, they
persevered against all the threats and insults of the judge; and both of
them were beheaded.
CHAPTER X: The Writings of Phileas the Martyr describing the Occurrences at
Alexandria.
1. Since we have mentioned Phileas as having a high reputation for
secular learning, let him be his own witness in the following extract, in
which he shows us who he was, and at the same time describes more
accurately than we can the martyrdoms which occurred in his time at
Alexandria: (1)
2. "Having before them all these examples and models and noble tokens
which are given us in the Divine and Sacred Scriptures, the blessed martyrs
who were with us did not hesitate, but directing the eye of the soul in
sincerity toward the God over all, and having their mind set upon death for
religion, they adhered firmly to their calling. For they understood that
our Lord Jesus Christ had become man on our account, that he might cut off
all sin and furnish us with the means of entrance into eternal life. For
'he counted it not a prize to be on an equality with God, but emptied
himself taking the form of a servant; and being found in fashion as a man,
he humbled himself unto death, even the death of the cross.' (2) 3.
Wherefore also being zealous for the greater gifts, the Christ-bearing
martyrs endured all trials and all kinds of contrivances for torture; not
once only, but some also a second time. And although the guards vied with
each other in threatening them in all sorts of ways, not in words only, but
in actions, they did not give up their resolution; because 'perfect love
casteth out fear.' (3)
4. "What words could describe their courage and manliness under every
torture? For as liberty to abuse them was given to all that wished, some
beat them with clubs, others with rods, others with scourges, yet others
with thongs, and others with ropes. 5. And the spectacle of the outrages
was varied and exhibited great malignity. For some, with their hands bound
behind them, were suspended on the stocks, and every member stretched by
certain machines. Then the torturers, as commanded, lacerated with
instruments (4) their entire bodies; not only their sides, as in the case
of murderers, but also their stomachs and knees and cheeks. Others were
raised aloft, suspended from the porch by one hand, and endured the most
terrible suffering of all, through the distension of their joints and
limbs. Others were bound face to face to pillars, not resting on their
feet, but with the weight of their bodies bearing on their bonds and
drawing them tightly. 6. And they endured this, not merely as long as the
governor talked with them or was at leisure, but through almost the entire
day. For when he passed on to others, he left officers under his authority
to watch the first, and observe if any of them, overcome by the tortures,
appeared to yield. And he commanded to cast them into chains without mercy,
and afterwards when they were at the last gasp to throw them to the ground
and drag them away. 7. For he said that they were not to have the least
concern for us, but were to think and act as if we no longer existed, our
enemies having invented this second mode of torture in addition to the
stripes.
8. "Some, also, after these outrages, were placed on the stocks, and
had both their feet stretched over the four (5) holes, so that they were
compelled to lie on their backs on the stocks, being unable to keep
themselves up on account of the fresh wounds with which their entire bodies
were covered as a result of the scourging. Others were thrown on the ground
and lay there under the accumulated infliction of tortures, exhibiting to
the spectators a more terrible manifestation of severity, as they bore on
their bodies the marks of the various and diverse punishments which had
been invented. 9. As this went on, some died under the tortures, shaming
the adversary by their constancy. Others half dead were shut up in prison,
and suffering with their agonies, they died in a few days; but the rest,
recovering under the care which they received, gained confidence by time
and their long detention in prison. 10. When therefore they were ordered to
choose whether they would be released from molestation by touching the
polluted sacrifice, and would receive from them the accursed freedom, or
refusing to sacrifice, should be condemned to death, they did not hesitate,
but went to death cheerfully. For they knew what had been declared before
by the Sacred Scriptures. For it is said, (6) 'He that sacrificeth to other
gods shall be utterly destroyed,' (7) and, 'Thou shalt have no other gods
before me.'" (8)
11. Such are the words of the truly philosophical and God-loving
martyr, which, before the final sentence, while yet in prison, he addressed
to the brethren in his parish, showing them his own circumstances, and at
the same time exhorting them to hold fast, even after his approaching
death, to the religion of Christ. 12. But why need we dwell upon these
things, and continue to add fresh instances of the conflicts of the divine
martyrs throughout the world, especially since they were dealt with no
longer by common law, but attacked like enemies of war?
CHAPTER XI: Those in Phrygia.
1. A small town (1) of Phrygia, inhabited solely by Christians, was
completely surrounded by soldiers while the men were in it. Throwing fire
into it, they consumed them with the women and children while they were
calling upon Christ. This they did because all the inhabitants of the city,
and the curator himself, and the governor, with all who held office, and
the entire populace, confessed themselves Christians, and would not in the
least obey those who commanded them to worship idols.
2. There was another man of Roman dignity named Adauctus, (2) of a
noble Italian family, who had advanced through every honor under the
emperors, so that he had blamelessly filled even the general offices of
magistrate, as they call it, and of finance minister. (3) Besides all this
he excelled in deeds of piety and in the confession of the Christ of God,
and was adorned with the diadem of martyrdom. He endured the conflict for
religion while still holding the office of finance minister.
CHAPTER XII: Many Others, both Men and Women, who suffered in Various Ways.
1. Why need we mention the rest by name, or number the multitude of the
men, or picture the various sufferings of the admirable martyrs of Christ?
Some of them were slain with the axe, as in Arabia. The limbs of some were
broken, as in Cappadocia. Some, raised on high by the feet, with their
heads down, while a gentle fire burned beneath them, were suffocated by the
smoke which arose from the burning wood, as was done in Mesopotamia. Others
were mutilated by cutting off their noses and ears and hands, and cutting
to pieces the other members and parts of their bodies, as in Alexandria.
(1) 2. Why need we revive the recollection of those in Antioch who were
roasted on grates, not so as to kill them, but so as to subject them to a
lingering punishment? Or of others who preferred to thrust their right hand
into the fire rather than touch the impious sacrifice? Some, shrinking from
the trial, rather than be taken and fall into the hands of their enemies,
threw themselves from lofty houses, considering death preferable to the
cruelty of the impious.
3. A certain holy person,--in soul admirable for virtue, in body a
woman, -- who was illustrious beyond all in Antioch for wealth and family
and reputation, had brought up in the principles of religion her two
daughters, who were now in the freshness and bloom of life. Since great
envy was excited on their account, every means was used to find them in
their concealment; and when it was ascertained that they were away, they
were summoned deceitfully to Antioch. Thus they were caught in the nets of
the soldiers. When the woman saw herself and her daughters thus helpless,
and knew the things terrible to speak of that men would do to them,--and
the most unbearable of all terrible things, the threatened violation of
their chastity, (2)--she exhorted herself and the maidens that they ought
not to submit even to hear of this. For, she said, that to surrender their
souls to the slavery of demons was worse than all deaths and destruction;
and she set before them the only deliverance from all these things,--escape
to Christ. 4. They then listened to her advice. And after arranging their
garments suitably, they went aside from the middle of the road, having
requested of the guards a little time for retirement, and cast themselves
into a river which was flowing by. 5. Thus they destroyed themselves. (3)
But there were two other virgins in the same city of Antioch who served God
in all things, and were true sisters, illustrious in family and
distinguished in life, young and blooming, serious in mind, pious in
deportment, and admirable for zeal. As if the earth could not bear such
excellence, the worshipers of demons commanded to cast them into the sea.
And this was done to them.
6. In Pontus, others endured sufferings horrible to hear. Their fingers
were pierced with sharp reeds under their nails. Melted lead, bubbling and
boiling with the heat, was poured down the backs of others, and they were
roasted in the most sensitive parts of the body. 7. Others endured on their
bowels and privy members shameful and inhuman and unmentionable torments,
which the noble and law-observing judges, to show their severity, devised,
as more honorable manifestations of wisdom. And new tortures were
continually invented, as if they were endeavoring, by surpassing one
another, to gain prizes in a contest. 8. But at the close of these
calamities, when finally they could contrive no greater cruelties, and were
weary of putting to death, and were filled and satiated with the shedding
of blood, they turned to what they considered merciful and humane
treatment, so that they seemed to be no longer devising terrible things
against us. 9. For they said that it was not fitting that the cities should
be polluted with the blood of their own people, or that the government of
their rulers, which was kind and mild toward all, should be defamed through
excessive cruelty; but that rather the beneficence of the humane and royal
authority should be extended to all, and we should no longer be put to
death. For the infliction of this punishment upon us should be stopped in
consequence of the humanity of the rulers.
10. Therefore it was commanded that our eyes should be put out, and
that we should be maimed in one of our limbs. For such things were humane
in their sight, and the lightest of punishments for us. So that now on
account of this kindly treatment accorded us by the impious, it was
impossible to tell the incalculable number of those whose right eyes had
first been cut out with the sword, and then had been cauterized with fire;
or who had been disabled in the left foot by burning the joints, and
afterward condemned to the provincial copper mines, not so much for service
as for distress and hardship. Besides all these, others encountered other
trials, which it is impossible to recount; for their manly endurance
surpasses all description. 11. In these conflicts the noble martyrs of
Christ shone illustrious over the entire world, and everywhere astonished
those who beheld their manliness; and the evidences of the truly divine and
unspeakable power of our Saviour were made manifest through them. To
mention each by name would be a long task, if not indeed impossible.
CHAPTER XIII: The Bishops of the Church that evinced by their Blood the
Genuineness of the Religion which they preached.
1. As for the rulers of the Church that suffered martyrdom in the
principal cities, the first martyr of the kingdom of Christ whom we shall
mention among the monuments of the pious is Anthimus, (1) bishop of the
city of Nicomedia, who was beheaded. 2. Among the martyrs at Antioch was
Lucian, (2) a presbyter of that parish, whose entire life was most
excellent. At Nicomedia, in the presence of the emperor, he proclaimed the
heavenly kingdom of Christ, first in an oral defense, and afterwards by
deeds as well. 3. Of the martyrs in Phoenicia the most distinguished were
those devoted pastors of the spiritual flocks of Christ: Tyrannion, (3)
bishop of the church of Tyre; Zenobius, a presbyter of the church at Sidon;
and Silvanus, (4) bishop of the churches about Emesa. 4. The last of these,
with others, was made food for wild beasts at Emesa, and was thus received
into the ranks of martyrs. The other two glorified the word of God at
Antioch through patience unto death. The bishop (5) was thrown into the
depths of the sea. But Zenobius, who was a very skillful physician, died
through severe tortures which were applied to his sides. 5. Of the martyrs
in Palestine, Silvanus, (6) bishop of the churches about Gaza, was beheaded
with thirty-nine others at the copper mines of Phaeno. (7) There also the
Egyptian bishops, Peleus and Nilus, (8) with others, suffered death by
fire. 6. Among these we must mention Pamphilus, a presbyter, who was the
great glory of the parish of Caesarea, and among the men of our time most
admirable. The virtue of his manly deeds we have recorded in the proper
place. (9) 7. Of those who suffered death illustriously at Alexandria and
throughout Egypt and Thebais, Peter, (10) bishop of Alexandria, one of the
most excellent teachers of the religion of Christ, should first be
mentioned; and of the presbyters with him Faustus, (11) Dius and Ammonius,
perfect martyrs of Christ; also Phileas, (12) Hesychius, (13) Pachymius and
Theodorus, bishops of Egyptian churches, and besides them many other
distinguished persons who are commemorated by the parishes of their country
and region.
It is not for us to describe the conflicts of those who suffered for
the divine religion through-out the entire world, and to relate accurately
what happened to each of them. This would be the proper work of those who
were eye-witnesses of the events. I will describe for posterity in another
work (14) those which I myself witnessed. 8. But in the present book (15) I
will add to what I have given the revocation issued by our persecutors, and
those events that occurred at the beginning of the persecution, which will
be most profitable to such as shall read them.
9. What words could sufficiently describe the greatness and abundance
of the prosperity of the Roman government before the war against us, while
the rulers were friendly and peaceable toward us? Then those who were
highest in the government, and had held the position ten or twenty years,
passed their time in tranquil peace, in festivals and public games and most
joyful pleasures and cheer. 10. While thus their authority was growing
uninterruptedly, and increasing day by day, suddenly they changed their
peaceful attitude toward us, and began an implacable war. But the second
year of this movement was not yet past, when a revolution took place in the
entire government and overturned all things. 11. For a severe sickness came
upon the chief of those of whom we have spoken, by which his understanding
was distracted; and with him who was honored with the second rank, he
retired into private life. (16) Scarcely had he done this when the entire
empire was divided; a thing which is not recorded as having ever occurred
before. (17) 12. Not long after, the Emperor Constantius, who through his
entire life was most kindly and favorably disposed toward his subjects, and
most friendly to the Divine Word, ended his life in the common course of
nature, and left his own son, Constantine, as emperor and Augustus in his
stead. (18) He was the first that was ranked by them among the gods, and
received after death every honor which one could pay to an emperor. 13. He
was the kindest and mildest of emperors, and the only one of those of our
day that passed all the time of his government in a manner worthy of his
office. Moreover, he conducted himself toward all most favorably and
beneficently. He took not the smallest part in the war against us, but
preserved the pious that were under him unharmed and unabused. He neither
threw down the church buildings, (20) nor did he devise anything else
against us. The end of his life was honorable and thrice blessed. He alone
at death left his empire happily and gloriously to his own son as his
successor,--one who was in all respects most prudent and pious. 14. His son
Constantine entered on the government at once, being proclaimed supreme
emperor and Augustus by the soldiers, And long before by God himself, the
King of all. He showed himself an emulator of his father's piety toward our
doctrine. Such an one was he.
But after this, Licinius was declared emperor and Augustus by a common
vote of the rulers. (21) 15. These things grieved Maximinus greatly, for
until that time he had been entitled by all only Caesar. He therefore,
being exceedingly imperious, seized the dignity for himself, and became
Augustus, being made such by himself. (22) In the mean time he whom we have
mentioned as having resumed his dignity after his abdication, being
detected in conspiring against the life of Constantine, perished by a most
shameful death. (23) He was the first whose decrees and statues and public
monuments were destroyed because of his wickedness and impiety. (24)
CHAPTER XIV: The Character of the Enemies of Religion.
1. Maxentius his son, who obtained the government at Rome, (1) at first
feigned our faith, in complaisance and flattery toward the Roman people. On
this account he commanded his subjects to cease persecuting the Christians,
pretending to religion that he might appear merciful and mild beyond his
predecessors. 2. But he did not prove in his deeds to be such a person as
was hoped, but ran into all wickedness and abstained from no impurity or
licentiousness, committing adulteries and indulging in all kinds of
corruption. For having separated wives from their lawful consorts, he
abused them and sent them back most dishonor-ably to their husbands. And he
not only practiced this against the obscure and unknown, but he insulted
especially the most prominent and distinguished members of the Roman
senate. 3. All his subjects, people and rulers, honored and obscure, were
worn out by grievous oppression. Neither, although they kept quiet, and
bore the bitter servitude, was there any relief from the murderous cruelty
of the tyrant. Once, on a small pretense, he gave the people to be
slaughtered by his guards; and a great multitude of the Roman populace were
slain in the midst of the city, with the spears and arms, not of Scythians
and barbarians, but of their own fellow-citizens. 4. It would be impossible
to recount the number of senators who were put to death for the sake of
their wealth; multitudes being slain on various pretenses. 5. To crown all
his wickedness, the tyrant resorted to magic. And in his divinations he cut
open pregnant women, and again inspected the bowels of newborn infants. He
slaughtered lions, and performed various execrable acts to invoke demons
and avert war. For his only hope was that, by these means, victory would be
secured to him. 6. It is impossible to tell the ways in which this tyrant
at Rome oppressed his subjects, so that they were reduced to such an
extreme dearth of the necessities of life as has never been known,
according to our contemporaries, either at Rome or elsewhere.
7. But Maximinus, the tyrant in the East, having secretly formed a
friendly alliance with the Roman tyrant as with a brother in wickedness,
sought to conceal it for a long time. But being at last detected, he
suffered merited punishment. (2) 8. It was wonderful how akin he was in
wickedness to the tyrant at Rome, or rather how far he surpassed him in it.
For the chief of sorcerers and magi-clans were honored by him with the
highest rank. Becoming exceedingly timid and superstitious, he valued
greatly the error of idols and demons. Indeed, without soothsayers and
oracles he did not venture to move even a finger, (3) so to speak. 9.
Therefore he persecuted us more violently and incessantly than his
predecessors. He ordered temples to be erected in every city, and the
sacred groves which had been destroyed through lapse of time to be speedily
restored. He appointed idol priests in every place and city; and he set
over them in every province, as high priest, some political official who
had especially distinguished himself in every kind of service, giving him a
band of soldiers and a body-guard. And to all jugglers, as if they were
pious and beloved of the gods, he granted governments and the greatest
privileges. 10. From this time on he distressed and harassed, not one city
or country, but all the provinces under his authority, by extreme exactions
of gold and silver and goods, and most grievous prosecutions and various
fines. He took away from the wealthy the property which they had inherited
from their ancestors, and bestowed vast riches and large sums of money on
the flatterers about him. 11. And he went to such an excess of folly and
drunkenness that his mind was deranged and crazed in his carousals; and he
gave commands when intoxicated of which he repented afterward when sober.
He suffered no one to surpass him in debauchery and profligacy, but made
'himself an instructor in wickedness to those about him, both rulers and
subjects. He urged on the army to live wantonly in every kind of revelry
and intemperance, and encouraged the governors and generals to abuse their
subjects with rapacity and covetousness, almost as if they were rulers with
him. 12. Why need we relate the licentious, shameless deeds of the man, or
enumerate the multitude with whom he committed adultery? For he could not
pass through a city without continually corrupting women and ravishing
virgins. 13. And in this he succeeded with all except the Christians. For
as they despised death, they cared nothing for his power. For the men
endured fire and sword and crucifixion and wild beasts and the depths of
the sea, and cutting off of limbs, anti burnings, and pricking and digging
out of eyes, and mutilations of the entire body, and besides these, hunger
and mines and bonds. In all they showed patience in behalf of religion
rather than transfer to idols the reverence due to God. 14. And the women
were not less manly than the men in behalf of the teaching of the Divine
Word, as they endured conflicts with the men, and bore away equal prizes of
virtue. And when they were dragged away for corrupt purposes, they
surrendered their lives to death rather than their bodies to impurity. (4)
15. One only of those who were seized for adulterous purposes by the
tyrant, a most distinguished and illustrious Christian woman in Alexandria,
conquered the passionate and intemperate soul of Maximinus by most heroic
firmness. Honorable on account of wealth and family and education, she
esteemed all of these inferior to chastity. He urged her many times, but
although she was ready to die, he could not put her to death, for his
desire was stronger than his anger. 16. He therefore punished her with
exile, and took away all her property. Many others, unable even to listen
to the threats of violation from the heathen rulers, endured every form of
tortures, and rackings, and deadly punishment.
These indeed should be admired. But far the most admirable was that
woman at Rome, who was truly the most noble and modest of all, whom the
tyrant Maxentius, fully resembling Maximinus in his actions, endeavored to
abuse. 17. For when she learned that those who served the tyrant in such
matters were at the house (she also was a Christian), and that her husband,
although a prefect of Rome, would suffer them to take and lead her away,
having requested a little time for adorning her body, she entered her
chamber, and being alone, stabbed herself with a sword. Dying immediately,
she left her corpse to those who had come for her. And by her deeds, more
powerfully than by any words, she has shown to all men now and hereafter
that the virtue which prevails among Christians is the only invincible and
indestructible possession?
18. Such was the career of wickedness which was carried forward at one
and the same time by the two tyrants who held the East and the West. Who is
there that would hesitate, after careful examination, to pronounce the
persecution against us the cause of such evils? Especially since this
extreme confusion of affairs did not cease until the Christians had
obtained liberty.
CHAPTER XV: The Events which happened to the Heathen. (1)
1. During the entire ten years (2) of the persecution, they were
constantly plotting and warring against one another. (3) For the sea could
not be navigated, nor could men sail from any port without being exposed to
all kinds of outrages; being stretched on the rack and lacerated in their
sides, that it might be ascertained through various tortures, whether they
came from the enemy; and finally being subjected to punishment by the cross
or by fire. 2. And besides these things shields and breastplates were
preparing, and darts and spears and other warlike accoutrements were making
ready, and galleys and naval armor were collecting in every place. And no
one expected anything else than to be attacked by enemies any day. In
addition to this, famine and pestilence came upon them, in regard to which
we shall relate what is necessary in the proper place. (4)
CHAPTER XVI: The Change of Affirms for the Better.
1. Such was the state of affairs during the entire persecution. But in
the tenth year, through the grace of God, it ceased altogether, having
begun to decrease after the eighth year. (1) For when the divine and
heavenly grace showed us favorable and propitious oversight, then truly our
rulers, and the very persons (2) by whom the war against us had been
earnestly prosecuted, most remarkably changed their minds, and issued a
revocation, and quenched the great fire of persecution which had been
kindled, by merciful proclamations and ordinances concerning us. 2. But
this was not due to any (2) human agency; nor was it the result, as one
might say, of the compassion or philanthropy of our rulers;--far from it,
for daily from the beginning until that time they were devising more and
more severe measures against us, and continually inventing outrages by a
greater variety of instruments;--but it was manifestly due to the oversight
of Divine Providence, on the one I hand becoming reconciled to his people,
and on the other, attacking him a who instigated these evils, and showing
anger toward him as the author of the cruelties of the entire persecution.
3. For though it was necessary that (3) these things should take place,
according to the divine judgment, yet the Word saith, "Woe to him through
whom the offense cometh." (4) Therefore punishment from God came upon him,
beginning with his flesh, and proceeding to his soul. (5) 4. For an abscess
suddenly appeared in the midst of the secret parts of his body, and from it
a deeply perforated sore, which spread irresistibly into his inmost bowels.
An indescribable multitude of worms sprang from them, and a deathly odor
arose, as the entire bulk of his body had, through his gluttony, been
changed, before his sickness, into an excessive mass of soft fat, which
became putrid, and thus presented an awful and intolerable sight to those
who came near. 5. Some of the physicians, being wholly (5) unable to endure
the exceeding offensiveness of the odor, were slain; others, as the entire
mass had swollen and passed beyond hope of restoration, and they were
unable to render any help, were put to death without mercy.
CHAPTER XVII: The Revocation of the Rulers.
1.Wrestling with so many evils, he thought of the cruelties which he
had committed against the pious. Turning, therefore, his thoughts toward
himself, he first openly confessed to the God of the universe, and then
summoning his attendants, he commanded that without delay they should stop
the persecution of the Christians, and should by law and royal decree, urge
them forward to build their churches and to perform their customary
worship, offering prayers in behalf of the emperor. Immediately the deed
followed the word. 2. The imperial decrees were published in the cities,
containing the revocation of the acts against us in the following form:
3. "The Emperor Caesar Galerius Valerius Maximinus, Invictus, Augustus,
Pontifex Maximus, conqueror of the Germans, conqueror of the Egyptians,
conqueror of the Thebans, five times conqueror of the Sarmatians, conqueror
of the Persians, twice conqueror of the Carpathians, six times conqueror of
the Armenians, conqueror of the Medes, conqueror of the Adiabeni, Tribune
of the people the twentieth time, Emperor the nineteenth time, Consul the
eighth time, Father of his country, Pro-consul; 4. and the Emperor Caesar
Flavius Valerius Constantinus, Pins, Felix, Invictus, Augustus, Pontifex
Maximus, Tribune of the people, Emperor the fifth time, Consul, Father of
his country, Proconsul; 5. and the Emperor Caesar Valerius Licinius, Pins,
Felix, Invictus, Augustus, Pontifex Maximus, Tribune of the people the
fourth time, Emperor the third time, Consul, Father of his country,
Proconsul; to the people of their provinces, greeting: (1)
6. "Among the other things which we have ordained for the public
advantage and profit, we formerly wished to restore everything to
conformity with the ancient laws and public discipline (2) of the Romans,
and to provide that the Christians also, who have forsaken the religion of
their ancestors, (3) should return to a good disposition. 7. For in some
way such arrogance had seized them and such stupidity had overtaken them,
that they did not follow the ancient institutions which possibly their own
ancestors had formerly established, but made for themselves laws according
to their own purpose, as each one desired, and observed them, and thus
assembled as separate congregations in various places. 8. When we had
issued this decree that they should return to the nstitutions established
by the ancients, (4) a great many (5) submitted under danger, but a great
being harassed endured all kinds of death. (6) 9. And since many continue
in the same folly, (7) and we perceive that they neither offer to the
heavenly gods the worship which is due, nor pay regard to the God of the
Christians, in consideration of our philanthropy and our invariable custom,
by which we are wont to extend pardon to all, we have determined that we
ought most cheerfully to extend our indulgence in this matter also; that
they may again be Christians, and may rebuild the conventicles in which
they were accustomed to assemble, (8) on condition that nothing be done by
them contrary to discipline. (9) In another letter we shall indicate to the
magistrates what they have to observe. 10. Wherefore, on account of this
indulgence of ours, they ought to supplicate their God for our safety, and
that of the people, and their own, that the public welfare may be preserved
in every place, (10) and that they may live securely in their several
homes."
Such is the tenor of this edict, translated, as well as possible, from
the Roman tongue into the Greek? It is time to consider what took place
after these events.
---That which follows is found in Some Copies in the Eighth Book. (1)
1. The author of the edict very shortly after this confession was
released from his pains and died. He is reported to have been the original
author of the misery of the persecution, having endeavored, long before the
movement of the other emperors, to turn from the faith the Christians in
the army, and first of all those in his own house, degrading some from the
military rank, and abusing others most shamefully, and threatening still
others with death, and finally inciting his partners in the empire to the
general persecution. It is not proper to pass over the death of these
emperors in silence. 2. As four of them held the supreme authority, those
who were advanced in age and honor, after the persecution had continued not
quite two years, abdicated the government, as we have already stated, (2)
and passed the remainder of their lives in a common and private station. 3.
The end of their lives 3 was as follows. He who was first in honor and age
perished through a long and most grievous physical infirmity. (3) He who
held the second place ended his life by strangling, (4) thus according to a
certain demoniacal prediction, on account of his many daring crimes. 4. Of
those after them, the last, (5) of whom we have spoken as the originator of
the entire persecution, suffered such things as we have related. But he who
preceded him, the most merciful and kindly emperor Constantius, (6) passed
all the time of his government in a manner worthy of his office. (6)
Moreover, he conducted himself towards all most favorably and beneficently.
He took not the smallest part in the war against us, and preserved the
pious that were under him unharmed and unabused. Neither did he throw down
the church buildings, nor devise anything else against us. The end of his
life was happy and thrice blessed. He alone at death left his empire
happily and gloriously to his own son (7) as his successor, one who was in
all respects most prudent and pious. He entered on the government at once,
being proclaimed supreme emperor and Augustus by the soldiers; 5. and he
showed himself an emulator of his father's piety toward our doctrine.
Such were the deaths of the four of whom we have written, which took
place at different times. 6. Of these, moreover, only the one referred to a
little above by us, with those who afterward shared in the government,
finally published openly to all the above-mentioned confession, in the
written edict which he issued.
MARTYRS OF PALESTINE. (1)
----The Following also we found in a Certain Copy in the Eighth Book.
(2)
It was in the nineteenth year of the reign of Diocletian, in the month
Xanthicus, (3) which is called April by the Romans, about the time of the
feast of our Saviour's passion, while Flavianus (4) was governor of the
province of Palestine, that letters were published everywhere, commanding
that the churches be leveled to the ground and the Scriptures be destroyed
by fire, and ordering that those who held places of honor be degraded, and
that the household servants, if they persisted in the profession of
Christianity, be deprived of freedom.
Such was the force of the first edict against us. But not long after
other letters were issued, commanding that all the bishops of the churches
everywhere be first thrown into prison, and afterward, by every artifice,
be compelled to sacrifice.
CHAPTER I.
1. The first of the martyrs of Palestine was Procopius, (1) who, before
he had received the trial of imprisonment, immediately on his first
appearance before the governor's tribunal, having been ordered to sacrifice
to the so-called gods, declared that he knew only one to whom it was proper
to sacrifice, as he himself wills. But when he was commanded to offer
libations to the four emperors, having quoted a sentence which displeased
them, he was immediately beheaded. The quotation was from the poet:
"The rule of many is not good; let there be one ruler and one king."
(2)
2. It was the seventh (3) day of the month Desius, (4) the seventh
before the ides of June, (5) as the Romans reckon, and the fourth day of
the week, when this first example was given at Caesura in Palestine.
3. Afterwards, (6) in the same city, many rulers of the country
churches readily endured terrible sufferings, and furnished to the
beholders an example of noble conflicts. But others, benumbed in spirit by
terror, were easily weakened at the first onset. Of the rest, each one
endured different forms of torture, as scourgings without number, and
rackings, and tearings of their sides, and insupportable fetters, by which
the hands of some were dislocated. 4. Yet they endured what came upon them,
as in accordance with the inscrutable purposes of God. For the hands of one
were seized, and he was led to the altar, while they thrust into his right
hand the polluted and abominable offering, and he was dismissed as if he
had sacrificed. Another had not even touched it, yet when others said that
he had sacrificed, he went away in silence. Another, being taken up half
dead, was cast aside as if already dead, and released from his bonds, and
counted among the sacrificers. When another cried out, and testified that
he would not obey, he was struck in the mouth, and silenced by a large band
of those who were drawn up for this purpose, and driven away by force, even
though he had not sacrificed. Of such consequence did they consider it, to
seem by any means to have accomplished their purpose.
5. Therefore, of all this number, the only ones who were honored with
the crown of the holy martyrs were Alphaeus and Zacchaeus. (7) After
stripes and scrapings and severe bonds and additional tortures and various
other trials, and after having their feet stretched for a night and day
over four holes in the stocks, (8) on the seventeenth day of the month
Dius, (9) -- that is, according to the Romans, the fifteenth before the
Kalends of December, -- having confessed one only God and Christ Jesus as
king, (10) as if they had uttered some blasphemy, they were beheaded like
the former martyr.
CHAPTER II.
1. What occurred to Romanus on the same day (1) at Antioch, is also
worthy of record. For he was a native of Palestine, a deacon and exorcist
in the parish of Caesarea; and being present at the destruction of the
churches, he beheld many men, with women and children, going up in crowds
to the idols and sacrificing. (2) But, through his great zeal for religion,
he could not endure the sight, and rebuked them with a loud voice. 2. Being
arrested for his boldness, he proved a most noble witness of the truth, if
there ever was one. For when the judge informed him that he was to die by
fire, (3) he received the sentence with cheerful countenance and most ready
mind, and was led away. When he was bound to the stake, and the wood piled
up around him, as they were awaiting the arrival of the emperor before
lighting the fire, he cried, "Where is the fire for me?" 3. Having said
this, he was summoned again before the emperor, (4) and subjected to the
unusual torture of having his tongue cut out. But he endured this with
fortitude and showed to all by his deeds that the Divine Power is present
with those who endure any hardship whatever for the sake of religion,
lightening their sufferings and strengthening their zeal. When he learned
of this strange mode of punishment, the noble man was not terrified, but
put out his tongue readily, and offered it with the greatest alacrity to
those who cut it off. 4. After this punishment he was thrown into prison,
and suffered there for a very long time. At last the twentieth anniversary
of the emperor being near, (5) when, according to an established gracious
custom, liberty was proclaimed everywhere to all who were in bonds, he
alone had both his feet stretched over five holes in the stocks, (6) and
while he lay there was strangled, and was thus honored with martyrdom, as
he desired. 5. Although he was outside of his country, yet, as he was a
native of Palestine, it is proper to count him among the Palestinian
martyrs. These things occurred in this manner during the first year, when
the persecution was directed only against the rulers of the Church.
CHAPTER III.
1.In the course of the second year, the persecution against us
increased greatly. And at that time Urbanus (1) being governor of the
province, imperial edicts were first issued to him, commanding by a general
decree that all the people should sacrifice at once in the different
cities, and offer libations to the idols. (2)
In Gaza, a city of Palestine, Timotheus endured countless tortures, and
afterwards was subjected to a slow and moderate fire. Having given, by his
patience in all his sufferings, most genuine evidence of sincerest piety
toward the Deity, he bore away the crown of the victorious athletes of
religion. At the same time Agapius (3) and our contemporary, Thecla, (4)
having exhibited most noble constancy, were condemned as food for the wild
beasts.
2. But who that beheld these things would not have admired, or if they
heard of them by report, would not have been astonished? For when the
heathen everywhere were holding a festival and the customary shows, it was
noised abroad that besides the other entertainments, the public combat of
those who had lately been condemned to wild beasts would also take place.
3. As this report increased and spread in all directions, six young men,
namely, Timolaus, a native of Pontus, Dionysius from Tripolis in Phoenicia,
Romulus, a sub-deacon of the parish of Diospolis, (5) Paesis and Alexander,
both Egyptians, and another Alexander from Gaza, having first bound their
own hands, went in haste to Urbanus, who was about to open the exhibition,
evidencing great zeal for martyrdom. They confessed that they were
Christians, and by their ambition for all terrible things, showed that
those who glory in the religion of the God of the universe do not cower
before the attacks of wild beasts. 4. Immediately, after creating no
ordinary astonishment in the governor and those who were with him, they
were cast into prison. After a few days two others were added to them. One
of them, named Agapius, (6) had in former confessions endured dreadful
torments of various kinds. The other, who had supplied them with the
necessaries of life, was called Dionysius. All of these eight were beheaded
on one day at Caesarea, on the twenty-fourth day of the month Dystrus, (7)
which is the ninth before the Kalends of April. 5. Meanwhile, a change in
the emperors occurred, and the first of them all in dignity, and the second
retired into private life, (8) and public affairs began to be troubled. 6.
Shortly after the Roman government became divided against itself, and a
cruel war arose among them. (9) And this division, with the troubles which
grew out of it, was not settled until peace toward us had been established
throughout the entire Roman Empire. 7. For when this peace arose for all,
as the daylight after the darkest and most gloomy night, the public affairs
of the Roman government were re-established, and became happy and peaceful,
and the ancestral good-will toward each other was revived. But we will
relate these things more fully at the proper time. Now let us return to the
regular course of events.
CHAPTER IV.
1. Maximinus Caesar (1) having come at that time into the government,
as if to manifest to all the evidences of his reborn enmity against God,
and of his impiety, armed himself for persecution against us more
vigorously than his predecessors. 2. In consequence, no little confusion
arose among all, and they scattered here and there, endeavoring in some way
to escape the danger; and there was great commotion everywhere.
But what words would suffice for a suitable description of the Divine
love and boldness, in confessing God, of the blessed and truly innocent
lamb,- I refer to the martyr Apphianus, (2) --who presented in the sight of
all, before the gates of Caesarea, a wonderful example of piety toward the
only God? 3. He was at that time not twenty years old. He had first spent a
long time at Berytus, (3) for the sake of a secular Grecian education, as
he belonged to a very wealthy family. It is wonderful to relate how, in
such a city, he was superior to youthful passions, and clung to virtue,
uncorrupted neither by his bodily vigor nor his young companions; living
discreetly, soberly and piously, in accordance with his profession of the
Christian doctrine and the life of his teachers.
4. If it is needful to mention his native (4) country, and give honor
to it as producing this noble athlete of piety, we will do so with
pleasure. 5. The young man came from Pagae, (4) -- if any one is acquainted
with the place, -- a city in Lycia of no mean importance. After his return
from his course of study in Berytus, though his father held the first place
in his country, he could not bear to live with him and his relatives, as it
did not please them to live according to the rules of religion. Therefore,
as if he were led by the Divine Spirit, and in accordance with a natural,
or rather an inspired and true philosophy, regarding this preferable to
what is considered the glory of life, and despising bodily comforts, he
secretly left his family. And because of his faith and hope in God, paying
no attention to his daily needs, he was led by the Divine Spirit to the
city of Caesarea, where was prepared for him the crown of martyrdom for
piety. 6. Abiding with us there, and conferring with us in the Divine
Scriptures diligently for a short time, and fitting himself zealously by
suitable exercises, he exhibited such an end as would astonish any one
should it be seen again. 7. Who, that hears of it, would not justly admire
his courage, boldness, constancy, and even more than these the daring deed
itself, which evidenced a zeal for religion and a spirit truly superhuman?
8. For in the second attack upon us under Maximinus, in the third year of
the persecution, edicts of the tyrant were issued for the first time,
commanding that the rulers of the cities should diligently and speedily see
to it that all the people offered sacrifices. (5) Throughout the city of
Caesarea, by command of the governor, the heralds were summoning men,
women, and children to the temples of the idols, and besides this, the
chiliarchs were calling out each one by name from a roll, and an immense
crowd of the wicked were rushing together from all quarters. Then this
youth fearlessly, while no one was aware of his intentions, eluded both us
who lived in the house with him and the whole band of soldiers that
surrounded the governor, and rushed up to Urbanus as he was offering
libations, and fearlessly seizing him by the right hand, straightway put a
stop to his sacrificing, and skillfully and persuasively, with a certain
divine inspiration, exhorted him to abandon his delusion, because it was
not well to forsake the one and only true God, and sacrifice to idols and
demons. 9. It is probable that this was done by the youth through a divine
power which led him forward, and which all but cried aloud in his act, that
Christians, who were truly such, were so far from abandoning the religion
of the God of the universe which they had once espoused, that they were not
only superior to threats and the punishments which followed, but yet bolder
to speak with noble and untrammeled tongue, and, if possible, to summon
even their persecutors to turn from their ignorance and acknowledge the
only true God.
10. Thereupon, he of whom we are speaking, and that instantly, as might
have been expected after so bold a deed, was torn by the governor and those
who were with him as if by wild beasts. And having endured manfully
innumerable blows over his entire body, he was straightway cast into
prison. 11. There he was stretched by the tormentor with both his feet in
the stocks for a night and a day; and the next day he was brought before
the judge. As they endeavored to force him to surrender, he exhibited all
constancy under suffering and terrible tortures. His sides were torn, not
once, or twice, but many times, to the bones and the very bowels; and he
received so many blows on his face and neck that those who for a long time
had been well acquainted with him could not recognize his swollen face.
But as he would not yield under this treatment, the torturers, as
commanded, covered his feet with linen cloths soaked in oil and set them on
fire. No word can describe the agonies which the blessed one endured from
this. For the fire consumed his flesh and penetrated to his bones, so that
the humors of his body were melted and oozed out and dropped down like wax.
13. But as he was not subdued by this, his adversaries being defeated and
unable to comprehend his superhuman constancy, cast him again into prison.
A third time he was brought before the judge; and having witnessed the same
profession, being half dead, he was finally thrown into the depths of the
sea.
14. But what happened immediately after this will scarcely be believed
by those who did not see it. Although we realize this, yet we must record
the event, of which to speak plainly, all the inhabitants of Caesarea were
witnesses. For truly there was no age but beheld this marvelous sight. 15.
For as soon as they had cast this truly sacred and thrice- blessed youth
into the fathomless depths of the sea, an uncommon commotion and
disturbance agitated the sea and all the shore about it, so that the land
and the entire city were shaken by it. And at the same time with this
wonderful and sudden perturbation, the sea threw out before the gates of
the city the body of the divine martyr, as if unable to endure it. (6)
Such was the death of the wonderful Apphianus. It occurred on the
second day of the month Xanthicus, (7) which is the fourth day before the
Nones of April, on the day of preparation (8).
CHAPTER V.
1. About the same time, in the city of Tyre, a youth named Ulpianus,(1)
after dreadful tortures and most severe scourgings, was enclosed in a raw
oxhide, with a dog and with one of those poisonous reptiles, an asp, and
cast into the sea. Wherefore I think that we may properly mention him in
connection with the martyrdom of Apphianus.
2. Shortly afterwards, Aedesius, (2) a brother of Apphianus, not only
in God, but also in the flesh, being a son of the same earthly father,
endured sufferings like his, after very many confessions and protracted
tortures in bonds, and after he had been sentenced by the governor to the
mines in Palestine. He conducted himself through them all in a truly
philosophic manner; for he was more highly educated than his brother, and
had prosecuted philosophic studies. 3. Finally in the city of Alexandria,
when he beheld the judge, who was trying the Christians, offending beyond
all bounds, now insulting holy men in various ways, and again consigning
women of greatest modesty and even religious virgins to procurers for
shameful treatment, he acted like his brother. For as these things seemed
insufferable, he went forward with bold resolve, and with his words and
deeds overwhelmed the judge with shame and disgrace. After suffering in
consequence many forms of torture, he endured a death similar to his
brother's, being cast into the sea. But these things, as I have said,
happened to him in this way a little later.
CHAPTER VI.
1. In the fourth year of the persecution against us, on the twelfth day
before the Kalends of December, which is the twentieth day of the month
Dius, (1) on the day before the Sabbath, (2) while the tyrant Maximinus was
present and giving magnificent shows in honor of his birthday, the
following event, truly worthy of record, occurred in the city of Caesarea.
2. As it was an ancient custom to furnish the spectators more splendid
shows when the emperors were present than at other times,new and foreign
spectacles taking the place of the customary amusements, such as animals
brought from India or Ethiopia or other places, or men who could astonish
the beholders with skillful bodily exercises, -- it was necessary at this
time, as the emperor was giving the exhibition, to add to the shows
something more wonderful. And what should this be? 3. A witness of our
doctrine was brought into the midst and endured the contest for the true
and only religion. This was Agapius, who, as we have stated a little above,
(3) was, with Thecla, the second to be thrown to the wild beasts for food.
He had also, three times and more, marched with malefactors from the prison
to the arena; and every time, after threats from the judge, whether in
compassion or in hope that he might change his mind, had been reserved for
other conflicts. But the emperor being present, he was brought out at this
time, as if he had been appropriately reserved for this occasion, until the
very word of the Saviour should be fulfilled in him, which through divine
knowledge he declared to his disciples, that they should be brought before
kings on account of their testimony unto him. (4) 4. He was taken into the
midst of the arena with a certain malefactor who they said was charged with
the murder of his master. 5. But this murderer of his master, when he had
been cast to the wild beasts, was deemed worthy of compassion and humanity,
almost like Barabbas in the time of our Saviour. And the whole theater
resounded with shouts and cries of approval, because the murderer was
humanely saved by the emperor, and deemed worthy of honor and freedom. 6.
But the athlete of religion was first summoned by the tyrant and promised
liberty if he would deny his profession. But he testified with a loud voice
that, not for any fault, but for the religion of the Creator of the
universe, he would readily and with pleasure endure whatever might be
inflicted upon him. 7. Having said this, he joined the deed to the word,
and rushed to meet a bear which had been let loose against him,
surrendering himself most cheerfully to be devoured by him. After this, as
he still breathed, he was cast into prison. And living yet one day, stones
were bound to his feet, and he was drowned in the depths of the sea. Such
was the martyrdom of Agapius.
CHAPTER VII.
1. Again, in Caesarea, when the persecution had continued to the fifth
year, on the second day of the month Xanthicus, (1) which is the fourth
before the Nones of April, on the very Lord's day of our Saviour's
resurrection, (2) Theodosia, a virgin from Tyre, a faithful and sedate
maiden, not yet eighteen years of age, went up to certain prisoners who
were confessing the kingdom of Christ and sitting before the judgment seat,
and saluted them, and, as is probable, besought them to remember her when
they came before the Lord. 2. Thereupon, as if she had committed a profane
and impious act, the soldiers seized her and led her to the governor. And
he immediately, like a madman and a wild beast in his anger, tortured her
with dreadful and most terrible torments in her sides and breasts, even to
the very bones. And as she still breathed, and withal stood with a joyful
and beaming countenance, he ordered her thrown into the waves of the sea.
Then passing from her to the other confessors, he condemned all of them to
the copper mines in Phaeno in Palestine.
3. Afterwards on the fifth of the month Dius, (3) on the Nones of
November according to the Romans, in the same city, Silvanus (who at that
time was a presbyter and confessor, but who shortly after was honored with
the episcopate and died a martyr), and those with him, men who had shown
the noblest firmness in behalf of religion, were condemned by him to labor
in the same copper mines, command being first given that their ankles be
disabled with hot irons. 4. At the same time he delivered to the flames a
man who was illustrious through numerous other confessions. This was
Domninus, who was well known to all in Palestine for his exceeding
fearlessness (5) After this the same judge, who was a cruel contriver of
suffering, and an inventor of devices against the doctrine of Christ,
planned against the pious punishments that had never been heard of. He
condemned three to single pugilistic combat. He delivered to be devoured by
wild beasts Auxentius, a grave and holy old man. Others who were in mature
life he made eunuchs, and condemned them to the same mines. Yet others,
after severe tortures, he cast into prison.
Among these was my dearest friend Pamphilus, (6) who was by reason of
every virtue the most illustrious of the martyrs in our time. 5. Urbanus
first tested him in rhetorical philosophy and learning; and afterwards
endeavored to compel him to sacrifice. But as he saw that he refused and in
nowise regarded his threats, being exceedingly angry, he ordered him to be
tormented with severest tortures. 6. And when the brutal man, after he had
almost satiated himself with these tortures by continuous and prolonged
scrapings in his sides, was yet covered with shame before all, he put him
also with the confessors in prison.
7. But what recompense for his cruelty to the saints, he who thus
abused the martyrs of Christ, shall receive from the Divine judgment, may
be easily determined from the preludes to it, in which immediately, and not
long after his daring cruelties against Pamphilus, while he yet held the
government, the Divine judgment came upon him. For thus suddenly, he who
but yesterday was judging on the lofty tribunal, guarded by a band of
soldiers, and ruling over the whole nation of Palestine, the associate and
dearest friend and table companion of the tyrant himself, was stripped in
one night, and overwhelmed with disgrace and shame before those who had
formerly admired him as if he were himself an emperor; and he appeared
cowardly and unmanly, uttering womanish cries and supplications to all the
people whom he had ruled. And Maximinus himself, in reliance upon whose
favor Urbanus was formerly so arrogantly insolent, as if he loved him
exceedingly for his deeds against us, was set as a harsh and most severe
judge in this same Caesarea to pronounce sentence of death against him, for
the great disgrace of the crimes of which he was convicted. 8. Let us say
this in passing. A suitable time may come when we shall have leisure to
relate the end and the fate of those impious men who especially fought
against us, (7) both of Maximinus himself and those with him.
CHAPTER VIII.
1. Up to the sixth year the storm had been incessantly raging against
us. Before this time there had been a very large number of confessors of
religion in the so-called Porphyry quarry in Thebais, which gets its name
from the stone found there. Of these, one hundred men, lacking three,
together with women and infants, were sent to the governor of Palestine.
When they confessed the God of the universe and Christ, Firmilianus, (1)
who had been sent there as governor in the place of Urbanus, directed, in
accordance with the imperial command, that they should be maimed by burning
the sinews of the ankles of their left feet, and that their right eyes with
the eyelids and pupils should first be cut out, and then destroyed by hot
irons to the very roots. And he then sent them to the mines in the province
to endure hardships with severe toil and suffering.
2. But it was not sufficient that these only who suffered such miseries
should be deprived of their eyes, but those natives of Palestine also, who
were mentioned just above as condemned to pugilistic combat, Since they
would neither receive food from the royal storehouse nor undergo the
necessary preparatory Exercises. Having been brought on this account not
only before the overseers, but also before Maximinus himself, 3. and having
manifested the noblest persistence in confession by the endurance of hunger
and stripes, they received like punishment with those whom we have
mentioned, and with them other confessors in the city of Caesarea. 4.
Immediately afterwards others who were gathered to hear the Scriptures
read, were seized in Gaza, and some endured the same sufferings in the feet
and eyes; but others were afflicted with yet greater torments and with most
terrible tortures in the sides. 5. One of these, in body a woman, but in
understanding a man, would not endure the threat of fornication, and spoke
directly against the tyrant who entrusted the government to such cruel
judges. She was first scourged and then raised aloft on the stake, and her
sides lacerated. 6. As those appointed for this purpose applied the
tortures incessantly and severely at the command of the judge, another,
with mind fixed, like the former, on virginity as her aim,-- a woman who
was altogether mean in forth and contemptible in appearance; but, on the
other hand, strong in soul, and endowed with an understanding superior to
her body,--being unable to bear the merciless and cruel and inhuman deeds,
with a boldness beyond that of the combatants famed among the Greeks, cried
out to the judge from the midst of the crowd: "And how long will you thus
cruelly torture my sister?" But he was greatly enraged, and ordered the
woman to be immediately seized. 7. Thereupon she was brought forward and
having called herself by the august name of the Saviour, she was first
urged by words to sacrifice, and as she refused she was dragged by force to
the altar. But her sister continued to maintain her former zeal, and with
intrepid and resolute foot kicked the altar, and overturned it with the
fire that was on it. 8. Thereupon the judge, enraged like a wild beast,
inflicted on her such tortures in her sides as he never had on any one
before, striving almost to glut himself with her raw flesh. But when his
madness was satiated, he bound them both together, this one and her whom
she called sister, and condemned them to death by fire. It is said that the
first of these was from the country of Gaza; the other, by name Valentina,
was of Caesarea, and was well known to many.
9. But how can I describe as it deserves the martyrdom which followed,
with which the thrice-blessed Paul was honored. He was condemned to death
at the same time with them, under one sentence. At the time of his
martyrdom, as the executioner was about to cut off his head, he requested a
brief respite. 10. This being granted, he first, in a clear and distinct
voice, supplicated God in behalf of his fellow-Christians, (2) praying for
their pardon, and that freedom might soon be restored to them. Then he
asked for the conversion of the Jews to God through Christ; and proceeding
in order he requested the same things for the Samaritans, and besought that
those Gentiles, who were in error and were ignorant of God, might come to a
knowledge of him, and adopt the true religion. Nor did he leave neglected
the mixed multitude who were standing around. 11. After all these, oh!
great and unspeakable forbearance! he entreated the God of the universe for
the judge who had condemned him to death, and for the highest rulers, and
also for the one who was about to behead him, in his hearing and that of
all present, beseeching that their sin toward him should not be reckoned
against them. 12. Having prayed for these things with a loud voice, and
having, as one who was dying unjustly, moved almost all to compassion and
tears, of his own accord he made himself ready, and submitted his bare neck
to the stroke of the sword, and was adorned with divine martyrdom. This
took place on the twenty-fifth day of the month Panemus, (3) which is the
eighth before the Kalends of August.
13. Such was the end of these persons. But not long after, one hundred
and thirty admirable athletes of the confession of Christ, from the land
of Egypt, endured, in Egypt itself, at the command of Maximinus the same
afflictions in their eyes and feet with the former persons, and were sent
to the above-mentioned mines in Palestine. But some of them were condemned
to the mines in Cilicia.
CHAPTER IX.
1. After such noble acts of the distinguished martyrs of Christ, the
flame of persecution lessened, and was quenched, as it were by their sacred
blood, and relief and liberty were granted to those who, for Christ's sake,
were laboring in the mines of Thebais, and for a little time we were
beginning to breath pure air. But by some new impulse, I know not what, he
who held the power to persecute was again aroused against the Christians.
2. Immediately letters from Maximinus against us were published everywhere
in every province. (1) The governors and the military prefect (2) urged by
edicts and letters and public ordinances the magistrates and generals and
notaries (3) in all the cities to carry out the imperial decree, which
ordered that the altars of the idols should with all speed be rebuilt; and
that all men, women, and children, even infants at the breast, should
sacrifice and offer oblations; and that with diligence and care they should
cause them to taste of the execrable offerings; and that the things for
sale in the market should be polluted with libations from the sacrifices;
and that guards should be stationed before the baths in order to defile
with the abominable sacrifices those who went to wash in them. 3. When
these orders were being carried out, our people, as was natural, were at
the beginning greatly distressed in mind; and even the unbelieving heathen
blamed the severity and the exceeding absurdity of what was done. For these
things appeared to them extreme and burdensome.
As the heaviest storm impended over all in every quarter, the divine
power of our Saviour again infused such boldness into his athletes, (4)
that without being drawn on or dragged forward by any one, they spurned the
threats. 4. Three of the faithful joining together, rushed on the governor
as he was sacrificing to the idols, and cried out to him to cease from his
delusion, there being no other God than the Maker and Creator of the
universe. When he asked who they were, they confessed boldly that they were
Christians. 5. Thereupon Firmilianus, being greatly enraged, sentenced them
to capital punishment without inflicting tortures upon them. The name of
the eldest of these was Antoninus; of the next, Zebinas, who was a native
of Eleutheropolis; and of the third, Germanus. This took place on the
thirteenth of the month Dius, the Ides of November?
6. There was associated with them on the same day Ennathas, a woman
from Scythopolis, who was adorned with the chaplet of virginity. She did
not indeed do as they had done, but was dragged by force and brought before
the judge. 7. She endured scourgings and cruel insults, which Maxys, a
tribune of a neighboring district, without the knowledge of the superior
authority, dared to inflict upon her. He was a man worse than his name, (6)
sanguinary in other respects, exceedingly harsh, and altogether cruel, and
censured by all who knew him. This man stripped the blessed woman of all
her clothing, so that she was covered only from her loins to her feet and
the rest of her body was bare. And he led her through the entire city of
Caesarea, and regarded it as a great thing to beat her with thongs while
she was dragged through all the market- places. 8. After such treatment she
manifested the noblest constancy at the judgment seat of the governor
himself; and the judge condemned her to be burned alive. He also carried
his rage against the pious to a most inhuman length and transgressed the
laws of nature, not being ashamed even to deny burial to the lifeless
bodies of the sacred men. 9. Thus he ordered the dead to be exposed in the
open air as food for wild beasts and to be watched carefully by night and
day. For many days a large number of men attended to this savage and
barbarous decree. And they looked out from their post of observation, as if
it were a matter worthy of care, to see that the dead bodies should not be
stolen. And wild beasts and dogs and birds of prey scattered the human
limbs here and there, and the whole city was strewed with the entrails and
bones of men, 10. so that nothing had ever appeared more dreadful and
horrible, even to those who formerly hated us; though they bewailed not so
much the calamity of those against whom these things were done, as the
outrage against themselves and the common nature of man. 11. For there was
to be seen near the gates a spectacle beyond all description and tragic
recital; for not only was human flesh devoured in one place, but it was
scattered in every place; so that some said that limbs and masses of flesh
and parts of entrails were to be seen even within the gates.
12. After these things had continued for many days, a wonderful event
occurred. The air was clear and bright and the appearance of the sky most
serene. When suddenly throughout the city from the pillars which supported
the public porches many drops fell like tears; and the market places and
streets, though there was no mist in the air, were moistened with sprinkled
water, whence I know not. Then immediately it was reported everywhere that
the earth, unable to endure the abomination of these things, had shed tears
in a mysterious manner; and that as a rebuke to the relentless and
unfeeling nature of men, stones and lifeless wood had wept for what had
happened. I know well that this account may perhaps appear idle and
fabulous to those who come after us, but not to those to whom the truth was
confirmed at the time. (7)
CHAPTER X
1. On the fourteenth day of the following month Appellaeus, (1) the
nineteenth before the Kalends of January, certain persons from Egypt were
again seized by those who examined people passing the gates. They had been
sent to minister to the confessors in Cilicia. They received the same
sentence as those whom they had gone to help, being mutilated in their eyes
and feet. Three of them exhibited in Ascalon, where they were imprisoned,
marvelous bravery in the endurance of various kinds of martyrdom. One of
them named Ares was condemned to the flames, and the others, called Probus
(2) and Elias, were beheaded.
2. On the eleventh day of the month Audynaeus, (3) which is the third
before the Ides of January, in the same city of Caesarea, Peter an ascetic,
also called Apselamus, (4) from the village of Anea, (5) on the borders of
Eleutheropolis, like purest gold, gave noble proof by fire of his faith in
the Christ of God. Though the judge and those around him besought him many
times to have compassion on himself, and to spare his own youth and bloom,
he disregarded them, preferring hope in the God of the universe to all
things, even to life itself. A certain Asclepius, supposed to be (6) a
bishop of the sect of Marcion, possessed as he thought with zeal for
religion, but "not according to knowledge," (7) ended his life on one and
the same funeral pyre. These things took place in this manner.
CHAPTER XI.
1. It is time to describe the great and celebrated spectacle of
Pamphilus, (1) a man thrice dear to me, and of those who finished their
course with him. They were twelve in all; being counted worthy of apostolic
grace and number. 2. Of these the leader and the only one honored with the
position of presbyter at Caesarea, was Pamphilus; a man who through his
entire life was celebrated for every virtue, for renouncing and despising
the world, for sharing his possessions with the needy, for contempt of
earthly hopes, and for philosophic deportment and exercise. He especially
excelled all in our time in most sincere devotion to the Divine Scriptures
and indefatigable industry in whatever he undertook, and in his helpfulness
to his relatives and associates. 3. In a separate treatise on his life, (2)
consisting of three books, we have already described the excellence of his
virtue. Referring to this work those who delight in such things and desire
to know them, let us now consider the martyrs in order.
4. Second after Pamphilus, Vales, who was honored for his venerable
gray hair, entered the contest. He was a deacon from Aelia, (3) an old man
of gravest appearance, and versed in the Divine Scriptures, if any one ever
was. He had so laid up the memory of them in his heart that he did not need
to look at the books if he undertook to repeat any passage of Scripture.
5. The third was Paul from the city of Jamna, (4) who was known
among them as most zealous and fervent in spirit. Previous to his
martyrdom, he had endured the conflict of confession by cauterization.
After these persons had continued in prison for two entire years, the
occasion of their martyrdom was a second arrival of Egyptian brethren who
suffered with them. 6. They had accompanied the confessors in Cilicia to
the mines there and were returning to their homes. At the entrance of the
gates of Caesarea, the guards, who were men of barbarous character,
questioned them as to who they were and whence they came. They kept back
nothing of the truth, and were seized as malefactors taken in the very act.
They were five in number. 7. When brought before the tyrant, being very
bold in his presence, they were immediately thrown into prison. On the next
day, which was the nineteenth of the month Peritius, (5) according to the
Roman reckoning the fourteenth before the Kalends of March, they were
brought, according to command, before the judge, with Pamphilus and his
associates whom we have mentioned. First, by all kinds of torture, through
the invention of strange and various machines, he tested the invincible
constancy of the Egyptians. 8. Having practised these cruelties upon the
leader (5a) of all, he asked him first who he was. He heard in reply the
name of some prophet instead of his proper name. For it was their custom,
in place of the names of idols given them by their fathers, if they had
such, to take other names; so that you would hear them calling themselves
Elijah or Jeremiah or Isaiah or Samuel or Daniel, thus showing themselves
inwardly true Jews, and the genuine Israel of God, not only in deeds, but
in the names which they bore. When Firmilianus had heard some such name
from the martyr, and did not understand the force of the word, he asked
next the name of his country. 9. But he gave a second answer similar to the
former, saying that Jerusalem was his country, meaning that of which Paul
says, "Jerusalem which is above is free, which is our mother," (6) and, "Ye
are come unto Mount Sion, and unto the city of the living God, the heavenly
Jerusalem." (7) 10. This was what he meant; but the judge thinking only of
the earth, sought diligently to discover what that city was, and in what
part of the world it was situated. And therefore he applied tortures that
the truth might be acknowledged. But the man, with his hands twisted behind
his back, and his feet crushed by strange machines, asserted firmly that he
had spoken the truth. 11. And being questioned again repeatedly what and
where the city was of which he spoke, he said that it was the country of
the pious alone, for no others should have a place in it, and that it lay
toward the far East and the rising sun. 12. He philosophized about these
things according to his own understanding, and was in nowise turned froth
them by the tortures with which he was afflicted on every side. And as if
he were without flesh or body he seemed insensible of his sufferings. But
the judge being perplexed, was impatient, thinking that the Christians were
about to establish a city somewhere, inimical and hostile to the Romans.
And he inquired much about this, and investigated where that country toward
the East was located. 13. But when he had for a long time lacerated the
young man with scourgings, and punished him with all sorts of torments, he
perceived that his persistence in what he had said could not be changed,
and passed against him sentence of death. Such a scene was exhibited by
what was done to this man. And having inflicted similar tortures on the
others, he sent them away in the same manner.
14. Then being wearied and perceiving that he punished the men in vain,
having satiated his desire, he proceeded against Pamphilus and his
companions. And having learned that already under former tortures they had
manifested an unchangeable zeal for the faith, he asked them if they would
now obey. And receiving from every one of them only this one answer, as
their last word of confession in martyrdom, he inflicted on them
punishment similar to the others.
15. When this had been done, a young man, one of the household servants
of Pamphilus, who had been educated in the noble life and instruction of
such a man, learning the sentence passed upon his master, cried out from
the midst of the crowd asking that their bodies might be buried. 16.
Thereupon the judge, not a man, but a wild beast, or if anything more
savage than a wild beast, giving no consideration to the young man's age,
asked him only the same question. When he learned that he confessed himself
a Christian, as if he had been wounded by a dart, swelling with rage, he
ordered the tormentors to use their utmost power against him. 17. And when
he saw that he refused to sacrifice as commanded, he ordered them to scrape
him continually to his very bones and to the inmost recesses of his bowels,
not as if he were human flesh but as if he were stones or wood or any
lifeless thing. But after long persistence he saw that this was in vain, as
the man was speechless and insensible and almost lifeless, his body being
worn out by the tortures. 18. But being inflexibly merciless and inhuman,
he ordered him to be committed straightway, as he was, to a slow fire. And
before the death of his earthly master, though he had entered later on the
conflict, he received release from the body, while those who had been
zealous about the others were yet delaying. 19. One could then see
Porphyry, (8) like one who had come off victorious in every conflict, his
body covered with dust, but his countenance cheerful, after such
sufferings, with courageous and exulting mind, advancing to death. And as
if truly filled with the Divine Spirit, covered only with his philosophic
robe thrown about him as a cloak, soberly and intelligently he directed his
friends as to what he wished, and beckoned to them, preserving still a
cheerful countenance even at the stake. But when the fire was kindled at
some distance around him in a circle, having inhaled the flame into his
mouth, he continued most nobly in silence from that time till his death,
after the single word which he uttered when the flame first touched him,
and he cried out for the help of Jesus the Son of God. Such was the contest
of Porphyry.
20. His death was reported to Pamphilus by a messenger, Seleucus. He
was one of the confessors from the army. As the bearer of such a message,
he was forthwith deemed worthy of a similar lot. For as soon as he related
the death of Porphyry, and had saluted one of the martyrs with a kiss, some
of the soldiers seized him and led him to the governor. And he, as if he
would hasten him on to be a companion of the former on the way to heaven,
commanded that he be put to death immediately. 21. This man was from
Cappadocia, and belonged to the select band of soldiers, and had obtained
no small honor in those things which are esteemed among the Romans. For in
stature and bodily strength, and size and vigor, he far excelled his
fellow-soldiers, so that his appearance was matter of common talk, and his
whole form was admired on account of its size and symmetrical proportions.
22. At the beginning of the persecution he was prominent in the conflicts
of confession, through his patience under scourging. After he left the army
he set himself to imitate zealously the religious ascetics, and as if he
were their father and guardian he showed himself a bishop and patron of
destitute orphans and defenceless widows and of those who were distressed
with penury or sickness. It is likely that on this account he was deemed
worthy of an extraordinary call to martyrdom by God, who rejoices in such
things more than in the smoke and blood of sacrifices. 23. He was the tenth
athlete among those whom we have mentioned as meeting their end on one and
the same day. On this day, as was fitting, the chief gate was opened, and a
ready way of entrance into the kingdom of heaven was given to the martyr
Pamphilus and to the others with him.
24. In the footsteps of Seleucus came Theodulus, a grave and pious old
man, who be- longed to the governor's household, and had been honored by
Firmilianus himself more than all the others in his house on account of his
age, and because he was a father of the third generation, and also on
account of the kindness and most faithful conscientiousness which he had
manifested toward him. (9) As he pursued the course of Seleucus when
brought before his master, the latter was more angry at him than at those
who had preceded him, and condemned him to endure the martyrdom of the
Saviour on the cross. (10) 25. As there lacked yet one to fill up the
number of the twelve martyrs of whom we have spoken, Julian came to
complete it. He had just arrived from abroad, and had not yet entered the
gate of the city, when having learned about the martyrs while still on the
way, he rushed at once, just as he was, to see them. When he beheld the
tabernacles of the saints prone on the ground, being filled with joy, he
embraced and kissed them all. 26. The ministers of slaughter straightway
seized him as he was doing this and led him to Firmilianus. Acting as was
his custom, he condemned him to a slow fire. Thereupon Julian, leaping and
exulting, in a loud voice gave thanks to the Lord who had judged him worthy
of such things, and was honored with the crown of martyrdom. 27. He was a
Cappadocian by birth, and in his manner of life he was most circumspect,
faithful and sincere, zealous in all other respects, and animated by the
Holy Spirit himself.
Such was the company which was thought worthy to enter into martyrdom
with Pamphilus. 28. By the command of the impious governor their sacred and
truly holy bodies were kept as food for the wild beasts for four days and
as many nights. But since, strange to say, through the providential care of
God, nothing approached them, -- neither beast of prey, nor bird, nor dog,-
- they were taken up uninjured, and after suitable preparation were buried
in the customary manner.
29. When the report of what had been done to these men was spread in
all directions, Adrianus and Eubulus, having come from the so-called
country of Manganaea n to Caesarea, to see the remaining confessors, were
also asked at the gate the reason for their coming; and having acknowledged
the truth, were brought to Firmilianus. But he, as was his custom, without
delay inflicted many tortures in their sides, and condemned them to be
devoured by wild beasts. 30. After two days, on the fifth the month
Dystrus, (12) the third before the Nones of March, which was regarded as
the birthday of the tutelary divinity of Caesarea, Adrianus was thrown to a
lion, and afterwards slain with the sword. But Eubulus, two days later, on
the Nones of March, that is, on the seventh of the month Dystrus, when the
judge had earnestly entreated him to enjoy by sacrificing that which was
considered freedom among them, preferring a glorious death for religion to
transitory life, was made like the other an offering to wild beasts, and as
the last of the martyrs in Caesarea, sealed the list of athletes.
31. It is proper also to relate here, how in a short time the heavenly
Providence came upon the impious rulers, together with the tyrants
themselves. For that very Firmilianus, who had thus abused the martyrs of
Christ, after suffering with the others the severest punishment, was put to
death by the sword.
Such were the martyrdoms which took place at Caesarea during the entire
period of the persecution.
CHAPTER XII.
I think it best to pass by all the other events which occurred in the
meantime: such as those which happened to the bishops of the churches, when
instead of shepherds of the rational (1) flocks of Christ, over which they
presided in an unlawful manner, the divine judgment, considering them
worthy of such a charge, made them keepers of camels, (2) an irrational
beast (3) and very crooked in the structure of its body, or condemned them
to have the care of the imperial horses; -- and I pass by also the insults
and disgraces and tortures they endured from the imperial overseers and
rulers on account of the sacred vessels and treasures of the Church; and
besides these the lust of power on the part of many, the disorderly and
unlawful ordinations, and the schisms among the confessors themselves; also
the novelties which were zealously devised against the remnants of the
Church by the new and factious members, who added innovation after
innovation and forced them in unsparingly among the calamities of the
persecution, heaping misfortune upon misfortune. I judge it more suitable
to shun and avoid the account of these things, as I said at the beginning.
(4) But such things as are sober and praiseworthy, according to the sacred
word, -- "and if there be any virtue and praise," 5 -I consider it most
proper to tell and to record, and to present to believing hearers in the
history of the admirable martyrs. And after this I think it best to crown
the entire work with an account of the peace which has appeared unto us
from heaven.
CHAPTER XIII.
1. The seventh year of our conflict was completed; and the hostile
measures which had continued into the eighth year were gradually and
quietly becoming less severe. A large number of confessors were collected
at the copper mines in Palestine, and were acting with considerable
boldness, so far as even to build places of worship. But the ruler of the
province, a cruel and wicked man, as his acts against the martyrs showed,
having come there and learned the state of affairs, communicated it to the
emperor, writing in accusation whatever he thought best. 2. Thereupon,
being appointed superintendent of the mines, he divided the band of
confessors as if by a royal decree, and sent some to dwell in Cyprus and
others in Lebanon, and he scattered others in different parts of Palestine
and ordered them to labor in various works. 3. And, selecting the four who
seemed to him to be the leaders, he sent them to the commander of the
armies in that section. These were Peleus and Nilus, (1) Egyptian bishops,
also a presbyter, (2) and Patermuthius, who was well known among them all
for his zeal toward all. The commander of the army demanded of them a
denial of religion, and not obtaining this, he condemned them to death by
fire.
4. There were others there who had been allotted to dwell in a separate
place by themselves,-- such of the confessors as on account of age or
mutilations, or for other bodily infirmities, had been released from
service. Silvanus, (3) a bishop from Gaza, presided over them, and set a
worthy and genuine example of Christianity. 5. This man having from the
first day of the persecution, and throughout its entire continuance, been
eminent for his confessions in all sorts of conflicts, had been kept all
that time that he might, so to speak, set the final seal upon the whole
con-flier in Palestine. 6. There were with him many from Egypt, among whom
was John, who surpassed all in our time in the excellence of his memory. He
had formerly been deprived of his sight. Nevertheless, on account of his
eminence in confession he had with the others suffered the destruction of
his foot by cauterization. And although his sight had been destroyed he was
subjected to the same burning with fire, the executioners aiming after
everything that was merciless and pitiless and cruel and inhuman. 7. Since
he was such a man, one would not be so much astonished at his habits and
his philosophic life, nor would he seem so wonderful for them, as for the
strength of his memory. For he had written whole books of the Divine
Scriptures, "not in tables of stone" (4) as the divine apostle says,
neither on skins of animals, nor on paper which moths and time destroy, but
truly "in fleshy tables of the heart," (5) in a transparent soul and most
pure eye of the mind, so that whenever he wished he could repeat, as if
from a treasury of words, any portion of the Scripture, whether in the law,
or the prophets, or the historical books, or the gospels, or the writings
of the apostles.
8. I confess that I was astonished when I first saw the man as he was
standing in the midst of a large congregation and repeating portions of the
Divine Scripture. While I only heard his voice, I thought that, according
to the custom in the meetings, he was reading. But when I came near and
perceived what he was doing, and observed all the others standing around
him with sound eyes while he was using only the eyes of his mind, and yet
was speaking naturally like some prophet, and far excelling those who were
sound in body, it was impossible for me not to glorify God and wonder. And
I seemed to see in these deeds evident and strong confirmation of the fact
that true manhood consists not in excellence of bodily appearance, but in
the soul and understanding alone. For he, with his body mutilated,
manifested the superior excellence of the power that was within him.
9. But as to those whom we have mentioned as abiding in a separate
place, and attending to their customary duties in fasting and prayer and
other exercises, God himself saw fit to give them a salutary issue by
extending his right hand in answer to them. The bitter foe, as they were
armed against him zealously through their prayers to God, could no longer
endure them, and determined to slay and destroy them from off the earth
because they troubled him. 10. And God permitted him to accomplish this,
that he might not be restrained from the wickedness he desired, and that at
the same time they might receive the prizes of their manifold conflicts.
Therefore at the command of the most accursed Maximinus, forty, lacking
one, (6) were beheaded in one day.
11. These martyrdoms were accomplished in Palestine during eight
complete years; and of this description was the persecution in our time.
Beginning with the demolition of the churches, it increased greatly as the
rulers rose up from time to time against us. In these assaults the
multiform and various conflicts of those who wrestled in behalf of religion
produced an innumerable multitude of martyrs in every province, -- in the
regions extending from Libya and throughout all Egypt, and Syria, and from
the East round about to the district of Illyricum.
12. But the countries beyond these, all Italy and Sicily and Gaul, and
the regions toward the setting sun, in Spain, Mauritania, and Africa,
suffered the war of persecution during less than two years, (7) and were
deemed worthy of a speedier divine visitation and peace; the heavenly
Providence sparing the singleness of purpose and faith of those men. 13.
For what had never before been recorded in the annals of the Roman
government, first took place in our day, contrary to all expectation; for
during the persecution in our time the empire was divided into two parts.
(8) The brethren dwelling in the part of which we have just spoken enjoyed
peace; but those in the other part endured trials without number. 14. But
when the divine grace kindly and compassionately manifested its care for us
too, then truly our rulers also, those very ones through whom the wars
against us had been formerly carried on, changed their minds in a most
wonderful manner, and published a recantation; (9) and by favorable edicts
and mild decrees concerning us, extinguished the conflagration against us.
This recantation also must be recorded.(10)
BOOK IX.
CHAPTER I: The Pretended Relaxation.
1. The imperial edict of recantation, which has been quoted above, (1)
was posted in all parts of Asia and in the adjoining provinces. After this
had been done, Maximinus, the tyrant in the East,--a most impious man, if
there ever was one, and most hostile to the religion of the God of the
universe,--being by no means satisfied with its contents, (2) instead of
sending the above-quoted decree to the governors under him, gave them
verbal commands to relax the war against us. 2. For since he could not in
any other way oppose the decision of his superiors, keeping the law which
had been already issued secret, and taking care that it might not be made
known in the district under him, he gave an unwritten order to his
governors that they should relax the persecution against us. They
communicated the command to each other in writing. 3. Sabinus, (3) at
least, who was honored with the highest official rank among them,
communicated the will of the emperor to the provincial governors in a Latin
epistle, the translation of which is as follows:
4. "With continuous and most devoted earnestness their Majesties, our
most divine masters, the emperors, (4) formerly directed the minds of all
men to follow the holy and correct course of life, that those also who
seemed to live in a manner foreign to that of the Romans, should render the
worship due to the immortal gods. But the obstinacy and most unconquerable
determination of some went so far that they could neither be turned back
from their purpose by the just reason of the command, nor be intimidated by
the impending punishment. 5. Since therefore it has come to pass that by
such conduct many have brought themselves into danger, their Majesties, our
most powerful masters, the emperors, in the exalted nobility of piety,
esteeming it foreign to their Majesties' purpose to bring men into so great
danger for such a cause, have commanded their devoted servant, myself, to
write to thy wisdom, (5) that if any Christian be found engaging in the
worship of his own people, thou shouldst abstain from molesting and
endangering him, and shouldst not suppose it necessary to punish any one on
this pretext. For it has been proved by the experience of so long a time
that they can in no way be persuaded to abandon such obstinate conduct. 6.
Therefore it should be thy care to write to the curators (6) and
magistrates and district overseers (7) of every city, that they may know
that it is not necessary for them to give further attention to this
matter." (8) 7. Thereupon the rulers of the provinces, thinking that the
purpose of the things which were written was truly made known to them,
declared the imperial will to the curators and magistrates and prefects of
the various districts (9) in writing. But they did not limit themselves to
writing, but sought more quickly to accomplish the supposed will of the
emperor in deeds also. Those whom they had imprisoned on account of their
confession of the Deity, they set at liberty, and they released those of
them who had been sent to the mines for punishment; for they erroneously
supposed that this was the true will of the emperor. 8. And when these
things had thus been done, immediately, like a light shining forth in a
dark night, one could see in every city congregations gathered and
assemblies thronged, and meetings held according to their custom. And every
one of the unbelieving heathen was not a little astonished at these things,
wondering at so marvelous a transformation, and exclaiming that the God of
the Christians was great and alone true. 9. And some of our people, who had
faithfully and bravely sustained the conflict of persecution, again became
frank and bold toward all; but as many as had been diseased in the faith
and had been shaken in their souls by the tempest, strove eagerly for
healing, beseeching and imploring the strong to stretch out to them a
saving hand, and supplicating God to be merciful unto them. 10. Then also
the noble athletes of religion who had been set free from their sufferings
in the mines returned to their own homes. Happily and joyfully they passed
through every city, full of unspeakable pleasure and of a boldness which
cannot be expressed in words. 11. Great crowds of men pursued their journey
along the highways and through the market-places, praising God with hymns
and psalms. And you might have seen those who a little while before had
been driven in bonds from their native countries under a most cruel
sentence, returning with bright and joyful faces to their own firesides; so
that even they who had formerly thirsted for our blood, when they saw the
unexpected wonder, congratulated us on what had taken place.
CHAPTER II: The Subsequent Reverse.
1. But the tyrant who, as we have said, ruled over the districts of the
Orient, a thorough hater of the good and an enemy of every virtuous person,
as he was, could no longer bear this; and indeed he did not permit matters
to go on in this way quite six months. (1) Devising all possible means of
destroying the peace, he first attempted to restrain us, under a pretext,
(2) from meeting in the cemeteries. 2. Then through the agency of some
wicked men he sent an embassy to himself against us, (3) inciting the
citizens of Antioch to ask from him as a very great favor that he would by
no means permit any of the Christians to dwell in their country; and others
were secretly induced to do the same thing. The author of all this in
Antioch was Theotecnus, (4) a violent and wicked man, who was an impostor,
and whose character was foreign to his name. (5) He appears to have been
the curator (6) of the city.
CHAPTER III: The Newly Erected Statue at Antioch.
After this man had carried on all kinds of war against us and had
caused our people to be diligently hunted up in their retreats, as if they
were unholy thieves, and had devised every sort of slander and accusation
against us, and become the cause of death to vast numbers, he finally
erected a statue of Jupiter Philius (1) with certain juggleries and magic
rites. And after inventing unholy forms of initiation and ill-omened
mysteries in connection with it, and abominable means of purification, (2)
he exhibited his jugglery, by oracles which he pretended to utter, even to
the emperor; and through a flattery which was pleasing to the ruler he
aroused the demon against the Christians and said that the god had given
command to expel the Christians as his enemies beyond the confines of the
city and the neighboring districts.
CHAPTER IV: The Memorials against us. (1)
1. The fact that this man, who took the lead in this matter, had
succeeded in his purpose was an incitement to all the other officials in
the cities under the same government to prepare a similar memorial. (2) And
the governors of the provinces perceiving that this was agreeable to the
emperor suggested to their subjects that they should do the same. 2. And as
the tyrant by a rescript declared himself well pleased with their measures,
(3) persecution was kindled anew against us. Priests for the images were
then appointed in the cities, and besides them high priests by Maximinus
himself. (4) The latter were taken from among those who were most
distinguished in public life and had gained celebrity in all the offices
which they had filled; and who were imbued, moreover, with great zeal for
the service of those whom they worshiped. 3. Indeed, the extraordinary
superstition of the emperor, to speak in brief, led all his subjects, both
rulers and private citizens, for the sake of gratifying him, to do
everything against us, supposing that they could best show their gratitude
to him for the benefits which they had received from him, by plotting
murder against us and exhibiting toward us any new signs of malignity.
CHAPTER V: The Forged Acts.
1. Having therefore forged Acts of Pilate (1) and our Saviour full of
every kind of blasphemy against Christ, they sent them with the emperor's
approval to the whole of the empire subject to him, with written commands
that they should be openly posted to the view of all in every place, both
in country and city, and that the schoolmasters should give them to their
scholars, instead of their customary lessons, to be studied and learned by
heart. 2. While these things were taking place, another military commander,
whom the Romans call Dux, (2) seized some infamous women in the market-
place at Damascus in Phoenicia, (3) and by threatening to inflict tortures
upon them compelled them to make a written declaration that they had once
been Christians and that they were acquainted with their impious deeds,--
that in their very churches they committed licentious acts; and they
uttered as many other slanders against our religion as he wished them to.
Having taken down their words in writing, he communicated them to the
emperor, who commanded that these documents also should be published in
every place and city.
CHAPTER VI: Those who suffered Martyrdom at this Time.
1. Nor long afterward, however, this military commander became his own
murderer and paid the penalty for his wickedness. But we were obliged again
to endure exile and severe persecutions, and the governors in every
province were once more terribly stirred up against us; so that even some
of those illustrious in the Divine Word were seized and had sentence of
death pronounced upon them without mercy. Three of them in the city of
Emesa (1) in Phoenicia, having confessed that they were Christians, were
thrown as food to the wild beasts. Among them was a bishop Silvanus, (2) a
very old man, who had filled his office full forty years. 2. At about the
same time Peter (3) also, who presided most illustriously over the parishes
in Alexandria, a divine example of a bishop on account of the excellence of
his life and his study of the sacred Scriptures, being seized for no cause
and quite unexpectedly, was, as if by command of Maxi-minus, immediately
and without explanation, beheaded. With him also many other bishops of
Egypt suffered the same fate. 3. And Lucian, (4) a presbyter of the parish
at Antioch, and a most excellent man in every respect, temperate in life
and famed for his learning in sacred things, was brought to the city of
Nicomedia, where at that time the emperor happened to be staying, and after
delivering before the ruler an apology for the doctrine which he professed,
was committed to prison and put to death. Such trials were brought upon us
in a brief time by Maximinus, the enemy of virtue, so that this persecution
which was stirred up against us seemed far more cruel than the former.
CHAPTER VII: The Decree against us which was engraved on Pillars.
1. The memorials against us (1) and copies of the imperial edicts
issued in reply to them were engraved and set up on brazen pillars in the
midst of the cities, (2)--a course which had never been followed elsewhere.
The children in the schools had daily in their mouths the names of Jesus
and Pilate, and the Acts which had been forged in wanton insolence. (3) 2.
It appears to me necessary to insert here this document of Maximinus which
was posted on pillars, in order that there may be made manifest at the same
time the boastful and haughty arrogance of the God-hating man, and the
sleepless evil-hating divine vengeance upon the impious, which followed
close upon him, and under whose pressure he not long afterward took the
opposite course in respect to us and confirmed it by written laws. (4)
The rescript is in the following words:
----Copy of a translation of the rescript of Maximinus in answer to the
memorials against us, taken from the pillar in Tyre.
3. "Now at length the feeble power of the human mind has become able to
shake off and to scatter every dark mist of error, which before this
besieged the senses of men, who were more miserable than impious, and
enveloped them in dark and destructive ignorance; and to perceive that it
is governed and established by the beneficent providence of the immortal
gods. 4. It passes belief how grateful, how pleasing and how agreeable it
is to us, that you have given a most decided proof of your pious
resolution; for even before this it was known to every one how much regard
and reverence you were paying to the immortal gods, exhibiting not a faith
of bare and empty words, but continued and wonderful examples of
illustrious deeds. 5. Wherefore your city may justly be called a seat and
dwelling of the immortal gods. At least, it appears by many signs that it
flourishes because of the presence of the celestial gods. 6. Behold,
therefore, your city, regardless of all private advantages, and omitting
its former petitions in its own behalf, when it perceived that the
adherents of that execrable vanity were again beginning to spread, and to
start the greatest conflagration,--like a neglected and extinguished
funeral pile when its brands are rekindled,-immediately resorted to our
piety as to a metropolis of all religiousness, asking some remedy and aid.
7. It is evident that the gods have given you this saving mind on account
of your faith and piety.
"Accordingly that supreme and mightiest Jove, who presides over your
illustrious city, who preserves your ancestral gods, your wives and
children, your hearths and homes from every destructive pest, has infused
into your souls this wholesome resolve; showing and proving how excellent
and glorious and salutary it is to observe with the becoming reverence the
worship and sacred rites of the immortal gods. 8. For who can be found so
ignorant or so devoid of all understanding as not to perceive that it is
due to the kindly care of the gods that the earth does not refuse the seed
sown in it, nor disappoint the hope of the husbandmen with vain
expectation; that impious war is not inevitably fixed upon earth, and
wasted bodies dragged down to death under the influence of a corrupted
atmosphere; that the sea is not swollen and raised on high by blasts of
intemperate winds; that unexpected hurricanes do not burst forth and stir
up the destructive tempest; moreover, that the earth, the nourisher and
mother of all, is not shaken from its lowest depths with a terrible tremor,
and that the mountains upon it do not sink into the opening chasms. No one
is ignorant that all these, and evils still worse than these, have
oftentimes happened hitherto. 9. And all these misfortunes have taken place
on account of the destructive error of the empty vanity of those impious
men, when it prevailed in their souls, and, we may almost say, weighed down
the whole world with shame." 10. After other words he adds: "Let them look
at the standing crops already flourishing with waving heads in the broad
fields, and at the meadows glittering with plants and flowers, in response
to abundant rains and the restored mildness and softness of the atmosphere.
11. Finally, let all rejoice that the might of the most powerful and
terrible Mars has been propitiated by our piety, our sacrifices, and our
veneration; and let them on this account enjoy firm and tranquil peace and
quiet; and let as many as have wholly abandoned that blind error and
delusion and have returned to a right and sound mind rejoice the more, as
those who have been rescued from an unexpected storm or severe disease and
are to reap the fruits of I pleasure for the rest of their life. 12. But if
they still persist in their execrable vanity, let them, as you have
desired, be driven far away from your city and territory, that thus, in
accordance with your praiseworthy zeal in this matter, your city, being
freed from every pollution and impiety, may, according to its native
disposition, attend to the sacred rites of the immortal gods with becoming
reverence. 13. But that ye may know how acceptable to us your request
respecting this matter has been, and how ready our mind is to confer
benefits voluntarily, without memorials and petitions, we permit your
devotion to ask whatever great gift ye may desire in return for this your
pious disposition. 14. And now ask that this may be done and that ye may
receive it; for ye shall obtain it without delay. This, being granted to
your city, shall furnish for all time an evidence of reverent piety toward
the immortal gods, and of the fact that you have obtained from our
benevolence merited prizes for this choice of yours; and it shall be shown
to your children and children's children."
15. This was published against us in all the provinces, depriving us of
every hope of good, at least from men; so that, according to that divine
utterance, "If it were possible, even the elect would have stumbled" (5) at
these things. 16. And now indeed, when the hope of most of us was almost
extinct, suddenly while those who were to execute against us the above
decree had in some places scarcely finished their journey, God, the
defender of his own Church, exhibited his heavenly interposition in our
behalf, well-nigh stopping the tyrant's boasting against us.
CHAPTER VIII: The Misfortunes which happened in Connection with these
Things, in Famine, Pestilence, and War
1. The customary rains and showers of the winter season ceased to fall
in their wonted abundance upon the earth and an unexpected famine made its
appearance, and in addition to this a pestilence, and another severe
disease consisting of an ulcer, which on account of its fiery appearance
was appropriately called a carbuncle. (1) This, spreading over the whole
body, greatly endangered the lives of those who suffered from it; but as it
chiefly attacked the eyes, it deprived multitudes of men, women, and
children of their sight. 2. In addition to this the tyrant was compelled to
go to war with the Armenians, who had been from ancient times friends and
allies of the Romans. As they were also Christians (2) and zealous in their
piety toward the Deity, the enemy of God had attempted to compel them to
sacrifice to idols and demons, and had thus made friends foes, and allies
enemies. 3. All these things suddenly took place at one and the same time,
and refuted the tyrant's empty vaunt against the Deity. For he had boasted
that, because of his zeal for idols and his hostility against us, neither
famine nor pestilence nor war had happened in his time. (3) These things,
therefore, coming upon him at once and together, furnished a prelude also
of his own destruction. 4. He himself with his forces was defeated in the
war with the Armenians, and the rest of the inhabitants of the cities under
him were terribly afflicted with famine and pestilence, so that one measure
of wheat was sold for twenty- five hundred Attic drachms. (4) 5. Those who
died in the cities were innumerable, and those who died in the country
and villages were still more. So that the tax lists which formerly included
a great rural population were almost entirely wiped out; nearly all being
speedily destroyed by famine and pestilence. 6. Some, therefore, desired to
dispose of their most precious things to those who were better supplied, in
return for the smallest morsel of food, and others, selling their
possessions little by little, fell into the last extremity of want. Some,
chewing wisps of hay and recklessly eating noxious herbs, undermined and
mined their constitutions. 7. And some of the high-born women in the
cities, driven by want to shameful extremities, went forth into the market-
places to beg, giving evidence of their former liberal culture by the
modesty of their appearance and the decency of their apparel. 8. Some,
wasted away like ghosts and at the very point of death, stumbled and
tottered here and there, and too weak to stand fell down in the middle of
the streets; lying stretched out at full length they begged that a small
morsel of food might be given them, and with their last gasp they cried out
Hunger! having strength only for this most painful cry. 9. But others, who
seemed to be better supplied, astonished at the multitude of the beggars,
after giving away large quantities, finally became hard and relentless,
expecting that they themselves also would soon suffer the same calamities
as those who begged. So that in the midst of the market-places and lanes,
dead and naked bodies lay unburied for many days, presenting the most
lamentable spectacle to those that beheld them. 10. Some also became food
for dogs, on which account the survivors began to kill the dogs, lest they
should become mad and should go to. devouring men.
11. But still worse was the pestilence which consumed entire houses and
families, and especially those whom the famine was not able to destroy
because of their abundance of food. Thus men of wealth, rulers and
governors and multitudes in office, as if left by the famine on purpose for
the pestilence, suffered swift and speedy death. Every place therefore was
full of lamentation; in every lane and market-place and street there was
nothing else to be seen or heard than tears, with the customary instruments
and the voices of the mourners. (5) 12. In this way death, waging war with
these two weapons, pestilence and famine, destroyed whole families in a
short time, so that one could see two or three dead bodies carried out at
once. 13. Such were the rewards of the boasting of Maximinus and of the
measures of the cities against us.
14. Then did the evidences of the universal zeal and piety of the
Christians become manifest to all the heathen. For they alone in the midst
of such ills showed their sympathy and humanity by their deeds. Every day
some continued caring for and burying the dead, for there were multitudes
who had no one to care for them; others collected in one place those who
were afflicted by the famine, throughout the entire city, and gave bread to
them all; so that the thing became noised abroad among all men, and they
glorified the God of the Christians; and, convinced by the facts
themselves, confessed that they alone were truly pious and religious. 15.
After these things were thus done, God, the great and celestial defender
of the Christians, having revealed in the events which have been described
his anger and indignation at all men for the great evils which they had
brought upon us, restored to us the bright and gracious sunlight of his
providence in our behalf; so that in the deepest darkness a light of peace
shone most wonderfully upon us from him, and made it manifest to all that
God himself has always been the ruler of our affairs. From time to time
indeed he chastens his people and corrects them by his visitations, but
again after sufficient chastisement he shows mercy and favor to those who
hope in him.
CHAPTER IX: The Victory of the God-Beloved Emperors. (1)
1. Thus when Constantine, whom we have already mentioned (1a) as an
emperor, born of an emperor, a pious son of a most pious and prudent
father, and Licinius, second to him, (2)-two God-beloved emperors, honored
alike for their intelligence and their piety,--being stirred up against
the two most impious tyrants by God, the absolute Ruler and Saviour of all,
engaged in formal war against them, with God as their ally, Maxentius (8)
was defeated at Rome by Constantine in a remarkable manner, and the tyrant
of the East (4) did not long survive him, but met a most shameful death at
the hand of Licinius, who had not yet become insane. (5) 2. Constantine,
who was the superior both in dignity and imperial rank, (6) first took
compassion upon those who were oppressed at Rome, and having invoked in
prayer the God of heaven, and his Word, and Jesus Christ himself, the
Saviour of all, as his aid, advanced with his Whole army, (7) proposing to
restore to the Romans their ancestral liberty. 3. But Maxentius, putting
confidence rather in the arts of sorcery than in the devotion of his
subjects, did not dare to go forth beyond the gates of the city, but
fortified every place and district and town which was enslaved by him, in
the neighborhood of Rome and in all Italy, with an immense multi-rude of
troops and with innumerable bands of soldiers. But the emperor, relying
upon the assistance of God, attacked the first, second, and third army of
the tyrant, and conquered them all; and having advanced through the greater
part of Italy, was already very near Rome. 4. Then, that he might not be
compelled to wage war with the Romans for the sake of the tyrant, God
himself drew the latter, as if bound in chains, some distance without the
gates, and confirmed those threats against the impious which had been
anciently inscribed in sacred books,--disbelieved, indeed, by most as a
myth, but believed by the faithful,--confirmed them, in a word, by the deed
itself to all, both believers and unbelievers, that saw the wonder with
their eyes. 5. Thus, as in the time of Moses himself and of the ancient
God-beloved race of Hebrews, "he cast Pharaoh's chariots and host into the
sea, and overwhelmed his chosen charioteers in the Red Sea, and covered
them with the flood," (8) in the same way Maxentius also with his soldiers
and body-guards "went down into the depths like a stone," (9) when he fled
before the power of God which was with Constantine, and passed through the
river which lay in his way, over which he had formed a bridge with boats,
and thus prepared the means of his own destruction. 6. In regard to him one
might say, "he digged a pit and opened it and fell into the hole which he
had made; his labor shall turn upon his own head, and his unrighteousness
shall fall upon his own crown." (10) 7. Thus, then, the bridge over the
river being broken, the passageway settled down, and immediately the boats
with the men disappeared in the depths, and that most impious one himself
first of all, then the shield-bearers who were with him, as the divine
oracles foretold, "sank like lead in the mighty waters"; 8. (11) so that
those who obtained the victory from God, if not in words, at least in
deeds, like Moses, the great servant of God, and those who were with him,
fittingly sang as they had sung against the impious tyrant of old, saying,
"Let us sing unto the Lord, for he hath gloriously glorified himself; horse
and rider hath he thrown into the sea; a helper and a protector hath he
become for my salvation;" (12) and "Who is like unto thee, O Lord; among
the gods, who is like unto thee? glorious in holiness, (13) marvelous in
glory, doing wonders." (14) 9. These and the like praises Constantine, by
his very deeds, sang to God, the universal Ruler, and Author of his
victory, as he entered Rome in triumph. Immediately all the members of the
senate and the other most celebrated men, with the whole Roman people,
together with children and women, received him as their deliverer, their
saviour, and their benefactor, with shining eyes and with their whole
souls, with shouts of gladness and unbounded joy. 10. But he, as one
possessed of inborn piety toward God, did not exult in the shouts, nor was
he elated by the praises; but perceiving that his aid was from God, he
immediately commanded that a trophy of the Saviour's passion be put in the
hand of his own statue. And when he had placed it, with the saving sign of
the cross in its right hand, in the most public place in Rome, he commanded
that the following inscription should be engraved upon it in the Roman
tongue: 11. "By this salutary sign, the true proof of bravery, I have saved
and freed your city from the yoke of the tyrant and moreover, having set at
liberty both the senate and the people of Rome, I have restored them to
their ancient distinction and splendor." (15) 12. And after this both
Constantine himself and with him the Emperor Licinius, who had not yet been
seized by that madness into which he later fell, (16) praising God as the
author of all their blessings, with one will and mind drew up a full and
most complete decree in behalf of the Christians, (17) and sent an account
of the wonderful things done for them by God, and of the victory over the
tyrant, together with a copy of the decree itself, to Maximinus, who still
ruled over the nations of the East and pretended friendship toward them.
13. But he, like a tyrant, was greatly pained by what he learned; but not
wishing to seem to yield to others, nor, on the other hand, to suppress
that which was commanded, for fear of those who enjoined it, as if on his
own authority, he addressed, under compulsion, to the governors under him
this first communication in behalf of the Christians, (18) falsely
inventing things against himself which had never been done by him.
----Copy of a translation of the epistle of the tyrant Maximinus.
"Jovius Maximinus Augustus to Sabinus. (10) I am confident that it is
manifest both to thy firmness and to all men that our masters Diocletian
and Maximianus, our fathers, when they saw almost all men abandoning the
worship of the gods and attaching themselves to the party of the
Christians, 14. rightly decreed that all who gave up the worship of those
same immortal gods should be recalled by open chastisement and punishment
to the worship of the gods. 15. But when I first came to the East under
favorable auspices and learned that in some places a great many men who
were able to render public service had been banished by the judges for the
above-mentioned cause, I gave command to each of the judges that henceforth
none of them should treat the provincials with severity, but that they
should rather recall them to the worship of the gods by flattery and
exhortations. (20) 16. Then when, in accordance with my command, these
orders were obeyed by the judges, it came to pass that none of those who
lived in the districts of the East were banished or insulted, but that they
were rather brought back to the worship of the gods by the fact that no
severity was employed toward them. 17. But afterwards, when I went up last
year (21) under good auspices to Nicomedia and sojourned there, citizens of
the same city came to me with the images of the gods, earnestly entreating
that such a people should by no means be permitted to dwell in their
country. (22) 18. But when I learned that many men of the same religion
dwelt in those regions, I replied that I gladly thanked them for their
request, but that I perceived that it was not proffered by all, and that
if, therefore, there were any that persevered in the same superstition,
each one had the privilege of doing as he pleased, even if he wished to
recognize the worship of the gods. (23) 19. Nevertheless, I considered it
necessary to give a friendly answer to the inhabitants of Nicomedia and to
the other cities which had so earnestly presented to me the same petition,
namely, that no Christians should dwell in their cities,--both because this
same course had been pursued by all the ancient emperors, and also because
it was pleasing to the gods, through whom all men and the government of the
state itself endure,--and to confirm the request which they presented in
behalf of the worship of their deity. 20. Therefore, although before this
time, special letters have been sent to thy devotedness, and commands have
likewise been given that no harsh measures should be taken against those
provincials who desire to follow such a course, but that they should be
treated mildly and moderately,--nevertheless, in order that they may not
suffer insults or extortions (24) from the beneficiaries, (25) or from any
others, I have thought meet to remind thy firmness in this epistle (26)
also that thou shouldst lead our provincials rather by flatteries and
exhortations to recognize the care of the gods. 21. Hence, 'if any one of
his own choice should decide to adopt the worship of the gods, it is
fitting that he should be welcomed, but if any should wish to follow their
own religion, do thou leave it in their power. 22. Wherefore it behooves
thy devotedness to observe that which is committed to thee, and to see that
power is given to no one to oppress our provincials with insults and
extortions, (27) since, as already written, it is fitting to recall our
provincials to the worship of the gods rather by exhortations and
flatteries. But, in order that this command of ours may come to the
knowledge of all our provincials, it is incumbent upon thee to proclaim
that which has been enjoined, in an edict issued by thyself."
23. Since he was forced to do this by necessity and did not give the
command by his own will, he was not regarded by any one as sincere or
trustworthy, because he had already shown his unstable and deceitful
disposition after his former similar concession. 24. None of our people,
therefore, ventured to hold meetings or even to appear in public, because
his communication did not cover this, but only commanded to guard against
doing us any injury, and did not give orders that we should hold meetings
or build churches or perform any of our customary acts. 25. And yet
Constantine and Licinius, the advocates of peace and piety, had written him
to permit this, and had granted it to all their subjects by edicts and
ordinances. (28) But this most impious man did not choose to yield in this
matter until, being driven by the divine judgment, he was at last compelled
to do it against his will.
CHAPTER X: The Overthrow of the Tyrants and the Words, which they uttered
before their Death. (1)
1. The circumstances which drove him to this course were the following.
Being no longer able to sustain the magnitude of the government which had
been undeservedly committed to him, in consequence of his want of prudence
and imperial understanding, he managed affairs in a base manner, and with
his mind unreasonably exalted in all things with boastful pride, even
toward his colleagues in the empire who were in every respect his
superiors, in birth, in training, in education, in worth and intelligence,
and, greatest of all, in temperance and piety toward the true God, he began
to venture to act audaciously and to arrogate to himself the first rank.
(2) 2. Becoming mad in his folly, he broke the treaties which he had made
with Licinius (3) and undertook an implacable war. Then in a brief time he
threw all things into confusion, and stirred up every city, and having
collected his entire force, comprising an immense number of soldiers, he
went forth to battle with him, elated by his hopes in demons, whom he
supposed to be gods, and by the number of his soldiers. 3. And when he
joined battle (4) he was deprived of the oversight of God, and the victory
was given to Licinius, (5) who was then ruling, by the one and only God of
all. 4. First, the army in which he trusted was destroyed, and as all his
guards abandoned him and left him alone, and fled to the victor, he
secretly divested himself as quickly as possible of the imperial garments,
which did not fitly belong to him, and in a cowardly and ignoble and
unmanly way mingled with the crowd, and then fled, concealing himself in
fields and villages. (6) But though he was so careful for his safety, he
scarcely escaped the hands of his enemies, revealing by his deeds that the
divine oracles are faithful and true, in which it is said, 5. "A king is
not saved by a great force, and a giant shall not be saved by the greatness
of his strength; a horse is a vain thing for safety, nor shall he be
delivered by the greatness of his power. Behold, the eyes of the Lord are
upon them that fear him, upon them that hope in his mercy, to deliver their
souls from death." (7) 6. Thus the tyrant, covered with shame, went to his
own country. And first, in frantic rage, he slew many priests and prophets
of the gods whom he had formerly admired, and whose oracles had incited him
to undertake the war, as sorcerers and impostors, and besides all as
betrayers of his safety. Then having given glory to the God of the
Christians and enacted a most full and complete ordinance in behalf of
their liberty, (8) he was immediately seized with a mortal disease, and no
respite being granted him, departed this life. (9) The law enacted by him
was as follows:
----7. Copy of the edict of the tyrant in behaIf of the Christians,
translated from the Roman tongue.
"The Emperor Caesar Caius Valerius Maximinus, Germanicus, Sarmaticus,
Plus, Felix, Invictus, Augustus. We believe it manifest that no one is
ignorant, but that every man who looks back over the past knows and is
conscious that m every way we care continually for the good of our
provincials, and wish to furnish them with those things which are of
especial advantage to all, and for the common benefit and profit, and
whatever contributes to the public welfare and is agreeable to the views of
each. 8. When, therefore, before this, it became clear to our mind that
under pretext of the command of our parents, the most divine Diocletian and
Maximianus, which enjoined that the meetings of the Christians should be
abolished, many extortions (10) and spoliations had been practiced by
officials; and that those evils were continually increasing, to the
detriment of our provincials toward whom we are especially anxious to
exercise proper care, and that their possessions were in consequence
perishing, letters were sent last year (11) to the governors of each
province, in which we decreed that, if any one wished to follow such a
practice or to observe this same religion, he should be permitted without
hindrance to pursue his purpose and should be impeded and prevented by no
one, and that all should have liberty to do without any fear or suspicion
that which each preferred. 9. But even now we cannot help perceiving that
some of the judges have mistaken our commands, and have given our people
reason to doubt the meaning of our ordinances, and have caused them to
proceed too reluctantly to the observance of those religious rites which
are pleasing to them. 10. In order, therefore, that in the future every
suspicion of fearful doubt may be taken away, we have commanded that this
decree be published, so that it may be clear to all that whoever wishes to
embrace this sect and religion is permitted to do so by virtue of this
grant of ours; and that each one, as he wishes or as is pleasing to him, is
permitted to practice this religion which he has chosen to observe
according to his custom. It is also granted them to build Lord's houses.
11. But that this grant of ours may be the greater, we have thought good
to decree also that if any houses and lands before this time rightfully
belonged to the Christians, and by the command of our parents fell into the
treasury, or were confiscated by any city,--whether they have been sold or
presented to any one as a gift,--that all these should be restored to their
original possessors, the Christians, in order that in this also every one
may have knowledge of our piety and care."
12. These are the words of the tyrant which were published not quite a
year after the decrees against the Christians engraved by him on pillars.
(12) And by him to whom a little before we seemed impious wretches and
atheists and destroyers of all life, so that we were not permitted to dwell
in any city nor even in country or desert,--by him decrees and ordinances
were issued in behalf of the Christians, and they who recently had been
destroyed by fire and sword, by wild beasts and birds of prey, in the
presence of the tyrant himself, and had suffered every species of torture
and punishment, and most miserable deaths as atheists and impious wretches,
were now acknowledged by him as possessors of religion and were permitted
to build churches; and the tyrant himself bore witness and confessed that
they had some rights. 13. And having made such confessions, as if he had
received some benefit on account of them, he suffered perhaps less than he
ought to have suffered, and being smitten by a sudden scourge of God, he
perished in the second campaign of the war. 14. But his end was not like
that of military chieftains who, while fighting bravely in battle for
virtue and friends, often boldly encounter a glorious death; for like an
impious enemy of God, while his army was still drawn up in the field,
remaining at home and concealing himself, he suffered the punishment which
he deserved. For he was smitten with a sudden scourge of God in his whole
body, and harassed by terrible pains and torments, he fell prostrate on the
ground, wasted by hunger, while all his flesh was dissolved by an invisible
and God-sent fire, so that the whole appearance of his frame was changed,
and there was left only a kind of image wasted away by length of time to a
skeleton of dry bones; so that those who were present could think of his
body as nothing else than the tomb of his soul, which was buried in a body
already dead and completely melted away. 15. And as the heat still more
violently consumed him in the depths of his marrow, his eyes burst forth,
and falling from their sockets left him blind. Thereupon still breathing
and making free confession to the Lord, he invoked death, and at last,
after acknowledging that he justly suffered these things on account of his
violence against Christ, he gave up the ghost.
CHAPTER XI: The Final Destruction of the Enemies of Religion.
1. Thus when Maximinus, who alone had remained of the enemies of
religion (1) and had appeared the worst of them all, was put out of the
way, the renovation of the churches from their foundations was begun by the
grace of God the Ruler of all, and the word of Christ. shining unto the
glory of the God of the universe, obtained greater freedom than before,
while the impious enemies of religion were covered with extremest shame and
dishonor. 2. For Maximinus himself, being first pronounced by the emperors
a common enemy, was declared by public proclamations to be a most impious,
execrable, and God-hating tyrant. And of the portraits which had been set
up in every city in honor of him or of his children, some were thrown down
from their places to the ground, and torn in pieces; while the faces of
others were obliterated by daubing them with black paint. And the statues
which had been erected to his honor were likewise overthrown and broken,
and lay exposed to the laughter and sport of those who wished to insult and
abuse them. 3. Then also all the honors of the other enemies of religion
were taken away, and all those who sided with Maximinus were slain,
especially those who had been honored by him with high offices in reward
for their flattery, and had behaved insolently toward our doctrine. 4. Such
an one was Peucetius, (2) the dearest of his companions, who had been
honored and rewarded by him above all, who had been consul a second and
third time, and had been appointed by him chief minister; (3) and
Culcianus, (4) who had likewise advanced through every grade of office, and
was also celebrated for his numberless executions of Christians in Egypt;
(6) and besides these not a few others, by whose agency especially the
tyranny of Maximinus had been confirmed and extended. 5. And Theotecnus (6)
also was summoned by justice which by no means overlooked his deeds against
the Christians. For when the statue had been set up by him at Antioch, (7)
he appeared to be in the happiest state, and was already made a governor by
Maximinus. 6. But Licinius, coming down to the city of Antioch, made a
search for impostors, and tortured the prophets and priests of the newly
erected statue, asking them for what reason they practiced their deception.
They, under the stress of torture, were unable longer to conceal the
matter, and declared that the whole deceptive mystery had been devised by
the art of Theotecnus. Therefore, after meting out to all of them just
judgment, he first put Theotecnus himself to death, and then his
confederates in the imposture, with the severest possible tortures. 7. To
all these were added also the children (8) of Maximinus, whom he had
already made sharers in the imperial dignity, by placing their names on
tablets and statues. And the relatives of the tyrant, who before had been
boastful and had in their pride oppressed all men, suffered the same
punishments with those who have been already mentioned, as well as the
extremest disgrace. For they had not received instruction, neither did they
know and understand the exhortation given in the Holy Word: 8. "Put not
your trust in princes, nor in the sons of men, in whom there is no
salvation; his spirit shall go forth and return to his earth; in that day
all their thoughts perish." (9)
9. The impious ones having been thus removed, the government was
preserved firm and undisputed for Constantine and Licinius, to whom it
fittingly belonged. They, having first of all cleansed the world of
hostility to the Divine Being, conscious of the benefits which he had
conferred upon them, showed their love of virtue and of God, and their
piety and gratitude to the Deity, by their ordinance in behalf of the
Christians. (10)
BOOK X.
CHAPTER I: The Peace granted us by God.
1. Thanks for all things be given unto God the Omnipotent Ruler and
King of the universe, and the greatest thanks to Jesus Christ the Saviour
and Redeemer of our souls, through whom we pray that peace may be always
preserved for us firm and undisturbed by external troubles and by troubles
of the mind. 2. Since in accordance with thy wishes, my most holy Paulinus,
(1) we have added the tenth book of the Church History to those which have
preceded, (2) we will inscribe it to thee, proclaiming thee as the seal of
the whole work; 3. and we will fitly add in a perfect number the perfect
panegyric upon the restoration of the churches, (3) obeying the Divine.
Spirit which exhorts us in the following words: "Sing unto the Lord a new
song, for he hath done marvelous things. His right hand and his holy arm
hath saved him. The Lord hath made known his salvation, his righteousness
hath he revealed in the presence of the nations." (4) 4. And in accordance
with the utterance which commands us to sing the new song, let us proceed
to show that, after those terrible and gloomy spectacles which we have
described, (5) we are now permitted to see and celebrate such things as
many truly righteous men and martyrs of God before us desired to see upon
earth and did not see, and to hear and did not hear. (6) 5. But they,
hastening on, obtained far better things, (7) being carried to heaven and
the paradise of divine pleasure. But, acknowledging that even these things
are greater than we deserve, we have been astonished at the grace
manifested by the author of the great gifts, and rightly do we admire him,
worshiping him with the whole power of our souls, and testifying to the
truth of those recorded utterances, in which it is said, 6. "Come and see
the works of the Lord, the wonders which he hath done upon the earth; he
removeth wars to the ends of the world, he shall break the bow and snap the
spear in sunder, and shall burn the shields with fire." (8) Rejoicing in
these things which have been clearly fulfilled in our day, let us proceed
with our account.
7. The whole race of God's enemies was destroyed in the manner
indicated, (9) and was thus suddenly swept from the sight of men. So that
again a divine utterance had its fulfillment: "I have seen the impious
highly exalted and raising himself like the cedars of Lebanon and I have
passed by, and behold, he was not and I have sought his place, and it could
not be found." (10) 8. And finally a bright and splendid day, overshadowed
by no cloud, illuminated with beams of heavenly light the churches of
Christ throughout the entire world. And not even those without our
communion were prevented from sharing in the same blessings, or at least
from coming under their influ ence and enjoying a part of the benefits
bestowed upon us by God. (12)
CHAPTER II: The Restoration of the Churches.
1. All men, then, were freed from the oppression of the tyrants, and
being released from the former ills, one in one way and another in another
acknowledged the defender of the pious to be the only true God. And we
especially who placed our hopes in the Christ of God had unspeakable
gladness, and a certain inspired joy bloomed for all of us, when we saw
every place which shortly before had been desolated by the impieties of the
tyrants reviving as if from a long and death-fraught pestilence, and
temples again rising from their foundations to an immense height, and
receiving a splendor far greater than that of the old ones which had been
destroyed. 2. But the supreme rulers also confirmed to us still more
extensively the munificence of God by repeated ordinances in behalf of the
Christians; and personal letters of the emperor were sent to the bishops,
with honors and gifts of money. It may not be unfitting to insert these
documents, translated from the Roman into the Greek tongue, at the proper
place in this book, (1) as in a sacred tablet, that they may remain as a
memorial to all who shall come after us.
CHAPTER III: The Dedications in Every Place.
1. After this was seen the sight which had been desired and prayed for
by us all; feasts of dedication in the cities and consecrations of the
newly built houses of prayer took place, bishops assembled, foreigners came
together from abroad, mutual love was exhibited between people and people,
the members of Christ's body were united in complete harmony. 2. Then was
fulfilled the prophetic utterance which mystically foretold what was to
take place: "Bone to bone and joint to joint," (1) and whatever was truly
announced in enigmatic expressions in the inspired passage. 3. And there
was one energy of the Divine Spirit pervading all the members, and one soul
in all, and the same eagerness of faith, and one hymn from all in praise of
the Deity. Yea, and perfect services were conducted by the prelates, the
sacred rites being solemnized, and the majestic institutions of the Church
observed, here with the singing of psalms and with the reading of the words
committed to us by God, and there with the performance of divine and mystic
services; and the mysterious symbols of the Saviour's passion were
dispensed. 4. At the same time people of every age, both male and female,
with all the power of the mind gave honor unto God, the author of their
benefits, in prayers and thanksgiving, with a joyful mind and soul. And
every one of the bishops present, each to the best of his ability,
delivered panegyric orations, adding luster to the assembly.
CHAPTER IV: Panegyric on the Splendor of Affairs.
1. A Certain one of those of moderate talent, (1) who had composed a
discourse, stepped forward in the presence of many pastors who were
assembled as if for a church gathering, and while they attended quietly and
decently, he addressed himself as follows to one who was in all things a
most excellent bishop and beloved of God, (2) through whose zeal the temple
in Tyre, which was the most splendid in Phoenicia, had been erected.
----2. Panegyric upon the building of the churches, addressed to
Paulinus, Bishop of Tyre.
"Friends and priests of God who are clothed in the sacred gown and
adorned with the heavenly crown of glory, the inspired unction and the
sacerdotal garment of the Holy Spirit; and thou? oh pride of God's new holy
temple, endowed by him with the wisdom of age, and yet exhibiting costly
works and deeds of youthful and flourishing virtue, to whom God himself,
who embraces the entire world, has granted the distinguished honor of
building and renewing this earthly house to Christ, his only begotten and
first-born Word, and to his holy and divine bride; (4) 3. -- one might
call thee a new Beseleel, (5) the architect of a divine tabernacle, or
Solomon, king of a new and much better Jerusalem, or also a new Zerubabel,
who added a much greater glory than the former to the temple of God; (6) 4.
--and you also, oh nurslings of the sacred flock of Christ, habitation of
good words, school of wisdom, and august and pious auditory of religion:(7)
5. It was long ago permitted us to raise hymns and songs to God, when we
learned from hearing the Divine Scriptures read the marvelous signs of God
and the benefits conferred upon men by the Lord's wondrous deeds, being
taught to say 'Oh God! we have heard with our ears, our fathers have told
us the work which thou didst in their days, in days of old.'(8) 6. But now
as we no longer perceive the lofty arm (9) and the celestial right hand of
our all-gracious God and universal King by hearsay merely or report, but
observe so to speak in very deed and with our own eyes that the
declarations recorded long ago are faithful and true, it is permitted us to
raise a second hymn of triumph and to sing with loud voice, and say, 'As we
have heard, so have we seen; in the city of the Lord of hosts, in the city
of our God.' (10) 7. And in what city but in this newly built and God-
constructed one, which is a 'church of the living God, a pillar and
foundation of the truth,' (11) concerning which also another divine oracle
thus proclaims, 'Glorious things have been spoken of thee, oh city of God.'
(12) Since the all-gracious God has brought us together to it, through the
grace of his Only- Begotten, let every one of those who have been summoned
sing with loud voice and say, ' I was glad when they said unto me, we shall
go unto the house of the Lord,' (13) and 'Lord, I have loved the beauty of
thy house and the place where thy glory dwelleth.' (14) 8. And let us not
only one by one, but all together, with one spirit and one soul, honor him
and cry aloud, saying, ' Great is the Lord and greatly to be praised in the
city of our God, in his holy mountain.' (15) For he is truly great, and
great is his house, lofty and spacious and comely in beauty above the sons
of men.' (16) 'Great is the Lord who alone doeth wonderful things'; (17)
'great is he who doeth great things and things past finding out, glorious
and marvelous things which cannot be numbered'; (18) is great is he ' who
changeth times and seasons, who exalteth and debaseth kings';19 , who
raiseth up the poor from the earth and lifteth up the needy from the
dunghill.' (20) He hath put clown princes from their thrones and hath
exalted them of low degree from the earth. The hungry he hath filled with
good things and the arms of the proud he hath broken.' (21) 9. Not only to
the faithful, but also to unbelievers, has he confirmed the record of
ancient events; he that worketh miracles, he that doeth great things, the
Master of all, the Creator of the whole world, the omnipotent, the all-
merciful, the one and only God. To him let us sing the new song, (22)
supplying in thought, (23) ' To him who alone doeth great wonders: for his
mercy endureth forever'; To him which smote great kings, and slew famous
kings: for his mercy endureth forever'; (25) 'For the Lord remembered us in
our low estate and delivered us from our adversaries.' (26) 10. And let us
never cease to cry aloud in these words to the Father of the universe. And
let us always honor him with our mouth who is the second cause of our
benefits, the instructor in divine knowledge, the teacher of the true
religion, the destroyer of the impious, the slayer of tyrants, the reformer
of life, Jesus, the Saviour of us who were in despair. 11. For he alone, as
the only all-gracious Son of an all-gracious Father, in accordance with the
purpose of his Father's benevolence, has willingly put on the nature of us
who lay prostrate in corruption, and like some excellent physician, who for
the sake of saving them that are ill, examines their sufferings, handles
their foul sores, and reaps pain for himself from the miseries of another,
(27) so us who were not only diseased and afflicted with terrible ulcers
and wounds already mortified, but were even lying among the dead, he hath
saved for himself from the very jaws of death. For none other of those in
heaven had such power as without harm (28) to minister to the salvation of
so many. 12. But he alone having reached our deep corruption, he alone
having taken upon himself our labors, he alone having suffered the
punishments due for our impieties, having recovered us who were not half
dead merely, but were already in tombs and sepulchers, and altogether foul
and offensive, saves us, both anciently and now, by his beneficent zeal,
beyond the expectation of any one, even of ourselves, and imparts liberally
of the Father's benefits, he who is the giver of life and light, our great
Physician and King and Lord, the Christ of God. 13. For then when the whole
human race lay buried in gloomy night and in depths of darkness through the
deceitful arts of guilty demons and the power of God-hating spirits, by his
simple appearing he loosed once for all the fast-bound cords of our
impieties by the rays of his light, even as wax is melted. 14. But when
malignant envy and the evil-loving demon wellnigh burst with anger at such
grace and kindness, and turned against us all his death-dealing forces, and
when, at first, like a dog gone mad which gnashes his teeth at the stones
thrown at him, and pours out his rage against his assailants upon the
inanimate missiles, he leveled his ferocious madness at the stones of the
sanctuaries and at the lifeless material of the houses, and desolated the
churches, --at least as he supposed,--and then emitted terrible hissings
and snake-like sounds, now by the threats of impious tyrants, and again by
the blasphemous edicts of profane rulers, vomiting forth death, moreover,
and infecting with his deleterious and soul-destroying poisons the souls
captured by him, and almost slaying them by his death-fraught sacrifices of
dead idols, and causing every beast in the form of man and every kind of
savage to assault us 15. --then, indeed, the 'Angel of the great Council,'
(29) the great Captain (30) of God after the mightiest soldiers of his
kingdom had displayed sufficient exercise through patience and endurance in
everything, suddenly appeared anew, and blotted out and annihilated his
enemies and foes, so that they seemed never to have had even a name. But
his friends and relatives he raised to the highest glory, in the presence
not only of all men, but also of celestial powers, of sun and moon and
stars, and of the whole heaven and earth, 16. so that now, as has never
happened before, the supreme rulers, conscious of the honor which they have
received from him, spit upon the faces of dead idols, trample upon the
unhallowed rites of demons, make sport of the ancient delusion handed down
from their fathers, and acknowledge only one God, the common benefactor of
all, themselves included. And they confess Christ, the Son of God,
universal King of all, and proclaim him Saviour on monuments, (31)
imperishably recording in imperial letters, in the midst of the city which
rules over the earth, his righteous deeds and his victories over the
impious. Thus Jesus Christ our Saviour is the only one from all eternity
who has been acknowledged, even by those highest in the earth, not as a
common king among men, but as a trite son of the universal God, and who has
been worshiped as very God, (32) and that rightly. 17. For what king that
ever lived attained such virtue as to fill the ears and tongues of all men
upon earth with his own name? What king, after ordaining such pious and
wise laws, has extended them from one end of the earth to the other, so
that they are perpetually read in the hearing of all men? 18. Who has
abrogated barbarous and savage customs of uncivilized nations by his gentle
and most philanthropic laws? Who, being attacked for entire ages by all,
has shown such superhuman virtue as to flourish daily, and remain young
throughout his life? 19. Who has founded a nation which of old was not even
heard of, but which now is not concealed in some comer of the earth, but is
spread abroad everywhere under the sun? Who has so fortified his soldiers
with the arms of piety that their souls, being firmer than adamant, shine
brilliantly in the contests with their opponents? 20. What king prevails to
such an extent, and even after death leads on his soldiers, and sets up
trophies over his enemies, and fills every place, country and city, Greek
and barbarian, with his royal dwellings, even divine temples with their
consecrated oblations, like this very temple with its superb adornments and
votive offerings, which are themselves so truly great and majestic, worthy
of wonder and admiration, and clear signs of the sovereignty of our
Saviour? For now, too, 'he spake, and they were made; he commanded, and
they were created.' (33) For what was there to resist the nod of the
universal King and Governor and Word of God himself? (34)
21. "A special discourse would be needed accurately to survey and
explain all this; and also to describe how great the zeal of the laborers
is regarded by him who is celebrated as divine, (35) who looks upon the
living temple which we all constitute, and surveys the house, composed of
living and moving stones, which is well and surely built upon the
foundation of the apostles and prophets, the chief cornerstone being Jesus
Christ himself, who has been rejected not only by the builders of that
ancient building which no longer stands, but also by the builders -- evil
architects of evil works -- of the structure, which is composed of the mass
of men and still endures (36) But the Father has approved him both then and
now, and has made him the head of the corner of this our common church. 22.
Who that beholds this living temple of the living God formed of ourselves--
this greatest and truly divine sanctuary, I say, whose inmost shrines are
invisible to the multitude and are truly holy and a holy of holies -- would
venture to declare it? Who is able even to look within the sacred
enclosure, except the great High Priest of all, to whom alone it is
permitted to fathom the mysteries of every rational soul? 23. But perhaps
it is granted to another, to one only, to be second after him in the same
work, namely, to the commander of this army whom the first and great High
Priest himself has honored with the second place in this sanctuary, the
shepherd of your divine flock who has obtained your people by the allotment
and the judgment of the Father, as if he had appointed him his own servant
and interpreter, a new Aaron or Melchizedec, made like the Son of God,
remaining and continually preserved by him in accordance with the united
prayers of all of you. 24. To him therefore alone let it be granted, if not
in the first place, at least in the second after the first and greatest
High Priest, to observe and supervise the inmost state of your souls,--to
him who by experience and length of time has accurately proved each one,
and who by his zeal and care has disposed you all in pious conduct and
doctrine, and is better able than any one else to give an account, adequate
to the facts, of those things which he himself has accomplished with the
Divine assistance. 25. As to our first and great High Priest, it is said,
(37) 'Whatsoever he seeth the Father doing those things likewise the Son
also doeth.' (38) So also this one, (39) looking up to him as to the first
teacher, with pure eyes of the mind, using as archetypes whatsoever things
he seeth him doing, produceth images of them, making them so far as is
possible in the same likeness, in nothing inferior to that Beseleel, whom
God himself 'filled with the spirit of wisdom and understanding' (40) and
with other technical and scientific knowledge, and called to be the maker
of the temple constructed after heavenly types given in symbols. 26. Thus
this one also bearing in his own soul the image of the whole Christ, the
Word, the Wisdom, the Light, has formed this magnificent temple of the
highest God, corresponding to the pattern of the greater as a visible to an
invisible, it is impossible to say with what greatness of soul, with what
wealth and liberality of mind, and with what emulation on the part of all
of you, shown in the magnanimity of the contributors who have ambitiously
striven in no way to be left behind by him in the execution of the same
purpose. And this place,--for this deserves to be mentioned first of all, -
- which had been covered with all sorts of rubbish by the artifices of our
enemies he did not overlook, nor did he yield to the wickedness of those
who had brought about that condition of things, although he might have
chosen some other place, for many other sites were available in the city,
where he would have had less labor, and been free from trouble. 27. But
having first aroused himself to the work, and then strengthened the whole
people with zeal, and formed them all into one great body, he fought the
first contest. For he thought that this church, which had been especially
besieged by the enemy, which had first suffered and endured the same
persecutions with us and for us, like a mother bereft of her children,
should rejoice with us in the signal favor of the all-merciful God. 28. For
when the Great Shepherd had driven away the wild animals and wolves and
every cruel and savage beast, and, as the divine oracles say, 'had broken
the jaws of the lions,' (41), he thought good to collect again her children
in the same place, and in the most righteous manner he set up the fold of
her flock, 'to put to shame the enemy and avenger,' (42) and to refute the
impious daring of the enemies of God. (43) 29. And now they are not,--the
haters of God,--for they never were. After they had troubled and been
troubled for a little time, they suffered the fitting punishment, and
brought themselves and their friends and their relatives to total
destruction, so that the declarations inscribed of old in sacred records
have been proved true by facts. In these declarations the divine word truly
says among other things the following concerning them: 30. 'The wicked have
drawn out the sword, they have bent their bow, to slay the righteous in
heart; let their sword enter into their own heart and their bows be
broken.' (44) And again: 'Their memorial is perished with a sound' (45) and
'their name hast thou blotted out forever and ever'; (46) for when they
also were in trouble they 'cried out and there was none to save: unto the
Lord, and he heard them not. (47) But 'their feet were bound together, and
they fell, but we have arisen and stand upright.' (48) And that which was
announced beforehand in these words,-'O Lord, in thy city thou shalt set at
naught their image,' (49)--has been shown to be true to the eyes of all.
31. But having waged war like the giants against God, (50) they died in
this way. But she that was desolate and rejected by men received the
consummation which we behold in consequence of her patience toward God, so
that the prophecy of Isaiah was spoken of her: 32. 'Rejoice, thirsty
desert, let the desert rejoice and blossom as the lily, and the desert
places shall blossom and be glad.' (51) 'Be strengthened, ye weak hands and
feeble knees. Be of good courage, ye feeble-hearted, in your minds; be
strong, fear not. Behold our God recompenseth judgment and will recompense,
he will come and save us.' (52) 'For,' he says, 'in the wilderness water
has broken out, and a pool in thirsty ground, and the dry land shall be
watered meadows, and in the thirsty ground there shall be springs of
water.' (53)33. These things which were prophesied long ago have been
recorded in sacred books; but no longer are they transmitted to us by
hearsay merely, but in facts. This desert, this dry land, this widowed and
deserted one, 'whose gates they cut down with axes like wood in a forest,
whom they broke down with hatchet and hammer,' (54) whose books also they
destroyed, (55) 'burning with fire the sanctuary of God, and profaning unto
the ground the habitation of his name,' (56) 'whom all that passed by upon
the way plucked, and whose fences they broke down, whom the boar out of the
wood ravaged, and on which the savage wild beast fed,' (57) now by the
wonderful power of Christ, when he wills it, has become like a lily. For at
that time also she was chastened at his nod as by a careful father; 'for
whom the Lord loveth he chasteneth, and scourgeth every son whom he
receiveth.' (58) 34. Then after being chastened in a measure, according to
the necessities of the case, she is commanded to rejoice anew; and she
blossoms as a lily and exhales her divine odor among all men. 'For,' it is
said, 'water hath broken out in the wilderness,' (59) the fountain of the
saving bath of divine regeneration. (60) And now she, who a little before
was a desert, 'has become watered meadows. and springs of water have gushed
forth in a thirsty land.' (61) The hands which before were 'weak' have
become 'truly strong'; (62) and these works are great and convincing proofs
of strong hands. The knees, also, which before were 'feeble and infirm,'
recovering their wonted strength, are moving straight forward in the path
of divine knowledge, and hastening to the kindred flock (63) of the all-
gracious Shepherd. 35. And if there are any whose souls have been stupefied
by the threats of the tyrants, not even they are passed by as incurable by
the saving Word; but he heals them also and urges them on to receive divine
comfort, saying, 'Be ye comforted, ye who are faint- hearted; be ye
strengthened, fear not.' (64) 36. This our new and excellent Zerubabel,
having heard the word which announced beforehand, that she who had been
made a desert on account of God should enjoy these things, after the bitter
captivity and the abomination of desolation, did not overlook the dead
body; but first of all with prayers and supplications propitiated the
Father with the common consent of all of you, and invoking the only one
that giveth life to the dead as his ally and fellow-worker, raised her that
was fallen, after purifying and freeing her from her ills. And he clothed
her not with the ancient garment, but with such an one as he had again
learned from the sacred oracles, which say clearly, 'And the latter glory
of this house shall be greater than the former.' (65) 37. Thus, enclosing a
much larger space, he fortified the outer court with a wall surrounding the
whole, which should serve as a most secure bulwark for the entire edifice.
(66) 38. And he raised and spread out a great and lofty vestibule toward
the rays of the rising sun, (67) and furnished those standing far without
the sacred enclosure a full view of those within, almost turning the eyes
of those who were strangers to the faith, to the entrances, so that no one
could pass by without being impressed by the memory of the former
desolation and of the present incredible transformation. His hope was that
such an one being impressed by this might be attracted and be induced to
enter by the very sight. 39. But when one comes within the gates he does
not permit him to enter the sanctuary immediately, with impure and unwashed
feet; but leaving as large a space as possible between the temple and the
outer entrance, he has surrounded and adorned it with four transverse
cloisters, making a quadrangular space with pillars rising on every side,
which he has joined with lattice-work screens of wood, rising to a suitable
height; and he has left an open space (68) in the middle, so that the sky
can be seen, and the free air bright in the rays of the sun. 40. Here he
has placed symbols of sacred purifications, setting up fountains opposite
the temple which furnish an abundance of water wherewith those who come
within the sanctuary may purify themselves. This is the first halting-
place of those who enter; and it furnishes at the same time a beautiful and
splendid scene to every one, and to those who still need elementary
instruction a fitting station. 41. But passing by this spectacle, he has
made open entrances to the temple with many other vestibules within,
placing three doors on one side, likewise facing the rays of the sun. The
one in the middle, adorned with plates of bronze, iron bound, and
beautifully embossed, he has made much higher and broader than the others,
as if he were making them guards for it as for a queen. 42. In the same
way, arranging the number of vestibules for the corridors on each side of
the whole temple, he has made above them various openings into the
building, for the purpose of admitting more light, adorning them with very
fine wood-carving. But the royal house he has furnished with more beautiful
and splendid materials, using unstinted liberality in his disbursements.
43. It seems to me superfluous to describe here in detail the length and
breadth of the building, its splendor and its majesty surpassing
description, and the brilliant appearance of the work, its lofty pinnacles
reaching to the heavens, and the costly cedars of Lebanon above them, which
the divine oracle has not omitted to mention, saying, 'The trees of the
Lord shall rejoice and the cedars of Lebanon which he hath planted.' (69)
44. Why need I now describe the skillful architectural arrangement and the
surpassing beauty of each part, when the testimony of the eye renders
instruction through the ear superfluous? For when he had thus completed the
temple, he provided it with lofty thrones in honor of those who preside,
and in addition with seats arranged in proper order throughout the whole
building, and finally placed in the middle (70) the holy of holies, the
altar, and, that it might be inaccessible to the multitude, enclosed it
with wooden lattice-work, accurately wrought with artistic carving,
presenting a wonderful sight to the beholders. 45. And not even the
pavement was neglected by him; for this too he adorned with beautiful
marble of every variety. Then finally he passed on to the parts without the
temple, providing spacious exedrae and buildings (71) on each side, which
were joined to the basilica, and communicated with the entrances to the
interior of the structure. These were erected by our most peaceful (72)
Solomon, the maker of the temple of God, for those who still needed
purification and sprinkling by water and the Holy Spirit, so that the
prophecy quoted above is no longer a word merely, but a fact; for now it
has also come to pass that in truth 'the biter glory of this house is
greater than the former.' (73) 46. For it was necessary and fitting that as
her shepherd and Lord had once tasted death for her, and after his
suffering had changed that vile body which he assumed in her behalf into a
splendid and glorious body, leading the very flesh which had been delivered
(74) from corruption to incorruption, she too should enjoy the
dispensations of the Saviour. For having received from him the promise of
much greater things than these, she desires to share uninterruptedly
throughout eternity with the choir of the angels of light, in the far
greater glory of regeneration, (75) in the resurrection of an incorruptible
body, in the palace of God beyond the heavens, with Christ Jesus himself,
the universal Benefactor and Saviour. 47. But for the present, she that was
formerly widowed and desolate is clothed by the grace of God with these
flowers, and is become truly like a lily, as the prophecy says, (76) and
having received the bridal garment and the crown of beauty, she is taught
by Isaiah to dance, and to present her thank-offerings unto God the King in
reverent words. 48. Let us hear her saying, 'My soul shall rejoice in the
Lord; for he hath clothed me with a garment of salvation and with a robe of
gladness; he hath bedecked me like a bridegroom with a garland, and he hath
adorned me like a bride with jewels; and like the earth which bringeth
forth her bud, and like a garden which causeth the things that are sown in
it to spring forth, thus the Lord God hath caused righteousness and praise
to spring forth before all the nations.' (77) 49. In these words she
exults. And in similar words the heavenly bridegroom, the Word Jesus Christ
himself, answers her. Hear the Lord saying, 'Fear not because thou hast
been put to shame, neither be thou confounded because thou hast been
rebuked; for thou shalt forget the former shame, and the reproach of thy
widowhood shalt thou remember no more.' (78) 'Not (79) as a woman deserted
and faint-hearted I hath the Lord called thee, nor as a woman hated from
her youth, saith thy God. For a small moment have I forsaken thee, but with
great mercy will I have mercy upon thee; in a little wrath I hid my face
from thee, but with everlasting mercy will I have mercy upon thee, saith
the Lord that hath redeemed thee.' (80) 50. 'Awake, awake, thou who hast
drunk at the hand of the Lord the cup of his fury; for thou hast drunk the
cup of ruin, the vessel of my wrath, and hast drained it. And there was
none to console thee of all thy sons whom thou didst bring forth, and there
was none to take thee by the hand.' (81) 'Behold, I have taken out of thine
hand the cup of ruin, the vessel of my fury, and thou shalt no longer drink
it. And I will put it into the hands of them that have treated thee
unjustly and have humbled thee.' (82) 51. 'Awake, awake, put on thy
strength, put on thy glory. Shake off the dust and arise. Sit thee down,
loose the bands of thy neck.' 83 'Lift up thine eyes round about and behold
thy children gathered together; behold they are gathered together and are
come to thee. As I live, saith the Lord, thou shalt clothe thee with them
all as with an ornament, and gird thyself with them as with the ornaments
of a bride. For thy waste and corrupted and ruined places shall now be too
narrow by reason of those that inhabit thee, and they that swallow thee up
shall be far from thee. 52. For thy sons whom thou hast lost shall say in
thine ears, The place is too narrow for me, give place to me that I may
dwell. Then shalt thou say in thine heart, Who hath begotten me these? I am
childless and a widow, and who hath brought up these for me? I was left
alone, and these, where were they for me?' (84)
53. "These are the things which Isaiah foretold; and which were
anciently recorded concerning us in sacred books and it was necessary that
we should sometime learn their truthfulness by their fulfillment. 54. For
when the bridegroom, the Word, addressed such language to his own bride,
the sacred and holy Church, this bridesman, (85) -- when she was desolate
and lying like a corpse, bereft of hope in the eyes of men, -- in
accordance with the united prayers of all of you, as was proper, stretched
out your hands and aroused and raised her up at the command of God, the
universal King, and at the manifestation of the power of Jesus Christ; and
having raised her he established her as he had learned from the description
given in the sacred oracles. 55. This is indeed a very great wonder,
passing all admiration, especially to those who attend only to the outward
appearance; but more wonderful than wonders are the archetypes and their
mental prototypes and divine models; I mean the reproductions of the
inspired and rational building in our souls. 56. This the Divine Son
himself created after his own image, imparting to it everywhere and in all
respects the likeness of God, an incorruptible nature, incorporeal,
rational, free from all earthly matter, a being endowed with its own
intelligence; and when he had once called her forth from non- existence
into existence, he made her a holy spouse, an all-sacred temple for himself
and for the Father. This also he clearly declares and confesses in the
following words: 'I will dwell in them and will walk in them; and I will be
their God, and they shall be my people.' (86) Such is the perfect and
purified soul, so made from the beginning as to bear the image of the
celestial Word. 57. But when by the envy and zeal of the malignant demon
she became, of her own voluntary choice, sensual and a lover of evil, the
Deity left her; and as if bereft of a protector, she became an easy prey
and readily accessible to those who had long envied her; and being assailed
by the batteries and machines of her invisible enemies and spiritual foes,
she suffered a terrible fall, so that not one stone of virtue remained upon
another in her, but she lay completely dead upon the ground, entirely
divested of her natural ideas of God.
58. "But as she, who had been made in the image of God, thus lay
prostrate, it was not that wild boar from the forest which we see that
despoiled her, but a certain destroying demon and spiritual wild beasts who
deceived her with their passions as with the fiery darts of their own
wickedness, and burned the truly divine sanctuary of God with fire, and
profaned to the ground the tabernacle of his name. Then burying the
miserable one with heaps of earth, they destroyed every hope of
deliverance. 59. But that divinely bright and saving Word, her protector,
after she had suffered the merited punishment for her sins, again restored
her, securing the favor of the all- merciful Father. 60. Having won over
first the souls of the highest rulers, he purified, through the agency of
those most divinely favored princes, the whole earth from all the impious
destroyers, and from the terrible and God-hating tyrants themselves. Then
bringing out into the light those who were his friends, who had long before
been consecrated to him for life, but in the midst, as it were, of a storm
of evils, had been concealed under his shelter, he honored them worthily
with the great gifts of the Spirit. And again, by means of them, he cleared
out and cleaned with spades and mattocks-- the admonitory words of doctrine
(87) -- the souls which a little while before had been covered with filth
and burdened with every kind of matter and rubbish of impious ordinances.
61. And when he had made the ground of all your minds clean and clear, he
finally committed it to this all-wise and God-beloved Ruler, who, being
endowed with judgment and prudence, as well as with other gifts, and being
able to examine and discriminate accurately the minds of those committed to
his charge, from the first day, so to speak, down to the present, has not
ceased to build. Now he has supplied the brilliant gold, again the refined
and unalloyed silver, and the precious and costly stones in all of you, so
that again is fulfilled for you in facts a sacred and mystic prophecy,
which says, 62. 'Behold I make thy stone a carbuncle, and thy foundations
of sapphire, and thy battlements of jasper, and thy gates of crystals, and
thy wall of chosen stones; and all thy sons shall be taught of God, and thy
children shall enjoy complete peace; and in righteousness shall thou be
built.' 63. Building therefore in righteousness, he divided the whole
people according to their strength. With some he fortified only the outer
enclosure, walling it up with unfeigned faith; such were the great mass of
the people who were incapable of bearing a greater structure. Others he
permitted to enter the building, commanding them to stand at the door and
act as guides for those who should come in; these may be not unfitly
compared to the vestibules of the temple. Others he supported by the first
pillars which are placed without about the quadrangular hall, initiating
them into the first elements of the letter of the four Gospels. Still
others he joined together about the basilica on both sides; these are the
catechumens who are still advancing and progressing, and are not far
separated from the inmost view of divine things granted to the faithful.
64. Taking from among these the pure souls that have been cleansed like
gold by divine washing, (89) he then supports them by pillars, much better
than those without, made from the inner and mystic teachings of the
Scripture, and illumines them (90) by windows. 65. Adorning the whole
temple with a great vestibule of the glory of the one universal King and
only God, and placing on either side of the authority of the Father Christ,
and the Holy Spirit as second lights, he exhibits abundantly and gloriously
throughout the entire building the clearness and splendor of the truth of
the rest in all its details. And having selected from every quarter the
living and moving and well-prepared stones of the souls, he constructs out
of them all the great and royal house, splendid and full of light both
within and without; for not only soul and understanding, but their body
also is made glorious by the blooming ornament of purity and modesty. 66.
And in this temple there are also thrones, and a great number of seats and
benches, in all those souls in which sit the Holy Spirit's gifts, such as
were anciently seen by the sacred apostles, and those who were with them,
when there 'appeared unto them tongues parting asunder, like as of fire,
and sat upon each one of them.' (91) 67. But in the leader of all it is
reasonable to suppose (92) that Christ himself dwells in his fullness, (93)
and in those that occupy the second rank after him, in proportion as each
is able to contain the power of Christ and of the Holy Spirit. (94) And the
souls of some m of those, namely, who are committed to each of them for
instruction and care -- may be seats for angels. 68. But the great and
august and unique altar, what else could this be than the pure holy of
holies of the soul of the common priest of all? Standing at the right of
it, Jesus himself, the great High Priest of the universe, the Only Begotten
of God, receives with bright eye and extended hand the sweet incense from
all, and the bloodless and immaterial sacrifices offered in their prayers,
and bears them to the heavenly Father and God of the universe. And he
himself first worships him, and alone gives to the Father the reverence
which is his due, beseeching him also to continue always kind and
propitious to us all.
69. "Such is the great temple which the great Creator of the universe,
the Word, has built throughout the entire world, making it an intellectual
image upon earth of those things which lie above the vault of heaven, so
that throughout the whole creation, including rational beings on earth, his
Father might be honored and adored. 70. But the region above the heavens,
with the models of earthly things which are there, and the so-called
Jerusalem above, (95) and the heavenly Mount of Zion, and the supramundane
city of the living God, in which innumerable choirs of angels and the
Church of the first born, whose names are written in heaven, (96) praise
their Maker and the Supreme Ruler of the universe with hymns of praise
unutterable and incomprehensible to us,--who that is mortal is able
worthily to celebrate this? ' For eye hath not seen nor ear heard, neither
have entered into the heart of men those things which God hath prepared for
them that love him.' (97) 71. Since we, men, children, and women, small and
great, are already in part partakers of these things, let us not cease all
together, with one spirit and one soul, to confess and praise the author of
such great benefits to us, 'Who for-giveth all our iniquities, who healeth
all our diseases, who redeemeth our life from destruction, who crowneth us
with mercy and compassion, who satisfieth our desires with good things.'
'For he hath not dealt with us according to our sins, nor rewarded us
according to our iniquities;' (99) 'for as far as the east is from the
west, so far hath he removed our iniquities from us. Like as a father
pitieth his own children, so the Lord pitieth them that fear him.' (100)
72. Rekindling these thoughts in our memories, both now and during all time
to come, and contemplating in our mind night and day, in every hour and
with every breath, so to speak, the Author and Ruler of the present
festival, and of this bright and most splendid day, let us love and adore
him with every power of the soul. And now rising, let us beseech him with
loud voice to shelter and preserve us to the end in his fold, granting his
unbroken and unshaken peace forever, in Christ Jesus our Saviour; through
whom be the glory unto him forever and ever. (101) Amen."
CHAPTER V: Copies of Imperial Laws. (1)
1. Let us finally subjoin the translations from the Roman tongue of the
imperial decrees of Constantine and Licinius.
----2. Copy of imperial decrees translated from the Roman tongue." (2)
"Perceiving long ago that religious liberty ought not to be denied, but
that it ought to be granted to the judgment and desire of each individual
to perform his religious duties according to his own choice, we had given
orders that every man, Christians as well as others, should preserve the
faith of his own sect and religion. (3) 3. But since in that rescript, in
which such liberty was granted them, many and various conditions (4) seemed
clearly added, some of them, it may be, after a little retired from such
observance. 4. When I, Constantine Augustus, and I, Licinius Augustus, came
under favorable auspices to Milan and took under consideration everything
which pertained to the common weal and prosperity, we resolved among other
things, or rather first of all, to make such decrees as seemed in many
respects for the benefit of every one; namely, such as should preserve
reverence and piety toward the deity. We resolved, that is, to grant both
to the Christians and to all men freedom to follow the religion which they
choose, that whatever heavenly divinity exists (5) may be propitious to us
and to all that live under our government. 5. We have, therefore,
determined, with sound and upright purpose, that liberty is to be denied to
no one, to choose and to follow the religious observances of the
Christians, but that to each one freedom is to be given to devote his mind
to that religion which he may think adapted to himself, (6) in order that
the Deity may exhibit to us in all things his accustomed care and favor. 6.
It was fitting that we should write that this is our pleasure, that those
conditions (7) being entirely left out which were contained in our former
letter concerning the Christians which was sent to your devotedness,
everything that seemed very severe and foreign to our mildness may be
annulled, and that now every one who has the same desire to observe the
religion of the Christians may do so without molestation. 7. We have
resolved to communicate this most fully to thy care, in order that thou
mayest know that we have granted to these same Christians freedom and full
liberty to observe their own religion. 8. Since this has been granted
freely by us to them, thy devotedness perceives that liberty is granted to
others also who may wish to follow their own religious observances; it
being clearly in accordance with the tranquillity of our times, that each
one should have the liberty of choosing and worshiping whatever deity he
pleases. This has been done by us in order that we might not seem in any
way to discriminate against any rank or religion. 9. And we decree still
further in regard to the Christians, that their places, in which they were
formerly accustomed to assemble, and concerning which in the former letter
sent to thy devotedness a different command was given (9) if it appear that
any have bought them either from our treasury or from any other person,
shall be restored to the said Christians, without demanding money or any
other equivalent, with no delay or hesitation. If any happen to have
received the said places as a gift, they shall restore them as quickly as
possible to these same Christians: 10. with the understanding that if those
who have bought these places, or those who have received them as a gift,
demand anything from our bounty, they may go to the judge of the district,
that provision may be made for them by our clemency. All these things are
to be granted to the society of Christians by your care immediately and
without any delay. 11. And since the said Christians are known to have
possessed not only those places in which they were accustomed to assemble,
but also other places, belonging not to individuals among them, but to the
society (10) as a whole, that is, to the society of Christians, you will
command that all these, in virtue of the law which we have above stated, be
restored, without any hesitation, to these same Christians; that is, to
their society and congregation: the above-mentioned provision being of
course observed, that those who restore them without price, as we have
before said, may expect indemnification from our bounty. 12. In all these
things, for the behoof of the aforesaid society of Christians, you are to
use the utmost diligence, to the end that our command may be speedily
fulfilled, and that in this also, by our clemency, provision may be made
for the common and public tranquillity. (11) 13. For by this means, (12) as
we have said before, the divine favor toward us which we have already
experienced in many matters will continue sure through all time. 14. And
that the terms of this our gracious ordinance may be known to all, it is
expected that this which we have written will be published everywhere by
you and brought to the knowledge of all, in order that this gracious
ordinance of ours may remain unknown to no one."
----15. Copy of another imperial decree which they issued, (13)
indicating that the grant was made to the Catholic Church alone.
"Greeting to thee, our most esteemed Anulinus. It is the custom of our
benevolence, most esteemed Anulinus, to will that those things which belong
of right to another should not only be left unmolested, but should also be
restored. (14) 16. Wherefore it is our will that (16) when thou receivest
this letter, if any such things belonged to the Catholic Church of the-
Christians, in any city or other place, but are now held by citizens (15)
or by any others, thou shalt cause them to be restored immediately to the
said churches. For we have already determined that those things which these
same. churches formerly possessed shall be re- stored to them. 17. Since
therefore thy devotedness perceives that this command of ours is most
explicit, do thou make haste to restore to them, as quickly as possible,
everything which formerly belonged to the said churches,-whether gardens or
buildings or whatever they may be, -- that we may learn that thou hast
obeyed this decree of ours most carefully. Farewell, our most esteemed and
beloved Anulinus."
----18. Copy of an epistle in which the Emperor commands that a synod
of bishops be held at Rome in behalf of the unity and can-card of the
churches. (16)
"Constantine Augustus to Miltiades, (17) bishop of Rome, and to Marcus.
(18) Since many such communications have been sent to me by Anulinus, (19)
the most illustrious proconsul of Africa, in which it is said that
Caecilianus, (20) bishop of the city of Carthage, has been accused by some
of his colleagues in Africa, in many matters; (21) and since it seems to me
a very serious thing that in those provinces which Divine Providence has
freely entrusted to my devotedness, and in which there is a great
population, the multitude are found following the baser course, and
dividing, as it were, into two parties, and the bishops are at variance,
19. -- it has seemed good to me that Caecilianus himself, with ten of the
bishops that appear to accuse him, and with ten others whom he may consider
necessary for his defense, should sail to Rome, that there, in the presence
of yourselves and of Retecius (22) and Maternus (23) and Marinus, (24) your
colleagues, whom I have commanded to hasten to Rome for this purpose, (25)
he may be heard, as you may understand to be in accordance with the most
holy law. 20. But in order that you may be enabled to have most perfect
knowledge of all these things, I have subjoined to my letter copies of the
documents sent to me by Anulinus, and have sent them to your above-
mentioned colleagues. When your firmness has read these, you will consider
in what way the above-mentioned case may be most accurately investigated
and justly decided. For it does not escape your diligence that I have such
reverence for the legitimate (26) Catholic Church that I do not wish you to
leave schism or division in any place. May the divinity of the great God
preserve you, most honored sirs, for many years."
----21. Copy of an epistle in which the emperor commands another synod
to be held for the purpose of removing all dissensions among the bishops.
"Constantine Augustus to Chrestus, (27) bishop of Syracuse. When some
began wickedly and perversely to disagree (28) among themselves in regard
to the holy worship and celestial power and Catholic doctrine, (29) wishing
to put an end to such disputes among them, I formerly gave command that
certain bishops should be sent from Gaul, and that the opposing parties who
were contending persistently and incessantly with each other, should be
summoned from Africa; that in their presence, and in the presence of the
bishop of Rome, the matter which appeared to be causing the disturbance
might be examined and decided with all care. (30) 22. But since, as it
happens, some, forgetful both of their own salvation and of the reverence
due to the most holy religion, do not even yet bring hostilities to an end,
and are unwilling to conform to the judgment already passed, and assert
that those who expressed their opinions and decisions were few, or that
they had been too hasty and precipitate in giving judgment, before all the
things which ought to have been accurately investigated had been examined,-
- on account of all this it has happened that those very ones who ought to
hold brotherly and harmonious relations toward each other, are shamefully,
or rather abominably, (31) divided among themselves, and give occasion for
ridicule to those men whose souls are aliens to this most holy religion.
Wherefore it has seemed necessary to me to provide that this dissension,
which ought to have ceased after the judgment had been already given by
their own voluntary agreement, should now, if possible, be brought to an
end by the presence of many. 23. Since, therefore, we have commanded a
number of bishops from a great many different places (32) to assemble in
the city of Arles, (33) before the kalends of August, we have thought
proper to write to thee also that thou shouldst secure from the most
illustrious La-tronianus, (34) corrector of Sicily, (35) a public vehicle,
and that thou shouldst take with thee two others of the second rank (36)
whom thou thyself shalt choose, together with three servants who may serve
you on the way, and betake thyself to the above-mentioned place before the
appointed day; 24. that by thy firmness, and by the wise unanimity and
harmony of the others present, this dispute, which has disgracefully
continued until the present time, in consequence of certain shameful
strifes, after all has been heard which those have to say who are now at
variance with one another, and whom we have likewise commanded to be
present, may be settled in accordance with the proper faith, and that
brotherly harmony, though it be but gradually, may be restored. May the
Almighty God preserve thee in health for many years."
CHAPTER VI. (1): Copy of an Imperial Epistle in which Money is granted to
the Churches. (2)
1. "Constantine Augustus to Caecilianus, (3) bishop of Carthage. Since
it is our pleasure that something should be granted in all the provinces of
Africa and Numidia and Mauritania to certain ministers of the legitimate
(4) and most holy catholic religion, to defray their expenses, I have
written to Ursus, (5) the illustrious finance minister (6) of Africa, and
have directed him to make provision to pay to thy firmness three thousand
folles. (7) 2. Do thou therefore, when thou hast received the above sum of
money, command that it be distributed among all those mentioned above,
according to the briefs sent to thee by Hosius. (9) 3. But if thou shouldst
find that anything is wanting for the fulfillment of this purpose of mine
in regard to all of them, thou shalt demand without hesitation from
Heracleides, (10) our treasurer, (11) whatever thou findest to be
necessary. For I commanded him when he was present that if thy firmness
should ask him for any money, he should see to it that it be paid without
delay. 4. And since I have learned that some men of unsettled mind wish to
turn the people from the most holy and catholic Church by a certain method
of shameful corruption, (12) do thou know that I gave command to Anulinus,
the proconsul, and also to Patricius, (13) vicar of the prefects, (14) when
they were present, that they should give proper attention not only to other
matters but also above all to this, and that they should not overlook such
a thing when it happened. 5. Wherefore if thou shouldst see any such men
continuing in this madness, do thou without delay go to the above-mentioned
judges and report the matter to them; that they may correct them as I
commanded them when they were present. (15) The divinity of the great God
preserve thee for many years."
CHAPTER VII: The Exemption of the Clergy.
----1. Copy of an epistle in which the emperor commands that the rulers
of the churches be exempted from all political duties. (1)
"Greeting to thee, our most esteemed Anulinus. Since it appears from
many circumstances that when that religion is despised, in which is
preserved the chief reverence for the most holy celestial Power, great
dangers are brought upon public affairs; but that when legally adopted and
observed (2) it affords the most signal prosperity to the Roman name and
remarkable felicity to all the affairs of men, through the divine
beneficence,-- it has seemed good to me, most esteemed Anulinus, that those
men who give their services with due sanctity and with constant observance
of this law, to the worship of the divine religion, should receive
recompense for their labors. 2. Wherefore it is my will that those within
the province entrusted to thee, (3) in the catholic Church, over which
Caecilianus presides, (4) who give their services to this holy religion,
and who are commonly called clergymen, be entirely exempted from all public
duties, that they may not by any error or sacrilegious negligence be drawn
away from the service due to the Deity, but may devote themselves without
any hindrance to their own law. For it seems that when they show greatest
reverence to the Deity, the great- est benefits accrue to the state.
Farewell, our most esteemed and beloved Anulinus."
CHAPTER VIII: The Subsequent Wickedness of Licinius, and his Death.
1. Such blessings did divine and heavenly grace confer upon us through
the appearance of our Saviour, and such was the abundance of benefits which
prevailed among all men in consequence of the peace which we enjoyed. And
thus were our affairs crowned with rejoicings and festivities. 2. But
malignant envy, and the demon who loves that which is evil, were not able
to bear the sight of these things; and moreover the events that befell the
tyrants whom we have already mentioned were not sufficient to bring
Licinius to sound reason. 3. For the latter, although his government was
prosperous and he was honored with the second rank after the great Emperor
Constantine, and was connected with him by the closest ties of marriage,
abandoned the imitation of good deeds, and emulated the wickedness of the
impious tyrants whose end he had seen with his own eyes, and chose rather
to follow their principles than to continue in friendly relations with him
who was better than they. Being envious of the common benefactor he waged
an impious and most terrible war against him, paying regard neither to laws
of nature, nor treaties, nor blood, and giving no thought to covenants. (1)
4. For Constantine, like an all-gracious emperor, giving him evidences of
true favor, did not refuse alliance with him, and did not refuse him the
illustrious marriage with his sister, but honored him by making him a
partaker of the ancestral nobility and the ancient imperial blood, (1a) and
granted him the right of sharing in the dominion over all as a brother-in-
law and co-regent, conferring upon him the government and administration of
no less a portion of the Roman provinces than he himself possessed. (2) 5.
But Licinius, on the contrary, pursued a course directly opposite to this;
forming daily all kinds of plots against his superior, and devising all
sorts of mischief, that he might repay his benefactor with evils. At first
he attempted to conceal his preparations, and pretended to be a friend, and
practiced frequently fraud and deceit, in the hope that he might easily
accomplish the desired end. (3) 6. But God was the friend, protector, and
guardian of Constantine, and bringing the plots which had been formed in
secrecy and darkness to the light, he foiled them. So much virtue does the
great armor of piety possess for the warding off of enemies and for the
preservation of our own safety. Protected by this, our most divinely
favored emperor escaped the multitudinous plots of the abominable man. 7.
But when Licinius perceived that his secret preparations by no means
progressed according to his mind, -- for God revealed every plot and
wickedness to the God-favored emperor, -- being no longer able to conceal
himself, he undertook an open war. (4) 8. And at the same time that he
determined to wage war with Constantine, he also proceeded to join battle
with the God of the universe, whom he knew that Constantine worshiped, and
began, gently for a time and quietly, to attack his pious subjects, who had
never done his government any harm.(5) This he did under the compulsion of
his innate wickedness which drove him into terrible blindness. 9. He did
not therefore keep before his eyes the memory of those who had persecuted
the Christians before him, nor of those whose destroyer and executioner he
had been appointed, on account of the impieties which they had committed.
But departing from sound reason, being seized, in a word, with insanity, he
determined to war against God himself as the ally of Constantine, instead
of against the one who was assisted by him. 10. And in the first place, he
drove from his house every Christian, thus depriving himself, wretched man,
of the prayers which they offered to God in his behalf, which they are
accustomed, according to the teaching of their fathers, to offer for all
men. Then he commanded that the soldiers in the cities should be cashiered
and stripped of their rank unless they chose to sacrifice to the demons.
And yet these were small matters when compared with the greater things that
followed. 11. Why is it necessary to relate minutely and in detail all that
was done by the hater of God, and to recount how this most lawless man
invented unlawful laws? (6) He passed an ordinance that no one should
exercise humanity toward the sufferers in prison by giving them food, and
that none should show mercy to those that were perishing of hunger in
bonds; that no one should in any way be kind, or do any good act, even
though moved by Nature herself to sympathize with one's neighbors. And this
was indeed an openly shameful and most cruel law, calculated to expel all
natural kindliness. And in addition to this it was also decreed, as a
punishment, that those who showed compassion should suffer the same things
with those whom they compassionated; and that those who kindly ministered
to the suffering should be thrown into bonds and into prison, and should
endure the same punishment with the sufferers. Such were the decrees of
Licinius.
12. Why should we recount his innovations in regard to marriage or in
regard to the dying -- innovations by which he ventured to annul the
ancient laws of the Romans which had been well and wisely formed, and to
introduce certain barbarous and cruel laws, which were truly unlawful and
lawless? (7) He invented, to the detriment of the provinces which were
subject to him, innumerable prosecutions, (8) and all sorts of methods of
extorting gold and silver. new measurements of land (9) and injurious
exactions from men in the country, who were no longer living, but long
since dead. 13. Why is it necessary to speak at length of the banishments
which, in addition to these things, this enemy of mankind inflicted upon
those who had done no wrong, the expatriations of men of noble birth and
high reputation whose young wives he snatched from them and consigned to
certain baser fellows of his own, to be shamefully abused by them, and the
many married women and virgins upon whom he gratified his passions,
although he was in advanced age --why, I say, is it necessary to speak at
length of these things, when the excessive wickedness of his last deeds
makes the first appear small and of no account? 14. For, finally, he
reached such a pitch of madness that he attacked the bishops, supposing
that they--as servants of the God over all -- would be hostile to his
measures. He did not yet proceed against them openly, on account of his
fear of his superior, but as before, secretly and craftily, employing the
treachery of the governors for the destruction of the most distinguished of
them. And the manner of their murder was strange, and such as had never
before been heard of. 15. The deeds which he performed at Amaseia (11) and
in the other cities of Pontus surpassed every excess of cruelty. Some of
the churches of God were again razed to the ground, others were closed, so
that none of those accustomed to frequent them could enter them and render
the worship due to God. 16. For his evil conscience led him to suppose that
prayers were not offered in his behalf; but he was persuaded that we did
everything in the interest of the God-beloved emperor, and that we
supplicated God for him. (12) Therefore he hastened to turn his fury
against us. 17. And then those among the governors who wished to flatter
him, perceiving that in doing such things they pleased the impious tyrant,
(13) made some of the bishops suffer the penalties customarily inflicted
upon criminals, and led away and without any pretext punished like
murderers those who had done no wrong. Some now endured a new form of
death: having their bodies cut into many pieces with the sword, and after
this savage and most horrible spectacle, being thrown into the depths of
the sea as food for fishes. 18. Thereupon the worshipers of God again fled,
and fields and deserts, forests and mountains, again received the servants
of Christ. And when the impious tyrant had thus met with success in these
measures, he finally planned to renew the persecution against all. 19. And
he would have succeeded in his design, and there would have been nothing to
hinder him in the work, had not God, the defender of the lives of his own
people, most quickly anticipated that which was about to happen, and caused
a great light to shine forth as in the midst of a dark and gloomy night,
and raised up a deliverer for leading into those regions with a lofty arm,
his servant, Constantine.
CHAPTER IX: The Victory of Constantine, and the Blessings which under him
accrued to the Subjects of the Roman Empire.
1. To him, therefore, God granted, from heaven above, the deserved
fruit of piety, the trophies of victory over the impious, and he cast the
guilty one with all his counselors and friends prostrate at the feet of
Constantine. 2. For when Licinius carried his madness to the last extreme,
the emperor, the friend of God, thinking that he ought no longer to be
tolerated, acting upon the basis of sound judgment, and mingling the firm
principles of justice with humanity, gladly determined to come to the
protection of those who were oppressed by the tyrant, and undertook, by
putting a few destroyers out of the way, to save the greater part of the
human race. (1) 3. For when he had formerly exercised humanity alone and
had shown mercy to him who was not worthy of sympathy, nothing was
accomplished; for Licinius did not renounce his wickedness, but rather
increased his fury against the peoples that were subject to him, and there
was left to the afflicted no hope of salvation, oppressed as they were by a
savage beast. 4. Wherefore, the protector of the virtuous, mingling hatred
for evil with love for good, went forth with his son Crispus, a most
beneficent prince, (2) and extended a saving right hand to all that were
perishing. Both of them, father and son, under the protection, as it were,
of God, the universal King, with the Son of God, the Saviour of all, as
their leader and ally, drew up their forces on all sides against the
enemies of the Deity and won an easy victory; (3) God having prospered them
in the battle in all respects according to their wish. 5. Thus, suddenly,
and sooner than can be told, those who yesterday and the day before
breathed death and threatening were no more, and not even their names were
remembered, but their inscriptions and their honors suffered the merited
disgrace. And the things which Licinius with his own eyes had seen come
upon the former impious tyrants he himself likewise suffered, because he
did not receive instruction nor learn wisdom from the chastisements of his
neighbors, but followed the same path of impiety which they had trod, and
was justly hurled over the same precipice.Thus he lay prostrate.
6. But Constantine, the mightiest victor, adorned with every virtue of
piety, together with his son Crispus, a most God-beloved prince, and in all
respects like his father, recovered the East which belonged to them; (4)
and they formed one united Roman empire as of old, bringing under their
peaceful sway the whole world from the rising of the sun to the opposite
quarter, both north and south, even to the extremities of the declining
day. 7. All fear therefore of those who had formerly afflicted them was
taken away from men, and they celebrated splendid and festive days.
Everything was filled with light, and those who before were downcast beheld
each other with smiling faces and beaming eyes. With dances and hymns, in
city and country, they glorified first of all God the universal King,
because they had been thus taught, and then the pious emperor with his God-
beloved children. 8. There was oblivion of past evils and forgetfulness of
every deed of impiety; there was enjoyment of present benefits and
expectation of those yet to come. Edicts full of clemency and laws
containing tokens of benevolence and true piety were issued in every place
by the victorious emperor. (5) 9. Thus after all tyranny had been purged
away, the empire which belonged to them was preserved firm and without a
rival for Constantine and his sons alone. (6) And having obliterated the
godlessness of their predecessors, recognizing the benefits conferred upon
them by God, they exhibited their love of virtue and their love of God, and
their piety and gratitude to the Deity, by the deeds which they performed
in the sight of all men.
THE END, WITH GOD'S HELP, OF THE TENTH BOOK OF THE CHURCH HISTORY OF
EUSEBIUS PAMPHILI.
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. (LNPF II/I, Schaff and Wace). The digital version is by The Electronic
Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
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